T35n1735_大方廣佛華嚴經疏

大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

No. 1735 [cf. Nos. 279, 1736]

大方廣佛華嚴經疏卷第一(並序)

唐清涼山大華嚴寺沙門澄觀撰

往復無際。動靜一源。含眾妙而有餘。超言思而迥出者。其唯法界歟。剖裂玄微。昭廓心境。窮理盡性。徹果該因。汪洋沖融。廣大悉備者。其唯大方廣佛華嚴經焉。故我世尊十身初滿。正覺始成。乘願行以彌綸。混虛空為體性。富有萬德。蕩無纖塵。湛智海之澄波。虛含萬象。皦性空之滿月。頓落百川。不起樹王。羅七處於法界。無違后際。暢九會於初成。盡宏廓之幽宗。被難思之海會。圓音落落。該十剎而頓周。主伴重重。極十方而齊唱。雖空空絕跡。而義天之星象燦然。湛湛亡言。而教海之波爛浩浣。若乃千門潛注。與眾典為洪源。萬德交歸。攝群經為眷屬。其為旨也。冥真體于萬化之域。顯德相於重玄之門。用繁興以恒如。智周鑒而常靜。真妄交徹。即凡心而見佛心。事理雙修。依本智而求佛智。理隨事變。則一多緣起之無邊。事得理融。則千差涉入而無礙。故得十身歷然而相作。六位不亂而更收。廣大即入于無間。塵毛包納而無外。炳然齊現。猶彼芥瓶。具足同時。方之海滴。一

【現代漢語翻譯】現代漢語譯本《大方廣佛華嚴經疏》第一卷（含序）

唐朝清涼山大華嚴寺沙門澄觀撰寫

往復循環沒有邊際，動與靜本出於同一根源。包容萬般奧妙而綽綽有餘，超越言語思慮而卓然獨立，這說的就是法界（Dharmadhatu，一切事物存在的總和）。剖析精深微妙的道理，開闊明朗心性境界，窮究事物的道理，徹底瞭解萬物的本性，通達佛果，涵蓋佛因，浩瀚深邃，廣大完備的，這說的就是《大方廣佛華嚴經》。因此，我佛世尊十身圓滿，剛剛成就正覺，憑藉著往昔的願力與修行來周遍一切，混合虛空作為自身的體性。擁有萬種功德，沒有一絲塵埃。清澈的智慧之海，虛空地容納萬象；皎潔的本性空寂的滿月，頓然映照在無數河流之中。不離菩提樹下，周遊七處而處於法界之中，沒有與最終的界限相違背。在初成佛時宣講九次法會，窮盡宏大深遠的宗旨，覆蓋難以思議的廣大法會。圓滿的音聲清晰響亮，周遍十方剎土；主尊與眷屬重重圍繞，在十方世界同時讚頌。雖然空寂到沒有絲毫軌跡，但義理之天的星象卻燦爛奪目。雖然寂靜到無法用語言表達，但教法之海的波濤卻浩瀚壯闊。好比千條河流暗中匯入，成為眾多經典的源頭；萬種功德交相歸依，攝受眾多經典作為眷屬。它的宗旨在於，在萬物的領域中冥合真如本體，在重重玄妙的門徑中顯現功德相狀。運用繁複的現象來體現恒常如一的真理，智慧周遍照鑒而常保寂靜。真與妄相互交融，當下就能從凡夫心中見到佛心；事與理同時修習，依靠根本的智慧來尋求佛的智慧。理隨著事物變化，就呈現出一多緣起（因陀羅網）的無邊無際；事物得到理的融合，就呈現出千差萬別相互涉入而沒有障礙。因此，十身歷歷分明地相互作用，六位（華嚴六位）不紊亂地相互包容。廣大能夠進入到沒有間隙的境界，微塵毛髮能夠包容一切而沒有內外之分。明明白白地同時顯現，就像芥子中能容納須彌山，一滴水中能映照大海一樣。

【English Translation】 English version The Great Compendium of the Flower Adornment Sutra with Commentary, Volume 1 (including Preface)

Composed by the Shramana Chengguan of the Great Flower Adornment Monastery on Qingliang Mountain, Tang Dynasty

Returning and revolving without limit, movement and stillness originate from the same source. Containing all mysteries and having more than enough, surpassing words and thoughts and standing out distinctly, this refers to the Dharmadhatu (the totality of all existing things). Dissecting profound and subtle principles, clarifying and broadening the realm of the mind, thoroughly investigating principles and fully understanding the nature of things, penetrating the fruit of Buddhahood and encompassing the causes, vast and profound, grand and complete, this refers to the Great, Expansive, Buddha Flower Adornment Sutra. Therefore, our World Honored One, with the ten bodies fully perfected, having just attained perfect enlightenment, relying on past vows and practices to pervade everything, merging emptiness with space as its own nature. Possessing myriad virtues, without a trace of dust. The clear sea of wisdom, empty and containing all phenomena; the bright full moon of the empty nature, instantly reflected in countless rivers. Without leaving the Bodhi tree, traveling through the seven locations and being in the Dharmadhatu, without contradicting the ultimate boundary. Expounding the nine assemblies upon first attaining Buddhahood, exhausting the grand and profound purpose, covering the inconceivable great assembly. The perfect sound is clear and resounding, pervading the ten directions of lands; the main Buddha and accompanying retinue surround each other, simultaneously praising in the ten directions. Although empty to the point of having no trace, the stars in the sky of meaning are brilliantly shining. Although silent to the point of being beyond words, the waves of the sea of teachings are vast and magnificent. It is like a thousand rivers secretly flowing into, becoming the source of many scriptures; myriad virtues mutually returning and relying on each other, gathering many scriptures as dependents. Its purpose lies in, merging the true essence within the realm of all things, revealing the appearance of merit in the multiple mysterious paths. Using complex phenomena to embody the constant and unchanging truth, wisdom pervades and illuminates while remaining constantly still. Truth and falsehood interpenetrate, and one can see the Buddha-mind from the ordinary mind; phenomena and principle are cultivated simultaneously, relying on fundamental wisdom to seek the wisdom of the Buddha. When principle changes with phenomena, it presents the boundless of the arising of one and many (Indra's net); when phenomena are integrated with principle, it presents the unobstructed interpenetration of myriad differences. Therefore, the ten bodies clearly and distinctly interact with each other, the six positions (the Six Aspects of Hua-yen) mutually contain each other without confusion. Vastness can enter into the realm without gaps, and dust and hair can contain everything without inside or outside. Clearly and simultaneously appearing, just like a mustard seed containing Mount Sumeru, a drop of water reflecting the ocean.

多無礙。等虛室之千燈。隱顯俱成。似秋空之片月。重重交映。若帝網之垂珠。唸唸圓融。類夕夢之經世。法門重疊。若云起長空。萬行芬披。比華開錦上。若夫高不可仰。則積行菩薩曝腮鱗于龍門。深不可窺。則上德聲聞杜視聽於嘉會。見聞為種。八難超十地之階。解行在躬。一生圓曠劫之果。師子奮迅。眾海頓證於林中。像王迴旋。六千道成於言下。啟明東廟。智滿不異於初心。寄位南求。因圓不逾于毛孔。剖微塵之經卷。則唸唸果成。盡眾生之愿門。則塵塵行滿。真可謂常恒之妙說。通方之洪規。稱性之極談。一乘之要軌也。尋斯玄旨。卻覽余經。其猶杲日麗天。奪眾景之耀。須彌橫海。落群峰之高。是以菩薩搜秘于龍宮。大賢闡揚于東夏。顧惟正法之代。尚匿清輝。幸哉像季之時。偶斯玄化。況逢。

聖主。得在靈山。竭思幽宗。豈無慶躍。題稱大方廣佛華嚴經者。即無盡修多羅之總名。世主妙嚴品第一者。即眾篇義類之別目。大以曠兼無際。方以正法自持。廣則稱體而周。佛謂覺斯玄妙。華喻功德萬行。嚴謂飾法成人。經乃注無竭之涌泉。貫玄凝之妙義。攝無邊之海會。作終古之常規。佛及諸王。並稱世主。法門依正。俱曰妙嚴。分義類以彰品名。冠群篇而稱第一。斯經有三十九品。此品建初。故云

【現代漢語翻譯】現代漢語譯本沒有阻礙。就像在空曠的房間里點亮成千上萬的燈，隱現同時發生。又像是秋夜天空中的一片月亮，重重疊疊地交相輝映。又像是帝釋天的網垂下的珍珠，每一個念頭都圓滿融合。又像是夜晚夢中所經歷的一生，法門重重疊疊。又像是雲彩從長空升起，萬種修行紛紛展現。又像是花朵在錦緞上綻放。至於那高到無法仰望的境界，那是積累了無數功行的菩薩在龍門展現他們的鱗片。至於那深到無法窺測的境界，那是具有高尚品德的聲聞在盛大的集會上閉塞他們的視聽。見聞成為種子，超越八難，達到十地的階位。理解和行動都在自身，一生圓滿曠劫的果報。如同獅子奮迅，眾多的修行者在林中頓悟。如同象王迴旋，六千種道在言語之下成就。在啟明東廟，智慧圓滿與初心沒有不同。在寄位南求，因地的圓滿不超出毛孔。剖析微塵中的經卷，那麼每一個念頭都成就果報。滿足所有眾生的願望，那麼每一個微塵都圓滿修行。這真可以稱得上是常恒的妙說，通達四方的宏偉規範，稱合本性的極妙談論，通向一乘的要道。尋思這種玄妙的旨意，再看其他的經典，就像太陽照耀天空，奪走了所有景物的光彩。又像須彌山橫亙在海中，使所有的山峰都顯得矮小。因此，菩薩在龍宮搜尋秘藏，大賢在東夏闡揚佛法。回顧正法時代，佛法的光輝還隱藏著。幸運的是，在像法末季之時，遇到了這種玄妙的教化。更何況遇到了聖明的君主，能夠在靈山竭盡心思研究幽深的宗旨，難道不應該感到慶幸和喜悅嗎？經文題名為《大方廣佛華嚴經》，是所有無盡經典的總體名稱。《世主妙嚴品第一》是眾多篇章義理類別的特別名稱。『大』意味著廣闊無邊，『方』意味著正法能夠自我保持，『廣』意味著周遍一切，『佛』意味著覺悟這種玄妙，『華』比喻功德萬行，『嚴』意味著修飾佛法成就人，『經』就像涌出無盡的泉水，貫穿玄妙凝練的義理，攝取無邊無際的海會大眾，作為永久不變的常規。佛和諸王，都被稱為世主。法門和所依之正報，都被稱為妙嚴。分門別類地彰顯品名，在眾多篇章中冠以第一。這部經有三十九品，這一品是開篇，所以稱為第一。

【English Translation】 English version Without obstruction. Like a thousand lamps in an empty room, appearing and disappearing simultaneously. Like a single moon in the autumn sky, reflecting layer upon layer. Like the pearls hanging on Indra's net, each thought perfectly integrated. Like a lifetime experienced in an evening dream, the Dharma gates overlapping. Like clouds rising in the vast sky, myriad practices flourishing. Like flowers blooming on brocade. As for that which is too high to look up to, it is the Bodhisattvas who have accumulated countless practices, exposing their scales at the Dragon Gate (Longmen, a legendary gate where carps transform into dragons). As for that which is too deep to fathom, it is the Sravakas (Śrāvaka, disciples who hear and follow the teachings) of noble virtue, closing their eyes and ears at the grand assembly. Seeing and hearing become seeds, surpassing the eight difficulties and reaching the ten Bhumis (ten stages of Bodhisattva development). Understanding and practice are within oneself, fulfilling the fruit of countless kalpas (aeons) in one lifetime. Like a lion's roar, the multitude attains enlightenment in the forest. Like the elephant king turning around, six thousand paths are accomplished through words. At Qiming East Temple, the perfection of wisdom is no different from the initial aspiration. Seeking position in the south, the perfection of the cause does not exceed a pore. Analyzing the sutras in a mote of dust, then every thought accomplishes fruition. Fulfilling the vows of all sentient beings, then every mote of dust perfects practice. This can truly be called the wonderful discourse of constancy, the grand norm that penetrates all directions, the ultimate discussion that accords with the nature, and the essential path to the One Vehicle (Ekayana, the path to Buddhahood). Pondering this profound meaning, and then looking at other sutras, it is like the sun shining in the sky, eclipsing the brilliance of all other scenes. Like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) lying across the sea, making all other peaks appear small. Therefore, Bodhisattvas search for secrets in the Dragon Palace, and great sages expound the Dharma in the Eastern Xia (ancient China). Looking back at the era of the Proper Dharma, the light of the Dharma was still hidden. Fortunately, in the era of the Semblance Dharma, we encounter this profound transformation. Moreover, we encounter a wise ruler, and are able to exhaust our minds in studying the profound principles at Vulture Peak (Grdhrakuta, the mountain where the Buddha often taught). Should we not feel fortunate and joyful? The sutra is titled 'Mahavaipulya Buddhāvataṃsaka Sūtra' (Great Extensive Buddha Garland Sutra), which is the general name for all endless sutras. 'The Wondrous Adornments of the World Rulers, Chapter One' is the specific name for the categories of meanings in the many chapters. 'Great' means vast and boundless, 'Extensive' means that the Proper Dharma can sustain itself, 'Broad' means encompassing everything, 'Buddha' means awakening to this profound mystery, 'Garland' symbolizes the merits of myriad practices, 'Adornment' means adorning the Dharma to perfect people, 'Sutra' is like a spring gushing forth endlessly, penetrating the profound and condensed meanings, gathering the boundless sea of assemblies, and serving as an eternal norm. The Buddhas and all the kings are called World Rulers. The Dharma gate and the dependent retribution are both called Wondrous Adornments. Distinguishing the categories to reveal the chapter names, and crowning the many chapters with 'First'. This sutra has thirty-nine chapters, and this chapter is the beginning, so it is called 'First'.

大方廣佛華嚴經。

世主妙嚴品第一

歸命十方極三際　　塵剎圓明調御師　法界功德大悲云　　毗盧遮那大智海　所住甚深真法性　　所流圓滿修多羅　一一塵方佛會中　　普賢文殊諸大士　我今欲以一毛智　　測量無邊法界空　愿承三寶同體慈　　句句冥符諸佛意　俾令法眼常無缺　　盡眾生界如普賢　回茲勝善洽群生　　速證菩提常樂果

將釋經義。總啟十門。一教起因緣。二藏教所攝。三義理分齊。四教所被機。五教體淺深。六宗趣通局。七部類品會。八傳譯感通。九總釋經題。十別解文義。

初因緣者。夫聖人設教必有由致。若須彌巨海大因方為傾搖。今搖如來融金之德山。動深廣之智海。非小緣矣。故下經。云非以一緣非以一事。如來出現而得成就。出現本為大華嚴故。先因後緣各開十義。以顯無盡因。十義者。一法應爾故。二酬宿因故。三順機感故。四為教本故。五顯果德故。六彰地位故。七說勝行故。八示真法故。九開因性故。十利今後故。言法爾者。夫王道坦坦千古同規。一乘玄門諸佛齊證。故一切佛。法爾皆于無盡世界。常轉如是無盡法輪。令諸眾生反本還源。窮未來際。無有休息。故不思議品中明。一切諸佛能於一身化現不可說不可說佛剎微塵數頭。一

【現代漢語翻譯】現代漢語譯本大方廣佛華嚴經。

世主妙嚴品第一

歸命十方極三際，塵剎圓明調御師法界功德大悲云，毗盧遮那（Vairocana）大智海所住甚深真法性，所流圓滿修多羅（Sutra）一一塵方佛會中，普賢（Samantabhadra）文殊（Manjusri）諸大士我今欲以一毛智，測量無邊法界空愿承三寶同體慈，句句冥符諸佛意俾令法眼常無缺，盡眾生界如普賢回茲勝善洽群生，速證菩提常樂果

將要解釋經文的意義，總共開啟十個方面：一、教法興起的因緣；二、包含在哪個藏教之中；三、義理的範圍；四、教法所針對的根機；五、教法的體性深淺；六、宗趣的普遍性和侷限性；七、部類和品會；八、傳譯的感應和溝通；九、總的解釋經題；十、分別解釋經文的意義。

首先說因緣。聖人設立教法必定有其原因。如果不是須彌山（Sumeru）般的巨大和海洋般深廣的原因，是無法傾覆和搖動的。現在要搖動如來（Tathagata）熔鑄黃金般的德行之山，撼動深廣的智慧之海，這絕非小小的因緣。所以下文經中說：『不是因為一個因緣，不是因為一件事，如來出現才能成就。』出現本來是爲了廣大的《華嚴經》的緣故。先說因，后說緣，各自展開十個方面的意義，來彰顯無盡的因。這十個方面的意義是：一、法應如此；二、酬償宿世的因緣；三、順應眾生的根機和感應；四、作為教法的根本；五、彰顯果地的功德；六、彰顯菩薩的地位；七、宣說殊勝的修行；八、揭示真實的法；九、開啟因地的自性；十、利益現在和未來。說到『法應如此』，王道是平坦的，千古遵循同樣的規則；一乘的玄妙法門，諸佛共同證悟。所以一切諸佛，法爾如是，都在無盡的世界中，常轉如此無盡的法輪，令一切眾生迴歸本源，窮盡未來，沒有止息。所以在《不思議品》中闡明，一切諸佛能夠在一個身體上化現不可說不可說佛剎微塵數那麼多的頭，一

【English Translation】 English version The Great Expansive Buddha Flower Adornment Sutra

Chapter 1: Wondrous Adornments of World Rulers

I take refuge in the ten directions, the three times, the enlightened masters of countless lands, The Dharma realm's cloud of merit and great compassion, Vairocana's (大日如來) ocean of great wisdom, The profound true Dharma-nature in which they dwell, the perfect Sutras (經) that flow forth, In each and every assembly of Buddhas in lands as numerous as dust motes, the great Bodhisattvas Samantabhadra (普賢) and Manjusri (文殊), I now wish to use the wisdom of a single hair to measure the boundless emptiness of the Dharma realm, I vow to receive the compassion of the Triple Jewel (三寶) as one body, each phrase secretly corresponding to the Buddhas' intent, May the Dharma-eye be forever without defect, like Samantabhadra, encompassing all realms of beings, May this supreme goodness benefit all beings, quickly realizing Bodhi (菩提) and the fruit of eternal bliss.

In order to explain the meaning of the Sutra, ten aspects will be opened up in general: 1. The causes and conditions for the arising of the teachings; 2. Which Tripitaka (藏教) it is contained within; 3. The scope of the meaning and principles; 4. The capacities of those to whom the teachings are directed; 5. The depth and shallowness of the essence of the teachings; 6. The universality and limitations of the sect's aims; 7. The categories of sections and assemblies; 8. The transmission, translation, and responsive connection; 9. A general explanation of the Sutra's title; 10. A separate explanation of the meaning of the text.

First, regarding the causes and conditions. The establishment of teachings by sages must have a reason. If it were not for causes as vast as Mount Sumeru (須彌山) and as deep as the ocean, there would be no overturning or shaking. Now, to shake the mountain of the Tathagata's (如來) gold-like virtue and to move the deep and vast ocean of wisdom is no small matter. Therefore, the Sutra below says: 'Not by one cause, not by one event, does the appearance of the Tathagata come to be accomplished.' The appearance is originally for the sake of the great Flower Adornment Sutra. First, the cause is spoken of, then the conditions, each unfolding ten aspects to reveal the inexhaustible cause. These ten aspects are: 1. The Dharma is thus; 2. To repay past causes; 3. To accord with the capacities and responses of beings; 4. To serve as the root of the teachings; 5. To manifest the virtues of the fruition; 6. To reveal the Bodhisattva stages; 7. To expound the supreme practices; 8. To reveal the true Dharma; 9. To open up the inherent nature of the cause; 10. To benefit the present and the future. Speaking of 'The Dharma is thus,' the kingly way is level and follows the same rules throughout the ages; the profound gate of the One Vehicle is jointly realized by all Buddhas. Therefore, all Buddhas, as a matter of course, constantly turn such inexhaustible Dharma wheels in endless worlds, causing all beings to return to the source, exhaust the future, and have no rest. Therefore, in the 'Inconceivable' chapter, it is clarified that all Buddhas are able to manifest on one body countless heads as numerous as dust motes in unspeakable, unspeakable Buddha lands, one

一頭化爾所舌。一一舌出爾所音聲。乃至文字句義。一一充滿一切法界無有窮盡。斯則處以毛端橫該法界。時以剎那豎窮劫海。處則頓起時則常起。不待別因。但隨見聞說。有初成九會之別。諸慈悲者。于無盡中略此流傳。令尋於此見無邊法。如觀牖隙見無際空。而此時處即同無盡。以一處即一切處。一時即一切時故。二酬宿因者。何以法爾如是轉耶。宿因深故。夫根深則果茂。源遠則流長。宿因既深教起亦大。深大云何。我佛世尊。創躡玄蹤棲神妙寂。悲智雙執行愿齊周。是以妄想弗翦而廓徹性空。靈鑒匪磨而頓朗萬法。乃以無障礙解脫闡斯沙門。宿因雖多略有二種。一者大願力故。現相品云。毗盧遮那佛願力周法界一切國土中。恒轉無上輪。兜率偈云如來不出世。亦無有涅槃。以本大願力。示現自在法。諸會佛加皆言願力。及余諸文成證非一。二者昔行力故。謂無量劫依愿起行。行成得果方能頓演。故主山神偈云。往修勝行無有邊。今獲神通亦無量。法門廣辟如塵數。悉使眾生深悟喜。三順機感者。謂昔因法爾雖能常遍。約可流傳皆由機感。離機說法無所用故。其猶上有白月下資澄潭。潭清影現。機感應生。故兜率偈云。見佛亦復然。必假眾善業。十方諸佛告功德林。言及諸菩薩眾善根力故。解脫月云。此眾無諸

【現代漢語翻譯】現代漢語譯本一頭化爾所舌（無數的舌頭）。每一舌頭發出爾所音聲（無數的聲音），乃至文字句義（文字和句子的意義）。每一音聲充滿一切法界（宇宙），沒有窮盡。這就是在毛端之處橫向包含整個法界，在剎那之間縱向窮盡無盡的時間。處所是頓然生起的，時間是永恒存在的。不需要其他的因緣，只是隨著所見所聞而說。有最初成就九次法會（佛教集會）的區別。諸位慈悲的人啊，在無盡之中稍微流傳這些教義，使人能夠由此見到無邊的佛法，就像從窗戶的縫隙中看到無邊的天空一樣。而此時此地就等同於無盡，因為一處即一切處，一時即一切時。二、酬謝宿世的因緣：為什麼佛法自然而然地這樣流轉呢？因為宿世的因緣深厚。樹根深則枝繁葉茂，源頭遠則水流長。宿世的因緣既然深厚，佛法興起的力量也大。什麼是深厚和強大呢？我佛世尊，最初踏上玄妙的道路，安住于神妙寂靜的境界。悲心和智慧同時執行，願力圓滿周遍。因此，妄想沒有斷除卻能廓清性空的真理，靈明的智慧沒有磨滅卻能頓悟萬法。於是用無障礙的解脫法門來闡釋沙門（出家人）的修行。宿世的因緣雖然很多，但略有二種：一是大願力的緣故。《現相品》說：『毗盧遮那佛（宇宙的本初佛）的願力周遍法界一切國土，恒常轉動無上的法輪。』《兜率偈》說：『如來（佛）不出世，也沒有涅槃（寂滅）。』因為本來的大願力，示現自在的佛法。各次法會中，佛的加持都說是願力，以及其他的經文，都可以證明這一點。二是過去修行的力量。指的是在無量劫的時間裡，依據願力而修行。修行成就，才能頓然演說佛法。所以主山神偈說：『過去修習殊勝的善行沒有窮盡，如今獲得的神通也無量無邊。法門廣泛開闢如塵土般眾多，全部使眾生深深領悟而歡喜。』三、順應眾生的根機：過去世的因緣雖然自然而然地能夠普遍存在，但能夠流傳開來，都是由於眾生的根機感應。離開眾生的根機而說法，就沒有用處。這就好像上面有皎潔的月亮，下面有清澈的潭水，潭水清澈，月亮的影子就會顯現。眾生的根機感應，佛法就會應運而生。所以《兜率偈》說：『見到佛也是這樣，必定要憑藉眾多的善業。』十方諸佛告訴功德林，說以及諸位菩薩的眾多善根的力量。《解脫月》說：『這個集會沒有各種』

【English Translation】 English version One head transforms into countless tongues. Each tongue emits countless sounds, even the meanings of words and sentences. Each sound fills the entire Dharma Realm (universe), without end. This is to contain the entire Dharma Realm at the tip of a hair, and to exhaust endless time in an instant. The place arises suddenly, and the time exists eternally. It does not require other causes, but is spoken according to what is seen and heard. There is a distinction between the initial accomplishment of the nine Dharma assemblies (Buddhist gatherings). You compassionate ones, slightly transmit these teachings in the infinite, so that people can see the boundless Dharma from this, just as seeing the boundless sky from a crack in the window. And this time and place are equal to the infinite, because one place is all places, and one time is all times. Second, repaying past causes: Why does the Dharma naturally flow in this way? Because the past causes are deep. If the roots are deep, the branches and leaves will be luxuriant; if the source is far, the stream will be long. Since the past causes are deep, the power of the Dharma arising is also great. What is deep and great? Our Buddha, the World Honored One, first embarked on the mysterious path, dwelling in the wonderful and tranquil realm. Compassion and wisdom operate simultaneously, and vows are fulfilled completely. Therefore, delusions are not cut off, but the truth of emptiness is clarified; the clear wisdom is not worn away, but all Dharmas are suddenly enlightened. Thus, the liberation of unobstructedness is used to explain the practice of the Shramanas (monks). Although there are many past causes, there are two kinds: First, because of the power of great vows. The 『Appearance Chapter』 says: 『The vows of Vairocana Buddha (the primordial Buddha of the universe) pervade all lands in the Dharma Realm, and constantly turn the supreme Dharma wheel.』 The 『Tushita Verse』 says: 『The Tathagata (Buddha) does not appear in the world, nor is there Nirvana (extinction).』 Because of the original great vows, the Dharma of freedom is manifested. In each Dharma assembly, the Buddha's blessing is said to be the power of vows, and other scriptures can also prove this. Second, the power of past practice. It refers to practicing according to vows for countless kalpas (eons). When practice is accomplished, the Dharma can be suddenly expounded. Therefore, the verse of the mountain god says: 『In the past, cultivating superior good deeds was endless, and now the obtained supernatural powers are also boundless. The Dharma doors are widely opened like countless dust particles, all enabling sentient beings to deeply understand and rejoice.』 Third, conforming to the capacity of sentient beings: Although the past causes can naturally be universally present, they can be transmitted because of the response of sentient beings' capacity. Speaking the Dharma without the response of sentient beings' capacity is useless. It is like having a bright moon above and a clear pool below. If the pool is clear, the moon's reflection will appear. When the capacity of sentient beings responds, the Dharma will arise accordingly. Therefore, the 『Tushita Verse』 says: 『Seeing the Buddha is also like this, it must rely on many good deeds.』 The Buddhas of the ten directions told Merit Forest, saying and the power of the many good roots of the Bodhisattvas. 『The Moon of Liberation』 says: 『This assembly has no various』

垢志解悉明潔等。皆是機感。廣顯機感。如第四教所被機中。然此機感通於現未。諸會當機即是現在。今之聞者。是未來機。四為教本者。謂非海無以潛流。非本無以垂末。將欲逐機漸施末教。先示本法頓演此經。然亦有二。一為開漸之本。出現品云。如日初出先照高山故。二為攝末之本。如日沒時還照高山故。無不從此法界流。無不還歸此法界故。法華亦云。始見我身。聞我所說。即皆信受。入如來慧。此漸本也。次云除先修習學小乘者。即開漸也。又云。我今亦令得聞是經入于佛慧。即攝末歸本也。斯則法華亦指此經以為本矣。五顯果德者。謂此本法中顯佛勝德。令諸菩薩信向證故。不識寶玉不得其用。不知此德安能仰求。然果德有二。一依果。謂華藏世界海等。二正果。如來十身等。此二無礙以為佛德。然依正無礙通有六句。一依內現依。如塵中剎海。二正內現正。如毛孔現佛。三正內現依。四依內現正。五依內現依正六正內現正依。其文非一。又有四句。一或唯依。佛即剎故。二或唯正。剎即佛故。三俱。四泯。思之可知。隨舉一門則攝一切。並如下說。六彰地位者。為顯菩薩修行佛因。一道至果有階差故。夫聖人之大寶曰位。若無此位行無成故。此亦二種。一行布門。立位差別故。二圓融門。一位即攝一切

【現代漢語翻譯】現代漢語譯本『垢志解悉明潔等』，這些都是『機感』（眾生根機與佛法感應）。廣泛地顯示『機感』，就像第四教所接引的根機中那樣。然而，這種『機感』貫通現在和未來。各法會上的當機者就是現在的根機，現在聽聞佛法的人，就是未來的根機。『四為教本者』，意思是說，沒有大海，就無法潛流；沒有根本，就無法垂及末端。將要順應眾生的根機，逐漸地施行末教，首先要顯示根本的佛法，頓悟地演說此經。然而，這裡也有兩種含義：一是作為開啟漸教的根本。《出現品》中說：『如日初出，先照高山』，就是這個意思。二是作為攝受末教的根本。『如日沒時，還照高山』，也是這個意思。沒有不從此法界流出的，沒有不迴歸此法界的。所以《法華經》也說：『始見我身，聞我所說，即皆信受，入如來慧』，這是漸教的根本。接著又說：『除先修習學小乘者』，這就是開啟漸教。又說：『我今亦令得聞是經，入于佛慧』，這就是攝受末教迴歸根本。因此，《法華經》也指此經作為根本。『五顯果德者』，意思是說，在這根本的佛法中，顯示佛的殊勝功德，讓各位菩薩信奉嚮往並證得。不認識寶玉，就無法使用它；不知道佛的功德，又怎麼能仰慕追求呢？然而，果德有兩種：一是依果，如華藏世界海等；二是正果，如如來的十身等。這兩種果德無礙地構成佛的功德。然而，依報和正報的無礙，通常有六種說法：一是依內現依，如微塵中顯現剎土世界海；二是正內現正，如毛孔中顯現佛；三是正內現依；四是依內現正；五是依內現依正；六是正內現正依。這樣的例子很多。還有四句：一是或者只有依報，因為佛就是剎土；二是或者只有正報，因為剎土就是佛；三是依報和正報都有；四是依報和正報都泯滅。仔細思考就可以明白。隨便舉出一個方面，就涵蓋了一切，具體如下文所說。『六彰地位者』，是爲了顯示菩薩修行佛因，從一道到果位有階梯差別。聖人最珍貴的寶物就是『位』，如果沒有這個『位』，修行就無法成就。這裡也有兩種含義：一是行布門，確立地位的差別；二是圓融門，一個地位就涵蓋了一切。

【English Translation】 English version 『Auspicious aspirations, understanding, clarity, purity, etc.』, all these are 『kigan』 (the interaction between sentient beings' capacities and the Buddha's teachings). Broadly revealing 『kigan』, just like in the case of the beings received by the Fourth Teaching. However, this 『kigan』 pervades the present and the future. Those present at each Dharma assembly are the present capacities, and those who hear the Dharma now are the future capacities. 『Four as the root of the teachings』 means that without the ocean, there would be no undercurrents; without the root, there would be no reaching the ends. Intending to gradually administer the final teachings according to beings' capacities, one must first reveal the fundamental Dharma and expound this sutra with sudden enlightenment. However, there are also two meanings here: first, as the root for opening the gradual teaching. The 『Emerging from the Earth』 chapter says: 『Like the sun rising for the first time, it first illuminates the high mountains』, which is this meaning. Second, as the root for gathering the final teaching. 『Like the sun setting, it still illuminates the high mountains』, which is also this meaning. There is nothing that does not flow from this Dharma realm, and nothing that does not return to this Dharma realm. Therefore, the Lotus Sutra also says: 『When they first see my body and hear what I say, they will all believe and accept it and enter the wisdom of the Tathagata』, this is the root of the gradual teaching. Then it says: 『Except for those who have previously practiced and studied the Small Vehicle』, this is opening the gradual teaching. It also says: 『Now I also cause them to hear this sutra and enter the Buddha's wisdom』, this is gathering the final teaching and returning to the root. Therefore, the Lotus Sutra also points to this sutra as the root. 『Five, revealing the virtues of the fruition』 means that in this fundamental Dharma, the Buddha's supreme virtues are revealed, causing all Bodhisattvas to believe, aspire, and attain them. If one does not recognize a precious gem, one cannot use it; if one does not know the Buddha's virtues, how can one admire and seek them? However, there are two kinds of fruition virtues: first, the dependent fruition, such as the Ocean of Worlds of the Flower Treasury; second, the direct fruition, such as the ten bodies of the Tathagata. These two kinds of fruition virtues are unobstructed and constitute the Buddha's virtues. However, the unobstructedness of the dependent and direct retributions usually has six expressions: first, the dependent appearing within the dependent, such as the manifestation of the ocean of lands in a dust mote; second, the direct appearing within the direct, such as the manifestation of a Buddha in a pore; third, the direct appearing within the dependent; fourth, the dependent appearing within the direct; fifth, the dependent appearing within the dependent and direct; sixth, the direct appearing within the direct and dependent. There are many such examples. There are also four statements: first, there is only the dependent, because the Buddha is the land; second, there is only the direct, because the land is the Buddha; third, both the dependent and the direct exist; fourth, both the dependent and the direct are extinguished. Careful thought will make it clear. Randomly citing one aspect encompasses everything, as explained below. 『Six, manifesting the stages』 is to reveal the Bodhisattva's practice of the Buddha's cause, from one path to the fruition, there are differences in stages. The most precious treasure of a sage is the 『stage』; without this 『stage』, practice cannot be accomplished. There are also two meanings here: first, the sequential practice gate, establishing the differences in stages; second, the perfect and harmonious gate, one stage encompasses everything.

位故。一一位滿即至佛故。初地云。一地之中。具攝一切諸地功德。信該果海。初發心時便成正覺等。然此二無礙。以行布是教相施設。圓融是理性德用。相是即性之相。故行布不礙圓融。性是即相之性。故圓融不礙行布。圓融不礙行布。故一為無量。行布不礙圓融。故無量為一。無量為一。故融通隱隱。一為無量故涉入重重。故世親以六相圓融。上下之文非一。七說勝行者。欲登妙位非行不階。故君子不患無位。患己不立。行亦二種。一頓成諸行。一行一切行。故十住品云。一即是多多即一等。普賢行品說。一斷一切斷等故。二遍成諸行。此即行布。謂自大菩提心體相功德。乃至等覺中行。此二無礙例如位說。八示真法者。欲成行位須解法理。不體理事行亦非真。故兜率偈云。不了真實法。諸佛故興世。此亦二種。一顯事理無礙法。二顯事事無礙法。並如義分齊說。九開因性者。謂上因果理事。皆由眾生性有。若性非金玉雖琢不成寶器。良以眾生包性德而為體。依智海以為源。但相變體殊。情生智隔。今令知心合體達本情亡。故談斯經以為顯示。亦有二種。一以言顯示令其知有。二使其修行悟入顯現。如下破塵出經卷等。亦如法華云。唯以一大事因緣故出現於世。所謂開示悟入佛之知見。眾生等有故言唯一。十利今

【現代漢語翻譯】現代漢語譯本位（指菩薩的階位）的緣故。一位一位圓滿就能達到佛的境界。初地（菩薩十地之第一地，歡喜地）中說：『一地之中，具足包含一切諸地的功德。』相信能涵蓋果海（佛果的境界）。初發菩提心的時候便能成就正覺（成佛）等等。然而這兩者（行布和圓融）之間沒有障礙，因為行布是教相（佛教的教義和表現形式）的施設，圓融是理性（真如本性）的德用。相是即性的相，所以行布不妨礙圓融。性是即相的性，所以圓融不妨礙行布。圓融不妨礙行布，所以一即是無量。行布不妨礙圓融，所以無量即是一。無量即是一，所以融通隱隱。一即是無量，所以涉入重重。所以世親菩薩用六相圓融來解釋。上下的文義並非單一。七、闡述殊勝的修行：想要登上微妙的階位，沒有修行就無法進階。所以君子不擔憂沒有地位，而擔憂自己沒有建立功德。修行也有兩種：一是頓成諸行，即一行一切行。所以《十住品》（《華嚴經》中的一品）中說：『一即是多，多即是一』等等。《普賢行品》（《華嚴經》中的一品）說：『一斷一切斷』等等。二是遍成諸行，這便是行布。指的是從大菩提心（覺悟之心）的體、相、功德，乃至等覺（菩薩修行階位的倒數第二位）中的修行。這兩種（頓成諸行和遍成諸行）之間沒有障礙，例如前面所說的位次。八、揭示真實的佛法：想要成就修行和位次，必須理解佛法的道理。不體悟理和事，修行也不是真實的。所以兜率天（彌勒菩薩所居之天）的偈語說：『不了真實法，諸佛故興世。』這也有兩種：一是顯理事無礙法，二是顯事事無礙法。都如義分齊（對義理進行分類）所說。九、開啟因性（眾生本具的佛性）：前面所說的因、果、理、事，都是由於眾生本性所具有的。如果本性不是金玉，即使雕琢也不能成為寶器。正是因為眾生包含著性德（本性所具有的功德）作為本體，依靠智慧之海作為源泉，只是相發生了變化，本體變得不同，情識產生，智慧被隔斷。現在要讓眾生知道心與本體相合，通達根本，情識消亡。所以宣講這部經來作為顯示。也有兩種：一是用言語顯示，讓眾生知道有佛性；二是讓眾生通過修行悟入，顯現佛性。如下面的破塵出經卷等等。也如《法華經》所說：『唯以一大事因緣故出現於世。』所謂開示悟入佛之知見。眾生等同具有佛性，所以說唯一。十、利益現在。

【English Translation】 English version Because of the positions (referring to the stages of a Bodhisattva). Completing each position one by one leads to Buddhahood. The first ground (the first of the ten grounds of a Bodhisattva, Joyful Ground) states: 'Within one ground, all the merits of all the grounds are fully contained.' Belief encompasses the ocean of fruition (the state of Buddhahood). At the moment of first arousing Bodhicitta (the mind of enlightenment), one attains perfect enlightenment (becoming a Buddha), and so on. However, there is no obstruction between these two (practice and gradual progress, and perfect integration), because practice and gradual progress are the establishment of the teachings (Buddhist doctrines and their manifestations), and perfect integration is the virtuous function of the rational nature (the true nature of Suchness). Form is the form that is identical to nature, so practice and gradual progress do not hinder perfect integration. Nature is the nature that is identical to form, so perfect integration does not hinder practice and gradual progress. Perfect integration does not hinder practice and gradual progress, so one is identical to the immeasurable. Practice and gradual progress do not hinder perfect integration, so the immeasurable is identical to one. The immeasurable is identical to one, so integration is subtle and hidden. One is identical to the immeasurable, so there is overlapping and interpenetration. Therefore, Vasubandhu explains it with the perfect integration of the six aspects. The meaning of the text above and below is not singular. 7. Expounding the supreme practice: To ascend to the subtle position, one cannot advance without practice. Therefore, a virtuous person does not worry about not having a position, but worries about not establishing merit. There are also two types of practice: one is the sudden accomplishment of all practices, that is, one practice is all practices. Therefore, the 'Ten Dwellings Chapter' (a chapter in the Avatamsaka Sutra) says: 'One is identical to many, many are identical to one,' and so on. The 'Universal Worthy's Conduct Chapter' (a chapter in the Avatamsaka Sutra) says: 'One cessation is all cessation,' and so on. The second is the pervasive accomplishment of all practices, which is the gradual progress of practice. This refers to the body, form, merits, and virtues of the great Bodhicitta (the mind of enlightenment), and even the practice in the stage of near-perfect enlightenment (the penultimate stage of a Bodhisattva's practice). There is no obstruction between these two (sudden accomplishment of all practices and pervasive accomplishment of all practices), as in the positions mentioned earlier. 8. Revealing the true Dharma: To achieve practice and position, one must understand the principles of the Dharma. Without realizing the principle and the phenomenon, the practice is not true. Therefore, the verse in Tushita Heaven (the heaven where Maitreya Bodhisattva resides) says: 'Not understanding the true Dharma, the Buddhas appear in the world for this reason.' There are also two types: one is to reveal the unobstructed Dharma of principle and phenomenon, and the other is to reveal the unobstructed Dharma of phenomenon and phenomenon. Both are as described in the classification of meanings. 9. Opening up the inherent nature (the Buddha-nature inherent in all beings): The cause, effect, principle, and phenomenon mentioned above are all due to the inherent nature of sentient beings. If the nature is not gold or jade, it cannot become a treasure even if it is carved. It is precisely because sentient beings contain the virtuous qualities of nature (the merits inherent in the nature) as the body, and rely on the ocean of wisdom as the source, only the form has changed, the body has become different, emotions have arisen, and wisdom has been separated. Now, sentient beings must be made aware that the mind is in harmony with the body, understand the root, and emotions disappear. Therefore, this sutra is preached as a display. There are also two types: one is to display with words, so that sentient beings know that there is Buddha-nature; the other is to enable sentient beings to realize and manifest Buddha-nature through practice. Such as the Breaking Through the Dust Sutra and so on. It is also as the Lotus Sutra says: 'Only for the sake of one great event and condition do Buddhas appear in the world.' That is, to open, show, awaken, and enter the knowledge and vision of the Buddha. Sentient beings equally possess Buddha-nature, so it is said to be unique. 10. Benefiting the present.

後者。既等有其分。故廣利無邊。此亦二種。一利今。即佛在當機。二利后。即今之見聞。發心品云。我等諸佛護持此法。令未來世一切菩薩未曾聞者。皆悉得聞。此益復二。一令得見聞為堅種。故出現品云。如人食少金剛終竟不消等。二令起行成證入故出現。又云。設有菩薩。無量百千億那由他劫。行六波羅蜜。修習種種菩提分法。若未聞此如來不思議大威德法門。或時聞已。不信不解不順不入。不得名為真實菩薩。以不能生如來家故。若聞此法信解隨順悟入。當知此人生如來家。乃至深入如來無量境界。良以有作之修。多劫終成敗壞。無心體極一念便契佛家。賢首品云。十剎塵數如來所。悉皆承事盡一劫。若於此品能誦持。其福最勝過于彼等。又此利益別對前九成十種益。謂一聞法爾。則知常遍成見聞益。二聞本行。愿學佛發興。成發心益。三聞機感。知法由善起。成造修益。四聞為本。知其義圓。成頓得益。五聞果德。則信樂愿齊。成滅障益。六聞位。期心證入。成攝位益。七聞行。發意修行。成起行益。八聞法。決須解了。成稱性益。九聞因。知一切皆同。成轉利益。十總具前九成速證益。故前九因皆為今益。亦可前一一門皆成十益。可以意得。因上十義故此教興。發心品中有十所因。彼云。以佛神力故。世

【現代漢語翻譯】現代漢語譯本後者，既然（佛法）的利益有其分配，所以能廣泛利益無邊眾生。這也有兩種：一是利益當下，即佛陀在世時對當機者的利益；二是利益未來，即現在見聞佛法者對未來的利益。《發心品》中說：『我等諸佛護持此法，令未來世一切菩薩未曾聞者，皆悉得聞。』這種利益又有兩種：一是使（聽聞佛法）成為堅固的種子，所以《出現品》中說：『如人食少金剛，終竟不消等。』二是使（眾生）發起修行，成就證悟，所以《出現品》又說：『設有菩薩，無量百千億那由他劫（nayuta kalpa，極長的時間單位），行六波羅蜜（six perfections，佈施、持戒、忍辱、精進、禪定、智慧），修習種種菩提分法（factors of enlightenment，幫助達到覺悟的修行方法），若未聞此如來不思議大威德法門，或時聞已，不信不解不順不入，不得名為真實菩薩，以不能生如來家故。若聞此法，信解隨順悟入，當知此人生如來家，乃至深入如來無量境界。』實在是因為有為的修行，多劫之後終究會敗壞；無心之體（指自性），一旦體悟便能契合佛家。《賢首品》中說：『十剎塵數如來所（Buddha-lands as numerous as the dust particles in ten Buddha-fields），悉皆承事盡一劫（kalpa，劫，時間單位）。若於此品能誦持，其福最勝過于彼等。』此外，這種利益分別對應前面的九種利益，成就十種利益：一是聽聞佛法，自然就知道常遍（的真理），成就見聞的利益；二是聽聞本行（菩薩的修行），愿學佛發菩提心，成就發心的利益；三是聽聞機感（佛法應機而生），知道佛法由善而起，成就造修的利益；四是聽聞根本（佛法），知道其義圓滿，成就頓悟的利益；五是聽聞果德（佛的果報功德），就信樂愿齊備，成就滅除業障的利益；六是聽聞位（菩薩的階位），期望內心證入，成就攝位的利益；七是聽聞行（菩薩的修行），發意修行，成就起行的利益；八是聽聞法（佛法），必須理解明瞭，成就稱性的利益；九是聽聞因（成佛的因），知道一切皆同（佛性），成就轉利益；十是總括前面的九種利益，成就快速證悟的利益。所以前面的九種因都是爲了現在的利益。也可以說前面每一個門都成就十種利益，可以意會。因為以上十種意義，所以此教興盛。《發心品》中有十種所因，其中說：『以佛神力故，世』

【English Translation】 English version The latter, since the benefits (of the Dharma) are distributed, they can widely benefit limitless beings. There are also two types of benefits: one is the immediate benefit, which is the benefit to those who are ready to receive the teachings when the Buddha is in the world; the other is the future benefit, which is the benefit to those who see and hear the Dharma now for the future. In the 『Chapter on Arousing the Mind,』 it says: 『We Buddhas protect this Dharma, so that all Bodhisattvas in the future who have not heard it may all hear it.』 This benefit has two aspects: one is to make (hearing the Dharma) a firm seed, so the 『Chapter on Appearance』 says: 『It is like a person eating a small amount of diamond, which will never be digested, etc.』 The second is to enable (beings) to initiate practice and achieve enlightenment, so the 『Chapter on Appearance』 also says: 『Suppose there is a Bodhisattva who, for countless hundreds of thousands of billions of nayuta kalpas (nayuta kalpa, an extremely long unit of time), practices the Six Perfections (six perfections, generosity, morality, patience, diligence, concentration, wisdom), and cultivates various factors of enlightenment (factors of enlightenment, practices that help achieve enlightenment). If they have not heard this inconceivable great majestic Dharma-gate of the Tathagata, or if they have heard it but do not believe, understand, accord with, or enter it, they cannot be called a true Bodhisattva, because they cannot be born into the Tathagata』s family. If they hear this Dharma, believe, understand, accord with, and enter it, know that this person is born into the Tathagata』s family, and even deeply enters the Tathagata』s limitless realm.』 It is truly because conditioned practice will ultimately decay after many kalpas; the essence of no-mind (referring to self-nature), once realized, can be in harmony with the Buddha』s family. The 『Chapter on the Leader』 says: 『In Buddha-lands as numerous as the dust particles in ten Buddha-fields, all are served for an entire kalpa (kalpa, a unit of time). If one can recite and uphold this chapter, their merit is the most supreme, surpassing all those others.』 Furthermore, this benefit corresponds to the previous nine benefits, achieving ten benefits: First, hearing the Dharma naturally leads to knowing the constant and pervasive (truth), achieving the benefit of seeing and hearing; second, hearing about the fundamental practices (of Bodhisattvas), aspiring to learn from the Buddha and arouse the Bodhi-mind, achieving the benefit of arousing the mind; third, hearing about the responsive connection (the Dharma arises in response to needs), knowing that the Dharma arises from goodness, achieving the benefit of creating and cultivating; fourth, hearing about the root (of the Dharma), knowing its meaning is complete, achieving the benefit of sudden enlightenment; fifth, hearing about the virtues of the result (the Buddha』s reward and merit), then faith, joy, and aspiration are all complete, achieving the benefit of eliminating karmic obstacles; sixth, hearing about the stages (of Bodhisattvas), hoping to realize them internally, achieving the benefit of encompassing the stages; seventh, hearing about the practices (of Bodhisattvas), resolving to practice, achieving the benefit of initiating practice; eighth, hearing the Dharma, one must understand it clearly, achieving the benefit of being in accordance with one』s nature; ninth, hearing about the cause (of becoming a Buddha), knowing that all are the same (Buddha-nature), achieving the benefit of transforming benefits; tenth, encompassing the previous nine benefits, achieving the benefit of quickly attaining enlightenment. Therefore, the previous nine causes are all for the present benefit. It can also be said that each of the previous doors achieves ten benefits, which can be understood intuitively. Because of the above ten meanings, this teaching flourishes. The 『Chapter on Arousing the Mind』 has ten causes, among which it says: 『Because of the Buddha』s divine power, the world』

尊本願力故等。因緣相參。對會因緣。可以意得。二明說經緣者。一切經首說時方人等。皆是緣起。今有十緣。一依時。二依處。三依主。四依三昧。五依現相。六依說者。七依聽者。八依德本。九依請者。十依加者。今初依時。夫心冥至道則混一古今。法界無生。本亡時分。下經偈云。諸佛得菩提。實不計于日。況無涯之說。念劫圓融哉。今以無時之時。略顯十重時別。初唯一念。二盡七日。三遍三際。四攝同類劫。五收異類劫。六以念攝劫。七劫念重收。八異類界時。九彼此相入。十以本收末。謂以非劫為劫故。於前十時。恒演此經。又此十種隨一圓收。依此說時則無終始。亦隨見聞說初成等。如前法爾中辯。若依此時則迥異余教。而余教時不出於此。或說三七六七等。隨見聞故。廣如旨歸。第二依處者。夫智窮真際能所兩亡。假說依真而非國土。況剎塵即入染凈參融。圓滿教之普周。難以分其處別。然真非事外。不壞所依。以上無時之時遍非處之處。然有言。此經在穢土說。居摩竭等故。有云。處凈土說。在華藏故。有云。如實義者。二種身土無定異處。即於一處見聞異故。上之三義。后一近宗。然說此經處。凈穢無礙通局交徹。各二四句。初凈穢中。謂或唯染或唯凈。如前二義。或俱華藏內娑婆故。或泯染凈

【現代漢語翻譯】尊本願力故等（因為尊重諸佛的本願力等等）。因緣相參（各種因緣互相交織）。對會因緣（各種因緣聚合），可以意得（可以通過理解來領會）。二、明說經緣者（第二，說明講經的因緣）：一切經首說時方人等（所有的經典開頭都會說明時間、地點、人物等等），皆是緣起（都是因緣生起）。今有十緣（現在有十種因緣）：一、依時（依據時間），二、依處（依據處所），三、依主（依據說法的主持者），四、依三昧（依據三昧的境界），五、依現相（依據顯現的景象），六、依說者（依據說法的人），七、依聽者（依據聽法的人），八、依德本（依據功德的根本），九、依請者（依據請求說法的人），十、依加者（依據加持的人）。今初依時（現在先說依據時間）。夫心冥至道則混一古今（如果心與至道冥合，就能融合古今），法界無生（法界沒有生滅），本亡時分（本來就沒有時間的區分）。下經偈云（下面的經文偈頌說）：『諸佛得菩提，實不計于日（諸佛獲得菩提，實際上不計算時間）。』況無涯之說（何況是無邊無際的說法），念劫圓融哉（一念和一劫圓融無礙啊）。今以無時之時（現在以沒有時間的時間），略顯十重時別（略微顯示十種不同的時間差別）：初唯一念（第一是唯一的一念），二盡七日（第二是盡七日），三遍三際（第三是遍及過去、現在、未來三際），四攝同類劫（第四是攝取同類的劫），五收異類劫（第五是收攝異類的劫），六以念攝劫（第六是以一念攝取一劫），七劫念重收（第七是一劫和一念互相攝取），八異類界時（第八是異類的世界的時間），九彼此相入（第九是彼此互相進入），十以本收末（第十是以根本收攝末端）。謂以非劫為劫故（就是說以不是劫的時間作為劫的時間），於前十時（在前面的十種時間裡），恒演此經（恒常演說這部經典）。又此十種隨一圓收（而且這十種時間，隨便哪一種都能圓滿地包含其他）。依此說時則無終始（依據這種時間來說法，就沒有終始），亦隨見聞說初成等（也隨著見聞而說最初成就等等），如前法爾中辯（如同前面『法爾』中的辨析）。若依此時則迥異余教（如果依據這種時間，就和其餘的教法迥然不同），而余教時不出於此（而其餘教法的時間，也超不出這個範圍）。或說三七六七等（或者說三七、六七等等），隨見聞故（都是隨著見聞而說），廣如旨歸（詳細的可以參考《旨歸》）。第二依處者（第二是依據處所）。夫智窮真際能所兩亡（如果智慧窮盡真如之際，能觀和所觀都消失），假說依真而非國土（假借說依據真如，而不是國土）。況剎塵即入染凈參融（何況剎土和微塵都進入染凈互相融合的狀態），圓滿教之普周（圓滿的教法普遍周遍），難以分其處別（難以區分它的處所差別）。然真非事外（然而真如不是在事物之外），不壞所依（不破壞所依據的處所）。以上無時之時遍非處之處（以上沒有時間的時間遍及沒有處所的處所），然有言（然而有人說）：『此經在穢土說（這部經典在穢土講說），居摩竭等故（因為在摩揭陀國等等）。』有云（有人說）：『處凈土說（在凈土講說），在華藏故（因為在華藏世界）。』有云（有人說）：『如實義者（按照真實的意義來說），二種身土無定異處（兩種身和兩種土沒有固定的不同處所），即於一處見聞異故（就在同一個地方，見聞不同）。』上之三義（以上三種說法），后一近宗（最後一種說法更接近宗旨）。然說此經處（然而講說這部經典的處所），凈穢無礙通局交徹（清凈和污穢沒有障礙，普遍和侷限互相交徹），各二四句（各有兩種四句）。初凈穢中（首先在清凈和污穢中），謂或唯染或唯凈（就是說或者只有染污或者只有清凈），如前二義（如同前面的兩種說法），或俱華藏內娑婆故（或者都在華藏世界內的娑婆世界），或泯染凈（或者泯滅染污和清凈）。

【English Translation】 Respecting the power of the original vows, etc. The causes and conditions interpenetrate each other. The meeting of causes and conditions can be understood through intention. Secondly, explaining the conditions for speaking the Sutra: At the beginning of all Sutras, time, place, people, etc., are mentioned, all of which are arising from conditions. Now there are ten conditions: 1. Based on time, 2. Based on place, 3. Based on the host, 4. Based on Samadhi, 5. Based on manifested phenomena, 6. Based on the speaker, 7. Based on the listeners, 8. Based on the root of virtue, 9. Based on the requester, 10. Based on the one who adds blessings. Now, first, based on time. If the mind merges with the ultimate path, it blends the past and present. The Dharma realm is without birth, and originally there is no division of time. The verse in the Sutra below says: 'When Buddhas attain Bodhi, they do not actually count the days.' How much more so for boundless teachings, where a thought and a kalpa are perfectly integrated! Now, using the time of no time, we briefly reveal ten levels of time distinctions: First, a single thought; second, exhausting seven days; third, pervading the three periods of time; fourth, encompassing kalpas of the same kind; fifth, collecting kalpas of different kinds; sixth, using a thought to encompass a kalpa; seventh, kalpa and thought mutually encompassing; eighth, the time of different realms; ninth, mutually entering each other; tenth, using the root to encompass the branch. That is, because non-kalpas are regarded as kalpas, this Sutra is constantly expounded in the preceding ten times. Moreover, each of these ten types can be perfectly encompassed. Based on this time of speaking, there is no beginning or end. It also follows what is seen and heard to speak of the initial accomplishment, etc., as discussed in the previous 'Suchness'. If based on this time, it is completely different from other teachings, and the time of other teachings does not go beyond this. Or it speaks of three sevens, six sevens, etc., according to what is seen and heard, as detailed in the 'Ultimate Meaning'. Secondly, based on place. If wisdom exhausts the ultimate reality, both the able and the object are lost. It is said that it relies on truth rather than a country. Moreover, the dust of lands immediately enters the intermingling of defilement and purity. The perfect teaching is universally pervasive, making it difficult to distinguish its place. However, truth is not outside of things, and it does not destroy what it relies on. The above time of no time pervades the place of no place. However, some say: 'This Sutra is spoken in a defiled land, because it is located in Magadha, etc.' Some say: 'It is spoken in a pure land, because it is in the Flower Treasury World.' Some say: 'According to the true meaning, the two kinds of bodies and lands have no fixed different places, because seeing and hearing are different in the same place.' Of the above three meanings, the last one is closer to the principle. However, the place where this Sutra is spoken is unobstructed by purity and defilement, and the universal and the limited interpenetrate each other, each with two sets of four phrases. First, in purity and defilement, it means either only defilement or only purity, as in the previous two meanings, or both are in the Saha world within the Flower Treasury, or defilement and purity are extinguished.

相。盡同一法界故。又或唯染。摩竭等覆凈相故。或唯凈。其地金剛染相盡故。或俱。隱顯無礙故。或俱非。各相形奪二相盡故。次明通局交徹二四句者。謂或局。此一界故。或通。該十方故。或俱。即此即遍故。或泯。二相盡故。又或局。此界攝一切故。或通。此入一切故。或俱。即攝即入故。或泯。形奪相盡故。又以一塵例剎。亦有四句可知。若從狹至寬。略顯十處。初此閻浮七處九會而周法界。如升須彌品。二週百億同類一界。亦遍法界。如光明覺品。三遍異類樹形等剎。四遍剎種。五遍華藏。六遍余剎海若種若剎。七遍前六類剎塵。皆有同異類剎。八盡虛空界。容一一毛端之處。各有無邊剎海。九猶帝網。十餘佛同。然上十類一一各遍法界。而前九正是遮那說法之處。然說十住等處。雖復各遍法界乃至塵毛。為門不同。亦無雜亂。若約十住與十行等。全位相攝。則彼此互無。各遍法界。若約諸位相資。則此彼互有。同遍法界。一一品會準此知之。十餘佛同者。此佛既爾余佛亦然。故諸會結通皆云。我等諸佛亦如是說。然主主不相見。伴伴不相見。主伴伴主則互相見。若互不相見。即各遍法界。互相見故。同遍法界。亦無雜亂。亦無障礙。又上十處共為緣起舉一全收。以一一處稱法性故。而隨前一一時皆遍此諸

【現代漢語翻譯】相。因為一切都包含在同一個法界中。或者只有染污，因為摩竭（Makara，一種海獸）等覆蓋了清凈的相。或者只有清凈，因為其地是金剛，染污的相已經消失。或者兩者都有，因為隱沒和顯現之間沒有障礙。或者兩者都不是，因為互相影響和奪取，兩種相都消失了。接下來闡明通局（普遍與侷限）、交徹（交融與滲透）的四句分類：或者侷限，因為只在此一個世界；或者普遍，因為它涵蓋十方；或者兩者都有，即在此處又遍及各處；或者泯滅，因為兩種相都消失了。或者侷限，因為此界包含一切；或者普遍，因為此界進入一切；或者兩者都有，即包含又進入；或者泯滅，因為影響和奪取的相消失了。又以一微塵為例，觀察佛剎，也有四句分類可知。如果從狹窄到寬廣，略微顯示十個方面：首先，此閻浮提（Jambudvipa，我們所居住的娑婆世界）的七處九會遍及法界，如《升須彌山頂品》所說。第二，周遍百億同類世界，也遍及法界，如《光明覺品》所說。第三，周遍不同種類的樹形等佛剎。第四，周遍佛剎的種子。第五，周遍華藏世界（蓮華藏世界）。第六，周遍其餘的佛剎海，無論是種子還是佛剎。第七，周遍前六類佛剎中的微塵，都有同類和異類的佛剎。第八，窮盡虛空界，容納每一個毛孔之處，都有無邊的佛剎海。第九，猶如帝釋天的因陀羅網（Indra's net）。第十，與其餘佛相同。然而，以上十類，每一類都各自遍及法界。而前九類正是毗盧遮那佛（Vairocana）說法之處。然而，所說的十住（Dasabhumi，菩薩十地）等處，雖然各自遍及法界乃至微塵，但因為門徑不同，所以沒有雜亂。如果按照十住與十行（Dasacarya，菩薩十行）等，完全互相包含，那麼彼此之間互不擁有，各自遍及法界。如果按照諸位相資（互相資助），那麼彼此之間互相擁有，共同遍及法界。每一品每一會都可以參照這個來理解。十餘佛同，此佛既然如此，其餘佛也是這樣。所以各會的結論都說：『我等諸佛也是這樣說的。』然而，主尊和主尊之間不相見，伴侶和伴侶之間不相見，主尊和伴侶、伴侶和主尊則互相見。如果互相不相見，就各自遍及法界。因為互相見，所以共同遍及法界，也沒有雜亂，也沒有障礙。又以上十處共同作為緣起，舉一全收，因為每一處都符合法性。而隨著前面每一個時刻，都遍及這些。

【English Translation】 Aspects. Because all are contained within the same Dharmadhatu (法界, the realm of Dharma). Or only defiled, because Makara (摩竭, a sea monster) and others cover the pure aspects. Or only pure, because its ground is Vajra (金剛, diamond-like, indestructible), and the defiled aspects have disappeared. Or both, because there is no obstruction between concealment and manifestation. Or neither, because influencing and seizing each other, both aspects disappear. Next, clarifying the fourfold classification of universality and limitation, interpenetration and permeation: Or limited, because it is only in this one world; or universal, because it encompasses the ten directions; or both, being here and yet pervading everywhere; or annihilated, because both aspects disappear. Or limited, because this realm contains everything; or universal, because this realm enters everything; or both, containing and entering; or annihilated, because the aspects of influence and seizure disappear. Furthermore, taking a single dust particle as an example to observe a Buddha-land, there are also fourfold classifications that can be known. If going from narrow to broad, briefly showing ten aspects: First, the seven locations and nine assemblies of this Jambudvipa (閻浮提, the continent where we live) pervade the Dharmadhatu, as stated in the 'Ascending Mount Sumeru' chapter. Second, pervading a hundred billion similar worlds, also pervades the Dharmadhatu, as stated in the 'Light of Awakening' chapter. Third, pervading different kinds of Buddha-lands such as tree forms. Fourth, pervading the seeds of Buddha-lands. Fifth, pervading the Avatamsaka (華藏, Flower Ornament) world. Sixth, pervading the remaining Buddha-seas, whether seeds or Buddha-lands. Seventh, pervading the dust particles in the previous six types of Buddha-lands, which have both similar and different kinds of Buddha-lands. Eighth, exhausting the realm of empty space, accommodating boundless Buddha-seas in every pore. Ninth, like Indra's net (帝網, a net of jewels, each reflecting all others). Tenth, the same as other Buddhas. However, each of the above ten categories pervades the Dharmadhatu. And the first nine are precisely the places where Vairocana Buddha (遮那, the Illuminator) teaches the Dharma. However, the places where the Ten Abodes (十住, the ten stages of a Bodhisattva) are taught, although each pervades the Dharmadhatu and even dust particles, because the paths are different, there is no confusion. If according to the Ten Abodes and the Ten Practices (十行, the ten practices of a Bodhisattva), they completely contain each other, then they do not possess each other, and each pervades the Dharmadhatu. If according to the mutual assistance of the stages, then they possess each other and jointly pervade the Dharmadhatu. Each chapter and each assembly can be understood in this way. 'Ten Other Buddhas are the same,' since this Buddha is like this, other Buddhas are also like this. Therefore, the conclusions of each assembly all say: 'We Buddhas also say this.' However, the main honored ones do not see each other, the companions do not see each other, but the main honored ones and the companions, and the companions and the main honored ones, see each other. If they do not see each other, they each pervade the Dharmadhatu. Because they see each other, they jointly pervade the Dharmadhatu, and there is no confusion, and there is no obstruction. Furthermore, the above ten places together serve as the arising of conditions, taking one and encompassing all, because each place conforms to the Dharma-nature. And with each moment in front, they all pervade these.

處。又隨一一處皆具前時。頓說此經。此猶約器世間說。若約智正覺及眾生世間。即一一佛身支節毛孔。皆攝無盡重重之剎。普賢眾生一一皆爾。並是遮那說經之處。第三依主者。夫真身寥廓。與法界合其體。包羅無外。與萬化齊其用。窮源莫二執跡多端。一身多身經論異說。今說此經。佛為真為應為一為多。若言真者。何名釋迦。居娑婆界人天同見。若云應者。那言遮那。處蓮華藏大菩薩見。見佛法身。若云一者。何以多處別現。若云異者。何以復言而不分身。故說此經佛並非前說。即是法界無盡身云。真應相融一多無礙。即盧遮那是釋迦故。常在此處。即他處故。遠在他方恒住此故。身不分異。亦非一故。同時異處。一身圓滿。皆全現故。一切菩薩不能思故。今先明十身。后彰無礙。言十身者。自有二義。一約融三世間為十者。一眾生身。二國土身。三業報身。四聲聞身。五緣覺身。六菩薩身。七如來身。八智身。九法身。十虛空身。二就佛上自有十身。一菩提身。二愿身。三化身。四力持身。五相好莊嚴身。六威勢身。七意生身。八福德身。九法身。十智身。廣顯其相如第八地。及離世間品辯。言無礙者。略有十義。一用周無礙。謂于上念劫剎塵等處。遮那佛現法界身云。業用無邊悉周遍故。經云。如於此處見

【現代漢語翻譯】處。又在每一個地方都具備之前所說的情景。頓悟般地說出此經。這好比是就器世間（指有情眾生所依止的物質世界）而言。如果就智正覺（佛的智慧和覺悟）以及眾生世間而言，那麼每一尊佛的身支、毛孔，都包含著無盡重重的佛剎（佛所教化的世界）。普賢菩薩和一切眾生，每一個都是如此。這些都是毗盧遮那佛（Vairocana，報身佛，光明遍照）宣說此經的地方。第三是依主。真身（佛的法身）空曠寂寥，與法界融為一體，其本體包羅萬象，沒有內外之分，其作用與萬物齊一。追溯根源，真身只有一個，但執著于表象則會產生多種理解。一身、多身，在經論中有不同的說法。現在說這部經，佛是真身、應身（為救度眾生而顯現的化身）？是一還是多？如果說是真身，為何又稱釋迦（釋迦牟尼佛，Sakyamuni，能仁寂默），居住在娑婆世界（Saha，指充滿缺陷和痛苦的現實世界），人天都能見到？如果說是應身，為何又說是毗盧遮那佛，處於蓮華藏世界（Lotus Treasury World），被大菩薩們所見？他們所見的是佛的法身。如果說佛是一，為何又在多處分別顯現？如果說佛是異，為何又說不分身？所以說，這部經所說的佛並非之前所說的佛，而是法界無盡的身云。真身和應身相互融合，一和多之間沒有障礙。毗盧遮那佛就是釋迦牟尼佛，所以常在此處。即是他處，也遠在他方，恒常住於此。身不分異，也不是單一的。同時在不同的地方，一身圓滿，全部顯現。一切菩薩都無法思議。現在先說明十身，然後彰顯無礙。所說的十身，有兩種含義。一是將三世間（眾生世間、國土世間、業果世間）融合爲十：一是眾生身，二是國土身，三是業報身，四是聲聞身（Sravaka，聽聞佛法而修行的弟子），五是緣覺身（Pratyekabuddha，無師自悟的修行者），六是菩薩身（Bodhisattva，立志成佛，普度眾生的修行者），七是如來身（Tathagata，佛的稱號之一，意為『如實而來』），八是智身，九是法身，十是虛空身。二是就佛自身而言，有十身：一是菩提身（Bodhi，覺悟之身），二是愿身，三是化身，四是力持身，五是相好莊嚴身，六是威勢身，七是意生身，八是福德身，九是法身，十是智身。詳細的闡述在第八地（菩薩修行階位）以及離世間品中有辨析。所說的無礙，略有十種含義。一是作用周遍無礙。比如在上念、劫剎、塵等處，毗盧遮那佛顯現法界身云，業用無邊，全部周遍。經中說：『如於此處見』

【English Translation】 Here, in each and every place, all the aforementioned conditions are present. The Sutra is expounded with sudden enlightenment. This is akin to describing the world of vessels (the material world inhabited by sentient beings). If we consider the world of wisdom, perfect enlightenment (the wisdom and enlightenment of the Buddha), and the world of sentient beings, then each and every pore of the Buddha's body contains endless layers of Buddha-lands (the worlds where Buddhas teach). Samantabhadra (普賢, Universal Worthy Bodhisattva) and all sentient beings are each like this. These are all places where Vairocana (毗盧遮那, the embodiment of the Dharma Body, the light that shines everywhere) expounds the Sutra. The third is the basis of reliance. The true body (the Dharma Body of the Buddha) is vast and boundless, merging with the Dharma Realm, its essence encompassing everything without any distinction between inside and outside, its function being equal to all things. Tracing back to the source, there is only one true body, but clinging to appearances leads to multiple interpretations. One body, multiple bodies, there are different explanations in the Sutras and treatises. Now, in explaining this Sutra, is the Buddha the true body, the manifested body (the incarnation manifested to save sentient beings)? Is it one or many? If it is said to be the true body, then why is it called Sakyamuni (釋迦牟尼, the Sage of the Sakyas, the silent and benevolent one), residing in the Saha world (娑婆, the world of imperfections and suffering), seen by both humans and gods? If it is said to be the manifested body, then why is it said to be Vairocana, residing in the Lotus Treasury World (蓮華藏世界), seen by the great Bodhisattvas? What they see is the Dharma Body of the Buddha. If it is said that the Buddha is one, then why does it appear separately in many places? If it is said that the Buddha is different, then why is it said that it does not divide its body? Therefore, it is said that the Buddha described in this Sutra is not the Buddha described before, but the endless cloud of bodies of the Dharma Realm. The true body and the manifested body merge with each other, and there is no obstacle between one and many. Vairocana is Sakyamuni, so it is always here. It is also in other places, and far away in other directions, constantly residing here. The body is not divided, nor is it singular. Simultaneously in different places, one body is complete, fully manifested. All Bodhisattvas cannot fathom it. Now, first explain the ten bodies, then reveal the unobstructedness. The so-called ten bodies have two meanings. One is to merge the three realms (the realm of sentient beings, the realm of lands, and the realm of karmic results) into ten: first, the body of sentient beings; second, the body of lands; third, the body of karmic retribution; fourth, the body of Sravakas (聲聞, disciples who practice by hearing the Buddha's teachings); fifth, the body of Pratyekabuddhas (緣覺, practitioners who attain enlightenment on their own without a teacher); sixth, the body of Bodhisattvas (菩薩, practitioners who aspire to become Buddhas and save all sentient beings); seventh, the body of Tathagatas (如來, one of the titles of the Buddha, meaning 'thus come'); eighth, the body of wisdom; ninth, the Dharma Body; and tenth, the body of emptiness. Second, regarding the Buddha itself, there are ten bodies: first, the Bodhi body (菩提, the body of enlightenment); second, the vow body; third, the manifested body; fourth, the body of power and sustenance; fifth, the body adorned with excellent marks and characteristics; sixth, the body of majestic power; seventh, the mind-born body; eighth, the body of merit; ninth, the Dharma Body; and tenth, the body of wisdom. Detailed explanations are found in the Eighth Ground (the stage of Bodhisattva practice) and the Chapter on Leaving the World. The so-called unobstructedness has roughly ten meanings. First, the unobstructedness of pervasive function. For example, in the places of upper thought, kalpas, Buddha-lands, dust particles, etc., Vairocana Buddha manifests the cloud of bodies of the Dharma Realm, its karmic functions being boundless and all-pervasive. The Sutra says: 'As seen here'

佛坐。一切塵中亦如是等。其文非一。二相遍無礙。謂于上差別用中。各攝一切業用故。三寂用無礙。無私成故。四依起無礙。無心頓現。海印力故。五真應無礙。應即同法一味平等故。六分圓無礙。一一身份即具全身故。七因果無礙。不礙現因故。八依正無礙。不礙現依故。九潛入無礙。入眾生界。如如來藏。雖作眾生不失自性故。故出現品云。佛智潛入眾生心。又云。眾生心中有佛。成正覺等。又亦攝一切眾生。在一毛孔善化。天王云。汝應觀佛。一毛孔。一切眾生悉在中等。十圓通無礙。謂此佛身即理即事。即一即多。即依即正。即人即法。即此即彼。即情即非情。即深即廣。即因即果。即三身即十身。同一無礙法界身云。以此身云。遍前時處。常說華嚴。是知或說報身在色究竟。約攝報說。或說報身在余凈土。約引攝說。或說舍那坐千葉華。攝二地說。或說登地方見。約勝機說。或分三異。從體相用說。俱非此經真實之義。設分三十不同。亦權實對說。若不融前義。亦失經宗。第四依三昧者。夫動靜。唯物聖豈然。乎。示軌后徒。明將有說。必須靜鑒前理。受諸佛加。從定起而發言。言必真當。言必真當故。受者之心。自然篤矣。故於諸會。多明入定。為說經緣。有不入者。至文當說。其所入定。皆盡法源。

【現代漢語翻譯】現代漢語譯本佛陀端坐。一切微塵之中也同樣如此等等。這樣的經文不止一處。二相遍無礙：指的是在上文所說的差別作用中，各自包含了一切的業用。三寂用無礙：因為無私才能成就。四依起無礙：無需用心思量，頓然顯現，這是海印三昧的力量。五真應無礙：應化身與法身相同，都是同一味道，平等無二。六分圓無礙：身體的每一個部分都具備全身的功德。七因果無礙：不妨礙當下顯現的因。八依正無礙：不妨礙當下顯現的依報。九潛入無礙：進入眾生的境界，如同如來藏，雖然化作眾生，卻不失去自身的本性。所以《出現品》中說：『佛的智慧潛入眾生的心中。』又說：『眾生的心中有佛，成就正覺等等。』又包含一切眾生，在一毛孔中善加教化。天王說：『你應該觀察佛的一個毛孔，一切眾生都在其中等等。』十圓通無礙：指的是這佛身即是理，即是事；即是一，即是多；即是依報，即是正報；即是人，即是法；即是此，即是彼；即是有情，即是無情；即是深，即是廣；即是因，即是果；即是三身，即是十身，都是同一個無礙法界身。用這身云，遍佈過去、現在、未來，常說《華嚴經》。由此可知，或者說報身在色究竟天（Rūpadhātu-akanistha，色界頂層天），這是就總攝報身而言；或者說報身在其他的凈土，這是就引導攝受而言；或者說毗盧遮那佛（Vairocana，光明遍照）坐在千葉蓮花上，這是總攝二種說法；或者說登地菩薩才能見到，這是就殊勝的機緣而言；或者分為體、相、用三種不同，這是從體性、相狀、作用上來說。這些都不是這部經真實的意義。即使分為三十種不同，也是權巧和真實相對而言。如果不融會貫通前面的意義，也就失去了這部經的宗旨。第四是依靠三昧：動與靜，只有外物才會這樣，聖人怎麼會這樣呢？爲了給後來的學徒做示範，說明將要說法，必須先靜下心來觀察前面的道理，接受諸佛的加持，從禪定中起身而發言，所說的話必定真實恰當。所說的話必定真實恰當，所以聽受者的心，自然會真誠篤厚。所以在各種法會中，大多說明入定的原因，是爲了宣說經的緣起。有不入定的情況，到經文時會說明。他們所入的禪定，都窮盡了法的根源。

【English Translation】 English version The Buddha sits. It is the same in all dust motes, and so on. There are many such passages. The two aspects are unobstructed everywhere, meaning that in the aforementioned differentiated functions, each encompasses all karmic functions. The three quiescent functions are unobstructed because they are achieved without selfishness. The four dependent arisings are unobstructed, appearing instantly without mental effort, due to the power of the Samudramudrā Samadhi (ocean seal samadhi). The five true responses are unobstructed because the response body is the same as the Dharma body, of one flavor and equal. The six divisions are perfectly unobstructed, each part of the body possessing the entire body. The seven cause and effect are unobstructed, not hindering the present cause. The eight dependent and principal are unobstructed, not hindering the present dependence. The nine penetration is unobstructed, entering the realm of sentient beings, like the Tathāgatagarbha (womb of the Tathagata), not losing its own nature even when acting as a sentient being. Therefore, the 『Appearance Chapter』 says, 『The Buddha's wisdom penetrates the minds of sentient beings.』 And it also says, 『There is a Buddha in the minds of sentient beings, achieving perfect enlightenment, and so on.』 It also encompasses all sentient beings, skillfully transforming them within a single pore. The Heavenly King says, 『You should observe the Buddha's one pore, all sentient beings are within it, and so on.』 The ten perfect comprehensions are unobstructed, meaning that this Buddha body is both principle and phenomenon, both one and many, both dependent and principal, both person and Dharma, both this and that, both sentient and non-sentient, both deep and broad, both cause and effect, both the three bodies and the ten bodies, all the same unobstructed Dharmadhatu (realm of reality) body. With this body cloud, pervading past, present, and future, constantly expounding the Avatamsaka Sutra (Flower Garland Sutra). It is known that either the Reward Body is said to be in Akanistha Heaven (Rūpadhātu-akanistha, the highest heaven in the Form Realm), speaking of the collected Reward Body, or the Reward Body is said to be in other Pure Lands, speaking of guiding and gathering. Or it is said that Vairocana Buddha (Vairocana, the Illuminator) sits on a thousand-petal lotus, encompassing both teachings. Or it is said that Bodhisattvas see it upon reaching the Bhumi (stages of the Bodhisattva path), speaking of superior opportunities. Or it is divided into three differences, speaking from the perspective of essence, characteristics, and function. These are not the true meanings of this sutra. Even if divided into thirty differences, it is also a relative discussion of expedient and true. If the preceding meanings are not integrated, the essence of the sutra is also lost. Fourth, relying on Samadhi: movement and stillness, only external things are like this, how could the sages be so? To demonstrate to later disciples, clarifying that there will be speaking, one must first quietly contemplate the preceding principles, receive the blessings of all Buddhas, and speak after arising from Samadhi, the words spoken will surely be true and appropriate. Because the words spoken will surely be true and appropriate, the hearts of the listeners will naturally be sincere and earnest. Therefore, in various assemblies, the reason for entering Samadhi is mostly explained, in order to expound the origins of the sutra. If there are those who do not enter Samadhi, it will be explained when the text is reached. The Samadhi they enter all exhaust the source of the Dharma.

業用難思。第五依現相者。謂法性寂寥。雖無諸相。無相之相。不礙繁興。起教多端。相非一準。或放光動剎。或華雨香云。皆為發起。故諸會之內。將欲說法。多先放光。通表智光。以被物故。然有二種。一不壞次第光。隨位增微故。二圓通無礙光。隨一一光。皆結通故。隨處放異。總有十光。各有所表。至文當知。其動地等。多在說后。則但是慶聞。如十地中。雖是慶前。義兼起后。則是教緣。第六依說人者。法無廢興。弘之由人。下文云。佛法無人說。雖慧莫能了。今此能說。通三世間。開即為五。謂佛菩薩聲聞眾生及器。更開為十。謂加三世。微塵。毛孔。器及有情。各有分圓故。毛孔微塵即是分說。此上諸說。通三世故。故普賢行品云。佛說眾生說。及以國土說。三世如是說等。廣則無量。法界品中類非一故。如僧祇隨好。即是佛說。余會多菩薩說。法界品初有聲聞說。諸善友等多菩薩說。亦名眾生說。菩提樹等即器界說。至文當知。其能說人用法不同。或用音聲。或用妙色等。如教體中辯。第七依聽人者。子期云。喪百牙輟弦若無聽者。終無有說。即下諸眾略有十類。至文當明。除當機眾。余皆是緣。第八依德本者。川有珠而不枯。山有玉而增潤。內無德本。外豈能談。然唯約說者。前人此法故。略有二

【現代漢語翻譯】現代漢語譯本業用難思（難以思議的業力作用）。第五依現相者（第五是依據顯現的現象）：謂法性寂寥（意思是說，法性的本體是寂靜空曠的），雖無諸相（雖然沒有各種表相），無相之相（但這無相本身也是一種相），不礙繁興（不妨礙各種現象的繁榮興盛）。起教多端（佛陀發起教化的方式多種多樣），相非一準（表相並非只有一種標準）。或放光動剎（或者放出光明，震動佛剎），或華雨香云（或者天降花雨，出現香云），皆為發起（這些都是爲了引發聽眾的興趣）。故諸會之內（所以在各種法會之中），將欲說法（將要說法的時候），多先放光（大多先放出光明），通表智光（普遍地表示佛的智慧之光），以被物故（用來照耀眾生）。然有二種（光明有兩種），一不壞次第光（一種是不破壞次序的光），隨位增微故（隨著菩薩果位的不同而逐漸增強或減弱）。二圓通無礙光（另一種是圓融通達、沒有阻礙的光），隨一一光（隨著每一道光），皆結通故（都相互連線貫通）。隨處放異（在不同的地方放出不同的光），總有十光（總共有十種光），各有所表（每一種光都有其所代表的含義），至文當知（具體內容在經文中會提到）。其動地等（至於震動大地等現象），多在說后（大多發生在說法之後），則但是慶聞（那只是爲了慶祝聽聞佛法）。如十地中（比如在《十地經》中），雖是慶前（雖然是慶祝之前），義兼起后（但其意義也兼顧了引發聽眾興趣的作用），則是教緣（這就是教化的因緣）。第六依說人者（第六是依據說法的人）：法無廢興（佛法本身沒有興衰），弘之由人（弘揚佛法在於人）。下文云（下文說），『佛法無人說（佛法如果沒有人宣說），雖慧莫能了（即使有智慧也無法理解）』。今此能說（現在這裡所說的能說法的人），通三世間（貫通過去、現在、未來三世）。開即為五（展開來說可以分為五種），謂佛菩薩聲聞眾生及器（即佛、菩薩、聲聞、眾生以及器物）。更開為十（進一步展開可以分為十種），謂加三世（即加上過去、現在、未來三世的），微塵（微塵），毛孔（毛孔），器及有情（器物和有情眾生），各有分圓故（各自有部分和圓滿的說法）。毛孔微塵即是分說（毛孔和微塵的說法是部分說法）。此上諸說（以上這些說法），通三世故（貫通過去、現在、未來三世）。故普賢行品云（所以《普賢行愿品》中說），『佛說眾生說（佛在說，眾生在說），及以國土說（以及國土也在說），三世如是說等（過去、現在、未來三世都是這樣說的）』。廣則無量（廣而言之，說法的方式是無量無邊的），法界品中類非一故（因為在《法界品》中，說法的種類不止一種）。如僧祇隨好（比如僧祇菩薩的隨身好相），即是佛說（就是佛在說法）。余會多菩薩說（其他的法會大多是菩薩在說法），法界品初有聲聞說（《法界品》一開始有聲聞在說法），諸善友等多菩薩說（各位善友等大多是菩薩在說法），亦名眾生說（也可以說是眾生在說法）。菩提樹等即器界說（菩提樹等就是器界在說法），至文當知（具體內容在經文中會提到）。其能說人用法不同（能說法的人使用的方法不同），或用音聲（或者使用聲音），或用妙色等（或者使用美妙的顏色等），如教體中辯（就像在教義的本體中辨析的那樣）。第七依聽人者（第七是依據聽法的人）：子期云（子期說），『喪百牙輟弦（失去了伯牙，就斷絕了琴絃），若無聽者（如果沒有聽眾），終無有說（最終就沒有了演奏）』。即下諸眾略有十類（接下來的各種聽眾大致有十類），至文當明（具體內容在經文中會提到）。除當機眾（除了當機者），余皆是緣（其餘的都是助緣）。第八依德本者（第八是依據德行根本）：川有珠而不枯（河流因為有珍珠而不幹涸），山有玉而增潤（山嶽因為有玉石而更加潤澤）。內無德本（內心沒有德行的根本），外豈能談（外在怎麼能談論佛法呢）？然唯約說者（然而這裡只針對說法的人），前人此法故（因為說法的人要先具備德行才能宣說佛法）。略有二（大致有兩種德行根本）：

【English Translation】 English version The karmic functions are difficult to fathom. Fifth, relying on manifested phenomena: It means that the nature of Dharma is tranquil and void. Although it lacks all forms, this 'formlessness' does not hinder the flourishing of myriad phenomena. The methods of teaching are diverse, and forms are not limited to one standard. They may involve emitting light and shaking realms, or raining flowers and fragrant clouds, all to initiate understanding. Therefore, within various assemblies, when about to expound the Dharma, they often first emit light, universally representing the light of wisdom, to benefit beings. There are two types of light: first, light that does not disrupt the order, increasing or decreasing according to the position; second, all-pervading and unobstructed light, where each individual ray connects and interpenetrates. The light emitted varies in different places, totaling ten types, each with its own representation, as will be known from the text. The shaking of the earth and other phenomena mostly occur after the discourse, serving as celebrations of hearing the Dharma. As in the Ten Grounds, although it celebrates before, it also implies initiating after, thus serving as a condition for teaching. Sixth, relying on the speaker: The Dharma itself does not decay or flourish; its propagation depends on people. As the text below says, 'If the Buddha-dharma is not spoken by anyone, even with wisdom, one cannot understand it.' The speaker here encompasses the three realms of time (past, present, and future). When expanded, it becomes five: Buddhas, Bodhisattvas, Hearers (Śrāvakas), sentient beings, and objects. Further expanded, it becomes ten: adding the three times, dust motes, pores, objects, and sentient beings, each having partial and complete aspects. Pores and dust motes represent partial speaking. All the above speakings encompass the three times. Therefore, the Samantabhadra's Conduct and Vows Chapter says, 'Buddhas speak, sentient beings speak, and lands speak; the three times speak in this way.' Broadly speaking, they are immeasurable, as the categories in the Dharma Realm Chapter are not singular. For example, the minor marks of Saṃghī are the Buddha speaking. In other assemblies, Bodhisattvas mostly speak; in the beginning of the Dharma Realm Chapter, Hearers speak; many virtuous friends and other Bodhisattvas speak, also called sentient beings speaking. The Bodhi tree and others represent the object realm speaking, as will be known from the text. The methods used by the speakers differ, such as using sound or beautiful colors, as discussed in the essence of the teachings. Seventh, relying on the listener: Ziqi said, 'Losing Boya means breaking the strings; if there are no listeners, there will ultimately be no playing.' The various audiences below are roughly ten types, as will be clarified in the text. Except for the immediate audience, the rest are supporting conditions. Eighth, relying on the foundation of virtue: A river with pearls does not dry up; a mountain with jade becomes more lustrous. Without a foundation of virtue within, how can one speak outwardly? However, this only applies to the speaker, because the speaker must first possess virtue to expound the Dharma. There are roughly two foundations of virtue:

類。一者智慧最為首故。十方諸佛。告金剛幢言。及由汝智慧清凈故。告金剛藏言。亦是汝勝智力故。二者余行願力。十方諸佛。告普賢言。亦以汝修一切諸行願力故。十方諸佛。告法慧言。及汝所修諸善根力。令汝入是三昧。而演說法。若感者善根。若化主行愿。皆屬說因。第九依請人者。若約慈悲深厚。亦有無問自談。若約敬法重人。要須誠請后說。初心識昧。未解咨求。上智慈悲。騰疑啟請。然有二類。一者言請。二者念請。諸會有無現相品當辯。第十依能加者。夫聖無常應。應于克誠。心冥至極。故得佛加。然若佛自說則不俟加。如第九會。因人有說。要假上加。其第八會。行依法修。不異前故。略無有加。二七不入定。故無有加。余皆具有。所以加者。欲顯諸佛同加即同說故。一說一切說故。亦顯果海無言因相可說故。若爾僧祇隨好應非一切。表微細難知故。超出因果故。然施設不同。不應一準。加有二種。一者顯加。具於三業。二者冥加。但與智令說。普光法界。無顯有冥。余皆具二。顯必有冥故。余至下明。教起因緣竟。第二藏教所攝中二。先藏攝后教攝。前中亦二。先藏后攝。今初。藏謂三藏二藏。通稱藏者。以含攝故。世親攝論第一。莊嚴論第四。皆云彼三及二。云何名藏。答云。由攝故。謂攝一

【現代漢語翻譯】類。第一類是智慧最為重要。十方諸佛告訴金剛幢（Vajradhvaja，菩薩名）說，因為你的智慧清凈的緣故。告訴金剛藏（Vajragarbha，菩薩名）說，也是因為你殊勝的智慧力量的緣故。第二類是其餘的行愿之力。十方諸佛告訴普賢（Samantabhadra，菩薩名）說，也是因為你修習一切諸行願力的緣故。十方諸佛告訴法慧（Dharma-mati，菩薩名）說，以及你所修習的各種善根之力，使你進入這種三昧，從而演說佛法。無論是感應者的善根，還是教化主的行愿，都屬於說法的原因。第九是依靠請求者。如果從慈悲深厚的角度來說，也有不問自說的情況。如果從尊敬佛法、重視說法者的角度來說，就必須在誠懇請求之後才說。初學者認識淺薄，不理解而尋求諮詢，具有高超智慧的人慈悲為懷，消除疑惑而啓發請求。然而，請求有兩種型別：一是言語上的請求，二是意念上的請求。各種法會中有沒有顯現的徵兆，將在『現相品』中辨析。第十是依靠能加持者。諸佛菩薩沒有固定的應化方式，應化在於至誠。心與至極之理冥合，所以能得到佛的加持。然而，如果佛親自說法，就不需要加持，比如第九會。因為有人說法，就需要憑藉上面的加持。第八會，按照佛法修行，與前面沒有不同，所以略去了加持。前二七日沒有入定，所以沒有加持。其餘的都有加持。加持的原因是，想要顯示諸佛共同加持就是共同說法，說一即說一切，也顯示果海無言，因地的相可以宣說。如果這樣，僧祇（Asamkhya，數量單位，意為無數）隨好（次要的形體特徵）應該不是一切，因為它們顯示了微細難以知曉的道理，超出了因果關係。然而，施設不同，不應該一概而論。加持有兩種：一是顯加，具備身、口、意三業；二是冥加，只是給予智慧，使之能夠說法。普光法界，沒有顯加，只有冥加。其餘的都具備兩種加持，因為顯加必定有冥加。其餘的在下面說明。教法興起的因緣結束。第二部分是三藏十二部經所攝的內容，分為兩部分：先是三藏所攝，后是十二部經所攝。前面也分為兩部分：先是三藏，后是十二部經。現在開始。三藏指的是經藏、律藏、論藏，或者經藏、律藏。通稱為『藏』，是因為它具有包含和攝持的作用。世親（Vasubandhu，論師名）的《攝大乘論》第一卷，莊嚴論第四卷，都說『彼三及二』。為什麼稱為『藏』呢？回答說：『因為具有攝持的作用』，即攝持一切佛法。

【English Translation】 Classifications. First, wisdom is the most important. The Ten Directions Buddhas told Vajradhvaja (name of a Bodhisattva, meaning 'Diamond Banner') that it is because of the purity of your wisdom. They told Vajragarbha (name of a Bodhisattva, meaning 'Diamond Womb') that it is also because of the power of your superior wisdom. Second, the power of other vows and practices. The Ten Directions Buddhas told Samantabhadra (name of a Bodhisattva, meaning 'Universal Worthy') that it is also because of the power of your cultivation of all vows and practices. The Ten Directions Buddhas told Dharma-mati (name of a Bodhisattva, meaning 'Wisdom of the Dharma') that it is also because of the power of all the good roots you have cultivated, enabling you to enter this Samadhi and expound the Dharma. Whether it is the good roots of those who are influenced or the vows and practices of the teaching master, they all belong to the causes of the Dharma exposition. Ninth, relying on the requester. From the perspective of deep compassion, there are also cases where the Dharma is spoken without being asked. From the perspective of respecting the Dharma and valuing the speaker, it is necessary to speak after a sincere request. Beginners have shallow understanding and seek consultation, while those with superior wisdom are compassionate, dispelling doubts and inspiring requests. However, there are two types of requests: one is verbal request, and the other is mental request. Whether there are manifest signs in various assemblies will be analyzed in the 'Manifestation Chapter'. Tenth, relying on the one who can bestow blessings. Buddhas and Bodhisattvas do not have fixed forms of response; response lies in utmost sincerity. When the mind merges with the ultimate principle, one can receive the blessings of the Buddha. However, if the Buddha personally expounds the Dharma, blessings are not needed, such as in the ninth assembly. Because someone is expounding the Dharma, it is necessary to rely on the blessings from above. In the eighth assembly, practicing according to the Dharma is no different from before, so blessings are omitted. In the first two seven-day periods, there was no entering into Samadhi, so there were no blessings. All the others have blessings. The reason for the blessings is to show that the joint blessings of all Buddhas are the same as joint Dharma exposition, saying one is saying all, and also to show that the sea of fruition is without words, and the characteristics of the causal ground can be spoken. If so, the Asamkhya (unit of number, meaning countless) minor marks should not be everything, because they show subtle and difficult-to-know principles, exceeding the relationship of cause and effect. However, the arrangements are different and should not be generalized. There are two types of blessings: one is manifest blessings, possessing the three karmas of body, speech, and mind; the other is hidden blessings, simply giving wisdom to enable one to expound the Dharma. In the Pure Light Dharma Realm, there are no manifest blessings, only hidden blessings. The others all possess both types of blessings, because manifest blessings necessarily have hidden blessings. The rest will be explained below. The causes and conditions for the arising of the teachings are finished. The second part is the content included in the Three Pitakas and Twelve Divisions of Scriptures, divided into two parts: first, what is included in the Three Pitakas, and second, what is included in the Twelve Divisions of Scriptures. The previous part was also divided into two parts: first, the Three Pitakas, and second, the Twelve Divisions of Scriptures. Now we begin. The Three Pitakas refer to the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka, or the Sutra Pitaka and Vinaya Pitaka. They are commonly called 'Pitaka' because they have the function of containing and encompassing. Vasubandhu's (name of a commentator) 'Treatise on the Summary of the Great Vehicle' Volume 1, and the Ornament of the Scriptures Volume 4, both say 'those three and two'. Why are they called 'Pitaka'? The answer is: 'Because they have the function of encompassing', that is, encompassing all the Buddha's teachings.

切所應知義。攝即包含。言三藏者。一修多羅藏。二毗柰耶藏。三阿毗達磨藏。初中先辯名。后顯相。今初。亦名修妒路。亦名素怛纜。此皆梵音楚夏。古譯為契經。智論之中。名為經藏。契謂契理。契機。經謂貫穿攝化。即契理合機之經。依主受名。契經即藏。持業釋也。復云。正翻名線。線能貫華。經能持緯。此方不貴線稱。故存於經。有云。案五印度。呼線席經井索。聖教。皆曰修多羅。則經正是敵對。斥于古德。經非敵對。今更詳之。若一名四實。皆為敵對。則古如所破。若兼順義。經自屬於席經。敵對應名聖教。故梁攝論。譯為聖教。彼論云。有阿毗達磨。非是聖教。為成聖教故。加修多羅名。古德見此儒墨皆稱為經。遂借彼席經。以目聖教。則雙含二義。俱順兩方。借義助名。更加契字。揀異席經。甚為允當。二顯相者。西域四名。所目雖殊。意義相似。故同稱修多羅。而聖教多含具上三義。故雜心云。經有五義。一曰涌泉。二曰出生。三曰顯示。四曰繩墨。五曰結鬘。涌泉則注而無竭。出生則展轉滋多。義同井索。有汲引故。顯示正是聖教。顯事理故。繩墨則揩定正邪。亦是繩之為經。能持于緯。同席經義。結鬘同線。線能貫華。結成鬘故。總上五義。不出貫攝。故佛地論第一云。能貫能攝故名為經。

【現代漢語翻譯】現代漢語譯本：切所應知義（一切應該瞭解的意義）。攝即包含（攝，就是包含的意思）。所說的三藏，一是修多羅藏（Sūtra-piṭaka，經藏），二是毗柰耶藏（Vinaya-piṭaka，律藏），三是阿毗達磨藏（Abhidhamma-piṭaka，論藏）。首先在經藏中辨析名稱，然後闡釋其含義。現在先說名稱。它也叫做修妒路（Sūtra），也叫做素怛纜（Sūtram）。這些都是梵語的不同音譯。古時候翻譯為『契經』。《智論》中，稱之為『經藏』。『契』的意思是契合真理，契合根機。『經』的意思是貫穿和攝受教化。也就是契合真理，適應根機的經典。這是依主釋的命名方式，『契經』即是『藏』，這是持業釋。還有一種說法，正確的翻譯是『線』。線可以貫穿花朵，經可以維繫緯線。但在這裡不重視『線』的稱謂，所以保留了『經』的說法。有人說，根據五印度地區的習慣，線、蓆子的經線、井繩，以及聖教，都叫做修多羅。那麼『經』正是對『聖教』的對譯。這是對古代譯者的批評，認為『經』並非『聖教』的對譯。現在更詳細地分析一下。如果一個名稱同時具備四種含義，那麼都可以作為對譯。那麼古代譯者的說法就被推翻了。如果兼顧順應的含義，那麼『經』自然屬於蓆子的經線，對譯的應該是『聖教』。所以梁代的《攝大乘論》翻譯為『聖教』。該論說，有阿毗達磨，但不是聖教。爲了成就聖教，所以加上修多羅這個名稱。古代的譯者看到儒家和墨家都稱其著作為『經』，於是借用蓆子的經線來指代聖教。這樣就同時包含了兩種含義，既順應了佛教，也順應了當時的文化習慣。借用意義來輔助命名，再加上『契』字，用來區分于蓆子的經線，這是非常恰當的。二、闡釋含義：西域有四個名稱，雖然指代的對象不同，但意義相似，所以都稱為修多羅。而聖教大多包含上述三種含義，所以《雜心論》說，經有五種含義：一是涌泉，二是出生，三是顯示，四是繩墨，五是結鬘。涌泉，則涌出而不枯竭；出生，則輾轉滋生繁多，意義如同井繩，可以汲取。顯示，正是聖教的含義，顯示事理。繩墨，則可以裁定正邪，也如同繩子作為經線，可以維繫緯線，與蓆子的經線意義相同。結鬘，如同線，線可以貫穿花朵，結成花鬘。總而言之，上述五種含義，都離不開貫穿和攝受。所以《佛地經論》第一卷說，能夠貫穿和攝受，所以叫做經。

【English Translation】 English version: The meaning of what should be known in its entirety. 'Sangraha' (攝) means to include. The three pitakas (藏) are: first, the Sūtra-piṭaka (修多羅藏, the collection of discourses); second, the Vinaya-piṭaka (毗柰耶藏, the collection of monastic rules); and third, the Abhidhamma-piṭaka (阿毗達磨藏, the collection of philosophical treatises). In the first, we first discuss the name and then reveal its characteristics. Now, let's begin with the name. It is also called Sūtra (修妒路) or Sūtram (素怛纜). These are all transliterations from Sanskrit. In ancient times, it was translated as '契經' (qì jīng, sutra that accords with truth). In the Mahāprajñāpāramitopadeśa (智論), it is called '經藏' (jīng zàng, sutra pitaka). '契' (qì) means to accord with truth and to accord with the capacity of beings. '經' (jīng) means to string together and to gather and transform. That is, sutras that accord with truth and suit the capacity of beings. This is a possessive compound, where '契經' (qì jīng) is the '藏' (zàng, pitaka). This is a determinative compound. Furthermore, it is said that the correct translation is 'thread' (線). A thread can string together flowers, and a sutra can hold the weft. But here, the term 'thread' is not valued, so the term '經' (jīng, sutra) is retained. Some say that according to the customs of the five regions of India, thread, the warp of a mat, well ropes, and the holy teachings are all called Sūtra. Then '經' (jīng) is precisely the direct translation of 'holy teachings' (聖教). This is a criticism of the ancient translators, arguing that '經' (jīng) is not the direct translation of 'holy teachings'. Now, let's analyze it in more detail. If a name simultaneously possesses four meanings, then it can be considered a direct translation. Then the argument of the ancient translators is refuted. If we consider the meaning of compliance, then '經' (jīng) naturally belongs to the warp of a mat, and the direct translation should be 'holy teachings' (聖教). Therefore, the Mahāyānasaṃgraha (攝大乘論) of the Liang dynasty translates it as 'holy teachings' (聖教). That treatise says that there is Abhidharma, but it is not holy teachings. To complete the holy teachings, the name Sūtra is added. The ancient translators saw that both Confucianism and Mohism called their writings '經' (jīng), so they borrowed the term 'warp of a mat' to refer to the holy teachings. In this way, it simultaneously includes two meanings, both complying with Buddhism and complying with the cultural customs of the time. Borrowing the meaning to assist the naming, and adding the character '契' (qì) to distinguish it from the warp of a mat, is very appropriate. Second, explaining the meaning: In the Western Regions, there are four names, although the objects they refer to are different, their meanings are similar, so they are all called Sūtra. And the holy teachings mostly contain the above three meanings, so the Abhidharmasamuccaya (雜心論) says that a sutra has five meanings: first, a gushing spring; second, a birth; third, a display; fourth, a plumb line; and fifth, a garland. A gushing spring gushes forth without drying up; a birth gives rise to more and more, its meaning is like a well rope, which can draw water. Display is precisely the meaning of the holy teachings, displaying principles and matters. A plumb line can determine what is right and wrong, and it is also like a rope as the warp, which can hold the weft, with the same meaning as the warp of a mat. A garland is like a thread, which can string together flowers to form a garland. In summary, the above five meanings are all inseparable from stringing together and gathering. Therefore, the first volume of the Buddhabhūmi-sūtra-śāstra (佛地經論) says that it is called a sutra because it can string together and gather.

以佛聖教貫穿攝持所應說義所化生故。此或貫攝通所說所化。或貫穿法相。攝持所化。又世親攝論釋貫穿云。謂能貫穿依故相故法故義故。依者謂於是處由此為此而有所說。相者謂世俗諦相勝義諦相。法者謂蘊界處。緣起諦食靜慮無量無色解脫勝處遍處菩提分無礙解無諍等。義者隨順密意說等。瑜伽二十五。顯揚二十。大同此說。余義至十二分中當明。第二毗柰耶藏。初名。后相。前中亦名毗尼。梵言之略耳。此翻為調伏。謂調練三業。制伏過非。調練通於止作。制伏唯明止惡。就所詮之行彰名。即調伏之藏。或能詮藏。有調伏之能。即有財釋。契經藏中類有此釋。毗尼或翻為滅。滅有三義。一滅業非。二滅煩惱。三得滅果。或名尸羅。具云翅怛羅。此云清涼。離熱惱因。得清涼果故。亦名波羅提木叉。此云別解脫。此就因得名。然有二義。一揀異定道。名之為別。二三業七支各各防非故名為別。亦翻為隨順解脫。此據果立。隨順有為無為二種解脫果故。亦名性善。如十誦律。亦名守信。如昔所受實能持故。后顯相者。前名之中已含止作。即毗尼相。若別說者。世親攝論云。毗柰耶有四義。謂犯罪故。等起故。還凈故。出離故。廣如彼論。第三阿毗達磨藏。阿毗名對。達磨云法。法有二種。一勝義法。謂即涅槃。是善

是常故。名為勝。二法相法。通四聖諦。相者性也。狀也。二俱名相。法既有二對亦二義。一者對向。謂向前涅槃。二者對觀。觀前四諦。其能對者皆無漏凈慧。及相應心所等。由對果對境。分二對名故。慧但是對而非是法。非所對故。言對法者。法之對故。故對法藏。特名慧論。舊譯為無比法。以詮慧勝故。世親攝論云。阿毗達磨有四義。謂對故。數故。伏故。通故。對義同前。數者於一一法。數數宣說。訓釋言辭。自共相等無量差別故。伏者由此具足論處所等能勝伏地論故。通者此能通釋素怛纜義故。亦名優婆提含。此云論義。亦名磨怛理迦。此云本母。謂以教與義為本為母。亦云依藏。生解。藏為解母。本即是母。亦名摩夷。此云行母。依藏成行故。行之母故。然此三藏。約其所詮。略有二門。一者克性則經詮三學。戒唯戒心二學。論唯慧學。如攝論說。二約兼正則三藏之中經正詮定。毗尼詮戒。論詮于慧。兼各通三。第二明二藏者。一聲聞藏。二菩薩藏。即由前三藏。詮示聲聞理行果。故名聲聞藏。詮示菩薩理行果。故名菩薩藏。故莊嚴論第四云。此三藏由上下乘差別故。復為聲聞藏及菩薩藏。攝大乘同此。此就二乘理果同故。合之。若約教行別故。即開三乘以為三藏。如普超等經。又由緣覺多不藉教。出無

佛世。佛在世時攝屬聲聞故。但分為二。即是大小半滿不同。第二明所攝者。此經三藏之中。正唯修多羅攝。兼詮餘二。十藏等品廣顯戒故。問明等品顯論義故。若就修多羅中以義揀教。則唯十藏攝。具足主伴顯無盡故。教義融故。二藏之中唯菩薩藏。若分權實。但菩薩藏一分所攝。權不攝故。若約此攝。乃至聲聞。亦此經攝。此能包含。無量乘故。揀于權實。至下立教中明。已辯藏攝。第二明教攝者。教有二種。一者通相。十二分教。亦分大小。至下十藏品辯。二者諸宗立教不同。今當略釋。夫教海沖深。法雲瀰漫。智光無際。妙辯叵窮。以無言之言。詮言絕之理。以無變之變。應無窮之機。極位所承。凡情難挹。今乘理教之力。略啟四門。一大意合離。二今古違順。三分宗立教。四總相會通。今初。且西域東夏弘闡之流。於一代聖言。或開宗分教。或直釋經文。以皆含得失故耳。且不分之。意略有五焉。一則理本一味。殊塗同歸故。不可分也。二一音普應。一雨普滋故。三原聖本意。為一事故。四隨一一文。眾解不同故。五多種說法。成枝流故。以斯五義。故不可分。分之乃令情構異端。是非競作。故以不分。為得。其分教者。亦有多義。一理雖一味詮有淺深。故須分之使知權實。二約佛雖則一音。就機差而教別

。三本意未申。隨他意語而有異故。四言有通別。就顯說故。五雖分權實。須善會佛意。有開顯故。又王之密語。所為別故。不識權實。以深為淺。失於大利。以淺為深。虛其功故。莊嚴聖教令深廣故。諸聖教中。自有分故。諸大菩薩亦開教故。以斯多義。開則得多而失少。合則得少而失多。但能虛己求宗。不可分而分之。亦何爽于大旨。故今分之。第二古今違順。曲分為二。先敘此方。后明西域。今初。諸釋雖眾。略敘數家。勒為五門。一立一音教。謂如來一代之教。不離一音。然有二師。一後魏菩提流支云。如來一音同時報萬。大小並陳。二姚秦羅什法師云。佛一圓音平等無二。無思普應。機聞自殊。非謂言音本陳大小。故維摩經云。佛以一音演說法。眾生各各隨所解。上之二師。初則佛音具異。后則異自在機。各得圓音一義。然併爲教本。不分之意耳。第二立二種教。自有四家。一西秦曇牟讖三藏。立半滿教。即聲聞藏。為半字教。菩薩藏。為滿字教。隋遠法師。亦同此立。斯則文據涅槃。蓋是對小顯大。通相之意。未于大中顯有權實。亦含半滿。二隋遠法師。立漸頓二教。謂約漸悟機。大由小起。所設具有三乘。故名為漸。若約頓機。直往于大。不由於小。名之為頓。此雖約機。說有漸頓。而所說法不出半滿

【現代漢語翻譯】現代漢語譯本三、本意未申（沒有闡明佛陀的本意）。因為隨著聽者理解的不同，佛陀的言語表達也會有所差異。四、言語有通有別（佛陀的言語表達既有普遍性，也有針對性）。這是爲了更清楚地闡明教義。五、雖然區分了權實（方便之說和真實之說），但必須善於領會佛陀的真意。因為佛陀有時會開顯真理。而且，佛陀的秘密之語，所要達成的目的也各不相同。如果不認識權實，把深奧的道理看作淺顯的，就會失去巨大的利益；把淺顯的道理看作深奧的，就會白費功夫。莊嚴聖教是爲了使其更加深刻和廣博。在各種聖教之中，本身就存在著差異。諸大菩薩也會開示不同的教義。因為有這麼多的含義，分開來說，可以得到更多，但也會失去一些；合在一起說，得到的會比較少，但失去的也會更多。只要能夠虛心求教，探求宗旨，即使有所區分，也不會違背佛陀的根本旨意。所以現在將它們分開來討論。第二，古今理解的差異和順應，大致分為兩部分。先敘述此方（中國）的觀點，然後闡明西域（印度）的觀點。現在先從中國開始。雖然對佛經的解釋有很多種，但這裡只簡要敘述幾家，歸納為五類：一、立一音教（認為佛陀的教誨都出自一個聲音）。認為如來一代的教誨，都不離一音。但有兩種觀點。一是後魏的菩提流支（Bodhiruci）（譯經師）認為，如來一音同時傳達給無數眾生，大小乘的教義同時並陳。二是姚秦的羅什法師（Kumārajīva）（譯經師）認為，佛陀以一個圓滿的聲音平等地傳達教義，沒有差別，無須思慮就能普遍應機，眾生聽到的內容因各自的根機而不同，並非佛陀的言語本身就存在大小乘的差別。所以《維摩經》說：『佛以一音演說法，眾生各各隨所解。』以上兩位法師，前者認為佛陀的聲音本身就存在差異，後者認為差異在於眾生的根機。他們都認為佛陀以一個圓滿的聲音說法，這是他們對『一音』的理解。但他們都將『一音』作為教義的根本，沒有進一步區分。二、立二種教（認為佛陀的教誨分為兩種）。有四家持有這種觀點。一是西秦的曇牟讖三藏（Dharmakṣema）（譯經師）立半滿教（半字教和滿字教）。認為聲聞藏（Śrāvakapiṭaka）是半字教，菩薩藏（Bodhisattvapiṭaka）是滿字教。隋朝的遠法師也持有相同的觀點。這種觀點以《涅槃經》為依據，實際上是對小乘的貶低，以彰顯大乘，是一種普遍的說法，沒有在大乘中進一步區分權實，也包含了半滿的含義。二是隋朝的遠法師立漸頓二教（漸教和頓教）。認為針對漸悟的根機，大乘是從小乘逐漸發展起來的，所以設立了三乘的教義，這叫做漸教。如果針對頓悟的根機，可以直接通往大乘，不需要從小乘開始，這叫做頓教。這種觀點雖然是根據根機來區分漸頓，但所說的教義並沒有超出半滿的範圍。

【English Translation】 English version 3. The original intent was not explained. Because the Buddha's verbal expressions vary according to the different understandings of the listeners. 4. Language has both generality and specificity. This is to clarify the teachings more clearly. 5. Although the provisional and the real (expedient teachings and true teachings) are distinguished, one must be good at understanding the Buddha's true intention. Because the Buddha sometimes reveals the truth. Moreover, the Buddha's secret words have different purposes to be achieved. If one does not recognize the provisional and the real, and regards profound principles as superficial, one will lose great benefits; if one regards superficial principles as profound, one will waste effort. Adorning the holy teachings is to make them more profound and broad. Among the various holy teachings, there are differences in themselves. The great Bodhisattvas also reveal different teachings. Because there are so many meanings, separating them can gain more, but also lose some; putting them together will gain less, but lose more. As long as one can humbly seek instruction and explore the purpose, even if there are distinctions, it will not violate the Buddha's fundamental intention. So now we will discuss them separately. Second, the differences and conformity of ancient and modern understandings are roughly divided into two parts. First, describe the views of this land (China), and then clarify the views of the Western Regions (India). Now start with China. Although there are many interpretations of the Buddhist scriptures, only a few are briefly described here, summarized into five categories: 1. Establishing the One-Sound Teaching (believing that the Buddha's teachings all come from one sound). It is believed that the Tathagata's teachings of a lifetime are inseparable from one sound. But there are two views. One is that Bodhiruci (translator), of the Later Wei Dynasty, believed that the Tathagata's one sound simultaneously conveys to countless beings, and the teachings of the Mahayana and Hinayana are presented simultaneously. The second is that Master Kumārajīva (translator), of the Yao Qin Dynasty, believed that the Buddha equally conveys the teachings with one perfect sound, without difference, and universally responds to the occasion without the need for thought. The content heard by sentient beings differs according to their respective capacities, and it is not that the Buddha's words themselves have differences between the Mahayana and Hinayana. Therefore, the Vimalakirti Sutra says: 'The Buddha expounds the Dharma with one sound, and sentient beings each understand according to their own understanding.' The above two masters, the former believes that the Buddha's voice itself has differences, and the latter believes that the difference lies in the capacity of sentient beings. They both believe that the Buddha speaks with one perfect sound, which is their understanding of 'one sound'. But they both regard 'one sound' as the foundation of the teachings, without further distinction. 2. Establishing Two Kinds of Teachings (believing that the Buddha's teachings are divided into two kinds). There are four schools that hold this view. One is that Dharmakṣema (translator), of the Western Qin Dynasty, established the Half-Full Teaching (Half-Word Teaching and Full-Word Teaching). It is believed that the Śrāvakapiṭaka is the Half-Word Teaching, and the Bodhisattvapiṭaka is the Full-Word Teaching. Master Yuan of the Sui Dynasty also held the same view. This view is based on the Nirvana Sutra, which is actually a depreciation of the Hinayana in order to highlight the Mahayana. It is a universal statement that does not further distinguish the provisional and the real in the Mahayana, and also contains the meaning of half-full. The second is that Master Yuan of the Sui Dynasty established the Gradual and Sudden Teachings (Gradual Teaching and Sudden Teaching). It is believed that for the gradual capacity, the Mahayana gradually developed from the Hinayana, so the teachings of the Three Vehicles were established, which is called the Gradual Teaching. If it is for the sudden capacity, one can directly lead to the Mahayana without starting from the Hinayana, which is called the Sudden Teaching. Although this view distinguishes between gradual and sudden according to the capacity, the teachings spoken do not go beyond the scope of half-full.

。三唐初印法師。亦立二教。一屈曲教。謂釋迦經。以逐機性隨計破著故。如涅槃等。二平道教。謂舍那經。以逐法性自在說故。如華嚴經。又此二教略有四異。一主異。謂釋迦化身。興慮舍那十身異故。二處異。謂娑婆界木樹草座。與華藏界中寶樹寶座等異故。三眾異。謂為聲聞及菩薩說。與唯菩薩及極位同說異故。四說異。謂局處之說。與該通十方之說異故。此約化儀以判。然華嚴雖有隨諸眾生各別調伏。皆是稱性善巧。一時頓演。涅槃等雖說一極。或對權顯實。或會異歸同。一切如來。或說不說。故云屈曲。約釋迦為主。則未顯十身。十身為主。必具釋迦。娑婆之處。未融華藏。華藏之處。必融娑婆。略云四異。異實有多。誠如所判。但以屈曲之內。未顯法之權實耳。四齊朝隱士劉虬。亦立漸頓二教。謂華嚴經名為頓教。余皆名漸。始自鹿苑。終於雙林。從小之大故。然此經。如日初出先照高山。即是頓義。慈龍降雨。以證漸義。于理可然。漸約五時。次下當辯。第三立三種教。亦有三家。一南中諸師。同立三教。謂於前漸頓。加不定教。由漸中。先小后大。而央掘經六年之內即說。為遮此難故立不定。謂別有一經。雖非頓攝。而明佛性常住。即勝鬘金光明等。是為偏方不定教也。漸中開合。諸師不同。或但分

【現代漢語翻譯】三、唐朝初年，印法師也建立了二教：一是屈曲教（權教），指的是釋迦牟尼佛所說的經典，因為這些經典是根據眾生的根機和習性，隨著不同的情況而施設權巧方便，破除執著，例如《涅槃經》等。二是平道教（實教），指的是毗盧遮那佛所說的經典，因為這些經典是根據諸法的本性，自在地宣說，例如《華嚴經》。

這二教略有四點不同：一是主佛不同，釋迦牟尼佛是應化身，而毗盧遮那佛是十身（報身）；二是處所不同，釋迦牟尼佛在娑婆世界，坐在木樹草座上，而毗盧遮那佛在華藏世界中，坐在寶樹寶座上；三是聽眾不同，釋迦牟尼佛為聲聞和菩薩說法，而毗盧遮那佛只為菩薩和極高位的聖者說法；四是說法方式不同，釋迦牟尼佛的說法是侷限於某個地方，而毗盧遮那佛的說法是普遍涵蓋十方。這是從教化的方式來判別的。

然而，《華嚴經》雖然也有隨著眾生各自不同的根器而調伏，但都是稱合法性的善巧方便，一時頓然演說。《涅槃經》等雖然說的是一乘極果，但有時是爲了對照權教而顯示實教，有時是爲了會合差異而歸於同一。一切如來，有時說，有時不說，所以說是屈曲教。如果以釋迦牟尼佛為主，則未顯現毗盧遮那佛的十身；以毗盧遮那佛的十身為主，則必然包含釋迦牟尼佛。娑婆世界之處，未融攝華藏世界；華藏世界之處，必然融攝娑婆世界。略說有四點不同，實際上差異有很多。誠然如你所判，但在屈曲教之內，沒有顯現佛法的權實。

四、齊朝的隱士劉虬，也建立了漸教和頓教二教。他認為《華嚴經》是頓教，其餘的經典都是漸教，從鹿野苑開始，到雙林結束，是從小到大的過程。然而，《華嚴經》就像太陽剛出來時，先照亮高山，這就是頓教的含義。慈龍降雨，則是漸教的證明。這個道理是可以成立的。漸教分為五時，將在後面辨析。

第三，建立三種教的，也有三家。一是南中諸師，共同建立三教，在前面的漸教和頓教之外，加上不定教。因為在漸教中，有先小后大的情況，而《央掘魔羅經》在六年之內就說了佛性，爲了遮止這個難點，所以建立不定教，認為別有一類經典，雖然不是頓教所攝，但闡明佛性常住，例如《勝鬘經》、《金光明經》等，這就是偏方不定教。漸教中的開合，諸師的觀點不同，或者只是分

【English Translation】 3. During the early Tang Dynasty, Dharma Master Yin also established two teachings: 1) The 'Curved Teaching' (expedient teaching), referring to the sutras spoken by Shakyamuni Buddha (釋迦牟尼佛), because these sutras adapt to the faculties and dispositions of beings, employing skillful means to break attachments, such as the Nirvana Sutra (涅槃經) and others. 2) The 'Straight Path Teaching' (true teaching), referring to the sutras spoken by Vairocana Buddha (毗盧遮那佛), because these sutras freely expound according to the nature of all dharmas, such as the Avatamsaka Sutra (華嚴經).

These two teachings have roughly four differences: 1) Different principal Buddhas: Shakyamuni Buddha is a manifested body, while Vairocana Buddha is the ten bodies (reward body); 2) Different locations: Shakyamuni Buddha is in the Saha World (娑婆世界), sitting on a wooden tree and grass seat, while Vairocana Buddha is in the Lotus Treasury World (華藏世界), sitting on a jeweled tree and jeweled seat; 3) Different audiences: Shakyamuni Buddha speaks to Shravakas (聲聞) and Bodhisattvas (菩薩), while Vairocana Buddha only speaks to Bodhisattvas and extremely high-ranking sages; 4) Different ways of speaking: Shakyamuni Buddha's speaking is limited to a certain place, while Vairocana Buddha's speaking universally covers the ten directions. This is distinguished from the perspective of the method of teaching.

However, although the Avatamsaka Sutra also tames beings according to their different capacities, they are all skillful means that accord with the Dharma-nature, expounded suddenly at once. Although the Nirvana Sutra and others speak of the One Vehicle ultimate fruit, sometimes it is to reveal the true teaching by contrasting it with the expedient teaching, and sometimes it is to unite differences and return to the same. All Tathagatas (如來), sometimes speak and sometimes do not speak, so it is called the 'Curved Teaching'. If Shakyamuni Buddha is taken as the principal, then the ten bodies of Vairocana Buddha are not manifested; if the ten bodies of Vairocana Buddha are taken as the principal, then Shakyamuni Buddha is necessarily included. The Saha World does not merge with the Lotus Treasury World; the Lotus Treasury World necessarily merges with the Saha World. Briefly speaking, there are four differences, but in reality, there are many differences. It is indeed as you have judged, but within the 'Curved Teaching', the expedient and true aspects of the Dharma are not revealed.

Liu Qiu, a recluse of the Qi Dynasty, also established the two teachings of Gradual and Sudden. He considered the Avatamsaka Sutra to be the Sudden Teaching, and all other sutras to be the Gradual Teaching, starting from Deer Park (鹿野苑) and ending at the Twin Trees (雙林), which is a process from small to large. However, the Avatamsaka Sutra is like the sun just rising, first illuminating the high mountains, which is the meaning of the Sudden Teaching. The compassionate dragon raining is the proof of the Gradual Teaching. This principle can be established. The Gradual Teaching is divided into five periods, which will be analyzed later.
Thirdly, there are also three schools that establish three teachings. One is the teachers in the South, who jointly establish three teachings, adding the Indeterminate Teaching to the previous Gradual and Sudden Teachings. Because in the Gradual Teaching, there are cases of first small and then large, and the Angulimaliya Sutra (央掘魔羅經) speaks of Buddha-nature within six years. In order to prevent this difficulty, the Indeterminate Teaching is established, believing that there is another type of sutra, although not included in the Sudden Teaching, but elucidating the permanence of Buddha-nature, such as the Shrimala Sutra (勝鬘經), Golden Light Sutra (金光明經), etc. This is the partial and indeterminate teaching. The opening and closing of the Gradual Teaching differ among the teachers, or they only divide

為二。即是半滿。或分為三。即武丘山岌法師。謂十二年前。見有得道。名有相教。十二年後。齊至法華。見空得道。名無相教。最後雙照。一切眾生佛性。闡提作佛。名常住教。此與唐三藏三時之教。大同。至敘西域中說。真諦三藏。依金光明。立轉照持三輪之教。亦大同此。而時節小異。謂七年前說四諦。名轉法輪。七年後說般若具轉照二輪。以空照有故。三十年後具轉照持。以雙照空有持前二故。或分為四。即宋朝岌法師。謂於前三時。無相之後。常住之前。指法華經。為同歸教。以會三歸一。萬善悉向菩提故。或開為五。然有二家。一道場慧觀等。于無相之後。同歸之前。指凈名思益等。為抑揚教。二者即前劉公。不開抑揚。而有教之初。取提胃經。為人天教。上來諸師。皆于漸中。約時開異。若不加不定之教。則招難尤多。以初有大故。雖加不定。猶有妨難。略顯五時之妨。余可例知。初明十二年前為有相者。自違成論。成論云。我今正明三藏中實義。實義即空。又阿含中雲。無是老死。即法空也。無誰老死。即生空也。又智論云。三藏中明法空為大空。摩訶衍中明十方空為大空。皆顯小乘已有二空。若云第二時說空者。十二年後。方制廣戒。豈唯說空。又智論云。從得道夜。乃至涅槃。常說般若。豈前不

說空。若云第二時中未顯常住者。實相般若豈無常耶。涅槃亦說佛性。亦名般若。是知實相般若即是正因佛性。觀照即爲了因。又般若離四句。何曾存空。般若不壞四句。豈無妙有。是知小大各有四門。而但言初有次空者。各得一門之意耳。若云第三時中但名抑揚亦非常者。凈名云。佛身無為不墮諸數。觀身實相觀佛亦然。豈無常耶。般若亦云。二乘智慧。猶如螢光。菩薩一日學智。如日之照。豈非抑揚。若云第四時中但顯同歸亦未明常者。壽量品云。常住不滅。又方便品云。世間相常住等。豈無常耶。五以涅槃。為常住者。當教可爾。而涅槃之時。亦有小乘之見。如阿含中說如來涅槃之相故。若以人天為初者。提胃雖說戒善。得道。皆通三乘。故彼經云。提胃得不起法忍。又違密跡經中。第二七日說三乘故。然上五時等。皆以約時克定。則有所乖。揀去不定。從多分說。亦有理在。二後魏光統律師。承習佛陀三藏。亦立三教。謂漸頓圓。初為根未熟者。先說無常。後方說常。先空后不空等。如是漸次。故名為漸。二為根熟之輩。於一法門。具足演說常無常空不空等。一切具說。更無由漸。故名為頓。三為于上達分階佛境之者。說于如來無礙解脫究竟果德圓滿秘密自在法門。故名為圓。此亦約化儀。說有前後耳。意明

【現代漢語翻譯】現代漢語譯本關於『空』的說法。如果說在第二時中沒有顯現常住的道理，那麼實相般若難道沒有『常』的性質嗎？《涅槃經》也說了佛性，也稱為般若。由此可知，實相般若就是正因佛性，觀照就是爲了因。而且，般若超越了四句的限制，怎麼會只存在『空』呢？般若不破壞四句，難道沒有『妙有』嗎？由此可知，小乘和大乘各有四門，而只說最初有，然後空，只是各自得到了一門的意思罷了。如果說在第三時中只是名為抑揚，也不是常，那麼《維摩詰經》說，佛身是無為的，不屬於任何數量。觀察自身的實相，觀察佛也是這樣，難道沒有『常』的性質嗎？《般若經》也說，二乘的智慧，就像螢火蟲的光芒。菩薩一天學習智慧，就像太陽的照耀，難道不是抑揚嗎？如果說在第四時中只是顯現同歸，也沒有明確說明『常』，那麼《壽量品》說，常住不滅。而且《方便品》說，世間相常住等等，難道沒有『常』的性質嗎？五、如果以《涅槃經》為常住的依據，當時的教義是可以這樣說的。但是在《涅槃經》的時候，也有小乘的見解，就像《阿含經》中說如來涅槃的相一樣。如果以人天乘為最初的教義，提謂經雖然說了戒善，得道，都通向三乘。所以那部經說，提謂得到了不起法忍。又違背了《密跡經》中，第二個七日說三乘的說法。然而，以上五時等等，都是按照時間來刻意確定的，就會有所偏差。選擇去掉不確定的，從大多數情況來說，也是有道理的。二、後魏的光統律師，繼承學習佛陀三藏，也建立了三教，稱為漸、頓、圓。最初是為根基還不成熟的人，先說無常，然後才說常。先空后不空等等，這樣逐漸引導，所以稱為漸。第二是為根基成熟的人，在一個法門中，具足演說常無常空不空等等，一切都具足說明，不再需要逐漸引導，所以稱為頓。第三是為已經達到分證佛境的人，說如來無礙解脫究竟果德圓滿秘密自在的法門，所以稱為圓。這也就是按照教化的方式，說有先後順序罷了。意思是說明。

【English Translation】 English version On the topic of 'emptiness'. If it is said that in the second period, the permanence is not revealed, then does the true nature Prajna (wisdom) not possess 'permanence'? The Nirvana Sutra also speaks of Buddha-nature, which is also called Prajna. From this, it is known that the true nature Prajna is the direct cause Buddha-nature, and contemplation is the auxiliary cause. Moreover, Prajna transcends the four phrases, how can it only exist as 'emptiness'? Prajna does not destroy the four phrases, does it not possess 'wonderful existence'? From this, it is known that the Small Vehicle and the Great Vehicle each have four doors, and only saying that initially there is existence, then emptiness, is merely each obtaining the meaning of one door. If it is said that in the third period, it is only called emphasis and is not permanent, then the Vimalakirti Sutra says that the Buddha's body is unconditioned and does not belong to any number. Observing one's own true nature, observing the Buddha is also the same, does it not possess 'permanence'? The Prajna Sutra also says that the wisdom of the Two Vehicles is like the light of a firefly. A Bodhisattva learning wisdom for one day is like the illumination of the sun, is it not emphasis? If it is said that in the fourth period, it only reveals the common return and does not clearly state 'permanence', then the Chapter on the Duration of Life says, 'permanently abiding and not perishing'. Moreover, the Chapter on Expedients says, 'the characteristics of the world are permanently abiding', etc., does it not possess 'permanence'? Five, if the Nirvana Sutra is taken as the basis for permanence, then the teachings at that time could be said in this way. However, at the time of the Nirvana Sutra, there were also views of the Small Vehicle, just as the Agama Sutras speak of the appearance of the Tathagata's Nirvana. If the Human and Deva Vehicle is taken as the initial teaching, although the Tividha Sutra speaks of precepts and goodness, attaining the Way, all lead to the Three Vehicles. Therefore, that sutra says that Tividha attained the non-arising Dharma-patience. It also contradicts the statement in the Secret Traces Sutra that the Three Vehicles are spoken of on the second seventh day. However, the above five periods, etc., are all deliberately determined according to time, which will lead to deviations. Choosing to remove the uncertain and speaking from the majority of cases also has its reasons. Two, the Guangtong Lawyer of the Later Wei Dynasty, inheriting and studying the Buddha's Tripitaka, also established three teachings, called gradual, sudden, and perfect. Initially, it is for those whose roots are not yet mature, first speaking of impermanence, and then speaking of permanence. First emptiness, then non-emptiness, etc., gradually guiding in this way, so it is called gradual. Second, it is for those whose roots are mature, in one Dharma gate, fully expounding permanence, impermanence, emptiness, non-emptiness, etc., fully explaining everything, no longer needing gradual guidance, so it is called sudden. Third, it is for those who have already reached the stage of partial realization of the Buddha's realm, speaking of the Tathagata's unobstructed liberation, ultimate fruit virtue, perfect, secret, and self-existent Dharma gate, so it is called perfect. This is also according to the method of teaching, speaking of having a sequence of before and after. The intention is to explain.

今時堪受頓者。必昔曾受化故。雲根熟。上達之言。義兼地前。分階佛境。即謂地上。于理亦通。三隋末唐初吉藏法師。依法華第五。立三種法輪。一始見我身。聞我所說。即皆信受。入如來慧。即根本法輪。二除先修習學小乘者。即枝末法輪。三我今亦令得聞是經入于佛慧。即攝末歸本法輪。此判全約化儀。據法但有大小。然法華為於一類開顯本末。若將定判一代聖教。收義不盡。以法華之前。亦有大故。豈般若等皆為枝末。又無量義云佛一切時說大小故。

大方廣佛華嚴經疏卷第一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二

唐清涼山大華嚴寺沙門澄觀撰

第四立四教者。略有四家。一梁朝光宅法師。依法華第二。立四乘教。謂臨門三車。即是權教三乘。四衢等賜。即實教大乘。以臨門牛車亦同羊鹿。俱不得故。並無體故。諸子皆索故。是知三皆虛指。以為方便。此則前三是三乘。后一是一乘。無乖教理。若唯說法華為實。則抑諸般若及諸大乘了義之經。是知昔大亦有權實。法華但會昔權。故說三皆虛指。昔實不滯方便故不會之。若約會權歸實。即是會三為一。若破小顯大。即是會二歸一。若開權顯實。則三是一。更無別一。故彼經云。

【現代漢語翻譯】現代漢語譯本：現在能夠接受頓悟的人，必定是過去曾經接受過教化的人。就像云的根基已經穩固，才能向上通達。『上達』這句話，意義兼顧了菩薩十地之前和之後，分判佛的境界，就說是地上菩薩，在道理上也說得通。隋朝末年唐朝初年的吉藏法師，依據《法華經》第五卷，立了三種法輪：一是初見我的身，聽聞我所說，就都信受，進入如來的智慧，這是根本法輪；二是除了先前修習小乘的人，這是枝末法輪；三是我現在也讓他們聽聞這部經，進入佛的智慧，這是攝末歸本法輪。這種判別完全是按照教化的方式來劃分的，從法的角度來說，只有大小乘的區別。然而，《法華經》是為一類人開顯本末，如果將它作為判別一代聖教的標準，就不能完全概括所有的意義。因為在《法華經》之前，也有大乘經典，難道《般若經》等都成了枝末？而且《無量義經》說佛陀在一切時候都說大小乘法。現代漢語譯本：《大方廣佛華嚴經疏》卷第一現代漢語譯本：大正藏第35冊 No. 1735 《大方廣佛華嚴經疏》現代漢語譯本：《大方廣佛華嚴經疏》卷第二現代漢語譯本：唐朝清涼山大華嚴寺沙門澄觀撰寫現代漢語譯本：第四，建立四教的說法，大概有四家。一是梁朝光宅法師，依據《法華經》第二卷，立了四乘教，即臨門的三車，就是權教的三乘；四衢等賜，就是實教的大乘。因為臨門的牛車也和羊車、鹿車一樣，都不能得到，都沒有實體，孩子們都吵著要，所以知道這三種車都是虛指，作為方便。這樣，前三者是三乘，後者是一乘，沒有違背教理。如果只說法華經是真實的，那就壓制了《般若經》以及其他大乘了義的經典。要知道過去的大乘也有權實之分，《法華經》只是會合過去的權巧方便，所以說三種車都是虛指。過去的真實不滯留在方便之中，所以不會合它。如果按照會合權巧歸於真實來說，就是會合三乘為一乘；如果破除小乘而顯現大乘，就是會合二乘歸於一乘；如果開顯權巧而顯現真實，那麼三乘就是一乘，更沒有其他的一乘。所以那部經說。

【English Translation】 English version: Those who can receive sudden enlightenment now must have been taught in the past. Like the roots of clouds being firm, they can reach upwards. The phrase 'reaching upwards' encompasses both before and after the ten Bhumi (grounds) of a Bodhisattva, distinguishing the realm of the Buddha, which is called the 'ground' (Bhumi), and this is logically consistent. During the late Sui and early Tang dynasties, Dharma Master Jizang, based on the fifth chapter of the 'Lotus Sutra' (法華經), established three kinds of Dharma wheels (法輪): first, upon seeing my body and hearing what I say, they all believe and enter the wisdom of the Tathagata (如來), which is the fundamental Dharma wheel (根本法輪); second, excluding those who previously practiced the Small Vehicle (小乘), which is the branch-end Dharma wheel (枝末法輪); third, I now also let them hear this Sutra and enter the wisdom of the Buddha, which is the gathering-the-ends-back-to-the-root Dharma wheel (攝末歸本法輪). This distinction is entirely based on the method of teaching. From the perspective of the Dharma, there is only the distinction between the Great Vehicle (大乘) and the Small Vehicle. However, the 'Lotus Sutra' reveals the beginning and end for one type of person. If it is taken as the standard for judging the entire teachings of a generation, it cannot fully encompass all meanings. Because before the 'Lotus Sutra', there were also Great Vehicle scriptures. Are the 'Prajna Sutras' (般若經) and others all branches and ends? Moreover, the 'Infinite Meaning Sutra' (無量義經) says that the Buddha speaks of both the Great and Small Vehicles at all times. English version: Commentary on the 'Great Expansive Buddha Flower Adornment Sutra' (大方廣佛華嚴經疏), Volume 1 English version: Taisho Tripitaka Volume 35, No. 1735, Commentary on the 'Great Expansive Buddha Flower Adornment Sutra' English version: Commentary on the 'Great Expansive Buddha Flower Adornment Sutra', Volume 2 English version: Written by the Shramana Chengguan (澄觀) of the Great Flower Adornment Temple (大華嚴寺) on Mount Qingliang (清涼山) during the Tang Dynasty English version: Fourth, regarding the establishment of the Four Teachings, there are roughly four schools. First, Dharma Master Guangzhai of the Liang Dynasty, based on the second chapter of the 'Lotus Sutra', established the Four Vehicle Teachings, namely the three carts at the gate, which are the three vehicles of expedient teachings; the equal gifts at the crossroads, which are the Great Vehicle of true teaching. Because the ox cart at the gate is the same as the goat cart and deer cart, none can be obtained, and they have no substance, and the children all clamor for them, so it is known that these three carts are all metaphorical, used as expedients. Thus, the first three are the three vehicles, and the last is the one vehicle, without contradicting the teachings. If only the 'Lotus Sutra' is said to be true, then it suppresses the 'Prajna Sutras' and other Great Vehicle sutras of definitive meaning. It should be known that the Great Vehicle of the past also had expedient and true aspects. The 'Lotus Sutra' only assembles the expedient means of the past, so it says that the three carts are all metaphorical. The truth of the past does not linger in expedients, so it does not assemble it. If according to assembling the expedient and returning to the true, it is assembling the three vehicles into one vehicle; if eliminating the Small Vehicle and revealing the Great Vehicle, it is assembling the two vehicles into one vehicle; if opening the expedient and revealing the true, then the three are one, and there is no other one. Therefore, that Sutra says.

汝等所行是菩薩道。先所出內。是子所知。若廢權立實。義說為四。如攬三點以成一伊。點別非伊。伊具三點。昔三既別。實不兼權。今一全兼。成四無爽。若依昔未顯說一切具有如來知見。根敗之種。今並說成。則今昔有異。于文有據。義亦極成。二陳隋二代天臺智者。承南嶽思大師。立四教。云一三藏教。此教明因緣生滅四真諦理。正教小乘旁化菩薩。二者通教。通者同也。三乘同稟故。此教明因緣即空無生四真諦理。是摩訶衍之初門。正為菩薩。旁通二乘。大品云。欲得聲聞乘。當學般若波羅蜜等。然教理智斷行位因果皆通。淺深不同。于共般若。唯共于淺。三別教。別即不共。不共二乘人說故。此教正明因緣假名無量四真諦理。的化菩薩。不涉二乘。故聲聞在座如聾如盲。不名不共而云別者。兼欲揀非圓故。以一因迥出。一果不融。歷別而修。不得因果圓融故。四圓教。圓以不偏為義。此教正明不思議因緣。二諦中道。事理具足。不偏不別。但化最上利根之人。故名為圓。華嚴經云。顯現自在力。為說圓滿經。無量諸眾生。悉受菩提記等。別則教理等皆別。圓則教等皆圓。又此四教由三觀起。從假入空。析體異故。有初二教。從空入假。從假入中。有別教起。三觀一心中得有圓教起。又此四教。不局定一部。

【現代漢語翻譯】你們所行的是菩薩道（Bodhisattva path）。先前所出和後來所入，都是佛子所瞭解的。如果廢除權巧方便而確立真實，從義理上來說可以分為四種。好比彙集三個點而成一個『伊』字，點各自獨立時不是『伊』字，而『伊』字包含了三個點。過去三個點各自獨立，真實不包含權巧方便；現在一個『伊』字完全包含，形成四種說法沒有錯謬。如果按照先前未顯露的說法，一切眾生都具有如來知見（Tathagata's knowledge and vision），即使是根器敗壞的眾生，現在都一併宣說能夠成就，那麼現在和過去就有了差異，這在經文上有依據，義理上也極為成立。陳朝、隋朝兩代的天臺智者大師（Tiantai Zhiyi），繼承南嶽慧思大師（Nanyue Huisi），創立四教：一是三藏教（Tripitaka teaching），此教闡明因緣生滅的四聖諦（Four Noble Truths）之理，主要教化小乘，兼帶教化菩薩。二是通教（Common teaching），『通』是共同的意思，因為聲聞乘、緣覺乘、菩薩乘共同稟受此教。此教闡明因緣即空無生的四聖諦之理，是大乘的入門，主要為菩薩，兼通二乘。《大品般若經》（Mahaprajnaparamita Sutra）說：『想要得到聲聞乘，應當學習般若波羅蜜（Prajnaparamita）等。』然而，教、理、智、斷、行、位、因、果都相通，只是有深淺不同，在共同的般若上，只是共同于淺顯的部分。三是別教（Distinct teaching），『別』是不共的意思，因為不與二乘人說。此教主要闡明因緣假名無量的四聖諦之理，專門教化菩薩，不涉及二乘，所以聲聞在座如同聾盲。不稱為不共而稱為『別』，是因為兼要揀別于圓教。因為從一個因迥然超出，一個果不能圓融，經歷差別而修，不能得到因果圓融的緣故。四是圓教（Perfect teaching），『圓』以不偏頗為義。此教主要闡明不可思議的因緣，二諦中道（Two Truths, Middle Way），事理具足，不偏頗也不差別，只教化最上等的利根之人，所以稱為『圓』。《華嚴經》（Avatamsaka Sutra）說：『顯現自在力，為說圓滿經，無量諸眾生，悉受菩提記（prediction of enlightenment）等。』別教的教、理等都差別，圓教的教等都圓滿。此外，這四教由三觀（Threefold Contemplation）而生起，從假入空，分析體性不同，所以有初二教；從空入假，從假入中，有別教生起；三觀在一心中得到，有圓教生起。此外，這四教不侷限於某一部經典。

【English Translation】 English version: What you are practicing is the Bodhisattva path. What is initially put forth and subsequently entered into is known by the Buddha's disciples. If we abolish expedient means and establish reality, it can be explained in four ways according to the meaning. It is like gathering three dots to form the character '伊' (Yi). When the dots are separate, they are not '伊', but the character '伊' contains all three dots. In the past, the three dots were separate, and reality did not encompass expedient means; now, the one character fully encompasses, forming four aspects without error. If we rely on the previously unrevealed teaching that all beings possess the Tathagata's knowledge and vision, even those with degenerate roots are now said to be able to achieve enlightenment. Then there is a difference between now and the past, which is supported by the scriptures and is extremely well-established in meaning. During the Chen and Sui dynasties, the Tiantai Master Zhiyi, inheriting Master Huisi of Nanyue, established the Four Teachings: First, the Tripitaka teaching, which elucidates the principle of the Four Noble Truths of conditioned arising and cessation. It primarily teaches the Hinayana and secondarily transforms Bodhisattvas. Second, the Common teaching, where 'common' means shared, because the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle all receive this teaching. This teaching elucidates the principle of the Four Noble Truths of conditioned arising as emptiness and non-arising. It is the initial gate of the Mahayana, primarily for Bodhisattvas, and secondarily connects to the Two Vehicles. The Prajnaparamita Sutra says, 'If you want to attain the Sravaka Vehicle, you should study Prajnaparamita, etc.' However, the teaching, principle, wisdom, severance, practice, stages, cause, and effect are all interconnected, but with varying depths. In the common Prajna, it is only common in the shallow aspects. Third, the Distinct teaching, where 'distinct' means not shared, because it is not taught to those of the Two Vehicles. This teaching primarily elucidates the principle of the Four Noble Truths of conditioned arising, provisional names, and immeasurable aspects. It specifically transforms Bodhisattvas and does not involve the Two Vehicles, so Sravakas in the assembly are like the deaf and blind. It is not called 'uncommon' but 'distinct' because it also aims to differentiate it from the Perfect teaching. This is because it singularly transcends from one cause, and one effect cannot be perfectly integrated. It is cultivated through distinct stages, and the cause and effect cannot be perfectly integrated. Fourth, the Perfect teaching, where 'perfect' means without bias. This teaching primarily elucidates the inconceivable conditioned arising, the Middle Way of the Two Truths, with complete phenomena and principles, without bias or distinction. It only transforms those with the sharpest faculties, so it is called 'perfect'. The Avatamsaka Sutra says, 'Manifesting the power of self-mastery, speaking the perfect sutra, immeasurable sentient beings, all receive the prediction of enlightenment, etc.' The teaching, principle, etc., of the Distinct teaching are all distinct, while the teaching, etc., of the Perfect teaching are all perfect. Furthermore, these Four Teachings arise from the Threefold Contemplation. Entering emptiness from the provisional, analyzing the different natures, gives rise to the first two teachings. Entering the provisional from emptiness, and entering the middle from the provisional, gives rise to the Distinct teaching. Obtaining the Threefold Contemplation in one mind gives rise to the Perfect teaching. Moreover, these Four Teachings are not limited to a specific scripture.

一部之中。容有多故。又更以四種化儀收之。謂頓漸不定秘密。頓漸同前岌公。后二。謂一音異解。若互相知。名為不定。互不相知。即名秘密。此師立義。理致圓備。但三藏教名義。似小濫。以餘三教亦有三故。所以爾者。良以智論之中多詺小乘為三藏故。成實論中亦自說云。我今欲說三藏中實義故。初對舊醫戒定慧故。立此三事。迢然不同。異后三教。通教意融三故。別教依一法性而顯三故。圓教三一無障礙故。所以不名小乘教者。此教亦有大乘。六度菩薩。三十四心斷結成真佛故。故藏通別圓之義。四教互有。而核其定實。餘三不成。唯成當教中義耳。但判華嚴兼于圓別。以就登地已上。約寄位行布。為別義故。名異義同。亦無大過。三唐初海東元曉法師。亦立四教。一三乘別教。如四諦緣起經等。二三乘通教。如般若深密經等。三一乘分教。如梵網經等。四一乘滿教。如華嚴經等。然三乘共學。名三乘教。于中未明法空。名別相教。說諸法空。是為通教。不共二乘。名一乘教。于中未顯普法。名隨分教。具明普法。名圓滿教。然此大同天臺。但合別圓。加一乘分耳。自言且依乘門。略立四種。非謂此四遍攝一切。故無有失。四賢首弟子宛公。依寶性論。立四種教。論云。有四種眾生。不識如來藏。如生盲人。

一者凡夫。二者聲聞。三者辟支佛。四者初心菩薩。言四教者。一迷真異執教。當彼凡夫。二真一分半教。當彼二乘。三真一分滿教。當彼初心菩薩。四真具分滿教。即當彼識如來藏者。初教謂諸外道迷於真理。廣起異計。二謂小乘。于真如隨緣不變二分義中。唯說生空所顯之理。故名為半。如涅槃半字。三謂但得不變。不得隨緣。故名一分。而雙辯二空。故名為滿。四由具隨緣不變二義。故名具分。廣如彼說。然今判聖教。那參邪說。若對教主。應如此方先立三教。或如西域。分內外及六師等。又依涅槃。為半滿者。后二既滿。不應復有一分之言。既但得不變一分。豈名為滿。又涅槃半滿。豈唯約二空。豈彼不說妙有。而訶空耶。故其所立。未為允當。第五立五教。略有二家。一波頗三藏立。一四諦教。謂四阿含等。二無相教。謂諸般若。三觀行教。謂華嚴經。四安樂教。謂涅槃經。說常樂故。五守護教。謂大集經說守護正法事故。此釋名局。以觀行等皆互有故。二賢首所立五教。至下當知。第二敘西域者。即今性相二宗元出彼方。故名西域。謂那爛陀寺同時有二大德。一名戒賢。二名智光。戒賢遠承彌勒無著。近踵護法難陀。依深密等經瑜伽等論。立三種教。以法相大乘而爲了義。即唐三藏之所宗師。謂佛初于鹿

苑。轉四諦小乘法輪。說諸有為法皆從緣生。以破外道自性因等。又緣生無我翻外有我。然猶未說法無我理。即四阿含等是。第二時中。雖依遍計所執。而說諸法自性皆空。翻彼小乘。然于依他圓成猶未說有。即諸部般若等經。第三時中。就大乘正理。具說三性三無性等。方為盡理。即解深密經等。是故於彼三時。初墮有邊。次墮空邊。俱非了義。后時具說遍計性空。餘二為有。契會中道。方爲了義。此依深密。所判。二智光論師。遠承文殊龍樹。近稟青目清辯。依般若等經中觀等論。亦立三時教。以明無相大乘為真了義。謂佛初鹿苑說小。明心鏡俱有。次於中時。為彼中根。說法相大乘境空心有唯識道理。以根猶劣。未能全入平等真空。故后第三時。為上根說無相大乘辯心境俱空。平等一味為真了義。又初漸破外道自性等故。說因緣生法決定是有。次漸破小乘緣生實有之執故。說依他似有。以彼怖畏此真空故。由存假名。而接引之。后時方就究竟。而說緣生即空平等一味。此三次第。如智光論師般若燈論釋中引大乘妙智經說。然此二三時。並不能斷一代時教。以各有據互相違故。各別為於一類機故。深密經意。為於一類餐般若者。聞平等空。撥無因果。不了空有無二故。第三時。為其分析於一法上空有之義。其妙智

【現代漢語翻譯】苑（Lumbini）。轉四諦小乘法輪（the turning of the Wheel of Dharma of the Four Noble Truths of the Hinayana）。說諸有為法皆從緣生（all conditioned dharmas arise from causes and conditions），以破外道自性因等（to refute the self-nature cause and other doctrines of external paths）。又緣生無我翻外有我（the arising from conditions refutes the external existence of self）。然猶未說法無我理（but still does not explain the principle of the non-self of dharmas）。即四阿含等是（that is, the four Agamas and so on）。第二時中（In the second period），雖依遍計所執（although relying on the parikalpita-svabhava, the imagined nature），而說諸法自性皆空（it is said that the self-nature of all dharmas is empty），翻彼小乘（refuting the Hinayana）。然于依他圓成猶未說有（but the paratantra-svabhava, the dependent nature, and the parinispanna-svabhava, the perfected nature, are still not said to exist）。即諸部般若等經（that is, the various Prajna Sutras and so on）。第三時中（In the third period），就大乘正理（according to the correct principles of Mahayana），具說三性三無性等（the three natures and three non-natures are fully explained）。方為盡理（only then is the ultimate truth reached）。即解深密經等（that is, the Samdhinirmocana Sutra and so on）。是故於彼三時（Therefore, in those three periods），初墮有邊（the first falls into the extreme of existence），次墮空邊（the second falls into the extreme of emptiness），俱非了義（both are not definitive meanings）。后時具說遍計性空（the later period fully explains that the imagined nature is empty），餘二為有（the other two exist），契會中道（conforming to the Middle Way）。方爲了義（only then is the definitive meaning reached）。此依深密（This is based on the Samdhinirmocana Sutra）。二智光論師（The two masters, Jnanaprabha and Gunaprabha），遠承文殊龍樹（inheriting from Manjushri and Nagarjuna from afar），近稟青目清辯（closely receiving from Qingmu and Bhavaviveka）。依般若等經中觀等論（relying on the Prajna Sutras and Madhyamaka treatises）。亦立三時教（also established the three periods of teaching），以明無相大乘為真了義（to clarify that the formless Mahayana is the true definitive meaning）。謂佛初鹿苑說小（It is said that the Buddha first taught the Hinayana in Mrigadava），明心鏡俱有（clarifying that both mind and objects exist）。次於中時（Then in the middle period），為彼中根（for those of middling capacity），說法相大乘境空心有唯識道理（the Dharma-character Mahayana, the principle of consciousness-only where objects are empty and mind exists）。以根猶劣（because their capacity was still inferior），未能全入平等真空（they were unable to fully enter the equal and empty reality）。故后第三時（Therefore, in the later third period），為上根說無相大乘辯心境俱空（for those of superior capacity, the formless Mahayana was taught, explaining that both mind and objects are empty）。平等一味為真了義（the equal and single flavor is the true definitive meaning）。又初漸破外道自性等故（Also, because it gradually refutes the self-nature of external paths and so on），說因緣生法決定是有（it is said that the dharmas arising from causes and conditions are definitely existent）。次漸破小乘緣生實有之執故（Then, it gradually refutes the Hinayana's attachment to the real existence of arising from conditions），說依他似有（it is said that the dependent nature appears to exist）。以彼怖畏此真空故（because they feared this true emptiness）。由存假名（by maintaining provisional names），而接引之（they were guided）。后時方就究竟（Only in the later period, reaching the ultimate），而說緣生即空平等一味（it is said that arising from conditions is emptiness, the equal and single flavor）。此三次第（These three stages），如智光論師般若燈論釋中引大乘妙智經說（as the Jnanaprabha's commentary on the Prajna-pradipa-mula-vrtti quotes the Mahayana-sri-mati-sutra）。然此二三時（However, these two or three periods），並不能斷一代時教（cannot definitively determine the teachings of a lifetime），以各有據互相違故（because each has its basis and contradicts each other）。各別為於一類機故（each is separately for a certain type of capacity）。深密經意（The meaning of the Samdhinirmocana Sutra），為於一類餐般若者（is for a certain type of person who consumes Prajna），聞平等空（hearing of equal emptiness），撥無因果（denies cause and effect），不了空有無二故（not understanding that emptiness and existence are not two）。第三時（The third period），為其分析於一法上空有之義（analyzes for them the meaning of emptiness and existence on a single dharma）。其妙智（Its wonderful wisdom）

【English Translation】 Lumbini. Turning the Wheel of Dharma of the Four Noble Truths of the Hinayana. It is said that all conditioned dharmas arise from causes and conditions, to refute the self-nature cause and other doctrines of external paths. Also, the arising from conditions refutes the external existence of self. But still does not explain the principle of the non-self of dharmas. That is, the four Agamas and so on. In the second period, although relying on the parikalpita-svabhava (imagined nature), it is said that the self-nature of all dharmas is empty, refuting the Hinayana. But the paratantra-svabhava (dependent nature) and the parinispanna-svabhava (perfected nature) are still not said to exist. That is, the various Prajna Sutras and so on. In the third period, according to the correct principles of Mahayana, the three natures and three non-natures are fully explained. Only then is the ultimate truth reached. That is, the Samdhinirmocana Sutra and so on. Therefore, in those three periods, the first falls into the extreme of existence, the second falls into the extreme of emptiness, both are not definitive meanings. The later period fully explains that the imagined nature is empty, the other two exist, conforming to the Middle Way. Only then is the definitive meaning reached. This is based on the Samdhinirmocana Sutra. The two masters, Jnanaprabha and Gunaprabha, inheriting from Manjushri and Nagarjuna from afar, closely receiving from Qingmu and Bhavaviveka. Relying on the Prajna Sutras and Madhyamaka treatises, also established the three periods of teaching, to clarify that the formless Mahayana is the true definitive meaning. It is said that the Buddha first taught the Hinayana in Mrigadava, clarifying that both mind and objects exist. Then in the middle period, for those of middling capacity, the Dharma-character Mahayana, the principle of consciousness-only where objects are empty and mind exists. Because their capacity was still inferior, they were unable to fully enter the equal and empty reality. Therefore, in the later third period, for those of superior capacity, the formless Mahayana was taught, explaining that both mind and objects are empty. The equal and single flavor is the true definitive meaning. Also, because it gradually refutes the self-nature of external paths and so on, it is said that the dharmas arising from causes and conditions are definitely existent. Then, it gradually refutes the Hinayana's attachment to the real existence of arising from conditions, it is said that the dependent nature appears to exist. Because they feared this true emptiness, by maintaining provisional names, they were guided. Only in the later period, reaching the ultimate, it is said that arising from conditions is emptiness, the equal and single flavor. These three stages, as the Jnanaprabha's commentary on the Prajna-pradipa-mula-vrtti quotes the Mahayana-sri-mati-sutra. However, these two or three periods, cannot definitively determine the teachings of a lifetime, because each has its basis and contradicts each other. Each is separately for a certain type of capacity. The meaning of the Samdhinirmocana Sutra, is for a certain type of person who consumes Prajna, hearing of equal emptiness, denies cause and effect, not understanding that emptiness and existence are not two. The third period, analyzes for them the meaning of emptiness and existence on a single dharma. Its wonderful wisdom

經。則以一類聞說三性迷唯識者。未能忘心觀緣起者。定謂似有故。令總忘心境。即事而真。得斯意者。則不相違。然欲會二宗。須知二宗立義。有多差別。略敘數條。一者一乘三乘別。二一性五性別。三唯心真妄別。四真如隨緣凝然別。五三性空有即離別。六生佛不增不減別。七二諦空有即離別。八四相一時前後別。九能所斷證即離別。十佛身無為有為別。且初二義者。由性有五。一不同故。令乘有三。一權實。如法相宗意。以一乘為權。三乘為實故。深密三時教中。初皆不成。次一向成。是為若過若不及。皆非了義。第三時中。有性者成。無性不成。方爲了義。故云普為發趣一切乘者。又初二卷中。皆云一乘是密意說。故知是權。又勝鬘經。以一乘為方便故。大般若五百九十三中。善勇猛菩薩言。唯愿世尊哀愍我等。為具宣說如來境智。若有情類。于聲聞乘性決定者。聞此法已。速能證得自無漏地。于獨覺乘性決定者。聞此法已。速依自乘而得出離。于無上乘性決定者。聞此法已。速證無上正等菩提。若有情類。雖未已入正性離生。而於三乘性不定者。聞此法已。皆發無上正等覺心。深密第二大意同此。又云。一切趣寂聲聞種性補特伽羅。雖蒙諸佛施設種種勇猛加行方便化導。終不能令當坐道場證阿耨多羅三藐三

菩提。又十輪第九亦說。三乘各定差別。皆以性定五故。故楞伽中。佛告大慧。有五種種性。一聲聞乘性。二辟支佛乘性。三如來乘性。四不定乘性。五者無性。大莊嚴論及瑜伽論。皆同此說。善戒地持。雖但說二種性。一有種性。二無種性。亦云無種性人。無種性故。雖復勤行精進。終不能得無上菩提。但以人天善根。而成熟之無性。瑜伽亦同此說。若法性宗意。則以三乘是權。一乘為實。法華經云。十方佛土中。唯有一乘法。無二亦無三。除佛方便說。又云。初以三乘引導眾生。然後但以大乘而度脫之。以性唯一故。故云諸佛兩足尊知法常無性。又第三云。一相一味究竟涅槃常寂滅相。涅槃亦云。佛性者名為一乘。師子吼者名決定說。決定宣說一切眾生皆有佛性。凡是有心定當作佛。三十三又云。一切眾生同有佛性。皆同一乘一解脫一因一果同一甘露。一切當得常樂我凈。是名一味。又法華第三云。我滅度后復有弟子。不聞是經。不知不覺菩薩所行。自於所得功德生滅度想。當入涅槃。我于余國作佛。更有異名。是人雖生滅度之想。入于涅槃。而於彼土求佛智慧。得聞是經。唯以佛乘而得滅度等。智論九十五亦同此說。明知。趣寂決定迴心。法華論中四聲聞內決定及增上慢。此二根未熟故。菩薩與記方便令發心。

既云未熟。明必當熟。方便令發。即菩提心。不可不順己宗。判為論錯。入楞伽第二第四第七。皆同說二乘無實涅槃。但是三昧力故。后必當得無上菩提。法華論中。意亦同此。皆是假說涅槃。故云三昧。勝鬘亦云。言諸二乘得涅槃者。是佛方便。又無上依經寶性佛性二論皆說。入滅二乘。於三界外。更受變易。密嚴經中。二乘畢無灰斷永滅。如是經論。其文非一。永寂聲聞。必無明矣。涅槃第九菩薩品中。廣明闡提斷善不能發心。當文即云。彼一闡提雖有佛性。而為無量罪垢所纏。不能得出。如蠶處繭。此則有而非無。又云。或有佛性一闡提有。善根人無等。則知無有無種性人。況前引楞伽五性自迷其文。彼經第五性云。五者無性。謂一闡提。此有二種。一者焚燒一切善根。即謗菩薩藏。二者憐愍一切眾生界。即是菩薩。若有眾生不入涅槃。我亦不入。大慧白言。此二何者常不入涅槃。佛言。菩薩常不入涅槃。非焚燒一切善根者。以知諸法本來涅槃。不捨一切諸眾生故。此意則明菩薩入而不入。既云菩薩常不入。非闡提者。則明闡提后必入矣。況經自云復以如來神力故。或時善根生耶。莊嚴第五。無性亦有二種。一是時邊。二者畢竟時邊。謂暫時之無即前闡提。畢竟謂永無。即大悲菩薩。是知前來所引大般若深密等

經皆是未說法華之前。就其長時云定性無性非永定永無。諸論隨佛方便成立故。云定無耳。故寶性佛性等論皆說。以一闡提謗大乘因。依無量時說無佛性。非謂究竟無清凈性。若謂法華是第二時教。為引不定二乘故。說一切悉皆成佛。而猶未說定性不成。故名密意。非了義者。何以自判法華為第三時教。誰敢判於法華。為不了耶。妙智經中。及梁攝論成立正法中。皆以一乘居三乘后。故真諦三藏部異執記云。三十八年後。說解節經等。無量義云。四十年後。說法華經。明知法華居后。故經云臨欲終時。若不信法華居后涅槃臨終。居然可信。豈不亦以一乘一性破三五耶。若以般若。為第二時。法華為第三時。于理即通。復自違深密第三時中。普為發趣一切乘者。以法華破三故。明知深密三時。不能定斷一切聖教。以未居最後故。且約顯一類義。故分三耳。義如前說。若將法華。望之應有四時。以一乘教。破前三乘故。若謂佛性有二。一者理性。二者行性理性定有。行性或無。斯言可爾。故涅槃云。或有佛性善根人有闡提人無。即是行性。或有佛性二人俱有。即是理性。然涅槃依于理性明其等有。故云凡是有心定當作佛。不言凡是有行定當作佛。若謂理性定有。容趣寂不成。則違教理。是知闡提不作佛者。以作佛非闡提故

【現代漢語翻譯】現代漢語譯本：這些經文都是在佛陀宣講《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）之前所說的。就其長時間而言，說有『定性』（niyata-gotra，決定性的根性）和『無性』（aniyata-gotra，不決定的根性），但並非永遠決定或永遠沒有。各種論典都是隨著佛陀的方便之說而成立的，所以說『定無』（一定沒有成佛的可能性）。因此，《寶性論》（Ratnagotravibhāga）和《佛性論》等都說，因為一闡提（icchantika，斷善根者）誹謗大乘之因，所以依據無量的時間來說他們沒有佛性，並非說他們究竟沒有清凈的自性。如果說《法華經》是第二時教（佛陀說法教化的第二個階段），爲了引導不定性的二乘（聲聞和緣覺），所以說一切眾生悉皆成佛，但仍然沒有說定性的人不能成佛，所以這叫做『密意』（saṃdhāya bhāṣita，隱秘的意圖），而不是『了義』（nītārtha，究竟的意義）。那麼，憑什麼自己判斷《法華經》為第三時教呢？誰敢判斷《法華經》為不了義呢？《妙智經》中以及梁朝的《攝大乘論》（Mahāyānasaṃgraha）成立正法時，都將一乘（ekayāna，唯一的成佛之道）放在三乘（聲聞乘、緣覺乘、菩薩乘）之後。所以真諦三藏的《部異執記》說，三十八年後，宣說了《解深密經》（Saṃdhinirmocana Sūtra）等。《無量義經》說，四十年後，宣說了《法華經》。明明知道《法華經》居於最後。所以經中說臨終時，如果不相信《法華經》居於最後，涅槃臨終時，居然可以相信，豈不是也用一乘一性破除了三乘五性嗎？如果以《般若經》（Prajñāpāramitā Sūtra）為第二時，《法華經》為第三時，在道理上就說得通了。又自己違背了《深密經》第三時中，普遍為發趣一切乘者說法。《法華經》破除三乘，所以明明知道《深密經》的三時，不能決定斷定一切聖教，因為沒有居於最後。且只是就顯現一類義理，所以分為三時罷了。義理如前面所說。如果將《法華經》來衡量，應該有四時，因為一乘教破除了前面的三乘。如果說佛性有兩種，一是理性（dhātu，本體），二是行性（karma，行為），理性一定有，行性或者沒有，這種說法可以。所以《涅槃經》（Mahāparinirvāṇa Sūtra）說，或者有佛性善根的人有，闡提人沒有，這就是行性。或者有佛性，兩人都有，這就是理性。然而《涅槃經》依據理性，說明他們平等具有佛性，所以說凡是有心，一定可以成佛，沒有說凡是有行為，一定可以成佛。如果說理性一定有，但容許趣向寂滅而不能成佛，那就違背了教理。所以知道闡提不能成佛，因為成佛就不是闡提了。

【English Translation】 English version: These sutras were all spoken before the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Regarding the long period of time, it is said that there are those with 'fixed nature' (niyata-gotra) and 'unfixed nature' (aniyata-gotra), but it is not eternally fixed or eternally absent. Various treatises are established according to the Buddha's expedient teachings, so it is said that there is 'definitely no' (possibility of Buddhahood for icchantikas). Therefore, the Ratnagotravibhāga and treatises on Buddha-nature all say that because icchantikas (icchantika, those who have severed their roots of goodness) slander the cause of the Mahayana, it is said according to immeasurable time that they do not have Buddha-nature, but it is not said that they ultimately do not have pure nature. If it is said that the Lotus Sutra is the teaching of the second period (of the Buddha's teaching), in order to guide the unfixed Two Vehicles (śrāvakas and pratyekabuddhas), it is said that all sentient beings will attain Buddhahood, but it is still not said that those with fixed nature cannot attain Buddhahood, so this is called 'hidden meaning' (saṃdhāya bhāṣita), not 'explicit meaning' (nītārtha). Then, on what basis do you judge the Lotus Sutra to be the teaching of the third period? Who dares to judge the Lotus Sutra to be not of explicit meaning? In the Wonderful Wisdom Sutra and in the establishment of the correct Dharma in the Liang Dynasty's Mahāyānasaṃgraha, the One Vehicle (ekayāna, the only path to Buddhahood) is placed after the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Therefore, the Record of Different Interpretations of the Schools by the Tripiṭaka Master Paramārtha says that after thirty-eight years, the Saṃdhinirmocana Sūtra and others were spoken. The Infinite Meaning Sutra says that after forty years, the Lotus Sutra was spoken. It is clearly known that the Lotus Sutra is the last. Therefore, the sutra says that at the time of death, if one does not believe that the Lotus Sutra is the last, then one can believe in Nirvana at the time of death. Isn't this also using the One Vehicle and One Nature to break the Three Vehicles and Five Natures? If the Prajñāpāramitā Sūtra is taken as the second period and the Lotus Sutra as the third period, then it makes sense in principle. Furthermore, you contradict yourself in the third period of the Saṃdhinirmocana Sūtra, which universally speaks for those who are inclined towards all vehicles. The Lotus Sutra breaks the Three Vehicles, so it is clear that the three periods of the Saṃdhinirmocana Sūtra cannot definitively determine all the sacred teachings, because it is not the last. Moreover, it is only divided into three periods for the sake of manifesting one kind of meaning. The meaning is as explained before. If the Lotus Sutra is measured, there should be four periods, because the One Vehicle teaching breaks the previous Three Vehicles. If it is said that there are two kinds of Buddha-nature, one is the principle (dhātu) and the other is the practice (karma), the principle is definitely there, and the practice may or may not be there, this statement is acceptable. Therefore, the Mahāparinirvāṇa Sūtra says that some people with Buddha-nature and good roots have it, and icchantikas do not have it, which is the practice. Or there is Buddha-nature, and both have it, which is the principle. However, the Mahāparinirvāṇa Sūtra relies on the principle to explain that they equally have Buddha-nature, so it says that all those who have a mind can definitely become Buddhas, and it does not say that all those who have practice can definitely become Buddhas. If it is said that the principle is definitely there, but it allows one to go towards quiescence and not become a Buddha, then it violates the teachings and reason. Therefore, it is known that icchantikas cannot become Buddhas, because becoming a Buddha means not being an icchantika.

。乃抑揚當時耳。若謂法華入滅后信一乘。即是變化權聲聞者。權必化實。無實化誰。又豈不誤於一類怯弱。好滅眾生。是知趣寂。皆是法華前意耳。又勝鬘經云。若如來隨彼所欲。而方便說。即是一乘。無有二乘。二乘入於一乘。一乘者即第一義乘。此意明隨欲方便而說二乘。明知即是一乘。無有二矣。不曉此意。將上方便。連下一乘而讀之。輒斷一乘。以為方便。惑之甚矣。又彼經中。廣破二乘。云無涅槃。又云。此經斷一切疑。決定了義入一乘道。豈說一乘。以為方便。設有方便之言。尚在法華之前。況復無耶。法華云。此經難信難解。佛現在世。猶多怨嫉。況滅度后。誠哉斯言。若信執三乘五性。不信一乘一性者。深為可愍。故百喻經第二中。王改聚落。五由旬為三由旬喻。以喻方便於一說三。後人但信於三不信於一。即其事也。上約二宗各別所據。則互相違。反若會釋者。亦不相違。謂就機則三。約法則一。新熏則五。本有無二。若入理雙拂。則三一兩亡。若約佛化儀。則能三能一。是故競執。是非。達無違諍。大集五部。雖異不離法界。涅槃各說身因。佛許無非正說。余義次下當會古今違順竟。第三立教開宗。分二。一以義分教。二依教分宗。今初以義分教。教類有五。即賢首所立。廣有別章。大同天臺

。但加頓教。今先用之。后總會通。有不安者頗為改易。言五教者。一小乘教。二大乘始教。三終教。四頓教。五圓教。初即天臺藏教。二始教者。亦名分教。以深密第二第三時教。同許定性二乘俱不成佛。故今合之總為一教。此既未盡大乘法理。故立為初。有不成佛。故名為分。三終教者。亦名實教。定性二乘。無性闡提。悉當成佛。方盡大乘至極之說。故立為終。以稱實理。故名為實。上二教並依地位漸次修成。故總名為漸。四頓教者。但一念不生。即名為佛。不依地位漸次。而說故立為頓。如思益云。得諸法正性者。不從一地。至於一地。楞伽云。初地即為八。乃至無所有何次等。不同前漸次位修行。不同於后圓融具德。故立名頓。頓詮此理。故名頓教。天臺所以不立者。以四教中皆有一絕言故。今乃開者。頓顯絕言。別為一類。離念機故。即順禪宗。五圓教者。明一位即一切位。一切位即一位。是故十信滿心。即攝五位成正覺等。依普賢法界帝網重重主伴具足。故名圓教。如此經等說。若約所說法相者。初小乘中。但說七十五法。但說人空。縱少說法空。亦不明顯。但依六識三毒。建立染凈根本。故阿含云。貪恚愚癡是世間根本等。未盡法源。故多諍論。部執不同。二始教中。廣說法相。少說法性。所說法性

【現代漢語翻譯】現代漢語譯本：但加頓教（頓悟教）。現在先用它，以後總會融會貫通。有不妥當的地方會稍作修改。所說的五教是：一、小乘教（Hinayana）；二、大乘始教（Beginner's teaching of Mahayana）；三、終教（Ultimate teaching）；四、頓教（Sudden teaching）；五、圓教（Perfect teaching）。最初的小乘教，即是天臺宗的藏教。二、始教，也叫分教，因為《深密經》第二、第三時教，都認為定性二乘（those of fixed destiny in the Two Vehicles）不能成佛，所以現在將它們合併總稱為一教。這既然沒有完全闡述大乘佛法的道理，所以立為『初』。因為有不能成佛的情況，所以稱為『分』。三、終教，也叫實教，認為定性二乘、無性闡提（those without the potential for enlightenment）都能成佛，才算窮盡了大乘至極的說法，所以立為『終』。因為它符合真實的道理，所以稱為『實』。以上兩種教義都依據地位逐漸修成，所以總稱為『漸』（gradual）。四、頓教，只要一念不生，就稱為佛，不依據地位逐漸修成，而是直接開示，所以立為『頓』。如《思益經》（Vimalakirti Nirdesa Sutra）所說：『得到諸法正性的人，不從一地，至於一地。』《楞伽經》（Lankavatara Sutra）說：『初地即為八，乃至無所有何次等。』不同於前面漸次地位的修行，也不同於後面圓融具德，所以立名為『頓』。頓悟詮釋此理，所以名頓教。天臺宗之所以不設立頓教，是因為四教中都有一種絕言（ineffable）的境界。現在開顯頓教，是頓然顯現絕言，特別作為一類，爲了適應離唸的根機，即順應禪宗。五、圓教，闡明一位即一切位，一切位即一位。因此，十信（ten faiths）滿心，即攝五位（five stages of practice）成就正覺等。依據普賢（Samantabhadra）法界帝網重重主伴具足的說法，所以稱為圓教。如此經等所說。如果從所說的法相（dharma characteristics）來說，最初的小乘中，只說七十五法，只說人空（emptiness of self），即使少量說法空（emptiness of phenomena），也不明顯。只依據六識（six consciousnesses）三毒（three poisons）建立染凈的根本。所以《阿含經》（Agama Sutra）說：『貪、嗔、癡是世間的根本』等。沒有窮盡法源，所以多有爭論，各部派執著不同。二、始教中，廣泛地說法相，較少說法性（dharma nature）。所說的法性

【English Translation】 English version: However, the Sudden Teaching (Dun Jiao). Now, let's use it first, and later we will integrate and understand it thoroughly. We will make slight modifications where there are inconsistencies. The so-called five teachings are: 1. Hinayana (Small Vehicle) Teaching; 2. Beginner's Teaching of Mahayana; 3. Ultimate Teaching; 4. Sudden Teaching; 5. Perfect Teaching. The initial Hinayana teaching is the same as the Treasury Teaching (Zang Jiao) of the Tiantai school. 2. The Beginner's Teaching, also known as the Divided Teaching (Fen Jiao), because the Second and Third Periods of Teaching in the Samdhinirmocana Sutra (Shenmi Jing) both acknowledge that those of fixed destiny in the Two Vehicles (Dingxing Ersheng) cannot attain Buddhahood. Therefore, we now combine them into one teaching. Since this does not fully explain the principles of Mahayana Buddhism, it is established as 'Beginner's'. Because there are those who cannot attain Buddhahood, it is called 'Divided'. 3. The Ultimate Teaching, also known as the Real Teaching (Shi Jiao), believes that those of fixed destiny in the Two Vehicles and those without the potential for enlightenment (Wuxing Chanti) can all attain Buddhahood, which is the ultimate explanation of Mahayana. Therefore, it is established as 'Ultimate'. Because it aligns with the real principle, it is called 'Real'. The above two teachings are gradually cultivated based on stages, so they are collectively called 'Gradual' (Jian). 4. The Sudden Teaching, where one thought does not arise, is called a Buddha. It does not rely on gradual stages of cultivation, but directly reveals the truth, so it is established as 'Sudden'. As the Vimalakirti Nirdesa Sutra (Siyi Jing) says: 'Those who attain the true nature of all dharmas do not go from one stage to another.' The Lankavatara Sutra (Lengqie Jing) says: 'The first stage is the eighth, and so on, until there is nothing left. What order is there?' It is different from the gradual stage-by-stage cultivation of the previous teachings, and it is also different from the perfect and virtuous qualities of the later teachings, so it is named 'Sudden'. The Sudden Teaching explains this principle, so it is called the Sudden Teaching. The reason why the Tiantai school does not establish the Sudden Teaching is that there is an ineffable (Jueyan) state in all four teachings. Now, revealing the Sudden Teaching is to suddenly reveal the ineffable, especially as a category, to suit the capacity for those who are free from thoughts, which is in line with Zen Buddhism. 5. The Perfect Teaching clarifies that one position is all positions, and all positions are one position. Therefore, the full mind of the Ten Faiths (Shi Xin) encompasses the Five Stages of Practice (Wu Wei) to achieve perfect enlightenment, and so on. According to the Samantabhadra (Puxian) Dharma Realm's Indra's Net, with layers of main and supporting elements complete, it is called the Perfect Teaching. As said in this sutra and others. If we talk about the characteristics of the Dharma (Fa Xiang) that are spoken of, in the initial Hinayana, only seventy-five dharmas are spoken of, only the emptiness of self (Ren Kong) is spoken of, and even if the emptiness of phenomena (Fa Kong) is spoken of a little, it is not obvious. It only relies on the six consciousnesses (Liu Shi) and the three poisons (San Du) to establish the root of defilement and purity. Therefore, the Agama Sutra (Ahan Jing) says: 'Greed, hatred, and ignorance are the root of the world,' and so on. It has not exhausted the source of the Dharma, so there are many disputes, and different schools have different attachments. 2. In the Beginner's Teaching, the characteristics of the Dharma are widely spoken of, and the nature of the Dharma (Fa Xing) is spoken of less. The nature of the Dharma that is spoken of

。即法相數。說有百法抉擇分明。故少諍論。說有八識。唯是生滅。依生滅識。建立生死及涅槃因。法爾種子。有無永別。是故五性決定不同。既所立識。唯業惑生故。所立真如。常恒不變。不許隨緣。依他起性。似有不無。非即無性真空圓成。說經空義。但約所執。既言三性五性不同故。說一分眾生決不成佛。名生界不減。真俗二諦。迢然不同。非斷非常。果生因滅。同時四相。滅表后無。根本后得。緣境斷惑。義說雙觀決定別照。以有為智。證無為理。義說不異而實非一。既出世智。依生滅識種故。四智心品。為相所遷。佛果報身。有為無漏。如是義類。廣有眾多。具如瑜伽雜集等說。三終教中。少說法相。多說法性。所說法相。亦會歸性。所立八識。通如來藏。隨緣成立。不生滅與生滅和合。而成非一非異。一切眾生。平等一性。但是真如。隨緣成立。依他無性。即是圓成。一理齊平。故說生界佛界不增不減。第一義空。該通真妄。真非俗外。即俗而真故。雖空不斷。雖有不常。四相同時。體性即滅。緣境斷惑。不二而二。有能所斷。二而不二。說為內證。照惑無本。即是智體。照體無自。即是證如。非智外如。為智所證。非如外智。能證於如。世出世智。依如來藏。始本不二。則有為無為非一非異。故佛化身

【現代漢語翻譯】現代漢語譯本即法相數（Dharma Characteristic Numbers）。闡述百法，決斷抉擇，分明透徹，因此很少爭論。認為有八識（Eight Consciousnesses），唯是生滅變化。依靠生滅之識，建立生死輪迴以及涅槃之因。法爾如是之種子，有無之別，永恒不變。因此五性（Five Natures）決定不同。既然所建立的識，唯由業和惑而生，所以所建立的真如（Tathata），常恒不變。不允許隨緣，依他起性（Dependent Nature），看似有而非無，並非即無自性的真空圓成實性（Perfected Nature）。所說的經中空義，只是針對所執著的。既然說三性（Three Natures）、五性不同，所以說一部分眾生決定不能成佛，名為生界不減。真諦（Absolute Truth）和俗諦（Relative Truth）截然不同。非斷非常，果生因滅，同時具有四相（Four Characteristics）。滅表示后無。根本智（Fundamental Wisdom）和后得智（Acquired Wisdom），緣境斷惑，義理上說是雙觀，實際上是決定分別照見。以有為智（Conditioned Wisdom）證無為理（Unconditioned Truth），義理上說是不異，而實際上並非一體。既然出世智（Transcendent Wisdom）依靠生滅識種，所以四智心品（Four Wisdom Minds）為相所遷變。佛果報身（Reward Body of Buddha），是有為無漏。這樣的義理，廣泛眾多，詳細記載在《瑜伽師地論》（Yogacarabhumi-sastra）、《雜集論》（Abhidharmasamuccaya）等論著中。三終教中，少說法相，多說法性。所說法相，亦會歸於性。所立八識，通於如來藏（Tathagatagarbha），隨緣成立。不生滅與生滅和合，而成非一非異。一切眾生，平等一性，但是真如，隨緣成立。依他無性，即是圓成。一理齊平，故說生界佛界不增不減。第一義空（Emptiness of Ultimate Meaning），該通真妄。真非俗外，即俗而真。故雖空不斷，雖有不常。四相同時，體性即滅。緣境斷惑，不二而二。有能所斷，二而不二。說為內證，照惑無本，即是智體。照體無自，即是證如。非智外如，為智所證。非如外智，能證於如。世間智（Mundane Wisdom）和出世間智，依如來藏，始本不二。則有為無為非一非異。故佛化身（Nirmanakaya）

【English Translation】 English version These are the Dharma Characteristic Numbers. They explain the hundred dharmas, making clear and distinct decisions and choices, thus there is little dispute. They assert the existence of the Eight Consciousnesses, which are solely subject to arising and ceasing. Relying on the consciousnesses of arising and ceasing, they establish the causes of samsara and nirvana. The seeds that are naturally so, the distinction between existence and non-existence, are eternally unchanging. Therefore, the Five Natures are definitively different. Since the established consciousnesses arise solely from karma and afflictions, the established Tathata (Suchness) is eternally unchanging. It does not allow for conditioned arising, the Dependent Nature, appearing to exist but not being non-existent, not being the Perfected Nature of emptiness without self-nature. The meaning of emptiness in the sutras is only in relation to what is clung to. Since it is said that the Three Natures and Five Natures are different, it is said that a portion of sentient beings are definitively unable to attain Buddhahood, called the sentient realm not decreasing. The Absolute Truth and Relative Truth are completely different. Neither annihilation nor permanence, the arising of the result and the cessation of the cause, simultaneously possessing the Four Characteristics. Cessation indicates non-existence afterwards. Fundamental Wisdom and Acquired Wisdom, severing afflictions by perceiving objects, in principle is said to be dual observation, but in reality is definitively separate seeing. Using Conditioned Wisdom to realize Unconditioned Truth, in principle it is said to be not different, but in reality is not one. Since Transcendent Wisdom relies on the seeds of the consciousnesses of arising and ceasing, the Four Wisdom Minds are transformed by characteristics. The Reward Body of Buddha is conditioned and without outflows. Such principles are vast and numerous, detailed in the Yogacarabhumi-sastra and Abhidharmasamuccaya. In the Third Turning of the Wheel of Dharma, there is little explanation of Dharma Characteristics, and much explanation of Dharma Nature. The Dharma Characteristics that are explained also converge into Nature. The established Eight Consciousnesses are connected to the Tathagatagarbha, established according to conditions. Non-arising and non-ceasing combines with arising and ceasing, becoming neither one nor different. All sentient beings have the same nature of equality, but it is Tathata that is established according to conditions. The Dependent Nature without self-nature is the Perfected Nature. The principle is uniformly level, therefore it is said that the sentient realm and the Buddha realm neither increase nor decrease. The Emptiness of Ultimate Meaning encompasses both truth and falsehood. Truth is not outside of conventionality, it is truth within conventionality. Therefore, although empty, it is not annihilation; although existent, it is not permanent. The Four Characteristics are simultaneous, the essence is cessation. Severing afflictions by perceiving objects is non-dual and yet dual. There is the ability to sever and what is severed, dual and yet non-dual. It is said to be inner realization, illuminating that afflictions have no basis, which is the essence of wisdom. Illuminating that the essence has no self, which is the realization of Suchness. Suchness is not outside of wisdom, realized by wisdom. Wisdom is not outside of Suchness, able to realize Suchness. Mundane Wisdom and Transcendent Wisdom rely on the Tathagatagarbha, the beginning and the origin are non-dual. Therefore, conditioned and unconditioned are neither one nor different. Therefore, the Nirmanakaya (Transformation Body of Buddha)

即常即法。不墮諸數。況于報體。即體之智。非相所遷。如是義類。亦有眾多。次第對上。如楞伽等經起信等論。若會上二宗。廣如別說。四頓教中。總不說法相。唯辯真性。亦無八識差別之相。一切所有。唯是妄想。一切法界。唯是絕言。五法三自性俱空。八識二無我雙遣。訶教勸離。毀相泯心。生心即妄。不生即佛。亦無佛無不佛。無生無不生。如凈名默住顯不二等。是其意也。五圓教中。所說唯是無盡法界。性海圓融。緣起無礙。相即相入。如因陀羅網重重無際。微細相容。主伴無盡。十十法門。各攝法界。義分齊中。當具宣說。二依教開宗。宗乃有十。如經宗中辯。第四總相會通。曲分為二。先通會諸教。後會化儀前後。今初。諸德立教。各自所據。今雖立五。亦會取諸說。略有五重。一或總為一。謂唯是如來一大善巧。攝生方便。一音所演。則前之二師立一音者。不失道理。二或開為二。此更有三。一對小顯大。初是半字。后四皆滿。則無違二藏等言。二對權顯實。前則二是三乘。后三為一乘。則不違法華四乘。三者三四二教。雖則泯二異前。而對三顯一。曲巧順機。后一直顯本法。一向不共。如智論說。此同印公平道屈曲。三或分為三。初一小乘。次一三乘。后三一乘。或唯后一是不共一乘。智論指此以

【現代漢語翻譯】現代漢語譯本『即常即法』，意思是說，它既是永恒不變的真理，也是一切事物遵循的法則。它超越了所有可以被數字或概念所限定的範疇，更何況是侷限於報身（Buddha's reward body）的層面呢？這個『體』所具有的智慧，不是外在的現象可以轉移或改變的。類似的道理還有很多，可以按照次第與之前的教義相對照，比如《楞伽經》（Laṅkāvatāra Sūtra）和《起信論》（Awakening of Faith）等。如果想要融會貫通二宗的觀點，詳細的解釋可以參考其他的論述。在四頓教（Four Sudden Teachings）中，總的來說不講法相（characteristics of dharmas），只闡述真性（true nature）。也沒有八識（Eight Consciousnesses）差別之相的說法。一切存在都只是虛妄的念想。整個法界（Dharma Realm）都是無法用語言來描述的。五法（Five Dharmas）和三自性（Three Natures）都是空性的。八識和二無我（Two No-Selves）都被否定。訶教勸離，破除現象，泯滅心識。生起心念就是虛妄，不生起心念就是佛。也沒有佛和非佛，沒有生和非生。就像《維摩詰經》（Vimalakirti Sutra）中維摩詰默然不語來顯示不二法門一樣，這就是它的意思。在五圓教（Five Perfect Teachings）中，所說的唯有無盡的法界，性海圓融，緣起無礙，相即相入，就像因陀羅網（Indra's net）一樣重重無盡，微細的事物相互容納，主體和伴隨的事物無窮無盡。十十法門（Ten times ten Dharmas）各自包含整個法界。這些義理的區分，應當在專門的章節中詳細闡述。二、依據教義開創宗派，宗派才會有十種，就像經宗（Sutra School）中辯論的那樣。第四、總相會通，可以細分為兩個方面：首先是融會貫通各種教義，然後是融會貫通教化方式的前後變化。現在先說第一點：各位大德創立教義，都有各自的依據。現在雖然建立了五教，也融合了各種說法，大致可以分為五個層次：一、或者總括為一，認為一切都是如來（Tathagata）的一種善巧方便，爲了攝受眾生而施設的方便法門，用一種聲音來演說。那麼之前兩位法師所說的『立一音』，就不是沒有道理的。二、或者分為二，這裡又有三種情況：一是對小乘（Hinayana）顯示大乘（Mahayana）。最初是半字教（incomplete teaching），後面四教都是滿字教（complete teaching）。那麼就沒有違背二藏（Two Baskets）等說法。二是對權教（provisional teaching）顯示實教（real teaching）。前面的二教是三乘（Three Vehicles），後面的三教是一乘（One Vehicle）。那麼就沒有違背《法華經》（Lotus Sutra）的四乘（Four Vehicles）。三是三教和四教，雖然泯滅了二教的差異，與之前不同，但是爲了對三乘顯示一乘，巧妙地順應眾生的根機。後面直接顯示根本的教法，一向是不共的。就像《智度論》（Mahāprajñāpāramitāśāstra）所說的那樣，這就像印章是公平的，道路是曲折的。三、或者分為三，最初是小乘，其次是三乘，最後是三一乘。或者只有最後一個是不共的一乘，《智度論》指的就是這個。

【English Translation】 English version 'That which is constant is the Dharma.' This means that it is both the eternal and unchanging truth and the law that all things follow. It transcends all categories that can be defined by numbers or concepts, let alone being limited to the level of the Reward Body (Buddha's reward body). The wisdom inherent in this 'essence' cannot be transferred or changed by external phenomena. There are many similar principles, which can be compared with the previous teachings in order, such as the Laṅkāvatāra Sūtra and the Awakening of Faith. If you want to integrate the views of the two schools, detailed explanations can be found in other discussions. In the Four Sudden Teachings, generally speaking, the characteristics of dharmas are not discussed, but only the true nature is explained. There is also no mention of the differences in the Eight Consciousnesses. All existence is just false thoughts. The entire Dharma Realm cannot be described in words. The Five Dharmas and the Three Natures are all empty. The Eight Consciousnesses and the Two No-Selves are both negated. The teachings are criticized and people are advised to leave, eliminate phenomena, and extinguish consciousness. The arising of thoughts is false, and the non-arising of thoughts is Buddhahood. There is also no Buddha and non-Buddha, no arising and non-arising. Just as in the Vimalakirti Sutra, Vimalakirti's silence shows the non-dual Dharma, this is its meaning. In the Five Perfect Teachings, what is said is only the endless Dharma Realm, the perfect and harmonious nature-sea, the unobstructed arising of conditions, and the interpenetration of phenomena, just like Indra's net, which is endlessly layered, with subtle things accommodating each other, and the main and accompanying things being infinite. The Ten times ten Dharmas each contain the entire Dharma Realm. The distinctions of these meanings should be explained in detail in a special chapter. 2. Establishing schools based on teachings, and there will be ten schools, just like the debates in the Sutra School. Fourth, the general characteristics are integrated, which can be divided into two aspects: first, the integration of various teachings, and then the integration of the changes in the methods of teaching. Now let's talk about the first point: The great virtues who established the teachings all have their own basis. Although five teachings have been established now, they also integrate various statements, which can be roughly divided into five levels: 1. Or summarize it as one, thinking that everything is a skillful means of the Tathagata, a convenient method set up to gather sentient beings, and spoken in one voice. Then the 'establishing one voice' said by the previous two Dharma masters is not without reason. 2. Or divide it into two, and there are three situations here: 1. To show the Mahayana by the Hinayana. The first is the incomplete teaching, and the last four teachings are all complete teachings. Then there is no violation of the Two Baskets and other statements. 2. To show the real teaching by the provisional teaching. The first two teachings are the Three Vehicles, and the last three teachings are the One Vehicle. Then there is no violation of the Four Vehicles of the Lotus Sutra. 3. The three teachings and the four teachings, although they eliminate the differences between the two teachings, are different from the previous ones, but in order to show the One Vehicle to the Three Vehicles, they skillfully adapt to the roots of sentient beings. The latter directly shows the fundamental Dharma, which is always uncommon. Just as the Mahāprajñāpāramitāśāstra says, this is like the seal is fair and the road is tortuous. 3. Or divide it into three, the first is the Hinayana, the second is the Three Vehicles, and the last is the Three One Vehicles. Or only the last one is the uncommon One Vehicle, which the Mahāprajñāpāramitāśāstra refers to.

為不共。大品等經。共二乘說故。此三亦順四乘。又梁論第八云。如來成立正法有三種。一立小乘。二立三乘。三立一乘。第三最勝故。名善成立。此亦同妙智經。真諦三藏部異執疏第二卷中。亦同此說。四或分為四。此亦二門。一中間三教。存三泯二別。故開之為四。一別教小乘。如四阿含等。二同教三乘。如深密等。三同教一乘。如法華等。四別教一乘。如華嚴經。二約歷位。無位開漸及頓。故分為四。總合二三。以為漸教。余皆如名。五或分為五。如前所立。以漸中有始終故。然取多分。略指數經。實非局判。以一經中容多教故。第二化儀前後者。今辯如來一代時教。略啟十門。一本末差別門。二依本起末門。三攝末歸本門。四本末無礙門。五隨機不定門。六顯密同時門。七一時頓演門。八寂寞無言門。九該通三際門。十重重無盡門。初中本末同時始終一類。各無異說。然有三位。一若小乘中。則初度陳如。后度須跋。中間亦唯說小益小。如四阿含經及五部律。二若約三乘。則始終說三通益三機。如密跡經等。三若約一乘。則始終唯為圓機說于圓極。如華嚴等。其中不通小乘。復攝九世該於前後。更無異說。然此三類。依於此世根性定者。常聞如上一類之法。故佛所演各通始終。更無前後。二依本起末門。此有

【現代漢語翻譯】現代漢語譯本為不共（不共通）。《大品般若經》等經典，是為二乘（聲聞乘和緣覺乘）之人所說，所以這三種教法也順應四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）。又梁朝的《攝大乘論》第八卷說：『如來成立正法有三種，一是建立小乘，二是建立三乘，三是建立一乘。』第三種最為殊勝，所以名為善成立。這與《妙智經》相同。真諦三藏的《部異執疏》第二卷中，也持同樣的說法。四、或者分為四種教法。這也有兩種分類方法。一是中間三教，保留三種，泯除二種差別，所以開立為四種。一是別教小乘，如《四阿含經》等；二是同教三乘，如《深密解脫經》等；三是同教一乘，如《法華經》等；四是別教一乘，如《華嚴經》。二是根據歷位，無位時開立漸教和頓教，所以分為四種。總合二乘和三乘，作為漸教，其餘都如其名稱所示。五、或者分為五種教法，如前面所立。因為漸教中有始有終。然而只是取其大部分，略微指出一些經典，實際上並非侷限於此，因為一部經典中可以容納多種教法。第二、化儀前後。現在辨析如來一代時教，略微開啟十個方面：一、本末差別門；二、依本起末門；三、攝末歸本門；四、本末無礙門；五、隨機不定門；六、顯密同時門；七、一時頓演門；八、寂寞無言門；九、該通三際門；十、重重無盡門。最初的本末同時始終一類，各自沒有不同的說法。然而有三種情況。一、如果從小乘來說，那麼最初度化憍陳如（Ajnatakaundinya），最後度化須跋（Subhadra），中間也只是說小法，利益小機。如《四阿含經》及五部律。二、如果從三乘來說，那麼始終說三乘法，普遍利益三機。如《密跡金剛力士經》等。三、如果從一乘來說，那麼始終只為圓機說圓滿之法。如《華嚴經》等。其中不通小乘。又包含九世，涵蓋前後，更沒有不同的說法。然而這三種情況，依據此世根性已定的人，常常聽聞如上面一類的法。所以佛所演說的法，各通始終，更沒有前後之分。二、依本起末門。這有...

【English Translation】 English version It is 'not common' (not shared). The Mahaprajnaparamita Sutra and other scriptures are spoken for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so these three teachings also accord with the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna). Furthermore, the eighth volume of the She Dashang Lun of the Liang Dynasty states: 'The Tathagata establishes the Dharma in three ways: first, establishing the Small Vehicle; second, establishing the Three Vehicles; and third, establishing the One Vehicle.' The third is the most supreme, so it is called 'well-established.' This is the same as the Myojichi Sutra. The second volume of Bu Yi Zhi Shu by the Tripiṭaka Master Paramārtha also holds the same view. Fourth, it can be divided into four teachings. There are two ways to classify this. First, the intermediate three teachings retain three and eliminate two differences, so they are established as four. One is the Separate Teaching of the Small Vehicle, such as the Four Agamas; two is the Shared Teaching of the Three Vehicles, such as the Samdhinirmocana Sutra; three is the Shared Teaching of the One Vehicle, such as the Lotus Sutra; and four is the Separate Teaching of the One Vehicle, such as the Avatamsaka Sutra. Second, according to the stages of practice, the gradual and sudden teachings are established when there is no stage, so they are divided into four. Combining the Two Vehicles and the Three Vehicles is considered the gradual teaching, and the rest are as their names indicate. Fifth, it can be divided into five teachings, as established earlier. Because there is a beginning and an end in the gradual teaching. However, it only takes the majority, slightly pointing out some scriptures, but in reality, it is not limited to this, because one scripture can contain multiple teachings. Second, the order of teaching methods. Now, let's analyze the teachings of the Tathagata's lifetime, briefly opening up ten aspects: First, the difference between the beginning and the end; second, relying on the beginning to arise the end; third, gathering the end to return to the beginning; fourth, the unobstructedness of the beginning and the end; fifth, the uncertainty of adapting to the occasion; sixth, the simultaneous manifestation and secrecy; seventh, the sudden unfolding at one time; eighth, the silence and wordlessness; ninth, encompassing the three times; and tenth, endless layers. Initially, the category of simultaneous beginning and end has no different interpretations. However, there are three situations. First, if speaking from the Small Vehicle, then initially converting Ajnatakaundinya (憍陳如), and finally converting Subhadra (須跋), and in between, only speaking the small Dharma, benefiting the small capacity. Such as the Four Agamas and the five Vinaya. Second, if speaking from the Three Vehicles, then always speaking the Three Vehicle Dharma, universally benefiting the three capacities. Such as the Samdhinirmocana Sutra. Third, if speaking from the One Vehicle, then always only speaking the perfect Dharma for the perfect capacity. Such as the Avatamsaka Sutra. Among them, it does not communicate with the Small Vehicle. Furthermore, it includes the nine worlds, covering the past and the future, and there is no different interpretation. However, these three situations, according to those whose roots are fixed in this world, often hear the same type of Dharma as above. Therefore, the Dharma spoken by the Buddha communicates with the beginning and the end, and there is no before and after. Second, relying on the beginning to arise the end. This has...

五類。謂初為菩薩說大。二為緣覺。三為聲聞。四為善根眾生。五為邪定。如出現品。日照高山及三千。初成喻中廣辯其相。皆明先大后小。約法名從本起末。以於一佛乘分別說三故。十八本二皆大乘出故。約機各是一類之機。非約一機前後大小。三攝末歸本門者。依無量義初時說小。次說中乘。后時說大。故法華亦云。初轉四諦深密妙智雖復二時三一不同。皆先小后大。四本末無礙門者。謂初舉照山王之極說。明非本無以垂末。后顯歸大海之異流。明非末無以歸本。故本末交映與奪相資。方為攝生之善巧矣。是故通論總有五位。一根本一乘。如華嚴經。二密意小乘。三密意大乘。四顯了三乘。上三如深密。五破異一乘。如法華。上之四門圓通無礙。是則前後即無前後。無前後之前後耳。五隨機不定門者。此上四門。初門明三類機始末常定。次門明五類機異時常定。第三門明一類機自淺之深。第四門明二類機。初機聞頓后機從淺至深。更有一類不定之機。或從小乘次入三乘。后入一乘。亦有從小直入一乘。或多類機隨聞一句。異解不同。六顯密同時者。若異聞互知是顯不定。若互不相知即是秘密密顯同時亦無前後。七上來諸門。一時頓演。八從初得道乃至涅槃。不說一句。九此上諸門盡通三際。十上之九門。隨處隨時

【現代漢語翻譯】現代漢語譯本五類。即第一類是為菩薩說大法（Bodhisattva，指追求覺悟的眾生）。第二類是為緣覺（Pratyekabuddha，指靠自身力量覺悟的人）說。第三類是為聲聞（Śrāvaka，指聽聞佛法而證悟的人）說。第四類是為有善根的眾生說。第五類是為入于邪定（wrong concentration）的人說。如《出現品》所說，太陽照耀高山以及三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個大世界），最初成佛的譬喻中廣泛地闡述了這些景象。這些都表明了先大后小的順序。從教法的角度來說，這是從根本開始到末端的演變。因為在一個佛乘（Buddha-yāna，成佛的道路）中分別說了三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）。十八部根本律藏（Eighteen Schools of Buddhism）和二部律藏（Two Schools of Buddhism）都出自大乘（Mahāyāna，大乘佛教），所以從接受教法的根基來說，每一種都是一類根基，而不是說一個根基有前後大小之分。三、攝末歸本門：依據《無量義經》，最初說小乘（Hinayana，小乘佛教），其次說中乘（Middle Vehicle），最後說大乘。所以《法華經》（Lotus Sutra）也說，最初轉四諦（Four Noble Truths）的深奧微妙智慧，雖然兩次說法的三乘和一乘有所不同，但都是先小后大。四、本末無礙門：指的是最初舉出照耀山王的極高之處來說明，表明沒有根本就沒有末端可以垂示；後來顯示歸入大海的不同支流，表明沒有末端就沒有可以歸入的根本。所以根本和末端交相輝映，相互資助，才是攝受眾生的善巧方便。因此，總的來說，共有五種位次：一、根本一乘，如《華嚴經》（Avatamsaka Sutra）。二、密意小乘。三、密意大乘。四、顯了三乘，以上三種如《深密解脫經》（Samdhinirmocana Sutra）。五、破異一乘，如《法華經》。以上的四門圓融通達，沒有障礙，這樣一來，前後就沒有前後之分，沒有前後之前後了。五、隨機不定門：以上四門，第一門說明三類根基的始末是恒常不變的。第二門說明五類根基在不同時期的狀態是恒常不變的。第三門說明一類根基從淺到深的演變。第四門說明兩類根基，最初的根基聽聞頓悟，後來的根基從淺到深。還有一類不確定的根基，或者從小乘依次進入三乘，最後進入一乘，也有的從小乘直接進入一乘。或者多類根基隨聽到一句佛法，理解各不相同。六、顯密同時：如果不同的人互相知道對方所聞，就是顯現不定；如果互相不知道，就是秘密。秘密和顯現同時存在，也沒有先後之分。七、以上諸門，一時頓然演說。八、從最初得道乃至涅槃（Nirvana，寂滅），不說一句法。九、以上諸門都貫通過去、現在、未來三世（Three times）。十、以上的九門，隨處隨時都可以運用。

【English Translation】 English version Five categories. The first is speaking the great Dharma (teaching) for Bodhisattvas (beings seeking enlightenment). The second is for Pratyekabuddhas (those who attain enlightenment on their own). The third is for Śrāvakas (those who attain enlightenment by hearing the Dharma). The fourth is for sentient beings with good roots. The fifth is for those who have entered into wrong concentration. As stated in the 'Appearance' chapter, the sun illuminates high mountains and the Trisahasra-Mahasahasra-Lokadhatu (a great world in Buddhist cosmology). The analogy of the initial attainment of Buddhahood extensively elaborates on these scenes. These all indicate the sequence of first the great, then the small. From the perspective of the Dharma, this is the evolution from the root to the branch. Because within the One Buddha-yāna (Buddha Vehicle, the path to Buddhahood), the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are separately taught. The Eighteen Schools of Buddhism and the Two Schools of Buddhism all originated from the Mahāyāna (Great Vehicle), so from the perspective of the capacity to receive the teachings, each is a type of capacity, rather than saying that one capacity has a distinction of before and after, great and small. Third, the gate of gathering the branches back to the root: According to the Infinite Meaning Sutra, initially the Hinayana (Small Vehicle) is taught, then the Middle Vehicle, and finally the Mahāyāna. Therefore, the Lotus Sutra also says that initially the profound and subtle wisdom of turning the Four Noble Truths, although the Three Vehicles and One Vehicle differ in the two times of teaching, it is always first the small, then the great. Fourth, the gate of unobstructed root and branch: This refers to initially raising the extreme height of illuminating the mountain king to illustrate that without the root, there would be no branch to extend; later, revealing the different streams returning to the great ocean to illustrate that without the branch, there would be no root to return to. Therefore, the root and branch reflect each other, mutually assisting each other, which is the skillful means of gathering sentient beings. Therefore, generally speaking, there are five positions in total: First, the fundamental One Vehicle, such as the Avatamsaka Sutra. Second, the Small Vehicle with hidden meaning. Third, the Great Vehicle with hidden meaning. Fourth, the Three Vehicles with explicit meaning, the above three are like the Samdhinirmocana Sutra. Fifth, the One Vehicle that breaks through differences, such as the Lotus Sutra. The above four gates are perfectly interpenetrating and unobstructed, so that before and after are without before and after, the before and after before before and after. Fifth, the gate of adapting to the occasion and being unfixed: The above four gates, the first gate explains that the beginning and end of the three types of capacities are constant and unchanging. The second gate explains that the states of the five types of capacities at different times are constant and unchanging. The third gate explains the evolution of one type of capacity from shallow to deep. The fourth gate explains two types of capacities, the initial capacity hears and attains sudden enlightenment, the later capacity progresses from shallow to deep. There is also a type of unfixed capacity, either entering the Three Vehicles sequentially from the Small Vehicle, and finally entering the One Vehicle, or directly entering the One Vehicle from the Small Vehicle. Or multiple types of capacities each have different understandings upon hearing a single phrase of the Dharma. Sixth, simultaneous manifestation and secrecy: If different people know each other's hearing, it is a manifestation that is unfixed; if they do not know each other, it is secrecy. Secrecy and manifestation exist simultaneously, and there is no before and after. Seventh, all the above gates are expounded suddenly at once. Eighth, from the initial attainment of the Way to Nirvana (extinction), not a single phrase of Dharma is spoken. Ninth, all the above gates penetrate the three times (past, present, and future). Tenth, the above nine gates can be applied anywhere and at any time.

重重無盡。皆無前後。后之二門。正是華嚴境界。融取前八。亦不離華嚴之用。第三義理分齊。已知此經總屬圓教。未知圓義分齊云何。然此教海宏深包含無外。色空交映德用重重。語其橫收全收五教。乃至人天總無不包。方顯深廣。其猶百川不攝大海。大海必攝百川。雖攝百川同一鹹味。故隨一適迥異百川。前之四教不攝於圓。圓必攝四。雖攝於四圓以貫之。故十善五戒亦圓教攝。上非三四。況初二耶。斯則有其所通無其所局。故此圓教語廣名無量乘。語深唯顯一乘。一乘有二。一同教一乘。同頓同實故。二別教一乘。唯圓融具德故。以別該同皆圓教攝。今顯別教一乘。略顯四門。一明所依體事。二攝歸真實。三彰其無礙。四周遍含容。各有十門。以顯無盡。初中十者。一教義。二理事。三境智。四行位。五因果。六依正。七體用。八人法。九逆順。十應感。教即能詮。即前五教。乃至光香等。義即所詮。即五教等一切義理。理即生空所顯。二空所顯無性真如等理。事即色心身。方等事。余可思準。第二攝歸真實者。即真空絕相。經云。法性本空寂。無取亦無見。性空即是佛。不可得思量。亦有十義。如法界觀。第三彰其無礙。然上十對皆悉無礙。今且約事理以顯無礙。亦有十門。一理遍於事門。謂無分限之理。全

【現代漢語翻譯】現代漢語譯本重重無盡，皆無前後（沒有時間先後）。后的兩個門（指頓教和圓教），正是華嚴境界。融合前面的八個（指人、天、聲聞、緣覺、菩薩、藏、通、別），也不離華嚴的作用。第三是義理分齊，已知此經總體屬於圓教，但不知圓教的義理分齊如何。然而此教如大海般宏深，包含一切，色空交相輝映，德用重重無盡。說到橫向包容，它完全包容五教（小、始、終、頓、圓），乃至人天乘，沒有不包含的，方能顯現其深廣。這就像百川不能包含大海，而大海必定包含百川。雖然包含百川，卻只有一種鹹味。所以，隨一法都迥異於百川。前面的四教（小、始、終、頓）不能包含圓教，而圓教必定包含四教。雖然包含四教，圓教卻能貫穿它們。所以，十善、五戒也屬於圓教所攝。上面的非三乘四乘，更何況最初的二乘呢？這就有其相通之處，而沒有侷限性。所以，此圓教，說到廣，名為無量乘；說到深，唯顯一乘。一乘有兩種：一是同教一乘，因為同屬頓悟同屬實相；二是別教一乘，唯有圓融具足功德。以別教包含同教，都屬於圓教所攝。現在顯現別教一乘，略顯四門：一、明所依體事；二、攝歸真實；三、彰顯其無礙；四、周遍含容。各有十門，以顯無盡。最初的十個是：一、教義；二、理事；三、境智；四、行位；五、因果；六、依正；七、體用；八、人法；九、逆順；十、應感。教，即能詮釋的，即前面的五教，乃至光、香等。義，即所詮釋的，即五教等一切義理。理，即生空所顯現的，二空所顯現的無性真如等理。事，即色心身，方等事。其餘可以類推。第二，攝歸真實，即真空絕相。《經》中說：『法性本來空寂，沒有取捨也沒有見解。性空就是佛，不可思量。』也有十義，如法界觀。第三，彰顯其無礙。然上面十對都悉皆無礙。現在且約事理來顯現無礙，也有十門：一、理遍於事門，謂無分限之理，全

【English Translation】 English version Boundless and endless, without beginning or end (no temporal sequence). The latter two gates (referring to the Sudden and Perfect Teachings) are precisely the realm of the Avatamsaka (Huayan) Sutra. Integrating the preceding eight (referring to the Human, Deva, Sravaka, Pratyekabuddha, Bodhisattva, Store, Common, and Distinct teachings), it does not depart from the function of the Avatamsaka. The third is the distinction of meaning and principle. It is already known that this sutra generally belongs to the Perfect Teaching, but it is not known how the distinction of the Perfect Teaching is. However, this teaching is as vast and profound as the sea, encompassing everything without exception. Form and emptiness reflect each other, and the virtues and functions are endlessly layered. Speaking of horizontal inclusion, it fully includes the Five Teachings (Small, Beginning, End, Sudden, and Perfect), and even the Human and Deva vehicles, without excluding anything, thus revealing its depth and breadth. It is like a hundred rivers cannot contain the ocean, but the ocean must contain a hundred rivers. Although it contains a hundred rivers, it has only one salty taste. Therefore, following one is vastly different from a hundred rivers. The preceding four teachings (Small, Beginning, End, and Sudden) cannot contain the Perfect Teaching, but the Perfect Teaching must contain the four. Although it contains the four, the Perfect Teaching penetrates them. Therefore, the Ten Good Deeds and Five Precepts are also included in the Perfect Teaching. The above is not the Three or Four Vehicles, let alone the initial Two Vehicles? This has its commonality but no limitations. Therefore, this Perfect Teaching, speaking of breadth, is called the Immeasurable Vehicle; speaking of depth, it only reveals the One Vehicle. There are two types of One Vehicle: one is the Common Teaching One Vehicle, because it belongs to the same sudden enlightenment and the same true aspect; the other is the Distinct Teaching One Vehicle, which is only perfectly integrated with complete merit. With the Distinct Teaching including the Common Teaching, all belong to the Perfect Teaching. Now revealing the Distinct Teaching One Vehicle, briefly revealing four gates: 1. Clarifying the substance and phenomena on which it relies; 2. Gathering and returning to reality; 3. Manifesting its unobstructedness; 4. Universally encompassing. Each has ten gates to reveal the endless. The initial ten are: 1. Teaching and meaning; 2. Principle and phenomena; 3. Realm and wisdom; 4. Practice and position; 5. Cause and effect; 6. Dependent and proper; 7. Substance and function; 8. Person and Dharma; 9. Adverse and favorable; 10. Response and induction. Teaching (教), is what can be explained, that is, the preceding Five Teachings, and even light and fragrance, etc. Meaning (義), is what is explained, that is, all the meanings and principles of the Five Teachings, etc. Principle (理), is what is revealed by the emptiness of self, the principle of non-self-nature true thusness revealed by the two emptinesses. Phenomena (事), are form, mind, body, and the like. The rest can be inferred. Second, gathering and returning to reality, that is, true emptiness and the cessation of characteristics. The Sutra says: 'The nature of Dharma is originally empty and still, without taking or seeing. Emptiness of nature is the Buddha, beyond thought.' There are also ten meanings, such as the contemplation of the Dharmadhatu. Third, manifesting its unobstructedness. However, the above ten pairs are all unobstructed. Now, let's use principle and phenomena to manifest unobstructedness, and there are also ten gates: 1. The principle pervades the phenomena gate, which means the principle without division or limitation, the whole

遍分限事中。故一一纖塵理皆圓足。二事遍於理門。謂有分之事。全同無分之理。故一小塵即遍法界。由上二義互該徹故。皆同一性。故出現品云。如來成正覺時。于其身中。普見一切眾產生正覺。乃至普見一切眾生入涅槃。皆同一性。所謂無性。理遍事故。一成一切成。事遍同理。故說都無所成。經云。譬如虛空無成無壞。一性無性。即是佛性。故涅槃云。佛性名第一義空。第一義空名為智慧。又出現云。無一眾生不具如來智慧。無不有者。即一乘義也。三依理成事門。謂事無別體要因理成。如攬水成波故。于中有二。一明具分唯識變故。覺林菩薩偈云。心如工畫師能畫諸世間。五陰悉從生。無法而不造。此明唯心義也。何以得知是具分耶。次頌云。如心佛亦爾。如佛眾生然。應知佛與心。體性皆無盡。既是即佛之心。明非獨妄心而已。二明真如隨緣成故。問明品文殊難云。心性是一。云何見有種種差別。即緣性相違難。覺首答云。法性本無生。示現而有生。即真如隨緣答。又云。諸法無作用。亦無有體性。明隨緣不失自性。即同勝鬘。依如來藏有生死。依如來藏有涅槃等。四事能顯理門。謂由事攬理成故。事虛而理實。依他無性即是圓成。如波相虛令水現故。夜摩偈云。云何說諸蘊。諸蘊有何性。蘊性不可滅。是

【現代漢語翻譯】現代漢語譯本遍分限事中，所以每一個細微的塵埃都圓滿具足理性。『二事遍於理門』，是指有分的事物，完全等同於無分的理性，所以一粒微小的塵埃就遍佈整個法界。由於以上兩種意義互相包含、互相滲透，所以都具有同一本性。因此，《出現品》中說：『如來成正覺時，于其身中，普見一切眾產生正覺，乃至普見一切眾生入涅槃，皆同一性。』所謂的『無性』，是因為理性遍及一切事物。一件事成就，一切事都成就。事物的普遍性等同於理性，所以說沒有什麼是真正成就的。《經》中說：『譬如虛空無成無壞。』『一性無性』，就是佛性。所以《涅槃經》說：『佛性名為第一義空，第一義空名為智慧。』又《出現品》說：『無一眾生不具如來智慧。』沒有不具備的，就是一乘的意義。三、依理成事門。是指事物沒有獨立的本體，必須依靠理性才能成立，就像抓住水才能形成波浪一樣。其中有兩點：一是說明具分唯識的變現。覺林菩薩的偈頌說：『心如工畫師，能畫諸世間，五陰悉從生，無法而不造。』這說明了唯心的道理。如何得知這是具分唯識呢？接下來的偈頌說：『如心佛亦爾，如佛眾生然，應知佛與心，體性皆無盡。』既然是與佛等同的心，就說明不僅僅是虛妄的心而已。二是說明真如隨順因緣而成就。問明品中文殊菩薩詰難說：『心性是一，云何見有種種差別？』這是用緣起性相違背來詰難。覺首菩薩回答說：『法性本無生，示現而有生。』這是用真如隨順因緣來回答。又說：『諸法無作用，亦無有體性。』說明隨順因緣而不失去自身的本性，這與《勝鬘經》相同，即依靠如來藏而有生死，依靠如來藏而有涅槃等。四、事能顯理門。是指通過事物來顯現理性，事物是虛幻的，而理性是真實的。依他起性是虛幻的，圓成實性才是真實的，就像波浪的相狀是虛幻的，才能顯現出水的存在一樣。夜摩天人的偈頌說：『云何說諸蘊（skandha，五蘊）, 諸蘊有何性？蘊性不可滅，是』

【English Translation】 English version Within the realm of phenomena that are differentiated and limited, each and every minute particle of dust is perfectly complete in its principle. 'Two aspects pervade the gate of principle' means that phenomena with divisions are entirely identical to the principle without divisions. Therefore, a single small dust particle pervades the entire Dharma Realm. Because the above two meanings mutually encompass and penetrate each other, they all share the same nature. Thus, the 'Appearance Chapter' states: 'When the Tathagata (如來) attains perfect enlightenment, within his body, he universally sees all sentient beings attaining perfect enlightenment, and even sees all sentient beings entering Nirvana (涅槃), all sharing the same nature.' The so-called 'no-nature' is because principle pervades all things. When one thing is accomplished, all things are accomplished. The universality of phenomena is identical to principle, so it is said that nothing is truly accomplished. The Sutra says: 'For example, space has no creation or destruction.' 'One nature, no-nature' is the Buddha-nature (佛性). Therefore, the Nirvana Sutra says: 'Buddha-nature is called the First Meaning of Emptiness, and the First Meaning of Emptiness is called wisdom.' Furthermore, the 'Appearance Chapter' says: 'There is not a single sentient being who does not possess the wisdom of the Tathagata.' There is none who does not possess it, which is the meaning of the One Vehicle (一乘). Third, the gate of accomplishing phenomena based on principle. This means that phenomena have no independent entity and must rely on principle to be established, just as grasping water is necessary to form waves. There are two points within this: First, it explains the manifestation of the part-dependent Consciousness-Only (唯識). The verse of Bodhisattva (菩薩) Jue Lin (覺林) says: 'The mind is like a skilled painter, able to paint all the worlds; the five skandhas (五陰) all arise from it, there is nothing that it does not create.' This explains the principle of Mind-Only. How do we know that this is part-dependent Consciousness-Only? The following verse says: 'As the mind is like the Buddha (佛), so the Buddha is like sentient beings; it should be known that the Buddha and the mind, their essence is inexhaustible.' Since it is the mind that is identical to the Buddha, it shows that it is not merely the deluded mind. Second, it explains that True Thusness (真如) is accomplished by following conditions. In the 'Questioning and Clarifying Chapter', Manjushri Bodhisattva (文殊菩薩) questions: 'The nature of the mind is one, how can there be various differences?' This is questioning using the contradiction between dependent arising and nature. Bodhisattva Jue Shou (覺首菩薩) answers: 'The nature of Dharma (法) is originally unborn, it manifests and then there is birth.' This is answering with True Thusness following conditions. It also says: 'All dharmas have no function, nor do they have any entity.' It explains that following conditions does not lose its own nature, which is the same as the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), that is, relying on the Tathagatagarbha (如來藏) there is birth and death, relying on the Tathagatagarbha there is Nirvana, and so on. Fourth, the gate of phenomena revealing principle. This means that principle is revealed through phenomena, phenomena are illusory, while principle is real. Dependent origination is illusory, while perfect reality is real, just as the appearance of waves is illusory, so that the existence of water can be revealed. The verse of the Yama Devas (夜摩) says: 'How to explain the skandhas (蘊), what is the nature of the skandhas? The nature of the skandhas cannot be destroyed, it is'

故說無生。分別此諸蘊。其性本空寂。空故不可滅。此是無生義。眾生既如是。諸佛亦復然。佛及諸佛法。自性無所有。又十忍品云。譬如谷響從緣所起。而與法性無有相違。須彌頂偈云。了知一切法。自性無所有。如是等文遍於九會。五以理奪事門。謂事既全理則事盡無遺。如水奪波波相全盡。故說生佛不增不減。出現品云。譬如虛空。一切世界若成若壞。常無增減。何以故。虛空無生故。諸佛菩提亦復如是。若成正覺不成正覺。亦無增減。何以故。菩提無相故。乃至云。設一切眾生。於一念中悉成正覺。與不成正覺等無有異。皆以無相平等故。不增不減經亦同此說。非約一分眾生不成佛者。說無增減耳。六事能隱理門。謂真理隨緣而成事法遂令事顯理不現也。如水成波動顯靜隱故。法身流轉五道。名曰眾生。財首偈云。世間所言說一切是分別。未曾有一法得入於法性等。七真理即事門。謂凡是真理。必非事外。以是法無我理故。空即色故理即是事。方為真理。第七回向云。法性不違法相等故。八事法即理門。謂緣集必無自性。舉體即真故。上之二門。正明二諦不相違義。如濕不違波波不違濕。舉體相即故。夜摩偈云。如金與金色其性無差別。法非法亦然。體性無有異。此亦喻于如來之藏與阿賴耶。展轉無別。又由

【現代漢語翻譯】現代漢語譯本因此說無生。分別這些蘊（skandha，構成個體的要素），它們的自性本來就是空寂的。因為是空，所以不可滅。這就是無生的意義。眾生既然是這樣，諸佛也是如此。佛以及諸佛的法，自性都是一無所有。還有《十忍品》中說：『譬如谷中的迴響，是從因緣所生起，而與法性並沒有相違背。』須彌山頂的偈頌說：『了知一切法，自性都是一無所有。』像這樣的經文遍佈於九會之中。五、以理奪事門：意思是說，如果真理完全顯現，那麼事相就會完全消失，沒有遺留。就像水奪走了波浪，波浪的相狀就完全消失一樣。所以說生佛不增不減。《出現品》中說：『譬如虛空，一切世界無論是成還是壞，虛空始終沒有增減。為什麼呢？因為虛空沒有生滅的緣故。諸佛的菩提也是這樣，無論是成就正覺還是沒有成就正覺，菩提也沒有增減。為什麼呢？因為菩提沒有相狀的緣故。』乃至說：『假設一切眾生，在一念之中全部成就正覺，與沒有成就正覺的眾生也沒有什麼不同，都是因為無相平等的緣故。』《不增不減經》也同樣這樣說，並不是只針對一部分眾生沒有成佛的情況，才說沒有增減。六、事能隱理門：意思是說，真理隨著因緣而成就事法，於是事相顯現而真理隱沒。就像水變成波浪，波浪顯現而水的靜止隱沒一樣。法身流轉於五道之中，名稱叫做眾生。《財首偈》中說：『世間所言說的一切都是分別，從來沒有一種法能夠進入到法性之中。』等等。七、真理即事門：意思是說，凡是真理，必定不是在事相之外。因為這是法無我的道理，空即是色，真理就是事相，這才是真理。第七回向中說：『法性不違背法相等。』八、事法即理門：意思是說，因緣聚合的事物必定沒有自性，整個本體就是真理。上面的兩個門，正是說明二諦（two truths，勝義諦和世俗諦）不相違背的意義。就像濕性不違背波浪，波浪不違背濕性一樣，整個本體相互融合。夜摩天的偈頌說：『如金與金色，它們的性質沒有差別。法與非法也是這樣，體性沒有差異。』這也比喻如來藏（Tathagatagarbha，如來藏）與阿賴耶識（Alaya-vijnana，阿賴耶識）之間，輾轉沒有差別。又由於

【English Translation】 English version Therefore, it is said to be unborn. Discriminating these skandhas (skandha, aggregates constituting an individual), their nature is originally empty and tranquil. Because of emptiness, they cannot be destroyed. This is the meaning of unborn. Since sentient beings are like this, so are all Buddhas. The Buddha and all the Buddhas' teachings are inherently devoid of any substance. Furthermore, the 'Chapter on the Ten Acceptances' states: 'For example, an echo in a valley arises from conditions, yet it does not contradict the Dharma-nature.' The verse from the summit of Mount Sumeru says: 'Understanding that all dharmas are inherently without substance.' Such texts are found throughout the nine assemblies. 5. The Gate of Principle Overpowering Phenomena: This means that if the principle is fully revealed, then the phenomena will completely disappear without any remainder. Just as water eliminates waves, the appearance of waves completely vanishes. Therefore, it is said that the birth of Buddhas does not increase or decrease. The 'Chapter on Manifestation' states: 'For example, space, whether worlds are formed or destroyed, always remains without increase or decrease. Why? Because space is unborn. The Bodhi of the Buddhas is also like this; whether they attain perfect enlightenment or not, Bodhi does not increase or decrease. Why? Because Bodhi is without characteristics.' It even says: 'Suppose all sentient beings attain perfect enlightenment in a single thought; there is no difference between those who attain enlightenment and those who do not, all because of the equality of non-characteristics.' The 'Unincreasing and Undiminishing Sutra' also says the same, and it is not only referring to the situation where a portion of sentient beings do not attain Buddhahood that it says there is no increase or decrease. 6. The Gate of Phenomena Concealing Principle: This means that the principle becomes phenomena according to conditions, thus phenomena appear while the principle is concealed. Just as water becomes waves, the waves appear while the stillness of the water is concealed. The Dharmakaya (Dharmakaya, the body of the Dharma) transmigrates through the five paths, and is called sentient beings. The 'Verse of the Wealthy Leader' says: 'All that is spoken of in the world is discrimination; there has never been a dharma that can enter into the Dharma-nature.' And so on. 7. The Gate of Principle Being Identical to Phenomena: This means that all principles must not be outside of phenomena. Because this is the principle of the non-self of dharmas, emptiness is form, and principle is phenomena; this is the true principle. The Seventh Dedication says: 'The Dharma-nature does not contradict the Dharma-appearance.' 8. The Gate of Phenomena Being Identical to Principle: This means that things assembled by conditions must be without inherent nature, and the entire substance is the truth. The above two gates precisely explain the meaning of the two truths (two truths, ultimate truth and conventional truth) not contradicting each other. Just as wetness does not contradict waves, and waves do not contradict wetness, the entire substance is interpenetrating. The verse of Yama says: 'Like gold and the color of gold, their nature is without difference. Dharma and non-dharma are also like this; their essence is without difference.' This also illustrates that the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) and the Alaya-vijnana (Alaya-vijnana, storehouse consciousness) are ultimately without difference. Furthermore, due to

事即理故。雖有不常理即事故。雖空不斷。又由事理相即故。起滅同時。須彌偈云。一切凡夫行。莫不速歸盡。其性如虛空故。說無有盡。智者說無盡。此亦無所說。自性無盡故。得有難思盡等。則同時四相不待后無。亦令究竟斷證離於能所。十地品云。非初非中后。非言辭所及。迴向品云。無有智外如為智所入。亦無如外智。能證於如等。九真理非事門。即妄之真異於妄故。如濕非動。十事法非理門。即真之妄異於真故。如動非濕故。慚愧林偈云。如色與非色。此二不為一。又云。如相與無相。生死又涅槃。分別各不同等。上七八二門。明事理非異。九十二門明事理非一。故為無為。非一非異。第四回向云。于有為界示無為法。而不滅壞有為之相。于無為界示有為法。而不分別無為之性。上之十事。同一緣起故。云無礙。約理望事。則有成有壞有即有離。事望于理。有隱有顯。有一有異。逆順自在。無障無礙。同時頓起。深思令觀明現。以成理事圓融無礙觀也。第四周遍含容。即事事無礙。且依古德。顯十玄門。于中文二。先正辯玄門。二明其所以。今初。一同時具足相應門。二廣陜自在無礙門。三一多相容不同門。四諸法相即自在門。五秘密隱顯俱成門。六微細相容安立門。七因陀羅網境界門。八託事顯法生解門

【現代漢語翻譯】現代漢語譯本事即理故（事相就是理體）。雖有不常，理即事故（雖然事相有變化，但理體是不變的）。雖空不斷（雖然理體是空性的，但它不是斷滅的），又由事理相即故（又因為事相和理體相互融合），起滅同時（生起和滅亡是同時發生的）。須彌偈云（《須彌偈》中說）：『一切凡夫行，莫不速歸盡（一切凡夫的行為，沒有不快速歸於消亡的）。其性如虛空故（它的本性就像虛空一樣），說無有盡（所以說沒有窮盡）。智者說無盡（智者說沒有窮盡），此亦無所說（這也是沒有什麼可說的）。自性無盡故（因為自性是無盡的），得有難思盡等（所以有難以思議的窮盡等等）。』則同時四相不待后無（那麼同時的生、住、異、滅四相，不需要等待後面的消亡）。亦令究竟斷證離於能所（也使得究竟的斷除和證悟，脫離了能斷和所斷，能證和所證的對立）。十地品云（《十地品》中說）：『非初非中后（不是最初，不是中間，不是最後），非言辭所及（不是言辭所能表達的）。』迴向品云（《迴向品》中說）：『無有智外如為智所入（沒有智慧之外的真如可以被智慧所證入），亦無如外智（也沒有真如之外的智慧），能證於如等（能夠證悟真如等等）。』九真理非事門（第九，真理不是事相之門），即妄之真異於妄故（就是說虛妄的真如不同於虛妄本身），如濕非動（就像濕性不是動性一樣）。十事法非理門（第十，事相不是真理之門），即真之妄異於真故（就是說真如的虛妄不同於真如本身），如動非濕故（就像動性不是濕性一樣）。慚愧林偈云（《慚愧林偈》中說）：『如色與非色（就像色法和非色法），此二不為一（這兩者不是一體的）。』又云（又說）：『如相與無相（就像有相和無相），生死又涅槃（生死和涅槃），分別各不同等（分別各有不同等等）。』上七八二門（以上第七和第八兩門），明事理非異（說明事相和理體不是不同的）。九十二門明事理非一（第九和第十兩門說明事相和理體不是一體的）。故為無為（所以有為和無為），非一非異（不是一體的，也不是不同的）。第四回向云（第四回向中說）：『于有為界示無為法（在有為的境界中顯示無為的法），而不滅壞有為之相（而不滅壞有為的相狀）。于無為界示有為法（在無為的境界中顯示有為的法），而不分別無為之性（而不分別無為的自性）。』上之十事（以上的十種事相），同一緣起故（因為它們是同一緣起），云無礙（所以說是無礙的）。約理望事（從理體來看事相），則有成有壞有即有離（那麼有成就，有壞滅，有相即，有分離）。事望于理（從事相來看理體），有隱有顯（有隱藏，有顯現），有一有異（有一體，有差異）。逆順自在（順逆自在），無障無礙（沒有障礙，沒有阻礙）。同時頓起（同時頓然生起），深思令觀明現（深入思考，使觀照明晰顯現），以成理事圓融無礙觀也（以成就事理圓融無礙的觀照）。第四周遍含容（第四，周遍含容），即事事無礙（就是事相和事相之間沒有障礙）。且依古德（且依據古代的德行之人），顯十玄門（來顯明十玄門）。于中文二（在中文中分為兩部分）：先正辯玄門（首先正式辨析玄門），二明其所以（其次說明其原因）。今初（現在開始第一部分）：一同時具足相應門（一、同時具足相應門），二廣陜自在無礙門（二、廣狹自在無礙門），三一多相容不同門（三、一多相容不同門），四諸法相即自在門（四、諸法相即自在門），五秘密隱顯俱成門（五、秘密隱顯俱成門），六微細相容安立門（六、微細相容安立門），七因陀羅網境界門（七、因陀羅網境界門），八託事顯法生解門（八、託事顯法生解門）。

【English Translation】 English version Because phenomena are identical to principle, although phenomena are impermanent, principle is identical to phenomena. Although principle is emptiness, it is not annihilation. Furthermore, because phenomena and principle are mutually inclusive, arising and ceasing occur simultaneously. The Gatha of Mount Sumeru says: 'All actions of ordinary beings invariably hasten to their end. Because their nature is like empty space, it is said there is no end. The wise say there is no end; this also has nothing to say. Because self-nature is endless, there are inconceivable ends, etc.' Thus, the four characteristics (birth, abiding, change, and extinction) occur simultaneously, without waiting for subsequent non-existence. It also enables the ultimate severance and realization to be free from the duality of subject and object. The Tenth Ground Chapter says: 'Not beginning, not middle, not end, beyond the reach of words.' The Chapter on Dedication says: 'There is no Suchness outside of wisdom that can be entered by wisdom, nor is there wisdom outside of Suchness, that can realize Suchness, etc.' Nine: True principle is not the gate of phenomena, meaning the truth of illusion is different from illusion, like wetness is not movement. Ten: Phenomenal dharma is not the gate of principle, meaning the illusion of truth is different from truth, like movement is not wetness. The Gatha of the Shame Forest says: 'Like form and non-form, these two are not one.' It also says: 'Like characteristics and no characteristics, birth and death, and Nirvana, are distinctly different, etc.' The above seven and eight doors clarify that phenomena and principle are not different. The nine and ten doors clarify that phenomena and principle are not one. Therefore, conditioned and unconditioned are neither one nor different. The Fourth Dedication says: 'In the realm of conditioned existence, show the unconditioned dharma, without destroying the characteristics of conditioned existence. In the realm of unconditioned existence, show the conditioned dharma, without discriminating the nature of unconditioned existence.' The above ten phenomena, because they share the same dependent origination, are said to be unobstructed. Looking at phenomena from the perspective of principle, there is formation, destruction, identity, and separation. Looking at principle from the perspective of phenomena, there is concealment and manifestation, unity and difference. Being free in both forward and reverse directions, without obstruction or hindrance, they arise simultaneously and instantly. Deeply contemplate and observe to make the view clear and manifest, thereby achieving the perfect and unobstructed view of the interpenetration of phenomena and principle. Fourth: Universal pervasion and containment, which is the unobstructedness of phenomena with phenomena. Let us rely on the ancient virtuous ones to reveal the Ten Profound Gates. In the text, there are two parts: first, a formal discussion of the Profound Gates; second, an explanation of their reasons. Now, the first part: One, the Gate of Simultaneous Completeness and Correspondence; Two, the Gate of Freedom and Unobstructedness of Vastness and Narrowness; Three, the Gate of Mutual Containment and Difference of One and Many; Four, the Gate of Mutual Identity and Freedom of All Dharmas; Five, the Gate of Simultaneous Completion of Secrecy and Manifestation; Six, the Gate of Subtle Mutual Containment and Establishment; Seven, the Gate of the Realm of Indra's Net; Eight, the Gate of Relying on Phenomena to Reveal Dharma and Generate Understanding.

。九十世隔法異成門。十主伴圓明具德門。此之十門同一緣起無礙圓融。隨其一門。即具一切。今且於前十中。取一事法明具后十門。如下文中。一蓮華葉或一微塵。則具教等十對。同時相應具足圓滿。亦具后之九門。及彼門中所具教等以是總故。故下文云。一切法門無盡海。同會一法道場中。華藏頌云。華藏世界所有塵。一一塵中見法界。一塵尚具況一葉耶。二即彼華葉普周法界。而不壞本位以分即無分無分即分。廣陜自在無障無礙。十定品云。有一蓮華盡十方際。而不妨外有可見。是故或唯廣無際。或分限歷然。或即廣即陜。或廣陜俱泯。或具前四。以是解境故。或絕前五。以是行境故。下皆準此。然此廣陜亦名純雜。普周法界故。純一無二不壞本位。則不妨于雜。萬行例然。三即此華葉舒已遍入一切法中。即攝一切。令入己內。舒攝同時。既無障礙。是故镕融。或有四句六句思之。下云。以一佛土滿十方。十方入一亦無餘。若一與一切對辯。則攝入各具四句。謂一入一切一切入一。一入一一切入一切。互攝亦然。四此一華葉廢己同他。舉體全是彼一切法。而恒攝他同己。令彼一切即是己體。一多相即混無障礙。解行境別。六句同前。下云知一即多多即一等。五華能攝彼則一顯多隱。一切攝華則一隱多顯。顯顯不

【現代漢語翻譯】現代漢語譯本九十世隔法異成門：指經過九十世的間隔，修行方法和成就各不相同的法門。十主伴圓明具德門：指十個主要和輔助的修行方法，它們圓滿光明，具備各種功德。這十個法門都基於同一緣起，彼此無礙，圓融相通。修習其中任何一個法門，就包含了其他一切法門。現在，我們從前面的十個法門中選取一個事法，來說明它如何具備後面的十個法門。如下文所述，一片蓮花葉或一粒微塵，就具備了教等十對（指教、理、行、果等十個方面），同時相應，具足圓滿，也具備了後面的九個法門，以及這些法門中所包含的教等。因為這是總體的緣故，所以下文說：『一切法門如無盡的海洋，都彙集在一個法道的場所中。』《華藏頌》說：『華藏世界的所有微塵，每一粒微塵中都能見到法界。』一粒微塵尚且具備，何況一片蓮花葉呢？這片蓮花葉普遍周遍法界，但並不破壞其原本的位置。從分割的角度來看，它是不可分割的；從不可分割的角度來看，它又是可以分割的。它的廣狹自在，沒有障礙。十定品中說：『有一朵蓮花遍佈十方，但並不妨礙外面有其他可見之物。』因此，它可以是唯廣無際，也可以是分界限分明，或者既廣又狹，或者廣狹都泯滅，或者具備前面四種情況。這是從理解的角度來看。或者超越前面五種情況，這是從實踐的角度來看。後面的情況都可以依此類推。然而，這種廣狹也可以稱為純雜。因為它普遍周遍法界，所以是純一無二的；因為它不破壞原本的位置，所以不妨礙雜多。萬行也是如此。這片蓮花葉舒展開來，就遍入一切法中；收攝起來，就將一切法攝入自身之內。舒展和收攝同時進行，沒有障礙，因此能夠镕融。或者可以用四句、六句來思考。下文說：『用一個佛土充滿十方，十方進入一個佛土也沒有剩餘。』如果將『一』與『一切』對立起來辯論，那麼攝入就各自具備四句，即一入一切，一切入一，一入一，一切入一切。互相攝入也是如此。這片蓮花葉廢棄自身，等同於其他一切法，整個形體完全是那些一切法。但它又始終攝取其他法，使其他一切法就是自身的形體。一和多互相融合，沒有障礙。理解和實踐的角度不同，六句的情況與前面相同。下文說：『知道一就是多，多就是一』等等。蓮花能夠攝取其他法，那麼『一』就顯現，『多』就隱藏；一切法攝取蓮花，那麼『一』就隱藏，『多』就顯現。顯現和顯現不相互...

【English Translation】 English version Ninety Generations Separated Dharma Different Accomplishment Gate: Refers to Dharma gates where practice methods and achievements differ after a separation of ninety generations. Ten Principal Companions Perfect Brightness Possessing Virtue Gate: Refers to ten main and auxiliary practice methods that are perfectly bright and possess various virtues. These ten Dharma gates are all based on the same arising, are unobstructed to each other, and are perfectly integrated. Practicing any one of them includes all other Dharma gates. Now, we will select one phenomenon from the previous ten Dharma gates to illustrate how it possesses the latter ten Dharma gates. As mentioned in the following text, a lotus leaf or a tiny dust particle possesses the ten pairs of teachings (referring to the ten aspects of teaching, principle, practice, result, etc.), simultaneously corresponding, fully complete, and also possesses the latter nine Dharma gates, as well as the teachings contained within those gates. Because this is the overall reason, the following text says: 'All Dharma gates are like an endless ocean, all gathered in one Dharma practice place.' The Avatamsaka Gatha says: 'All the dust particles in the Avatamsaka world, in each dust particle, one can see the Dharma realm.' If a single dust particle possesses it, how much more so a lotus leaf? This lotus leaf universally pervades the Dharma realm, but does not destroy its original position. From the perspective of division, it is indivisible; from the perspective of indivisibility, it is divisible. Its breadth and narrowness are free and unobstructed. The Ten Samadhi Chapter says: 'There is a lotus flower that pervades the ten directions, but does not prevent other visible objects from existing outside.' Therefore, it can be only broad and boundless, or it can have clear boundaries, or it can be both broad and narrow, or both broadness and narrowness can be extinguished, or it can possess the previous four situations. This is from the perspective of understanding. Or it can transcend the previous five situations, this is from the perspective of practice. The following situations can be inferred by analogy. However, this breadth and narrowness can also be called pure and mixed. Because it universally pervades the Dharma realm, it is purely one and not two; because it does not destroy its original position, it does not hinder multiplicity. The myriad practices are the same. This lotus leaf, when unfolded, pervades all Dharmas; when retracted, it gathers all Dharmas into itself. Unfolding and retracting occur simultaneously, without obstruction, thus enabling fusion. Or one can think about it in terms of four sentences or six sentences. The following text says: 'Using one Buddha land to fill the ten directions, the ten directions entering one also have no remainder.' If 'one' and 'all' are debated in opposition, then inclusion each possesses four sentences, namely, one enters all, all enters one, one enters one, all enters all. Mutual inclusion is also the same. This lotus leaf abandons itself, equating itself with all other Dharmas, the entire form is completely those all Dharmas. But it always takes other Dharmas, so that all other Dharmas are its own form. One and many merge without obstruction. The perspectives of understanding and practice are different, the six sentences are the same as before. The following text says: 'Knowing one is many, many is one,' and so on. If the lotus can take other Dharmas, then 'one' appears and 'many' are hidden; if all Dharmas take the lotus, then 'one' is hidden and 'many' appear. Appearance and appearance do not mutually...

俱。隱隱不併。隱顯顯隱同時無礙。全攝俱泯。存亡俱成。句數同前。下云。東方入正受。西方從定起等。如八日月隱顯同時。六此華葉中微細剎等。一切諸法炳然齊現。下云。於一塵中一切國土曠然安住。又於一毛端處。有不可說諸如來。及第九回向微細中說。七此華葉一一微塵中。各現無邊剎海。剎海之中。復有微塵。彼諸塵內。復有剎海。如是重重不可窮盡。非是心識思量境界。如天帝殿珠網覆上。一明珠內萬像俱現。珠珠皆爾。此珠明徹互相現影影復現影。而無窮盡。下云。如因陀羅網世界等。亦如鏡燈重重交光。佛佛無盡。八見此華葉。即是見於無盡法界。非是托此別有所表。下文云。此華蓋等從無生法忍之所起等。九即此一華。既其遍一切處。亦復該一切時。謂三世各三。攝為一念故。為十世。以時無別體。依華以立華既無礙。時亦如之。是故晉經云。過去無量劫。安置未來今未來無量劫。回置過去世等。普賢行雲。過去中未來。未來中現在等。又云。無量劫即一念。一念即無量劫等。時無別體故不別立。以為所依。十此圓教。法理無孤起。必攝眷屬隨生。下云。此華即有十世界微塵數華以為眷屬。又如一方為主十方為伴。余方亦爾。是故主主伴伴各不相見。主伴伴主圓明具德。舉華既爾。一塵等事亦然

。如此事華既帶同時等十義。具此十門。而此事等具余教等十門。則為百門。事法既爾。余教義等具百亦然。則為千門。如教義等有此千門。彼同時門中。亦具百門。余廣陜等例爾。亦有千門。若重重取之。亦至無盡。於此十門。圓明顯了。則常入法界重重之境。第二明德用所因。問有何因緣。令此諸法得有如是混融無礙。答因廣難陳。略提十類。一唯心所現故。二法無定性故。三緣起相由故。四法性融通故。五如幻夢故。六如影像故。七因無限故。八佛證窮故。九深定用故。十神通解脫故。十中隨一即能令彼諸法混融無礙。十中前六通約法性為德相。因法爾如是。后二皆是業用。義通因果。七約起修。義通德相業用。八約果德。唯是德相故。前之十門。通德相業用。約佛則用亦德相。德上用故。約機則相亦稱用。令知相故。即用之相。染凈雙融。即相之用。能染能凈。故相及用。不分兩別。初唯心現者。一切諸法。真心所現。如大海水舉體成波。以一切法無非一心故。大小等相。隨心迴轉。即入無礙。二法無定性者。既唯心現從緣而生。無有定性。性相俱離。小非定小故。能容太虛而有餘。以同大之無外故。大非定大故。能入小塵而無間。以同小之無內故。是則等太虛之微塵。含如塵之廣剎。有何難哉。舊經十住品

【現代漢語翻譯】如此事華（事華：指具體的事物和現象）既包含同時等十種含義，具備這十個方面，而這個事物等又具備其他教義等的十個方面，就形成了百種含義。事物法則既然如此，那麼其他教義等也具備這百種含義，就形成了千種含義。如同教義等有這千種含義，那麼在同時的含義中，也具備百種含義，其餘的廣闊、狹窄等也是如此，也有千種含義。如果重重疊疊地取用，也會達到無窮無盡。在這十個方面，如果能夠圓滿明顯地瞭解，就能常入法界重重疊疊的境界。第二，闡明德用所產生的原因。問：有什麼樣的因緣，使得這些諸法能夠如此混融無礙？答：原因廣泛難以一一陳述，簡略地提出十類：一、唯心所現的緣故；二、法無定性的緣故；三、緣起相互依存的緣故；四、法性融通的緣故；五、如幻如夢的緣故；六、如影像的緣故；七、因無限的緣故；八、佛的證悟窮盡一切的緣故；九、甚深禪定的作用的緣故；十、神通解脫的緣故。這十種原因中，任何一種都能使那些諸法混融無礙。這十種原因中，前六種通常以法性作為德相，因為法爾如是。后兩種都是業用，意義貫通因果。第七種原因，從發起修行來說，意義貫通德相和業用。第八種原因，從果德來說，只是德相的緣故。前面的十種原因，貫通德相和業用。從佛的角度來說，作用也是德相，因為作用是在德的基礎上產生的。從眾生的角度來說，現象也稱為作用，爲了讓眾生了解現象的緣故。即作用的現象，染凈雙重融合；即現象的作用，能夠染污也能清凈。所以現象和作用，不分為兩個不同的部分。最初的唯心所現，是指一切諸法，都是真心所顯現的，如同大海水整個形體變成波浪。因為一切法沒有不是一心的緣故，大小等現象，隨著心念迴轉，就能進入無礙的境界。第二，法無定性，是指既然是唯心所現，從因緣而生，就沒有固定的自性，自性和現象都遠離。小不是固定的小，所以能夠容納太虛空而有剩餘，因為與大的無外相同。大不是固定的大，所以能夠進入小塵埃而沒有間隔，因為與小的無內相同。這樣，等於太虛空的微塵，包含如同塵埃一樣廣闊的剎土，有什麼困難呢？（出自舊經《十住品》）

【English Translation】 Thus, this 'shih hua' (事華, referring to concrete things and phenomena) contains ten meanings such as simultaneity, possessing these ten aspects. And this thing, etc., possesses the ten aspects of other teachings, etc., thus forming a hundred meanings. Since the law of things is like this, other teachings, etc., also possess these hundred meanings, thus forming a thousand meanings. Just as teachings, etc., have these thousand meanings, in the meaning of simultaneity, there are also a hundred meanings. The rest, such as vastness and narrowness, are similar, also having a thousand meanings. If taken repeatedly, it will reach infinity. If one can understand these ten aspects completely and clearly, one can constantly enter the realm of the Dharmadhatu's layers upon layers. Secondly, explaining the cause of the arising of virtue and function. Question: What are the causes and conditions that allow these dharmas to be so mixed and unobstructed? Answer: The causes are vast and difficult to enumerate one by one, so I will briefly mention ten categories: 1. Because they are manifested by the mind only; 2. Because dharmas have no fixed nature; 3. Because of interdependent origination; 4. Because of the interpenetration of dharma-nature; 5. Because they are like illusions and dreams; 6. Because they are like reflections; 7. Because the cause is infinite; 8. Because the Buddha's enlightenment exhausts everything; 9. Because of the function of deep samadhi; 10. Because of supernatural powers and liberation. Any one of these ten causes can make those dharmas mixed and unobstructed. Among these ten causes, the first six usually take dharma-nature as the aspect of virtue, because it is naturally so. The latter two are all karmic functions, and their meaning penetrates cause and effect. The seventh cause, from the perspective of initiating practice, its meaning penetrates the aspect of virtue and karmic function. The eighth cause, from the perspective of the fruit of virtue, is only the aspect of virtue. The preceding ten causes penetrate the aspect of virtue and karmic function. From the Buddha's perspective, function is also the aspect of virtue, because function arises from the basis of virtue. From the perspective of sentient beings, phenomena are also called function, in order to let sentient beings understand phenomena. That is, the phenomena of function, the defiled and the pure are doubly integrated; that is, the function of phenomena, can defile and can purify. Therefore, phenomena and function are not divided into two different parts. The initial 'manifested by the mind only' refers to all dharmas, which are all manifested by the true mind, just like the entire body of the ocean water turning into waves. Because all dharmas are none other than the one mind, phenomena such as size, etc., revolve with the mind, and one can enter the realm of unobstructedness. Secondly, 'dharmas have no fixed nature' means that since they are manifested by the mind only and arise from conditions, they have no fixed self-nature, and both self-nature and phenomena are separated. Small is not fixedly small, so it can accommodate the great void and have surplus, because it is the same as the great's without exterior. Great is not fixedly great, so it can enter small dust without interval, because it is the same as the small's without interior. Thus, a dust mote equal to the great void contains a Buddha-land as vast as dust, what difficulty is there? (From the old Sutra 'Ten Dwellings Chapter')

云。金剛圍山數無量。悉能安置一毛端。欲知至大有小相。菩薩以是初發心。一非定一故。能是一切。多非定多故。能是一。邊非定邊故。能即中。中非定中故。能即邊。延促靜亂等。一一皆然。三緣起相由者。謂大法界中。緣起法海義門無量。約就圓宗。略舉十門。以釋前義。謂緣起法要具此十義。緣方起故。闕則不成。一諸緣各異義。謂大緣起中諸緣相望。要須體用各別。不相雜亂。方成緣起。若雜亂者。失本緣法。緣起不成。此則諸緣各各守自一位。文云。多中無一性。一亦無有多。二互遍相資義。謂此諸緣要互相遍應方成緣起。如一緣遍應多緣。各與彼多全為一故。此一則具多個一也。若此一緣。不具多一。則資應不遍不成緣起。此則一一各具一切。下文云。知以一故眾知以眾故一。三俱存無礙義。謂凡是一緣。要具前二。方成緣起。以要住自一。方能遍應。遍應多緣。方是一故。是故唯一。多一自在。無礙镕融。有其六句。一或舉體全住。是唯一也。或舉體遍應。是多一也。或俱存。或雙泯。或總合。或全離。皆思之可見。文云。諸法無所依。但從和合起。此上三門。總明緣起本法竟。四異體相入義。謂諸門力用遞相依持。互形奪故。各全有力全無力義。緣起方成。如論云。因不生緣生故。緣不生自因生故

【現代漢語翻譯】云：金剛圍山（圍繞世界的山）的數量是無限的，都能安置在一根毛髮的尖端。想要知道至大之中有至小的景象，菩薩最初就是以這樣的心來修行的。『一』不是固定不變的『一』，所以能成為一切；『多』不是固定不變的『多』，所以能成為『一』。『邊』不是固定不變的『邊』，所以能成為『中』；『中』不是固定不變的『中』，所以能成為『邊』。延伸、收縮、靜止、混亂等等，每一種情況都是這樣。三、緣起相由的意義是：在大法界中，緣起法海的義理門徑是無量的。這裡就圓滿的宗義，簡略地舉出十個方面，來解釋前面的意義。也就是說，緣起法的要義具備這十個方面，才能成立，缺少任何一個都不行。一、諸緣各異的意義是：在大緣起中，各種因緣相互觀望，必須本體和作用各自不同，不相互混雜，才能成就緣起。如果混雜了，就會失去根本的因緣法則，緣起就不能成立。這就是說，各種因緣各自守住自己的位置。經文中說：『多中沒有單一的自性，一中也沒有眾多的自性。』二、互遍相資的意義是：這些因緣必須互相普遍地應和，才能成就緣起。比如一個因緣普遍地應和多個因緣，各自與那多個因緣完全成為一體，因此這一個就具備了多個一。如果這一個因緣，不具備多個一，那麼資助和應和就不普遍，緣起就不能成立。這就是說，每一個都各自具備一切。下文說：『知道因為一的緣故而知道眾，因為眾的緣故而知道一。』三、俱存無礙的意義是：凡是一個因緣，必須具備前兩個方面，才能成就緣起。因為要安住于自身的一，才能普遍地應和；普遍地應和多個因緣，才能成為一。所以說，唯一和多一自在，沒有阻礙地融合。其中有六種說法：一是整體完全安住，這是唯一；二是整體普遍應和，這是多一；三是共同存在；四是同時泯滅；五是總和；六是完全分離。都可以思考理解。經文中說：『諸法沒有所依賴的，只是從和合而生起。』以上三個方面，總的說明了緣起的根本法則。四、異體相入的意義是：各種門的力量和作用，互相依賴和支援，互相影響和改變，各自具有完全有力和完全無力的意義，緣起才能成立。如論中說：『因為因不生，所以緣生；因為緣不生自身，所以因生。』

【English Translation】 Cloud: The number of Vajra mountain ranges (mountains surrounding the world) is immeasurable, and all can be placed on the tip of a single hair. If you want to know the aspect of the greatest having the smallest, Bodhisattvas initially cultivate with this mind. 'One' is not a fixed 'one', so it can be everything; 'many' is not a fixed 'many', so it can be 'one'. 'Edge' is not a fixed 'edge', so it can be 'middle'; 'middle' is not a fixed 'middle', so it can be 'edge'. Extension, contraction, stillness, chaos, etc., each situation is like this. Three, the meaning of interdependent arising is: within the Great Dharma Realm, the doctrinal gateways of the ocean of interdependent arising are immeasurable. Here, based on the perfect doctrine, ten aspects are briefly mentioned to explain the preceding meaning. That is to say, the essentials of interdependent arising must possess these ten aspects to be established; lacking any one of them will not work. One, the meaning of the difference of all conditions is: in the great interdependent arising, various conditions observe each other, and the essence and function must be different from each other, not mixed together, in order to achieve interdependent arising. If they are mixed, the fundamental causal law will be lost, and interdependent arising cannot be established. This means that each condition guards its own position. The scripture says: 'In the many, there is no single nature; in the one, there is no multitude of natures.' Two, the meaning of mutual pervasion and support is: these conditions must pervade and correspond to each other in order to achieve interdependent arising. For example, one condition pervades and corresponds to multiple conditions, and each completely becomes one with those multiple conditions, so this one possesses multiple ones. If this one condition does not possess multiple ones, then the assistance and correspondence will not be universal, and interdependent arising cannot be established. This means that each one possesses everything. The following text says: 'Knowing the many because of the one, and knowing the one because of the many.' Three, the meaning of unobstructed co-existence is: any condition must possess the first two aspects in order to achieve interdependent arising. Because it must abide in its own one in order to pervade and correspond; pervading and corresponding to multiple conditions in order to become one. Therefore, the uniqueness and multiplicity are free, and they merge without obstruction. There are six statements: one is that the whole body completely abides, which is the uniqueness; two is that the whole body universally corresponds, which is the multiplicity; three is co-existence; four is simultaneous annihilation; five is total combination; six is complete separation. All can be thought about and understood. The scripture says: 'All dharmas have nothing to rely on, but arise from combination.' The above three aspects generally explain the fundamental law of interdependent arising. Four, the meaning of different entities entering each other is: the power and function of various doors rely on and support each other, influencing and changing each other, each possessing the meaning of being completely powerful and completely powerless, so that interdependent arising can be established. As the treatise says: 'Because the cause does not arise, the condition arises; because the condition does not arise from itself, the cause arises.'

。若各唯有力無無力。則有多果過。一一各生故。若各唯無力無有力。則有無果過。以同非緣俱不生故。是故緣起要互相依具力無力。如闕一緣一切不成。余亦如是。是故一能持多。一是有力能持于多。多依於一。多是無力。潛入一內。由一有力必不與多有力俱。是故無有一而不攝多也。由多無力必不與一無力俱。是故無有多而不入一也。如一持多依既爾。多持一依亦然。反上思之。如一望多有依有持。全力無力常含多在己中。潛入己在多中。同時無礙。多望於一。當知亦爾。俱存雙泯。二句無礙思之。五異體相即義。謂諸緣相望全體形奪。有有體無體義緣起方成。若闕一緣。余不成起故。緣義則壞。得此一緣。令一切成起。所起成故。緣義方立。是故一緣。是能起能成故有體。多緣是所起所成故無體。由一有體不得與多有體俱。多無體必不得與一無體俱。是故無有不多之一。無有不一之多。一多既爾。多一亦然。反上思之。如一望多有有體無體故。能攝他同己。廢己同他。同時無礙。多望於一當知亦爾。準前思之。俱存雙泯二句無礙。亦思之可見。六體用雙融義。謂諸緣法。要力用交涉。全體融合。方成緣起。是故圓通亦有六句。一以體無不用故。舉體全用則唯有相入。無相即義。二以用無不體故。舉用全體則唯有

【現代漢語翻譯】現代漢語譯本若各個都只有力而沒有無力，就會有多果的過失，因為每一個都各自產生結果。若各個都只有無力而沒有有力，就會有無果的過失，因為它們都是非緣，共同不產生任何結果。因此，緣起需要互相依賴，具備有力和無力。如果缺少一個緣，一切都不能成就，其他的也是如此。所以，一能持有多個，一是具有力量的，能夠持有多個；多個依賴於一，多個是無力的，潛入一的內部。由於一具有力量，必定不會與多個具有力量的同時存在。因此，沒有一個不能夠攝取多個的。由於多個沒有力量，必定不會與一個沒有力量的同時存在。因此，沒有多個不進入一個的。就像一持有多個，多個依賴於一的情況一樣，多個持有一個，一個依賴於多個也是如此，反過來思考。就像一相對於多個，有依賴和持有，全力和無力常常包含多個在自己之中，潛入自己也在多個之中，同時沒有障礙。多個相對於一，應當知道也是如此。俱存和雙泯，這兩句沒有障礙地思考。五、異體相即義，是指各種緣相互看待，全體互相奪取，有有體和無體的意義，緣起才能成立。如果缺少一個緣，其他的就不能生起，緣的意義就會破壞。得到這一個緣，使一切都能夠生起，所生起的成就，緣的意義才能成立。所以，一個緣是能夠生起和能夠成就的，因此是有體的。多個緣是所生起和所成就的，因此是無體的。由於一個是有體的，不能夠與多個有體的同時存在。多個是無體的，必定不能夠與一個無體的同時存在。所以，沒有不是多個的一，沒有不是一個的多個。一和多既然如此，多和一也是如此，反過來思考。就像一相對於多個，有有體和無體，所以能夠攝取其他而同於自己，廢棄自己而同於其他，同時沒有障礙。多個相對於一，應當知道也是如此。按照前面的思考，俱存和雙泯這兩句沒有障礙，也可以思考看到。六、體用雙融義，是指各種緣法，需要力量和作用互相交涉，全體融合，才能成就緣起。所以，圓通也有六句。一、以體沒有不用的緣故，舉全體而全用，就只有相入，沒有相即的意義。二、以用沒有不體的緣故，舉用全體，就只有

【English Translation】 English version If each only has power and no powerlessness, there would be the fault of multiple results, because each individually produces a result. If each only has powerlessness and no power, there would be the fault of no result, because they are all non-causes, and together do not produce anything. Therefore, dependent origination requires mutual dependence, possessing both power and powerlessness. If one condition is lacking, everything cannot be accomplished, and the same is true for the others. Therefore, one can hold many; one is powerful and can hold many; many depend on one; many are powerless and enter into the interior of one. Because one has power, it will certainly not coexist with many that have power. Therefore, there is not one that does not encompass many. Because many have no power, they will certainly not coexist with one that has no power. Therefore, there are not many that do not enter into one. Just as one holds many and many depend on one, so too many hold one and one depends on many; think about it in reverse. Just as one in relation to many has dependence and holding, full power and powerlessness always contain many within itself, entering into itself and also being in many, simultaneously without obstruction. Many in relation to one, it should be known, is also like this. The two phrases 'coexisting' and 'mutually extinguished' should be contemplated without obstruction. Five, the meaning of 'different entities interpenetrating', refers to the various conditions looking at each other, the whole mutually seizing, having the meaning of having substance and having no substance, so that dependent origination can be established. If one condition is lacking, the others cannot arise, and the meaning of condition will be destroyed. Obtaining this one condition allows everything to arise, and the arising is accomplished, so the meaning of condition can be established. Therefore, one condition is able to arise and able to accomplish, so it has substance. Many conditions are what is arisen and what is accomplished, so they have no substance. Because one has substance, it cannot coexist with many that have substance. Many are without substance, and certainly cannot coexist with one that is without substance. Therefore, there is no 'many' that is not 'one', and no 'one' that is not 'many'. Since one and many are like this, many and one are also like this; think about it in reverse. Just as one in relation to many has substance and no substance, so it can encompass others and be the same as itself, abandon itself and be the same as others, simultaneously without obstruction. Many in relation to one, it should be known, is also like this. According to the previous contemplation, the two phrases 'coexisting' and 'mutually extinguished' are without obstruction, and can also be contemplated and seen. Six, the meaning of 'essence and function mutually merging', refers to the various conditioned dharmas, needing power and function to interact, the whole merging, so that dependent origination can be accomplished. Therefore, perfect penetration also has six phrases. One, because the essence has no non-use, taking the whole essence and using it completely, there is only inter-entry, and no meaning of inter-identity. Two, because the function has no non-essence, taking the whole function,

相即。無相入也。三歸體之用不礙用。全用之體不失體。是則無礙雙存。亦入亦即自在俱現。四全用之體。體泯。全體之用。用亡。非即非入圓融一味。五合前四句。同一緣起無礙俱存。六泯前五句。絕待離言冥同性海。此上三門。于初異體門中顯義理竟。七同體相入義。謂前一緣所有多一與彼一緣體無別故。名為同體。又由此一緣應多緣故。有此多一。所應多緣既相即入。令此多一亦有即入也。先明相入。謂一緣有力能持多一。多一無力依彼一緣。是故一能攝多多便入一。一入多攝反上應知。余義余句準前思之。八同體相即義。謂前一緣所具多一。亦有有體無體之義。故亦相即。以多一無體。由本一成多即一也。由本一有體能作多一。令一攝多。如一有多空既爾。多有一空亦然。余義余句。並準前思之。九俱融無礙義。謂亦同前體用雙融。即入自在。亦有六句準前應知。此上三門。於前第二同體門中辯義理竟。十同異圓滿義。謂以前九門總合為一大緣起。令多種義門同時具足也。由住一遍應故。有廣陜自在門。由就體就用故。有相即相入門。由異體相容具微細門。異體相即具隱顯門。又就用相入為顯。令就體相即為隱。即顯入隱亦然。又由異門即入為顯。令同體即入為隱。同顯異隱亦然。又由異體相入。帶同體相入

【現代漢語翻譯】現代漢語譯本相即：指沒有阻礙地相互融合。三歸體（指體、相、用三者歸於一體）的用處不妨礙其本體。完全發揮作用的本體也不會失去其本體性。這樣就達到了無礙地同時存在。既相互融合又相互進入，自在地同時顯現。全用之體：本體泯滅。全體之用：作用消失。非融合也非進入，達到圓融統一的境界。將前四句合併：同一緣起，無礙地同時存在。泯滅前五句：超越對待，脫離言語，與本性之海融為一體。以上三個方面，在最初的異體門中闡釋了義理。同體相入義：指前一個緣起所包含的多個一，與那個緣起的本體沒有區別，所以稱為同體。又因為這一個緣起應多個緣起，所以有這多個一。所應的多個緣起既然相互融合進入，使得這多個一也有融合進入的性質。先說明相入，指一個緣起有力量能夠承載多個一，多個一沒有力量，依附於那個緣起，所以一個能夠攝取多個，多個便進入一個。一個進入多個，反過來攝取，應該參照前面的理解。其餘的意義和語句，參照前面思考。同體相即義：指前一個緣起所具有的多個一，也有有本體和無本體的意義，所以也相互融合。因為多個一沒有本體，由最初的一個成就多個，所以多個融合於一個。由最初的一個有本體，能夠產生多個一，使得一個攝取多個。如一個有多空，多個有一個空也是這樣。其餘的意義和語句，都參照前面思考。俱融無礙義：指也如同前面體和用相互融合，融合進入自在。也有六句，參照前面應該知道。以上三個方面，在前面的第二個同體門中辨析了義理。同異圓滿義：指將前面九個方面總合為一個大的緣起，使得多種意義同時具備。由於安住於一個普遍的應化，所以有廣狹自在門。由於就本體就作用，所以有相即相入門。由於異體相互容納，具備微細門。異體相互融合，具備隱顯門。又就作用的相入為顯現，使得就本體的相即為隱藏。顯現進入隱藏也是這樣。又由於異門融合進入為顯現，使得同體融合進入為隱藏。同顯現異隱藏也是這樣。又由於異體相入，帶有同體相入。

【English Translation】 English version Mutual Identity (Xiang Ji): Refers to the unobstructed interpenetration and fusion. The function of the Threefold Embodiment (San Gui Ti, referring to the unity of Essence, Form, and Function) does not hinder its Essence. The Essence of complete function does not lose its essential nature. Thus, unobstructed coexistence is achieved. Both interpenetration and mutual identity manifest freely and simultaneously. The Essence of Complete Function: The Essence vanishes. The Function of the Entire Essence: The function disappears. Neither fusion nor entry, reaching a state of perfect and unified harmony. Combining the previous four sentences: The same arising of conditions (yuanqi), coexisting without obstruction. Annihilating the previous five sentences: Transcending duality, detached from language, merging into the sea of inherent nature. The above three aspects explain the meaning and principles in the initial Gate of Different Entities. The Meaning of Mutual Entry of Identical Entities (Tong Ti Xiang Ru Yi): Refers to the multiple 'ones' contained in the previous single condition, which are not different in essence from that single condition, hence called identical entities. Furthermore, because this single condition responds to multiple conditions, there are these multiple 'ones'. Since the multiple conditions to which it responds interpenetrate and enter into each other, these multiple 'ones' also have the nature of interpenetrating and entering. First, explain mutual entry, referring to a single condition having the power to sustain multiple 'ones', while the multiple 'ones' have no power and depend on that single condition. Therefore, one can encompass many, and many enter into one. One entering many, conversely encompassing, should be understood by referring to the previous explanation. The remaining meanings and sentences should be contemplated by referring to the previous explanations. The Meaning of Mutual Identity of Identical Entities (Tong Ti Xiang Ji Yi): Refers to the multiple 'ones' possessed by the previous single condition, which also have the meaning of having essence and not having essence, so they also mutually identify. Because the multiple 'ones' have no essence, they are formed by the original one becoming many, so the many merge into one. Because the original one has essence and can produce multiple 'ones', it causes one to encompass many. Just as one has multiple emptinesses, multiple have one emptiness as well. The remaining meanings and sentences should all be contemplated by referring to the previous explanations. The Meaning of Complete Fusion Without Obstruction (Ju Rong Wu Ai Yi): Refers to the mutual fusion of essence and function, as before, with free interpenetration and entry. There are also six sentences, which should be understood by referring to the previous explanations. The above three aspects analyze the meaning and principles in the second Gate of Identical Entities. The Meaning of Perfect Completeness of Sameness and Difference (Tong Yi Yuan Man Yi): Refers to combining the previous nine aspects into one great arising of conditions, so that multiple meanings are simultaneously complete. Because of dwelling in one universal response, there is the Gate of Freedom of Broadness and Narrowness. Because of focusing on essence and function, there is the Gate of Mutual Identity and Mutual Entry. Because different entities mutually contain each other, there is the Gate of Subtlety. Different entities mutually identify, possessing the Gate of Concealment and Manifestation. Furthermore, taking the mutual entry of function as manifestation, the mutual identity of essence becomes concealment. Manifestation entering concealment is also like this. Furthermore, because the mutual entry of different gates is manifestation, the mutual entry of identical entities becomes concealment. The sameness of manifestation and the difference of concealment are also like this. Furthermore, because of the mutual entry of different entities, it carries the mutual entry of identical entities.

具帝網門。由此大緣起即無礙法界故。有託事顯法門。顯於時中故。有十世門相關互攝故。有主伴門。此第十圓滿一門。就前第三門中。以辯義理。故下文云。菩薩善觀緣起法。於一法中解眾多。眾多法中解了一。又云。一中解無量。無量中解一。了彼互生起。當成無所畏等。皆其義也。上來緣起相由門竟。第四法性融通門者。謂若唯約事則互相礙不可即入。若唯約理則唯一味。無可即入。今則理事融通具斯無礙。謂不異理之一事。具攝理時。令彼不異理之多事。隨所依理皆於一中現。若一中攝理不盡。則真理有分限失。若一中攝理盡。多事不隨理現。則事在理外失。今既一事之中全攝理盡。多事豈不依中現。華藏品云。華藏世界所有塵。一一塵中見法界。法界即事法界矣。斯即總意。別亦具十玄門。一既真理。與一切法而共相應。攝理無遺。即是諸門諸法同時具足。二事既如理能包。亦如理廣遍。而不壞陜相故。有廣陜純雜無礙門。又性常平等故純。普攝諸法故雜。三理既遍在一切多事故。令一事隨理遍一切中。遍理全在一事則一切隨理。在一事中故。有一多相容門。四真理既不離諸法。則一事即是真理真理即是一切事故。是故此一即彼一切事。一切即一。反上可知故。有相即自在門。五由真理在事各全非分故。正

【現代漢語翻譯】現代漢語譯本具帝網門（Indra's net gate）。由於這個偉大的緣起，所以有無礙法界。因此有託事顯法門（manifesting the Dharma through events），在時間中顯現。所以有十世門（ten ages）相互關聯和攝持。所以有主伴門（principal and subordinate）。這第十個圓滿一門，在前第三門中，用來辨析義理。所以下文說：『菩薩善於觀察緣起法，在一法中理解眾多，在眾多法中理解一個。』又說：『一中理解無量，無量中理解一。瞭解它們相互生起，當成就無所畏』等等，都是這個意思。以上是緣起相由門結束。第四法性融通門，意思是如果只從現象（事）的角度來看，那麼事物之間會互相障礙，無法立即融合。如果只從本質（理）的角度來看，那麼只有一種味道，也無法立即融合。現在是現象和本質相互融合，具備這種無礙。意思是，不異於本質的一個現象，完全包含本質時，使得那些不異於本質的多個現象，隨著所依據的本質，都在一個現象中顯現。如果一個現象中包含的本質不完全，那麼真理就會有侷限的缺失。如果一個現象中包含的本質完全，多個現象不隨著本質顯現，那麼現象就在本質之外的缺失。現在既然一個現象之中完全包含本質，多個現象怎麼不依據它而顯現呢？《華藏品》說：『華藏世界所有的微塵，每一個微塵中都見到法界。』法界就是現象的法界了。這是總體的意思。具體來說也具備十玄門。一，既然真理與一切法共同相應，包含本質沒有遺漏，就是諸門諸法同時具足。二，現象既然如本質一樣能夠包容，也如本質一樣廣闊普遍，而不破壞狹窄的相狀，所以有廣狹純雜無礙門。又，自性常常平等，所以是純；普遍攝取諸法，所以是雜。三，本質既然普遍存在於一切多個現象中，使得一個現象隨著本質普遍存在於一切現象中，普遍的本質完全在一個現象中，那麼一切現象隨著本質，在一個現象中。所以有一多相容門。四，真理既然不離開諸法，那麼一個現象就是真理，真理就是一切現象。因此，這一個就是那一切現象，一切現象就是一。反過來理解也是一樣。所以有相即自在門。五，由於真理在現象中各自完全而非分割，所以...

【English Translation】 English version Indra's net gate. Because of this great dependent origination, there is unobstructed Dharmadhatu (法界). Therefore, there is the 'manifesting the Dharma through events' gate, manifesting in time. Therefore, there are the 'ten ages' (十世門) mutually related and embracing. Therefore, there is the 'principal and subordinate' (主伴門) gate. This tenth, perfect and complete gate, in the previous third gate, is used to analyze the meaning and principles. Therefore, the following text says: 'Bodhisattvas are skilled at observing the Dharma of dependent origination, understanding the many in one Dharma, and understanding one in the many.' It also says: 'Understanding the immeasurable in one, and understanding one in the immeasurable. Understanding their mutual arising, one will achieve fearlessness,' etc., all of which have this meaning. The above is the end of the 'dependent origination and mutual arising' gate. The fourth gate, the 'interpenetration of Dharma-nature' (法性融通門), means that if we only consider the phenomena (事), then things will obstruct each other and cannot immediately merge. If we only consider the essence (理), then there is only one flavor, and it cannot immediately merge either. Now, phenomena and essence interpenetrate each other, possessing this unobstructedness. It means that one phenomenon, which is not different from essence, completely contains essence, so that those multiple phenomena, which are not different from essence, all manifest in one phenomenon according to the essence they rely on. If the essence contained in one phenomenon is not complete, then there will be a limitation in the truth. If the essence contained in one phenomenon is complete, and multiple phenomena do not manifest according to the essence, then the phenomena are outside the essence. Now, since one phenomenon completely contains the essence, how can multiple phenomena not manifest according to it? The 'Flower Treasury Chapter' (華藏品) says: 'All the dust motes in the Flower Treasury World (華藏世界), in each dust mote, one sees the Dharmadhatu (法界).' The Dharmadhatu is the Dharmadhatu of phenomena. This is the general meaning. Specifically, it also possesses the ten profound gates. First, since the truth corresponds to all Dharmas, containing the essence without omission, it is the simultaneous completeness of all gates and all Dharmas. Second, since phenomena can encompass like essence, and are as vast and universal as essence, without destroying the narrow appearance, there is the 'unobstructedness of vastness and narrowness, purity and mixture' gate. Also, self-nature is always equal, so it is pure; universally embracing all Dharmas, so it is mixed. Third, since essence is universally present in all multiple phenomena, it causes one phenomenon to be universally present in all phenomena according to the essence, and the universal essence is completely in one phenomenon, then all phenomena, according to the essence, are in one phenomenon. Therefore, there is the 'mutual containment of one and many' gate. Fourth, since the truth does not leave the Dharmas, then one phenomenon is the truth, and the truth is all phenomena. Therefore, this one is all those phenomena, and all phenomena are one. Understanding it in reverse is also the same. Therefore, there is the 'mutual identity and freedom' gate. Fifth, because the truth is completely in each phenomenon rather than being divided, therefore...

在此時彼說為隱。正在彼時此即為隱故。有隱顯門。六真理既普。攝諸法。帶彼能依之事。頓在一中故。有微細門。七此全攝理故。能現一切。彼全攝理同此頓現。此現彼時。彼能現所現俱現此中。彼現此時。此能現所現亦現彼中。如是重重無盡故。有帝網門。以真如畢竟無盡故。八即事同理故。隨舉一事即真法門。故有託事門。九以真如遍在晝夜日月年劫皆全在故。在日之時不異在劫故。有十世異成門。況時因法有。法融時不融耶。十此事即理時不礙與餘一切恒相應故。有主伴門。故一理融通十門具矣。五如幻夢者。猶如幻師。能幻一物以為種種幻。種種物以為一物等。經云。或現須臾作百年等。一切諸法。業幻所作故。一異無礙。言如夢者。如夢中所見廣大。未移枕上歷時久遠未經斯須。故論云。處夢謂經年。覺乃須臾頃。故時雖無量攝在一剎那。六如影像者。一切萬法。略有二義。一皆如明鏡含明。了性一心所成故。二分別所現如影像故。由初義故為能現。由后義故為所現。故一切法互為映象。如鏡互照。而不壞本相。下經云。遠物近物。雖皆影現。影不隨物。而有遠近等。七因無限者。謂諸佛菩薩昔在因中。常修緣起無性等觀。大愿迴向等。稱法界修。及余無量殊勝因故。今如所起果具斯無礙。八佛證窮者。

由冥真性得如性用。故經云。無比功德故能爾。九深定用者。謂海印定等諸三昧力故。賢首品云。入微塵數諸三昧。一一出生塵等定。而彼微塵亦不增等。十神通解脫者。謂由十通及不思議等解脫故。不思議法品十種解脫中雲。於一塵中建立三世一切佛法等。由上十因。令前教義等十對。具上同時等十門。以為別教一乘義之分齊。

大方廣佛華嚴經疏卷第二大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三

唐清涼山大華嚴寺沙門澄觀撰

第四教所被機者。夫教因機顯離機無言。上說義理弘深。未委被何根器。若明能應者十身圓音。今直彰所被。通有十類。前五揀非器。后五彰所為。前中一無信非器。以聞生誹謗墮惡道故。二違真非器。依傍此經以求名利。不凈說法集邪善故。下經云。忘失菩提心修諸善根。是為魔業。三乖實非器。謂如言取文超情至理不入心故。論云。隨聲取義有五過失。上三皆是凡愚。故下文云。此經不入餘眾生手。四陜劣非器。謂一切二乘。出現品云。一切二乘不聞此經。何況受持。故雖在座如聾如瞽。五守權非器。謂三乘共教諸菩薩等。隨宗所修行布行位。不信圓融具德之法故。下經云。設有菩薩無量億那由他劫行六波羅蜜

【現代漢語翻譯】現代漢語譯本：由冥真性（超越思慮的真如本性）而獲得如性之用（與真如本性相應的妙用）。所以經中說：『因為有無比的功德，所以才能如此。』九深定用，是指海印定（如大海般含藏一切法門的三昧）等各種三昧的力量。賢首品中說：『進入微塵數量的三昧，每一個三昧都出生如微塵數量的禪定，而那些微塵的數量也沒有增加。』十神通解脫，是指由十種神通以及不可思議的解脫所致。不思議法品中十種解脫中說：『在一粒微塵中建立三世一切諸佛的佛法等。』由於以上十種原因，使得前面的教義等十對，具備上面的同時等十門，作為別教一乘（區別于其他教派的唯一佛乘）意義的界限。《大方廣佛華嚴經疏》卷第二大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏》卷第三唐朝清涼山大華嚴寺沙門澄觀撰第四，闡述此教義所針對的根機。教義因應根機而顯現，脫離根機則無從談起。上面已經闡述了義理的弘大深遠，但尚未明確是針對何種根器。如果說明能夠應機的十身圓音（佛的十種身相所發出的圓滿音聲），現在就直接闡明所針對的對象，總共有十類。前五類是揀擇非器之輩，后五類是彰顯所要度化的對象。前五類中，第一種是不信之人，屬於非器。因為聽聞后產生誹謗，會墮入惡道。第二種是違背真理之人，屬於非器。他們依傍此經以求取名利，以不清凈的心態說法，聚集邪惡的善行。下文經中說：『忘失菩提心而修習各種善根，這是魔業。』第三種是背離實相之人，屬於非器。他們按照字面意思理解經文，超越情理，至高的道理無法進入內心。論中說：『隨聲音而理解意義，有五種過失。』以上三種都是凡夫愚人，所以下文說：『此經不會落入其他眾生的手中。』第四種是心胸狹隘、根器低劣之人，屬於非器。指一切二乘（聲聞乘和緣覺乘）。出現品中說：『一切二乘之人不會聽聞此經，更何況是受持。』所以即使身在座中，也如同聾子和瞎子。第五種是固守權教之人，屬於非器。指三乘共教（聲聞乘、緣覺乘、菩薩乘共同修習的教義）中的諸位菩薩等。他們按照自己宗派所修行的佈施行位，不相信圓融具德的佛法。下文經中說：『假設有菩薩經過無量億那由他劫的時間修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』

【English Translation】 English version: 'From the mysterious true nature (the Suchness beyond thought) one obtains the function of Suchness (the wonderful function corresponding to the nature of Suchness).' Therefore, the sutra says: 'Because of incomparable merit, it is possible.' The nine profound samadhi functions refer to the power of various samadhis such as the Ocean Seal Samadhi (samadhi that contains all Dharmas like the ocean). The 'Worthy Leader' chapter says: 'Entering samadhis as numerous as dust motes, each one gives rise to samadhis equal to dust motes, and those dust motes do not increase.' The ten supernatural powers and liberations refer to the ten supernatural powers and inconceivable liberations. The ten liberations in the 'Inconceivable Dharma' chapter say: 'Establishing the Buddhadharma of all Buddhas of the three times within a single dust mote.' Due to the above ten causes, the preceding ten pairs of teachings possess the above ten gates of simultaneity, serving as the boundary of the meaning of the unique vehicle of the Distinct Teaching (different from other schools). 'Commentary on the Avatamsaka Sutra', Volume 2 Taisho Tripitaka, Volume 35, No. 1735, 'Commentary on the Avatamsaka Sutra' 'Commentary on the Avatamsaka Sutra', Volume 3 Composed by the Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang in the Tang Dynasty Fourth, elucidating the capacity of beings to whom this teaching is directed. Teachings manifest in response to capacity; without capacity, there is no teaching to speak of. The greatness and profundity of the principles have been explained above, but it is not yet clear which capacities they are aimed at. If we explain the perfect sound of the ten bodies (the perfect sounds emitted by the ten forms of the Buddha) that can respond to the occasion, we will now directly clarify the objects to be addressed, which are generally of ten types. The first five select those who are not suitable vessels, and the last five highlight those to be transformed. Among the first five, the first is those without faith, who are unsuitable vessels, because they give rise to slander upon hearing and fall into evil paths. The second is those who violate the truth, who are unsuitable vessels. They rely on this sutra to seek fame and profit, preach with impure minds, and accumulate evil deeds. The sutra below says: 'Forgetting the Bodhi mind and cultivating various roots of goodness is the work of demons.' The third is those who deviate from reality, who are unsuitable vessels. They understand the scriptures literally, surpassing reason, and the ultimate truth does not enter their hearts. The treatise says: 'Understanding the meaning according to the sound has five faults.' The above three are all ordinary fools, so the text below says: 'This sutra will not fall into the hands of other beings.' The fourth is those with narrow minds and inferior capacities, who are unsuitable vessels, referring to all the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The 'Emergence' chapter says: 'All those of the Two Vehicles will not hear this sutra, let alone receive and uphold it.' Therefore, even if they are present, they are like the deaf and blind. The fifth is those who adhere to provisional teachings, who are unsuitable vessels, referring to the bodhisattvas in the shared teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). They practice the stages of giving according to their own schools and do not believe in the perfect and virtuous Dharma. The sutra below says: 'Suppose there are bodhisattvas who practice the six pāramitās (giving, morality, patience, diligence, meditation, and wisdom) for countless billions of nayutas of kalpas.'

。不聞此經。或時聞已。不信不解不順不入。不得名為真實菩薩故。后五顯所為中一正為。謂是一乘圓機故。出現品云。此經不為餘眾生說。即通指前五。唯為乘不思議乘菩薩說。即正為之機。謂一運一切運。圓融行位即深不思議。又能遍達諸教。即廣不思議故。文云。非余境界之所知。普賢行人方得入等。二兼為。謂即時雖未悟入。而能信向成種。如出現品食金剛喻故。地獄天子十地頓超。大海劫火不能為障。約未悟入故名為兼。三引為。即前權教菩薩。不受圓融之法故。十地之中寄位顯勝。借其三乘行布之名。彼謂同於我法。后因熏習方信入圓融。以離此普法無所歸故。權教極果無實事故。四者權為。即是二乘。謂既不聞。況于受持。故諸菩薩權示聲聞。或在法會。而聾盲彰其絕分。或示在道而啟悟知可迴心。五遠為謂諸凡夫外道闡提悉有佛性。今雖不信后必當入故。出現品云。如來智慧大藥王樹。唯除二處。不能為作生長利益。所謂二乘墮無為坑。及壞善根。非器眾生溺大邪見貪愛之水。然亦于彼曾無厭舍。前三非器。是溺邪見。第四非器。是墮深坑故皆揀之。今四及五明佛無厭舍故。示而誘之熏其成種。又彼品中。明不信譭謗亦種善根。謂謗雖墮惡道。由聞歷耳終醒悟故。又云。如日亦與生盲作利益故。又如

【現代漢語翻譯】現代漢語譯本：沒有聽聞此經，或者有時聽聞了，卻不相信、不理解、不順從、不進入，這樣的人不能稱為真實的菩薩。后五種顯現所為中，第一種是『正為』，因為此經是一乘（Ekayana，唯一佛乘）圓滿根機的緣故。《出現品》說：『此經不是為其餘眾生說的』，這裡『其餘眾生』泛指前面的五種人，『唯為乘不思議乘菩薩說』，這才是『正為』的根機。意思是說，一運一切運，圓融的行位就是甚深不可思議。又能普遍通達各種教法，就是廣大的不可思議。經文說：『不是其餘境界所能知曉的，只有普賢（Samantabhadra）行人才能進入』等等。第二種是『兼為』，意思是說，即使當下沒有領悟進入，但能夠信向，也能成為成佛的種子。如《出現品》中食用金剛的比喻。地獄的天子也能超越十地（Bhumi，菩薩修行的十個階段），大海的劫火也不能成為障礙。因為還沒有領悟進入，所以稱為『兼為』。第三種是『引為』，指的是之前的權教菩薩，他們不接受圓融的法，所以在十地之中寄位顯勝，借用三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）行布的名義，他們認為和我的法相同，後來因為熏習才相信進入圓融，因為離開這普遍的法就沒有歸宿。權教的極果沒有真實的事情。第四種是『權為』，指的是二乘（聲聞乘和緣覺乘），他們既沒有聽聞，更不用說受持了。所以諸菩薩權且示現聲聞，或者在法會上，卻像聾盲一樣，表明他們沒有緣分。或者示現在道中，啓發他們知道可以迴心。第五種是『遠為』，指的是所有的凡夫、外道、闡提（斷善根的人），他們都有佛性，現在雖然不相信，以後必定會進入。所以《出現品》說：『如來的智慧就像大藥王樹，唯獨除了兩種地方，不能為他們作生長利益。』這兩種地方就是：二乘墮入無為的深坑，以及壞了善根、不是法器（不適合接受佛法教導的人）的眾生，他們沉溺於大邪見和貪愛之水中。然而佛陀也從來沒有厭棄捨棄他們。前面三種不是法器的人，是沉溺於邪見，第四種不是法器的人，是墮入深坑，所以都加以選擇。現在第四和第五說明佛陀沒有厭棄捨棄，所以示現並誘導他們，熏習他們，使他們成為成佛的種子。而且在那一品中，說明不相信和譭謗也能種下善根，意思是說，譭謗雖然會墮入惡道，但因為聽聞經過耳朵，最終會醒悟。又說：『如同太陽也給生來就瞎眼的人帶來利益』。 English version: Those who have not heard this sutra, or having heard it, do not believe, do not understand, do not follow, and do not enter, cannot be called true Bodhisattvas. Among the latter five manifestations of actions, the first is 'primarily for', because this sutra is for the complete capacity of the One Vehicle (Ekayana, the only Buddha vehicle). The 'Appearance Chapter' says: 'This sutra is not spoken for other beings', where 'other beings' generally refers to the previous five types of people, 'but only for Bodhisattvas of the inconceivable vehicle', which is the capacity of 'primarily for'. It means that one movement is all movements, and the complete and harmonious practice position is profound and inconceivable. Moreover, being able to universally understand all teachings is vast and inconceivable. The text says: 'It is not known by other realms, only Samantabhadra practitioners can enter', and so on. The second is 'secondarily for', meaning that even if they do not realize and enter at the moment, being able to believe and aspire can become a seed for Buddhahood. As in the analogy of eating Vajra in the 'Appearance Chapter'. Even the heavenly beings in hell can transcend the ten stages (Bhumi, the ten stages of Bodhisattva practice), and the fire of the kalpa in the great ocean cannot be an obstacle. Because they have not yet realized and entered, it is called 'secondarily for'. The third is 'leading for', referring to the provisional teaching Bodhisattvas who do not accept the complete and harmonious Dharma, so they temporarily reside in the ten stages to show their superiority, borrowing the names of the three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) for their practice. They think it is the same as my Dharma, but later, through cultivation, they believe and enter into completeness and harmony, because there is nowhere to return if they leave this universal Dharma. The ultimate result of the provisional teaching has no real substance. The fourth is 'provisionally for', referring to the two vehicles (Sravakayana and Pratyekabuddhayana), who have neither heard nor received and upheld it. Therefore, the Bodhisattvas provisionally manifest as Sravakas, or are like deaf and blind people in the Dharma assembly, indicating that they have no affinity. Or they manifest in the path, inspiring them to know that they can turn their minds. The fifth is 'remotely for', referring to all ordinary people, heretics, and icchantikas (those who have severed their roots of goodness), who all have Buddha-nature. Although they do not believe now, they will surely enter in the future. Therefore, the 'Appearance Chapter' says: 'The Tathagata's wisdom is like a great medicine king tree, except for two places, it cannot benefit their growth.' These two places are: the two vehicles falling into the pit of non-action, and beings who have destroyed their roots of goodness and are not suitable vessels (those who are not suitable to receive the teachings of the Buddha), who are drowning in the water of great wrong views and greed. However, the Buddha has never been disgusted or abandoned them. The first three types of people who are not suitable vessels are drowning in wrong views, and the fourth type of people who are not suitable vessels are falling into a deep pit, so they are all selected. Now the fourth and fifth explain that the Buddha has not been disgusted or abandoned, so he manifests and induces them, cultivating them, so that they become seeds for Buddhahood. Moreover, in that chapter, it is explained that disbelief and slander can also plant good roots, meaning that although slander will lead to falling into evil paths, because hearing passes through the ears, they will eventually awaken. It also says: 'Like the sun also brings benefits to those who are born blind'.

【English Translation】 Those who have not heard this sutra, or having heard it, do not believe, do not understand, do not follow, and do not enter, cannot be called true Bodhisattvas. Among the latter five manifestations of actions, the first is 'primarily for', because this sutra is for the complete capacity of the One Vehicle (Ekayana). The 'Appearance Chapter' says: 'This sutra is not spoken for other beings', where 'other beings' generally refers to the previous five types of people, 'but only for Bodhisattvas of the inconceivable vehicle', which is the capacity of 'primarily for'. It means that one movement is all movements, and the complete and harmonious practice position is profound and inconceivable. Moreover, being able to universally understand all teachings is vast and inconceivable. The text says: 'It is not known by other realms, only Samantabhadra practitioners can enter', and so on. The second is 'secondarily for', meaning that even if they do not realize and enter at the moment, being able to believe and aspire can become a seed for Buddhahood. As in the analogy of eating Vajra in the 'Appearance Chapter'. Even the heavenly beings in hell can transcend the ten stages (Bhumi), and the fire of the kalpa in the great ocean cannot be an obstacle. Because they have not yet realized and entered, it is called 'secondarily for'. The third is 'leading for', referring to the provisional teaching Bodhisattvas who do not accept the complete and harmonious Dharma, so they temporarily reside in the ten stages to show their superiority, borrowing the names of the three vehicles (Triyana) for their practice. They think it is the same as my Dharma, but later, through cultivation, they believe and enter into completeness and harmony, because there is nowhere to return if they leave this universal Dharma. The ultimate result of the provisional teaching has no real substance. The fourth is 'provisionally for', referring to the two vehicles, who have neither heard nor received and upheld it. Therefore, the Bodhisattvas provisionally manifest as Sravakas, or are like deaf and blind people in the Dharma assembly, indicating that they have no affinity. Or they manifest in the path, inspiring them to know that they can turn their minds. The fifth is 'remotely for', referring to all ordinary people, heretics, and icchantikas, who all have Buddha-nature. Although they do not believe now, they will surely enter in the future. Therefore, the 'Appearance Chapter' says: 'The Tathagata's wisdom is like a great medicine king tree, except for two places, it cannot benefit their growth.' These two places are: the two vehicles falling into the pit of non-action, and beings who have destroyed their roots of goodness and are not suitable vessels, who are drowning in the water of great wrong views and greed. However, the Buddha has never been disgusted or abandoned them. The first three types of people who are not suitable vessels are drowning in wrong views, and the fourth type of people who are not suitable vessels are falling into a deep pit, so they are all selected. Now the fourth and fifth explain that the Buddha has not been disgusted or abandoned, so he manifests and induces them, cultivating them, so that they become seeds for Buddhahood. Moreover, in that chapter, it is explained that disbelief and slander can also plant good roots, meaning that although slander will lead to falling into evil paths, because hearing passes through the ears, they will eventually awaken. It also says: 'Like the sun also brings benefits to those who are born blind'.

大海潛流喻中明。無不具有如來智慧故。又破塵出經卷喻中。若除妄想皆見佛智故。此皆明有自性住性。即是所為。況法性圓融感應交徹。無有一法而非所被。第五教體淺深者。無盡教海體性難思。從淺至深略明十體。一音聲言語體。二名句文身體。三通取四法體。上三皆能詮體。四通攝所詮體。五諸法顯義體。六攝境唯心體。七會緣入實體。八理事無礙體。九事事無礙體。十海印炳現體。十中前五唯體。后五亦體亦性。又前四通小。后六唯大。前七通三乘。后三唯一乘。前八約同教。后二唯別教。就前三中。大小乘中通用四法。一聲。二名。三句。四文。取捨不同。各有三說。小乘三者。婆沙一百二十六云。如是佛教以何為體。一云。應作是說語業為體。謂佛語言。唱辭評論。語音。語路。語業。語表是。謂佛教。其名句文。但顯佛教作用。不欲開示佛教自體。發智論中亦同此說。二云。名等為體。謂名身句身文身。次第行列次第安布。次第連合故。聲但依于展轉因故。謂語起名。名能顯義。評家意取語業為體。雜心論同俱舍。俱舍論云。牟尼說法蘊數有八十千。彼體語或名。此色行蘊攝。謂若語為教體即色蘊攝。名為教體。即行蘊攝。此乃雙存前二。情無去取。故致或言。正理論中意符名等故。彼第三釋前頌竟。

【現代漢語翻譯】現代漢語譯本大海潛流的比喻中闡明，一切眾生都具有如來（Tathagata）的智慧。又如破塵出經卷的比喻，如果去除妄想，就能見到佛的智慧。這些都說明了自性本有的常住之性，這就是所為。更何況法性圓融，感應交徹，沒有一法不是被包含在內的。第五，關於教體的深淺：無盡的教海，其體性難以思議。從淺到深，略微說明十種體性：一、音聲言語體；二、名句文身體；三、通取四法體。以上三種都是能詮體。四、通攝所詮體；五、諸法顯義體；六、攝境唯心體；七、會緣入實體；八、理事無礙體；九、事事無礙體；十、海印炳現體。這十種體性中，前五種是唯體，后五種既是體也是性。此外，前四種通於小乘，后六種唯屬於大乘。前七種通於三乘，后三種唯一乘。前八種是約同教而說，后兩種是約別教而說。就前三種而言，大小乘中通用四法：一、聲；二、名；三、句；四、文。取捨不同，各有三種說法。小乘的三種說法是：婆沙一百二十六中說，『這樣的佛教以什麼為體？』一種說法是：『應該說是語業為體。』即佛的語言，唱辭評論，語音，語路，語業，語表就是。這就是佛教，其名句文，只是顯示佛教的作用，不想要開示佛教的自體。發智論中也同樣這樣說。第二種說法是：名等為體。即名身、句身、文身，次第行列，次第安布，次第連合。聲音只是依于展轉因。即語起名，名能顯義。評家的意思是取語業為體。雜心論同於俱舍。俱舍論說：牟尼（Muni，聖者）說法，蘊數有八十千。它的體是語或名。這屬於色蘊和行蘊所攝。如果說語為教體，就屬於色蘊所攝；如果說名為教體，就屬於行蘊所攝。這乃是雙存前兩種說法，情無去取，所以才說『或』。正理論中的意思是符合名等，因此第三種解釋前頌完畢。

【English Translation】 English version It is clarified in the analogy of the undercurrent of the great ocean that all beings possess the wisdom of the Tathagata (如來, Thus Come One). Furthermore, like the analogy of the sutra emerging from the dust, if delusions are removed, one can see the Buddha's wisdom. All these illustrate the inherent, abiding nature of self-nature, which is what is being acted upon. Moreover, the nature of Dharma is perfectly fused, and responses interpenetrate; there is not a single Dharma that is not encompassed within. Fifth, regarding the depth of the teaching body (教體): the nature of the inexhaustible ocean of teachings is difficult to fathom. From shallow to deep, ten types of nature are briefly explained: 1. Sound and speech body; 2. Name, phrase, and text body; 3. Universally adopting the four Dharmas body. The above three are all expressive bodies. 4. Universally encompassing the expressed body; 5. All Dharmas revealing meaning body; 6. Encompassing the realm as mind-only body; 7. Converging conditions into the real body; 8. Principle and phenomena unhindered body; 9. Phenomena and phenomena unhindered body; 10. Ocean-seal vividly manifesting body. Among these ten, the first five are solely bodies, while the latter five are both bodies and natures. Furthermore, the first four are common to the Hinayana (小乘, Lesser Vehicle), while the latter six belong solely to the Mahayana (大乘, Greater Vehicle). The first seven are common to the Three Vehicles, while the latter three belong solely to the One Vehicle. The first eight are discussed in relation to the common teaching, while the latter two are solely about the distinct teaching. Regarding the first three, the four Dharmas are common to both the Hinayana and Mahayana: 1. Sound; 2. Name; 3. Phrase; 4. Text. The acceptance and rejection differ, and there are three explanations for each. The three explanations of the Hinayana are: the Vibhasa (婆沙, Commentary) one hundred and twenty-six says, 'What is the body of such Buddhism?' One explanation is: 'It should be said that verbal karma is the body.' That is, the Buddha's language, chanting, commentary, phonetics, speech path, verbal karma, and verbal expression are it. This is Buddhism, and its names, phrases, and texts only reveal the function of Buddhism, without intending to reveal the self-nature of Buddhism. The Jnanaprasthana (發智論, Treatise on the Arising of Wisdom) also says the same. The second explanation is: names, etc., are the body. That is, name-body, phrase-body, and text-body, in sequential arrangement, sequential placement, and sequential connection. Sound only relies on the cause of transformation. That is, speech gives rise to name, and name can reveal meaning. The commentator's intention is to take verbal karma as the body. The Samyuktabhidharmahṛdaya (雜心論, Miscellaneous Abhidharma Heart Treatise) is the same as the Abhidharmakosa (俱舍論, Treasury of Abhidharma). The Abhidharmakosa says: Muni (牟尼, Sage) speaks the Dharma, and the number of aggregates is eighty thousand. Its body is speech or name. This belongs to the aggregates of form and activity. If speech is said to be the teaching body, it belongs to the aggregate of form; if name is said to be the teaching body, it belongs to the aggregate of activity. This is to preserve both of the first two explanations, without preference, so it is said 'or'. The meaning in the Nyayanusara (正理論, Treatise Following the Correct Principle) is in accordance with names, etc., therefore the third explanation of the previous verse is completed.

又云。詮義如實故名佛教。名能詮義故教是名。由是佛教定名為體。舉名為首。以攝句文。顯宗第三亦同此說。三者然俱舍意。情無去取。若取其雙存。即合四法以為教體。若經部意亦唯取聲。故正理十四破彼師云。汝不應立名句文身。即聲為體。大乘有三。大意同前。一云。攝假從實以聲為體。離聲無別名句等故。深密第五云。如來言音略有三種。一契經等。既云言音有三。明以聲為教體。雜集論云。成所引聲謂諸聖所說。二云以體從用名等為體。能詮諸法自性差別。二所依故。故無性論破經部云。諸契經句語為自性。不應理故。成唯識第二。亦破彼云。若名句文不異聲者。法辭無礙境應無別。唯識云。此三離聲雖無別體。而假實異。亦不即聲。三云。聲名句文合為其體。由前二說皆有理教。為定量故。深密第四云。不可舍于言說文字。而能宣說故。凈名云。有以音聲言語文字。而作佛事故。十地論云。說者以二事說。聽者以二事聞。謂善聲善字故。以余之意亦應雙取。若就前二有去取者。寧依名等。良以音聲一種。正就佛說容為教體。流傳後代書之竹帛。曾何有聲。豈無教體。書雖是色亦與名等為所依故。亦色蘊攝。前凈名十地通取四者。但言所用非正顯體。仁王云。是名句味諸佛所說故。然大小諸宗。雖通用四

【現代漢語翻譯】現代漢語譯本又說，因為詮釋意義真實不虛，所以稱為佛教。名稱能夠詮釋意義，所以『教』是名稱。因此，佛教的定義是以『名』為本體，以『名』為首要，用來統攝語句和文章。《顯宗第三》也持同樣的觀點。第三種觀點是，根據《俱舍論》的觀點，情識沒有取捨。如果採取雙存的觀點，那麼就將四法合在一起作為教的本體。如果根據經部的觀點，也只是取聲音。所以《正理十四》駁斥他們的觀點說：『你不應該建立名、句、文身，而以聲音為本體。』大乘有三種觀點，大體意思與前面相同。一種觀點認為，攝取假象而歸於真實，以聲音為本體。因為離開聲音就沒有其他的名、句等。《深密第五》說：『如來的言語聲音略有三種，一是契經等。』既然說言語聲音有三種，就表明是以聲音為教的本體。《雜集論》說：『成就所引的聲音，是指諸位聖人所說的。』另一種觀點認為，以本體從作用出發，以名等為本體，能夠詮釋諸法的自性差別，是二者的所依。所以《無性論》駁斥經部說：『諸契經句語為自性，是不應道理的。』《成唯識第二》也駁斥他們說：『如果名、句、文不異於聲音，那麼法辭無礙境應該沒有差別。』《唯識》認為，這三者離開聲音雖然沒有別的本體，但是假和實是不同的，也不就是聲音。第三種觀點認為，聲音、名、句、文合在一起作為本體。因為前面兩種說法都有道理和教證，作為定量。所以《深密第四》說：『不能捨棄言說文字，而能夠宣說。』《凈名經》說：『有人以音聲言語文字，而作佛事。』《十地論》說：『說者以二事說，聽者以二事聽，謂善聲善字。』根據其餘的意思，也應該雙重採取。如果就前兩種觀點有取捨的話，寧可依據名等。因為聲音一種，正是就佛所說，可以作為教的本體。流傳後代，書寫在竹帛上，哪裡還有聲音呢？難道就沒有教的本體了嗎？書雖然是色，也與名等作為所依，也是色蘊所攝。前面《凈名經》、《十地論》都採取四者，但只是說所用，不是正顯本體。《仁王經》說：『是名句味諸佛所說。』然而大小諸宗，雖然通用四者。

【English Translation】 English version It is also said that 'Buddhism' is named because it explains the meaning truthfully. 'Teaching' is the name because the name can explain the meaning. Therefore, the definition of Buddhism is based on 'name' as the substance, with 'name' as the head, to encompass sentences and articles. The third section of 'Manifestation of the Doctrine' also holds the same view. The third view is that, according to the 'Abhidharmakośa' (Treasury of Knowledge) intention, consciousness has no acceptance or rejection. If the dual existence view is adopted, then the four dharmas are combined as the substance of the teaching. According to the Sautrāntika (Sūtra School) intention, only sound is taken. Therefore, 'Nyāyānusāra' (Following the Logic) XIV refutes their view, saying: 'You should not establish name, sentence, and body of letters, and take sound as the substance.' Mahāyāna has three views, with the general meaning being the same as before. One view is that taking the false and returning to the real, sound is the substance. Because without sound, there are no other names, sentences, etc. 'Saṃdhinirmocana Sūtra' (Explanation of the Profound Secrets Sūtra) V says: 'The Tathāgata's (Thus Come One) speech sounds are roughly of three kinds, one is Sūtras (discourses) etc.' Since it is said that there are three kinds of speech sounds, it is clear that sound is the substance of the teaching. 'Abhidharmasamuccaya' (Compendium of Abhidharma) says: 'The sound that is accomplished and led is what the saints say.' Another view is that, starting from the function of the substance, names etc. are the substance, which can explain the differences in the nature of all dharmas, and are the basis of the two. Therefore, 'Anabhilāpatva' refutes the Sautrāntika, saying: 'The nature of all Sūtra sentences is language, which is unreasonable.' 'Vijñaptimātratāsiddhi' (Establishment of Consciousness-Only) II also refutes them, saying: 'If name, sentence, and letter are not different from sound, then the unimpeded realm of Dharma and language should have no difference.' 'Consciousness-Only' believes that although these three have no other substance apart from sound, the false and the real are different, and they are not just sound. The third view is that sound, name, sentence, and letter are combined as the substance. Because the previous two statements have reason and teaching as quantitative. Therefore, 'Saṃdhinirmocana Sūtra' IV says: 'One cannot abandon speech and writing and be able to proclaim.' 'Vimalakīrti Nirdeśa Sūtra' (Vimalakīrti Sūtra) says: 'Some people use sound, language, and writing to do Buddha's work.' 'Daśabhūmika Sūtra' (Ten Stages Sūtra) says: 'The speaker speaks with two things, and the listener listens with two things, namely good sound and good words.' According to the rest of the meaning, it should also be taken doubly. If there is acceptance or rejection in the previous two views, it is better to rely on names etc. Because sound is just what the Buddha said, it can be the substance of the teaching. Passed down to later generations and written on bamboo and silk, where is the sound? Is there no substance of the teaching? Although the book is form (色, rūpa), it is also the basis for names etc., and is also included in the aggregate of form. The previous 'Vimalakīrti Nirdeśa Sūtra' and 'Daśabhūmika Sūtra' both take the four, but only say what is used, not the substance that is truly manifested. 'Renwang Jing' (The Humane King Sūtra) says: 'These names, sentences, and tastes are what all Buddhas say.' However, both large and small schools generally use the four.

法而理不同。謂薩婆多宗四法皆有實體。經部聲有實體。名等是假。若大乘中。或有四皆非實。或有四皆如空。俱不立故。凈名云。文字性離。無有文字是則解脫。十地論釋空中風相等云。風喻音聲。畫喻名字。皆不可取。佛藏經云。諸法如毫釐不空者。則諸佛不出世。又下云諸法畢竟空。無有毫末相。有說四皆事理無礙。或說四皆圓融故。宗不同也。第四通攝所詮體者。瑜伽八十一云。謂契經體略有二種。一文。二義。文是所依。義是能依。如是二種總名一切所知境界。即依於六文顯於十義。此明教義相成。若不詮義教文何用。故通取所詮成契經體。又十住品云。文隨於義義隨於文。文義相隨理無舛謬。方為真教。又瑜伽云。佛菩薩等是能說者。語是能說相。名句文身是所說相。故皆通取。不同前義克取所說。第五諸法顯義體者。謂但能顯義理。一切諸法皆為教體。凈名第三云。有以光明而作佛事。有以諸菩薩而作佛事。有以佛所化人而作佛事。有以佛菩提樹衣服臥具。乃至八萬四千諸煩惱門。眾生為之疲勞。諸佛即以此法而作佛事。又十卷楞伽第四云。大慧非一切佛土言語說法故。有佛國土。直視不瞬。口無言說名為說法。乃至云。有佛國土動身名說。又香積世界餐香飯而三昧顯。極樂佛國聽風柯而正念成。絲竹

【現代漢語翻譯】現代漢語譯本：法的道理各有不同。例如，薩婆多宗認為四法（名、句、文、身）都具有實體。經部宗認為聲音具有實體，而名稱等是假立的。如果在大乘佛教中，或者認為四法都不是真實的，或者認為四法都如虛空一般，因為都不執著。如《維摩詰經》所說：『文字的自性是遠離的，沒有文字就是解脫。』《十地經論》解釋空中的風相等時說：『風比喻音聲，圖畫比喻名字，都是不可執取的。』《佛藏經》說：『如果諸法像毫毛一樣不是空性的，那麼諸佛就不會出世。』又在下文說：『諸法畢竟是空性的，沒有絲毫的相狀。』有人說四法在事相和道理上沒有障礙，或者說四法都是圓融的，因此各宗的觀點不同。第四，普遍包含所詮釋的本體，如《瑜伽師地論》第八十一卷所說：『契經的本體略有二種：一是文字，二是義理。文字是所依據的，義理是能依據的。這兩種總稱為一切所知的境界。』即是依據六種文來顯示十種義理。這說明教義互相成就，如果不詮釋義理，那麼教文有什麼用呢？所以普遍取所詮釋的來成就契經的本體。又《十住品》說：『文字隨著義理，義理隨著文字，文字和義理相互隨順，道理沒有差錯，才是真正的教法。』又《瑜伽師地論》說：『佛、菩薩等是能說者，語言是能說相，名、句、文身是所說相。』所以都普遍取用，不同於前面的觀點只取所說的。第五，諸法顯示義理的本體，是指只要能夠顯示義理，一切諸法都可以作為教體。《維摩詰經》第三卷說：『有的以光明來做佛事，有的以諸菩薩來做佛事，有的以佛所化的人來做佛事，有的以佛的菩提樹、衣服、臥具，乃至八萬四千諸煩惱門，眾生因此而疲勞，諸佛就用這些法來做佛事。』又《楞伽經》第十卷說：『大慧（Mahamati），不是一切佛土都用語言說法，有的佛國土，直接注視而不眨眼，口中沒有言語，這叫做說法。』乃至說：『有的佛國土動身叫做說法。』又香積世界的人們吃香飯而三昧（Samadhi）顯現，極樂佛國的人們聽風吹樹枝的聲音而正念成就，絲竹（樂器）。

【English Translation】 English version: The principles of Dharma differ. For example, the Sarvastivada school believes that the four Dharmas (name, sentence, phrase, and body) all have substance. The Sautrantika school believes that sound has substance, while names, etc., are provisional. In Mahayana Buddhism, some believe that none of the four Dharmas are real, or that all four are like emptiness, because they do not cling to them. As the Vimalakirti Sutra says, 'The nature of words is detachment; the absence of words is liberation.' The Dasabhumika-sutra-sastra explains the wind and other phenomena in emptiness, saying, 'Wind is a metaphor for sound, and paintings are metaphors for names, neither of which should be grasped.' The Ratnagotravibhāga Sutra says, 'If the Dharmas were not empty like a hair's breadth, then the Buddhas would not appear in the world.' And further down it says, 'The Dharmas are ultimately empty, without the slightest appearance.' Some say that the four Dharmas are unobstructed in terms of phenomena and principle, or that all four are perfectly integrated, so the views of the schools differ. Fourth, universally including the interpreted entity, as the Yogacarabhumi-sastra, volume 81, says, 'The entity of the sutras is roughly of two kinds: one is words, and the other is meaning. Words are what is relied upon, and meaning is what relies on them. These two are collectively called the realm of all that is known.' That is, relying on the six phrases to reveal the ten meanings. This explains that teaching and meaning complement each other. If the meaning is not interpreted, then what is the use of the teaching? Therefore, universally taking what is interpreted to accomplish the entity of the sutra. Also, the 'Chapter on the Ten Abodes' says, 'Words follow meaning, and meaning follows words. Words and meaning follow each other, and the principle is without error, which is the true teaching.' Also, the Yogacarabhumi-sastra says, 'Buddhas and Bodhisattvas are the speakers, language is the aspect of speaking, and name, sentence, phrase, and body are the aspects of what is spoken.' Therefore, all are universally taken, unlike the previous view which only takes what is spoken. Fifth, the entity of the Dharmas that reveals meaning, refers to the fact that as long as it can reveal meaning, all Dharmas can be taken as the teaching. The third volume of the Vimalakirti Sutra says, 'Some use light to do the work of the Buddha, some use the Bodhisattvas to do the work of the Buddha, some use the people transformed by the Buddha to do the work of the Buddha, some use the Buddha's Bodhi tree, clothing, bedding, and even the eighty-four thousand gates of afflictions, which cause beings to be weary, and the Buddhas use these Dharmas to do the work of the Buddha.' Also, the tenth volume of the Lankavatara Sutra says, 'Mahamati (大慧), not all Buddha lands use language to teach the Dharma, in some Buddha lands, they look directly without blinking, and there are no words spoken, this is called teaching the Dharma.' And even says, 'In some Buddha lands, moving the body is called teaching.' Also, in the World of All Fragrances, people eat fragrant rice and Samadhi (三昧) manifests, in the Land of Ultimate Bliss, people listen to the sound of the wind blowing through the branches and right mindfulness is achieved, silk and bamboo (instruments).

可以傳心。目擊以之存道。既語默視瞬皆說。則見聞覺知盡聽。茍能得法契神。何必要因言說。況華嚴性海雲臺寶網。同演妙音。毛孔光明皆能說法。華香云樹即法界之法門。剎土眾生本十身之正體。於何非教耶。下云剎說眾生說。三世一切說。又云。一切世間諸境界。皆悉能令轉法輪等。其文非一。第六攝境唯心體者。總收前五並不離識。唯識等云。一切所有唯心現故。起信亦云。依一心法有二種門。一心真如門。二心生滅門。然此二門。皆各總攝一切法。以此二門不相離故。梵行品云。知一切法即心自性故。唯心現。然有二門。一本影相對。二說聽全收。前中通就諸教以成四句。一唯本無影。謂即小乘不知唯識故。二亦本亦影。謂大乘初教。謂佛自宣說。若文若義。皆是如來妙觀察智相應凈識之所顯現。名本質教故。佛地論第一云。有義。聞者善根本願增上緣力。如來識上文義相生。此文義相。是佛利他善根所起。名為佛說。若聞者識上所變文義。名為影像。佛地論云。如來慈悲本願增上緣力。聞者識上文義相生。此文義相。雖親依自善根力起。而就強緣名為佛說故。二十唯識論云。展轉增上力二識成決定。護法論師等。皆立此義。然云文義相生。復說五心集現。謂如說諸行無常即有四聲四字四名。一句及所詮義

【現代漢語翻譯】現代漢語譯本可以心心相印，通過親眼所見來儲存真理。既然言語、沉默、觀看、眨眼都在說法，那麼所見、所聞、所覺、所知都是在聽法。如果能夠依法與真理相契合，又何必依賴言語呢？更何況《華嚴經》中的性海、雲臺、寶網，都在共同宣揚微妙的聲音。每個毛孔的光明都能說法，華香、云樹就是法界的法門。剎土中的眾生，本來就是十身（Dashabala）的正體。哪裡不是教法呢？下面說，剎土在說法，眾生在說法，過去、現在、未來一切都在說法。又說：『一切世間的各種境界，都能使人轉法輪』等等，這樣的經文不止一處。第六，『攝境唯心體』，是說總括前面的五種，都不離於識。唯識宗的經典說：『一切所有，都是唯心所現。』《起信論》也說：『依一心法，有真如門和生滅門兩種門。』然而這兩種門，都各自總攝一切法，因為這兩種門是不相離的。梵行品說：『知道一切法就是心的自性，所以是唯心所現。』然而有二種門：一是本和影的相對，二是說和聽的全收。前面是通用於各種教義，從而形成四句：一是隻有本沒有影，是指小乘不知道唯識的道理。二是既是本也是影，是指大乘的初始教義，佛親自宣說，無論是文字還是義理，都是與如來的妙觀察智相應的清凈識所顯現的，稱為本質教。所以《佛地論》第一卷說：『有一種說法，聽者憑藉善根、本願和增上緣的力量，在如來的識上產生文字和義理的形象。這種文字和義理的形象，是佛陀利他善根所產生的，稱為佛說。』如果聽者識上所變的文字和義理，稱為影像。《佛地論》說：『如來憑藉慈悲本願和增上緣的力量，聽者識上產生文字和義理的形象。這種文字和義理的形象，雖然親近地依靠自身的善根力量產生，但就強大的因緣來說，稱為佛說。』《二十唯識論》說：『輾轉增上力，二識成決定。』護法論師等，都立此義。然而說文字和義理的形象產生，又說五心集現，比如說到諸行無常，就有四聲、四字、四名，一句以及所詮釋的意義。

【English Translation】 English version It can be transmitted mind-to-mind, and the truth can be preserved through witnessing. Since speech, silence, seeing, and blinking are all speaking the Dharma, then seeing, hearing, feeling, and knowing are all listening to the Dharma. If one can attain the Dharma and be in accord with the truth, why rely on words? Moreover, in the Avatamsaka Sutra (Huayan Jing), the nature-sea (xing hai), cloud-terrace (yun tai), and treasure-net (bao wang) all jointly proclaim the wonderful sound. The light from every pore can speak the Dharma, and the flower-fragrance (hua xiang), cloud-trees (yun shu) are the Dharma-gate of the Dharma-realm. The sentient beings in the Buddha-lands are originally the very substance of the Ten Bodies (Dashabala). Where is it not the teaching? Below it says, 'The Buddha-lands speak, sentient beings speak, the past, present, and future all speak.' It also says, 'All the realms of the world can cause the turning of the Dharma-wheel,' and so on. Such passages are not just one. Sixth, 'Grasping the Realm as the Mind-Only Essence' (She Jing Wei Xin Ti) means that it encompasses the previous five and does not depart from consciousness (vijnana). The Vijnaptimatrata (Wei Shi) scriptures say, 'All that exists is manifested by the mind alone.' The Awakening of Faith (Qi Xin Lun) also says, 'Relying on the One-Mind Dharma, there are two gates: the Suchness Gate and the Birth-and-Death Gate.' However, these two gates each encompass all dharmas, because these two gates are inseparable. The Brahma Net Sutra (Fan Wang Jing) says, 'Knowing that all dharmas are the self-nature of the mind, therefore it is manifested by the mind alone.' However, there are two gates: one is the relation of the original and the shadow, and the other is the complete inclusion of speaking and listening. The former is applied to various teachings, thus forming four sentences: one is only the original without the shadow, which refers to the Hinayana (Xiao Sheng) that does not understand the principle of Vijnaptimatrata. Two is both the original and the shadow, which refers to the initial teachings of the Mahayana (Da Sheng), where the Buddha personally proclaims that whether it is the text or the meaning, it is manifested by the pure consciousness corresponding to the Wonderful Observing Wisdom of the Tathagata (Rulai), and is called the essential teaching. Therefore, the first volume of the Yogacarabhumi-sastra (Fodi Lun) says, 'There is a saying that the listener, relying on the power of good roots, original vows, and increasing conditions, produces the image of text and meaning on the Tathagata's consciousness. This image of text and meaning is produced by the Buddha's altruistic good roots and is called the Buddha's speech.' If the text and meaning transformed on the listener's consciousness is called the image. The Yogacarabhumi-sastra says, 'The Tathagata, relying on the power of compassion, original vows, and increasing conditions, produces the image of text and meaning on the listener's consciousness. Although this image of text and meaning is closely produced by relying on the power of one's own good roots, it is called the Buddha's speech in terms of the strong cause.' The Twenty Verses on Consciousness-Only (Er Shi Wei Shi Lun) says, 'Through the power of mutual increase, the two consciousnesses become definite.' The Dharmapala (Hu Fa) and others all establish this meaning. However, it is said that the image of text and meaning arises, and it is also said that the five minds appear together, such as when it is said that all phenomena are impermanent, there are four sounds, four letters, four names, one sentence, and the meaning that is explained.

。此十四相。于聞者識上聚集顯現。然西方多釋。今略舉其一。謂如說諸字。有率爾尋求二心。然未定知諸字所屬。無決定心。次說行字。由先熏習連帶解生。有三心起。謂率爾尋求決定。以決定知諸字所屬一切行故。聞諸行字。雖知自性然未知義。為令知義復說無字。但有二心。謂率爾尋求。未有決定。以未定知無字所屬。后說常字。由前字力展轉熏習。連后字生具起五心。謂率爾尋求決定染凈等流。于最後時。四字周圓方能解義。總十二心。初二。次三。次二。后五。故有十四相。義如前說。余如別章。三唯影無本。謂大乘實教。離眾生心佛果無有色聲功德。唯有如如及如如智。獨存。大悲大智為增上緣。令彼所化根熟。眾生心中現佛色聲說法。是故聖教。唯是眾生心中影像。夜摩偈云。諸佛無有法。佛於何有說。但隨其自心。謂說如是法。龍軍堅慧諸論師等。並立此義。四非本非影。如頓教說。非直心外無佛色聲。眾生心內影像亦空。性本離故。亡言絕慮即無教之教耳。須彌偈云。法性本空寂。無取亦無見。性空即是佛不可得思量。凈名云。其說法者。無說無示。其聽法者無聞無得。龍樹等宗多立此義。此前四說總合為一。圓融無礙。自淺之深攝眾生故。第二說聽全收成二四句。一約同教以成四句。謂一佛真心

【現代漢語翻譯】現代漢語譯本：這十四種相，在聽聞者的意識上聚集顯現。然而西方的解釋很多，現在簡略地舉出其中一種。例如，當說到『諸』字時，會有『率爾尋求』（sudden seeking，倉促尋找）和『未決定』兩種心。因為尚未確定『諸』字所屬的意義，所以沒有『決定』心。接著說到『行』字，由於先前的熏習，產生連帶的理解，於是生起三種心，即『率爾尋求』、『決定』和『連帶解』。因為已經確定知道『諸』字所屬的一切行為。聽到『諸行』二字，雖然知道自性，但還不知道意義。爲了讓人知道意義，又說『無』字，此時只有兩種心，即『率爾尋求』和『未決定』，因為尚未確定『無』字所屬的意義。之後說到『常』字，由於前面字的力量輾轉熏習，連線後面的字而產生五種心，即『率爾尋求』、『決定』、『染凈』和『等流』（flowing equally，平等流淌）。在最後的時候，四個字周全圓滿，才能理解意義。總共有十二種心，最初兩種，接著三種，再兩種，最後五種。所以有十四種相，意義如前面所說，其餘的在別的章節中說明。第三種是『唯影無本』（only image no origin），指的是大乘實教。離開眾生的心，佛果就沒有色聲功德，只有如如（tathata，真如）和如如智（tathata-jnana，真如智）獨自存在。以大悲大智為增上緣（strong condition，增上緣），使那些被教化的根器成熟的眾生心中顯現佛的色聲說法。因此，聖教只是眾生心中的影像。《夜摩偈》說：『諸佛沒有法，佛在哪裡說法？只是隨著各自的心，說這樣的法。』龍樹（Nagarjuna）、堅慧（Drdhamati）等論師都立此義。第四種是『非本非影』（neither origin nor image），如頓教所說，不只是心外沒有佛的色聲，眾生心內的影像也是空，因為自性本來就是遠離的。斷絕言語思慮，就是沒有教的教。《須彌偈》說：『法性本來空寂，沒有取也沒有見。性空就是佛，不可思量。』《凈名經》（Vimalakirti Sutra）說：『說法的人，沒有說也沒有指示；聽法的人，沒有聽也沒有得到。』龍樹等宗派大多立此義。前面四種說法總合為一，圓融無礙，從淺到深攝受眾生。第二種說法，聽聞全部收攝成二四句。第一種是約同教（same teaching，相同的教義）來成就四句，即一佛真心。

【English Translation】 English version: These fourteen aspects gather and manifest on the consciousness of the listener. However, there are many Western interpretations; I will briefly mention one. For example, when the word 'zhū' (諸, all) is spoken, there are two mental states: 'sù ěr xún qiú' (率爾尋求, sudden seeking) and 'wèi jué dìng' (未決定, undecided). Because the meaning of 'zhū' is not yet determined, there is no 'jué dìng' (決定, decided) mind. Then, when the word 'xíng' (行, actions) is spoken, due to prior conditioning, a connected understanding arises, and three mental states arise: 'sù ěr xún qiú' (率爾尋求, sudden seeking), 'jué dìng' (決定, decided), and 'lián dài jiě' (連帶解, connected understanding). This is because it is now determined that 'zhū' refers to all actions. Hearing the words 'zhū xíng' (諸行, all actions), although the self-nature is known, the meaning is not yet known. To make the meaning known, the word 'wú' (無, no) is spoken, and at this time there are only two mental states: 'sù ěr xún qiú' (率爾尋求, sudden seeking) and 'wèi jué dìng' (未決定, undecided), because the meaning of 'wú' is not yet determined. Later, when the word 'cháng' (常, constant) is spoken, due to the power of the preceding words gradually conditioning and connecting to the following words, five mental states arise: 'sù ěr xún qiú' (率爾尋求, sudden seeking), 'jué dìng' (決定, decided), 'rǎn jìng' (染淨, defiled and pure), and 'děng liú' (等流, flowing equally). At the final moment, when all four words are complete and perfect, the meaning can be understood. In total, there are twelve mental states: first two, then three, then two, and finally five. Therefore, there are fourteen aspects, the meaning of which is as previously stated; the rest is explained in other chapters. The third is 'wéi yǐng wú běn' (唯影無本, only image no origin), which refers to the true teaching of Mahayana. Apart from the minds of sentient beings, the Buddha-fruit has no form, sound, or merit; only 'tathata' (如如, true thusness) and 'tathata-jnana' (如如智, true thusness wisdom) exist alone. With great compassion and great wisdom as 'zēng shàng yuán' (增上緣, strong condition), the Buddha's form, sound, and teachings manifest in the minds of those sentient beings whose faculties are mature. Therefore, the holy teachings are merely images in the minds of sentient beings. The 'Yama Gatha' says: 'The Buddhas have no Dharma; where do the Buddhas speak? They only follow their own minds and speak such Dharma.' 'Nagarjuna' (龍樹), 'Drdhamati' (堅慧), and other masters establish this meaning. The fourth is 'fēi běn fēi yǐng' (非本非影, neither origin nor image), as taught in the sudden teaching. Not only is there no Buddha's form or sound outside the mind, but the images within the minds of sentient beings are also empty, because their self-nature is originally detached. Cutting off words and thoughts is the teaching of no teaching. The 'Sumeru Gatha' says: 'The nature of Dharma is originally empty and still, with no grasping and no seeing. Emptiness is the Buddha, beyond thought.' The 'Vimalakirti Sutra' (淨名經) says: 'Those who preach the Dharma neither speak nor indicate; those who listen to the Dharma neither hear nor attain.' The schools of Nagarjuna and others mostly establish this meaning. The preceding four statements are combined into one, perfectly harmonized and unobstructed, embracing sentient beings from the shallow to the deep. The second statement, hearing, is entirely encompassed by the two four-line verses. The first is to accomplish the four lines by means of the 'same teaching' (同教), that is, the one Buddha's true mind.

外無別眾生。以眾生真心即佛真心故。則唯說無聽故。所說教唯佛所現。二眾生心外更無別佛。以佛真心即眾生真心故。則唯聽無說故。所說教即眾生自現。梵行品云。知一切法即心自性等。三佛真心現時。不礙眾生真心現故。說聽雙存。二教齊立。四佛即眾生故非佛。眾生即佛故非眾生。互奪雙亡則說聽斯寂。故凈名云。其說法者無說無示。其聽法者無聞無得。二約別教以明四句。謂由不壞相生佛互在故。一眾生全在佛中故。則果門攝法無遺。生尚在佛心中。況所說教不唯佛現故。出現品云。如來成正覺時。于其身中普見一切眾產生正覺。乃至普見一切眾生入涅槃。又佛性論第二如來藏品云。一切眾生悉在如來智內。故名為藏。以如如智稱如如境故。一切眾生決定無有出如如境者。併爲如來之所攝持。故名為藏眾生為如來藏。又下出現品中明。三世劫剎眾生所有心念根欲。尚皆一身頓現。況佛智廣大如虛空耶。二佛在眾生心中故。則因門攝法無遺。佛尚在於心中。況所說教非眾生心現。故出現品云。菩薩摩訶薩應知。自心念念常有佛成正覺。何以故。諸佛如來不離此心成正覺故。如自心一切眾生心亦復如是。悉有佛成正覺。此明佛證眾生心中真如成佛故。本覺無異。以始同本。總在眾生心中。從體起用。應化身時。

【現代漢語翻譯】現代漢語譯本一、(佛)外無其他眾生，因為眾生的真心就是佛的真心。因此只有說而沒有聽，所說的教義都只是佛所顯現的。二、眾生的心外沒有其他的佛，因為佛的真心就是眾生的真心。因此只有聽而沒有說，所說的教義都是眾生自己顯現的。《梵行品》中說：『知曉一切法就是心的自性』等等。三、佛的真心顯現時，不妨礙眾生的真心顯現，所以說和聽同時存在，兩種教義同時成立。四、佛即是眾生，所以不是佛；眾生即是佛，所以不是眾生。互相否定，兩者都消失，那麼說和聽也就寂靜了。所以《維摩詰經》中說：『說法的人無說無示，聽法的人無聞無得。』二、從別教的角度來闡明這四句。因為不破壞相，佛和眾生互相存在。一、眾生完全在佛之中，因此果門攝取一切法沒有遺漏。眾生尚且在佛心中，何況所說的教義不是唯有佛顯現呢？《出現品》中說：『如來成正覺時，在他的身中普遍見到一切眾產生正覺，乃至普遍見到一切眾生入涅槃。』又《佛性論》第二《如來藏品》中說：『一切眾生都在如來的智慧之內，所以名為藏。因為如如智符合如如境，一切眾生決定沒有超出如如境的，都被如來所攝持，所以名為藏，眾生為如來藏。』又在下面的《出現品》中說明，三世劫剎眾生所有的心念、根、欲，尚且都能在一個身體上同時顯現，何況佛的智慧廣大如虛空呢？二、佛在眾生心中，因此因門攝取一切法沒有遺漏。佛尚且在眾生心中，何況所說的教義不是眾生心顯現的呢？《出現品》中說：『菩薩摩訶薩應當知道，自己的心念中常常有佛成正覺。為什麼呢？諸佛如來不離此心成正覺。如同自己的心，一切眾生的心也是如此，都有佛成正覺。』這說明佛在眾生心中證悟真如而成佛，本覺沒有差異。因為開始和本源相同，總是在眾生心中。從本體生起作用，應化身時。

【English Translation】 English version 1. There are no separate sentient beings outside (the Buddha), because the true mind of sentient beings is the same as the true mind of the Buddha. Therefore, there is only speaking and no listening, and the teachings spoken are only manifested by the Buddha. 2. There is no separate Buddha outside the minds of sentient beings, because the true mind of the Buddha is the same as the true mind of sentient beings. Therefore, there is only listening and no speaking, and the teachings spoken are manifested by sentient beings themselves. The Brahmacharya Chapter says: 'Knowing all dharmas is the self-nature of the mind,' etc. 3. When the true mind of the Buddha manifests, it does not hinder the true mind of sentient beings from manifesting, so speaking and listening coexist, and the two teachings are established simultaneously. 4. The Buddha is sentient beings, therefore not the Buddha; sentient beings are the Buddha, therefore not sentient beings. Mutual negation, both disappear, then speaking and listening are both silent. Therefore, the Vimalakirti Sutra says: 'Those who preach the Dharma have nothing to say or show, and those who listen to the Dharma have nothing to hear or gain.' 2. Explaining these four sentences from the perspective of the Distinct Teaching. Because the characteristics are not destroyed, the Buddha and sentient beings exist in each other. 1. Sentient beings are completely within the Buddha, therefore the fruit-door encompasses all dharmas without omission. Sentient beings are still in the Buddha's mind, how much more so are the teachings spoken not only manifested by the Buddha? The Appearance Chapter says: 'When the Tathagata (Thus Come One) attains perfect enlightenment, he universally sees all sentient beings attaining perfect enlightenment within his body, and even universally sees all sentient beings entering Nirvana (extinction of suffering).' Also, the second Tathagatagarbha Chapter of the Buddha-nature Treatise says: 'All sentient beings are within the wisdom of the Tathagata (Thus Come One), therefore it is called garbha (womb or store). Because tathata (suchness) wisdom corresponds to tathata (suchness) realm, all sentient beings are definitely not outside the tathata (suchness) realm, and are all held by the Tathagata (Thus Come One), therefore it is called garbha (womb or store), sentient beings are the Tathagatagarbha (womb of the Thus Come One).' Also, in the Appearance Chapter below, it is explained that all the thoughts, roots, and desires of sentient beings in the three ages and kshalas (lands) can still be manifested simultaneously in one body, how much more so is the Buddha's wisdom vast like space? 2. The Buddha is in the minds of sentient beings, therefore the cause-door encompasses all dharmas without omission. The Buddha is still in the minds of sentient beings, how much more so are the teachings spoken not manifested by the minds of sentient beings? The Appearance Chapter says: 'Bodhisattvas (enlightenment beings) should know that there is always a Buddha attaining perfect enlightenment in their own thoughts. Why? Because the Tathagatas (Thus Come Ones) attain perfect enlightenment without leaving this mind. Just like one's own mind, the minds of all sentient beings are also like this, all have a Buddha attaining perfect enlightenment.' This explains that the Buddha realizes tathata (suchness) in the minds of sentient beings and becomes a Buddha, and the original enlightenment is no different. Because the beginning is the same as the origin, it is always in the minds of sentient beings. Arising from the substance and functioning, at the time of the manifested body.

即是眾生心中真如用大。更無別佛。如起信中多明此義。而是自心體用。今以此經心佛眾生無差別故。佛證眾生之體。用眾生之用。三由前生佛互相在時各實非虛。則因果交徹。隨一聖教全在二心。故眾生心中佛。為佛心中眾生說法。佛心中眾生。聽眾生心中佛說法。四由生全在佛則同佛非生。佛全在生則同生非佛。兩相形奪二位齊融。即隨一聖教俱非二心。則佛心中眾生無聽。眾生心中佛無說。是以賢首品云。因緣所生無有生。諸佛法身非是身。又偈贊品云。如來不說法。亦不度眾生。大般若四百二十五云。我從得道來不說一字汝亦不聞等。是故此四於一聖教圓融無礙。方為究竟甚深唯識道理。第七會緣入實體者。前來六門同入一實故。亦有二義。一以本收末。二會相顯性。前中以諸聖教從真流故。不異於真。故攝論中名為真如所流十二分教。唯識第十釋勝流真如雲。謂此真如所流教法。于余教法最為勝故。彼宗雖不立真如隨緣。而說佛正體智證最清凈法界。而於后得安立教法。名為如流。以本收末。亦名如為教體。二會相顯性者。謂彼一切差別教法。從緣無性即是真如。是故虛相本盡真性本現。如來言說皆順於如故。金剛三昧經云。如我說者義語非文。眾生說者文語非義。仁王二諦品云。大王法輪者。法本如應頌

【現代漢語翻譯】現代漢語譯本即是說眾生心中的真如（Tathata，如實）具有廣大的作用，此外再沒有別的佛了。正如《起信論》（Awakening of Faith in the Mahayana）中多次闡明這個道理，這實際上是自心（自己的心）的本體和作用。現在根據這部經所說的心、佛、眾生沒有差別，所以佛證悟的是眾生的本體，運用的是眾生的作用。三、由於前生佛和眾生互相存在時，各自都是真實不虛的，那麼因果就交相輝映，無論哪一種聖教都完全存在於兩種心中。所以眾生心中的佛，為佛心中的眾生說法；佛心中的眾生，聽眾生心中的佛說法。四、由於眾生完全存在於佛中，那麼就等同於佛而非眾生；佛完全存在於眾生中，那麼就等同於眾生而非佛。兩者相互影響，兩種地位完全融合，那麼無論哪一種聖教都不是兩種心。那麼佛心中的眾生就沒有聽，眾生心中的佛就沒有說。因此《賢首品》（The Chapter on the Worthy Leader）中說：『因緣所生法，無有自性生。諸佛法身非是身。』又《偈贊品》（The Chapter on Gatha Praise）中說：『如來不說法，亦不度眾生。』《大般若經》（Mahaprajnaparamita Sutra）第四百二十五卷說：『我從得道以來，不說一字，汝亦不聞』等等。因此這四點對於一種聖教來說，圓融無礙，才是究竟甚深的唯識道理。第七，通過緣起進入實體，是說前面六個門共同進入一個實體，也有兩種含義：一是以根本收攝末端，二是會合現象來顯現本性。前面提到諸聖教是從真如流出的，所以不異於真如。所以在《攝大乘論》（Compendium of the Mahayana）中稱為真如所流出的十二分教。唯識宗第十卷解釋勝流真如時說：『所謂此真如所流出的教法，對於其他教法最為殊勝。』他們宗派雖然不立真如隨緣，而說佛的正體智證最清凈的法界，而在後得智上安立教法，名為如流。以根本收攝末端，也稱為如為教體。二、會合現象來顯現本性，是說那一切差別教法，從緣起無自性，就是真如。所以虛妄的現象本來就窮盡，真實的本性本來就顯現。如來的言說都順應于真如，所以《金剛三昧經》（Vajrasamadhi Sutra）中說：『如我說者，義語非文。眾生說者，文語非義。』《仁王經》（The Humane King Sutra）二諦品中說：『大王法輪者，法本如應頌。』

【English Translation】 English version That is to say, the Tathata (真如, suchness) in the minds of sentient beings has great function. There is no other Buddha besides this. As the Awakening of Faith in the Mahayana (起信論) explains this principle many times, this is actually the substance and function of one's own mind (自心). Now, according to this sutra, mind, Buddha, and sentient beings are not different, so the Buddha realizes the substance of sentient beings and uses the function of sentient beings. Third, because the Buddha and sentient beings in previous lives exist in each other, and each is real and not false, then cause and effect reflect each other. No matter which holy teaching, it completely exists in both minds. Therefore, the Buddha in the minds of sentient beings speaks Dharma for the sentient beings in the mind of the Buddha; the sentient beings in the mind of the Buddha listen to the Buddha in the minds of sentient beings speaking Dharma. Fourth, because sentient beings completely exist in the Buddha, then they are equivalent to the Buddha and not sentient beings; the Buddha completely exists in sentient beings, then they are equivalent to sentient beings and not the Buddha. The two influence each other, and the two positions are completely integrated, then no matter which holy teaching, it is not two minds. Then the sentient beings in the mind of the Buddha do not listen, and the Buddha in the minds of sentient beings does not speak. Therefore, the Chapter on the Worthy Leader (賢首品) says: 'Phenomena arising from conditions have no self-nature. The Dharmakaya of all Buddhas is not a body.' Also, the Chapter on Gatha Praise (偈讚品) says: 'The Tathagata does not speak Dharma, nor does he liberate sentient beings.' The Mahaprajnaparamita Sutra (大般若經) Volume 425 says: 'Since I attained the Way, I have not spoken a word, nor have you heard it,' and so on. Therefore, these four points are perfectly integrated and unobstructed for one holy teaching, which is the ultimate and profound doctrine of Vijnanavada. Seventh, entering the entity through conditions means that the previous six doors jointly enter one entity, which also has two meanings: one is to collect the ends with the root, and the other is to combine phenomena to manifest the nature. It was mentioned earlier that the holy teachings flow out from Suchness, so they are not different from Suchness. Therefore, in the Compendium of the Mahayana (攝大乘論), it is called the twelve divisions of teachings flowing from Suchness. The tenth volume of Vijnanavada explains the superior flow of Suchness, saying: 'The teachings flowing from this Suchness are the most superior to other teachings.' Although their sect does not establish Suchness following conditions, they say that the Buddha's true body wisdom proves the purest Dharmadhatu, and establishes teachings on the acquired wisdom, called the flow of Suchness. Collecting the ends with the root is also called Suchness as the body of the teachings. Second, combining phenomena to manifest the nature means that all the different teachings, arising from conditions without self-nature, are Suchness. Therefore, the false phenomena are originally exhausted, and the true nature is originally manifested. The Tathagata's words all conform to Suchness, so the Vajrasamadhi Sutra (金剛三昧經) says: 'What I say is meaningful speech, not literal. What sentient beings say is literal speech, not meaningful.' The Two Truths Chapter of the Humane King Sutra (仁王經) says: 'The Dharma wheel of the great king, the Dharma should be praised accordingly.'

如。乃至論議如等。此經明教即是如。不說如皆是教。若取諸法顯義皆為教體。一切法皆如也則無如非教。第八理事無礙體者。謂一切教法雖舉體即真。不礙十二分等事相宛然顯現。雖真如舉體為一切。不礙一味湛然平等。由如無礙。佛之音聲亦順如無礙。皆與如智而相應故。如前義分齊中廣明。第九事事無礙體者。文義皆圓。文即圓音。此中亦具十種玄門。現相品云。佛演一妙音周聞十方國。眾音悉具足。法雨皆充遍。即同時具足相應體。十住品云。欲具演說一句法。阿僧祇劫無有盡。而令文義各不同。菩薩以此初發心。即廣陜無礙。體亦名純雜教。一句不壞陜也純也。文義不同廣也。雜也。又云。於一法中解眾多。眾多法中解了一等。皆一多相容教也。出現品云。如來音聲普入一切。譬如書字等。此亦相入即相容也。十住又云。一即是多。多即一。文隨於義義隨文。即相即教體。出現品云。道場皆聞不出眾外。各各隨解。即隱顯教體也。又云。如來言音唯是一味。隨諸眾生心器異故。無量差別。亦隱顯教體。亦純雜教也。又云。如來於一語言中。演說無邊契經海。如善口女等即微細教也。阿僧祇品云。于彼一一修多羅。分別諸法。不可說。于彼一一諸法中。又說諸法。不可說等。一法既爾。余法亦然。交映重重無

【現代漢語翻譯】現代漢語譯本：如。乃至論議如等。此經所闡明的教義就是『如』（Tathata，真如）。但不能說所有『如』都是教義。如果把所有能顯現意義的法都視為教義的本體，那麼一切法都是『如』，這樣就沒有什麼不是教義了。第八，理事無礙體：指的是一切教法，雖然整體上就是真如，但不妨礙十二分教（十二部經）等事相宛然顯現。雖然真如整體上就是一切，但不妨礙其一味湛然平等。由於『如』是無礙的，佛的音聲也順應『如』的無礙，都與『如』的智慧相應。如前面的義分齊中廣為闡明。第九，事事無礙體：指的是文句和意義都圓融無礙。文句就是圓滿的音聲。這裡面也具備十種玄門。《現相品》說：『佛演說一個微妙的音聲，周遍傳聞到十方國土，所有音聲都具足，法雨都充滿。』這就是同時具足相應的本體。《十住品》說：『想要完整地演說一句法，經歷阿僧祇劫也沒有窮盡，而使得文句和意義各不相同，菩薩因此而初發心。』這就是廣狹無礙。這個本體也叫做純雜教。一句不壞，是狹也是純。文義不同，是廣也是雜。又說：『於一個法中理解眾多，在眾多法中理解了一個』，這都是一多相容的教義。《出現品》說：『如來的音聲普遍進入一切，譬如書寫文字等』，這也是相入，也就是相容。《十住品》又說：『一就是多，多就是一，文句隨著意義，意義隨著文句』，這就是相即的教體。《出現品》說：『道場都能聽聞，不超出大眾之外，各自隨著理解』，這就是隱顯教體。又說：『如來的言語音聲唯是一味，隨著眾生心器的不同，而有無量差別』，這也是隱顯教體，也是純雜教。《出現品》又說：『如來在一個語言中，演說無邊的契經海，如善口女等』，這就是微細教。《阿僧祇品》說：『在那一一修多羅（Sutra，經）中，分別諸法，不可說；在那一一諸法中，又說諸法，不可說等』。一個法既然如此，其餘的法也是這樣，交相輝映，重重無盡。

【English Translation】 English version: Thus. Even to discussing 『thus』 and the like. The teaching clarified in this Sutra is precisely 『Thusness』 (Tathata). However, it cannot be said that all 『Thusness』 is teaching. If all dharmas that manifest meaning are taken as the substance of the teaching, then all dharmas are 『Thusness,』 and there would be nothing that is not teaching. Eighth, the unobstructed substance of principle and phenomena: This refers to all teachings, which, while being entirely True Thusness, do not hinder the distinct manifestation of phenomena such as the twelve divisions of the scriptures (twelve categories of Buddhist texts). Although True Thusness is entirely everything, it does not hinder its uniform, serene, and equal nature. Because 『Thusness』 is unobstructed, the Buddha's voice also accords with the unobstructed nature of 『Thusness,』 and both are in accordance with the wisdom of 『Thusness.』 As extensively explained in the previous section on the divisions of meaning. Ninth, the unobstructed substance of phenomena and phenomena: This refers to the perfect and unobstructed nature of both the words and their meanings. The words are perfect sounds. Within this, there are also ten profound gates. The 『Manifestations Chapter』 says: 『The Buddha utters a subtle sound, which is heard throughout the ten directions; all sounds are complete, and the rain of Dharma is abundant.』 This is the substance of simultaneous completeness and correspondence. The 『Ten Dwellings Chapter』 says: 『Desiring to fully expound a single phrase of Dharma, countless kalpas would not be enough, and the words and meanings would still be different; Bodhisattvas thus initially awaken their minds.』 This is the unobstructed nature of vastness and narrowness. This substance is also called the pure and mixed teaching. A single phrase not being destroyed is narrow and pure. The difference in words and meanings is vast and mixed. It also says: 『Understanding many in one Dharma, and understanding one in many Dharmas,』 these are all teachings that accommodate oneness and multiplicity. The 『Appearance Chapter』 says: 『The Tathagata's voice universally enters everything, like writing characters,』 this is also interpenetration, which is accommodation. The 『Ten Dwellings Chapter』 also says: 『One is many, and many is one; the words follow the meaning, and the meaning follows the words,』 this is the substance of mutual identity. The 『Appearance Chapter』 says: 『The assembly can hear in the Bodhimanda, not exceeding the assembly, each according to their understanding,』 this is the substance of hidden and manifest teachings. It also says: 『The Tathagata's voice is only of one flavor, but according to the different capacities of beings, there are countless differences,』 this is also the hidden and manifest teaching, and also the pure and mixed teaching. The 『Appearance Chapter』 also says: 『The Tathagata, in one language, expounds the boundless ocean of Sutras, like the Good-Mouthed Woman,』 this is the subtle teaching. The 『Asankhya Chapter』 says: 『In each of those Sutras (Sutra), differentiating the dharmas, is unspeakable; in each of those dharmas, again speaking of the dharmas, is unspeakable, etc.』 If one dharma is like this, the remaining dharmas are also like this, reflecting each other, endlessly.

盡無盡。即帝網教也。觸事皆法。即託事生解教也。一念頓演。即十世教也。如諸會中此方所說十住等。十方亦爾。即主伴教也。若隨說一法一門。皆有無量修多羅為眷屬等。即眷屬教。雖不得為主亦是伴類。此且約言說。若類通諸法皆為教體。即所詮義。義即普法具十玄門。如義分齊。第十海印炳現體者。如前差別無盡教法。皆是如來海印定中。同時炳現。設所化機亦同緣起炳現定中。是故唯以三昧為教體。如出現品辯。此約果位。若約因位。圓信亦得印現。賢首品云。如是一切皆能現海印三昧神通力。以上十門該羅收攝。未有一法而非教體。然後二門正是經宗。融取前八無所遺矣。第六宗趣通別者。語之所尚曰宗。宗之所歸曰趣。先明其通后顯于別。前中通論一代佛教。諸部異計各是一宗。謂十八本二各不同故。以義相從更復合之。然隋朝大衍法師。總立四宗。一因緣宗。謂薩婆多。二假名宗。謂即經部。三不真宗。謂諸般若。四真實宗。謂法性真理佛性等教。又此四宗初名立性。二名破性。三名破相。四名顯實。初二小乘。后二大乘。各初淺后深。此亦有理。但收義不盡。以十八部中但判二故。今總收一代時教。以為十宗。第一我法俱有宗。謂犢子部等。彼立三聚。一有為。二無為。三非二聚。非二即我。又立

【現代漢語翻譯】盡無盡。即帝網教也（Indra's net teaching）。觸事皆法。即託事生解教也（teaching of understanding arising from reliance on events）。一念頓演。即十世教也（teaching of the ten ages）。如諸會中此方所說十住等。十方亦爾。即主伴教也（teaching of principal and subordinate）。若隨說一法一門。皆有無量修多羅（sutra）為眷屬等。即眷屬教（teaching of retinue）。雖不得為主亦是伴類。此且約言說。若類通諸法皆為教體。即所詮義。義即普法具十玄門。如義分齊。第十海印炳現體者。如前差別無盡教法。皆是如來海印定中（samadhi of the ocean-seal）同時炳現。設所化機亦同緣起炳現定中。是故唯以三昧（samadhi）為教體。如出現品辯。此約果位。若約因位。圓信亦得印現。賢首品云。如是一切皆能現海印三昧神通力。以上十門該羅收攝。未有一法而非教體。然後二門正是經宗。融取前八無所遺矣。第六宗趣通別者。語之所尚曰宗。宗之所歸曰趣。先明其通后顯于別。前中通論一代佛教。諸部異計各是一宗。謂十八本二各不同故。以義相從更復合之。然隋朝大衍法師。總立四宗。一因緣宗。謂薩婆多（Sarvastivada）。二假名宗。謂即經部。三不真宗。謂諸般若（Prajna）。四真實宗。謂法性真理佛性等教。又此四宗初名立性。二名破性。三名破相。四名顯實。初二小乘。后二大乘。各初淺后深。此亦有理。但收義不盡。以十八部中但判二故。今總收一代時教。以為十宗。第一我法俱有宗。謂犢子部等。彼立三聚。一有為。二無為。三非二聚。非二即我。又立

【English Translation】 Modern Chinese version: Exhausting the inexhaustible refers to the teaching of Indra's net. Touching affairs, all are Dharma, which refers to the teaching of understanding arising from reliance on events. A single thought instantly unfolds, which refers to the teaching of the ten ages. Just as the ten abodes and so on are spoken of in this realm in various assemblies, so it is in the ten directions, which refers to the teaching of principal and subordinate. If one speaks of a single Dharma or a single gate, all have countless sutras as retinue, which refers to the teaching of retinue. Although one cannot be the principal, one is still a companion. This is only in terms of speech. If the category encompasses all Dharmas, all are the body of the teaching, which is the meaning being explained. The meaning is the universal Dharma possessing the ten profound gates, such as the distinctions of meaning. The tenth, the manifestation of the ocean-seal, is that the endless teachings of difference, as before, are all simultaneously manifested in the Tathagata's samadhi of the ocean-seal. Suppose the beings to be transformed also similarly arise from conditions and manifest in samadhi. Therefore, only samadhi is taken as the body of the teaching, as discussed in the Appearance Chapter. This is in terms of the fruit position. If in terms of the causal position, complete faith can also imprint and manifest. The Worthy Leader Chapter says, 'All of this can manifest the supernatural power of the ocean-seal samadhi.' The above ten gates encompass and gather everything. There is not a single Dharma that is not the body of the teaching. Then the two gates are precisely the essence of the sutra, completely incorporating the previous eight without omission. English version: The sixth [topic] concerns the common and distinct aspects of the doctrine and its purpose. What the language values is called the doctrine (宗, zong), and where the doctrine returns is called the purpose (趣, qu). First, clarify the common aspects, then reveal the distinct ones. The preceding generally discusses the entire Buddhist teachings of an era. The different views of various schools are each a doctrine, because the eighteen original schools each differ. Following the meaning, they are further combined. However, the Great Expansion Master of the Sui Dynasty established four doctrines in total: first, the doctrine of conditions (因緣宗, yinyuan zong), referring to the Sarvastivada; second, the doctrine of provisional names (假名宗, jiaming zong), referring to the Sutra School; third, the doctrine of non-truth (不真宗, buzhen zong), referring to the Prajna; fourth, the doctrine of reality (真實宗, zhenshi zong), referring to teachings such as the Dharma-nature, true principle, and Buddha-nature. Furthermore, these four doctrines are initially named establishing nature, secondly named breaking nature, thirdly named breaking appearance, and fourthly named revealing reality. The first two are Hinayana, and the latter two are Mahayana, each with the former being shallow and the latter being deep. This is also reasonable, but it does not fully encompass the meaning, because only two are judged among the eighteen schools. Now, the entire teachings of an era are generally collected as ten doctrines. First, the doctrine of the co-existence of self and Dharma, referring to the Vatsiputriya school and others. They establish three aggregates: first, conditioned; second, unconditioned; third, neither. Neither is the self. Also, they establish

五法藏。謂三世為三。無為為四。第五不可說藏。我在其中。以不可說為有為無為故。然此一部。諸部論師共推不受。呼為附佛法外道。以諸外道所計雖殊皆立我故。二法有我無宗。謂薩婆多等。彼立諸法不離色心。或立三世無為。或分五類皆無有我。以無我故。異外道計。又于有為之中立正因緣。以破外道邪因無因。然西域邪見雖九十五種。或計二十五諦從冥生等。或計六句和合生等。或謂自在梵天等生。或謂時方微塵虛空宿作等。而為世間及涅槃本。統收所計不出四見。謂數論計一。勝論計異。勒沙婆計亦一亦異。若提子計非一非異。若計一者。則謂因中有果。若計異者。則謂因中無果。三則亦有亦無。四則非有非無。余諸異計皆不出此。雖多不同。就其結過不出二種。從虛空自然生。即是無因。余皆邪因。此方儒道二教亦不出此。如莊老皆計自然。謂人法地地法天。天法道道法自然。若以自然為因能生萬物。即是邪因。若謂萬物自然而生。如鶴之白如烏之黑。即是無因。周易云。易有太極是生兩儀。兩儀生四象。四象生八卦。八卦定吉兇。吉兇生大業者。太極為因即是邪因。若謂一陰一陽之謂道。即計陰陽變易能生萬物。亦是邪因。若計一為虛無自然。則亦無因。然無因邪因乃成大過。謂自然虛空等生應常生故

【現代漢語翻譯】現代漢語譯本五法藏（Panca-dharma-kośa）：指的是三世（過去、現在、未來）為三藏，加上無為法為第四藏，第五藏是不可說藏。『我』就在這第五藏中，因為不可說既可以是有為，也可以是無為。然而，這一部分，各部派的論師普遍不接受，稱之為附佛法的外道，因為所有外道的計較雖然不同，但都立『我』。二法有我無宗：指的是薩婆多部（Sarvāstivāda）等。他們認為諸法不離色（Rūpa）、心（Citta），或者立三世（過去、現在、未來）和無為法，或者分為五類，但都沒有『我』。因為沒有『我』，所以不同於外道的計較。又在有為法中立正因緣，以破斥外道的邪因和無因。西域的邪見雖然有九十五種，有的計較二十五諦從冥（Prakṛti）生等，有的計較六句和合生等，有的認為自在天（Īśvara）、梵天（Brahmā）等產生萬物，有的認為是時間、空間、微塵、虛空、宿命等，作為世間和涅槃的根本。總括起來，這些計較不出四種見解：數論（Sāṃkhya）計較『一』，勝論（Vaiśeṣika）計較『異』，勒沙婆（Ṛṣabha）計較『亦一亦異』，若提子（Nyāya）計較『非一非異』。如果計較『一』，就認為因中有果；如果計較『異』，就認為因中無果；第三種是『亦有亦無』；第四種是『非有非無』。其餘各種不同的計較都離不開這四種。雖然多種多樣，但就其結果來說，不出兩種：從虛空自然產生，就是無因；其餘都是邪因。此方的儒道兩教也離不開這些。例如莊子、老子都計較自然，說人傚法地，地傚法天，天傚法道，道傚法自然。如果以自然為因能生萬物，就是邪因；如果認為萬物自然而生，如鶴的白、烏的黑，就是無因。《周易》說：『易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉兇，吉兇生大業』，以太極為因就是邪因。如果認為一陰一陽叫做道，就是計較陰陽變易能生萬物，也是邪因。如果認為『一』是虛無自然，那就是無因。然而，無因和邪因會造成很大的過失，因為如果認為自然、虛空等能生萬物，就應該永遠生出萬物。

【English Translation】 English version The Five Dharma-kośas (Panca-dharma-kośa): Refers to the three times (past, present, future) as three kośas, plus the unconditioned dharma as the fourth kośa, and the fifth kośa is the inexpressible kośa. 'I' is within this fifth kośa, because the inexpressible can be either conditioned or unconditioned. However, this part is generally not accepted by the masters of various schools, and is called an externalist path attached to the Buddha's Dharma, because although all externalist's calculations are different, they all establish 'I'. The Two Dharmas with 'I' and No Doctrine: Refers to the Sarvāstivāda school, etc. They believe that all dharmas are inseparable from rūpa (form) and citta (mind), or establish the three times (past, present, future) and unconditioned dharmas, or divide them into five categories, but none of them have 'I'. Because there is no 'I', it is different from the calculations of externalists. Furthermore, they establish the correct cause and condition in conditioned dharmas to refute the externalist's false causes and no causes. Although there are ninety-five kinds of wrong views in the Western Regions, some calculate that the twenty-five tattvas (truths) are born from Prakṛti (primordial matter), some calculate that the six sentences are born from combination, some believe that Īśvara (the Lord), Brahmā (the Creator), etc., produce all things, and some believe that time, space, dust, emptiness, destiny, etc., are the root of the world and nirvāṇa. In summary, these calculations do not go beyond four views: the Sāṃkhya (Enumeration) school calculates 'one', the Vaiśeṣika (Particularist) school calculates 'different', the Ṛṣabha school calculates 'both one and different', and the Nyāya (Logical) school calculates 'neither one nor different'. If they calculate 'one', they believe that the effect is in the cause; if they calculate 'different', they believe that the effect is not in the cause; the third is 'both existent and non-existent'; the fourth is 'neither existent nor non-existent'. All other different calculations cannot be separated from these four. Although there are many differences, in terms of their results, they do not go beyond two types: arising from emptiness and nature is no cause; the rest are false causes. The Confucian and Taoist teachings in this land cannot be separated from these either. For example, Zhuangzi and Laozi both calculate nature, saying that man imitates the earth, the earth imitates heaven, heaven imitates the Tao, and the Tao imitates nature. If nature is taken as the cause that can produce all things, it is a false cause; if it is believed that all things are born naturally, such as the white of the crane and the black of the crow, it is no cause. The Book of Changes says: 'In the Book of Changes there is the Great Ultimate, which generates the Two Forms, the Two Forms generate the Four Symbols, the Four Symbols generate the Eight Trigrams, the Eight Trigrams determine good and bad fortune, and good and bad fortune generate great undertakings.' Taking the Great Ultimate as the cause is a false cause. If it is believed that one yin and one yang is called the Tao, it is calculating that the changes of yin and yang can produce all things, which is also a false cause. If 'one' is considered to be emptiness and nature, then it is also no cause. However, no cause and false causes will cause great faults, because if it is believed that nature, emptiness, etc., can produce all things, then all things should be produced forever.

。以不知三界由乎我心。從癡有愛流轉無極。迷正因緣故異計紛然。安知因緣性空真如妙有。言有濫同釋教者。皆是佛法之餘。同於涅槃盜牛之喻。乳色雖同不能善取醍醐。況抨驢乳安成酥酪。廣明異計。如瑜伽第六。顯揚第九第十。婆沙十一十二。及金七十論說。中百等論亦廣破之。今但說正因緣已總破諸計。是如佛法之淺淺。已勝外道之深深。三法無去來宗。謂大眾部等。說有現在及無為耳。其過未之法體用俱無。四現通假實宗。謂說假部。就前現在之中法在蘊為實。在界處為假。其成實論經部師即是此類。五俗妄真實宗。即說出世部等。謂世俗是假以虛妄故。出世反上。六諸法但名宗。謂一說部等。一切我法唯有假名。無實體故七三性空有宗。謂遍計是空。依圓有故。八真空絕相宗。謂心境兩亡直顯體故。九空有無礙宗。謂互融雙絕而不礙兩存。真如隨緣具恒沙德故。十圓融具德宗。謂事事無礙主伴具足無盡自在故。然此十宗後後深於前前。前四唯小。五六通大小。后四唯大乘。七即法相宗。八即無相宗。后二即法性宗。又七即始教。八即頓教。九即終教。十即圓教。又第七亦名二諦俱有宗。謂勝義真實故不無世俗。因果不失故是有。如深密瑜伽等第八亦名二諦雙絕宗。謂勝義離相故。非有世俗。緣生如幻故是

【現代漢語翻譯】現代漢語譯本：他們因為不瞭解三界（欲界、色界、無色界）都由自己的心所生，從愚癡生出愛慾，在生死輪迴中流轉沒有止境。由於迷惑于正確的因緣道理，所以產生了各種不同的錯誤見解。他們哪裡知道因緣的自性本空，而真如（事物本來的樣子）才是奇妙的存在呢？那些言論與佛教相似的人，都只是佛法的殘餘，如同《涅槃經》中盜牛的比喻一樣。牛奶的顏色雖然相似，卻不能很好地提取出醍醐（比喻佛法的精髓）。更何況用驢奶來熬製，又怎麼能製成酥酪呢？關於各種不同見解的詳細闡述，可以參考《瑜伽師地論》第六卷、《顯揚聖教論》第九和第十卷、《阿毗達磨大毗婆沙論》第十一和第十二卷，以及《金七十論》。《中論》、《百論》等論著也廣泛地破斥了這些見解。現在只說正確的因緣道理，就已經總破了各種錯誤的見解。這就像佛法中淺顯的部分，也勝過外道中深奧的部分。三、法無去來宗：指的是大眾部等，他們認為只有現在和無為法（不生不滅的法）是存在的，過去和未來的法，其本體和作用都不存在。四、現通假實宗：指的是說假部，他們認為在現在的法中，法在五蘊（色、受、想、行、識）中是真實的，在十二處（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）和十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）中是假有的。成實論的經部師就屬於這一類。五、俗妄真實宗：指的是說出世部等，他們認為世俗是虛假的，因為它是虛妄的；而出世是與世俗相反的。六、諸法但名宗：指的是一說部等，他們認為一切我和法都只是假名，沒有實體。七、三性空有宗：認為遍計所執性（虛妄分別的性質）是空性的，依他起性（依緣而起的性質）和圓成實性（圓滿成就的性質）是存在的。八、真空絕相宗：認為心和境都消失了，直接顯現本體。九、空有無礙宗：認為空和有互相融合，雙重否定，但不妨礙兩者的存在。真如（事物本來的樣子）隨順因緣，具足恒河沙數般的功德。十、圓融具德宗：認為事事物物之間沒有障礙，主體和伴隨者都具足，無盡自在。這十宗，後面的宗義比前面的宗義更深奧。前四宗屬於小乘，第五和第六宗通於大小乘，后四宗屬於大乘。第七宗即是法相宗，第八宗即是無相宗，后兩宗即是法性宗。另外，第七宗也屬於始教，第八宗屬於頓教，第九宗屬於終教，第十宗屬於圓教。第七宗也稱為二諦俱有宗，認為勝義諦（最高的真理）是真實的，所以不是沒有；世俗諦（世間的道理）的因果不會喪失，所以是有的，如《深密解脫經》、《瑜伽師地論》等。第八宗也稱為二諦雙絕宗，認為勝義諦離開了相狀，所以不是有；世俗諦的緣起如幻，所以是空。

【English Translation】 English version: Because they do not understand that the Three Realms (Desire Realm, Form Realm, Formless Realm) arise from their own minds, they generate desire from ignorance and transmigrate endlessly in the cycle of birth and death. Being deluded by the correct principle of dependent origination, they produce various different erroneous views. How can they know that the nature of dependent origination is emptiness, while Suchness (the true nature of things) is the wonderful existence? Those whose words resemble Buddhism are merely remnants of the Buddha's teachings, like the analogy of stealing a cow in the Nirvana Sutra. Although the color of milk is similar, one cannot skillfully extract ghee (representing the essence of the Buddha's teachings). Moreover, how can one make cheese from donkey milk? For detailed explanations of various different views, refer to the Yogacarabhumi-sastra, Volume 6, the Abhidharmasamuccaya, Volumes 9 and 10, the Abhidharma-mahāvibhāṣā-śāstra, Volumes 11 and 12, and the Jinashataka. The Madhyamaka-karika and the Sata-sastra also extensively refute these views. Now, simply explaining the correct principle of dependent origination already refutes all erroneous views. This is like the shallow part of the Buddha's teachings surpassing the profound part of the non-Buddhist teachings. 3. The School of No Coming and Going of Dharmas: This refers to the Mahasanghika school and others. They believe that only the present and unconditioned dharmas (dharmas that do not arise or cease) exist. The past and future dharmas do not exist in either substance or function. 4. The School of Provisional and Real Existence of the Present: This refers to the Sautrantika school. They believe that among the present dharmas, dharmas within the five skandhas (form, feeling, perception, volition, consciousness) are real, while those within the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma) and eighteen dhatus (realms: eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, mind-realm, form-realm, sound-realm, smell-realm, taste-realm, touch-realm, dharma-realm, eye-consciousness-realm, ear-consciousness-realm, nose-consciousness-realm, tongue-consciousness-realm, body-consciousness-realm, mind-consciousness-realm) are provisional. The masters of the Satyasiddhi-sastra and the Sautrantika school belong to this category. 5. The School of Conventional Falsehood and Real Truth: This refers to the Lokottaravada school and others. They believe that the conventional is false because it is illusory, while the supramundane is the opposite of the conventional. 6. The School of Dharmas as Mere Names: This refers to the Ekavyavaharika school and others. They believe that all 'I' and dharmas are merely names without substance. 7. The School of Emptiness and Existence of the Three Natures: This school believes that the parikalpita-svabhava (the nature of imaginary discrimination) is empty, while the paratantra-svabhava (the nature of dependence on others) and the parinispanna-svabhava (the nature of perfect accomplishment) exist. 8. The School of Absolute Emptiness and Cessation of Characteristics: This school believes that both mind and object disappear, directly revealing the essence. 9. The School of Unobstructed Emptiness and Existence: This school believes that emptiness and existence mutually merge, doubly negate, but do not hinder the existence of both. Suchness (the true nature of things) accords with conditions and possesses countless merits like the sands of the Ganges River. 10. The School of Perfect Harmony and Complete Virtues: This school believes that there are no obstacles between things, and that the principal and accompanying factors are complete, with endless freedom. Among these ten schools, the later schools are deeper than the earlier ones. The first four schools belong to the Hinayana, the fifth and sixth schools are common to both Hinayana and Mahayana, and the last four schools belong to the Mahayana. The seventh school is the Yogacara school, the eighth school is the Sunyavada school, and the last two schools are the Tathyata school. In addition, the seventh school also belongs to the Initial Teaching, the eighth school belongs to the Sudden Teaching, the ninth school belongs to the Ultimate Teaching, and the tenth school belongs to the Perfect Teaching. The seventh school is also called the School of Both Existence of the Two Truths, believing that the paramartha-satya (ultimate truth) is real, so it is not non-existent; the cause and effect of the samvriti-satya (conventional truth) are not lost, so it exists, as in the Samdhinirmocana Sutra and the Yogacarabhumi-sastra. The eighth school is also called the School of Double Cessation of the Two Truths, believing that the paramartha-satya is free from characteristics, so it is not existent; the dependent origination of the samvriti-satya is like an illusion, so it is empty.

無。如掌珍頌云。真性有為空如幻緣生故。無為無有實不起似空華等。即般若三論中一分之義。九二諦無礙宗。如維摩法華等。義如前顯。然十宗五教。互有寬陜。教則一經容有多教。宗則一宗容具多經。隨何經中皆此宗故。若局判一經以為一教。則抑諸大乘。又夫立教。必須斷證階位等殊。立宗但明所尚差別。前之六宗執法有異故分六宗。斷證次位不離八輩合為一教。余義如前立教中辯。第二顯別宗者。一切諸經各自有宗。今此別明此經宗趣。然楞伽云一切法不生。不應立是宗者。斯言遣滯。若無宗之宗則宗說兼暢。略以二門分別。先敘異解后申今義。前中略舉十說。一衍法師以無礙法界為宗。二裕法師。以甚深法界心境為宗。謂法界門中義分為境。諸佛證之以成凈土。法界即是一心。諸佛證之以成法身。是故初品中雲。無盡平等妙法界。皆悉充滿如來身。末後明入法界品。故知唯以法界為宗。三有說。以緣起為宗。法界緣起相即入故。四有云。以唯識為宗。經說三界唯一心現心。如工畫師故。五敏印二師同以因果為宗。謂此經廣明菩薩行位之因。及顯所成果德。下文不離此故。六遠法師以華嚴三昧為宗。謂因行之華能嚴佛果故。七笈多三藏。以四十二賢聖觀行為宗。說其行位令成觀故。八有說言。以海印三昧為宗

【現代漢語翻譯】現代漢語譯本：如掌珍頌所說：『真性有為之法，如幻象般因緣而生；無為之法，並非真實存在，不生起，如同虛空中的花朵。』這便是般若三論中的一部分含義。九、二諦無礙宗，如《維摩詰經》、《法華經》等，其含義如前所述。然而，十宗和五教之間，各有寬泛和狹隘之處。一經之中可以容納多種教義，而一宗之中可以包含多部經典，因為無論在哪部經典中，都貫穿著這個宗的宗旨。如果侷限於將一部經典判定為一個教，那就貶低了諸部大乘經典。而且，建立一個教，必須要有斷惑證果的階位等差別；而建立一個宗，只需闡明所崇尚的差別即可。前面的六宗，因為對法的執著不同，所以分為六宗；而斷惑證果的次位，不離聲聞、緣覺、菩薩、佛這八輩，所以合為一個教。其餘的含義，如前面在立教中辨析的那樣。第二，闡明各宗的差別。一切經典各自有其宗旨。現在這裡特別闡明《華嚴經》的宗旨和旨趣。然而，《楞伽經》說『一切法不生』，不應該以此作為宗旨。這句話是爲了遣除執著。如果以無宗作為宗，那麼宗和說才能兼顧暢達。大致用兩個方面來分別：先敘述不同的解釋，然後闡述現在的理解。在前面的敘述中，略舉十種說法：一、衍法師認為以無礙法界為宗。二、裕法師認為以甚深法界心境為宗，認為法界門中的義理分為心和境，諸佛證悟它以成就凈土，法界就是一心，諸佛證悟它以成就法身。所以《華嚴經》初品中說：『無盡平等妙法界，皆悉充滿如來身。』最後闡明入法界品，所以知道唯獨以法界為宗。三、有人說，以緣起為宗，因為法界緣起相即相入。四、有人說，以唯識為宗，因為經中說三界唯一心顯現，心就像畫師一樣。五、敏法師和印法師都認為以因果為宗，認為此經廣泛闡明菩薩行位的因，以及顯現所成就的果德，下文不離這個宗旨。六、遠法師認為以華嚴三昧為宗，認為因行之華能莊嚴佛果。七、笈多三藏認為以四十二賢聖觀行為宗，闡述其行位，令其成就觀行。八、有人說，以海印三昧為宗。

【English Translation】 English version: As the Palm Treasure Verse says: 'The true nature of conditioned dharmas is like an illusion, arising from causes and conditions; unconditioned dharmas are not truly existent, not arising, like flowers in the sky.' This is a portion of the meaning in the Three Treatises on Prajna. Nine, the Two Truths Unobstructed School, such as the Vimalakirti Sutra, the Lotus Sutra, etc., its meaning is as previously explained. However, the Ten Schools and Five Teachings each have their broad and narrow aspects. One sutra can contain multiple teachings, while one school can contain multiple sutras, because this school's tenets permeate every sutra. If one limits a single sutra to be judged as one teaching, then that diminishes the great Mahayana sutras. Moreover, establishing a teaching requires distinct stages of severance and realization; while establishing a school only requires clarifying the differences in what is valued. The preceding six schools are divided into six schools because of their different attachments to dharmas; while the stages of severance and realization are inseparable from the eight types of beings (Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas), so they are combined into one teaching. The remaining meanings are as previously discussed in the establishment of teachings. Second, clarifying the differences between the schools. All sutras each have their own tenets. Now, this specifically clarifies the Avatamsaka Sutra's tenets and purpose. However, the Lankavatara Sutra says 'All dharmas are unborn,' one should not establish this as a tenet. This statement is to dispel attachments. If one takes non-tenet as the tenet, then the tenet and the explanation can both be thoroughly expressed. Roughly, we can distinguish them in two aspects: first, narrating different interpretations, then elaborating on the current understanding. In the preceding narration, we briefly list ten views: One, Dharma Master Yan considers the unobstructed Dharma Realm as the tenet. Two, Dharma Master Yu considers the profound Dharma Realm, mind and object, as the tenet, believing that the meaning within the Dharma Realm is divided into mind and object, which the Buddhas realize to achieve Pure Lands, and the Dharma Realm is the one mind, which the Buddhas realize to achieve the Dharma Body. Therefore, the first chapter of the Avatamsaka Sutra says: 'The endless, equal, wonderful Dharma Realm, is all completely filled with the body of the Tathagata.' The last chapter clarifies entering the Dharma Realm, so we know that it solely takes the Dharma Realm as the tenet. Three, some say that it takes dependent origination (緣起) as the tenet, because the dependent origination of the Dharma Realm is interpenetrating and intermingling. Four, some say that it takes Consciousness-Only (唯識) as the tenet, because the sutra says that the three realms are only the manifestation of one mind, and the mind is like a painter. Five, Dharma Master Min and Dharma Master Yin both consider cause and effect as the tenet, believing that this sutra extensively clarifies the causes of the Bodhisattva's stages of practice, and reveals the achieved virtuous qualities, and the following text does not deviate from this tenet. Six, Dharma Master Yuan considers the Avatamsaka Samadhi as the tenet, believing that the flowers of causal practice can adorn the Buddha's fruit. Seven, Gupta Tripitaka considers the forty-two virtuous and holy practices as the tenet, explaining their stages of practice, so that they can achieve contemplative practice. Eight, some say that it takes the Ocean Seal Samadhi (海印三昧) as the tenet.

。逆順理事乃至帝網。如海波澄一時現故。九光統律師。以因果理實為宗。以因果是所成行位。理實是所依法界故。十賢首以前各互闕故。總以因果緣起理實法界以為宗趣。謂前之二師。但得所依法界。三四二師但明緣起。五六唯明因果。七唯因修八唯果用。並皆互闕。故賢首意。取光統而加緣起法界之言。由光統師以因果即緣起。理實即法界故不開之。賢首以因果是緣起中別義。理實是法界中別義。故加總名。以法界有事理及無礙故。緣起體上之用故。所以加之。二申今解者。依后二師而頗為改易。若取言略攝盡。應言法界緣起不思議為宗。若取言具。于第十師加不思議。此則攝一總題。理實即大方。緣起即方廣。法界總該前二。因果即佛華嚴。觀其總題已知別義。而法界等言。諸經容有。未顯特異故。以不思議貫之。則法界等皆不思議故為經宗。所以龍樹指此為大不思議經。斯良證也。凈名但明作用不思議解脫。蓋是一分之義。未顯法界融通等不思議故。不同也。若就題中分體宗用。則以理實為體。緣起為用。因果為宗。尋宗令趣理實體故。法界總攝上三。今釋前義略分為二。一釋名。二顯義。今初。法界名體。廣如本品。今略申其二。一事法界。二理法界。二法俱含持軌二界。則性分不同互用皆通。二顯義中曲

【現代漢語翻譯】現代漢語譯本。『逆順理事』乃至『帝網』（比喻無限延伸的網路）。猶如海面的波濤平靜時，一切景象同時顯現。『九光統律師』以『因果理實』為宗，因為因果是所成就的行位，理實是所依止的法界。十位賢首之前的各家學說都有所欠缺。所以總的來說，以『因果緣起理實法界』作為宗趣。也就是說，之前的兩位法師，只得到了所依止的法界；第三、第四兩位法師只闡明了緣起；第五、第六位法師只闡明了因果；第七位法師只講了因，第八位法師只講了果的作用。這些都有所欠缺。所以賢首的觀點是，取光統的學說，並加上緣起法界的說法。因為光統師認為因果就是緣起，理實就是法界，所以沒有分開來說。而賢首認為因果是緣起中的一個特殊含義，理實是法界中的一個特殊含義，所以加上總的名稱。因為法界有事和理以及無礙的特性，緣起是本體上的作用，所以加上這些。二、申明現在的理解，是依據後面的兩位法師而稍作改動。如果取用簡略而又能涵蓋全部的說法，應該說法界緣起不思議為宗。如果取用完備的說法，就在第十位法師的說法中加上『不思議』。這樣就涵蓋了一個總的題目。理實就是大方，緣起就是方廣，法界總括了前面兩者，因果就是佛華嚴。觀察總的題目，就能知道各個不同的含義。而法界等詞語，在各種經典中都有，沒有顯示出特別之處。所以用『不思議』貫穿其中，那麼法界等都是不思議的，所以作為經典的宗旨。所以龍樹菩薩指出這部經為『大不思議經』，這就是有力的證明。維摩詰經只是闡明了作用不思議解脫，只是一部分的含義，沒有顯示法界融通等不思議的特性，所以不同。如果就題目中來分體、宗、用，那麼以理實為體，緣起為用，因果為宗。尋找宗旨是爲了趨向理實的本體。法界總括了上面三者。現在解釋前面的含義，略分為二：一是解釋名稱，二是顯示意義。現在先說解釋名稱。法界的名和體，詳細的在《本品》中有說明。現在簡略地說明其中的兩種：一是事法界，二是理法界。兩種法都包含持和軌兩種界，那麼性質和分位不同，相互作用都是通達的。二、在顯示意義中，詳細地

【English Translation】 English version 'Reversed and sequential principles' up to 'Indra's net' (an analogy for an infinitely extending network). It's like when the waves on the sea are calm, all the reflections appear simultaneously. 'Lawyer Jiu Guangtong' takes 'causation, principle, and reality' as its doctrine, because causation is the practice position to be achieved, and principle and reality are the Dharmadhatu to be relied upon. The doctrines before the ten sages each have their shortcomings. Therefore, generally speaking, 'causation, dependent origination, principle, reality, and Dharmadhatu' are taken as the doctrine and purpose. That is to say, the first two teachers only obtained the Dharmadhatu to be relied upon; the third and fourth teachers only clarified dependent origination; the fifth and sixth only clarified causation; the seventh only spoke of cause, and the eighth only spoke of the effect of the result. These all have shortcomings. Therefore, the view of the sage is to take the theory of Guangtong and add the statement of dependent origination Dharmadhatu. Because Guangtong believes that causation is dependent origination, and principle and reality are Dharmadhatu, so it is not separated. However, the sage believes that causation is a special meaning in dependent origination, and principle and reality are a special meaning in Dharmadhatu, so a general name is added. Because Dharmadhatu has the characteristics of things and principles and unobstructedness, and dependent origination is the function of the entity, so these are added. Second, clarifying the current understanding is a slight modification based on the latter two teachers. If a brief and comprehensive statement is taken, it should be said that Dharmadhatu dependent origination is inconceivable as the doctrine. If a complete statement is taken, 'inconceivable' is added to the statement of the tenth teacher. This covers a general topic. Principle and reality are the great direction, dependent origination is the direction and breadth, Dharmadhatu encompasses the first two, and causation is the Buddha's Avatamsaka. Observing the general topic, one can know the different meanings. However, words such as Dharmadhatu are found in various scriptures and do not show any special features. Therefore, if 'inconceivable' is used throughout, then Dharmadhatu and the like are all inconceivable, so it is the purpose of the scripture. Therefore, Nagarjuna pointed out that this scripture is the 'Great Inconceivable Scripture', which is strong proof. The Vimalakirti Sutra only clarifies the function of inconceivable liberation, which is only a part of the meaning, and does not show the inconceivable characteristics of Dharmadhatu interpenetration, so it is different. If the body, doctrine, and function are divided in the title, then principle and reality are the body, dependent origination is the function, and causation is the doctrine. Seeking the doctrine is to tend towards the entity of principle and reality. Dharmadhatu encompasses the above three. Now, the previous meaning is explained, and it is briefly divided into two: one is to explain the name, and the other is to show the meaning. Now, let's first talk about explaining the name. The name and body of Dharmadhatu are explained in detail in the 'Original Chapter'. Now, briefly explain two of them: one is the Dharmadhatu of phenomena, and the other is the Dharmadhatu of principle. Both dharmas contain the two realms of holding and track, then the nature and position are different, and the mutual functions are all accessible. Second, in showing the meaning, in detail

有四門。第一別開法界以成因果。謂普賢法界為因。遮那法界為果。是故因果不離理實法界。于中十事五對即五週因果。一所信因果。二差別因果。三平等因果。四成行因果。五證入因果。下當指文。而此因果互為宗趣。一經始終不離因果故。但因果為宗。不違所依法界。第二會融因果以同法界。法界門中。亦有十事五對互為宗趣。一教義相對。謂舉教為宗顯義為趣。或以義為宗顯教為趣。以辯義深令教勝故。二人法相對。舉人為宗令知法為趣。舉法為宗令得人為趣。三理事相對。舉事意令趣理故。舉理意在融事故。四境智相對。舉所觀境令成觀智故。舉修成智令證同真境故。五因果相對。舉彼修因令證果故。舉其勝果勸修因故。五對別明是宗之趣。五對相即為宗即趣。上五週因果。不離此五對之法。即事理法界。況因果無性當體同真。所以但用法界為宗。亦不違因果。第三法界因果分明顯示。亦有十義五對。一無等境。此有二位。一在纏性凈法界。為所信境。二出纏最清凈法界為所證境。二無等心此亦二義。一大菩提心。為普賢行本故。二信悲智等隨行起故。三無等行。此亦二義。一差別行。各別修故。二普賢行。一即一切故。四無等位。此亦二義。一行布位。比證別故。二圓融位。一證一切證故。五無等果。此亦

【現代漢語翻譯】現代漢語譯本有四種入門方法。第一種是區分法界（Dharmadhatu，一切法的總稱）以成就因果（因是原因，果是結果）。即以普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）法界為因，以遮那（Vairocana，又譯毗盧遮那佛，象徵法身佛）法界為果。因此，因果不離理實法界（事物本來的真實狀態）。其中有十件事和五對關係，構成五重因果關係。一是所信因果，二是差別因果，三是平等因果，四是成行因果，五是證入因果。下面會具體指明。而這因果互為宗旨和旨趣。因為一部經始終不離因果。所以以因果為宗旨，不違背所依據的法界。第二種是會融因果以等同法界。在法界門中，也有十件事和五對關係，互為宗旨和旨趣。一是教義相對，即以教（佛教的教義）為宗旨，顯明義（教義的含義）為旨趣；或者以義為宗旨，顯明教為旨趣。因為辯明義理的深刻，才能使教義更加殊勝。二是人法相對，舉人為宗旨，使人了解法為旨趣；舉法為宗旨，使人證得人為旨趣。三是理事相對，舉事（現象）意在使人領悟理（本質），舉理意在使事理圓融。四是境智相對，舉所觀之境（客觀世界）使人成就觀智（主觀智慧），舉修成之智使人證同真境（真實境界）。五是因果相對，舉修因使人證果，舉勝果勸人修因。五對關係分別說明是宗旨的旨趣，五對關係相互融合即是宗旨即是旨趣。上面的五重因果關係，不離這五對關係之法，即事理法界。何況因果無自性，其本體即是真如。所以只用法界為宗旨，也不違背因果。第三種是法界因果分明顯示。也有十種意義和五對關係。一是無等境（無與倫比的境界）。這有二個層次。一是在纏性凈法界（被煩惱纏縛但本性清凈的法界），作為所信之境。二是出纏最清凈法界（脫離煩惱的最清凈的法界），作為所證之境。二是無等心（無與倫比的心）。這也有二種意義。一是大菩提心（追求覺悟的心），是普賢行（普賢菩薩的修行）的根本。二是信悲智（信心、慈悲、智慧）等隨行而起。三是無等行（無與倫比的修行）。這也有二種意義。一是差別行（各種不同的修行），各自修習。二是普賢行，一即一切。四是無等位（無與倫比的階位）。這也有二種意義。一是行布位（按次第修行的階位），彼此有區別。二是圓融位（圓滿融合的階位），一證即一切證。五是無等果（無與倫比的果報）。

【English Translation】 English version There are four entrances. The first is to differentiate the Dharmadhatu (the totality of all dharmas) to accomplish cause and effect (cause is the reason, effect is the result). That is, taking the Samantabhadra (普賢, symbolizing the principle and practice virtues of all Buddhas) Dharmadhatu as the cause, and the Vairocana (遮那, also translated as the Sun Buddha, symbolizing the Dharmakaya Buddha) Dharmadhatu as the effect. Therefore, cause and effect are inseparable from the Dharmadhatu of reality. Among them, there are ten matters and five pairs of relationships, constituting five layers of cause and effect relationships. First, the cause and effect of belief; second, the cause and effect of difference; third, the cause and effect of equality; fourth, the cause and effect of accomplishment of practice; and fifth, the cause and effect of entering into realization. These will be specifically pointed out below. And these causes and effects are mutually the purpose and aim. Because a sutra is always inseparable from cause and effect. Therefore, taking cause and effect as the purpose does not violate the Dharmadhatu on which it is based. The second is to converge cause and effect to equate with the Dharmadhatu. In the Dharmadhatu gate, there are also ten matters and five pairs of relationships, which are mutually the purpose and aim. First, the relative of teaching and meaning, that is, taking the teaching (Buddhist teachings) as the purpose, and clarifying the meaning (the meaning of the teachings) as the aim; or taking the meaning as the purpose, and clarifying the teaching as the aim. Because clarifying the depth of meaning can make the teachings more excellent. Second, the relative of person and dharma, taking the person as the purpose, so that people understand the dharma as the aim; taking the dharma as the purpose, so that people realize the person as the aim. Third, the relative of phenomena and principle, raising the phenomena (phenomena) intends to make people understand the principle (essence), raising the principle intends to make the phenomena and principle harmonious. Fourth, the relative of realm and wisdom, raising the realm to be observed (objective world) enables people to achieve wisdom of observation (subjective wisdom), raising the wisdom of cultivation enables people to realize the same true realm (true realm). Fifth, the relative of cause and effect, raising the cultivation of cause enables people to realize the effect, raising the excellent effect encourages people to cultivate the cause. The five pairs of relationships separately explain the aim of the purpose, and the five pairs of relationships are mutually integrated, which is the purpose and the aim. The above five layers of cause and effect relationships are inseparable from the dharma of these five pairs of relationships, that is, the Dharmadhatu of phenomena and principle. Moreover, cause and effect have no self-nature, and their essence is Suchness. Therefore, only using the Dharmadhatu as the purpose does not violate cause and effect. The third is the clear display of cause and effect in the Dharmadhatu. There are also ten meanings and five pairs of relationships. First, the unparalleled realm (無等境). This has two levels. One is the intrinsically pure Dharmadhatu in entanglement (被煩惱纏縛但本性清凈的法界), as the realm of belief. The second is the most pure Dharmadhatu out of entanglement (脫離煩惱的最清凈的法界), as the realm of realization. Second, the unparalleled mind (無等心). This also has two meanings. One is the great Bodhi mind (大菩提心, the mind of pursuing enlightenment), which is the root of Samantabhadra's practice (普賢行, the practice of Samantabhadra Bodhisattva). The second is faith, compassion, wisdom (信悲智), etc., arising with practice. Third, the unparalleled practice (無等行). This also has two meanings. One is the differentiated practice (差別行, various different practices), each practicing separately. The second is Samantabhadra's practice, one is all. Fourth, the unparalleled position (無等位). This also has two meanings. One is the position of arranged practice (行布位, the position of practicing in order), with differences between each other. The second is the harmonious position (圓融位, the position of perfect integration), one realization is all realization. Fifth, the unparalleled result (無等果).

二義。一修生果。今始成故。二修顯果本自具故。此上五對。各初句為宗。后句為趣。又上五中。初一真法界。二即緣起。又二三四皆緣起因。后一緣起果故。光統具用二義為宗。無所違矣。第四法界因果雙融俱離性相。混然無礙自在。亦有十義。一由離相故因果不異法界。即因果非因果也。此即相為宗離相為趣。或離相為宗。亡因果為趣下九準思。二由離性故。法界不異因果。即法界非法界也。三由離性不泯性故。法界即因果時法界宛然。則以非法界為法界也。四由離相不壞相故。因果即法界時因果歷然。則以非因果為因果也。五離相不異離性故。因果法界雙泯俱融。迥超言慮。六由不壞不異不泯故。因果法界俱存。現前爛然可見。七由五六存泯復不異故。超視聽之妙法。無不恒通見聞。絕思議之深義。未嘗礙於言念。八由法界性融不可分故。即法界之因果各同時全攝法界。無不皆盡。九因果各全攝法界時。因果隨法界。各互於因果中現。是故佛中有菩薩。普賢中有佛也。十因果二位。各隨差別之法。無不該攝法界故。一一法一一行。一一位一一德。皆各總攝無盡無盡帝網重重諸法門海。是謂華嚴無盡宗趣。上之四門。初一即體之用。次一即用之體。三即體用雙顯。四即體用镕融。又初一即因果緣起。次一即理實法

【現代漢語翻譯】現代漢語譯本：二義：一、修生果（通過修行而獲得的果報），現在才成就的緣故。二、修顯果（本性中本來就具有的果報），本來就具足的緣故。以上五對，每一對的第一句是宗（宗旨），后一句是趣（旨趣）。又以上五對中，第一對是真法界（宇宙萬法的真實本體），第二對是緣起（事物之間相互依存的關係）。又第二、三、四對都是緣起的因，最後一對是緣起的果。光統（指某種觀點或理論）同時具備體和用兩種含義作為宗旨，沒有任何違背之處。第四，法界（宇宙萬法的總稱）因果雙融（因和果相互融合），俱離性相（既超越了本質，也超越了現象），渾然無礙，自在。也有十種含義：一、由於遠離了現象，所以因果與法界沒有差別，即因果非因果。這是以現象為宗，以遠離現象為趣。或者以遠離現象為宗，以泯滅因果為趣，以下九種情況可以類推。二、由於遠離了本質，所以法界與因果沒有差別，即法界非法界。三、由於遠離了本質但不泯滅本質，所以法界即是因果時，法界依然是法界，那麼就是以非法界為法界。四、由於遠離了現象但不破壞現象，所以因果即是法界時，因果歷歷分明，那麼就是以非因果為因果。五、遠離現象與遠離本質沒有差別，所以因果法界雙雙泯滅，相互融合，完全超越了言語和思慮。六、由於不破壞、不差別、不泯滅，所以因果法界都存在，清清楚楚地可以看見。七、由於第五和第六種情況，存在和泯滅相互不差別，所以超越了視聽的微妙之法，無不恒常地可以見聞；超越了思議的深刻含義，未曾妨礙言語和念頭。八、由於法界的本質融合不可分割，所以法界的因果各自同時完全包含法界，沒有不完全包含的。九、因果各自完全包含法界時，因果隨著法界，各自在因果中顯現，所以佛中有菩薩，普賢（菩薩名）中有佛。十、因果兩個位次，各自隨著差別的法，沒有不包含法界的，所以一一法、一一修行、一一果位、一一功德，都各自總攝無盡無盡的帝網重重諸法門海。這就是所謂的華嚴無盡宗趣。以上四門，第一是即體之用（本體的作用），第二是即用之體（作用的本體），第三是體用雙顯（本體和作用同時顯現），第四是體用镕融（本體和作用相互融合）。又第一是因果緣起，第二是理實法（真理的實際體現）。

【English Translation】 English version: Two meanings: 1. Cultivating to produce a resultant fruit (Sheng Guo), because it is only now being achieved. 2. Cultivating to reveal a fruit (Xian Guo) that is inherently present, because it is originally complete. In the above five pairs, the first sentence of each pair is the tenet (Zong), and the second sentence is the purpose (Qu). Furthermore, among the above five, the first is the True Dharma Realm (Zhen Fa Jie, the true essence of all phenomena in the universe), and the second is dependent origination (Yuan Qi, the interconnectedness of all things). Also, the second, third, and fourth pairs are all causes of dependent origination, and the last pair is the result of dependent origination. Guang Tong (referring to a certain viewpoint or theory) takes both the essence and function as its tenet, without any contradiction. Fourth, the Dharma Realm (Fa Jie, the totality of all phenomena in the universe) is where cause and effect are mutually integrated (Yin Guo Shuang Rong), both transcending essence and form (Ju Li Xing Xiang), seamlessly unobstructed, and free. It also has ten meanings: 1. Because of being apart from form, cause and effect are not different from the Dharma Realm, that is, cause and effect are not cause and effect. This takes form as the tenet and being apart from form as the purpose. Or, taking being apart from form as the tenet and the annihilation of cause and effect as the purpose, the following nine cases can be inferred analogously. 2. Because of being apart from essence, the Dharma Realm is not different from cause and effect, that is, the Dharma Realm is not the Dharma Realm. 3. Because being apart from essence does not obliterate essence, when the Dharma Realm is identical to cause and effect, the Dharma Realm is still the Dharma Realm, then it takes the non-Dharma Realm as the Dharma Realm. 4. Because being apart from form does not destroy form, when cause and effect are identical to the Dharma Realm, cause and effect are clearly distinct, then it takes the non-cause and effect as cause and effect. 5. Being apart from form is not different from being apart from essence, so cause and effect and the Dharma Realm are both annihilated and mutually integrated, completely transcending words and thoughts. 6. Because of not destroying, not differentiating, and not obliterating, cause and effect and the Dharma Realm all exist, clearly and visibly. 7. Because of the fifth and sixth cases, existence and annihilation are not different from each other, so the subtle Dharma that transcends sight and hearing can be constantly seen and heard; the profound meaning that transcends thought has never hindered words and thoughts. 8. Because the essence of the Dharma Realm is integrated and indivisible, the cause and effect of the Dharma Realm each simultaneously and completely contain the Dharma Realm, without anything not being completely contained. 9. When cause and effect each completely contain the Dharma Realm, cause and effect follow the Dharma Realm, each appearing in cause and effect, so there is Bodhisattva (Pu Sa) in Buddha (Fo), and there is Buddha in Samantabhadra (Pu Xian, name of a Bodhisattva). 10. The two positions of cause and effect, each following the differentiated Dharma, without anything not containing the Dharma Realm, so each Dharma, each practice, each position, each virtue, all collectively encompass the endless and infinite net of Indra, layer upon layer of Dharma gates and seas. This is the so-called Huayan (name of a Buddhist school) inexhaustible tenet and purpose. The above four doors, the first is the function of the essence, the second is the essence of the function, the third is the simultaneous manifestation of essence and function, and the fourth is the mutual integration of essence and function. Also, the first is the dependent origination of cause and effect, and the second is the real Dharma (Li Shi Fa, the actual manifestation of truth).

界。三即雙明。后一即不思議。既以第四融前。則四門一揆。故即照而遮。即遮而照。雙照雙遮圓明一觀。契斯宗趣矣。第七部類品會者。既知旨趣沖深未審能詮文言廣陜。于中有四。一彰本部。二顯品會。三明支類。四辯論釋。初中性海之詮。常說遍說。言窮法界難可限量。今自陜之寬略為十類。一略本經。即今所傳八十卷本。及舊譯六十卷。皆是十萬偈中之略譯未盡故。二下本經。謂摩訶衍藏。是文殊師利與阿難海。于鐵圍山間結集此經。收入龍宮。龍樹菩薩往龍宮。見此大不思議經。有其三本。下本有十萬偈四十八品。龍樹誦得流傳於世故。智度論名此為不思議經。有十萬偈。梁攝論中名百千經。西域記。說遮拘槃國有此具本。三中本經。即彼所見。有四十九萬八千八百偈。一千二百品。四上本經。即彼所見。有十三千大千世界微塵數偈。一四天下微塵數品。此上二本。非閻浮提人心力能持。故不傳之。五普眼經。即海云所持。以大海量墨。須彌聚筆書此普眼法門一品中一門。一門中一法。一法中一義。一義中一句不得少分。何況能盡。但是入深法界菩薩陀羅尼力之所能持。已下諸經。並非凡力能受。六同說經。謂約一類須彌山形世界。遍於虛空容毛端處。以言聲說無有窮盡。如不思議法品云。如一佛身。以神

通力轉如是等差別法輪。一切世法無能為喻。如是盡虛空界。一一毛端份量之處。乃至一一化身。皆如是說。音聲文字句義一一充滿法界等。又阿僧祇品云。光中見佛不可說。佛所說法不可說。乃至於彼一一修多羅。分別法門不可說等。此意但約一類音聲說法。已不可結集。豈下位能持。七異說經。謂樹形等世界既異。其中眾生報類亦別。如來於彼現身立教施設不同。不可定其色與非色言非言等。則部類難量。八主伴經。謂遮那所說。雖遍法界然與諸佛互為主伴。如說十住時。十方來證。皆言我國皆說等。則前七經皆有主伴。九眷屬經。謂余根器不能聞此通方之說。隨宜說教令入此門。皆為此經勝方便。故名為眷屬。故下經云。普眼修多羅。以佛剎微塵數修多羅為眷屬等。則前八皆有眷屬。十圓滿經。謂此上諸本。總融為一無盡大修多羅海。隨一會一品一句一文。皆攝一切無有分限。故現相品云。毗盧遮那佛願力周法界一切國土中恒轉無上輪等故。七十三中名圓滿因輪此之謂也。第二品會差別者。即顯今經與晉譯同異。今經九會。以晉經第七會初闕十定品重會普光。故唯八會。今有三十九品。初會有六品。彼經唯三十四。由初會中唯有二品。一世間凈眼品。即今世主品。二盧舍那品。即今現相已下五品。初會闕四兼闕

【現代漢語翻譯】現代漢語譯本通力運轉如此種種差別的法輪（Dharmacakra，佛法之輪），一切世間法都無法比擬。像這樣，窮盡虛空界，每一個毛端所佔之處，乃至每一個化身，都如此說法。音聲、文字、語句、含義，一一充滿法界等等。又《阿僧祇品》中說：『在光中見佛不可說，佛所說法不可說，乃至每一個修多羅（Sutra，經），分別法門不可說』等等。這意思只是說一類音聲說法，已經無法結集，何況下位者能夠執持。七、異說經：樹形等世界既然不同，其中的眾生報應種類也各異。如來在那些世界現身立教，施設不同，不可斷定其色與非色、言與非言等等，那麼部類就難以衡量。八、主伴經：毗盧遮那佛（Vairocana，光明遍照）所說，雖然遍及法界，但與諸佛互為主伴。如說《十住》時，十方諸佛前來證明，都說『我國也說』等等。那麼前面的七經都有主伴。九、眷屬經：其餘根器不能聽聞這種通達之說，隨宜說法，令其進入此門，都是此經的殊勝方便，所以名為眷屬。所以下經說：『《普眼修多羅》以佛剎微塵數修多羅為眷屬』等等。那麼前面的八經都有眷屬。十、圓滿經：以上這些經本，總融合爲一個無盡的大修多羅海，隨一會、一品、一句、一文，都攝一切，沒有分限。所以《現相品》中說：『毗盧遮那佛願力周遍法界一切國土中，恒常運轉無上法輪』等等。所以在七十三中名為圓滿因輪，說的就是這個意思。第二品《會差別》是顯示此經與晉譯的不同。此經有九會，晉譯本第七會開始缺少《十定品》，重新彙集《普光》，所以只有八會。現在此經有三十九品，初會有六品，晉譯本只有三十四品。因為初會中只有兩品，一是《世間凈眼品》，即現在的《世主品》，二是《盧舍那品》，即現在的《現相》以下五品。初會缺少四品，兼缺少...

【English Translation】 English version The power turns such different Dharmacakras (法輪, Dharma wheel). No worldly dharma can be compared to it. Like this, exhausting the realm of empty space, at the place of the amount of each hair tip, and even each manifested body, all speak in this way. Sounds, words, sentences, and meanings, each and every one fills the Dharma realm, and so on. Furthermore, in the 'Asamkhya Chapter' it says: 'Seeing the Buddha in the light is unspeakable, the Dharma spoken by the Buddha is unspeakable, and even each Sutra (修多羅), the differentiated Dharma doors are unspeakable,' and so on. This meaning only refers to one type of sound speaking Dharma, which is already impossible to compile, let alone for those of lower positions to uphold. Seven, Different Speaking Sutras: Since the worlds with different tree shapes and so on are different, the types of retribution for the beings within them are also different. The Tathagata (如來) appears in those worlds to establish teachings, and the arrangements are different. It is impossible to determine their form and non-form, speech and non-speech, and so on. Then the categories are difficult to measure. Eight, Principal and Accompaniment Sutras: What Vairocana Buddha (毗盧遮那佛, the Buddha of radiant light) speaks, although it pervades the Dharma realm, mutually serves as principal and accompaniment with the Buddhas. For example, when speaking of the 'Ten Dwellings,' the Buddhas from the ten directions come to certify, all saying 'Our country also speaks' and so on. Then the previous seven sutras all have principal and accompaniment. Nine, Retinue Sutras: Other faculties are unable to hear this comprehensive teaching, so teachings are given according to what is suitable, leading them into this gate. These are all skillful means of this sutra, therefore it is called retinue. Therefore, the following sutra says: 'The 'Samantabhadra Sutra' has as its retinue as many sutras as there are dust motes in a Buddha-field,' and so on. Then the previous eight all have retinues. Ten, Perfect Sutras: All of the above sutras are totally integrated into one endless great Sutra ocean. Each assembly, each chapter, each sentence, each phrase, all encompass everything without limitation. Therefore, in the 'Manifestation Chapter' it says: 'The power of Vairocana Buddha's vows pervades all lands in the Dharma realm, constantly turning the unsurpassed Dharma wheel,' and so on. Therefore, in the seventy-three it is called the perfect cause wheel, which is what this refers to. The second chapter, 'Differences in Assemblies,' reveals the differences between this sutra and the Jin translation. This sutra has nine assemblies. The Jin translation is missing the 'Ten Concentrations Chapter' from the beginning of the seventh assembly, and reassembles 'Universal Light,' so it only has eight assemblies. Now this sutra has thirty-nine chapters, the first assembly has six chapters, and the Jin translation only has thirty-four chapters. Because there are only two chapters in the first assembly, one is the 'Worldly Pure Eye Chapter,' which is the current 'World Lord Chapter,' and the other is the 'Locana Chapter,' which is the current five chapters from 'Manifestation' onwards. The first assembly is missing four chapters, and also missing...

十定。故唯三十四品。余諸品會大同名有小異。至文當顯。第三明支類者。于中復二。先顯支流即別行經。藏中兜沙經一卷。是名號品。菩薩本業經一卷。是凈行品。小十住經一卷。是十住品。大十住經四卷。及漸備一切智德經四卷。並是十地品。等目菩薩所問三昧經二卷。是十定品。無邊功德經一卷。是壽量品。如來性起微密藏經二卷。是出現品。度世經六卷。是離世間品。羅摩伽經三卷。是入法界品。此等並是隨器受持大本支出。二明流類。謂修慈經一卷。金剛鬘經十卷。如來不思議境界經一卷。並是華嚴流類而非本部別行。或是別行來未盡者。未敢詳定。余如纂靈記辯。第四論釋者。略舉其四。一龍樹既得下本。遂造大不思議論。亦十萬頌備傳西域。此方十住毗婆沙論十六卷。即是彼論釋十地中初之二地。二世親菩薩。造十地論釋十地品。魏朝勒那三藏。又菩提流支各翻一本。光統奏請。令二三藏參成一本為十二卷。即今見傳。三北齊劉謙之。于清涼山感通造論六百卷。備釋一經。四後魏僧靈辯。於五臺山頂戴此經。行道一載。遂悟玄旨。造論一百卷。亦傳於世。第八傳譯感通分二。先明翻譯年代。后明傳通感徴。前中此經前後通唯二譯。並其補闕四本不同。一晉義熙十四年。北天竺三藏。佛度跋陀羅。此云覺

【現代漢語翻譯】現代漢語譯本十定。所以只有三十四品。其餘各品的內容大體相同，名稱略有差異，具體內容會在下文中詳細說明。第三部分說明分支類別，其中又分為兩個方面。首先，闡明分支，即獨立流通的經典。藏經中的《兜沙經》一卷，是《名號品》。《菩薩本業經》一卷，是《凈行品》。《小十住經》一卷，是《十住品》。《大十住經》四卷，以及《漸備一切智德經》四卷，都是《十地品》。《等目菩薩所問三昧經》二卷，是《十定品》。《無邊功德經》一卷，是《壽量品》。《如來性起微密藏經》二卷，是《出現品》。《度世經》六卷，是《離世間品》。《羅摩伽經》三卷，是《入法界品》。這些都是根據不同根器接受和持誦的，從大本中分出的支流。其次，說明流類，即與《華嚴經》同類的經典。《修慈經》一卷，《金剛鬘經》十卷，《如來不思議境界經》一卷，都是《華嚴經》的流類，但不是本部的獨立流通經典。或者有些是獨立流通的，但內容尚未完全收錄，對此還不敢確定。其餘內容可以參考《纂靈記》的辨析。第四部分討論註釋，簡要列舉四種。一是龍樹（Nagarjuna）菩薩得到下本后，創作了《大不思議論》，共十萬頌，在西域廣泛流傳。此地的《十住毗婆沙論》十六卷，就是那部論著中解釋十地中最初二地的部分。二是世親（Vasubandhu）菩薩，創作了《十地論》來解釋《十地品》。魏朝的勒那三藏（Ratna），以及菩提流支（Bodhiruci）各自翻譯了一個版本。光統奏請，讓兩位三藏共同參校成一個版本，共十二卷，就是現在流傳的版本。三是北齊的劉謙之，在清涼山感應而創作了六百卷的論著，詳細解釋這部經。四是後魏的僧靈辯，在五臺山頂戴這部經，修行一年，於是領悟了玄妙的旨意，創作了一百卷的論著，也在世間流傳。第八部分講述傳譯和感應，分為兩個方面。首先說明翻譯的年代，然後說明傳通的感應徵兆。在前一部分中，這部經前後總共有兩次翻譯，加上補闕的四種版本，各不相同。一是晉義熙十四年，北天竺的三藏佛陀跋陀羅（Buddhabhadra），意譯為覺。

【English Translation】 English version Ten Samadhis. Therefore, there are only thirty-four chapters. The remaining chapters are largely the same, with minor differences in name, which will be clarified in detail below. The third part explains the branch categories, which are further divided into two aspects. First, it clarifies the branches, which are independently circulating scriptures. The one-volume 'Tushita Sutra' in the Tripitaka is the 'Chapter on Names'. The one-volume 'Bodhisattva Basic Deeds Sutra' is the 'Chapter on Pure Conduct'. The one-volume 'Smaller Ten Abodes Sutra' is the 'Chapter on Ten Abodes'. The four-volume 'Greater Ten Abodes Sutra' and the four-volume 'Gradually Perfecting All-Knowing Wisdom Sutra' are both the 'Chapter on Ten Grounds'. The two-volume 'Samadhi Sutra of Equal Vision Bodhisattva's Questions' is the 'Chapter on Ten Samadhis'. The one-volume 'Boundless Merits Sutra' is the 'Chapter on Lifespan'. The two-volume 'Tathagatagarbha Sutra' is the 'Chapter on Appearance'. The six-volume 'Sutra of Crossing the World' is the 'Chapter on Leaving the World'. The three-volume 'Lankavatara Sutra' is the 'Chapter on Entering the Dharma Realm'. These are all branches derived from the main text, received and upheld according to different capacities. Secondly, it explains the categories of streams, which are scriptures of the same kind as the 'Avatamsaka Sutra'. The one-volume 'Sutra on Cultivating Loving-Kindness', the ten-volume 'Vajramala Sutra', and the one-volume 'Sutra on the Inconceivable Realm of the Tathagata' are all streams of the 'Avatamsaka Sutra', but not independent circulating scriptures of the main part. Or some are independently circulating, but the content has not been completely included, which I dare not determine. For the rest, refer to the analysis in the 'Zuan Ling Ji'. The fourth part discusses the commentaries, briefly listing four. First, Nagarjuna (Longshu) Bodhisattva, after obtaining the lower text, composed the 'Great Inconceivable Treatise', with a total of 100,000 verses, which was widely circulated in the Western Regions. The sixteen-volume 'Ten Abodes Vibhasha Treatise' in this land is the part of that treatise that explains the first two of the ten grounds. Second, Vasubandhu (Shīqīn) Bodhisattva composed the 'Ten Grounds Treatise' to explain the 'Chapter on Ten Grounds'. Ratna (Lena), a Tripitaka master of the Wei Dynasty, and Bodhiruci (Putiliuzhi) each translated a version. Guangtong requested that the two Tripitaka masters jointly collate it into one version, totaling twelve volumes, which is the version currently circulating. Third, Liu Qianzhi of the Northern Qi Dynasty, in response to a spiritual inspiration on Qingliang Mountain, composed a treatise of six hundred volumes, explaining this sutra in detail. Fourth, the monk Lingbian of the Later Wei Dynasty, wearing this sutra on his head on Mount Wutai, practiced for a year, and then realized the profound meaning, composing a treatise of one hundred volumes, which was also circulated in the world. The eighth part tells about the transmission, translation, and spiritual responses, divided into two aspects. First, it explains the era of translation, and then it explains the signs of transmission and spiritual response. In the first part, this sutra has only two translations in total, plus four different versions of supplements. One is in the fourteenth year of Yixi of the Jin Dynasty, by the Tripitaka master Buddhabhadra (Fotuobatuoluo) from North India, which means 'Awakening'.

賢。于楊州謝司空寺翻梵本。三萬六千頌成晉經五十卷。或六十卷。沙門法業筆受。慧嚴慧觀潤色。謝司空寺者。即今潤州興嚴寺是。由興華嚴故。二大唐永隆元年中。天竺三藏地婆訶羅。此云日照。于西京大原寺。譯出入法界品內兩處脫文。一從摩耶夫人。后至彌勒菩薩前中間天主光等十善知識。二從彌勒菩薩后至三千大千世尊微塵數善知識前中間。文殊申手過一百一十由旬按善財頂。十五行經。大德道成律師薄塵法師大乘基法師等同譯。復禮法師潤文。依六十卷本為定。三證聖元年。于闐三藏實叉難陀。此云喜學。于東都佛授記寺再譯舊文。兼補諸闕。計益九千頌。通舊總四萬五千頌。合成唐本八十卷。大德義凈三藏。弘景禪師圓測法師神英法師法寶法師賢首法師等同譯。復禮法師綴文。四即於前第三本中。雖益數處卻脫日照三藏所補文殊。按善財頂之文。即賢首法師。以新舊兩經勘。以梵本將日照補文。安喜學脫處。遂得文續義連。其文之要至下當辯。今之所傳即第四本。其第三本先已流傳。故今世上之經。猶多脫者即第三本。愿諸達識見闕而續之。二明傳通感應者。自晉譯微言則雙童現瑞。唐翻至教則甘露呈祥。冥衛昭然親紆御筆。論成西域則地震光流。志徹清涼則感通玄悟。其書寫則經輝五色。楮香四達冬

【現代漢語翻譯】現代漢語譯本賢。于楊州謝司空寺翻譯梵文版本。《華嚴經》三萬六千頌，成為晉朝的經典五十卷，或者六十卷。沙門（佛教出家人）法業筆錄，慧嚴、慧觀潤色。謝司空寺，就是現在的潤州興嚴寺。因為弘揚《華嚴經》的緣故。二、大唐永隆元年（公元680年）中，天竺（古印度）三藏（精通佛經者）地婆訶羅（Dharmakara），漢譯為日照，在西京（長安）大原寺，翻譯出《入法界品》內兩處脫漏的文字。一處是從摩耶夫人（釋迦牟尼的母親）之後，到彌勒菩薩（未來佛）之前，中間天主光等十位善知識（指引修行的良師益友）。另一處是從彌勒菩薩之後，到三千大千世界（佛教宇宙觀中的一個單位）世尊微塵數善知識之前，中間文殊菩薩（象徵智慧的菩薩）伸手過一百一十由旬（長度單位，約合今1600公里）按善財（《華嚴經》中求法者）的頭頂，共十五行經文。大德（有德行的僧人）道成律師、薄塵法師、大乘基法師等共同翻譯，復禮法師潤色文字，依據六十卷的版本作為定本。三、證聖元年（公元695年），于闐（古西域國名，今新疆和田一帶）三藏實叉難陀（Śikṣānanda），漢譯為喜學，在東都（洛陽）佛授記寺再次翻譯舊的經文，並補全各種缺失，總共增加九千頌，連同舊的共四萬五千頌，合成唐朝版本八十卷。大德義凈三藏、弘景禪師、圓測法師、神英法師、法寶法師、賢首法師等共同翻譯，復禮法師整理文字。四、在前面第三個版本中，雖然增加了一些地方，卻脫漏了日照三藏所補的文殊菩薩按善財頭頂的文字。賢首法師用新舊兩個經本進行校勘，用梵文版本將日照三藏所補的文字，安在喜學三藏脫漏的地方，於是經文得以連貫，意義得以完整。這段文字的重要性，在下文將會辨析。現在所流傳的就是第四個版本，而第三個版本先前已經流傳開來，所以現在世上的經書，仍然有很多脫漏的地方，就是第三個版本。希望各位有見識的人，看到缺失就進行補續。二、說明傳譯流通的感應：自從晉朝翻譯《華嚴經》，闡述精微的語言，就出現了雙童顯現瑞相。唐朝翻譯至高的教義，就呈現出甘露降祥。冥冥之中有護衛，彰顯無疑，甚至親自降下御筆。論著完成於西域，就發生地震，光芒流動。心志貫穿清涼山（五臺山），就感應到玄妙的領悟。書寫經書的時候，經書閃耀五彩光芒，紙張的香氣四處飄散，即使在冬天...

【English Translation】 English version The Venerable [translator's name, omitted for brevity]. At Xie Sikong Temple in Yangzhou, he translated the Sanskrit version. The Avataṃsaka Sūtra (Huayan Jing) comprised 36,000 ślokas (頌, verses), resulting in fifty or sixty fascicles of the Jin Dynasty scripture. The śrāmaṇa (沙門, Buddhist monk) Fa Ye transcribed, while Huiyan and Huiguan refined the text. Xie Sikong Temple is now Xingyan Temple in Runzhou. This was due to the flourishing of the Avataṃsaka Sūtra. Secondly, in the first year of Yonglong (680 AD) during the Great Tang Dynasty, the Tripiṭaka (三藏, master of the three baskets of Buddhist scriptures) Divākara (地婆訶羅), translated as Rizhao (日照, Sun Illumination) in Chinese, from India, translated two missing sections within the Gaṇḍavyūha Sūtra (入法界品) at Dayuan Temple in Xijing (長安, Chang'an). The first section was from after Māyādevī (摩耶夫人, the mother of Śākyamuni Buddha) to before Maitreya Bodhisattva (彌勒菩薩, the future Buddha), including the ten virtuous friends (善知識, spiritual mentors) such as the Heavenly Lord Light. The second section was from after Maitreya Bodhisattva to before the number of virtuous friends equal to the dust particles of the three-thousand-great-thousand world system (三千大千世界), where Mañjuśrī Bodhisattva (文殊菩薩, the Bodhisattva of wisdom) extended his hand over one hundred and ten yojanas (由旬, a unit of distance, approximately 1600 km) to touch Sudhana's (善財, a seeker of Dharma in the Avataṃsaka Sūtra) head, comprising fifteen lines of scripture. The virtuous monks Daocheng, Bo Chen, and Dacheng Ji, along with others, jointly translated, while the monk Fuli polished the text, using the sixty-fascicle version as the definitive edition. Thirdly, in the first year of Zhensheng (695 AD), the Tripiṭaka Śikṣānanda (實叉難陀), translated as Xixue (喜學, Joyful Learning) in Chinese, from Khotan (于闐, an ancient kingdom in present-day Xinjiang), re-translated the old text at the Buddha Prediction Temple in Dongdu (洛陽, Luoyang), supplementing various omissions, totaling an additional 9,000 ślokas, bringing the total to 45,000 ślokas, forming the eighty-fascicle Tang Dynasty version. The virtuous monks Yijing, Hongjing, Yuance, Shenying, Fabao, and Xianshou, along with others, jointly translated, while the monk Fuli organized the text. Fourthly, in the aforementioned third version, although several places were added, the text of Mañjuśrī Bodhisattva touching Sudhana's head, which was supplemented by the Tripiṭaka Rizhao, was omitted. The monk Xianshou compared the new and old scriptures, using the Sanskrit version to place the text supplemented by the Tripiṭaka Rizhao in the place omitted by the Tripiṭaka Xixue, thus making the scripture coherent and the meaning complete. The importance of this text will be discussed below. The fourth version is the one currently circulating, while the third version had previously been circulated, so many of the scriptures in the world today still have omissions, which are from the third version. It is hoped that those with knowledge will see the omissions and supplement them. Secondly, explaining the responses to transmission and circulation: Since the Jin Dynasty translated the Avataṃsaka Sūtra, expounding subtle language, twin children appeared as an auspicious sign. When the Tang Dynasty translated the supreme teachings, nectar appeared as an auspicious omen. There was protection in the unseen, clearly manifested, even personally bestowing imperial brushstrokes. When the treatise was completed in the Western Regions, there was an earthquake and flowing light. When the aspiration penetrated Mount Qingliang (清涼山, Mount Wutai), there was a response of profound realization. When writing the scriptures, the scriptures shone with five-colored light, and the fragrance of the paper spread in all directions, even in winter...

葵發艷瑞鳥銜華。讀誦則眇然履空。煥若臨鏡。每含舍利適會神僧。涌地現金色之身。昇天止修羅之陣。觀行則無生入證。偈贊排空。海神聽而時雨滂沱。天童迎而大水瀰漫。講說則華梵通韻人天共遵。洪水斷流神光入宇。良以一文之妙攝義無遺。故一偈之功能破地獄。盥掌之水尚拯生靈故讀誦思修功齊種智。宿生何幸感遇斯文。其事蹟昭彰備于傳記。第九總釋名題中。先解經題后明品稱。今初。總題包于別義。該難思之法門。無名之中。強以十門分別。一通顯得名。二對辯開合。三具彰義類。四別釋得名。五展演無窮。六卷攝相盡。七展卷無礙。八以義圓收。九攝歸一心。十泯同平等。今初。諸經得名有其多種。或以人為目。或以法為名。人有請說等殊。法有法喻等別。或體或用或果或因。乍復乍單其類繁廣。今經受稱亦多種不同。一從數彰名。如梁攝論第十勝相中雲。百千經者。是華嚴經有十萬頌是也。二從喻受名。如涅槃及觀佛三昧經。名此經為雜華經。以萬行交雜緣起整合故。三從法彰名。如智論釋囑累品。名此經為不思議解脫經。四從義用受名。如下離世間品及出現品。各有十名者是。依今梵本。云摩訶毗佛略勃陀健拏驃訶修多羅。此云大方廣佛雜華嚴飾經。今略雜飾字耳。前三異名義多總略。二品十目多

【現代漢語翻譯】現代漢語譯本葵花盛開，瑞鳥銜著花朵。讀誦此經，感覺輕盈地行走在空中，如同照鏡子般清晰。每當包含舍利時，恰逢神僧出現，從地涌出金色的身軀。昇天時，止息阿修羅的戰陣。觀想修行時，證入無生之境，讚頌之聲響徹天空。海神聽聞而降下滂沱大雨，天童迎接而大水瀰漫。講說此經時，華梵之音和諧統一，人天共同遵從。洪水因此斷流，神光照亮宇宙。實在是因為一篇文章的精妙之處，就能毫無遺漏地涵蓋所有義理。所以一首偈頌的功用，就能破除地獄之苦。洗手的水尚且能拯救生靈，因此讀誦、思考和修行此經的功德，與獲得一切種智相等。宿世何其有幸，能夠感遇到這樣的經文。它的事蹟昭彰顯著，都記載在傳記中。第九總釋名題中，先解釋經題，后說明品名。現在開始解釋經題。總題包含著別義，涵蓋著難以思議的法門。在不可名狀之中，勉強用十門來分別：一、用通義來顯明經名；二、用對辯來開合經義；三、用具足來彰顯義類；四、用分別來解釋經名；五、用擴充套件來演說無窮的義理；六、用收攝來使諸法相盡；七、用展開和收捲來使義理無礙；八、用義理來圓滿收攝；九、用收攝來歸於一心；十、用泯滅差別來達到平等。現在開始解釋第一點。諸經的得名有多種方式，或者以人為名，或者以法為名。人有請說等不同，法有法喻等區別。或者以體、或者以用、或者以果、或者以因來命名。有時是單名，有時是複名，種類繁多。這部經的名稱也有多種不同。一、從數字來彰顯經名，如《梁攝論》第十勝相中說：『百千經』，指的是《華嚴經》，有十萬頌。二、從比喻來接受經名，如《涅槃經》及《觀佛三昧經》，稱這部經為《雜華經》，因為萬行交雜，緣起整合。三、從法來彰顯經名，如《智論》解釋《囑累品》時，稱這部經為《不思議解脫經》。四、從義用接受經名，如下面的《離世間品》及《出現品》，各有十個名稱就是這樣。依照現在的梵文字，叫做『摩訶毗佛略勃陀健拏驃訶修多羅 (Mahāvaipulya-buddha-gaṇḍavyūha-sūtra)』，翻譯成漢語就是《大方廣佛雜華嚴飾經》。現在省略了『雜飾』二字。前面三種異名，義理大多總括而簡略，後面兩品的十個名稱，義理較多。

【English Translation】 English version The sunflower blooms, and the auspicious bird carries flowers in its beak. Reciting this scripture feels like walking lightly in the air, as clear as looking in a mirror. Whenever it contains Śarīra (舍利, relics), it coincides with the appearance of divine monks, emerging from the earth with golden bodies. Ascending to the heavens, it stops the battles of the Asuras (修羅, demigods/titans). Contemplating and practicing, one enters the state of non-birth, and the sounds of praise resonate through the sky. The Sea God listens and sends down torrential rain, and the Heavenly Child welcomes it with vast floods. Explaining this scripture, the sounds of Chinese and Sanskrit harmonize, and humans and gods alike follow it. Floods cease to flow, and divine light enters the universe. It is truly because the subtlety of a single text can encompass all meanings without omission. Therefore, the merit of a single verse can break through the suffering of hell. The water used for washing hands can still save sentient beings, so the merit of reciting, contemplating, and practicing this scripture is equal to attaining omniscience. How fortunate in past lives to encounter such a scripture! Its deeds are clearly evident and recorded in biographies. In the ninth section, which provides a general explanation of the title, the scripture title is explained first, followed by the chapter titles. Now, we begin with the scripture title. The general title encompasses specific meanings, covering inconceivable Dharma (法, teachings). Within the unnameable, we tentatively use ten aspects to distinguish it: 1. Using the general meaning to reveal the scripture's name; 2. Using contrast to open and close the meaning; 3. Using completeness to manifest the categories of meaning; 4. Using distinction to explain the name; 5. Using expansion to expound infinite principles; 6. Using contraction to exhaust all phenomena; 7. Using expansion and contraction to make the principles unobstructed; 8. Using meaning to perfectly encompass; 9. Using contraction to return to one mind; 10. Using the elimination of differences to achieve equality. Now, we begin to explain the first point. The names of scriptures are obtained in various ways, either named after a person or named after a Dharma. People differ in terms of requesting teachings, and Dharmas differ in terms of Dharma and metaphor. They are named after the essence, function, result, or cause. Sometimes they are single names, sometimes they are compound names, and the categories are numerous. The name of this scripture also has various differences. 1. Manifesting the name from numbers, as stated in the tenth excellent aspect of the Liang She Lun (梁攝論, Compendium of Mahayana): 'The hundred thousand scripture' refers to the Avataṃsaka Sūtra (華嚴經, Flower Garland Sutra), which has one hundred thousand verses. 2. Receiving the name from a metaphor, as the Nirvana Sutra (涅槃經, Mahāparinirvāṇa Sūtra) and the Contemplation of Buddha Samadhi Sutra (觀佛三昧經) call this scripture the Mixed Flower Scripture (雜華經), because the myriad practices are mixed and arise together. 3. Manifesting the name from the Dharma, as the Treatise on the Great Perfection of Wisdom (智論, Mahāprajñāpāramitopadeśa) explains the Entrustment Chapter (囑累品) by calling this scripture the Inconceivable Liberation Scripture (不思議解脫經). 4. Receiving the name from the meaning and function, as with the Leaving the World Chapter (離世間品) and the Appearance Chapter (出現品) below, each having ten names. According to the current Sanskrit version, it is called 'Mahāvaipulya-buddha-gaṇḍavyūha-sūtra (摩訶毗佛略勃陀健拏驃訶修多羅)', which translates into Chinese as Great Extensive Buddha Adornment Scripture (大方廣佛雜華嚴飾經). Now, the words 'mixed adornment' are omitted. The first three different names mostly summarize and abbreviate the meaning, while the ten names of the latter two chapters have more meaning.

從別義。又局當品。故今譯者具以六字為名。則人法雙題。法喻齊舉。具體具用有果有因理盡義圓故標經首。二對辯開合者。題中七字有十事五對。一教義相對。謂經之一字是能詮教。大等六字是所詮義。二就義中法喻一對。謂大等是法。華嚴是喻。三就法中人法一對。謂大方廣是所證無障礙法。佛是能證之人。亦名境智一對。四就法中揀持一對。大之一字是揀方。廣是持。即揀大異小。揀實異權。揀果異因。亦是體用一對。大方是體大方無隅故。廣即是用。五就人中。借下華字以喻其因。即因果一對。佛是果故。是以單用華字則但喻因。若合以華嚴。則亦喻上之四字。至下當明。三具彰義類者。謂大等七字義皆無量。並略以十義釋之。初明大十義者。一體大。謂若相若用等。皆同真性而常遍故。即是大字。涅槃云。所言大者名之為常。此明體不變易。如人最長故名為大。又云大者。其性廣博猶如虛空。此明體遍。二者相大。謂恒沙性德無不具故。互相即入微細重重等。具十玄門。皆其相故。即經方字方者法也。三用大。謂業用周普如體遍故。即經廣字。涅槃云。又大者。能建大義即是約用。良以涅槃無廣。廣與大同故。以廣釋大。方廣無大。大與廣合故。以大釋廣。今經具有故各配之四果大。謂智斷依正普周法界故

。即經佛字。五因大。謂發菩提心起解行愿證。精勤匪懈成諸位故。即經華字。六智大。謂大智為主。運諸萬行遍嚴一切無所遺故。即經嚴字。七者教大。謂一文一句無不結通。遍於一切十方三際重重無盡故。即是經字。八者義大。謂所詮法盡窮法界。乃至帝網無所遺故。即總是六字。九者境大。以上法門。普以無盡一一為化境故。十者業大。謂盡三際時窮法界處。常將此法利益眾生。無休息故。如攝大乘等七種大性。不離於此。二方十義者。方者法也。即前十大皆名為法。謂體法相法等。三廣十義者。廣者多也。用多繁興。包無不盡故。則前十皆多。即明一遍一切名之為大。一攝一切名之為廣。亦可反此。此約離釋。若合釋方廣二字。亦有十義。一廣依義。謂言教繁廣為生依故。二廣說義。宣說廣大甚深法故。三廣破義。破一切障無有餘故。四廣超義。無有諸法能比類故。五廣治義。具攝無邊對治之法。為能治故。六廣攝義。通攝無邊異類法故。七廣德義。具攝二嚴諸勝德故。八廣生義。能生無量廣大果海故。九廣絕義。非是心識稱量所能知故。十廣知義。具足種智破邪見障無有餘故此之十義。前四即雜集第十一中四義。后六即入大乘論第一中六義。四解佛十義者。即是十佛。大即法界佛。方即本性佛。廣即涅槃佛

【現代漢語翻譯】現代漢語譯本『即』字代表佛（Buddha）。五因大：指發起菩提心，從而生起理解、行動、願望和證悟。精進不懈，成就各種果位。因此是『經』字代表的含義。『華』字代表六智大：指以大智慧為主導，運用各種修行遍及一切，沒有遺漏。因此是『經』字代表的含義。『嚴』字代表七者教大：指一文一句都相互貫通，遍及一切十方三世，重重無盡。因此是『是』字代表的含義。『義』字代表八者義大：指所詮釋的法窮盡法界，乃至帝網（Indra's net）都沒有遺漏。因此是『總』字代表的含義。『境』字代表九者境大：指以上法門普遍以無盡的每一個作為化導的境界。『業』字代表十者業大：指窮盡三世的時間，遍及法界的處所，常常用此法利益眾生，沒有停歇。如《攝大乘論》（Mahāyānasaṃgraha）等七種大性，不離於此。二方十義：方，是法的意思。即前面十大都稱為法，包括體法、相法等。三廣十義：廣，是多的意思。用多而繁興，包容無所不盡。因此前面十個都表示多。這說明一遍一切稱為大，一攝一切稱為廣。也可以反過來理解。這是從分開解釋的角度來說。如果合起來解釋『方廣』二字，也有十種含義：一、廣依義：指言教繁廣，是產生的基礎。二、廣說義：宣說廣大甚深的法。三、廣破義：破除一切障礙，沒有剩餘。四、廣超義：沒有其他法可以比擬。五、廣治義：具備無邊的對治之法，作為能治療的方法。六、廣攝義：普遍攝取無邊的不同種類的法。七、廣德義：具備攝取二嚴（智慧和慈悲）的各種殊勝功德。八、廣生義：能夠產生無量廣大的果海。九、廣絕義：不是心識稱量所能知道的。十、廣知義：具足一切種智（sarvajñāna），破除邪見障礙，沒有剩餘。這十種含義，前四種出自《雜集論》（Abhidharmasamuccaya）第十一品中的四種含義，后六種出自《入大乘論》（Mahāyānāvatāra-śāstra）第一品中的六種含義。四解佛十義：即是十佛。大即法界佛（Dharmadhātu Buddha）。方即本性佛（Svabhāva Buddha）。廣即涅槃佛（Nirvana Buddha）。

【English Translation】 English version 『That』 which is the Buddha (Buddha). The five great causes: referring to generating Bodhicitta (the mind of enlightenment), thereby giving rise to understanding, action, aspiration, and realization. Diligent and unremitting, accomplishing all positions. Therefore, it is the meaning represented by the word 『sutra』. 『Splendor』 which is the six great wisdoms: referring to great wisdom as the main guide, employing all practices to encompass everything without omission. Therefore, it is the meaning represented by the word 『sutra』. 『Solemnity』 which is the seventh great teaching: referring to each phrase and sentence being interconnected, pervading all directions and times, endlessly and infinitely. Therefore, it is the meaning represented by the word 『is』. 『Meaning』 which is the eighth great meaning: referring to the Dharma (law, teaching) being explained, exhausting the Dharmadhātu (realm of reality), even Indra's net (Indra's net) without omission. Therefore, it is the meaning represented by the word 『total』. 『Realm』 which is the ninth great realm: referring to the above Dharma doors universally using each endless one as the realm of transformation. 『Karma』 which is the tenth great karma: referring to exhausting the time of the three times, pervading the places of the Dharmadhātu, constantly using this Dharma to benefit sentient beings without rest. Such as the seven great natures of the Mahāyānasaṃgraha (Summary of the Great Vehicle), not departing from this. The two aspects of ten meanings: Aspect means Dharma. That is, the preceding ten great ones are all called Dharma, including the Dharma of essence, the Dharma of characteristics, etc. The three expanses of ten meanings: Expanse means many. Using many and flourishing, encompassing everything without omission. Therefore, the preceding ten all represent many. This explains that pervading everything is called great, and encompassing everything is called expanse. It can also be understood in reverse. This is from the perspective of separate explanations. If the two words 『aspect and expanse』 are explained together, there are also ten meanings: 1. The meaning of relying on expanse: referring to the extensive teachings being the foundation for arising. 2. The meaning of extensively explaining: expounding the vast and profound Dharma. 3. The meaning of extensively destroying: destroying all obstacles without remainder. 4. The meaning of extensively surpassing: no other Dharma can be compared. 5. The meaning of extensively curing: possessing boundless methods of counteracting, as a method of healing. 6. The meaning of extensively encompassing: universally encompassing boundless different kinds of Dharma. 7. The meaning of extensively virtuous: possessing all the excellent virtues of encompassing the two solemnities (wisdom and compassion). 8. The meaning of extensively generating: able to generate boundless and vast oceans of results. 9. The meaning of extensively transcending: not knowable by the measurement of the mind and consciousness. 10. The meaning of extensively knowing: possessing all-knowing wisdom (sarvajñāna), destroying the obstacles of wrong views without remainder. These ten meanings, the first four are from the four meanings in the eleventh chapter of the Abhidharmasamuccaya (Compendium of Abhidharma), and the last six are from the six meanings in the first chapter of the Mahāyānāvatāra-śāstra (Treatise on Entering the Great Vehicle). Four explanations of the ten meanings of Buddha: which are the ten Buddhas. Great is the Dharmadhātu Buddha (Dharmadhātu Buddha). Aspect is the Svabhāva Buddha (Svabhāva Buddha). Expanse is the Nirvana Buddha (Nirvana Buddha).

。及隨樂佛。佛即成正覺佛。華即愿佛。及三昧佛。嚴即業報佛。經即住持佛。總不離心。七字皆是心佛。釋十佛義。如八地中及離世間品辯。又佛地論第一說。佛亦具十義。謂具一切智一切種智。離煩惱障及所知障。於一切法一切種相。能自開覺。亦能開覺一切有情。如睡夢覺如蓮華開。故名為佛。又真諦引真實論。亦有十義恐繁不引。

五釋華十義者。一含實義。表於法界含性德故。二光凈義。本智明顯故。三微妙義。一一諸行同法界故。四適悅義。順物機故。五引果義。行為生因起正覺故。六端正義。行與愿俱無所缺故。七無染義。一一行門三昧俱故。八巧成義。所修德業善巧成故。九芬馥義。眾德住持流馨彌遠故。十開敷義。眾行敷榮令心開覺故。然華有二種。一草木華喻萬行因。然或因與果俱。或不與俱。二嚴身華通金玉等。喻于神通眾相等。唯與果俱。前十義中。一五九十局于草木。余通二華。六釋嚴者。即上十華同嚴一佛為嚴不同。亦是十義。又上十華。如次嚴前十佛。即是十義而總別無礙。更有十義。一用因嚴果以成人是佛華嚴。果由因得故。二以果嚴因。以顯勝成果之後。令一一因行皆無際故。三以人嚴法而顯用。謂佛曠劫修因。方顯法之體用故。四以法嚴人以顯圓。若不得法之體用。因果

【現代漢語翻譯】現代漢語譯本：以及隨樂佛（Suile Buddha，隨其意樂而示現的佛）。佛即成正覺佛（Chengzhengjue Buddha，成就正等覺的佛）。華即愿佛（Yuan Buddha，發廣大誓願的佛）。以及三昧佛（Sanmei Buddha，入于甚深禪定的佛）。嚴即業報佛（Yebao Buddha，由業力感召果報的佛）。經即住持佛（Zhuchi Buddha，住持佛法，延續佛陀教法的佛）。總而言之，都不離一心。這七個字都是心佛。解釋十佛的含義，如八地中以及離世間品所辨析的那樣。又《佛地論》第一卷說，佛也具有十種含義，即具足一切智、一切種智，遠離煩惱障以及所知障，對於一切法、一切種相，能夠自己開悟，也能開悟一切有情眾生，如從睡夢中醒來，如蓮花開放，所以名為佛。又真諦法師引《真實論》，也有十種含義，恐怕繁瑣，這裡就不引用了。五、解釋華（Hua，花）的十種含義：一、含實義，表示法界包含自性功德的緣故。二、光凈義，本有智慧明顯清凈的緣故。三、微妙義，一一諸行與法界相同故。四、適悅義，順應眾生根機的緣故。五、引果義，行為生起正覺的根本原因的緣故。六、端正義，行與愿共同具足，沒有欠缺的緣故。七、無染義，一一修行法門與三昧相應的緣故。八、巧成義，所修的功德事業善巧成就的緣故。九、芬馥義，各種功德住持，流佈芬芳，傳播深遠的緣故。十、開敷義，各種修行開展繁榮，使心開悟覺醒的緣故。然而花有兩種，一是草木之花，比喻萬行之因，然而或者因與果同時存在，或者不同時存在。二是嚴身之花，包括金玉等，比喻神通眾相等，只與果同時存在。前面的十種含義中，第一、五、九、十侷限於草木之花，其餘的適用於兩種花。六、解釋嚴（Yan，莊嚴）：即上面的十種花共同莊嚴一尊佛，因為莊嚴的對象不同，所以莊嚴的含義也不同，這也是十種含義。又上面的十種花，依次莊嚴前面的十尊佛，這就是十種含義，而總相和別相之間沒有障礙。更有十種含義：一、用因來莊嚴果，以成就人為佛的華嚴，果由因得的緣故。二、用果來莊嚴因，以顯示殊勝的成果之後，使一一因行都無邊無際的緣故。三、用人來莊嚴法而顯示作用，即佛經過曠劫修行，才顯示法的體和作用的緣故。四、用法來莊嚴人以顯示圓滿，如果不能得到法的體和作用，因果

【English Translation】 English version: And Suile Buddha (隨樂佛, Buddha who appears according to one's wishes). Buddha is Chengzhengjue Buddha (成正覺佛, Buddha who attains perfect enlightenment). Hua is Yuan Buddha (愿佛, Buddha of great vows). And Sanmei Buddha (三昧佛, Buddha in deep Samadhi). Yan is Yebao Buddha (業報佛, Buddha of karmic retribution). Jing is Zhuchi Buddha (住持佛, Buddha who upholds the Dharma). In short, all are inseparable from the mind. These seven characters are all Mind-Buddha. Explaining the meaning of the Ten Buddhas, as discussed in the Eighth Ground and the Leaving the World Chapter. Furthermore, the first volume of the Yogācārabhūmi-śāstra states that the Buddha also possesses ten meanings, namely, possessing all-wisdom, all-knowing wisdom, being free from the afflictive obscurations and the cognitive obscurations, being able to awaken oneself to all dharmas and all aspects, and also being able to awaken all sentient beings, like awakening from a dream, like a lotus flower blooming, hence the name Buddha. Furthermore, Paramārtha cites the Tattvasiddhi-śāstra, which also has ten meanings, but I will not quote them here for fear of being too verbose. Five, explaining the ten meanings of Hua (華, flower): First, the meaning of containing reality, representing that the Dharmadhatu contains the virtues of self-nature. Second, the meaning of light and purity, because the original wisdom is clear and pure. Third, the meaning of subtlety, because each and every practice is the same as the Dharmadhatu. Fourth, the meaning of appropriateness and joy, because it accords with the faculties of sentient beings. Fifth, the meaning of leading to the fruit, because practice is the fundamental cause of arising perfect enlightenment. Sixth, the meaning of uprightness, because practice and vows are both complete and without lack. Seventh, the meaning of non-attachment, because each and every practice is in accordance with Samadhi. Eighth, the meaning of skillful accomplishment, because the merits and deeds cultivated are skillfully accomplished. Ninth, the meaning of fragrance, because various virtues are upheld, and the fragrance spreads far and wide. Tenth, the meaning of blooming, because various practices flourish and cause the mind to awaken. However, there are two types of flowers, one is the flower of grass and trees, which is a metaphor for the cause of myriad practices, but sometimes the cause and effect exist simultaneously, and sometimes they do not. The second is the flower for adornment, including gold and jade, etc., which is a metaphor for supernatural powers and so on, and only exists simultaneously with the effect. Among the previous ten meanings, the first, fifth, ninth, and tenth are limited to flowers of grass and trees, and the rest apply to both types of flowers. Six, explaining Yan (嚴, adornment): That is, the above ten flowers jointly adorn one Buddha, because the objects of adornment are different, so the meaning of adornment is also different, and this is also ten meanings. Furthermore, the above ten flowers, in turn, adorn the previous ten Buddhas, and this is ten meanings, and there is no obstacle between the general and the specific. There are ten more meanings: First, using the cause to adorn the effect, to accomplish a person as the Flower Adornment of the Buddha, because the effect is obtained from the cause. Second, using the effect to adorn the cause, to show that after the superior effect is achieved, each and every causal practice is boundless. Third, using the person to adorn the Dharma to show the function, that is, the Buddha cultivates the cause for countless kalpas before the substance and function of the Dharma are revealed. Fourth, using the Dharma to adorn the person to show perfection, if the substance and function of the Dharma cannot be obtained, the cause and effect

不能圓妙故。五以體嚴用。以令周。謂用不得體不周遍故。六以用嚴體而知本。若無大用。不顯體本之廣大故。七以體嚴相而知妙。謂相若有體。便即入重重故。八以相嚴體以明玄體。若無相不顯體深玄故。九以義嚴教超言念。由所詮難思能詮言離故。十諸因互嚴以融攝。如禪非智無以窮其寂。智非禪無以深其照等。又上來互嚴。皆有相資相即四句。今且約理行互嚴。以明。初相資四句者。一理由修顯故。以行華嚴理。二行從理髮。則以理華嚴行。梁攝論云。無不從此法界流。無不還證此法身故。三理行俱融不二而二。非真流之行。無以契真。非起行之真不從行顯。良以體融行而因圓。行該真而果滿。是故標為佛華嚴也。四理行俱泯二而不二。以理之行故非行。行之理故非理。是則能所兩亡超情絕相。非嚴非不嚴。是謂華嚴。相即四句。理行全收準思可見。則法喻交映昭然有在。七釋經十義。雜心五義。已見上文。佛地論有二義。一貫穿所說。二攝持所化。即雜心結鬘一義合之應除結鬘開成六義。依此方訓復有四義。一常二法並如前辯。三經義。即眾生徑路四典義。令見聞正法故。寶云經中亦有十義。恐繁不引。第四別釋得名者。先得后釋。先得名者。大以當體受名。常遍為義。常則豎無初際。遍則橫該無外。方以就

【現代漢語翻譯】現代漢語譯本不能圓融微妙的緣故。五、以本體莊嚴作用，使作用周遍。意思是說，作用如果不得本體，就不能周遍。六、以作用莊嚴本體，從而知曉根本。如果沒有大的作用，就不能彰顯本體的廣大。七、以本體莊嚴現象，從而知曉微妙。意思是說，現象如果有了本體，便立即進入重重境界。八、以現象莊嚴本體，從而闡明玄妙的本體。如果沒有現象，就不能彰顯本體的深邃玄妙。九、以義理莊嚴教法，超越言語思念。因為所詮釋的義理難以思議，能詮釋的言語遠離。十、諸因互相莊嚴，從而融合攝受。例如禪定沒有智慧，就無法窮盡其寂靜；智慧沒有禪定，就無法深化其照用等等。又，以上互相莊嚴，都有相資相即四句。現在且約理和行互相莊嚴，加以闡明。首先是相資四句：一、理由修行而顯現，所以用修行來莊嚴理。二、行從理而生髮，所以用理來莊嚴行。《梁攝論》說：『沒有不從此法界流出的，沒有不還證此法身的。』三、理行俱融，不二而二。不是真實的流出之行，無法契合真如；不是發起修行的真如，不能從修行中顯現。實在是因為本體融攝了行而因圓滿，行該攝了真如而果圓滿，所以標名為佛華嚴。四、理行俱泯，二而不二。因為是理之行，所以不是行；因為是行之理，所以不是理。這樣，能所兩亡，超越情識，斷絕現象，非莊嚴非不莊嚴，這就是所謂的華嚴。相即四句，理行全部收攝，可以參照思考。那麼法和比喻交相輝映，昭然存在。七、解釋經的十種意義，《雜心論》的五種意義，已經在上文闡述。《佛地論》有兩種意義：一、貫穿所說，二、攝持所化。即《雜心論》《結鬘論》的一種意義，合併起來應該除去《結鬘論》，開成六種意義。依照此方的訓釋，又有四種意義：一、常，二、法，都如前辯論。三、經義，即眾生徑路。四、典義，使見聞正法。寶云經中也有十種意義，恐怕繁瑣，不引用。第四、分別解釋得名，先得名后解釋。先得名，大，以當體受名，常遍為義。常，則豎窮無始無終；遍，則橫該無邊無際。方，以就 English version Cannot be perfectly and subtly integrated. 5. Use the substance to adorn the function, making the function comprehensive. This means that if the function does not obtain the substance, it cannot be comprehensive. 6. Use the function to adorn the substance, thereby knowing the root. If there is no great function, the vastness of the substance cannot be manifested. 7. Use the substance to adorn the phenomena, thereby knowing the subtlety. This means that if the phenomena have the substance, they immediately enter multiple realms. 8. Use the phenomena to adorn the substance, thereby clarifying the profound substance. If there are no phenomena, the deep and profound substance cannot be manifested. 9. Use the meaning to adorn the teachings, transcending words and thoughts. Because the meaning being explained is inconceivable, and the words that can explain are detached. 10. All causes mutually adorn each other, thereby merging and embracing. For example, without wisdom, Chan (Dhyana, meditation) cannot exhaust its tranquility; without Chan, wisdom cannot deepen its illumination, and so on. Moreover, the above mutual adornments all have four sentences of mutual assistance and mutual identity. Now, let's talk about the mutual adornment of principle (理, li) and practice (行, xing) to clarify. First, the four sentences of mutual assistance: 1. Principle is manifested through cultivation, so use practice to adorn the principle. 2. Practice arises from principle, so use principle to adorn practice. The Liang She Lun (梁攝論, Compendium of the Mahayana) says: 'Nothing does not flow from this Dharma Realm, nothing does not return to realize this Dharmakaya.' 3. Principle and practice are both merged, not two but two. Without the practice of true outflow, one cannot accord with Suchness (真如, Zhenru); without the Suchness that initiates practice, it cannot be manifested from practice. It is truly because the substance merges with practice and the cause is perfected, and practice encompasses Suchness and the fruit is fulfilled, therefore it is labeled as Buddha Avatamsaka (華嚴, Huayan). 4. Principle and practice are both extinguished, two but not two. Because it is the practice of principle, it is not practice; because it is the principle of practice, it is not principle. Thus, both the subject and object are lost, transcending emotions and cutting off phenomena, neither adorning nor not adorning, this is what is called Avatamsaka. The four sentences of mutual identity, principle and practice are all included, can be referred to for consideration. Then the Dharma and metaphors reflect each other, clearly existing. 7. Explaining the ten meanings of the Sutra, the five meanings of the Za Xin Lun (雜心論, Samyuktabhidharmahrdaya), have already been explained above. The Buddhabhumi Sutra (佛地論, Buddhabhumika Sutra) has two meanings: 1. Penetrating what is said, 2. Embracing what is transformed. That is, one meaning of the Za Xin Lun and Garland Sutra (結鬘論, Puspamala Sutra), combined should remove the Garland Sutra, opening into six meanings. According to the interpretation of this region, there are also four meanings: 1. Constant (常, chang), 2. Dharma (法, fa), both as previously debated. 3. Sutra meaning, that is, the path of sentient beings. 4. Canonical meaning, enabling seeing and hearing the correct Dharma. There are also ten meanings in the Bao Yun Sutra (寶雲經, Ratnamegha Sutra), fearing complexity, not quoting. Fourth, separately explain the obtaining of the name, first obtaining the name and then explaining. First obtaining the name, Great (大, da), taking the substance as the name, constant and pervasive as the meaning. Constant, then vertically exhausting without beginning or end; pervasive, then horizontally encompassing without boundaries. Direction (方, fang), taking

【English Translation】 Cannot be perfectly and subtly integrated. 5. Use the substance to adorn the function, making the function comprehensive. This means that if the function does not obtain the substance, it cannot be comprehensive. 6. Use the function to adorn the substance, thereby knowing the root. If there is no great function, the vastness of the substance cannot be manifested. 7. Use the substance to adorn the phenomena, thereby knowing the subtlety. This means that if the phenomena have the substance, they immediately enter multiple realms. 8. Use the phenomena to adorn the substance, thereby clarifying the profound substance. If there are no phenomena, the deep and profound substance cannot be manifested. 9. Use the meaning to adorn the teachings, transcending words and thoughts. Because the meaning being explained is inconceivable, and the words that can explain are detached. 10. All causes mutually adorn each other, thereby merging and embracing. For example, without wisdom, Chan (Dhyana, meditation) cannot exhaust its tranquility; without Chan, wisdom cannot deepen its illumination, and so on. Moreover, the above mutual adornments all have four sentences of mutual assistance and mutual identity. Now, let's talk about the mutual adornment of principle (理, li) and practice (行, xing) to clarify. First, the four sentences of mutual assistance: 1. Principle is manifested through cultivation, so use practice to adorn the principle. 2. Practice arises from principle, so use principle to adorn practice. The Liang She Lun (梁攝論, Compendium of the Mahayana) says: 'Nothing does not flow from this Dharma Realm, nothing does not return to realize this Dharmakaya.' 3. Principle and practice are both merged, not two but two. Without the practice of true outflow, one cannot accord with Suchness (真如, Zhenru); without the Suchness that initiates practice, it cannot be manifested from practice. It is truly because the substance merges with practice and the cause is perfected, and practice encompasses Suchness and the fruit is fulfilled, therefore it is labeled as Buddha Avatamsaka (華嚴, Huayan). 4. Principle and practice are both extinguished, two but not two. Because it is the practice of principle, it is not practice; because it is the principle of practice, it is not principle. Thus, both the subject and object are lost, transcending emotions and cutting off phenomena, neither adorning nor not adorning, this is what is called Avatamsaka. The four sentences of mutual identity, principle and practice are all included, can be referred to for consideration. Then the Dharma and metaphors reflect each other, clearly existing. 7. Explaining the ten meanings of the Sutra, the five meanings of the Za Xin Lun (雜心論, Samyuktabhidharmahrdaya), have already been explained above. The Buddhabhumi Sutra (佛地論, Buddhabhumika Sutra) has two meanings: 1. Penetrating what is said, 2. Embracing what is transformed. That is, one meaning of the Za Xin Lun and Garland Sutra (結鬘論, Puspamala Sutra), combined should remove the Garland Sutra, opening into six meanings. According to the interpretation of this region, there are also four meanings: 1. Constant (常, chang), 2. Dharma (法, fa), both as previously debated. 3. Sutra meaning, that is, the path of sentient beings. 4. Canonical meaning, enabling seeing and hearing the correct Dharma. There are also ten meanings in the Bao Yun Sutra (寶雲經, Ratnamegha Sutra), fearing complexity, not quoting. Fourth, separately explain the obtaining of the name, first obtaining the name and then explaining. First obtaining the name, Great (大, da), taking the substance as the name, constant and pervasive as the meaning. Constant, then vertically exhausting without beginning or end; pervasive, then horizontally encompassing without boundaries. Direction (方, fang), taking

法得名。軌持為義。雙持體相軌生物解故。廣以從用得名。包博為義。包則廣容博則廣遍。佛以就人得名。覺照為義。照則朗萬法之幽邃。覺則悟大夜之重昏。華以從喻得名。感果嚴身為義。感果則萬行圓成。嚴身則眾德備體。嚴以功用受名。資莊為義。謂資廣大之體用。莊真應之佛身。經以能詮得名。攝持為義。持性相之無盡。攝眾生之無邊。后釋名者。一就法中體用相對。大之方廣。謂有體之相用故。方廣之大。有相用之體故。皆依主釋。若相即者。即持業釋。二就人中果行相望。佛之華。非因位之行故。華之佛。非余行之佛故。亦通相即。三以人法相對。大方廣之佛華嚴。非小權乘之佛等故。佛華嚴之大方廣。非因位所得法故。相即可知。四教義相對。亦通二釋。教望于義。及前人望於法。兼通有財。並可思準。第五展演無窮者。謂初于最清凈法界。開為理智兩門。即涅槃菩提之異。又理開體用即大方廣。智開因果即佛華嚴。總連合成詮。即題中經字。又展此目以為初會。初會總故。十海是理。十智是智。十海之中含于體用。十智之中亦含因果。又華藏世界及遮那遍中。即依正二果皆是佛字。大威光太子略示因華。彼二所證所觀即大方廣。即總成一會。所信因果體用。又展此會。以成后八四周因果。各因是華果

【現代漢語翻譯】法（Dharma）得名。軌持為義（guǐ chí wéi yì）。雙持體相軌生物解故（shuāng chí tǐ xiàng guǐ shēng wù jiě gù）。意思是法之所以得名，是因為它具有規範和保持的作用。它同時保持著本體和現象，規範著眾生的理解。廣以從用得名。包博為義（bāo bó wéi yì）。包則廣容博則廣遍（bāo zé guǎng róng bó zé guǎng biàn）。廣之所以從作用得名，是因為它具有包容和廣博的含義。包容意味著廣闊的容納，廣博意味著廣泛的遍佈。佛（Buddha）以就人得名。覺照為義（jué zhào wéi yì）。照則朗萬法之幽邃（zhào zé lǎng wàn fǎ zhī yōu suì）。覺則悟大夜之重昏（jué zé wù dà yè zhī chóng hūn）。佛之所以就人得名，是因為它具有覺悟和照耀的含義。照耀意味著照亮萬法的深奧之處，覺悟意味著醒悟于長夜的重重昏暗。華（Flower）以從喻得名。感果嚴身為義（gǎn guǒ yán shēn wéi yì）。感果則萬行圓成（gǎn guǒ zé wàn xíng yuán chéng）。嚴身則眾德備體（yán shēn zé zhòng dé bèi tǐ）。華之所以從比喻得名，是因為它具有感應果實和莊嚴自身的作用。感應果實意味著萬種修行圓滿成就，莊嚴自身意味著各種功德完備于身。嚴以功用受名。資莊為義（zī zhuāng wéi yì）。謂資廣大之體用（wèi zī guǎng dà zhī tǐ yòng）。莊真應之佛身（zhuāng zhēn yìng zhī fó shēn）。莊嚴之所以從功用得名，是因為它具有資助和莊嚴的含義。資助指的是資助廣大的本體和作用，莊嚴指的是莊嚴真如和應化之佛身。經（Sutra）以能詮得名。攝持為義（shè chí wéi yì）。持性相之無盡（chí xìng xiàng zhī wú jìn）。攝眾生之無邊（shè zhòng shēng zhī wú biān）。經之所以從能夠詮釋得名，是因為它具有攝受和保持的作用。保持著性相的無盡，攝受著眾生的無邊。后釋名者。一就法中體用相對。大之方廣。謂有體之相用故。方廣之大。有相用之體故。皆依主釋。若相即者。即持業釋。後面解釋名稱的人認為，第一種是從法中的本體和作用相對而言的。大就是方廣，因為有本體的現象和作用；方廣就是大，因為有現象和作用的本體。這些都是依主釋。如果本體和作用是相互即是的，那就是持業釋。二就人中果行相望。佛之華。非因位之行故。華之佛。非余行之佛故。亦通相即。第二種是從人中的果和行相互對照而言的。佛的華，不是因位上的修行；華的佛，不是其他修行的佛。這也通於相互即是。三以人法相對。大方廣之佛華嚴。非小權乘之佛等故。佛華嚴之大方廣。非因位所得法故。相即可知。第三種是以人和法相對而言的。大方廣的佛華嚴，不是小乘和權乘的佛等等；佛華嚴的大方廣，不是因位上所得到的法。相互即是的關係可以知道。四教義相對。亦通二釋。教望于義。及前人望於法。兼通有財。並可思準。第四種是教義相對而言的。也通於以上兩種解釋。教相對於義，以及前面的人相對於法，兼通有財釋，都可以思考並參照。第五展演無窮者。謂初于最清凈法界。開為理智兩門。即涅槃菩提之異。又理開體用即大方廣。智開因果即佛華嚴。總連合成詮。即題中經字。第五種是展演無窮的含義。最初在最清凈的法界中，開出理和智兩門，也就是涅槃和菩提的區別。理展開就是體和用，也就是大方廣；智展開就是因和果，也就是佛華嚴。總合連線起來進行詮釋，就是題目中的『經』字。又展此目以為初會。初會總故。十海是理。十智是智。十海之中含于體用。十智之中亦含因果。又華藏世界及遮那遍中。即依正二果皆是佛字。大威光太子略示因華。彼二所證所觀即大方廣。即總成一會。所信因果體用。又展開這個初會，因為初會是總體的，十海是理，十智是智。十海之中包含著體和用，十智之中也包含著因和果。華藏世界（Huazang World）和遮那遍（Vairocana）中，依報和正報二果都是佛（Buddha）。大威光太子（Great Majestic Light Prince）略微顯示了因華。他們兩個所證悟和觀察到的就是大方廣。這就總合成一會，所信的因果體用。又展此會。以成后八四周因果。各因是華果。又展開這個會，以形成後面的八週四因果，各個因都是華果。

【English Translation】 Dharma (法) is named. 'Guǐ chí wéi yì (軌持為義)' is its meaning. 'Shuāng chí tǐ xiàng guǐ shēng wù jiě gù (雙持體相軌生物解故)' means it simultaneously holds the substance and phenomena, regulating the understanding of sentient beings. Guǎng (廣) is named from its function. 'Bāo bó wéi yì (包博為義)' is its meaning. 'Bāo zé guǎng róng bó zé guǎng biàn (包則廣容博則廣遍)' means 'bāo' is vast containment, and 'bó' is vast pervasiveness. Buddha (佛) is named in relation to people. 'Jué zhào wéi yì (覺照為義)' is its meaning. 'Zhào zé lǎng wàn fǎ zhī yōu suì (照則朗萬法之幽邃)' means illumination illuminates the profound depths of all dharmas. 'Jué zé wù dà yè zhī chóng hūn (覺則悟大夜之重昏)' means awakening awakens from the heavy darkness of the long night. Flower (華) is named from metaphor. 'Gǎn guǒ yán shēn wéi yì (感果嚴身為義)' is its meaning. 'Gǎn guǒ zé wàn xíng yuán chéng (感果則萬行圓成)' means sensing the fruit means the myriad practices are perfectly accomplished. 'Yán shēn zé zhòng dé bèi tǐ (嚴身則眾德備體)' means adorning the body means all virtues are complete in the body. 'Yán' (嚴, Adornment) is named from its function. 'Zī zhuāng wéi yì (資莊為義)' is its meaning. It means assisting the vast substance and function, and adorning the true and responsive Buddha body. Sutra (經) is named from its ability to explain. 'Shè chí wéi yì (攝持為義)' is its meaning. It holds the endlessness of nature and characteristics, and gathers the boundlessness of sentient beings. Those who explain the name later, firstly, in terms of the Dharma, substance and function are relative. 'Dà (大, Great)' is 'fāng guǎng (方廣, square and vast)', because it has the phenomena and function of substance. 'Fāng guǎng (方廣)' is 'dà (大)', because it has the substance of phenomena and function. These are all dependent explanations. If they are mutually identical, then it is a possessive explanation. Secondly, in terms of people, the fruit and practice are compared. The flower of the Buddha is not the practice of the causal position. The Buddha of the flower is not the Buddha of other practices. They are also mutually identical. Thirdly, in terms of the relationship between people and Dharma, the Buddha-Flower Adornment of the Great Square Vastness is not the Buddha of the Small Expedient Vehicle, etc. The Great Square Vastness of the Buddha-Flower Adornment is not the Dharma obtained in the causal position. The mutual identity can be known. Fourthly, in terms of the relationship between teaching and meaning, it also applies to the two explanations. The teaching is in relation to the meaning, and the previous person is in relation to the Dharma. It also applies to the possessive explanation, which can be considered and referred to. Fifthly, the one that evolves endlessly means that initially, in the most pure Dharma realm, it opens into the two gates of principle and wisdom, which is the difference between Nirvana and Bodhi. Furthermore, principle opens into substance and function, which is Great Square Vastness. Wisdom opens into cause and effect, which is Buddha-Flower Adornment. Combining them together to explain is the word 'Sutra' in the title. Furthermore, this title is expanded to become the initial assembly. Because the initial assembly is the totality, the ten seas are principle, and the ten wisdoms are wisdom. The ten seas contain substance and function, and the ten wisdoms also contain cause and effect. Furthermore, in the Huazang World (華藏世界) and the Vairocana (遮那) pervasion, the dependent and principal fruits are all Buddha (佛). The Great Majestic Light Prince (大威光太子) briefly showed the cause flower. What they two realized and observed is the Great Square Vastness. This is the total of one assembly, the cause and effect substance and function that are believed. Furthermore, this assembly is expanded to form the later eight weeks and four causes and effects. Each cause is a flower fruit.

即是佛。其所修所證之體用。即大方廣。又展此九會遍周十方。謂如第二會光明覺品辯一類之會已遍十方。余會亦爾。又展此諸會各有主伴。如說十住。十方菩薩皆來證云。十方國土皆說此法。則前遍法界之會。各有重重主伴。乃至遍於塵剎異類界等。無盡時會。皆不出大方廣佛華嚴清凈法界。第六卷攝相盡者。謂從后漸卷乃至不出九會。九會不離初會。初會不離總題。總題不出理智。非理不智故理外無智。非智不理故智外無理。則理智不二。亦攝智從理。離體無用攝用歸體。體性自離。故體即非體。本來清凈強名之清凈法界。是以極從無盡乃至一字無字。皆攝華嚴性海。無有遺余。第七展卷無礙者。謂正前展時即后常卷。正後卷時即前常展。展時即卷故。無量無邊法門海。一言演說盡無餘。卷時即展故。如來於一語言中。演說無邊契經海。第八以義圓收者。上來諸門。或以七字攝盡。如前已辯。或以教義攝盡。或以理智攝盡。或以人法攝盡。或信解行證攝盡。或唯普賢文殊毗盧遮那三聖攝盡。謂大方廣即普賢。普賢表所證法界故。華嚴即文殊。文殊表能證故。佛即遮那具能所故。又大即普賢。普賢菩薩自體遍故。方廣即文殊。文殊表即體之智故。華即普賢。普賢行故。嚴即文殊。文殊以解起行故。佛即圓解行之。普

【現代漢語翻譯】現代漢語譯本：這就是佛。他所修習和證悟的本體和作用，就是『大方廣』（指華嚴經所詮釋的廣大無邊的法界）。又將這九次法會擴充套件到遍佈十方。例如，第二次法會『光明覺品』所闡述的一類法會已經遍佈十方，其餘的法會也是如此。又將這些法會擴充套件，每個法會都有其主要和輔助的菩薩。例如，說到『十住』（菩薩修行的十個階段），十方國土的菩薩都來證明，十方國土都在宣說此法。那麼，前面遍佈法界的法會，各有重重的主伴，乃至遍佈于塵剎（極多的微塵）異類界等，無盡的時間和法會，都離不開『大方廣佛華嚴清凈法界』。第六卷所說的『攝相盡』，是指從后往前逐漸收攝，乃至不出九次法會。九次法會不離最初的法會，最初的法會不離總的題目。總的題目不出理智（真理和智慧），因為沒有真理就沒有智慧，所以真理之外沒有智慧；沒有智慧就沒有真理，所以智慧之外沒有真理。那麼，理智是不二的。也包含著攝智慧歸於真理，離開本體就沒有作用，攝作用歸於本體。本體自性本來就遠離一切，所以本體即非本體，本來清凈只是勉強稱之為清凈法界。因此，極其廣大，從無盡乃至一個字、沒有一個字，都包含著華嚴的性海，沒有遺漏。第七，『展卷無礙』，是指正在向前展開時，後面常常是收卷的；正在向後收卷時，前面常常是展開的。展開時就是收卷，所以，無量無邊的法門海，用一句話就能演說完畢，沒有遺漏。收卷時就是展開，所以，如來在一個語言中，演說無邊的契經海（佛經）。第八，『以義圓收』，是指以上所說的各種方法，或者用七個字（大方廣佛華嚴）來包含一切，如前面已經辨析過的；或者用教義來包含一切；或者用理智來包含一切；或者用人法來包含一切；或者用信解行證（信仰、理解、修行、證悟）來包含一切；或者只用普賢（Samantabhadra）、文殊（Manjusri）、毗盧遮那（Vairocana）三聖來包含一切。所謂『大方廣』就是普賢，普賢代表所證悟的法界；『華嚴』就是文殊，文殊代表能證悟的智慧；『佛』就是毗盧遮那，具足能證和所證。又，『大』就是普賢，普賢菩薩的自體遍佈一切；『方廣』就是文殊，文殊代表即本體的智慧；『華』就是普賢，普賢的行持；『嚴』就是文殊，文殊以理解而起行；『佛』就是圓滿理解和行持的。

【English Translation】 English version: This is the Buddha. The substance and function of what he cultivates and realizes is 'Mahavaipulya' (大方廣) (referring to the vast and boundless Dharmadhatu explained in the Avatamsaka Sutra). Furthermore, these nine assemblies are expanded to pervade the ten directions. For example, the 'Light and Enlightenment' chapter (光明覺品) of the second assembly has already pervaded the ten directions, and so do the remaining assemblies. Furthermore, these assemblies are expanded, and each assembly has its main and supporting Bodhisattvas. For example, when speaking of the 'Ten Abodes' (十住) (ten stages of Bodhisattva practice), Bodhisattvas from the ten directions come to certify, and the Dharma is being preached in the ten directions. Then, the assemblies that pervade the Dharmadhatu each have layers of main and supporting participants, even pervading countless lands (塵剎), different realms, and endless times and assemblies, all of which are inseparable from the 'Great Expansive Buddha Avatamsaka Pure Dharmadhatu' (大方廣佛華嚴清凈法界). The 'complete absorption of phenomena' (攝相盡) mentioned in the sixth volume refers to gradually retracting from the back to the front, until it does not go beyond the nine assemblies. The nine assemblies are inseparable from the initial assembly, and the initial assembly is inseparable from the overall title. The overall title does not go beyond principle and wisdom (理智), because without principle there is no wisdom, so there is no wisdom outside of principle; without wisdom there is no principle, so there is no principle outside of wisdom. Then, principle and wisdom are non-dual. It also includes absorbing wisdom into principle, without substance there is no function, absorbing function into substance. The nature of the substance is inherently detached, so the substance is not the substance, and the original purity is just barely called the pure Dharmadhatu. Therefore, it is extremely vast, from the endless to even a single word or no word, all contain the Avatamsaka's ocean of nature, without any omission. Seventh, 'unobstructed unfolding and rolling up' (展卷無礙) means that when unfolding forward, the back is often rolled up; when rolling up backward, the front is often unfolded. Unfolding is rolling up, therefore, the immeasurable and boundless ocean of Dharma gates can be completely expounded in one sentence, without omission. Rolling up is unfolding, therefore, the Tathagata (如來) expounds the boundless ocean of sutras (契經海) in one language. Eighth, 'complete absorption by meaning' (以義圓收) refers to the various methods mentioned above, either using seven characters (大方廣佛華嚴) to encompass everything, as has been analyzed before; or using doctrine to encompass everything; or using principle and wisdom to encompass everything; or using person and Dharma to encompass everything; or using faith, understanding, practice, and realization (信解行證) to encompass everything; or only using the three saints Samantabhadra (普賢), Manjusri (文殊), and Vairocana (毗盧遮那) to encompass everything. The so-called 'Mahavaipulya' (大方廣) is Samantabhadra, representing the Dharmadhatu that is realized; 'Avatamsaka' (華嚴) is Manjusri, representing the wisdom that can realize; 'Buddha' (佛) is Vairocana, possessing both the ability to realize and what is realized. Also, 'Great' (大) is Samantabhadra, the self-nature of Samantabhadra Bodhisattva pervades everything; 'Expansive' (方廣) is Manjusri, representing the wisdom that is the substance; 'Flower' (華) is Samantabhadra, the practice of Samantabhadra; 'Adornment' (嚴) is Manjusri, Manjusri arises from understanding; 'Buddha' (佛) is the complete understanding and practice.

賢文殊證法界體用之普賢文殊。成毗盧遮那光明遍照。第九攝歸一心者。上來諸門乃至無盡。不離一心。一心即法界故。起信云。所言法者。謂眾生心。心體即大。心之本。智即方廣。觀心起行即華嚴。覺心性相即是佛。覺非外來。全同所覺故理智不殊。理智形奪雙亡寂照。則唸唸皆是華嚴性海。第十泯同平等者。為未了者令了自心。若知觸物皆心方了心性故。梵行品云。知一切法即心自性。則成就慧身不由他悟。然今學法之者。多棄內而外求。習禪之者。好亡緣而內照。併爲偏執俱滯二邊。既心境如如則平等無礙。余曾瑩兩面鏡。鑒一盞燈置一尊容。而重重交光佛佛無盡。見夫心境互照本智雙入。心中悟無盡之境。境上了難思之心。心境重重智照斯在。又即心了境界之佛。即境見唯心如來。心佛重重而本覺性一。皆取之不可得。則心境兩亡。照之不可窮則理智交徹。心境既爾。境境相望心心互研。萬化紛綸皆一致也。唯證相應名佛華嚴矣。第二釋品名者。梵云薩婆嚕雞印拏俫驃訶柰耶缽攞叵婆娜忙缽里勿多。此云一切世間主莊嚴法門威德名品。今文存略。世者時也。即是世間主者君也。謂即諸王及佛。然世間有三。一器世間即是化處。二眾生世間即所化機。三智正覺世間即能化主。主則唯二諸王及佛。主于器界及眾

【現代漢語翻譯】現代漢語譯本：賢文殊（Mañjuśrī，智慧的象徵）所證悟的法界本體和作用，與普賢（Samantabhadra，大行愿的象徵）菩薩的文殊智慧相合，成就了毗盧遮那佛（Vairocana，光明遍照）的光明遍照。第九，攝歸一心：前面所說的種種法門，乃至無窮無盡，都不離一心。因為一心即是法界。如《起信論》所說：『所說的法，是指眾生的心。心體即是大，心的根本。智慧即是方廣，觀心起行即是華嚴，覺悟心性之相即是佛。』覺悟並非從外而來，完全等同於所覺悟的，所以理和智沒有差別。理智相互融合，雙雙泯滅，寂靜而光明，那麼唸唸都是華嚴的性海。第十，泯同平等：爲了讓尚未明瞭的人明瞭自心。如果知道接觸到的事物都是心所顯現，才能真正明瞭心性。如《梵行品》所說：『知道一切法即是心自性，就能成就慧身，不由他人開悟。』然而現在學法的人，大多捨棄內在而向外尋求；習禪的人，喜歡斷絕外緣而向內觀照。這都是偏執，都停留在二邊。既然心和境都是如如不動，那麼就是平等無礙。我曾經用兩面鏡子，照一盞燈，放置一尊佛像，而重重交光，佛佛無盡。可見心境互相照耀，本智雙雙進入。心中悟到無盡的境界，境界上顯現了難以思議的心。心境重重，智慧照耀就在其中。又即心而了悟境界之佛，即境而見到唯心如來。心佛重重，而本覺之性是一。都取之不可得，那麼心境兩亡。照之不可窮盡，那麼理智交相貫通。心境既然如此，境境相互觀望，心心互相研磨，萬化紛紜，都是一致的。唯有證悟相應，才能稱為佛的華嚴。第二，解釋品名：梵語是薩婆嚕雞印拏俫驃訶柰耶缽攞叵婆娜忙缽里勿多（Sarva-lokaikādhipati-vyūha-nāma-dharma-paryāya），意思是『一切世間主莊嚴法門威德名品』。現在經文有所省略。世，是時間的意思，即是世間。主，是君主的意思，指諸王和佛。世間有三種：一是器世間，即是教化之處；二是眾生世間，即是被教化的對象；三是智正覺世間，即是能教化的主。主只有兩種，諸王和佛。他們主宰器界和眾生。

【English Translation】 English version: The Dharmadhatu essence and function realized by Wise Mañjuśrī (Mañjuśrī, symbol of wisdom) are in accordance with the Mañjuśrī wisdom of Samantabhadra (Samantabhadra, symbol of great vows), accomplishing the light of Vairocana (Vairocana, the Illuminator). Ninth, converging into one mind: All the Dharma gates mentioned above, even to infinity, do not depart from one mind. Because one mind is the Dharmadhatu. As the Awakening of Faith says: 'The so-called Dharma refers to the minds of sentient beings. The essence of mind is vast, the root of mind. Wisdom is the square and broad, contemplating the mind and practicing is the Avatamsaka, realizing the nature of mind is the Buddha.' Awakening does not come from outside, it is completely identical to what is awakened, so there is no difference between principle and wisdom. Principle and wisdom merge, both vanish, stillness and illumination, then every thought is the ocean of the Avatamsaka nature. Tenth, obliterating sameness and equality: To enable those who have not yet understood to understand their own minds. If you know that the things you touch are manifestations of the mind, you can truly understand the nature of the mind. As the Brahmacarya Chapter says: 'Knowing that all dharmas are the self-nature of the mind, one can achieve the wisdom body without relying on others for enlightenment.' However, those who study the Dharma now mostly abandon the inner and seek outward; those who practice Chan like to cut off external conditions and look inward. These are all biased and stay on both sides. Since the mind and environment are both Suchness, then they are equal and unobstructed. I once used two mirrors to illuminate a lamp and placed a Buddha statue, and the overlapping light was endless, Buddha after Buddha. It can be seen that the mind and environment illuminate each other, and the original wisdom enters together. In the mind, one realizes the infinite realm, and in the realm, the inconceivable mind appears. Mind and environment overlap, and wisdom shines within. Also, realizing the Buddha of the realm through the mind, and seeing the Tathagata of the mind only through the realm. Mind and Buddha overlap, and the nature of original enlightenment is one. Both are unattainable, then both mind and environment vanish. Illumination is inexhaustible, then principle and wisdom interpenetrate. Since the mind and environment are like this, realms look at each other, minds grind each other, and all transformations are consistent. Only realization in accordance is called the Avatamsaka of the Buddha. Second, explaining the title of the chapter: The Sanskrit is Sarva-lokaikādhipati-vyūha-nāma-dharma-paryāya, which means 'The Chapter on the Majestic Virtues of the Dharma Gate of the Adornment of the Lord of All Worlds'. The current text is abbreviated. World means time, which is the world. Lord means monarch, referring to kings and Buddhas. There are three worlds: first, the world of containers, which is the place of teaching; second, the world of sentient beings, which is the object of teaching; third, the world of wisdom and right enlightenment, which is the master of teaching. There are only two masters, kings and Buddhas. They dominate the container world and sentient beings.

生故。佛非世間。從所統受稱。妙謂法門體用深廣難思。即主之所得。嚴謂嚴飾。乃有多義。一器世間嚴。謂其地堅固等。二眾生世間嚴。謂眾海各具法門威德故。三智正覺世間嚴。謂於一切法成最正覺。三業普周法門無盡故。所以長行諸王之嚴。偈頌讚德皆顯嚴佛。眾生不嚴不感佛興。正覺不嚴不能為主。器界不嚴非真佛處。復由佛嚴顯遇者有德。眾生嚴輔顯佛超勝。如是互嚴亦為妙嚴。諸經無此廣嚴故。但初名序品。今明序已兼正。故廣贊諸嚴。以為華嚴之由序。舊云。世間凈眼品者。謂所得法眼能凈世間。故凈即嚴義。余如前說。

大方廣佛華嚴經疏卷第三大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四

唐清涼山大華嚴寺沙門澄觀撰

等十別解文義者。然此經。文富義博。勢變多端。況一義一文包攝法界。是以古德明十例科判。欲顯難思。其第一名本末部類。但顯此經無盡非科今文。前已具明。故今略之。加前後鉤鎖亦有十例。一本部三分科。二問答相屬科。三以文從義科。四前後褶疊科。五前後鉤鎖科。六隨品長分科。七隨其本會科。八本末大位科。九本末遍收科。十主伴無盡科。初本部三分者。謂序正流通。初品為序分。現相品下為

【現代漢語翻譯】現代漢語譯本：

『生故。』佛並非世間之物，而是從其所統領和接受的（功德）而得名。『妙』指的是法門的體用深奧廣博，難以思議，即是（佛）作為主宰所證得的。『嚴』指的是莊嚴，具有多種含義：一是器世間嚴，指的是其土地堅固等；二是眾生世間嚴，指的是眾生大海各自具備法門的威德；三是智正覺世間嚴，指的是在一切法上成就最正覺，三業普遍周遍，法門無盡。所以長行中諸王的莊嚴，偈頌中讚美功德，都顯示了莊嚴佛（的含義）。眾生不莊嚴，不能感得佛的出現；正覺不莊嚴，不能成為主宰；器界不莊嚴，不是真佛所居之處。又因為佛的莊嚴，顯示了遇到佛的人具有功德；眾生的莊嚴輔助，顯示了佛的超勝。像這樣互相莊嚴，也是一種微妙的莊嚴。其他經典沒有如此廣大的莊嚴，所以只在開始時稱為序品。現在說明序分已經兼具正宗分，所以廣泛讚美各種莊嚴，作為《華嚴經》的緣起。舊說『世間凈眼品』，指的是所證得的法眼能夠凈化世間，所以『凈』就是『嚴』的含義，其餘的如前所述。

《大方廣佛華嚴經疏》卷第三大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第四唐清涼山大華嚴寺沙門澄觀撰

等十種分別解釋文義的方法。然而這部經，文辭豐富，義理廣博，氣勢變化多端，況且一個義理、一篇文章就包攝了法界。因此古德闡明了十種例子的科判，想要顯示其難以思議之處。第一種名為本末部類，只是顯示這部經的無盡，並非科判現在的經文，前面已經詳細說明，所以現在省略。加上前後鉤鎖，也有十種例子：一是本部三分科，二是問答相屬科，三是以文從義科，四是前後褶疊科，五是前後鉤鎖科，六是隨品長短分科，七是隨其本會分科，八是本末大位科，九是本末遍收科，十是主伴無盡科。最初的本部三分，指的是序分、正宗分、流通分。初品為序分，現相品以下為...

【English Translation】 English version:

'Born thus.' The Buddha is not of the world, but is named from what he governs and receives (merits). 'Wonderful' refers to the profound and vast nature and function of the Dharma gate, which is difficult to conceive, and is what (the Buddha) as the master has attained. 'Solemn' refers to adornment, which has multiple meanings: first, the solemnity of the container world (器世間嚴), referring to the firmness of its land, etc.; second, the solemnity of the sentient beings world (眾生世間嚴), referring to the ocean of beings each possessing the power and virtue of the Dharma gate; third, the solemnity of the world of wisdom and perfect enlightenment (智正覺世間嚴), referring to achieving the most perfect enlightenment in all dharmas, with the three karmas universally pervasive and the Dharma gates inexhaustible. Therefore, the solemnity of the kings in the prose, and the praise of merits in the verses, all reveal the (meaning of) solemn Buddha. If sentient beings are not solemn, they cannot attract the appearance of the Buddha; if perfect enlightenment is not solemn, it cannot become the master; if the container realm is not solemn, it is not where the true Buddha resides. Moreover, because of the Buddha's solemnity, it shows that those who encounter the Buddha have merit; the solemnity and assistance of sentient beings show the Buddha's transcendence. Such mutual solemnity is also a wonderful solemnity. Other sutras do not have such vast solemnity, so they are only called the introductory chapter at the beginning. Now, explaining that the introduction already includes the main section, therefore widely praising various solemnities, as the origin of the Avatamsaka Sutra (華嚴經). The old saying 'Chapter on the Pure Eye of the World' refers to the Dharma eye attained that can purify the world, so 'purity' is the meaning of 'solemnity,' and the rest is as previously stated.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 3 Tripitaka No. 1735, Volume 35, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 4 Composed by Shramana Chengguan of the Great Avatamsaka Temple on Qingliang Mountain, Tang Dynasty

The ten different methods of explaining the meaning of the text. However, this sutra is rich in text, broad in meaning, and has many changes in momentum. Moreover, one meaning and one text encompass the Dharma realm. Therefore, the ancient worthies elucidated ten examples of classification, wanting to show its inconceivable aspects. The first is called the classification of root and branch, which only shows the inexhaustibility of this sutra, not the classification of the current text. It has been explained in detail before, so it is omitted now. Adding the front and back interlocking, there are also ten examples: first, the classification of the three divisions of the main part; second, the classification of question and answer relationship; third, the classification of following the meaning from the text; fourth, the classification of front and back folding; fifth, the classification of front and back interlocking; sixth, the classification according to the length of the chapters; seventh, the classification according to its original assembly; eighth, the classification of the great position of root and branch; ninth, the classification of the comprehensive collection of root and branch; tenth, the classification of the inexhaustibility of the host and companions. The initial three divisions of the main part refer to the introduction, the main section, and the circulation section. The first chapter is the introduction, and the chapter on the manifestation of phenomena and below are...

正宗。流通有無古有七釋。一光統律師。以法界品為流通。由入法界廣無邊故。二隋遠法師。以法界品內善財下屬流通。寄人顯法故。三裕法師。以法界品后偈為流通。以嘆德無盡故。四有云。末後二頌為流通。以結說無盡嘆益勸修故。五或云。經來未盡。故無流通。六或云。以余眷屬經為此流通。以彼是此所流出故。七或云。此經總無流通。以法無盡說無休息故。故諸會各無流通。不同大般若諸會皆有流通故。此上七解各是一理。而前六皆有第七獨無。若義會之應成四句。一有序正無流通。如第七。二唯正宗無二分。由自初暨后。皆顯玄微並悟物故。初雖列眾而嘆佛德。后雖寄人有修相故。三具三分。四俱不可說。即言亡言故。約義包含不可局取。今依具三以分三分之興。彌天高判冥符西域。今古同遵所以三者。夫聖人設教必有其漸。將命微言先彰由致。故受之以序分。由致既彰當機受法。故受之以正宗。正宗既陳務于開濟。非但篤於時會。復令末葉傳芳。永耀法燈明明無盡。故受之以流通。非唯一部當會當品等。皆容有之故依三也。雖六解皆通。今依第二。以奇人進修示物有分流通相故。故慈氏云。若有敬慕心。亦當如是學。初之一解。令正宗中闕于證入。第三但屬善財之一相故。末後二偈。但結偈中佛德。非通

一部。十行等末類有此偈。經來未盡。未必在後眷屬流通。但約義故。故依遠公。二問答相屬科者。古云。此九會中。大位問答總有五番。第一會中。大眾起四十問。或當會答盡。名舉果勸樂生信分。二從第二會初有四十問。至第七會末答盡。名修因契果生解分。中間雖有諸問。並是隨說隨問。非是大位問答。不思議品不問因故。三第八會初起二百句問。當會答盡。名托法進修成行分。四第九會初起六十句問。如來自入師子頻申三昧。現相答名頓證法界分。五福城東善財求法等別問別答。名歷位漸證分。古德以善財猶屬正宗。故今既判入流通。則前唯四兼取流通。以為五分未爽通涂。三以文從義科者。此經一部有五週因果。即為五分。初會中一週因果。謂先顯舍那果德。后遮那一品。明彼本因名所信因果。二從第二會至第七會中隨好品。名差別因果。謂二十六品辯因。后三品明果。亦名生解因果。三普賢行品辯因。出現品明果。即明平等因果。非差別顯故。亦名出現因果。四第八會初明五位因。后明八相果。名出世因果。亦名成行因果。五第九會中。初明佛果大用。后顯菩薩起用修因。名證入因果。因果二門俱證入。故各分因異果亦為十也。四前後褶疊科者。一部分二。謂前九會是本會。亦是佛會。佛為主故。從文殊

【現代漢語翻譯】現代漢語譯本一部。十行等末類有此偈。經來未盡。未必在後眷屬流通。但約義故。故依遠公（慧遠大師）。二問答相屬科者。古云。此九會中。大位問答總有五番。第一會中。大眾起四十問。或當會答盡。名舉果勸樂生信分。二從第二會初有四十問。至第七會末答盡。名修因契果生解分。中間雖有諸問。並是隨說隨問。非是大位問答。不思議品不問因故。三第八會初起二百句問。當會答盡。名托法進修成行分。四第九會初起六十句問。如來自入師子頻申三昧（一種禪定狀態）。現相答名頓證法界分。五福城東善財（善財童子）求法等別問別答。名歷位漸證分。古德以善財猶屬正宗。故今既判入流通。則前唯四兼取流通。以為五分未爽通涂。三以文從義科者。此經一部有五週因果。即為五分。初會中一週因果。謂先顯舍那（盧舍那佛）果德。后遮那一品。明彼本因名所信因果。二從第二會至第七會中隨好品。名差別因果。謂二十六品辯因。后三品明果。亦名生解因果。三普賢行品辯因。出現品明果。即明平等因果。非差別顯故。亦名出現因果。四第八會初明五位因。后明八相果。名出世因果。亦名成行因果。五第九會中。初明佛果大用。后顯菩薩起用修因。名證入因果。因果二門俱證入。故各分因異果亦為十也。四前後褶疊科者。一部分二。謂前九會是本會。亦是佛會。佛為主故。從文殊（文殊菩薩）

【English Translation】 English version Part One. The verses are found in the final sections of works like the Ten Practices. The transmission of the scripture is incomplete; it may not necessarily be circulated among later relatives. However, it is based on the meaning, hence relying on Venerable Yuan (Master Huiyuan). Secondly, regarding the classification based on the relationship between questions and answers, the ancients say that within these nine assemblies, there are a total of five instances of questions and answers involving high-ranking figures. In the first assembly, the assembly raises forty questions, which are answered within that assembly, named the 'Uplifting the Fruit, Encouraging Joy, and Generating Faith' section. Secondly, from the beginning of the second assembly, there are forty questions, which are answered by the end of the seventh assembly, named the 'Cultivating Causes and Accordance with the Fruit, Generating Understanding' section. Although there are various questions in between, they are asked and answered incidentally during the discourse and are not major questions and answers. The 'Inconceivable' chapter does not inquire about causes. Thirdly, at the beginning of the eighth assembly, two hundred lines of questions are raised, which are answered within that assembly, named the 'Relying on the Dharma to Advance Cultivation and Accomplish Practice' section. Fourthly, at the beginning of the ninth assembly, sixty lines of questions are raised. The Tathagata (如來) enters the Lion's Arising Samadhi (師子頻申三昧, a state of meditative concentration). The answers manifested are named the 'Sudden Realization of the Dharmadhatu' section. Fifthly, in the east of Fortune City, Sudhana (善財童子) seeks the Dharma, with separate questions and answers. This is named the 'Gradual Realization Through Stages' section. The ancient worthies consider Sudhana still belonging to the main lineage. Therefore, since it is now classified into the circulation section, the previous four sections, including the circulation section, are taken as five sections, which does not deviate from the general approach. Thirdly, regarding the classification based on the meaning of the text, this scripture has five cycles of cause and effect, which are divided into five sections. The first assembly contains one cycle of cause and effect, which first reveals the fruit of Vairocana (盧舍那佛), and then the chapter on 'Veiling That' clarifies the original cause, named the 'Cause and Effect Believed In'. Secondly, from the second assembly to the 'Marks and Characteristics' chapter in the seventh assembly, it is named the 'Differential Cause and Effect'. The twenty-six chapters discuss the causes, and the last three chapters clarify the fruit, also named the 'Cause and Effect of Generating Understanding'. Thirdly, the 'Practices of Samantabhadra' chapter discusses the causes, and the 'Emergence' chapter clarifies the fruit, which clarifies the equal cause and effect. Because it is not manifested differentially, it is also named the 'Emergence Cause and Effect'. Fourthly, at the beginning of the eighth assembly, the five positions of cause are clarified, and then the eight aspects of fruit are clarified, named the 'World-Transcending Cause and Effect', also named the 'Cause and Effect of Accomplishing Practice'. Fifthly, in the ninth assembly, the great function of the Buddha's fruit is first clarified, and then the Bodhisattva's (菩薩) arising function and cultivating cause are revealed, named the 'Realization and Entry Cause and Effect'. Both the cause and effect doors are realized and entered. Therefore, each division of cause and different fruit is also ten. Fourthly, regarding the overlapping classification, one part is divided into two. The first nine assemblies are the original assembly, which is also the Buddha's assembly, because the Buddha is the main one. Starting from Manjushri (文殊菩薩)

至福城東已后。並是末會。亦是菩薩會。以諸善知識為會主故。二就前中亦二。初八會明所成解行。后一顯所證法界。三就前中復二。初七會明歷位修成行。后一明圓融周普行。四前中復二。初明修生因果。后普賢下二品。明修顯因果。五就前復二。初明修生因。后不思議法等三品。明修生果。六就前復二。四明位中因行。后十定下。六品明位后之行。七就前復二。初明地前比行。后第六一會。明十地證行。八就前亦二。初明位前十信行。后第三會已去三會。明入位三賢行。九就前亦二。初明所信佛果法。后問明品下三品。明能依能信菩薩行。十就前中復二。初會明佛依報果。后名號下三品。明佛正報果。五前後鉤鎖科。亦分為十。一第一會為依報因果。前明依報果。后毗盧遮那品辯因。二更取毗盧遮那。及第二會初三品。為正報因果。前因後果。三以名號至菩薩住處。名依起因果。依于本有而修起故。前果后因。四從問明品至隨好品。明差別因果。前因後果。五取不思議下至普賢行品。為圓融因果。前果后因。以不思議等與前為果。果別於因。與后為果則一一融攝。然有六義證成。一因果相屬科中。多先果后因故。二四十八后未有證成。普賢行後有證成者。結屬前故。三普賢品初。無別發起。便即躡前云。略示如來

【現代漢語翻譯】現代漢語譯本：在至福城東之後，都是最後的集會，也是菩薩的集會，因為有諸位善知識作為集會的主持者。二、就前面的內容又分為二：最初的八個集會闡明所成就的解和行，後面的一個集會顯示所證悟的法界。三、就前面的內容又分為二：最初的七個集會闡明歷經各個階位的修持所成就的行，後面的一個集會闡明圓融周遍的行。四、前面的內容又分為二：最初闡明修持所產生的因果，後面的《普賢》等兩品闡明修持所顯現的因果。五、就前面的內容又分為二：最初闡明修持所產生的因，後面的《不思議法》等三品闡明修持所產生的果。六、就前面的內容又分為二：前面的四品闡明階位中的因行，後面的《十定》等六品闡明階位之後的行。七、就前面的內容又分為二：最初闡明地前（十信位）的比行，後面的第六一個集會闡明十地的證行。八、就前面的內容也分為二：最初闡明位前（十信位）的十信行，後面的第三個集會開始的三個集會闡明入位（十住、十行、十回向）的三賢行。九、就前面的內容也分為二：最初闡明所信的佛果法，後面的《問明品》等三品闡明能依、能信的菩薩行。十、就前面的內容又分為二：最初的集會闡明佛的依報果，後面的《名號》等三品闡明佛的正報果。五、前後鉤鎖科，也分為十：一、第一個集會為依報的因果。前面闡明依報的果，後面的《毗盧遮那品》辨析因。二、再取《毗盧遮那品》以及第二個集會最初的三品，作為正報的因果。前面是因，後面是果。三、從《名號品》至《菩薩住處品》，名為依起因果。依于本有的功德而修起新的功德，所以說是依起。前面是果，後面是因。四、從《問明品》至《隨好品》，闡明差別因果。前面是因，後面是果。五、取《不思議法品》以下至《普賢行品》，作為圓融因果。前面是果，後面是因。因為《不思議法品》等與前面的內容相比是果，果與因有所區別；與後面的內容相比則是每一個都互相融合。然而有六個方面可以證明：一、在因果相屬的科判中，大多是先說果后說因。二、第四十八品之後沒有證成，而《普賢行品》之後有證成，這是因為總結歸屬於前面的內容。三、《普賢品》的開頭，沒有另外的發起，而是緊接著前面的內容說：『略示如來』（'briefly demonstrate the Tathagata'）。

【English Translation】 English version: After the east of the City of Supreme Bliss, all are the final assemblies, and also the Bodhisattva assemblies, because the virtuous teachers are the masters of the assemblies. Secondly, the preceding content is further divided into two: the initial eight assemblies elucidate the understanding and practice that have been achieved, and the subsequent one assembly reveals the Dharmadhatu that has been realized. Thirdly, the preceding content is further divided into two: the initial seven assemblies elucidate the practice achieved through cultivation at various stages, and the subsequent one assembly elucidates the perfect and all-encompassing practice. Fourthly, the preceding content is further divided into two: the initial part elucidates the cause and effect produced by cultivation, and the subsequent two chapters, 'Samantabhadra's Conduct' etc., elucidate the cause and effect manifested by cultivation. Fifthly, the preceding content is further divided into two: the initial part elucidates the cause produced by cultivation, and the subsequent three chapters, 'Inconceivable Qualities' etc., elucidate the effect produced by cultivation. Sixthly, the preceding content is further divided into two: the preceding four chapters elucidate the causal practice within the stages, and the subsequent six chapters, 'Ten Samadhis' etc., elucidate the practice after the stages. Seventhly, the preceding content is further divided into two: the initial part elucidates the comparative practice before the stages (the Ten Faiths), and the subsequent sixty-first assembly elucidates the realized practice of the Ten Bhumis (Ten Grounds). Eighthly, the preceding content is also divided into two: the initial part elucidates the Ten Faiths practice before the stages (the Ten Faiths), and the subsequent three assemblies starting from the third assembly elucidate the practice of the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications) who have entered the stages. Ninthly, the preceding content is also divided into two: the initial part elucidates the Dharma of the Buddha-fruit that is believed in, and the subsequent three chapters, 'Inquiries' etc., elucidate the Bodhisattva practice that relies on and believes in it. Tenthly, the preceding content is further divided into two: the initial assembly elucidates the dependent reward (依報, yībào) of the Buddha-fruit, and the subsequent three chapters, 'Names' etc., elucidate the principal reward (正報, zhèngbào) of the Buddha-fruit. Fifthly, the linking and interlocking classification is also divided into ten: 1. The first assembly is for the cause and effect of the dependent reward. The preceding part elucidates the effect of the dependent reward, and the subsequent 'Vairocana' chapter analyzes the cause. 2. Then take the 'Vairocana' chapter and the initial three chapters of the second assembly as the cause and effect of the principal reward. The preceding is the cause, and the subsequent is the effect. 3. From the 'Names' chapter to the 'Abode of Bodhisattvas' chapter, it is called the cause and effect of arising from reliance. It relies on the inherent merits and cultivates new merits, so it is said to arise from reliance. The preceding is the effect, and the subsequent is the cause. 4. From the 'Inquiries' chapter to the 'Minor Marks' chapter, it elucidates the cause and effect of differentiation. The preceding is the cause, and the subsequent is the effect. 5. Take the content from the 'Inconceivable Qualities' chapter down to the 'Samantabhadra's Conduct' chapter as the cause and effect of perfect fusion. The preceding is the effect, and the subsequent is the cause. Because the 'Inconceivable Qualities' chapter etc. are the effect compared to the preceding content, the effect is different from the cause; compared to the subsequent content, each one is mutually integrated. However, there are six aspects that can prove this: 1. In the classification of cause and effect belonging to each other, most of them first speak of the effect and then speak of the cause. 2. There is no proof after the forty-eighth chapter, but there is proof after the 'Samantabhadra's Conduct' chapter, which is because it concludes and belongs to the preceding content. 3. At the beginning of the 'Samantabhadra's Conduct' chapter, there is no separate initiation, but it immediately follows the preceding content and says: 'briefly demonstrate the Tathagata' (如來, Rúlái).

少分境故。四以義明之。不思議法顯佛德難思。一一圓融故。五前雖有問不思議品初重念問故。六第二會初已有三業。為差別果故。由斯六義故。普賢行品得屬前因。六取普賢行及出現品。為平等因果前因後果。七取出現及離世間品。為出現因果。前果后因。成佛涅槃亦因現故。非說真成由離世間為因方能現世。八離世間品為成行因果通辯行故。具因果故。九取離世間品及法界品。為法界因果。前因後果由離世間稱法界故。故因不依位果唯證入。十法界一品自為證入因果。先果后因。其善財已下亦為無盡因果。先因後果故。歷事至普賢一毛因則無盡。普賢說佛德過虛空。而果無盡以為流通。故不明之。六隨品長分科者長分為十。一通辯教起因緣分。二現相品下明佛果無涯。大用分三。毗盧遮那品舉彼往因證成分。四名號下三品。明大用應機普周分。五問明品下至十地品末。明諸位差別令修分。六十定品下至隨好品末。明差別因圓果滿分。七普賢行品下二品。明普行因成現果分。八離世間品明因果超絕世間分。九法界品中前分。明大眾頓證法界分。十爾時文殊下。明一人歷位漸證分。七隨其本會科者。亦為十分一初會名舉果令信分。二第二會明能信成德分。三第三會初賢十住分。四第四會中賢十行分。五第五會上賢十向

【現代漢語翻譯】現代漢語譯本少分境故（因為所觀境界狹小）。四以義明之（第四點，從意義上說明）：不可思議法顯佛德難思（不可思議的佛法彰顯了佛陀功德的難以思議），一一圓融故（因為一切都是圓滿融合的）。五前雖有問不思議品初重念問故（第五點，雖然前面已經有了關於『不可思議品』的提問，但在這裡再次強調提問）。六第二會初已有三業（第六點，在第二次法會開始時已經有了關於身、口、意三業的討論），為差別果故（爲了說明它們各自不同的結果）。由斯六義故（由於以上六個原因），普賢行品得屬前因（『普賢行品』可以歸屬於前因）。六取普賢行及出現品（第六，選取『普賢行品』和『出現品』），為平等因果前因後果（作為平等因果，前者為因，後者為果）。七取出現及離世間品（第七，選取『出現品』和『離世間品』），為出現因果（作為出現因果）。前果后因（前者為果，後者為因）。成佛涅槃亦因現故（成就佛果和涅槃也是因為顯現的緣故），非說真成由離世間為因方能現世（並非說真正的成就必須以脫離世間為因才能顯現於世）。八離世間品為成行因果通辯行故（第八，『離世間品』是成就修行的因果，因為它全面闡述了修行），具因果故（因為它包含了因和果）。九取離世間品及法界品（第九，選取『離世間品』和『法界品』），為法界因果（作為法界因果）。前因後果由離世間稱法界故（前者為因，後者為果，因為脫離世間才能契合法界）。故因不依位果唯證入（所以因不依賴於地位，果只能通過證悟而入）。十法界一品自為證入因果（第十，『法界品』本身就是證入的因果），先果后因（先是果，后是因）。其善財已下亦為無盡因果（善財童子以下的內容也是無盡的因果），先因後果故（先是因，后是果）。歷事至普賢一毛因則無盡（經歷各種事情直到普賢菩薩的一毛孔，其因緣都是無盡的）。普賢說佛德過虛空（普賢菩薩說佛陀的功德超過虛空），而果無盡以為流通（而果報是無盡的，以此來流通）。故不明之（所以沒有詳細說明）。六隨品長分科者長分為十（第六，根據各品的長度來劃分，長的品分為十個部分）：一通辯教起因緣分（一、總的闡述教法興起的因緣）。二現相品下明佛果無涯（二、從『現相品』開始，說明佛果的無邊無際）。大用分三（大用分為三個部分）。毗盧遮那品舉彼往因證成分（三、『毗盧遮那品』舉出過去的因緣來證明成就的部分）。四名號下三品（四、從『名號品』開始的三品）。明大用應機普周分（說明佛陀的大用能夠應機施教，普遍周遍）。五問明品下至十地品末（五、從『問明品』開始到『十地品』結束）。明諸位差別令修分（說明各個階位的差別，以便修行）。六十定品下至隨好品末（六、從『十定品』開始到『隨好品』結束）。明差別因圓果滿分（說明差別之因，圓滿之果）。七普賢行品下二品（七、『普賢行品』以下的兩個品）。明普行因成現果分（說明普遍修行的因成就顯現的果）。八離世間品明因果超絕世間分（八、『離世間品』說明因果超越世間）。九法界品中前分（九、『法界品』中的前一部分）。明大眾頓證法界分（說明大眾頓悟證入法界）。十爾時文殊下（十、『爾時文殊』以下）。明一人歷位漸證分（說明一個人經歷各個階位逐漸證悟）。七隨其本會科者（第七，根據每次法會的本身內容來劃分）：亦為十分（也分為十分）。一初會名舉果令信分（一、第一次法會名為『舉果令信分』，舉出佛果使人信服）。二第二會明能信成德分（二、第二次法會說明能夠信受佛法成就功德）。三第三會初賢十住分（三、第三次法會開始時講『賢十住』）。四第四會中賢十行分（四、第四次法會講『賢十行』）。五第五會上賢十向（五、第五次法會講『賢十向』）。

【English Translation】 English version Because of the limited scope of the object (because the observed realm is narrow). Fourth, explain it by meaning: The inconceivable Dharma reveals the Buddha's virtues, which are difficult to fathom, because everything is perfectly integrated. Fifth, although there was a question about the 'Inconceivable Qualities Chapter' earlier, it is emphasized again here. Sixth, at the beginning of the second assembly, there were already discussions about the three karmas (body, speech, and mind), to explain their different results. Because of these six reasons, the 'Universal Worthy's Conduct Chapter' can be attributed to the prior cause. Sixth, selecting the 'Universal Worthy's Conduct Chapter' and the 'Emergence Chapter' as equal causes and effects, with the former being the cause and the latter being the effect. Seventh, selecting the 'Emergence Chapter' and the 'Leaving the World Chapter' as the cause and effect of emergence, with the former being the effect and the latter being the cause. Achieving Buddhahood and Nirvana is also due to manifestation, not that true achievement must be based on leaving the world as a cause to manifest in the world. Eighth, the 'Leaving the World Chapter' is the cause and effect of accomplishing practice because it comprehensively explains practice, and because it contains both cause and effect. Ninth, selecting the 'Leaving the World Chapter' and the 'Dharmadhatu Chapter' as the cause and effect of the Dharmadhatu (法界, Dharmadhatu), with the former being the cause and the latter being the effect, because leaving the world is in accordance with the Dharmadhatu. Therefore, the cause does not depend on position, and the effect can only be entered through realization. Tenth, the 'Dharmadhatu Chapter' itself is the cause and effect of entering into realization, with the effect preceding the cause. The content from Sudhana (善財, Sudhana) onwards is also an endless cause and effect, with the cause preceding the effect. Experiencing various events up to a single pore of Universal Worthy (普賢, Universal Worthy) is an endless cause. Universal Worthy says that the Buddha's virtues surpass the void, and the endless result is used for circulation. Therefore, it is not explained in detail. Sixth, dividing according to the length of each chapter, the long chapters are divided into ten parts: First, a general explanation of the causes and conditions for the arising of the teachings. Second, starting from the 'Manifestation Chapter', explaining the boundlessness of the Buddha's fruit. The great function is divided into three parts. Third, the 'Vairocana Chapter' cites past causes to prove the part of accomplishment. Fourth, the three chapters starting from the 'Names Chapter' explain that the Buddha's great function can teach according to the occasion and is universally pervasive. Fifth, from the 'Inquiry and Explanation Chapter' to the end of the 'Ten Grounds Chapter', explaining the differences between the various stages to facilitate practice. Sixth, from the 'Ten Concentrations Chapter' to the end of the 'Minor Marks Chapter', explaining the causes of differences and the perfection of the complete fruit. Seventh, the two chapters following the 'Universal Worthy's Conduct Chapter' explain that the cause of universal practice achieves the manifested fruit. Eighth, the 'Leaving the World Chapter' explains that cause and effect transcend the world. Ninth, the first part of the 'Dharmadhatu Chapter' explains that the masses suddenly realize and enter the Dharmadhatu. Tenth, from 'Then Manjushri' onwards, explaining that one person gradually realizes through various stages. Seventh, dividing according to the content of each assembly: It is also divided into ten parts. First, the first assembly is named 'Raising the Fruit to Inspire Faith', raising the Buddha's fruit to inspire faith. Second, the second assembly explains that being able to believe in the Dharma accomplishes merit. Third, the third assembly begins with the 'Ten Abodes of the Worthy'. Fourth, the fourth assembly speaks of the 'Ten Practices of the Worthy'. Fifth, the fifth assembly speaks of the 'Ten Directives of the Worthy'.

分。六第六會聖位十地分。七第七會因圓果滿分。八第八會普賢大行分。九第九會初行成證入分。十善財下善友教證分。八本末大位科者。本會為九。末會有五十五。總為六十四分。九本末遍收科者。先九會為九分。文殊為六千比丘說法。為第十分。及善財歷一百一十善知識。總一百二十分。若開諸龍及三乘會。及彌勒後文殊普賢三人。便成一百二十五。以慈氏云此長者子經由一百一十善知識已然後而來至於我所。則彌勒已前已有一百一十故。及三千大千世界微塵數善友。其分數彌多。若合為一則一百二十六分。十主伴無盡科者。一一會一一品一一法。皆結通十方。如此間說十方虛空法界一切世界。乃至一切塵中皆如是說。此結主經也。又彼一一會等。皆有他方塵數菩薩來證法。此結伴也。即主伴相與周遍法界。重疊無盡。是則段數亦無盡無盡也。上來十例各顯一理。然亦無盡。若依常用應依三分。謂初品為序。現相品下正宗。法界品內爾時文殊師利從善住樓閣出下明流通。序中就文分二。初此土序。二結通十方無盡世界序。初中復二。初證信序。后爾時如來道場下發起序。然此二序廣如常解。今但略陳。初證信者。若原其所由。則阿難請問如來令置。如智度論及大悲經說。若核其所以意有六焉。一為異外道故。外道

經首。皆立阿優以為吉故。此約如是。二為息諍論故。智度論云。若不推從佛聞言自製作。則諍論起。故今廢我從聞。聞從佛來故經傳歷代妙軌不輟。此局我聞。三為離增減過故。佛地論云。應知說此如是我聞。意避增減異分過失。謂如是法我親從佛聞。文義決定非謂傳聞有增減失。四為斷眾疑故。真論引律云。結集法時。阿難升座變身如佛。眾起三疑。一疑大師涅槃重起。二疑他方佛來。三疑阿難轉身成佛。說此如是我聞三疑頓斷。既言我聞即非佛明矣。上二義通約信聞。五為生信故智論云。說時方人令生信故。此局后四。六為順同三世佛故。此通六種。若準佛地論科為五事。一總顯已聞。二教起時分。三別顯教主。四彰教起處。五顯所被機。今依智論開初總顯已聞。作信聞二種為六成就。一信。二聞。三時。四主。五處。六眾。然信聞二事。文局初首義通九會。時主二種文義俱通。處眾二事文義俱局。隨相則爾約實互融。上來略依三分二序。然此經體勢少異。故依五分釋文。而合後二名依人證入。就第一舉果分中。或科為十。一教起因緣分。即初一品。二大眾同請分。三面光集眾分。四毫光示法分。五眉間出眾分。已上在第二品內。六普賢三昧分。七諸佛同加分。八法主起定分。九大眾重請分。已上在第三品內。

【現代漢語翻譯】現代漢語譯本：經文的開頭，都用『如是我聞』（Āyóu，這樣我聽聞到）作為吉祥的緣故。這是就約定俗成的習慣而言。第二，爲了止息爭論。《智度論》說，如果不推崇從佛陀那裡聽來的教言，而是自己隨意創作，就會引起爭論。所以現在捨棄『我』的臆斷，而依從聽聞。聽聞是從佛陀那裡傳來的，所以經典能夠歷經世代而不中斷，成為精妙的規範。這侷限於『我聞』。第三，爲了避免增減的過失。《佛地論》說，應當知道說『如是我聞』，是爲了避免增加或減少，以及產生歧義的過失。意思是說，這些法是我親自從佛陀那裡聽聞的，文義是確定的，不是傳聞，不會有增減的錯誤。第四，爲了斷除大眾的疑惑。《真論》引用戒律說，結集佛法時，阿難（Ānanda）升座，變化身形如同佛陀。大眾產生了三種疑惑：一是懷疑大師涅槃后又重新出現；二是懷疑他方世界的佛陀來了；三是懷疑阿難轉身變成了佛陀。說了『如是我聞』，這三種疑惑立刻斷除。既然說是『我聞』，就明顯不是佛陀了。以上兩種解釋都可適用於信受聽聞。第五，爲了使眾生生起信心。《智度論》說，說明時間、地點和人物，是爲了使眾生生起信心。這侷限於後面的四種成就。第六，爲了順同過去、現在、未來三世諸佛的傳統。這適用於以上六種原因。如果按照《佛地論》來劃分，可以分為五事：一、總的顯示已經聽聞；二、教法興起的時分；三、分別顯示教主；四、彰顯教法興起的處所；五、顯示所教化的對象。現在依照《智度論》，將最初總的顯示已經聽聞，分為信受聽聞兩種，作為六成就：一、信；二、聞；三、時；四、主；五、處；六、眾。然而，信和聞這兩件事，文句上侷限於經的首句，但意義上貫通於九次法會。時間和教主這兩種，文句和意義都貫通。處所和聽眾這兩種，文句和意義都侷限於特定的場合。從現象上來看是這樣，但從本質上來說是相互融合的。以上簡略地依據三分和二序來解釋。然而，這部經的體例稍微有些不同，所以依據五分來解釋經文，並將後面的兩種合稱為依人證入。在第一舉果分中，可以分為十個部分：一、教法興起的因緣分，即第一品。二、大眾共同請求分。三、面部放光聚集大眾分。四、眉間毫光顯示佛法分。五、眉間放出各種化身份。以上在第二品內。六、普賢（Samantabhadra）三昧分。七、諸佛共同加持分。八、法主從禪定中起身份。九、大眾再次請求分。以上在第三品內。

【English Translation】 English version: At the beginning of scriptures, 『Thus have I heard』 (Āyóu, Thus I have heard) is always stated as a cause for auspiciousness. This is in accordance with conventional practice. Second, it is to cease disputes. The Mahāprajñāpāramitāśāstra says that if one does not uphold the teachings heard from the Buddha but creates them arbitrarily, disputes will arise. Therefore, we now abandon 『I』s』 conjecture and rely on hearing. Hearing comes from the Buddha, so the scriptures can continue through generations without interruption, becoming exquisite norms. This is limited to 『I heard.』 Third, it is to avoid the faults of increasing or decreasing. The Buddhabhūmi Sūtra says that one should know that saying 『Thus have I heard』 is to avoid the faults of increasing or decreasing and creating ambiguity. It means that these teachings I personally heard from the Buddha, the meaning of the text is definite, not hearsay, and there will be no errors of increase or decrease. Fourth, it is to dispel the doubts of the masses. The Tattvasiddhi Śāstra quotes the Vinaya saying that when compiling the Dharma, Ānanda ascended the seat and transformed his body like the Buddha. The masses had three doubts: first, they suspected that the master had reappeared after Nirvana; second, they suspected that a Buddha from another world had come; third, they suspected that Ānanda had transformed into a Buddha. Saying 『Thus have I heard』 immediately dispelled these three doubts. Since it is said 『I heard,』 it is clearly not the Buddha. The above two explanations can be applied to believing and hearing. Fifth, it is to make sentient beings generate faith. The Mahāprajñāpāramitāśāstra says that explaining the time, place, and people is to make sentient beings generate faith. This is limited to the latter four accomplishments. Sixth, it is to follow the tradition of the Buddhas of the past, present, and future. This applies to all six reasons above. If divided according to the Buddhabhūmi Śāstra, it can be divided into five matters: first, generally showing that one has heard; second, the time of the arising of the teachings; third, separately showing the teaching master; fourth, manifesting the place where the teachings arose; fifth, showing the objects to be taught. Now, according to the Mahāprajñāpāramitāśāstra, the initial general showing that one has heard is divided into two types: believing and hearing, as the six accomplishments: one, faith; two, hearing; three, time; four, master; five, place; six, assembly. However, the two matters of faith and hearing are limited to the first sentence of the scripture in terms of wording, but in terms of meaning, they run through the nine assemblies. The two of time and master are connected in both wording and meaning. The two of place and assembly are limited to specific occasions in both wording and meaning. This is how it appears phenomenally, but in essence, they are mutually integrated. The above is a brief explanation based on the three divisions and two prefaces. However, the style of this scripture is slightly different, so the scripture is explained according to the five divisions, and the latter two are combined and called entering into realization based on people. In the first division of presenting the result, it can be divided into ten parts: one, the causes and conditions for the arising of the teachings, which is the first chapter. Two, the division of the masses jointly requesting. Three, the division of gathering the masses by emitting light from the face. Four, the division of showing the Dharma by emitting light from the white hair between the eyebrows. Five, the division of emitting various manifestations from between the eyebrows. The above is within the second chapter. Six, the Samantabhadra Samādhi division. Seven, the division of the Buddhas jointly blessing. Eight, the division of the Dharma master rising from meditation. Nine, the division of the masses requesting again. The above is within the third chapter.

十正陳法海分。在後三品內。若以義從文。且分為三。一教起因緣分。二現相下說法儀式分。三世界成就下正陳所說分。就初分中亦分為十。一總顯已聞。二一時下標主時處。三始成正覺別明時分。四其地下別顯處嚴。五爾時世尊下教主難思。六有十佛世界下眾海雲集。七從爾時如來道場下稱揚贊德。八爾時如來師子座下座內眾流。九爾時華藏下天地徴祥。十如此世界下。結通無盡。今即初也。如是我聞者。謂如是一部經義。我昔親從佛聞故。佛地論云。謂傳佛教者。言如是之事我昔曾聞。如是總言依四義轉。一依譬喻。二依教誨。三依問答。四依許可。具如彼論。余更有釋意不殊前。此上總合信聞。若離釋者。先釋如是信成就也。智論云。佛法大海信為能入。智為能度。信者言是事如是。不信者言是事不如是。故肇公云。如是者。即信順之辭也。信則所言之理順。順則師資之道成。經無豐約。非信不傳。故稱如是。有云。聖人說法但為顯如。唯如為是故稱如是。此唯約所詮之理。次真諦三藏云。真不違俗名之為如。俗順於真稱之為是。真俗無二故稱如是。此約所詮理事。若云如斯之言是佛所說。則唯約能詮。有云。如者當理之言。言理相順。謂之如也。是者無非之稱。此明說事如事說理如理。明能詮之教。稱於事理

【現代漢語翻譯】現代漢語譯本：《十正陳法海分》位於后三品之內。如果按照意義順從文句來劃分，可以分為三部分：第一部分是教法生起的因緣，第二部分是『現相』之後說法儀式的展開，第三部分是『世界成就』之後正式陳述所說的內容。在第一部分中，又可以分為十個小部分：一是總括顯示已經聽聞，二是用『一時』來標明說法的主體時間地點，三是從開始成就正覺來特別說明時間，四是從『其地』之後來特別顯示處所的莊嚴，五是從『爾時世尊』之後說明教主的難以思議，六是從『有十佛世界』之後說明眾海的雲集，七是從『爾時如來道場』之後稱揚讚歎功德，八是從『爾時如來師子座』之後說明座內的眾生，九是從『爾時華藏』之後說明天地的吉祥徵兆，十是從『如此世界』之後總結貫通無有窮盡。現在開始是第一部分。『如是我聞』的意思是說，像這樣的一部經的義理，我過去親自從佛陀那裡聽聞。正如《佛地論》所說：『這是傳授佛教的人說，像這樣的事情我過去曾經聽聞。』『如是』總的來說依據四種含義來運轉：一是依據譬喻，二是依據教誨，三是依據問答，四是依據許可。具體內容可以參考《佛地論》。其他的解釋意思沒有太大差別。以上總合了信和聞。如果離開這些解釋，首先解釋『如是』是信成就。正如《智論》所說：『佛法大海，信為能入，智為能度。』相信的人說這件事是這樣的，不相信的人說這件事不是這樣的。所以肇公說：『如是，就是信順的言辭。』相信，那麼所說的道理就順暢；順暢，那麼師資的道路就成就。經典無論內容豐富還是簡略，沒有信就不能傳授，所以稱作『如是』。有人說，聖人說法只是爲了顯示『如』，只有『如』才是『是』，所以稱作『如是』。這只是就所詮釋的道理而言。其次，真諦三藏說：『真實不違背世俗叫做『如』，世俗順應真實稱作『是』，真俗沒有二致，所以稱作『如是』。』這是就所詮釋的理事而言。如果說『如斯』這句話是佛陀所說，那麼就只是就能詮釋的語言而言。有人說：『『如』是符合道理的言語，說的是理相順應，就叫做『如』。『是』是沒有錯誤的稱謂。』這說明說事像事，說理像理，說明能詮釋的教法，符合事理。

【English Translation】 English version: The 'Ten Righteous Presentations of the Dharma Sea' are within the last three chapters. If we divide it according to the meaning following the text, it can be divided into three parts: first, the causes and conditions for the arising of the teaching; second, the unfolding of the Dharma teaching ceremony after 'Manifestation'; and third, the formal presentation of what is being said after 'World Accomplishment'. In the first part, it can be further divided into ten sub-parts: first, a general display of what has been heard; second, using 'At one time' to mark the main time and place of the Dharma teaching; third, from the beginning of attaining perfect enlightenment, to specifically explain the time; fourth, from 'Its ground' onwards, to specifically display the adornment of the place; fifth, from 'At that time, the World Honored One' onwards, to explain the inconceivable nature of the teaching master; sixth, from 'There are ten Buddha worlds' onwards, to explain the gathering of the ocean of assemblies; seventh, from 'At that time, the Tathagata's Bodhimanda' onwards, to praise and extol the virtues; eighth, from 'At that time, the Tathagata's Lion Throne' onwards, to explain the beings within the seat; ninth, from 'At that time, the Flower Treasury' onwards, to explain the auspicious omens of heaven and earth; tenth, from 'Such a world' onwards, to conclude and connect without end. Now we begin with the first part. 'Thus have I heard' means that, like this scripture's meaning, I personally heard it from the Buddha in the past. As the Yogacarabhumi-sastra says: 'This is what the person transmitting the Buddha's teachings says: 'Such a thing I have heard in the past.'' 'Thus' in general relies on four meanings to operate: first, relying on metaphors; second, relying on teachings; third, relying on questions and answers; fourth, relying on permission. Specific content can be found in the Yogacarabhumi-sastra. Other explanations do not differ much in meaning. The above combines faith and hearing. If we leave these explanations, we first explain that 'Thus' is the accomplishment of faith. As the Mahaprajnaparamita-sastra says: 'The ocean of the Buddha's Dharma, faith is what enables entry, wisdom is what enables crossing over.' Those who believe say that this matter is like this; those who do not believe say that this matter is not like this. Therefore, Master Zhao said: ''Thus' is the expression of faith and compliance.' If one believes, then the principle being spoken of is smooth; if it is smooth, then the path of teacher and disciple is accomplished. Whether the scripture is rich or brief, it cannot be transmitted without faith, so it is called 'Thus'. Some say that the sage's Dharma teaching is only to reveal 'Suchness'; only 'Suchness' is 'This', so it is called 'Thus'. This only refers to the principle being explained. Secondly, Paramārtha says: 'Truth that does not contradict the mundane is called 'Thus'; the mundane that complies with truth is called 'This'; truth and the mundane are not two, so it is called 'Thus'.' This refers to the principles and phenomena being explained. If we say that the words 'Like this' were spoken by the Buddha, then it only refers to the language that is capable of explaining. Some say: ''Thus' is the language that accords with reason, saying that the principles correspond, which is called 'Thus'. 'This' is the designation without error.' This explains that speaking of things is like things, speaking of principles is like principles, explaining that the teaching that is capable of explaining accords with things and principles.

也。融公云。如是者。感應之端也。如以順機受名。是以無非為稱。眾生以無非為感。如來以順機為應。經以言教出于感應。故云如是。此兼對機。上來諸釋各是一途。更有諸釋。言異意同。若依生物之信。應如智論及佛地合釋。若取敵對阿優。應如真諦所釋。今當廣之。外謂阿之言無。優之言有。萬法雖眾不出有無。此即斷常之計。今云。如即真空。是即妙有。既無俗外之真。故空而非斷。無真外之俗。故有而非常。即對破邪宗以彰中道。一代時教不出於斯。故云如是。若華嚴宗□無障礙法界曰如。唯此無非為是。應隨教門深淺。以顯如是不同。二我聞者聞成就也。將欲傳之於未聞。若有言而不傳便是徒設。不在能說貴在能傳故。次明我聞。我即阿難。聞謂親自聽聞。云何稱我即諸蘊假者。此用何聞。若依大小乘法相。各有三說。一耳聞非識。二識聞非耳。三緣合方聞。然或具四緣八緣等。雖因耳處廢別從總。故稱我聞。法雖無我言語便故。隨順世間故稱我聞。非邪慢心而有所說。若依無相。我既無我。聞亦無聞。從緣空故而不壞假名。即不聞聞耳。若約法性。此經旨趣。傳法菩薩。以我無我不二之真我。根境非一異之妙耳聞無礙法界之法門也。然阿難所不聞經。或云展轉傳聞。或云。如來重說。或云。得深三昧。

【現代漢語翻譯】現代漢語譯本：也。融公說：『像這樣，是感應的開端。』如同順應時機而接受名稱，因此用『無非』來稱呼。眾生以『無非』為感，如來以順應時機為應。經典以言教出于感應，所以說『如是』。這兼顧了對機施教。以上各種解釋各有側重。還有其他解釋，說法不同但意思相同。如果依據眾生對佛法的信心，應如《智論》及《佛地合釋》所說。如果針對外道的斷常二見，應如真諦所解釋的。現在我將廣泛地解釋它。外道認為『阿』的意思是『無』，『優』的意思是『有』。萬法雖然眾多，但不超出有無的範疇。這就是斷常的計較。現在說，『如』就是真空，『是』就是妙有。既然沒有世俗之外的真，所以空而不是斷滅。沒有真之外的俗，所以有而不是常住不變。這正是針對破斥邪宗，以彰顯中道。一代時教不出於此，所以說『如是』。如果華嚴宗認為無障礙法界稱為『如』，只有『無非』才是『是』。應隨教門的深淺，來顯示『如是』的不同。二、『我聞』（I heard）是聞成就。將要傳授給未曾聽聞的人，如果有言語而不傳授，便是徒勞。不在於能說，而在於能傳授，所以接下來闡明『我聞』。『我』（I）就是阿難（Ananda）。『聞』（heard）是指親自聽聞。為什麼稱『我』為諸蘊假合之身？用什麼來聽聞？如果依據大小乘的法相，各有三種說法：一、耳朵聽聞而不是識；二、識聽聞而不是耳朵；三、因緣和合才能聽聞。然而，或者具備四緣、八緣等。雖然因為耳朵的作用而廢除了個別的區分，而從總體上來說，所以稱『我聞』。法雖然無我，但爲了言語方便，隨順世間，所以稱『我聞』。不是以邪慢之心而有所說。如果依據無相，我既然無我，聞也無聞，從因緣空的角度來說，而不破壞假名，就是不聞而聞。如果從法性的角度來說，這部經的宗旨在於，傳法的菩薩，以我無我不二的真我，根境非一異的妙耳，聽聞無礙法界的法門。然而，阿難所沒有聽聞的經，或者說是輾轉傳聞，或者說是如來重新宣說，或者說是得到甚深三昧（Samadhi）。

【English Translation】 English version: Also. Venerable Rong said, 'Suchness is the beginning of response and interaction.' It is like receiving a name in accordance with the occasion, hence it is called 'nothing other than this.' Sentient beings perceive 'nothing other than this' as the cause, and the Tathagata responds in accordance with the occasion. The scriptures state that the teachings arise from response and interaction, hence the term 'thus.' This takes into account teaching according to the capacity of the audience. The above explanations each have their own emphasis. There are other explanations, with different wording but the same meaning. If based on the faith of sentient beings in the Dharma, it should be as explained in the Mahaprajnaparamita Shastra and the Buddhabhumi Sutra Commentary. If addressing the externalist views of eternalism and annihilationism, it should be as explained by Paramartha. Now I will explain it broadly. Externalists believe that 'a' means 'non-existence' and 'yu' means 'existence.' Although the myriad dharmas are numerous, they do not go beyond the scope of existence and non-existence. This is the calculation of eternalism and annihilationism. Now it is said that 'suchness' is true emptiness, and 'this' is wondrous existence. Since there is no truth outside of the mundane, it is empty but not annihilation. There is no mundane outside of the truth, so it exists but is not permanent. This is precisely to refute heterodox sects and manifest the Middle Way. The teachings of a lifetime do not go beyond this, hence the term 'thus'. If the Huayan school considers the unobstructed Dharmadhatu to be called 'suchness,' only 'nothing other than this' is 'this.' The differences in 'thusness' should be shown according to the depth of the teachings. Second, 'Thus I have heard' (I heard) is the accomplishment of hearing. It is about to be transmitted to those who have not yet heard it. If there are words but no transmission, it is in vain. It is not about being able to speak, but about being able to transmit, so next it clarifies 'Thus I have heard.' 'I' (I) is Ananda. 'Heard' (heard) means personally hearing. Why is 'I' called the aggregation of the skandhas? What is used to hear? If based on the Dharma characteristics of the Mahayana and Hinayana, there are three explanations: First, the ear hears, not the consciousness; second, the consciousness hears, not the ear; third, hearing only occurs when conditions come together. However, it may have four conditions, eight conditions, etc. Although the function of the ear eliminates individual distinctions, it is referred to in general, so it is called 'Thus I have heard.' Although the Dharma is without self, it is called 'Thus I have heard' for the sake of convenient speech, in accordance with the world. It is not spoken with arrogance or pride. If based on non-characteristics, since I am without self, hearing is also without hearing. From the perspective of the emptiness of conditions, without destroying the provisional name, it is hearing without hearing. If from the perspective of Dharma-nature, the purpose of this sutra is that the Bodhisattva who transmits the Dharma, with the true self that is neither self nor non-self, and the wonderful ear that is neither one nor different from the root and object, hears the Dharma-gate of the unobstructed Dharmadhatu. However, the sutras that Ananda did not hear were either transmitted through hearsay, or the Tathagata repeated them, or he attained deep Samadhi (Samadhi).

或自然能通。上皆就跡而說實。是大權菩薩影響弘傳。如不思議境界經。斯為良證。但隨機教別。故見聞不同。上來總顯已聞竟。第二標主時處者。即三成就。言一時者時成就也。時者亦隨世假立時分。一者揀異余時。如來說經時有無量。不能別舉。一言略周。故云一時。如涅槃云。一時佛在恒河岸等。即法王啟運嘉會之時也。亦可機教一時。謂上言如是言。雖當理若不會時。亦為虛唱。今明物機感聖聖能垂應。凡聖道交不失良機。故云一時。佛者主成就也。具云勃陀。此云覺者。謂自他覺滿之者。雖具十號佛義包含。故偏明之。義見題中。三在摩竭下處成就也。真身無在而無不在。故次辯之。摩竭提國者。通舉說處。此云無毒害。以國法無刑戮故。表能化法。或云遍聰慧。聰慧之人遍其國故。表所化機。阿蘭若法者。別舉說場也。阿蘭若者。此云無諠諍。即事靜也。法者所證真理。二障業苦諠雜斯盡也。事理俱寂故加法言。菩提場者。菩提云覺。即能證大智圓明究竟也。場者證菩提之處也。然事處即天地之中。王舍城之西二百里。金剛座上。約法則萬行皆是道場。理智相會之所。故為表所說如所證。故不移其處說之。若圓融時處等。並如前說。第三別明時分者。前標一時未知何時。故今別顯是初成佛時。亦彰大師出

【現代漢語翻譯】現代漢語譯本或者自然能夠通達。以上都是就事蹟而說真實之理，這是大權菩薩示現應化身來弘揚傳播佛法。《不思議境界經》就是很好的證明。只是因為適應不同根性的教法有所區別，所以見聞感受也不同。上面總的顯示了『已聞』完畢。第二部分是標明說法的主體、時間、地點，也就是三成就。所說的『一時』，是時間成就。『時』也是隨著世俗假立的時間劃分。『一』是用來區別于其他時間。如來說經的時間有無量，不能一一列舉，用『一』字就概括周全了，所以說『一時』。如《涅槃經》所說：『一時，佛在恒河岸邊』等等，就是法王開啟教化、美好聚會的時刻。也可以說是機緣和教法同時具備。所謂上面說的『如是』，即使道理正確，如果不能契合時機，也只是空談。現在說明眾生的根機感應聖人，聖人能夠垂示應化，凡夫和聖人的道路交融，不失去良機，所以說『一時』。『佛』是主成就。具足的說法是『勃陀』（Buddha），這裡翻譯為『覺者』，是指自己覺悟、使他人覺悟、覺悟圓滿的人。雖然具備十種稱號，但『佛』的含義已經包含了所有，所以偏重說明『佛』。意義在題目中已經說明。『三在摩竭下』是處所成就。真身無處不在，但又無處不是，所以接下來辨明處所。『摩竭提國』（Magadha）是總的指出說法的處所。這裡翻譯為『無毒害』，因為這個國家的法律沒有刑罰殺戮，表示能教化的佛法。或者翻譯為『遍聰慧』，因為聰慧的人遍佈這個國家，表示所教化的對象。『阿蘭若法』（Aranya）是分別指出說法的場所。『阿蘭若』，這裡翻譯為『無喧諍』，就是清靜的意思。『法』是指所證悟的真理，兩種障礙、業力、苦難的喧雜都消失了。事和理都寂靜，所以加上『法』字。『菩提場』（Bodhimanda），『菩提』（Bodhi）是覺悟的意思，就是能證悟的大智慧圓滿究竟。『場』是證悟菩提的地方。然而從事實上來說，這個地方就是天地之中，王舍城（Rajagrha）以西二百里，金剛座上。從法則上來說，萬行都是道場，是理智相會的地方。所以爲了表示所說的和所證悟的一致，所以不改變地方來說法。如果圓融地理解時間、地點等等，都和前面所說的一樣。第三部分是分別說明時間，前面標明『一時』，但不知道是什麼時候，所以現在分別顯示是最初成佛的時候，也彰顯大師出現於世的殊勝。

【English Translation】 English version Or naturally be able to understand. The above are all based on events to speak of the truth. This is the manifestation of great power Bodhisattvas to propagate the Dharma. The Inconceivable State Sutra is a good proof of this. It is only because the teachings adapt to different dispositions, so the perceptions are different. The above generally shows that 'thus I have heard' is complete. The second part is to mark the speaker, time, and place, which are the three accomplishments. The so-called 'at one time' is the accomplishment of time. 'Time' is also a division of time established according to worldly conventions. 'One' is used to distinguish it from other times. The times when the Thus Come One spoke the sutras are immeasurable, and cannot be listed one by one. The word 'one' encompasses everything, so it is said 'at one time'. As the Nirvana Sutra says: 'At one time, the Buddha was on the bank of the Ganges River', etc., which is the moment when the Dharma King initiated the teachings and the auspicious gathering. It can also be said that the opportunity and the teachings are simultaneous. The so-called 'thus' mentioned above, even if the principle is correct, if it does not fit the occasion, it is just empty talk. Now it is explained that the beings' dispositions sense the sage, and the sage can show response and transformation. The path of ordinary people and sages merges, and the good opportunity is not lost, so it is said 'at one time'. 'Buddha' is the accomplishment of the speaker. The complete saying is 'Buddha' (Buddha), which is translated here as 'the Awakened One', which refers to the one who is self-awakened, awakens others, and whose awakening is complete. Although possessing ten titles, the meaning of 'Buddha' already encompasses everything, so the emphasis is on explaining 'Buddha'. The meaning has already been explained in the title. 'Three, at Magadha below' is the accomplishment of place. The true body is everywhere and yet nowhere is not, so next the place is clarified. 'Magadha' (Magadha) is a general indication of the place where the Dharma is spoken. It is translated here as 'no poison or harm', because the laws of this country do not have punishments of execution, which represents the Dharma that can be taught. Or it is translated as 'pervasive wisdom', because wise people are all over this country, which represents the objects to be taught. 'Aranya Dharma' (Aranya) is a separate indication of the place where the Dharma is spoken. 'Aranya' is translated here as 'no quarrel', which means quiet. 'Dharma' refers to the truth that is realized, and the noise of the two obstacles, karma, and suffering all disappear. Both event and principle are silent, so the word 'Dharma' is added. 'Bodhimanda' (Bodhimanda), 'Bodhi' (Bodhi) means awakening, which is the great wisdom that can be realized, complete and ultimate. 'Manda' is the place where Bodhi is realized. However, in fact, this place is in the center of heaven and earth, two hundred miles west of Rajagrha (Rajagrha), on the Vajrasana. In terms of principles, all practices are the Bodhimanda, the place where reason and wisdom meet. Therefore, in order to show that what is said is consistent with what is realized, the place is not changed to speak the Dharma. If the time, place, etc. are understood in a harmonious way, they are all the same as what was said before. The third part is to separately explain the time. The previous mark was 'at one time', but it was not known when, so now it is separately shown that it was the time of the initial enlightenment, which also highlights the greatness of the master's appearance in the world.

現時也。此教勝故眾教本故。在於初時。初言尚總幾日之初。九會之文同此初不。略為三解。一約不壞前後相說。才成初七說前五會。第二七日說十地等。第九一會乃在後時。以祇園身子皆后時故。常恒之說不妨后時。雖能頓說有所表故。初五信解行愿最在初故。故皆云不離道樹。第六會因地證位居其次深。故無不起菩提樹言。法界極證最在於后故。亦顯二乘絕見聞故。雖異處別時亦不相離。為寄穢土以顯凈故。須前後耳。若爾世親那云初七不說但思惟行因緣行耶。世親才見十地。即為論釋。或則未窮廣文。或則知見有異未全克定。菩提流支意大同此。二順論釋。九會皆在二七日後。二七非久亦名始成。三約實圓融釋。皆在初成一念之中。一音頓演七處九會無盡之文。海印定中一時印現以應機出世機感即應。應即有說無非時失故。祇園身子。蓋是九世相收。重會之言亦猶燈光涉入。故法界放光。亦見菩薩遍坐道場成正覺故。此經十地之初無二七之言。二七之言順別機故。故諸經論。顯初說時有多差別。謂普耀密跡二經。第二七日即說三乘。法華過三七日方云說小。四分律中六七。興顯行經七七。五分八七。智論五十七日。有云。與十二游經一年大同。時既不定說亦不同。皆根器所宜見聞有異約佛赴機無時不說。望器無

【現代漢語翻譯】現代漢語譯本現在正是時候。此經教義殊勝，是所有教義的根本，因此在最初之時宣講。這裡的『初』字，是指最初的幾天？還是說九次法會的經文都屬於這個『初』？對此略作三種解釋：第一種解釋，從不壞前後的角度來說。剛成就后的最初七天，宣講了前五次法會的內容。第二個七天，宣講了十地等內容。第九次法會則在之後的時間，因為祇園精舍和舍利弗（Śāriputra）都是之後才出現的。『常』和『恒』的說法不妨礙之後的時間，雖然能夠頓悟，但有所表述。前五次法會主要講述信、解、行、愿，是最開始的內容，所以都說不離菩提樹。第六次法會講述因地證位的修行，層次更深，所以沒有『從菩提樹下起身』的說法。法界極證的境界在最後，也顯示了二乘（聲聞乘和緣覺乘）無法見聞。雖然地點和時間不同，但彼此並不分離，是爲了藉助穢土來顯示清凈，所以需要有先後順序。如果這樣說，那麼世親（Vasubandhu）為什麼說最初七天不說法，只是思惟行因緣行呢？世親只是見到了十地的內容，就為此作了論釋，或許是沒有窮盡廣博的經文，或許是知見有所不同，沒有完全確定。菩提流支（Bodhiruci）的觀點大致相同。第二種解釋，順應論典的解釋，九次法會都在兩個七天之後。兩個七天並不長久，也可以稱為『始成』。第三種解釋，從真實圓融的角度來解釋，所有法會都在最初成就的一念之中。一音頓演，在七個地方舉行九次法會，宣講無盡的經文。在海印三昧（Samādhi）中，一時印現，以應機出世，機感即應，應即有說，沒有不是時候的說法。祇園精舍和舍利弗，可以看作是九世相收。重會的說法也像燈光涉入一樣，所以法界放光，也能看到菩薩遍坐道場成就正覺。此經在十地之初沒有兩個七天的說法，兩個七天的說法是爲了順應不同的根機。所以諸經論中，對於最初說法的時間有很多差別。比如《普耀經》和《密跡經》，第二個七天就宣講三乘。《法華經》過了三個七天才說小乘。《四分律》中是六個七天，《興顯行經》是七個七天，《五分律》是八個七天。《智論》說是五十七天。還有的說，與《十二游經》的一年大致相同。時間既然不定，說法也不同，都是適合不同根器的，見聞也有差異，從佛陀應機的角度來說，沒有不是時候的說法，從眾生的根器來說，沒有

【English Translation】 English version Now is the right time. This teaching is superior and the root of all teachings, therefore it was taught in the very beginning. Does the word 'beginning' refer to the first few days? Or do the scriptures of the nine assemblies all belong to this 'beginning'? Here are three explanations: The first explanation is from the perspective of non-destruction of before and after. In the first seven days after enlightenment, the first five assemblies were taught. In the second seven days, the ten Bhumis (grounds) and other teachings were taught. The ninth assembly was at a later time, because Jetavana (祇園精舍) and Śāriputra (舍利弗) both appeared later. The sayings of 'constant' and 'eternal' do not hinder the later time, although there can be sudden enlightenment, there is something to express. The first five assemblies mainly talk about faith, understanding, practice, and vows, which are the most initial contents, so it is said that they do not leave the Bodhi tree. The sixth assembly talks about the practice of the causal ground to prove the position, which is deeper, so there is no saying of 'rising from the Bodhi tree'. The ultimate proof of the Dharma Realm is in the end, which also shows that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot see or hear. Although the location and time are different, they are not separated from each other, in order to use the impure land to show the pure land, so there needs to be a sequence. If so, why did Vasubandhu (世親) say that in the first seven days there was no teaching, only thinking about the causes and conditions of practice? Vasubandhu only saw the content of the ten Bhumis, and made a commentary on it, perhaps he did not exhaust the broad scriptures, or perhaps the knowledge and views were different, and it was not completely determined. Bodhiruci's (菩提流支) view is roughly the same. The second explanation is to follow the explanation of the treatises, the nine assemblies are all after two seven days. Two seven days is not long, and can also be called 'beginning'. The third explanation is from the perspective of true and harmonious integration, all the assemblies are in the first moment of enlightenment. One sound is suddenly performed, and nine assemblies are held in seven places, expounding endless scriptures. In the Samādhi of the Ocean Seal (海印三昧), it is imprinted at one time, in order to respond to the world according to the opportunity, the opportunity is felt and responded to, and the response is said, there is no saying that it is not the time. Jetavana and Śāriputra can be regarded as the collection of nine lifetimes. The saying of reunion is also like the light of a lamp entering, so the Dharma Realm emits light, and you can also see the Bodhisattvas sitting all over the Bodhimaṇḍa achieving perfect enlightenment. This sutra does not have the saying of two seven days at the beginning of the ten Bhumis, the saying of two seven days is to follow different aptitudes. Therefore, in the sutras and treatises, there are many differences in the time of the initial teaching. For example, the Puyanjing and Miji Jing teach the three vehicles in the second seven days. The Lotus Sutra says the Hinayana after three seven days. In the Four-Part Law, it is six seven days, in the Xingxianxing Jing it is seven seven days, and in the Five-Part Law it is eight seven days. The Zhilun says it is fifty-seven days. Some say that it is roughly the same as the one year of the Twelve Travels Sutra. Since the time is uncertain, the teachings are also different, all of which are suitable for different aptitudes, and the seeing and hearing are also different. From the perspective of the Buddha responding to the opportunity, there is no saying that it is not the time, from the perspective of the aptitude of sentient beings, there is no

感未曾有說。登地恒見常說一味之經。就佛而言無說不說。若攝方便。皆一乘之印現差別耳。無涯之說不應局執故。應總攝以為十重。如前已辯。上顯時分。次釋成正覺義。約教不同。小乘三十四心斷結。五分法身初圓。名成正覺。是實非化。大乘之中約化八相示成。約報十地行滿四智創圓。名曰始成正覺。據實即古今情亡心無初相。名之曰始。無念而照。目之為正。見心常住稱之曰覺。始本無二目之為成。約法身自覺聖智。無成無不成。若依此經。以十佛法界之身云。遍因陀羅網無盡之時處。唸唸初初為物而現。具足主伴攝三世間。此初即攝無量劫之初無際之初。一成一切成無成無不成。一覺一切覺無覺無不覺。言窮慮寂不壞假名。故云始成正覺。如出現品及不思議法品廣顯。攝前諸說。皆一乘之所現也。第四別顯處嚴者。然此下處主及眾。即三世間嚴。三中前二即如來依正。眾即凈土輔翼不空。今初器界嚴者。即廣於前場之嚴。顯成前覺之妙。異於余經之處。于中四事各十種嚴。明即染顯凈即為四別。第一地嚴。第二樹嚴。第三宮殿嚴。第四師子座嚴。然此諸嚴各具三釋。一約事可知。二表法。謂地表心地法身。樹表菩提。宮殿表無住涅槃。座表法空等。三就因行。謂一以窮心地法身之因。報得增上金剛之地。二

以般若為因。三以悲智相導為因。四亦以法空為因。然或一因行成一切嚴或一切行成一嚴。或一行成一嚴。或一切行成一切嚴。以通融別純雜無礙。今但明一行一嚴顯所表故。然各攝無盡之德故。四事皆有十句。初總后別。今且就文各分為四。今初心地十句分四者。第一總顯地體。二四地相具德。三四地上具嚴。四一舉因結用。今初標以堅固釋以金剛。諸教或云。木樹草座。多雲座是金剛。今全地金剛。則權實斯顯徹華藏故。廣如彼品次上妙下地相具德。約因釋者。一寶輪者。一攝一切圓行致故。二及眾寶華開覺悅他故。三清凈摩尼圓凈明徹故。以上三行用嚴心地故。結云以為嚴飾。上皆形色四即顯色。謂青黃等殊。名諸色相種種重疊深廣如海。互相映發。等彼波瀾或諸色俱生。或更相攝入。含虛瑩徹。現勢多端。名無邊顯現。此由隱顯自在定散無礙。隨機利行之所致也。三摩尼下。明地上嚴者。一寶幢曲有五句。一摩尼為體。二三光音明用。四五網纓辯飾。就因行者。降魔伏外為幢。智光常照慈音外悅願行交羅戒香芬馥。四攝周垂故。二摩尼雨寶表神通如意。隨機變現雨法寶故。三妙華散地。亦多因行遍嚴心故。四寶樹行列者。德行建立故。四佛神力下舉因結用。佛力者出所因也。嚴具多門別說難盡故。總云一切悉

現。或於樹中現。或於上諸嚴具及地中現。明一一行中皆道場故。第二覺樹嚴者。即大智因感有十一句分四。初一總顯高勝。長聳迥露圓妙獨出故。約因即智超數表為高。本性不昧為顯。成物具德曰殊。更無二真為特。約果樹即菩提。二金剛下六句。明體攝眾德。一身是金剛金剛三昧本智因故。正行成立為樹身也。二干是琉璃。本智發解內外明徹故。三雜寶枝條。解隨境差故。四條假葉以為嚴。智資定而深照。寶葉雖異共成一蔭。百千定門同歸一寂。自蔭蔭他也。五寶華異色在樹。分枝承光色。同於地布影。表神通等法依定有差。俱承智光影現心地。六華雖不同。果皆如意無邊行海。同趣菩提。若自利果成內則含輝。若身心湛寂外便發焰。若觸境斯明。若利他果立未熟。則含輝解生佛相。已熟則發焰還流教光。體如之行所成果。無異因之果故。與華間列故。下經云。菩薩妙法樹。生於直心地等。三其樹下三句。明妙用自在展轉成益。初依菩提智放教智光。次依智光雨圓明法寶。后教成悲智。即菩薩現前。無心行成。故如雲出。四又以下一句。舉因結用。謂佛力為因。流音演法以如如力。則智演法音。音還如性故。無盡極廣多故。無盡豎長故。無窮無間故。稱恒也。第三如來所處下。明佛宮殿嚴十句分四。初一總明份量

。宮可覆育即是慈悲。殿可朝宗。所謂圓寂。悲智相導。若樓閣相依。廣者無邊法無外故。博者不隘法內空故。嚴者。莊飾具眾相故。麗者。華美法義備故。充十方者。稱法性故。二眾色下二句。體相圓備。

一體是摩尼積德镕融之所成故。二相嚴多種。神通等法悲寂用故。三諸莊嚴下六句。妙用自在。一眾行發光灑法如雲。云更多義至下當辯。二光幢獨出。萃者聚也。即承光聚影而成。謂悲寂交際承智起應降魔超出故。三內容眾海無邊菩薩。即道場外者亦在其中。即依中有正。亦果中有因。即明涅槃眾聖冥會。四聲光寶網網者。為防禽穢以益殿嚴。猶大教網。外防惡見內益悲寂。教皆圓妙以寶而成。故能出佛智光。圓音妙說言不思議音。略有四義。一音聲繁廣。二所說難量。三聲即無義。四一具一切。五出生果用。即正報大用在此依中。依正混融參而不雜。明依大涅槃能建大義。故曰出生。六無染現染。眾生是正居處。是依染違性凈不言出生。妄無自體還依真現。四又以下舉因顯廣。謂德廣難陳故。今總結由佛力故。一念頓包事理染凈一切法界。況多念耶。然上充遍十方。即通局無礙。集菩薩眾出佛神通。即攝入無礙。現生含宅即染凈無礙。悉包法界廣陜無礙。一念即能延促無礙。又集菩薩因果無礙。出佛神

【現代漢語翻譯】現代漢語譯本：宮殿可以庇護養育，這就是慈悲的體現。殿堂可以朝拜祖先，這就是所謂的圓寂（Nirvana，涅槃）。慈悲和智慧相互引導，就像樓閣相互依靠一樣。廣大是因為沒有邊際，佛法沒有內外之分；博大是因為沒有狹隘，佛法內部空性。莊嚴是因為裝飾具備各種相；華麗是因為華美，佛法義理完備。充滿十方，是因為符合法性。『二眾色下二句』，指的是本體和現象都圓滿具備。一體是摩尼（Mani，如意寶珠）積聚功德熔化融合而成的。二相莊嚴，具有多種神通等法，是慈悲寂靜的功用。三『諸莊嚴下六句』，指的是妙用自在。一眾生修行發出光明，灑下佛法如雲，云有更多含義，下文將詳細解釋。二光幢獨自顯現，『萃』是聚集的意思，就是承受光明聚集影像而成的。意思是慈悲寂靜交相輝映，承受智慧而生起應化，降伏邪魔，超出世間。三內容包含無邊菩薩眾海，即使道場外的人也包含在其中。就是依報中有正報，果報中有因地。說明涅槃眾聖冥冥中會合。四聲光寶網，設定網是爲了防止鳥類污穢，從而增加殿堂的莊嚴，就像大教之網一樣，對外防止惡見，對內增益慈悲寂靜。教義都是圓滿微妙的，用寶物構成，所以能夠發出佛的智慧之光，發出圓滿的聲音，奇妙的說法，語言難以思議。略有四種含義：一是音聲繁多廣博，二是所說內容難以衡量，三是聲音本身沒有意義，四是一即一切。五出生果報功用，就是正報的大用在此依報之中。依報和正報混合交融，參差而不雜亂，說明依靠大涅槃能夠建立大義，所以說『出生』。六無染現染，眾生是正報，居處是依報，染污違背自性清凈，所以不說出生。虛妄沒有自體，還要依靠真如顯現。四『又以下』，舉出原因來顯示廣大，意思是功德廣大難以陳述，所以現在總結說，由於佛力的緣故，一念之間就能完全包含事理染凈一切法界，何況是多念呢。然而上面說充滿十方，就是通達和侷限沒有障礙，聚集菩薩眾，發出佛的神通，就是攝入沒有障礙，現生包含宅舍，就是染凈沒有障礙，完全包含法界，就是廣闊和狹窄沒有障礙，一念之間就能延長和縮短沒有障礙，又聚集菩薩因果沒有障礙，發出佛的神通

【English Translation】 English version: The palace can shelter and nurture, which is the embodiment of compassion. The hall can be used to worship ancestors, which is the so-called Nirvana (Nirvana). Compassion and wisdom guide each other, just like pavilions rely on each other. Vastness is because there are no boundaries, and the Dharma has no inside or outside; greatness is because there is no narrowness, and the Dharma is internally empty. Solemnity is because the decorations have various forms; magnificence is because it is beautiful, and the Dharma principles are complete. Filling the ten directions is because it conforms to the Dharma nature. 'The two sentences below the two assemblies of colors' refer to the complete possession of both the essence and the phenomena. The one body is made of Mani (wish-fulfilling jewel) accumulating merit, melting and blending. The two forms are solemn, with various supernatural powers and other Dharmas, which are the functions of compassion and tranquility. The three 'six sentences below all adornments' refer to the freedom of wonderful functions. One sentient being practices and emits light, sprinkling the Dharma like clouds. Clouds have more meanings, which will be explained in detail below. The second light banner appears alone, 'gathering' means gathering, which is formed by receiving light and gathering images. It means that compassion and tranquility reflect each other, receiving wisdom and arising transformation, subduing demons, and transcending the world. The third content includes the boundless sea of Bodhisattvas, even those outside the Bodhimanda are included. That is, the dependent reward has the proper reward, and the fruit reward has the cause. It shows that the Nirvana assembly of saints secretly gathers. The fourth sound and light treasure net, the net is set up to prevent birds from fouling, thereby increasing the solemnity of the hall, just like the net of great teachings, preventing evil views from the outside and increasing compassion and tranquility from the inside. The teachings are all complete and subtle, made of treasures, so they can emit the light of the Buddha's wisdom, emit complete sounds, and wonderful sayings, which are inconceivable in language. There are four meanings in brief: First, the sound is numerous and broad, second, the content is difficult to measure, third, the sound itself has no meaning, and fourth, one is all. Fifth, the function of giving birth to fruit rewards, that is, the great function of the proper reward is in this dependent reward. The dependent reward and the proper reward are mixed and blended, different but not chaotic, indicating that relying on great Nirvana can establish great righteousness, so it is said to be 'birth'. Sixth, non-contamination manifests contamination, sentient beings are the proper reward, and dwellings are the dependent reward. Contamination violates the purity of self-nature, so it is not said to be born. Illusion has no self-nature, and must rely on true suchness to manifest. The four 'again below' cite the reasons to show the vastness, meaning that the merits are vast and difficult to state, so now it is concluded that, due to the power of the Buddha, in one thought, it can completely contain all the Dharma realms of things, principles, contamination, and purity, let alone many thoughts. However, the above said that it fills the ten directions, that is, there is no obstacle between communication and limitation, gathering the Bodhisattva assembly, and emitting the supernatural powers of the Buddha, that is, there is no obstacle to inclusion, the present life contains houses, that is, there is no obstacle to contamination and purity, completely containing the Dharma realm, that is, there is no obstacle to vastness and narrowness, one thought can extend and shorten without obstacle, and gathering the Bodhisattva cause and effect without obstacle, emitting the Buddha's supernatural powers

通依正無礙。十種宮殿。此應說之。第四其師子下。師子座嚴十句分四。初一總顯形勝。師子座者。人中師子處之。又說無畏之法故。得法空者何所畏哉。空乃高而無上。深不可測。廣而無外邊不可窮。妙乃即事而真。好謂具德無缺。二摩尼下六句體德圓備。一座臺。摩尼即處中正可依處。摩尼隨映有差。法空隨緣成異。中道妙理正是可依。二週座華網。即外相無染交映本空。三凈寶為輪。輪謂臺之處中周匝。輪圍即具德周遍。四華纓周垂。諸覺諸通垂化周攝。五寶嚴填飾堂等略舉。凡諸總包無處不嚴。故云備體。顯於法空全收萬像。無事非理故。六寶樹間飾間上物象也。即菩薩妙法樹。隨化分枝隨因感果。並依無相義曰週迴。凡聖相資名為間列。三摩尼光下二句。妙用廣大。一凈寶出光如雲。涉入法空亦爾。一一智中知一切法。一一法體顯一切智。為互照也。二主伴寶用互相發揮。謂佛化摩尼能作佛事。智論云。輪王寶珠但隨人意能雨寶物。天寶堪能隨天使令佛寶十方能作佛事。菩薩寶珠亦能分作。如文殊師利冠中毗楞伽寶珠。十方諸佛于中顯現。今菩薩髻珠即是其類。下文雲集菩薩髻珠亦爾。用此嚴座者。凡初成佛。皆一切諸佛現形灌頂一切菩薩親授敬養。故因果寶珠俱來瑩燭。如來從果起用。故云化現。理圓解

滿義曰珠王。菩薩心頂智照圓凈。故曰髻中妙寶。寂照照寂。皆瑩凈照燭。四復以下一句。佛加廣演佛境如空。故云廣大。有感斯至為無不及。顯教皆從法空所流。是故所流還周法界。非智不顯故云佛力。顯處嚴竟。第五爾時世尊下。明教主難思。前但云佛。未顯是何身佛。又但云始成正覺。未知成相云何。故今顯之。謂具十種深廣功德。即是遮那十種無盡法界身云。遍於法界成正覺也。非權應身。文分為二。先總后別。今初總辯。即菩提身具無盡德為世所尊。座相現時身即安處。智處諸法無前後故。於一切法示所覺境。即二諦三諦無盡法也。成最正覺示能覺智。開悟稱覺離倒為正。至極名最獲得名成。此當相解。若揀別者。凡夫倒惑佛覺重昏。二乘雖覺不名為正。但知法有未知法空。但悟我空未知我有。有厭生死空沈涅槃。顛倒未除豈得稱正。設許稱正亦未名最。菩薩雖正有上有修。不得稱最。設位極稱最亦未得名成。我佛獨能故。云成最正覺。謂如量如理了了究竟。已出微細所知障故。后智入下。別中。即約十德別顯十身。文即分十。一三業普周。二威勢超勝。三福德深廣。四隨意受生。五相好周圓。六愿身演法。七化身自在。八法身彌綸。九智身窮性相之源。十力持身持自他依正。今初。即別顯菩提身之相也。

以成菩提時。得無量清凈三輪故。文中先法后喻。法中三。先意次身後語。今初意業。即釋上成正覺。言前云於一切法。此云三世。乃橫豎影略耳。智入平等是正覺成也。智即二智三智四智。無障礙智。二智者即如理如量也。此復有二。一以如量智達俗。名入三世。以如理智證真名悉平等。故佛地論云。以二智覺二諦是也。二者證差別性即無差別故。三世即平等。瑜伽云。如其勝義覺諸法。故名等正覺。言三智者。即俗智真智中道智也。此亦二義。一真俗互泯雙遮辯中則三世平等二相兩亡。方為智入二真俗雖即。而不壞相即雙照明中。此二覺三諦之境。境既雙泯而雙現。智亦寂照而雙流。為無障礙智。覺無障礙境為正覺也。言四智者。即圓鏡等四智也。通緣三世境故。併入三世。言平等者。鏡智離分別。故依持平等。平等性智證平等性故。妙觀察智觀察平等。成所作智普利平等。四智圓融一句攝盡。下身語等皆是四智之所發現。四智圓融無二性故。修生本有非一異故。不失經宗。然上能覺即成上菩提。就其所覺即法身也。理智無二為真法身。二其身下身業也。通三世間故云一切。此正覺身以是十身之總故。此其身通於三身十身無不充滿。法身普遍世所同依故。智身證理如理遍故。色身無礙亦同理遍。並是圓遍而非分遍

【現代漢語翻譯】現代漢語譯本成就菩提時，獲得無量清凈三輪的緣故。文中先說法後用比喻。法中有三點：先是意業，其次是身業，最後是語業。現在先說意業，即解釋上面所說的成就正覺。前面說『於一切法』，這裡說『三世』，不過是橫向和縱向的概括罷了。智慧進入平等就是成就正覺。智慧即是二智、三智、四智，以及無障礙智。二智指的是如理智和如量智。這又分為兩種：一種是用如量智通達世俗，名為進入三世；用如理智證悟真諦，名為悉皆平等。所以《佛地論》說：『用二智覺悟二諦』。另一種是證悟差別性即是無差別性，所以三世即是平等。《瑜伽師地論》說：『如實勝義地覺悟諸法，故名等正覺』。所說的三智，即是俗智、真智、中道智。這也有兩種含義：一是真俗互相泯滅，雙重遮遣，辯證中三世平等，二相皆亡，才是智慧進入；二是真俗雖然即是，但不破壞相，即是雙重照明中。這二智覺悟三諦之境，境既然雙重泯滅而又雙重顯現，智慧也寂靜照耀而又雙重流淌，成為無障礙智。覺悟無障礙之境，就是正覺。所說的四智，即是圓鏡智等四智。普遍緣於三世之境，所以都進入三世。所說的平等，圓鏡智遠離分別，所以依持平等；平等性智證悟平等性；妙觀察智觀察平等；成所作智普遍利益平等。四智圓融，一句就概括完了。下面的身語等都是四智所發現的。四智圓融，沒有二性，修生本有，不是一也不是異，沒有失去經文的宗旨。然而，上面能覺悟的就是成就菩提，就其所覺悟的來說，就是法身。理智無二，是真法身。其次是身業。通達三世間，所以說一切。這正覺之身，是十身的總和，所以這身通於三身十身，沒有不充滿的。法身普遍，世間共同依靠的緣故；智身證悟真理，如理普遍的緣故；色身無礙，也同真理一樣普遍。都是圓滿普遍，而不是部分普遍。

【English Translation】 English version When attaining Bodhi (enlightenment), it is because of obtaining immeasurable pure three wheels. In the text, the Dharma (teachings) comes first, followed by the metaphor. Within the Dharma, there are three aspects: first, mental action; second, bodily action; and third, verbal action. Now, let's begin with mental action, which explains the aforementioned attainment of perfect enlightenment. Earlier, it was said 'in all Dharmas,' while here it says 'three times (三世).' This is merely a horizontal and vertical summary. Wisdom entering equality is the accomplishment of perfect enlightenment. Wisdom refers to the two wisdoms, three wisdoms, four wisdoms, and unobstructed wisdom. The two wisdoms are the wisdom of reality (如理智) and the wisdom of measure (如量智). This further divides into two: one is using the wisdom of measure to understand the mundane, called entering the three times; the other is using the wisdom of reality to realize the truth, called complete equality. Therefore, the Buddhabhumi Sutra says, 'Using the two wisdoms to awaken to the two truths.' The second is that realizing the differentiated nature is the same as non-differentiation, so the three times are equal. The Yogacarabhumi-sastra says, 'As in the ultimate meaning, awakening to all Dharmas, hence named perfect enlightenment.' The three wisdoms refer to mundane wisdom (俗智), true wisdom (真智), and the wisdom of the Middle Way (中道智). This also has two meanings: one is that the mundane and the true mutually annihilate each other, with double negation, and in dialectic, the three times are equal, and both aspects cease to exist, which is the entry of wisdom; the other is that although the mundane and the true are identical, they do not destroy the appearance, which is in double illumination. These two wisdoms awaken to the realm of the three truths, and since the realm is both annihilated and manifested, wisdom is also both silent and flowing, becoming unobstructed wisdom. Awakening to the realm of unobstructedness is perfect enlightenment. The four wisdoms refer to the Great Perfect Mirror Wisdom (圓鏡智) and the other four wisdoms. Universally connected to the realm of the three times, so all enter the three times. Equality means that the Mirror Wisdom is free from discrimination, so it relies on equality; the Wisdom of Equality realizes equality; the Wonderful Observing Wisdom observes equality; and the Accomplishing Wisdom universally benefits equality. The four wisdoms are perfectly integrated, and one sentence encompasses everything. The following bodily and verbal actions are all discovered by the four wisdoms. The four wisdoms are perfectly integrated, without duality, cultivated and inherent, neither one nor different, without losing the essence of the sutra. However, the above ability to awaken is the attainment of Bodhi, and in terms of what is awakened, it is the Dharmakaya (法身). The non-duality of reason and wisdom is the true Dharmakaya. Next is bodily action. Penetrating the three realms, hence it is said 'all.' This body of perfect enlightenment is the sum of the ten bodies, so this body penetrates the three bodies and ten bodies, without being incomplete. The Dharmakaya is universal, and the world relies on it together; the Wisdom Body realizes the truth, and is universally true; the Rupakaya (色身) is unobstructed and is also universally true like the truth. All are perfectly universal, not partially universal.

。謂一切世間一一纖塵等處。佛皆圓滿。總看亦現別看亦現。又國土等。即是我身土等。體外無別我故。我即土等。我之體外無土等故。餘一一身互望融攝。猶多燈光各互相遍。三其音下語業也。順有三義。一順異類言音。經云。一切眾生語言法。一言演說盡無餘故。二順所宜說法。如來於一語言中。演說無邊契經海故。三則順遍佛以一妙音周聞十方國故。二譬如下喻顯。通喻三業。然佛三業非喻能喻。唯虛空真如略可顯示。更以余喻便為謗佛。然虛空喻有同不同。故下經云。解如來身非如虛空。一切妙法所圓滿等。此顯不同。今分取同義。同義多種如下十忍品。今有二喻開成四義一含攝喻。兼無分別義。二普遍喻兼遍入義。以此四喻喻意業者。下經云。佛智廣大同虛空故。此總喻也。量智包含而普遍理智無分別而證入。又大圓鏡智純凈圓德。現種依持能現能生身土智影。即含攝義。下經云。菩提智普現一切眾生心念根欲等。而無所現。無所現言無有分別。平等性智觀一切法自他有情。悉皆平等亦無分別。無分別言顯無差別故。下經云。於一切義無所觀察等。是以太虛能含眾像。眾像不能含太虛。太虛不分別眾像。眾像乃差別。太虛以況我法不能容佛智。佛智乃能容我法。有我法者分別如來。是如來者不分別我法。二

【現代漢語翻譯】現代漢語譯本：意思是說，在一切世間的每一個微小塵埃等處，佛都是圓滿存在的。總體來看是這樣，分別來看也是這樣。而且，國土等同於我的身土等，因為在我的身體之外沒有其他的我。我就是土等，因為在我的身體之外沒有土等。其餘的每一個身體互相觀望，互相融合攝入，就像許多燈的光芒各自互相遍照一樣。『三其音下語業也』，指的是語業。『順』有三種含義：一是順應不同種類的語言聲音，經中說：『一切眾生的語言法，用一種語言演說就全部沒有剩餘』；二是順應所適合的方式說法，如來說在一種語言中，演說無邊的契經海；三是順應普遍，佛用一種美妙的聲音周遍傳聞十方國土。『二譬如下喻顯』，是用比喻來顯明。通用的比喻是針對身、口、意三業。然而佛的三業不是比喻能夠比擬的，只有虛空和真如可以稍微顯示。再用其他的比喻就是誹謗佛。然而虛空的比喻有相同和不同之處，所以下面的經文說：『理解如來的身體不是像虛空一樣，一切妙法所圓滿』等等，這顯示了不同之處。現在只取相同之處。相同之處有很多，如下面的《十忍品》。現在用兩個比喻來開顯成四種意義：一是含攝的比喻，兼有無分別的意義；二是普遍的比喻，兼有遍入的意義。用這四種比喻來比喻意業，下面的經文說：『佛智廣大同虛空』，這是總體的比喻。量智包含而普遍，理智沒有分別而證入。又如大圓鏡智純凈圓滿，顯現種種所依，能夠顯現和產生身土智影，這就是含攝的意義。下面的經文說：『菩提智普遍顯現一切眾生的心念根欲等，而無所顯現』，『無所顯現』的意思是沒有分別。平等性智觀察一切法，自己和他人，有情眾生，全部平等，也沒有分別。『沒有分別』的意思是顯現沒有差別。下面的經文說：『對於一切義理沒有觀察』等等。所以太虛空能夠包含眾多的形象，眾多的形象不能包含太虛空。太虛空不分別眾多的形象，眾多的形象卻有差別。用太虛空來比喻，我的法不能容納佛智，佛智卻能容納我的法。有我的法的人分別如來，是如來的人不分別我的法。二

【English Translation】 English version: It means that in every tiny dust particle and so on in all the worlds, the Buddha is perfectly present. This is true when viewed as a whole, and it is also true when viewed separately. Moreover, lands and so on are the same as my body and land, because there is no other 'I' outside of my body. 'I' am the same as the land, because there is no land outside of my body. The remaining individual bodies look at each other, merging and incorporating each other, just like the light of many lamps each illuminating each other. 'Three, its sound refers to verbal karma.' 'Compliant' has three meanings: first, compliant with the languages and sounds of different beings, as the sutra says, 'All sentient beings' language-dharma, spoken entirely in one language without remainder'; second, compliant with teaching the Dharma in a suitable way, as the Tathagata speaks of boundless sutra-seas in one language; third, compliant with universality, as the Buddha uses one wonderful sound to spread throughout the ten directions. 'Two, the following analogy reveals' uses metaphors to clarify. The common metaphor is for the three karmas of body, speech, and mind. However, the Buddha's three karmas cannot be compared by metaphors; only emptiness (虛空, Xūkōng) and suchness (真如, Zhēnrú) can slightly reveal them. Using other metaphors would be slandering the Buddha. However, the metaphor of emptiness has similarities and differences, so the following sutra says, 'Understanding the Tathagata's body is not like emptiness, which is perfected by all wonderful dharmas,' etc., which shows the differences. Now, only the similarities are taken. There are many similarities, such as in the following 'Ten Acceptances Chapter'. Now, two metaphors are used to reveal four meanings: first, the metaphor of containment, which also has the meaning of non-discrimination; second, the metaphor of universality, which also has the meaning of all-pervasiveness. Using these four metaphors to describe mental karma, the following sutra says, 'The Buddha's wisdom is vast like emptiness,' which is the overall metaphor. Measuring wisdom contains and is universal, while rational wisdom has no discrimination and is realized. Furthermore, the Great Round Mirror Wisdom (大圓鏡智, Dà Yuánjìng Zhì) is pure and perfect, manifesting various supports, capable of manifesting and generating body-land-wisdom shadows, which is the meaning of containment. The following sutra says, 'Bodhi wisdom universally manifests all sentient beings' thoughts, roots, desires, etc., without manifesting anything,' 'without manifesting anything' means without discrimination. Equality Wisdom (平等性智, Píngděng Xìng Zhì) observes all dharmas, oneself and others, sentient beings, all are equal, and there is no discrimination. 'Without discrimination' means revealing no difference. The following sutra says, 'Without observing anything in all meanings,' etc. Therefore, the great void can contain many images, but many images cannot contain the great void. The great void does not discriminate many images, but many images have differences. Using the great void as a metaphor, my dharma cannot contain the Buddha's wisdom, but the Buddha's wisdom can contain my dharma. Those who have my dharma discriminate the Tathagata, those who are the Tathagata do not discriminate my dharma. Two

普遍喻中。妙觀察智無不遍知。即普遍義。成所作智曲成無遺。即隨入義。又下經云。佛智廣大同虛空。普遍一切眾生心。此即體遍。悉了世間諸妄想。此約智遍。又云。得一切法界等心。此約證遍。智性全同於色性故。此約理遍。云何遍入不壞能所。有證知故。故下經云。世間諸國土。一切皆隨入智身無有色。非彼所能見。由隨於如即入無所入故云平等。是以虛空遍入國土。國土不遍入虛空。有國土處。必有虛空。有虛空處或無國土。虛空之於國土。平等隨入。國土之於虛空。自有彼此。虛空可喻佛智。國土可喻三世。三世有處佛智必在其中。佛智知處三世或無其體。佛智之於三世平等隨入。三世之於佛智。自有始終。此猶約不二而二說耳。若二而不二。國土虛空三世佛智同一性故。皆互相入舉一全收。普遍亦然。三世間圓融。則言思道斷。故名佛智為不思議也。次以二喻喻身業者。一毛尚容法界全分。必含眾像出現身業第二喻云。譬如虛空寬廣。非色而能顯現一切諸色。而彼虛空無有分別。亦無戲論。合云如來身亦復如是。一切眾生諸善根業皆得成就。即含攝義。而如來身無有分別。即第二義。佛身充滿於法界。即普遍義。又云。譬如虛空遍至一切色非色處。非至非不至。如來身亦復如是。遍一切法一切國土等。

即普遍義。亦非至非不至。即平等隨入義。次以四義喻語業者。如來於一語言中。具一切語言故。舍支天鼓無心出故。如來音聲無不至故。應知。如來音聲無斷絕。普入法界故。又云。如來音聲無邪曲。即平等義。隨其信解令歡喜故。即隨入義。以空一喻遍喻三業。故云正覺得無量清凈三輪。明文昭然。非是穿鑿。菩提身竟。第二身恒下。威勢身超勝。謂隨諸有情所樂。示現受用身土影像差別。無不周遍。言一切道場者。略有十種。一智身遍坐法性道場。二法身非坐而坐道場。三法門身安坐萬行道場四幻化身安坐水月道場。此四義便故來。若正約威勢身。略辯六類道場。一遍一切同類世界道場。如名號品等說。二一切異類世界。謂樹形等。如世界成就品。三一切世界種中。四一切世界海中。並如華藏說。五一切微塵中。文云。如於此會見佛坐。一切塵中亦如是等。六剎塵帝網無盡道場。並前十種故云一切。言菩薩眾中威光赫奕者。正顯威勢超勝勝於勝者故。獨言菩薩非不超余。如日輪出照明世界。約喻以顯映山出沒無隱顯故。處處全現無異體故。喻遍坐道場。大明流空餘輝掩輝。赫日之照難究其涯。喻彼威光超映菩薩。菩薩不能測也。既云照世則終益生盲。先照高山獨言菩薩。第三三世下。福德身深廣。三世佛德昔皆

遍學。今三際已斷垢習斯亡。故眾福皆凈。第四而恒下。隨意受生。一隨他意處處受生。二隨自意能無不生。謂慈悲般若恒共相應感而遂通。窮未來際。第五無邊色下。相好莊嚴身色無盡。故名色無邊。十蓮華藏微塵數相名相無邊。而皆稱真則一一無邊。諸相隨好放光。常光皆稱法界故云圓滿。廣處陜處皆圓現。故名無差別。第六演一切法。如布大云即愿身。演法謂雨大法雨斷一切疑。故下經云。毗盧遮那佛願力。周法界一切國土中。恒轉無上輪。然經二句上法下喻。文含多意。一云喻于身雨為說法。法喻影略。又先興慈雲后霔法雨一云一雨所潤不同亦隨物機宜云雨各異掩塵蔽日普覆無心等。第七一一。下化身自在。謂于大眾會能現無邊作用差別。皆自在故。文中二。先明廣容謂于如來身一一毛頭。容一切剎而無障礙。無礙有二義。一以一小毛現多大剎。則一多大小無礙。二此毛多剎。與彼毛多剎參而不雜。則隱顯無礙。后各現下。普遍以廣容不礙普遍故。還於前毛內剎中神力調生。若廣遍十方示現種種變化三業成所作事。居然易了。第八身遍下。法身彌綸以法為身。本來湛遍故無來往。依法現色還如法身在此即是在彼。亦不待往來。第九智入下。智身窮性相之源。相別曰諸性皆空寂。性靜故寂。相無故空。第十三世

諸佛下。力持身。能持自他依正。于中先持正報。神謂妙智。變謂現身。轉變變現俱名為變。皆能持之。尚持於他況于自事。後段亦然。后一切佛土下。能持依報。橫盡諸土豎窮諸劫。所有嚴事常持令現。上約十身。若約三身者。則初三段皆名報身。而恒下化身。身遍十方下法身。就報身中。前一自受用報。后二即他受用報。故云處菩薩眾。以諸教中說三身四身。成說等別。今皆圓融。於一始成無不頓具十身為正。三四義兼。又毛內調生光中持剎。如空普遍等。亦即國土等十身三世間之圓融。豈報化之云別。是知略以十德嘆于教主。其一一德無不圓融。當去情思之矣。

大方廣佛華嚴經疏卷第四大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五

唐清涼山大華嚴寺沙門澄觀撰

第六有十佛世界下。明眾海雲集。眾雖深廣難測略啟十門。一集意。二集因。三辯類。四定數。五權實。六地位。七前後。八有無。九聞不聞。十釋文。今初。來至佛所。何所為耶。有十義故。一為影響為主伴故二。為作輔翼得圓滿故如普賢等常隨之眾。三為守護如來。如執金剛等。諸佛住處常勤護故。四為莊嚴。如道場神等。常為嚴凈佛宮殿故。五為供養。如偈贊即正行供養

【現代漢語翻譯】現代漢語譯本：諸佛以力量維持自身，能夠維持自身和他人的依報和正報。（依報指生存環境，正報指眾生的身心果報）。其中，首先是維持正報。『神』指的是妙智，『變』指的是示現身。『轉變』和『變現』都稱為『變』，諸佛都能夠維持這些變化。尚且能夠維持他人的變化，更何況是自身的事情。后一段也是如此。後面『一切佛土下』，指的是能夠維持依報。橫向窮盡所有佛土，縱向窮盡所有劫數，所有莊嚴之事常能維持顯現。上面是就十身而言。如果就三身而言，那麼前三段都可稱為報身，而『恒下』是化身，『身遍十方下』是法身。就報身中，前一個是自受用報，后兩個是他受用報。所以說『處菩薩眾』。因為各種教義中關於三身、四身的說法各有不同，成就的說法也不同。現在都圓融無礙，從一開始成就就頓然具備十身，這是正義。三身和四身的意義也兼具。又如毛孔內調伏眾生，光明中持著剎土，如同虛空普遍存在等等，也就是國土等十身和三世間的圓融。難道還有報身和化身的區別嗎？由此可知，略以十種功德讚歎教主，而每一種功德都圓融無礙。應當去除情識思量。

《大方廣佛華嚴經疏》卷第四大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第五

唐清涼山大華嚴寺沙門澄觀撰

第六『有十佛世界下』，說明眾海雲集。雖然大眾深廣難以測度，但略微開啟十個方面來闡述：一是聚集的意義，二是聚集的原因，三是辨別種類，四是確定數量，五是權巧和真實，六是所處的地位，七是前後順序，八是有和無，九是聽聞和不聽聞，十是解釋經文。現在先說第一點。來到佛所，是爲了什麼呢？有十種意義：一是作為影響，成為主伴；二是作為輔助，得以圓滿，如普賢（Samantabhadra）等常隨之眾；三是爲了守護如來（Tathagata），如執金剛（Vajrapani）等，諸佛住處常勤加守護；四是爲了莊嚴，如道場神等，常為莊嚴清凈佛的宮殿；五是爲了供養，如偈頌讚嘆就是正行供養。

【English Translation】 English version: The Buddhas maintain themselves with strength, and are able to maintain the dependent (依報, yībào, the environment) and the retributive (正報, zhèngbào, the karmic result of sentient beings' body and mind) of themselves and others. Among these, the first is to maintain the retributive. 'Shen' (神) refers to wonderful wisdom, and 'bian' (變) refers to manifested bodies. 'Zhuanbian' (轉變, transformation) and 'bianxian' (變現, manifestation) are both called 'bian' (變, change), and the Buddhas are able to maintain these changes. They are able to maintain the changes of others, let alone their own affairs. The latter paragraph is also like this. The following 'yiqie fotu xia' (一切佛土下, below all Buddha lands) refers to being able to maintain the dependent. Horizontally exhausting all Buddha lands, and vertically exhausting all kalpas, all solemn matters are constantly maintained and manifested. The above is in terms of the Ten Bodies. If in terms of the Three Bodies, then the first three paragraphs can all be called the Reward Body (報身, bàoshēn), while 'heng xia' (恒下, constantly below) is the Transformation Body (化身, huàshēn), and 'shen bian shifang xia' (身遍十方下, the body pervades the ten directions below) is the Dharma Body (法身, fǎshēn). Within the Reward Body, the first is the self-enjoyment reward, and the latter two are the other-enjoyment rewards. Therefore, it is said 'chu pusa zhong' (處菩薩眾, dwelling among the Bodhisattvas). Because the statements about the Three Bodies and Four Bodies in various teachings are different, and the statements about accomplishment are also different. Now they are all perfectly integrated, and from the beginning of accomplishment, they suddenly possess the Ten Bodies, which is the correct meaning. The meanings of the Three Bodies and Four Bodies are also included. Furthermore, like taming sentient beings within pores, and holding lands within light, like the universality of emptiness, etc., that is, the perfect integration of the Ten Bodies and the Three Worlds of the lands, etc. Is there still a distinction between the Reward Body and the Transformation Body? From this, it can be known that the teaching master is praised with ten virtues, and each virtue is perfectly integrated. One should remove emotional thoughts and considerations.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 4 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 5

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

Sixth, 'You shi fo shijie xia' (有十佛世界下, below 'there are ten Buddha worlds'), explains the gathering of the ocean of assemblies. Although the assembly is deep and vast and difficult to measure, ten aspects are briefly opened to explain: first, the meaning of gathering; second, the cause of gathering; third, distinguishing the types; fourth, determining the number; fifth, expedient and real; sixth, the position; seventh, the order of before and after; eighth, existence and non-existence; ninth, hearing and not hearing; tenth, explaining the text. Now, let's talk about the first point. Coming to the Buddha's place, what is it for? There are ten meanings: first, to be an influence, to be the main companion; second, to be an auxiliary, to achieve perfection, such as the constantly following assembly of Samantabhadra (普賢, Pǔxián); third, to protect the Tathagata (如來, Rúlái), such as Vajrapani (執金剛, Zhíjīngāng), the places where the Buddhas dwell are constantly diligently protected; fourth, to adorn, such as the deities of the Bodhimanda, constantly adorning and purifying the Buddha's palaces; fifth, to make offerings, such as verses of praise are the correct practice of offering.

。華幢等即財供養故。六為發起此經。諸請難者即其事故。七為聞法獲益。當機領悟即其類故。八為表法。諸首諸林表信行等。皆同名故。及座出菩薩等顯奇特故。亦通表萬行俱成佛故。九為順證。佛菩薩等證說不虛故。十為翻顯。即聲聞不聞顯法不共故。為斯多意所以眾海雲集。非唯證信而已也。第二集因亦有十因。一曾與毗盧遮那如來。同集善根故。二蒙佛四攝曾攝受故。三往在生死聞圓法故。四曾發大心護一切故。五往發大愿愿事佛故。六隨逐如來無厭足故。七樂聞正法心無倦故。八善能散滅我慢心故。九福智已凈身周遍故。十同一法性善根大海之所生故。為此多義得預斯會。中有集因亦通集意。及隨諸眾各有別因。可以思準。第三辯類。即上集意便成十類。一影響眾。二常隨眾。三守護眾。四嚴會眾。五供養眾。六發起眾。七當機眾。八表法眾。九證法眾。十顯法眾。準前可知。第四定數者。稱法界眾焉能數知。即文而言。九會都數。總有一百七十五眾。都序之中有四十一眾。謂同生有一。異生三十九。師子座中一。若兼取前菩提樹中所流。及宮殿中無邊菩薩。總四十三眾。此四十三遍於九會。第一會中有二眾。謂新集十方眾。佛眉間眾添成四十五。第二會有新舊二眾。第三四會各有四眾。謂新舊及證法眾天

眾。第五會一百一十一眾。謂新舊眾昇天品內供養眾。有一百七並天眾證法眾。第六會四眾。謂天眾同生異生證法眾。七八兩會。各唯一眾。謂普賢等舊眾。第九會三眾。謂菩薩聲聞及天王等舊眾。舊眾雖重隨會別故並皆取之。然此諸眾或總為一。一乘眾故。或分為二。以有實眾及化眾故。或可為三人天神故。或為四。佛菩薩人非人故。或五非人開天神故。或六加畜生故。或七天分欲色故。或八菩薩有此界他界故。或九他方有主伴故。或十加聲聞故。或一百七十五如前說故。或無量無邊義類多方故。一一或以佛剎塵數等為量故。又如新集菩薩。毛光出衆。例上皆爾。故一一眾皆無分齊。此猶約相別。若融攝。一一會中皆具一百七十五眾。以稱法界緣起之會。互相在故。上且約一界。若通十方及異類剎塵。帝網無盡無盡。是為華嚴海會眾數。第五權實者。夫能對揚聖教影響其跡。靡不是權。當機之流多皆是實。諸教所明穢土之中。雜類菩薩聲聞皆通權實。地前是實地上是權。法身無生生五道故。凈土菩薩唯實。實報生故。雜類聲聞是權。攝論云。欲令凈土不空。化作雜類眾故。若依此經。同生異生皆通權實。海印定現實德攝故。隨緣隨位而示現故。第二會初云。莫不皆是一生補處故。對前十類辯權實者。影響一眾自有二

【現代漢語翻譯】現代漢語譯本眾：指參與法會的聽眾。第五會有一百一十一眾，指的是《新舊眾昇天品》中參與供養的聽眾。其中，一百零七眾是天眾，其餘是證法眾。第六會有四眾，即天眾、同生眾、異生眾和證法眾。第七會和第八會各有唯一眾，指的是普賢菩薩等舊眾。第九會有三眾，即菩薩、聲聞和天王等舊眾。雖然舊眾很重要，但根據法會不同，都分別計算在內。然而，這些聽眾可以總括為一眾，因為他們都趨向一乘佛法。或者可以分為兩眾，因為有真實的聽眾和化現的聽眾。或者可以分為三眾，即天人神。或者分為四眾，即佛、菩薩、人和非人。或者分為五眾，將非人分為天神。或者分為六眾，加上畜生。或者分為七眾，將天分為欲界天和色界天。或者分為八眾，菩薩有此界和他界之分。或者分為九眾，他方世界有主和伴之分。或者分為十眾，加上聲聞。或者分為一百零七十五眾，如前所述。或者有無量無邊的種類，因為意義和類別多種多樣。每一眾的數量都可以用佛剎的微塵數來衡量。又如新集菩薩，從毛孔中放出眾生，以上情況都是如此。因此，每一眾都沒有固定的數量。這只是從表相上區分。如果融合在一起，每一會中都具備一百七十五眾，因為這是稱合法界緣起的法會，互相包含。以上只是就一個世界而言。如果通達十方世界以及不同種類的世界，就像帝釋天的網一樣，無盡無盡。這就是《華嚴經》海會眾的數量。第五，權實：凡是能夠宣揚聖教、產生影響的事蹟，沒有不是權巧方便的。而那些應機得度的眾生，大多是真實的。諸教所闡明的穢土之中，雜類菩薩和聲聞都包含權實兩種。地前菩薩是真實的，地上菩薩是權巧示現，因為法身無生而能示現五道。凈土菩薩唯有真實，因為他們是從實報莊嚴土所生。雜類聲聞是權巧示現。《攝大乘論》說，爲了使凈土不顯得空虛，佛會化現雜類眾生。如果依據此經，同生眾和異生眾都包含權實兩種，因為海印三昧能顯現實德，隨順因緣和位次而示現。第二會開始時說，『莫不皆是一生補處』，這是對前面十類眾生辨別權實，影響眾本身就具有兩種性質。

【English Translation】 English version The assembly: refers to the audience participating in the Dharma assembly. The fifth assembly has one hundred and eleven groups, referring to the audience offering in the 'New and Old Assembly Ascending to Heaven' chapter. Among them, one hundred and seven groups are Devas (heavenly beings), and the rest are Dharma-witnessing assemblies. The sixth assembly has four groups, namely Devas, those born together, those born differently, and Dharma-witnessing assemblies. The seventh and eighth assemblies each have a single group, referring to the old assembly such as Samantabhadra Bodhisattva. The ninth assembly has three groups, namely Bodhisattvas, Shravakas (voice-hearers), and old assemblies such as Deva Kings. Although the old assembly is important, they are counted separately according to the different Dharma assemblies. However, these audiences can be summarized as one assembly, because they all tend towards the One Vehicle (Ekayana) of the Dharma. Or they can be divided into two assemblies, because there are real audiences and manifested audiences. Or they can be divided into three assemblies, namely Devas, humans, and spirits. Or divided into four assemblies, namely Buddhas, Bodhisattvas, humans, and non-humans. Or divided into five assemblies, dividing non-humans into Devas and spirits. Or divided into six assemblies, adding animals. Or divided into seven assemblies, dividing the heavens into the desire realm and the form realm. Or divided into eight assemblies, with Bodhisattvas having distinctions between this world and other worlds. Or divided into nine assemblies, with other worlds having lords and companions. Or divided into ten assemblies, adding Shravakas. Or divided into one hundred and seventy-five assemblies, as mentioned earlier. Or there are immeasurable and boundless kinds, because the meanings and categories are diverse. The number of each assembly can be measured by the number of dust particles in a Buddha-field. Furthermore, like the newly gathered Bodhisattvas, emitting beings from their pores, the above situations are all like this. Therefore, each assembly does not have a fixed number. This is only distinguishing from the appearance. If merged together, each assembly possesses one hundred and seventy-five groups, because this is a Dharma assembly that matches the origin of the Dharmadhatu, containing each other. The above is only in terms of one world. If understanding reaches the ten directions and different kinds of worlds, like Indra's net, it is endless and boundless. This is the number of the Huayan (Avatamsaka) Sutra's sea of assemblies. Fifth, expedient and real: All deeds that can propagate the holy teachings and produce influence are nothing but expedient means. And those beings who are liberated according to their capacity are mostly real. Among the defiled lands explained by the various teachings, mixed-type Bodhisattvas and Shravakas all contain both expedient and real aspects. Bodhisattvas before the Bhumi (stages of Bodhisattva path) are real, while Bodhisattvas on the Bhumis are expedient manifestations, because the Dharmakaya (Dharma body) is unborn but can manifest in the five paths. Pure Land Bodhisattvas are only real, because they are born from the Real Reward Land. Mixed-type Shravakas are expedient manifestations. The Mahāyānasaṃgraha says that in order to prevent the Pure Land from appearing empty, the Buddha will manifest mixed-type beings. If based on this Sutra, those born together and those born differently both contain expedient and real aspects, because the Samadhi of the Ocean Seal can manifest real virtues, manifesting according to conditions and positions. The beginning of the second assembly says, 'None are not destined for one more life,' which is to distinguish the expedient and real aspects of the previous ten types of beings, and the influencing assembly itself has two natures.

類。一果德眾。謂能加證法。諸佛互為主伴非權非實。若位極菩薩影響一向是權故。有經云。昔為釋迦師。今為佛弟子。二尊不併化故。我為菩薩等當機唯實。餘八通權實。第六地位者。有說。一切皆是果位。以是舍那海印現故。或說。一切皆因果海。非可見聞。世尊亦是因者。識所現故。或皆通因果。果得不捨因隨類現故。因位願力助佛化故。當機之流正修趣故。或俱非因果。緣起大眾因真性故。將此對前權實。則果位一向權。因位通權實。若對前十類影響證法通因果。餘八唯因。因位高下難以準定。第七前後者。初列菩薩后列餘眾者。表從本以起末。下贊即后明菩薩者。表尋末歸本。良以本末無二故。二文互舉。又從本流末。必先小后大故。自在天為末。攝末歸本必從深至淺故。先明自在。然皆顯法界緣起逆順自在故也。又表四十位。一一皆徹因門。並該果海故。互舉前後。令物不作優劣之解故。第八有無者。亦有十類。一約界無無色。二約趣無地獄。此二非器故。若約轉生有地獄天子。若約所益亦通無色。三界皆益故。三約洲但列閻浮。餘三略無故。或成難故。四約乘無二乘不共教故。下為顯法亦不見聞故。智度論云。若小乘經初唯列聲聞。若大乘經初具列菩薩聲聞。若一乘經初唯列菩薩。故指此經為不共教。

或大乘經唯列小者。為引攝故。如金剛經或唯列大亦屬大乘。主伴不具故。主伴具者。必是一乘。五約部無四眾。未說小教故。六約主無人王王未知故。七約三聚無邪定。彼障隔故。生盲之流但冥益故。八約內外。無外道非彼測故。九約諸天。無無想入邪定故。十約善惡。無惡魔不為違害。天中攝故。上十且隨相說。圓融應有即無所不具。第九聞不聞者。約權前後皆互得聞。約實當會自聞。縱不起前而趣於後。亦各不相知。若約頓機。許一時頓領。上之九門且從顯著。略為此釋。中本廣本。或隱或顯不可執文。第十釋文。第一會中前總四十眾。大分為二。初一同生余是異生。故論云。解脫月是同生眾故。又云。同生眾請。則知兼有地前。明知不約地位。余釋云云。不符論意。云何名為同異生耶。然有二義。一謂雜類。作諸異生種種形故。菩薩得法性身。同人作一類菩薩形故。二菩薩為同者。通諸位故。神等為異。法界差別德故。其四十眾文皆有三。一標數辯類。二列名總結。三攝德周圓。今初同生眾中。第一標數辯類中。先辯數。佛世界者下辯世界。略有三類。一世界。二種。三海。今云世界則非種非海。權實共許。一三千界一佛化境故。或名佛剎佛土。皆準此也。微塵者。七極微量也。謂抹三千界併爲微塵。一塵為

【現代漢語翻譯】現代漢語譯本或大乘經典只列出小乘的內容，是爲了引導和攝受（小乘根器的人）。例如《金剛經》，雖然只列出大乘的內容，也屬於大乘，因為主伴不完備的緣故。主伴完備的，必定是唯一佛乘。五、從（聽眾）類別來說，沒有四眾弟子（比丘、比丘尼、優婆塞、優婆夷），因為沒有說小乘教法的緣故。六、從（說法之）主來說，沒有國王，因為國王還不知道（佛法）的緣故。七、從三聚（正定聚、邪定聚、不定聚）來說，沒有邪定聚，因為他們被（業障）阻隔的緣故。就像天生的盲人一樣，只能得到暗中的利益。八、從內外（道）來說，沒有外道，因為他們無法測度（佛法）的緣故。九、從諸天來說，沒有進入無想定（一種邪定）的（天人）的緣故。十、從善惡（勢力）來說，沒有惡魔不來違害（佛法），因為（他們）被包含在天眾之中。以上十點只是隨順（經文的）表面現象來說的，如果從圓融的角度來看，應該是一切都具備，沒有什麼不具備的。第九，關於聽聞與不聽聞（佛法）的人，從權巧（方便）的角度來說，前後（不同時期）的人都可以互相聽聞。從真實（究竟）的角度來說，當來法會時自然能夠聽聞。即使不經歷前面的階段而直接進入後面的階段，彼此也互不相知。如果從頓悟的根機來說，允許一時之間全部領悟。以上九個方面只是從顯著的地方來說的，略微作這樣的解釋。中本和廣本（的經文），或者隱藏或者顯現，不可執著于文字。第十，解釋經文。第一次法會中，總共有四十種聽眾，大致分為兩類。最初的是同生眾，其餘的是異生眾。所以論中說，解脫月是同生眾的緣故。又說，同生眾請法，就知道其中兼有（菩薩）地上位之前的（菩薩）。明確知道不是按照地位來劃分的。其他的解釋不符合論的意義。什麼叫做同生和異生呢？有兩種含義。一是說雜類，（菩薩）示現各種不同的形貌。菩薩得到法性身，和人一樣示現一類菩薩的形貌。二是菩薩為同類，通達各個階位。神等為異類，因為法界差別功德的緣故。這四十種聽眾的經文都有三個部分。一是標明數量，辨別種類。二是列出名字，總結歸納。三是攝取功德，周遍圓滿。現在先說同生眾中，第一，在標明數量，辨別種類中，先辨別數量。『佛世界者』以下辨別世界。大致有三類。一是世界，二是種，三是海。現在說世界，就不是種也不是海。權教和實教都認可。一個三千大千世界是一個佛的教化範圍的緣故。或者叫做佛剎（Buddhakṣetra），佛土（Buddhabhūmi），都按照這個來理解。微塵（paramāṇu）者，是七個極微（atyantasukṣma）的量。就是說把三千大千世界磨成微塵，一個微塵為

【English Translation】 English version Or, the Mahāyāna sūtras only list the Śrāvakayāna (small vehicle) for the sake of guiding and embracing (those with Śrāvakayāna capacity). For example, the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sūtra) only lists the Mahāyāna, but it also belongs to the Mahāyāna because the main and accompanying elements are not complete. Those with complete main and accompanying elements must be the One Vehicle (Ekayāna). Fifth, in terms of the assembly, there are no fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) because the Śrāvakayāna teachings are not mentioned. Sixth, in terms of the speaker, there is no king because the king does not yet know (the Dharma). Seventh, in terms of the three groups (those destined for rightness, those destined for wrongness, and the uncertain), there are no those destined for wrongness because they are obstructed (by karmic obstacles). Like those born blind, they can only receive benefit in the dark. Eighth, in terms of internal and external (paths), there are no externalists because they cannot fathom (the Dharma). Ninth, in terms of the devas (gods), there are no (devas) who have entered the state of non-perception (asaṃjñāsamāpatti, a kind of wrong concentration). Tenth, in terms of good and evil (forces), there are no evil demons who do not try to harm (the Dharma) because (they) are included among the devas. The above ten points are just according to the superficial appearance (of the scriptures). From the perspective of perfect integration, everything should be complete, and nothing is lacking. Ninth, regarding those who hear and do not hear (the Dharma), from the perspective of expedient means, those before and after (different times) can hear each other. From the perspective of reality, they will naturally be able to hear at the future assembly. Even if they do not go through the previous stage and directly enter the later stage, they do not know each other. If from the perspective of sudden enlightenment, it is permissible to understand everything at once. The above nine aspects are only from the obvious points, and this is a brief explanation. The middle and extensive versions (of the scriptures), either hidden or revealed, should not be attached to the words. Tenth, explaining the text. In the first assembly, there are a total of forty kinds of listeners, roughly divided into two categories. The first is the co-born assembly (sahajāta-pariṣad), and the rest are the different-born assembly (nānā-jātīya-pariṣad). Therefore, the treatise says that 'Liberation Moon' is from the co-born assembly. Also, it says that the co-born assembly requested the Dharma, so it is known that it also includes (Bodhisattvas) before the ground (bhūmi). It is clear that it is not divided according to the stages. Other explanations do not conform to the meaning of the treatise. What are called co-born and different-born? There are two meanings. One is to say miscellaneous categories, (Bodhisattvas) manifesting various different forms. Bodhisattvas attain the Dharma-nature body (dharma-svabhāva-kāya), and like humans, manifest a class of Bodhisattva forms. Second, Bodhisattvas are of the same category, penetrating all stages. Gods and others are of different categories because of the different merits of the Dharma realm. These forty kinds of listeners in the scriptures all have three parts. One is to mark the number and distinguish the categories. Two is to list the names and summarize. Three is to gather the merits and be completely perfect. Now, first, in the co-born assembly, first, in marking the number and distinguishing the categories, first distinguish the number. 'The Buddha world' below distinguishes the world. There are roughly three categories. One is the world (loka), two is the seed, and three is the sea. Now, saying the world, it is neither the seed nor the sea. Both provisional and real teachings recognize it. One three-thousand great thousand world is the teaching realm of one Buddha. Or it is called Buddha-kṣetra (Buddha-field), Buddha-bhūmi (Buddha-land), all according to this to understand. Paramāṇu (atom) is the measure of seven atyantasukṣma (extremely subtle). That is to say, grind the three-thousand great thousand world into atoms, one atom is

一菩薩。則數已難量矣。況舉十數表無盡耶。菩薩摩訶薩者。辯類也。即揀非餘眾。具云菩提薩埵摩訶薩埵。今從略耳。然有三釋。一菩提是所求佛果。薩埵是所化眾生。即悲智所緣之境。從境立名故名菩薩。二菩提是所求之果。薩埵是能求之人。能所合目故名菩薩。三薩埵此云勇猛。謂于大菩提勇猛求故。摩訶云大。大有四義。一者愿大。求大菩提故。二行大。二利成就故。三時大。經三無數劫故。四德大。具足一乘諸功德故。前二通地前。后二或唯地上。更有諸大亦不出此。此等並是舍那佛內眷屬。動止常隨。故云所共圍繞。二其名下列名結數。先列其名后結略顯廣。今初。夫聖人無名為物立稱。雖得名千差而多依行德。行德皆具而隨宜別標。先十同名普者。顯具法界總相德故。后十異名者。顯具法界別相德故。總別相融同一法界。今初十名之普是別之總。普下十異顯即普能別。普義方成。此是古今諸佛。同行普賢之行。隨於諸位差別不同。縱成正覺。亦普行攝故。先明之。言普賢者。體性周遍曰普。隨緣成德曰賢。此約自體。又曲濟無遺曰普。鄰極亞聖曰賢。此約諸位普賢。又德周法界曰普。至順調善曰賢。此約當位普賢。又果無不窮曰普。不捨因門曰賢。此約佛后普賢。位中普賢悲智雙運。佛后普賢智海已滿

【現代漢語翻譯】現代漢語譯本：一位菩薩的數量已經難以衡量了，更何況只列舉十幾個來表示無盡呢？菩薩摩訶薩（Bodhisattva-Mahāsattva）是指辯才出衆的一類，用來區別于其他大眾。完整地說是菩提薩埵摩訶薩埵（bodhi-sattva-mahā-sattva），現在只是簡略的說法。這裡有三種解釋：第一種，菩提（bodhi）是所追求的佛果，薩埵（sattva）是所教化的眾生，也就是悲智所緣的境界，從境界立名所以叫做菩薩。第二種，菩提（bodhi）是所追求的果，薩埵（sattva）是能追求的人，能所合稱所以叫做菩薩。第三種，薩埵（sattva）在這裡的意思是勇猛，指對於大菩提勇猛追求。摩訶（mahā）的意思是『大』，『大』有四種含義：一是愿大，因為追求大菩提；二是行大，因為成就自利利他；三是時大，經歷三大阿僧祇劫；四是德大，具足一乘的所有功德。前兩種『大』通於地上菩薩之前，后兩種『大』或者只屬於地上菩薩。還有其他各種『大』也都不超出這四種。這些都是盧舍那佛（Vairocana Buddha）的內眷屬，一舉一動都常隨佛左右，所以說是『所共圍繞』。其次，下列名號是爲了總結數量。先列出名號，然後總結，略顯其廣。現在先說名號。聖人本來沒有名字，因為事物而立稱謂，雖然名稱千差萬別，但大多依據修行和功德。修行和功德都具備，但根據情況分別標示。先說十個相同的名號，『普』字，顯示具足法界總相的功德。后說十個不同的名號，顯示具足法界別相的功德。總相和別相融合，就是同一個法界。現在先說這十個『普』字開頭的名號，是『別』的總括。在『普』字開頭的十個名號下，顯示『普』能分別。『普』的意義才能成立。這是古今諸佛，共同修行的普賢（Samantabhadra）之行，隨著各個階位的差別而不同，即使成就正覺，也普遍地攝受眾生，所以先說明。說到普賢（Samantabhadra），體性周遍叫做『普』，隨順因緣成就功德叫做『賢』，這是就自體而言。又，曲盡其妙地救濟沒有遺漏叫做『普』，鄰近最高的聖位叫做『賢』，這是就各個階位的普賢（Samantabhadra）而言。又，功德周遍法界叫做『普』，達到至順調和善良叫做『賢』，這是就當位的普賢（Samantabhadra）而言。又，果地的功德沒有不窮盡的叫做『普』，不捨棄因地的法門叫做『賢』，這是就成佛后的普賢（Samantabhadra）而言。位中的普賢（Samantabhadra）悲智雙運，成佛后的普賢（Samantabhadra）智慧之海已經圓滿。

【English Translation】 English version: The number of one Bodhisattva is already difficult to measure. How much more so when only a dozen are listed to represent the infinite? Bodhisattva-Mahāsattva is a term for those with outstanding eloquence, distinguishing them from the general populace. The full term is bodhi-sattva-mahā-sattva, but it is abbreviated here. There are three explanations: First, bodhi (菩提) is the Buddha-fruit sought, and sattva (薩埵) is the sentient being to be transformed, which is the object of compassion and wisdom. The name Bodhisattva is established from this object. Second, bodhi (菩提) is the fruit sought, and sattva (薩埵) is the person who seeks it. The name Bodhisattva is a combination of the seeker and the sought. Third, sattva (薩埵) here means 'courageous,' referring to the courageous pursuit of great bodhi. Mahā (摩訶) means 'great,' and 'great' has four meanings: First, great in aspiration, because of seeking great bodhi; second, great in practice, because of accomplishing self-benefit and benefiting others; third, great in time, because of passing through three countless kalpas; fourth, great in virtue, because of possessing all the merits of the One Vehicle. The first two 'greats' apply to those before the Bhumi (地, stages of Bodhisattva development), while the latter two 'greats' may only apply to those on the Bhumis. There are other 'greats' as well, but they do not go beyond these four. These are all the inner retinue of Vairocana Buddha (盧舍那佛), constantly following the Buddha in all actions, hence 'commonly surrounded'. Next, the following names are listed to summarize the numbers. First, the names are listed, then summarized, briefly showing their breadth. Now, let's first talk about the names. Sages originally have no names, but names are established because of things. Although the names are varied, they mostly rely on practice and virtue. Practice and virtue are both possessed, but they are marked separately according to the situation. First, the ten identical names, with 'Universal' (普) showing the merit of possessing the total characteristics of the Dharmadhatu (法界). Then, the ten different names, showing the merit of possessing the separate characteristics of the Dharmadhatu (法界). The total characteristics and separate characteristics are integrated, which is the same Dharmadhatu (法界). Now, let's first talk about these ten names starting with 'Universal' (普), which are the summary of 'separate'. Under the ten names starting with 'Universal' (普), it shows that 'Universal' (普) can distinguish. The meaning of 'Universal' (普) can then be established. This is the practice of Samantabhadra (普賢), which is commonly practiced by Buddhas of the past and present, differing according to the differences in each stage. Even if they achieve perfect enlightenment, they universally gather sentient beings, so it is explained first. Speaking of Samantabhadra (普賢), the pervasion of the essence is called 'Universal' (普), and the accomplishment of virtue according to conditions is called 'Worthy' (賢). This is in terms of the self-essence. Also, completely and wonderfully saving without omission is called 'Universal' (普), and being close to the highest sage position is called 'Worthy' (賢). This is in terms of the various stages of Samantabhadra (普賢). Also, the merit pervading the Dharmadhatu (法界) is called 'Universal' (普), and reaching the utmost harmony and goodness is called 'Worthy' (賢). This is in terms of the Samantabhadra (普賢) in the current position. Also, the merit of the fruit position is inexhaustible is called 'Universal' (普), and not abandoning the Dharma gate of the cause position is called 'Worthy' (賢). This is in terms of the Samantabhadra (普賢) after becoming a Buddha. The Samantabhadra (普賢) in the position of Bodhisattva operates both compassion and wisdom, and the sea of wisdom of the Samantabhadra (普賢) after becoming a Buddha is already complete.

。而運即智之悲。寂而常用窮未來際。又一即一切曰普。一切即一曰賢。此約融攝。所以先列者為上首故。法門主故。法界體故。一切菩薩無不乘故。無一如來非此成故。令諸聞者見自身中。如來藏性行普行故。上雖多義離釋。今從別稱合釋。無處不賢名曰普賢。即體普也。此一為總。餘九為別。二德普。謂稱性之德充於法界。以為最勝。委照無遺如燈之光。三慧普。遍照嚴剎決定高出故。四行普。內行圓凈智焰外燭。故稱為妙。五音普。具一切音。演佛凈土深廣高出之行故。六智普。照佛法界無盡境故。七心普。智寶嚴於心頂。通行等華高出物表故。八覺普。遍覺性相聲皆悅機。故無不歸者。九福普。障無不凈稱真無盡故。十相普。無光相之光相。遍益眾生故。六相圓融思之。二海月下。十異名菩薩。一海月光大明者。十德十山皆依大海。十地十度皆依佛智。海中看月凈而且深。依智嚴剎深而且凈如海。即大如月即明。故以名也。二講如雷震故曰云音。辯才汛滟猶如海光。又海上有光天涯無際。佛智起用一念普周。凈惑無窮名無垢藏。三修治二嚴猶如凈寶。秘密高顯故有髻言。四法王出現作用自在。二嚴圓滿為功德光。五勇猛化生不染化相。雨法玄妙如解髻珠。六慈雲智日互相資映。長劫普應高出如幢。七堅利智慧

【現代漢語翻譯】現代漢語譯本而運即智之悲（智慧的運用即是慈悲）。寂而常用窮未來際（寂靜的本體卻能恒常起用，窮盡未來）。又一即一切曰普（一體即一切稱為普），一切即一曰賢（一切即一體稱為賢）。此約融攝（這是從融攝的角度來說）。所以先列者為上首故（之所以先列出普賢，是因為他是上首），法門主故（是法門之主），法界體故（是法界的本體），一切菩薩無不乘故（一切菩薩沒有不依此修行的），無一如來非此成故（沒有一位如來不是因此成就的）。令諸聞者見自身中（令所有聽聞者見到自身中），如來藏性行普行故（如來藏的本效能夠普遍執行）。上雖多義離釋（上面雖然從多個角度分別解釋），今從別稱合釋（現在從不同的名稱綜合解釋）。無處不賢名曰普賢（沒有一處不賢妙，就叫做普賢），即體普也（這就是本體的普遍性）。此一為總（這一個是總綱），餘九為別（其餘九個是分別闡述）。二德普（第二是德行的普遍性）。謂稱性之德充於法界（指稱合本性的德行充滿法界），以為最勝（是最殊勝的）。委照無遺如燈之光（完全照亮沒有遺漏，就像燈的光芒）。三慧普（第三是智慧的普遍性）。遍照嚴剎決定高出故（普遍照耀莊嚴的剎土，決定是高超的）。四行普（第四是行為的普遍性）。內行圓凈智焰外燭（內在的行為圓滿清凈，智慧的光芒向外照耀），故稱為妙（所以稱為妙）。五音普（第五是音聲的普遍性）。具一切音（具足一切音聲），演佛凈土深廣高出之行故（演說佛的凈土深廣高超的行為）。六智普（第六是智慧的普遍性）。照佛法界無盡境故（照耀佛的法界無盡的境界）。七心普（第七是心意的普遍性）。智寶嚴於心頂（智慧的珍寶莊嚴於心頂），通行等華高出物表故（普遍的修行等同於蓮花，高出于萬物之上）。八覺普（第八是覺悟的普遍性）。遍覺性相聲皆悅機（普遍覺悟自性與現象，聲音都能使眾生喜悅），故無不歸者（所以沒有不歸順的）。九福普（第九是福德的普遍性）。障無不凈稱真無盡故（障礙沒有不被清凈的，稱合真如而無有窮盡）。十相普（第十是相好的普遍性）。無光相之光相（沒有光相的光相），遍益眾生故（普遍利益眾生）。六相圓融思之（思考六相圓融的道理）。二海月下（第二部分，關於海月）。十異名菩薩（十個不同名稱的菩薩）。一海月光大明者（第一位是海月光大明菩薩）。十德十山皆依大海（十種德行、十座山都依靠大海），十地十度皆依佛智（十地、十度都依靠佛的智慧）。海中看月凈而且深（在海中看月亮，清凈而且深邃），依智嚴剎深而且凈如海（依靠智慧莊嚴剎土，深邃而且清凈如大海）。即大如月即明（廣大如月亮，就是光明），故以名也（所以以此命名）。二講如雷震故曰云音（第二位，講法如雷震，所以叫做云音菩薩）。辯才汛滟猶如海光（辯才如潮水般涌動，猶如海上的光芒）。又海上有光天涯無際（而且海上有光芒，天涯海角都無邊際）。佛智起用一念普周（佛的智慧起作用，一念之間普遍周遍）。凈惑無窮名無垢藏（清凈煩惱無窮無盡，名為無垢藏菩薩）。三修治二嚴猶如凈寶（第三位，修行整治福德和智慧兩種莊嚴，猶如清凈的珍寶）。秘密高顯故有髻言（秘密而又高顯，所以有髻這個字，指寶髻菩薩）。四法王出現作用自在（第四位，法王出現，作用自在）。二嚴圓滿為功德光（福德和智慧兩種莊嚴圓滿，是為功德光菩薩）。五勇猛化生不染化相（第五位，勇猛化生，不被化相所污染）。雨法玄妙如解髻珠（降下佛法玄妙，如解開寶髻上的明珠，指解脫幢菩薩）。六慈雲智日互相資映（第六位，慈悲的雲朵和智慧的太陽互相輝映）。長劫普應高出如幢（長久以來普遍應化，高高聳立如寶幢，指寶幢菩薩）。七堅利智慧（第七位，堅固銳利的智慧）

【English Translation】 English version And 'yun' (operation) is the compassion of wisdom. Tranquil yet constantly used, it exhausts the future. Furthermore, 'one' is 'all,' called 'Pu' (universal); 'all' is 'one,' called 'Xian' (virtuous). This is from the perspective of integration. The reason for listing Pu first is because he is the leader, the master of the Dharma gate, the embodiment of the Dharma realm, and all Bodhisattvas ride on this. No Tathagata is not accomplished by this. It enables all who hear to see the Tathagata-garbha nature within themselves, practicing universal conduct. Although the above has many meanings explained separately, now we combine the explanations from different names. 'Nowhere is not virtuous' is called 'Pu Xian' (Samantabhadra), which is the universality of the essence. This one is the general principle, and the remaining nine are specific elaborations. Second, the universality of virtue: it refers to the virtue that accords with the nature, filling the Dharma realm, making it the most supreme. Completely illuminating without omission, like the light of a lamp. Third, the universality of wisdom: universally illuminating the adorned lands, definitely surpassing. Fourth, the universality of conduct: inner conduct is complete and pure, the flame of wisdom shines outward, hence it is called '妙' (wonderful). Fifth, the universality of sound: possessing all sounds, expounding the deep, vast, and surpassing conduct of the Buddha's pure land. Sixth, the universality of wisdom: illuminating the endless realm of the Buddha's Dharma realm. Seventh, the universality of mind: the treasure of wisdom adorns the crown of the mind, universal practice is like a lotus, surpassing all things. Eighth, the universality of awakening: universally awakening nature and phenomena, the sound pleases all beings, hence there is none who does not return. Ninth, the universality of blessings: obstacles are all purified, in accordance with the true and endless. Tenth, the universality of characteristics: the characteristic of light without light, universally benefiting all beings. Contemplate the six aspects of perfect harmony. Second, under the Sea Moon. Ten Bodhisattvas with different names. First, Hai Yue Guang Da Ming (Ocean Moon Light Great Illumination). The ten virtues and ten mountains all rely on the great ocean, the ten grounds and ten perfections all rely on the Buddha's wisdom. Looking at the moon in the sea is pure and deep, relying on wisdom to adorn the lands is deep and pure like the sea. Great like the moon is bright, hence the name. Second, Jiang Ru Lei Zhen (Speaking like Thunder), hence called Yun Yin (Cloud Sound). Eloquence surges like the light of the sea. Moreover, there is light on the sea, boundless at the horizon. The Buddha's wisdom arises and functions, universally pervading in a single thought. Purifying endless delusions is named Wu Gou Zang (Immaculate Treasury). Third, cultivating and purifying the two adornments is like a pure treasure. Secret and lofty, hence the word '髻' (crest), referring to Bao Ji (Ratnakuta). Fourth, the Dharma King appears, functioning freely. The two adornments are complete, being Gong De Guang (Merit Light). Fifth, courageous transformation, not stained by the transformed appearance. Raining Dharma is profound, like untying the pearl on the crest, referring to Jie Tuo Chuang (Liberation Banner). Sixth, the clouds of compassion and the sun of wisdom mutually illuminate. Universally responding for a long kalpa, towering like a banner, referring to Bao Chuang (Treasure Banner). Seventh, firm and sharp wisdom.

與精進俱。故得稱大智為行本。若齊為壽因。八戒等行發是為香焰。種智高直故曰光幢。九智光遍照是大明德。稱真適物名深美音。十大智發光遍照佛境。令福非福相福亦稱大。二如是等下。結略顯廣。第三此諸菩薩下。攝德圓滿中二。初別嘆勝德。后總結多門。初中亦二。初二句就緣嘆。余就行嘆。今初。初句往因同行顯主伴有由。后句從德海生明生為輔翼。言毗盧遮那者。毗即遍也。盧遮那光明照義。回就方言應云光明遍照。然有二義。一身光遍照盡空乃至塵道。二智光遍照真俗重重法界。身智慧所合為一身。圓明獨耀具德無邊。故立斯號。又毗者種種義。盧遮障義。那者盡義入義。即種種障盡。種種德圓。故普賢觀經云。釋迦牟尼名毗盧遮那遍一切處。即身亦遍非唯光遍。又云。其佛住處名常寂光。即土亦光矣。又云。常波羅蜜所攝成處。我波羅蜜所安立處。即德圓義。又云。凈波羅蜜滅有相處。即障盡義。又云。樂波羅蜜不住身心相處。不見有無諸法相處。即證入義。又云。如寂解脫乃至般若波羅蜜是色常住法故。明皆即應即真為本師矣。此經文證本品當辯。言共集善根者。即備道資糧。言修菩薩行者。即作所應作。云何共集。互為主伴故。主伴有三。一回向主伴。二同行主伴。三如相主伴。皆稱共集。后句

【現代漢語翻譯】現代漢語譯本與精進一同。因此，稱大智為行為的根本。如果齊一為壽命的原因，持八戒等的行為發起就是香焰。種智高尚正直，所以稱為光幢。九智的光芒普遍照耀，是大明德。稱合於真理且適應事物為深美音。十大智發出的光芒普遍照耀佛的境界，使福（有為之福）與非福（無為之福）之相，福也因此被稱為大。二、『如是等』以下，總結略說而顯廣義。第三、『此諸菩薩』以下，攝取功德圓滿，分為二部分。首先，分別讚歎殊勝的功德；然後，總結多種法門。首先的部分也分為二部分。最初的兩句就因緣來讚歎，其餘的就行為來讚歎。現在是最初的部分。第一句，往昔的因與同行的伴侶，顯示了主伴關係的存在原因。后一句，從功德之海產生光明，以光明作為輔翼。說到『毗盧遮那』（Vairocana），『毗』就是普遍的意思，『盧遮那』是光明照耀的意思。如果按照方言來說，應該說是光明遍照。然而，這裡有二重含義：一是身光普遍照耀，窮盡虛空乃至微塵之道；二是智光普遍照耀真諦和俗諦重重疊疊的法界。身光和智慧合二為一，圓滿光明，獨自照耀，具備無邊的功德，所以立下這個名號。另外，『毗』是種種的意思，『盧遮』是遮障的意思，『那』是窮盡的意思、進入的意思。也就是說，種種的遮障窮盡，種種的功德圓滿。所以《普賢觀經》說，『釋迦牟尼（Sakyamuni）名毗盧遮那遍一切處』，也就是說，身體也是普遍的，不僅僅是光明普遍。又說，『其佛住處名常寂光』，也就是說，佛土也是光明的。又說，『常波羅蜜（paramita）所攝成處，我波羅蜜所安立處』，也就是說，功德圓滿的意思。又說，『凈波羅蜜滅有相處』，也就是說，遮障窮盡的意思。又說，『樂波羅蜜不住身心相處，不見有無諸法相處』，也就是說，證入的意思。又說，『如寂解脫乃至般若波羅蜜（prajnaparamita）是色常住法故』，說明都是以應身即真身為本師。這段經文將在本品中詳細辨析。說到『共集善根』，就是完備菩提道的資糧。說到『修菩薩行』，就是做所應該做的事情。什麼是『共集』呢？互相作為主伴。主伴有三種：一、迴向主伴；二、同行主伴；三、如相主伴。都稱為『共集』。后一句

【English Translation】 English version Together with diligence. Therefore, great wisdom is called the root of action. If equanimity is the cause of longevity, the arising of practices such as the Eight Precepts is like fragrant flames. The seed wisdom is noble and upright, hence it is called a light banner. The light of the nine wisdoms shines everywhere, which is great and bright virtue. To be called truly appropriate to things is a profound and beautiful sound. The light emitted by the ten great wisdoms shines everywhere in the Buddha's realm, making blessings (meritorious deeds) and non-blessings (absence of meritorious deeds) alike great. Two, 'Such and so forth' below, concludes with a brief exposition and broad meaning. Three, 'These Bodhisattvas' below, encompasses the perfection of virtues, in two parts. First, separately praising the superior virtues; then, summarizing multiple Dharma gates. The first part is also divided into two. The first two sentences praise based on conditions, the rest praise based on practice. Now is the first part. The first sentence, the past cause and the companion in practice, shows the reason for the existence of the principal-companion relationship. The latter sentence, from the sea of merit arises light, with light as an auxiliary. Speaking of 'Vairocana' (毗盧遮那), 'Vai' means pervasive, 'rocana' means the meaning of shining light. If according to local language, it should be said that light shines everywhere. However, there are two meanings here: first, the light of the body shines everywhere, exhausting the void and even the path of dust; second, the light of wisdom shines everywhere in the realms of truth and falsehood, layer upon layer. The light of the body and intelligence are combined into one, perfectly bright, shining alone, possessing boundless virtues, hence this name is established. Also, 'Vai' means various, 'rocana' means obstruction, 'na' means exhaustion, meaning entry. That is, all kinds of obstructions are exhausted, all kinds of virtues are perfected. Therefore, the 'Universal Worthy Contemplation Sutra' says, 'Sakyamuni (釋迦牟尼) is named Vairocana, pervading all places', that is, the body is also pervasive, not only the light is pervasive. It also says, 'The place where the Buddha dwells is named the Constant Light of Tranquility', that is, the land is also light. It also says, 'The place encompassed by the Constant Paramita (波羅蜜), the place established by My Paramita', that is, the meaning of perfect virtue. It also says, 'The Pure Paramita extinguishes the place of form', that is, the meaning of exhausting obstructions. It also says, 'The Bliss Paramita does not dwell in the place of body and mind, does not see the place of the phenomena of existence and non-existence', that is, the meaning of entering into realization. It also says, 'Such as tranquil liberation, even Prajnaparamita (般若波羅蜜) is the Dharma of constant dwelling of form', indicating that all are based on the responsive body as the true teacher. This sutra passage will be discussed in detail in this chapter. Speaking of 'collecting roots of goodness together', it is to complete the provisions for the path to enlightenment. Speaking of 'cultivating the practice of Bodhisattvas', it is to do what should be done. What is 'collecting together'? Mutually as principal and companion. There are three kinds of principal and companion: one, the principal and companion of dedication; two, the principal and companion of practice; three, the principal and companion of suchness. All are called 'collecting together'. The last sentence

言善根海生者。謂佛德無邊。積妙法寶智定盈洽。故稱為海。從生有四。一從自佛善根海生。謂已圓十身故。二從本師海生。佛為勝緣曾已攝受授法。令行得成滿故。三與遮那同於余佛海生。以上云共集故。四從法性佛海生。以上德海諸佛共同。平等一味。但稱性修即是從生。不揀自他故。梵本云與佛同一善根海生。第二諸波羅蜜下。就行德以嘆。夫大士。必崇德廣業虛心外身。崇德故進齊佛果。廣業故行彌法界。虛心故智周萬法而不為外身。故功流來際。而非已。故德難名矣。略分為三一明自分因行德。二勝進果行德。三二行無礙德。初中亦三。一自利行圓。二利他行滿。三證理位極。今初有三句。一諸度行滿。謂六度十度八萬四千。多劫積集究盡事理。故云圓滿。二慧眼下。十眼明徹分別名慧。照矚稱眼。障醫斯盡智無不矚。故云明徹。五眼之中慧眼觀理。理無異味。故云等觀。十眼之中慧眼觀事。事無不見故名等觀。是則委見其事為明。深達其性為徹。欲以一眼含諸具通事理。但舉其慧。三于諸下。深定已滿。三昧者此云等持。遠離沉掉平等持心。趣一境故。而云諸者。其餘諸緣亦一境故。真如三昧為其定體。隨境入別塵數多端。故云諸也。橫則無定不窮。䜿則深入無際。故云具足。定障永亡故云清凈。第二辯

【現代漢語翻譯】現代漢語譯本言善根海生者，指的是佛的功德無邊無際，積累了精妙的法寶，智慧和禪定充盈完備，因此被稱為『海』。從『海』中產生有四種情況：第一種是從自身佛的善根海中產生，這是因為已經圓滿了十身（dashas），第二種是從本師（original teacher）的『海』中產生，佛是殊勝的因緣，曾經攝受並傳授佛法，使修行得以成就圓滿。第三種是與毗盧遮那佛（Vairocana）一樣，從其他佛的『海』中產生，以上是指共同聚集的情況。第四種是從法性佛（Dharmata Buddha）的『海』中產生，以上所說的功德之『海』是諸佛共同擁有的，平等而唯一，只要依循本性修行，就是從『海』中產生，不區分自己或他人。梵文版本說的是『與佛同一善根海生』。第二段，『諸波羅蜜』以下，是從修行功德方面來讚歎。偉大的菩薩必定崇尚功德，廣行事業，虛懷若谷，不執著于自身。崇尚功德，所以能精進達到佛果；廣行事業，所以能使修行遍及法界；虛懷若谷，所以智慧能周遍萬法而不受其束縛；不執著于自身，所以功德流傳到未來，永無止境，因此功德難以名狀。大致分為三個方面：第一是闡明自身因地修行的功德，第二是殊勝精進果地修行的功德，第三是兩種修行無礙的功德。首先，第一方面又分為三點：一是自利修行圓滿，二是利他修行圓滿，三是證悟真理的地位達到極致。現在先說第一點，其中有三句話：一是各種波羅蜜（paramitas）的修行圓滿，指的是六度（six paramitas）、十度（ten paramitas）、八萬四千法門，經過多劫的積累，窮盡了事和理，所以說是圓滿。二是『慧眼』以下，十眼（ten eyes）明亮透徹，能分別事物的叫做『慧』，能照見的叫做『眼』，障礙消除殆盡，智慧無所不照，所以說是明亮透徹。在五眼（five eyes）之中，慧眼觀察真理，真理沒有不同的味道，所以說是『等觀』。在十眼之中，慧眼觀察事物，沒有看不到的，所以也叫『等觀』。這就是說，詳細地看到事物是『明』，深刻地通達事物的本質是『徹』。想要用一隻眼包含所有，貫通事和理，所以只舉出『慧』。三是『于諸』以下，深刻的禪定已經圓滿。三昧（samadhi），這裡的意思是『等持』，遠離昏沉和掉舉，平等地保持心念專注於一個境界。之所以說是『諸』，是因為其餘的各種因緣也都是一個境界。真如三昧（Tathata-samadhi）是禪定的本體，隨著境界的不同而有無數的變化，所以說是『諸』。橫向來說，禪定沒有窮盡；縱向來說，禪定深入無際，所以說是『具足』。禪定的障礙永遠消失，所以說是『清凈』。第二，辨析...

【English Translation】 English version The phrase 'born from the sea of wholesome roots' refers to the Buddha's boundless virtues, the accumulation of exquisite Dharma treasures, and the complete fullness of wisdom and samadhi (concentration), hence being called a 'sea'. There are four ways of arising from this 'sea': First, arising from the sea of wholesome roots of one's own Buddha, because one has already perfected the ten bodies (dashas). Second, arising from the sea of the original teacher, because the Buddha is a supreme condition, having previously embraced and transmitted the Dharma, enabling practice to be accomplished and fulfilled. Third, being the same as Vairocana Buddha, arising from the sea of other Buddhas, referring to the collective gathering mentioned above. Fourth, arising from the sea of the Dharmata Buddha (Buddha of the nature of reality), the aforementioned sea of virtues being shared by all Buddhas, equal and of one flavor. Simply cultivating in accordance with one's nature is arising from this sea, without distinguishing between self and others. The Sanskrit version says 'born from the same sea of wholesome roots as the Buddha'. The second paragraph, from 'all the paramitas' onwards, praises from the aspect of the merits of practice. A great Bodhisattva must revere virtue, broadly engage in activities, be humble, and not be attached to the self. Revering virtue allows one to diligently reach Buddhahood; broadly engaging in activities allows practice to pervade the Dharma realm; being humble allows wisdom to encompass all phenomena without being bound by them; not being attached to the self allows merit to flow into the future without end, hence the virtues are difficult to name. Broadly speaking, there are three aspects: First, clarifying the merits of one's own causal practice; second, the merits of the superior progressive resultant practice; and third, the unobstructed nature of these two practices. Firstly, the first aspect is further divided into three points: First, the perfection of self-benefiting practice; second, the fulfillment of other-benefiting practice; and third, the attainment of the ultimate state of realizing the truth. Now, let's discuss the first point, which consists of three sentences: First, the perfection of the practice of all the paramitas, referring to the six paramitas, ten paramitas, and eighty-four thousand Dharma doors, accumulated over many kalpas, exhausting both phenomena and principle, hence being called perfect. Second, from 'eye of wisdom' onwards, the ten eyes are bright and clear, the ability to distinguish things is called 'wisdom', the ability to illuminate is called 'eye', obstacles are completely eliminated, and wisdom illuminates everything, hence being called bright and clear. Among the five eyes, the eye of wisdom observes the truth, and the truth has no different flavors, hence being called 'equal observation'. Among the ten eyes, the eye of wisdom observes phenomena, and there is nothing it cannot see, hence also being called 'equal observation'. This means that seeing things in detail is 'brightness', and deeply understanding the essence of things is 'clarity'. Wanting to encompass everything with one eye, connecting phenomena and principle, only 'wisdom' is mentioned. Third, from 'in all' onwards, profound samadhi has been perfected. Samadhi means 'equal holding', being far from dullness and agitation, equally maintaining the mind focused on one state. The reason for saying 'all' is that all other conditions are also one state. Tathata-samadhi is the essence of samadhi, with countless variations depending on the state, hence being called 'all'. Horizontally, samadhi is endless; vertically, samadhi is deeply boundless, hence being called 'complete'. The obstacles of samadhi are forever gone, hence being called 'pure'. Second, analyzing...

才下。利他行滿有三句即三輪化益。一語含四辯即正教輪。辯謂巧顯深理。才謂巧應機宜。萬法咸演則廣大無涯。千難殊對則無竭盡。故如海也。又海遇風緣則洪浪雲涌。智逢機請則口辯波騰。請者既許。無邊辯亦廣大無盡。二具佛下。身業神通輪。謂三業無失智深叵撓。為具佛功德故。得外儀儼若。肅然可敬。三知眾生下。意業記心輪。根義總明文含性慾。言如應者。根有生熟化不失時。器有大小授法無謬。化謂教化。即應攝受者而攝受之。伏謂調伏。即應折伏者而折伏之。由此具行入正法故。第三入法界藏下。證理位極。亦三句。一證理法。謂以大智證入平等真法界藏。依佛性論說有五藏。一如來藏。謂在纏含果法故。二自性清凈藏。謂在纏不染。三法身藏。謂果位為功德所依。四出世間上上藏。謂出纏超過二乘菩薩。五法界藏。謂通因果外持一切染凈有為。故名法界。內含一切恒沙性德。故複名藏。此義寬通故今證入。言智無差別者。所證之藏平等。要無分別方契此。則智自無差。即由上義能所不殊。又此能證智與所證藏冥合一味。無有境智之異。故云無差。此復有二。一同無相故。下經云。無有少法為智所入。亦無少智而入於法。二同法界故。則能所各互攝盡故。下云無有智外如為智所入。智攝如盡故。亦無

【現代漢語翻譯】現代漢語譯本才下：指才辯敏捷。『利他行滿有三句即三輪化益』：利他之行圓滿，體現在身、口、意三輪的教化利益眾生。『一語含四辯即正教輪』：一句話包含四種辯才，即正教之輪。辯，是指巧妙地闡顯深刻的道理。才，是指巧妙地適應時機和對象。『萬法咸演則廣大無涯，千難殊對則無竭盡，故如海也』：如果能全面地演說萬法，那麼其廣博就無邊無際；如果能針對各種難題給出不同的解答，那麼其辯才就無窮無盡，所以就像大海一樣。『又海遇風緣則洪浪雲涌，智逢機請則口辯波騰』：而且大海遇到風的因緣，就會涌起巨大的波浪；智慧遇到合適的時機和請求，那麼口頭的辯論就像波濤一樣洶涌澎湃。『請者既許，無邊辯亦廣大無盡』：既然已經答應了請求者，那麼無邊的辯才也就廣大而沒有窮盡。『二具佛下：身業神通輪』：具備佛的身業神通之輪。『謂三業無失智深叵撓』：意思是說，身、口、意三業都沒有過失，智慧深邃而不可動搖。『為具佛功德故，得外儀儼若，肅然可敬』：因為具備佛的功德，所以外在的儀容莊嚴而恭敬，令人肅然起敬。『三知眾生下：意業記心輪』：瞭解眾生的心念，這是意業的記心之輪。『根義總明文含**』：對於眾生的根性和義理都完全明白，文字中包含著深刻的含義。『言如應者，根有生熟化不失時，器有大小授法無謬』：所說的話語恰如其分，對於根性成熟或未成熟的眾生進行教化，都不會錯過時機；根據眾生根器的不同大小，傳授的佛法也不會有錯誤。『化謂教化，即應攝受者而攝受之。伏謂調伏，即應折伏者而折伏之』：教化，就是對於應該攝受的眾生進行攝受。調伏，就是對於應該折伏的眾生進行折伏。『由此具行入正法故』：通過這些行為，就能進入正法。『第三入法界藏下：證理位極，亦三句』：第三是證入法界藏，這是證悟真理的最高境界，也分為三個方面。『一證理法，謂以大智證入平等真法界藏』：一是證悟真理之法，即用大智慧證入平等真實的法界藏。（『依佛性論說有五藏』：根據《佛性論》的說法，有五種藏。）『一如來藏（Tathagatagarbha），謂在纏含果法故』：一是如來藏（Tathagatagarbha），指在煩惱纏縛中包含著成佛的果法。『二自性清凈藏，謂在纏不染』：二是自性清凈藏，指在煩惱纏縛中而不被污染。『三法身藏，謂果位為功德所依』：三是法身藏，指果位是功德所依之處。『四出世間上上藏，謂出纏超過二乘菩薩』：四是出世間上上藏，指超出煩惱纏縛，超過二乘（聲聞、緣覺）和菩薩。『五法界藏，謂通因果外持一切染凈有為，故名法界，內含一切恒沙性德，故複名藏』：五是法界藏，指貫通因果，外在包含一切染污和清凈的有為法，所以稱為法界，內在包含一切如恒河沙數般眾多的自性功德，所以又稱為藏。『此義寬通故今證入』：這個意義非常寬廣通達，所以現在要證入。『言智無差別者，所證之藏平等，要無分別方契此，則智自無差，即由上義能所不殊』：說智慧沒有差別，是因為所證悟的法界藏是平等的，必須要沒有分別才能契合這個境界，那麼智慧自然就沒有差別，這正是因為能證悟的主體和所證悟的客體沒有區別。『又此能證智與所證藏冥合一味，無有境智之異，故云無差』：而且，這個能證悟的智慧和所證悟的法界藏，融合爲一體，沒有境界和智慧的差別，所以說沒有差別。『此復有二』：這又分為兩種情況。『一同無相故，下經云：無有少法為智所入，亦無少智而入於法』：一是同樣沒有相狀，所以經中說：沒有少許的法可以被智慧所證入，也沒有少許的智慧可以證入法。『二同法界故，則能所各互攝盡故，下云無有智外如為智所入，智攝如盡故，亦無』：二是同樣是法界，那麼能證悟的主體和所證悟的客體互相包含，所以經中說，沒有在智慧之外的『如』可以被智慧所證入，智慧完全包含『如』，也沒有……

【English Translation】 English version 『Cai Xia』: Refers to quick wit and eloquence. 『Lita Xing Man You San Ju Ji San Lun Hua Yi』: The perfection of altruistic practice is reflected in the three wheels of body, speech, and mind, which benefit sentient beings through teaching. 『Yi Yu Han Si Bian Ji Zheng Jiao Lun』: One sentence contains four kinds of eloquence, which is the wheel of the true teaching. 『Bian』 refers to skillfully elucidating profound principles. 『Cai』 refers to skillfully adapting to the timing and the object. 『Wan Fa Xian Yan Ze Guang Da Wu Ya, Qian Nan Shu Dui Ze Wu Jie Jin, Gu Ru Hai Ye』: If one can fully expound all dharmas, then its vastness will be boundless; if one can provide different answers to various difficult questions, then one's eloquence will be inexhaustible, so it is like the sea. 『You Hai Yu Feng Yuan Ze Hong Lang Yun Yong, Zhi Feng Ji Qing Ze Kou Bian Bo Teng』: Moreover, when the sea encounters the condition of wind, it will surge with huge waves; when wisdom encounters the right timing and request, then verbal debate will be like surging waves. 『Qing Zhe Ji Xu, Wu Bian Bian Yi Guang Da Wu Jin』: Since the requester has been promised, then the boundless eloquence is also vast and endless. 『Er Ju Fo Xia: Shen Ye Shen Tong Lun』: Possessing the wheel of the Buddha's bodily karma and supernatural powers. 『Wei San Ye Wu Shi Zhi Shen Po Nao』: It means that the three karmas of body, speech, and mind have no faults, and wisdom is profound and unshakable. 『Wei Ju Fo Gong De Gu, De Wai Yi Yan Ruo, Su Ran Ke Jing』: Because one possesses the Buddha's merits, the external appearance is solemn and respectful, making people feel respectful. 『San Zhi Zhong Sheng Xia: Yi Ye Ji Xin Lun』: Understanding the thoughts of sentient beings, this is the wheel of mind-recording of mental karma. 『Gen Yi Zong Ming Wen Han **』: One completely understands the nature and principles of sentient beings, and the words contain profound meanings. 『Yan Ru Ying Zhe, Gen You Sheng Shu Hua Bu Shi Shi, Qi You Da Xiao Shou Fa Wu Miu』: The words spoken are appropriate, and the teaching of sentient beings whose roots are mature or immature will not miss the opportunity; according to the different sizes of sentient beings' capacities, the Dharma taught will not be wrong. 『Hua Wei Jiao Hua, Ji Ying She Shou Zhe Er She Shou Zhi. Fu Wei Tiao Fu, Ji Ying Zhe Fu Zhe Er Zhe Fu Zhi』: Teaching means to accept those who should be accepted. Subduing means to subdue those who should be subdued. 『You Ci Ju Xing Ru Zheng Fa Gu』: Through these actions, one can enter the true Dharma. 『Di San Ru Fa Jie Zang Xia: Zheng Li Wei Ji, Yi San Ju』: The third is entering the Dharmadhatu Treasury, which is the highest state of realizing the truth, and it is also divided into three aspects. 『Yi Zheng Li Fa, Wei Yi Da Zhi Zheng Ru Ping Deng Zhen Fa Jie Zang』: First, realizing the Dharma of truth, that is, using great wisdom to realize the equal and true Dharmadhatu Treasury. (『Yi Fo Xing Lun Shuo You Wu Zang』: According to the 『Buddha-nature Treatise』, there are five treasuries.) 『Yi Rulai Zang (Tathagatagarbha), Wei Zai Chan Han Guo Fa Gu』: First, the Tathagatagarbha (Tathagatagarbha), which refers to the fact that the fruit of becoming a Buddha is contained in the entanglement of afflictions. 『Er Zi Xing Qing Jing Zang, Wei Zai Chan Bu Ran』: Second, the Self-nature Pure Treasury, which refers to being untainted in the entanglement of afflictions. 『San Fa Shen Zang, Wei Guo Wei Wei Gong De Suo Yi』: Third, the Dharmakaya Treasury, which refers to the fact that the fruit position is the place where merits rely. 『Si Chu Shi Jian Shang Shang Zang, Wei Chu Chan Chao Guo Er Cheng Pu Sa』: Fourth, the Supra-mundane Supreme Treasury, which refers to exceeding the entanglement of afflictions and surpassing the Two Vehicles (Shravakas and Pratyekabuddhas) and Bodhisattvas. 『Wu Fa Jie Zang, Wei Tong Yin Guo Wai Chi Yi Qie Ran Jing You Wei, Gu Ming Fa Jie, Nei Han Yi Qie Heng Sha Xing De, Gu Fu Ming Zang』: Fifth, the Dharmadhatu Treasury, which refers to the fact that it connects cause and effect, and externally contains all defiled and pure conditioned dharmas, so it is called Dharmadhatu, and internally contains all the self-nature virtues like the sands of the Ganges River, so it is also called Treasury. 『Ci Yi Kuan Tong Gu Jin Zheng Ru』: This meaning is very broad and accessible, so now we must realize it. 『Yan Zhi Wu Cha Bie Zhe, Suo Zheng Zhi Zang Ping Deng, Yao Wu Fen Bie Fang Qi Ci, Ze Zhi Zi Wu Cha, Ji You Shang Yi Neng Suo Bu Shu』: Saying that wisdom has no difference is because the Dharmadhatu Treasury that is realized is equal, and one must be without discrimination to be in accordance with this state, then wisdom naturally has no difference, which is precisely because there is no difference between the subject that can realize and the object that is realized. 『You Ci Neng Zheng Zhi Yu Suo Zheng Zang Ming He Yi Wei, Wu You Jing Zhi Zhi Yi, Gu Yun Wu Cha』: Moreover, this wisdom that can realize and the Dharmadhatu Treasury that is realized are integrated into one, and there is no difference between the realm and wisdom, so it is said that there is no difference. 『Ci Fu You Er』: This is further divided into two situations. 『Yi Tong Wu Xiang Gu, Xia Jing Yun: Wu You Shao Fa Wei Zhi Suo Ru, Yi Wu Shao Zhi Er Ru Yu Fa』: First, it is also without characteristics, so the sutra says: There is not a little dharma that can be realized by wisdom, nor is there a little wisdom that can enter the dharma. 『Er Tong Fa Jie Gu, Ze Neng Suo Ge Hu She Jin Gu, Xia Yun Wu You Zhi Wai Ru Wei Zhi Suo Ru, Zhi She Ru Jin Gu, Yi Wu』: Second, it is also the same Dharmadhatu, then the subject that can realize and the object that is realized contain each other, so the sutra says, there is no 『suchness』 outside of wisdom that can be realized by wisdom, wisdom completely contains 『suchness』, and there is no...

如外知能證於如。如全攝智故。若皆一味。豈令智同於境而無智耶。古德釋云。智相盡故。不有能令智相盡。故不無。不爾豈令諸相皆盡而智獨存。是故於境則不礙真而恒俗。于智則不礙寂而恒照。即境智非一。境則不礙俗而恒真。智則不廢照而恒寂。即境智非異。境則空有無二。智則寂照雙融。故云無差別也。上來所釋。約真理寂寥與止寂相順。俗諦流動與觀照相順。起信等中且為此釋。未盡其源。以令照真不得名照。照俗之時不得即寂故。今正釋者。謂言用則同而異。由境不能照智有照故。言寂則異而同。境智無異味故。同故無心於彼此忘心契合故。異故不失於照功。智異木石故。故名真智證理。境則唯寂智則寂而常照。若約照俗。則以後得智照差別之境。若約融真俗者。境則真俗不二。智則權實雙行。亦為一味而不失止。以雖雙行而即寂故。若約三觀及融境智。至下當辯。二證佛下。明證果法。言解脫者。謂作用自在。如不思議法品說。於一念中建立三世一切佛事等。總有十種廣如彼說。即用而真故。甚深用無涯畔故。廣大上窮彼際故云證也。三能隨下。明得位極。謂普賢身遍於六位。隨在一位。以愿海力持於一切。故舊經云在於一地。普攝一切諸地功德。今此文順西國。若順此方。應云能以方便隨入一地。以

【現代漢語翻譯】『如』（如如，指事物的本真狀態）對外在的認知能力，可以印證『如』本身。因為『如』完全包含智慧。如果一切都是一樣的，豈不是讓智慧等同於外境，而沒有了智慧的作用？古德解釋說，這是因為智慧的表相已經消失了。說它『不有』，是因為沒有能使智慧的表相消失的東西；說它『不無』，是因為智慧本身並沒有消失。否則，豈不是讓所有的表相都消失，而只有智慧獨自存在？因此，對於外境來說，它不妨礙真如的恒常存在，而同時又是世俗的；對於智慧來說，它不妨礙寂靜的本性，而同時又能恒常照見。這就是說，外境和智慧並非一體。外境不妨礙世俗的表象，而同時又是恒常真實的；智慧不廢棄照見的功能，而同時又是恒常寂靜的。這就是說，外境和智慧並非相異。外境是空和有的統一，沒有二元對立；智慧是寂靜和照見的融合，兩者兼備。所以說沒有差別。以上所解釋的，是從真理的寂靜與止息寂靜相順應，世俗的流動與觀照相順應的角度來說的。《起信論》等經典中暫時這樣解釋，但還沒有窮盡其根源。因為照見真如時，不能稱之為照見；照見世俗時，不能說是寂靜。現在正確的解釋是，從作用上來說，外境和智慧是相同而又相異的。因為外境不能照見，而智慧具有照見的功能。從寂靜上來說，外境和智慧是相異而又相同的，因為外境和智慧沒有不同的味道。相同，所以能無心於彼此，忘卻心念而契合真如；相異，所以不失去照見的功能，智慧不同於木頭和石頭。所以稱為真智證理。外境只是寂靜，而智慧是寂靜而又恒常照見的。如果從照見世俗的角度來說，就是以後得智照見差別的外境。如果從融合真俗的角度來說，外境就是真俗不二，智慧就是權巧和真實雙管齊下，也是一體的，而沒有失去止息的本性，因為雖然雙管齊下，但當下就是寂靜的。如果從三觀以及融合外境和智慧的角度來說，將在下文辨析。第二部分，『證佛下』，說明證得果位的法。所說的『解脫』，是指作用自在，如《不思議法品》所說，在一念中建立三世一切佛事等等，總共有十種，詳細內容如該品所述。這就是作用而又真實，所以甚深，作用沒有邊際，所以廣大，上窮極頂，所以說是『證』。第三部分，『能隨下』，說明證得的地位達到極致。所說的普賢菩薩的身遍佈於六個位次，無論在哪一個位次，都以願力的海洋來保持一切。所以舊的經典說，在於一個地位，普遍攝取一切地位的功德。現在這段文字順應西方的說法。如果順應此方的說法，應該說能以方便隨順進入一個地位，以…… 現代漢語譯本

【English Translation】『Ru』 (Tathata, referring to the true nature of things) externally, its cognitive ability can verify 『Ru』 itself, because 『Ru』 fully encompasses wisdom. If everything were the same, wouldn't it make wisdom equal to the external realm, and there would be no function of wisdom? Ancient sages explained that this is because the appearance of wisdom has disappeared. Saying it 『is not existent』 is because there is nothing that can make the appearance of wisdom disappear; saying it 『is not non-existent』 is because wisdom itself has not disappeared. Otherwise, wouldn't it make all appearances disappear, and only wisdom would exist alone? Therefore, for the external realm, it does not hinder the constant existence of Suchness, while simultaneously being mundane; for wisdom, it does not hinder the nature of stillness, while simultaneously being able to constantly illuminate. This means that the external realm and wisdom are not one. The external realm does not hinder mundane appearances, while simultaneously being constantly true; wisdom does not abandon the function of illumination, while simultaneously being constantly still. This means that the external realm and wisdom are not different. The external realm is the unity of emptiness and existence, without duality; wisdom is the fusion of stillness and illumination, possessing both. Therefore, it is said that there is no difference. The above explanation is from the perspective that the stillness of truth corresponds to the cessation of stillness, and the flow of the mundane corresponds to contemplation. The 『Awakening of Faith』 and other scriptures temporarily explain it this way, but have not exhausted its source. Because when illuminating Suchness, it cannot be called illumination; when illuminating the mundane, it cannot be said to be stillness. Now the correct explanation is that, in terms of function, the external realm and wisdom are the same and different. Because the external realm cannot illuminate, while wisdom has the function of illumination. In terms of stillness, the external realm and wisdom are different and the same, because the external realm and wisdom have no different flavors. The same, so one can be without mind towards each other, forgetting thoughts and uniting with Suchness; different, so one does not lose the function of illumination, wisdom is different from wood and stone. Therefore, it is called true wisdom verifying the principle. The external realm is only still, while wisdom is still and constantly illuminating. If from the perspective of illuminating the mundane, it is the subsequent wisdom illuminating the differentiated external realm. If from the perspective of fusing truth and the mundane, the external realm is the non-duality of truth and the mundane, wisdom is the skillful means and reality working together, also one, and has not lost the nature of cessation, because although working together, it is stillness in the moment. If from the perspective of the three contemplations and the fusion of the external realm and wisdom, it will be analyzed below. The second part, 『Proving Buddhahood below』, explains the Dharma of attaining the fruit position. The so-called 『liberation』 refers to the freedom of function, as the 『Inconceivable Dharma Chapter』 says, establishing all the Buddha activities of the three times in one thought, etc., there are a total of ten types, detailed content as described in that chapter. This is functioning and also true, so it is profound, the function has no boundaries, so it is vast, reaching the ultimate limit, so it is said to be 『proving』. The third part, 『Able to follow below』, explains that the attained position has reached the extreme. The so-called body of Samantabhadra Bodhisattva pervades the six positions, no matter which position, it uses the ocean of vows to maintain everything. Therefore, the old scriptures say that in one position, it universally gathers the merits of all positions. Now this passage follows the Western saying. If following the saying of this land, it should say that one can conveniently enter one position, with... English version

愿海力攝持一切地也。然有引梵本廣明此中句數開合不同。不必應爾。何者夫譯梵為唐誠乃不易。茍文小左右貴于旨不乖中。若理不可通。則正之以梵本。譯人意近則會之。以舊經言異意同。何必廣引。言恒與智俱者。明智窮來際文含二義。一望前。謂雖在因中一地。而願力持一切地功德。皆與智俱盡未來際。不離一地。如一地餘地亦爾。是故因門盡于未來。恒是一一諸位菩薩不見作佛時。二望后。以盡未來之大智。入如來之果海也。雖有二義順前義勝。第二了達下。明勝進果行。分二。一得果法。二起果用。今初有四句。一入佛密境。此有二意。一佛即密境。以三業業具非余測故。謂非色現色。摩尼不能喻其多。非量現量。應持不能窮其頂。不分而遍。一多不足異其體。全法為身。一毛不可窮其際。此身秘密也。佛言聲也非近非遠。目連尋之無際。身子對而不聞。非自非他。若天鼓之無從。猶谷響而緣發。無邊法海卷之在一言。無內圓音展之該萬類。是謂佛口密也。意則無私成事。等覺尚不能知。密之至也。皆廣大無涯超絕奇特。故云希有。二佛之密境即謂一乘。如來知見禪定解脫。深入無際帝網之境時乃說之。故云希有。久默斯要甚為秘密。又權實隱顯唯佛方知。故云秘密。今洞見其源故云了達。二善知下。入佛

【現代漢語翻譯】現代漢語譯本願力攝持一切地（Bhumi，土地，此指菩薩修行的不同階段）也是如此。然而，有些梵文版本對此處句子的數量和組合方式有不同的詳細說明，不必完全按照那些版本。為什麼呢？因為將梵文翻譯成漢語確實不容易。如果文字略有出入，但主旨沒有偏離中心，那就很好。如果道理上講不通，就用梵文版本來校正。如果譯者的理解接近原意，就參考舊的經文，即使文字不同，意思相同，又何必廣泛引用其他版本呢？說到『恒常與智慧同在』，是爲了說明智慧窮盡未來，這句話包含兩層含義。一是向前看，意思是即使還在因地（Karanabhumi，指修行初始階段），一地（Ekabhumi，指菩薩修行的一個階段）的願力也能保持一切地的功德，始終與智慧同在，直到未來，不離開一地。就像一地這樣，其餘的各地的功德也是如此。因此，因地的修行直到未來，始終是每一位菩薩都看不到成佛的時候。二是向後看，用窮盡未來的大智慧，進入如來的果海（Buddha-phala-samudra，指佛果的境界）。雖然有這兩層含義，但順應前一種含義更為重要。『第二了達下』，說明勝進果行（Visheshagami-phala-kriya，指超越性的果行）。分為兩個部分：一是獲得果的方法，二是發起果的作用。現在先說獲得果的方法，有四句話。一是進入佛的秘密境界。這裡有兩層意思：一是佛就是秘密境界，因為佛的三業（Tri-karma，指身、口、意三種行為）都具備，不是其他人可以測度的。也就是說，不是用顏色可以顯現的顏色，摩尼寶珠也不能比喻它的眾多；不是用數量可以衡量的數量，應持（一種菩薩的名稱）也不能窮盡它的頂端。不分割而又普遍存在，用一個或多個都不能改變它的本體。整個法界就是它的身體，一根毫毛都不能窮盡它的邊緣。這就是身體的秘密。佛的語言聲音，既不近也不遠，目連（Maudgalyayana，佛陀的弟子，以神通著稱）尋找它卻找不到邊際，舍利弗（Sariputra，佛陀的弟子，以智慧著稱）面對它卻聽不到。既不是自己也不是他人，就像天鼓一樣沒有來處，又像山谷的回聲一樣由因緣而生。無邊的法海捲起來就在一句話里，無內的圓滿聲音展開來就包含萬物。這就是佛的口語的秘密。佛的意念則是無私地成就一切事情，等覺菩薩（Samantabhadra，指接近佛果的菩薩）尚且不能知道，這是秘密中的極致。都廣大無邊，超絕奇特，所以說是稀有。二是佛的秘密境界就是指一乘（Ekayana，指唯一的成佛之道）。如來知見、禪定、解脫，深入到無邊無際的帝網（Indra's net，比喻相互關聯的世界）的境界時才說出來，所以說是稀有。長久地沉默這個要點，非常秘密。而且權巧和真實、隱藏和顯現，只有佛才能知道，所以說是秘密。現在徹底看清它的源頭，所以說是了達。二是『善知下』，進入佛的...

【English Translation】 English version The power of the vows upholds all the Bhumis (stages of a Bodhisattva's path). However, some Sanskrit versions elaborate differently on the number and arrangement of sentences here, which need not be strictly followed. Why? Because translating Sanskrit into Chinese is indeed not easy. If the wording varies slightly, but the main idea does not deviate from the center, that is fine. If the reasoning is incomprehensible, then correct it with the Sanskrit version. If the translator's understanding is close to the original meaning, refer to the old scriptures; even if the words are different, if the meaning is the same, why widely quote other versions? Speaking of 'constantly accompanied by wisdom' is to illustrate that wisdom exhausts the future. This sentence contains two meanings. First, looking forward, it means that even in the Karanabhumi (the initial stage of practice), the power of the vows of one Bhumi (a stage of Bodhisattva practice) can maintain the merits of all Bhumis, always accompanied by wisdom, until the future, without leaving one Bhumi. Just like this one Bhumi, the merits of the remaining Bhumis are also the same. Therefore, the practice of the cause until the future is always when each Bodhisattva does not see the time of becoming a Buddha. Second, looking backward, using the great wisdom that exhausts the future to enter the Buddha-phala-samudra (the ocean of Buddha-fruit). Although there are these two meanings, it is more important to follow the former meaning. 'The second, 'completely understanding below,' explains the Visheshagami-phala-kriya (superior progressive fruit practice). It is divided into two parts: first, the method of obtaining the fruit; second, the initiation of the function of the fruit. Now, let's first talk about the method of obtaining the fruit, which has four sentences. First, entering the secret realm of the Buddha. There are two meanings here: first, the Buddha is the secret realm, because the Buddha's Tri-karma (three actions of body, speech, and mind) are all complete, and cannot be measured by others. That is to say, it is not a color that can be manifested by color, and the Mani jewel cannot be compared to its multitude; it is not a quantity that can be measured by quantity, and one who holds (a Bodhisattva's name) cannot exhaust its peak. Undivided and yet universally present, using one or more cannot change its essence. The entire Dharma realm is its body, and a single hair cannot exhaust its edge. This is the secret of the body. The Buddha's language and sound are neither near nor far, Maudgalyayana (a disciple of the Buddha, known for his supernatural powers) seeks it but cannot find its boundary, and Sariputra (a disciple of the Buddha, known for his wisdom) faces it but does not hear it. It is neither self nor other, like a heavenly drum without origin, and like an echo in a valley arising from conditions. The boundless ocean of Dharma rolls up in one sentence, and the perfect sound within unfolds to encompass all things. This is the secret of the Buddha's speech. The Buddha's intention is to selflessly accomplish all things, and even Samantabhadra (a Bodhisattva close to Buddhahood) cannot know it, which is the ultimate of secrets. All are vast and boundless, surpassing and unique, so it is said to be rare. Second, the secret realm of the Buddha refers to the Ekayana (the one vehicle to Buddhahood). The Tathagata's knowledge, views, Samadhi, and liberation, deeply enter the boundless realm of Indra's net (a metaphor for the interconnected world) and are spoken of at that time, so it is said to be rare. Silently keeping this key point for a long time is very secret. Moreover, skillful means and truth, hidden and manifest, only the Buddha can know, so it is said to be secret. Now, thoroughly seeing its source, it is said to be completely understanding. Second, 'knowing well below,' entering the Buddha's...

平等亦有二意。一佛佛平等。謂一切諸佛體性平等。法身無二故。智慧平等德無增減故。內用平等悲願普應故。二者佛所證法平等。即第一義。此二無二。稱此而了。故名善知。三已踐下。明得佛位。謂佛有十地。如大乘同性經說。一甚深難知。廣明地。乃至第十名毗盧遮那藏海智地。此十同是佛地。約德用成別。今普光明當其第一。普即廣義。光明即明甚深難知。此文雖略。義在普中。舉初攝后。理實皆踐。又普光明亦十地之總。總不出于普法智光故。四入于下證佛三昧。謂海印等定。皆深廣如海。並通一實故得稱門。第二於一切下。明起果用。文有三業。一現佛身業遍世同事。二同佛意業總持大法。三得佛語業能轉法輪。不退有四。一稱理不退。無改說故。二應機不退。無虛發故。三利益不退。聞已必定故。四調伏不退。天魔外道不能動故。復有四種不退。謂信位證念。今當第四念不退也。第三一切如來下。二行無礙德。謂引攝佛德不礙修因故。文有五句。一引攝佛德。然有二義。一則行成攝果。二則諸佛同加。二一切下。隨佛遍生不揀凈穢也。三已曾下。供佛集福。十方無邊三世無際。此一切佛皆供養故。歡慶有遇不住福相故。長時無厭。四一切下。長為輔翼義通真應。五恒以下。悲願調生。不以偏小利物。唯

【現代漢語翻譯】現代漢語譯本平等也有兩種含義。一是佛佛平等（Buddha-Buddha equality）。指的是一切諸佛的體性平等，因為法身（Dharmakaya）沒有差別。智慧平等，功德沒有增減。內在的作用平等，悲願普遍應驗。二是佛所證悟的法平等，也就是第一義諦（Paramartha）。這二者沒有差別。稱合這種境界而了悟，所以叫做善知（well knowing）。第三部分，『已踐下』，說明證得佛位。佛有十地（Bhumi），如《大乘同性經》（Mahāyānasaṃgraha）所說：一、甚深難知廣明地（extremely profound and difficult to know, extensively illuminating ground），乃至第十、毗盧遮那藏海智地（Vairocana's treasury-ocean of wisdom ground）。這十地都是佛地，根據功德和作用而有區別。現在普光明地（Samantaprabhāsa）相當於第一地。『普』是廣大的意思，『光明』是明瞭甚深難知。這段文字雖然簡略，但意義在於『普』中，舉出最初的涵蓋後面的，實際上都已踐行。而且普光明地也是十地的總括，總括不出普遍的法智光明。第四部分，『入于下』，證明佛的三昧（Samadhi）。像海印三昧（Sāgaramudrā Samādhi）等禪定，都深廣如海，並且通達唯一的真實，所以可以稱為『門』。第二部分，『於一切下』，說明發起果地的作用。文中有三種業（Karma）：一是示現佛身業，普遍於世間，與眾生同事。二是同佛意業，總持一切大法。三是得佛語業，能夠轉法輪（Dharmacakra）。不退轉有四種：一是稱理不退，因為沒有改變說法。二是應機不退，因為沒有虛發。三是利益不退，因為聽聞后必定受益。四是調伏不退，因為天魔外道不能動搖。還有四種不退轉，即信位證念。現在指的是第四種，念不退（mind non-regression）。第三部分，『一切如來下』，說明行無礙德（unobstructed virtue of practice）。指的是引攝佛的功德，不妨礙修因。文中有五句：一是引攝佛德，但有兩種含義：一是修行成就而攝取果報，二是諸佛共同加持。二是『一切下』，隨佛普遍出生，不選擇清凈或污穢的地方。三是『已曾下』，供養佛，積聚福德，十方無邊，三世無際。因為一切佛都供養，歡喜慶幸遇到，不住于福德之相，長時間沒有厭倦。四是『一切下』，長久地作為輔翼，意義貫通真身和應身。五是『恒以下』，以悲願調伏眾生，不以偏小的利益來利益眾生，只以...

【English Translation】 English version Equality also has two meanings. First, Buddha-Buddha equality, referring to the equality of the nature of all Buddhas, because the Dharmakaya (Dharma body) has no difference. Wisdom is equal, and merits have no increase or decrease. The internal function is equal, and compassionate vows are universally fulfilled. Second, the equality of the Dharma realized by the Buddha, which is the ultimate truth (Paramartha). These two are not different. Understanding in accordance with this state is called 'well knowing'. The third part, '已踐下' (yi jian xia), explains the attainment of the Buddha's position. The Buddha has ten Bhumis (grounds), as stated in the Mahāyānasaṃgraha (Compendium of the Mahayana): 1. Extremely profound and difficult to know, extensively illuminating ground, up to the tenth, Vairocana's treasury-ocean of wisdom ground. These ten grounds are all Buddha grounds, differentiated according to merit and function. Now, Samantaprabhāsa (Universal Light) corresponds to the first ground. '普' (pu) means vast, and '光明' (guangming) means clearly knowing the extremely profound and difficult to know. Although this text is brief, its meaning lies in '普' (pu), mentioning the initial one to encompass the subsequent ones, and in reality, all have been practiced. Moreover, Samantaprabhāsa is also the summary of the ten grounds, ultimately not going beyond the universal Dharma wisdom light. The fourth part, '入于下' (ru yu xia), proves the Buddha's Samadhi (concentration). Samadhis like the Sāgaramudrā Samādhi (Ocean Seal Samadhi) are as deep and vast as the ocean and penetrate the one reality, so they can be called 'gates'. The second part, '於一切下' (yu yiqie xia), explains the function of arising from the fruition ground. There are three karmas (actions) in the text: First, manifesting the Buddha's body karma, universally in the world, working together with sentient beings. Second, the same as the Buddha's mind karma, upholding all great Dharmas. Third, obtaining the Buddha's speech karma, being able to turn the Dharma wheel (Dharmacakra). There are four types of non-regression: First, non-regression in accordance with the principle, because there is no change in the teaching. Second, non-regression in response to the opportunity, because there is no empty release. Third, non-regression in benefit, because after hearing, there is certain benefit. Fourth, non-regression in taming, because heavenly demons and external paths cannot shake it. There are also four types of non-regression, namely the stage of faith, realization, and mindfulness. Now it refers to the fourth type, mind non-regression. The third part, '一切如來下' (yiqie rulai xia), explains the unobstructed virtue of practice. It refers to attracting and gathering the Buddha's merits without hindering the cultivation of causes. There are five sentences in the text: First, attracting and gathering the Buddha's merits, but there are two meanings: First, cultivating and achieving to gather the fruition, and second, the common blessing of all Buddhas. Second, '一切下' (yiqie xia), universally born following the Buddha, without choosing clean or defiled places. Third, '已曾下' (yizeng xia), making offerings to the Buddha, accumulating merit, boundless in the ten directions, limitless in the three times. Because all Buddhas are offered to, rejoicing and celebrating the encounter, not dwelling on the appearance of merit, and not being tired for a long time. Fourth, '一切下' (yiqie xia), serving as a long-term support, the meaning penetrating the true body and the manifested body. Fifth, '恒以下' (heng yi xia), taming sentient beings with compassion and vows, not benefiting sentient beings with partial and small benefits, but only with...

以同體普愿攝物令證菩提。方顯智體圓足。第二成就下。總結多門無得而稱也。菩薩之德焉言不可週。宜以類取。故云如是無量。第二大段異生眾中。總三十九眾相從為三。第一雜類諸神眾。第二阿修羅下。八部四王眾。第三三十三天下。欲色諸天眾。今初有十九眾。通名神者靈祇不測故。文皆三段。第一標數辯類。第二列名結數。第三攝德圓滿。今第一金剛神眾。初辯類中。以執持此杵守護佛故。然一一類皆通有所表。如地表心地。海表德海等。觀其嘆德則知通意。今此表般若堅利導于眾行到彼岸故。二所謂下列名結數。然諸眾立名。皆隨所得法門為物立稱。一那羅延者。此云堅固。由見佛妙色皆不可壞。故受此名。二見佛身毛猶如日輪現種種光速摧障惱。故名曰幢三見佛身光映蔽一切。猶如須彌顯于大海。神通等法如華開敷故。四圓音隨類如雷震故。五現為世主。以美妙根令物悟故。六智光演法令愛樂故。七寶飾妙相如華嚴樹。方便警物如雷震音。八福深相妙炳著光明。如師子王處眾無畏。九慈眼視物為吉祥目。神通之焰密現物前故。十雨此嚴具及光明故。下諸眾皆類此知。至得法處名當自顯。恐厭繁文。下略不釋。第三皆于下攝德圓滿。十句分二。初二句總彰願行。由昔願力得預法會。常為親侍。由今行滿故能

【現代漢語翻譯】現代漢語譯本以『同體大悲』的普遍願力來攝受眾生，使他們證得菩提（覺悟）。這樣才能彰顯佛的智慧本體是圓滿具足的。第二部分是成就的總結，用多種方式來讚歎佛的功德，卻無法完全表達。菩薩的功德是無法用語言窮盡的，所以只能用類別來概括。因此說『如是無量』。第二大段是『異生眾』，總共有三十九類眾生，可以分為三組。第一組是雜類諸神眾。第二組是阿修羅（非天）以下的八部四王眾。第三組是三十三天（忉利天）以下的欲界和色界諸天眾。現在先說第一組，共有十九類眾生。統稱為『神』，是因為他們的靈異不可測度。每類眾生的描述都分為三個部分。第一部分是標明數量和辨別種類。第二部分是列出名稱並總結數量。第三部分是概括功德，使其圓滿。現在先說金剛神眾。第一部分辨別種類，因為他們執持金剛杵，守護佛陀。然而，每一類眾生都普遍有所表徵，例如地表征心地，海表征功德之海等等。觀察他們讚歎的功德，就能知道普遍的含義。現在金剛神表徵般若（智慧）的堅利，引導眾生修行到達彼岸。第二部分是『所謂』以下，列出名稱並總結數量。各種眾生的立名，都是根據他們所得到的法門來為事物命名。一、那羅延（Narayan，意為堅固），因為見到佛的妙色都不可破壞，所以得到這個名字。二、見到佛的身毛猶如日輪，顯現種種光明，迅速摧毀障礙和煩惱，所以名叫『幢』。三、見到佛的身光映蔽一切，猶如須彌山顯現在大海中，神通等法如華開敷，所以得名。四、圓滿的聲音隨著種類不同而變化，猶如雷震，所以得名。五、顯現為世間之主，用美妙的根性使眾生覺悟，所以得名。六、用智慧之光演說法令眾生愛樂，所以得名。七、寶飾的妙相猶如華嚴樹，用方便法門警醒眾生，猶如雷震之音。八、福德深厚，相貌美妙，光明炳著，猶如師子王處於大眾之中，無所畏懼。九、用慈悲的眼睛看著眾生，作為吉祥的象徵，神通的火焰秘密地顯現在眾生面前。十、降下這些莊嚴的器具和光明。下面的各種眾生都可以依此類推。等到得到法益的地方，名稱自然會顯現。恐怕文字過於繁瑣，下面就省略不解釋了。第三部分是『皆于』以下，概括功德，使其圓滿。十句分為兩部分。前兩句總括地彰顯願力和修行。由於過去世的願力，得以參與法會，常常作為親近的侍者。由於今生的修行圓滿，所以能夠……

【English Translation】 English version May all beings be embraced by the universal vow of 『Oneness』 and attain Bodhi (enlightenment). Only then can the perfect and complete nature of the Buddha's wisdom be revealed. The second part, the conclusion of accomplishments, praises the Buddha's virtues in many ways, yet it cannot fully express them. The merits of a Bodhisattva are inexhaustible by language, so they can only be summarized by categories. Therefore, it is said 『immeasurable as such.』 The second major section is the 『assembly of different beings,』 totaling thirty-nine types, which can be divided into three groups. The first group is the miscellaneous assembly of gods. The second group is the eight classes of beings and the Four Heavenly Kings, starting with the Asuras (non-gods). The third group is the gods of the desire and form realms, starting with the Thirty-three Heavens (Trayastrimsa). Now, let's talk about the first group, which has nineteen types of beings. They are collectively called 『gods』 because their spiritual abilities are unfathomable. The description of each type of being is divided into three parts. The first part is to indicate the number and distinguish the type. The second part is to list the names and summarize the number. The third part is to summarize the merits and make them complete. Now, let's talk about the Vajra (diamond) gods. The first part distinguishes the type, because they hold the vajra and protect the Buddha. However, each type of being universally has its own symbolism, such as the earth symbolizing the mind-ground, the sea symbolizing the ocean of merit, and so on. By observing the merits they praise, one can understand the universal meaning. Now, the Vajra symbolizes the sharpness of Prajna (wisdom), guiding beings to practice and reach the other shore. The second part is 『so-called』 below, listing the names and summarizing the number. The names of the various beings are based on the Dharma they have attained to name things. 1. Narayana (meaning firm), because he saw that the Buddha's wonderful form is indestructible, he got this name. 2. Seeing the Buddha's body hair like the sun, showing various lights, quickly destroying obstacles and troubles, so it is called 『Banner』. 3. Seeing the Buddha's body light overshadowing everything, like Mount Sumeru appearing in the sea, supernatural powers and other dharmas blooming like flowers, so it is named. 4. The perfect sound changes with different types, like thunder, so it is named. 5. Appearing as the lord of the world, enlightening beings with wonderful roots, so it is named. 6. Using the light of wisdom to preach the Dharma, making beings love it, so it is named. 7. The wonderful appearance of precious ornaments is like the Avatamsaka tree, awakening beings with expedient methods, like the sound of thunder. 8. Deep blessings, wonderful appearance, bright light, like a lion king in the crowd, fearless. 9. Looking at beings with compassionate eyes, as a symbol of auspiciousness, the flames of supernatural powers secretly appear in front of beings. 10. Descending these solemn instruments and light. The various beings below can be inferred in the same way. When the place where Dharma benefit is obtained, the name will naturally appear. Fearing that the text is too cumbersome, the following will be omitted and not explained. The third part is 『all in』 below, summarizing the merits and making them complete. The ten sentences are divided into two parts. The first two sentences generally highlight the vows and practices. Due to the vows of past lives, they were able to participate in the Dharma assembly and often serve as close attendants. Because of the perfection of practice in this life, they are able to...

遍侍。后積集下別顯滿相。一福積凈業。二智達定境。事定之境隨事百千。理定之境即真如實相不思議定則以無礙而為其境。今皆智照故云明達。三通隨佛住。四入用難思。五處眾超絕。六應物調生。七隨佛化形。八護佛住處。文並可知。第二身眾神文三。同前初辯類。有二義。一身謂神之自身。眾即同生同名。及所隨者。凡有其一必更有二。共有其三。三故名眾。能所合目。名身眾神。二約所主。謂此類神。專以變化多身為佛事故。二名三德。文並可知。第三足行神亦有二義。一謂依止足行眾生及守護故。如下善見比丘足行之神。持華承足故。下德中戀仰如來二足所行處。即道路神。通表修行履佛所行故。第四道場神。從所依所守得名。下諸神眾類皆同此。言道場者。非唯護佛道場。但有莊嚴道場之處。即于中護故。下德中愿供養佛。表護萬行道場及修行者故。第五主城神。錶行德防禦法城心城故。如摩耶處說。德中以己德行嚴佛宮殿者。一佛殿為所守之最。瑩飾為尊佛故。二主伴善根互融攝故。三瑩飾自心佛安處故。第六主地神。表深重愿荷負行德故。亦表心地為依持故。第七主山神。通表萬德高勝性皆閑寂。別表智德最高故。德中雲。得清凈眼。名中多有光稱。第八主林神。表以無漏智導于眾行。森聳建立故。

【現代漢語翻譯】現代漢語譯本遍侍（普遍侍奉）。后積集下別顯滿相（後來積累顯現圓滿的相）。一福積凈業（一是積累福德，清凈業障）。二智達定境（二是智慧通達禪定之境界）。事定之境隨事百千（在事相上的禪定境界，隨著事相有百千種不同）。理定之境即真如實相不思議定則以無礙而為其境（在理體上的禪定境界，就是真如實相，不可思議的禪定則以無礙作為它的境界）。今皆智照故云明達（現在都用智慧來觀照，所以說『明達』）。三通隨佛住（三是神通，隨佛而住）。四入用難思（四是進入和運用，難以思議）。五處眾超絕（五是處於大眾之中，超凡絕倫）。六應物調生（六是應和事物，調伏眾生）。七隨佛化形（七是隨佛陀而變化身形）。八護佛住處（八是守護佛陀的住所）。文並可知（這些文句的意思都可以理解）。第二身眾神文三（第二是身眾神，分為三類）。同前初辯類（和前面一樣，首先辨別種類）。有二義（有兩種含義）。一身謂神之自身（一是『身』指神自身的個體）。眾即同生同名及所隨者（『眾』指一同出生、同名的，以及跟隨的眷屬）。凡有其一必更有二（凡是有其中一個，必定還有另外兩個）。共有其三（總共有三個）。三故名眾（因為有三個，所以稱為『眾』）。能所合目（能和所合在一起）。名身眾神（名為身眾神）。二約所主（二是根據所主管的）。謂此類神（指這類神）。專以變化多身為佛事故（專門變化出許多身體來為佛陀做事）。二名三德（二是名稱和三德）。文並可知（這些文句的意思都可以理解）。第三足行神亦有二義（第三是足行神，也有兩種含義）。一謂依止足行眾生及守護故（一是說依止足行的眾生，並且守護他們）。如下善見比丘足行之神（如下面的善見比丘的足行神）。持華承足故（因為他們手持鮮花承托雙足）。下德中戀仰如來二足所行處（下面的功德中，戀慕仰望如來二足所行走的地方）。即道路神（就是道路神）。通表修行履佛所行故（普遍表示修行者履行佛陀所行之路）。第四道場神（第四是道場神）。從所依所守得名（從所依止和所守護的地方得名）。下諸神眾類皆同此（下面的各種神眾都與此相同）。言道場者（所說的道場）。非唯護佛道場（不僅僅是守護佛陀的道場）。但有莊嚴道場之處（只要有莊嚴道場的地方）。即于中護故（就在那裡守護）。下德中愿供養佛（下面的功德中，發願供養佛陀）。表護萬行道場及修行者故（表示守護萬行道場以及修行者）。第五主城神（第五是主城神）。錶行德防禦法城心城故（表示以德行防禦法城和心城）。如摩耶處說（如《摩耶經》中所說）。德中以己德行嚴佛宮殿者（功德中，用自己的德行來莊嚴佛陀的宮殿）。一佛殿為所守之最（一是佛殿是所守護的最重要的地方）。瑩飾為尊佛故（裝飾佛殿是爲了尊敬佛陀）。二主伴善根互融攝故（二是主要和輔助的善根互相融合攝受）。三瑩飾自心佛安處故（三是裝飾自己的心，讓佛安住在心中）。第六主地神（第六是主地神）。表深重愿荷負行德故（表示以深重的願力來承擔德行）。亦表心地為依持故（也表示心地是依靠和支援）。第七主山神（第七是主山神）。通表萬德高勝性皆閑寂（普遍表示萬德高尚殊勝，其自性都是清凈寂靜的）。別表智德最高故（特別表示智慧之德最高）。德中雲（功德中說）。得清凈眼（得到清凈的眼睛）。名中多有光稱（名稱中多有『光』的稱謂）。第八主林神（第八是主林神）。表以無漏智導于眾行（表示用無漏的智慧來引導各種修行）。森聳建立故（像森林一樣高聳建立）。

【English Translation】 English version Attending universally. Later, accumulating and manifesting the complete aspects. First, accumulating blessings and purifying karma. Second, wisdom reaching the realm of Samadhi. The realm of Samadhi in phenomena varies in hundreds and thousands according to the phenomena. The realm of Samadhi in principle is the Suchness Reality. The inconceivable Samadhi takes unobstructedness as its realm. Now, all are illuminated by wisdom, hence the term 'clearly understanding'. Third, possessing supernatural powers and abiding with the Buddha. Fourth, entering and utilizing, difficult to conceive. Fifth, surpassing all in the assembly. Sixth, responding to beings and harmonizing their lives. Seventh, transforming forms following the Buddha. Eighth, protecting the Buddha's dwelling place. The meaning of the text is understandable. Second, the assembly of body gods, divided into three categories. Similar to before, first distinguishing the categories. There are two meanings. First, 'body' refers to the god's own individual body. 'Assembly' refers to those born together, with the same name, and those who follow. If there is one, there must be two more. There are three in total. Because there are three, it is called 'assembly'. Combining the subject and object. Named the assembly of body gods. Second, according to what they govern. Referring to this type of god. Specifically transforming into many bodies to serve the Buddha's affairs. Second, the names and the three virtues. The meaning of the text is understandable. Third, the foot-traveling gods also have two meanings. First, referring to relying on and protecting foot-traveling beings. Such as the foot-traveling god of the Bhikshu Sudassana (Good Vision). Because they hold flowers to support the feet. Below, in the virtues, yearning for the places where the Tathagata's two feet have walked. That is, the road gods. Generally representing practitioners treading the path walked by the Buddha. Fourth, the gods of the Bodhimanda (place of enlightenment). Named from what they rely on and protect. All the various assemblies of gods below are the same. The term Bodhimanda. Not only protecting the Buddha's Bodhimanda. But wherever there is a place for adorning the Bodhimanda. They protect it. Below, in the virtues, vowing to make offerings to the Buddha. Representing protecting the Bodhimanda of myriad practices and the practitioners. Fifth, the city-protecting gods. Representing using virtuous conduct to defend the Dharma city and the mind city. As said in the place of Maya. In the virtues, using their own virtuous conduct to adorn the Buddha's palace. First, the Buddha hall is the most important place to protect. Adorning it is to honor the Buddha. Second, the principal and supporting roots of goodness mutually interpenetrate and embrace. Third, adorning one's own mind so that the Buddha dwells peacefully within. Sixth, the earth-protecting gods. Representing bearing the burden of virtuous conduct with deep and heavy vows. Also representing the mind-ground as the support and reliance. Seventh, the mountain-protecting gods. Generally representing the myriad virtues being lofty and supreme, and their nature being tranquil and serene. Specifically representing the wisdom virtue being the highest. In the virtues, it is said. Obtaining pure eyes. Many names contain the epithet 'light'. Eighth, the forest-protecting gods. Representing guiding all practices with non-outflow wisdom. Towering and establishing like a forest.

德中雲。皆有可愛光明。第九主藥神。錶行德伏惑資益法身。若約利他則三業不空。如藥樹王故。下德中性皆離垢。即伏惑去病也。仁慈祐物。即進善補益也。名中總名主藥。藥既不同。神神各別。吉祥者主香茅之類也。清凈光明謂乳石之流。名稱普聞。如藥樹王雪山忍草等。明見十方謂眼藥等。約法準之。第十主稼神。稼者樹五穀也。表萬行法味資益自他。他自益稱心故。德中大喜成就。十一主河神。即河伯之流也。表法河流注潤益群品。又于生死瀑流拯彼漂溺。江河淮濟清濁俱河故。生死法流此神皆主。德中勤益生者。謂遇沿流則平波息浪。逢溯泳則微風輕動。水性之屬。深止而住居。陸行之流富生而應采。導百川而去害。灌萬頃而開利。為勤作意利益眾生。約所表法隨意訊息。十二主海神。即海若之輩。表具含萬德一一深廣也。名中三。名遠塵離垢者。瑜伽八十六云。現斷煩惱離故遠塵。彼隨眠離系故離垢。今約近事。塵謂塵境垢即煩惱。六根對境。了彼性空故曰遠塵。眾惑不行誠為離垢。心境相藉離垢由於遠塵。十三主水神者。通上河海等水。及雨露霜雪等也。表法水含潤等多義理故。德中。拯溺為救濟危為護。謂已溺邪見貪愛水者救之。將沈者護之而為利益。即雲雨等潤髮生萬物也。法合可知。十四主火神

【現代漢語翻譯】現代漢語譯本德中雲（指主藥神）。皆有可愛光明。第九主藥神（掌管藥物的神）。錶行德伏惑資益法身（通過修行積德，降伏煩惱，從而滋養法身）。若約利他則三業不空（如果從利他的角度來說，那麼身口意三業就不會空耗）。如藥樹王故（就像藥樹之王一樣）。下德中性皆離垢（下品德行和中品德行都能遠離污垢），即伏惑去病也（就是降伏煩惱，去除疾病）。仁慈祐物（仁慈地庇佑萬物），即進善補益也（就是增進善行，補益眾生）。名中總名主藥（在名稱中總稱為主藥），藥既不同（藥物既然不同），神神各別（那麼每一位神也各不相同）。吉祥者主香茅之類也（吉祥神掌管香茅之類的藥物）。清凈光明謂乳石之流（清凈光明神掌管乳石之類的藥物）。名稱普聞（名稱廣為人知），如藥樹王雪山忍草等（比如藥樹王、雪山忍草等）。明見十方謂眼藥等（明見十方神掌管眼藥等）。約法準之（按照佛法的標準來衡量）。第十主稼神（掌管莊稼的神）。稼者樹五穀也（莊稼就是種植五穀）。表萬行法味資益自他（表示通過各種修行和佛法的滋養來增益自己和他人）。他自益稱心故（使他人和自己都感到滿意）。德中大喜成就（在德行中能夠成就大歡喜）。十一主河神（掌管河流的神），即河伯之流也（就是河伯之類的神）。表法河流注潤益群品（表示佛法之河流淌，滋潤利益一切眾生）。又于生死瀑流拯彼漂溺（又在生死輪迴的瀑流中拯救那些漂泊沉溺的眾生）。江河淮濟清濁俱河故（長江、黃河、淮河、濟水，無論清澈還是渾濁，都屬於河流）。生死法流此神皆主（生死輪迴的法流，這位神都掌管）。德中勤益生者（在德行中勤勉地利益眾生），謂遇沿流則平波息浪（遇到順流而下，就能使波浪平息），逢溯泳則微風輕動（遇到逆流而上，就能使微風輕輕吹動）。水性之屬（水中的生物），深止而住居（深深地靜止而安居）。陸行之流富生而應采（陸地上行走的生物，富饒地生長而應時被採摘）。導百川而去害（引導百川，去除災害），灌萬頃而開利（灌溉萬頃田地，開創利益）。為勤作意利益眾生（勤勉地用心意來利益眾生）。約所表法隨意訊息（根據所代表的佛法，隨意理解）。十二主海神（掌管海洋的神），即海若之輩（就是海若之類的神）。表具含萬德一一深廣也（表示具備包含萬種功德，每一種都深廣無邊）。名中三（名稱中有三個）。名遠塵離垢者（名為遠離塵垢）。瑜伽八十六云（《瑜伽師地論》第八十六卷說），『現斷煩惱離故遠塵（現在斷除煩惱，遠離煩惱的緣故，稱為遠塵），彼隨眠離系故離垢（那些隨眠煩惱已經脫離束縛的緣故，稱為離垢）。』今約近事（現在從近處的事情來說），塵謂塵境垢即煩惱（塵是指塵境，垢是指煩惱）。六根對境（六根面對外境），了彼性空故曰遠塵（了知外境的本性是空性的，所以稱為遠塵）。眾惑不行誠為離垢（各種迷惑不再產生，確實是遠離了污垢）。心境相藉離垢由於遠塵（心和境相互作用，遠離污垢是由於遠離塵境）。十三主水神者（掌管水的神），通上河海等水（包括河流、海洋等水），及雨露霜雪等也（以及雨水、露水、霜雪等）。表法水含潤等多義理故（表示佛法之水包含滋潤等多種義理的緣故）。德中（在德行中）。拯溺為救濟危為護（拯救溺水者是救濟，保護危難者是護衛），謂已溺邪見貪愛水者救之（就是說，對於已經沉溺於邪見和貪愛之水的人，要拯救他們），將沈者護之而為利益（對於將要沉溺的人，要保護他們，從而使他們得到利益）。即雲雨等潤髮生萬物也（就是說，雲和雨等滋潤生長萬物）。法合可知（與佛法相合，可以理解）。十四主火神（掌管火的神）。

【English Translation】 English version Dezhongyun (referring to the chief medicine deities). All possess lovable light. The ninth chief medicine deity (the deity in charge of medicines). Represents the practice of virtue, subduing afflictions, nourishing the Dharmakaya (by cultivating virtue, subduing afflictions, thereby nourishing the Dharmakaya). If viewed from the perspective of benefiting others, then the three karmas of body, speech, and mind will not be in vain. Like the king of medicine trees. Lower virtues and middle nature are all free from defilement, which means subduing afflictions and removing diseases. Benevolently protecting beings means advancing goodness and supplementing benefits. The general name among the names is 'chief medicine'. Since medicines are different, each deity is distinct. The auspicious one governs medicines like lemongrass. Pure light refers to substances like milk stone. The name is widely known, like the king of medicine trees, snow mountain endurance grass, etc. Clearly seeing the ten directions refers to eye medicines, etc. Measure it according to the Dharma. The tenth chief grain deity (the deity in charge of crops). Grain means planting the five grains. Represents the taste of the Dharma of myriad practices, nourishing oneself and others. Making oneself and others feel satisfied. Great joy is achieved in virtue. The eleventh chief river deity (the deity in charge of rivers), like the river god Hebo. Represents the flow of the Dharma river, nourishing all beings. Also, rescuing those drowning in the torrent of birth and death. Rivers like the Yangtze, Yellow, Huai, and Ji, whether clear or turbid, are all rivers. This deity governs the Dharma flow of birth and death. Diligently benefiting beings in virtue means that encountering a downstream flow will calm the waves, and encountering an upstream swim will cause a gentle breeze. Creatures of the water nature dwell in deep stillness. Creatures that walk on land thrive and are harvested in season. Guiding hundreds of rivers to remove harm, irrigating vast acres to create benefits. Diligently intending to benefit all beings. Understand it freely according to the Dharma it represents. The twelfth chief sea deity (the deity in charge of the sea), like the sea god Hairuo. Represents possessing myriad virtues, each profound and vast. Three in the name. The one named 'far from dust and free from defilement'. Yoga eighty-six says, 'Now cutting off afflictions, being far from the cause of afflictions is called 'far from dust'; those dormant afflictions being free from bondage are called 'free from defilement'.' Now speaking from near matters, dust refers to dust realms, and defilement refers to afflictions. When the six senses face objects, understanding their empty nature is called 'far from dust'. The non-arising of various delusions is truly 'free from defilement'. The mutual reliance of mind and object, freedom from defilement is due to being 'far from dust'. The thirteenth chief water deity (the deity in charge of water), including rivers, seas, and other waters, as well as rain, dew, frost, snow, etc. Represents the Dharma water containing moisture and many other meanings. In virtue, rescuing the drowning is saving, protecting the endangered is guarding. That is, saving those who have drowned in the water of wrong views and greed, and protecting those who are about to drown, thereby benefiting them. That is, clouds and rain nourish and generate all things. The Dharma is in accordance and can be understood. The fourteenth chief fire deity (the deity in charge of fire).

。即宋無忌之流也。以顯智慧火燒煩惱薪。成熟善品破無明闇耳。德中。夫火有二能。一能為益。二能為損。今用益止損表法亦爾。示慧光以去闇用益也。除惑苦之熱惱止損也。十五主風神。通表方便無住無所不摧。別表如下十六主空神。表法性空別即離染周遍等。亦各如名辯。德中若情塵亂起翳本性空。智日高昇則情云自卷。空有日而廓爾無際。智合理而杳然無涯。故云爾耳。十七主方神。即東方青帝等類也。表顯邪正方隅。使行無迷倒。德中身智教光無不引攝名普放也。無時不放所以稱恒。如日周天故相續不絕。十八主夜神。表于無明黑闇生死長夜。導以慧明令知正路。德中。夜分亡寢是曰勤修翻彼長迷故以法為樂。十九主晝神。于晝攝化顯行德恒明也。德中。先修正解後勤正行。有信無解增長無明。有解無信還生邪見。信因解凈解藉信深。晝之義也。上來多主器界故但名神。準梵本除金剛神。余皆女神。表慈育故。菩薩同於彼類以攝眾生。自下攝領有情。皆受王稱。並是丈夫。第二八部四王眾。文有八段。前四雜類。后四能統是天王。所統是八部。今初。阿修羅亦云阿素落。梵音楚夏耳。婆沙譯為非天。佛地論云。天趣所攝。以多行諂媚無天實行。故曰非天。依阿毗曇亦鬼趣攝。諂曲覆故。正法念經鬼畜二攝。

以羅睺阿修羅是師子子故。伽陀經天鬼畜攝。具上說故。由此或開六趣。或合為五。多好鬥諍懷勝負故。或居眾相山中。或居海下。如正法念說。然有大力者。廣修福故。今之修福有懷勝負諂媚心者多生其中。羅睺此云攝惱。以能將手隱攝日月。令天惱故。二毗摩此云絲也。質多羅種種也。謂此王能以一絲幻作種種事故。德中。實者因果俱慢故。權應偏摧非不斷余。故云及也。二迦樓羅昔云金翅。正云妙翅。以翅有種種寶色莊嚴故。此就狀翻。若敵對翻此云大嗉項。以常著龍于嗉中故。此鳥能食消魚龍七寶。然鳥及龍各具四生。謂卵胎濕化。後後勝前前。劣不能食勝。謂卵生鳥不能食胎等。勝能啖劣。化食四生。如增一辯。以化食化暫得充虛。亦表菩薩攝生故。離世間品云。菩薩迦樓羅如意為堅足。乃至摶撮人天龍。安置涅槃岸。大速疾力者。增一中說。此鳥食龍。從金剛山頂鐵杈樹下。入海取龍。水未合間還至本樹。是為速疾。大海處攝持力者。即是攝彼命將盡者食之。而龍受三歸及袈裟一縷在身則不可取。菩薩亦爾。如前引離世間品說。又出現云。取善根熟眾生。置佛法中。此為命盡。若心有邪歸。斷見所覆則不可取。普觀海者。即週四天下求命盡龍。德中。大方便力。即雖了眾生空。而能入有。是十力止觀也。

【現代漢語翻譯】現代漢語譯本以羅睺阿修羅（Rāhu Asura，一種阿修羅）是師子子（Simhika，羅睺的母親）的緣故。《伽陀經》（Gāthā，偈頌集）中說天鬼畜（天道、鬼道、畜生道）都被其攝持。因為上面已經詳細說明了。因此，或者開出六趣（地獄、餓鬼、畜生、阿修羅、人、天），或者合併爲五道。他們大多喜歡爭鬥，懷有爭勝負的心。或者居住在眾相山中，或者居住在海下，正如《正法念處經》（Saddharma-smṛty-upasthāna Sūtra）所說。然而，有大力者，廣泛地修習福德。現在修福的人，如果懷有爭勝負的諂媚之心，大多會生在其中。羅睺（Rāhu）的意思是『攝惱』，因為他能用手遮蔽日月，使天人惱怒。二、毗摩（Vima）的意思是『絲』，質多羅（Citra）的意思是『種種』。意思是這位阿修羅王能用一絲幻化出種種事物。在德行中，『實』指的是因果都懷有慢心。『權應』指的是偏頗地摧伏，並非斷除所有。所以說是『及』。二、迦樓羅（Garuda），以前翻譯為『金翅』，正確的翻譯是『妙翅』，因為翅膀上有種種寶色莊嚴。這是就外形來翻譯的。如果從敵對關係來翻譯，可以翻譯為『大嗉項』，因為常常把龍放在嗉囊中。這種鳥能吃掉並消化魚、龍和七寶。然而，鳥和龍都具有四生，即卵生、胎生、濕生、化生。後者勝於前者，弱者不能吃掉強者。也就是說，卵生的鳥不能吃掉胎生等。強者能吃掉弱者，化生能吃掉四生，正如《增一阿含經》（Ekottara Āgama）所辨析的。因為化生吃掉化生，暫時可以充飢，也表示菩薩攝受眾生。離世間品（Visesa-gami-nirdeśa）中說，菩薩迦樓羅以如意為堅固的足，乃至抓取人、天、龍，安置在涅槃的彼岸。具有大速疾力者，《增一阿含經》中說，這種鳥吃龍，從金剛山頂的鐵杈樹下，進入海中取龍，在海水未合攏的瞬間，就回到原來的樹上，這就是速疾。大海處攝持力者，就是攝取那些壽命將盡的龍並吃掉它們。如果龍受了三歸依，或者身上有一縷袈裟，就不能被取走。菩薩也是這樣，正如前面引用的離世間品所說。又，《出現經》（Avatamsaka Sutra）中說，取走善根成熟的眾生，安置在佛法中，這就是壽命終結。如果心中有邪歸依，被斷見所覆蓋，就不能被取走。普觀海者，就是周遍四天下尋找壽命將盡的龍。在德行中，具有大方便力，就是雖然了知眾生是空的，但能進入有。這就是十力止觀。

【English Translation】 English version Because Rāhu Asura (Rāhu, an Asura) is the son of Simhika (Rāhu's mother). The Gāthā (Gāthā, a collection of verses) states that the realms of gods, ghosts, and animals (the realms of gods, ghosts, and animals) are all encompassed by him. This is because it has been explained in detail above. Therefore, either the six realms (hell, hungry ghosts, animals, Asuras, humans, and gods) are opened up, or they are combined into five realms. They mostly like to fight and harbor a desire to win. They either reside in the Mountain of Many Forms or reside under the sea, as stated in the Saddharma-smṛty-upasthāna Sūtra (Saddharma-smṛty-upasthāna Sūtra). However, there are those with great power who extensively cultivate merit. Nowadays, those who cultivate merit, if they harbor a flattering heart with a desire to win, mostly will be born among them. Rāhu (Rāhu) means 'to seize and annoy,' because he can use his hand to obscure the sun and moon, causing annoyance to the gods. Second, Vima (Vima) means 'silk,' and Citra (Citra) means 'various.' It means that this Asura king can use a single thread to transform into various things. In virtue, 'reality' refers to both cause and effect harboring arrogance. 'Expedient response' refers to partially subduing, not completely eliminating. Therefore, it is said 'and'. Second, Garuda (Garuda), formerly translated as 'golden-winged,' the correct translation is 'wonderful-winged,' because the wings are adorned with various precious colors. This is translated based on appearance. If translated from an adversarial relationship, it can be translated as 'large-嗉項 (su xiang, crop neck),' because dragons are often placed in the crop. This bird can eat and digest fish, dragons, and the seven treasures. However, both birds and dragons have four types of birth, namely oviparous, viviparous, moisture-born, and metamorphic. The latter is superior to the former, and the weak cannot eat the strong. That is to say, oviparous birds cannot eat viviparous ones, etc. The strong can eat the weak, and metamorphic beings can eat all four types of birth, as analyzed in the Ekottara Āgama (Ekottara Āgama). Because metamorphic beings eat metamorphic beings, they can temporarily satisfy their hunger, which also represents the Bodhisattva embracing sentient beings. The Vishesha-gami-nirdeśa (Vishesha-gami-nirdeśa) states that the Bodhisattva Garuda uses wish-fulfilling jewels as firm feet, and even seizes humans, gods, and dragons, placing them on the shore of Nirvana. Those with great speed and power, as stated in the Ekottara Āgama, this bird eats dragons, from the iron-forked tree at the top of Mount Vajra, enters the sea to take dragons, and returns to the original tree in the instant before the seawater closes, this is speed. Those with the power to seize in the great sea, that is, seizing those dragons whose lives are about to end and eating them. If a dragon has taken refuge in the Three Jewels or has a thread of kasaya on its body, it cannot be taken. Bodhisattvas are also like this, as mentioned in the previously cited Vishesha-gami-nirdeśa. Furthermore, the Avatamsaka Sutra (Avatamsaka Sutra) states that taking away sentient beings whose roots of goodness are ripe and placing them in the Buddhadharma is the end of life. If there is a heretical refuge in the heart, covered by nihilistic views, it cannot be taken. Those who universally observe the sea are those who search throughout the four continents for dragons whose lives are about to end. In virtue, having great expedient power means that although one knows that sentient beings are empty, one can enter into existence. This is the ten powers of cessation and contemplation.

普能救攝即鼓生死大愛海水。取善根熟者也如出現品說。三緊那羅者。此云疑神。謂頂有一角。形乃似人面極端正。見者生疑。為是人耶為非人耶。因此立稱。依雜心論畜生道攝。亦云歌神以能歌詠。是天帝執法樂神。即四王眷屬。表菩薩示眾生形而非眾生。常以法樂娛眾生故。德中。要勤觀察則得法樂怡神。自他兼樂為自在遊戲。四摩睺羅伽者此云大腹行。即蟒之類。亦表菩薩遍行一切而無所行也。德中。此類聾騃故。令方便舍癡。五夜叉王。初一是北方天王。即毗沙門是也。若從能領是天眾攝。今從所領為名。然四王各領二部。從一立稱。夜叉此云輕捷。飛空速疾故。亦云苦活。此天又領一部名羅剎。此云可畏。名中雲毗沙門者。此云多聞以福德之名聞四方故。此一是天夜叉之王。餘九是夜叉。夜叉即王。雖一是天又從所領。況九皆夜叉故非天眾。下三例然。如龍中娑竭羅王。豈是天耶。德中。此類飛空啖人。故菩薩示為其王翻加守護。亦令愛見羅剎不害法身慧命也。六龍王亦初一是天。即西方天王。毗樓博叉。唐三藏譯云丑目。毗樓丑也。博叉目也。日照三藏譯云。毗遍也多也。樓者具云嚕波。此云色也。博吃叉此云諸根也。謂眼等諸根有種種色。故以為名。此不必丑也。此王主二部。謂龍及富單那。富單那者

【現代漢語翻譯】現代漢語譯本普能救攝，即如敲響戰鼓一般，救度沉溺於生死大愛海水的眾生。這是爲了接引善根成熟的眾生，正如《出現品》所說。三、緊那羅（Kinnara）：意為『疑神』。他們的頭頂長有一隻角，外形像人，面容端正。見到他們的人會心生疑惑，不知是人還是非人，因此得名。根據《雜心論》，他們屬於畜生道所攝。也稱為『歌神』，因為擅長歌唱。他們是天帝的執法樂神，屬於四大天王的眷屬。象徵菩薩示現眾生的形象，但並非真正的眾生，經常以佛法之樂來娛樂眾生。從中可以領悟到，要勤于觀察才能獲得法樂，使精神愉悅，自利利他，從而自在遊戲。四、摩睺羅伽（Mahoraga）：意為『大腹行』，即蟒蛇之類。也象徵菩薩遍行一切處而無所執著。從中可以領悟到，此類眾生愚昧遲鈍，因此要方便引導他們捨棄愚癡。五、夜叉王（Yaksa）：最初的一位是北方天王，即毗沙門（Vaisravana）。如果從他所統領的天眾來看，他屬於天眾。現在從他所統領的夜叉來命名。四大天王各自統領兩部，這裡只用一部來命名。夜叉意為『輕捷』，因為他們能飛空速行。也稱為『苦活』。這位天王還統領一部名為羅剎（Rakshasa），意為『可畏』。名字中的毗沙門，意為『多聞』，因為他的福德之名遠揚四方。這位是天夜叉之王，其餘九位是夜叉。夜叉即是王。雖然毗沙門是天，但這裡是從他所統領的夜叉來命名，更何況其餘九位都是夜叉，所以不屬於天眾。下面的三種情況也是如此。比如龍中的娑竭羅王（Sagara），難道是天嗎？從中可以領悟到，此類眾生飛空食人，所以菩薩示現為他們的王，反而加以守護，也使愛見羅剎不損害法身慧命。六、龍王（Naga）：最初的一位也是天，即西方天王，毗樓博叉（Virupaksa）。唐三藏翻譯為『丑目』，毗樓是醜的意思，博叉是目的意思。日照三藏翻譯為『毗』是普遍、多的意思，『樓』具云『嚕波』（rupa），意為『色』，『博吃叉』意為『諸根』，指眼等諸根有種種色，所以以此為名，不一定是醜陋的意思。這位天王主管兩部，即龍和富單那（Putana）。富單那

【English Translation】 English version Universally saving and gathering beings is like sounding a great drum to rescue those drowning in the ocean of birth, death, great love, and desire. This is to receive those whose roots of goodness are ripe, as stated in the 'Appearance Chapter'. Third, Kinnaras: This translates to 'God of Doubt'. They have a single horn on their head, and their form resembles a human, with extremely upright faces. Those who see them are filled with doubt, wondering whether they are human or non-human. Hence the name. According to the Samuccaya, they are included in the animal realm. They are also called 'Gods of Song' because they are skilled in singing. They are the enforcement music gods of the heavenly emperor, belonging to the retinue of the Four Heavenly Kings. They represent Bodhisattvas manifesting in the form of sentient beings but are not actually sentient beings, constantly entertaining sentient beings with the joy of Dharma. From this, one can realize that diligent observation is necessary to obtain the joy of Dharma, which delights the spirit, benefiting both oneself and others, thus freely playing. Fourth, Mahoragas: This translates to 'Great Belly Crawlers', which are like pythons. They also symbolize Bodhisattvas traveling everywhere without attachment. From this, one can realize that these beings are deaf and dull, so it is necessary to expediently guide them to abandon ignorance. Fifth, Yaksha King: The first one is the Northern Heavenly King, namely Vaisravana. If considered from the heavenly host he leads, he belongs to the heavenly host. Now, he is named from what he leads, the Yakshas. Each of the Four Heavenly Kings leads two divisions, and here only one is used for the name. Yaksha means 'agile', because they can fly swiftly through the air. They are also called 'miserable living'. This heavenly king also leads a division called Rakshasas, which means 'fearsome'. The name Vaisravana means 'much hearing', because his name of merit and virtue is heard in all directions. This one is the king of the heavenly Yakshas, and the remaining nine are Yakshas. Yakshas are kings. Although Vaisravana is a deva, he is named from the Yakshas he leads, and moreover, the remaining nine are all Yakshas, so they do not belong to the heavenly host. The following three cases are similar. For example, Sagara, the Dragon King, is he a deva? From this, one can realize that these beings fly in the air and devour people, so Bodhisattvas manifest as their king and instead protect them, also preventing the Rakshasas of love and attachment from harming the Dharma body and wisdom life. Sixth, Dragon King: The first one is also a deva, namely the Western Heavenly King, Virupaksa. The Tang Dynasty Tripitaka translates it as 'Ugly Eyes', where Viru means ugly, and paksa means eyes. The Sun-illuminating Tripitaka translates it as 'Vi' meaning universal and many, and 'ru' is fully called 'rupa', which means 'form', and 'paksa' means 'roots', referring to the various forms of the roots such as the eyes, so it is named this way, and it is not necessarily ugly. This king governs two divisions, namely dragons and Putanas. Putanas

。此云熱病鬼也。娑竭羅此雲海也。于大海中此最尊故。獨得其名。德叉迦舊云多舌。以嗜語故。正云能害於所害德叉者能害也。迦者所害也。謂若瞋噓視人畜皆死也。無熱惱者。即阿耨達池之龍也。諸龍有四熱惱。今皆離故。四熱至下當釋。智論云。此龍是七地菩薩。須彌藏經云。是馬形龍主。又一切龍總有五種形類。一象形。善住龍王為主。二蛇形。難陀龍王為主。三馬形。阿那婆達多龍王為主。四魚形。婆樓那龍王為主。五蝦蟆形。摩那斯龍王為主。德中。外則雲行雨施散去炎毒。內則慈雲廣被法雨普沾。散業惑苦之熱惱。七鳩槃茶王。初一是南方天王。即毗樓勒叉。此云增長主。謂能令自他善根增長故。此王更領一部。謂薜荔多。薜荔多者此云魘魅鬼。余如音義。德中。此類障礙深重故。偏明無礙。自學權實無礙。法界智光以利眾生。八乾闥婆此云尋香。謂諸樂兒不事生業。但尋諸家飲食香氣。即往設樂求食自活。因此世人號諸樂人為乾闥婆。彼能執樂故以名焉。亦云食香。止十寶山間食諸香粖。即帝釋執樂神也。帝釋須樂。此王身有相現。提頭賴吒即東方天王。此云持國。謂護持國土安眾生故。此從所領為名。更領一部名毗舍阇。此云啖精氣。謂啖有情及五穀精氣故。德中。大法即大緣起法也。信解故。歡

【現代漢語翻譯】現代漢語譯本：『此云熱病鬼也』，指的是熱病鬼。『娑竭羅此雲海也』，娑竭羅（Sāgara）的意思是海洋。因為他在大海中最尊貴，所以獨得此名。『德叉迦舊云多舌』，德叉迦（Takṣaka）舊譯為多舌，因為他喜歡說話。正確的翻譯是『能害於所害』，德叉（Takṣa）是能害者，迦（ka）是所害者。意思是說，如果他嗔怒地噓氣或看人或動物，都會導致死亡。『無熱惱者』，指的是阿耨達池（Anavatapta）的龍。所有的龍都有四種熱惱，而他已經全部脫離了。四種熱惱將在後面解釋。《智論》中說，這條龍是七地菩薩。《須彌藏經》中說，他是馬形的龍主。另外，所有的龍總共有五種形類：一是象形，以善住龍王為主；二是蛇形，以難陀龍王為主；三是馬形，以阿那婆達多龍王為主；四是魚形，以婆樓那龍王為主；五是蝦蟆形，以摩那斯龍王為主。德行方面，對外則行雲布雨，散去炎熱毒氣；對內則慈雲廣佈，法雨普降，散去眾生因業力、迷惑和痛苦所產生的熱惱。『七鳩槃茶王』，第一個是南方天王，即毗樓勒叉（Virūḍhaka），意思是增長主，因為他能使自己和他人增長善根。這位天王還統領一部，叫做薜荔多（Preta），薜荔多（Preta）的意思是魘魅鬼。其他的解釋可以參考音義。德行方面，因為這類鬼的障礙非常深重，所以特別強調無礙。自己學習權實二智而無礙，運用法界智慧之光來利益眾生。『八乾闥婆此云尋香』，乾闥婆（Gandharva）的意思是尋香，指的是那些不從事生產，只尋找各家飲食香氣，然後去那裡演奏音樂以求食自活的樂神。因此世人稱呼樂人為乾闥婆。他們因為能夠演奏音樂而得名，也稱為食香，住在十寶山之間，以香粖為食。他們也是帝釋天（Indra）的樂神。帝釋天需要音樂，這位天王身上有相應的顯現。提頭賴吒（Dhṛtarāṣṭra）即東方天王，意思是持國，因為他護持國土，使眾生安樂。這是從他所統領的職責來命名的。他還統領一部，叫做毗舍阇（Piśāca），意思是啖精氣，因為他們吞食有情眾生和五穀的精氣。德行方面，大法就是大緣起法。因為信解的緣故，所以歡喜。

【English Translation】 English version: 'Ciyun rebing gui ye' refers to the hot disease ghost. 'Sāgara ciyun hai ye,' Sāgara (Sāgara) means the ocean. Because he is the most honored in the great ocean, he uniquely obtains this name. 'Takṣaka jiu yun duo she,' Takṣaka (Takṣaka) was formerly translated as 'many tongues' because he likes to talk. The correct translation is 'able to harm what is harmed,' Takṣa is the harmer, and ka is what is harmed. It means that if he angrily hisses or looks at people or animals, it will cause death. 'Wu renao zhe,' refers to the dragon of Anavatapta Lake. All dragons have four kinds of hot afflictions, but he has completely separated from them. The four hot afflictions will be explained later. The Mahāprajñāpāramitāśāstra says that this dragon is a seventh-ground Bodhisattva. The Sūryagarbha Sūtra says that he is the horse-shaped dragon lord. In addition, all dragons have five kinds of forms in total: first, the elephant form, with the Good Dwelling Dragon King as the leader; second, the snake form, with the Nanda Dragon King as the leader; third, the horse form, with the Anavatapta Dragon King as the leader; fourth, the fish form, with the Varuṇa Dragon King as the leader; fifth, the toad form, with the Manasvin Dragon King as the leader. In terms of virtue, outwardly, he causes clouds to move and rain to fall, scattering away the heat and poison; inwardly, he spreads the clouds of compassion widely and pours down the rain of Dharma universally, scattering away the hot afflictions caused by karma, delusion, and suffering. 'Qi jupancha wang,' the first is the Southern Heavenly King, namely Virūḍhaka, which means 'lord of growth,' because he can cause himself and others to increase their roots of goodness. This Heavenly King also leads a division called Preta, which means 'enchanting ghost.' Other explanations can be found in the phonetic glossaries. In terms of virtue, because the obstacles of this kind of ghost are very deep, special emphasis is placed on unobstructedness. He learns both provisional and real wisdom without obstruction, and uses the light of wisdom of the Dharma realm to benefit sentient beings. 'Ba gandapo ciyun xunxiang,' Gandharva means 'scent-seeker,' referring to those music gods who do not engage in production but only seek the fragrance of food from various families, and then go there to play music to seek food and support themselves. Therefore, people call musicians Gandharvas. They are named because they can play music, and are also called 'fragrance-eaters,' living between the Ten Treasure Mountains and eating fragrant pollen. They are also the music gods of Indra. Indra needs music, and this Heavenly King has a corresponding manifestation on his body. Dhṛtarāṣṭra is the Eastern Heavenly King, which means 'upholder of the country,' because he protects the country and makes sentient beings peaceful and happy. This is named from the responsibilities he leads. He also leads a division called Piśāca, which means 'essence-eater,' because they devour the essence of sentient beings and the five grains. In terms of virtue, the Great Dharma is the Great Dependent Origination Dharma. Because of faith and understanding, there is joy.

喜深心故。愛重既歡既重故。不替修行。第三月天子下。十二段明欲色諸天眾。天者自在義。光明義。清凈義。智論云。天有三種。一人天謂帝王。二生天謂欲色等。三凈天謂佛菩薩第一義天。今通后二。然諸天壽之長短。身之大小。衣服輕重宮殿勝劣。俱舍十一。及瑜伽等論。起世等經皆廣辯之。恐繁不敘。文中先有七段。明欲界天。後有五段明色界天。前中即分為七。今初。月天子。月者缺也。有虧缺故。下面頗胝迦寶水精所成。能冷能照。表菩薩得清涼慈照生死夜。如雲菩薩清涼月等。名中初一是總。雖標總稱即受別名。下皆準此。德中。顯發眾生心寶者。水珠。見月則流潤髮光。凈心遇緣則慈流智發。生了既發正因顯然。生由性成則了非外入。生與不生無二發乃發其本心故。顯發雙辯。二日天子。日者實也。常充實故。下面亦頗胝迦寶火精所成。能熱能照。表菩薩智照故。又日以陽德月以陰靈。一能破暗。表根本破惑。一能清涼表后得益物。又依寶性論。法日有四義。一破暗如慧。二照現如智。三輪凈如解脫。四上三不相離如同法界也。名中可畏敬幢者。為惡者畏其照明。為善者敬其辦業。以斯超出故以名幢。德中。居者辦業成就本行等利益也。生長谷稼開敷覺華等。為增長善根。如出現品。三三十三天者。

佛地論等皆云妙高山。四面各有八大天王。帝釋居中故有三十三也。下釋天名皆依佛地。名中言釋迦等者。釋迦能也。因陀羅主也。具足應云釋迦提桓因陀羅。提桓天也。即云能天主。撫育勸善能為天主故。更有異釋如音義說。德中。言發起廣大業者。令修普賢行故。以此天居地天之頂。總御四洲。雖勝事頗多猶懼修羅之敵。若修善者眾即天侶增威。茍為惡者多即諸天減少。故多好勸發。況受佛付囑大權應為。至如堅常啼之心。施雪山之偈。成尸毗大行。破盧志巨慳。談般若於善法堂中。揚大教於如來會下等。皆是發起廣大業也。四須夜摩天。須者。善也。妙也。夜摩時也。具云善時分天。論云。隨時受樂故名時分天。又大集經。此天用蓮華開合以明晝夜。又云。赤蓮華開為晝。白蓮華開為夜。故云時分也。隨此時別受樂亦殊。故大論云隨時受樂也。德中。心恒喜足者。喜足在於第四。今慕上而修。五兜率天王。此云喜足。論云。後身菩薩于彼教化。多修喜足之行故得少意悅為喜。更不求余為足。德中。彼天是諸佛上生之處。故令修唸佛三昧也。召體曰名。響頒人天為號。通號別名皆悉念也。不計一方故云一切。以諸如來同一法界體德均故。念即明記而慧逾增持而不忘。故無間斷。以佛為境何五塵之能惑哉。六化樂天

【現代漢語翻譯】現代漢語譯本《佛地論》等都說妙高山（Sumeru Mountain）。四面各有八大天王。帝釋（Indra）居住在中央，所以有三十三天。下面解釋天王的名字都依據《佛地論》。名字中說『釋迦』等，『釋迦』是『能』的意思，『因陀羅』是『主』的意思。完整地說應該是『釋迦提桓因陀羅』，『提桓』是『天』的意思，也就是『能天主』。撫育勸善，能夠作為天主，所以這樣說。還有其他的解釋，如音義所說。在功德中，說『發起廣大業』，是因為要令眾生修習普賢行。因為這個天王居住在地天的頂端，總管四洲。雖然殊勝的事情很多，但仍然害怕修羅（Asura）的敵人。如果修行善業的人多，那麼天上的同伴就會增多，威力也會增強；如果作惡的人多，那麼諸天就會減少。所以帝釋常常勸人行善。況且他接受了佛的囑託，應該行使大權。至於像堅定常啼菩薩的決心，施捨雪山偈，成就尸毗王的大行，破除盧志的慳吝，在善法堂中談論般若，在如來會下宣揚大教等等，都是發起廣大業的表現。四、須夜摩天（Suyama）。『須』是『善』的意思，也是『妙』的意思，『夜摩』是『時』的意思。完整地說就是『善時分天』。《論》中說，『隨時受樂，所以名叫時分天』。又《大集經》中說，這個天用蓮花的開合來表明晝夜。又說，赤蓮花開是白天，白蓮花開是夜晚，所以叫時分。隨著時間的不同，所受的快樂也不同。所以《大智度論》說，『隨時受樂』。在功德中，『心恒喜足』，喜足天（Tushita）在第四天，現在仰慕上面的天而修行。五、兜率天王（Tushita）。這裡說『喜足』。《論》中說，后補佛（未來佛）菩薩在那裡教化，多修喜足之行，所以得到少許的意願滿足就感到喜悅，不再追求其他的，就感到滿足。在功德中，這個天是諸佛上生的地方，所以令眾生修習唸佛三昧。召集形體叫做名，向人天頒佈叫做號。通號和別名都要念。不侷限於一方，所以說一切。因為諸如來同一法界，體性和功德均等，所以唸佛就是明記，智慧更加增長，受持而不忘，所以沒有間斷。以佛為境界，什麼五塵（色、聲、香、味、觸）能夠迷惑呢？六、化樂天（Nirmanarati)

【English Translation】 English version The Shastra on the Buddha-land and others all mention Mount Sumeru (Mount Meru). Each of the four sides has eight great Deva Kings. Indra (Śakra) resides in the center, hence the thirty-three heavens. The following explanations of the Deva names are based on the Shastra on the Buddha-land. In the names, 『Śākya』 and others are mentioned; 『Śākya』 means 『capable,』 and 『Indra』 means 『lord.』 The complete name should be 『Śākra-devānām-Indra,』 where 『devānām』 means 『heaven,』 thus 『Capable Lord of Heaven.』 He nurtures, encourages goodness, and is capable of being the Lord of Heaven, hence the name. There are other explanations, as mentioned in the phonetic and semantic interpretations. Regarding virtues, 『initiating vast deeds』 refers to encouraging the cultivation of Samantabhadra's practices. Because this Deva King resides at the summit of the earth heavens, governing the four continents, although he has many excellent affairs, he still fears the enemies of the Asuras (demigods/titans). If there are many who cultivate good deeds, then the heavenly companions will increase, and their power will be enhanced; if there are many who commit evil, then the Devas will decrease. Therefore, Śakra often encourages goodness. Moreover, he has received the Buddha's entrustment and should exercise great authority. For example, strengthening the resolve of Sadāprarudita Bodhisattva, bestowing the verses of Snow Mountain, accomplishing the great deeds of King Śibi, breaking the stinginess of Loka, discussing Prajñā in the Good Dharma Hall, and proclaiming the great teachings in the assemblies of the Tathāgata, all these are manifestations of initiating vast deeds. Fourth, the Suyāma Heaven (Suyāma). 『Su』 means 『good』 or 『wonderful,』 and 『yāma』 means 『time.』 The complete name is 『Good Time Division Heaven.』 The Shastra states, 『Enjoying pleasure according to time, hence the name Time Division Heaven.』 Also, the Mahāsamnipāta Sūtra says that this heaven uses the opening and closing of lotuses to indicate day and night. It also says that the opening of a red lotus is day, and the opening of a white lotus is night, hence the name Time Division. The pleasure experienced varies with the different times. Therefore, the Mahāprajñāpāramitāśāstra says, 『Enjoying pleasure according to time.』 Regarding virtues, 『constantly joyful and content,』 the Tushita Heaven (Tuṣita) is in the fourth heaven, now aspiring to the higher heavens and cultivating. Fifth, the Tushita Heaven King (Tuṣita). Here it is said 『Joyful and Content.』 The Shastra states that the future Buddha Bodhisattva teaches there, cultivating the practice of joyful contentment, so that obtaining a little satisfaction brings joy, and not seeking anything else brings contentment. Regarding virtues, this heaven is the place where Buddhas are born, so it encourages beings to cultivate the Buddha-Recollection Samādhi. Summoning the form is called name, proclaiming to humans and Devas is called title. Both the common title and the specific name should be recited. Not limited to one direction, hence it is said all. Because all Tathāgatas are of the same Dharma realm, and their essence and virtues are equal, therefore, reciting the Buddha is clear remembrance, wisdom increases further, upholding without forgetting, so there is no interruption. With the Buddha as the object, what can the five dusts (form, sound, smell, taste, touch) delude? Sixth, the Nirmāṇarati Heaven (Nirmāṇarati)

王。論云。樂自變化作諸樂具。以自娛樂。又但受自所化樂不犯他。故名為善化也。變謂轉變。轉粗為妙。化謂化現無而忽有。德中。以出世化故得解脫。七他化自在天王。論云。令他化作樂具以自娛樂。顯己自在故。名中寂靜境門者。境為入理之處。即是門也。根無躁動故稱寂靜。根即門也。根無取著方見境空。合為門也。故鴦掘經云。明見來入門具足無減修。德中。物我自在即廣大法門。第二色界。諸天眾有五眾。以第四禪有二眾故。然四靜慮攝天多少。下經頻列。至十藏品當會釋之。多依十八。初靜慮四。二三各攝三天。皆舉最上以勝攝劣故但列一。下文說頌遍觀諸天。第四靜慮自攝九天。上五小乘聖居非此正被異生位中。廣果至極。故今列之。大自在天三千界主。所以別列。今初大梵天王眾。佛地論云。離欲寂靜故名為梵。具云梵摩。此云清潔寂靜。謂創離欲染故名清潔。得根本定名為寂靜。尸棄此云持髻。謂此梵王頂。有肉髻似螺形故。亦名螺髻。或云火頂。以火災至此故。貌如童子。身白銀色。衣金色衣。禪悅為食。德中。本修慈心得生梵世。等流相續還愍眾生。好請轉法輪。故智光照物不為污行。故身光發揮。若有遇之身心悅樂。第二光音天。二禪第三天也。智論亦云。第二禪通名光音。彼天語時口出

【現代漢語翻譯】現代漢語譯本王。《瑜伽師地論》中說：『樂自變化作各種娛樂器具，用來自我娛樂。』又只是享受自己變化出來的快樂，不侵犯他人，所以稱為善化天（Nimmanarati）。變，指轉變，將粗糙的變為精妙的。化，指化現，無中生有，忽然出現。在德行中，因為有出世間的化現，所以能夠解脫。七、他化自在天王（Paranimmita-vasavatti）。《瑜伽師地論》中說：『使他人變化出娛樂器具來自我娛樂，彰顯自己的自在。』名稱中的寂靜境門，境是進入真理的地方，也就是門。根（指眼、耳、鼻、舌、身、意六根）沒有躁動，所以稱為寂靜。根就是門。根沒有執著，才能見到境空，合起來就是門。所以《鴦掘經》中說：『明見來入門，具足無減修。』在德行中，物我自在就是廣大的法門。第二，諸天眾有五眾，因為第四禪有二眾的緣故。然而四靜慮所攝的天有多少，下經會頻繁列舉，到《十藏品》時會解釋。大多依據十八天。初靜慮有四天，二禪和三禪各攝三天，都舉最上的天，因為殊勝的能攝持低劣的，所以只列一個。下文說頌時會普遍觀察諸天。第四靜慮自己攝九天，上面的五不還天（Suddhavasa）是小乘聖人居住的地方，不是這裡所說的異生位（指凡夫）。廣果天（Brihatphala）是最高的，所以現在列舉它。大自在天（Mahesvara）是三千大千世界之主，所以特別列舉。現在先說大梵天王眾。佛地論中說：『遠離慾望，寂靜，所以稱為梵。』具足的說法是梵摩（Brahma），這裡翻譯為清潔寂靜。指剛開始離開慾望的染污，所以稱為清潔；得到根本定，稱為寂靜。尸棄（Sikhi），這裡翻譯為持髻。指這位梵王的頭頂上有肉髻，形狀像螺形，所以也叫螺髻。或者叫火頂，因為火災到這裡為止。相貌像童子，身體是白銀色，穿金色衣服，以禪悅為食物。在德行中，本來修習慈心，才能生到梵世。等流相續，還憐憫眾生，喜歡請佛轉法輪。所以智慧之光照耀萬物，不作污穢的行為，所以身光煥發。如果有人遇到他，身心會感到喜悅。第二是光音天（Abhasvara）。是二禪的第三天。《智論》也說：『第二禪通名光音。』彼天說話時，口中發出光。

【English Translation】 English version King. The Yogacarabhumi-sastra says: 'The Nimmanarati (Heaven of those who rejoice in their creations) lords create various objects of enjoyment to entertain themselves.' Moreover, they only enjoy the pleasures they create themselves and do not infringe upon others, hence they are called Nimmanarati (Those who delight in their creations). Nimmana means transformation, turning the coarse into the exquisite. Rati means manifestation, creating something from nothing, suddenly appearing. In terms of virtue, because of the worldly manifestations, they can attain liberation. Seventh, Paranimmita-vasavatti (Heaven of those who have power over the creations of others). The Yogacarabhumi-sastra says: 'They cause others to create objects of enjoyment to entertain themselves, demonstrating their own freedom.' The 'gate of the realm of stillness' in the name refers to the realm as the place to enter into truth, which is the gate. The roots (the six senses: eyes, ears, nose, tongue, body, and mind) are without agitation, hence called stillness. The roots are the gate. When the roots are without attachment, one can see the emptiness of the realm, which together forms the gate. Therefore, the Angulimala Sutra says: 'Clearly seeing the coming to enter the gate, complete without diminishing cultivation.' In terms of virtue, the freedom of self and things is the vast Dharma gate. Secondly, there are five assemblies of gods, because the Fourth Dhyana has two assemblies. However, the number of heavens encompassed by the Four Dhyanas will be frequently listed in the following sutras and explained in the Ten Storehouses Chapter. It mostly relies on the Eighteen Heavens. The First Dhyana has four heavens, and the Second and Third Dhyanas each encompass three heavens. They all mention the highest heaven because the superior can encompass the inferior, so only one is listed. The following text will universally observe the heavens when reciting verses. The Fourth Dhyana itself encompasses nine heavens. The upper Suddhavasa (Pure Abodes) are where the Sravakas (Sound-Hearers) of the Small Vehicle reside, not the realm of ordinary beings mentioned here. Brihatphala (Great Fruit) is the highest, so it is listed now. Mahesvara (Great Lord) is the lord of the three thousand great thousand worlds, so it is specially listed. Now, let's first talk about the assembly of the Great Brahma Kings. The Buddhabhumi-sastra says: 'Far from desire, stillness, hence called Brahma.' The complete term is Brahma, which is translated here as purity and stillness. It refers to initially leaving the defilement of desire, hence called purity; attaining the fundamental samadhi, called stillness. Sikhi, translated here as 'holding a topknot.' It refers to the fleshy topknot on the head of this Brahma King, shaped like a conch shell, so it is also called a conch-shell topknot. Or it is called the fire top, because the fire disaster ends here. His appearance is like a child, his body is silver-white, he wears golden clothes, and he takes the joy of dhyana as food. In terms of virtue, one must originally cultivate loving-kindness to be born in the Brahma world. The continuous flow continues, and he still pities sentient beings, likes to invite the Buddha to turn the Dharma wheel. Therefore, the light of wisdom illuminates all things, and he does not engage in defiled behavior, so his body radiates light. If someone encounters him, their body and mind will feel joy. Second is Abhasvara (Heaven of Radiant Light). It is the third heaven of the Second Dhyana. The Mahaprajnaparamita-sastra also says: 'The Second Dhyana is generally called Abhasvara.' When those gods speak, light comes out of their mouths.

凈光故。有云。彼無尋伺言語亦無用。光當語故名光音。瑜伽名極光凈。謂凈光遍照自他處故。德中。定生喜樂離尋伺。故得寂靜名。然凡得之舍動求靜。故非廣大味定之喜。非無礙法。今菩薩即動而靜。不散不味是為廣大無礙法門也。第三遍凈天。此天離喜身心遍凈故。德中。身心遍凈未為廣大。物我無二普益世間。方為廣大也。第四廣果天。即第四禪第三天。于異生善果此最廣故。所有功德勝下三故。德中。此天離八災患世中最寂。今以實智住本寂之宮。第五大自在者。梵云摩醯首羅是也。於三千界最自在故。智論第二云。此天有八臂三目。乘白牛執白拂。一念之間能知大千雨滴。下經同此。準智論第十一。過五凈居有十住菩薩住處。亦名凈居。號大自在天王。又三乘中立此為凈土。是報身所居。約實但是第十地菩薩攝。報之果多作彼王耳。德中。三界之頂非無相不超。非離相求故所行平等。然上釋名嘆德。多從義便以順類殊。若約實德無不互有。皆可虛求眾海雲集竟。

大方廣佛華嚴經疏卷第五大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第六

唐清涼山大華嚴寺沙門澄觀撰

世主妙嚴品第一(從第二經盡第五經)

自下大文第七稱揚

【現代漢語翻譯】現代漢語譯本：『凈光』的緣故。有人說：『彼天』沒有尋伺（Vitarka-vicara，粗略和精細的思考）和言語，也沒有用處。因為光明應當演說，所以名為『光音天』。瑜伽中名為『極光凈天』，意思是清凈的光明遍照自身和他處。在功德方面，由於禪定產生喜樂，遠離尋伺，所以得到寂靜之名。然而凡夫得到這種境界，是爲了捨棄動亂而追求安靜，所以不是廣大而有滋味的禪定之喜，也不是無礙之法。現在菩薩即使在動中也能保持靜，不散亂也不貪戀滋味，這就是廣大無礙的法門。第三是『遍凈天』。此天遠離喜樂，身心都普遍清凈。在功德方面，身心普遍清凈還不能算是廣大，物我和合，普遍利益世間，才算是廣大。第四是『廣果天』，也就是第四禪的第三天。在異生（不同種類的眾生）的善果中，此天最為廣大，所有功德勝過下三層天。在功德方面，此天遠離八種災患，是世間最寂靜的地方。現在以真實的智慧安住于本自寂靜的宮殿。第五是『大自在天』，梵語是『摩醯首羅』（Maheśvara，偉大的自在者）的意思。在三千大千世界中最為自在。智論第二卷說，此天有八臂三目，乘坐白牛，手執白拂，一念之間能知大千世界所下的雨滴。下文的經文也與此相同。根據《智論》第十一卷，超過五凈居天（Pañca Śuddhāvāsa，色界天的最高層）有十住菩薩的住處，也名為凈居天，號為大自在天王。又在三乘（聲聞乘、緣覺乘、菩薩乘）中，立此天為凈土，是報身（Sambhogakāya，佛的報身）所居住的地方。但實際上只是第十地菩薩所攝受的境界，只是報身的果報多顯現為彼天之王而已。在功德方面，三界之頂並非沒有形象就不能超越，也不是離開形象去尋求，所以所行持的是平等之法。然而以上解釋名稱和讚歎功德，大多是從義理的方便之處，以順應同類而顯示差別。如果從實際的功德來說，沒有哪一種功德不是互相具有的。都可以通過虛心求取而使眾多的功德如雲般聚集。完畢。

《大方廣佛華嚴經疏》卷第五大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第六

唐清涼山大華嚴寺沙門澄觀撰

世主妙嚴品第一（從第二經盡第五經）

自下大文第七稱揚

【English Translation】 English version: Because of 『Pure Light』. Some say: 『That heaven』 has no Vitarka-vicara (gross and subtle thought) and speech, and is of no use. Because the light should speak, it is named 『Ābhāsvara (Light-Sound) Heaven』. In Yoga, it is named 『Subhakrtsna (Utmost Pure Light) Heaven』, meaning that pure light illuminates both oneself and others. In terms of merit, because meditation produces joy and bliss, and is far from Vitarka-vicara, it obtains the name of tranquility. However, ordinary people who attain this state seek quietude by abandoning movement, so it is not the joy of vast and flavorful meditation, nor is it unobstructed Dharma. Now, even in movement, the Bodhisattva can maintain stillness, not scattered nor attached to flavor; this is the vast and unobstructed Dharma gate. The third is 『Śubhakrtsna (All-Pure) Heaven』. This heaven is far from joy and bliss, and both body and mind are universally pure. In terms of merit, universal purity of body and mind cannot be considered vast; the unity of self and others, universally benefiting the world, is considered vast. The fourth is 『Brhatphala (Great Fruit) Heaven』, which is the third heaven of the fourth Dhyana (meditative absorption). Among the wholesome fruits of different beings, this heaven is the most vast, and all merits surpass the lower three heavens. In terms of merit, this heaven is far from the eight disasters and is the most tranquil place in the world. Now, with true wisdom, one dwells in the palace of original tranquility. The fifth is 『Mahēśvara (Great Sovereign)』, which in Sanskrit means 『Maheśvara (Great Lord)』. It is the most sovereign in the Trīsāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world realm). The second volume of the Mahāprajñāpāramitōpadeśa (Great Treatise on the Perfection of Wisdom) says that this heaven has eight arms and three eyes, rides a white bull, holds a white whisk, and in a single thought can know the raindrops falling in the Trīsāhasra-mahāsāhasra-lokadhātu. The scriptures below are the same as this. According to the eleventh volume of the Mahāprajñāpāramitōpadeśa, beyond the Pañca Śuddhāvāsa (Five Pure Abodes) there are abodes for Bodhisattvas of the ten abodes, also named Pure Abodes, called the Great Sovereign Heaven King. Moreover, in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), this heaven is established as a Pure Land, where the Sambhogakāya (Enjoyment Body) resides. But in reality, it is only a realm encompassed by the tenth-ground Bodhisattva, and the fruition of the Sambhogakāya mostly manifests as the king of that heaven. In terms of merit, the summit of the Three Realms cannot be transcended without form, nor is it sought by leaving form, so what is practiced is the Dharma of equality. However, the above explanations of names and praises of merit mostly come from the convenience of meaning, in order to accord with the same kind and show differences. If speaking of actual merit, there is no merit that is not mutually possessed. All can be obtained through humble seeking, so that numerous merits gather like clouds. Finished.

Commentary on the Avataṃsaka Sūtra, Volume 5 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avataṃsaka Sūtra

Commentary on the Avataṃsaka Sūtra, Volume 6

Composed by Śramaṇa Chengguan of Great Avataṃsaka Temple on Qingliang Mountain, Tang Dynasty

Chapter 1: Wondrous Adornments of World Rulers (From the second sutra to the end of the fifth sutra)

From here, the seventh major section praises

贊德分。亦是發起序。文中有三。第一總結威儀住。第二此諸眾下。總顯德行因緣。第三所謂下。別明得法贊佛。前中有三。初結眾集。次明相異。后顯意同。今初。數廣德深故名眾海。起于自地集空道場。多數大身重重無礙云之象也。又浮雲無心龍吟則起。菩薩無住佛現爰來。二無邊下相異也。不唯上列。故云品類無邊。旋環不空故云周匝遍滿。大小等形妍媸等色。部主徒從各有區分。故云差別。三隨所下意同也。隨所來方參而不雜。皆得見佛各對目前。其猶百川各全睹月。同無異念。故曰一心。諦矚欽承瞻而且仰。不唯直睹丈六。乃徹見法界身云。第二總顯德行因緣者。以上列中隨宜別嘆。今方總顯德行齊均。又與下。別得法門以為總故。前同生眾中共集善根亦是別故。又前共集明主伴所由。今曾攝受顯眷屬所以。影略其文。此文多勢且分為三。初明離障見凈。二如是下受化根深。三種無量下德行圓備。初后是因中一是緣。以因奪緣。大眾自見以緣奪因。佛力令見因緣和合。無定親疏故因緣間說。又初段德行現深。后二因緣宿著久攝。今見即緣成因。感應道交故常居佛會。今初離障見凈者。煩惱即煩惱障也。心垢即所知障也。此障翳心迷所知故。言一切者謂分別俱生。若種若現。言余習者。二障氣分粗重。粗重如

【現代漢語翻譯】現代漢語譯本贊德分（Ksānti Parināma）。這也是發起序。文中包含三部分。第一部分總結威儀住。第二部分從『此諸眾下』開始，總括顯示德行因緣。第三部分從『所謂下』開始，分別闡明得法贊佛。第一部分中包含三小部分。首先是總結大眾聚集。其次是闡明相貌各異。最後是顯示心意相同。現在開始第一小部分。因為人數眾多，功德深厚，所以稱為眾海。從各自的住處出發，聚集在空中道場。眾多的大身菩薩，重重無礙，如同雲彩的形象。而且，浮雲無心，龍吟則起；菩薩無住，佛陀顯現。第二部分從『無邊下』開始，闡明相貌各異。不僅僅是上面列舉的，所以說品類無邊。旋轉環繞，沒有空缺，所以說周匝遍滿。大小不同的形狀，美麗醜陋不同的顏色，部主和徒眾各有區分，所以說差別。第三部分從『隨所下』開始，闡明心意相同。從各自來的方向，參與而不混雜，都能見到佛陀，各自面對佛陀。這就像百川都能完全映照月亮一樣，沒有不同的念頭，所以說一心。專注地注視，欽佩地接受，瞻仰而且仰慕。不僅僅是直接看到丈六金身，而且徹底見到法界身云。第二部分總括顯示德行因緣，是以上面列舉的，根據情況分別讚歎。現在總括顯示德行齊均。而且與下面的分別獲得法門作為總括。前面共同出生的眾生共同聚集善根也是分別。而且前面共同聚集闡明主伴的由來，現在曾經攝受顯示眷屬的原因。簡略地概括其文。這段文字氣勢宏大，且分為三部分。首先闡明離障見凈。第二部分從『如是下』開始，說明受化根深。第三部分從『種無量下』開始，說明德行圓滿具備。第一部分和最後一部分是因，中間一部分是緣。以因奪緣，大眾自然見到；以緣奪因，佛力使之見到。因緣和合，沒有固定的親疏，所以在因緣之間說明。而且第一段德行顯現深厚，後面兩段因緣宿世積累，長久攝受。現在見到就是緣成就因，感應道交，所以常居佛會。現在開始第一部分離障見凈，煩惱就是煩惱障，心垢就是所知障。此二障遮蔽心識，迷惑所知，所以說一切，指的是分別俱生，無論是種子還是現行。所說的『余習』，是二障的氣分粗重，粗重如...

【English Translation】 English version Ksānti Parināma (Xian De Fen). This is also the introductory section. There are three parts in the text. The first part summarizes the dignified dwelling. The second part, starting from 'Ci Zhu Zhong Xia,' generally reveals the causes and conditions of virtuous conduct. The third part, starting from 'Suo Wei Xia,' separately elucidates obtaining the Dharma and praising the Buddha. The first part contains three sub-parts. First, it summarizes the gathering of the assembly. Second, it clarifies the differences in appearances. Finally, it shows the unity of intention. Now, let's begin with the first sub-part. Because of the vast number of people and the depth of their virtues, it is called the 'Ocean of Assembly.' They arise from their respective abodes and gather in the empty Dharma field. The numerous great-bodied Bodhisattvas, unimpeded in layers, are like the image of clouds. Moreover, just as clouds arise without intention when a dragon roars, Bodhisattvas appear when the Buddha manifests without dwelling. The second part, starting from 'Wu Bian Xia,' clarifies the differences in appearances. It's not just what's listed above, so it's said that the categories are boundless. Revolving and encircling without emptiness, it's said to be 'completely filled all around.' Different shapes, sizes, beautiful and ugly colors, each with their leaders and followers, so it's said to be 'different.' The third part, starting from 'Sui Suo Xia,' clarifies the unity of intention. From their respective directions, they participate without mixing, and all can see the Buddha, each facing the Buddha. It's like hundreds of rivers fully reflecting the moon, without different thoughts, so it's said to be 'one mind.' Attentively gazing, respectfully accepting, looking up and admiring. It's not just directly seeing the sixteen-foot golden body, but thoroughly seeing the Dharma Realm body cloud. The second part, generally revealing the causes and conditions of virtuous conduct, is based on the above-listed, praising according to the circumstances. Now, it generally shows that virtuous conduct is equal. Moreover, it takes the following separate attainment of Dharma as a summary. The previous common birth of beings gathering good roots together is also separate. Moreover, the previous common gathering clarifies the origin of the host and companions, and now, having received and embraced, it shows the reason for the retinue. Briefly summarizing the text. This passage is grand in momentum and is divided into three parts. First, it clarifies leaving obstacles and seeing purity. The second part, starting from 'Ru Shi Xia,' explains that the roots of being transformed are deep. The third part, starting from 'Zhong Wu Liang Xia,' explains that virtuous conduct is fully equipped. The first part and the last part are the cause, and the middle part is the condition. Taking the cause to seize the condition, the assembly naturally sees; taking the condition to seize the cause, the Buddha's power makes them see. The causes and conditions are in harmony, without fixed closeness or distance, so it is explained between the causes and conditions. Moreover, the first paragraph shows deep virtuous conduct, and the latter two paragraphs show that the causes and conditions have accumulated over lifetimes and have been embraced for a long time. Seeing now is the condition fulfilling the cause, the interaction of response and the Way, so they often reside in the Buddha's assembly. Now, let's begin with the first part, leaving obstacles and seeing purity. Kleshas (煩惱) are the klesha obstacles, and mental defilements (心垢) are the obstacles to knowledge. These two obstacles obscure the mind and delude what is known, so it is said 'everything,' referring to both the seeds and manifestations of discrimination. The so-called 'residual habits' (余習) are the coarse and heavy atmosphere of the two obstacles, coarse and heavy like...

畢陵上慢迦葉不安。今皆位極菩薩智現情亡。證理達事心鏡瑩凈。故云已離。若諸位圓融。一斷一切斷。亦通初位。言摧重障山者。通以喻顯。以能摧道摧二障山。障體堅厚崇聳如山。又別則智障菩提惑障圓寂。通則俱障及一切佛法。故名為重。言見佛無礙者。斷障果也。然有二義。一就能見以明無礙。由斷二礙智明理顯。理顯故見法性身。智明故見佛智身。理智冥一見無礙身。無礙亦即涅槃。二約所見明無礙者。具十無礙已如上說。第二如是下。受化根深。于中初總后別。初中如是者。指前斷障之眾。劫海者。明攝時曠遠。言四攝者。即攝化之方。謂佈施愛語利行同事。佈施是攝緣與彼資持故。愛語是攝體。正示損益故。利行是攝處。安住善處故。同事謂釋疑。令彼決定故。后一一下別示攝相。于中向言劫海曾攝。何所攝耶。謂一一佛所。何時攝耶。種善根時。將何法攝。謂種種方便。攝相云何。謂教化成熟。教化約始成熟。就終攝意云何。令其安立一切智道。道者因也。謂唯為佛果修佛因耳。第三種無量下。德行圓備。前攝何益。令德圓故。于中先辯因圓。后入果海。今初文有五句。一種無量善。已超七地殊勝善根故。二悉已下。已超八地大愿滿故。三所行下。已超十地行滿障凈故。四于出離下。前明德圓。此具

出道一道無量道。已超生死不住涅槃。故云善出。五常見下。結成見佛。謂德高十地是以常見。非比量見故曰分明。不取色相名為照了。又塵毛剎海佛遍重重。有德斯睹名分明照了。二以勝解力下。入果海也。此一段文望前是別。總具德中別入果故。望后是總。四十眾中解脫標故。今且屬前。于中二。初乘因入果。是比智知。如見鸞翔知太虛可沖。矚龍躍知宏海可泛也。謂以勝解力印可佛言知福慧之深遠。以信解力贍仰佛化。知慈悲之廣大。是入如來功德大海。亦是勝解印持果德。二得於下。明分得果用。言解脫門者。佛果障寂大用無礙。故稱解脫。真解脫者。即是如來通智。游入故號門也。眾各證契故名為得。此解脫即門。佛得其總眾海得別。又佛解脫但名解脫。眾所得法稱之為門。以能通入彼果用故。此解脫之門。又眾所得法。離障自在名為解脫。智所入處亦名為門。以因解脫入果解脫。亦稱為門。此解脫即門。然總別圓融因果交徹。重重無礙方為真解脫門。故下或嘆佛果德。或嘆因行。或約天等所得欲影顯。故次遊戲神通。正明入相。遊戲者出入自在。神通者難測無壅故。約觀心者。心境無礙稱為解脫。由此入理故號為門。若以門為門非能通矣。門即如實。何所通耶。正入雙亡為真門矣。如此入者。則本覺湛然

【現代漢語翻譯】現代漢語譯本從一道無量的道路出發，已經超越了生死，不住于涅槃（Nirvana，寂滅）。所以說『善出』。『五常見下，結成見佛』，是說德行高尚，達到十地（Dasabhumika，菩薩修行的十個階段），因此能夠常見佛。這不是通過比量（Anumana，推理）所見的，所以說是『分明』。不執取色相（Rupa，物質現象）叫做『照了』。又如微塵、毛端、剎土、佛海，重重遍佈。有德行的人才能見到，這叫做『分明照了』。二、『以勝解力下，入果海也』。這一段文字相對於前面是『別』（差別），因為在總體的功德中特別進入果位。相對於後面是『總』（總括），因為在四十眾中，解脫（Moksha，從輪迴中解脫）是標誌。現在暫且歸屬於前面。其中分為二：一是乘因入果，這是比智（推理的智慧）所知，如同見到鸞鳥飛翔，就知道太虛可以衝破；看到龍跳躍，就知道宏大的海洋可以航行。意思是憑藉勝解力（Adhimukti，殊勝的理解力）印可佛的言語，知道福德和智慧的深遠；憑藉信解力（Sraddha-adhimukti，信仰和理解的力量）瞻仰佛的教化，知道慈悲的廣大。這是進入如來的功德大海，也是以勝解力印持果德。二是『得於下』，說明分別獲得果位的功用。說到『解脫門』，佛果的障礙寂滅，大用無礙，所以稱為解脫。真正的解脫，就是如來的通智（Sarvajna，一切智），游入其中，所以號為『門』。大眾各自證悟契合，所以名為『得』。這解脫就是門，佛得到的是總體的，大眾得到的是個別的。而且佛的解脫只名為解脫，大眾所得到的法稱為『門』，因為能夠通入彼果的功用。這解脫之門，又是大眾所得到的法，遠離障礙，自在無礙，名為解脫，智慧所進入的地方也名為『門』，因為從因地的解脫進入果地的解脫，也稱為『門』。這解脫就是門。然而總體和個別圓融，因和果交相輝映，重重無礙，才是真正的解脫門。所以下面或者讚歎佛的果德，或者讚歎因地的修行，或者借用天等所得到的來隱約顯示。所以接著說『遊戲神通』，正是說明進入實相。『遊戲』是指自在出入，『神通』是指難以測度，沒有壅塞。從觀心的角度來說，心和境沒有障礙，稱為解脫，由此進入真理，所以號為『門』。如果把門當作門，就不能通達了。門就是如實，通向哪裡呢？正入雙亡才是真門。如此進入，則本覺（Svabuddhi，本有的覺悟）湛然。

【English Translation】 English version Starting from a path of immeasurable ways, one has already transcended birth and death, not dwelling in Nirvana (Nirvana, extinction). Therefore, it is said 'well emerged'. 'The five constant sights below, forming the sight of the Buddha', means that virtue is high, reaching the ten bhumis (Dasabhumika, the ten stages of a Bodhisattva's practice), therefore one can constantly see the Buddha. This is not seen through inference (Anumana, reasoning), so it is said to be 'distinct'. Not grasping at form (Rupa, material phenomena) is called 'illumination'. Furthermore, like dust motes, the tip of a hair, Buddha-lands, and seas of Buddhas, are layered and pervasive. Only those with virtue can see them, this is called 'distinct illumination'. Two, 'With the power of superior understanding, entering the sea of fruition'. This passage is 'distinct' relative to the previous, because it specifically enters the fruition within the overall merit. It is 'general' relative to the following, because liberation (Moksha, liberation from samsara) is the mark among the forty assemblies. For now, it is temporarily attributed to the previous. It is divided into two: first, entering the fruition by riding the cause, this is known by inferential wisdom, just as seeing a phoenix soaring, one knows that the vast emptiness can be pierced; seeing a dragon leaping, one knows that the vast ocean can be navigated. It means that by the power of superior understanding (Adhimukti, superior understanding), one affirms the Buddha's words, knowing the depth and distance of merit and wisdom; by the power of faith and understanding (Sraddha-adhimukti, the power of faith and understanding), one admires the Buddha's teachings, knowing the vastness of compassion. This is entering the sea of the Tathagata's merit, and it is also using the power of superior understanding to uphold the merit of fruition. Second, 'Gaining from below', explaining the function of separately obtaining the fruition. Speaking of the 'gate of liberation', the obstacles of the Buddha-fruit are extinguished, and the great function is unimpeded, so it is called liberation. True liberation is the Tathagata's omniscient wisdom (Sarvajna, all-knowing wisdom), entering into it, so it is called 'gate'. The masses each realize and agree, so it is called 'gain'. This liberation is the gate, the Buddha obtains the totality, and the masses obtain the individual. Moreover, the Buddha's liberation is only called liberation, and the Dharma obtained by the masses is called 'gate', because it can lead to the function of that fruition. This gate of liberation is also the Dharma obtained by the masses, free from obstacles, unhindered and at ease, called liberation, and the place where wisdom enters is also called 'gate', because entering the liberation of the fruition from the liberation of the cause is also called 'gate'. This liberation is the gate. However, the totality and the individual are perfectly integrated, cause and effect reflect each other, and there are layers of unimpededness, which is the true gate of liberation. Therefore, below, either the Buddha's fruit-virtue is praised, or the practice of the cause is praised, or it is subtly revealed by borrowing what the devas and others have obtained. Therefore, following this is 'playful supernatural powers', which precisely explains entering the real aspect. 'Playful' refers to freely entering and exiting, and 'supernatural powers' refers to being difficult to measure and without obstruction. From the perspective of contemplating the mind, the mind and environment are without obstruction, called liberation, and entering the truth through this is called 'gate'. If the gate is regarded as a gate, it cannot be penetrated. The gate is reality, where does it lead? The simultaneous loss of both entering is the true gate. Entering in this way, the inherent awareness (Svabuddhi, inherent awareness) is clear and still.

名窮果海。真非妄外則因果圓融。心境無涯則解脫無際矣。第三所謂下。別明得法贊佛。四十眾中。各先長行得法。即經家序列。后說偈贊即當時所陳。然眾集偈贊並在一時。文不累書故編之作次。而各得一者。顯佛德無盡故。乘別入總。盡眾不能及故。故海慧云。如來境界無有邊。各隨解脫能觀見。而普賢得十者。顯等佛無盡故。文中先異生眾。后同生眾。前中三。初諸天。次八部。后諸神。今初分二。先色天后欲天。前中有五。今初自在天。長行十法第一法界等者。即法身解脫也。法界虛空界即用。所遍處空即事空。法界之言義兼事理。謂非但遍空。亦遍空內色心等事。及空有稱真之理。又但言空則一重遍。今云法界則重重皆遍。何者。謂空界容一一塵處及彼事物一一塵中。皆稱真故。各有無邊剎海。佛身大用皆悉充滿故。下頌云無窮盡也。言寂靜者體也。然有二義。一明前大用。用無用相不礙常寂。二由此智用即寂同真。是故隨一一用遍一切處也。言方便者用也。亦有二義。一明前寂無寂相不礙大用。二內同真性不礙外應群機。故云方便寂用無礙。所以稱力。二普觀一切法悉自在者。智身解脫也。此有三義。一以普眼於一切法。無不能觀。二觀一切法不壞事而全理。三於一法中見一切而無礙。併名自在。三知一

【現代漢語翻譯】現代漢語譯本名窮果海（指證得的果位如同大海般無邊無際）。真非妄外，則因果圓融（真實不存於虛妄之外，那麼因果就圓滿融合）。心境無涯，則解脫無際矣（心境沒有邊際，那麼解脫也就沒有邊際了）。第三，所謂下（指下文），分別闡明得法和贊佛。四十眾中（指參與法會的四十種聽眾），各自先以長行文（散文）敘述得法，這是經文編纂者的序列。后說偈贊，是當時所陳述的。然而，大眾的集會和偈讚的吟誦是在同一時間。爲了避免文字的重複，所以編排成現在的次序。而每個人各自得到一份（功德），顯示了佛陀的德行是無盡的。通過個別的闡述進入總體的概括，是因為所有聽眾都無法完全企及佛陀的境界。所以海慧菩薩說：『如來的境界沒有邊際，每個人隨著自己的理解和解脫能力來觀察和領悟。』而普賢菩薩得到十種（功德），顯示了他與佛陀的無盡德行相等同。文中先敘述異生眾（指凡夫眾生），后敘述同生眾（指已經證得果位的聖眾）。異生眾中又分為三類：第一是諸天，第二是八部（天龍八部），第三是諸神。現在先從第一類開始，分為兩部分：先是色界天，后是欲界天。色界天中又分為五類，現在先從自在天開始。長行文中的『十法第一法界等者』，指的是法身解脫。法界和虛空界指的是（法身的）作用，所遍及之處是空，也就是事空。法界這個詞語兼具事和理的含義，指的是不僅僅遍及虛空，也遍及虛空內的色心等事物，以及空有稱真的道理。而且，僅僅說『空』，只是一種遍及。現在說『法界』，則是重重遍及。為什麼呢？因為虛空界容納每一個微塵之處，以及那些事物中的每一個微塵，都稱合真理。各自都有無邊的剎土和佛身的大用，都完全充滿其中。』下文的頌詞說『無窮盡』也是這個意思。說到寂靜，指的是（法身的）本體。然而有兩層含義：一是說明前面所說的大用，其作用沒有作用的相狀，不妨礙常寂的本體。二是由於這種智慧，作用就是寂靜，與真如同等。因此，隨著每一個作用，遍及一切處。說到方便，指的是（法身的）作用，也有兩層含義：一是說明前面所說的寂靜沒有寂靜的相狀，不妨礙大用。二是內在與真性相同，不妨礙外在應和眾生的根機。所以說方便寂用沒有阻礙，因此稱為力。二，普遍觀察一切法都自在，指的是智身解脫。這裡有三層含義：一是用普眼觀察一切法，沒有不能觀察的。二是觀察一切法，不破壞事相而完全體現理體。三是在一個法中見到一切法而沒有阻礙。這些都稱為自在。三，知道一個

【English Translation】 English version Name exhausts the sea of fruits (referring to the attained fruit position being as boundless as the sea). Truth is not outside of delusion; thus, cause and effect are perfectly integrated. When the mind realm is limitless, liberation is also boundless. Thirdly, the so-called 'below' (referring to the following text) separately elucidates obtaining the Dharma and praising the Buddha. Among the forty assemblies (referring to the forty types of listeners participating in the Dharma assembly), each first narrates obtaining the Dharma in prose (scattered writing), which is the sequence of the sutra compilers. Later, the verses of praise are spoken, which were presented at that time. However, the assembly of the masses and the recitation of verses occurred at the same time. To avoid repetition of text, they are arranged in the current order. And each person obtains one (merit), showing that the Buddha's virtue is inexhaustible. Entering the general through individual elucidations is because all listeners cannot fully reach the Buddha's realm. Therefore, Bodhisattva Haihui said: 'The Tathagata's realm has no boundaries; each person observes and comprehends according to their own understanding and liberation ability.' And Bodhisattva Samantabhadra obtains ten (merits), showing that he is equal to the Buddha's inexhaustible virtue. The text first narrates the different-born assembly (referring to ordinary beings), and then narrates the same-born assembly (referring to the saints who have already attained the fruit position). The different-born assembly is further divided into three categories: first, the devas (gods); second, the eight classes (Naga, etc.); and third, the various spirits. Now, starting with the first category, it is divided into two parts: first, the Form Realm devas, and then the Desire Realm devas. The Form Realm devas are further divided into five categories, now starting with the自在天（Svargaloka, Heaven of Sovereignty）. The 'Ten Dharmas, the first being the Dharmadhatu, etc.' in the prose refers to the Dharmakaya liberation. The Dharmadhatu and the space realm refer to the (Dharmakaya's) function, and the place pervaded is emptiness, which is the emptiness of phenomena. The term Dharmadhatu has both phenomenal and noumenal meanings, referring to not only pervading emptiness but also pervading phenomena such as form and mind within emptiness, as well as the truth of emptiness and existence. Moreover, merely saying 'emptiness' is only one kind of pervasion. Now saying 'Dharmadhatu' is pervasive in multiple layers. Why? Because the space realm accommodates every dust mote, and every dust mote within those things, all accord with the truth. Each has boundless Buddha-lands and the great function of the Buddha's body, all completely filled within.' The verse below saying 'inexhaustible' also means this. Speaking of stillness refers to the (Dharmakaya's) essence. However, there are two meanings: one is to explain the great function mentioned earlier, its function has no appearance of function, and it does not hinder the constantly still essence. Second, due to this wisdom, function is stillness, being equal to the truth. Therefore, with each function, it pervades all places. Speaking of skillful means refers to the (Dharmakaya's) function, and there are also two meanings: one is to explain that the stillness mentioned earlier has no appearance of stillness, and it does not hinder the great function. Second, the inner is the same as the true nature, and it does not hinder the external response to the faculties of sentient beings. Therefore, it is said that skillful means and stillness function without obstruction, hence it is called power. Two, universally observing that all dharmas are 自在（Svatantra, self-existing）, refers to the wisdom-body liberation. There are three meanings here: one is to observe all dharmas with the universal eye, and there is nothing that cannot be observed. Second, observing all dharmas, it does not destroy the phenomena but fully embodies the noumenon. Third, seeing all dharmas in one dharma without obstruction. These are all called 自在（Svatantra, self-existing）. Three, knowing one

切法不生等者。自共相解脫也。亦有二義。一知不生等內證真理。二無功用行外應群機。然不生等佛法之體。釋有多門略申一兩。一別釋。以不生滅約境。不來去約行。初不生滅略有五義。一就遍計。由是妄執無法可生滅也。又情有即是理無。故不生也。理無即是情有。故不滅也。不滅不生是一法也。又求遍計相。不可得故。不生能顯無相性故不滅。不滅即不生。亦一法也。二就緣起性。謂法無自體攬緣而起。即生無生。既本不生故。無可滅也。又緣起無性故不生。無性緣起故不滅。中論云。以有空義故。一切法得成。是故不生即不滅。不滅即不生。為一物也。又推緣無起故不生。能顯無生性故不滅。三約圓成性。謂非是有為。故無彼生滅相也。又非妄心境故不生。聖智所證故不滅。又體非遷變故不生。隨緣令法起故不滅。不滅即不生。為一物也。四通就三性混融。於一法上。就遍計故不生。就圓成故不滅。就依他故。亦不生亦不滅。就三無性故非不生非不滅。五然此四句合為一聚。圓融無礙頓思可見。二不來不去者。約行謂正智背舍妄執而無去。向證真理而不來。又依體起用而不去。應機現前而不來。又往應群機而不去。恒歸寂滅而不來。不來即是不去無二為一味也。由此大智無念應機。如摩尼天鼓無思成事。故云

【現代漢語翻譯】現代漢語譯本『切法不生等』指的是對自相和共相的解脫。這裡有兩種含義：一是了知『不生』等等是內在證悟的真理；二是無需刻意造作，自然而然地應和眾生的根機。然而，『不生』等等是佛法的本體。對此有多種解釋，這裡簡要說明一兩種。第一種是分別解釋。用『不生滅』來對應所觀的境界，用『不來去』來對應修行。首先，『不生滅』略有五種含義：一是就遍計所執性（Parikalpita-lakshana）而言，由於是虛妄執著，所以實際上沒有法可以生滅。又，情識認為有，真理上就是沒有，所以說『不生』。真理上沒有，情識上就認為有，所以說『不滅』。『不滅』和『不生』是同一法的不同方面。又，尋求遍計所執的相狀，是不可得的，所以說『不生』；『不生』能顯現無相的體性，所以說『不滅』。『不滅』就是『不生』，也是同一法。二是就緣起性（Pratītyasamutpāda）而言，法沒有自性，依靠因緣而生起，即生起即無生。既然本來就沒有生，也就無所謂滅。又，緣起性是無自性的，所以說『不生』；無自性而能緣起，所以說『不滅』。《中論》說：『以有空義故，一切法得成。』因此，『不生』就是『不滅』，『不滅』就是『不生』，是同一件事。又，推究因緣，沒有真實的生起，所以說『不生』；『不生』能顯現無生的體性，所以說『不滅』。三是就圓成實性（Parinishpanna）而言，它不是有為法，所以沒有生滅的相狀。又，它不是虛妄心的境界，所以說『不生』；它是聖智所證悟的，所以說『不滅』。又，它的體性不是遷流變化的，所以說『不生』；它隨順因緣使法生起，所以說『不滅』。『不滅』就是『不生』，是同一件事。四是通達三性（trisvabhāva）混融的道理。在同一法上，就遍計所執性而言，是『不生』；就圓成實性而言，是『不滅』；就依他起性（Paratantra-svabhava）而言，是『亦不生亦不滅』；就三無性（trisvabhāvanihsvabhāvatā）而言，是『非不生非不滅』。五是這四句合在一起，形成一個圓融無礙的整體，只要用心思考就能明白。第二，『不來不去』是就修行而言。正智背離捨棄虛妄執著，所以沒有『去』；趨向證悟真理，所以沒有『來』。又，依體起用，所以沒有『去』；應和眾生的根機而顯現，所以沒有『來』。又，前往應和眾生的根機，但實際上沒有『去』；恒常回歸寂滅的本性，但實際上沒有『來』。『不來』就是『不去』，沒有兩個，只有一個味道。因此，大智慧沒有分別念，卻能應和眾生的根機，就像摩尼寶珠和天鼓一樣，無需思慮就能成就事情。所以說……

【English Translation】 English version 『Cessation, non-arising, etc.』 refers to the liberation from self-characteristics and common characteristics. There are also two meanings: first, knowing that 『non-arising』 etc. is the internally realized truth; second, without contrived effort, naturally responding to the faculties of beings. However, 『non-arising』 etc. is the essence of the Buddha-dharma. There are various explanations for this, and here I will briefly explain one or two. The first is a separate explanation. 『Non-arising and non-ceasing』 correspond to the observed realm, and 『non-coming and non-going』 correspond to practice. First, 『non-arising and non-ceasing』 have roughly five meanings: first, in terms of the Parikalpita-lakshana (completely imputed nature), because it is a false attachment, there is actually no dharma that can arise or cease. Also, what consciousness considers to exist, in terms of truth, does not exist, so it is said 『non-arising』. What does not exist in truth, consciousness considers to exist, so it is said 『non-ceasing』. 『Non-ceasing』 and 『non-arising』 are different aspects of the same dharma. Also, seeking the characteristics of the completely imputed nature is unattainable, so it is said 『non-arising』; 『non-arising』 can manifest the nature of no-form, so it is said 『non-ceasing』. 『Non-ceasing』 is 『non-arising』, also the same dharma. Second, in terms of Pratītyasamutpāda (dependent origination), dharmas have no self-nature, arising depending on conditions, that is, arising is non-arising. Since there is fundamentally no arising, there is nothing to cease. Also, dependent origination is without self-nature, so it is said 『non-arising』; being without self-nature yet able to originate, so it is said 『non-ceasing』. The Madhyamaka-karika (Middle Stanza) says: 『Because of emptiness, all dharmas are possible.』 Therefore, 『non-arising』 is 『non-ceasing』, 『non-ceasing』 is 『non-arising』, it is the same thing. Also, investigating conditions, there is no real arising, so it is said 『non-arising』; 『non-arising』 can manifest the nature of non-arising. Third, in terms of Parinishpanna (perfected nature), it is not conditioned dharma, so there is no appearance of arising and ceasing. Also, it is not the realm of deluded mind, so it is said 『non-arising』; it is what is realized by the wisdom of the sages, so it is said 『non-ceasing』. Also, its essence is not changing, so it is said 『non-arising』; it accords with conditions to cause dharmas to arise, so it is said 『non-ceasing』. 『Non-ceasing』 is 『non-arising』, it is the same thing. Fourth, understanding the principle of the blending of the three natures (trisvabhāva). On the same dharma, in terms of the Parikalpita-lakshana, it is 『non-arising』; in terms of the Parinishpanna, it is 『non-ceasing』; in terms of the Paratantra-svabhava (other-dependent nature), it is 『neither arising nor ceasing』; in terms of the trisvabhāvanihsvabhāvatā (the non-self-nature of the three natures), it is 『neither non-arising nor non-ceasing』. Fifth, these four phrases together form a complete whole that is perfectly fused and without obstruction, which can be understood with careful thought. Second, 『non-coming and non-going』 is in terms of practice. Correct wisdom turns away from and abandons false attachments, so there is no 『going』; tending towards the realization of truth, so there is no 『coming』. Also, relying on the essence to generate function, so there is no 『going』; responding to the faculties of beings and manifesting, so there is no 『coming』. Also, going to respond to the faculties of beings, but actually there is no 『going』; constantly returning to the nature of quiescent extinction, but actually there is no 『coming』. 『Non-coming』 is 『non-going』, there are not two, only one flavor. Therefore, great wisdom has no discriminating thoughts, yet it can respond to the faculties of beings, just like a Mani jewel and a heavenly drum, without thought it can accomplish things. Therefore, it is said...

無功用行也。二通釋者。不生不滅亦可約行。不來不去亦可約境。謂妄念斯寂猶若虛空。何生何滅。又雖起大用見心無生。用謝歸寂了本無滅。又常稱真理寂照居懷。於此心中有何生滅。此約行釋不生滅也。約境釋不來去者。猶如空華無可去來。又緣會即來。來無所從故無來。緣謝而去。去無所至故無去。又諸法即如如豈來去。三展轉釋又何以不生滅。由無來去故。何以不來去。由無生滅故。又既無來去。則非一非異。不生不滅則無斷無常。智契前理故無功用。不礙生等故云行也。是則不生之生。生之不生。無功用故常寂行故。常用寂用無二。是于功用得解脫也。斯為正法之要。義味難盡無厭繁文。四現見一切法等者。觀義解脫也。現見之言揀比知故。真實相言。略有三義。一以智觀事實事不虛故。故下經文。觀有為法如實相故。二以慧觀理實。所謂無相。無相不相名為實相。三以無礙智知無二實。窮實故深盡邊故廣。稱智慧海。不為相縛是解脫門。五與眾生等者。慈障解脫也。離諸危怖曰安。適悅身心為樂。見佛則獲二利故安樂也。煩惱不生故得定也。佛德難思故樂。定無邊斯為大方便也。六令觀等者。悲障解脫也。眾生癡故造業。造業故受苦。闇故不見未來。不見未來即顛墮。故大怖之極莫越愚癡。令觀本寂則癡

相本空。尚不造善。豈當爲惡。七善入等者。業障解脫也。佛現十方是無邊境。了無依性稱為善入。尚不依佛寧造業思。八普往十方等者。即無相解脫門也。雖身應十方寂然不動。智宣諸法怕爾無依不取于相。如如不動故。九入佛等者。即名相解脫也。佛智契如名入寂境。寂而能應故。普遍十方身智發光。又令物入無相故靜。無名故寂。十中此天王名。與前列中少倒。前名極精進名稱光。上下諸文多有此例。或義存名異。或廣略參差。皆譯者不善會耳。法門名住自等者。此離二取相能益自他解脫門。自悟處者。即離覺所覺。自覺聖智常現前也。而以無邊等者。謂緣無邊法界。度無邊眾生。得廣大菩提也。二上首說偈中二。先彰說儀。后明正說。今初。焰海是當衆上首。仰承佛力為眾申心。十地論云。承佛力者顯無我慢。普觀十方示無偏心。今觀己眾通局小異耳。然頌總有四種。一名阿耨窣睹婆頌。此不問長行與偈。但數字滿三十二。即為一偈。二名伽陀。此云諷頌。或名不頌頌。不頌長行故。或名直頌。謂直以偈說法故。三名祇夜。此云應頌。四名嗢馱南。此雲集施頌。謂以少言攝集多義。施他誦持故。今此即伽陀頌也。下皆準之。為何意故經多立頌。略有八義。一少字攝多義故。二諸讚歎者多以偈頌故。三為鈍根重

說故。四為後來之徒故。五隨意樂故。六易受持故。七增明前說故。八長行未說故。今此正唯前二。義兼五六。二正說中。十偈次第。各一法門結集。取此以為長行。非此頌前也。然此中長行。與偈有多不同。謂偈字則定長行多少不同。而長行則約天得法。偈中即是嘆佛。此必然也。若二文互望。或因果之殊。或體用有別。或互相影略。或難易更陳。或法喻不同。或能所遞舉故。傳授者善訊息之。二文相映于義易了。今初天中初二句。即前所遍法界虛空。兼明能遍。佛身。則十身皆遍。無窮盡者。一出現無盡。若高山之出雲。二非滅盡法。猶虛空之常住。次句寂靜也由無性故。不可取為一異俱不俱等。后句方便合二為力。此偈是說者自法故不結天名。下並準知。二中初句是上自在佛為法王。於法自在故。次句觀也第三句普也。后句結法屬人為他說故。然其結名義同法門。恐繁不配。他皆仿此。三中初句無功用也。不思議是標。離分別是釋。次句即不生等。相即生等無即不義。第三句即行也。長行約要先知法無生。方得成無功用。偈則要無分別。方能見法無生。內證與外用同時。所以二文前後。四中初句明廣。次句明深。即上智慧海也。第三句自見法實。故能令物不迷事理。五中初句方便定也。次二句與安樂也。六中初

句即前癡闇。謂長迷妄境鎮覆真心也。次句即令觀寂靜。次句因滅無明。則得熾然三菩提明。是前滅義。七中初二句。即善入無邊境。無邊境即所應處也。無有比善也。次句無性者感而應故。無依者思念寂故。由此能令物不造業八中初二句即普往十方說法。次一句即不動無依。九中初句。即入寂靜境。次二句即普現光明。十中初十一字。即無邊境為所緣。求菩提即自所悟處。次句既緣其境。必起通化。前文略耳。第二明第四禪廣果天。長行十法中。一普觀等者。此應根授法。明於不知根說法無果障中得解脫也。斷疑生信是說法果故。謂觀機識病稱根說法。藥病無謬故疑除疾愈。二中隨憶念言。略有二意。一隨念何佛如名應之。二隨念有淺深。令見佛有粗妙。此于現身得解脫也。三中法性平等者。唯一味也。無所依者。離能所也。莊嚴身者。證真莊嚴即非莊嚴。故雖現世間還如法性。不依諸有。此于有依得解脫也。四中知世間法者。謂眾生世間心法各異。知已隨宜現通說法。故云安立。一念速安。非人天外道所能思議。以此莊嚴如來教海。此于安立教法遲鈍障得解脫也。五一毛等者。約偈不思議解脫力也。無礙有二義。一唯就所現。則毛中多剎自互無礙。二雙就能所。一毛不大而多剎不小。一多大小皆無礙也。又由無大

【現代漢語翻譯】現代漢語譯本『句即前癡闇』，指的是長久地沉迷於虛妄的境界，遮蔽了真實的真心。『次句即令觀寂靜』，下一句是說要觀照寂靜。『次句因滅無明，則得熾然三菩提明』，因為滅除了無明，就能獲得熾盛的三菩提智慧之光，這是前面所說的『滅』的含義。『七中初二句，即善入無邊境。無邊境即所應處也。無有比善也。』第七段的前兩句，是說善於進入無邊無際的境界，這無邊境界就是應該安住的地方，沒有比這更好的了。『次句無性者感而應故。無依者思念寂故。由此能令物不造業』，下一句是說，沒有自性是因為能感應一切，沒有依靠是因為思念寂靜，因此能使眾生不造惡業。『八中初二句即普往十方說法。次一句即不動無依』，第八段的前兩句是說普遍前往十方世界說法，下一句是說不為所動，沒有依靠。『九中初句，即入寂靜境。次二句即普現光明』，第九段的第一句是說進入寂靜的境界，接下來的兩句是說普遍顯現光明。『十中初十一字，即無邊境為所緣。求菩提即自所悟處。次句既緣其境。必起通化。前文略耳』，第十段的前十一個字，是說以無邊境界作為所緣，尋求菩提就是自己所領悟的地方，下一句是說既然緣于這個境界，必定會產生神通變化，前面只是簡略地提了一下。『第二明第四禪廣果天。長行十法中。一普觀等者。此應根授法。明於不知根說法無果障中得解脫也。斷疑生信是說法果故。謂觀機識病稱根說法。藥病無謬故疑除疾愈。』第二部分闡明第四禪廣果天。長行十法中，第一條『普觀』等，這是應該根據眾生的根器來傳授佛法，說明對於不瞭解眾生根器而說法，會產生沒有結果的障礙，從中得到解脫。斷除疑惑，產生信心，是說法的果報。也就是說，觀察眾生的根機，瞭解他們的病癥，然後根據他們的根器來宣說佛法，就像用藥對癥下藥一樣，沒有錯誤，所以疑惑消除，疾病痊癒。『二中隨憶念言。略有二意。一隨念何佛如名應之。二隨念有淺深。令見佛有粗妙。此于現身得解脫也。』第二條『隨憶念』，大概有兩種含義：一是隨念哪尊佛，就如同他的名號一樣應驗；二是隨念有深淺，使所見的佛有粗妙之分，這在於現身就能得到解脫。『三中法性平等者。唯一味也。無所依者。離能所也。莊嚴身者。證真莊嚴即非莊嚴。故雖現世間還如法性。不依諸有。此于有依得解脫也。』第三條『法性平等』，是說唯一的真如之味；『無所依』，是說遠離能和所；『莊嚴身』，是說證得真正的莊嚴，也就是非莊嚴，所以即使顯現在世間，仍然如法性一般，不依賴於任何事物，這在於對有所依賴的執著中得到解脫。『四中知世間法者。謂眾生世間心法各異。知已隨宜現通說法。故云安立。一念速安。非人天外道所能思議。以此莊嚴如來教海。此于安立教法遲鈍障得解脫也。』第四條『知世間法』，是說眾生世間的心法各不相同，瞭解之後，根據情況顯現神通來說法，所以說是『安立』。一念之間就能迅速安立，不是人天外道所能思議的，用這個來莊嚴如來的教法之海，這在於對安立教法遲鈍的障礙中得到解脫。『五一毛等者。約偈不思議解脫力也。無礙有二義。一唯就所現。則毛中多剎自互無礙。二雙就能所。一毛不大而多剎不小。一多大小皆無礙也。又由無大』第五條『一毛』等，是就偈頌來說不可思議的解脫力。『無礙』有兩種含義：一是隻就所顯現的來說，那麼一根毫毛中顯現眾多的剎土，它們自身之間互相沒有障礙；二是就『能』和『所』兩方面來說，一根毫毛不大，而眾多的剎土也不小，一和多，大和小，都沒有障礙。又因為沒有大

【English Translation】 English version 『The phrase 『句即前癡闇』 (jù jí qián chī àn)』 refers to being long lost in the realm of delusion, obscuring the true original mind. 『The phrase 『次句即令觀寂靜』 (cì jù jí lìng guān jìjìng)』 means the next phrase is about contemplating stillness. 『The phrase 『次句因滅無明，則得熾然三菩提明』 (cì jù yīn miè wúmíng, zé dé chìrán sānpútímíng)』 means because ignorance is extinguished, one obtains the blazing light of Threefold Bodhi wisdom, which is the meaning of 『extinction』 mentioned earlier. 『The phrase 『七中初二句，即善入無邊境。無邊境即所應處也。無有比善也』 (qī zhōng chū èr jù, jí shàn rù wúbiān jìng. wúbiān jìng jí suǒ yìng chù yě. wú yǒu bǐ shàn yě)』 The first two phrases of the seventh section mean being good at entering the boundless realm, which is the place where one should abide, and there is nothing better than this. 『The phrase 『次句無性者感而應故。無依者思念寂故。由此能令物不造業』 (cì jù wúxìng zhě gǎn ér yìng gù. wú yī zhě sīniàn jì gù. yóu cǐ néng lìng wù bù zào yè)』 The next phrase means that there is no self-nature because one can sense and respond to everything, and there is no reliance because one contemplates stillness, therefore one can enable beings not to create evil karma. 『The phrase 『八中初二句即普往十方說法。次一句即不動無依』 (bā zhōng chū èr jù jí pǔ wǎng shífāng shuōfǎ. cì yī jù jí bù dòng wú yī)』 The first two phrases of the eighth section mean universally going to the ten directions to preach the Dharma, and the next phrase means being unmoved and without reliance. 『The phrase 『九中初句，即入寂靜境。次二句即普現光明』 (jiǔ zhōng chū jù, jí rù jìjìng jìng. cì èr jù jí pǔ xiàn guāngmíng)』 The first phrase of the ninth section means entering the realm of stillness, and the next two phrases mean universally manifesting light. 『The phrase 『十中初十一字，即無邊境為所緣。求菩提即自所悟處。次句既緣其境。必起通化。前文略耳』 (shí zhōng chū shíyī zì, jí wúbiān jìng wèi suǒ yuán. qiú pútí jí zì suǒ wù chù. cì jù jì yuán qí jìng. bì qǐ tōng huà. qián wén lüè ěr)』 The first eleven characters of the tenth section mean taking the boundless realm as the object of focus, and seeking Bodhi is the place where one realizes oneself. The next phrase means that since one is focused on this realm, supernatural transformations will surely arise, which was only briefly mentioned earlier. 『The second part explains the Fourth Dhyana (chán) (meditative state) of the Widespread Fruit Heavens (guǎng guǒ tiān). Among the ten Dharmas (fǎ) (teachings) in the prose section, the first, 『Universal Observation (pǔ guān)』 and others, this should be teaching the Dharma according to the roots of beings, clarifying that if one preaches the Dharma without understanding the roots of beings, it will create obstacles that prevent results, and one can be liberated from this. Cutting off doubts and generating faith is the result of preaching the Dharma. That is to say, observing the opportunities, recognizing the illnesses, and preaching the Dharma according to the roots is like prescribing medicine that matches the illness, without error, so doubts are eliminated and the illness is cured.』『In the second, the phrase 『Following Recollection (suí yìniàn)』 has roughly two meanings: first, whichever Buddha (fó) (enlightened being) is recollected, it will be as effective as the name suggests; second, the recollection can be shallow or deep, causing the Buddha seen to be coarse or subtle. This is to attain liberation in the present body.』『In the third, 『The nature of Dharma (fǎxìng) (universal law) is equal』 means it is of one taste only; 『Without reliance (wú suǒ yī)』 means being apart from the able and the object; 『Adorning the body (zhuāngyán shēn)』 means realizing true adornment, which is non-adornment, so even though it appears in the world, it is still like the nature of Dharma, not relying on any existence. This is to attain liberation from attachment to reliance.』『In the fourth, 『Knowing the Dharmas of the world (zhī shìjiān fǎ)』 means that the mind Dharmas of sentient beings in the world are different. After understanding this, one manifests supernatural powers to preach the Dharma according to the circumstances, so it is called 『establishing』. Establishing quickly in a single thought is beyond the imagination of humans, gods, and heretics. Using this to adorn the ocean of the Tathagata's (rúlāi) (one who has thus come) teachings, this is to attain liberation from the obstacle of being slow to establish the teachings.』『The fifth, 『One hair (yī máo)』 and others, is about the inconceivable power of liberation in the verses. 『Unobstructed (wú ài)』 has two meanings: first, only in terms of what is manifested, then the many lands in a hair are unobstructed from each other; second, in terms of both the 『able』 and the 『object』, one hair is not big and the many lands are not small, one and many, big and small, are all unobstructed. Also, because there is no big』

小相故。此于取著障得解脫也。六普門者。一門攝一切門。名為普門。隨一一門。各全收法界故。于其中觀察法界。深智契達故名為入。此于隨相中得解脫。七中眾生無邊根器各異。應形說法種種不同。既根熟不休故窮劫長現。此于畏苦不化生障得解脫。八中觀一切等者。謂觀事入理理超情表。云不思議。此于諸業報得解脫。九中法門無邊出者。為要根器萬品故。出要難思。此于著相得解脫。十中種種方便。但隨所應終成種智。名入佛法。以大悲出現皆等雨故。此于不欲利生得解脫。上云出要令離妄苦。今云入法令得真樂也。頌中觀己眾內三類天者。上五凈居非所被故。十偈次第一如長行。初中前二句。即所疑境界。境界之言。通分齊所觀。普令者觀根為說故。生信解者斷疑也。信佛大用分齊難測故。斷佛上疑生其正解。信佛所觀之境。則斷法上疑。亦生正解。謂如有疑雲。為存因果非真空耶。為是空故無因果耶。今明只由真空能立因果。因果立故乃是真空也。第四句釋一切之言。佛以利生為意樂故。既該一切故廣大無盡。二中初句即憶念。次二句令見佛。三中初句。則法性平等無依。次二句即莊嚴身。謂如法性為嚴。故無依處。四中初一句。即了一切世間。次二句。即一念安立不思議莊嚴海。五中初二句。即毛孔現

【現代漢語翻譯】現代漢語譯本小相故（因為微小的表相）。這是因為執著于表相而障礙了獲得解脫。六普門（六種普遍的法門）者，一門攝一切門（一個法門包含所有法門），名為普門（普遍的法門）。隨一一門（跟隨每一個法門），各全收法界故（都能完全包含整個法界）。于其中觀察法界（在其中觀察法界），深智契達故名為入（用深刻的智慧契合通達，所以稱為『入』）。這是在隨順表相中獲得解脫。七中眾生無邊根器各異（眾生無邊無際，根器資質也各不相同），應形說法種種不同（應眾生的不同形態和根器宣說種種不同的法）。既根熟不休故窮劫長現（既然眾生的根器成熟就不會停止，所以窮盡劫數長久示現）。這是在畏懼痛苦而不願化生中獲得解脫。八中觀一切等者（觀察一切平等），謂觀事入理理超情表（就是說觀察事物進入真理，真理超越情感和表象）。云不思議（稱為不可思議）。這是在諸業報中獲得解脫。九中法門無邊出者（法門無邊無際地涌現），為要根器萬品故（爲了適應各種各樣的根器）。出要難思（涌現的方式難以思議）。這是在執著于表相中獲得解脫。十中種種方便（種種方便法門），但隨所應終成種智（只是隨著眾生所應得的利益，最終成就一切種智）。名入佛法（稱為進入佛法）。以大悲出現皆等雨故（因為佛陀以大悲心出現，平等地降下法雨）。這是在不願利益眾生中獲得解脫。上面說『出要』是爲了讓眾生脫離虛妄的痛苦，現在說『入法』是爲了讓眾生獲得真正的快樂。頌中觀己眾內三類天者（偈頌中觀察自己大眾內的三類天人），上五凈居非所被故（上面的五凈居天不是所要度化的對象）。十偈次第一如長行（十個偈頌的次第和長行文一樣）。初中前二句（第一個偈頌的前兩句），即所疑境界（就是所懷疑的境界）。境界之言（『境界』這個詞），通分齊所觀（普遍指所觀察的範圍和對像）。普令者觀根為說故（普遍地讓眾生觀察自己的根器，從而為他們說法）。生信解者斷疑也（產生信心和理解就能斷除疑惑）。信佛大用分齊難測故（相信佛陀的偉大作用和範圍難以測度）。斷佛上疑生其正解（斷除對佛陀的疑惑，產生正確的理解）。信佛所觀之境（相信佛陀所觀察的境界），則斷法上疑（就能斷除對佛法的疑惑），亦生正解（也產生正確的理解）。謂如有疑雲（比如有人懷疑說），為存因果非真空耶（是爲了存在因果而不是真空嗎）？為是空故無因果耶（還是因為是空性所以沒有因果呢）？今明只由真空能立因果（現在說明只有通過真空才能建立因果）。因果立故乃是真空也（因果建立的緣故才是真空）。第四句釋一切之言（第四句解釋『一切』這個詞）。佛以利生為意樂故（佛陀以利益眾生為意樂），既該一切故廣大無盡（既然包含一切所以廣大無盡）。二中初句即憶念（第二個偈頌的第一句就是憶念）。次二句令見佛（接下來的兩句是讓眾生見到佛）。三中初句（第三個偈頌的第一句），則法性平等無依（就是法性平等，沒有依靠）。次二句即莊嚴身（接下來的兩句就是莊嚴佛身）。謂如法性為嚴（就是說法性是莊嚴），故無依處（所以沒有依靠之處）。四中初一句（第四個偈頌的第一句），即了一切世間（就是了解一切世間）。次二句（接下來的兩句），即一念安立不思議莊嚴海（就是一念之間安立不可思議的莊嚴大海）。五中初二句（第五個偈頌的前兩句），即毛孔現

【English Translation】 English version Small appearances, therefore, [lead to] being obstructed from liberation due to attachment. The six 'Universal Gates' (Liupu Men) [are such that] one gate encompasses all gates, hence the name 'Universal Gate'. Following each and every gate, each fully encompasses the entire Dharma Realm. Observing the Dharma Realm within them, profound wisdom aligns and penetrates, hence the name 'Entering'. This is to attain liberation within following appearances. In the seventh [aspect], sentient beings are boundless, with varying capacities and dispositions. [The Buddha] responds to their forms, teaching the Dharma in various ways. Since their roots are ripening without ceasing, [the Buddha] appears for long kalpas. This is to attain liberation from the obstruction of fearing suffering and not being reborn. In the eighth [aspect], observing all as equal means observing phenomena entering into principle, and principle transcending emotions and expressions. It is called 'inconceivable'. This is to attain liberation from all karmic retributions. In the ninth [aspect], the boundless emergence of Dharma Gates is because of the myriad kinds of capacities and dispositions [of sentient beings]. The emergence of essentials is difficult to conceive. This is to attain liberation from attachment to appearances. In the tenth [aspect], various skillful means, but according to what is appropriate, ultimately accomplish the wisdom of all kinds. This is called entering the Buddha Dharma, because the appearance of great compassion is like equal rain. This is to attain liberation from not desiring to benefit sentient beings. Above, 'emerging essentials' is to liberate [beings] from false suffering. Now, 'entering the Dharma' is to enable [beings] to attain true joy. In the verses, observing the three kinds of devas within one's own assembly, the upper five Pure Abodes are not the objects to be converted. The order of the ten verses is the same as the prose. In the first [verse], the first two lines are the suspected realm. The word 'realm' generally refers to the observed scope and object. Universally enabling [beings] to observe their roots is why [the Buddha] speaks for them. Generating faith and understanding is to cut off doubts. Believing in the Buddha's great function and immeasurable scope, cutting off doubts about the Buddha generates correct understanding. Believing in the realm observed by the Buddha cuts off doubts about the Dharma and also generates correct understanding. For example, if there is a doubt, 'Is it to preserve cause and effect and not emptiness? Or is it because of emptiness that there is no cause and effect?' Now it is explained that only through emptiness can cause and effect be established. Because cause and effect are established, it is emptiness. The fourth line explains the word 'all'. Because the Buddha takes benefiting sentient beings as his intention, since it encompasses all, it is vast and endless. In the second [verse], the first line is recollection. The next two lines enable [beings] to see the Buddha. In the third [verse], the first line is that the Dharma nature is equal and without reliance. The next two lines are the adorned body, meaning that the Dharma nature is the adornment, so there is no place of reliance. In the fourth [verse], the first line is understanding all worlds. The next two lines are establishing an inconceivable ocean of adornment in one thought. In the fifth [verse], the first two lines are the pores manifesting

剎。上云不思議佛剎。但以橫多。今云過去。乃豎窮前際。皆示現者。如鏡現像。次一句是無障礙。令應度者見即佛神通。依佛鏡智而觀。乃法性恒爾。六中初二句即普門。次一句即法界。末句義兼于入。七中初二句。即為一切眾生種種出現。次句即無邊劫常現前。謂約機隱顯佛無去來。故常現也。八中初句。即觀一切世間也。次二句。即入不思議法也。若約理論深。是深非甚。今不壞事而即理。故曰甚深。全攬理以成事。名為幽奧處。兼上二法常寂然。釋上義也。以諸法即寂故。不可以理事思也。九中初二句。示一切眾生。次一句顯出要法。十中初二句。即觀應化眾生。次句令入佛法。第三明三禪長行十法。第一門即寂普現名為方便。說即是道。由說入佛解脫海故。此于體用有礙得解脫也。又方便言。亦通入解脫之方便也。第二門隨一切等者。謂不能普現得解脫也。光影之言。略有二釋。一謂因光發影。影但似質而不似光。依智現形形隨眾樂。不隨自智。隨樂即應名普示現。二水中之月亦名光影。謂佛月不來影現心水。影多似月少似於水。謂水動則流光盪漾。水濁則似晦魄。臨池若止而且清。則圓璧皎皎。此亦隨自他意也。此就天王且隨天眾所樂。偈就於佛無不應也。第三門佛境界有二。一如如法性是佛證境。二十

方國土是佛化境。嚴凈亦二。離相息妄則嚴如境萬行迴向則嚴化境。此二無礙大方便也。此于無巧莊嚴得解脫也。第四隨諸等者。謂大悲深厚故。隨入生死眾生無邊故。永流轉而示導也。此于無大悲舍眾生障得解脫也。第五門佛調眾生。或折或攝或兼二行。雖悲願多門。皆令趣無上道。若憶念此。居然受化不滯于權。此于勝所緣有忘念障得解脫也。第六得普門等者佛以稱法性之總持。包攝一切總持故。云普門。復能流演無盡故。得稱海。此于聞思有忘失障得解脫也。第七門。謂佛出難值引之令值。信心難生勸之令生。信含眾德。所以名藏。下經云。信為寶藏第一財故。此于嫉妒邪見障得解脫也。第八能令等者。上令信佛此令信法。仰依即信領解便喜信可趣入喜則奉行。因得解脫名而出離。此于迷覆眾生障出離道。得解脫也。第九門。謂眾生界法界。調伏界虛空界。皆無邊無盡。菩薩悲智以方便界。開示法界。行調伏界等虛空界。于有限礙障中得解脫故。第十觀眾生等者。由悲故憐愍。由智故觀察。觀察煩惱知病行。已化而度之。此于無悲無方便障。得解脫也。頌中十一頌。初十次第如前長行。依梵本列名中。此長行闕第十一天。彼名星宿音妙莊嚴天王。下言妙音者略而未回。第一頌中初二句。是了達方便。依法性而現

【現代漢語翻譯】現代漢語譯本方國土是佛的教化之境。莊嚴和清凈也是如此，都是相對的。遠離表相，止息妄念，那麼莊嚴就如同清凈之境；將一切修行功德迴向眾生，那麼莊嚴就是教化之境。這兩者之間沒有障礙，是最大的方便法門。這是從對不巧妙的莊嚴的執著中獲得解脫。第四，『隨諸等者』，是指佛陀因大悲心深厚，所以隨順進入生死輪迴。因為眾生無邊無盡，所以佛陀永遠流轉生死，並示導眾生。這是從沒有大悲心，捨棄眾生的障礙中獲得解脫。第五門，佛陀調伏眾生，有時用折服的方法，有時用攝受的方法，有時兼而用之。雖然悲願有多種途徑，都是爲了讓眾生趨向無上菩提之道。如果憶念這一點，就會自然而然地接受教化，而不滯留在權宜之法上。這是從對殊勝所緣的忘唸的障礙中獲得解脫。第六，『得普門等者』，佛陀用契合法性的總持（Dharani，總括憶持），包攝一切總持，所以稱為『普門』。又能流演無盡，所以稱為『海』。這是從聽聞和思惟的忘失的障礙中獲得解脫。第七門，是指佛陀出現難以值遇，引導眾生令其值遇；信心難以生起，勸導眾生令其生起。信心包含眾多功德，所以名為『藏』。《下經》說：『信為寶藏第一財』。這是從嫉妒和邪見的障礙中獲得解脫。第八，『能令等者』，上面是令眾生信佛，這裡是令眾生信法。仰慕依靠就是信，領會理解就歡喜，信可趣入，歡喜則奉行。因為得到解脫之名而得以出離。這是從迷惑覆蓋眾生的障礙中，獲得出離之道，從而得到解脫。第九門，是指眾生界、法界、調伏界、虛空界，都是無邊無盡的。菩薩用悲心和智慧，以方便之界，開示法界，行調伏界等同虛空界。于有限的障礙中得到解脫。第十，『觀眾生等者』，因為悲心而憐憫眾生，因為智慧而觀察眾生。觀察煩惱，瞭解病因，已經教化並度脫他們。這是從沒有悲心和方便的障礙中獲得解脫。頌中的十一頌，前十頌的次第如前面的長行。依據梵文字的列名中，此長行缺少第十一天，他的名字是星宿音妙莊嚴天王（Nakshatra-svara-sundara-vyuha-devaraja）。下面說的『妙音』是省略了而沒有返回。第一頌中的前兩句，是了達方便，依法性而顯現。

【English Translation】 English version The Buddha's land is a realm of Buddhist transformation. Solemnity and purity are also relative. To be free from appearances and to cease delusional thoughts, then solemnity is like a realm of purity; dedicating all virtuous practices to sentient beings, then solemnity is a realm of transformation. These two are unobstructed and are the greatest expedient means (Upaya). This is liberation from attachment to unskillful adornment. Fourth, 'Following all beings,' refers to the Buddha's profound great compassion, therefore following and entering the cycle of birth and death. Because sentient beings are boundless, the Buddha eternally revolves in samsara, guiding sentient beings. This is liberation from the obstacle of lacking great compassion and abandoning sentient beings. Fifth door, the Buddha tames sentient beings, sometimes by subduing them, sometimes by embracing them, and sometimes by using both methods. Although there are many paths of compassion and vows, all are to lead sentient beings to the unsurpassed path of Bodhi. If one remembers this, one will naturally receive teachings and not be attached to expedient means. This is liberation from the obstacle of forgetting the excellent object of focus. Sixth, 'Obtaining the Universal Gate,' the Buddha uses the Dharani (total retention), which accords with the nature of reality, encompassing all Dharanis, therefore it is called 'Universal Gate'. It can also endlessly flow forth, therefore it is called 'Ocean'. This is liberation from the obstacle of forgetting hearing and thinking. Seventh door, refers to the Buddha appearing, which is difficult to encounter, guiding sentient beings to encounter it; faith is difficult to arise, encouraging sentient beings to generate it. Faith contains many virtues, therefore it is called 'Treasury'. The Sutra below says: 'Faith is the first wealth of the treasure trove.' This is liberation from the obstacle of jealousy and wrong views. Eighth, 'Able to cause,' above is causing sentient beings to believe in the Buddha, here is causing sentient beings to believe in the Dharma. To admire and rely on is faith, to understand and comprehend is joy, to believe and accept is to enter, joy then leads to practice. Because of obtaining the name of liberation, one is able to be liberated. This is liberation from the obstacle of delusion covering sentient beings, obtaining the path of liberation, thereby obtaining liberation. Ninth door, refers to the realm of sentient beings, the realm of Dharma, the realm of taming, and the realm of space, all of which are boundless and endless. Bodhisattvas use compassion and wisdom, with the realm of expedient means, to reveal the realm of Dharma, practicing the realm of taming equal to the realm of space. Thus, one obtains liberation from the limited obstacles. Tenth, 'Observing sentient beings,' because of compassion, one pities sentient beings, because of wisdom, one observes sentient beings. Observing afflictions, understanding the cause of illness, having already taught and liberated them. This is liberation from the obstacle of lacking compassion and expedient means. The eleven verses in the gatha, the order of the first ten verses is like the preceding prose. According to the list of names in the Sanskrit text, this prose lacks the eleventh heaven, whose name is Nakshatra-svara-sundara-vyuha-devaraja (Star Constellation Sound Beautiful Adornment Heavenly King). The 'Beautiful Sound' mentioned below is abbreviated and not returned. The first two lines in the first verse are understanding expedient means, appearing according to the nature of reality.

故。后二句說即是道。說不思議解脫。令眾同歸。二中初二句。明光影普現無依故如影。第三句成上二義。以無生故如影無依。略不明隨天所樂。三中初句標方便。無量劫修兼顯大義。次二句。正明方便嚴佛境界。四中初二句。即眾生永流轉。謂無明所盲覆本凈心。造業受身故恒居生死。次句即隨而示之。五中總相頌佛調生行。初句高次句深后句廣。六中初二句即普門陀羅尼。次一句即所流出。示教者示其善惡教。使修行稱性無偏。故遍而無盡。七中初二句值佛。次句生信藏。不信則佛難值。正信唯佛能生。既值佛生信。反覆相成今之一遇。何得不信。八中初二句。即所聞之法。以無性為法之真性。次句即令眾生信喜。出離凈則出不信濁。成無漏故。九中初句能調伏人。前因此果耳。化眾生界即調伏行。無邊無盡為不思議。思惟悅生是名為入。十中初二句。即眾生無量煩惱。謂利鈍二使。愛見羅剎皆甚可怖也。次一句。以悲愍之以智令離。十一中既闕長行。對名略顯。初二句星宿莊嚴義也。謂佛光流於法界。粲若星羅。次句即妙音莊嚴化眾生事。不出三輪。上云妙音。舉一立稱耳。若長行立名。應云得放光現佛三輪攝化解脫門。第四二禪長行十法。初中二義。一內證真樂。經論共說樂。有五種。謂一因。二果。三苦對

【現代漢語翻譯】因此，後面的兩句經文說明了『道』的真諦，闡述了不可思議的解脫，引導眾生共同歸向真理。在第二點中，最初的兩句經文闡明了佛光普照，無所依賴，如同光影一般。第三句則成就了前兩句的意義，因為無生，所以像光影一樣無所依傍。這裡略去了隨順眾生根性的部分。在第三點中，第一句標明了方便法門，無量劫的修行也彰顯了佛法的大義。接下來的兩句，正是闡明以方便法門來莊嚴佛的境界。在第四點中，最初的兩句，指的是眾生永遠在輪迴中流轉，這是因為無明遮蔽了本凈的心，造作惡業，承受果報，所以恒常處於生死之中。接下來的一句，就是隨順眾生的根性而開示。第五點，總括地讚頌了佛陀調伏眾生的行為，第一句讚頌佛陀的境界高遠，第二句讚頌佛法的深奧，最後一句讚頌佛法的廣博。在第六點中，最初的兩句指的是普門陀羅尼，接下來的一句指的是陀羅尼所流出的教法，教導眾生辨別善惡，使修行符合本性，沒有偏頗，所以周遍而沒有窮盡。在第七點中，最初的兩句指的是值遇佛陀，接下來的一句指的是生起信心的寶藏。如果不信，那麼就難以值遇佛陀，真正的信心只有佛陀才能使之生起。既然值遇了佛陀，生起了信心，那麼反覆地互相成就，如今的這一次相遇，怎麼能不相信呢？在第八點中，最初的兩句指的是所聽聞的佛法，以無自性為佛法的真性。接下來的一句，就是使眾生生起信心和喜悅，從不清凈的濁流中出離，成就無漏的功德。在第九點中，第一句指的是能夠調伏他人的人，這是前因後果的關係。教化眾生界，就是調伏的行為，無邊無盡就是不可思議，思惟而生起喜悅，這叫做入。在第十點中，最初的兩句指的是眾生無量的煩惱，指的是利使和鈍使兩種煩惱，愛見羅剎都非常可怕。接下來的一句，是以悲憫之心，用智慧使眾生遠離煩惱。第十一點，因為缺少長行文，所以對照名稱來略微地顯示。最初的兩句是星宿莊嚴的意義，指的是佛光流佈於法界，燦爛如星辰。接下來的一句，指的是以妙音來莊嚴，教化眾生的事情，沒有超出三輪。上面說『妙音』，只是舉出一個來作為代表而已。如果長行文立名，應該說得到放光現佛三輪攝化解脫門。第四禪二禪的長行文有十法，最初的一點中有兩種意義，一是內證真樂，經論共同宣說快樂有五種，一是因，二是果，三是苦對。

【English Translation】 Therefore, the following two sentences explain the true meaning of 'the Way' (道, Dao), expounding the inconceivable liberation, guiding all beings to return to the truth together. In the second point, the first two sentences clarify that the Buddha's light shines universally, without reliance, like a shadow. The third sentence accomplishes the meaning of the previous two sentences, because it is unborn, so it is like a shadow without dependence. Here, the part that follows the nature of sentient beings is omitted. In the third point, the first sentence marks the expedient means, and the practice of immeasurable kalpas also highlights the great meaning of the Dharma. The following two sentences are precisely to explain the adornment of the Buddha's realm with expedient means. In the fourth point, the first two sentences refer to sentient beings forever flowing in reincarnation, because ignorance obscures the original pure mind, creates evil karma, and endures the consequences, so they are constantly in birth and death. The next sentence is to teach according to the nature of sentient beings. The fifth point generally praises the Buddha's behavior of taming sentient beings. The first sentence praises the Buddha's realm as lofty, the second sentence praises the profoundness of the Dharma, and the last sentence praises the vastness of the Dharma. In the sixth point, the first two sentences refer to the Universal Gate Dharani (普門陀羅尼, Pǔmén Tuóluóní), and the next sentence refers to the teachings flowing from the Dharani, teaching sentient beings to distinguish between good and evil, so that practice conforms to their nature, without bias, so it is pervasive and without end. In the seventh point, the first two sentences refer to encountering the Buddha, and the next sentence refers to the treasure of generating faith. If you do not believe, then it is difficult to encounter the Buddha, and true faith can only be generated by the Buddha. Since you have encountered the Buddha and generated faith, then repeatedly accomplish each other, how can you not believe in this encounter today? In the eighth point, the first two sentences refer to the Dharma that is heard, taking no self-nature as the true nature of the Dharma. The next sentence is to make sentient beings generate faith and joy, to leave the impure turbid flow, and to achieve the merit of no leakage. In the ninth point, the first sentence refers to the person who can subdue others, which is the relationship between cause and effect. Teaching the realm of sentient beings is the act of subduing, boundless and endless is inconceivable, thinking and generating joy is called entering. In the tenth point, the first two sentences refer to the immeasurable afflictions of sentient beings, referring to the two afflictions of sharp and dull, and the Rakshasa (羅剎, Lu剎) of love and view are very terrible. The next sentence is to use compassion and wisdom to make sentient beings stay away from afflictions. In the eleventh point, because there is a lack of prose, the name is slightly displayed in contrast. The first two sentences are the meaning of the adornment of the stars, referring to the Buddha's light flowing in the Dharma realm, shining like stars. The next sentence refers to the matter of adorning with wonderful sounds and teaching sentient beings, which does not exceed the three wheels. The above said 'wonderful sound', just to give one as a representative. If the prose is named, it should be said that the door of liberation of the three wheels of the Buddha's light is obtained. The prose of the fourth meditation and the second meditation has ten methods, and the first point has two meanings: one is the true joy of internal proof, and the scriptures and theories jointly say that there are five kinds of joy: one is the cause, the second is the effect, and the third is the opposite of suffering.

除。四斷受。五無惱害。無惱害樂更有四種。謂出家遠離樂。禪定適悅樂。菩提覺法樂。涅槃寂靜樂。今當第四。若通取受字兼禪定菩提則含因果。言恒受者。以無所受受諸受故。若待境界即非恒也。二而能降下。外建大義。降神現相除苦因果。此于涅槃體用障。得解脫也。第二門。謂無緣大悲與性海相應。拔世憂患故出生喜樂。無盡名藏。此于惱害心得解脫。三一念等者。修福德因。感依正果福之力也。雖多人多劫所感念劫融之頓現。此於時劫得解脫也。第四門。謂以佛力不動成住壞三皆如空劫。常清凈也。此于遷變得解脫也。五愛樂等者。謂信樂佛菩薩法。敬奉修行。則二障得解脫也。第六門。地謂地智義。謂證凈。即離念超心地也。方便者。教導及入地之由。入住出等也。以無盡辯演無盡法。故能經劫。七一切等者。通有二義。一現多身興多供供多佛。皆稱真故名大方便。即長行意。二一念八相遍法界。故名大方便。即偈中意。于上自在名為解脫。八于定慧障得解脫。九果滿應機。是于現身化生。無堪任性得解脫。十見佛大愿云愛樂隨學。此于自輕障得解脫。二頌中十偈次第依前。今初前三句。明寂靜樂。通舉因樂以顯果樂。后句降現之用。二中初句即所相應海。次句即能應大悲。大悲荷物故名為地。次句即生

【現代漢語翻譯】除。四斷受。五無惱害。無惱害樂更有四種。謂出家遠離樂。禪定適悅樂。菩提覺法樂。涅槃寂靜樂。現在討論第四種。若將『受』字理解為包含禪定和菩提，則包含了因和果。說『恒受』，是因為沒有所受而能感受諸受。如果依賴於境界，那就不是恒常的了。二、能夠降下。對外建立大義，降神顯現種種相，去除痛苦的因和果。這對於涅槃的本體和作用是一種障礙，現在得到了解脫。第二門，指的是無緣大悲與自性之海相應，拔除世間的憂患，因此出生喜樂。無盡名為藏。這對於惱害之心得到了解脫。三、一念等者，指的是修福德的因，感得依報和正報的果報，是福德的力量。即使是多人多劫所感，也能在一念之間頓然顯現。這對於時間和劫數得到了解脫。第四門，指的是以佛的力量，不動地處於成、住、壞這三種狀態，都如同虛空一般。常清凈。這對於遷變得到了解脫。五、愛樂等者，指的是信樂佛、菩薩的法，恭敬奉行修行，那麼兩種障礙（煩惱障和所知障）就能得到解脫。六、地指的是地智的含義，指的是證得清凈，也就是離開了念頭，超越了心地。方便指的是教導以及進入地的途徑，包括入住出等等。以無盡的辯才演說無盡的法，所以能夠經歷劫數。七、一切等者，通常有兩種含義。一是顯現多個身體，興辦多種供養，供養多位佛，都符合真理，所以稱為大方便，這是長行文的含義。二是，一念之間顯現八相成道，遍滿法界，所以稱為大方便，這是偈頌中的含義。于上自在，名為解脫。八、對於定慧的障礙得到了解脫。九、果報圓滿，應合時機，這是對於現身化生，沒有堪能性的解脫。十、見到佛的大愿，說愛樂並隨之學習，這是對於自輕的障礙得到了解脫。二、頌中的十個偈頌依次對應前面的內容。現在先說前三句，說明寂靜樂，總括因地的樂來顯示果地的樂。后一句是降伏和顯現的作用。二中，第一句就是所相應的海，第二句就是能相應的大悲。大悲承載萬物，所以名為地，第三句就是生。

【English Translation】 Excluding. Fourth, severance of reception (受, shou, feeling). Fifth, no affliction. The joy of no affliction has four more types: the joy of renunciation and detachment, the joy of meditative bliss, the joy of enlightenment of Bodhi (菩提, pútí, enlightenment) Dharma (法, fǎ, Dharma), and the joy of Nirvana (涅槃, nièpán, Nirvana) stillness. Now we discuss the fourth. If we understand the word 'reception' to include meditation and Bodhi, then it includes both cause and effect. Saying 'constant reception' is because one can experience all receptions without having anything to receive. If it depends on the realm, then it is not constant. Second, being able to descend. Outwardly establishing great righteousness, descending as a deity and manifesting various forms, removing the causes and effects of suffering. This is an obstacle to the essence and function of Nirvana, and now it is liberated. The second gate refers to the great compassion without conditions corresponding to the ocean of self-nature, removing the worries of the world, thus giving rise to joy. Endless is named treasury. This is liberation from the afflicted mind. Third, 'one thought' refers to cultivating the cause of merit, feeling the retribution of environment and self, it is the power of merit. Even if it is felt by many people over many kalpas (劫, jié, kalpas), it can suddenly appear in one thought. This is liberation from time and kalpas. The fourth gate refers to using the power of the Buddha (佛, fó, Buddha), immovably staying in the three states of formation, existence, and destruction, all like the empty space. Always pure. This is liberation from change. Fifth, 'love and joy' refers to believing in and rejoicing in the Dharma of the Buddhas and Bodhisattvas, respectfully practicing cultivation, then the two obstacles (affliction obstacle and knowledge obstacle) can be liberated. Sixth, 'earth' refers to the meaning of earth wisdom, referring to attaining purity, which is leaving thoughts and transcending the mind. 'Expedient means' refers to teaching and the way to enter the earth, including entering, staying, exiting, etc. With endless eloquence, one expounds endless Dharma, so one can experience kalpas. Seventh, 'all' usually has two meanings. One is manifesting multiple bodies, holding multiple offerings, offering to multiple Buddhas, all in accordance with the truth, so it is called great expedient means, which is the meaning of the prose. Second, in one thought, manifesting the eight aspects of enlightenment, pervading the Dharma realm, so it is called great expedient means, which is the meaning in the verses. Being at ease above is called liberation. Eighth, liberation from the obstacles of samadhi (定, dìng, samadhi) and wisdom. Ninth, the fruition is complete, in accordance with the opportunity, this is liberation from the inability to transform into a living being in the present body. Tenth, seeing the great vow of the Buddha, saying to love and follow learning, this is liberation from the obstacle of self-deprecation. Two, the ten verses in the verses correspond to the previous content in order. Now, let's talk about the first three sentences, explaining the joy of stillness, summarizing the joy of the cause to show the joy of the fruit. The last sentence is the function of subduing and manifesting. In the second, the first sentence is the corresponding ocean, the second sentence is the corresponding great compassion. Great compassion carries all things, so it is called earth, and the third sentence is birth.

喜藏。憂除故。喜患除故樂。三中初句能現。次二所現。四中初二句。即普使成住等。次一句頌如虛空清凈。以三災彌綸。而凈土不毀故。然三四二偈似如前卻。且順文釋耳。五中初二句。咸敬奉是愛樂。余是聖人。次一句。即上法及信受也。六中初句經劫住。次二句即地義。方便無邊。是一切也。七中通頌八相普周。略無供養。八中初句是前智慧。次句神通。次句無盡及海。以隨根令凈是深廣故。九中初二句。即德海滿足。次句出現世間。十中三句。通明前昔誓願力。第四句。結中便顯深信愛樂藏。以文云大歡喜故。第五初禪長行十法中。一普住等者。大用應機故普遍說法。用而常寂故行凈無染。得心無行故行凈。了境無相故無染。二佛為定境。住定則所見深故。三普入等者。法海難量名不思議。一言演盡名為普入。四圓音隨類名音聲海要無分別方入佛聲。五能憶等者。化生即是趣菩提行故。以宿住智明記。六眾生報異隨業有差。佛示現受令生正信。七於法自在方能隨類調生。八佛身無相。等法性之清凈。現而同化。為寂滅之行矣。九不著諸有故。能常現三業。無邊更無可依。十觀性無相猶如虛空。何有可盡。察用隨宜。如擊水文隨擊隨生。復何可盡。偈中先上首觀眾。開成四天合則梵身。即眾亦有。經云梵眾梵身

【現代漢語翻譯】現代漢語譯本喜藏（喜悅的寶藏）。憂除故（因為憂愁被去除）。喜患除故樂（因為喜悅和憂患都被去除所以快樂）。三中初句能現（第三段的第一句能夠顯現）。次二所現（接下來的兩句所顯現）。四中初二句（第四段的前兩句）。即普使成住等（就是普遍地使[眾生]成就、安住等等）。次一句頌如虛空清凈（接下來一句讚頌如同虛空般清凈）。以三災彌綸（因為被水、火、風三種災難所瀰漫）。而凈土不毀故（但是凈土不會被毀壞）。然三四二偈似如前卻（然而第三和第四段的兩首偈頌似乎前後顛倒）。且順文釋耳（姑且順著文意來解釋）。五中初二句（第五段的前兩句）。咸敬奉是愛樂（都恭敬奉行是喜愛和快樂）。余是聖人（其餘的是聖人）。次一句（接下來一句）。即上法及信受也（就是上面的法以及信受）。六中初句經劫住（第六段的第一句是經歷劫數安住）。次二句即地義（接下來的兩句就是地的意義）。方便無邊（方便無邊）。是一切也（就是一切）。七中通頌八相普周（第七段總頌佛陀示現成道的八相普遍周遍）。略無供養（省略了供養）。八中初句是前智慧（第八段的第一句是前面的智慧）。次句神通（接下來一句是神通）。次句無盡及海（接下來一句是無盡和海）。以隨根令凈是深廣故（因為隨著根器使[眾生]清凈是深廣的緣故）。九中初二句（第九段的前兩句）。即德海滿足（就是功德如海般滿足）。次句出現世間（接下來一句是出現在世間）。十中三句（第十段的三句）。通明前昔誓願力（共同說明了以前的誓願力）。第四句（第四句）。結中便顯深信愛樂藏（在結尾中就顯現了深信、愛樂的寶藏）。以文云大歡喜故（因為文中說大歡喜的緣故）。第五初禪長行十法中（第五[卷]初禪長行十法中）。一普住等者（一、普遍安住等等）。大用應機故普遍說法（因為大用隨機應變所以普遍說法）。用而常寂故行凈無染（因為運用而常處於寂靜所以行為清凈沒有污染）。得心無行故行凈（因為得到心而沒有行為所以行為清凈）。了境無相故無染（因為明瞭境界沒有相所以沒有污染）。二佛為定境（二、佛是禪定的境界）。住定則所見深故（安住在禪定中所見就深刻的緣故）。三普入等者（三、普遍進入等等）。法海難量名不思議（佛法的海洋難以衡量名為不可思議）。一言演盡名為普入（一句話演說窮盡名為普遍進入）。四圓音隨類名音聲海（四、圓滿的聲音隨著種類不同而變化名為音聲海）。要無分別方入佛聲（要沒有分別才能進入佛的聲音）。五能憶等者（五、能夠憶念等等）。化生即是趣菩提行故（化生就是趣向菩提的修行）。以宿住智明記（用宿命通的智慧來明記）。六眾生報異隨業有差（六、眾生的果報不同隨著業力有差別）。佛示現受令生正信（佛示現接受果報使[眾生]生起正信）。七於法自在方能隨類調生（七、對於佛法自在才能隨著種類不同來調伏眾生）。八佛身無相（八、佛身沒有相）。等法性之清凈（等同於法性的清凈）。現而同化（顯現而共同教化）。為寂滅之行矣（是寂滅的修行啊）。九不著諸有故（九、不執著于各種存在）。能常現三業（能夠常常顯現身口意三業）。無邊更無可依（無邊無際更沒有可以依靠的）。十觀性無相猶如虛空（十、觀察自性沒有相猶如虛空）。何有可盡（哪裡有可以窮盡的）。察用隨宜（觀察運用隨著適宜）。如擊水文隨擊隨生（如同敲擊水面產生的波紋隨著敲擊而產生）。復何可盡（又哪裡可以窮盡）。偈中先上首觀眾（偈頌中先是上首的觀眾）。開成四天合則梵身（分開是四天王合起來就是梵天之身）。即眾亦有（就是大眾也有）。經云梵眾梵身（經中說梵眾梵身）。

【English Translation】 English version Xi Zang (Treasure of Joy). You Chu Gu (Because sorrow is removed). Xi Huan Chu Gu Le (Because joy and sorrow are both removed, there is happiness). The first sentence in the third paragraph can manifest. The next two manifest. The first two sentences in the fourth paragraph, that is, universally enable [sentient beings] to achieve, abide, etc. The next sentence praises as pure as the empty space, because it is permeated by the three calamities (water, fire, and wind), but the Pure Land is not destroyed. However, the two verses in the third and fourth paragraphs seem to be reversed. Let's interpret it according to the text. The first two sentences in the fifth paragraph, all respectfully offer, which is love and joy. The rest are sages. The next sentence is the above Dharma and acceptance. The first sentence in the sixth paragraph abides through kalpas. The next two sentences are the meaning of the earth. Expedient means are boundless, which is everything. The seventh paragraph generally praises the eight aspects of the Buddha's enlightenment as universally complete, omitting offerings. The first sentence in the eighth paragraph is the previous wisdom. The next sentence is supernatural power. The next sentence is endlessness and the sea, because making [sentient beings] pure according to their roots is profound and vast. The first two sentences in the ninth paragraph are the fulfillment of the sea of virtues. The next sentence is appearing in the world. The three sentences in the tenth paragraph jointly explain the past vows and power. The fourth sentence reveals the treasure of deep faith, love, and joy in the conclusion, because the text says 'great joy'. Among the ten dharmas of the first Dhyana in the fifth [volume], the first, universally abiding, etc., is because the great function responds to the opportunity, so the Dharma is universally spoken. Because it is always tranquil in use, the conduct is pure and without defilement. Because the mind is obtained without conduct, the conduct is pure. Because the realm is understood without form, there is no defilement. Second, the Buddha is the realm of Samadhi. Abiding in Samadhi, what is seen is profound. Third, universally entering, etc. The Dharma sea is immeasurable, called inconceivable. Exhaustively expounding in one word is called universal entry. Fourth, the perfect sound varies with the category, called the sea of sound. It is necessary to be without discrimination to enter the Buddha's voice. Fifth, being able to remember, etc. Transformation birth is the practice of going towards Bodhi, using the wisdom of past lives to clearly remember. Sixth, the retribution of sentient beings differs according to the difference in karma. The Buddha shows acceptance to make [sentient beings] generate right faith. Seventh, being free in the Dharma can tame sentient beings according to their categories. Eighth, the Buddha's body is without form, equal to the purity of Dharma-nature, appearing and jointly transforming, which is the practice of Nirvana. Ninth, not being attached to all existence, one can always manifest the three karmas of body, speech, and mind. Boundless and without anything to rely on. Tenth, observing the nature as formless like empty space, how can there be an end? Observing the use as appropriate, like the ripples produced by striking water, which arise with the striking, how can there be an end? In the verses, first the audience of the chief, opening up to become the Four Heavenly Kings, combining to become the Brahma body, that is, the assembly also has. The Sutra says Brahma assembly, Brahma body.

梵輔。梵眷屬身即是眾。輔即眷屬。十偈。初中初句。法身普遍道場。次句智光說法。次句行凈無染。境相智行既亡。則大用影像亦寂。后句通以喻顯。云不離空空不礙云。以況寂用。二中初二句。入禪之境。如來法身即是心性。若能觀之為上定故。次句示入方便。雖多同入一寂。三中初句即不思議法。次二句明普入義。以一言說盡故。一言說盡之辯。劫海亦不能窮。顯法無盡也。約能包則一言說盡。約能久則劫海莫窮。然一言但說剎塵。未是無盡。設欲一言盡者。則二三兩句相違。一言說盡。劫海更何所演而得無窮。更有所演前則不盡。又不可重說。若欲通者。總望則可說盡。隱映重重則不可盡。如擊水文小擊大擊遍擊。各隨文生。盡未來際擊盡未來文生。為難思法也。四中圓音之義。文略有三義。一廣無邊。二別詮表。三無分別。如次三句。余如出現品辯。五中初二句。即教化眾生方便行。三世諸佛皆以利他為向菩提。自清凈業故。次句前就梵王。故云憶念。今據如來故身現耳。一毛尚現何況全身。六中初句業相差別。次句報相差別。次句現同世間。七中前二句。即隨類調生。調法自在故。能隨類廣遍。次句顯明前義無思成事故。八中初二句。明佛體性。即前清凈寂滅。不可盡下略顯四義如空。次句佛用應現為行

【現代漢語翻譯】現代漢語譯本梵輔（Brahmā's assistant）。梵眷屬身即是眾。輔即眷屬。十偈。初中初句：法身（Dharmakāya，佛的法性之身）普遍道場。次句：智光說法。次句：行凈無染。境相智行既亡，則大用影像亦寂。后句：通以喻顯。云不離空，空不礙云，以況寂用。二中初二句：入禪之境。如來法身即是心性。若能觀之為上定故。次句：示入方便。雖多同入一寂。三中初句：即不思議法。次二句：明普入義。以一言說盡故。一言說盡之辯，劫海亦不能窮，顯法無盡也。約能包則一言說盡，約能久則劫海莫窮。然一言但說剎塵，未是無盡。設欲一言盡者，則二三兩句相違。一言說盡，劫海更何所演而得無窮。更有所演前則不盡。又不可重說。若欲通者，總望則可說盡，隱映重重則不可盡。如擊水文，小擊大擊遍擊，各隨文生。盡未來際擊，盡未來文生，為難思法也。四中圓音之義。文略有三義：一廣無邊，二別詮表，三無分別。如次三句。余如出現品辯。五中初二句：即教化眾生方便行。三世諸佛皆以利他為向菩提（Bodhi，覺悟）。自清凈業故。次句：前就梵王（Brahmā），故云『憶念』。今據如來故身現耳。一毛尚現，何況全身。六中初句：業相差別。次句：報相差別。次句：現同世間。七中前二句：即隨類調生。調法自在故，能隨類廣遍。次句：顯明前義無思成事故。八中初二句：明佛體性，即前清凈寂滅。不可盡下略顯四義如空。次句：佛用應現為行。

【English Translation】 English version Bhava-anga (Brahmā's assistant). The body of Brahmā's retinue is the assembly. 'Bhava-anga' means retinue. Ten Gathas. The first sentence of the first verse: The Dharmakāya (the body of the Buddha's Dharma nature) pervades the Bodhimanda (place of enlightenment). The next sentence: The light of wisdom expounds the Dharma. The next sentence: Conduct is pure and without defilement. When the characteristics of objects, wisdom, and conduct are extinguished, then the image of great function is also still. The last sentence: Generally, it is revealed through metaphor. 'Clouds do not depart from emptiness, and emptiness does not obstruct clouds,' which is used to illustrate the function of stillness. The first two sentences of the second verse: The state of entering Dhyana (meditation). The Tathāgata's (Buddha's) Dharmakāya is the nature of the mind. If one can contemplate it, it is the supreme Samadhi (concentration). The next sentence: Showing the means of entering. Although many, they all enter into one stillness. The first sentence of the third verse: This is the inconceivable Dharma. The next two sentences: Explaining the meaning of universal entry. Because it is exhausted in one speech. The eloquence of exhausting it in one speech cannot be exhausted even by Kalpas (aeons). It reveals that the Dharma is inexhaustible. If one speaks of what can be encompassed, it can be exhausted in one speech. If one speaks of what can last, it cannot be exhausted even by Kalpas. However, one speech only speaks of the dust of the Buddha-lands, which is not inexhaustible. If one wants to exhaust it in one speech, then the second and third sentences contradict each other. If it is exhausted in one speech, then what else can be evolved in the Kalpas to be inexhaustible? If there is something else to be evolved, then the former is not exhausted. Moreover, it cannot be repeated. If one wants to understand it, then it can be said to be exhausted in general, but it cannot be exhausted in hidden reflections. It is like striking water, striking lightly, striking heavily, striking everywhere, each following the pattern that arises. Striking to the end of the future, the pattern arises to the end of the future. It is an inconceivable Dharma. The meaning of the perfect sound in the fourth verse. The text briefly has three meanings: first, vast and boundless; second, distinct and expressive; third, without discrimination. These are the three sentences in order. The rest is as discussed in the Appearance Chapter. The first two sentences of the fifth verse: This is the expedient practice of teaching and transforming sentient beings. All Buddhas of the three times take benefiting others as the direction towards Bodhi (enlightenment). Therefore, their own pure karma. The next sentence: Previously, it was about Brahmā, so it was said 'remembrance'. Now, according to the Tathāgata, the body appears. Even one hair appears, let alone the whole body. The first sentence of the sixth verse: Differences in the characteristics of karma. The next sentence: Differences in the characteristics of retribution. The next sentence: Appearing the same as the world. The first two sentences of the seventh verse: This is adjusting beings according to their kind. Because the Dharma of adjustment is unhindered, it can be widely spread according to kind. The next sentence: Clearly revealing that the previous meaning is accomplished without thought. The first two sentences of the eighth verse: Explaining the nature of the Buddha's body, which is the previous pure stillness and extinction. The four meanings are briefly revealed below as emptiness. The next sentence: The Buddha's function should appear as conduct.

。既皆如化不失寂滅。九中初二句。所現無有邊。次句勤現無依著。十中初二句。常思大用無盡。謂安住大悲宮。能現大事故。次句常觀法體無盡。自下第二欲界諸天。文有七段。第一他化天王。長行十法中。一謂現眾生前自在調伏。使其成熟化法無盡。故名為藏。二觀世樂相。皆苦故應舍。觀世樂性即入聖樂。三隨樂斷疑令起正行。四一言普攝諸義。遍於時處為物而說。五彷彿修慈。六示現等者。大悲十力摧彼慢高。而無摧心。故云示現。七以智慧光照諸世間。令離三毒之闇。則無惡趣之果。瞋癡障重故。與偈互陳。八十方等者。爲念佛三昧純熟故。隨念何佛即能得見。如休舍解脫等。九應念現成。十普入等者。寂用自在現世調生。總名威力。偈中亦十。初中初句體遍。次句用周故能現前。次句教藏能成。后句所成自在。開於法藏悟深法門。即成熟也。二中初二句二樂。次句令入。三四可知。五中三句。共顯如來大慈。初二句舉劣顯勝。次句以喻正顯。謂世慈有相。若須彌之高大海之廣。終可傾盡。佛慈稱性。若芥子之空投刃之地。即不可盡。又如空有普覆常攝。廣容無礙難壞無盡。略舉一無盡耳。六七與八文亦可知。九中初二句。明佛體普遍無成不成。次句隨眾生心現成正覺。十中普現十方。即普入一切世間。余

【現代漢語翻譯】既已全部如幻如化，又不失寂滅的本性。九中前兩句說，所顯現的事物沒有邊際。接下來一句說，勤奮顯現卻不執著于任何事物。十中前兩句說，常常思量佛的大用無窮無盡，指的是安住在充滿大悲的宮殿中，能夠顯現偉大的事業。接下來一句說，常常觀察法的本體沒有窮盡。從這裡開始是第二欲界諸天，文章分為七段。第一是他化自在天王。長行文中的十法，一是說在眾生面前顯現自在，調伏他們，使他們成熟，教化之法無窮無盡，所以稱為藏。二是觀察世間的快樂，都是苦，所以應當捨棄。觀察世間快樂的本性，就能進入聖人的快樂。三是隨著眾生的喜好斷除他們的疑惑，使他們生起正確的行為。四是用一句話普遍涵蓋各種意義，在任何時間地點都為眾生宣說。五是彷彿在修習慈悲。六是示現等等，用大悲和十力摧毀他們的傲慢，卻沒有摧毀他們的心，所以說是示現。七是用智慧的光芒照亮各個世間，使他們遠離貪嗔癡的三毒之黑暗，就不會有墮入惡趣的果報。因為嗔癡的障礙很重，所以與偈頌互相陳述。八是十方等等，爲了唸佛三昧純熟的緣故，隨著念哪尊佛就能見到哪尊佛，如休息捨棄解脫等等。九是應念而現，立即成就。十是普遍進入等等，寂滅之用自在，在世間顯現調伏眾生，總稱為威力。偈頌中也有十個方面。第一個方面，第一句說佛的本體普遍，第二句說佛的作用周遍，所以能夠顯現在眾生面前。第三句說教藏能夠成就，最後一句說所成就的是自在。開啟法藏，領悟深奧的法門，就是使眾產生熟。第二個方面，前兩句說兩種快樂，后一句說使眾生進入聖樂。第三和第四個方面可以理解。第五個方面，三句話共同顯示如來的大慈悲。前兩句是舉出低劣的慈悲來顯示殊勝的慈悲，后一句是用比喻來正面顯示。世間的慈悲是有相的，即使像須彌山那樣高，像大海那樣廣闊，最終也可以傾覆耗盡。佛的慈悲是合乎本性的，即使像芥子那樣小的空間，像投刀刃那樣的地方，也是不可窮盡的。又像虛空一樣普遍覆蓋，常常攝受，廣闊容納沒有障礙，難以破壞沒有窮盡，只是略舉一個沒有窮盡罷了。第六、第七和第八個方面也可以理解。第九個方面，前兩句說明佛的本體普遍，沒有成就和不成就的分別。后一句說隨著眾生的心顯現成就正覺。第十個方面，普遍顯現在十方，就是普遍進入一切世間，其餘部分可以理解。既已全部如幻如化，又不失寂滅的本性。九中前兩句說，所顯現的事物沒有邊際。接下來一句說，勤奮顯現卻不執著于任何事物。十中前兩句說，常常思量佛的大用無窮無盡，指的是安住在充滿大悲的宮殿中，能夠顯現偉大的事業。接下來一句說，常常觀察法的本體沒有窮盡。從這裡開始是第二欲界諸天，文章分為七段。第一是他化自在天王。長行文中的十法，一是說在眾生面前顯現自在，調伏他們，使他們成熟，教化之法無窮無盡，所以稱為藏。二是觀察世間的快樂，都是苦，所以應當捨棄。觀察世間快樂的本性，就能進入聖人的快樂。三是隨著眾生的喜好斷除他們的疑惑，使他們生起正確的行為。四是用一句話普遍涵蓋各種意義，在任何時間地點都為眾生宣說。五是彷彿在修習慈悲。六是示現等等，用大悲和十力摧毀他們的傲慢，卻沒有摧毀他們的心，所以說是示現。七是用智慧的光芒照亮各個世間，使他們遠離貪嗔癡的三毒之黑暗，就不會有墮入惡趣的果報。因為嗔癡的障礙很重，所以與偈頌互相陳述。八是十方等等，爲了唸佛三昧純熟的緣故，隨著念哪尊佛就能見到哪尊佛，如休息捨棄解脫等等。九是應念而現，立即成就。十是普遍進入等等，寂滅之用自在，在世間顯現調伏眾生，總稱為威力。偈頌中也有十個方面。第一個方面，第一句說佛的本體普遍，第二句說佛的作用周遍，所以能夠顯現在眾生面前。第三句說教藏能夠成就，最後一句說所成就的是自在。開啟法藏，領悟深奧的法門，就是使眾產生熟。第二個方面，前兩句說兩種快樂，后一句說使眾生進入聖樂。第三和第四個方面可以理解。第五個方面，三句話共同顯示如來的大慈悲。前兩句是舉出低劣的慈悲來顯示殊勝的慈悲，后一句是用比喻來正面顯示。世間的慈悲是有相的，即使像須彌山那樣高，像大海那樣廣闊，最終也可以傾覆耗盡。佛的慈悲是合乎本性的，即使像芥子那樣小的空間，像投刀刃那樣的地方，也是不可窮盡的。又像虛空一樣普遍覆蓋，常常攝受，廣闊容納沒有障礙，難以破壞沒有窮盡，只是略舉一個沒有窮盡罷了。第六、第七和第八個方面也可以理解。第九個方面，前兩句說明佛的本體普遍，沒有成就和不成就的分別。后一句說隨著眾生的心顯現成就正覺。第十個方面，普遍顯現在十方，就是普遍進入一切世間，其餘部分可以理解。

【English Translation】 Having become entirely like illusions and transformations, they do not lose the nature of 'Nirvana' (寂滅, extinction of suffering). The first two lines in the ninth section state that what is manifested has no boundaries. The next line states that diligently manifesting without clinging to anything. The first two lines in the tenth section state that constantly contemplating the great function of the Buddha is inexhaustible, referring to dwelling in the palace of great compassion, capable of manifesting great deeds. The next line states that constantly observing the essence of the Dharma is inexhaustible. From here begins the description of the heavens of the second desire realm, with the text divided into seven sections. The first is the 'Paranirmitavasavara' (他化天王, the king of the Paranirmitavasavara heaven). Among the ten Dharmas in the prose section, the first is manifesting freedom before sentient beings, subduing them, and causing them to mature, with the Dharma of teaching being inexhaustible, hence it is called 'Treasury' (藏). The second is observing the pleasures of the world, all of which are suffering, so they should be abandoned. Observing the nature of worldly pleasures allows one to enter the pleasure of the saints. The third is, according to the preferences of sentient beings, cutting off their doubts and causing them to generate correct actions. The fourth is using one sentence to universally encompass various meanings, speaking to beings at any time and place. The fifth is seemingly practicing loving-kindness. The sixth is showing manifestations, etc., using great compassion and the ten powers to destroy their arrogance, but without destroying their hearts, hence it is said to be a manifestation. The seventh is using the light of wisdom to illuminate all worlds, causing them to be far from the darkness of the three poisons of greed, hatred, and delusion, so there will be no consequences of falling into evil realms. Because the obstacles of hatred and delusion are heavy, they are presented in conjunction with the verses. The eighth is the ten directions, etc., for the sake of the purity of 'Buddha-Recollection Samadhi' (唸佛三昧), one can see whichever Buddha one recollects, such as resting and abandoning liberation, etc. The ninth is manifesting in response to thought, immediately achieving. The tenth is universally entering, etc., the function of 'Nirvana' is free, manifesting in the world to subdue beings, collectively called power. There are also ten aspects in the verses. In the first aspect, the first line states that the Buddha's essence is universal, and the second line states that the Buddha's function is pervasive, so it can manifest before sentient beings. The third line states that the teaching treasury can achieve, and the last line states that what is achieved is freedom. Opening the Dharma treasury and realizing the profound Dharma gate is to cause sentient beings to mature. In the second aspect, the first two lines speak of two kinds of pleasure, and the last line speaks of causing sentient beings to enter the pleasure of the saints. The third and fourth aspects can be understood. In the fifth aspect, three sentences together reveal the great compassion of the 'Tathagata' (如來). The first two lines are to show the superior compassion by citing the inferior compassion, and the last line is to show it positively by analogy. Worldly compassion is conditioned, even if it is as high as 'Mount Sumeru' (須彌山) and as vast as the ocean, it can eventually be overturned and exhausted. The Buddha's compassion is in accordance with the nature, even if it is as small as a mustard seed space, like a place where a blade is thrown, it is inexhaustible. It is also like the void, universally covering, constantly receiving, broadly accommodating without obstacles, difficult to destroy and inexhaustible, only briefly mentioning one inexhaustible aspect. The sixth, seventh, and eighth aspects can also be understood. In the ninth aspect, the first two lines explain that the Buddha's essence is universal, without the distinction of achievement and non-achievement. The last line states that according to the minds of sentient beings, the manifestation achieves perfect enlightenment. In the tenth aspect, universally manifesting in the ten directions is to universally enter all worlds, and the rest can be understood. Having become entirely like illusions and transformations, they do not lose the nature of 'Nirvana' (寂滅, extinction of suffering). The first two lines in the ninth section state that what is manifested has no boundaries. The next line states that diligently manifesting without clinging to anything. The first two lines in the tenth section state that constantly contemplating the great function of the Buddha is inexhaustible, referring to dwelling in the palace of great compassion, capable of manifesting great deeds. The next line states that constantly observing the essence of the Dharma is inexhaustible. From here begins the description of the heavens of the second desire realm, with the text divided into seven sections. The first is the 'Paranirmitavasavara' (他化天王, the king of the Paranirmitavasavara heaven). Among the ten Dharmas in the prose section, the first is manifesting freedom before sentient beings, subduing them, and causing them to mature, with the Dharma of teaching being inexhaustible, hence it is called 'Treasury' (藏). The second is observing the pleasures of the world, all of which are suffering, so they should be abandoned. Observing the nature of worldly pleasures allows one to enter the pleasure of the saints. The third is, according to the preferences of sentient beings, cutting off their doubts and causing them to generate correct actions. The fourth is using one sentence to universally encompass various meanings, speaking to beings at any time and place. The fifth is seemingly practicing loving-kindness. The sixth is showing manifestations, etc., using great compassion and the ten powers to destroy their arrogance, but without destroying their hearts, hence it is said to be a manifestation. The seventh is using the light of wisdom to illuminate all worlds, causing them to be far from the darkness of the three poisons of greed, hatred, and delusion, so there will be no consequences of falling into evil realms. Because the obstacles of hatred and delusion are heavy, they are presented in conjunction with the verses. The eighth is the ten directions, etc., for the sake of the purity of 'Buddha-Recollection Samadhi' (唸佛三昧), one can see whichever Buddha one recollects, such as resting and abandoning liberation, etc. The ninth is manifesting in response to thought, immediately achieving. The tenth is universally entering, etc., the function of 'Nirvana' is free, manifesting in the world to subdue beings, collectively called power. There are also ten aspects in the verses. In the first aspect, the first line states that the Buddha's essence is universal, and the second line states that the Buddha's function is pervasive, so it can manifest before sentient beings. The third line states that the teaching treasury can achieve, and the last line states that what is achieved is freedom. Opening the Dharma treasury and realizing the profound Dharma gate is to cause sentient beings to mature. In the second aspect, the first two lines speak of two kinds of pleasure, and the last line speaks of causing sentient beings to enter the pleasure of the saints. The third and fourth aspects can be understood. In the fifth aspect, three sentences together reveal the great compassion of the 'Tathagata' (如來). The first two lines are to show the superior compassion by citing the inferior compassion, and the last line is to show it positively by analogy. Worldly compassion is conditioned, even if it is as high as 'Mount Sumeru' (須彌山) and as vast as the ocean, it can eventually be overturned and exhausted. The Buddha's compassion is in accordance with the nature, even if it is as small as a mustard seed space, like a place where a blade is thrown, it is inexhaustible. It is also like the void, universally covering, constantly receiving, broadly accommodating without obstacles, difficult to destroy and inexhaustible, only briefly mentioning one inexhaustible aspect. The sixth, seventh, and eighth aspects can also be understood. In the ninth aspect, the first two lines explain that the Buddha's essence is universal, without the distinction of achievement and non-achievement. The last line states that according to the minds of sentient beings, the manifestation achieves perfect enlightenment. In the tenth aspect, universally manifesting in the ten directions is to universally enter all worlds, and the rest can be understood.

皆威力自在。第二化樂天長行十一法中。一為物開示諸業。如化化雖體虛而有作用為力。業亦從緣無性而報不亡。二舍離等者。攀取緣慮是惑病之本。若心。境無得則舍攀緣。三闇滅智生如月盈缺。四示現等者。梵聲微妙故云悅意。應遍十方故云無邊。五知一切等者。此有三義。一福德之相。有十蓮華藏世界微塵數。故無有盡。二謂清凈慈門等無限因所生故。一一因果皆稱真故。一一即無有盡。皆同虛空。三大慈悲行是福德相。使盲聾視聽等。皆慈善根力故。涅槃經中。有聞贊佛為大福德。怒云。生經七日母便命終。豈謂大福德相。贊者云。年志俱盛而不卒暴。打之不瞋罵之不報。是故我言大福德相。怒者聞而心伏。故慈為無盡福相。然與前義相成。六三達圓智了三世劫。此就天王且言宿住耳。七開悟等者。此門闕偈。上下文中屢有開悟。即同法華開示悟入。以開攝示以悟攝入。謂開示約能化。悟入約所化。彼論云。開者無上義。謂除一切智智更無餘事。即雙開菩提涅槃。謂以知見之性為涅槃。知見之相為菩提。眾生本有障翳不現佛為開除。則本智顯故。示者同義。三乘同法身故。悟者不知義。不知唯一實事故。今令知成報身菩提故。入者令證不退轉地故。即是因義。為證初地已上為菩提涅槃因故。廣如彼釋。八稱性

【現代漢語翻譯】現代漢語譯本皆威力自在。（這些天人）都具有威力和自在的神通。第二化樂天長行十一法中：在第二化樂天（Nirmana-rati，欲界第五天）的長行文中，有十一種法：一為物開示諸業：第一是為眾生開示諸業的道理。比如變化之物雖然本體是虛幻的，但卻有實際的作用，這就是『力』。業也是從因緣而生，其自性本空，但果報卻不會消失。二舍離等者：第二是舍離等等。攀緣和執取是迷惑和痛苦的根源。如果內心和外境都無所得，就能捨棄攀緣。三闇滅智生如月盈缺：第三是黑暗消滅，智慧生起，就像月亮的盈虧變化一樣。四示現等者：第四是示現等等。梵天的聲音微妙，所以說是『悅意』。應該遍佈十方，所以說是『無邊』。五知一切等者：第五是知一切等等。這有三重含義：一是福德的相，有十蓮華藏世界微塵數那麼多，所以無窮無盡。二是說清凈慈門等無限的因所生，所以每一個因果都與真理相符，每一個都無窮無盡，都如同虛空一樣。三大慈悲行是福德的相，能使盲人復明，聾人復聰等等，都是慈善的根力。在《涅槃經》（Nirvana Sutra）中，有讚歎佛為大福德的說法。有人反駁說，（佛陀的母親）生下佛陀七天後就去世了，這怎麼能說是大福德的相呢？讚歎者說，（佛陀）年紀輕輕就盛德具備，沒有突然暴斃，被打不生氣，被罵不還口，所以我才說是大福德的相。反駁者聽了心服口服。所以慈悲是無窮無盡的福相。但這與前面的含義是相輔相成的。六三達圓智了三世劫：第六是三達圓智，了知過去、現在、未來三世的劫數。這只是就天王（Deva-raja）而言，且說是宿住通（Purva-nivasanusmrti）。七開悟等者：第七是開悟等等。這一門缺少偈頌。在上下文中多次提到開悟，這與《法華經》（Lotus Sutra）中的開示悟入相同。以『開』來攝取『示』，以『悟』來攝取『入』。『開示』是就教化者而言，『悟入』是就所教化者而言。那部論典中說，『開』是無上的意義，除了『一切智智』（Sarvajnatajnana）之外，沒有其他的事情。即是同時開啟菩提（Bodhi）和涅槃（Nirvana）。以知見的自性為涅槃，知見的相為菩提。眾生本來具有智慧，只是被障礙遮蔽而不能顯現，佛陀為他們開除障礙，本來的智慧就能顯現。『示』的意義與『開』相同，三乘（Triyana）都具有相同的法身（Dharmakaya）。『悟』是不知的意思，因為不知道唯一真實的事情，現在讓他們知道，成就報身（Sambhogakaya）菩提。『入』是讓他們證入不退轉地（Avaivartika-bhumi），這就是因的意義，為證得初地（Prathama-bhumi）以上的菩提和涅槃之因。詳細的解釋在那部論典中。八稱性：

【English Translation】 English version All possess power and are at ease. (These Devas) all possess power and unhindered spiritual abilities. In the eleven Dharmas in the prose section of the Second Nirmana-rati Heaven (the fifth heaven of the desire realm): First, to reveal all karmas to beings: First is to reveal the principles of all karmas to beings. For example, although a transformed object is illusory in nature, it has actual functions, and this is 'power'. Karma also arises from conditions, and its self-nature is empty, but the retribution will not disappear. Second, abandoning etc.: Second is abandoning etc. Clinging and grasping are the root of delusion and suffering. If there is nothing to be gained in the mind and external environment, one can abandon clinging. Third, darkness disappears and wisdom arises like the waxing and waning of the moon: Third is that darkness disappears and wisdom arises, just like the waxing and waning of the moon. Fourth, manifestations etc.: Fourth is manifestations etc. The voice of Brahma is subtle, so it is said to be 'pleasing'. It should pervade the ten directions, so it is said to be 'boundless'. Fifth, knowing all etc.: Fifth is knowing all etc. This has three meanings: First, the aspect of merit, which is as numerous as the dust motes in ten Lotus Treasury Worlds (Lotus Matrix Worlds), so it is endless. Second, it means that it is born from infinite causes such as pure compassion, so every cause and effect is in accordance with the truth, and each one is endless, all like empty space. The great compassionate practice is the aspect of merit, which can enable the blind to see again, the deaf to hear again, etc., all of which are the power of the roots of charity. In the Nirvana Sutra, there is a saying that praising the Buddha is great merit. Someone retorted, '(The Buddha's mother) died seven days after giving birth to the Buddha, how can this be said to be an aspect of great merit?' The praiser said, '(The Buddha) was young and full of virtue, and did not die suddenly, he did not get angry when beaten, and did not retaliate when scolded, so I said it was an aspect of great merit.' The retorter was convinced. Therefore, compassion is an endless aspect of merit. But this is complementary to the previous meaning. Sixth, the perfect wisdom of the three understandings comprehends the kalpas of the three times: Sixth is the perfect wisdom of the three understandings, knowing the kalpas of the past, present, and future. This is only in terms of the Deva-raja, and it is said to be the Purva-nivasanusmrti (knowledge of past lives). Seventh, enlightenment etc.: Seventh is enlightenment etc. This section lacks a verse. Enlightenment is mentioned many times in the context, which is the same as the opening, showing, awakening, and entering in the Lotus Sutra. 'Opening' encompasses 'showing', and 'awakening' encompasses 'entering'. 'Opening and showing' are in terms of the teacher, and 'awakening and entering' are in terms of the taught. That treatise says that 'opening' is the supreme meaning, and there is nothing else besides Sarvajnatajnana (all-knowing wisdom). That is, it simultaneously opens Bodhi and Nirvana. Taking the self-nature of knowledge and vision as Nirvana, and the aspect of knowledge and vision as Bodhi. Sentient beings originally have wisdom, but it is obscured by obstacles and cannot be manifested. The Buddha removes the obstacles for them, and the original wisdom can be manifested. The meaning of 'showing' is the same as 'opening', and the three vehicles (Triyana) all have the same Dharmakaya (Dharma body). 'Awakening' means not knowing, because they do not know the only true thing, and now they are made to know, achieving Sambhogakaya (reward body) Bodhi. 'Entering' is to enable them to attain the Avaivartika-bhumi (non-retrogressive stage), which is the meaning of the cause, as the cause of Bodhi and Nirvana for those who have attained the Prathama-bhumi (first stage) and above. A detailed explanation is in that treatise. Eighth, according to nature:

之光有阿難遍。九一切等者。謂契理具修長劫無倦。故眾魔外道所不能摧。十善惡等殊苦樂等異。皆知性相。十一示現等者。無邊品類一毛頓現。更無來去尤顯難思。偈中脫于第七。唯有十偈。初中初句總。次句開示。后二句顯如化力。差別業者果不亡故。二中初句所攀緣。后二無得。然緣境有二。一真二妄。真佛有緣亦成妄惑。況于妄耶。種種觀者五求不得故。謂佛有耶常見為惑。謂佛無耶邪見深厚。四句百非所不能加。故無所有。非唯一佛十方亦然。應化示現非真實。故求實無得即見真身。真即無緣佛尚應舍。何況余境。三四可知。五中初二句福德相。次句無盡相。相好者經云。盡人中福不及一天。乃至云盡世間福不及如來一相等。六中約天之智普知。約佛一毛能現。七中初二句。明毛孔過空。謂靈智證理非如虛空。真理超事故亦非比。無限理智不可分析。隨其少分即融攝重重。故一毛之量便越虛空。次句別示越相。謂毛孔不大而無涯。即廣陜無礙故。杜絕思議之境。前即一光外展。今即一毛內廣。文綺互耳。一毛本自遍空十方。豈得難滿。八中初句長時修。次句無餘修。次句無間修。具此三修故進力難壞。而言廣大波羅蜜者。至第五經釋。九中初句。總顯業之性相即緣生。果報之不亡。便是無性之非有故。不可

【現代漢語翻譯】現代漢語譯本阿難（Ananda，佛陀的十大弟子之一）的光芒遍照一切。所謂『九一切等』，是指契合真理，具足修行，歷經漫長劫數而不懈怠，因此不會被眾魔和外道所摧毀。『十善惡等殊苦樂等異』，是指對於善惡、苦樂等種種差別，都能了知其自性與現象。所謂『十一示現等』，是指無邊的品類，都能在一毛孔中頓然顯現，更沒有來去，尤其顯得難以思議。偈頌中省略了第七偈，只有十偈。第一偈中的第一句是總說，第二句是開示，后兩句顯示如幻如化的力量。差別業是因為果報不會消失的緣故。第二偈中的第一句是所攀緣的境界，后兩句是無所得。然而緣境有兩種，一是真，二是妄。即使是真佛，如果執著于緣，也會成為妄惑，更何況是虛妄的境界呢？種種觀想，是因為五種求都不可得的緣故。認為佛是常有的，是常見之惑；認為佛是沒有的，是邪見深厚。四句百非都不能加於其上，所以是無所有的。不僅僅是一尊佛如此，十方諸佛也是如此。應化示現並非真實，所以求真實是無所得，這樣才能見到真身。真佛既然是無緣的，尚且應該捨棄，更何況是其他的境界呢？第三和第四偈可以自行理解。第五偈中的前兩句是福德之相，后一句是無盡之相。所謂相好，經中說：『盡人中的福德，也比不上一天人的福德，乃至盡世間的福德，也比不上如來一相。』第六偈是說，以天人的智慧可以普遍知曉，而佛陀的一毛孔就能顯現一切。第七偈中的前兩句，說明毛孔超過虛空。所謂靈智證悟真理，並非像虛空一樣。真理超越一切事物，因此也無法相比。無限的理智不可分析，隨其少分，就能融攝重重境界，所以一毛孔的量就能超越虛空。后一句是分別顯示超越之相，即毛孔不大而無邊涯，即廣狹無礙，杜絕思議的境界。前面說的是一光向外擴充套件，現在說的是一毛向內廣大，只是文辭的巧妙變化而已。一毛本來就遍滿虛空十方，怎麼會難以滿足呢？第八偈中的第一句是長時間的修習，第二句是無餘的修習，第三句是無間斷的修習。具足這三種修習，所以精進的力量難以破壞。而說到廣波羅蜜（Paramita，到達彼岸），在第五經中會解釋。第九偈中的第一句，總的顯示業的自性與現象，即緣起。果報的不消失，便是無自性的非有，所以不可...

【English Translation】 English version The light of Ananda (one of the ten principal disciples of the Buddha) pervades everywhere. The so-called 'Nine All-Equalities' refer to being in accordance with the truth, possessing complete cultivation, and being tireless through long kalpas (aeons), therefore not being destroyed by demons and external paths. 'Ten good and evil, different sufferings and joys' means that one knows the nature and phenomena of all kinds of differences such as good and evil, suffering and joy. The so-called 'Eleven Manifestations' means that boundless categories can suddenly appear in one pore, without coming or going, which is particularly inconceivable. The seventh verse is omitted in the verses, and there are only ten verses. The first sentence of the first verse is a general statement, the second sentence is an explanation, and the last two sentences show the power of illusion. Differentiated karma is because the retribution of karma will not disappear. The first sentence of the second verse is the object of clinging, and the last two sentences are unobtainable. However, there are two kinds of objects of clinging, one is true, and the other is false. Even if it is a true Buddha, if one is attached to conditions, it will become delusion, let alone a false realm? Various contemplations are because the five kinds of seeking are unobtainable. Thinking that the Buddha is permanent is a common delusion; thinking that the Buddha is non-existent is a deep-rooted wrong view. The four sentences and hundreds of negations cannot be added to it, so it is non-existent. It is not only one Buddha who is like this, but all Buddhas in the ten directions are like this. The manifested appearance is not real, so seeking reality is unobtainable, and only then can one see the true body. Since the true Buddha is without conditions, he should be abandoned, let alone other realms? The third and fourth verses can be understood by oneself. The first two sentences of the fifth verse are the characteristics of merit, and the last sentence is the characteristic of inexhaustibility. As for the auspicious marks, the sutra says: 'The merit of all people is not as good as the merit of one Deva (god), and even the merit of the whole world is not as good as one mark of the Tathagata (Buddha).' The sixth verse says that the wisdom of the Devas can be universally known, and one pore of the Buddha can manifest everything. The first two sentences of the seventh verse explain that the pores surpass the void. The so-called spiritual wisdom realizing the truth is not like the void. The truth transcends all things, so it cannot be compared. Infinite reason cannot be analyzed, and with its small part, it can integrate multiple realms, so the amount of one pore can surpass the void. The last sentence separately shows the appearance of transcendence, that is, the pores are not large but boundless, that is, the width and narrowness are unobstructed, and the realm of cutting off thinking. The previous one was about the outward expansion of a light, and now it is about the inward expansion of a hair, just a clever change of words. One hair is originally all over the void in the ten directions, how can it be difficult to satisfy? The first sentence of the eighth verse is long-term practice, the second sentence is complete practice, and the third sentence is uninterrupted practice. Having these three practices, the power of diligence is difficult to destroy. As for the broad Paramita (perfection), it will be explained in the fifth sutra. The first sentence of the ninth verse generally shows the nature and phenomena of karma, that is, dependent origination. The non-disappearance of retribution is the non-existence of no-self, so it cannot be...

有無思也。次句。佛如是說天如是知。次句以法性示業性。十中初二句。小一現大多為一難思。次句現時不來不現不去。又難思也。第三知足天長行十法中。第一天得總相法門。諸佛將興皆生彼天。下生之時普應法界。頓闡華嚴為圓滿法。二盡虛空等者。光明色身皆遍空界。了不可取故云清凈。三以凈願力滅惑業苦。四五可知。六普化等者。普即無偏。常即無間。示其真樂即如來藏。七自覺智境佛已入之。故示物同悟。八以凈福堅菩提心。九謂仰觀下化。十即照現迅疾也。偈中。初偈前半即出世義。上句體智俱遍。下句悲用皆普。後半即圓滿教輪。前句即實之權為妙門。后句會權入實為圓滿。二中可知。三中初二句。以行凈愿。次句雜染本空故。前令滅佛法本具故。今令滿妄盡真顯。二言相成。四初中二句。依體普現。若月入百川。尋影之月月體不分。即體之用用彌法界。體用交徹故不思議。次句稱根說法。五中前半。即所凈之眾生。具三雜染故。于中上句標。下句略示惑相。慢是根本憍逸隨惑。憍謂染自盛事。慢謂恃己陵他。放逸即是縱蕩。憍謂染法所依。慢能長淪生死。放逸眾惑之本。故偏舉此三。蕩者動也。謂境風鼓擊飄蕩馳散。次句能凈法門。謂不取于相當體寂故。六七及八文並可知。九中通顯上既親近必當

【現代漢語翻譯】有無思也（有無思：指存在與不存在都難以思議）。次句。佛如是說天如是知（佛如是說，天人也如是知）。次句以法性示業性（以諸法的本性來顯示業的性質）。十中初二句（在十句中，最初的兩句）。小一現大多為一難思（以小顯大，以一顯多，都是難以思議的）。次句現時不來不現不去（顯現時並非真的來，不顯現時也並非真的去）。又難思也（這也是難以思議的）。第三知足天長行十法中（在第三知足天所修行的十種法中）。第一天得總相法門（第一種是天人獲得總相法門）。諸佛將興皆生彼天（諸佛將要興起時，都會先降生到這個天界）。下生之時普應法界（下生之時，其應化遍及整個法界）。頓闡華嚴為圓滿法（立刻闡述《華嚴經》，作為圓滿的教法）。二盡虛空等者（第二種是遍及虛空等等）。光明色身皆遍空界（光明和色身都遍佈整個虛空界）。了不可取故云清凈（完全不可執取，所以說是清凈的）。三以凈願力滅惑業苦（第三種是以清凈的願力來滅除迷惑、業障和痛苦）。四五可知（第四種和第五種可以自己理解）。六普化等者（第六種是普化等等）。普即無偏（普，就是沒有偏頗）。常即無間（常，就是沒有間斷）。示其真樂即如來藏（顯示真正的快樂，就是如來藏）。七自覺智境佛已入之（第七種是自覺的智慧境界，佛已經進入了）。故示物同悟（所以顯示萬物都一同覺悟）。八以凈福堅菩提心（第八種是以清凈的福德來堅定菩提心）。九謂仰觀下化（第九種是說仰觀諸佛，下化眾生）。十即照現迅疾也（第十種是照見和顯現非常迅速）。偈中（在偈頌中）。初偈前半即出世義（第一個偈頌的前半部分是出世的含義）。上句體智俱遍（上半句說本體和智慧都遍及一切）。下句悲用皆普（下半句說慈悲和作用都普及一切）。後半即圓滿教輪（後半部分是圓滿的教法）。前句即實之權為妙門（前一句說從真實出發的方便法門是微妙的門徑）。后句會權入實為圓滿（后一句說會合方便法門進入真實是圓滿）。二中可知（第二點可以自己理解）。三中初二句（第三點中最初的兩句）。以行凈愿（以修行清凈的願力）。次句雜染本空故（下一句說雜染的本性是空性的）。前令滅佛法本具故（先前說要滅除，是因為佛法本來就具足）。今令滿妄盡真顯（現在說要圓滿，是因為妄想窮盡，真如就顯現）。二言相成（這兩種說法是相互成就的）。四初中二句（第四點中最初的兩句）。依體普現（依靠本體而普遍顯現）。若月入百川（就像月亮映入百條河流）。尋影之月月體不分（追尋水中的月影，月影和月亮的本體並沒有分離）。即體之用用彌法界（這就是本體的作用，作用遍佈整個法界）。體用交徹故不思議（本體和作用相互交融，所以不可思議）。次句稱根說法（下一句說根據眾生的根器來說法）。五中前半（第五點的前半部分）。即所凈之眾生（就是所要凈化之眾生）。具三雜染故（因為具有三種雜染）。于中上句標（其中，上一句是標示）。下句略示惑相（下一句是簡略地顯示迷惑的相狀）。慢是根本憍逸隨惑（慢是根本的煩惱，憍逸是隨煩惱）。憍謂染自盛事（憍，是指沉溺於自己的盛事）。慢謂恃己陵他（慢，是指依仗自己而欺凌他人）。放逸即是縱蕩（放逸就是放縱）。憍謂染法所依（憍，是染法的所依）。慢能長淪生死（慢能夠使人長久地沉淪於生死輪迴）。放逸眾惑之本（放逸是各種迷惑的根本）。故偏舉此三（所以特別舉出這三種）。蕩者動也（蕩，是動搖的意思）。謂境風鼓擊飄蕩馳散（指被外境的風所吹動，飄蕩馳散）。次句能凈法門（下一句是能夠凈化的法門）。謂不取于相當體寂故（說的是不執取于相，因為本體是寂靜的）。六七及八文並可知（第六、第七和第八點的內容都可以自己理解）。九中通顯上既親近必當（第九點是總的顯示，上面既然已經親近，必定應當）。

【English Translation】『You have no thought.』 (You have no thought: refers to the difficulty in conceiving existence and non-existence). Next sentence. 『The Buddha speaks thus, the Devas know thus.』 (The Buddha speaks thus, and the Devas also know thus). The next sentence uses Dharma-nature to show Karma-nature (uses the nature of all Dharmas to show the nature of Karma). The first two sentences out of ten (in the ten sentences, the first two sentences). 『A small one appearing as a large one is mostly inconceivable.』 (A small one manifesting as a large one, and one manifesting as many, are both inconceivable). The next sentence, 『Appearing, it does not come; not appearing, it does not go.』 (When appearing, it does not truly come; when not appearing, it does not truly go). Also inconceivable (this is also inconceivable). Among the ten Dharmas of the Third Tushita Heaven (in the ten kinds of Dharma practiced in the Third Tushita Heaven). The first Deva obtains the Dharma-gate of the General Characteristics (the first is that the Devas obtain the Dharma-gate of the General Characteristics). 『When all Buddhas are about to arise, they are born in that Heaven.』 (When all Buddhas are about to arise, they will first be born in this Heaven). 『When descending to be born, they universally respond to the Dharma-realm.』 (When descending to be born, their response pervades the entire Dharma-realm). 『Immediately expounding the Avatamsaka Sutra as the perfect Dharma.』 (Immediately expounding the Avatamsaka Sutra as the perfect teaching). The second, 『Exhausting empty space, etc.』 (The second is pervading empty space, etc.). 『The light and form bodies all pervade the empty realm.』 (The light and form bodies all pervade the entire empty realm). 『Being completely unattainable, it is called pure.』 (Being completely unattainable, it is said to be pure). The third, 『Using pure vows to extinguish delusion, karma, and suffering.』 (The third is using pure vows to extinguish delusion, karma, and suffering). The fourth and fifth can be understood (the fourth and fifth can be understood by oneself). The sixth, 『Universally transforming, etc.』 (The sixth is universally transforming, etc.). 『Universal means without bias.』 (Universal means without partiality). 『Constant means without interruption.』 (Constant means without interruption). 『Showing its true bliss is the Tathagatagarbha.』 (Showing true bliss is the Tathagatagarbha). The seventh, 『The Buddha has already entered the realm of self-aware wisdom.』 (The seventh is the realm of self-aware wisdom, which the Buddha has already entered). 『Therefore, showing that all things awaken together.』 (Therefore, showing that all things awaken together). The eighth, 『Using pure blessings to strengthen the Bodhi mind.』 (The eighth is using pure blessings to strengthen the Bodhi mind). The ninth, 『Referring to looking up and transforming downwards.』 (The ninth refers to looking up to the Buddhas and transforming sentient beings downwards). The tenth, 『That is, illuminating and manifesting swiftly.』 (The tenth is illuminating and manifesting very quickly). In the verses (in the verses). The first verse's first half is the meaning of transcending the world (the first half of the first verse is the meaning of transcending the world). The upper sentence, 『The substance and wisdom both pervade.』 (The upper sentence says that the substance and wisdom both pervade everything). The lower sentence, 『Compassion and function are all universal.』 (The lower sentence says that compassion and function are all universal). The latter half is the perfect teaching wheel (the latter half is the perfect teaching). The former sentence, 『The expedient from the real is the wonderful gate.』 (The former sentence says that the expedient Dharma from the real is the wonderful gate). The latter sentence, 『Converging the expedient into the real is perfect.』 (The latter sentence says that converging the expedient Dharma into the real is perfect). The second can be understood (the second point can be understood by oneself). The first two sentences in the third (the first two sentences in the third point). 『Using the practice of pure vows.』 (Using the practice of pure vows). The next sentence, 『Because defilements are fundamentally empty.』 (The next sentence says that the nature of defilements is empty). 『Previously saying to extinguish, because the Buddha-dharma is inherently complete.』 (Previously saying to extinguish, because the Buddha-dharma is inherently complete). 『Now saying to fulfill, because delusions are exhausted and the truth appears.』 (Now saying to fulfill, because delusions are exhausted and the truth appears). The two words complement each other (these two statements complement each other). The first two sentences in the fourth (the first two sentences in the fourth point). 『Relying on the substance, universally manifesting.』 (Relying on the substance, universally manifesting). 『Like the moon entering a hundred rivers.』 (Like the moon reflecting in a hundred rivers). 『Seeking the moon in the shadow, the moon's substance and shadow are not separate.』 (Seeking the moon in the shadow, the moon's substance and shadow are not separate). 『That is, the function of the substance pervades the Dharma-realm.』 (That is, the function of the substance pervades the Dharma-realm). 『Substance and function interpenetrate, therefore inconceivable.』 (Substance and function interpenetrate, therefore inconceivable). The next sentence, 『Speaking Dharma according to the roots.』 (The next sentence says to speak Dharma according to the roots of sentient beings). The first half of the fifth (the first half of the fifth point). 『That is, the sentient beings to be purified.』 (That is, the sentient beings to be purified). 『Because they possess three defilements.』 (Because they possess three defilements). Among them, the upper sentence marks (among them, the upper sentence marks). The lower sentence briefly shows the appearance of delusion (the lower sentence briefly shows the appearance of delusion). 『Pride is the root, arrogance is a secondary affliction.』 (Pride is the root affliction, arrogance is a secondary affliction). 『Arrogance refers to being immersed in one's own prosperity.』 (Arrogance refers to being immersed in one's own prosperity). 『Pride refers to relying on oneself and bullying others.』 (Pride refers to relying on oneself and bullying others). 『Licentiousness is indulgence.』 (Licentiousness is indulgence). 『Arrogance is what defiled Dharmas rely on.』 (Arrogance is what defiled Dharmas rely on). 『Pride can prolong the cycle of birth and death.』 (Pride can prolong the cycle of birth and death). 『Licentiousness is the root of all delusions.』 (Licentiousness is the root of all delusions). 『Therefore, these three are specifically mentioned.』 (Therefore, these three are specifically mentioned). 『Wandering means moving.』 (Wandering means moving). 『Referring to being blown by the wind of the environment, drifting and scattering.』 (Referring to being blown by the wind of the environment, drifting and scattering). The next sentence is the Dharma-gate of purification (the next sentence is the Dharma-gate of purification). 『That is, not grasping onto appearances, because the substance is still.』 (That is, not grasping onto appearances, because the substance is still). The content of six, seven, and eight can all be understood (the content of six, seven, and eight can all be understood by oneself). In the ninth, generally showing that since one has already drawn near, one must (in the ninth, generally showing that since one has already drawn near, one must).

敬養聞法以聞調他。為真供養。列名中雲星宿幢。今故莊嚴與長行互出。十中前半。所知眾生心。上句標深廣。下句顯相。念慮不住多於草。故廣也。深者有三義。一恒轉如流故不住。二本體寂然故不動。三從緣妄起無別所依。次句即一念悉知。第四時分天十法。一善根若發憂惱自除。二以無限方便。普證法身之境。三悲摧惑苦故名為輪。四以三達智知機授法。五陀羅尼等者。總持入理故名為門。以慧為體。故云光明。若取助伴則兼念定。念即明記故能憶持。定乃心一常無忘失。四無礙等。一切諸法。皆是所持。六可知。七轉法等者。轉法示菩提之道。即是成熟眾生之方便。八十眼圓見隨宜往調。九超出等者。超出業障使離惡因。不隨魔作舍惡緣也。十等雨法雨誘令進善。使彼受行。誨令斷惡得心清凈。此就於天偈通一切。偈中亦十。初偈通顯。前半彰己已離。後半開發能離善根。二三四五文並可知。六中初句即業性。言廣大者。一念造一切故。無窮盡者。未得對治無能止故。有多門故。次句善入智了。自入開示令他入。次句入門多種。七八亦可知。九中初句見佛為緣。次二見佛二益。一正智生必內超業障。二佛為真導豈外逐魔緣。既不隨魔安造魔業。十魔並離故致諸言。十亦可知。第五三十三天眾長行。有十一法。

初中承力故憶念。念過去佛者。曾入此天故。三世有二。一亦念未來。二過去。自互相望亦有三世。生大喜者境殊勝故。慶自福故。二能令等者。然佛身無染凈大小。亦無勝劣猶若虛空。云屯即闇日朗即明。色昏即劣物隔言小。今妄云盡而智光照。故清凈。性空現故。廣大妙色顯故無比。皆解脫力故曰能令。三大慈不揀怨親。若云無心而普覆。四恒見等者。人天世主多恃威德。故佛現超之令其敬喜。五知其因果差別。使物勤修。因果並得名福。六開示等者。示佛調生令菩薩仿習。七初成后壞住時轉變。乃至毛孔細剎。皆悉知之。言轉變者。福人出世則琳瑯現矣。薄福者出則荊棘生焉。八憶念等者。佛毛現因調行。天憶則能思齊。九一切諸樂以佛為因。具勝德故。就樂增勝說諸天耳。十開示等者。受生善根即唸佛力。開示令不迷惑。則去放逸而進修。十一疑自疑他疑理疑事。有多種種。如聞空疑斷聞有疑常。聞雙是則疑其兩分。聞雙非疑無所據。又聞空疑有聞有疑空等。互相疑也。今開之使悟。偈中亦有十一。初中雲平等者。化儀同故。又但以世俗文字數故說有三世。非謂如來有去來今。二中初句廣大。次句無比。次句清凈。然古德明通有六義。一廣謂總法界為身故。二遍全遍一塵至十方故。三妙色即無色。無色之色故

【現代漢語翻譯】現代漢語譯本初中承力故憶念：因為最初的修行力量，所以能夠憶念不忘。念過去佛者：憶念過去的佛，是因為過去曾經進入此天界。三世有二：三世包含兩種情況，一是憶念未來，二是憶念過去。自身互相觀望也有三世。生大喜者境殊勝故：產生巨大的喜悅，是因為所處的境界殊勝。慶自福故：慶幸自己的福德。二能令等者：然而佛身沒有染污和清凈，沒有大小，也沒有勝劣，就像虛空一樣。烏雲聚集就昏暗，陽光照耀就明亮。顏色昏暗就顯得低劣，物體阻隔就顯得狹小。現在妄念消除，智慧之光照耀，所以是清凈的。因為體性是空性的顯現，所以是廣大。美妙的色相顯現，所以是無比。都是解脫的力量，所以說是『能令』。三大慈不揀怨親：佛的大慈悲不選擇怨家和親人，就像說沒有分別心而普遍覆蓋。四恒見等者：人天世間的主宰大多依仗威勢和德行，所以佛陀示現超越他們的力量，使他們敬佩和歡喜。五知其因果差別：知道眾生所作之業的因果差別，使眾生勤奮修行。因和果都可稱為福德。六開示等者：開示佛陀調伏眾生的方法，使菩薩們效仿學習。七初成后壞住時轉變：最初成就，後來壞滅，住留期間也會轉變，乃至毛孔中的微細剎土，佛陀都完全知曉。說到轉變，有福德的人出世，就會出現美好的事物；福德淺薄的人出世，就會生長荊棘。八憶念等者：佛陀的毛孔顯現調伏眾生的因行，天人憶念就能思齊。九一切諸樂以佛為因：一切的快樂都以佛為因，因為佛具足殊勝的功德。就快樂的增勝來說，諸天人聽聞佛法最為快樂。十開示等者：領受善根，即是憶念佛陀的力量。開示佛法，使眾生不迷惑，就能遠離放逸而精進修行。十一疑自疑他疑理疑事：懷疑自己，懷疑他人，懷疑道理，懷疑事情，有多種多樣的情況。例如，聽到空性就懷疑斷滅，聽到實有就懷疑常恒。聽到雙重肯定就懷疑其中的兩分，聽到雙重否定就懷疑沒有依據。又如，聽到空性就懷疑實有，聽到實有就懷疑空性等等，互相懷疑。現在開示佛法，使眾生覺悟。偈頌中也有十一句，第一句中說『平等』，是因為佛陀的教化方式相同。又因為只是用世俗文字的數量來說，所以說有三世，不是說如來有過去、現在、未來。二中初句廣大：第二句中，第一句是廣大，第二句是無比，第三句是清凈。然而古代的德行之士闡明通達有六種含義：一是廣，指總括法界作為佛身；二是遍，指完全周遍一微塵到十方世界；三是妙色，指非有色的色相，無色之色。

【English Translation】 English version Chū zhōng chénglì gù yìniàn: Because of the initial strength of practice, one can remember and not forget. Niàn guòqù Fó zhě: Remembering the Buddhas of the past is because one has entered this heavenly realm in the past. Sānshì yǒu èr: The three times include two situations: one is remembering the future, and the other is remembering the past. Observing oneself also involves the three times. Shēng dà xǐ zhě jìng shūshèng gù: Generating great joy is because the state one is in is excellent. Qìng zì fú gù: Rejoicing in one's own merit. Èr néng lìng děng zhě: However, the Buddha's body has no defilement or purity, no size, and no superiority or inferiority, just like space. Clouds gather and it is dark; sunlight shines and it is bright. Dark colors appear inferior, and objects that obstruct appear small. Now, delusions are eliminated, and the light of wisdom shines, so it is pure. Because the nature of emptiness manifests, it is vast. Wonderful forms manifest, so it is incomparable. All are the power of liberation, so it is said to be 'able to cause'. Sān dà cí bù jiǎn yuàn qīn: The Buddha's great compassion does not choose enemies or relatives, just like saying there is no discrimination and it covers universally. Sì héng jiàn děng zhě: The lords of the human and heavenly realms mostly rely on power and virtue, so the Buddha manifests surpassing power, causing them to admire and rejoice. Wǔ zhī qí yīnguǒ chābié: Knowing the differences in cause and effect of the karma created by sentient beings, causing them to diligently practice. Both cause and effect can be called merit. Liù kāishì děng zhě: Revealing the Buddha's methods of taming sentient beings, causing Bodhisattvas to imitate and learn. Qī chū chéng hòu huài zhù shí zhuǎnbiàn: Initially accomplished, later destroyed, and changes during the period of dwelling, even the subtle lands in the pores, the Buddha knows completely. Speaking of changes, when people with merit appear in the world, beautiful things will appear; when people with little merit appear, thorns will grow. Bā yìniàn děng zhě: The Buddha's pores manifest the causal actions of taming sentient beings, and when heavenly beings remember, they can think of emulating. Jiǔ yīqiè zhū lè yǐ Fó wéi yīn: All happiness is caused by the Buddha, because the Buddha possesses excellent virtues. In terms of the increase of happiness, the gods and humans are most happy when they hear the Dharma. Shí kāishì děng zhě: Receiving good roots is the power of remembering the Buddha. Revealing the Dharma, so that sentient beings are not confused, they can stay away from negligence and practice diligently. Shíyī yí zì yí tā yí lǐ yí shì: Doubting oneself, doubting others, doubting principles, doubting things, there are many kinds of situations. For example, hearing about emptiness, one doubts annihilation; hearing about existence, one doubts permanence. Hearing double affirmation, one doubts the two parts; hearing double negation, one doubts there is no basis. Also, hearing about emptiness, one doubts existence; hearing about existence, one doubts emptiness, and so on, doubting each other. Now, revealing the Dharma, causing sentient beings to awaken. There are also eleven lines in the verse. The first line says 'equality' because the Buddha's teaching methods are the same. Also, because it is only using the number of worldly words to say, so it is said that there are three times, not that the Tathagata has past, present, and future. Èr zhōng chū jù guǎngdà: In the second sentence, the first phrase is vast, the second phrase is incomparable, and the third phrase is pure. However, ancient virtuous people clarified that thorough understanding has six meanings: one is vast, referring to encompassing the entire Dharma realm as the Buddha's body; two is pervasive, referring to completely pervading one dust to the ten directions; three is wonderful form, referring to the form that is not colored, the color of no color.

。四勝無有比故。五益利物無涯故。六用光破闇故。三中前半即慈雲。上句果大。下句因深。一切佛法依慈悲。慈悲又依方便立。俱稱深廣故致海言。次句即普覆也。次後六偈文並可知。十中初二句。即前善根少功德者。以少況多彰因為勝。次句即人天受生。故離三惡怖。十一中初句。即能開之法是寂滅智通。次二句由普應故。疑皆斷也。第六日天長行十一法。既為日天多辯光益。初一名及法門。皆是總也。謂佛身智光。猶如彼日無私而照。是曰凈光此光體也。次辯光用略有四義。一約心高下齊明。故名普照。二約處則窮十方界。三約時盡于未來。四約功用常無間斷。如斯利益即大智之功。二以一切等者。眾生本有佛智。如海潛流。今佛以隨彼彼類身設種種方便。務在開悟令其證入。三眾生愛染漂泊無依。佛德無礙應為其主。隨修絕染名凈功德。一行契理即曰無邊。況其具修耶。四修一切等者。以智導悲為物受苦。故深歡喜。五謂體離障惑用而遂通。故云無礙。若身若智俱得稱光。周而不偏故云普照。身心明利是益精爽。爽明也。大集經云。國王護法。增長三種精氣。一地精氣。謂五穀豐熟。二眾生精氣。謂形貌端嚴無諸疾疫。三善法精氣。謂修施戒信等。今文正在第三。益其福智義兼前二。法力遠資故。六凈光等者

【現代漢語翻譯】現代漢語譯本四、殊勝無比（四勝無有比故）：因為（佛的光明）具有四種殊勝，沒有其他光明可以比擬。五、利益眾生無邊無際（五益利物無涯故）：因為（佛的光明）具有五種利益，利益眾生沒有邊際。六、用光明破除黑暗（六用光破闇故）：因為（佛的光明）能夠用光明破除一切黑暗。（三中前半即慈雲）：以上三種光明的前半部分就像慈悲的雲朵一樣。（上句果大。下句因深）：上半句說明果報廣大，下半句說明因地深厚。一切佛法都依賴於慈悲，而慈悲又依賴於方便而建立。都稱為深廣，所以用『海』來形容。下一句就是普遍覆蓋的意思。（次句即普覆也）接下來的六個偈頌的含義都可以理解。（次後六偈文並可知）十中前兩句，就是指前面所說的善根少、功德少的人，用少來比況多，彰顯因的殊勝。（十中初二句。即前善根少功德者。以少況多彰因為勝）下一句是指在人天道中受生，所以遠離三惡道的怖畏。（次句即人天受生。故離三惡怖）十一中第一句，是指能夠開顯的法是寂滅智通。（十一中初句。即能開之法是寂滅智通）接下來的兩句，因為普遍應化，所以疑惑都能斷除。（次二句由普應故。疑皆斷也）第六，日天長行十一法，既然是爲了日天而多方辯說光明的利益。（第六日天長行十一法。既為日天多辯光益）首先是名稱和法門，都是總括性的。所謂佛的身智光明，就像太陽一樣無私地照耀，這就是凈光，是光明的本體。（初一名及法門。皆是總也。謂佛身智光。猶如彼日無私而照。是曰凈光此光體也）其次是辯說光明的功用，大致有四種含義：一是就心的高下而言，齊等地照亮，所以名為普照。二是就處所而言，窮盡十方世界。三是就時間而言，窮盡未來。四是就功用而言，常常沒有間斷。像這樣的利益就是大智慧的功用。（次辯光用略有四義。一約心高下齊明。故名普照。二約處則窮十方界。三約時盡于未來。四約功用常無間斷。如斯利益即大智之功）二、以一切等者：眾生本來具有佛的智慧，就像海中的潛流。現在佛以隨順眾生的各種身形，設定種種方便，務必在於開悟他們，使他們證入。（二以一切等者。眾生本有佛智。如海潛流。今佛以隨彼彼類身設種種方便。務在開悟令其證入）三、眾生愛戀染著，漂泊無依，佛的德行沒有障礙，應當成為他們的主宰。隨順修行，斷絕染污，名為凈功德。一行與真理相契合，就稱為無邊，更何況是具足地修習呢？（三眾生愛染漂泊無依。佛德無礙應為其主。隨修絕染名凈功德。一行契理即曰無邊。況其具修耶）四、修一切等者：以智慧引導慈悲，為眾生承受痛苦，所以深深地歡喜。（四修一切等者。以智導悲為物受苦。故深歡喜）五、是指本體遠離障礙迷惑，作用因而暢通，所以稱為無礙。無論是身還是智慧，都可以稱為光明，周遍而不偏頗，所以稱為普照。身心明亮銳利，這就是增益精爽。爽，就是明亮的意思。（五謂體離障惑用而遂通。故云無礙。若身若智俱得稱光。周而不偏故云普照。身心明利是益精爽。爽明也）《大集經》說，國王護持佛法，增長三種精氣：一是地精氣，指五穀豐收成熟；二是眾生精氣，指形貌端正莊嚴，沒有各種疾病；三是善法精氣，指修習佈施、持戒、信等。現在本文正是在說第三種，增益他們的福德智慧，也兼顧了前兩種。法力遙遠地資助他們，所以說。（大集經云。國王護法。增長三種精氣。一地精氣。謂五穀豐熟。二眾生精氣。謂形貌端嚴無諸疾疫。三善法精氣。謂修施戒信等。今文正在第三。益其福智義兼前二。法力遠資故）六、凈光等者：

【English Translation】 English version 4. Incomparable Supremacy (四勝無有比故): Because (the Buddha's light) possesses four kinds of supremacy, no other light can compare. 5. Boundless Benefit to Beings (五益利物無涯故): Because (the Buddha's light) possesses five kinds of benefits, benefiting beings without limit. 6. Light to Break Through Darkness (六用光破闇故): Because (the Buddha's light) can use light to break through all darkness. (三中前半即慈雲): The first half of the above three lights is like a cloud of loving-kindness. (上句果大。下句因深): The first half of the sentence explains the greatness of the fruit, and the second half explains the depth of the cause. All Buddhist teachings rely on loving-kindness and compassion, and loving-kindness and compassion are established based on skillful means. Both are called profound and vast, so the word 'ocean' is used to describe them. The next sentence means universal coverage. (次句即普覆也) The meaning of the next six verses can be understood. (次後六偈文並可知) The first two sentences in ten refer to those with little good roots and little merit mentioned earlier, using the small to compare with the large, highlighting the superiority of the cause. (十中初二句。即前善根少功德者。以少況多彰因為勝) The next sentence refers to being born in the realms of humans and gods, so they are free from the fear of the three evil paths. (次句即人天受生。故離三惡怖) The first sentence in eleven refers to the Dharma that can reveal is the wisdom that is tranquil and all-pervading. (十一中初句。即能開之法是寂滅智通) The next two sentences, because of universal response, all doubts can be cut off. (次二句由普應故。疑皆斷也) Sixth, the eleven Dharmas of the Sun God's long discourse, since it is to discuss the benefits of light for the Sun God. (第六日天長行十一法。既為日天多辯光益) First is the name and Dharma gate, which are all general. The so-called light of the Buddha's body and wisdom, like the sun, shines selflessly. This is pure light, the essence of light. (初一名及法門。皆是總也。謂佛身智光。猶如彼日無私而照。是曰凈光此光體也) Secondly, discussing the function of light has roughly four meanings: First, in terms of the height of the mind, it illuminates equally, so it is called universal illumination. Second, in terms of location, it exhausts the ten directions. Third, in terms of time, it exhausts the future. Fourth, in terms of function, it is constant and uninterrupted. Such benefits are the function of great wisdom. (次辯光用略有四義。一約心高下齊明。故名普照。二約處則窮十方界。三約時盡于未來。四約功用常無間斷。如斯利益即大智之功) Second, 'with all beings' etc.: Sentient beings originally possess the wisdom of the Buddha, like a hidden current in the sea. Now the Buddha, in accordance with the various forms of sentient beings, sets up various skillful means, striving to enlighten them and enable them to enter. (二以一切等者。眾生本有佛智。如海潛流。今佛以隨彼彼類身設種種方便。務在開悟令其證入) Third, sentient beings are attached to love and defilement, drifting and without reliance. The Buddha's virtue is unobstructed and should be their master. Following cultivation and cutting off defilement is called pure merit. A single practice that is in accordance with the truth is called boundless, let alone cultivating it completely? (三眾生愛染漂泊無依。佛德無礙應為其主。隨修絕染名凈功德。一行契理即曰無邊。況其具修耶) Fourth, 'cultivating all' etc.: Guiding compassion with wisdom, enduring suffering for sentient beings, therefore deeply rejoicing. (四修一切等者。以智導悲為物受苦。故深歡喜) Fifth, it means that the essence is free from obstacles and delusions, and the function is therefore smooth, so it is called unobstructed. Whether it is the body or wisdom, it can be called light, pervasive and not biased, so it is called universal illumination. The body and mind are bright and sharp, which is to increase essence and vitality. Sharpness means brightness. (五謂體離障惑用而遂通。故云無礙。若身若智俱得稱光。周而不偏故云普照。身心明利是益精爽。爽明也) The Mahasamghata Sutra says that the king protects the Dharma and increases three kinds of essence: First, the essence of the earth, which refers to the abundance and maturity of the five grains; second, the essence of sentient beings, which refers to the upright and dignified appearance, without various diseases; third, the essence of good Dharma, which refers to cultivating giving, precepts, faith, etc. The present text is precisely about the third, increasing their merit and wisdom, and also taking into account the first two. The power of the Dharma remotely assists them, therefore it is said. (大集經云。國王護法。增長三種精氣。一地精氣。謂五穀豐熟。二眾生精氣。謂形貌端嚴無諸疾疫。三善法精氣。謂修施戒信等。今文正在第三。益其福智義兼前二。法力遠資故) Sixth, pure light, etc.:

。身智二光凈物身心。信解深廣於何不喜。七晝則勤心修善業故。八大悲海等者。謂無緣大悲坐于道樹。出多奇寶故。色相寶者。應言寶色相圓明可貴故。以寶為體。寶莊嚴故具十蓮華藏。

故云種種。一一色相用周法界。名現無邊境。如是皆從大悲海流。悲海包納不揀賢愚故。九慧除癡翳法眼則凈。凈見法界法界即藏。藏如前說。十發生等者。謂于佛所發生清凈心。曾一供養能令其福續至菩提故。如出現品食金剛喻。況相續耶。十一使物居業莫越日光。令人進德寧過法義。偈中亦有十一。初中前半凈光普照。後半常為利益滅惡生善。破愚為智等為多方便。二三可知。四中前半即一切苦行。此有四難。一背己利世難。二行相唯苦難。三處經諸有難。四時劫無量難。於此具行故云一切。次句明深心歡喜。亦有四義。一為物苦行滿本願故。義在初句。二智照苦性本空寂故。即光明照空。三遍凈無染非雜毒故。即遍凈如空。四自他有果非無利故。即第三句全。五六可知。光網之義如賢首品。七中通明舉劣顯勝。以辯難思。故能成辦諸妙功德。言世不及者。世雖多光益非究竟。佛光雖少必徹真源。不可盡故以一況諸。八九與十文亦可知。十一中初句。即能照法門。猶一日宮千光並照。隨舉一法有無量門。然有二義。一約

【現代漢語翻譯】現代漢語譯本身智二光照耀，使萬物身心清凈。如此信解深刻廣博，有何不歡喜的呢？七晝夜精勤修習善業的緣故。八、『大悲海等』，是指無緣大悲，安坐于菩提樹下，涌出諸多奇珍異寶的緣故。『色相寶』，應該說是寶色相圓滿光明，值得珍視的緣故。以寶為本體，以寶來莊嚴，具備十重蓮華藏。所以說『種種』，每一個色相的作用都周遍法界，名為顯現無邊境界。這些都從大悲海流出，大悲海包容接納，不分賢愚。九、智慧去除愚癡的遮蔽，法眼自然清凈。清凈地見到法界，法界即是藏，藏的含義如前所述。十、『發生等者』，是指在佛的處所生起清凈心，哪怕僅僅一次供養，也能使福報延續直至菩提的緣故。如同《出現品》中所說的『食金剛喻』，更何況是相續不斷呢？十一、使萬物所居之處，所從事的行業，沒有超過日光照耀的。使人進步的德行，沒有超過佛法的意義。偈頌中也有十一層含義。最初一句的前半句是凈光普照，後半句是常為利益眾生，滅除惡業，生起善法。破除愚癡，增長智慧等，是多種方便。第二句和第三句可以理解。第四句的前半句是指一切苦行。這裡有四種難處：一是背離自身利益而利益世人難；二是所行之相唯有苦難；三是所處之地經歷諸般苦難；四是時間劫數無量難。在此具足修行，所以說『一切』。后一句表明內心深處歡喜。也有四種含義：一是為眾生苦行，圓滿本來誓願的緣故，意義在於第一句。二是智慧照見苦的本性本自空寂的緣故，即光明照空。三是普遍清凈沒有染污，不是夾雜毒害的緣故，即普遍清凈如虛空。四是自他都有結果，不是沒有利益的緣故，即包含第三句的全部含義。第五句和第六句可以理解。《光網》的含義如《賢首品》所說。第七句總的來說是舉出低劣的來顯示殊勝的，用辯才來思考。所以能夠成就各種微妙功德。說世間的光芒比不上佛光，世間的光芒雖然多，但利益並非究竟。佛光雖然少，但必定徹照真源。不可窮盡，所以用一件事來比況所有。第八句、第九句和第十句的文義也可以理解。第十一句的第一句，即能照耀法門，猶如一日之宮，千光並照。隨便舉出一個法，就有無量法門。然而有兩種含義：一是約

【English Translation】 English version The pure light of body and wisdom illuminates and purifies the body and mind of all things. With such profound and vast faith and understanding, what is there not to rejoice in? It is because of diligently cultivating good deeds for seven days and nights. Eight, 'Equal to the Ocean of Great Compassion' refers to the unconditioned great compassion, sitting under the Bodhi tree, emanating numerous rare and precious treasures. 'Treasure of Physical Characteristics' should be understood as the perfect and radiant precious physical characteristics, worthy of cherishing. Taking treasure as its essence, adorned with treasure, possessing the ten layers of Lotus Treasury. Therefore, it is said 'various kinds'. The function of each physical characteristic pervades the entire Dharma Realm, called manifesting boundless realms. These all flow from the Ocean of Great Compassion, which embraces and accepts without distinguishing between the wise and the foolish. Nine, when wisdom removes the obscuration of ignorance, the Dharma Eye naturally becomes pure. Purely seeing the Dharma Realm, the Dharma Realm is the Treasury, and the meaning of the Treasury is as previously stated. Ten, 'Arising and so on' refers to generating a pure mind in the presence of the Buddha. Even a single offering can cause blessings to continue until Bodhi. It is like the 'Eating Vajra Analogy' in the Appearance Chapter, let alone continuous offerings? Eleven, causing the places where all things reside and the industries they engage in to not exceed the illumination of sunlight. Causing the virtues that advance people to not exceed the meaning of the Dharma. There are also eleven meanings in the verses. The first half of the initial verse is the universal illumination of pure light, and the second half is constantly for the benefit of sentient beings, eliminating evil deeds and generating good deeds. Eradicating ignorance and increasing wisdom, etc., are various expedient means. The second and third verses can be understood. The first half of the fourth verse refers to all ascetic practices. There are four difficulties here: first, it is difficult to turn away from one's own benefit to benefit the world; second, the aspect of practice is only suffering; third, the place where one dwells experiences all kinds of suffering; fourth, the time and kalpas are immeasurable. Practicing fully in this way, therefore it is said 'all'. The latter sentence expresses joy in the depths of the heart. There are also four meanings: first, it is for the sake of sentient beings' suffering, fulfilling the original vow, the meaning lies in the first sentence. Second, wisdom illuminates the nature of suffering as inherently empty and tranquil, that is, light illuminates emptiness. Third, it is universally pure without defilement, not mixed with poison, that is, universally pure like space. Fourth, both oneself and others have results, it is not without benefit, that is, it includes the entire meaning of the third sentence. The fifth and sixth verses can be understood. The meaning of 'Light Net' is as stated in the Worthy Leader Chapter. The seventh verse generally raises the inferior to show the superior, using eloquence to contemplate. Therefore, it can accomplish various subtle merits. Saying that the light of the world cannot compare to the light of the Buddha, although the light of the world is abundant, its benefit is not ultimate. Although the light of the Buddha is small, it will surely illuminate the true source. It cannot be exhausted, so one thing is used to compare all. The meaning of the eighth, ninth, and tenth verses can also be understood. The first sentence of the eleventh verse, that is, it can illuminate the Dharma gate, like the palace of the sun, a thousand lights shining together. Casually raising one Dharma, there are immeasurable Dharma gates. However, there are two meanings: first, about

相類。如一無常門有生老病死聚散合離。得失成壞三災四相。外器內身剎那一期。生滅轉變染凈隱顯。皆無常門余亦如是。二就性融不可盡也。次二句普運照義。一日周天則日日無盡。一門歷事則劫劫難窮。方便多門終歸一極。廣者無邊。大者無上。第七月天長行十法。初名法亦總。謂光有身智二殊。法界亦事理兩別。事即機之身心及所依剎。身光照身令覺照剎令凈。智光照心破癡照理令顯。身智二光相即。則所照四法亦融。以之稱普。併除惑障俱得凈名。二觀察等者。悲心普觀授以多法。令入無邊法界。三眾生藏識皆名心海。前七轉識名攀緣轉。轉謂轉生。亦流轉也。緣境非一立種種名。故經云。藏識海常住。境界風所動。種種諸識浪。騰躍而轉生。喻云。洪波鼓溟壑。無有斷絕期。既知機殊隨應授法。四與一切眾生等者。謂示物聖樂令得初地。此樂本有染而不染。為不思議。五謂以菩提心為家。二利為作業。並以身口為牛利智為犁。耕於心地下聞熏種。生信解芽起正行莖。開諸覺華獲菩提果。自利則以不放逸隨時守護。利他則以能化大愿守護。不令魔惑禽獸侵犯。從因至果得成就也。六慈悲等者。謂慈護現樂悲救其苦。令見因果斷惡修善。名真救護。七以佛智風持大悲月。使明見正覺離苦清涼。八開示等者。一切

法有二種。一足所迷。謂緣起不實故如幻。緣成故無性。二是能迷。謂遍計無物故如空。妄計故無相。又緣起法有二義。一無相如空。則蕩盡無所有。是相空也。二無自性如幻。則業果恒不失。即性空也。此二不二為一緣起。是故兩喻共顯一法。既不迷能所則悟真如。成正智火。九悲願為物現相好形。是大業也。十普斷等者。毛光普演何疑不斷。偈中亦十。初二可知。三中初句。即心海攀緣轉。若以生滅八識。即彼第八亦名為轉。以恒轉故云唸唸殊。恒故非斷轉故非常。新新而生。唸唸而滅。唸唸殊故體恒不即。彼如來藏功德常具義亦不離。如彼瀑流。離水無流離流無水。又如海波濤有漂溺故。多畜養故。法合思之。次句明瞭知謂此識深細唯佛智知故。次句示心海性。即是佛智不令外求稱機故喜。四中初二句。明失聖樂。聖安樂者。即聖智涅槃。本有今無故沉迷妄苦。次句明與示其性有。樂非苦外名不思議。見性得樂性即是門。五中但是法說。如來即田主也。悲佃物田為利入有。是所作業。為利同於求果入有似於耕犁。說法即是下種。勸善正當守護令熟可知。六中前悲救護。語其本心。此明智光彰其所用。悲智相導能真救也。七中初句。佛為福依月為涼本。次句應言大風持宮。而今云爾即是轉喻。大地如佛宮室如福。

次句即照現義。亦清涼義。八中可知。九中初句。佛如虛空。大業性也。次句大業體也。不利眾生非大業故。次句大業相依光有影。可以知動靜。依鏡有像可以辯妍媸。然彼影像無自性相。如來相好當知亦爾。十亦可知天眾竟。

大方廣佛華嚴經疏卷第六大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第七

唐清涼山大華嚴寺沙門澄觀撰

(已下入第三經)自下第二有八段。明八部四王眾。初四段皆初一是天義如前釋。今初乾闥婆王長行十法。初一即東方天王。謂攝受折伏逆順多端。善巧應機故名自在。二普見等者。謂令眾生見佛一切功德嚴。佛一毛而為利益。一一皆爾。故云普見。三以慈愍方便除憂則喜生。憂苦既如海廣深。喜樂亦難盡名藏。然則世之憂喜生乎利害。利害存乎情偽。苦樂存乎吉兇。吉兇存乎愛惡。愛惡盡則吉兇苦樂皆亡。情偽息則利害憂喜永斷。如此方為永斷憂苦。喜樂生焉。四永斷等者。謂得決定智光。則邪惑永斷。五謂慈雲普蔭。材與不材皆涼。慧澤廣沾。三草二木咸發。六現廣等者。現身益物也。稱性普應故廣大。具相清凈故妙好。七佛出說法是大名稱。佛法眾僧俱稱為寶。令此遠聞義云普散。八現一切等者。身光普照塵不

【現代漢語翻譯】現代漢語譯本：『次句即照現義』，也包含清涼的含義，這在第八部分中可以理解。第九部分的第一句，『佛如虛空』，指的是大業的體性。下一句，『大業體也』，說明了其本體。如果不能利益眾生，就不能稱之為大業。再下一句，『大業相依光有影』，說明光明與影子相互依存，可以從中瞭解動靜變化。就像依據鏡子才能顯現影像，從而辨別美醜一樣。然而，這些影像並沒有自身的體性。應當知道，如來的相好也是如此。第十部分也可以理解天眾的內容結束。

《大方廣佛華嚴經疏》卷第六大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第七

唐清涼山大華嚴寺沙門澄觀撰

（以下進入第三經）從這裡開始，第二部分有八段，闡明八部四王眾。前四段都以第一句解釋天義，如前所述。現在開始解釋乾闥婆（Gandharva，一種天神）王的長行十法。第一條指的是東方天王，他以攝受和折伏等多種手段，巧妙地適應各種情況，因此被稱為自在。第二條『普見等者』，指的是讓眾生看到佛的一切功德莊嚴。佛的一根毫毛都能帶來利益，每一根毫毛都是如此，所以稱為普見。第三條，以慈悲憐憫的方便法門去除憂愁，喜悅就會產生。憂愁痛苦既然像大海一樣廣闊深邃，喜悅快樂也難以窮盡，所以稱為藏。然而，世間的憂愁和喜悅產生於利益和損害，利益和損害存在於虛情假意，痛苦和快樂存在於吉兇禍福，吉兇禍福存在於愛和憎惡。當愛和憎惡消失時，吉兇禍福和痛苦快樂都會消亡。當虛情假意止息時，利益和損害以及憂愁和喜悅就會永遠斷絕。只有這樣，才能真正地永遠斷絕憂愁痛苦，喜悅快樂才會產生。第四條『永斷等者』，指的是獲得決定的智慧之光，邪惡的迷惑就會永遠斷絕。第五條指的是慈悲的雲朵普遍覆蓋，無論是有用的還是無用的材質都能感到涼爽。智慧的甘露廣泛沾溉，無論是三草還是二木都能生長。第六條『現廣等者』，指的是顯現自身來利益眾生。因為符合本性而普遍應現，所以廣大。因為具備各種相好而清凈，所以妙好。第七條，佛出世說法是偉大的名稱。佛、法、僧三者都被稱為寶。使佛法遠播，其意義就像普遍散佈一樣。第八條『現一切等者』，指的是身光普遍照耀，不沾染塵埃。

【English Translation】 English version: 'The following sentence illuminates the meaning of manifestation,' which also carries the meaning of coolness. This can be understood in the eighth section. The first sentence of the ninth section, 'The Buddha is like empty space,' refers to the nature of the Great Karma (Mahakarman, great action). The next sentence, 'It is the substance of the Great Karma,' explains its essence. If it cannot benefit sentient beings, it cannot be called Great Karma. The following sentence, 'Great Karma relies on light to have shadows,' indicates that light and shadow are interdependent, from which one can understand movement and stillness. Just as relying on a mirror reveals images, allowing one to distinguish between beauty and ugliness. However, these images do not have their own inherent nature. It should be known that the auspicious marks and qualities of the Tathagata (Tathāgata, 'the one who has thus gone', an epithet of the Buddha) are also like this. The tenth section also concludes the content about the heavenly beings.

The Commentary on the Avatamsaka Sutra, Volume Six Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

The Commentary on the Avatamsaka Sutra, Volume Seven

Composed by Shramana Chengguan of the Great Avatamsaka Monastery on Mount Qingliang in the Tang Dynasty

(The following enters the third sutra) From here onwards, the second section has eight parts, explaining the Eight Classes and Four Heavenly Kings. The first sentence of the first four parts explains the meaning of the heavens, as explained before. Now, we begin to explain the ten practices of the Gandharva (Gandharva, a type of celestial musician) King in prose. The first refers to the Eastern Heavenly King, who uses various means such as acceptance and subjugation, skillfully adapting to various situations, hence he is called 'At Ease'. The second, 'Universally Seeing,' refers to allowing sentient beings to see all the meritorious adornments of the Buddha. Even a single hair of the Buddha can bring benefit, and every single hair is like this, hence it is called 'Universally Seeing'. The third, using compassionate and sympathetic skillful means to remove sorrow, joy will arise. Since sorrow and suffering are as vast and deep as the ocean, joy and happiness are also inexhaustible, hence it is called 'Treasury'. However, worldly sorrow and joy arise from benefit and harm, benefit and harm exist in falsehood, suffering and happiness exist in good and bad fortune, and good and bad fortune exist in love and hate. When love and hate disappear, good and bad fortune, suffering and happiness will all vanish. When falsehood ceases, benefit and harm, sorrow and joy will be forever cut off. Only in this way can sorrow and suffering be truly and forever cut off, and joy and happiness will arise. The fourth, 'Eternal Cutting Off,' refers to obtaining the light of decisive wisdom, and evil delusions will be forever cut off. The fifth refers to the clouds of compassion universally covering, so that both useful and useless materials can feel coolness. The dew of wisdom widely moistens, so that both the three grasses and the two trees can grow. The sixth, 'Manifesting Widely,' refers to manifesting oneself to benefit sentient beings. Because it conforms to the nature and universally manifests, it is vast. Because it possesses various auspicious marks and is pure, it is wonderful. The seventh, the Buddha appearing in the world to preach the Dharma is a great name. The Buddha, Dharma, and Sangha (Sangha, Buddhist monastic order) are all called treasures. Making the Dharma spread far and wide, its meaning is like universal dissemination. The eighth, 'Manifesting Everything,' refers to the light of the body universally illuminating, without being stained by dust.

能染。見者必歡。智光悅機惑累不生。又歡喜也。故云大喜。九法水遍滋菩提實行。行既樹立見者必歡。無復二乘一切皆菩提樹也。十善入等者。一多無礙名為佛境。天王智達故云善入。偈中亦十。前五可知。六中初句現身。次二句一切獲安樂也。世間即一切也。無盡樂總顯也。謂佛現於世足履影覆。若在人天現增快樂。若在下苦七日之中身心安樂。乃至終獲涅槃之樂。故云無盡。次句別示出世因果之樂。先因後果。先世后出世皆次第義。又總取偈意。佛身清凈是解脫因。生無盡樂是解脫果。世無盡樂又解脫因。能現凈身又解脫果。又佛身清凈是樂見因。樂見即為清凈身果。眾生樂見是安樂因。無盡安樂是樂見果。無盡安樂是凈身因。能現凈業是無盡果。如是展轉因果名次第成。七中初二句。寶所濟機。堅謂難壞密謂無隙間。無空處智不得生。次句正散寶也。八中結句。應云普放寶光如是見。而云妙音譯者之誤。妙音屬前師子幢故。九中初二句。法水普滋。次句道樹普榮也。又方便多門是開權也。入菩提行是顯實也。種種方便但為一乘是普滋也。十中初二句佛境也。次句安樂也。佛力能現無所動者。遮妄見也。非促多劫就一剎那。非展剎那受于多劫。本相如故名無所動。隨應度者佛力令見。第二鳩槃茶王長行十法中。

初即南方天王。謂內惑外仇皆名怨害。安住忍力並能伏之。二修習等者。二利之行趣果曰門。深廣難窮名無邊海。三知其現欲如應化伏。四普成就等者。鈍識者現之以通。利智者示之以法。遍世多劫名普成就。並如虛空故云清凈。俱能照世即是光明。三輪化生是所作業。五世間惑苦可畏不安菩提涅槃安隱無畏。萬行為其因。道則無畏滅果成矣。六消竭等者。愛慾漂流深廣如海。智日赫照則妄竭真明。七謂于諸趣普現身云。耀通明等之電光也。八普放等者。身智光明遣除二障。九多劫修悲究竟滅苦。為不退轉。悲多方便故複名藏。為安眾生所以開示。十普現等者。稱性神通。無來去而流轉。偈中初偈。通顯明佛已滅怨。怨之大者莫越憍慢。有之則卑陋。滅之則端嚴。次四偈可知。六中初句。慾海欲為苦本。云具眾苦。次二句消竭。既欲惡止當說善行。七中初句普現身云。次句明等電光故云種種。次句兼明雷雨。雷有二義。一遠震二發生。謂蟄蟲發動草木發萌。圓音之雷可以思準。餘三可知。第三龍王眾。準偈及梵本皆有十一。長行脫第五。但有十法。初一即西方天王法門。及第二如偈當釋。三與偈文通有六義。一諸趣是化處。二凈音是化具。三佛名是化法。四神通是化本。五眾生是化機。五隨樂是化意。四普現等者。謂

【現代漢語翻譯】現代漢語譯本初即南方天王（Virūḍhaka，增長天王）。謂內惑外仇皆名怨害。安住忍力並能伏之。二修習等者。二利之行趣果曰門。深廣難窮名無邊海。三知其現欲如應化伏。四普成就等者。鈍識者現之以通。利智者示之以法。遍世多劫名普成就。並如虛空故云清凈。俱能照世即是光明。三輪化生是所作業。五世間惑苦可畏不安菩提涅槃安隱無畏。萬行為其因。道則無畏滅果成矣。六消竭等者。愛慾漂流深廣如海。智日赫照則妄竭真明。七謂于諸趣普現身云。耀通明等之電光也。八普放等者。身智光明遣除二障。九多劫修悲究竟滅苦。為不退轉。悲多方便故複名藏。為安眾生所以開示。十普現等者。稱性神通。無來去而流轉。偈中初偈。通顯明佛已滅怨。怨之大者莫越憍慢。有之則卑陋。滅之則端嚴。次四偈可知。六中初句。慾海欲為苦本。云具眾苦。次二句消竭。既欲惡止當說善行。七中初句普現身云。次句明等電光故云種種。次句兼明雷雨。雷有二義。一遠震二發生。謂蟄蟲發動草木發萌。圓音之雷可以思準。餘三可知。第三龍王眾。準偈及梵本皆有十一。長行脫第五。但有十法。初一即西方天王法門。及第二如偈當釋。三與偈文通有六義。一諸趣是化處。二凈音是化具。三佛名是化法。四神通是化本。五眾生是化機。五隨樂是化意。四普現等者。謂

【English Translation】 English version Firstly, it is the Southern Heavenly King (Virūḍhaka, meaning 'increasing king'). It means that internal delusions and external enemies are all called grievances and harms. Abiding in the power of patience, one can subdue them all. Secondly, 'cultivating and so on' means that the practice of benefiting oneself and others is the gateway to attaining the fruit. It is so profound and vast that it is called the 'boundless sea'. Thirdly, knowing their present desires, one should transform and subdue them accordingly. Fourthly, 'universally accomplishing and so on' means showing the dull-witted the path through supernatural powers, and showing the sharp-witted the path through the Dharma. Pervading the world for many kalpas (aeons) is called 'universal accomplishment'. Being like the void, it is called 'pure'. Being able to illuminate the world, it is 'light'. Transforming beings through the three wheels (body, speech, and mind) is the work to be done. Fifthly, worldly delusions and suffering are fearful and uneasy, while Bodhi (enlightenment) and Nirvana (liberation) are peaceful and fearless. The myriad practices are the cause for this. The path is fearless, and the fruit of extinction is achieved. Sixthly, 'exhausting and so on' means that the currents of love and desire flow as deep and wide as the sea. When the sun of wisdom shines brightly, then delusion is exhausted and true clarity appears. Seventhly, it means universally manifesting body-clouds in all realms, shining forth the lightning of penetrating clarity and so on. Eighthly, 'universally emitting and so on' means that the light of body and wisdom removes the two obscurations (afflictive and cognitive). Ninthly, cultivating compassion for many kalpas ultimately extinguishes suffering. This is non-retrogression. Because compassion has many expedient means, it is also called a 'treasury'. It is revealed to pacify sentient beings. Tenthly, 'universally manifesting and so on' means supernatural powers that accord with one's nature. Without coming or going, they flow and transform. The first verse in the gatha (verse) generally reveals that the Buddha has already extinguished grievances. The greatest of grievances is arrogance. Having it makes one base and lowly; extinguishing it makes one dignified and beautiful. The next four verses are understandable. In the sixth, the first phrase is 'the sea of desire', with desire being the root of suffering. It is said to contain all suffering. The next two phrases are 'exhausting'. Once evil desires cease, good deeds should be spoken of. In the seventh, the first phrase is 'universally manifesting body-clouds'. The next phrase clarifies that the light is like lightning, hence it is called 'various'. The next phrase also clarifies thunder and rain. Thunder has two meanings: one is far-reaching vibration, and the other is generation, meaning dormant insects awaken and plants sprout. The thunder of perfect sound can be considered accordingly. The remaining three are understandable. The third group is the Dragon King assembly. According to the gatha and the Sanskrit text, there are eleven. The prose omits the fifth, but there are ten dharmas. The first is the Dharma gate of the Western Heavenly King (Virūpākṣa, meaning 'wide-eyed'), and the second is explained according to the gatha. The third and the gatha have six meanings in common: first, the various realms are the places of transformation; second, pure sound is the means of transformation; third, the Buddha's name is the Dharma of transformation; fourth, supernatural power is the basis of transformation; fifth, sentient beings are the recipients of transformation; fifth, following their inclinations is the intention of transformation. Fourth, 'universally manifesting and so on' means

一毛普現無邊依正。以毛稱效能廣容故。廣容即是普遍。故能現之佛還自住于毛孔。所現剎中能所無雜。依正區分大小宛然。名建立差別。五靜法雲。準梵本有焰龍王。得一切眾生瞋癡蓋纏。如來慈愍令除滅解脫門。謂大慈居懷則三毒俱滅。六開示等者。佛大慈悲是福德海。二資糧滿然後得。故眾生慈福即是百川。佛毛示現以表同體。既知同體自然朝宗。因示悟入故得大喜樂。七慈音智俱故云清凈。凈無貪愛何畏何憂。八示現等者。謂于身中現身土也。九觀佛昔行深廣。故愛樂歡喜。海言通二。謂歡喜供養。十示現等者。謂為眾演音故云示現。音有四義。一類多謂一切。二普遍謂平等。三稱根清雅故云悅意。四一音隨類故云無礙。無礙即方便也。十一謂此無熱龍住清涼池出香美水。流注四海導引百川。時佈慈云降澍甘澤。是故能滅諸世間苦。偈有十一。初中諸龍有四熱惱。名熾然苦。今並有治。一金翅所食苦。初句為治。以觀佛法同三歸故。二行欲時複本身苦。三鱗甲細蟲苦。並第二句為治。學佛等利故。四熱砂著身苦。后二句為治。以不堪蟲癢熱砂中𩥇。今大悲哀愍故能治之。有說四苦無鱗甲細蟲。而有風吹寶衣露身之苦。亦以第二句治之。就龍且說龍趣。末句約佛通拔畏涂。二中此就佛論示現。前約龍云能轉。又

【現代漢語翻譯】現代漢語譯本一根毫毛顯現無邊無際的依報和正報（依正：指眾生所依止的環境和眾生本身）。因為毫毛的體效能夠廣大地容納一切。廣大容納就是普遍。所以能夠顯現的佛仍然安住在毫毛孔中。所顯現的剎土中，能顯現的和所顯現的沒有混雜。依報和正報的區分，大小分明。名稱的建立各有差別。《五靜法雲》中說，根據梵文字，有焰龍王，得到一切眾生被嗔恨、愚癡所覆蓋纏繞的解脫之門。如來慈悲憐憫，令其消除滅盡。意思是說，心中懷有大慈悲，那麼貪嗔癡三毒都會滅盡。『開示等者』，佛的大慈悲是福德之海，兩種資糧圓滿后才能得到。所以眾生的慈悲和福德就像百川一樣。佛以毫毛示現，是爲了表示同體。既然知道同體，自然會來朝拜。因為示現而領悟進入，所以得到大喜樂。『慈音智俱故云清凈』，慈悲的聲音和智慧都具備，所以說是清凈的。清凈沒有貪愛，有什麼可畏懼和憂慮的呢？『示現等者』，是指在自身中顯現自身和國土。『觀佛昔行深廣，故愛樂歡喜』，觀察佛陀過去所行的深廣，所以愛慕、喜悅和歡喜。『海』字貫通二者，指歡喜和供養。『示現等者』，是指爲了大眾演說佛法，所以說是示現。聲音有四種含義：一是種類繁多，指一切；二是普遍，指平等；三是符合根基，清凈文雅，所以說是悅意；四是一個聲音隨著種類而變化，所以說是無礙。無礙就是方便。意思是說，這無熱惱龍住在清涼的池水中，流出香美的水，流注到四海，引導百川。時常佈施慈悲的云，降下甘甜的雨露。因此能夠滅除世間的一切痛苦。偈頌有十一句。最初一句中，諸龍有四種熱惱，名叫熾燃的痛苦。現在都有了治療。一是被金翅鳥所食的痛苦，第一句是治療的方法，因為觀佛法如同皈依三寶。二是行欲的時候恢復本身痛苦。三是鱗甲中的細小蟲子的痛苦，這兩句都是治療的方法，學習佛法等利益。四是熱砂附著在身上的痛苦，後面兩句是治療的方法，因為不能忍受蟲子的瘙癢和熱砂中的痛苦，現在因為大悲哀憐，所以能夠治療這些痛苦。有人說四種痛苦沒有鱗甲細蟲，而是有風吹寶衣露出身體的痛苦，也用第二句來治療。就龍來說是龍趣，最後一句是就佛來說，普遍拔除畏懼的塗炭。第二句中，這是就佛來說示現。前面是就龍來說能夠轉變。

【English Translation】 English version A single pore manifests boundless realms of both dependent and independent existence (依正: dependent environment and sentient beings). This is because the nature of the pore is capable of vast accommodation. Vast accommodation is synonymous with universality. Therefore, the manifesting Buddha still resides within the pore. Within the manifested lands, there is no mixing of the manifester and the manifested. The distinctions between dependent and independent existence, as well as size, are clearly defined. Names are established with their respective differences. The 'Five Silent Dharma Clouds' state that, according to the Sanskrit text, the Flame Dragon King attains the gate of liberation from the coverings and entanglements of anger and delusion of all beings. The Tathagata, with compassion, causes them to be eliminated and extinguished. This means that when great compassion resides in the heart, the three poisons of greed, hatred, and delusion will all be extinguished. 'Opening and revealing, etc.' The Buddha's great compassion is an ocean of merit and virtue, which can only be attained after the two accumulations are complete. Therefore, the compassion and merit of sentient beings are like hundreds of rivers. The Buddha manifests through a pore to indicate oneness. Once oneness is known, naturally there will be homage. Because of the manifestation and subsequent realization, great joy and happiness are attained. 'Compassionate sound and wisdom are both present, hence it is called pure.' Pure, without greed or attachment, what is there to fear or worry about? 'Manifestation, etc.' refers to manifesting oneself and one's land within one's own body. 'Observing the Buddha's past actions, which are profound and vast, hence love, joy, and happiness.' The word 'ocean' connects the two, referring to joy and offering. 'Manifestation, etc.' refers to expounding the Dharma for the masses, hence it is called manifestation. Sound has four meanings: first, variety, referring to everything; second, universality, referring to equality; third, conforming to the roots, pure and elegant, hence it is called pleasing; fourth, one sound changes according to the type, hence it is called unobstructed. Unobstructed is synonymous with skillful means. It means that this Anavatapta Dragon resides in a cool and clear pond, flowing out fragrant and beautiful water, flowing into the four seas, and guiding hundreds of rivers. It constantly bestows clouds of compassion, showering sweet dew. Therefore, it is able to eliminate all the suffering of the world. There are eleven lines in the verse. In the first line, the dragons have four kinds of heat-related afflictions, called burning suffering. Now there are cures for all of them. First, the suffering of being eaten by the Garuda, the first line is the method of cure, because observing the Buddha's Dharma is like taking refuge in the Three Jewels. Second, the suffering of reverting to one's original form when engaging in desire. Third, the suffering of tiny insects in the scales, these two lines are the methods of cure, learning the Buddha's Dharma and other benefits. Fourth, the suffering of hot sand sticking to the body, the last two lines are the methods of cure, because they cannot bear the itching of insects and the suffering in the hot sand, now because of great compassion, they are able to cure these sufferings. Some say that the four sufferings do not include tiny insects in the scales, but rather the suffering of the wind blowing the precious clothes and exposing the body, which is also cured by the second line. Regarding the dragons, it is the dragon realm, the last line is regarding the Buddha, universally removing the fear of being covered in ashes. In the second line, this is regarding the Buddha manifesting. The previous is regarding the dragons being able to transform.

前一念時促。今一毛處小。二文影略。餘九可知。但第五偈即前所脫。第四夜叉王眾長行十法。初一即北方天王。得以無邊等者。謂善者自樂不待加哀。惡者必苦心則偏重。巧救多門故云無邊。又此天能伏惡鬼。令不犯眾生是救護也。二普觀悲救。救苦護善不滯空有。故云方便。三惡業障重名甚羸惡。又羸無善力。謂一闡提。惡即弊惡。謗方等者。明示妙理是謂資益。四彷彿嘆佛。得名聞果。五悲智二照合為一心。與法身俱故恒觀察。六妙音說法利益多端。唯應度者聲暨能益。七教廣理深。一句能演即是普入。八令物離邪則能住。正為守護矣。然住正道者。則不分別是邪是正。云不思議。九集福德因受快樂果。由身智光得增長也。十唸佛修因生十力果。天未證極故云隨順。偈中亦十文顯可知。第五摩睺羅伽眾十法。一普現威光名為神通。不動性凈示涅槃因。故云方便。依因集德。必得無依涅槃。二除惑契寂是清凈因。清涼悅樂是涅槃果。三善者善之。不善者佛亦善之。善不善覺亦亡。乃入本凈。四福非福相深不可著。非福現福名自在相。佛佛無二是平等相。五無智黑因如燈開示。怖畏苦果如幢為歸。六以知佛德同空齊己一性。故歡喜也。七見理決斷。聞深不怖聞淺不疑。聞非深非淺意而有勇。八風不傾為勇猛力。既以

【現代漢語翻譯】現代漢語譯本前一念短暫促迫，如今一毛端之處也顯得微小。二文的影子也略微顯現。其餘九種情況可以由此推知。只是第五個偈頌是之前遺漏的。第四個是夜叉王眾的長行十法。第一個是指北方天王（四大天王之一，負責守護北方）。能夠得到『無邊』等稱號，是因為善良的人自得其樂，不需要額外的憐憫；而作惡的人必然痛苦，內心則更加偏執。巧妙救助的方法有很多，所以稱為『無邊』。而且這位天王能夠降伏惡鬼，使它們不侵犯眾生，這就是救護。第二是普遍觀察，以慈悲之心救助眾生。救助苦難，守護善良，不執著于空或有，所以稱為『方便』。第三是惡業的障礙深重，被稱為非常虛弱和惡劣。而且虛弱到沒有行善的力量，指的是一闡提（斷絕善根的人）。惡就是弊端和惡行。誹謗方等經典的人，明確地揭示微妙的道理，這叫做資助和利益。第四是彷彿讚歎佛陀，從而獲得名聞的果報。第五是悲和智兩種光明合為一心，與法身同在，所以恒常觀察。第六是美妙的聲音說法，利益很多方面，只有應該被度化的人，聽到聲音才能得到利益。第七是教義廣博，道理深刻，一句就能演說，這就是普遍進入。第八是使眾生遠離邪惡，就能安住于正道，這是守護。然而安住于正道的人，就不分別什麼是邪，什麼是正，這叫做不可思議。第九是積聚福德的因，承受快樂的果報，由於身和智慧的光明而得到增長。第十是念佛修習成佛之因，產生十力（佛的十種力量）的果報。天人還沒有證得極果，所以說是隨順。偈頌中也顯現了十種含義，可以知道。第五個是摩睺羅伽眾（大蟒神）的十法。第一是普遍顯現威嚴的光明，稱為神通。不動搖的自性清凈，顯示涅槃的因，所以稱為『方便』。依靠因來積聚功德，必定得到無所依靠的涅槃。第二是去除迷惑，契合寂靜，這是清凈的因。清涼喜悅是涅槃的果。第三是善人行善，不善的人，佛也善待他。善與不善的覺悟都消失了，就進入了本來的清凈。第四是福德不是福德的相，深刻而不可執著。非福德顯現為福德，叫做自在相。佛佛沒有差別，是平等相。第五是沒有智慧的黑暗之因，如同燈一樣開啟照亮。怖畏痛苦的果報，如同旗幟一樣作為歸宿。第六是以爲了解佛的功德與虛空相同，與自己同一體性，所以歡喜。第七是見到真理就果斷決絕。聽到深刻的道理不害怕，聽到淺顯的道理不疑惑，聽到既不深刻也不淺顯的道理，心中就充滿勇氣。第八是像風都不能傾倒一樣，是勇猛的力量。既然已經... ...

【English Translation】 English version The previous thought was fleeting and brief. Now, even the space of a hair's breadth seems small. The shadows of two coins are faintly visible. The remaining nine can be inferred from this. However, the fifth verse was previously omitted. The fourth concerns the ten dharmas of the Yaksha King assembly (Yaksha: a type of nature spirit, often benevolent). The first refers to the Northern Heavenly King (Vaishravana, one of the Four Heavenly Kings, guardian of the north). To attain 'boundless' qualities means that virtuous beings are self-content and do not require additional pity; while evil beings inevitably suffer, and their minds are more biased. Skillful means of salvation are numerous, hence 'boundless'. Furthermore, this heavenly king can subdue evil spirits, preventing them from harming sentient beings; this is protection. The second is universal observation with compassionate salvation. Saving from suffering and protecting the virtuous, without being attached to emptiness or existence, hence 'expedient means'. The third is that the obstacles of evil karma are heavy, referred to as extremely weak and evil. Moreover, being weak lacks the power of virtue, referring to an Icchantika (one who has severed their roots of goodness). Evil is corruption and wickedness. Those who slander the Vaipulya sutras (Mahayana sutras), clearly reveal the wonderful principle, which is called assistance and benefit. The fourth is seemingly praising the Buddha, thereby obtaining the fruit of fame. The fifth is that compassion and wisdom, two lights, combine into one mind, being with the Dharmakaya (Buddha's body of truth), hence constant observation. The sixth is that the wonderful sound of Dharma benefits many aspects; only those who are meant to be liberated can benefit from hearing the sound. The seventh is that the teachings are vast and the principles profound; a single sentence can expound, which is universal entry. The eighth is that causing beings to leave evil enables them to abide in the right path, which is protection. However, those who abide in the right path do not differentiate between what is evil and what is right, which is called inconceivable. The ninth is accumulating the cause of merit and virtue, receiving the fruit of happiness, which increases due to the light of body and wisdom. The tenth is reciting the Buddha's name and cultivating the cause of Buddhahood, producing the fruit of the ten powers (the ten powers of a Buddha). The devas (gods) have not yet attained the ultimate fruit, hence it is called accordance. The verses also reveal ten meanings, which can be known. The fifth concerns the ten dharmas of the Mahoraga assembly (Mahoraga: great serpent deities). The first is universally manifesting majestic light, called supernatural power. The unmoving, pure nature reveals the cause of Nirvana, hence 'expedient means'. Relying on the cause to accumulate merit will surely attain unreliant Nirvana. The second is removing delusion and aligning with stillness, which is the cause of purity. Coolness and joy are the fruit of Nirvana. The third is that the virtuous do good, and the Buddha also treats the non-virtuous with goodness. The awareness of good and non-good disappears, then one enters the original purity. The fourth is that merit is not the appearance of merit, profound and unattachable. Non-merit appearing as merit is called the appearance of freedom. Buddha and Buddha are not different, which is the appearance of equality. The fifth is that the dark cause of ignorance is like a lamp opening and illuminating. The fearful fruit of suffering is like a banner as a refuge. The sixth is because understanding the Buddha's virtues is the same as space, and the same as one's own nature, hence joy. The seventh is seeing the truth and being decisive. Hearing profound principles without fear, hearing shallow principles without doubt, hearing principles that are neither profound nor shallow, the mind is filled with courage. The eighth is like wind not being able to topple, which is the power of courage. Since...

自正必能正他。為救護主。八往修喜因故見念皆喜。九見理智成則緣不動。智為行本諸度悉圓。亦猶海納百川。更不流矣。十開生等理示佛等應。破情不等令悟性等。為平等道。十偈如次文顯可知。第六緊那羅王十法。一世喜樂業。皆因佛生。二聞深適神故法喜無上。終得涅槃無盡安樂。三佛德深廣信亦包含。四音演真法令聞。故妄憂除而意悅。五達境唯心而本空。則安立眾生於覺悟。六難遇益生所以示現。相嚴常住名為妙色。七大智普慈是二嚴果。一切智因。是能生業。八業細難窮自觀示物。九神通益物無間稱恒。十知機巧化謂攝心。正智御心如境。十頌次第文並可知。第七迦樓羅王。依賢首靜法。皆云準頌長行脫第五執持王。一智無著故見無礙。悲普觀故通悉調。二遍坐覺樹名住法界。現通說法名為教化。三進策諸度往修故成。四境界如偈文。難思則入方為勇猛。五諸本多脫。遇一本有文。云大海處攝持力迦樓羅王。得能竭眾生煩惱海解脫門。多是古疏本脫。今依有本。然偈約能竭說佛福智。六眾生無邊故成就智多。七城有三義。一防外敵。二養人眾。三開門引攝。今言法城通教理行果。行契理教則無不俱嚴故。各有三義。謂了心城之性空。則眾惑不入。見恒沙性德則萬行爰增。道無不通則自他引攝。便能契果。

【現代漢語翻譯】現代漢語譯本自正必定能夠匡正他人。爲了救護主上，八次前往修喜（一種菩薩）那裡，因為所見所念皆是歡喜。九、如果領悟了真理，智慧成就，那麼因緣就不會動搖。智慧是行為的根本，各種度（波羅蜜）才能圓滿。也像大海容納百川，不再外流。十、開示眾生等同於開示佛等，破除情感上的不平等，使人領悟到自性的平等，這是通往平等之道。這十首偈頌的含義如文面所示，容易理解。第六、緊那羅王（一種天神）的十種法：一、世間的喜樂事業，都是因為佛而產生。二、聽聞深奧的佛法，精神感到愉悅，因此法喜是無上的，最終能夠得到涅槃（寂滅）的無盡安樂。三、佛的功德深廣，信心也包含其中。四、佛的聲音宣揚真正的佛法，使人聽聞，所以妄想憂慮消除，內心喜悅。五、通達境界唯心所現，其本性是空，那麼就能使眾生安立於覺悟之中。六、難得的利益眾生之事，所以佛示現莊嚴的相貌，常住於世，這被稱為妙色。七、大智慧和普遍的慈悲是兩種莊嚴的果報，一切智慧的因，是能夠產生這些果報的業。八、業的細微之處難以窮盡，自己觀察並向他人展示。九、神通利益眾生，沒有間斷，被稱為恒常。十、瞭解眾生的根機，巧妙地教化，這叫做攝心。以正智駕馭內心，如同照鏡子一樣。這十首頌的含義依次如文面所示，都可以理解。第七、迦樓羅王（一種鳥神）。依據賢首（法藏）的靜法，都說依照頌文的長行（散文）部分，脫漏了第五個執持王。一、因為智慧沒有執著，所以見解沒有障礙；因為慈悲普遍觀照，所以神通能夠調伏一切。二、普遍地坐在菩提樹下，這叫做安住於法界；示現神通說法，這叫做教化。三、精進地策勵各種度（波羅蜜），前往修行，所以能夠成就。四、境界如同偈頌文中所說，難以思議，能夠進入這種境界才算是勇猛。五、很多版本都脫漏了。遇到一個版本有這樣的文字：『在大海之處，攝持力迦樓羅王，得到能夠竭盡眾生煩惱海的解脫門。』這多半是古代疏本的脫漏，現在依據這個版本。然而偈頌是就能夠竭盡煩惱海來說佛的福德和智慧。六、眾生無邊無盡，所以成就的智慧也多。七、城有三種含義：一、防禦外敵；二、養育民眾；三、打開城門引導接納。現在說法城，貫通教、理、行、果。行為契合理和教，那麼就沒有不具備的莊嚴，所以各有三種含義，就是了知心城的自性是空，那麼各種迷惑就不會進入；見到如恒河沙一樣多的自性功德，那麼各種修行就會增加；道路沒有不通達的，那麼就能引導接納自己和他人，便能契合果位。

【English Translation】 English version Self-rectification will surely enable one to rectify others. To protect the lord, one goes to Sukhi (a Bodhisattva) eight times, because all that is seen and thought is joy. 9. If one understands the truth and wisdom is achieved, then the conditions will not waver. Wisdom is the root of action, and all perfections (paramitas) will be complete. It is like the ocean receiving hundreds of rivers, never flowing out again. 10. To reveal sentient beings is to reveal Buddhas, to break emotional inequality is to enable people to realize the equality of their nature, which is the path to equality. The meaning of these ten verses is as shown in the text, easy to understand. Sixth, the ten dharmas of the Kinnara King (a type of celestial being): 1. The joys and undertakings of the world are all born from the Buddha. 2. Hearing the profound Dharma brings joy to the spirit, so Dharma joy is supreme, and one can ultimately attain the endless bliss of Nirvana (extinction). 3. The Buddha's virtues are profound and vast, and faith is also contained within them. 4. The Buddha's voice proclaims the true Dharma, so that people hear it, thus delusions and worries are eliminated, and the mind is pleased. 5. Understanding that the realm is only a manifestation of the mind and that its nature is empty, one can establish sentient beings in enlightenment. 6. The rare and beneficial act of benefiting sentient beings, so the Buddha manifests a dignified appearance, abiding in the world, which is called wonderful form. 7. Great wisdom and universal compassion are the two dignified fruits, and the cause of all wisdom is the karma that can produce these fruits. 8. The subtleties of karma are endless, observe yourself and show it to others. 9. Supernatural powers benefit sentient beings without interruption, which is called constant. 10. Understanding the faculties of sentient beings and skillfully teaching them is called gathering the mind. Using correct wisdom to control the mind is like looking in a mirror. The meanings of these ten verses are in order as shown in the text, all of which can be understood. Seventh, the Garuda King (a type of bird deity). According to the quiet Dharma of Hsien-shou (Fazang), it is said that according to the prose part of the verses, the fifth Dhrtarastra King is missing. 1. Because wisdom has no attachment, there is no obstacle to seeing; because compassion universally illuminates, supernatural powers can subdue everything. 2. Sitting universally under the Bodhi tree is called abiding in the Dharma realm; manifesting supernatural powers to speak the Dharma is called teaching. 3. Diligently encouraging the various perfections (paramitas) and going to practice, one can achieve them. 4. The realm is as described in the verses, difficult to conceive, and being able to enter this realm is considered courageous. 5. Many versions are missing. I encountered a version with the following text: 'In the great sea, the Garuda King with the power of holding obtains the liberation door that can exhaust the sea of afflictions of sentient beings.' This is mostly a missing part of the ancient commentary, and now it is based on this version. However, the verses speak of the Buddha's blessings and wisdom in terms of being able to exhaust the sea of afflictions. 6. Sentient beings are boundless, so the wisdom achieved is also great. 7. A city has three meanings: 1. Defending against foreign enemies; 2. Nurturing the people; 3. Opening the city gates to guide and receive. Now, the Dharma city connects teaching, principle, practice, and result. If practice is in accordance with principle and teaching, then there is no lack of dignity, so each has three meanings, which is to know that the self-nature of the mind-city is empty, then various delusions will not enter; seeing the merits of self-nature as numerous as the sands of the Ganges, then various practices will increase; the path is unobstructed, then one can guide and receive oneself and others, and one can be in accordance with the result.

絕百非以成解脫。養眾德以全法身。開般若而無不通矣。方顯教城無非養所詮旨。句句通神。有斯多義故。偈云廣大叵窮。重重四門故無數量究竟能闡唯我世尊。八法身無相故不可壞。體即真如凡聖平等。無分別智安住證會。名成就力。九現同類形方便調伏。十眾生歿生皆由行業。佛生死智方能普入。頌文如次配釋可知。但第五偈。或有前脫故略釋之。初二句甚深廣大。次句福智相嚴。行通因果因深果遠。已不思議復有一行。是如來行。所謂大乘大般涅槃。則行為果果皆絕言道。佛行。如出現品。第八阿修羅王十法。一修羅尊勝等須彌之高。如來威光蔽十方大眾。眾生各見真勝主也。二彼能以一絲作種種事。今一剎那。現於多劫調生等事。三以多法門入佛境界。則苦滅心凈。種種法門亦如幻也。下云。苫末羅即巧幻梵音。四多劫多苦為物非己。如尸毗救鴿薩埵投崖。已是丈夫最勝嚴飾。況終克寂智萬德以嚴。翻顯無利勤苦誠為可丑。既為物而行。故有大眷屬。五以大幻通力動剎悟機。不怖眾生斯為大力。大力婆稚華梵異耳。六開種種權門。安眾生於一極之樂。權為入大之本。故皆佛智因權實不迷斯為遍照。七萬善順理普不可壞。斯解脫處。何染不亡功歸正覺。故偈云。佛力如是修者堅固妙嚴。八悲用智故普令無疑。主

斯事者廣大因慧。九供事修善有勝德故。十普入諸趣。明處無不遍。偈云三世時無不均。同有佛性名為決定。具上三義平等行焉。不宣實義非善音也。此上一段及后夜神。皆結歸名。上下例然。恐繁不釋。頌文如次可知。自下第三諸神眾。有十九眾。今初主晝神十法。一智了物心如空入色。光照身器如日合空。身遍器中如像在鏡。世間主力能攝此身。此身之性等世間。故皆入觀機故名普入。所入之處即為宮殿。二義圓稱機故滿心成益。三身法二光皆可愛樂。四法雨潤種。已含實者解開。善未芽者信發。五無法不悟名普明力。曠劫修整合智莊嚴。六方便開示世樂亦苦。令其悟入。見理法樂如歡喜地也。七如來身云。就體則非有無。約機則差別遍於十方。不可謂之無。約佛則稱真法界。不可謂之有。此則隨緣非有之法身。恒不異事而顯現。以化寂滅非無之眾生。恒不異真而成立。即無差別之差別也。八處危者護之令安。有苦者救之令樂。九眾生闇于多欲。故沉淪長夜。以法開曉喜足為先。喜足智俱是功德力。能令離苦得安樂故。十有覺德行故名稱普聞。既福廣名高故不虛其益。偈文可知。第二主夜神十法。初七夜神。是善財十地善友。見解深廣。彌顯眾海法門難思。一普德凈光。即善財離垢地善友。彼名全同法門。名寂靜

【現代漢語翻譯】現代漢語譯本此事由廣大的因和智慧所生。以九種供養之事修行，因其善行而有殊勝的功德。普遍進入各種境界，光明照耀之處無所不遍。偈語說，過去、現在、未來三世之時，沒有不均等的，都同樣具有佛性，這叫做決定。具備以上三種意義，平等地施行。不宣說真實的意義，就不是好的音聲。以上一段以及後面的主夜神，都總結歸於名號，上下都是這樣，恐怕繁瑣就不解釋了。頌文按照順序可以知道。從下面開始是第三諸神眾，有十九眾，現在先說主晝神的十種法。第一，智慧明瞭事物，心像虛空一樣進入色相，光明照耀身體和器物，像太陽和天空結合一樣。身體遍佈于器物之中，就像影像在鏡子里一樣。世間的主力能夠攝持這個身體，這個身體的性質等同於世間，所以都能進入，因為觀察機緣的緣故，叫做普入。所進入的地方就是宮殿。第二，意義圓滿，稱合機緣，所以使內心充滿，成就利益。第三，身光和法光都可愛樂。第四，法雨滋潤種子，已經包含真實意義的，使其解開；善根還沒有萌芽的，使其生起信心。第五，沒有不能領悟的，叫做普明力。經過曠劫的修行，整合智慧莊嚴。第六，用方便法開示，世間的快樂也是苦，使他們領悟進入。見到真理的法樂，就像歡喜地一樣。第七，如來的身云，就本體來說，不是有也不是無；從應機的角度來說，差別遍佈於十方。不能說它沒有，從佛的角度來說，它符合真法界，不能說它有。這就是隨緣而顯現的非有之法身，恒常不離事物而顯現。以化度寂滅並非沒有眾生的緣故，恒常不離真如而成立，即無差別的差別。第八，對於處在危難中的人，保護他們使他們平安；對於有痛苦的人，救濟他們使他們快樂。第九，眾生因為沉溺於過多的慾望，所以沉淪於漫長的黑夜，用佛法開導曉喻，以知足為先。喜足和智慧都是功德力，能夠使人脫離痛苦而得到安樂。第十，因為有覺悟的德行，所以名稱普遍傳聞。既然福德廣大，名聲高遠，所以不虛假地利益眾生。偈文可以知道。第二，主夜神的十種法。最初的七位夜神，是善財童子的十地善友，見解深刻而廣博，更加彰顯眾生海的法門難以思議。第一，普德凈光，就是善財童子離垢地的善友，他的名字完全相同，法門的名字是寂靜。

【English Translation】 English version This matter arises from vast causes and wisdom. By practicing the nine types of offerings, one accumulates superior merit due to the virtuous deeds. It universally enters all realms, and the light shines everywhere without exception. The verse says that the past, present, and future are all equal, all possessing the Buddha-nature, which is called 'determination'. It embodies the above three meanings and is practiced equally. Not proclaiming the true meaning is not a good sound. The above section and the subsequent Night Gods all conclude with the name. The same applies above and below. Fearing complexity, I will not explain further. The verses can be understood in order. From below begins the third assembly of gods, consisting of nineteen assemblies. Now, first, the ten dharmas of the Day Gods. First, wisdom understands things, the mind enters form like emptiness, and light illuminates the body and objects like the sun merging with the sky. The body pervades objects like an image in a mirror. The power of the world can hold this body. The nature of this body is equal to the world, so it can enter everywhere. Because it observes opportunities, it is called 'universal entry'. The place it enters is the palace. Second, the meaning is complete, matching the opportunity, so it fills the mind and brings benefit. Third, both the body light and the Dharma light are lovely and delightful. Fourth, the Dharma rain nourishes the seeds; for those already containing the truth, it unlocks them; for those whose roots of goodness have not yet sprouted, it inspires faith. Fifth, there is nothing that is not understood, which is called 'universal illuminating power'. It accumulates wisdom and adornment through eons of cultivation. Sixth, it uses skillful means to reveal that worldly pleasures are also suffering, leading them to enlightenment. Seeing the joy of the Dharma of truth is like the 'ground of joy'. Seventh, the cloud of the Tathagata's body, in terms of its essence, is neither existent nor non-existent; in terms of its response to opportunities, it is differentiated and pervades the ten directions. One cannot say it does not exist; in terms of the Buddha, it conforms to the true Dharma realm, so one cannot say it exists. This is the non-existent Dharmakaya that manifests according to conditions, constantly appearing without differing from things. Because it transforms and liberates beings who are not non-existent, it is constantly established without differing from the truth, which is the difference that is without difference. Eighth, for those in danger, protect them and bring them peace; for those in suffering, save them and bring them joy. Ninth, beings are deluded by excessive desires, so they sink into the long night. Enlighten them with the Dharma, with contentment as the priority. Contentment and wisdom are both powers of merit, capable of liberating people from suffering and bringing them happiness. Tenth, because of awakened virtue and conduct, the name is universally heard. Since the blessings are vast and the reputation is high, it benefits beings without falsehood. The verses can be understood. Second, the ten dharmas of the Night Gods. The first seven Night Gods are the good friends of Sudhana in the ten grounds, with profound and extensive understanding, further revealing the inconceivable Dharma gates of the ocean of beings. First, 'Universal Virtue Pure Light' is the good friend of Sudhana in the ground of purity, whose name is exactly the same, and the name of the Dharma gate is 'tranquility'.

禪定樂普游步。普游步言。即大勇健也。寂靜禪定樂。即是定體。現法樂住。故名為樂。大勇健者。即是定用。健則堪能勇則無畏。謂見佛凈機遊戲神通。故名勇健。亦游步也。勇健廣大。故稱普德。無惑智俱可謂凈光。二即發光地善友。彼名喜目觀察眾生。解脫名大勢力普喜幢。謂此解脫德無不備化無不周。名大勢力。即今廣大身。惑俱凈無不樂見。故云普喜。悲為德相。即幢義也。觀察普喜名為喜目。三即焰慧地善友。彼名普救眾生妙德。護世精氣方是救生。由護生故顯德之妙也。法門全同。次第又當。謂感必現前。調令清凈故。四即難勝地善友。彼名寂靜音海。法門名唸唸出生廣大喜莊嚴。唸唸出生即積集義。見佛利生故生大喜莊嚴。二義。一見佛修歡喜。因嚴。樂見果故。二積集此喜神自莊嚴。由定發音名寂靜音。深廣如海。五即現前地善友。彼云守護一切城增長威力。偈云尸利。以梵音含於二義。一云吉祥。二翻為守故。下譯跋陀室利以為賢首。又以首字音同義別。彼為頭首。法界品中乃為守護。皆譯者方言少融耳。若以義會。增長威力即是普現吉祥正當次第法門又同彼云甚深自在妙音解脫。妙音故悅意。悅則意凈。即寂能演。故名自在。六即遠行地善友。彼云開敷一切樹華。一切開敷即普發也。法門彼云

【現代漢語翻譯】現代漢語譯本禪定樂普游步（Samadhi-loka Punya-yuga）。普游步的意思，就是大勇健。寂靜禪定樂，就是定的本體。在當下體驗快樂的安住，所以稱為樂。大勇健，就是定的作用。健代表堪能，勇代表無畏。意思是見到佛的清凈機，遊戲神通，所以稱為勇健，也就是游步。勇健廣大，所以稱為普德。沒有迷惑，智慧具足，可以稱為凈光。這是發光地的善友。他的名字是喜目，觀察眾生。解脫名為大勢力普喜幢。意思是這種解脫的功德無所不備，教化無所不周，所以名為大勢力。就是現在廣大的身。迷惑都清凈了，沒有誰不喜歡見到，所以說普喜。以悲為功德的相，就是幢的含義。觀察普喜，名為喜目。這是焰慧地的善友。他的名字是普救眾生妙德。護世的精氣才是救生。因為保護生命，所以彰顯功德的妙處。法門完全相同。次第也恰當。意思是感應必定現前，調伏使其清凈。這是難勝地的善友。他的名字是寂靜音海。法門名爲念念出生廣大喜莊嚴。唸唸出生，就是積聚的意思。見到佛利益眾生，所以產生大喜莊嚴。有兩種含義：一是見到佛修習歡喜，因為樂於見到果。二是積聚這種喜悅，神自莊嚴。因為由定而發出聲音，所以名為寂靜音。深廣如海。這是現前地的善友。他說守護一切城增長威力。偈語說尸利（Śrī），因為梵語包含兩種含義：一是吉祥，二是翻譯為守護。下面翻譯跋陀室利（Bhadraśrī）為賢首。又因為首字音同義別，他是頭首。《法界品》中是守護。都是翻譯的人方言稍微融合而已。如果以義理會通，增長威力就是普現吉祥，正當次第。法門也相同，他說甚深自在妙音解脫。妙音所以悅意，悅意則意凈，就是寂靜能演說，所以名為自在。這是遠行地的善友。他說開敷一切樹華。一切開敷，就是普發。法門他說

【English Translation】 English version Samadhi-loka Punya-yuga. 'Punya-yuga' means great courage and strength. The joy of tranquil samadhi is the essence of concentration. Experiencing the joyful abiding in the present moment is called 'joy'. 'Great courage and strength' is the function of concentration. 'Strength' represents capability, and 'courage' represents fearlessness. It means seeing the Buddha's pure mechanism and playfully manifesting supernatural powers, hence it is called 'courage and strength', which is also 'Punya-yuga'. Courage and strength are vast, hence it is called 'universal virtue'. Without delusion and with wisdom complete, it can be called 'pure light'. This is the virtuous friend of the 'Illuminating Ground' (發光地). His name is 'Joyful Eyes' (喜目), observing sentient beings. Liberation is called 'Great Power Universal Joy Banner' (大勢力普喜幢). It means that the merits of this liberation are all-encompassing, and the teachings are all-pervasive, hence it is called 'Great Power'. It is the present vast body. All delusions are purified, and no one dislikes seeing it, hence it is said to be 'Universal Joy'. Compassion is the characteristic of virtue, which is the meaning of 'banner'. Observing 'Universal Joy' is called 'Joyful Eyes'. This is the virtuous friend of the 'Flaming Wisdom Ground' (焰慧地). His name is 'Wonderful Virtue of Universally Saving Sentient Beings' (普救眾生妙德). The essence of protecting the world is saving lives. Because of protecting life, the wonder of virtue is manifested. The Dharma gate is completely the same. The order is also appropriate. It means that the response will definitely appear, and it is tamed to be pure. This is the virtuous friend of the 'Difficult to Conquer Ground' (難勝地). His name is 'Ocean of Tranquil Sound' (寂靜音海). The Dharma gate is called 'Moment by Moment Giving Birth to Vast Joy Adornment' (唸唸出生廣大喜莊嚴). 'Moment by moment giving birth' means accumulation. Seeing the Buddha benefit sentient beings, hence great joy and adornment are produced. There are two meanings: one is seeing the Buddha and cultivating joy, because of the joy of seeing the result. The second is accumulating this joy, and the spirit adorns itself. Because the sound is emitted from concentration, it is called 'Tranquil Sound'. Deep and vast like the ocean. This is the virtuous friend of the 'Manifest Ground' (現前地). He says 'Protecting all cities increases power'. The verse says Śrī (尸利), because the Sanskrit contains two meanings: one is auspiciousness, and the other is translated as protection. Below, Bhadraśrī (跋陀室利) is translated as 'Virtuous Head' (賢首). Also, because the sound of the word 'head' is the same but the meaning is different, he is the 'head'. In the 'Dharmadhatu Chapter' (法界品), it is protection. They are all translators' dialects slightly fused. If one understands through the meaning, increasing power is universally manifesting auspiciousness, which is the proper order. The Dharma gate is also the same, he says 'Profoundly Deep Self-Mastery Wonderful Sound Liberation' (甚深自在妙音解脫). Wonderful sound is pleasing, and pleasing means the mind is pure, which means tranquility can expound, hence it is called 'Self-Mastery'. This is the virtuous friend of the 'Far Reaching Ground' (遠行地). He says 'Opening and Blooming all Trees and Flowers' (開敷一切樹華). 'Opening and blooming all' means universal emission. The Dharma gate he says

菩薩出生廣大喜光明。文少倒略耳。舊經云。菩薩無量歡喜知足光明。知足滿足文相近也。謂能知如來巧智。示法大福威光。故曰光明。佛以福智滿足物心。則含喜名藏。七即不動地善友。彼名大愿精進力救護一切眾生法門名教化眾生令生善根。教化開悟文異義同。令產生熟始終異耳。謂現通示相。皆為調化。一切善根皆令生長。平等護育即救護一切。精進大愿故能為之。今文略耳。八唸唸久修恒遍救護。是無邊慈也。此與善財歡喜地善友。似同而文多異。又非其次。故但直釋。九於三毒難壞眾生。以大悲門現莊嚴身故。石室留影毒龍革心。況現身耶。十本為眾生。故成自德令他樂滿。偈中十偈如次。初中初句。解脫之力能觀。次句即寂靜樂。神以此定觀佛此體。故下經云。普見三世佛而無取著。以知如來無相性相本空故。故云寂靜虛空相也。次句即大勇健。準下經則自他兼凈也。次句定果也。上約佛說。若約天說。即四句皆是定用。以住此解脫。能見佛體用因果故。二三可知。四中稱理遍喜。為廣大無邊。縱內心不搖而外現威怒。更深難測。五以寂故能遍。六以眾生本來自盡故是寂滅。是以智窮妄末理無不顯。妄徹真源惑無不盡。喜方滿足餘四可知。第三主方神十法。一現身說法令悟得果。皆救護力。二神通示相。

【現代漢語翻譯】現代漢語譯本菩薩出生廣大喜光明（Bodhisattva's birth emits vast joy and bright light）。文少倒略耳（The text is concise and slightly inverted）。舊經云（The old scripture says）：菩薩無量歡喜知足光明（Bodhisattva's immeasurable joy is content and bright light）。知足滿足文相近也（'Content' and 'satisfied' are similar in meaning）。謂能知如來巧智（It means being able to know the Tathagata's skillful wisdom），示法大福威光（manifesting the Dharma, great blessings, and majestic light）。故曰光明（Therefore, it is called 'bright light'）。佛以福智滿足物心（The Buddha satisfies beings' minds with blessings and wisdom），則含喜名藏（then contains the treasury of joy）。七即不動地善友（The seventh is the good friend of the Immovable Ground）。彼名大愿精進力救護一切眾生法門名教化眾生令生善根（His name is the Dharma gate of great vow, diligent power, saving all sentient beings, which is called teaching sentient beings to generate good roots）。教化開悟文異義同（'Teaching' and 'enlightening' are different in wording but the same in meaning）。令產生熟始終異耳（'Generating' and 'maturing' are different in beginning and end）。謂現通示相（It means manifesting supernatural powers and showing signs），皆為調化（all for the sake of taming and transforming）。一切善根皆令生長（Causing all good roots to grow）。平等護育即救護一切（Equal protection and nurturing is saving all）。精進大愿故能為之（Diligent great vows enable one to do this）。今文略耳（The current text is concise）。八唸唸久修恒遍救護（The eighth is constantly and universally saving and protecting through continuous cultivation in every thought）。是無邊慈也（This is boundless compassion）。此與善財歡喜地善友（This is similar to the good friend of the Joyful Ground of Sudhana），似同而文多異（seemingly the same but with many differences in wording）。又非其次（Also, it is not in sequence）。故但直釋（Therefore, only a direct explanation is given）。九於三毒難壞眾生（For sentient beings difficult to destroy by the three poisons），以大悲門現莊嚴身故（manifesting a dignified body through the gate of great compassion）。石室留影毒龍革心（The shadow left in the stone chamber transformed the poisonous dragon's heart）。況現身耶（How much more so by manifesting the body itself?）。十本為眾生（Originally for sentient beings），故成自德令他樂滿（therefore, accomplishing one's own virtues and causing others to be filled with joy）。偈中十偈如次（The ten verses in the gatha are in order）。初中初句（The first sentence in the first verse）：解脫之力能觀（the power of liberation can observe）。次句即寂靜樂（The next sentence is the joy of stillness）。神以此定觀佛此體（The spirit uses this samadhi to contemplate the Buddha's body）。故下經云（Therefore, the following scripture says）：普見三世佛而無取著（Universally seeing the Buddhas of the three times without attachment）。以知如來無相性相本空故（Because knowing that the Tathagata's characteristics are without form and that their nature is fundamentally empty）。故云寂靜虛空相也（Therefore, it is called the characteristic of stillness and emptiness）。次句即大勇健（The next sentence is great courage and strength）。準下經則自他兼凈也（According to the following scripture, it is pure for both oneself and others）。次句定果也（The next sentence is the result of samadhi）。上約佛說（The above is said about the Buddha）。若約天說（If said about the Deva），即四句皆是定用（then all four sentences are the function of samadhi）。以住此解脫（Because abiding in this liberation），能見佛體用因果故（one can see the Buddha's body, function, cause, and effect）。二三可知（The second and third can be understood）。四中稱理遍喜（In the fourth, praising the pervasive joy of principle），為廣大無邊（is vast and boundless）。縱內心不搖而外現威怒（Even if the inner mind is unshaken, outwardly manifesting power and wrath），更深難測（is even more unfathomable）。五以寂故能遍（The fifth is that because of stillness, one can pervade）。六以眾生本來自盡故是寂滅（The sixth is that because sentient beings are originally self-exhausting, it is stillness and extinction）。是以智窮妄末理無不顯（Therefore, when wisdom exhausts the end of delusion, no principle is not revealed）。妄徹真源惑無不盡（When delusion penetrates the source of truth, no confusion is not exhausted）。喜方滿足餘四可知（Only then is joy satisfied, and the remaining four can be understood）。第三主方神十法（The third is the ten dharmas of the ruling directional deity）。一現身說法令悟得果（Manifesting the body and expounding the Dharma, causing enlightenment and attainment of the fruit, all are the power of saving and protecting）。二神通示相（Manifesting supernatural powers and showing signs）。

【English Translation】 English version Bodhisattva's birth emits vast joy and bright light. The text is concise and slightly inverted. The old scripture says: Bodhisattva's immeasurable joy is content and bright light. 'Content' and 'satisfied' are similar in meaning. It means being able to know the Tathagata's (如來) skillful wisdom, manifesting the Dharma (法), great blessings, and majestic light. Therefore, it is called 'bright light'. The Buddha (佛) satisfies beings' minds with blessings and wisdom, then contains the treasury of joy. The seventh is the good friend of the Immovable Ground. His name is the Dharma gate of great vow, diligent power, saving all sentient beings, which is called teaching sentient beings to generate good roots. 'Teaching' and 'enlightening' are different in wording but the same in meaning. 'Generating' and 'maturing' are different in beginning and end. It means manifesting supernatural powers and showing signs, all for the sake of taming and transforming. Causing all good roots to grow. Equal protection and nurturing is saving all. Diligent great vows enable one to do this. The current text is concise. For sentient beings difficult to destroy by the three poisons, manifesting a dignified body through the gate of great compassion. The shadow left in the stone chamber transformed the poisonous dragon's heart. How much more so by manifesting the body itself? Originally for sentient beings, therefore, accomplishing one's own virtues and causing others to be filled with joy. The ten verses in the gatha are in order. The first sentence in the first verse: the power of liberation can observe. The next sentence is the joy of stillness. The spirit uses this samadhi to contemplate the Buddha's body. Therefore, the following scripture says: Universally seeing the Buddhas of the three times without attachment. Because knowing that the Tathagata's characteristics are without form and that their nature is fundamentally empty. Therefore, it is called the characteristic of stillness and emptiness. The next sentence is great courage and strength. According to the following scripture, it is pure for both oneself and others. The next sentence is the result of samadhi. The above is said about the Buddha. If said about the Deva (天), then all four sentences are the function of samadhi. Because abiding in this liberation, one can see the Buddha's body, function, cause, and effect. The second and third can be understood. In the fourth, praising the pervasive joy of principle, is vast and boundless. Even if the inner mind is unshaken, outwardly manifesting power and wrath, is even more unfathomable. The fifth is that because of stillness, one can pervade. The sixth is that because sentient beings are originally self-exhausting, it is stillness and extinction. Therefore, when wisdom exhausts the end of delusion, no principle is not revealed. When delusion penetrates the source of truth, no confusion is not exhausted. Only then is joy satisfied, and the remaining four can be understood. The third is the ten dharmas of the ruling directional deity. Manifesting the body and expounding the Dharma, causing enlightenment and attainment of the fruit, all are the power of saving and protecting. Manifesting supernatural powers and showing signs.

是能成辦業。眾生出苦。是所成辦業。三法光破闇。闇斷智生。智與法喜俱生。斷以寂滅為樂。四普現說法。聞必惑滅故不唐勞。五聖人無名隨物立名。貴在生德及滅惑耳。六七可知。八業同性空並不失報。俱無差異。性相無礙為自在力。說能感報令除惡業。說業性空善業亦亡。九前約說業性相。令物絕業。此約知業差別擬隨機化。十世人靡不有初。鮮克有終。今聖人有志有能故。所作究竟。世人以人隨欲不能兼亡。今有慈有愍故令物喜。謂十波羅蜜無不究竟。四無量心令物歡喜。頌中次第配釋可知。第四主空神長行十法。一智慧造理。則十眼廣照日月。合空則萬像歷然。二身智二光遍入法界。三佛身如空是無邊境。無生無染為吉祥風。四廣說聖道。則離三障安住二空。五上求下化名廣大行。為安眾生如妙髻焉。六沉生死之厄難。悲智光以濟之。七不礙福智相導。是謂勝力八惑由智遣。九妙音善說。十不壞本處。而稱周十方。偈中十頌如次。三中空有四義含於五法。一離能取生即絕妄想。二離所取相無相無名。三境無自性即是如如。四心無所得是為正智。迷如以成名相。妄想是生。悟名相之本。如執翻成智。如外無智智體即如。此二猶空寂照無礙。如斯見佛是曰吉祥。四中。長行及列。併名安住。今云圓光。圓光表智

【現代漢語翻譯】現代漢語譯本是能成辦（成就）業（karma）。眾生脫離痛苦，這就是所要成就的業。三法（三種法）的光芒破除黑暗，黑暗斷滅，智慧生起，智慧與法喜一同產生。斷滅以寂靜涅槃為樂。四、普遍示現說法，聽聞的人必定消除迷惑，所以不是徒勞無功的。五、聖人沒有固定的名稱，隨著事物而建立名稱，可貴之處在於產生功德以及滅除迷惑。六、第七點可以自己理解。八、業的體性是空性，但果報並不會因此而消失，兩者之間沒有差異。體性與現象之間沒有障礙，這就是自在的力量。宣說業能感生果報，是爲了消除惡業；宣說業的體性是空性，是爲了讓善業也不執著。九、前面是就業的體性和現象進行說明，使眾生斷絕造業；這裡是就瞭解業的差別，準備隨機應化。十、世間人沒有誰沒有開始，但很少有人能堅持到最後。現在聖人有志向有能力，所以所作所為能夠究竟。世間人因為隨順慾望，不能同時捨棄慾望，現在聖人因為有慈悲有憐憫，所以使眾生歡喜，就是說十波羅蜜（Ten Perfections）沒有不究竟的，四無量心（Four Immeasurables）使眾生歡喜。頌文中的次第可以按照解釋來理解。第四主空神（deva of emptiness）長行十法：一、智慧創造真理，那麼十眼（ten eyes）就能廣泛照耀，如同日月。與空性結合，那麼萬象就歷歷分明。二、身智二光遍佈進入法界（Dharmadhatu）。三、佛身如同虛空，是沒有邊際的，沒有生滅沒有染污，是吉祥的風。四、廣泛宣說聖道，就能脫離三障（three obstacles），安住在二空（two emptinesses）。五、向上追求佛法，向下教化眾生，名為廣大行，爲了安頓眾生，如同妙髻一樣。六、沉溺在生死厄難之中，用悲智之光來救濟他們。七、不妨礙福德與智慧相互引導，這叫做殊勝的力量。八、迷惑由智慧遣除。九、美妙的聲音善於說法。十、不壞根本之處，而稱讚周遍十方。偈文中的十頌可以按照順序理解。三中空有四種含義包含在五法之中：一、離開能取（subject）的產生，就斷絕了虛妄的念頭。二、離開所取（object）的現象，就沒有現象沒有名稱。三、境界沒有自性，就是如如（tathata）。四、心無所得，這就是正智。迷惑如如而形成名稱和現象，虛妄的念頭是產生。領悟名稱和現象的根本，如如執著就翻轉成智慧。如如之外沒有智慧，智慧的本體就是如如。這兩者如同空寂照耀沒有障礙。像這樣見到佛，就叫做吉祥。四中，長行以及列舉，都叫做安住，現在說圓光，圓光代表智慧。

【English Translation】 English version It is possible to accomplish karma. Sentient beings escape suffering. This is the karma to be accomplished. The light of the three dharmas (three kinds of dharma) breaks through the darkness. When darkness is extinguished, wisdom arises. Wisdom and the joy of dharma arise together. Extinction takes the bliss of tranquility as its joy. Four, universally appearing to expound the Dharma. Those who hear it will surely eliminate confusion, so it is not in vain. Five, sages have no fixed names, but establish names according to things. What is valuable is the generation of merit and the elimination of delusion. Six, the seventh point can be understood by oneself. Eight, the nature of karma is emptiness, but the retribution will not disappear because of this. There is no difference between the two. There is no obstacle between nature and phenomena, and this is the power of freedom. Explaining that karma can generate retribution is to eliminate evil karma; explaining that the nature of karma is emptiness is to prevent attachment to good karma. Nine, the previous explanation was about the nature and phenomena of karma, so that beings could cut off the creation of karma; this is about understanding the differences in karma, preparing to transform beings according to their potential. Ten, there is no one in the world who does not have a beginning, but few can persevere to the end. Now, sages have the will and the ability, so what they do can be ultimate. Worldly people cannot abandon desires at the same time because they follow their desires. Now, sages have compassion and pity, so they make beings happy, which means that the ten paramitas (Ten Perfections) are all complete, and the four immeasurables (Four Immeasurables) make beings happy. The order in the verses can be understood according to the explanation. The fourth chief empty spirit (deva of emptiness) has ten practices in prose: 1. Wisdom creates truth, then the ten eyes (ten eyes) can shine widely, like the sun and moon. Combined with emptiness, then all phenomena are clearly visible. 2. The light of body and wisdom pervades and enters the Dharmadhatu (Dharmadhatu). 3. The Buddha's body is like space, without boundaries, without birth and death, without defilement, and is an auspicious wind. 4. Widely expounding the holy path can get rid of the three obstacles (three obstacles) and dwell in the two emptinesses (two emptinesses). 5. Seeking the Dharma upwards and teaching sentient beings downwards is called great practice, and it is like a wonderful bun for settling sentient beings. 6. Drowning in the suffering of birth and death, use the light of compassion and wisdom to save them. 7. It does not hinder the mutual guidance of merit and wisdom, this is called supreme power. 8. Delusion is eliminated by wisdom. 9. Wonderful sound is good at speaking. 10. Without destroying the root, praise pervades the ten directions. The ten verses in the gatha can be understood in order. The four meanings of emptiness in the three are contained in the five dharmas: 1. Leaving the arising of the subject (subject) cuts off false thoughts. 2. Leaving the phenomena of the object (object), there is no phenomenon and no name. 3. The realm has no self-nature, which is tathata (tathata). 4. The mind has nothing to gain, this is right wisdom. Confused about tathata and forming names and phenomena, false thoughts are produced. Understanding the root of names and phenomena, clinging to tathata turns into wisdom. There is no wisdom outside of tathata, and the essence of wisdom is tathata. These two are like empty and silent illumination without obstacles. Seeing the Buddha like this is called auspicious. In the four, the prose and the enumeration are both called dwelling, and now it is called the round light, and the round light represents wisdom.

。安住表定。二事相資前後互舉。並能滅障于理無違。六中生死海者。瑜伽七十云。五法相似生死得大海名。一處無邊相似故。二甚深故。三難度故。四不可飲故。五大寶所依故。釋曰。由前四義眾生流轉。由第五義菩薩入之。且約分喻。第九十云。由三相故不同水海。一自性不同分。謂水海唯色一分。二淪沒不同。唯人畜故。唯沒身故。三超度不同。未斷欲者亦能度故。生死海反上可思。餘七偈可知。第五主風神十法。一以方便風合智日光。智入深法而無障礙。身入世間而無影像。二菩薩以求菩提之大心。持稱真之供具。等虛空之廣大。不礙事之繁多。而以全法之身。一念供無邊之佛。如彼風力無不成也。三長風忽來浮雲散滅。慈風忽起惑苦病亡。四福智莊嚴之風。摧壞如山之障。五十力降魔。十軍皆殄。獨名竭水者欲愛為初故。六毛孔慈音滅除五怖。若百竅異吹遍吼悅機。七智入實相故妙辯如海。如風擊樹故能下垂。八調生方便為智所入。故名為藏。九禪定宮殿必定慧雙游。故能滅癡闇。約佛則動寂無二。見必滅癡。十日月明照非風不運。智行無礙方便力焉。十偈可知(已下入第四經)第六主火神長行十法。有云。準梵本此脫第四。一以進力現世除物無明。以最初故偏從火義。二惑有二義。一漂二惱。善巧迴轉則

【現代漢語翻譯】現代漢語譯本安住表定，二事相互資助，前後互相呼應，都能消除障礙，在道理上沒有違背之處。六中生死海（Shengsi Hai，輪迴之海）者，《瑜伽師地論》第七十卷說：『五法相似，生死得大海名。一、處無邊相似故；二、甚深故；三、難度故；四、不可飲故；五、大寶所依故。』解釋說：由於前四種原因，眾生流轉生死；由於第五種原因，菩薩進入其中。且用部分比喻，第九十卷說：『由三相故不同水海。一、自性不同分，謂水海唯色一分；二、淪沒不同，唯人畜故，唯沒身故；三、超度不同，未斷欲者亦能度故。』生死海與此相反，可以反過來思考。其餘七句偈可以理解。第五，主風神（Fēngshén，Wind God）的十種功德：一、以方便之風結合智慧之日光，智慧深入深奧的佛法而沒有障礙，身入世間而沒有影像。二、菩薩以求菩提（Pútí，Bodhi，覺悟）的廣大之心，持有真實的供養，等同虛空的廣大，不妨礙事務的繁多，而以全法之身，一念之間供養無邊的佛。就像風的力量，沒有不能成就的。三、長風忽然吹來，浮雲消散；慈悲之風忽然興起，迷惑痛苦的疾病消亡。四、福德和智慧莊嚴的風，摧毀像山一樣高的障礙。五、以十力降伏魔軍，十軍全部消滅。唯獨名為『竭水』，是因為欲愛是最初的。六、毛孔中發出的慈悲之音，滅除五種怖畏。如果百竅同時吹奏，遍佈吼叫悅耳的音調。七、智慧進入實相，所以巧妙的辯才如大海一般。像風吹擊樹木，所以能夠向下垂。八、調伏眾生的方便法門被智慧所攝入，所以名為『藏』。九、禪定宮殿必定有智慧相伴而行，所以能夠滅除愚癡的黑暗。就佛而言，動與靜沒有分別，見到佛必定滅除愚癡。十、日月的光明照耀，沒有風的執行就不能實現；智慧和行動沒有障礙，都是方便的力量。這十句偈可以理解（以下進入第四經）。第六，主火神（Huǒshén，Fire God）長行文中的十種功德。有人說，根據梵文字，這裡缺少了第四種。一、以精進的力量顯現於世，消除物質的無明。因為是最初的，所以偏重於火的意義。二、迷惑有兩種含義：一、漂流；二、惱亂。善巧地迴轉，那麼

【English Translation】 English version Dwelling in stability and determination, these two aspects mutually support each other, with the former and latter reciprocating. Both can eliminate obstacles, and there is no contradiction in principle. Regarding the 'Sea of Samsara' (Shengsi Hai, the ocean of birth and death) within the six realms, the Yogācārabhūmi-śāstra, Book 70, states: 'Five qualities are similar, hence birth and death are named the great ocean: 1. Similar to being boundless in extent; 2. Being very deep; 3. Being difficult to cross; 4. Being undrinkable; 5. Being the abode of great treasures.' The explanation is: Due to the first four reasons, sentient beings transmigrate in birth and death; due to the fifth reason, Bodhisattvas enter it. Let's use a partial analogy. Book 90 states: 'Due to three characteristics, it differs from the water ocean: 1. Different in nature, the water ocean is only one aspect of form; 2. Different in sinking, only humans and animals sink, and only the body sinks; 3. Different in crossing over, even those who have not severed desire can cross over.' The Sea of Samsara is the opposite of this, and can be considered in reverse. The remaining seven verses can be understood. Fifth, the ten merits of the Wind God (Fēngshén, Wind God): 1. With the wind of skillful means combined with the sunlight of wisdom, wisdom penetrates profound Dharma without obstruction, and the body enters the world without a shadow. 2. Bodhisattvas, with a vast mind seeking Bodhi (Pútí, Bodhi, enlightenment), hold true offerings, equal to the vastness of space, without hindering the multitude of affairs, and with the body of the entire Dharma, in a single thought, offer to boundless Buddhas. Like the power of the wind, there is nothing that cannot be accomplished. 3. A long wind suddenly blows, and floating clouds dissipate; a wind of compassion suddenly arises, and the diseases of delusion and suffering vanish. 4. The wind adorned with merit and wisdom destroys obstacles as high as mountains. 5. Subduing the armies of Mara with the ten powers, all ten armies are annihilated. It is uniquely named 'Exhausting Water' because desire-love is the beginning. 6. The compassionate sound emitted from the pores eliminates the five fears. If a hundred orifices blow simultaneously, spreading joyful and pleasing sounds. 7. Wisdom enters the true nature of reality, so skillful eloquence is like the ocean. Like the wind striking trees, it can bend downwards. 8. The skillful means of taming beings are incorporated by wisdom, so it is named 'Treasury'. 9. The palace of meditation is always accompanied by wisdom, so it can eliminate the darkness of ignorance. As for the Buddha, movement and stillness are not different; seeing the Buddha certainly eliminates ignorance. 10. The light of the sun and moon shines, but cannot be realized without the movement of the wind; wisdom and action are unobstructed, all due to the power of skillful means. These ten verses can be understood (the following enters the fourth sutra). Sixth, the ten merits in the prose section of the Fire God (Huǒshén, Fire God). Some say that according to the Sanskrit text, the fourth is missing here. 1. Manifesting in the world with the power of diligence, eliminating the ignorance of matter. Because it is the first, it emphasizes the meaning of fire. 2. Delusion has two meanings: 1. Drifting; 2. Annoyance. Skillfully turning around, then

能息之。三稱性之福相惑不動。與大悲合自利不動。俱能攝德無盡名藏。四有云。準梵本神名勝上蕊光普照。法門名普能除煩惱塵。謂劫海行滿故。今能現通滅惑。偈云。眾妙宮神同前列名。眾妙即勝上義耳。然諸本多無。或有本。則具云眾妙宮殿主火神得大慈悲廣蔭眾生解脫門。恐是傳寫脫漏耳。五光明照耀等者。日光合空等空無際。智符實相稱實無邊。雖曠劫修成全同本有。窮靈極數妙盡難思。實為惑本。即是正因。智照心源即是了因。如空與日。今略申十義。以辯難思。一謂日與空非即非離。二非住非不住。三而日善作破闇良緣顯空之要。四雖覆滅闇顯空。空無損益。五理實無損。事以推之闇蔽永除。性乃無增。空界所含萬像皆現。六而此虛空性雖清凈。若無日光則有闇起。七非以虛空空故自能除闇。闇若除者必假日光。八日若無空無光無照。空若無日闇不自除。九然此闇性無來無去。日之體相亦不生不滅。十但有日照空則乾坤洞曉。以智慧日照心性空。亦有十義準喻思之。非唯釋此文。亦乃遠通眾經該羅前後。六體寂發照名寂靜光。以斯成福莊嚴身相七八可知。九分別法相永離不了愚癡。悟法實性便無執著之見。十以行扶愿故能現世。作師子吼。頌加第四餘並可知。第七主水神長行十法。一無緣大慈是曰平等

。二無邊行法莊嚴自他。三寂然不動以觀機。感而遂通以隨攝。若冬則積雪凝白。夏則無處不流。四妙音演佛深旨。令悟妙法旋澓。五身智二光遍覺開化。大充法界清凈無垢。六清凈法界性相俱絕。德無不見則大用不亡。七眾生不窮故大悲無盡。滿而不溢有知足義焉。流止從緣斯為自在。八處處見佛。故大喜無窮。喜從佛生即佛名藏。若聆泉流之響無不悅也。九性相無礙之福。故能普現神通。若空色相映之流。威光盪漾。十調生行廣如空無邊。用靡暫停。如空無盡。偈中第一偈。前半辯一相因果。次句例余。后句辯益。初言清凈者。離過無緣故。門如塵數者隨宜利樂故。以慈為因得妙相果。以相為因得無厭果。然如來相有純有雜。此就純門。若以雜門則隨一相一毛。皆收如來法界行盡。亦相相皆爾。純雜無礙因果相融。圓成非分成故。佛一相一毛即同法界無有份量。今此神從一慈門。入無盡相耳。此約十身之相。若三十二相之因。但說一相一因。如智度瑜伽等論。涅槃大集等經。至相海品當引第五偈。初言無盡以顯光常。次充法界以辯光遍。不思議者以顯光深。非色現色。非青黃而青黃故。其第三句是顯光用。餘九可知。第八主海神十法。頌脫第三。一為物供佛。是等施福得眾寶相。以莊嚴身。二巧隨根欲說法護善。

【現代漢語翻譯】現代漢語譯本二、無邊行法莊嚴自身與他人。三、寂靜不動以觀察眾生的根機，有所感應便能通達，從而隨順引導。好比冬天積雪凝結成一片潔白，夏天則無處不是流淌的水。四、以微妙的音聲宣講佛陀深奧的旨意，使眾生領悟微妙的佛法，並能循環反覆地修習。五、佛的身光和智慧之光普遍覺照，開啟化導眾生，廣大地充滿整個法界，清凈而沒有垢染。六、清凈的法界，體性和現象都超越了對立，其功德無所不在，其作用也永不消失。七、因為眾生沒有窮盡，所以佛陀的大悲心也沒有窮盡。功德圓滿而不會溢出，這其中蘊含有知足的含義。流動或停止，都隨順因緣，這就是自在。八、處處都能見到佛，所以大歡喜是無窮無盡的。歡喜從佛陀這裡產生，佛陀因此名為藏。如果聽到泉水流淌的聲音，沒有不感到喜悅的。九、因為體性和現象之間沒有障礙的緣故，所以能夠普遍顯現神通。好比空與色相互輝映的流水，威光盪漾。十、調伏眾生的行為廣大如虛空般無邊無際，其作用沒有片刻停歇，如同虛空一樣沒有窮盡。偈頌中的第一首偈，前半部分闡述了『一相』的因果關係，後面的句子可以依此類推。最後一句闡述了利益。開始說『清凈』，是因為遠離過失，沒有攀緣的緣故。說『門如塵數』，是因為隨順眾生的根器而給予利益和快樂。以慈悲為因，得到妙相的果報。以妙相為因，得到永不厭足的果報。然而，如來的相有純粹和雜染之分，這裡說的是純粹的方面。如果從雜染的方面來說，那麼即使是如來的一相一毛，也包含了如來法界的一切修行，所有的相都是如此。純粹和雜染之間沒有障礙，因果相互融合，圓滿成就而不是分割開來的。所以，佛陀的一相一毛就等同於整個法界，沒有份量可以衡量。現在這位海神從一個慈悲之門，進入到無盡的妙相之中。這裡說的是十身之相。如果是三十二相的因，那麼只說一相一因，如《智度論》、《瑜伽師地論》等論著，《涅槃經》、《大集經》等經典。到相海品時，會引用第五首偈。開始說『無盡』，是爲了彰顯光明是永恒的。接著說『充滿法界』，是爲了闡述光明是普遍的。說『不可思議』，是爲了彰顯光明是深奧的。不是色而顯現色，不是青黃而顯現青黃。第三句是彰顯光明的妙用。其餘九句可以依此類推。第八位主海神有十種佛法，頌揚了脫離第三種煩惱。一是為眾生供養佛陀，這是等同於佈施的福報，可以得到眾寶之相，用來莊嚴自身。二是巧妙地隨順眾生的根性和慾望說法，護持善法。

【English Translation】 English version Two, adorn oneself and others with boundless practices. Three, remain still and silent to observe the potential of beings, responding and connecting to guide them accordingly. Like accumulated snow in winter, pure white and frozen, or flowing water everywhere in summer. Four, expound the Buddha's profound meaning with wondrous sounds, enabling beings to awaken to the subtle Dharma and practice it repeatedly. Five, the light of the Buddha's body and wisdom universally illuminates, awakening and transforming beings, extensively filling the entire Dharma realm, pure and without defilement. Six, the pure Dharma realm transcends both essence and phenomena, its virtues are all-encompassing, and its functions never cease. Seven, because sentient beings are inexhaustible, great compassion is endless. Being full without overflowing implies contentment. Flowing or ceasing depends on conditions, which is freedom. Eight, seeing the Buddha everywhere, great joy is infinite. Joy arises from the Buddha, hence the Buddha is named Treasure. Hearing the sound of flowing springs brings joy to all. Nine, because there is no obstruction between essence and phenomena, one can universally manifest supernatural powers. Like the flow of emptiness and form reflecting each other, the majestic light ripples. Ten, taming sentient beings is as vast and boundless as space, and its function never ceases, just like space is endless. The first verse in the gatha, the first half explains the cause and effect of the 'one aspect' (Eka-laksana), and the following sentences can be inferred accordingly. The last sentence explains the benefit. The beginning says 'pure' because it is free from faults and without clinging. Saying 'gates like dust motes' is because it benefits and brings joy according to the potential of beings. Taking compassion as the cause, one obtains the result of wondrous marks (Lakshana). Taking wondrous marks as the cause, one obtains the result of never being satisfied. However, the Tathagata's marks are either pure or mixed, this refers to the pure aspect. If from the mixed aspect, then even one mark or one hair of the Tathagata contains all the practices of the Tathagata's Dharma realm, and all marks are like this. There is no obstruction between pure and mixed, cause and effect are integrated, perfectly accomplished rather than divided. Therefore, one mark or one hair of the Buddha is equal to the entire Dharma realm, without measure. Now this spirit enters the endless wondrous marks from a door of compassion. This refers to the marks of the ten bodies (Dasa-kaya). If it is the cause of the thirty-two marks (Tri-laksana-vyajana), then only one mark and one cause are mentioned, such as in the Mahaprajnaparamita-sastra, Yogacarabhumi-sastra, etc., and the Nirvana Sutra, Mahasamghata Sutra, etc. When it comes to the Marks Ocean chapter, the fifth verse will be quoted. The beginning says 'endless' to show that the light is constant. Then it says 'fills the Dharma realm' to explain that the light is universal. Saying 'inconceivable' is to show that the light is profound. It is not form but manifests form, it is not blue or yellow but manifests blue and yellow. The third sentence explains the function of the light. The remaining nine sentences can be inferred accordingly. The eighth main sea deity has ten Dharmas, praising the liberation from the third affliction. One is making offerings to the Buddha for beings, which is equivalent to the merit of giving, and can obtain the marks of many treasures to adorn oneself. Two is skillfully adapting to the roots and desires of beings to preach the Dharma and protect good deeds.

使其長成。三謂演深廣法體煩惱空。梵本偈云一切世間眾導師。法雲大雨不可測。消竭無窮諸苦海。此離垢塵入法門。若準此文。乃竭苦海。四若見佛境則惑亡苦息。準現經文。三是煩惱。四是于苦。若依梵本前苦后惑。既譯人脫漏。致使文義參差。故古德云。脫第四頌。結名既同故知脫第三。恒住波浪者。即是普用水為宮殿。五以智滅癡。六為行所遷一切皆苦。菩提因起則生滅苦亡。便得涅槃寂滅安樂。七將智滅癡。未免於見。了癡見性癡見自亡。真妄等觀是佛境也。八一切眾生有佛種性。圓明可貴具德稱寶。佛眼普觀佛智普示。正因令顯如出金藏。大心若起如種生芽。故云出生。緣了二因為能悟之妙道。九瞭如不取則心不搖動。湛如停海。萬德攸歸故須彌可傾。魔豈能嬈。一念降魔如本行集。十入法界定。如法界遍偈可知。第九主河神十法。一行成雨法。若霈然洪霔滅惑生德。若懸河迅流無所滯礙。二現身息惱若泉澗洗心。三真實滌垢慈智相資。若碧沼澄潭空色交映。故名離塵凈眼。四圓音遍益若崩浪發響。五拯救漂溺。六善根無惑可謂清涼。若阿耨達池永無熱惱。七施門無量令彼無慳。若蘊藻菱蓮普令物喜。八行福契實故見無不欣。若深湖廣陂是為廣德。九方便慧力雜染皆凈慈。彼怨害瞋反成歡。若萬頃波澄光

【現代漢語翻譯】現代漢語譯本使其生長成就。第三是闡述深廣的法體，使煩惱空寂。梵文偈頌說：『一切世間的導師，所降法雨深廣不可測度，能消竭無盡的諸苦之海，由此脫離垢染而入于佛法之門。』如果按照這段文字，乃是竭盡苦海。第四，如果見到佛的境界，那麼迷惑消亡，痛苦止息。按照現在的經文，第三是指煩惱，第四是指痛苦。如果按照梵文版本，則是先苦后惑，既然翻譯的人有所遺漏，導致文義參差。所以古德說，遺漏了第四頌，因為總結的名稱相同，所以知道遺漏了第三頌。『恒住波浪』，就是普遍用水作為宮殿。第五，用智慧消滅愚癡。第六，因為行為所牽引，一切都是痛苦的。菩提的因緣生起，那麼生滅的痛苦就會消亡，便能得到涅槃寂滅的安樂。第七，用智慧消滅愚癡，未免執著于見解。了達愚癡的本性，愚癡的見解自然消亡，以真妄平等的觀點來看待事物，這就是佛的境界。第八，一切眾生都有佛的種性，圓滿光明值得珍視，具備功德堪稱寶貴。佛眼普遍觀察，佛智普遍開示，使成佛的正因得以顯現，如同從金礦中取出黃金。大乘菩提心如果生起，如同種子生出新芽，所以說是出生。緣和了兩種因是能夠領悟的妙道。第九，明瞭諸法如幻而不執取，那麼心就不會動搖，像平靜的海洋一樣。萬德歸向於此，所以須彌山可以傾倒，魔王又怎麼能擾亂呢？一念降伏魔怨，如《本行集經》所說。第十，進入法界定，如法界普遍的偈頌所說。第九位主河神有十種法：第一，成就降雨之法，如果大雨滂沱，就能消滅迷惑，產生功德；如果像懸河一樣迅猛奔流，就沒有什麼可以阻礙。第二，現身止息煩惱，像泉水沖刷心靈。第三，真實地洗滌污垢，慈悲和智慧相互資助，像碧綠的水潭一樣清澈，空和色相互輝映，所以名叫離塵凈眼。第四，圓滿的聲音普遍利益眾生，像海浪崩騰發出巨響。第五，拯救溺水的人。第六，善根沒有迷惑，可以說是清涼，像阿耨達池（Anavatapta，無熱惱池）一樣永遠沒有熱惱。第七，佈施的法門無量無邊，使他們沒有慳吝，像水藻、菱角、蓮花一樣普遍使萬物歡喜。第八，所行的福德與實際相符，所以見到的人沒有不歡喜的，像深湖廣闊的水陂一樣，這就是廣大的功德。第九，方便和智慧的力量，使雜染都變得清凈慈悲，使那些怨恨和嗔怒反而變成歡喜，像萬頃波濤澄清光明。

【English Translation】 English version To make it grow. The third is to expound the profound and vast Dharma body, making afflictions empty. The Sanskrit verse says: 'The guide of all worlds, the Dharma rain he pours is immeasurable, able to exhaust the endless sea of suffering, thereby escaping defilement and entering the gate of Dharma.' According to this text, it is to exhaust the sea of suffering. Fourth, if one sees the realm of the Buddha, then delusion vanishes and suffering ceases. According to the current scripture, the third refers to afflictions, and the fourth refers to suffering. According to the Sanskrit version, it is suffering first and then delusion. Since the translator has omitted something, it has led to discrepancies in the meaning. Therefore, the ancient worthies said that the fourth verse was omitted, and because the concluding names are the same, it is known that the third was omitted. 'Constantly dwelling in the waves' means universally using water as a palace. Fifth, to extinguish ignorance with wisdom. Sixth, because of being led by actions, everything is suffering. If the cause of Bodhi arises, then the suffering of birth and death will cease, and one will attain the peace and joy of Nirvana. Seventh, using wisdom to extinguish ignorance inevitably leads to attachment to views. Understanding the nature of ignorance, the views of ignorance naturally vanish. Viewing things with equality between truth and falsehood is the realm of the Buddha. Eighth, all sentient beings have the Buddha-nature, which is perfect and bright, worthy of cherishing, and possessing virtues worthy of being called a treasure. The Buddha's eye universally observes, and the Buddha's wisdom universally reveals, so that the right cause of becoming a Buddha can be manifested, like taking gold from a gold mine. If the great Bodhi mind arises, it is like a seed sprouting, so it is said to be born. The two causes of condition and understanding are the wonderful path that can be realized. Ninth, understanding that all dharmas are illusory and not clinging to them, then the mind will not waver, like a calm ocean. All virtues return to this, so Mount Sumeru (Sumeru, 須彌山) can be overturned, and how can Mara (Mara, 魔) disturb it? Subduing demonic enemies with one thought is as described in the 'Collection of Original Acts'. Tenth, entering the Samadhi of the Dharma Realm is as described in the verse of the universality of the Dharma Realm. The ninth river deity has ten dharmas: First, accomplishing the Dharma of raining, if the heavy rain pours down, it can eliminate delusion and generate merit; if it flows swiftly like a hanging river, there is nothing that can hinder it. Second, manifesting the body to stop afflictions, like spring water washing the mind. Third, truly washing away dirt, compassion and wisdom mutually assist each other, like a clear green pool, where emptiness and form reflect each other, so it is called the eye of purity free from dust. Fourth, the perfect sound universally benefits sentient beings, like the roaring of waves. Fifth, saving those who are drowning. Sixth, good roots are free from delusion, which can be called coolness, like Anavatapta Lake (Anavatapta, 阿耨達池) which is forever free from heat. Seventh, the Dharma gate of giving is immeasurable, so that they have no stinginess, like algae, water chestnuts, and lotus flowers that universally make all things happy. Eighth, the merits of the actions are consistent with reality, so those who see it are all happy, like a deep lake and a wide pond, which is great merit. Ninth, the power of skillful means and wisdom makes all impurities pure and compassionate, so that those who resent and hate turn into joy, like ten thousand acres of clear and bright waves.

映天下十總收萬善令會涅槃。若彼百川咸會大海。會海由智名海德光明。偈亦可知。第十主稼神十法。一功德智慧。二種法味資成佛身。二喜樂由於苦除。三眾生為所凈之境。四悲深故通廣。五下種物田必至果無壞。六智敷物信獲果稱華。七慈眼視物故福聚無量。慈則恬和怡悅。偈云勝道。八以行成佛故始成即宣。九懈于修習憂惱。是生勤策諸根眾惡清凈。十隨根為說遂求故喜。偈文可知。第十一主藥神十法十頌。一順情則易攝。逆意則難調。故普觀之。二三可知。四始學者以名為實賓。大士以名為佛事。五以慈善根力。放月愛等光。身心兩病才念便滅。六迷理迷報。二愚盲冥起惑造業。備受眾苦。佛以正法金錍開其智眼。令明見三諦。故云清凈。七八可知。九無愛見之大悲生物德故名藏。十世醫療治雖瘥還生。永滅生德無先念佛。因病因光皆是方便。謂佛有無邊相。相有無邊好。好放無邊光。光攝無邊眾。言隨念者佛德齊均。隨緣隨樂趣稱一佛。三昧易成。敬一心濃余盡然矣況心凝覺路闇蹈大方。頌可知。第十二主林神十法十頌。一佛德無邊皆依智海。含德流光所以名藏。二等眾生悲是為廣大。一一離障名普清凈。三一切勝因皆為佛道。各各心凈則種種芽生。四一切功德莊嚴一毛。一一皆然。故佛為德聚。良以佛果

【現代漢語翻譯】現代漢語譯本映天下十總收萬善令會涅槃（Nirvana，涅槃）。若彼百川咸會大海。會海由智名海德光明。偈亦可知。第十主稼神十法：一、功德智慧。二、種法味資成佛身。二、喜樂由於苦除。三、眾生為所凈之境。四、悲深故通廣。五、下種物田必至果無壞。六、智敷物信獲果稱華。七、慈眼視物故福聚無量。慈則恬和怡悅。偈云勝道。八、以行成佛故始成即宣。九、懈于修習憂惱。是生勤策諸根眾惡清凈。十、隨根為說遂求故喜。偈文可知。第十一主藥神十法十頌：一、順情則易攝。逆意則難調。故普觀之。二、三可知。四、始學者以名為實賓。大士以名為佛事。五、以慈善根力。放月愛等光。身心兩病才念便滅。六、迷理迷報。二愚盲冥起惑造業。備受眾苦。佛以正法金錍開其智眼。令明見三諦。故云清凈。七、八可知。九、無愛見之大悲生物德故名藏。十、世醫療治雖瘥還生。永滅生德無先念佛。因病因光皆是方便。謂佛有無邊相。相有無邊好。好放無邊光。光攝無邊眾。言隨念者佛德齊均。隨緣隨樂趣稱一佛。三昧（Samadhi，三昧）易成。敬一心濃余盡然矣況心凝覺路闇蹈大方。頌可知。第十二主林神十法十頌：一、佛德無邊皆依智海。含德流光所以名藏。二、等眾生悲是為廣大。一一離障名普清凈。三、一切勝因皆為佛道。各各心凈則種種芽生。四、一切功德莊嚴一毛。一一皆然。故佛為德聚。良以佛果

【English Translation】 English version Illuminating the world, the ten generals gather myriad virtues, causing Nirvana (Nirvana) to be attained. Just as all rivers converge into the great sea, the sea of convergence is named the Sea of Virtue and Light due to wisdom. The verses are also knowable. The tenth, the Spirit of Agriculture, has ten dharmas: 1. Meritorious virtue and wisdom. 2. Cultivating the flavor of the Dharma nourishes the Buddha-body. 2. Joy and happiness arise from the removal of suffering. 3. Sentient beings are the objects to be purified. 4. Profound compassion is therefore all-encompassing and vast. 5. Planting seeds in the field will inevitably lead to fruit without destruction. 6. Spreading wisdom and believing in things will yield fruit that matches the flowers. 7. Viewing things with compassionate eyes, therefore, blessings accumulate immeasurably. Compassion is tranquility, harmony, joy, and delight. The verses say it is the supreme path. 8. Accomplishing Buddhahood through practice, therefore, the beginning of accomplishment is immediately proclaimed. 9. Laziness in cultivation causes worry and distress. This gives rise to diligence in urging the roots of all evils to be purified. 10. Speaking according to their roots, they then seek and therefore rejoice. The verses are knowable. The eleventh, the Spirit of Medicine, has ten dharmas and ten verses: 1. Conforming to feelings is easy to gather. Going against intentions is difficult to adjust. Therefore, observe universally. 2. and 3. are knowable. 4. Beginners take the name as a real guest. Great Bodhisattvas take the name as a Buddha-activity. 5. With the power of benevolent roots, release the light of moon-love, etc. Mental and physical illnesses vanish with a single thought. 6. Deluded about principle and deluded about retribution. Two kinds of ignorance arise in darkness, creating confusion and karma. Enduring all kinds of suffering. The Buddha uses the golden awl of the correct Dharma to open their eyes of wisdom, enabling them to clearly see the Three Truths. Therefore, it is said to be pure. 7. and 8. are knowable. 9. The great compassion without love or hatred is called a treasury because it produces the virtue of living beings. 10. Worldly medical treatment, although it heals, still gives rise to rebirth. To permanently extinguish the virtue of birth, there is no prior thought of the Buddha. Illness and light are all expedient means. It is said that the Buddha has boundless forms, and each form has boundless qualities. Each quality emits boundless light, and the light gathers boundless beings. The words 'following the thought' mean that the Buddha's virtues are equal. Following conditions and following joy, one Buddha is praised. Samadhi (Samadhi) is easily attained. Reverence and concentrated mind are all that is needed. How much more so when the mind is concentrated and the path to enlightenment is trod in the dark, stepping onto the great path. The verses are knowable. The twelfth, the Spirit of the Forest, has ten dharmas and ten verses: 1. The Buddha's virtues are boundless and all rely on the sea of wisdom. Containing virtue and radiating light, therefore, it is called a treasury. 2. Equanimity towards sentient beings is called vastness. Each and every one free from obstacles is called universally pure. 3. All supreme causes are for the Buddha-path. Each and every mind being pure, then all kinds of sprouts grow. 4. All meritorious virtues adorn a single hair. Each and every one is like that. Therefore, the Buddha is a collection of virtues. Truly, the Buddha-fruit

纜因。皆圓成非分成。是故一因生一切果。一果收一切因。皆圓融無礙耳。五智通萬法是曰普門。客塵不生故曰清凈。悟如日照頓周法界。功如拂鏡說智漸明。明是本明漸為圓漸。六知遍趣行如應布法。七了音聲性皆同佛音。故無不可意。能令世間皆聞佛音。方云清凈。八昔行稱周法界是廣大境。神通普令物見仿。而行之。如下喜目即其事也。九眾生諂佞自不修德。寧有進賢之心。今福智益他。則物我兼利。偈云譣诐即諂佞也。十敬念則佛興。佛興則莊嚴德藏。障重者。不念不見於佛豈無常哉。故應見常見也第十三主山神十法。一寂而常照故光無不闡。二相光熟機。皆慈善根力。如涅槃廣明。三修因嚴根本為順物故。矚蓮目而欣樂。睹月面而歡心。或見諸根一一皆周法界。喜益深矣。四如空不染故長劫無怠。五癡故長眠。唯福智之能覺。次三可知。九若睡若寤皆令聞法進行。斯為佛業。如大瓔珞經說過去有佛凡欲說法。令大眾眠夢中說法。令增善根覺得道果。涅槃亦云。其人夢中見羅剎像等。亦表萬法皆夢。大夢之夜。必有大覺之明。十稱性法門無邊大義。一音能演是出現也。第十四主地神十法。一念念無間平等普觀。修慈護法故得金剛之體。金剛即內照之實也。二一毛福力頓現眾福。三證入無生不礙嚴剎。四一向為

【現代漢語翻譯】現代漢語譯本纜因（原因）。皆圓滿成就而非分割的。因此，一個原因能產生一切結果，一個結果包含一切原因。都是圓融無礙的。五智通達萬法，這叫做普門。客塵（煩惱）不生起，所以叫做清凈。覺悟就像太陽照耀一樣，頓時周遍法界。功夫就像擦拭鏡子一樣，智慧逐漸明亮。明亮是本來的明亮，逐漸是圓滿的逐漸。六知周遍趣向，施行教化應如其分。七瞭解音聲的體性都與佛音相同，所以沒有不合心意的。能夠使世間都聽到佛音，才叫做清凈。八過去的行為周遍法界，這是廣大的境界。神通普遍使眾生看見而效仿它。如下面喜目（菩薩名）的事蹟就是這樣。九眾生諂媚虛偽，自己不修養德行，哪裡有推薦賢能的心呢？現在用福德和智慧利益他人，那麼自己和他人都能得到利益。偈語說『譣诐』就是諂媚虛偽的意思。十恭敬憶念佛，佛就會出現。佛出現就會莊嚴德行寶藏。業障深重的人，不憶念就見不到佛，難道不是無常嗎？所以應該見，常常地見。第十三位主山神有十種法。一寂靜而常常照耀，所以光明沒有不顯揚的。二相好光明成熟眾生的根機，都是慈善的根力。如《涅槃經》中廣為闡明。三修習因地莊嚴根本，是爲了順應眾生。注視蓮花般的眼睛而欣喜，看到月亮般的面容而歡心。或者看見諸根一一都周遍法界，喜悅和利益就更深了。四如虛空般不被污染，所以長久的時間也不會懈怠。五因為愚癡所以長久地沉睡，只有福德和智慧能夠覺醒。接下來的三種可以類推得知。九無論是睡著還是醒著，都讓他們聽聞佛法而修行，這是佛的事業。如《大瓔珞經》所說，過去有佛凡是想要說法，就讓大眾在睡夢中說法，讓他們增長善根，覺悟得到道果。《涅槃經》也說，其人在夢中見到羅剎像等，也表示萬法皆是夢。大夢之夜，必定有大覺的明。十稱合體性的法門，有無邊的大義，一個音節就能演說，這就是出現。第十四位主地神有十種法。一念念之間沒有間斷，平等普遍地觀察。修習慈悲，護持正法，所以得到金剛之體。金剛就是內在照耀的真實。二一毛孔的福德之力，頓時顯現眾多的福德。三證悟進入無生，不妨礙莊嚴佛剎。四一向爲了

【English Translation】 English version Cause and effect are all perfectly complete, not divided. Therefore, one cause gives rise to all effects, and one effect contains all causes. All are perfectly harmonized and without obstruction. The five wisdoms penetrate all dharmas, which is called 'Universal Gate'. Because the defilements of the guest dust (kleshas) do not arise, it is called 'Purity'. Enlightenment is like the sun shining, instantly pervading the entire Dharma Realm. Effort is like wiping a mirror, wisdom gradually becomes clear. Clarity is the original clarity, and gradualness is the gradualness of perfection. The six knowledges universally approach, and teachings are given appropriately. The seven understand that the nature of sounds is the same as the Buddha's sound, so there is nothing disagreeable. Being able to make the world hear the Buddha's sound is called purity. The past actions pervade the Dharma Realm, which is a vast realm. Supernatural powers universally cause beings to see and imitate them. The story of Haimu (a Bodhisattva) is an example. Beings are flattering and deceitful, and do not cultivate virtue themselves, so how can they have the heart to recommend the virtuous? Now, benefiting others with blessings and wisdom benefits both oneself and others. The verse says '譣诐' (xiǎn bì) means flattery and deceit. If one reverently remembers the Buddha, the Buddha will appear. When the Buddha appears, he will adorn the treasury of virtues. Those with heavy karmic obstacles do not remember and do not see the Buddha, so isn't it impermanent? Therefore, one should see, and see constantly. The thirteenth Mountain God has ten dharmas. One is silent and constantly illuminates, so the light is always manifested. Two, the light of the marks and characteristics matures the beings' faculties, all of which are the power of benevolent roots. As explained in detail in the Nirvana Sutra. Three, cultivating the cause and adorning the root is for the sake of according with beings. Gazing at lotus-like eyes with joy, and seeing moon-like faces with delight. Or seeing that each and every root pervades the Dharma Realm, the joy and benefit are even deeper. Four, like space, it is not defiled, so it will not be lazy for a long time. Five, because of ignorance, one sleeps for a long time, only blessings and wisdom can awaken one. The next three can be inferred. Nine, whether asleep or awake, they are made to hear the Dharma and practice, this is the Buddha's work. As the Great Garland Sutra says, in the past there were Buddhas who, whenever they wanted to preach the Dharma, would have the assembly preach the Dharma in their dreams, so that they would increase their good roots and awaken to the fruit of the path. The Nirvana Sutra also says that if a person sees the image of a Rakshasa in a dream, it also indicates that all dharmas are dreams. On the night of the great dream, there will surely be the light of great awakening. Ten, the Dharma gate that accords with the nature has boundless great meanings, and one sound can expound it, this is appearance. The fourteenth Earth God has ten dharmas. One, in every moment without interruption, equally and universally observes. Cultivating compassion and protecting the Dharma, one obtains the Vajra body. Vajra is the reality of inner illumination. Two, the power of blessings from one pore instantly manifests many blessings. Three, realizing entry into non-birth does not hinder the adornment of Buddha lands. Four, always for

他。五觀機出現名為遊戲。六現凈惑身方調物惑。七內具德海現威力身。如地含海潤髮生百穀。百穀苗稼皆地香毛故。八長行一言盡攝無餘。偈頌則一言普遍無極。九焰云普遍。令物離垢為性。十法能攝持心行。如金剛之輪。佛則不動現世。若須彌出海。此下頌中。亦有二句結法屬人。可以意得。第十五主城神十法。有云。脫第九法。十頌具足。一光等方便成熟利益。二應病與藥令得服行。三護法法存則物受福德。教理行果皆有護也。四悲救無盡名藏。五了佛大智。六方便現身。七同修佛德。八迷真俗理故云愚闇佛出開示令其悟入。本迷無始猶若生盲雖聞譬喻竟不識乳。唯佛出世方能曉之。九準梵本。云香幢莊嚴髻主城神。得破一切煩惱臭氣。出生一切智性香氣解脫門。謂正使為臭物。殘習為臭氣。智性為香體。利物為香氣。香氣若高山之出雲。稱智性而無盡。臭氣若香風之卷霧。等性空之無邊。煩惱則塵習雙亡。智慧則自他兼利。有本亦具云。香髻莊嚴主城神。得開發眾生清凈妙智解脫門。亦恐傳寫之脫漏耳。義不異前。偈云現夢中者。夢是神遊。亦見聞之氣分也。夢中尚調況于覺悟。如迦旃延為弟子現夢境界等。十二障五蓋重疊如山。非智光明莫之能破。第十六道場神十一法。十一偈。一出現字兩用。謂有佛出現

【現代漢語翻譯】現代漢語譯本他。五、觀機出現，名為遊戲。六、現凈惑身，方調物惑。七、內具德海，現威力身，如大地含藏海洋，滋潤生長百穀。百穀苗稼，皆因大地香毛之故而生長。八、長行一言，盡攝無餘；偈頌則一言，普遍無極。九、焰云普遍，令眾生離垢為性。十、法能攝持心行，如金剛之輪。佛則不動而現世，若須彌山出於海。此下頌中，亦有二句總結法屬於人，可以意會。第十五、主城神十法。有云：脫第九法，十頌具足。一、光明等方便，成熟利益眾生。二、應病與藥，令眾生得以服用修行。三、護持佛法，佛法存在則眾生受福德，教理行果皆有護持。四、悲救無盡，名為藏。五、了知佛的大智慧。六、方便示現身。七、共同修習佛的德行。八、迷惑于真俗之理，故云愚闇，佛出世開示，令其悟入。本來的迷惑無始以來，猶如天生盲人，雖聞譬喻，終究不識乳。唯有佛出世，方能曉之。九、準梵本，云香幢莊嚴髻主城神（City deity with a fragrant banner and adorned hair knot），得破一切煩惱臭氣，出生一切智性香氣解脫門。謂正使為臭物，殘習為臭氣，智性為香體，利物為香氣。香氣若高山之出雲，稱智性而無盡；臭氣若香風之卷霧，等性空之無邊。煩惱則塵習雙亡，智慧則自他兼利。有本亦具云：香髻莊嚴主城神（City deity with a fragrant hair knot），得開發眾生清凈妙智解脫門。亦恐傳寫之脫漏耳，義不異前。偈云現夢中者，夢是神遊，亦見聞之氣分也。夢中尚調，況于覺悟。如迦旃延為弟子現夢境界等。十二、障五蓋重疊如山，非智光明莫之能破。第十六、道場神十一法，十一偈。一、出現字兩用，謂有佛出現

【English Translation】 English version He. Five, observing opportunities for teaching arises, named as playfulness. Six, manifesting pure bodies to subdue the delusions of beings. Seven, inwardly possessing a sea of virtues, manifesting powerful bodies, like the earth containing the ocean, nourishing and producing hundreds of grains. The seedlings of hundreds of grains all grow because of the fragrant essence of the earth. Eight, the prose captures everything completely in one word; the verses encompass the boundless in one word. Nine, the flames and clouds are universal, their nature is to purify beings from defilements. Ten, the Dharma can hold and maintain the mind and conduct, like a vajra wheel. The Buddha appears in the world without moving, like Mount Sumeru emerging from the sea. In the verses below, there are also two lines that conclude the Dharma belongs to people, which can be understood intuitively. Fifteen, the ten Dharmas of the City Deity (Adhisthana-devata). It is said: omitting the ninth Dharma, the ten verses are complete. One, light and other skillful means mature and benefit beings. Two, giving medicine according to the illness, enabling beings to take and practice it. Three, protecting the Dharma; if the Dharma exists, beings receive blessings; teachings, principles, practice, and results are all protected. Four, endless compassion and salvation is called a treasury. Five, understanding the great wisdom of the Buddha. Six, skillfully manifesting bodies. Seven, jointly cultivating the virtues of the Buddha. Eight, being deluded about the truth of conventional and ultimate realities, hence called ignorant and dark; the Buddha appears in the world to enlighten them, enabling them to awaken and enter. The original delusion has been since beginningless time, like a person born blind; although hearing metaphors, they ultimately do not recognize milk. Only when the Buddha appears in the world can they understand it. Nine, according to the Sanskrit version, 'City Deity with a fragrant banner and adorned hair knot (Gandhadhvaja-sirah-alamkara-nagaradevata)' obtains the liberation door of breaking all the foul odors of afflictions and giving birth to the fragrant essence of all-knowing wisdom. That is to say, the root cause is the foul object, the remaining habits are the foul odor, the nature of wisdom is the fragrant body, and benefiting beings is the fragrant essence. The fragrant essence is like clouds emerging from a high mountain, corresponding to the endless nature of wisdom; the foul odor is like a fragrant wind sweeping away mist, equal to the boundless nature of emptiness. Afflictions and residual habits are both extinguished, and wisdom benefits both oneself and others. Some versions also fully state: 'City Deity with a fragrant hair knot (Gandha-jata-alamkara-nagaradevata)' obtains the liberation door of developing the pure and wonderful wisdom of beings. It is also feared that there are omissions in the transmission, but the meaning is not different from before. The verse says 'appearing in dreams,' dreams are the travels of the spirit, and also the essence of seeing and hearing. Even in dreams, they are subdued, let alone in awakening. Like Katyayana showing dream realms to his disciples, etc. Twelve, the five hindrances overlap like mountains, and nothing but the light of wisdom can break them. Sixteen, the eleven Dharmas of the Bodhimanda Deity (Bodhimanda-devata), eleven verses. One, the word 'appearance' is used twice, meaning the appearance of a Buddha

。即出現莊嚴具。而為供養。佛昔如是神以大愿仿之。二對物成行令物仿之。施為行先故偈偏舉。三夢覺皆化則時處俱遍。四外寶內眼重重難捨。為物說行故云能雨。五清凈焰形神。前列中無。謂色相道場俱妙莊嚴。併爲熟物。六疑境界者。以唯心為正念。疑法性者。以無得為正念。實則無正無邪。方稱曰正。無念不念是真念矣。諸念不生正念方生耳。故隨根雨法斷疑生智。七辯才雨法稱根故喜。八深廣贊佛。故名實雙美。九樹王眷屬並如經初。十即前身遍十方。而無來往。智入諸相了法空寂也。十一種種力者。佛有無量力故。因行亦然。皆嚴具顯示。既是道場之神故。得道場事中解脫。第十七足行神十法。初二可知。三內則唸唸安於理事。外則處處建立道場。四舉足下足海印發輝。諸有威儀無非佛事。五以華以光雨寶雨法。六眾生無邊是佛化境。見佛聞法故生歡喜。七圓音警物。等栴檀之香風。暫一熏修覺身心之調順。餘三可知。第十八身眾神十法。一凈喜境界神者。初列處。名華髻莊嚴。或是名廣略舉其半。或梵音相類。譯者之誤未勘梵本。法門初三可知。四相即無相。故如空遍住。空非獨虛亦遍於色。住非分住一塵亦周。如芥子空即不可盡。身與法性不可分故。五威儀施化無心頓現。斯即佛境難以言思。六佛為

【現代漢語翻譯】現代漢語譯本即出現莊嚴的器具，用來供養佛。佛過去就是這樣以大愿來效彷彿。二是對事物成就修行，令事物效彷彿。佈施作為修行的先導，所以偈頌特別提到。三是夢中醒來都是變化，那麼時間和地點就都遍及了。四是外在的寶物和內在的眼，都重重難以捨棄。爲了眾生宣說修行，所以說能夠降雨。五是清凈的火焰形象和神，在前面的行列中沒有。指的是色相和道場都美妙莊嚴，都是爲了成熟的眾生。六是疑惑境界的人，以唯心作為正念。疑惑法性的人，以無所得作為正念。實際上沒有正也沒有邪，才稱得上是正。沒有念頭和不念頭才是真正的念頭。各種念頭不生起，正念才能生起。所以隨著眾生的根器降下法雨，斷除疑惑，生出智慧。七是辯才降下法雨，符合眾生的根器，所以歡喜。八是深刻而廣泛地讚美佛，所以名和實都美好。九是樹王和眷屬都像經文開頭所說的那樣。十是以前的身軀遍佈十方，而沒有來往。智慧進入各種現象，了解法是空寂的。十一種種力量，佛有無量的力量，所以因地的修行也是這樣。都是莊嚴的器具所顯示。既然是道場的神，所以得到道場的事情中的解脫。第十七是足行神十法。最初兩個可以理解。三是內在則唸唸安住於事和理，外在則處處建立道場。四是舉足和下足，海印發出光輝。各種威儀沒有不是佛事的。五是用花用光降下寶雨和法雨。六是眾生無邊是佛的化境，見到佛聽到法，所以生出歡喜。七是圓滿的聲音警醒眾生，像栴檀的香風一樣，暫時熏修一下，就覺察到身心的調順。其餘三個可以理解。第十八是身眾神十法。一是凈喜境界神，最初列出的地方，名叫華髻莊嚴。或者是名字廣略地舉出了一半，或者是梵音相似，譯者的錯誤還沒有勘查梵本。法門最初三個可以理解。四是相就是無相，所以像虛空一樣遍住。虛空不是隻有虛無，也遍及於色。住不是部分地住，一塵也周遍。像芥子中的虛空就不可窮盡。身和法性不可分割，所以。五是威儀施化，無心頓然顯現。這就是佛的境界，難以用語言和思想來衡量。六是佛爲了

【English Translation】 English version Then, adorned implements appear for offerings. Buddhas of the past emulated this with great vows. Secondly, accomplish practice through objects, causing objects to emulate. Giving precedes practice, hence the verse emphasizes it. Thirdly, awakening from dreams transforms all, thus time and place become all-pervasive. Fourthly, both external treasures and internal eyes are exceedingly difficult to relinquish. To explain practice to beings, it is said to 'rain down.' Fifthly, pure flame forms and spirits, not listed earlier, refer to the exquisite adornment of both form and the Bodhimanda (道場). All is for ripening beings. Sixthly, for those doubting the realm, mindfulness of the mind-only is the correct thought. For those doubting the nature of Dharma, non-attainment is the correct thought. In reality, there is neither right nor wrong, which is called 'right.' No-thought and non-thought are true thought. When all thoughts cease, right thought arises. Therefore, rain Dharma according to roots, severing doubts and generating wisdom. Seventhly, eloquence rains Dharma, suiting roots, hence joy. Eighthly, deeply and broadly praising the Buddha, hence name and reality are both beautiful. Ninthly, the Tree King and retinue are as in the beginning of the Sutra. Tenthly, the former body pervades the ten directions without coming or going. Wisdom enters all forms, understanding the emptiness of Dharma. Eleventh, various powers: the Buddha has immeasurable powers, so too does the causal practice. All are displayed by adorned implements. Being a spirit of the Bodhimanda, one attains liberation in the affairs of the Bodhimanda. Seventeenth, the ten Dharmas of the Foot-Pace Spirit (足行神). The first two are understandable. Thirdly, internally, thought after thought abides peacefully in principle and phenomena; externally, Bodhimandas are established everywhere. Fourthly, raising and lowering the foot, the ocean seal emits light. All dignified conduct is nothing but Buddha-work. Fifthly, with flowers and light, rain down treasure rain and Dharma rain. Sixthly, sentient beings are boundless, the Buddha's realm of transformation. Seeing the Buddha and hearing the Dharma, joy arises. Seventhly, perfect sound alerts beings, like the fragrant wind of sandalwood. A brief熏修 (xunxiu) awakens the harmony of body and mind. The remaining three are understandable. Eighteenth, the ten Dharmas of the Body-Crowd Spirit (身眾神). Firstly, the Pure Joy Realm Spirit (凈喜境界神), the place initially listed is named Flower-Crest Adornment (華髻莊嚴). Perhaps the name is broadly or briefly stated, or the Sanskrit sounds are similar; the translator's error has not been verified against the Sanskrit text. The first three Dharmas are understandable. Fourthly, form is identical to non-form, hence it dwells pervasively like space. Space is not only emptiness but also pervades form. Dwelling is not partial dwelling; even a mote of dust is all-pervasive. Like the space in a mustard seed, it is inexhaustible. Body and Dharma-nature are inseparable, therefore. Fifthly, dignified conduct and bestowal of transformation manifest suddenly without intention. This is the Buddha's realm, difficult to measure with words and thoughts. Sixthly, the Buddha for

良田出世難遇。一興微供果獲五常。略言色力。亦有常命安樂辯才。此五皆常方云滿足。受報無盡故悉離貧窮。七齒光除垢。表所說凈故。八有染於五塵。無慈於六趣者。愚癡魔業也。體五欲性虛己兼亡。彼業斯轉而名云守護。攝持者。善守根門攝散持德。則遠魔矣。然魔事惑。不出三毒及慢。魔惱眾生不出三事。謂上妙五欲及諸苦。具為說邪法。則三毒是生。三毒內著即為魔業。今守護覺察魔如之何。即偈中解脫道也。九有三意。一身雖周於法界。多示為王攝御自在故。二八相處於王宮俯接物故。三法界。菩提樹下法王宮故。十迷於本空故有妄苦。無漏本有是凈善根。第十九金剛神長行十法。一見如來身普現非別。豈唯凡現之處即無邊相。亦隨一一色相。皆無有邊。次四可知。但第五神。初卷中名諸根美妙。今但云妙臂。文義俱闕。又加天主。以現為世主故。六法海深奧槃節差別。巧說令現無有遺余。七約神且說寶飾為嚴。巧攝己眾。約佛方便相好為嚴無不攝也。八因深故大福為能嚴。果勝故德相皆明足。九惡謂十惡。險者惡之因也。能陷自他及險道故。十若以現文則摩尼髻是所雨。若以義取此神名摩尼髻亦得髻是能雨一切菩薩嚴具是所雨。表菩薩智光圓滿故。偈中第六云漩澓者水之漩流洄澓之處。一甚深故。二回

【現代漢語翻譯】現代漢語譯本：良田出世難以遇到。如果能以虔誠之心略微供養，便能獲得五種恒常的果報。簡單來說，就是色相端莊、身力強健，以及壽命綿長、安樂自在、辯才無礙。這五種都是恒常不變的，才能說是圓滿具足。所受的果報沒有窮盡，因此能夠完全脫離貧窮困苦。牙齒潔白光亮，沒有污垢，表示所說之法清凈無染。如果被五欲塵勞所污染，對六道眾生沒有慈悲之心，這就是愚癡和魔業。執著於五欲的虛妄不實，最終只會失去自我。如果能轉變這種執著，就能守護自心。所謂的『攝持』，就是善於守護六根，收攝散亂的心，保持善德，這樣就能遠離魔障。然而，魔事惑亂，都離不開貪嗔癡三毒和傲慢。魔惱亂眾生，也離不開三件事，就是上妙的五欲和各種苦難，以及為眾生宣說邪法。三毒在內心滋生，就是魔業。那麼，現在要如何守護覺察魔呢？這就是偈頌中所說的解脫之道。第九句有三重含義：一是佛身雖然周遍法界，但多示現為國王，攝受統御，自在無礙；二是以八相成道之身處在王宮，俯身接引眾生；三是法界即是菩提樹下的法王宮。第十句說，因為迷失了本來的空性，所以才會有虛妄的痛苦。無漏的本性本來就具有清凈的善根。第十九句金剛神長行解釋了十法。一是見到如來之身普遍顯現，沒有分別。豈止是凡夫所見之處，就是每一個色相，也都是無邊無際的。接下來的四句可以自己理解。但第五位金剛神，在第一卷中名為『諸根美妙』，現在只說是『妙臂』，文字和意義都有所欠缺。又加上『天主』，是因為顯現為世間之主。六是佛法如大海般深奧，條理分明，差別細微，善巧演說，使其完全顯現，沒有遺漏。七是就金剛神而言，用寶飾來莊嚴自身，善巧地攝受自己的眷屬。就佛而言，用方便的相好來莊嚴自身，沒有不能攝受的。八是因為因地深厚，所以能以大福來莊嚴自身；因為果地殊勝，所以德相都光明圓滿。九是『惡』指十惡業，『險』是惡業的因。因為能使自己和他人陷入危險的境地。十是如果按照現在的文字來理解，那麼摩尼寶髻就是所降下的。如果按照意義來理解，那麼這位金剛神的名字也可以叫做摩尼髻，寶髻是能降下一切菩薩的莊嚴之具，是所降下的，表示菩薩的智慧光明圓滿。偈頌中第六句說『漩澓』，是指水的漩渦和迴流之處，一是極其深邃，二是迴旋。

【English Translation】 English version: It is difficult to encounter a good field in this world. If one makes even a slight offering with sincerity, one can obtain five constant rewards. Briefly speaking, these are: a dignified appearance, strong physical strength, long life, peace and happiness, and eloquence. These five are constant and unchanging, and only then can one be said to be fully complete. The rewards received are inexhaustible, thus one can completely escape poverty and suffering. White and bright teeth, free from impurities, indicate that the Dharma spoken is pure and untainted. If one is contaminated by the defilements of the five desires and lacks compassion for the beings in the six realms, this is ignorance and demonic activity. Attachment to the illusory nature of the five desires will ultimately lead to the loss of oneself. If one can transform this attachment, one can guard one's own mind. The so-called 'holding' is to be good at guarding the six senses, collecting the scattered mind, and maintaining virtuous qualities, so that one can stay away from demonic obstacles. However, demonic events and confusions are inseparable from the three poisons of greed, anger, and ignorance, and arrogance. Demons trouble sentient beings and cannot be separated from three things: the supreme five desires, various sufferings, and the preaching of evil Dharma to sentient beings. The three poisons arise in the mind, which is demonic activity. So, how can we now guard and perceive the demon? This is the path of liberation mentioned in the verse. The ninth sentence has three meanings: First, although the Buddha's body pervades the Dharma realm, it often manifests as a king, receiving and governing, freely and without hindrance; second, the body of the Eightfold Path is in the royal palace, bending down to receive sentient beings; third, the Dharma realm is the Dharma King's palace under the Bodhi tree. The tenth sentence says that because one is lost in the original emptiness, there will be false suffering. The uncontaminated nature originally has pure good roots. The nineteenth sentence, the Vajra God's long explanation of the ten dharmas. First, seeing the Tathagata's body universally manifested, there is no difference. Not only is it the place where ordinary people see it, but every appearance is boundless. The next four sentences can be understood by oneself. But the fifth Vajra God, in the first volume, is called 'the beauty of the roots', but now it is only called 'the wonderful arm', and the words and meanings are lacking. Adding 'Lord of Heaven' is because it manifests as the Lord of the world. Six is that the Buddha Dharma is as deep as the sea, with clear logic, subtle differences, skillful interpretation, so that it is completely manifested, without omission. Seven is that, in terms of the Vajra God, using jewelry to decorate himself, skillfully receiving his dependents. In terms of the Buddha, using the convenient appearance to decorate himself, there is nothing that cannot be received. Eight is because the cause is deep, so it can be decorated with great blessings; because the fruit is superior, the virtuous appearance is bright and complete. Nine is 'evil' refers to the ten evil deeds, and 'danger' is the cause of evil deeds. Because it can make oneself and others fall into dangerous situations. Ten is that if we understand it according to the current text, then the Mani Jewel Bun is what is lowered. If we understand it according to the meaning, then the name of this Vajra God can also be called Mani Bun, and the jewel bun is the decoration that can lower all Bodhisattvas, which is what is lowered, indicating that the wisdom and light of the Bodhisattva are complete. The sixth sentence in the verse says 'whirlpool', which refers to the whirlpool and backflow of water, one is extremely deep, and the other is swirling.

轉故。三難渡故。法海漩澓亦然。一唯佛能究故。二真妄相循難窮初后故。三聞空謂空則沈于漩澓。聞有謂有等皆類此知。故云一切差別義也。余並可知。上來異生眾竟。

(已下入第五經)自下第二同生眾。文分為三。初明普賢菩薩得一切法門。次十普菩薩各得一門。后十異名菩薩各一法門。此三各有長行及頌。就初普賢長行中二。初總標所入。二別顯十門。今初二句先指陳法體。次辯法功能。今初言不思議者。謂數過圖度理絕言思。故言方便海者謂不動真而成事。巧以因門契果。故云方便。后入如來下。辯法功能。謂證入因圓趣入果海故。然前後但明以別入總。故各得一解脫門。猶如百川一一入海。今明以總入總如海入海。故得難思解脫門複稱能入為方便海。以普賢是同異二眾之上首故。二所謂下。別顯十門以彰無盡。一嚴土調生調隨所化眾生取佛土故。一切佛土者。豎通四土橫該法界。橫豎相融故。一塵一剎皆廣大嚴凈。故云一切。演最妙法故。令所調究竟出離。二佛遍塵道詣彼修德。乃了彼境。三通辯安立菩薩六種功德。一位。二愿。餘四在偈。四身普應機演所證法。五國土不同所敬各異。故隨宜立稱成益不空如名號品。六塵中現身說菩薩行境。七以時隨法融。令三世劫及劫中成壞一念中現。無所障礙

【現代漢語翻譯】現代漢語譯本轉變的緣故。三種難以渡過的緣故。佛法的海洋也像漩渦一樣。第一，只有佛才能徹底瞭解它；第二，真與妄相互循環，難以窮盡其起始與終結；第三，聽到『空』就以為一切皆空，就會沉溺於漩渦之中。聽到『有』就以為一切皆有，等等，都與此類似。所以說，這就是一切差別的意義。其餘部分都可以理解。以上是異生眾的敘述結束。

（以下進入第五經）從這裡開始是第二部分，同生眾。這一部分分為三段。首先說明普賢菩薩獲得一切法門。其次是十位普賢菩薩各自獲得一個法門。最後是十位異名菩薩各自獲得一個法門。這三部分都有長行和頌文。就第一部分普賢菩薩的長行而言，又分為兩部分。首先總標所入，其次分別顯示十個法門。現在先說第一部分，先指陳法的本體，其次辨析法的功能。現在先說第一句，『不思議』指的是數量超過了圖度，道理超越了言語思慮。所以說『方便海』，指的是不改變真如而成就萬事萬物，巧妙地以因地的法門契合果地的境界。所以說『方便』。後面『入如來』以下，辨析法的功能。指的是證入圓滿的因地，趣入果地的海洋。然而，前面只是說明以個別入整體，所以各自獲得一個解脫門，就像百川一一流入大海。現在說明以整體入整體，就像大海流入大海，所以獲得難以思議的解脫門，又稱能入的法門為『方便海』。因為普賢菩薩是同生眾和異生眾的首領。第二，『所謂』以下，分別顯示十個法門，以彰顯其無盡。第一，莊嚴佛土，調伏眾生，隨順所化眾生的根器來取佛土。『一切佛土』，豎向上貫通四種佛土，橫向上涵蓋整個法界。橫豎相互融合，所以一塵一剎都廣大莊嚴清凈，所以說『一切』。演說最微妙的佛法，使所調伏的眾生最終出離。第二，佛陀遍及微塵般的道路，前往那裡修行功德，才能瞭解那裡的境界。第三，普遍闡述安立菩薩的六種功德：一位，二愿，其餘四種在偈頌中。第四，以普應機的方式演說所證悟的佛法。第五，國土不同，所敬奉的也各不相同，所以隨順宜機而立名號，成就利益不虛空，如《名號品》所說。第六，在微塵中顯現自身，宣說菩薩的行境。第七，以時間隨順佛法而融合，使三世劫以及劫中的成住壞空在一念中顯現，沒有任何障礙。

【English Translation】 English version Transformation is the reason. Three difficulties to cross over are the reasons. The Dharma sea is also like a whirlpool. First, only the Buddha can thoroughly understand it; second, the true and the false cycle each other, making it difficult to exhaust their beginning and end; third, hearing 'emptiness' and thinking everything is empty will lead to sinking into the whirlpool. Hearing 'existence' and thinking everything exists, and so on, are similar to this. Therefore, it is said that this is the meaning of all differences. The above is the end of the narration of the different-born assembly.

(The following enters the Fifth Sutra) From here begins the second part, the assembly of those born together. This part is divided into three sections. First, it explains that Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) obtains all Dharma doors. Second, ten Samantabhadra Bodhisattvas each obtain one Dharma door. Finally, ten Bodhisattvas with different names each obtain one Dharma door. Each of these three sections has prose and verse. Regarding the prose of the first section on Samantabhadra Bodhisattva, it is further divided into two parts. First, it generally indicates what is entered; second, it specifically reveals the ten doors. Now, let's talk about the first part, first pointing out the essence of the Dharma, and then analyzing the function of the Dharma. Now, let's talk about the first sentence, 'inconceivable' refers to the number exceeding calculation and the principle transcending words and thoughts. Therefore, it is said 'ocean of expedient means', which refers to accomplishing all things without changing the true nature, skillfully matching the realm of fruition with the Dharma door of the cause. Therefore, it is said 'expedient means'. The following 'entering the Tathagata' and below analyzes the function of the Dharma. It refers to entering the complete cause and approaching the ocean of fruition. However, the previous only explained entering the whole through the individual, so each obtained one door of liberation, just like hundreds of rivers flowing into the sea one by one. Now it explains entering the whole through the whole, just like the sea flowing into the sea, so obtaining the inconceivable door of liberation, and the Dharma door that can enter is also called 'ocean of expedient means'. Because Samantabhadra Bodhisattva is the leader of the assembly of those born together and the assembly of those born differently. Second, 'so-called' and below, specifically reveals the ten Dharma doors to show their endlessness. First, adorning the Buddha land and subduing sentient beings, taking the Buddha land according to the capacity of the sentient beings to be transformed. 'All Buddha lands' vertically connect the four Buddha lands and horizontally cover the entire Dharma realm. The vertical and horizontal are integrated, so one dust and one land are vast, adorned, and pure, so it is said 'all'. Expounding the most subtle Dharma, so that the sentient beings being subdued ultimately leave. Second, the Buddha pervades the dust-like paths, goes there to cultivate merits, and then understands the realm there. Third, universally expounding and establishing the six kinds of merits of Bodhisattvas: first, position; second, vows; the remaining four are in the verses. Fourth, expounding the Dharma that has been realized in a way that universally responds to the opportunity. Fifth, the lands are different, and what is revered is also different, so names are established according to the appropriate opportunity, and the accomplishment of benefits is not in vain, as stated in the 'Chapter on Names'. Sixth, manifesting oneself in the dust and proclaiming the realm of Bodhisattva practice. Seventh, integrating with time according to the Dharma, so that the three kalpas and the formation, dwelling, decay, and emptiness in the kalpas appear in one thought, without any obstacles.

。然事通能所。能成壞事謂火水及風。所成壞事天地萬像。八菩薩根海雖繁廣多類。但能入自所知境界。豈能測量佛無邊法。則顯前來眾海未測佛德。普賢能知此理。九明如來身體同虛空用周法界。第十攝因成果。故云一切菩薩行入一切智也。妙音宣此故云顯示。此亦別釋標中第二句。頌中次第如前十門。第一偈。前半嚴凈佛國。後半調伏眾生。兼顯人法為嚴之義。佛子有三。一者外子。謂諸凡夫未能紹繼佛家事故。二者庶子。謂諸二乘不從如來大法生故。三者真子。謂大菩薩從大法喜正所生故。此言清凈意顯第三。最妙法者。揀非權少。昔以妙法凈所化心。故所感土亦有清凈佛子來生其國還雨妙法。二中前半明總遍別中後半明體用無礙。亦是總遍總中三中四句即前四義。一修十勝行。二起十方便。三所證十如。四正證法界。成薩婆若地位為總。餘五為別。四中前半普現身。後半演所證。次四偈可知。九中初句智身。次句智身等法身後二句。化用等法身之周遍。略舉正覺實通一切。故上云種種。十中三句攝因后句成果。第二十普菩薩各得一門。第一菩薩前列名中無。以前與普賢共為十普。今普賢別說故加為十。以表圓足。然偈文具十。長行中第七菩薩及法門俱脫。又脫第八菩薩法門。及第九菩薩名至文當知。十中第一

【現代漢語翻譯】現代漢語譯本然而，事通於所能。能成就和破壞事物的是指火、水和風。所成就和破壞的事物是天地萬象。八大菩薩的根基如海般繁廣眾多，但只能進入自己所知的境界，怎能測量佛陀無邊的法力？這便顯示出前面所說的眾多菩薩海眾，尚未能測度佛陀的功德。普賢菩薩能夠知曉這個道理。九，說明如來的身體等同虛空，作用周遍法界。第十，總攝因地之行，成就果地之德。所以說一切菩薩的行持，都趣入一切種智。妙音菩薩宣說這些，所以說是『顯示』。這也是分別解釋經題中的第二句。偈頌中的次第如前述十門。第一偈，前半部分是莊嚴清凈佛國，後半部分是調伏眾生。兼且顯示人與法都是莊嚴的意義。佛子有三種：一是外子，指那些未能繼承佛家事業的凡夫；二是庶子，指那些不從如來大法出生的二乘；三是真子，指那些從大法喜中真正出生的菩薩。這裡說『清凈』，意在顯示第三種真佛子。『最妙法』，是揀擇排除權巧和淺少的法門。過去以妙法清凈所教化眾生的心，所以所感得的國土也有清凈的佛子來此受生，並且還降下妙法。第二段中，前半部分說明總體周遍，後半部分說明體和用之間沒有障礙。這也是總體周遍。總體中的第三段，四句經文就是前面的四種意義：一，修習十種殊勝的行持；二，發起十種方便；三，所證得的十如；四，真正證得法界，成就薩婆若（Sarvajna）(一切種智)的地位，這是總的方面。其餘五句是分別的方面。第四段中，前半部分是普遍示現身形，後半部分是演說所證得的境界。接下來的四句偈頌可以依此理解。第九段中，第一句是智慧之身，第二句是智慧之身等同法身，後面兩句是化用等同法身的周遍。簡略地舉出正覺，實際上通達一切。所以上面說『種種』。第十段中，前三句是總攝因地之行，后一句是成就果地之德。第二十段，每位普菩薩各得一門。第一位菩薩在前面列出的菩薩名號中沒有，因為之前是與普賢（Samantabhadra）(普賢)菩薩共同作為十普。現在普賢菩薩單獨宣說，所以加上這位菩薩，以表示圓滿具足。然而偈頌的經文中具備十種。長行文中，第七位菩薩和法門都脫漏了，又脫漏了第八位菩薩的法門，以及第九位菩薩的名號，到經文時應當知曉。十段中的第一段。

【English Translation】 English version However, events are connected to what is capable. What can accomplish and destroy things refers to fire, water, and wind. What is accomplished and destroyed are the myriad phenomena of heaven and earth. The roots of the eight great Bodhisattvas are as vast and numerous as the sea, but they can only enter the realm of their own knowledge. How can they measure the Buddha's boundless Dharma? This reveals that the aforementioned multitude of Bodhisattvas has not yet been able to fathom the Buddha's virtues. Samantabhadra (普賢) (Universal Virtue) Bodhisattva is able to know this principle. Nine, it explains that the Tathagata's (如來) body is equal to space, and its function pervades the Dharma realm. Ten, it encompasses the practice of the causal ground and accomplishes the virtue of the fruition ground. Therefore, it is said that all Bodhisattvas' practices enter into Sarvajna (薩婆若) (all-knowing wisdom). The Bodhisattva Wonderful Sound proclaims these, so it is said to 'reveal'. This is also a separate explanation of the second sentence in the title of the sutra. The order in the verses is like the previous ten gates. The first verse, the first half is the adornment and purification of the Buddha land, and the second half is the taming of sentient beings. It also shows that both people and Dharma are the meaning of adornment. There are three types of Buddha's children: first, external children, referring to those ordinary people who have not been able to inherit the Buddha's family business; second, stepchildren, referring to those two vehicles who are not born from the Tathagata's great Dharma; third, true children, referring to those great Bodhisattvas who are truly born from the great Dharma joy. Here, 'pure' is intended to show the third type of true Buddha's children. 'The most wonderful Dharma' is to choose and exclude expedient and shallow Dharma. In the past, the minds of sentient beings were purified with the wonderful Dharma, so the land that was felt also had pure Buddha's children come to be born there, and also rained down wonderful Dharma. In the second paragraph, the first half explains the overall pervasiveness, and the second half explains that there is no obstacle between the substance and the function. This is also the overall pervasiveness. In the third paragraph of the overall, the four sentences of the sutra are the previous four meanings: one, cultivating ten kinds of superior practices; two, initiating ten kinds of expedients; three, the ten suchnesses that are attained; four, truly attaining the Dharma realm, and achieving the position of Sarvajna (一切種智) (all-knowing wisdom), which is the general aspect. The remaining five sentences are the separate aspects. In the fourth paragraph, the first half is the universal manifestation of the body, and the second half is the exposition of the realm that is attained. The next four verses can be understood accordingly. In the ninth paragraph, the first sentence is the wisdom body, the second sentence is the wisdom body equal to the Dharma body, and the last two sentences are the transformation function equal to the pervasiveness of the Dharma body. Briefly mentioning the right enlightenment actually penetrates everything. Therefore, it is said above 'various'. In the tenth paragraph, the first three sentences are the encompassing of the practice of the causal ground, and the last sentence is the accomplishment of the virtue of the fruition ground. In the twentieth paragraph, each Bodhisattva obtains one gate. The first Bodhisattva is not in the list of Bodhisattvas listed earlier, because before it was with Samantabhadra (普賢) (Universal Virtue) Bodhisattva as the ten universals. Now that Samantabhadra Bodhisattva is speaking alone, this Bodhisattva is added to show completeness. However, the verses of the sutra have ten kinds. In the long line of text, the seventh Bodhisattva and Dharma gate are missing, and the eighth Bodhisattva's Dharma gate and the ninth Bodhisattva's name are missing, which should be known when the text comes. The first paragraph of the ten paragraphs.

嚴處說法。皆名為嚴。二塵塵皆成正覺。已為無盡。方是正覺一門。有如是等無量成正覺門。如出現品辯。隨所成正覺門調生亦爾。故云成熟不思議眾生界。三修行福海嚴出剎海。四以深妙智觀難思境故。多處不迷多劫不厭。五如一逝多林會。頓現一切凈土。會會皆爾。唸唸現殊。六法界舍攝無盡。故名為藏。觀佛法界之身。一毛即無分限。七梵本中名普覺悅意聲菩薩。得親近承事一切佛。供養藏解脫門。謂佛昔行因無佛不供。今成佛果無眾不歸。猶如百川馳流趣海。八準梵本。應云普清凈無盡福威光菩薩。得出生一切神變廣大加持解脫門。謂遍剎充塵劫窮來際。皆佛加持之力。九梵本中。即普寶髻華幢菩薩。得普入一切世間行。出生菩薩無邊行門解脫門。即今經中威光菩薩法門。是由脫第八法門及第九菩薩之名。遂令第九法門繫於第八之下。譯者之謬也。謂若無大悲不入生死。則不能出菩薩行門。如不入海安能得寶。此即化他成己。十即依體起用。頌文前已配釋。欲表菩薩法門互入。故不結法屬人後段亦然。第三十異名菩薩。亦各一法長行中。一得成菩薩四種方便。一地位。二度行。三調生即行位所作。四嚴剎通二利因果也。或一地一度滿。或地地諸度滿。此一為總下九皆別。然不出上四多顯調生。謂二遍轉法輪。

【現代漢語翻譯】現代漢語譯本嚴處說法。皆名為嚴（莊嚴）。二塵塵皆成正覺。已為無盡。方是正覺一門。有如是等無量成正覺門。如《出現品》所辯。隨所成正覺門調伏眾生亦是如此。所以說成熟不可思議的眾生界。三，修行福海莊嚴顯現剎土之海。四，因為以深妙的智慧觀察難以思議的境界，所以在多處不會迷惑，在多劫中也不會厭倦。五，例如在一次逝多林（Jeta Grove）法會上，頓然顯現一切凈土，每次法會都是如此，唸唸之間顯現殊勝景象。六，法界包含攝取無盡，所以名為藏。觀察佛法界之身，一毛孔都無限量。七，梵文字中名為普覺悅意聲菩薩（Samantabhadra-rucita-ghosa Bodhisattva），獲得親近承事一切佛，供養藏解脫門。意思是佛過去行因時無佛不供養，現在成就佛果時無眾生不歸順，猶如百川奔流歸向大海。八，根據梵文字，應該說普清凈無盡福威光菩薩（Samanta-visuddha-ananta-punya-tejas Bodhisattva），獲得出生一切神變廣大加持解脫門。意思是遍滿剎土，充滿塵埃，經歷無盡劫，都是佛的加持之力。九，梵文字中，即普寶髻華幢菩薩（Samanta-ratna-mukuta-dhvaja Bodhisattva），獲得普入一切世間行，出生菩薩無邊行門解脫門。就是現在經文中的威光菩薩法門。這是由於脫漏了第八法門以及第九菩薩之名，於是使第九法門繫於第八法門之下，是譯者的錯誤。意思是如果沒有大悲心，不進入生死輪迴，就不能出生菩薩的行門，如同不入大海怎麼能得到寶藏？這也就是化度他人成就自己。十，即依據本體而起作用。頌文前面已經配對，*表示菩薩法門互相進入，所以不總結法門屬於哪位菩薩，後面的段落也是這樣。第三十位異名菩薩，也各自有一個法門。長行文中，一是成就菩薩四種方便，一是地位，二是度化眾生的行為，三是調伏眾生，也就是行位所作，四是莊嚴剎土，貫通自利利他的因果。或者是一個地位一種度化圓滿，或者是各個地位各種度化圓滿。這一條是總說，下面九條都是別說。然而沒有超出上面四條，多是顯現調伏眾生，也就是兩次遍轉法輪。

【English Translation】 English version The place of solemn discourse is called 'Solemn'. Every mote of dust becomes perfect enlightenment, which is endless. This is the one gate to perfect enlightenment. There are countless gates to perfect enlightenment like this, as discussed in the 'Appearance' chapter. The taming of beings follows the gate of perfect enlightenment that is attained. Therefore, it is said to mature inconceivable realms of beings. Three, the practice of the ocean of blessings manifests the ocean of Buddha-lands. Four, because of observing the inconceivable realms with profound wisdom, one is not confused in many places and not weary in many kalpas. Five, for example, in one Jeta Grove assembly, all pure lands suddenly appear. Every assembly is like this, with extraordinary scenes appearing in every moment. Six, the Dharma-realm encompasses and gathers the endless, so it is called a 'store'. Observing the body of the Buddha's Dharma-realm, even one pore is limitless. Seven, in the Sanskrit version, the name is Samantabhadra-rucita-ghosa Bodhisattva (普覺悅意聲菩薩), who obtains the gate of liberation of approaching and serving all Buddhas, and offering the treasury. It means that in the past, when the Buddha was practicing the cause, there was no Buddha he did not make offerings to. Now, having attained the fruit of Buddhahood, there are no beings who do not return to him, just like hundreds of rivers flowing towards the sea. Eight, according to the Sanskrit version, it should be Samanta-visuddha-ananta-punya-tejas Bodhisattva (普清凈無盡福威光菩薩), who obtains the gate of liberation of giving birth to all miraculous transformations and vast blessings. It means that throughout the Buddha-lands, filling the dust motes, and throughout endless kalpas, all are the power of the Buddha's blessings. Nine, in the Sanskrit version, it is Samanta-ratna-mukuta-dhvaja Bodhisattva (普寶髻華幢菩薩), who obtains the gate of liberation of universally entering all worldly practices and giving birth to the boundless practices of Bodhisattvas. This is the Dharma-gate of the Majestic Light Bodhisattva in the current scripture. This is because the eighth Dharma-gate and the name of the ninth Bodhisattva were omitted, thus causing the ninth Dharma-gate to be placed under the eighth. This is a mistake by the translator. It means that without great compassion, if one does not enter birth and death, one cannot give birth to the practices of Bodhisattvas, just like how can one obtain treasures without entering the sea? This is transforming others to accomplish oneself. Ten, this is arising function based on the substance. The verses have already been matched earlier. * indicates that the Bodhisattva Dharma-gates enter each other, so it does not conclude which Dharma belongs to which Bodhisattva, and the later paragraphs are the same. The thirtieth Bodhisattva with different names also each has one Dharma-gate. In the prose section, one is to accomplish the four expedient means of a Bodhisattva, one is the stage, two is the act of liberating beings, three is taming beings, which is what is done in the stage of practice, and four is adorning the Buddha-land, which connects the cause and effect of benefiting oneself and others. Either one stage and one liberation are fulfilled, or all stages and all liberations are fulfilled. This one is a general statement, and the following nine are specific statements. However, it does not go beyond the above four, mostly revealing the taming of beings, which is the two turnings of the Dharma wheel.

三普示滅惑。四普嚴場會。五以法隨機。六為物永存。七法印悟物。八頓顯終始。九同佛往修。十光顯如來難思之境。以偈對釋文並可知。唯第六偈略須開示。初句所證性凈法身。言無相者。示真如相。身即體義在纏不染。出障非凈。凡聖必同故云平等。次句出纏法身也。真如出煩惱障。故云離垢。出所知障故云光明又塵習雙亡。故云離垢。真智圓滿故曰光明。凈法身者揀于在纏。後半體用無礙身。由出纏故應用無方。約理即是體用無礙。約用則止觀雙運。故得果則寂照為身。即用之體故寂。即體之用故智。體用既無不在佛身何有量耶。故能普應十方。此句正顯化用故。經云。水銀和真金。能涂諸色像。智慧與法身處處應現。往即斯義也。

大方廣佛華嚴經疏卷第七大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第八

唐清涼山大華嚴寺沙門澄觀撰

自下第八。明座內眾流分。于中長分十段。一明出處。二顯眾類。三列眾名。四結眾數。五興云供。六供眾海。七敬繞佛。八座本方。九嘆德能。十申偈贊。今初座即是總。寶等為別。如是已下結廣從略。非獨輪等故云一切。所以此能出者。良以。座該法界依正。混融一一纖塵。無不廣容普遍。座所遍剎恒

【現代漢語翻譯】現代漢語譯本：三、普遍展示斷滅迷惑的方法。四、普遍莊嚴道場法會。五、根據不同根器的眾生說法。六、爲了使佛法永遠存在。七、通過法印領悟萬物真理。八、頓悟顯現終始。九、與佛一同修行。十、光明顯現如來不可思議的境界。用偈語對這些進行解釋，文意便可以理解。只有第六個偈語需要稍微解釋一下。第一句所證悟的自性清凈法身，說『無相』，是爲了顯示真如（Tathata）的相。身即是體的意義，在於即使被煩惱纏繞也不會被污染，脫離障礙也並非變得清凈，凡夫和聖人必定相同，所以說是『平等』。下一句是說脫離纏縛的法身。真如脫離煩惱障，所以說是『離垢』。脫離所知障，所以說是『光明』。又，塵勞和習氣都消亡，所以說是『離垢』。真實的智慧圓滿，所以說是『光明』。『凈法身』是爲了區別于被煩惱纏繞的狀態。後半部分是說體和用沒有障礙的身，因為脫離了纏縛，所以應用無方。從理上說，就是體和用沒有障礙。從用上說，就是止觀雙運。所以證得果位，就以寂照為身。用就是體，所以是寂；體就是用，所以是智。體和用既然無所不在，佛身又怎麼會有侷限呢？所以能夠普遍應化十方。這句正是顯現化用。所以經中說：『水銀和真金混合，能夠塗抹成各種顏色和形象。智慧與法身處處應現。』往昔就是這個意思。

《大方廣佛華嚴經疏》卷第七大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第八

唐清涼山大華嚴寺沙門澄觀撰

下面第八部分，說明座內大眾的類別。其中長篇分為十段：一、說明出處；二、顯示眾類；三、列出眾名；四、總結眾數；五、興起云供；六、供養眾海；七、恭敬繞佛；八、座位的根本方向；九、讚歎功德和能力；十、陳述偈頌讚美。現在首先說明座位是總的，寶等是別的。像這樣以下總結從廣到略。並非只有輪等，所以說『一切』。所以這個能夠出現的原因，是因為座位包含法界（Dharmadhatu）的依報和正報，混合融洽，即使是每一粒微塵，無不廣泛容納普遍存在。座位所遍及的剎土（Buddha-kshetra）恒常...

【English Translation】 English version: 3. Universally demonstrating the method of extinguishing delusion. 4. Universally adorning the Dharma assembly. 5. Teaching the Dharma according to the different capacities of beings. 6. For the sake of the eternal existence of the Buddha-dharma. 7. Realizing the truth of all things through the Dharma seal. 8. Suddenly revealing the beginning and the end. 9. Practicing together with the Buddha. 10. Radiantly revealing the inconceivable realm of the Tathagata (Thus Come One). Using verses to explain these, the meaning can be understood. Only the sixth verse needs a little explanation. The first sentence refers to the self-nature pure Dharmakaya (Dharma Body) that is realized. Saying 'without form' is to show the aspect of Suchness (Tathata). The body is the meaning of the substance, in that even when entangled by afflictions, it is not defiled. Leaving behind obstacles does not mean becoming pure. Ordinary beings and sages are necessarily the same, so it is said to be 'equal'. The next sentence refers to the Dharmakaya that has escaped entanglement. Suchness is free from the obstacle of afflictions, so it is said to be 'free from defilement'. Free from the obstacle of what is knowable, so it is said to be 'light'. Moreover, the dust and habits are both extinguished, so it is said to be 'free from defilement'. True wisdom is complete, so it is said to be 'light'. 'Pure Dharmakaya' is to distinguish it from the state of being entangled by afflictions. The latter half refers to the body where substance and function are unobstructed. Because it is free from entanglement, its application is limitless. In terms of principle, it is the unobstructedness of substance and function. In terms of application, it is the dual cultivation of cessation and contemplation. Therefore, attaining the fruition, one takes stillness and illumination as the body. Function is the substance, so it is stillness; substance is the function, so it is wisdom. Since substance and function are omnipresent, how can the Buddha's body have limitations? Therefore, it can universally respond and transform in the ten directions. This sentence precisely reveals the transformative function. Therefore, the sutra says: 'Quicksilver mixed with pure gold can be coated into various colors and images. Wisdom and the Dharmakaya appear everywhere.' The past is this meaning.

The Avatamsaka Sutra Commentary, Volume 7 Taisho Tripitaka Volume 35, No. 1735, Avatamsaka Sutra Commentary

The Avatamsaka Sutra Commentary, Volume 8

Composed by the Shramana Chengguan of the Great Avatamsaka Temple on Qingliang Mountain in the Tang Dynasty

The eighth part below explains the categories of the assembly within the seat. Among them, the long section is divided into ten segments: 1. Explaining the origin; 2. Revealing the types of assembly; 3. Listing the names of the assembly; 4. Summarizing the number of the assembly; 5. Raising cloud offerings; 6. Offering to the ocean of assemblies; 7. Respectfully circumambulating the Buddha; 8. The fundamental direction of the seat; 9. Praising virtues and abilities; 10. Stating verses of praise. Now, first explaining that the seat is general, and treasures etc. are specific. Like this, the following summarizes from broad to concise. It is not only wheels etc., so it is said 'all'. The reason why this can appear is because the seat contains the dependent and principal retributions of the Dharmadhatu, mixed and harmonized, even every tiny dust mote, without exception, widely accommodates and is universally present. The Buddha-field (Buddha-kshetra) pervaded by the seat is constantly...

在座中。故從中出。非是化也若約法空之因。及法空之座。則萬行為嚴能生菩薩。二一一下。顯眾類皆菩薩故。三其名下列眾名。出處既多名亦多種。略舉上首十名耳。即如次十方。四如是等下結眾數。嚴具非一故。有眾多剎塵。五此諸菩薩下興供云。六彼諸下供眾海。眾多菩薩各興剎塵供云。已重疊難思。況相續不絕。而諸供具皆稱云者。乃有多義。謂色相顯然。智攬無性從法性空無生法起能現所現。迥無所依應用而來故。來無所從。用謝而去故。去無所至。而能含慈潤霔法雨。益萬物重重無礙。有云像焉。上下諸文云義皆爾。七現是云已下。明敬繞佛。順向殷重瞻望不足。乃至百千。八隨其下。坐本方參而不雜也。如師子子亦師子故菩薩座亦名師子。自化自坐者。自心智現還自安處故。諸佛菩薩坐多跏趺者。為物軌故。智論引偈云。若結跏趺坐身安入三昧等。九是諸菩薩下。嘆其德能者。有十二句。初總余別。別顯一一各是一種清凈廣大。略束為三。初三明三業清凈廣大。一智證普法。二身隨佛行。三語入辯海中。一義求亦通三業。次三明得法清凈廣大。一獲自分解脫。二住勝進果位。三遍具諸持。普門地言即同經初已踐如來普光明地。后五福智清凈廣大。初二正明。后三重顯。今初中一智安理事故云善住。二福

無不修故生信喜。然三世平等經初已明。今更略示。謂依生及佛善住平等。且依佛說佛佛平等。法身智身無增減故。若依眾生。生生平等煩惱業苦有支皆等。若生佛相望者。凡夫現在等佛過去。進修得果等佛現在。成佛究竟等佛常住。此約三世互望。煩惱佛則本有今無。眾生則本無今有。菩提則眾生本有今無諸佛則本無今有。約迷悟異則說本今。涅槃之性非三世攝。故知三世有法無有是處。若以性凈而說。則佛與眾生現今平等。而不妨迷悟之殊。是故三乘亦有差別。亦無差別。眾生寂滅即是法身。法身隨緣即是眾生故。寂滅非無之眾生。恒不異真而成立。隨緣非有之法身。恒不異事而顯現是故染凈三世一切諸法。無不平等。況稱性互收。如是解者。名為善住一切智地。如地能生終歸於地。萬法依于佛智究竟。還至一切智也。后三重顯中。一凈前福障故。令諸福無邊清凈。二成上智慧。由觀法界虛空。三近勝緣故成前二十。爾時下說偈贊佛中。十菩薩各別說偈。即為十段。就初海慧頌中。嘆佛身座。初五嘆佛身具德。一讚智慧。二贊功德。三神通。四因深。五果勝。后五嘆所坐嚴麗。此眾既從座現。故多嘆座。文並可知。第二雷音菩薩十頌嘆座及地。文分三別。初四直嘆座可知。次三嘆于場地。即轉顯座嚴。于中初一總

【現代漢語翻譯】現代漢語譯本沒有不因修行而生起信心和喜悅的。然而《三世平等經》最初已經闡明了這個道理，現在再稍微提示一下。就是依據眾生和佛的善住平等。先依據佛來說，佛與佛之間是平等的，因為法身和智身沒有增減。如果依據眾生來說，眾生與眾生之間是平等的，煩惱、業、苦和有支都是一樣的。如果眾生和佛相互比較，凡夫的現在等同於佛的過去，通過進修得到果位等同於佛的現在，成就佛果究竟等同於佛的常住。這是從三世互相比較來說的。對於佛來說，煩惱是本來有現在沒有了；對於眾生來說，煩惱是本來沒有現在有了。菩提對於眾生來說是本來有現在沒有了，對於諸佛來說是本來沒有現在有了。從迷惑和覺悟的差異來說本有和今有。涅槃的自性不屬於三世所攝。所以要知道三世有法沒有這樣的說法。如果從自性清凈來說，那麼佛與眾生現在是平等的，但這不妨礙迷惑和覺悟的差別。因此，三乘也有差別，也沒有差別。眾生的寂滅就是法身，法身隨緣就是眾生。所以，寂滅不是沒有眾生，而是恒常不異於真如而成立。隨緣不是有法身，而是恒常不異於事相而顯現。因此，染凈三世一切諸法，沒有不平等的。更何況稱性互收。這樣理解的人，叫做善住一切智地。如同大地能生長萬物最終歸於大地，萬法依于佛智究竟，最終還是回到一切智。後面的三重顯現中，第一重是清凈之前的福障，使諸福無邊清凈。第二重是成就上面的智慧，通過觀察法界虛空。第三重是接近殊勝的因緣，成就前面的二十種功德。那時下面說偈贊佛中，十位菩薩各自說偈，就分為十段。就最初的海慧菩薩的頌中，讚歎佛的身和座。最初五句讚歎佛身具足功德，第一句讚歎智慧，第二句讚歎功德，第三句讚歎神通，第四句讚歎因深，第五句讚歎果勝。後面五句讚歎所坐的莊嚴華麗。此眾既然是從座中顯現，所以多讚歎座。文義都可以知道。第二位雷音菩薩的十頌讚嘆座和地，文義分為三部分。最初四句直接讚歎座，可以知道。其次三句讚歎場地，就轉而顯示座的莊嚴。其中第一句總說。

【English Translation】 English version There is no one who does not generate faith and joy because of cultivation. However, the Samsara Equality Sutra has already clarified this principle at the beginning, and now I will briefly point it out again. It is based on the equality of sentient beings and Buddhas in their good abiding. First, according to the Buddha, Buddhas are equal to each other because the Dharmakaya (Dharma body) and Jnana kaya (wisdom body) do not increase or decrease. If based on sentient beings, sentient beings are equal to each other, and afflictions, karma, suffering, and the limbs of existence are all the same. If sentient beings and Buddhas are compared with each other, the present of ordinary people is equal to the past of the Buddha, attaining the fruit through cultivation is equal to the present of the Buddha, and achieving Buddhahood ultimately is equal to the constant abiding of the Buddha. This is from the perspective of comparing the three times with each other. For the Buddha, afflictions are originally present but now absent; for sentient beings, afflictions are originally absent but now present. Bodhi (enlightenment) is originally present but now absent for sentient beings, and originally absent but now present for all Buddhas. From the difference between delusion and enlightenment, we speak of original presence and present presence. The nature of Nirvana (liberation) is not included in the three times. Therefore, know that there is no such thing as the existence of phenomena in the three times. If speaking from the perspective of self-nature purity, then the Buddha and sentient beings are equal in the present, but this does not hinder the difference between delusion and enlightenment. Therefore, the Three Vehicles also have differences and no differences. The Nirvana (liberation) of sentient beings is the Dharmakaya (Dharma body), and the Dharmakaya (Dharma body) follows conditions and becomes sentient beings. Therefore, Nirvana (liberation) is not the absence of sentient beings, but is constantly established without differing from Tathata (suchness). Following conditions is not the existence of the Dharmakaya (Dharma body), but is constantly manifested without differing from phenomena. Therefore, all phenomena of the defiled and pure three times are all equal. Moreover, how much more so when they are mutually contained in accordance with their nature. One who understands in this way is called 'well-abiding in the ground of all-knowing wisdom'. Just as the earth can grow all things and ultimately return to the earth, all phenomena rely on the Buddha's wisdom ultimately and return to all-knowing wisdom. In the later three-fold manifestation, the first is to purify the previous obstacles of blessings, so that all blessings are boundless and pure. The second is to accomplish the wisdom above, by observing the Dharmadhatu (dharma realm) and space. The third is to approach the superior conditions, accomplishing the previous twenty merits. At that time, in the verses praising the Buddha below, the ten Bodhisattvas (enlightened beings) each speak verses separately, which are divided into ten sections. In the initial verse of Haihui Bodhisattva (Ocean of Wisdom Bodhisattva), the Buddha's body and seat are praised. The first five lines praise the Buddha's body as possessing merits, the first line praises wisdom, the second line praises merit, the third line praises supernatural powers, the fourth line praises the depth of causes, and the fifth line praises the superiority of the result. The last five lines praise the splendor of the seat. Since this assembly manifested from the seat, there is much praise of the seat. The meaning of the text can be understood. The ten verses of the second Leiyin Bodhisattva (Thunder Sound Bodhisattva) praise the seat and the ground, and the meaning of the text is divided into three parts. The first four lines directly praise the seat, which can be understood. The next three lines praise the ground, which in turn reveals the splendor of the seat. Among them, the first line is a general statement.

顯因深德廣。故嚴事難思。金剛下別顯。末後一句結瑩寶座。后三偈嘆地上之嚴。于中前二地神興供嚴。后一佛力展轉嚴。第三眾寶光髻菩薩贊中。獨贊場地殊異德。十頌分二前五德用圓備。后五法化流通。言如佛座上所應演者。九會五週之文。一化隨宜之說。已具演于場地之中。第四大智日頌嘆佛所處宮殿。十頌分二。初一總明。次段贊處彰人。故此偈標人顯處。凝者嚴整之貌。睟者視也。謂肅然而視。后九別明。于中二。前四明宮殿體攝眾德。即廣其前半。后五明妙用自在。即廣其後半。今初。初一宮殿雖耀佛坐增明。即廣前炳然照耀宮殿中也。次二頌略辯七嚴。結以智海。廣上凝睟處法堂也。謂內持寶柱檐垂金鈴。外列門階上羅華帳。寶樹交映寶瓔周垂。為七嚴也。闥小門也。洞達也。如雲布者。重重無量次次相承也。上云凝睟則目視不瞬。特由內無識浪故云智海湛然。次一頌。羅以寶網列以香幢。布以焰明覆以嚴具。結云超世。即廣上世尊處法堂也。光如雲布者。若彩雲向日上下齊明也。后五中。一羅身云以調生。正顯前文現十方土。二寶樹現三世之嚴。三略舉多嚴。四即上諸嚴卷攝多嚴重重佛坐。五結嘆無盡主伴云會。第五不思議菩薩。通贊場樹自在德。十頌分二。初一總顯。謂宿因願力深廣難思。神通現

【現代漢語翻譯】現代漢語譯本顯因深德廣，故嚴事難思。意思是說，顯現的（顯：顯現，明顯）是因為深厚的功德廣大（因：原因，起因；深德：深厚的功德；廣：廣大），所以莊嚴的事情難以思議（嚴事：莊嚴的事情；難思：難以思議）。金剛下別顯，末後一句結瑩寶座。在《金剛經》之後特別顯現（金剛下：指《金剛經》之後；別顯：特別顯現），最後一句總結為晶瑩的寶座（結：總結；瑩寶座：晶瑩的寶座）。后三偈嘆地上之嚴，于中前二地神興供嚴，后一佛力展轉嚴。後面的三首偈頌讚嘆地上莊嚴（偈：偈頌；地上之嚴：地上莊嚴），其中前兩首是地神興起供養的莊嚴（地神：地神；興供嚴：興起供養的莊嚴），后一首是佛力輾轉變化的莊嚴（佛力：佛的力量；展轉嚴：輾轉變化的莊嚴）。第三眾寶光髻菩薩贊中，獨贊場地殊異德。在第三首《眾寶光髻菩薩贊》中（眾寶光髻菩薩：菩薩名），單獨讚美場地殊勝奇異的功德（場地：場地；殊異德：殊勝奇異的功德）。十頌分二前五德用圓備，后五法化流通。十首頌分為兩部分，前五首是功德作用圓滿具備（德用：功德作用；圓備：圓滿具備），后五首是佛法教化流通（法化：佛法教化；流通：流通）。言如佛座上所應演者，九會五週之文，一化隨宜之說，已具演于場地之中。意思是說，如同佛座上所應該演說的，九次集會五次宣講的經文（九會五週：指佛經的宣講方式），一種教化隨順適宜的說法（一化隨宜：一種教化隨順適宜的說法），都已經完全在場地之中演說了（具演：完全演說）。第四大智日頌嘆佛所處宮殿，十頌分二。第四首《大智日頌》讚歎佛所處的宮殿（大智日：頌名），十首頌分為兩部分。初一總明，次段贊處彰人，故此偈標人顯處。開始一首總的說明（總明：總的說明），下一段讚美處所彰顯人（彰人：彰顯人），所以這首偈頌標明人而顯現處所（標人顯處：標明人而顯現處所）。凝者嚴整之貌，睟者視也，謂肅然而視。凝，是莊嚴整齊的樣子（凝：莊嚴整齊）；睟，是觀看（睟：觀看），意思是說肅穆地觀看（肅然：肅穆）。后九別明，于中二。後面的九首分別說明，分為兩部分。前四明宮殿體攝眾德，即廣其前半。前面的四首說明宮殿的本體包含眾多功德（宮殿體：宮殿的本體；攝眾德：包含眾多功德），就是擴充套件了前半部分。后五明妙用自在，即廣其後半。後面的五首說明妙用自在（妙用：妙用；自在：自在），就是擴充套件了後半部分。今初。現在開始第一部分。初一宮殿雖耀佛坐增明，即廣前炳然照耀宮殿中也。第一首，宮殿雖然光耀，佛的座位更加光明，就是擴充套件了前面『炳然照耀宮殿中』的意思（炳然照耀宮殿中：指宮殿光輝照耀）。次二頌略辯七嚴，結以智海，廣上凝睟處法堂也。接下來的兩首偈頌簡略地辨明七種莊嚴（七嚴：七種莊嚴），總結為智慧之海（智海：智慧之海），擴充套件了上面『凝睟處法堂』的意思（凝睟處法堂：指莊嚴整齊的法堂）。謂內持寶柱檐垂金鈴，外列門階上羅華帳，寶樹交映寶瓔周垂，為七嚴也。意思是說，內部有寶柱支撐，屋檐垂掛金鈴，外面排列門階，上面羅列華麗的帳幔，寶樹交相輝映，寶瓔珞四周垂掛，這就是七種莊嚴（寶柱：寶柱；金鈴：金鈴；華帳：華麗的帳幔；寶樹：寶樹；寶瓔：寶瓔珞）。闥小門也，洞達也，如雲布者，重重無量次次相承也。闥，是小門（闥：小門），通達（洞達：通達），如同雲彩分佈一樣，重重無量，依次相承（重重無量：重重無量；次次相承：依次相承）。上云凝睟則目視不瞬，特由內無識浪故云智海湛然。上面說『凝睟』，就是目光專注不眨眼，特別是因為內心沒有意識的波浪，所以說智慧之海清澈明凈（凝睟：目光專注不眨眼；識浪：意識的波浪；智海湛然：智慧之海清澈明凈）。次一頌，羅以寶網列以香幢，布以焰明覆以嚴具，結云超世。接下來一首偈頌，羅列著寶網，排列著香幢，遍佈著火焰光明，覆蓋著莊嚴的器具，總結說超越世間（寶網：寶網；香幢：香幢；焰明：火焰光明；嚴具：莊嚴的器具；超世：超越世間）。即廣上世尊處法堂也。就是擴充套件了上面『世尊處法堂』的意思（世尊處法堂：指世尊所處的法堂）。光如雲布者，若彩雲向日上下齊明也。光明如同雲彩分佈一樣，就像彩雲面向太陽，上下一起明亮（彩雲：彩雲）。后五中，一羅身云以調生，正顯前文現十方土。後面的五首中，第一首，羅列身云來調伏眾生（羅身云：羅列身云；調生：調伏眾生），正是顯現了前面經文所說的『現十方土』（現十方土：指顯現十方國土）。二寶樹現三世之嚴，三略舉多嚴，四即上諸嚴卷攝多嚴重重佛坐，五結嘆無盡主伴云會。第二首，寶樹顯現三世的莊嚴（寶樹：寶樹；三世之嚴：三世的莊嚴），第三首，簡略地舉出多種莊嚴（多嚴：多種莊嚴），第四首，就是將上面的各種莊嚴收攝起來，形成多種莊嚴重重圍繞佛座（卷攝：收攝；重重佛坐：重重圍繞佛座），第五首，總結讚歎無盡的主伴如同雲彩般聚集（主伴云會：主伴如同雲彩般聚集）。第五不思議菩薩，通贊場樹自在德，十頌分二。第五首《不思議菩薩》普遍讚歎場地樹木自在的功德（不思議菩薩：菩薩名；場樹：場地樹木；自在德：自在的功德），十首頌分為兩部分。初一總顯，謂宿因願力深廣難思，神通現。開始一首總的顯現（總顯：總的顯現），意思是說宿世的因緣願力深厚廣大難以思議（宿因願力：宿世的因緣願力；難思：難以思議），神通顯現（神通現：神通顯現）。

【English Translation】 English version 'Manifestation arises from profound and vast merit, hence the solemn events are inconceivable.' This means that the manifestation (manifestation, obvious) is because of the profound and vast merits (cause: reason, cause; profound merit: profound merit; vast: vast), so the solemn events are inconceivable (solemn events: solemn events; inconceivable: inconceivable). 'Below Vajra particularly manifests, the last sentence concludes the crystal throne.' After the Diamond Sutra, it particularly manifests (below Vajra: refers to after the Diamond Sutra; particularly manifests: particularly manifests), and the last sentence concludes as a crystal clear throne (concludes: concludes; crystal throne: crystal clear throne). 'The following three Gathas praise the solemnity of the ground, among which the first two are the earth gods offering solemnity, and the last one is the Buddha's power transforming solemnity.' The following three Gathas praise the solemnity of the ground (Gatha: Gatha; solemnity of the ground: solemnity of the ground), among which the first two are the earth gods raising offerings of solemnity (earth gods: earth gods; raising offerings of solemnity: raising offerings of solemnity), and the last one is the Buddha's power transforming solemnity (Buddha's power: Buddha's power; transforming solemnity: transforming solemnity). 'In the praise of Bodhisattva Multitude of Jewel Light Crest, it exclusively praises the extraordinary merits of the site.' In the third 'Praise of Bodhisattva Multitude of Jewel Light Crest' (Bodhisattva Multitude of Jewel Light Crest: Bodhisattva name), it exclusively praises the extraordinary and unique merits of the site (site: site; extraordinary merits: extraordinary and unique merits). 'The ten Gathas are divided into two parts: the first five are complete with merit and function, and the last five are the circulation of Dharma transformation.' The ten Gathas are divided into two parts, the first five are complete with merit and function (merit and function: merit and function; complete: complete), and the last five are the circulation of Dharma transformation (Dharma transformation: Dharma transformation; circulation: circulation). 'It is said that what should be expounded on the Buddha's seat, the texts of nine assemblies and five rounds, and the teachings of one transformation according to suitability, have all been fully expounded in the site.' It means that, like what should be expounded on the Buddha's seat, the scriptures of nine assemblies and five rounds of preaching (nine assemblies and five rounds: refers to the way of preaching the Buddhist scriptures), a kind of teaching that follows suitability (one transformation according to suitability: a kind of teaching that follows suitability), have all been fully expounded in the site (fully expounded: fully expounded). 'The fourth Great Wisdom Sun praises the palace where the Buddha resides, and the ten Gathas are divided into two parts.' The fourth 'Great Wisdom Sun Praise' praises the palace where the Buddha resides (Great Wisdom Sun: Praise name), and the ten Gathas are divided into two parts. 'The first one generally explains, and the next section praises the place to highlight the person, so this Gatha marks the person and shows the place.' The beginning one generally explains (generally explains: generally explains), and the next section praises the place to highlight the person (highlight the person: highlight the person), so this Gatha marks the person and shows the place (marks the person and shows the place: marks the person and shows the place). 'Concentration is the appearance of solemnity and order, and contemplation is seeing, meaning to look solemnly.' Concentration is the appearance of solemnity and order (concentration: solemnity and order); contemplation is seeing (contemplation: seeing), meaning to look solemnly (solemnly: solemnly). 'The following nine separately explain, divided into two parts.' The following nine separately explain, divided into two parts. 'The first four explain that the palace body contains numerous merits, which expands the first half.' The first four explain that the palace body contains numerous merits (palace body: palace body; contains numerous merits: contains numerous merits), which expands the first half. 'The last five explain the wonderful function of freedom, which expands the second half.' The last five explain the wonderful function of freedom (wonderful function: wonderful function; freedom: freedom), which expands the second half. 'Now the beginning.' Now begins the first part. 'The first palace, although shining, the Buddha's seat is even brighter, which expands the meaning of 'shining brightly in the palace'.' The first one, although the palace is shining, the Buddha's seat is even brighter, which expands the meaning of 'shining brightly in the palace' (shining brightly in the palace: refers to the palace shining brightly). 'The next two Gathas briefly explain the seven solemnities, concluding with the sea of wisdom, expanding the meaning of 'concentration and contemplation in the Dharma hall'.' The next two Gathas briefly explain the seven solemnities (seven solemnities: seven solemnities), concluding with the sea of wisdom (sea of wisdom: sea of wisdom), expanding the meaning of 'concentration and contemplation in the Dharma hall' (concentration and contemplation in the Dharma hall: refers to the solemn and orderly Dharma hall). 'It means that inside there are treasure pillars supporting, eaves hanging golden bells, outside there are rows of door steps, above there are gorgeous curtains, treasure trees reflect each other, and treasure necklaces hang around, these are the seven solemnities.' It means that inside there are treasure pillars supporting, eaves hanging golden bells, outside there are rows of door steps, above there are gorgeous curtains, treasure trees reflect each other, and treasure necklaces hang around, these are the seven solemnities (treasure pillars: treasure pillars; golden bells: golden bells; gorgeous curtains: gorgeous curtains; treasure trees: treasure trees; treasure necklaces: treasure necklaces). 'Threshhold is a small door, penetrating, like clouds spreading, layer upon layer, immeasurable, successively inheriting.' Threshhold is a small door (threshhold: small door), penetrating (penetrating: penetrating), like clouds spreading, layer upon layer, immeasurable, successively inheriting (layer upon layer, immeasurable: layer upon layer, immeasurable; successively inheriting: successively inheriting). 'Above it says 'concentration and contemplation', that is, the eyes are focused and do not blink, especially because there are no waves of consciousness inside, so it is said that the sea of wisdom is clear and pure.' Above it says 'concentration and contemplation', that is, the eyes are focused and do not blink, especially because there are no waves of consciousness inside, so it is said that the sea of wisdom is clear and pure (concentration and contemplation: the eyes are focused and do not blink; waves of consciousness: waves of consciousness; sea of wisdom is clear and pure: sea of wisdom is clear and pure). 'The next Gatha, rows of treasure nets, rows of incense banners, spread with flame light, covered with solemn instruments, concluding that it transcends the world.' The next Gatha, rows of treasure nets, rows of incense banners, spread with flame light, covered with solemn instruments, concluding that it transcends the world (treasure nets: treasure nets; incense banners: incense banners; flame light: flame light; solemn instruments: solemn instruments; transcends the world: transcends the world). 'That is, it expands the meaning of 'the World Honored One resides in the Dharma hall'.' That is, it expands the meaning of 'the World Honored One resides in the Dharma hall' (the World Honored One resides in the Dharma hall: refers to the Dharma hall where the World Honored One resides). 'The light is like clouds spreading, like colorful clouds facing the sun, bright up and down together.' The light is like clouds spreading, like colorful clouds facing the sun, bright up and down together (colorful clouds: colorful clouds). 'In the last five, the first one, rows of body clouds to subdue sentient beings, which clearly shows the 'manifestation of the ten directions' mentioned in the previous text.' In the last five, the first one, rows of body clouds to subdue sentient beings (rows of body clouds: rows of body clouds; subdue sentient beings: subdue sentient beings), which clearly shows the 'manifestation of the ten directions' mentioned in the previous text (manifestation of the ten directions: refers to the manifestation of the ten directions). 'The second, treasure trees show the solemnity of the three worlds, the third briefly mentions many solemnities, the fourth is to collect the above solemnities to form many solemnities surrounding the Buddha's seat, and the fifth concludes and praises the endless host and companions gathering like clouds.' The second, treasure trees show the solemnity of the three worlds (treasure trees: treasure trees; solemnity of the three worlds: solemnity of the three worlds), the third briefly mentions many solemnities (many solemnities: many solemnities), the fourth is to collect the above solemnities to form many solemnities surrounding the Buddha's seat (collect: collect; surrounding the Buddha's seat: surrounding the Buddha's seat), and the fifth concludes and praises the endless host and companions gathering like clouds (host and companions gathering like clouds: host and companions gathering like clouds). 'The fifth Inconceivable Bodhisattva universally praises the free merits of the site trees, and the ten Gathas are divided into two parts.' The fifth 'Inconceivable Bodhisattva' universally praises the free merits of the site trees (Inconceivable Bodhisattva: Bodhisattva name; site trees: site trees; free merits: free merits), and the ten Gathas are divided into two parts. 'The first one generally shows, meaning that the past causes and vows are profound and vast and difficult to conceive, and the supernatural powers manifest.' The beginning one generally shows (generally shows: generally shows), meaning that the past causes and vows are profound and vast and difficult to conceive (past causes and vows: past causes and vows; difficult to conceive: difficult to conceive), and the supernatural powers manifest (supernatural powers manifest: supernatural powers manifest).

緣生果嚴凈。后九別顯分三。初五嘆樹具德嚴場。于中初二身干森聳。次二枝葉蔭映。后一華果芬輝。二有一偈。嘆場地。蓮網謂蓮華布地則下轉光輪。寶網羅空則云間響發。三有三偈。嘆樹自在。初一收入。后二出生。第六百目菩薩頌中。雙嘆場樹備德。自在法化宣流。前九偈各一門。后一結嚴周遍並顯可知。第七金焰頌。嘆佛十方功德。一頌一力下。諸經文屢明十力。是佛不共之德。佛佛等有菩薩緣此發心。梵行品云。復應修習。一一力中有無量義。悉應咨問。故不可不知。然大般若五十三。顯揚第四。對法第十四廣辯。今略以七門分別。一立意。二釋名。三自性。四作業。五次第。六差別。七釋文。然了其名則知作業。對文料揀差別易見。故將作業差別。並釋別名。並於釋文中顯。今初立意者。智論意云。顯佛大人有真實力。令外道心伏。二乘希向菩薩仿之。能成辦大事。終獲其果故須辯之。如來唯一諸法實相智力。此力有十種用。故說為十。謂於十境皆委悉正知故。由時品類相續分別。有無量力。度人因緣故但說十。足辦其事。謂以初力。知可度不可度。次業力。知有障無障。以定力知味著不味著。以根力知智多少。以欲力知所樂。以性力知深心所趣。以至處力籌量眾生解脫門。以宿命力分別先所從來以生死

{ "translations": [ "現代漢語譯本", "緣起所生的果實莊嚴清凈。後面的九個頌分別顯示，分為三個部分。首先是五個頌，讚歎樹木具備功德，莊嚴道場。其中，前兩個頌讚嘆樹幹高聳挺拔，接著兩個頌讚嘆枝葉繁茂，遮天蔽日，最後一個頌讚嘆花果芬芳，光彩照人。第二部分有一個頌，讚歎場地。蓮網指的是蓮花遍佈地面，向下轉動光輪；寶網羅布虛空，則在云間發出響亮的聲音。第三部分有三個頌，讚歎樹木的自在。第一個頌是總括，后兩個頌是分別闡述。第六百目菩薩的頌中，同時讚歎道場樹木具備功德，自在法化宣流。前面的九個頌各自闡述一個方面，最後一個頌總結莊嚴周遍，並且顯示可知。第七個金焰頌，讚歎佛陀十方的功德。『一頌一力下』，諸經文中屢次闡明十力（Tathāgata-bala，如來的十種力量），是佛陀不共有的功德。諸佛平等具有，菩薩因此發心。梵行品中說：『又應修習，一一力中有無量義，悉應咨問。』所以不可不知。然而《大般若經》第五十三，《顯揚聖教論》第四，《對法論》第十四廣泛辯論了十力。現在簡略地用七個方面來分別：一、立意；二、釋名；三、自性；四、作業；五、次第；六、差別；七、釋文。然而瞭解它的名稱，就知道它的作用。對照經文來辨別差別，就很容易看出來。所以將作業差別，以及解釋別名，都放在釋文中來顯示。現在首先說立意，智論的意義是：顯示佛陀大人有真實的力量，使外道心服，二乘人希望效仿，菩薩能夠成就大事，最終獲得其果，所以必須辨明十力。如來唯一諸法實相智力（Tathātā-jñāna-bala，如來如實了知一切法真實相的力量）。這種力量有十種作用，所以說為十力。即對於十種境界都詳細正確地瞭解，所以說為十力。由於時間、品類、相續分別，有無量的力量，爲了度化眾生的因緣，所以只說十力，就足夠完成任務。即用初力，知道可以度化和不可度化；用業力，知道有障礙和沒有障礙；用定力，知道貪著和不貪著；用根力，知道智慧多少；用欲力，知道所喜好；用性力，知道內心深處的趨向；用至處力，衡量眾生解脫的門徑；用宿命力，分別先前從哪裡來；用生死" ], "english_translations": [ "English version", 'The fruits born of dependent origination are adorned and pure. The following nine verses separately reveal and are divided into three parts. The first five verses praise the trees for possessing virtues and adorning the Bodhimanda (Bodhimanda, the place of enlightenment). Among them, the first two verses praise the tree trunks for being tall and upright, the next two verses praise the branches and leaves for being lush and providing shade, and the last verse praises the flowers and fruits for being fragrant and radiant. The second part has one verse, praising the Bodhimanda. The lotus net refers to lotuses covering the ground, turning the wheel of light downwards; the jeweled net covering the sky, then resounding loudly in the clouds. The third part has three verses, praising the trees\' freedom. The first verse is a summary, and the latter two verses are separate elaborations. In the verse of the six hundred eyes Bodhisattva, the Bodhimanda trees are simultaneously praised for possessing virtues, and the free and transformative Dharma is proclaimed. The preceding nine verses each elaborate on one aspect, and the last verse summarizes the adornment as being complete and also reveals that it can be known. The seventh golden flame verse praises the Buddha\'s merits in the ten directions. \'One verse, one power below,\' the sutras repeatedly clarify the ten powers (Tathāgata-bala, the ten powers of the Tathagata), which are the Buddha\'s unique merits. All Buddhas equally possess them, and Bodhisattvas therefore generate the aspiration. The Brahmacarya chapter says: \'Furthermore, one should cultivate, in each power there are limitless meanings, all should be inquired about.\' Therefore, it is impossible not to know them. However, the 《Mahaprajnaparamita Sutra》, the 《Yogacarabhumi-sastra》, and the 《Abhidharmasamuccaya》 extensively discuss the ten powers. Now, they are briefly distinguished using seven aspects: 1. Intention; 2. Explanation of the name; 3. Self-nature; 4. Function; 5. Sequence; 6. Difference; 7. Explanation of the text. However, understanding its name, then one knows its function. Comparing the sutras to distinguish the differences, it is easy to see. Therefore, the differences in function, as well as the explanation of the different names, are all shown in the explanation of the text. Now, first, let\'s talk about the intention. The meaning of the 《Mahaprajnaparamita-sastra》 is: to show that the Buddha, the great man, has real power, causing the non-Buddhists to submit, the followers of the two vehicles to hope to emulate, and the Bodhisattvas to be able to accomplish great things, and ultimately obtain their fruits, so it is necessary to clarify the ten powers. The Tathagata\'s only power is the power of the wisdom of the true nature of all dharmas (Tathātā-jñāna-bala, the power of the Tathagata to truly know the true nature of all dharmas). This power has ten functions, so it is said to be ten powers. That is, for the ten realms, they are all understood in detail and correctly, so it is said to be ten powers. Due to time, categories, and continuous distinctions, there are limitless powers, for the sake of the causes and conditions of saving sentient beings, so only ten powers are mentioned, which is enough to complete the task. That is, using the first power, knowing who can be saved and who cannot be saved; using the power of karma, knowing who has obstacles and who does not have obstacles; using the power of concentration, knowing who is attached and who is not attached; using the power of faculties, knowing how much wisdom there is; using the power of desire, knowing what is liked; using the power of nature, knowing the deep-seated tendencies of the mind; using the power of destination, measuring the path of liberation for sentient beings; using the power of past lives, distinguishing where they came from before; using the power of birth and death'" ] }

力分別生處好醜。以漏盡力知眾生得涅槃佛以此十度生審諦故但說十。第二釋名。初總后別。今初總名力者。能摧怨敵義。不可屈伏義。故說名力。瑜伽云。與一切種。饒益一切有情。功能具相應故。畢竟勝伏一切魔怨。大威力故。說名為力。對法雲。善除眾魔善記問論。故十名力。十者是數。帶數釋也。別名至文當釋。三自性者。瑜伽五十七云。佛具知根慧根為體。對法論云。若定若慧。及彼相應諸心心所為性。菩薩地。總以五根為性。統其文義應具六種。一最勝體故。抉擇分中慧根為性。二引生體。對法兼定。三克實體。菩薩地云。五根為性由慧勝故。且說十力慧為自性。所以但言處非處等智力。不言信進等力。四相應體。對法兼取相應心法。四蘊為性。五眷屬體。五蘊為體。定共道共無漏色等。助為體故。此雖無文理必應爾。遮犯戒垢助摧怨故。六依此經。融一切法以為其性。無礙法界理應爾故。四作業者。即是辯相至文當顯。五次第者。諸文或有前。卻各有所由。此文所列次第。與十住全同。凈行品則界在解前。梵行品禪定解脫當其第三。宿命居天眼之後。余同此。次瑜伽四十九。及智論二十七。亦禪居第三。余同此次。且依論明次第者。智論云。初力為總餘九為別。于初力中分別有九故。初一力通知萬法。

【現代漢語翻譯】現代漢語譯本力（power）分別生處好醜。以漏盡力（power of exhaustion）知眾生得涅槃。佛以此十度生審諦故但說十。第二釋名。初總后別。今初總名力者。能摧怨敵義。不可屈伏義。故說名力。《瑜伽師地論》云：『與一切種，饒益一切有情，功能具相應故，畢竟勝伏一切魔怨，大威力故，說名為力。』《對法論》云：『善除眾魔善記問論。』故十名力。十者是數。帶數釋也。別名至文當釋。三自性者。《瑜伽師地論》五十七云：『佛具知根慧根為體。』《對法論》云：『若定若慧，及彼相應諸心心所為性。』《菩薩地》總以五根為性。統其文義應具六種。一最勝體故。抉擇分中慧根為性。二引生體。《對法論》兼定。三克實體。《菩薩地》云：『五根為性由慧勝故。』且說十力慧為自性。所以但言處非處等智力。不言信進等力。四相應體。《對法論》兼取相應心法。四蘊為性。五眷屬體。五蘊為體。定共道共無漏色等。助為體故。此雖無文理必應爾。遮犯戒垢助摧怨故。六依此經。融一切法以為其性。無礙法界理應爾故。四作業者。即是辯相至文當顯。五次第者。諸文或有前。卻各有所由。此文所列次第。與十住全同。《凈行品》則界在解前。《梵行品》禪定解脫當其第三。宿命居天眼之後。余同此。次《瑜伽師地論》四十九。及《智度論》二十七。亦禪居第三。余同此次。且依論明次第者。《智度論》云：『初力為總餘九為別。于初力中分別有九故。』初一力通知萬法。

【English Translation】 English version The power (力) to distinguish between good and evil arises from different places. With the power of exhaustion (漏盡力), one knows that sentient beings attain Nirvana. Because the Buddha thoroughly examined these ten degrees, he only spoke of ten. The second explains the names, first generally and then specifically. Now, the general name 'power' (力) means the ability to destroy enemies and the quality of being unconquerable. Therefore, it is called 'power'. The Yogacarabhumi-sastra says: 'It benefits all kinds, benefits all sentient beings, and has corresponding functions. It ultimately overcomes all demonic enemies with great power, so it is called power.' The Abhidharma-samuccaya says: 'It skillfully removes all demons and skillfully records questions and answers.' Therefore, the ten are called powers. 'Ten' is a number, explained with a number. The specific names will be explained in the text. Third, regarding the self-nature, the fifty-seventh section of the Yogacarabhumi-sastra says: 'The Buddha possesses the roots of knowledge and the root of wisdom as its essence.' The Abhidharma-samuccaya says: 'Whether it is samadhi or wisdom, and all the associated mental states, are its nature.' The Bodhisattvabhumi generally takes the five roots as its nature. Combining the meaning of the texts, it should have six aspects. First, because it is the most supreme entity, the root of wisdom is its nature in the determination section. Second, the generating entity, the Abhidharma-samuccaya, includes samadhi. Third, the definitive entity, the Bodhisattvabhumi, says: 'The five roots are its nature because wisdom is superior.' Therefore, it is said that the ten powers have wisdom as their self-nature. That is why only the power of knowing what is possible and impossible is mentioned, and not the powers of faith, progress, etc. Fourth, the corresponding entity, the Abhidharma-samuccaya, also includes the corresponding mental dharmas. The four aggregates are its nature. Fifth, the associated entity, the five aggregates are its nature. Samadhi, the path, and undefiled form, etc., assist as its nature. Although there is no text for this, the principle must be so. Preventing violations of precepts and defilements helps to destroy enemies. Sixth, according to this sutra, it integrates all dharmas as its nature. The unobstructed dharma realm should be so. Fourth, the function is to distinguish characteristics, which will be revealed in the text. Fifth, regarding the order, the texts may have different orders, each with its own reason. The order listed in this text is completely the same as the Ten Abodes. In the Pure Conduct Chapter, the realm is before understanding. In the Brahma Conduct Chapter, dhyana, samadhi, and liberation are in the third position. Knowledge of past lives is after the heavenly eye. The rest are the same as this. Next, the forty-ninth section of the Yogacarabhumi-sastra and the twenty-seventh section of the Mahaprajnaparamita-sastra also place dhyana in the third position. The rest are the same as this. Furthermore, according to the treatise, the Mahaprajnaparamita-sastra says: 'The first power is general, and the other nine are specific. Because there are nine distinctions in the first power.' The first power knows all dharmas.

下九展轉開之。謂初令知因緣果報。故起業力。次業煩惱故縛凈。禪定解脫故。解令去縛就解。次根有利鈍。鈍者為有造業。利者為不生故。集業由善惡二欲成上下根。此二種欲由二種性。以有種種性因緣故。行二種道。謂善道惡道。次知其過去審彼未來。次以方便壞其因緣果報相續。故說漏盡。瑜伽有多門次第廣如第五十說。上來依論次第。而今禪居第七者。二論梵行。為對自業。有離欲不離欲。故禪居第三。此經十住為對遍趣行。有清凈不清凈。故居第七。若習欲成性即界居欲后若由性起欲則界居欲前。若執常者先說宿住。若為執斷先辯其天眼。余無別理故經論皆定。六差別者。謂此十力展轉相望。亦有差別。亦無差別。至文當明。七釋文。然此經宗異義。皆融攝故。一一力中具攝十力。乃至包盡法界。是以宿命乃云智包三世。天眼則見盡法界。非唯見盡。佛眼如空即是法界。非唯智包。亦能毛孔頓現。業力即觀法性。豈唯但是有為。約門有殊故他宗不壞。第一偈即處非處智力。謂善因樂果斯有是處。善因苦果無有是處。惡因苦果等例上可知。處者建立義。依義起義。能建立果與果為依。能起果法故立處名。於此正知故名智力。其作業者。即如實知因之與果。及能降伏無因惡因種種諍論。既遍知已可度者度。不可

度者為作因緣。文中上半往因。下半顯智力。于諸境界正解明瞭。即辯此力通知一切法也。第二偈。即過未現在業報智力。瑜伽名自業智力。今言一切業者。謂於三世中善等三業。及順現等皆名自業。于自所作受用果業。如實知故。與初何別。若正了知所造善等業感愛等果。此由初力。若了能造善惡等業感愛等果。是自業力。文中上半往因。下半現果。第三偈。即根勝劣智力。謂信等五根。此軟中上名為勝劣。於此正知。及能于彼如應如宜。為說正法。即是作業。偈中三句往因。一句今果。四即種種解智力。亦名勝解。謂若從他起信以為其先。或觀諸法以為其先。成軟中上愛樂名種種勝解。亦名為欲。欲謂信喜好樂。如或貪財利或好名聞。好定好慧種種不同。如來正知。令舍不凈。增長於凈。此與前根何異根約宿成智有多少。解約現起好樂不同。論云。若照諸根為先。彼彼法中種種意樂。是根智力。若正分別意樂差別。是解智力。在文可見。五即種種界智力。界即性也謂或一二三四五乘性等。或貪瞋癡等分行等。乃至八萬四千行名種種性。性即種子即解現行。故智論云。性名積集相。又九十云。性內欲外用性作業必受果報。欲或不爾。瑜伽云。若照勝解所起相似種子。此由解力。若照即彼種子差別。由界智力。若習欲

【現代漢語翻譯】現代漢語譯本為有緣人創造機緣。文中的前半部分講述了過去的因，後半部分彰顯了智慧的力量。對於各種境界，能夠正確理解和明瞭，這就是辯才之力，通曉一切法。第二個偈頌，是關於過去、現在和未來業報的智慧力量。在《瑜伽師地論》中，這被稱為『自業智力』。這裡所說的『一切業』，指的是三世中的善、惡、無記三種業，以及順現受業等，都稱為『自業』。能夠如實地了知自己所作所為，並承受相應的果報。這與第一個智慧力量有什麼區別呢？如果能夠正確了知所造的善業等會感得喜愛的果報，這是由第一個智慧力量所致。如果能夠了知能夠造作善惡等業，並感得喜愛的果報，這就是自業之力。文中前半部分講述了過去的因，後半部分顯現了現在的果。第三個偈頌，是關於根器勝劣的智慧力量。這裡所說的根，指的是信、進、念、定、慧五根。這五根有軟、中、上三種差別，稱為勝劣。能夠正確地了知這些差別，並且能夠根據他們的根器，如理如實地為他們宣說正法，這就是作業。偈頌中的前三句講述了過去的因，最後一句講述了現在的果。第四個智慧力量是關於種種理解的智慧力量，也稱為勝解。這裡所說的勝解，指的是或者從他人那裡生起信心作為開始，或者觀察諸法作為開始，成就軟、中、上三種愛樂，稱為種種勝解，也稱為欲。欲指的是信心、喜好、愛好、快樂。例如，有的人貪圖財利，有的人喜歡名聲，有的人喜歡禪定，有的人喜歡智慧，種種不同。如來能夠正確地了知這些，使他們捨棄不凈的，增長清凈的。這與前面的根器有什麼不同呢？根器是關於宿世成就的智慧有多少，而勝解是關於現在生起的好樂的不同。《瑜伽師地論》中說，如果照見諸根作為開始，在各種法中產生種種意樂，這是根智力。如果能夠正確地分別意樂的差別，這就是解智力。在文中可以看出來。第五個智慧力量是關於種種界限的智慧力量。界限就是指本性。這裡所說的界限，指的是或者一乘、二乘、三乘、四乘、五乘等根性，或者貪、嗔、癡等煩惱，或者行善等行為，乃至八萬四千種修行法門，稱為種種本性。本性就是種子，就是理解和現行。所以《大智度論》中說，本性是指積聚的相。又《九十論》中說，本性是內在的慾望，外在的作用。本性作業必定會承受果報，而慾望則不一定。《瑜伽師地論》中說，如果照見勝解所生起的相似種子，這是由解智力所致。如果照見這些種子的差別，這是由界智力所致。如果習氣慾望

【English Translation】 English version Creating conditions for those who are ready. The first half of the text discusses past causes, while the second half highlights the power of wisdom. To have a correct and clear understanding of all realms is the power of eloquence, understanding all Dharmas. The second verse is about the wisdom power of past, present, and future karmic retributions. In the Yogacarabhumi-sastra (瑜伽師地論), this is called the 'power of self-karma wisdom'. 'All karma' here refers to the three types of karma—good, evil, and neutral—in the three times, as well as karma that ripens in the present, all of which are called 'self-karma'. To truly know what one has done and to receive the corresponding consequences. What is the difference between this and the first wisdom power? If one can correctly understand that the good karma created will result in pleasant consequences, this is due to the first wisdom power. If one can understand that one can create good or evil karma and receive pleasant consequences, this is the power of self-karma. The first half of the text discusses past causes, while the second half reveals present consequences. The third verse is about the wisdom power of the superiority or inferiority of faculties (根). The faculties here refer to the five roots: faith (信), vigor (進), mindfulness (念), concentration (定), and wisdom (慧). These five roots have three levels of difference—weak, medium, and strong—called superiority or inferiority. To correctly understand these differences and to be able to expound the Dharma to them accordingly is called action (作業). The first three lines of the verse discuss past causes, while the last line discusses present consequences. The fourth wisdom power is about the wisdom power of various understandings, also called superior understanding (勝解). Superior understanding here refers to either arising faith from others as a beginning or observing all Dharmas as a beginning, achieving three levels of love and joy—weak, medium, and strong—called various superior understandings, also called desire (欲). Desire refers to faith, joy, fondness, and happiness. For example, some are greedy for wealth, some like fame, some like meditation, and some like wisdom, all of which are different. The Tathagata (如來) can correctly understand these and cause them to abandon the impure and increase the pure. How is this different from the previous faculties? Faculties are about how much wisdom has been achieved in past lives, while superior understanding is about the differences in present arising fondness. The Yogacarabhumi-sastra says that if one illuminates the various intentions in various Dharmas, taking the faculties as the beginning, this is the power of faculty wisdom. If one can correctly distinguish the differences in intentions, this is the power of understanding wisdom. This can be seen in the text. The fifth wisdom power is about the wisdom power of various realms. Realms refer to nature. The realms here refer to the nature of the One Vehicle (一乘), Two Vehicles (二乘), Three Vehicles (三乘), Four Vehicles (四乘), Five Vehicles (五乘), etc., or afflictions such as greed (貪), anger (瞋), and delusion (癡), or actions such as practicing good deeds, up to the eighty-four thousand Dharma doors of practice, called various natures. Nature is the seed, which is understanding and present action. Therefore, the Mahaprajnaparamita-sastra (大智度論) says that nature refers to the accumulated characteristics. Also, the Ninety Sutras says that nature is the inner desire and the outer function. The action of nature will definitely receive karmic retribution, while desire may not. The Yogacarabhumi-sastra says that if one illuminates the similar seeds arising from superior understanding, this is due to the power of understanding wisdom. If one illuminates the differences in these seeds, this is due to the power of realm wisdom. If habitual desires

成性。復云何別。欲唯大地一數。性通諸數。即寬陜不同也。智論云。習欲成性性名深心。事欲名隨緣起。若性即種子與根何異。根唯信等優劣。性通善惡不同。以信等望果寬長。能生人天三乘聖道。為道之根。三善根但是翻對不望果義。尚不名根。況性通於惡。豈得同耶。偈云悉能顯現毛孔中者。謂非唯佛智如空包納眾生之性。毛孔內空亦現眾生之界耳。六即一切至處道智力。論名遍趣行智力。遍即一切。趣即至也。行即道也。謂諸眾生種種所行。若出離行不出離行。各能至果。如行有漏行生五道中。行無漏行至涅槃果。名遍趣行。若知如是種類行跡趣入。此由界智。若知即彼行跡一切品類。如是行跡能令雜染。如是行跡能令清凈。此由遍趣智力。初力處對非處。此中但明至處。又初力指因。為得果之處。此約果是酬因之處。故不同也。經中初句總標。次一念即能知迅速。下十二字。所知時處。后一句委悉開示。七即禪定解脫三昧智力。凈行品中。加於染凈通漏無漏故。佛皆善知。及知依此所得諸果。故名智力。此與自業智力何別。若了諸有能修諸定。即彼能入而非所。餘名自業力。若了依如是靜慮等定。現三神變。無倒教授所化有情。此由靜慮智力。偈中上半所知。下半善用。言佛為示現者。示其諸定現三神變。

【現代漢語翻譯】現代漢語譯本成性。又有什麼區別呢？『欲』只是大地的一種數量，而『性』則貫通於各種數量，這就是寬泛和狹窄的不同。《智度論》中說：『習欲成性，性名為深心，事欲名為隨緣起。』如果『性』就是種子，那麼它與『根』有什麼不同呢？『根』只是在信等方面的優劣，而『性』則貫通於善與惡的不同。以信等來看待果報，是寬廣而長遠的，能夠產生人天三乘的聖道，是為道的根基。三善根只是相對而言，不涉及果報的意義，尚且不能稱為『根』，更何況『性』貫通於惡，怎麼能相同呢？偈語說『悉能顯現毛孔中者』，意思是說，不僅僅是佛的智慧像天空一樣包容眾生的『性』，毛孔內的空間也能顯現眾生的世界。『六即一切至處道智力』，在《瑜伽師地論》中稱為『遍趣行智力』。『遍』就是一切，『趣』就是到達，『行』就是道路。意思是說，各種眾生所行的種種行為，無論是出離的行為還是不出離的行為，各自都能到達相應的果報。例如，修行有漏之行，就會在五道中輪迴；修行無漏之行，就能到達涅槃的果位，這叫做『遍趣行』。如果知道這些種類行為的軌跡和趨向，這是由於界智。如果知道這些行為軌跡的一切品類，知道這些行為軌跡能夠導致雜染，知道這些行為軌跡能夠導致清凈，這是由於遍趣智力。初力是『處非處智力』，這裡只是說明到達之處。而且初力指的是因，是獲得果報之處。這裡是說果報是酬謝因果之處，所以不同。經文中的第一句是總的標示，接下來『一念即能知迅速』，下面的十二個字是所知的時間和地點，最後一句是詳細地開示。『七即禪定解脫三昧智力』，在《凈行品》中，加上染凈，貫通有漏無漏，所以佛都能夠善於瞭解，並且知道依靠這些所得的各種果報，所以稱為智力。這與『自業智力』有什麼區別呢？如果瞭解了諸有能夠修習各種禪定，就是能夠進入禪定而不是被禪定所束縛，其餘的稱為自業力。如果瞭解依靠這樣的靜慮等禪定，顯現三種神通變化，毫無顛倒地教授所化度的有情眾生，這是由於靜慮智力。偈語中上半部分是所知，下半部分是善用。說佛是爲了示現，就是示現各種禪定所顯現的三種神通變化。

【English Translation】 English version Becoming nature. How else can they be distinguished? 'Desire' is only one number of the great earth, while 'nature' pervades all numbers, which is the difference between broad and narrow. The 智度論 (Zhidu Lun) (Great Wisdom Treatise) says: 'Habitual desire becomes nature, nature is called deep mind, and the desire for things is called arising from conditions.' If 'nature' is the seed, how is it different from the 'root'? The 'root' only refers to the superiority or inferiority of faith, etc., while 'nature' pervades the difference between good and evil. Regarding the fruit of faith, etc., it is broad and long-term, capable of producing the holy paths of the human, heavenly, and three vehicles, and is the root of the path. The three good roots are only relative and do not involve the meaning of fruit, so they cannot be called 'roots', let alone 'nature' pervades evil, how can they be the same? The verse says '悉能顯現毛孔中者 (xī néng xiǎnxiàn máokǒng zhōng zhě)' (all can be manifested in the pores), meaning that not only is the Buddha's wisdom like the sky, encompassing the 'nature' of sentient beings, but the space within the pores can also manifest the realms of sentient beings. '六即一切至處道智力 (liù jí yīqiè zhì chù dào zhì lì)' (the sixth is the power of the wisdom of the path that reaches all places), which is called '遍趣行智力 (biàn qù xíng zhì lì)' (power of the wisdom of pervasive approach to actions) in the 瑜伽師地論 (Yújiāshī Dìlùn) (Yogācārabhūmi-śāstra). '遍 (biàn)' (pervasive) means all, '趣 (qù)' (approach) means reaching, and '行 (xíng)' (actions) means the path. It means that the various actions performed by all sentient beings, whether they are actions of liberation or actions of non-liberation, can each reach the corresponding fruit. For example, practicing actions with outflows will lead to reincarnation in the five paths; practicing actions without outflows can reach the fruit of Nirvana, which is called '遍趣行 (biàn qù xíng)' (pervasive approach to actions). If one knows the trajectory and tendency of these kinds of actions, it is due to the wisdom of realms. If one knows all the categories of these action trajectories, knows that these action trajectories can lead to defilement, and knows that these action trajectories can lead to purity, it is due to the power of pervasive approach wisdom. The first power is the '處非處智力 (chù fēi chù zhì lì)' (power of knowing what is possible and impossible), here it only explains the place of arrival. Moreover, the first power refers to the cause, which is the place to obtain the fruit. Here it is said that the fruit is the place to reward the cause, so it is different. The first sentence in the sutra is a general indication, then '一念即能知迅速 (yī niàn jí néng zhī xùnsù)' (knowing quickly in one thought), the following twelve characters are the time and place of what is known, and the last sentence is a detailed explanation. '七即禪定解脫三昧智力 (qī jí chándìng jiětuō sānmèi zhì lì)' (the seventh is the power of wisdom of dhyāna, liberation, and samādhi), in the 凈行品 (Jìngxíng Pǐn) (Chapter on Pure Conduct), adding purity and impurity, pervading outflows and non-outflows, so the Buddha is able to understand well, and knows the various fruits obtained by relying on these, so it is called the power of wisdom. What is the difference between this and the '自業智力 (zì yè zhì lì)' (power of knowing one's own karma)? If one understands that all beings can cultivate various dhyānas, it means that one can enter dhyāna and not be bound by dhyāna, the rest is called the power of one's own karma. If one understands that relying on such dhyāna etc., one manifests three kinds of supernatural transformations, and teaches sentient beings to be transformed without inversion, it is due to the power of dhyāna wisdom. The first half of the verse is what is known, and the second half is skillful use. Saying that the Buddha is to demonstrate, is to demonstrate the three kinds of supernatural transformations manifested by various dhyānas.

令有情喜使滌煩惱。即令去染而得清凈。八即宿住隨念智力。謂過去境本生本事住宿世。故名為宿住。於此宿住而起隨念。念俱行智名宿住智力。瑜伽云。若知前際隨念一切趣因。是遍趣力。若知前際名姓。苦樂等事名宿住力。此與智論云何會釋。謂彼論云。但知宿命所經。不知諸業因緣相續。但名為通凡夫亦得。若兼知業因緣相續則名為明。二乘能得。若知上二無量無邊則名為力。斯則力亦知因矣故應通云。若但知因是遍趣力。若雙知者。即宿住力。瑜伽為對遍趣之因。故但云果耳。文中初句標。能念智包三世者。三世全在佛智之中。況于隨念。不知三世從門別。故但云宿住。剎那悉現即包現之時極促現毛孔中。即能現之處至微。第三句。即所現所念之事廣。第四句結歸智力。非唯能念亦能現也。九天眼智力。獨此從所依以立名也。若從境者。瑜伽名生死智力。謂死此生彼墮善惡趣。大小好醜皆能正知。知前際生死。名為宿住。要知后際得此力名。今文乃云佛眼者。若約五眼。余眼在佛皆佛眼故。此非經宗。今依十眼。佛眼能見如來十力故。故此一力即攝十力。舉一為例餘九皆然。文中初句體大。次句用廣。次句用勝。以無等故。后句結其甚深。故唯佛能演。既言普見法界非局未來。約宗別故。于未來門普見法界也

【現代漢語翻譯】現代漢語譯本『令有情喜使滌煩惱』，即令眾生遠離染污而獲得清凈。『八即宿住隨念智力』（knowing past lives），指的是能夠回憶過去世的境界、本生故事、所做的事情以及居住的地方。因此稱為『宿住』。對於這個『宿住』而生起的隨念，以及與隨念同時產生的智慧，稱為『宿住智力』。《瑜伽師地論》中說：『如果知道過去世隨念一切趣的因，這是遍趣力（power of knowing the paths of transmigration）。如果知道過去世的名字、姓氏、苦樂等事，這是宿住力。』這與《大智度論》的說法如何解釋呢？《大智度論》說：『僅僅知道過去世所經歷的事情，不知道諸業的因緣相續，只能稱為通，凡夫也能得到。如果兼知業的因緣相續，則稱為明，二乘（聲聞、緣覺）能夠得到。如果知道以上兩種無量無邊，則稱為力。』這樣看來，『力』也知道因了。所以應該這樣理解：如果僅僅知道因，這是遍趣力；如果同時知道因和果，就是宿住力。《瑜伽師地論》是爲了對應遍趣的因，所以只說了果。文中第一句是標示，『能念智包三世』，三世完全在佛的智慧之中，更何況是隨念。因為不知三世的差別，所以只說『宿住』。『剎那悉現』，包含現在的時間極其短暫，『現毛孔中』，包含能夠顯現的地方極其微小。第三句，所顯現所憶念的事情非常廣泛。第四句總結歸於智力，不僅僅能夠憶念，也能夠顯現。『九天眼智力』（power of the divine eye），只有這個是從所依據的處所來立名的。如果從境界來說，《瑜伽師地論》稱為『生死智力』（power of knowing death and rebirth），指的是能夠正確地知道眾生死此生彼，墮入善惡趣，以及大小好醜。知道前世的生死，稱為宿住，要知道後世才能得到這種力的名稱。現在文中說『佛眼』，如果按照五眼來說，其餘的眼在佛那裡都是佛眼。這不是經文的宗旨。現在依據十眼，佛眼能夠見到如來十力，所以這一個力就包含了十力。舉一個例子，其餘九個也是這樣。文中第一句說的是體的廣大，第二句說的是用的廣泛，第三句說的是用的殊勝，因為沒有可以與之相比的。最後一句總結說的是甚深，所以只有佛才能演說。既然說普遍見到法界，不是侷限於未來，而是從宗派的差別來說，在未來的門中普遍見到法界。

【English Translation】 English version '令有情喜使滌煩惱' (causing sentient beings to rejoice and wash away afflictions), means enabling sentient beings to be free from defilement and attain purity. '八即宿住隨念智力' (the power of knowing past lives), refers to the ability to recall past realms, Jataka tales, past deeds, and places of residence. Therefore, it is called '宿住' (past dwelling). The recollection that arises regarding this '宿住', and the wisdom that arises simultaneously with the recollection, is called '宿住智力' (power of knowing past lives). The Yogacarabhumi-sastra says: 'If one knows the cause of all destinies recalled from past lives, this is the power of knowing the paths of transmigration (遍趣力). If one knows the names, surnames, sufferings, and joys of past lives, this is the power of knowing past lives.' How can this be reconciled with the Mahaprajnaparamita-sastra? The Mahaprajnaparamita-sastra says: 'Merely knowing what one has experienced in past lives, without knowing the causal relationships of karmas, is only called 通 (supernatural power), which even ordinary people can attain. If one also knows the causal relationships of karmas, it is called 明 (clear knowledge), which the two vehicles (Sravakas and Pratyekabuddhas) can attain. If one knows the above two limitlessly and boundlessly, it is called 力 (power).' In this case, 力 also knows the cause. Therefore, it should be understood as follows: if one only knows the cause, this is the power of knowing the paths of transmigration; if one knows both cause and effect, it is the power of knowing past lives. The Yogacarabhumi-sastra is corresponding to the cause of the paths of transmigration, so it only speaks of the effect. The first sentence in the text is a marker, '能念智包三世' (the power of recollection encompasses the three times), the three times are completely within the Buddha's wisdom, let alone recollection. Because the differences of the three times are not known, only '宿住' (past dwelling) is mentioned. '剎那悉現' (manifesting in an instant), includes the present time being extremely short, '現毛孔中' (manifesting in pores), includes the place where it can manifest being extremely small. The third sentence, the things that are manifested and remembered are very broad. The fourth sentence concludes with the power of wisdom, which can not only recollect but also manifest. '九天眼智力' (the power of the divine eye), only this one is named based on the place of reliance. If from the perspective of the realm, the Yogacarabhumi-sastra calls it '生死智力' (power of knowing death and rebirth), which refers to being able to correctly know that beings die here and are born there, fall into good and evil realms, and are large or small, beautiful or ugly. Knowing the death and rebirth of past lives is called 宿住 (past dwelling), one must know future lives to obtain the name of this power. Now the text says '佛眼' (Buddha eye), if according to the five eyes, the remaining eyes are all Buddha eyes in the Buddha. This is not the purpose of the sutra. Now according to the ten eyes, the Buddha eye can see the ten powers of the Tathagata, so this one power includes the ten powers. Taking one as an example, the remaining nine are the same. The first sentence in the text speaks of the greatness of the substance, the second sentence speaks of the breadth of the function, and the third sentence speaks of the excellence of the function, because there is nothing comparable to it. The last sentence concludes with the profoundness, so only the Buddha can expound it. Since it is said that the Dharma realm is universally seen, it is not limited to the future, but from the perspective of the difference of the schools, the Dharma realm is universally seen in the gate of the future.

。十漏盡智力。于自解脫無惑無疑。亦知眾生漏盡涅槃。於此正知名為智力。文中。初二句所斷。諸結即現行。隨眠即種子。習氣即余習。二乘不能盡習亦不能盡他漏。故不名力。後半顯佛能滅。然上十力智即是體。力即是用。然智即力更無別性。此中宿住隨念相應智力。是鄰近釋。自余從境皆依主釋設天眼從所依。亦依主釋。若宿住是境。隨念相應智力。亦依主釋。然此十力望于自事。各于自事中。大如水能凈如火能燒。各有自力。若約總攝初力為大。若約辦得涅槃漏盡為大。若以無礙解脫而為根本。則平等平等。第八法界頌中。嘆佛往修十度行滿。今得果圓。十一頌分二。初一總餘十別。今初也。佛威神力略有三類。一者俱生力。謂風不動衣等。二者聖威力。謂通明等種種功德。三者法威力。謂波羅蜜圓滿法力。令五根中無諸非凈。四支百節有無量力。故名堅固不可壞法身常身無邊之身。言遍十方者即無邊身。廣大示現謂變化身。無分別者。平等智身。大菩提行者。波羅蜜身。昔所滿足者。眾行先成。皆令見者。大果今出。二有十頌別顯二頌一度。皆上半往修因。下半今得果。十度之義。十行十地一經始末亦多辯之。須粗識其相。略啟十門。一釋名。二出體。三辯相。四建立。五次第。六相攝。七修證。八約教。

九觀心。十釋文。今初又二。先通名后別稱。今初。通稱波羅蜜多者。唯識云。要七最勝之所攝受。方可建立波羅蜜多。一安住最勝謂要安住菩薩種性。二依止最勝。謂要依止大菩提心。三意樂最勝。謂要慈愍一切有情。四事業最勝。謂要具行一切事業。五巧便最勝。謂要無相智之所攝受。六回向最勝。謂要回向無上菩提七清凈最勝。謂要不為二障間雜。即三時無悔。若七隨闕非到彼岸。故此十度應各四句分別。其別稱及出體。三辨相至文當釋。四建立者。為十地中對治十障證十真如。故但有十。為對六蔽漸修佛法。漸熟有情故但說六。六中前三增上生道。感大財體及眷屬故。后三決定勝道。能伏煩惱成熟有情及佛法故。又前三饒益有情。施財不惱忍彼惱故。后三對治煩惱。勤修加行永伏永滅故。又由前三故不住涅槃。由后三故不住生死。能為無住涅槃資糧。后唯四者助六令滿。方便助前三。愿助精進。力助靜慮智助般若。如深密說。五次第者。謂由前前引發後後。及由後後持凈前前。又前前粗後後細。易難修習次第如是。六相攝者。此十一一皆攝一切波羅蜜多。互相順故。般若論云。檀義攝於六。資生無畏法等。智論云。有未莊嚴波羅蜜即不攝者。有已莊嚴波羅蜜即相攝者。今此經文必具攝十。若但說六六攝后四。

【現代漢語翻譯】現代漢語譯本九、觀心。十、釋文。現在開始第一部分，又分為兩部分：先總稱，后別稱。現在開始總稱。總稱『波羅蜜多』（到達彼岸），《唯識論》中說：必須要有七種最殊勝的條件攝受，才能建立『波羅蜜多』。一、安住最勝：就是要安住于菩薩的種性。二、依止最勝：就是要依止大菩提心（覺悟之心）。三、意樂最勝：就是要慈悲憐憫一切有情（眾生）。四、事業最勝：就是要具足修行一切事業。五、巧便最勝：就是要以無相的智慧來攝受。六、迴向最勝：就是要回向于無上菩提（最高的覺悟）。七、清凈最勝：就是要不被兩種障礙所間雜，也就是三時（過去、現在、未來）都沒有後悔。如果缺少這七種條件中的任何一種，就不能到達彼岸。因此，這十度（十種修行方法）應該各自用四句來分別。至於別稱以及它的本體，將在後面的經文中解釋。三、辨別相狀，到經文時再解釋。四、建立的原因：是爲了在十地（菩薩修行的十個階段）中，對治十種障礙，證得十種真如（真理的如實狀態），所以只有十度。爲了對治六種蔽障，逐漸修習佛法，逐漸成熟有情，所以只說六度。六度中，前三種是增上生道，能感得大的財富和眷屬。后三種是決定勝道，能降伏煩惱，成熟有情和佛法。而且，前三種饒益有情，佈施財物，不惱害他人，忍受他人的惱害。后三種對治煩惱，勤奮修行加行，永遠降伏和滅除煩惱。而且，由於前三種，所以不住于涅槃（寂滅的境界）；由於后三種，所以不住于生死（輪迴的境界），能作為無住涅槃的資糧。後面的四種是輔助前六種，使之圓滿。方便輔助前三種，愿輔助精進，力輔助靜慮（禪定），智輔助般若（智慧），如《深密經》所說。五、次第的原因：是因為前前引發後後，以及後後持凈前前。而且前前粗略，後後精細，容易和難以修習的次第就是這樣。六、互相攝持的原因：這十一度，每一度都攝持一切波羅蜜多，因為互相順應。般若論中說：佈施的意義攝於六度，包括資生物、無畏施、法施等。智論中說：有未莊嚴的波羅蜜，就不攝持；有已莊嚴的波羅蜜，就互相攝持。現在這部經文必定具足攝持十度。如果只說六度，那麼六度就攝持後面的四度。

【English Translation】 English version 9. Observing the Mind. 10. Explaining the Text. Now, the first part begins, further divided into two: first, the general name, then the specific names. Now begins the general name. The general name 『Pāramitā』 (Perfection, or having reached the other shore), the Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) states: It must be embraced by seven supreme qualities to establish 『Pāramitā』. 1. Supreme Abiding: It is necessary to abide in the Bodhisattva (enlightenment being) nature. 2. Supreme Reliance: It is necessary to rely on the great Bodhicitta (mind of enlightenment). 3. Supreme Intention: It is necessary to have compassion for all sentient beings. 4. Supreme Activity: It is necessary to fully practice all activities. 5. Supreme Skillful Means: It is necessary to be embraced by the wisdom of non-attachment. 6. Supreme Dedication: It is necessary to dedicate to Anuttarā-samyak-sambodhi (unexcelled complete enlightenment). 7. Supreme Purity: It is necessary not to be mixed with the two hindrances, which means having no regrets in the three times (past, present, and future). If any of these seven conditions are lacking, one cannot reach the other shore. Therefore, these ten pāramitās (perfections) should each be distinguished by four statements. As for the specific names and their essence, they will be explained in the following scriptures. 3. Discriminating characteristics will be explained when we get to the text. 4. The reason for establishing them: It is to counteract the ten obstacles and realize the ten tathatās (suchness, the true nature of reality) in the ten bhūmis (stages) of a Bodhisattva's practice, so there are only ten pāramitās. To counteract the six obscurations, gradually cultivate the Buddha Dharma, and gradually mature sentient beings, so only six are mentioned. Among the six, the first three are the path of increasing higher rebirths, which can bring great wealth and retinue. The latter three are the path of definite excellence, which can subdue afflictions and mature sentient beings and the Buddha Dharma. Moreover, the first three benefit sentient beings, giving material possessions, not harming others, and enduring the harm from others. The latter three counteract afflictions, diligently practicing additional practices, and permanently subduing and eliminating afflictions. Moreover, due to the first three, one does not abide in Nirvana (liberation from suffering); due to the latter three, one does not abide in Samsara (the cycle of birth and death), and they can serve as the resources for non-abiding Nirvana. The latter four assist the former six to become complete. Skillful means assist the former three, vows assist diligence, strength assists Dhyana (meditation), and wisdom assists Prajna (wisdom), as stated in the Sandhinirmocana Sutra (Explanation of the Profound Secrets Sutra). 5. The reason for the order: It is because the former ones induce the latter ones, and the latter ones maintain and purify the former ones. Moreover, the former ones are coarse, and the latter ones are refined, and the order of easy and difficult practice is like this. 6. The reason for mutual embrace: Each of these eleven embraces all pāramitās, because they are mutually compliant. The Prajnaparamita Sutra (Perfection of Wisdom Sutra) states: The meaning of Dāna (giving) is embraced in the six pāramitās, including necessities, fearlessness, Dharma giving, etc. The Mahaprajnaparamitopadesa (Great Treatise on the Perfection of Wisdom) states: Some pāramitās that are not adorned are not embraced; some pāramitās that are adorned are mutually embraced. Now, this scripture must fully embrace the ten pāramitās. If only six are mentioned, then the six embrace the latter four.

若開為十。第六唯攝無分別智。后四皆是后得智攝。七修證者。五位通修佛方究竟。十約因位總有三名。謂初無數劫。施等勢力尚微。被煩惱伏。但名波羅蜜多。第二劫去勢力漸增。能伏煩惱。名近波羅蜜多。第三僧祇勢力轉增能畢竟伏一切煩惱。名大波羅蜜多。故上下文中。屢言廣大波羅蜜也。八約教者。諸教可思此教要須一一融攝。徹果該因。九觀心者可以意得。十釋文中。第一偈明施度。輟己惠人名之為施。即以無貪及所起三業。而為其性。此有三種。謂財法無畏。止半因中大悲行施。已該此三。此悲亦是七最勝中前三最勝。下半果中財能資身。無畏益心。法資法身。故得果身身最殊妙。三皆悅物故見者必喜。亦由具七最勝故。身殊妙也。二戒度。防非止惡名之為戒。即受學菩薩戒時。三業為性。戒有三種律儀攝善得凈身果。攝眾生戒能除物苦。遍十方者。無作戒身等眾生故。三忍者。堪受諸法未能忘懷名之為忍。此約生忍。又忍即忍可。忍即是慧。雙忍事理。即以無瞋精進審慧及彼所起三業為性。忍亦有三。謂耐怨害忍。安受苦忍。諦察法忍。偈云。信解真實即諦察法也。色相圓滿前二忍果。放凈光明第三忍果。四精進者。練心於法名之為精。精心務達目之為進。以勤及所起三業為性。亦有三種。一被甲。二

【現代漢語翻譯】現代漢語譯本若開為十：如果展開來說，共有十種情況。第六種情況只包含無分別智（nirvikalpa-jñāna，不分別的智慧）。后四種情況都屬於后得智（prsthalabdha-jñana，證悟后獲得的智慧）的範疇。七、修證者：五位（五種修行階段）都可進行修行，只有到達佛的境界才算究竟。八、十約因位總有三名：從因位的角度來說，總共有三種名稱。第一種是初無數劫（asamkhyeya-kalpa，無數劫的最初階段），此時佈施等的勢力還很微弱，容易被煩惱所控制，只能稱為波羅蜜多（pāramitā，到彼岸）。第二種是第二劫，此時勢力逐漸增強，能夠降伏煩惱，稱為近波羅蜜多（upapāramitā，接近到彼岸）。第三種是第三僧祇（asamkhyeya，無數），此時勢力更加強大，能夠徹底降伏一切煩惱，稱為羅蜜多（mahāpāramitā，偉大的到彼岸）。因此，在上下文中，經常提到廣羅蜜多。八、約教者：各種教義都可以思考，但此教義必須一一融會貫通，從結果推及原因。九、觀心者：可以通過意念來理解。十、釋文中：第一偈說明佈施度（dāna-pāramitā，佈施到彼岸）。捨棄自己的東西去幫助別人叫做佈施，其本質是無貪以及由此產生的身、語、意三業。佈施有三種，即財佈施、法佈施、無畏佈施。止半因中大悲行施，已經包含了這三種佈施。這種悲心也是七最勝（sapta-ratna，七種殊勝）中的前三種最勝。下半果中，財佈施能夠資養身體，無畏佈施能夠利益心靈，法佈施能夠資養法身。因此，所獲得的果報之身非常殊妙。三種佈施都能使眾生喜悅，所以見到的人必然歡喜。這也是因為具備七最勝的緣故，所以身體殊妙。二、戒度（śīla-pāramitā，持戒到彼岸）：防止錯誤、停止惡行叫做戒，其本質是在受學菩薩戒時所產生的身、語、意三業。戒有三種：律儀戒（prātimokṣa-śīla，防止惡行的戒律），能夠攝取善法，得到清凈的身果；攝眾生戒（sattva-samgraha-śīla，利益眾生的戒律），能夠消除眾生的痛苦，遍及十方，因為無作戒身等同於眾生。三、忍者（ksānti-pāramitā，忍辱到彼岸）：能夠承受諸法，但還不能忘懷，這指的是生忍（忍受眾生帶來的傷害）。忍也可以理解為忍可，忍即是慧。同時忍受事和理，其本質是無瞋、精進、審慧以及由此產生的身、語、意三業。忍也有三種，即耐怨害忍（忍受怨敵的傷害），安受苦忍（忍受痛苦），諦察法忍（通過觀察真理來忍受）。偈語中說：『信解真實』，指的就是諦察法忍。色相圓滿是前兩種忍的果報，放出清凈光明是第三種忍的果報。四、精進者（vīrya-pāramitā，精進到彼岸）：鍛鍊心於法叫做精，精心努力達到目標叫做進，其本質是勤奮以及由此產生的身、語、意三業。精進也有三種，一是披甲精進（armored diligence），二是...

【English Translation】 English version If opened into ten: If expanded, there are ten situations. The sixth only encompasses Nirvikalpa-jñana (無分別智, non-conceptual wisdom). The latter four are all included in Prsthalabdha-jñana (后得智, wisdom attained after enlightenment). Seven, those who cultivate and realize: All five stages (five stages of practice) can be cultivated, only reaching the state of Buddha is considered ultimate. Eight, ten about the cause position have three names in total: From the perspective of the cause position, there are three names in total. The first is the initial asamkhyeya-kalpa (初無數劫, countless eons), at this time the power of giving etc. is still very weak, and easily controlled by afflictions, it can only be called Pāramitā (波羅蜜多, to the other shore). The second is the second kalpa, at this time the power gradually increases, able to subdue afflictions, called Upapāramitā (近波羅蜜多, near the other shore). The third is the third asamkhyeya (僧祇, countless), at this time the power is even stronger, able to completely subdue all afflictions, called Mahāpāramitā (**羅蜜多, great other shore). Therefore, in the upper and lower texts, it is often mentioned that the broad Mahāpāramitā. Eight, about teachings: Various teachings can be contemplated, but this teaching must be integrated one by one, inferring the cause from the result. Nine, those who contemplate the mind: Can be understood through intention. Ten, in the explanation of the text: The first verse explains Dāna-pāramitā (佈施度, giving to the other shore). Giving up one's own things to help others is called giving, its essence is non-greed and the three karmas of body, speech, and mind arising from it. There are three types of giving, namely, giving of wealth, giving of Dharma, and giving of fearlessness. Stopping half of the cause, great compassion acts of giving, already includes these three types of giving. This compassion is also the first three of the seven best (sapta-ratna, 七最勝). In the latter half of the result, giving of wealth can nourish the body, giving of fearlessness can benefit the mind, and giving of Dharma can nourish the Dharma body. Therefore, the body of the resulting fruit is very special and wonderful. The three types of giving can all please sentient beings, so those who see it will surely rejoice. This is also because it possesses the seven best, so the body is special and wonderful. Two, Śīla-pāramitā (戒度, discipline to the other shore): Preventing mistakes and stopping evil deeds is called discipline, its essence is the three karmas of body, speech, and mind produced when receiving and learning the Bodhisattva precepts. There are three types of discipline: Prātimokṣa-śīla (律儀戒, precepts that prevent evil deeds), which can gather good dharmas and obtain a pure body result; Sattva-samgraha-śīla (攝眾生戒, precepts that benefit sentient beings), which can eliminate the suffering of sentient beings, pervading the ten directions, because the non-action precept body is equal to sentient beings. Three, Ksānti-pāramitā (忍者, patience to the other shore): Being able to endure all dharmas, but still unable to forget, this refers to the patience of enduring harm from sentient beings. Patience can also be understood as acceptance, patience is wisdom. Simultaneously enduring both events and principles, its essence is non-anger, diligence, discerning wisdom, and the three karmas of body, speech, and mind arising from them. There are also three types of patience, namely, enduring the harm of enemies, enduring suffering, and enduring by observing the truth. The verse says: 'Believing and understanding the truth', which refers to enduring by observing the truth. Perfect color and form are the result of the first two types of patience, and emitting pure light is the result of the third type of patience. Four, Vīrya-pāramitā (精進者, diligence to the other shore): Training the mind in the Dharma is called diligence, carefully striving to achieve the goal is called progress, its essence is diligence and the three karmas of body, speech, and mind arising from it. There are also three types of diligence, one is armored diligence, and two is...

攝善。三利樂。初句通前二。以被甲精進。瑜伽釋云。設千大劫為一日夜處於地獄。唯為脫一眾生故。次句即第三。下半通三果也。因既離身心相故。果能身遍十方。五禪者梵云禪那。此云靜慮。即以等持為性。亦有三種。謂安住引發辦事。既引起神通辦利生事。故見者深喜。現法樂住諸惑不行。又資慧斷惑。故見者惑滅。六般若者。般若梵言。此翻為慧。推求諦理名之慧也。此及后四。皆擇法為體。亦有三種。一生空無分別。二法空無分別。三俱空無分別。攝論以加行正體后得為三。約六度說。瓔珞以照有照無及照中道。而為三者。唯約法空。三觀之義至下當明。慧導萬行。故云修諸行海。言具足者。具上三也。因如有目。故果獲身智二光能滅諸闇。七方便者。即善巧也。方謂方法便謂便宜。下四但各二種。今初謂迴向方便。拔濟方便。文云。種種化生。即拔濟善巧。所修成就。兼于迴向菩提。所化無邊。果得十方而橫遍。為物取果豎窮來際而不休。八愿者。即希求要誓。有義。即以欲勝解及信為性。亦有二種。謂求菩提愿利樂他愿。由初願故出現世間。由后愿故救生不息。九力者。不可屈伏故隨思隨修。任運成就。亦有二種。謂思擇修習。今言法力。即思擇諸法而修習故。攝論由此二力。令前六度無間現前。經云

【現代漢語翻譯】現代漢語譯本攝善（Sheshan）。三利樂（Sanlile）。初句通前二，以被甲精進（beijia jingjin）。《瑜伽師地論》（Yujia shidilun）釋云：『設千大劫為一日夜處於地獄，唯為脫一眾生故。』次句即第三。下半通三果也。因既離身心相故，果能身遍十方。五禪者，梵云禪那（Dhyana），此云靜慮，即以等持為性。亦有三種，謂安住、引發、辦事。既引起神通辦利生事，故見者深喜。現法樂住，諸惑不行。又資慧斷惑，故見者惑滅。六般若（Prajna）者，般若梵言，此翻為慧。推求諦理名之慧也。此及后四，皆擇法為體。亦有三種：一生空無分別，二法空無分別，三俱空無分別。《攝大乘論》（She dacheng lun）以加行、正體、后得為三，約六度說。《瓔珞經》（Yingluo jing）以照有、照無及照中道，而為三者，唯約法空。三觀之義至下當明。慧導萬行，故云修諸行海。言具足者，具上三也。因如有目，故果獲身智二光能滅諸闇。七方便者，即善巧也。方謂方法，便謂便宜。下四但各二種。今初謂迴向方便，拔濟方便。文云：『種種化生』，即拔濟善巧。所修成就，兼于迴向菩提。所化無邊，果得十方而橫遍。為物取果，豎窮來際而不休。八愿者，即希求要誓，有義。即以欲勝解及信為性。亦有二種，謂求菩提愿、利樂他愿。由初願故出現世間，由后愿故救生不息。九力者，不可屈伏故，隨思隨修，任運成就。亦有二種，謂思擇修習。今言法力，即思擇諸法而修習故。《攝大乘論》（She dacheng lun）由此二力，令前六度無間現前。經云

【English Translation】 English version Sheshan (Gathering Goodness). Sanlile (Three Benefits and Happiness). The first sentence connects to the previous two, referring to armored diligence (beijia jingjin). The Yogacarabhumi-sastra (Yujia shidilun) explains: 'Suppose one were to spend a thousand great kalpas in hell, day and night, solely for the sake of liberating one sentient being.' The next sentence refers to the third. The latter half connects to the three fruits. Because the cause is free from the characteristics of body and mind, the result is that the body can pervade the ten directions. The five Dhyanas (Chánnà), translated from Sanskrit as Dhyana (Zen), are called 'still contemplation' in Chinese, characterized by equanimity. There are also three types: abiding, initiating, and accomplishing. Since they initiate supernatural powers to accomplish deeds that benefit beings, those who see them are deeply delighted. They abide in the joy of the present Dharma, and afflictions do not arise. Moreover, they provide wisdom to sever afflictions, so those who see them have their afflictions extinguished. The six Prajnas (Bōrě) are translated from Sanskrit as Prajna (Wisdom), which means wisdom that seeks and understands the ultimate truth. This and the following four all take discernment of the Dharma as their essence. There are also three types: non-discrimination of the emptiness of self, non-discrimination of the emptiness of Dharma, and non-discrimination of the emptiness of both. The Mahāyānasaṃgraha (She dacheng lun) considers the stages of preparation, the main body, and subsequent attainment as three, in relation to the six perfections. The Yingluo jing (Yingluo jing) considers illuminating existence, illuminating non-existence, and illuminating the Middle Way as three, but only in relation to the emptiness of Dharma. The meaning of the three contemplations will be clarified below. Wisdom guides all practices, hence the saying 'cultivating the ocean of all practices.' 'Complete' means complete with the above three. Because the cause is like having eyes, the result is obtaining the two lights of body and wisdom, which can extinguish all darkness. The seven Upayas (Fangbian) are skillful means. 'Fang' means method, and 'bian' means expediency. The following four each have only two types. The first refers to the skillful means of dedication and the skillful means of deliverance. The text says: 'Various transformations arise,' which refers to the skillful means of deliverance. What is cultivated is accomplished, combined with dedication to Bodhi. What is transformed is boundless, and the result is obtaining the ten directions and pervading them horizontally. Taking the result for beings, it exhausts the future vertically without ceasing. The eight Vows (Yuan) are aspirations and solemn oaths, having meaning. They take desire, understanding, and faith as their essence. There are also two types: the vow to seek Bodhi and the vow to benefit and bring happiness to others. Due to the first vow, one appears in the world; due to the second vow, one tirelessly saves beings. The nine Powers (Li) are unyielding, so one cultivates them according to one's thoughts, and they are accomplished effortlessly. There are also two types: contemplation and cultivation. The text refers to the power of Dharma, which is contemplating the Dharmas and cultivating them. The Mahāyānasaṃgraha (She dacheng lun) states that these two powers enable the previous six perfections to manifest without interruption. The sutra says

成自然力。即無師而成。不習而無不利。何能壞哉。十智度。決斷名智謂如實覺了。亦有二種。謂受用法樂智。成熟有情智。無性論云。由施等六成此智。復由此智成立六種。名受法樂。由此妙智慧正了知此施戒等。饒益有情。經云普門智。總含二智。別配即初句成熟有情。次句即受用法樂。此二無二故。成無礙力舒光普照。第九云音頌。述菩提樹摩尼果中。嘆佛往修十地行果。十一頌分二。初一總舉。謂佛果大用。由昔地行及結說處。餘十次第各述一地。地義當品廣明。今皆略述而已。初地略述四義。一加行多劫。諸論皆說地前為一僧祇。已為無量。更有異說恐厭繁文。二標入地名。三出生廣智。謂生如來家見法實性。得妙觀察平等性智故。四普見佛海。同下愿智果中。二地四義。一舉法標名。二別地行相。三修行時分。四供佛多少。三地四義。一舉法標名。世間中極云積福德。二修諸禪定。三忍度偏多。四聞持廣博。四地四義。一嘆慧標名。世無等故二了道品境異凡夫故。二起慈悲異小乘故。四凈身土離身見故。五地四義。一標入地。謂積集福智故云普藏。十平等心故曰等門。三標地名。三真俗極違會令相順。四諦法俗境無不等觀。六地有四。一嘆行。二標名。三正顯行相。即了緣起法。四明地用。得十空三昧故

【現代漢語翻譯】現代漢語譯本成就自然之力。即不需要老師教導就能成就，不經學習就能無所不利。這樣的力量怎麼可能被摧毀呢？十智度（Dashabala-jnana-paramita，十種智慧的完成）以決斷為特徵，稱為智，意味著如實覺了真理。它也有兩種：受用法樂智和成熟有情智。《無性論》說：『由佈施等六度成就此智，又由此智成立六種，名為受法樂。』由此妙智慧夠正確了知佈施、持戒等行為，饒益有情眾生。《經》中說的『普門智』，總括了這兩種智慧。分別對應來說，前一句『成熟有情』，后一句即『受用法樂』。這二者沒有分別，所以成就無礙之力，舒放光明普照。第九云音頌，描述菩提樹摩尼果中，讚歎佛陀往昔修習十地之行及其果報。十一頌分為兩部分，第一部分總括，說明佛果的廣大作用，源於過去十地的修行以及結說之處。其餘十頌依次描述每一地，地的含義在相應的品中有詳細說明，這裡都只是簡略敘述。初地（Prathamā bhūmi，歡喜地）略述四種含義：一、加行多劫，各種論典都說地前為一個阿僧祇劫，實際上已經歷無量劫。還有其他說法，恐怕會讓人厭煩，所以省略。二、標明入地之名。三、出生廣大智慧，即生於如來之家，見到法的真實本性，得到妙觀察智和平等性智。四、普遍見到佛海，與下文愿智果相同。二地（Dvitīyā bhūmi，離垢地）有四種含義：一、舉出法作為標誌。二、分別說明地的行相。三、修行的時間。四、供養佛的數量。三地（Tritīyā bhūmi，發光地）有四種含義：一、舉出法作為標誌，世間中最極的說法是積累福德。二、修習各種禪定。三、忍辱度最為突出。四、聽聞和受持的範圍非常廣博。四地（Caturthī bhūmi，焰慧地）有四種含義：一、讚歎智慧作為標誌，世間沒有可以與之相比的。二、了知道品境界與凡夫不同。三、生起慈悲心與小乘不同。四、清凈身土，遠離身見。五地（Pañcamī bhūmi，極難勝地）有四種含義：一、標明入地，因為積集福德和智慧，所以稱為普藏。二、十種平等心，所以稱為等門。三、標明地的名稱。三、將真諦和俗諦這兩種極度相違背的觀點，使其相互順應。四諦法在俗諦境界中，沒有不能平等觀察的。六地（Ṣaṣṭhī bhūmi，現前地）有四種含義：一、讚歎修行。二、標明名稱。三、正確地顯示行相，即了知緣起法。四、說明地的作用，得到十空三昧。

【English Translation】 English version It becomes a natural force. That is, it is achieved without a teacher, and there is nothing that is not beneficial without learning. How can it be destroyed? The Dashabala-jnana-paramita (Ten Powers of Wisdom) is characterized by decisive judgment, called 'wisdom,' which means truly realizing the truth. It also has two types: the wisdom of enjoying the Dharma and the wisdom of maturing sentient beings. The Anabhisaṃbodhi Sutra says: 'This wisdom is achieved by the six perfections such as generosity, and from this wisdom, six kinds are established, called the enjoyment of the Dharma.' With this wonderful wisdom, one can correctly understand the practices of generosity, morality, etc., and benefit sentient beings. The 'Universal Gate Wisdom' mentioned in the Sutra encompasses these two wisdoms. Specifically, the first phrase 'maturing sentient beings' corresponds to the first, and the second phrase 'enjoying the Dharma' corresponds to the second. These two are not different, so it achieves unobstructed power, radiating light and illuminating universally. The ninth Cloud Sound Gatha describes the Mani fruit of the Bodhi tree, praising the Buddha's past practice of the Ten Bhumis and its results. The eleven verses are divided into two parts. The first part summarizes, explaining the great function of the Buddha's fruit, which originates from the past practice of the Ten Bhumis and the place of conclusion. The remaining ten verses describe each Bhumi in order. The meaning of the Bhumis is explained in detail in the corresponding chapter, and here they are only briefly described. The First Bhumi (Prathamā bhūmi, Joyful Ground) is briefly described with four meanings: 1. Practice over many kalpas. Various treatises say that the stage before the Bhumis is one asamkhya-kalpa, but in reality, it has gone through countless kalpas. There are other explanations, but I am afraid they will be tedious, so I omit them. 2. Indicate the name of entering the Bhumi. 3. Birth of vast wisdom, that is, being born into the family of the Tathagata, seeing the true nature of the Dharma, and obtaining the Wonderful Observing Wisdom and the Equality Wisdom. 4. Universally seeing the ocean of Buddhas, which is the same as the fruit of the Vow Wisdom below. The Second Bhumi (Dvitīyā bhūmi, Stainless Ground) has four meanings: 1. Raise the Dharma as a sign. 2. Separately explain the characteristics of the Bhumi. 3. The time of practice. 4. The number of offerings to the Buddhas. The Third Bhumi (Tritīyā bhūmi, Luminous Ground) has four meanings: 1. Raise the Dharma as a sign, the most extreme saying in the world is accumulating merit. 2. Practice various meditations. 3. The perfection of patience is the most prominent. 4. The scope of hearing and upholding is very broad. The Fourth Bhumi (Caturthī bhūmi, Radiant Wisdom Ground) has four meanings: 1. Praise wisdom as a sign, there is nothing in the world that can compare to it. 2. Understanding the realm of the Bodhipaksika-dharmas is different from ordinary people. 3. Arousing compassion is different from the Hinayana. 4. Purifying the body and land, and being free from the view of self. The Fifth Bhumi (Pañcamī bhūmi, Very Difficult to Conquer Ground) has four meanings: 1. Indicate entering the Bhumi, because of accumulating merit and wisdom, it is called 'Universal Treasury'. 2. Ten kinds of equal minds, so it is called 'Equal Gate'. 3. Indicate the name of the Bhumi. 3. Make the two extremely contradictory views of the Truth and the Conventional Truth mutually compatible. In the realm of the Conventional Truth, there is nothing that cannot be observed equally in the Four Noble Truths. The Sixth Bhumi (Ṣaṣṭhī bhūmi, Manifest Ground) has four meanings: 1. Praise practice. 2. Indicate the name. 3. Correctly show the characteristics, that is, understanding the law of dependent origination. 4. Explain the function of the Bhumi, obtaining the Samadhi of the Ten Emptinesses.

。七地有四。一先標果用。二照達群機。三雙行巧攝。四寄行標名。八地四義。一別地行相。二明凈土果。三略釋地名。四嘆地結說。九地四義。一標地作用。二善達教法。三標示地名。四廣行多劫。十地有四。一標起地名。二含藏法雨。三能蔽如空粗重。四深廣難測。故云佛境。諸偈多有結說文並可知。第十善勇猛說頌儀中。前文多皆觀眾會。此觀十方者。觀眾表無偏心。觀方表說周遍。二文影略。十頌嘆佛體用應機自在德。文分為三。初一總顯。次八別明。后一結嘆歸佛。一一頌中各有四義。今初總嘆佛令物悟入福智。有四義者。一多眾。二心異。三悟智。四了福莊嚴即福也。亦通二嚴。皆佛令爾故顯眾德即為嘆佛。別中一見佛體用。亦四義。一起愿。二具行。三見體。四見用。二見法身。一勝故無等。二凈故無礙。三大故周遍。四深廣故包含。三見佛色身。一色妙。謂如金等。二相具十華藏相等。三光盛。謂常放等。四隨機變。謂三尺無邊等。四見佛智身。一無礙。無二礙故。真俗無礙故。二等空稱法性故。三知根。四巧現。五了佛音聲。一音普遍。二說應器。三言同類。四應無礙。六見佛光明。一多種。二遍照。三見佛。四現變。七見佛毛光。一顯光名。二明出處。三示往因。四令信悟。八見佛福相。一見福

【現代漢語翻譯】現代漢語譯本七地有四種含義：一是先標示果位的功用，二是照亮通達各種根器的眾生，三是同時運用巧妙的方法攝受，四是藉由修行來標明果位的名稱。八地有四種含義：一是分別說明各個地的修行狀態，二是闡明清凈佛土的果報，三是簡略解釋地的名稱，四是讚歎此地並作總結。九地有四種含義：一是標示地的作用，二是善於通達教法，三是標示地的名稱，四是廣行菩薩行經歷多個劫數。十地有四種含義：一是標示發起地的名稱，二是含藏著法雨，三是能夠遮蔽如同虛空般的粗重煩惱，四是深廣而難以測度，所以說是佛的境界。許多偈頌都有總結性的文字，可以理解。在第十地的善於勇猛說頌的儀軌中，前面的文字大多是觀察眾會，這裡觀察十方，觀察眾會表示沒有偏頗之心，觀察十方表示說法周遍。這兩段文字是簡略的。十頌讚嘆佛的體用應機自在的功德。文分為三個部分：最初一個總的顯示，其次八個分別說明，最後一個總結讚歎歸於佛。每一頌中各有四種含義。現在先總的讚歎佛令眾生悟入福智。有四種含義：一是眾多，二是心不同，三是悟智，四是了知福德莊嚴就是福德，也通於二嚴（智慧莊嚴和功德莊嚴）。都是佛令眾生如此，所以顯示眾德就是讚歎佛。分別說明中，一、見佛體用，也有四種含義：一起愿，二具行，三見體，四見用。二、見法身：一、殊勝所以沒有等同者，二、清凈所以沒有障礙，三、廣大所以周遍，四、深廣所以包含一切。三、見佛色身：一、顏色美妙，比如金色等，二、相好具足，如十華藏（Shih-hua-tsang）相等，三、光明熾盛，比如常放光明等，四、隨機變化，比如三尺之身能現無邊之相。四、見佛智身：一、沒有障礙，沒有二種障礙的緣故，真諦和俗諦沒有障礙的緣故，二、等同虛空，稱合法性的緣故，三、了知根器，四、巧妙示現，五、了知佛的音聲：一、音聲普遍，二、說法應合根器，三、語言與眾生同類，四、應機沒有障礙。六、見佛光明：一、多種多樣，二、普遍照耀，三、見佛，四、示現變化。七、見佛毛孔光明：一、顯示光明的名稱，二、說明光明的出處，三、指示往昔的因緣，四、令眾生信受覺悟。八、見佛福相：一、見福

【English Translation】 English version The seven grounds (Bhumi) have four aspects: first, to indicate the function of the fruit (result); second, to illuminate and reach all kinds of beings; third, to simultaneously use skillful methods to gather; and fourth, to use practice to mark the name of the ground. The eight grounds have four meanings: first, to separately explain the state of practice of each ground; second, to clarify the fruit of the pure land; third, to briefly explain the name of the ground; and fourth, to praise this ground and make a conclusion. The nine grounds have four meanings: first, to indicate the function of the ground; second, to be good at understanding the teachings; third, to indicate the name of the ground; and fourth, to extensively practice the Bodhisattva path through multiple kalpas (aeons). The ten grounds have four meanings: first, to indicate the name of the ground of initiation; second, to contain the rain of Dharma; third, to be able to cover the coarse and heavy afflictions like the void; and fourth, to be deep and broad and difficult to measure, so it is said to be the realm of the Buddha. Many verses have concluding words that can be understood. In the ritual of the tenth ground's 'Skillful and Courageous Saying of Verses,' the previous texts mostly observe the assembly, but here it observes the ten directions. Observing the assembly indicates having no biased mind, and observing the ten directions indicates that the Dharma is spoken comprehensively. These two passages are brief. The ten verses praise the Buddha's essence and function, responding to opportunities with unhindered freedom. The text is divided into three parts: the first is a general display, the second is eight separate explanations, and the last is a concluding praise returning to the Buddha. Each verse has four meanings. Now, first, generally praise the Buddha for enabling beings to awaken to blessings and wisdom. There are four meanings: first, many beings; second, different minds; third, awakened wisdom; fourth, understanding that the adornment of blessings is blessings, also encompassing the two adornments (wisdom adornment and merit adornment). All are due to the Buddha enabling beings to be so, so displaying the virtues of the multitude is praising the Buddha. In the separate explanations, 1. Seeing the Buddha's essence and function also has four meanings: first, to arise vows; second, to fully practice; third, to see the essence; fourth, to see the function. 2. Seeing the Dharmakaya (Dharma-body): first, supreme, so there is no equal; second, pure, so there is no hindrance; third, vast, so it is all-pervasive; fourth, deep and broad, so it encompasses everything. 3. Seeing the Buddha's Rupakaya (form-body): first, the color is wonderful, like gold, etc.; second, the marks and characteristics are complete, like the ten Flower Store (Shih-hua-tsang) worlds; third, the light is blazing, like constantly emitting light, etc.; fourth, changing according to the opportunity, like a three-foot body being able to manifest boundless forms. 4. Seeing the Buddha's wisdom-body: first, without hindrance, because there are no two hindrances, because the true and conventional truths have no hindrance; second, equal to the void, conforming to the nature of Dharma; third, knowing the roots; fourth, skillfully manifesting; 5. Understanding the Buddha's voice: first, the voice is universal; second, the Dharma is spoken according to the capacity; third, the language is of the same kind as beings; fourth, responding to opportunities without hindrance. 6. Seeing the Buddha's light: first, many kinds; second, universally illuminating; third, seeing the Buddha; fourth, manifesting changes. 7. Seeing the light from the Buddha's pores: first, displaying the name of the light; second, explaining the source of the light; third, indicating the past causes; fourth, enabling beings to believe and awaken. 8. Seeing the Buddha's blessed marks: first, seeing blessings

相。二了福因。三示因體。四明見處。后一結嘆德廣。一數多。二深廣。三用普。四結說。謂推功歸佛謙己無能。上來總明第八大假座內眾流竟。自下第九明天地徴祥。謂動地興供即是顯證。上來佛成正覺。眾海雲集。各申慶贊顯佛高深。而下稱機情上協佛愿。故世主為之興供。天地為之呈祥。就文分二。先動地后興供。前中三。一動處。二動因。三動相。今初自陜之寬。且雲華藏。約下結通。實周法界。諸天重重並華藏之內。故云其地何所不該。又染凈融故。雖標摩竭而地震華藏。二動因中就主顯勝。但明佛力感應道交。亦由物機。然泛明動因。總有其十。今當轉法輪亦兼成道余如別章。三動相者。其地下是震即是聲。動即是形聲兼吼擊。形兼起踴。故有六種。此六各三成十八相。搖飏不安為動。自下漸高為起。忽然騰舉為踴。隱隱出聲為震。雄聲郁遏為吼。砰磕發響為擊。十八相者。唯一方動直爾名動。四方若次第。若一時動者名為遍動。若八方次第。或一時動名普遍動。又四方八方十方如次名三相動。又一方獨動。十方次第動。十方同時動。又為三相。餘五例之。然動何所為。依勝思惟梵天經。所為有七。一令諸魔怖故。二為說法時。大眾心不散亂故。三令放逸者生覺知故。四令眾生知法相故。五令眾生觀說法

【現代漢語翻譯】現代漢語譯本相（現象）。二了福因（瞭解福德的因緣）。三示因體（揭示因的本體）。四明見處（闡明所見之處）。后一結嘆德廣（最後總結讚歎功德廣大）。一數多（數量眾多）。二深廣（深奧廣博）。三用普（作用普遍）。四結說（總結陳述）。謂推功歸佛謙己無能（意思是將功勞歸於佛，謙虛地說自己沒有能力）。上來總明第八大假座內眾流竟（以上總共闡明了第八大假座內的眾生情況）。自下第九明天地徴祥（下面第九部分闡明天地呈現祥瑞）。謂動地興供即是顯證（意思是說大地震動，興起供養，就是明顯的證據）。上來佛成正覺（上面說到佛成就正等覺）。眾海雲集（眾多如海的眾生雲集）。各申慶贊顯佛高深（各自表達慶賀讚歎，彰顯佛陀的高深）。而下稱機情上協佛愿（下面說到順應眾生的根機，眾生的情感與佛的願望相契合）。故世主為之興供（所以世間的主宰為此興起供養）。天地為之呈祥（天地為此呈現祥瑞）。就文分二（就文章內容分為兩部分）。先動地后興供（先是大地震動，然後是興起供養）。前中三（前面部分分為三點）。一動處（震動的地方）。二動因（震動的原因）。三動相（震動的現象）。今初自陜之寬（現在開始，從狹窄到寬廣）。且雲華藏（暫且說是華藏世界）。約下結通（與下面的內容總結貫通）。實周法界（實際上週遍整個法界）。諸天重重並華藏之內（諸天重重疊疊都在華藏世界之內）。故云其地何所不該（所以說這塊土地沒有什麼地方不包含）。又染凈融故（又因為染污和清凈相互融合的緣故）。雖標摩竭而地震華藏（雖然標明是摩竭陀國，但是地震卻發生在華藏世界）。二動因中就主顯勝（在震動的原因中，就主要的原因來彰顯殊勝）。但明佛力感應道交（只說明佛的力量，感應道交）。亦由物機（也由於眾生的根機）。然泛明動因（然而泛泛地說明震動的原因）。總有其十（總共有十種）。今當轉法輪亦兼成道余如別章（現在將要轉法輪，也兼顧成就佛道，其餘的如同別的章節所說）。三動相者（震動的現象是）。其地下是震即是聲（地面下是震動，也就是聲音）。動即是形聲兼吼擊（動就是形體和聲音，兼有吼叫和撞擊）。形兼起踴（形體兼有升起和跳躍）。故有六種（所以有六種）。此六各三成十八相（這六種每一種各有三種，形成十八種現象）。搖飏不安為動（搖動不安叫做動）。自下漸高為起（從下漸漸升高叫做起）。忽然騰舉為踴（忽然騰空飛起叫做踴）。隱隱出聲為震（隱隱約約發出聲音叫做震）。雄聲郁遏為吼（雄壯的聲音被壓抑叫做吼）。砰磕發響為擊（砰砰磕磕發出響聲叫做擊）。十八相者（十八種現象是）。唯一方動直爾名動（只有一個方向震動，就叫做動）。四方若次第（如果四個方向依次震動）。若一時動者名為遍動（或者同時震動，叫做遍動）。若八方次第（如果八個方向依次震動）。或一時動名普遍動（或者同時震動，叫做普遍動）。又四方八方十方如次名三相動（又四個方向、八個方向、十個方向依次震動，叫做三種震動）。又一方獨動（又一個方向單獨震動）。十方次第動（十個方向依次震動）。十方同時動（十個方向同時震動）。又為三相（又是三種現象）。餘五例之（其餘五種依此類推）。然動何所為（然而震動是爲了什麼）。依勝思惟梵天經（依據《勝思惟梵天經》）。所為有七（震動的原因有七種）。一令諸魔怖故（一、爲了讓眾魔感到恐懼）。二為說法時（二、爲了說法的時候）。大眾心不散亂故（大眾的心不散亂）。三令放逸者生覺知故（三、爲了讓放逸的人產生覺知）。四令眾生知法相故（四、爲了讓眾生知道法的現象）。五令眾生觀說法（五、爲了讓眾生觀察說法）

【English Translation】 English version Appearance (Xiang). Second, understanding the cause of blessings (Liao Fu Yin). Third, revealing the essence of the cause (Shi Yin Ti). Fourth, clarifying the place of seeing (Ming Jian Chu). The last one concludes with praise of the vastness of virtue (Jie Tan De Guang). First, the multitude is numerous (Shu Duo). Second, it is profound and vast (Shen Guang). Third, its application is universal (Yong Pu). Fourth, a concluding statement (Jie Shuo), meaning attributing the merit to the Buddha and humbly acknowledging one's own inability (Tui Gong Gui Fo Qian Ji Wu Neng). The above summarizes and clarifies the flow of beings within the Eighth Great False Seat (Di Ba Da Jia Zuo Nei Zhong Liu Jing). From below, the ninth part clarifies the auspicious signs of heaven and earth (Tian Di Zheng Xiang), meaning that the earth shaking and the offering are manifest evidence (Dong Di Xing Gong Ji Shi Xian Zheng). Above, the Buddha attained perfect enlightenment (Fo Cheng Zheng Jue). The multitude gathered like clouds (Zhong Hai Yun Ji), each expressing congratulations and praise, revealing the Buddha's height and depth (Xian Fo Gao Shen), and below, responding to the opportunity, the emotions above align with the Buddha's wishes (Cheng Ji Qing Shang Xie Fo Yuan), therefore the lords of the world make offerings (Shi Zhu Wei Zhi Xing Gong), and heaven and earth present auspicious signs (Tian Di Wei Zhi Cheng Xiang). The text is divided into two parts (Jiu Wen Fen Er): first the earth shakes, then offerings are made (Xian Dong Di Hou Xing Gong). The former is divided into three (Qian Zhong San): first, the place of the shaking (Dong Chu); second, the cause of the shaking (Dong Yin); third, the appearance of the shaking (Dong Xiang). Now, starting from the narrowness of Shaanxi (Xia Zhi Kuan), it is said to be the Avatamsaka (Hua Zang) world, connecting with the conclusion below (Yue Xia Jie Tong), truly encompassing the entire Dharma realm (Shi Zhou Fa Jie). The heavens are layered within the Avatamsaka world (Zhu Tian Chong Chong Bing Hua Zang Zhi Nei), therefore it is said that there is no place that this land does not include (Gu Yun Qi Di He Suo Bu Gai). Moreover, because the defiled and pure are fused (Ran Jing Rong Gu), although it is marked as Magadha (Mo Jie), the earthquake occurs in the Avatamsaka world (Di Zhen Hua Zang). In the second cause of the shaking, the main cause is highlighted (Dong Yin Zhong Jiu Zhu Xian Sheng), only clarifying the Buddha's power, the interaction of response and the Way (Fo Li Gan Ying Dao Jiao), also due to the potential of beings (Wu Ji). However, broadly clarifying the cause of the shaking (Fan Ming Dong Yin), there are ten in total (Zong You Qi Shi). Now, when turning the Dharma wheel, it also includes the accomplishment of the Way, the rest is as in other chapters (Zhuan Fa Lun Yi Jian Cheng Dao Yu Ru Bie Zhang). The third aspect of the shaking (Dong Xiang Zhe): the ground below is 'zhen', which is sound (Zhen Ji Shi Sheng), 'dong' is form and sound, combined with roaring and striking (Xing Sheng Jian Hou Ji), form combined with rising and leaping (Xing Jian Qi Yong), therefore there are six types (Liu Zhong). These six each have three aspects, forming eighteen aspects (Shi Ba Xiang). Shaking and restlessness is called 'dong' (Yao Yang Bu An Wei Dong), gradually rising from below is called 'qi' (Zi Xia Jian Gao Wei Qi), suddenly leaping up is called 'yong' (Hu Ran Teng Ju Wei Yong), a faint sound is called 'zhen' (Yin Yin Chu Sheng Wei Zhen), a powerful sound suppressed is called 'hou' (Xiong Sheng Yu E Wei Hou), a crashing sound is called 'ji' (Peng Ke Fa Xiang Wei Ji). The eighteen aspects are (Shi Ba Xiang Zhe): only one direction moving is simply called 'dong' (Yi Fang Dong Zhi Er Ming Dong), if four directions move in order (Si Fang Ruo Ci Di), or at the same time, it is called 'bian dong' (Bian Dong), if eight directions move in order (Ba Fang Ci Di), or at the same time, it is called 'pu bian dong' (Pu Bian Dong). Also, four directions, eight directions, ten directions in order are called three aspects of movement (San Xiang Dong). Also, one direction moves alone (Yi Fang Du Dong), ten directions move in order (Shi Fang Ci Di Dong), ten directions move simultaneously (Shi Fang Tong Shi Dong), also as three aspects (San Xiang), the remaining five are analogous (Yu Wu Li Zhi). However, what is the purpose of the movement (Dong He Suo Wei)? According to the 'Superior Contemplation Brahma Sutra' (Sheng Si Wei Fan Tian Jing), there are seven purposes (Suo Wei You Qi): first, to frighten all demons (Ling Zhu Mo Bu Gu); second, when teaching the Dharma (Wei Shuo Fa Shi), the minds of the assembly are not distracted (Da Zhong Xin Bu San Luan Gu); third, to awaken those who are lax (Ling Fang Yi Zhe Sheng Jue Zhi Gu); fourth, to let beings know the characteristics of the Dharma (Ling Zhong Sheng Zhi Fa Xiang Gu); fifth, to let beings observe the teaching of the Dharma (Ling Zhong Sheng Guan Shuo Fa).

處故。六令成熟者得解脫故。七令隨順問正義故。此上七緣正是今經所為。地論有四。非當此文。上約外器。若心地聖賢地法性地。亦有震動等義可以虛求。二興供中三。一標數。同生之眾亦得稱主。為物依故。二所謂下略列。三此諸下結遍。第十如此下結通無盡。文分有二。一結華藏內。二結華藏外。前中亦二。先舉此界。二其華藏下。類華藏中一切世界。于中三。初類眾海興供。一切世界者。謂華藏中有十不可說佛剎微塵數世界種。一一種中。各有不可說不可說佛剎微塵數世界。彼等一切諸世界中悉有世主而為供養。二其一切下。類佛坐道場。然有二義。一彼諸世主。各供當處之佛。二彼諸世主。亦供此佛。此佛亦坐彼界道場。三一一下類結大眾得法。于中有十一句。為聞法得益。得益有三。一聞益。各各信解故。謂信其言而解其義。二思益。謂于所對審緣慮故。三修益。修益有七。一修門。謂三昧方便故。二修法。謂資糧助道故。三修果契理成就故。四修益。隨有所得成法喜故。五修轉。各各趣入無量乘門。及眾生界故。六修同悟解法門。合先聖故。七修極。修極有三。一大悲極。入佛神通境。入佛神通境。但為益生故此成恩德。二大智極。入佛力境。如來力境悲智超絕。無能及故成佛智德。三自在極。入如來

解脫門。盡一切障心境自在。成佛斷德。亦即是前諸解脫門。二如於此下。結華藏外謂以華藏例於法界。各有此會同為一大法界會。方是華嚴無盡說耳。上來十段。總明教起因緣分竟。

大方廣佛華嚴經疏卷第八大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第九

唐清涼山大華嚴寺沙門澄觀撰

如來現相品第二(此下第二正宗分從第六經盡第十一)

將釋此品四門分別。一來意。二釋名。三宗趣。四釋文。然下諸品多用此四。若有增減至文當辯。今初來意中二。先分來后品來。今初三分之中自下正宗。由致既彰正宗宜顯故次來也。四分之中。已明教起因緣。次辯說法儀式。故次來也。二品來者。曲有二義。一前辯眾集。今顯疑現相。二前明舊眾今辯新集。故次來也。二釋名者。一分名者。正宗正陳宗旨。揀序流通。若四分中。名舉果勸樂生信者。舉依正果勸物信樂。是故亦名所信因果。亦名說佛依果會。以從多說故。二品名者。如來是能現之人。相是所現之法。現通能所能所合說。體用雙陳以立其稱。然如來現相各有五義。以成其十。如來五者。一就理顯。謂法性名如。出障名來。二唯就行。瑜伽云。言無虛妄故名如來。涅槃三十二亦同此說

【現代漢語翻譯】現代漢語譯本：解脫門（vimoksha-mukha，指通往解脫的法門）。達到一切障礙消除、心境自在的境界。成就佛的斷德（指斷除煩惱的功德）。這也正是前面所說的各種解脫門。『二如於此下』，總結華藏世界之外，用華藏世界來比喻法界。每個世界都有這樣的集會，共同組成一個大法界集會。這樣才是《華嚴經》無盡宣說的意義。以上十段，總共說明了教法興起的因緣分。

《大方廣佛華嚴經疏》卷第八大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第九

唐朝清涼山大華嚴寺沙門澄觀撰

如來現相品第二（此下是正宗分，從第六經到第十一經結束）

將要解釋這一品，從四個方面來分別說明：一來意，二釋名，三宗趣，四釋文。後面的各品大多采用這四個方面來解釋，如果有所增加或減少，到具體經文時再進行辨析。現在先說來意，分為兩部分：先說總的來意，再說本品的來意。先說總的來意，在三分之中，從這裡開始是正宗分。因為教法興起的因緣已經闡明，所以正宗分應該顯現出來，因此接著而來。在四分之中，已經說明了教法興起的因緣，接下來辨析說法的儀式，所以接著而來。再說本品的來意，大概有兩種含義：一是前面辨析了大眾的集會，現在顯示如來的現相；二是前面說明了原有的聽眾，現在辨析新來的聽眾。所以接著而來。第二是解釋名稱：一是總的解釋名稱，正宗分是正式陳述宗旨，區別于序分和流通分。如果從四分來說，名稱是『舉果勸樂生信』，就是舉出依報和正報的果，勸導眾生信樂。因此也稱為所信因果，也稱為說佛依果會，因為從多數方面來說。二是解釋品名，如來是能顯現的人，相是所顯現的法。現通指能現和所現，能現和所現合起來說。體和用一起陳述來確立這個名稱。然而如來現相各有五種含義，來成就這十種含義。如來的五種含義是：一是就理體而言，法性稱為如，出離障礙稱為來。二是唯就行相而言，《瑜伽師地論》說，言語沒有虛妄所以稱為如來。《涅槃經》三十二相也是同樣的說法。

【English Translation】 English version: The Gate of Liberation (vimoksha-mukha, referring to the path to liberation). Achieving a state of freedom from all obstacles and mental states. Accomplishing the Buddha's virtue of severance (referring to the merit of severing afflictions). This is also the various Gates of Liberation mentioned earlier. 'The following two 'Thus',' concludes that outside the Flower Adornment World (Hua-yan World), the Dharma Realm is exemplified by the Flower Adornment World. Each world has such a gathering, jointly forming a Great Dharma Realm Gathering. Only then is the meaning of the endless exposition of the Avatamsaka Sutra. The above ten sections, in total, explain the causal conditions for the arising of the teachings.

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 8 Taisho Tripitaka Volume 35, No. 1735, The Commentary on the Great Expansive Buddha Flower Adornment Sutra

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 9

Composed by the Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

Chapter 2: The Manifestations of the Tathagata (From here onwards is the Main Section, from the sixth sutra to the end of the eleventh)

To explain this chapter, we will analyze it from four aspects: 1. The intention; 2. The explanation of the name; 3. The doctrine; 4. The explanation of the text. Most of the following chapters use these four aspects for explanation. If there are any additions or subtractions, they will be discussed when we reach the specific text. Now, let's first talk about the intention, which is divided into two parts: the general intention and the intention of this chapter. First, let's talk about the general intention. Among the three divisions, from here onwards is the Main Section. Because the causal conditions for the arising of the teachings have been clarified, the Main Section should be revealed, so it comes next. Among the four divisions, the causal conditions for the arising of the teachings have been explained, and next we will analyze the rituals of teaching the Dharma, so it comes next. Next, let's talk about the intention of this chapter, which has roughly two meanings: first, the assembly of the masses was analyzed earlier, and now the manifestations of the Tathagata are revealed; second, the original audience was explained earlier, and now the newly arrived audience is analyzed. So it comes next. Second, the explanation of the name: first, the general explanation of the name, the Main Section is the formal statement of the doctrine, distinguishing it from the Introductory Section and the Circulation Section. If we speak from the four divisions, the name is 'Uplifting the Fruit, Encouraging Joy, and Generating Faith,' which is to uplift the fruit of the dependent and retributive realms, and encourage sentient beings to have faith and joy. Therefore, it is also called the Fruit of Faith and Causation, and also called the Assembly of the Buddha's Dependent Fruit, because it speaks from many aspects. Second, the explanation of the chapter name, the Tathagata is the person who can manifest, and the manifestation is the Dharma that is manifested. Manifestation refers to both the able to manifest and the manifested, the able to manifest and the manifested are combined to speak. The substance and function are stated together to establish this name. However, the Tathagata's manifestations each have five meanings, to accomplish these ten meanings. The five meanings of the Tathagata are: first, in terms of the principle, the Dharma-nature is called 'Thus' (Tathata), and departing from obstacles is called 'Come' (Agata). Second, only in terms of conduct, the Yogacarabhumi-sastra says that speech is without falsehood, therefore it is called Tathagata. The thirty-two marks of the Nirvana Sutra also say the same.

。三理智合說。轉法輪論云。第一義諦名如。正覺名來。正覺第一義諦。故名如來。此與成實大同。四離相說。般若云。如來者。無所從來亦無所去。故名如來。五融攝說。謂一如無二如。若理若智若開若合。無不皆如。故名為如。如外無法來亦即如。如是來者是真如來。現相五者。一現面門光相。召十方眾。二現眉間光相。示說法主。三振動剎網以警群機。四佛前現華表說依果。五白毫出衆表教從佛流。如是等相。是如來現相品中辯此。故以為名。三宗趣者。亦二。一分宗。三分正宗。已如上說。四分之宗。即以佛果無邊剎海。具三世間無盡自在。故以為宗。令諸菩薩發生凈信修行涉求。以之為趣。二品宗者。以光相表示為宗。令上智玄悟為趣。四釋文者。此下二品。說法儀式是當分方便。即分為二。初現相品為遠方便。后三昧品為近方便。今初一品大分為六。一眾海同請。二光召有緣。三所召云奔。四現瑞表說。五稱揚佛德。六結通無窮。今初先以五門料揀諸會請問之殊。一問之有無。二所問法異。三能問人別四儀式不同。五疑之權實。初中前二后二。此四有問中五皆無。謂初會標果起因故問。第二會尋因至果故問。但因有升降寄六會以答之。果無差別。第七當會答也。然諸會更有問者。並當會別義以總收之。或

【現代漢語翻譯】現代漢語譯本三、理智合說。《轉法輪論》說：『第一義諦名為如（真如、實相），正覺（佛的覺悟）名為來。正覺即是第一義諦，所以名為如來（佛的稱號之一）。』這與《成實論》的觀點大致相同。四、離相說。《般若經》說：『如來，無所從來，亦無所去，故名如來。』五、融攝說。即一如無二如，無論是理（真如之理）還是智（佛的智慧），無論是開（顯現）還是合（隱藏），無不皆如（符合真如）。所以名為如。如外無法，來亦即如。如是來者，是真如來。現相有五種：一、現面門光相，召十方眾。二、現眉間光相，示說法主。三、振動剎網（佛國世界的網路）以警群機（眾生的根器）。四、佛前現華表（以花裝飾的柱子），說依果（依據佛果）。五、白毫（佛眉間白毫相）出衆，表教從佛流。這些相，是《如來現相品》中辨明的，故以此為名。三、宗趣也有兩種。一、分宗。三分正宗，已如上說。四分之宗，即以佛果無邊剎海（無邊佛國），具三世間（過去、現在、未來）無盡自在，故以此為宗。令諸菩薩發生凈信，修行涉求，以此為趣。二、品宗者，以光相表示為宗，令上智玄悟為趣。四、釋文者，此下二品，說法儀式是當分方便（適合目前情況的方便法門），即分為二。初《現相品》為遠方便，后《三昧品》為近方便。今初一品大分為六：一、眾海同請。二、光召有緣。三、所召云奔。四、現瑞表說。五、稱揚佛德。六、結通無窮。今初先以五門料揀諸會請問之殊：一、問之有無。二、所問法異。三、能問人別。四、儀式不同。五、疑之權實（權教與實教）。初中前二后二。此四有問中五皆無。謂初會標果起因故問。第二會尋因至果故問。但因有升降寄六會以答之。果無差別。第七當會答也。然諸會更有問者，並當會別義以總收之。或

【English Translation】 English version Three, the union of reason and wisdom. The 'Turning the Wheel of Dharma' treatise says: 'The ultimate truth is called 'Tathata' (suchness, reality as it is), and perfect enlightenment is called 'Tathagata' (the Thus-Come One, a title of the Buddha). Perfect enlightenment is the ultimate truth, hence the name Tathagata.' This is largely the same as the view of the 'Tattvasiddhi Shastra'. Four, the teaching of non-attachment to form. The 'Prajna Sutra' says: 'The Tathagata, from nowhere does he come, and nowhere does he go, therefore he is called Tathagata.' Five, the teaching of complete integration. That is, one suchness is not different from another suchness. Whether it is reason (the principle of suchness) or wisdom (the Buddha's wisdom), whether it is opening (manifestation) or closing (concealment), all are in accordance with suchness. Therefore, it is called suchness. Outside of suchness, there is no dharma, and coming is also suchness. One who comes in this way is the true Tathagata. There are five kinds of manifestations: 1. Manifesting the light from the face, summoning beings from the ten directions. 2. Manifesting the light from the urna (the white curl of hair between the Buddha's eyebrows), indicating the master of the Dharma. 3. Shaking the Buddha-fields (Buddha-lands) to awaken the faculties of beings. 4. Manifesting a flower pedestal before the Buddha, speaking of the dependent fruit (the result based on the Buddha-fruit). 5. The urna emitting light, representing the teaching flowing from the Buddha. These appearances are explained in the 'Tathagata Manifestations' chapter, hence the name. Three, the purpose and aim also have two aspects. First, the division of purpose. The three divisions of the main teaching have been explained above. The purpose of the fourth division is that the Buddha-fruit has boundless Buddha-lands, possessing endless freedom in the three worlds (past, present, and future), hence this is taken as the purpose. Causing all Bodhisattvas to generate pure faith, cultivate practice, and seek attainment, this is taken as the aim. Second, the purpose of the chapter is to use the manifestation of light to indicate the purpose, causing those with superior wisdom to have profound understanding as the aim. Four, explaining the text, the following two chapters, the Dharma-speaking ceremony is a provisional means (expedient means suitable for the current situation), which is divided into two. The first 'Manifestations' chapter is a distant expedient, and the later 'Samadhi' chapter is a near expedient. Now, the first chapter is divided into six major sections: 1. The assembly of beings jointly requests. 2. The light summons those with affinity. 3. Those summoned rush like clouds. 4. Manifesting auspicious signs to represent the teaching. 5. Praising the Buddha's virtues. 6. Concluding with infinite connection. Now, the first begins by examining the differences in the questions of the various assemblies through five aspects: 1. Whether there is a question or not. 2. The difference in the Dharma being asked. 3. The difference in the person asking. 4. The difference in the ceremony. 5. The provisional (temporary) or real (ultimate) nature of the doubt. In the first, the first two and the last two. Among these four, there are questions, and the five are all absent. That is, the first assembly marks the fruit and initiates the cause, hence the question. The second assembly seeks the cause to reach the fruit, hence the question. However, the cause has ascents and descents, relying on the six assemblies to answer it. The fruit has no difference. The seventh assembly will answer it. However, there are more questions in the various assemblies, and they are all summarized by the separate meanings of the assemblies. Or

重明於前非大位問。第八會明因果純熟。故須有問。謂行修無礙。六位頓成。故當會答。第七會明稱性因果。故別有問。謂俱入法界無差別故。亦當會答。四處都有三百一十句問。謂初及第二。各四十問。第八二百。第九三十。中本廣本問則難思。二所問異者。初兩會問果廣因略。為成信解故。第八會問因廣果略。為成行故。第九會問全同初會。而因舉主佛之因。明因是果因顯唯證故。三能問人異者。初及第九。皆同生異生二眾齊問。以所問法眾同依故。第二會中唯同生問。以所入位同生勝故。八唯同生。一人自問。以造修之行各自成故。四請問儀式。復有二義。一約言念。二約通別。初中請有二種。一言二念。答亦有二。一言答二示相。交絡相望應成九句。在文唯四。初會之中具二問答。謂現相品長行念請供聲言請。初光示法主現華表義。現眾表教。即示相答。三昧品中以言重請。下之三品亦以言答。第二會唯念請。如來初相答。菩薩言說答。佛心自在不待興言。佛力殊勝現相能答。第八會言請言答。此顯菩薩不同佛故。第九會念請示相答。顯以心傳心。唯證相應離言說故。二通別者。初后二會別問通答。二八兩會別問別答。又初會。亦得是別問別答。次文當明。第五疑之權實者。問諸王菩薩位皆圓極。何得有疑。

有云。為眾生疑故有云。希佛果故。又顯因果懸隔故。然上二解初權后實。並皆有理可通余教。然此經中。若實若權。無非法界之疑。以疑為有力。與所說證為緣起故。此事舊爾海印頓現。疑之與答唸唸常疑念念常斷。其猶像模因模之高成像之下。因模之下成像之高。緣起法界理應爾故。次正釋文。文分二別。先長行念請。后供聲偈請。前中亦二。先舉人標念。謂盡于眾海皆希佛境。並欲利產生緣起門。故標同念。二云何下。正顯問端。有四十句。且分二別。前二十句直爾疑念請。后二十句引例舉法請。準義二文皆應具舉。互有影略不欲繁辭。故下偈中。更不引例。合二處文直爾請說。第二會中亦有此二。而引例中問同此直請。正欲顯于諸佛道同影略之義。又四十句中。初二十句問果。后十問因。中間十句明化用普周。通問依正染凈因果。前是所求后是所行。中是所知故。分是舉果故先問果。據斯義類亦可分三。今以兩段皆有結請。故但分二。前中亦二。先正疑念后明結請。今初前十句問。德用圓滿。后十句問。體相顯著。今初十句文唯有八偈。有神通及自在二問。世界成就品初答中亦同此。有今文闕者。或是脫漏或是義含。無能攝取之中。攝此二故。故下法界品中。闕無能攝取及與神通。唯有自在。故此三事合則可

一。開則為三故出沒不同。言佛地者。即智德分位。然此經宗通收萬德故。廣則無量。略有十種。如上所引同性經說。然體不出五。謂清凈法界及與四智。以斯五法攝大覺性具。如佛地經。及彼論說。然要唯有二。無所不攝。謂真理妙智融而無二。是諸佛地。並有產生住持功能。故名為地。此句為總該攝諸德。下明佛果。皆答斯問。二佛境界下。諸句皆別明佛地之德。言境界者悲智所緣故。亦分齊故。廣亦無量略有十種。如出現及問明不思議品廣說。然出現多明體遍。不思議品。以辯超勝故云十種無比境界。問明該其因果體用。小有不同至文當知。若準瑜伽。如來境界謂五界差別。一有情界。二世界。三法界。四調伏界。五調伏加行界。或說要唯有四。一所緣真俗。二所住剎海。三所起業用。四所應攝化。並如下說。此與瑜伽大同。總唯有二。謂佛即境約分齊說。或佛之境。約所觀化等。今文多顯佛之境也。三佛加持者。謂佛勝力任持。令有所作。廣亦無量略有十種。如不思議法品及法雲地說。離世間品。十種佛所攝持亦其例也。然不出三類。一如加持化身及舍利等。二如加耆婆入火不燒等。三如加非情。作佛事等。此與神通寬陜不同。謂六通中。唯神境一有加持故。今此加持即是神力。四所行者是佛所作。或說十種

【現代漢語翻譯】現代漢語譯本一。開合起來說，佛地有三種不同的顯現方式。說到佛地（Buddha-bhūmi），指的是佛的智慧和功德所達到的境界。然而，這部經的宗旨是統攝一切功德，所以從廣義上來說，佛地是無量的。簡略地說，有十種，如同上面引用的《同性經》所說。但從本體上來說，不出五種，即清凈法界（viśuddha-dharmadhātu）以及四智（catvāri jñānāni）。這五法總攝了大覺之性的具足，如同《佛地經》及其論述所說。然而，如果要概括一切，只有兩種，無所不包，即真理（satya）和妙智（jñāna），兩者融合而無二。這就是諸佛的佛地，並且具有產生、住持的功能，所以稱為『地』。這句話總括了所有的功德。下面說明佛果（Buddha-phala），都是對這個問題的回答。二。『佛境界』等句子，分別說明佛地的功德。說到『境界』，是佛的悲智所緣的對象，也是一種分界。廣義上來說，也是無量的，簡略地說，有十種，如同《出現品》和《問明不思議品》所廣泛闡述的。然而，《出現品》多說明佛體的普遍性，《不思議品》則側重於辯論佛的超勝之處，所以稱為『十種無比境界』。《問明品》涵蓋了佛的因、果、體、用，略有不同，到正文時自會明白。如果按照《瑜伽師地論》，如來的境界有五界差別：一、有情界（sattva-dhātu）；二、世界（loka-dhātu）；三、法界（dharma-dhātu）；四、調伏界（vinaya-dhātu）；五、調伏加行界（vinaya-prayoga-dhātu）。或者說，最重要的是四種：一、所緣的真諦和俗諦（satya-samvṛti）；二、所住的剎土和海會（kṣetra-samudra）；三、所起的業用（karma-kriyā）；四、所應攝化的對象。這些內容將在下面詳細說明。這與《瑜伽師地論》大體相同。總的來說，只有兩種：佛即是境界，從分界上來說；或者佛的境界，從所觀化的對象等來說。本文主要闡述佛的境界。三。『佛加持』，指的是佛的殊勝力量的任持，使有所作為。廣義上來說，也是無量的，簡略地說，有十種，如同《不思議法品》和《法雲地》所說。《離世間品》中的十種佛所攝持也是一個例子。然而，不出三類：一、如加持化身（nirmāṇa-kāya）和舍利（śarīra）等；二、如加持耆婆（Jīvaka）進入火中不被燒燬等；三、如加持非情之物，使其能作佛事等。這與神通（abhijñā）的寬泛程度不同。在六神通中，只有神境通（ṛddhi-vidhi）具有加持的作用。所以，這裡的加持就是神力。四。『所行』，是佛所作的事業。或者說有十種。

【English Translation】 English version I. When opened, it manifests in three different ways, hence the varying appearances. When referring to the Buddha-bhūmi (Buddha-land), it signifies the state of wisdom and virtue. However, since the doctrine of this scripture encompasses all virtues, it is immeasurable in its breadth. Briefly, there are ten types, as mentioned in the Sameness Sutra cited above. Yet, in essence, it does not go beyond five: the pure Dharma-dhātu (viśuddha-dharmadhātu) and the four wisdoms (catvāri jñānāni). These five dharmas encompass the completeness of the awakened nature, as stated in the Buddha-bhūmi Sutra and its commentaries. However, if one were to encompass everything, there are only two, all-inclusive: truth (satya) and wondrous wisdom (jñāna), which are fused without duality. This is the Buddha-bhūmi of all Buddhas, possessing the functions of generation and sustenance, hence it is called 'bhūmi' (land). This sentence encompasses all virtues. The following explains the Buddha-phala (Buddha-fruit), all answering this question. II. The phrases 'Buddha-kṣetra' (Buddha-field), etc., separately explain the virtues of the Buddha-bhūmi. When referring to 'kṣetra' (field), it is the object of the Buddha's compassion and wisdom, and also a boundary. Broadly speaking, it is also immeasurable; briefly, there are ten types, as extensively elaborated in the 'Appearance Chapter' and the 'Questioning and Illuminating Inconceivable Chapter'. However, the 'Appearance Chapter' mostly explains the pervasiveness of the Buddha's body, while the 'Inconceivable Chapter' focuses on debating the Buddha's transcendence, hence it is called 'ten incomparable kṣetras'. The 'Questioning and Illuminating Chapter' covers the Buddha's cause, effect, essence, and function, with slight differences, which will become clear in the main text. According to the Yoga-bhūmi-śāstra, the Tathāgata's (如來) kṣetra has five realms of difference: 1. the sentient being realm (sattva-dhātu); 2. the world realm (loka-dhātu); 3. the Dharma realm (dharma-dhātu); 4. the taming realm (vinaya-dhātu); 5. the taming practice realm (vinaya-prayoga-dhātu). Or, most importantly, there are four: 1. the objects of truth and conventional truth (satya-samvṛti); 2. the lands and assemblies where they reside (kṣetra-samudra); 3. the karmic activities that arise (karma-kriyā); 4. the beings to be tamed and transformed. These contents will be explained in detail below. This is largely the same as the Yoga-bhūmi-śāstra. In summary, there are only two: the Buddha is the kṣetra, from the perspective of boundaries; or the Buddha's kṣetra, from the perspective of the objects to be observed and transformed. This text mainly elucidates the Buddha's kṣetra. III. 'Buddha's Adhiṣṭhāna' (加持, empowerment) refers to the sustaining power of the Buddha, enabling actions to be performed. Broadly speaking, it is also immeasurable; briefly, there are ten types, as mentioned in the 'Inconceivable Dharma Chapter' and the 'Dharma Cloud Ground'. The ten types of Buddha's support in the 'Leaving the World Chapter' are also an example. However, it does not go beyond three categories: 1. such as the Adhiṣṭhāna of the Nirmāṇa-kāya (化身, transformation body) and Śarīra (舍利, relics), etc.; 2. such as the Adhiṣṭhāna of Jīvaka (耆婆) entering the fire without being burned, etc.; 3. such as the Adhiṣṭhāna of inanimate objects, enabling them to perform Buddha's work, etc. This differs from the breadth of Abhijñā (神通, supernormal powers). Among the six Abhijñās, only Ṛddhi-vidhi (神境通, psychic power) has the function of Adhiṣṭhāna. Therefore, the Adhiṣṭhāna here is psychic power. IV. 'What is practiced' refers to the activities performed by the Buddha. Or, there are ten types.

。如不思議品云。諸佛世尊有十種化。不失時等。亦是所行之行。如出現品。謂無礙行。是如來行等。或大悲攝生。或大智造緣無思成事。方便善巧所作究竟。皆名為行。然約人望行。標云所行。既是所作實通能所故不同彼境界之中。彼智所觀所應攝化但就所故。況所望不同。故不相濫。若準瑜伽七十八中引深密經佛答文殊。此二別相云所行。謂一切種如來。共有不思議無量功德莊嚴凈土如來境界。謂一切種。五界差別。五界如前。五佛力者。即佛大力自在廣有無量。略說有十。即處非處等。又有十種。謂廣大力等。如不思議品。六無畏者。無諸畏懼故。離世間品說有十種無畏。或說四種如常所明。昔云。前四是異二乘功德。佛力是破魔功德。無畏是伏外道功德。未必全爾。十力無畏亦不共二乘故。然上來多明大智功德。七佛三昧者。謂佛果等持數過塵算。如師子顰申等。略說十種。如不思議品說。佛有無量不思議三昧等。八準答及頌名佛神通者。謂依定發起無礙神用。或說有十如十通品。不思議品云。一切諸佛有無邊際無礙解脫。示現無盡大神通力。十通唯局菩薩。或說有六如常所辯。然名通大小。九準答及頌名佛自在。謂所作任意無礙成就故。廣有無量或說百種。謂于眾生自在等。各有十故略有十種。謂命自在等

【現代漢語翻譯】現代漢語譯本《如不思議品》中說，諸佛世尊有十種化身，這些化身『不失時』等等，也是諸佛『所行之行』。如同《出現品》所說，『無礙行』就是如來的行持等等。或者用大悲心來攝受眾生，或者用大智慧來創造因緣，無需思慮就能成就事情。所有這些方便善巧所做到的究竟成就，都叫做『行』。然而，從人的角度來看待『行』，就標明為『所行』。既然是『所作』，實際上就貫通了能作和所作兩個方面，因此不同於彼『境界』之中。彼『智』所觀察、所應攝受教化的，只是就『所』而言。況且所期望的不同，所以不會互相混淆。如果按照《瑜伽師地論》第七十八卷中引用的《深密經》中佛陀回答文殊菩薩的話，這二者的區別在於，『所行』是指一切種類的如來，共同具有不可思議的無量功德，莊嚴清凈的佛土。『如來境界』是指一切種類的五界差別，五界如前所述。五佛力，就是佛的大力自在，廣大具有無量。簡略地說有十種，即『處非處』等等。又有十種，即『廣大力』等等，如《不思議品》所說。六無畏，是因為沒有各種畏懼。離世間品說有十種無畏，或者說四種，如通常所說的那樣。過去說，前四種是不同於二乘的功德，佛力是破除魔的功德，無畏是降伏外道的功德，未必完全如此。十力和無畏也不共於二乘。然而，上面大多說明的是大智慧的功德。七佛三昧，是指佛果的等持，數量超過塵沙的計算，如師子顰申等。簡略地說有十種，如《不思議品》所說，佛有無量不可思議的三昧等等。八，按照回答和頌文，稱為佛神通，是指依靠禪定發起無礙的神通作用。或者說有十種，如《十通品》所說。《不思議品》說，一切諸佛有無邊際無礙解脫，示現無盡大神通力。十通只侷限於菩薩，或者說有六種，如通常所辨析的那樣。然而，名稱有大小之分。九，按照回答和頌文，稱為佛自在，是指所作的事情任意無礙地成就。廣泛地有無量種，或者說有一百種，即對於眾生自在等等，各有十種，所以簡略地有十種，即命自在等等。

【English Translation】 English version As stated in the 『Inconceivable Qualities Chapter,』 the Buddhas, the World Honored Ones, have ten kinds of transformations. These transformations, such as 『not missing the right time,』 are also the 『conduct of conduct』 that the Buddhas perform. As stated in the 『Appearance Chapter,』『unobstructed conduct』 is the conduct of the Tathagata, and so on. Sometimes, it is about embracing sentient beings with great compassion, or creating conditions with great wisdom, accomplishing things without contemplation. All these skillful means that lead to ultimate accomplishment are called 『conduct.』 However, from the perspective of humans looking at 『conduct,』 it is labeled as 『what is conducted.』 Since it is 『what is done,』 it actually connects both the actor and the acted upon, thus differing from the 『realm』 within that. What the 『wisdom』 observes and what should be embraced and taught are only about 『what』 is. Moreover, the expectations are different, so they will not be confused with each other. If we follow the explanation in the 78th fascicle of the Yogācārabhūmi-śāstra, which quotes the Buddha's answer to Mañjuśrī in the Saṃdhinirmocana Sūtra, the difference between these two is that 『what is conducted』 refers to all kinds of Tathagatas, who commonly possess inconceivable and immeasurable merits, adorning and purifying the Buddha lands. 『The realm of the Tathagata』 refers to all kinds of differences in the five realms, the five realms as mentioned before. The five Buddha powers are the great power and sovereignty of the Buddha, vast and immeasurable. Briefly speaking, there are ten kinds, such as 『what is appropriate and what is not appropriate,』 and so on. There are also ten kinds, such as 『vast power,』 and so on, as stated in the 『Inconceivable Qualities Chapter.』 The six fearlessnesses are because there are no various fears. The 『Leaving the World Chapter』 says there are ten kinds of fearlessness, or four kinds, as usually explained. In the past, it was said that the first four are merits different from the Two Vehicles, the Buddha's power is the merit of destroying demons, and fearlessness is the merit of subduing external paths, but this is not necessarily entirely true. The ten powers and fearlessness are also not shared by the Two Vehicles. However, the above mostly explains the merits of great wisdom. The seven Buddha samādhis refer to the equipoise of the Buddha fruit, the number exceeding the calculation of dust particles, such as the lion's stretch, etc. Briefly speaking, there are ten kinds, as stated in the 『Inconceivable Qualities Chapter,』 the Buddha has immeasurable and inconceivable samādhis, and so on. Eight, according to the answer and the verse, it is called Buddha's supernatural power, which refers to the unobstructed supernatural function initiated by relying on samādhi. Or it is said that there are ten kinds, as stated in the 『Ten Supernatural Powers Chapter.』 The 『Inconceivable Qualities Chapter』 says that all Buddhas have boundless and unobstructed liberation, manifesting endless great supernatural powers. The ten supernatural powers are only limited to Bodhisattvas, or it is said that there are six kinds, as usually analyzed. However, the names have differences in size. Nine, according to the answer and the verse, it is called Buddha's sovereignty, which refers to the unimpeded accomplishment of what is done at will. Broadly speaking, there are immeasurable kinds, or it is said that there are a hundred kinds, such as sovereignty over sentient beings, etc., each having ten kinds, so briefly there are ten kinds, such as sovereignty over life, and so on.

。並如離世間品說。不思議品亦說有十。謂諸佛世尊於一切法。皆悉自在等。十無能攝取者。頌名無能制伏。答中名無能毀壞。謂佛所作無有天上人中。沙門魔梵。及諸二乘大菩薩等。神力能制。是故舊經翻為佛勝法也。略有十種。如不思議品。諸佛有十種最勝法等。若取無能毀壞即十種大那羅延幢勇健法。是上之十問。多在不思議品。至下當知。二云何是諸佛眼下。十句問體相顯著。謂六根三業。于身業中開常光為身光。放光為光明故有十句。不思議法品。諸佛有十種法。普遍無量無邊法界。謂無邊際眼等。離世間品一一各以十門辯釋。又出現品說佛三業。各具十義。然諸經論。說佛常光一尋。準不思議品常妙光明不可說不可說。種種色相以為嚴好。為光明藏。出生無量圓滿光明。普照十方無有障礙。然放光則有時不放。如諸會面門毫相所放之類。然相海品。其一一相常放光明。斯即放光亦通常光。而分別者。常即湛遍。放則見有去來故。言佛智者。廣即無量。略說有十。體不出五。謂清凈智及大圓鏡等四智。要唯有二。謂根本后得。總攝唯一。諸法實相無障礙智。此之十句多如相海及隨好品。二惟愿下結請。將欲引例故。且結請。二又十方下。引例舉法請。亦分為二。初引例后結請。今初分二。前十句問化用普周

【現代漢語翻譯】現代漢語譯本正如《離世間品》所說，《不思議品》也提到有十種『無能攝取者』（無法被掌控的事物），指的是諸佛世尊對於一切法都完全自在等等。頌文稱之為『無能制伏』，回答中稱之為『無能毀壞』，意思是佛所做的事情，沒有天上、人間、沙門（出家修行者）、魔、梵天，以及諸如二乘（聲聞乘和緣覺乘）和大菩薩等等，可以用神力來制止。因此，舊的經文將其翻譯為『佛勝法』。簡略來說，有十種，就像《不思議品》所說，諸佛有十種最殊勝的法等等。如果取『無能毀壞』的含義，那就是十種大那羅延幢（金剛力士）勇健法。以上是十個問題，大多在《不思議品》中，後面會知道。二、什麼是諸佛眼下的十句問體相顯著？指的是六根（眼、耳、鼻、舌、身、意）和三業（身、語、意）。在身業中，將常光展開為身光，放光展開為光明，所以有十句。《不思議法品》說，諸佛有十種法，普遍無量無邊法界，指的是無邊際的眼等等。《離世間品》一一用十個方面來辨析解釋。另外，《出現品》說佛的三業，各自具有十種意義。然而，各種經論說佛的常光有一尋（古代長度單位）。按照《不思議品》所說，常妙光明不可說不可說，有種種色相來莊嚴美好，是光明的寶藏，出生無量圓滿的光明，普照十方沒有障礙。然而，放光則有時不放，比如在諸會面門毫相所放的光。然而，《相海品》說，每一個相都常放光明，這就是放光也通常光。而分別它們的人認為，常光是湛然普遍的，放光則可見有來去。說到佛智，廣義上是無量的，簡略來說有十種，本體不出五種，指的是清凈智以及大圓鏡智等四智。如果要說只有兩種，那就是根本智和后得智。總攝為一種，那就是諸法實相無障礙智。這十句大多出現在《相海》和《隨好品》中。二、『惟愿』（希望）以下是總結請求，因為將要引用例子，所以先總結請求。二、『又十方』以下是引用例子來舉法請求，也分為兩部分。先引用例子，后總結請求。現在先說第一部分，分為兩部分。前面十句問的是化用普遍周遍。

【English Translation】 English version As stated in the 『Leaving the World』 chapter, the 『Inconceivable』 chapter also mentions ten 『uncontrollable things,』 referring to the Buddhas, World Honored Ones, being completely free in all dharmas, and so on. The verse calls them 『unsubduable,』 and the answer calls them 『indestructible,』 meaning that what the Buddha does cannot be stopped by gods, humans, ascetics (Shramanas), demons, Brahma, and those such as the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) and great Bodhisattvas, using their divine powers. Therefore, the old scriptures translated it as 『Buddha's Supreme Dharma.』 Briefly speaking, there are ten types, just as the 『Inconceivable』 chapter says, the Buddhas have ten supreme dharmas, and so on. If we take the meaning of 『indestructible,』 then it is the ten Vajra Warrior courageous dharmas. The above are ten questions, mostly found in the 『Inconceivable』 chapter, as we will know later. 2. What are the ten sentences under the Buddha's eyes that clearly show the question's substance and form? They refer to the six senses (eye, ear, nose, tongue, body, mind) and the three karmas (body, speech, mind). In bodily karma, constant light is expanded into body light, and emitting light is expanded into luminosity, so there are ten sentences. The 『Inconceivable Dharma』 chapter says that the Buddhas have ten kinds of dharmas, universally boundless and limitless dharma realms, referring to the limitless eyes, and so on. The 『Leaving the World』 chapter analyzes and explains each one using ten aspects. In addition, the 『Emergence』 chapter says that the Buddha's three karmas each have ten meanings. However, various scriptures and treatises say that the Buddha's constant light is one fathom (an ancient unit of length). According to the 『Inconceivable』 chapter, the constant wonderful light is inexpressible and inexpressible, with various colors and forms to adorn and beautify, it is a treasury of light, giving birth to immeasurable and perfect light, illuminating the ten directions without obstruction. However, emitting light sometimes does not happen, such as the light emitted from the white hair between the eyebrows in various assemblies. However, the 『Ocean of Marks』 chapter says that each mark constantly emits light, which means that emitting light is also constant light. And those who distinguish them believe that constant light is serene and universal, while emitting light can be seen coming and going. Speaking of Buddha's wisdom, in a broad sense it is immeasurable, and in a brief sense there are ten types, the essence of which does not go beyond five types, referring to pure wisdom and the four wisdoms such as the Great Perfect Mirror Wisdom. If we were to say there are only two types, then they are fundamental wisdom and acquired wisdom. Summarized into one type, it is the unobstructed wisdom of the true nature of all dharmas. These ten sentences mostly appear in the 『Ocean of Marks』 and 『Minor Marks』 chapters. 2. 『I wish』 below is a concluding request, because examples are about to be cited, so the request is concluded first. 2. 『Also, the ten directions』 below is citing examples to request the Dharma, which is also divided into two parts. First, cite examples, then conclude the request. Now, let's talk about the first part, which is divided into two parts. The first ten sentences ask about the universal and pervasive application of transformation.

。后十句問因德深廣。今初文唯有九闕安立海。一世界海者。是化用處。如華藏品。二眾生海是所化機。即剎中所持。三準答及頌名法界安立海。如世界成就品。通明法界所安立海。起具因緣等故。若因緣者。賢首云。所化生法也。亦是前二。於法界中施設安立故。諸經論皆說世諦。為安立諦。然安立言。梵云柰耶而義多含。或云理趣。或云方便。或云法式。或云法門。或雲安立故。知即安立法式也。四佛海者。能化主也。如華藏品廣舉其名。亦如不思議等。品五波羅蜜海者。化所成行如離世間品。六佛解脫海者。化所得果如法界品。七佛變化海者。臨機神變化難化眾生。即身業化也。如諸會不起而遍。光明覺品長行身業阿僧祇等。皆是其文。八佛演說海者。稱根說法語業化也。如四諦品。九佛名號海。隨機立稱如名號品。十佛壽量海者。隨器所感住世修短。如壽量品。二及一切下。問因德深廣中。一創于生死立大誓願。二勝進大心趣求佛果。三積集菩提福智資糧。四運諸菩薩從因至果。五慈悲喜捨。四菩薩行。六謂永背業惑證契真理。餘四可知。然此十句有通有別。別則初二寄十信。次二十住。次一十行。次一十向。以向出離故。次三登地已上。后一等覺。此約橫論一切菩薩。若約通說各通始終。即豎論一切菩薩也

。故此十句文通行位。然皆普攝法界深廣無邊。故云海也。並如下諸會說。二愿佛下結請。既是引例故致亦言。此四十句答文在何問有通局。答亦如之。通即諸會與此相應皆是答此。上所引者居然當之。謂前眾海既是九會常隨。豈得此問局于初會。豈復眾海問不盡耶。故知。初會為總九會同答此問。而為分意別故諸分初皆重舉諸問。則顯分分之中皆通因果等故。則從此盡光明覺答十海問。問明已下答十因問。不思議品下。答二十句果。至下當知。又就四十問。十海為總九會同答十海。一世界成就品。答世界安立海。二華藏品。答世界海。遮那但引因釋成現相三昧。但是說法由致。並非別答海問。三名號品。答如來名號海。四四諦品答演說海。五光明覺至十忍品。別答十句因問。通答眾生海。修因之人即所化生故。六阿僧祇品。答變化海。長行舉數。欲顯化用難量故。偈中廣明變化重重微細難說。七壽量住處。皆答壽量海。八不思議等五品。別答二十句果問。總明佛海。就德深廣以顯佛故。九第八會答波羅蜜海。總攝諸位皆成行故。十第九會。答解脫海。證入法界起大用故。問中為次與答異者。問約本有修成自行化他。而為次第。謂先有世界眾生。則有佛出修因得果故。波羅蜜海是因。解脫是果。餘四皆大用。謂臨機變

化隨宜說法稱物立名。隨物修短。答中先人後己故。大用四海居先。自利因果二海居后。又眾生一海。亦可通在。九海皆為生故。種種隨宜。顯生多故。若約局言當會答盡。此復有二。一現相答。下文當示。二者言說答。此亦有二。一經來未盡。二答二兼余成就品當引。第二爾時下。供聲偈請中分二。先明因緣。后正說偈。今初前請在念。佛雖已知今請彰言使大眾同曉。前既為法興供。今乃以供宣心。不因拊擊。故曰自然。非無因緣。即菩薩威力。同異生眾皆菩薩也。又表身口為供具故。供具皆即法界體故。二正說偈中。十頌分二。初三嘆德請。后七舉法請。前中亦二。初二嘆佛明具說因。后一嘆眾明具說緣。今初也。前偈即悲之智已滿。為物現身。后偈即智之悲已圓。能斷疑除苦。有悲必普。有智必能。故應說也。后一嘆眾請中。前半嘆眾顯無異念。後半結請明說則斷疑。后舉法請中分三。初四述前初十句問。小有不次。但取文便。及餘一切廣大法者。結例所餘。謂二十句外佛無邊德。亦愿說之。不思議品廣說余門。諸說果處皆答此也。次一頌。述前體相顯著十句。略示可知。后二頌述化用普周十句之問。現文唯七。以佛海中。舍于神變壽量名號。以此三海不離佛故不問因者。長行名通諸會故列因疑。今彰初分請當

【現代漢語翻譯】現代漢語譯本根據適應性來說法，根據事物來確定名稱。根據事物的長短來衡量。回答問題時先考慮他人後考慮自己，所以，將利益四海放在首位。將自利和因果二海放在後面。另外，眾生一海，也可以包含在內。九海都是爲了眾生而存在，所以種種都根據適應性。彰顯眾生有多種原因。如果從區域性來說，應當全部回答。這又分為兩種，一是顯現相來回答，下文會展示。二是言語解說來回答，這也有兩種，一是經文沒有窮盡的，二是回答二兼余成就品將要引用的。第二，在『爾時』之後，供養音聲歌頌的請求中分為兩部分，先說明因緣，然後正式說偈。現在先說前面的請求在於憶念。佛雖然已經知道，現在請求彰顯言語，使大眾一同明白。前面已經爲了佛法而興起供養，現在用供養來表達心意。不是因為拍打樂器，所以說是自然。並非沒有因緣，而是菩薩的威力。不同的眾生都是菩薩。又表明身口作為供養的工具，供養的工具都即是法界的本體。第二，正式說偈中，十首偈頌分為兩部分，前三首讚歎功德請求說法，后七首舉出佛法請求說法。前面的三首也分為兩部分，前兩首讚歎佛陀，說明具足說法的因，后一首讚歎大眾，說明具足說法的緣。現在先說第一首。前面的偈頌是說悲憫的智慧已經圓滿，爲了眾生而顯現身形。後面的偈頌是說智慧的悲憫已經圓滿，能夠斷除疑惑和痛苦。有悲憫必定普及，有智慧必定能夠，所以應當說法。后一首讚歎大眾的請求中，前半部分讚歎大眾，顯示沒有其他的念頭，後半部分總結請求，說明說法就能斷除疑惑。後面舉出佛法請求說法中分為三部分，前四首陳述前面最初的十句提問，稍微有些不按順序，但是爲了文句的方便。以及其餘一切廣大的佛法，總結其餘的部分，指二十句之外佛陀無邊的功德，也希望佛陀能夠解說。『不思議品』廣泛地解說了其餘的方面，各種解說結果的地方都是回答這些問題。接下來一首偈頌，陳述前面本體相貌顯著的十句，稍微提示就可以知道。后兩首偈頌陳述化用普遍周全的十句提問，現在經文中只有七句，因為在佛陀的智慧海中，捨棄了神通變化、壽命長短、名號這些問題，因為這三海不離佛陀，所以不提問原因，長行經文總括了各個法會，所以列出了原因的疑問，現在彰顯最初的請求應當。

【English Translation】 English version To expound the Dharma according to suitability, to establish names according to things. To measure according to the length and shortness of things. In answering questions, prioritize others before oneself, therefore, placing the benefit of the four seas first. Placing self-benefit and the two seas of cause and effect behind. Furthermore, the one sea of sentient beings can also be included. All nine seas exist for the sake of sentient beings, therefore, everything is according to suitability. Manifesting that sentient beings have many causes. If speaking from a local perspective, everything should be answered. This is further divided into two types: one is answering by manifesting appearances, which will be shown in the following text; the other is answering by verbal explanation, which also has two types: one is what the sutra has not exhausted, and the other is what the 'Accomplishment Chapter' will cite. Secondly, after 'At that time,' the request for offering sounds and verses is divided into two parts: first, explaining the causes and conditions; then, formally reciting the verses. Now, first, the previous request lies in remembrance. Although the Buddha already knows, now the request manifests words, so that the masses can understand together. Previously, offerings were raised for the sake of the Dharma; now, the intention is expressed through offerings. It is not because of striking instruments, therefore it is said to be natural. It is not without causes and conditions, but rather the power of the Bodhisattvas. Different beings are all Bodhisattvas. It also indicates that body and speech are offering tools, and the offering tools are all the essence of the Dharma realm. Secondly, in the formal recitation of verses, the ten verses are divided into two parts: the first three praise virtues and request Dharma, and the last seven raise Dharma and request Dharma. The first three are also divided into two parts: the first two praise the Buddha, explaining the complete cause of speaking Dharma; the last one praises the assembly, explaining the complete condition of speaking Dharma. Now, first, let's talk about the first verse. The previous verse says that the wisdom of compassion is already complete, manifesting the body for the sake of sentient beings. The following verse says that the compassion of wisdom is already complete, able to cut off doubts and remove suffering. Having compassion must be universal, and having wisdom must be able, therefore, the Dharma should be spoken. In the last request praising the assembly, the first half praises the assembly, showing that there are no other thoughts; the second half concludes the request, explaining that speaking Dharma can cut off doubts. In the following request raising Dharma, it is divided into three parts: the first four state the initial ten questions from before, slightly out of order, but for the convenience of the text. And all the remaining vast Dharmas, summarizing the remaining parts, referring to the Buddha's boundless merits beyond the twenty sentences, also hoping that the Buddha can explain them. The 'Inconceivable Chapter' extensively explains the remaining aspects, and all places where results are explained are answering these questions. Next, one verse states the ten sentences from before with prominent essence and appearance, which can be known with a slight hint. The last two verses state the ten questions of universal and complete transformation, now there are only seven sentences in the sutra, because in the Buddha's sea of wisdom, the supernatural powers, lifespan, and names are abandoned, because these three seas are inseparable from the Buddha, so the cause is not asked. The long line of text summarizes the various Dharma assemblies, so the doubts about the cause are listed, now manifesting the initial request should be.

會答。又顯此會因略果廣。第二會果略因廣故。第二爾時世尊下。明光召有緣分。長分為十。一放光意。以領念故。供聲易了故。略不明念但疑法。何以放光現相答故。答相云何。謂佛三昧力加持放光。令菩薩來遠遠能為。此即佛地境界。是佛所行無攝無畏故。此為總意。若別明者。如文思之。又召來菩薩。亦是言答。上之十問。至文當知。二即于下。明光依處。面門即口。言眾齒者。表四十問。教道遐舒。口生真子故。咀法滋味益法身故。總處放者。此會總故。三放佛下。顯光體隨機多演故。四所謂下列光明。略列十名。皆從體用立稱。五如是下結光數。六一一下彰眷屬。七其光下。辯色相。眾寶隱映表教道含容。八普照下。明光應遠。九彼世界下。彼眾感通。十以佛下。偈聲命召即通舉十號示為所歸。十偈在文且分為五。初六偈自彰因果已圓。勸同觀禮。于中初一總明二利因滿。成正遍知。次一毛光開覺。是明行足。次一頌往來諸趣。是世間解。一念解脫可謂善逝。次一云成正覺。即佛義焉。次一大音演寂。謂無上士。隨心開覺。是調御丈夫。次一諸力皆圓。即天人師也。二有一頌明眾海已集。引例勸歸。既云已雨諸云爲供。是應供也。為對引例故不當次。三一頌圓音隨機見必蒙益。結云兩足尊。即世尊也。四一

【現代漢語翻譯】會答（指佛陀回答）。又顯示此會（法會）因略果廣。第二會果略因廣故（第二場法會是果說得簡略，因說得詳細）。第二『爾時世尊』下（接下來）明光召有緣分（用光明來召集有緣之人）。長分為十（內容長，分為十個部分）。一放光意（放光的目的）。以領念故（爲了引導憶念）。供聲易了故（用聲音供養容易理解）。略不明念但疑法（簡略地說明憶念，但疑惑佛法）。何以放光現相答故（為什麼放光顯現瑞相來回答呢）。答相云何（回答的瑞相是怎樣的）。謂佛三昧力加持放光（是佛陀以三昧的力量加持而放光）。令菩薩來遠遠能為（讓菩薩從遙遠的地方都能前來）。此即佛地境界（這就是佛的境界）。是佛所行無攝無畏故（是佛所行的沒有執取沒有畏懼的境界）。此為總意（這是總體的意思）。若別明者（如果分別說明），如文思之（就像經文所說的那樣思考）。又召來菩薩（又召來菩薩），亦是言答（也是一種語言的回答）。上之十問（上面的十個問題），至文當知（到經文時自然會明白）。二即于下（第二點就在下面）。明光依處（說明光明所從之處）。面門即口（面門就是口）。言眾齒者（說眾齒），表四十問（表示四十個問題）。教道遐舒（教法之道廣遠舒展）。口生真子故（因為口中生出真正的佛子）。咀法滋味益法身故（咀嚼佛法的滋味能增長法身）。總處放者（從總體上來說），此會總故（因為這場法會是總體的）。三放佛下（第三點，佛陀放光）。顯光體隨機多演故（顯示光明的本體隨著機緣而多次演變）。四所謂下列光明（第四點，下面列出光明）。略列十名（簡略地列出十個名稱）。皆從體用立稱（都是從本體和作用來建立名稱）。五如是下結光數（第五點，總結光明的數量）。六一一下彰眷屬（第六點，一一彰顯眷屬）。七其光下（第七點，光明）。辯色相（辨別顏色和相狀）。眾寶隱映表教道含容（各種寶物相互輝映，表示教法之道包含容納一切）。八普照下（第八點，普照）。明光應遠（說明光明照應遙遠的地方）。九彼世界下（第九點，那個世界）。彼眾感通（那個世界的眾生有所感應和溝通）。十以佛下（第十點，以佛）。偈聲命召即通舉十號示為所歸（用偈頌的聲音來命令和召集，總共舉出十個名號，指示他們所歸之處）。十偈在文且分為五（十個偈頌在經文中，暫且分為五個部分）。初六偈自彰因果已圓（最初的六個偈頌，自己彰顯因果已經圓滿）。勸同觀禮（勸大家一同觀看和禮拜）。于中初一總明二利因滿（其中第一個偈頌，總的說明自利利他的因已經圓滿）。成正遍知（成就正遍知）。次一毛光開覺（第二個偈頌，一毛孔的光明開啟覺悟），是明行足（是明行足）。次一頌往來諸趣（第三個偈頌，往來於各個趣道），是世間解（是世間解）。一念解脫可謂善逝（一念之間解脫，可以說是善逝）。次一云成正覺（第四個偈頌，說成就正覺），即佛義焉（就是佛的意義）。次一大音演寂（第五個偈頌，用巨大的聲音演說寂靜），謂無上士（稱為無上士）。隨心開覺（隨著眾生的心意開啟覺悟），是調御丈夫（是調御丈夫）。次一諸力皆圓（第六個偈頌，各種力量都圓滿），即天人師也（就是天人師）。二有一頌明眾海已集（第二部分有一個偈頌，說明眾多的菩薩已經聚集）。引例勸歸（引用例子勸大家歸依）。既云已雨諸云爲供（既然說已經降下各種云來作為供養），是應供也（就是應供）。為對引例故不當次（爲了對應引用例子，所以不按照順序）。三一頌圓音隨機見必蒙益（第三部分一個偈頌，圓滿的聲音隨著眾生的根機，聽到的人必定蒙受利益）。結云兩足尊（總結說兩足尊），即世尊也（就是世尊）。四一（第四）

【English Translation】 This is the answer. It also shows that the cause is brief and the effect is extensive in this assembly (Dharma assembly). In the second assembly, the effect is brief and the cause is extensive. The second part, starting with 'At that time, the World Honored One,' illuminates the summoning of those with affinity through light. The long section is divided into ten parts. 1. The intention of emitting light. It is for guiding mindfulness. Offering through sound is easy to understand. It briefly explains mindfulness but doubts the Dharma. Why emit light to manifest auspicious signs in response? What are the auspicious signs in response? It means the Buddha's Samadhi power blesses and emits light, enabling Bodhisattvas to come from afar. This is the realm of the Buddha. It is the Buddha's practice of no attachment and no fear. This is the general meaning. If explained separately, contemplate it as the text says. Moreover, summoning Bodhisattvas is also a verbal response. The ten questions above will be understood when reaching the text. 2. The second point is below. It clarifies the location where the light originates. The face gate is the mouth. Saying 'many teeth' represents forty questions. The path of teaching extends far and wide because true sons (of the Buddha) are born from the mouth. Chewing the taste of the Dharma nourishes the Dharma body. Generally speaking, the light is emitted because this assembly is comprehensive. 3. The third point, the Buddha emits light. It shows that the essence of the light changes according to the circumstances and is expounded many times. 4. The fourth point, the following lists of light. It briefly lists ten names, all established from essence and function. 5. The fifth point, concluding the number of lights below. 6. The sixth point, each one manifests the retinue. 7. The seventh point, the light. It distinguishes colors and appearances. Various treasures reflect each other, representing that the path of teaching contains and accommodates everything. 8. The eighth point, universal illumination. It clarifies that the light responds to distant places. 9. The ninth point, that world. The beings in that world feel and communicate. 10. The tenth point, with the Buddha. The verse commands and summons with sound, generally listing ten titles to indicate where to return. The ten verses in the text are tentatively divided into five parts. The first six verses themselves manifest that the cause and effect have been completed. They encourage everyone to watch and pay homage together. Among them, the first verse generally clarifies that the cause of benefiting oneself and others is complete, achieving perfect enlightenment (Sammasambuddha). The second verse, the light from a pore opens enlightenment, is perfect in knowledge and conduct (Vidyā-caraṇa-sampanna). The third verse, going to and from various realms, is understanding of the world (Lokavidū). Liberation in a single thought can be called Well-Gone (Sugata). The fourth verse, saying achieving perfect enlightenment, is the meaning of Buddha. The fifth verse, expounding silence with a great sound, is called Unsurpassed One (Anuttara). Opening enlightenment according to the mind, is Tamer of Beings (Puruṣadamyasārathi). The sixth verse, all powers are complete, is Teacher of Gods and Humans (Śāsta Devamanuṣyāṇām). The second part has one verse clarifying that the multitude of Bodhisattvas has gathered. It uses examples to encourage return. Since it says that various clouds have been rained down as offerings, it is Worthy of Offerings (Arhat). In order to correspond to the example, it is not in order. The third part has one verse, the perfect sound benefits those who hear it according to their capacity. It concludes by saying Two-Legged Honored One, which is World Honored One (Bhagavān). 4. One (fourth)

頌義海頓演。宜速及時。如三世佛大愿而來。故結云如來也。五一頌特命有緣。是光本意。第三爾時十方下。所召云奔。文分為三。第一同會道場。第二現自在用。第三聲光自述。今初。亦三。初總明。二所謂下別顯。三如是等下總結。別中十方即為十段。一一方中皆有十事。一定方。二土海。三世界。四佛名。五主菩薩。六眷屬數。七至佛所。八興供云。九申禮獻供。十化座安坐。此中應有世界種。名略不說耳。其東方供云應有十種。而但九者。涂香燒香二文合故。言各現者。主伴一一皆現也。重重無礙各遍虛空。一一可觀名不散滅。十方化座體相各異。而皆同名蓮華藏師子之座者。師子之義已見上文。蓮華藏言。通有三意。一約菩薩表含藏開敷故。二約所詮將說依報故。三約諸會通顯華嚴故。上下還於本方坐者。佛圓回身皆見面故。異於余宗但八方故。三總結中文有其八。一略示前文云如是等。二總明海數。謂十億剎塵。以上來所列是華藏鱗次之海。口光各照一億十方。故有十也。上二段前別中所無。三結主。四結件。五結來至。六結興供。七結禮獻。八結安坐。既為總結故闕定方。已至會中。故闕初海等三事。第二如是坐已下。現自在用即為嘆德。謂塵塵近佛唸唸益生。文有其八一明諸菩薩毛孔現光。二光現菩

【現代漢語翻譯】現代漢語譯本頌揚義海的深遠，應當迅速抓住時機。如同三世諸佛的大愿而來，所以總結說如來。五十一頌特別指示有緣之人，這是光明的根本意義。第三部分，『爾時十方』以下，所召集的人如奔流一般。文章分為三部分：第一，共同集會的道場；第二，展現自在神通；第三，光明自身敘述。現在開始第一部分，也分為三部分：首先，總的說明；其次，『所謂』以下，分別顯示；再次，『如是等』以下，總結。在分別顯示中，十方即分為十段。每一方中都有十件事：一，確定方位；二，國土海；三，世界；四，佛名；五，主菩薩；六，眷屬數量；七，到達佛所；八，興起供養云；九，陳述禮敬供養；十，化生座位安坐。這其中應該有世界種，只是省略沒有說。其東方供養云應該有十種，而只有九種，是因為涂香和燒香兩段文字合併了。說『各現』，是指主伴一一都顯現。重重無礙，各遍虛空，一一可以觀看，名為不散滅。十方化生座位的體相各不相同，而都同名『蓮華藏師子之座』，師子的意義已經在上文解釋過。蓮華藏，總共有三種意義：一，從菩薩的角度來說，表示含藏和開敷；二，從所詮釋的內容來說，將要講述依報；三，從各個集會的角度來說，普遍顯示華嚴。上下還在本方安坐，是因為佛的圓滿回身都能見面，不同於其他宗派只有八方。第三部分總結，有八點：一，簡略地指示前文，說『如是等』；二，總的說明海的數量，說十億剎塵，以上所列是華藏鱗次櫛比之海，口光各自照耀一億十方，所以有十；以上兩段是前面分別顯示中所沒有的；三，總結主；四，總結件；五，總結來至；六，總結興供；七，總結禮獻；八，總結安坐。既然是總結，所以缺少確定方位，已經到達集會中，所以缺少最初的海等三件事。第二部分，『如是坐已下』，展現自在神通，即為讚歎功德，說塵塵靠近佛，唸唸增益生命。文有八點：一，說明諸菩薩毛孔顯現光明；二，光明顯現菩

【English Translation】 English version Praising the profundity of the ocean of meaning, one should quickly seize the opportune time. Just like the great vows of the Buddhas of the three times, hence the conclusion is 'Tathagata'. The fifty-one verses specially instruct those with affinity, this is the fundamental meaning of light. The third part, from 'At that time, the ten directions' onwards, those summoned are like a rushing torrent. The text is divided into three parts: first, the assembly in the common practice place; second, the manifestation of unconstrained power; third, the self-narration of light. Now beginning the first part, which is also divided into three parts: first, a general explanation; second, from 'so-called' onwards, separate displays; third, from 'such and so forth' onwards, a summary. In the separate displays, the ten directions are divided into ten sections. In each direction, there are ten matters: one, determining the direction; two, the land-ocean; three, the world; four, the Buddha's name; five, the main Bodhisattva; six, the number of retinue; seven, arriving at the Buddha's place; eight, raising clouds of offerings; nine, stating reverence and offerings; ten, transforming seats and sitting in peace. Among these, there should be world-seeds, but they are omitted. The clouds of offerings in the east should have ten types, but there are only nine because the sections on scented paste and burning incense are combined. Saying 'each appears' means that both the main and accompanying ones all appear. Layer upon layer without obstruction, each pervading the void, each can be viewed, named non-scattering and non-extinguishing. The forms of the transformed seats in the ten directions are different, but they all have the same name 'Lion Throne of the Lotus Treasury', the meaning of 'lion' has already been explained above. 'Lotus Treasury' has three general meanings: one, from the perspective of the Bodhisattva, it represents containing and blossoming; two, from the perspective of what is being explained, it will describe the dependent retribution; three, from the perspective of the various assemblies, it universally reveals the Avatamsaka. Those above and below still sit in their original directions because the Buddha's complete turning allows them to see each other, different from other schools that only have eight directions. The third part, the summary, has eight points: one, briefly indicating the previous text, saying 'such and so forth'; two, generally explaining the number of oceans, saying ten billion lands-dust, what is listed above is the scale-like ocean of the Avatamsaka; the mouth-lights each illuminate one hundred million ten directions, so there are ten; the above two sections are not in the previous separate displays; three, summarizing the main; four, summarizing the items; five, summarizing the arrival; six, summarizing the raising of offerings; seven, summarizing the reverence and offerings; eight, summarizing the sitting in peace. Since it is a summary, it lacks determining the direction, having already arrived in the assembly, so it lacks the initial ocean and the three matters. The second part, 'Having sat thus onwards', manifesting unconstrained power, which is praising virtues, saying dust-by-dust approaching the Buddha, thought-by-thought increasing life. The text has eight points: one, explaining that the pores of the Bodhisattvas manifest light; two, the light manifests Bo

薩。三菩薩入塵。四塵含廣剎。五剎有如來。六菩薩往供。七助佛揚化。八所化成益。初二可知。三中言安立海所有微塵者。略有二義。一一切施設依正等塵。一一稱真故。二約觀心。眾生意識所緣。即是法界。例依名相分別而轉。是謂安立妄故為塵。體皆可依是名大剎。皆有覺性是曰如來。此明菩提證入眾生性海。四中可知。五隨世俗故說有三世。全稱性故並在塵中。六中供養者。通財及法。七于唸唸下。助佛揚化。及第八唸唸中下。所化成益。于中賢首對前開悟。以三義釋之。一別配釋。二圓通釋。三各別釋。初者謂以前十法門。對后所成十益。一門得其一益。二三前卻余並如次。一以夢自在門。夢中警覺造惡眾生。令得斷惡免苦益故。二以菩薩行門令人正定。三以現諸天歿生門。令生天受樂。以放逸則歿。克念便生故。上三人天乘。四以動剎現無常令厭。以嘆佛神變令欣成二乘益。下皆大乘。五以嚴剎大愿令修福求向。六以攝生言詞令發大心。以佛音聲即同體大悲故。七以佛雲雨法。令入菩薩不退之位。已上三位在地前三賢。八以照遍滿法界土及神變令得初地已上智眼見平等法。九以佛普現遍法界解脫力。令得八地已上大力大愿無盡智凈國土益。十以普賢建道場。令住佛果大愿海。言生如來家者。入佛果位故生

【現代漢語翻譯】薩（Sā）：菩薩入于塵世。三菩薩入塵：菩薩進入塵世。四塵含廣剎：微塵包含廣闊的佛剎（buddhakṣetra，佛所居住的國土）。五剎有如來：每個佛剎都有如來（tathāgata，佛的稱號之一）。六菩薩往供：菩薩前去供養。七助佛揚化：幫助佛陀弘揚教化。八所化成益：被教化者獲得利益。初二可知：第一點和第二點容易理解。三中言安立海所有微塵者：第三點中說到安立海中所有的微塵，略有二義。略有二義：大概有兩種含義。一一切施設依正等塵。一一稱真故：一是所有施設，包括依報和正報等微塵，每一個都符合真如的本性。二約觀心。眾生意識所緣。即是法界。例依名相分別而轉。是謂安立妄故為塵。體皆可依是名大剎。皆有覺性是曰如來：二是就觀心而言，眾生意識所緣的境界就是法界。例如，眾生依賴名相分別而流轉，這就是安立妄想而成為微塵。微塵的本體都可以作為依靠，所以稱為大剎。一切都具有覺性，所以稱為如來。這說明菩提證入了眾生的自性之海。四中可知：第四點容易理解。五隨世俗故說有三世。全稱性故並在塵中：第五點，隨順世俗的說法，所以說有過去、現在、未來三世。但從完全符合自性的角度來說，三世都包含在微塵之中。六中供養者。通財及法：第六點，供養包括財供養和法供養。七于唸唸下。助佛揚化。及第八唸唸中下。所化成益：第七點，在『唸唸』之下，是幫助佛陀弘揚教化。第八點，在『唸唸中』之下，是被教化者獲得的利益。于中賢首對前開悟。以三義釋之：其中，賢首（Xiánshǒu，法藏的尊稱）針對前面的開悟，用三種含義來解釋。一別配釋。二圓通釋。三各別釋：一是分別對應解釋，二是圓融通達地解釋，三是各自獨立地解釋。初者謂以前十法門。對后所成十益。一門得其一益。二三前卻余並如次：第一種解釋是，用前面的十法門對應後面所成就的十種利益，每個法門獲得一種利益。第二和第三個法門提前，其餘的按照順序對應。一以夢自在門。夢中警覺造惡眾生。令得斷惡免苦益故：用夢自在門，在夢中警覺造惡的眾生，使他們能夠斷惡免苦，獲得利益。二以菩薩行門令人正定：用菩薩行門使人進入正定。三以現諸天歿生門。令生天受樂。以放逸則歿。克念便生故：用示現諸天死亡和出生的法門，使眾生能夠生天享受快樂。因為放逸就會墮落，克制自己的念頭就能往生。上三人天乘：以上三種是人天乘。四以動剎現無常令厭。以嘆佛神變令欣成二乘益：用震動佛剎示現無常，使眾生厭離世間；用讚歎佛的神變，使眾生欣慕佛法，成就二乘的利益。下皆大乘：以下都是大乘。五以嚴剎大愿令修福求向：用莊嚴佛剎的廣大誓願，使眾生修福，追求佛道。六以攝生言詞令發大心。以佛音聲即同體大悲故：用攝受眾生的言辭，使眾生髮起大菩提心。因為佛的聲音就是同體大悲的體現。七以佛雲雨法。令入菩薩不退之位。已上三位在地前三賢：用佛陀如雲降雨般的說法，使眾生進入菩薩不退轉的地位。以上三種地位是在初地菩薩之前的三個賢位。八以照遍滿法界土及神變令得初地已上智眼見平等法：用光明照耀遍滿法界國土以及佛的神變，使眾生獲得初地菩薩以上的智慧之眼，見到平等的法性。九以佛普現遍法界解脫力。令得八地已上大力大愿無盡智凈國土益：用佛陀普遍示現遍滿法界的解脫之力，使眾生獲得八地菩薩以上的大力、大愿、無盡的智慧和清凈國土的利益。十以普賢建道場。令住佛果大愿海。言生如來家者。入佛果位故生：用普賢菩薩建立道場，使眾生安住于佛果的廣大誓願之海。說『生於如來家』，是因為進入了佛果的地位而生於佛家。

【English Translation】 Sā: Bodhisattvas enter the world of dust. Three, Bodhisattvas enter the dust: Bodhisattvas enter the world of dust. Four, dust contains vast kṣetras: Dust particles contain vast Buddha-lands (buddhakṣetra, the land where a Buddha resides). Five, kṣetras have Tathāgatas: Each Buddha-land has a Tathāgata (tathāgata, one of the titles of a Buddha). Six, Bodhisattvas go to offer: Bodhisattvas go to make offerings. Seven, assist the Buddha in spreading teachings: Help the Buddha propagate the teachings. Eight, those transformed gain benefits: Those who are taught and transformed receive benefits. The first two are understandable: The first and second points are easy to understand. In the third, it speaks of all the dust in the established sea: In the third point, speaking of all the dust in the established sea, there are roughly two meanings. Roughly two meanings: There are approximately two meanings. One, all establishments, dependent and principal, are dust. Each one accords with the truth: One is that all establishments, including dependent and principal retributions, etc., are dust, and each one accords with the nature of Suchness. Two, regarding the mind of contemplation. The objects of sentient beings' consciousness are the Dharmadhātu. For example, relying on names and forms to discriminate and revolve. This is called establishing delusion as dust. The substance can all be relied upon, hence it is called a great kṣetra. All have the nature of awakening, hence it is called Tathāgata: Two, from the perspective of contemplating the mind, the realm that sentient beings' consciousness perceives is the Dharmadhātu. For example, sentient beings rely on names and forms to discriminate and revolve, which is called establishing delusion as dust. The substance of dust can all be relied upon, hence it is called a great kṣetra. All have the nature of awakening, hence it is called Tathāgata. This explains that Bodhi is realized and enters the nature-sea of sentient beings. The fourth is understandable: The fourth point is easy to understand. Five, according to worldly customs, it is said there are three times. Fully according with the nature, they are all within the dust: Five, according to worldly customs, it is said that there are three times: past, present, and future. But from the perspective of fully according with the nature, all three times are contained within the dust. Six, offerings include wealth and Dharma: Six, offerings include wealth offerings and Dharma offerings. Seven, under 'moment by moment', assist the Buddha in spreading teachings. And eighth, under 'in moment by moment', those transformed gain benefits: Seven, under 'moment by moment', it is assisting the Buddha in spreading teachings. Eight, under 'in moment by moment', it is the benefits gained by those who are taught and transformed. Among them, Xiánshǒu explains the previous enlightenment with three meanings: Among them, Xiánshǒu (Xiánshǒu, an honorific title for Fazang) explains the previous enlightenment with three meanings. One, separate matching explanation. Two, complete and thorough explanation. Three, separate explanations: One is a separate matching explanation, two is a complete and thorough explanation, and three are separate explanations. The first is to use the previous ten Dharma-gates to correspond to the ten benefits achieved later. Each gate obtains one benefit. The second and third are brought forward, and the rest follow in order: The first explanation is to use the previous ten Dharma-gates to correspond to the ten benefits achieved later, with each Dharma-gate obtaining one benefit. The second and third Dharma-gates are brought forward, and the rest correspond in order. One, using the gate of dream-mastery, awaken evil-doing beings in dreams, enabling them to cut off evil and avoid suffering, thus gaining benefits: Using the gate of dream-mastery, awaken evil-doing beings in dreams, enabling them to cut off evil and avoid suffering, thus gaining benefits. Two, using the Bodhisattva practice gate, enable people to enter into proper concentration: Using the Bodhisattva practice gate, enable people to enter into proper concentration. Three, using the gate of showing the death and birth of devas, enable them to be born in the heavens and enjoy happiness. Because indulgence leads to death, and mindful recollection leads to birth: Using the gate of showing the death and birth of devas, enable sentient beings to be born in the heavens and enjoy happiness. Because indulgence leads to falling, and restraining one's thoughts leads to rebirth. The above three are the human-deva vehicle: The above three are the human-deva vehicle. Four, using the shaking of kṣetras to show impermanence, causing aversion. Using praise of the Buddha's miraculous transformations, causing joy and achieving the benefits of the two vehicles: Using the shaking of Buddha-lands to show impermanence, causing sentient beings to be averse to the world; using praise of the Buddha's miraculous transformations, causing sentient beings to admire the Buddha-dharma and achieve the benefits of the two vehicles. The following are all Mahāyāna: The following are all Mahāyāna. Five, using the great vows of adorning kṣetras, enable them to cultivate blessings and seek the path: Using the great vows of adorning Buddha-lands, enable sentient beings to cultivate blessings and seek the Buddha-path. Six, using words that gather sentient beings, enable them to arouse the great mind. Because the Buddha's voice is the embodiment of great compassion: Using words that gather sentient beings, enable sentient beings to arouse the great Bodhi-mind. Because the Buddha's voice is the embodiment of great compassion. Seven, using the Buddha's Dharma-rain, enable them to enter the irreversible position of Bodhisattvas. The above three positions are the three worthy positions before the ground: Using the Buddha's Dharma-rain-like teachings, enable sentient beings to enter the irreversible position of Bodhisattvas. The above three positions are the three worthy positions before the first ground of a Bodhisattva. Eight, using light that illuminates and fills the Dharma-realm and miraculous transformations, enable them to obtain the wisdom-eye of the first ground and above, seeing the equal Dharma-nature: Using light that illuminates and fills the Dharma-realm and the Buddha's miraculous transformations, enable sentient beings to obtain the wisdom-eye of Bodhisattvas of the first ground and above, seeing the equal Dharma-nature. Nine, using the Buddha's universal manifestation of liberation power throughout the Dharma-realm, enable them to obtain the benefits of great power, great vows, endless wisdom, and pure lands of the eighth ground and above: Using the Buddha's universal manifestation of liberation power throughout the Dharma-realm, enable sentient beings to obtain the benefits of great power, great vows, endless wisdom, and pure lands of Bodhisattvas of the eighth ground and above. Ten, using Samantabhadra's establishment of the Bodhimaṇḍa, enable them to dwell in the great vow-sea of the Buddha-fruit. Saying 'born in the Tathāgata's family' means being born because of entering the position of the Buddha-fruit: Using Samantabhadra's establishment of the Bodhimaṇḍa, enable sentient beings to dwell in the great vow-sea of the Buddha-fruit. Saying 'born in the Tathāgata's family' means being born because of entering the position of the Buddha-fruit.

。非是初地已上生佛家也。二圓通者。此上十法。於此十益一一遍通。謂或一法成十益或十法成一益。如是亙遍無所障礙。三各別者。謂前十法門。各自開悟世界海微塵數眾生。此以法為益。后十益但言須彌塵數。不言剎塵之國。則是己身以人為益。既各別釋則夢自在門。亦顯一切皆如夢故。延促等無礙故云自在。余並可知。此上菩薩法化。始從放光終於得益。順數八段。若逆推十二金疊無盡。一其十須彌塵數眾生。得益方在一國。餘一切土皆爾。故云一一國土各令等也。二此一切土益在一念時中餘一切念時皆爾。故云唸唸中也。三如是念念之益。方是一法門。所開悟一一法門皆爾。四彼多法門。方是一念所用。余唸唸所用法門亦爾。五彼多念法門方論一廣剎。如一廣剎。如是十剎塵數廣剎皆爾。六彼多廣剎方論一塵內。如一塵一切安立中諸塵亦然。七如上諸塵。方是一安立海。如一安立海遍法界諸安立海亦然。八遍法界安立海中業用。方是一化菩薩所化。如一化菩薩。十世界海化菩薩。一一皆然。九諸化菩薩。方是一光所現。如一光一一光亦然。十彼十剎塵數光明。方是一毛孔現。如一毛孔遍身。一一毛孔皆然。十一彼遍身毛孔。方是一菩薩。如一菩薩。有如是十億佛剎微塵數。各世界海微塵數菩薩。遍身毛孔皆爾

。十二上來所明。十一重作用。方論來此一會。如此一會。于余佛會亦復如是。此後一段偈文具之。又上十二重。一一開之為二。便成二十四重。且如一念望一切念。即是二義。類例相似合之為一。餘十一重準此思之。如是重疊無盡。各周法界。唯智頓觀非心識境。華嚴海會大用皆然。第三光聲自述。前既光聲召命。今亦光聲自述。菩薩位極用窮深廣。若非自述時眾難知。十頌分二。初一總明。兼陳說處。后九別顯德用殊勝。文分為三。初三通顯體用自在。初偈悲智相導。度眾生而不疲。次偈空有雙觀。入法門而常寂。后偈物我無滯。故化他而自清。次五頌。別敘前現自在與前影略。一身遍十方智觀寂滅。即顯不唯來此會也。二身光普入智眼遍觀。三住一毛端遍動諸剎。況乎于上處寶蓮華。四塵塵多身。門門化異。舉一歿生門可以例諸。五念劫無礙結由證深。念劫既融故。于唸唸能作法性無礙者。分與無分皆無礙故。謂證理不唯無分。故在一切處而全在一法。一切法亦然。各有四句身等不唯分。故常在此而無不在思之。后一偈結廣有歸。普賢勝行皆入。非獨向來所陳故。能光中演斯自在。大文第四現瑞表法。上所現相。但召有緣眾集。將陳故重現斯瑞。瑞文有三。初光示法主。二現華表義。三現眾表教。法藉人弘故先

【現代漢語翻譯】現代漢語譯本十二上來所明，十一重作用，方才論及此一會（集會）。如此一會，在其餘佛的集會中也是如此。此後一段偈文包含了這些內容。又，上面的十二重，一一展開為二，便成了二十四重。比如，一念望一切念，即是二義。類似的例子合併爲一個。其餘十一重可以準此思考。如此重疊無盡，各自周遍法界（宇宙）。唯有智慧能夠頓悟，而非心識所能及的境界。《華嚴經》海會（盛大的集會）的大用都是如此。第三部分是光聲的自述。前面是光聲的召命，現在是光聲的自述。菩薩的位階極高，作用深廣，如果不是自己陳述，當時的聽眾難以知曉。十首偈頌分為兩部分。開始一首總明，兼陳述說法之處。後面九首分別顯示德用殊勝。文分為三部分。開始三首通顯體用自在。第一首偈頌是悲智相互引導，度化眾生而不疲倦。第二首偈頌是空有雙觀，進入法門而常寂。第三首偈頌是物我無滯，所以化他而自清凈。接下來的五首偈頌，分別敘述前面所展現的自在與前面的影子略有不同。一身遍十方，智觀寂滅，這表明不只是來到這個集會。二，身光普入，智眼遍觀。三，住在一毛端，遍動諸剎（佛土）。更何況是在上面的寶蓮華上。四，塵塵多身，門門化異，舉出一個歿生門，就可以類比其他。五，念劫無礙，是因為證悟深刻。念劫既然融合，所以在念念之間都能作法性無礙的事情。分與無分都沒有障礙。意思是證悟真理不只是無分，所以在一切處而全在一法，一切法也是如此。各有四句，身等不只是分，所以常在此而無所不在，可以思考一下。最後一首偈頌總結廣有歸，普賢（菩薩名）的殊勝行愿都包含在內，不只是向來所陳述的，所以能在光中演示這種自在。大文第四部分是現瑞表法。上面所展現的相，只是召集有緣眾生聚集，將要陳述，所以重新展現這些祥瑞。祥瑞的文字有三部分。首先是光顯示法主，第二是現華表義，第三是現眾表教。法依靠人來弘揚，所以先顯示法主。

【English Translation】 English version What is explained in the twelve sections above is the elevenfold function. Only now are we discussing this assembly (gathering). Such an assembly is also the case in other Buddha's assemblies. The following section of verses contains these contents. Furthermore, the twelve sections above, each opened into two, become twenty-four sections. For example, one thought looking at all thoughts is two meanings. Similar examples are combined into one. The remaining eleven sections can be thought of in this way. Such overlapping is endless, each pervading the entire Dharma Realm (universe). Only wisdom can have sudden enlightenment, which is not a realm that can be reached by consciousness. The great function of the Huayan (Avatamsaka) Assembly (grand gathering) is like this. The third part is the self-narration of light and sound. The previous was the summoning of light and sound, and now it is the self-narration of light and sound. The Bodhisattva's rank is extremely high, and its function is profound and vast. If it were not for self-narration, the audience at that time would be difficult to know. The ten verses are divided into two parts. The first verse is a general explanation, and also describes the place of speaking. The following nine verses separately show the superior merits and functions. The text is divided into three parts. The first three verses generally show the freedom of essence and function. The first verse is that compassion and wisdom guide each other, saving sentient beings without fatigue. The second verse is the dual observation of emptiness and existence, entering the Dharma gate and always being silent. The third verse is that there is no stagnation between things and self, so transforming others and purifying oneself. The following five verses separately narrate the freedom shown earlier, which is slightly different from the previous shadow. One body pervades the ten directions, and wisdom observes extinction, which shows that it is not just coming to this assembly. Second, the light of the body universally enters, and the eyes of wisdom universally observe. Third, dwelling on the tip of a hair, moving all lands (Buddha-fields). Moreover, it is on the precious lotus flower above. Fourth, many bodies in every dust, different transformations in every door, taking one death-birth door as an example, other doors can be compared. Fifth, there is no obstacle between thought and kalpa (eon), because of deep realization. Since thought and kalpa are integrated, one can do things that are unobstructed by Dharma nature in every thought. There is no obstacle between division and non-division. It means that the realization of truth is not just non-division, so it is entirely in one Dharma in all places, and all Dharmas are also like this. Each has four sentences, and the body, etc., is not just division, so it is always here and omnipresent, you can think about it. The last verse summarizes the broad existence, and the superior vows of Samantabhadra (Bodhisattva's name) are all included, not just what has been stated so far, so it can demonstrate this freedom in the light. The fourth part of the great text is the manifestation of auspicious signs to represent the Dharma. The appearances shown above are just to summon sentient beings with affinity to gather, and will be stated, so these auspicious signs are shown again. There are three parts to the text of auspicious signs. The first is the light showing the Dharma Lord, the second is the manifestation of flowers representing meaning, and the third is the manifestation of the assembly representing the teachings. The Dharma relies on people to promote it, so first show the Dharma Lord.

明主義。為教本故在教前。今初示主。文分為六。一意。二體。三名。四相。五展。六收。今初可知。二放眉間光即光體也。眉間者。表離二邊故。于體不計有無二邊。于義不著常無常等諸法相邊。於行不習苦樂二邊。于道不住邪正二邊。於人不執因果二邊。于教不說世出世二邊。于諦不見真俗二邊。于化不定權實二邊。是故為眾放眉間光。三此光下辯光名。菩薩智光者。令得能知智也。普照十方藏者。令照所知境也。藏有三義。一智光含德無盡故。二以十方剎海各于塵內重含諸剎故。三亦通於五藏。以言智光故。照初二藏令菩薩證。照次二藏令菩薩成。證則得於涅槃。成則得於菩提。照第五藏令化令凈。三中后二如下業中。四其狀下顯相。謂色如燈云猶日月。洞照周遍潤澤雨法雨故。具如相海品。五遍照下展即光業用。于中分五。一所照分齊。謂盡十方一切佛剎。二光所現。謂土及眾生。三動剎網。以諸世界重疊影現。互動相當。猶如網孔。四塵現如來。五隨機雨法。略舉三法皆下所顯。初法輪云示其所行。二出離云示其所度。三大愿云示說法主。謂將說普法。令知法主大愿。普周剎塵內故。第六作是下。收則示有終歸。證從佛流。眉間出光修因順果故須右繞。自下升高故從足入。履佛所行方證入故。第二爾時佛前

【現代漢語翻譯】現代漢語譯本：闡明主義。爲了作為教本的緣故，所以在講解教義之前先闡明主義。現在開始展示『主』。本文分為六個部分：一、意（宗旨），二、體（本體），三、名（名稱），四、相（現象），五、展（開展），六、收（收攝）。現在首先講解『意』，使人可知曉。二、『放眉間光』，這指的就是光的本體。眉間，象徵著遠離二邊。在本體上，不計較有和無的二邊；在義理上，不執著常與無常等諸法相的邊見；在修行上，不習慣苦和樂的二邊；在道路上，不住于邪和正的二邊；在人我上，不執著因和果的二邊；在教義上，不說世間和出世間的二邊；在真諦上，不見真和俗的二邊；在教化上，不執定權巧和真實的二邊。因此，爲了大眾而放出眉間光。三、此光之下辨別光的名字。『菩薩智光』，使人能夠獲得能知之智。『普照十方藏』，使光照耀所知的境界。『藏』有三重含義：一、智光包含的功德無有窮盡；二、以十方剎土（世界）的海洋，各自在微塵之內重重包含諸多的剎土；三、也貫通於五藏（五蘊）。因為說是智光，所以照耀初二藏（色、受）使菩薩證悟，照耀次二藏（想、行）使菩薩成就。證悟就能得到涅槃，成就就能得到菩提。照耀第五藏（識）使之教化令其清凈。三藏中的后二藏（行、識）在下文的業用中會講到。四、『其狀下顯相』，這是顯現光的相狀，說光的顏色如燈云一般，又像日月一樣，洞徹照耀周遍，潤澤如雨般降下法雨。具體內容詳見《相海品》。五、『遍照下展』，這是開展光的業用。其中分為五個方面：一、所照的範圍，指遍及十方一切佛剎（佛土）；二、光所顯現的，指土地以及眾生；三、震動剎網，以諸世界重疊顯現影像，互動相當，猶如網孔；四、微塵中顯現如來；五、隨機降下法雨。簡略地舉出三種法雲，都在下文有所闡釋。初，法輪云，顯示其所行之道；二，出離云，顯示其所度脫的對象；三，大愿云，顯示說法的主體。將要宣說普法，使人知曉說法主體的大愿，普遍周及剎土微塵之內。因此。六、『第六作是下』，這是收攝，顯示有始終歸宿。證悟從佛流出，眉間出光是修因順果，所以需要右繞。從下升高，所以從足進入。踐行佛所行之道，才能證入。第二，『爾時佛前』

【English Translation】 English version: Elucidating the doctrine. For the sake of the teaching manual, the doctrine is elucidated before the teaching. Now, the 'Lord' is initially shown. The text is divided into six parts: 1. Intention, 2. Substance, 3. Name, 4. Appearance, 5. Expansion, 6. Conclusion. Now, the first is to make it knowable. 2. 'Releasing light from the space between the eyebrows' refers to the substance of the light. The space between the eyebrows symbolizes being away from the two extremes. In substance, it does not consider the two extremes of existence and non-existence; in meaning, it does not cling to the appearances of phenomena such as permanence and impermanence; in practice, it does not become accustomed to the two extremes of suffering and pleasure; on the path, it does not dwell on the two extremes of evil and righteousness; in people, it does not cling to the two extremes of cause and effect; in teaching, it does not speak of the two extremes of the mundane and the supramundane; in truth, it does not see the two extremes of truth and falsehood; in transformation, it does not fix on the two extremes of expedient and real. Therefore, light is released from the space between the eyebrows for the sake of the multitude. 3. Below this light, the name of the light is distinguished. 'Bodhisattva Wisdom Light' enables one to obtain the wisdom of knowing. 'Universally Illuminating the Ten Directions Treasury' enables the light to illuminate the realm of what is known. 'Treasury' has three meanings: 1. The virtues contained in the wisdom light are inexhaustible; 2. The oceans of lands in the ten directions each contain numerous lands within a dust mote; 3. It also connects to the five aggregates (skandhas). Because it is said to be wisdom light, it illuminates the first two aggregates (form, sensation) to enable Bodhisattvas to realize, and it illuminates the next two aggregates (perception, volition) to enable Bodhisattvas to accomplish. Realization leads to Nirvana, and accomplishment leads to Bodhi. Illuminating the fifth aggregate (consciousness) enables transformation and purification. The latter two of the three aggregates (volition, consciousness) will be discussed in the section on karma below. 4. 'Its form reveals the appearance' This reveals the appearance of the light, saying that the color of the light is like a lamp cloud, and like the sun and moon, penetratingly illuminating everywhere, moistening like rain, raining the Dharma rain. The specific content is detailed in the 'Ocean of Characteristics' chapter. 5. 'Universally illuminating expands' This is to expand the function of the light. It is divided into five aspects: 1. The scope of illumination, referring to all Buddha lands (Buddha-fields) in the ten directions; 2. What the light manifests, referring to the land and sentient beings; 3. Shaking the net of lands, with the worlds overlapping and appearing as images, interacting and corresponding, like the holes in a net; 4. Tathagatas appearing in dust motes; 5. Raining Dharma rain according to the occasion. Three Dharma clouds are briefly mentioned, all of which are explained below. First, the Dharma wheel cloud shows the path to be followed; second, the liberation cloud shows the objects to be liberated; third, the great vow cloud shows the subject of the Dharma teaching. It will proclaim the universal Dharma, making people aware of the great vow of the subject of the Dharma teaching, universally encompassing the dust motes of the lands. Therefore. 6. 'Sixth, making this below' This is the conclusion, showing that there is an end and a destination. Realization flows from the Buddha, and the light emanating from the space between the eyebrows is cultivating the cause in accordance with the result, so it needs to be circumambulated to the right. Rising from below, it enters from the feet. Only by practicing the path walked by the Buddha can one realize and enter. Second, 'At that time, before the Buddha'

下。現華表義文有二別。一總標華現為坐。所現中方眾。故通表所詮佛華嚴故。別表華藏佛所凈故。故於佛前出此蓮華。既通表華嚴亦具同時具足等十門及教義等。而其本意正表義耳。忽然現者。依理起事難測量故。二其華下顯具德嚴。文亦有二。先標十種顯德無盡。后所謂下。別列十句。前六體備眾德。后四妙用自在。今初。蓮子住處。有含藏之義。故名為藏表示法門。一含一切。華藏之名由此而立。后妙用中。一念況多摩尼寶王。即前藏體。影現佛身。即依正無礙。既發多聲聲皆演法。第三此華生下。現眾表教。文略有三。一現眾時。言一念者華生無間表教義相應。二現眾處。謂白毫中表教從所證凈法界所流。為眾教源。如白為色本。三有菩薩下。正明眾現。亦分為三。一主屬齊現遍詮諸法。故云一切所詮圓滿。是曰勝音圓教法門。必攝眷屬故。下文云。世界海微塵數修多羅。以為眷屬。權實無礙故曰俱時。二右繞下。申敬就座。主伴雖殊並修因順果。故右繞如來。文義相隨故。依華坐。正助不等臺須有差。上義依理明故忽然而現。今教由人立。故眾從佛流。亦如涅槃從牛出乳。三其一切下。彰其德業。主教是宗故偏嘆主。文有十句。略為二解。一豎配十地。此明普攝十地功德。一句一地。初地歡喜得智證如。二

【現代漢語翻譯】下面，現在華表義文有兩種區別。一是總的標示蓮花出現的地方是佛的座位。所出現的中央是大眾聚集的地方。因此普遍地表示所詮釋的佛的《華嚴經》。另一種是特別表示華藏世界是佛所凈化的。所以在佛前出現這朵蓮花。既然普遍地表示《華嚴經》，也就具備了同時具足等十門以及教義等。而它的本意正是爲了表示意義。忽然出現，是因為依據真理而產生的事物難以測量。二是蓮花下面顯示具備功德的莊嚴。文義也有兩種。先標示十種顯示功德無盡。後文『所謂下』，分別列出十句。前六句本體具備各種功德，后四句妙用自在。現在先說第一點，蓮子的住處，有含藏的意義，所以名為『藏』，表示法門，一含一切。華藏的名稱由此而立。後文的妙用中，一念相當於眾多的摩尼寶王，就是前面的藏體，影現佛身，就是依報和正報沒有障礙。既然發出多種聲音，每種聲音都在演說佛法。第三，這朵蓮花出現時，顯示大眾，表示教義。文義略有三種。一是顯示大眾時，說『一念』，蓮花出現沒有間隔，表示教義相應。二是顯示大眾的地方，說在白毫中，表示教義從所證的清凈法界流出，是各種教義的源頭，如同白色是各種顏色的根本。三是『有菩薩下』，正式說明大眾的出現，也分為三種。一是主尊和眷屬同時出現，普遍地詮釋各種佛法，所以說一切所詮釋的都是圓滿的，這就是殊勝音聲的圓教法門。必定包含眷屬，所以下文說，世界海微塵數目的修多羅（Sutra，經），作為眷屬。權法和實法沒有障礙，所以說同時。二是『右繞下』，申述恭敬地就座。主尊和眷屬雖然不同，但都修習因地，順應果地，所以右繞如來。文義相互隨順，所以依據蓮花就座。正助不等，臺座必須有差別。上面的意義依據真理來說明，所以忽然出現。現在教義由人建立，所以大眾從佛流出，也像涅槃（Nirvana，寂滅）從牛身上產出牛奶。三是『其一切下』，彰顯他們的功德事業。主尊是宗，所以偏重讚歎主尊。文義有十句，略分為兩種解釋。一是豎向配合十地（Ten Bhumis），這說明普遍攝取十地的功德，一句對應一地。初地歡喜地，得到智慧，證得如如。

【English Translation】 Below, there are now two distinctions in the meaning of the Hua-table text. The first is the general indication that the place where the lotus flower appears is the Buddha's seat. The center of what appears is the place where the masses gather. Therefore, it universally represents the Avatamsaka Sutra (Flower Garland Sutra) of the Buddha that is being interpreted. The other is the special indication that the Flower Treasury World is purified by the Buddha. Therefore, this lotus flower appears before the Buddha. Since it universally represents the Avatamsaka Sutra, it also possesses the ten gates such as simultaneous completeness and the teachings, etc. And its original intention is precisely to express meaning. Suddenly appearing is because things that arise based on truth are difficult to measure. Second, the adornment of virtue is displayed below the lotus flower. There are also two types of textual meaning. First, ten types are marked to show that virtue is endless. The subsequent text 'so-called below' lists ten sentences separately. The first six sentences have the body equipped with various virtues, and the last four sentences have wonderful functions that are unhindered. Now let's talk about the first point. The dwelling place of the lotus seeds has the meaning of containing, so it is called 'Treasury', representing the Dharma gate, one containing everything. The name Flower Treasury is established from this. In the wonderful functions in the later text, one thought is equivalent to many Mani Jewel Kings, which is the previous treasury body, and the Buddha's body is reflected, which means that the dependent reward and the proper reward are unobstructed. Since many sounds are emitted, each sound is expounding the Dharma. Third, when this lotus flower appears, it shows the masses, representing the teachings. The textual meaning is slightly of three types. The first is when the masses are displayed, saying 'one thought', the appearance of the lotus flower has no interval, indicating that the teachings correspond. The second is the place where the masses are displayed, saying that it is in the white hair, indicating that the teachings flow out from the pure Dharma realm that has been certified, and is the source of various teachings, just as white is the root of various colors. The third is 'There are Bodhisattvas below', formally explaining the appearance of the masses, also divided into three types. The first is that the main deity and the retinue appear simultaneously, universally interpreting various Buddhadharmas, so it is said that everything that is interpreted is complete, this is the perfect teaching method of the victorious sound. It must include the retinue, so the following text says that the number of Sutras (Sutra, scriptures) in the world sea is as numerous as dust motes, as the retinue. Provisional Dharma and Real Dharma are unobstructed, so it is said to be simultaneous. The second is 'Right circumambulation below', stating respectfully taking a seat. Although the main deity and the retinue are different, they all practice the cause ground and follow the fruit ground, so they circumambulate the Tathagata (Tathagata, Thus Come One) to the right. The textual meanings follow each other, so they take their seats according to the lotus flower. The main and auxiliary are not equal, and the platform must have differences. The above meaning is explained according to the truth, so it appears suddenly. Now the teachings are established by people, so the masses flow out from the Buddha, just like Nirvana (Nirvana, extinction) produces milk from a cow. The third is 'Its everything below', highlighting their merits and deeds. The main deity is the sect, so it emphasizes praising the main deity. The textual meaning has ten sentences, briefly divided into two explanations. One is vertically matching the Ten Bhumis (Ten Bhumis), which explains the universal absorption of the merits of the Ten Bhumis, one sentence corresponding to one Bhumi. The first Bhumi, the Joyful Ground, obtains wisdom and certifies Suchness.

地性戒。是佛所行。三地多聞入法身海。四行道品。善友是依。五地總行現通利物。六觀法界般若現前。七功用已終。故佛與力。八無生無動住三昧心。九為法師見無邊法。十具于大盡三昧等圓。初地尚攝諸地功德。況於後后不具前前。二橫就極位釋者。一理智了真。二量智入行。三證窮法身。四常觀受用。五毛現神變。六念觀法門七外感佛加。八內安身定。九豎見來際。十橫無不圓。故此十句攝為五對。若橫若豎能證必具。故為二釋。

大方廣佛華嚴經疏卷第九大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十

唐清涼山大華嚴寺沙門澄觀撰

大文第五稱揚佛德。既現既至任力稱揚。自申罔極之情。顯佛無涯之德。文分為二。初一眉間菩薩贊。后十十方菩薩贊。新眾才集佛便現瑞。文不累書故編成次。以贊德相類結集。並之一處。乘現勝音之次。先舉勝音之偈。后十菩薩即如次十方。昔人不曉斯文。便將后十為勝音眷屬。非唯章疏之失。亦乃翻譯有違。何者。且眉間出眾。即主伴皆贊。十方來眾寂無一言。主伴禮儀一何疏索。況準法界品例來者皆有讚詞。細尋菩薩之名。與前十方如次相似。但由譯人不審致。令名小乖差。至下文中一一對辯。今初

【現代漢語翻譯】現代漢語譯本：『地性戒』（Bhumi-svabhava-śīla，指菩薩十地中每一地的特殊戒律），是佛所修行的。三地菩薩多聞佛法，進入法身（Dharmakāya，佛的法性之身）之海。四地菩薩修行三十七道品（Bodhipakkhiyadhamma，通往覺悟的三十七種修行方法）。善友（Kalyāṇa-mittatā，指善知識）是依靠。五地菩薩總攝一切修行，顯現神通利益眾生。六地菩薩觀照法界（Dharmadhātu，一切法的總稱），般若智慧（Prajñā，智慧）現前。七地菩薩的功用已經完結，所以佛陀給予力量。八地菩薩證得無生無動的三昧（Samādhi，禪定），安住于不動的心。九地菩薩作為法師，見證無邊佛法。十地菩薩具足大盡三昧（Mahāparinirvāṇa-samādhi，大滅盡定）等圓滿功德。初地菩薩尚且攝持諸地功德，更何況後面的地不具備前面的地？二、橫向就菩薩的極位來解釋：一、以理智了悟真如。二、以度量智慧進入修行。三、證悟窮盡法身。四、常時觀照受用。五、從毛孔顯現神通變化。六、憶念觀照法門。七、從外感受佛陀的加持。八、內心安住于身定。九、豎向見證未來際。十、橫向沒有不圓滿的。所以這十句可以概括為五對。無論是橫向還是豎向，能夠證悟必定具足。所以有兩種解釋。《大方廣佛華嚴經疏卷第九》大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏卷第十》唐清涼山大華嚴寺沙門澄觀撰大文第五，稱揚佛德。既然已經顯現，已經到來，就盡力稱揚。表達無限的情感，彰顯佛陀無涯的功德。文分為二：初一，眉間菩薩贊；后十，十方菩薩贊。新的聽眾才聚集，佛陀便顯現瑞相。經文沒有重複記載，所以編排成現在的次序。因為讚頌功德的方面相似，所以結集在一處。承接顯現殊勝音聲之後，先舉出殊勝音聲的偈頌，后十位菩薩就是依次來自十方的菩薩。過去的人不瞭解這段經文，便將後面的十位菩薩當作殊勝音聲的眷屬。這不僅是章疏的錯誤，也是翻譯上的違背。為什麼這麼說呢？況且眉間菩薩出現時，就是主伴一起讚頌。十方來的聽眾寂靜無聲，沒有一句話，這主伴之間的禮儀是多麼疏忽啊！況且按照《法界品》的例子，凡是來者都有讚詞。仔細尋思菩薩的名字，與前面的十方菩薩依次相似。只是因為譯者不仔細，導致名字稍微有些差異。到下面的經文中會一一對比辨析。現在開始第一部分。

【English Translation】 English version: 'Bhumi-svabhava-śīla' (the inherent precepts of each of the ten Bhumis of a Bodhisattva), is what the Buddha practices. Bodhisattvas of the Third Bhumi are widely learned in the Dharma, entering the ocean of the Dharmakāya (the Dharma-body of the Buddha). Bodhisattvas of the Fourth Bhumi practice the thirty-seven Bodhipakkhiyadhamma (thirty-seven factors conducive to enlightenment). Kalyāṇa-mittatā (spiritual friends) are the reliance. Bodhisattvas of the Fifth Bhumi comprehensively practice all virtues, manifesting supernatural powers to benefit beings. Bodhisattvas of the Sixth Bhumi contemplate the Dharmadhātu (the realm of all dharmas), Prajñā (wisdom) manifests before them. The function of Bodhisattvas of the Seventh Bhumi is complete, therefore the Buddha gives strength. Bodhisattvas of the Eighth Bhumi attain the Samādhi (meditative absorption) of no-birth and no-movement, abiding in an unmoving mind. Bodhisattvas of the Ninth Bhumi, as Dharma masters, witness boundless Dharma. Bodhisattvas of the Tenth Bhumi possess the Mahāparinirvāṇa-samādhi (great extinction Samādhi) and other perfect virtues. Even Bodhisattvas of the First Bhumi encompass the virtues of all Bhumis, how much more so do the later Bhumis not possess the preceding ones? Secondly, explaining horizontally from the perspective of the ultimate position of a Bodhisattva: First, using rational intellect to understand Suchness. Second, using measured wisdom to enter practice. Third, realizing and exhausting the Dharmakāya. Fourth, constantly contemplating enjoyment. Fifth, manifesting supernatural transformations from pores. Sixth, recollecting and contemplating Dharma methods. Seventh, externally sensing the Buddha's blessings. Eighth, internally abiding in bodily Samādhi. Ninth, vertically witnessing the future. Tenth, horizontally nothing is not complete. Therefore, these ten sentences can be summarized into five pairs. Whether horizontally or vertically, one who can realize will certainly possess them. Therefore, there are two explanations. The Avataṃsaka Sūtra Commentary, Scroll 9 Taisho Tripitaka Volume 35, No. 1735, The Avataṃsaka Sūtra Commentary The Avataṃsaka Sūtra Commentary, Scroll 10 Composed by Śramaṇa Chengguan of the Great Avataṃsaka Monastery on Qingliang Mountain in the Tang Dynasty The fifth major section praises the Buddha's virtues. Since the Buddha has appeared and arrived, we exert our strength to praise. Expressing limitless emotions and revealing the Buddha's boundless virtues. The text is divided into two parts: First, the praise by the Bodhisattva from between the eyebrows; Second, the praise by the Bodhisattvas from the ten directions. The new audience has just gathered, and the Buddha immediately manifests auspicious signs. The sutra does not repeat the accounts, so it is arranged in the current order. Because the aspects of praising virtues are similar, they are collected in one place. Following the manifestation of the superior sound, first the verses of the superior sound are presented, and then the ten Bodhisattvas are the Bodhisattvas from the ten directions in order. People in the past did not understand this passage, and they regarded the ten Bodhisattvas as the retinue of the superior sound. This is not only an error in the commentary but also a violation of the translation. Why is this so? Moreover, when the Bodhisattva from between the eyebrows appears, the host and the companions praise together. The audience from the ten directions is silent, without a word, how negligent is the etiquette between the host and the companions! Furthermore, according to the example of the 'Dharmadhātu Chapter', all who come have praises. Carefully examining the names of the Bodhisattvas, they are similar to the preceding Bodhisattvas from the ten directions in order. It is only because the translator was not careful that the names have slight differences. In the following text, they will be compared and analyzed one by one. Now begins the first part.

。勝音文分二。先說偈儀。后正說偈。下十例然。偈中總相贊佛。亦舍諸問思之可知。十頌分三。初三直就佛嘆。次六約眾嘆佛。三有一偈雙結主伴。初中三偈。皆嘆如來體用無礙。于中初一不動本而周遍。則十身圓融遍四法界。后二不壞小相而廣容。上則事如理故。此則事含理故。于中前一偈半。一毛攝三世間。後半類余。謂遍法界內皆有佛身。無有一毛不含剎海。又一毛表解脫門。諸佛菩薩智所住故。現多剎海者。門門皆是凈土因故。次六偈約眾嘆者。聖賢輔翼顯主勝故。六偈總明主伴皆遍於中。初二總身總相遍。后四總身遍別中。既微細難思故。唯普智方知普行方立。三雙結可知。第二十方菩薩贊德。十方即為十段。今初。東方。言眾中者。大眾海中前列名處。名觀察勝法蓮華幢。幢相高出。王是超勝。此喻相似。光慧即是所喻幢體偈中贊佛真應二身。密答上佛地。如來智等攝佛地故。十頌分二。初三贊真后七贊應。贊真必體用雙美。贊應唯約用明。欲顯門差實非體外。今初也。于中初一讚智身。次一讚法身。后一雙結智。含四智法即法界五法具矣。智中上半正體證真。下半後起隨俗。又句各一智。初句大圓鏡智。行相深細故。次句平等性智。自他平等即法界故。次句妙觀察智。于自共相無礙轉故。末句成所作

【現代漢語翻譯】現代漢語譯本勝音文分為兩部分。首先說明偈頌的儀軌，然後正式宣說偈頌。接下來的十個例子也是如此。偈頌中總括地讚歎佛陀，也可以捨棄諸多的疑問，通過思考來理解。這十首偈頌分為三部分。最初三首直接讚歎佛陀，接著六首通過大眾來讚歎佛陀，最後有一首偈頌同時總結了主伴關係。最初的三首偈頌，都是讚歎如來的體和用沒有障礙。其中第一首偈頌是不動根本而周遍，意味著十身圓融遍佈四法界。後面的兩首偈頌是不破壞微小的相而廣大包容，上面是事如理，這裡是事含理。其中前一偈半，一毛孔攝取三世間，後半部分是類似的例子，意思是遍佈法界內都有佛身，沒有一根毫毛不包含剎土之海。另外，一根毫毛代表解脫之門，因為諸佛菩薩的智慧所安住的地方。顯現眾多剎土之海，是因為每個門都是凈土的因。接著六首偈頌通過大眾來讚歎佛陀，聖賢輔佐彰顯主體的殊勝。這六首偈頌總括地說明主體和伴侶都遍佈于其中。最初兩首偈頌總括了身和相的遍佈，後面四首偈頌總括了身的遍佈和區別。既然微細難以思議，只有普智才能瞭解，只有普行才能確立。最後三首偈頌的雙重總結是可以理解的。第二部分是十方菩薩讚歎功德。十方即分為十段。現在是東方。說到大眾之中，就是大眾海中前列的位置。名字是觀察勝法蓮華幢（觀察殊勝佛法的蓮花寶幢），寶幢的相高高聳立。王是超勝的意思。這是相似的比喻。光慧就是所比喻的寶幢的本體。偈頌中讚歎佛陀的真身和應身。秘密地回答了上面的佛地，因為如來的智慧等攝取了佛地。這十首偈頌分為兩部分。最初三首讚歎真身，後面七首讚歎應身。讚歎真身必定是體和用都完美，讚歎應身只說明用。想要顯示門的不同，實際上不是在體外。現在是最初的部分。其中第一首讚歎智身，第二首讚歎法身，第三首雙重總結了智慧。智慧包含四智，法即法界，五法都具備了。智慧中上半部分是正體證真，下半部分是後起隨俗。另外，每句各代表一種智慧。第一句是大圓鏡智（如明鏡般照亮一切的智慧），行相深細。第二句是平等性智（認識到一切事物本質上平等的智慧），自他平等即法界。第三句是妙觀察智（能夠巧妙地觀察一切事物的智慧），對於自相和共相沒有障礙地運轉。最後一句是成所作智（成就所應作的智慧）。

【English Translation】 English version The Sheng Yin Wen (Superior Sound Text) is divided into two parts. First, the ritual of the Gatha (verse) is explained, and then the Gatha is formally recited. The following ten examples are similar. The Gatha generally praises the Buddha, and many questions can be abandoned and understood through contemplation. These ten Gathas are divided into three parts. The first three directly praise the Buddha, then six praise the Buddha through the assembly, and finally there is one Gatha that summarizes the relationship between the main and accompanying figures. The first three Gathas all praise the Tathagata's (Thus Come One's) body and function without obstruction. The first Gatha is 'immovable root while being pervasive,' which means that the ten bodies are perfectly integrated and pervade the four Dharma realms. The following two Gathas are 'not destroying the small form while broadly accommodating,' the former being 'things are like principle,' and the latter being 'things contain principle.' Among them, the first one and a half Gathas, 'one pore contains three worlds,' and the latter half is a similar example, meaning that there are Buddha bodies throughout the Dharma realm, and no hair does not contain the ocean of lands. In addition, one hair represents the gate of liberation, because it is where the wisdom of all Buddhas and Bodhisattvas resides. The manifestation of numerous oceans of lands is because each gate is the cause of the Pure Land. The following six Gathas praise the Buddha through the assembly, with the assistance of sages and virtuous ones highlighting the superiority of the main body. These six Gathas generally explain that both the main and accompanying figures are pervasive within them. The first two Gathas generally cover the pervasiveness of body and form, and the latter four Gathas generally cover the pervasiveness and distinction of the body. Since it is subtle and difficult to conceive, only universal wisdom can understand it, and only universal practice can establish it. The dual summary of the last three Gathas is understandable. The second part is the praise of merit by Bodhisattvas from the ten directions. The ten directions are divided into ten sections. Now it is the East. When talking about the assembly, it is the position in the front row of the ocean of the great assembly. The name is 'Observing the Lotus Banner of Superior Dharma' (observing the lotus banner of superior Buddha-dharma), and the appearance of the banner is towering high. 'King' means surpassing. This is a similar metaphor. Light and wisdom are the essence of the banner being compared. The Gatha praises the true body and the manifested body of the Buddha. It secretly answers the Buddha-land above, because the wisdom of the Tathagata, etc., encompasses the Buddha-land. These ten Gathas are divided into two parts. The first three praise the true body, and the latter seven praise the manifested body. Praising the true body must be perfect in both body and function, and praising the manifested body only explains the function. If you want to show the difference of the doors, it is actually not outside the body. Now is the initial part. Among them, the first praises the wisdom body, the second praises the Dharma body, and the third doubly summarizes wisdom. Wisdom contains the four wisdoms, Dharma is the Dharma realm, and all five Dharmas are complete. The upper half of wisdom is the true realization of the true body, and the lower half is the subsequent arising according to customs. In addition, each sentence represents a kind of wisdom. The first sentence is the Great Perfect Mirror Wisdom (wisdom that illuminates everything like a bright mirror), and its behavior is profound and subtle. The second sentence is the Wisdom of Equality (wisdom that recognizes the essential equality of all things), and the equality of self and others is the Dharma realm. The third sentence is the Wonderful Observing Wisdom (wisdom that can skillfully observe all things), and there is no obstacle in the operation of self-characteristics and common characteristics. The last sentence is the Accomplishing Wisdom (wisdom that accomplishes what should be done).

智。成就利他導世事故。二贊法身中。上半體相皆同。同有二義。一本性法身體同。言無依者。無住本故。無差別者。體無二故。二已證法身相同。力無畏等皆無異故。此則無礙慧身不依一切。離諸分別是無差別。下半用同。能現能生身土智影皆無二故。即法身無色應物現形。三雙結者。上半結智。上句根本下句后得。下半結法。但舉其用體通上下。以智契如故。金光明說如如及如如智。為法身故。后七贊應分三。初一隨樂現應。不思議者隨緣無邊故。光明覺云。億那由劫共思量。色相威德轉無邊等。次四身光演法。初一化身演法。望前應身即重化也。次二毛光演法。后一結嘆難量。法輪義如別說。后二偈成道起通。上皆圓融亦有十身。且從一義耳。第二南方。法喜菩薩。前雲集中。名普照法海慧。會義亦同。光明即照法故。十頌嘆佛寂用應機德。答前境界。法身顯現即分齊境。無生無體。即所觀境。眾生國土皆所化境。于中分三。初四依真起應。于中分二。先一偈顯真。佛身常者第一義。常出三世故。智符于理湛然常照。顯者離二障故。現者常在前故。不同眾生自體常也。法界悉充滿者。諸根相好一一無邊無限。福智所莊嚴故。次二句音恒用普。恒自受用廣大法樂故。下三偈起用。初一普隨物樂。次一感應道交。后

【現代漢語翻譯】智。成就利益他人引導世間之事。二讚歎法身中，上半部分體相都相同。相同有二重含義：一，本性法身體相同。說『無依』，是因為沒有住處根本；說『無差別』，是因為本體沒有二元性。二，已經證得的法身相同，力量、無畏等等都沒有差異。這說明無礙的智慧之身不依賴一切，遠離各種分別是無差別。下半部分作用相同，能顯現、能產生身、土、智慧影像都沒有二元性。即法身無色，應物而現形。三，雙重總結，上半部分總結智慧，上句是根本智，下句是后得智。下半部分總結法，但只舉其作用，本體貫通上下。因為智慧契合真如的緣故。《金光明經》說，如如以及如如智，是法身的原因。后七句讚歎應身，分為三部分。第一句，隨眾生喜好而現應身，『不思議』是因為隨緣沒有邊際。光明覺經說，『億那由他（Ekayuta，數量單位）劫共同思量，色相威德轉無邊』等等。其次四句，身光演說佛法。第一句，化身演說佛法，相對於前面的應身，就是重重化現。其次兩句，毛孔放光演說佛法。最後一句，總結讚歎難以衡量。法輪的含義如其他地方所說。最後兩句偈頌，成道時普遍貫通。以上都是圓融的，也有十身，且只從一種含義來說。第二，南方，法喜菩薩（Dharmapriti Bodhisattva）。前面說集中，名字是普照法海慧（Samantaprabhasa-dharmasamudra-mati）。會合的含義也相同，光明就是照耀佛法。十句頌讚佛的寂靜作用和應機說法之德，回答前面的境界。法身顯現就是分齊之境，無生無體，就是所觀之境，眾生國土都是所化之境。其中分為三部分。開始四句，依真如而起應。其中分為兩部分。先一句偈頌顯示真如。佛身常住是第一義，常住超出三世。智慧符合真理，湛然常照。『顯』是遠離二障的緣故，『現』是常在眼前的緣故，不同於眾生自體常住。『法界悉充滿』，是諸根相好一一無邊無限，福德智慧所莊嚴的緣故。其次兩句，音聲恒常普遍。恒常自我受用廣大的佛法之樂。下面三句偈頌，發起作用。第一句，普遍隨順眾生喜好。第二句，感應道交。

【English Translation】 Wisdom. Accomplishing the benefit of others and guiding the world. Second, praising the Dharmakaya (法身, Dharma Body), the upper half of the form and characteristics are all the same. 'Same' has two meanings: first, the inherent nature, Dharma body are the same. Saying 'without reliance' is because there is no abiding root. Saying 'without difference' is because the essence has no duality. Second, the already realized Dharmakayas are the same, powers, fearlessness, etc., are all without difference. This explains that the unobstructed wisdom body does not rely on anything, and being free from all discriminations is without difference. The lower half has the same function, being able to manifest and generate bodies, lands, and wisdom images without duality. That is, the Dharmakaya is without color, manifesting forms in response to things. Third, a double conclusion, the upper half concludes wisdom, the first sentence is fundamental wisdom, and the second sentence is subsequent wisdom. The lower half concludes Dharma, but only its function is mentioned, the essence pervades above and below. Because wisdom accords with Suchness (如, Truth). The Golden Light Sutra says that Suchness and Suchness-wisdom are the cause of the Dharmakaya. The following seven verses praise the Nirmanakaya (應身, Manifestation Body), divided into three parts. The first verse, manifesting the Nirmanakaya according to the pleasure of sentient beings, 'inconceivable' is because following conditions is without limit. The Light of Awakening Sutra says, 'Billions of Nayutas (那由他, Ekayuta, a unit of quantity) of kalpas (劫, eon) of common thought, the color and majesty turn without limit,' etc. The next four verses, the body's light expounds the Dharma. The first verse, the transformation body expounds the Dharma, relative to the previous Nirmanakaya, is a repeated transformation. The next two verses, the pores of the skin emit light to expound the Dharma. The last verse, concluding with praise of immeasurable. The meaning of the Dharma wheel is as explained elsewhere. The last two verses, the attainment of the Way is universally connected. The above are all perfectly integrated, and there are also ten bodies, and only from one meaning. Second, the south, Dharmapriti Bodhisattva (法喜菩薩). The previous said gathering, the name is Samantaprabhasa-dharmasamudra-mati (普照法海慧). The meaning of gathering is also the same, light is illuminating the Dharma. Ten verses praise the Buddha's tranquil function and the virtue of teaching according to the occasion, answering the previous realm. The manifestation of the Dharmakaya is the realm of divisions, without birth and without substance, is the realm of what is observed, sentient beings and lands are all the realm of what is transformed. Among them, divided into three parts. The beginning four verses, arising in response to reality. Among them, divided into two parts. First, one verse reveals reality. The Buddha's body is constant is the first meaning, constant transcends the three times. Wisdom accords with principle, serenely and constantly illuminates. 'Manifest' is because it is free from the two obscurations, 'present' is because it is always before the eyes, different from the constant self-nature of sentient beings. 'The Dharma realm is completely filled' is because the roots, characteristics, and marks are all boundless and limitless, adorned by blessings and wisdom. The next two verses, the sound is constant and universal. Constantly self-enjoying the vast joy of the Dharma. The following three verses, initiating function. The first verse, universally following the pleasure of sentient beings. The second verse, the interaction of the Way of response.

一法光無際。二有三偈體用無礙。于中初二句。約相無生現生。次二句約性無住而住。次一偈約用無去住而普周。后偈體用雙拂。謂無體拂上無生。無生為佛法體故。今體即非體。無住處者拂約性二句。亦無生可得拂示生句。下半拂前第二偈約用。用如影故。三有三偈明真應無盡。一法雲無盡。二眾會無盡。三身相無盡。無盡相言兼真身故。終不盡者全同體故。第三西方香焰菩薩。前名月光香焰普莊嚴。此中光即月光。明慧即是智慧莊嚴。十頌讚佛身含眾海。即答加持問。由加能入故。于中前九贊眾海。則佛德可知。后一結德歸佛。前中初一總餘八別。別中二。前四平遍一切。于中初一智身入剎塵。次一色身普現用。后二釋成前義。一普賢行圓故。二身心平等故。後有四偈。明微細入于毛孔剎中。而作用故。后一結中非唯一會。一切菩薩皆入佛身。方為贊佛。第四北方菩薩。此同本名但加慧字。然此十頌。嘆佛依體起用轉大法輪。答前佛行。佛以轉法化生。為其行故。文中分三。初二句總。次八偈半別。后一偈結。別中贊佛十化。初二句現受生化。處處受生身云遍故。次一偈贊神通化。末句雖云轉法意在通用。三有三句贊業果化。一切諸剎名號不同者。示同趣類業報名字。故上三依身。四隨應演妙法者。即辯揚化。隨

【現代漢語翻譯】現代漢語譯本一法光無際：佛法之光無邊無際。二有三偈體用無礙：第二部分有三首偈頌，闡述了本體與作用之間沒有障礙的道理。于中初二句，約相無生現生：其中最初兩句，從現象的角度來說明無生而顯現生。次二句約性無住而住：接下來的兩句，從本體的角度來說明無所住而安住。次一偈約用無去住而普周：接下來的一首偈頌，從作用的角度來說明沒有來去住止而普遍周遍。后偈體用雙拂：最後一首偈頌，同時否定本體和作用。所謂『無體』，是拂去執著于『無生』，因為『無生』是佛法的本體。所以說，本體即非本體。『無住處者』，是拂去執著于本體的兩句。也因為沒有『無生』可得，所以拂去顯示生起的句子。下半部分拂去前面第二首偈頌所說的作用，因為作用如幻影一般。三有三偈明真應無盡：第三部分有三首偈頌，闡明真身和應化身是無窮無盡的。一法雲無盡：第一是佛法的法雲無盡。二眾會無盡：第二是聽法的眾會無盡。三身相無盡：第三是佛的身相無盡。『無盡相言兼真身故』，因為『無盡相』也包括真身。『終不盡者全同體故』，最終不會窮盡是因為完全與本體相同。第三西方香焰菩薩（Bodhisattva of Incense Flame from the West）：第三位是西方的香焰菩薩（菩薩名）。前名月光香焰普莊嚴：之前的名字是月光香焰普莊嚴。此中光即月光，明慧即是智慧莊嚴：這裡的光就是月光，明慧就是智慧莊嚴。十頌讚佛身含眾海，即答加持問：十首偈頌讚嘆佛身包含無量眾海，也就是回答了關於加持的問題。由加能入故：因為通過加持才能進入。于中前九贊眾海，則佛德可知：其中前九首偈頌讚嘆眾海，這樣佛的功德就可以瞭解。后一結德歸佛：最後一首偈頌總結功德歸於佛。前中初一總餘八別：前面九首偈頌中，第一首是總說，其餘八首是分別敘述。別中二：分別敘述中又分為兩部分。前四平遍一切：前四首偈頌平等周遍一切。于中初一智身入剎塵：其中第一首偈頌說智慧之身進入微塵般的剎土。次一色身普現用：第二首偈頌說色身普遍顯現作用。后二釋成前義：後面的兩首偈頌解釋併成就前面的意義。一普賢行圓故：第一是因為普賢菩薩（Samantabhadra）的行愿圓滿。二身心平等故：第二是因為身心平等。後有四偈，明微細入于毛孔剎中，而作用故：後面有四首偈頌，說明微細的境界進入到毛孔中的剎土中，並且起作用。后一結中非唯一會，一切菩薩皆入佛身，方為贊佛：最後一首偈頌總結說，不僅僅是一個法會，一切菩薩都進入佛身，這才是真正的贊佛。第四北方菩薩：第四位是北方的菩薩。此同本名但加慧字：這位菩薩的名字與原本的名字相同，只是增加了一個『慧』字。然此十頌，嘆佛依體起用轉大法輪，答前佛行：然而這十首偈頌，讚歎佛依據本體而起作用，轉大法輪，回答了前面關於佛的行持的問題。佛以轉法化生，為其行故：佛以轉法輪教化眾生，作為他的行持。文中分三：文中分為三個部分。初二句總：最初兩句是總說。次八偈半別：接下來八首半偈頌是分別敘述。后一偈結：最後一首偈頌是總結。別中贊佛十化：分別敘述中讚歎佛的十種化現。初二句現受生化，處處受生身云遍故：最初兩句顯示受生化現，因為處處都有受生的身云周遍。次一偈贊神通化：接下來一首偈頌讚嘆神通化現。末句雖云轉法意在通用：最後一句雖然說轉法輪，但意在普遍運用。三有三句贊業果化：第三部分有三句讚歎業果化現。一切諸剎名號不同者，示同趣類業報名字：一切諸剎土的名字不同，顯示了相同趨向的眾生，其業報的名字也不同。故上三依身：所以上面三種化現是依身而起。四隨應演妙法者，即辯揚化：第四種是隨順眾生根器而演說妙法，也就是辯才弘揚的化現。

【English Translation】 English version One, the light of Dharma is boundless. Two, there are three verses, the substance and function are unobstructed. Among them, the first two sentences describe the manifestation of birth from non-birth in terms of phenomena. The next two sentences describe dwelling without dwelling in terms of nature. The next verse describes the universal pervasion without going or staying in terms of function. The last verse negates both substance and function. 'Without substance' negates the attachment to 'non-birth,' because 'non-birth' is the substance of the Buddha's Dharma. Therefore, substance is not substance. 'Without a dwelling place' negates the two sentences about nature. Also, because there is no 'non-birth' to be obtained, the sentence showing birth is negated. The latter half negates the function mentioned in the second verse, because function is like an illusion. Three, there are three verses explaining that true and manifested bodies are inexhaustible. First, the Dharma cloud is inexhaustible. Second, the assembly is inexhaustible. Third, the physical form is inexhaustible. 'Inexhaustible form' includes the true body. 'Never exhausted' means it is entirely the same in substance. Third, the Incense Flame Bodhisattva (Bodhisattva of Incense Flame) from the West. Previously named Moonlight Incense Flame Universally Adorned. Here, 'light' is moonlight, and 'wisdom' is the adornment of wisdom. The ten verses praise the Buddha's body containing the ocean of beings, which answers the question about blessings. Because one can enter through blessings. Among them, the first nine praise the ocean of beings, so the Buddha's virtues can be known. The last one concludes by attributing the virtues to the Buddha. In the first part, the first verse is general, and the remaining eight are specific. In the specific part, there are two sections. The first four are equal and pervasive to all. Among them, the first verse says the wisdom body enters the dust of lands. The next verse says the physical body universally manifests its function. The last two explain the previous meaning. First, because the practice of Samantabhadra is complete. Second, because body and mind are equal. Afterwards, there are four verses explaining that the subtle enters the lands within the pores and functions. The last one concludes that it is not just one assembly; all Bodhisattvas enter the Buddha's body, which is truly praising the Buddha. Fourth, the Bodhisattva from the North. This is the same as the original name but with the addition of the word 'wisdom.' However, these ten verses praise the Buddha's turning of the great Dharma wheel based on substance and arising from function, answering the previous question about the Buddha's conduct. The Buddha transforms beings by turning the Dharma wheel, which is his conduct. The text is divided into three parts. The first two sentences are general. The next eight and a half verses are specific. The last verse concludes. In the specific part, the ten transformations of the Buddha are praised. The first two sentences show the transformation of receiving birth, because the cloud of bodies receiving birth pervades everywhere. The next verse praises the transformation of supernatural powers. Although the last sentence says turning the Dharma, the intention is universal application. The third part has three sentences praising the transformation of karmic results. The different names of all lands show that beings with the same tendencies have different names of karmic rewards. Therefore, the above three depend on the body. The fourth, 'expounding the wonderful Dharma according to the occasion,' is the transformation of eloquent exposition.

應則能斷彼疑故。五一偈勸贊勵化。妙音贊勵故。六一偈慶慰化。普雨法雨。令彼進修無生法故。上三語業。七有一偈。領受意化領問受取。演昔行故。八有一偈抉擇意化。抉擇有情心行差別。及揀諸法性相不同。方能普化故。九一偈發起意化。發起宿善及三乘大行。為善調故。十有一偈造作意化。建立佛法事義。種種皆令見故依實起用即是化身故。說化身無別心色。此之十化。與佛地經次第無違。但令相融不違經旨。末後一偈。結歸斯會可知。第五東北方法海菩薩。前眾集中。名最勝光明燈無盡功德藏。法海可當最勝光明。義與慧同。功德藏名前後無別。無盡二字前有後無。十頌讚佛攝勝眷屬。答佛力問。寄贊菩薩。實由佛力故。結云住力地中文中。初一智滿得法。即為總相。如是方便門者。此有二意。一指前。謂具前三輪之化故。能周遍一一國土。二即下九別為如是方便也。餘九別相共贊七事。一讚普演大音。有三種大。一者處大。一一國故。二者義大。說佛所行故。三者體大。周聞十方故。二贊時無空過。唸唸觀法證真實故。三能入勝處。諸佛身中修凈國故。四于染無礙。塵中證法而周行故。五能入佛境。見佛神力入行處故。行處有二。一智行處。謂十力境。二佛化處。謂器及眾生。六有三頌。善入音聲。初入

大音。次入妙音。后入一切音。七一頌善知諸地。言從地者即出心也。而得地者即住入也。力地中者即佛地也。所獲法者結上方便也。第六東南方慧燈菩薩。名全同前。十頌讚諸菩薩悟入深廣。由三昧力見佛三昧。即答三昧問也。于中分四。初二嘆見佛真體。一見佛離相。二見佛自在。言離眾相者。般若云。離一切諸相。則名諸佛。慈氏論云。但離四相即離一切。謂名義自性及差別也。言自在者。由菩薩定慧雙運。故見佛自在也。次四頌明悟法。一證深理法願力而現。二悟多行法福智成形。三達果法體無不遍。四了教法深廣難知。三有二頌嘆身業普應。一深二廣。云堅密者齊佛體用。堅即金剛之身。密謂三密之一。即一而多。故遍一切。即大而小。故現塵中。無功之應。故無相而現。若約法門。此身即如來藏性也。不可破壞故堅。深而難見故密。眾生塵心無不皆具。本自有之。故曰無生。體絕百非。故曰無相。眾生六根是謂諸國。四后二頌。嘆得佛加持。一此佛力。二餘佛力。第七西南方。前列名處。云普華光焰髻。少同多異。十頌嘆佛攝生自在德。答前自在問。文分為三。初六攝生無遺。次二寂用無礙。后二大用無涯。今初文二。初二能攝。謂身語深廣。前偈語后偈身。身中上半體。客塵不染故。下半用。隨物見異

【現代漢語翻譯】現代漢語譯本：大音（偉大的聲音）。其次進入妙音（奇妙的聲音）。最後進入一切音（所有的聲音）。七十一頌讚嘆善於瞭解諸地（菩薩修行的不同階段）。所說的『從地』是指從心中產生。而『得地』是指安住于其中。『力地中』是指佛的境界。所獲得的法是指總結之前的方便法門。第六位是東南方的慧燈菩薩（智慧之燈菩薩），名字和前面完全相同。十頌讚嘆諸位菩薩悟入的深刻和廣博。由於三昧（禪定）的力量，見到佛的三昧。這是回答關於三昧的提問。其中分為四個部分。最初兩頌讚嘆見到佛的真身。一是見到佛遠離一切相。二是見到佛的自在。所說的『離眾相』，根據《般若經》所說，『離開一切諸相，就稱為諸佛』。《慈氏菩薩論》說，『只要離開四相，就離開了所有』，這四相是指名、義、自性和差別。所說的『自在』，是因為菩薩定慧雙運，所以見到佛的自在。接著四頌闡明悟法。一是證明深刻的理法，由願力而顯現。二是領悟眾多的行法，福德和智慧成就形態。三是通達果法，本體無所不遍。四是瞭解教法，深刻而廣博難以知曉。第三部分有兩頌讚嘆身業普遍應現。一是深刻，二是廣博。所說的『堅密』，是與佛的本體和作用相齊平。『堅』是指金剛之身，『密』是指三密之一，即一即多，所以遍及一切。即大而小，所以在微塵中顯現。沒有造作的應現，所以無相而顯現。如果從法門來說，這個身就是如來藏性。不可破壞所以堅固。深刻而難以見到所以隱秘。眾生的微塵之心無不具備。本來就存在，所以說是無生。本體超越一切對立，所以說是無相。眾生的六根就是所謂的諸國。第四部分有兩頌，讚歎得到佛的加持。一是此佛的力量。二是其餘佛的力量。第七位是西南方，前面列舉名字的地方，叫做普華光焰髻（普遍華光焰髻）。少部分相同，大部分不同。十頌讚嘆佛攝受眾生自在的功德。回答前面關於自在的提問。文分為三個部分。最初六頌是攝受眾生沒有遺漏。接著兩頌是寂靜的作用沒有障礙。最後兩頌是廣大的作用沒有邊際。現在先說最初的部分，分為兩部分。最初兩頌是能夠攝受。指的是身語的深刻和廣博。前一偈是語，后一偈是身。身中上半部分是本體，沒有被客塵所污染，下半部分是作用，隨著事物而顯現不同。

【English Translation】 English version: Great Sound. Next enters Wonderful Sound. Finally enters All Sounds. Seventy-one verses praise the good knowledge of all the Bhumis (stages of the Bodhisattva path). What is said as 'from the Bhumi' means arising from the mind. And 'attaining the Bhumi' means abiding and entering into it. 'In the Power Bhumi' means the Buddha Bhumi (Buddha's realm). The Dharma obtained is the conclusion of the previous expedient means. The sixth is the Wisdom Lamp Bodhisattva (Hui Deng Pusa) in the southeast, whose name is exactly the same as before. Ten verses praise the profound and vast enlightenment entered by the Bodhisattvas. Due to the power of Samadhi (meditative absorption), they see the Buddha's Samadhi. This answers the question about Samadhi. It is divided into four parts. The first two verses praise seeing the true body of the Buddha. First, seeing the Buddha is free from all forms. Second, seeing the Buddha is at ease. What is said as 'free from all forms', according to the Prajna Sutra (Perfection of Wisdom Sutra), 'being free from all forms is called all Buddhas'. The Maitreya Bodhisattva's Treatise says, 'Just by being free from the four forms, one is free from all', these four forms refer to name, meaning, self-nature, and difference. What is said as 'at ease' is because the Bodhisattva's Samadhi and wisdom are cultivated together, so they see the Buddha at ease. Then four verses explain the enlightenment of the Dharma. First, proving the profound Dharma principle, manifested by the power of vows. Second, realizing the many practices of the Dharma, blessings and wisdom take shape. Third, understanding the fruit Dharma, the essence pervades everywhere. Fourth, understanding the teaching Dharma, profound and vast, difficult to know. The third part has two verses praising the universal response of body karma. One is profound, the other is vast. What is said as 'firm and secret' is on par with the Buddha's essence and function. 'Firm' refers to the Vajra (diamond) body, 'secret' refers to one of the three secrets, which is one and many, so it pervades everything. It is large and small, so it appears in dust. The response without effort, so it appears without form. If speaking from the Dharma gate, this body is the Tathagatagarbha (Buddha-nature). It cannot be destroyed, so it is firm. It is profound and difficult to see, so it is secret. The dust-like minds of sentient beings all possess it. It originally exists, so it is called unborn. The essence transcends all opposites, so it is called formless. The six roots of sentient beings are called all countries. The fourth part has two verses, praising the attainment of the Buddha's blessing. First, the power of this Buddha. Second, the power of the other Buddhas. The seventh is in the southwest, the place where the names were listed earlier, called Universal Flower Light Flame Crest (Pu Hua Guang Yan Ji). A small part is the same, most is different. Ten verses praise the Buddha's merit of freely gathering sentient beings. Answering the previous question about freedom. The text is divided into three parts. The first six verses are about gathering sentient beings without omission. The next two verses are about the unobstructed function of stillness. The last two verses are about the boundless function of greatness. Now let's talk about the first part, which is divided into two parts. The first two verses are about being able to gather. It refers to the profoundness and vastness of body and speech. The previous verse is speech, the latter verse is body. The upper half of the body is the essence, not contaminated by the guest dust, the lower half is the function, appearing differently according to things.

故。亦是釋疑。為物現相不乖如空。后四偈所攝。初偈何人能了內信外攝者。次偈以何眼見唯勝非劣。次偈了見何法。謂一切法地地三心。后偈何位究竟菩薩地盡。至入佛海。次二寂用無礙中。初偈用遍出興。體無來往。后偈即用恒寂隨解自差。后三大用無涯者。初一一毛皆普現通。后一一身各遍轉法。第八西北方菩薩。前名無盡光摩尼王。此云威德慧即摩尼王。法喻異耳。十頌嘆佛出現說法皆周遍德。答無畏問。說法無異故。于中分三。初二總顯身光遍應。次七辯其所作。后一結用歸本。辯所作中分二。初三明光照無遺。后四演法周遍。一遍塵內外法界剎中。二遍佛身中一切剎內。三明所轉性相。四明能轉圓音。后一結用歸本。不可得故。第九下方菩薩。前名法界光焰慧。此云普明。即前光焰。十頌讚佛境勝用菩薩能入。答神通問。文云。各各現故。于中二。前三顯佛境勝用。先半偈標其體。謂妙身色相。后二頌半辯其用。后七菩薩能入。謂入佛境界。于中三。初二具德故知見。次三知見成益。后二結用速疾。並可知。第十上方菩薩。此與前名顛倒而已。十頌讚佛圓音現身神變自在。答無能攝取問。謂此願力普周。無能令不取故。于中分三。初三頌嘆佛圓音雨法德。然具十義。一唯一妙音一梵音故。二遍聞一切稱法

【現代漢語翻譯】因此，這也是爲了消除疑惑，說明事物所呈現的現象與空性並不相悖。後面的四句偈頌都包含了這個意思。第一句偈頌是問：『什麼樣的人能夠理解內在的信心和外在的攝受？』第二句偈頌是問：『用什麼樣的眼睛才能看到唯有殊勝而沒有低劣？』第三句偈頌是問：『了悟並見到的是什麼法？』指的是一切法，即地地三心（菩薩十地中每一地所包含的三種心）。第四句偈頌是問：『在什麼位階上才能究竟？』指的是菩薩地達到盡頭，進入佛的智慧之海。其次，在『二寂用無礙』中，第一句偈頌是說『用』普遍顯現，但本體沒有來去。后一句偈頌是說『用』恒常寂靜，隨著理解的不同而有所差異。再次，在『三大用無涯』中，第一句是說每一根毫毛都普遍顯現神通。后一句是說每一個身體都各自普遍地轉動法輪。第八位西北方的菩薩，之前的名字是無盡光摩尼王（象徵智慧和力量的寶珠），這裡稱為威德慧，也就是摩尼王，只是用不同的法和比喻來表達。十句偈頌讚嘆佛的出現和說法都周遍圓滿。回答無畏菩薩的提問，因為佛的說法沒有差異，所以分為三部分。最初兩句總括地顯示佛的身光普遍應現。接著七句辨明佛所做的事情。最後一句總結『用』迴歸到根本。在辨明佛所做的事情中，又分為兩部分。最初三句說明佛的光照沒有遺漏。後面四句闡述佛的演法周遍。一是周遍塵土內外法界剎土之中，二是周遍佛身中的一切剎土之內，三是說明所轉的自性和現象，四是說明能轉的圓滿音聲。最後一句總結『用』迴歸到根本，因為不可得。第九位下方的菩薩，之前的名字是法界光焰慧（象徵智慧之光），這裡稱為普明，也就是之前的光焰。十句偈頌讚嘆佛的境界殊勝，『用』不可思議，菩薩能夠進入。回答神通菩薩的提問，經文中說：『各各自現』，所以分為兩部分。前面三句顯示佛的境界殊勝，『用』不可思議。先用半句偈頌標明其本體，指的是微妙的身色相好。後面兩句半偈頌辨明其『用』。後面七句說菩薩能夠進入，指的是進入佛的境界。其中分為三部分。最初兩句因為具足功德所以能夠知見。接著三句知見成就利益。後面兩句總結『用』的迅速和快捷，都可以理解。第十位上方的菩薩，這裡的名字與之前的名字顛倒了而已。十句偈頌讚嘆佛的圓滿音聲顯現身形，神通變化自在。回答無能攝取菩薩的提問，意思是說這種願力普遍周遍，沒有誰能夠讓它不被攝取。其中分為三部分。最初三句偈頌讚嘆佛的圓滿音聲如雨般降下佛法的功德，其中包含了十種含義。一是唯一微妙的音聲，因為是梵音。二是普遍聽聞一切稱法的音聲。

【English Translation】 Modern Chinese Translation: Therefore, this is also to dispel doubts, explaining that the phenomena presented by things are not contrary to emptiness. The following four verses all contain this meaning. The first verse asks: 'What kind of person can understand the inner faith and the outer reception?' The second verse asks: 'With what eyes can one see only the superior and not the inferior?' The third verse asks: 'What Dharma is realized and seen?' It refers to all Dharmas, namely the three minds of each of the ten Bhumis (the three minds contained in each of the ten stages of a Bodhisattva). The fourth verse asks: 'At what stage can one ultimately achieve?' It refers to the end of the Bodhisattva Bhumi, entering the sea of Buddha's wisdom. Secondly, in 'Two Silences and Uses Without Obstruction', the first verse says that 'use' universally manifests, but the essence has no coming or going. The latter verse says that 'use' is constantly silent, and varies according to different understandings. Again, in 'Three Great Uses Without Limit', the first sentence says that every single hair universally manifests supernatural powers. The latter sentence says that each body universally turns the Dharma wheel. The eighth Bodhisattva in the northwest, whose previous name was Endless Light Mani King (a jewel symbolizing wisdom and power), is here called Majestic Virtue Wisdom, which is the Mani King, but expressed with different Dharmas and metaphors. Ten verses praise the Buddha's appearance and teachings as being universally complete. Answering the question of Fearless Bodhisattva, because the Buddha's teachings are without difference, it is divided into three parts. The first two sentences generally show the Buddha's body light universally appearing. The following seven sentences clarify what the Buddha does. The last sentence summarizes the 'use' returning to the root. In clarifying what the Buddha does, it is divided into two parts. The first three sentences explain that the Buddha's light shines without omission. The last four sentences elaborate on the Buddha's Dharma being pervasive. First, it pervades the inner and outer Dharma realms of the dust, second, it pervades all the lands within the Buddha's body, third, it explains the nature and phenomena that are transformed, and fourth, it explains the perfect sound that can be transformed. The last sentence summarizes the 'use' returning to the root, because it is unattainable. The ninth Bodhisattva in the lower direction, whose previous name was Dharma Realm Light Flame Wisdom (symbolizing the light of wisdom), is here called Universal Illumination, which is the previous light flame. Ten verses praise the Buddha's realm as being superior, the 'use' as being inconceivable, and the Bodhisattva as being able to enter. Answering the question of Supernatural Power Bodhisattva, the scripture says: 'Each manifests individually', so it is divided into two parts. The first three sentences show the Buddha's realm as being superior, the 'use' as being inconceivable. First, half a verse marks its essence, referring to the subtle body and excellent marks. The latter two and a half verses clarify its 'use'. The following seven sentences say that the Bodhisattva can enter, referring to entering the Buddha's realm. It is divided into three parts. The first two sentences are able to know and see because they are full of merit. The following three sentences achieve benefits through knowledge and vision. The last two sentences summarize the speed and quickness of the 'use', which can be understood. The tenth Bodhisattva in the upper direction, whose name here is reversed from the previous name. Ten verses praise the Buddha's perfect sound manifesting the body, and the supernatural powers transforming freely. Answering the question of Unattainable Bodhisattva, it means that this vow power is universally pervasive, and no one can prevent it from being received. It is divided into three parts. The first three verses praise the Buddha's perfect sound raining down the merits of the Dharma like rain, which contains ten meanings. First, the only subtle sound, because it is a Sanskrit sound. Second, universally hearing all sounds that praise the Dharma.

性故。三此一即多事理融故。四彼一一音雨多法雨。五彼法各具一切文詞。六各同一切眾生之音。七此音各各遍一切處。八所說各顯性凈之理。九各令一切普得見聞。十各各皆得究竟之益。上之十義。從一妙音展轉開之。具十無盡。方曰圓音文處可見。次四嘆佛現身無礙德。初偈解脫力故。現處周細。次偈法身力故。現相即虛。后二偈。以般若德發揮前偈。初偈釋下半。言影像者顯無方所故。謂光東則影西。光西則影東。質對像生來無所從。質謝像亡去無所至。故此影像即空無體。后偈釋上半。言如空者。不可取等故。故雖現形猶如水月。平等如空。后三嘆佛神變自在德。一則毛孔廣容。二則愿能普遍。三舉少況多。又上略配十句。其中具有四十句。意不能繁指。第六大段。結通無窮分中分二。初舉此。二應知下類彼。言四天下者。意在閻浮言總意別。既以結通菩薩雲集尤顯上嘆。是彼十方。遠方便竟。

普賢三昧品第三(入第七經初)

將釋此品四門同前。初來意者。前眾既集光示法主。今將說法。是故法主入定受加為近方便。故次來也。二釋名者。普賢明說法主。以說普法故。三昧是業用。以非證不宣。故此則人法合舉。普賢之三昧。亦此三昧是普賢所有。又三昧境界名為普賢。一切如來藏身為普賢

【現代漢語翻譯】現代漢語譯本性故（本性如此）。三，此一即多，事理圓融的緣故。四，那每一個音聲都像雨一樣降下眾多的法雨。五，那些法雨各自具備一切的文辭。六，各自都與一切眾生的聲音相同。七，這聲音各自遍佈一切處。八，所說的內容各自彰顯本性清凈的道理。九，各自令一切眾生普遍得以見聞。十，各自都得到究竟的利益。以上的十種意義，是從一個微妙的音聲輾轉開顯出來的，具備十種無盡的功德，才能稱為圓音，在經文處可以見到。接下來是四段讚歎佛現身無礙的功德。第一偈頌是因為解脫力的緣故，顯現之處周遍而細微。第二偈頌是因為法身力的緣故，顯現的形象即是虛幻。後面的兩偈頌，用般若的功德來發揮前面的偈頌。第一偈頌解釋下半句，說『影像』是爲了顯示沒有固定的處所，因為光在東邊，影子就在西邊；光在西邊，影子就在東邊。形質與影像相對而生，本來就沒有從哪裡來；形質消失，影像也隨之消亡，沒有到哪裡去。所以這影像就是空，沒有自體。後面的偈頌解釋上半句，說『如空』，是因為不可取等等的緣故。所以雖然顯現形體，卻猶如水中的月亮，平等如虛空。後面三段讚歎佛的神變自在功德。一是毛孔廣大能容納一切，二是願力能夠普遍施予，三是用少數來比況多數。又，上面略微對應十句，其中具有四十句，意思不能一一詳細指出。第六大段，總結貫通無窮，分為兩部分。一是舉出這件事，二是『應知』以下的內容，是比照這件事。說『四天下』，意在閻浮提，是總說而意在個別。既然用以總結貫通菩薩的雲集，就更加彰顯了上面的讚歎，是彼十方。遠方便結束。

《普賢三昧品》第三（進入第七部經的開始）

將要解釋這一品，四門與前面相同。一是來意，前面大眾已經聚集，光明顯示法主，現在將要說法，所以法主入定接受加持，作為近方便，所以接著而來。二是解釋名稱，普賢，說明說法的主體，因為宣說普遍的佛法。三昧是業用，因為不是證悟就不能宣說，所以這裡是人法合舉，普賢的三昧，也是這個三昧是普賢所擁有的。又，三昧的境界名為普賢，一切如來藏身即是普賢。

【English Translation】 English version Because of its nature. Third, this one is many, because matters and principles are perfectly integrated. Fourth, each of those sounds rains down many Dharma rains. Fifth, those Dharma rains each possess all the texts and words. Sixth, each is the same as the sounds of all sentient beings. Seventh, each of these sounds pervades all places. Eighth, what is spoken reveals the principle of the purity of nature. Ninth, each enables all beings to universally see and hear. Tenth, each obtains ultimate benefit. The above ten meanings are unfolded from one subtle sound, possessing ten inexhaustible virtues, and can be called a perfect sound, which can be seen in the text. Next are four sections praising the Buddha's unobstructed virtues of manifestation. The first verse is because of the power of liberation, the place of manifestation is pervasive and subtle. The second verse is because of the power of the Dharmakaya (Dharma body), the manifested form is illusory. The following two verses use the virtues of Prajna (wisdom) to elaborate on the previous verses. The first verse explains the second half, saying 'image' to show that there is no fixed place, because when the light is in the east, the shadow is in the west; when the light is in the west, the shadow is in the east. The substance and the image arise in opposition, originally not coming from anywhere; when the substance disappears, the image also vanishes, not going anywhere. Therefore, this image is empty, without self-nature. The following verse explains the first half, saying 'like space' because it cannot be grasped, etc. Therefore, although it manifests form, it is like the moon in the water, equal like space. The following three sections praise the Buddha's miraculous and unconstrained virtues. First, the pores are vast and can accommodate everything; second, the power of vows can be universally bestowed; third, a few are used to compare with many. Also, the above roughly corresponds to ten sentences, which contain forty sentences, and the meaning cannot be pointed out in detail one by one. The sixth major section concludes the infinite connection, divided into two parts. First, this matter is raised, and second, the content below 'should know' is compared to this matter. Saying 'four continents' means Jambudvipa (one of the four continents), which is a general statement with a specific meaning. Since it is used to conclude the gathering of Bodhisattvas, it further highlights the above praise, which is the ten directions. The distant expedient ends.

Chapter Three of the Samantabhadra Samadhi (Entering the beginning of the seventh sutra)

To explain this chapter, the four doors are the same as before. First, the intention, the previous assembly has gathered, the light shows the Dharma Lord, and now it will preach the Dharma, so the Dharma Lord enters Samadhi (meditative state) to receive blessings, as a near expedient, so it comes next. Second, explain the name, Samantabhadra (Universal Virtue), explains the subject of the Dharma preaching, because it preaches the universal Dharma. Samadhi is the function, because it cannot be preached without enlightenment, so here the person and the Dharma are combined, the Samadhi of Samantabhadra, and this Samadhi is owned by Samantabhadra. Also, the realm of Samadhi is called Samantabhadra, and the body of all Tathagatagarbha (Buddha-nature) is Samantabhadra.

故。此則普賢即三昧。揀余定也。若準梵本普賢三昧威德神變品。威德神變皆定之用。攝用從體。但云三昧也。縱佛加光贊皆因定故。余會入定受加起定即說。同爲一品。今此開者。文多義廣勸修學故。言義廣者。建立普賢之行愿故。故此比余粗相。而說四同六異。言四同者。入住加出。言六異者。一數異。余會入起唯一。此會入起俱多故。二者類異。類余方故。三利益異。定起多人益故。四光贊異。如來毛孔光明贊故。五眾請異。從定起已待眾請故。六證相異。余會經終方有證相。此品益已即便地動雨雲等故。四五二種十地雖有而不具六。今此具六故別立品。以此說果余皆因故。又為諸會本故。總故。七八九會雖是果定。說通因果。又非總故。三宗趣者。入法界定法界佛加為宗。令法界眾成法界德為趣。望於後品。亦說世界海為趣。四釋文者。文有六分。一三昧分。二加持分。三起定分。四作證分。五毛光贊德分。六大眾偈請分。初中有二。一明此界入定。二類通十方。就初分三。一承力入定。二彰定名字。三明定體用。今初有六。一時。說偈竟時。二主。顯佛普德。唯普賢故。三處。依如來者常對佛故。四所依座。大集云。菩薩得蓮華陀羅尼故。說法處皆有蓮華表所入三昧自性無染含果法故。五所依因。謂所入深

【現代漢語翻譯】現代漢語譯本因此，這個就是普賢三昧（Samadhi of Universal Worthy Bodhisattva）。這是爲了區別于其他的禪定。如果按照梵文版本《普賢三昧威德神變品》，威德和神變都是禪定的作用。這是攝用歸體，所以只說是三昧。即使佛陀加持放光讚歎，也都是因為禪定的緣故。其他法會中，入定、接受加持、出定后說法，都同屬於一個品。現在這個法會單獨開品，是因為文字多，意義廣，勸人修學的緣故。說意義廣，是因為建立了普賢的行愿。因此，這個法會比其他的法會顯得粗略，所以說了四同六異。所說的四同，是指入定、住定、加持、出定這四點相同。所說的六異，一是數量不同。其他法會入定和出定都只有一次，這個法會入定和出定都有多次。二是種類不同。其他法會只在一個地方。三是利益不同。這個法會從禪定中出來后，很多人都受益。四是光贊不同。如來從毛孔中放出光明讚歎。五是大眾請法不同。從禪定中出來后，等待大眾的請求。六是證相不同。其他法會要到經文結束時才有證相，這個品在利益眾生后，立刻就有地動、降雨、雲彩等證相。四種和五種證相，在十地菩薩中雖然也有，但不具備這六種。現在這個法會具備這六種，所以單獨立品。這是因為這個法會說的是果，其他的法會說的都是因。而且，這個法會是其他法會的根本，是總說。第七、第八、第九法會雖然是果地的禪定，但說的也通於因果。而且，也不是總說。三個宗趣是：入法界定，法界佛加持為宗；令法界眾產生就法界功德為趣。相對於後面的品，也可以說世界海為趣。四是解釋經文，經文有六個部分：一是三昧分，二是加持分，三是起定分，四是作證分，五是毛孔光明贊德分，六是大眾偈請分。最初的三昧分中有兩個部分：一是說明此界入定，二是類比通於十方。就最初的部分分為三個部分：一是憑藉佛力入定，二是彰顯禪定的名字，三是說明禪定的體和用。現在最初的部分有六個方面：一是時間，是說完偈頌的時候。二是主體，是彰顯佛陀的普德，唯有普賢菩薩才能做到。三是處所，是依靠如來，因為常常面對佛陀。四是所依靠的座位。《大集經》中說，菩薩得到蓮華陀羅尼，所以說法的地方都有蓮花，表示所入的三昧自性沒有污染，包含著果法。五是所依靠的因，是指所入的深定。

【English Translation】 English version Therefore, this is the Samadhi of Universal Worthy (Samadhi of Universal Virtue Bodhisattva). This is to distinguish it from other samadhis. If according to the Sanskrit version of the 'Chapter on the Majestic Virtue and Spiritual Transformation of the Samadhi of Universal Worthy,' majestic virtue and spiritual transformation are all functions of samadhi. This is to subsume the function into the essence, so it is only called samadhi. Even if the Buddha adds light and praises, it is all because of samadhi. In other assemblies, entering samadhi, receiving blessings, and speaking after emerging from samadhi all belong to one chapter. Now, this assembly is opened as a separate chapter because the text is extensive, the meaning is broad, and it encourages people to study and practice. It is said that the meaning is broad because it establishes the vows and practices of Universal Worthy. Therefore, this assembly seems rougher than other assemblies, so it speaks of four similarities and six differences. The four similarities refer to the similarities in entering samadhi, abiding in samadhi, blessing, and emerging from samadhi. The six differences are: first, the number is different. In other assemblies, there is only one entry and one exit from samadhi, while in this assembly, there are multiple entries and exits. Second, the type is different. Other assemblies are only in one place. Third, the benefits are different. After emerging from samadhi in this assembly, many people benefit. Fourth, the praise of light is different. The Tathagata emits light from his pores to praise. Fifth, the request for Dharma by the assembly is different. After emerging from samadhi, waiting for the assembly's request. Sixth, the signs of realization are different. Other assemblies only have signs of realization at the end of the sutra, while this chapter immediately has signs such as earthquakes, rain, and clouds after benefiting sentient beings. The four and five signs, although also present in the Ten Grounds Bodhisattvas, do not possess all six. Now, this assembly possesses all six, so it is established as a separate chapter. This is because this assembly speaks of the fruit, while other assemblies speak of the cause. Moreover, this assembly is the root of other assemblies, it is a general statement. Although the seventh, eighth, and ninth assemblies are samadhis of the fruit ground, they also speak of cause and effect. Moreover, it is not a general statement. The three tenets are: entering the Dharma Realm Samadhi, with the blessing of the Buddhas of the Dharma Realm as the tenet; enabling the beings of the Dharma Realm to achieve the merits of the Dharma Realm as the purpose. Relative to the later chapters, the ocean of worlds can also be said to be the purpose. Fourth, the explanation of the text, the text has six parts: first, the Samadhi section; second, the Blessing section; third, the Emerging from Samadhi section; fourth, the Witnessing section; fifth, the Praise of Virtue from the Pores of Light section; sixth, the Request by the Assembly in Verse section. The initial Samadhi section has two parts: first, explaining the entering of samadhi in this realm; second, comparing it to the ten directions. The initial part is divided into three parts: first, entering samadhi by relying on the Buddha's power; second, revealing the name of the samadhi; third, explaining the essence and function of the samadhi. Now, the initial part has six aspects: first, the time, which is when the verses are finished being spoken. Second, the subject, which is revealing the Buddha's universal virtue, which only Universal Worthy Bodhisattva can achieve. Third, the place, which is relying on the Tathagata, because one is always facing the Buddha. Fourth, the seat relied upon. The 'Great Assembly Sutra' says that the Bodhisattva obtains the Lotus Dharani, so the places where the Dharma is spoken all have lotuses, indicating that the self-nature of the samadhi entered is free from defilement and contains the fruit Dharma. Fifth, the cause relied upon, which refers to the deep samadhi entered.

廣要承力故。六正入三昧心境冥故。二此三昧下。彰定名字。毗盧遮那前已廣釋。復有釋言。廣大生息。具此三義名如來藏身。身即體也依也。此有二種。一者修成。二者本性。本性者凡聖俱成。修成者唯諸佛有。諸佛有者。慈悲無邊故名為廣。智慧無上故稱為大。生相已盡故云生息。涅槃云。離有常住故名如來。萬德含攝是謂藏身。即是出纏之法身也。言本性者。謂即藏識包含種子。建立趣生故名為廣。本覺現量與佛等故。名之為大。新新生故名之為生。染凈苦樂所不能動。故名為息。即上法身在纏名藏。謂空不空。空為能藏。藏不空故。若以光明遍照。解毗盧遮那。毗盧遮那即是能觀大智。如來藏身即所觀深理。凡雖理有佛智方照。又毗盧遮那亦通本有。本有真實識知遍照法界義故。斯即本覺迷而不知不得其用。唯佛覺此能無不為。故云一切諸佛。揀非凡也。亦非因也。顯于依正離如來藏無別自體。故入此也。賢首釋云。諸佛遍於一切。即顯諸佛無不周遍法界剎海。及彼塵中所有諸剎。諸剎塵中復有諸剎。如是重重不可窮盡。言如來藏身者。明即此遍剎之身。包容所遍法界剎海。無不皆在如來身中。故名藏身。是故融通總有四句。一身遍剎海。二剎在身中。三身遍身內剎。四剎入遍剎身。即內即外依正混融。無礙

【現代漢語翻譯】現代漢語譯本廣要承力故（因為需要廣大的力量來承載）。六正入三昧心境冥故（六根端正才能進入三昧的境界，心境才能達到空明）。二此三昧下（第二，在三昧之下）。彰定名字（彰顯並確定其名稱）。毗盧遮那（Vairocana，光明遍照）前已廣釋（之前已經廣泛解釋過）。復有釋言（還有一種解釋說）。廣大生息（廣大而生生不息）。具此三義名如來藏身（具備這三種含義，稱為如來藏身）。身即體也依也（身即是本體，也是所依）。此有二種（這有兩種）。一者修成（一是通過修行成就的）。二者本性（二是本性就具有的）。本性者凡聖俱成（本性具有的是凡夫和聖人都具有的）。修成者唯諸佛有（通過修行成就的只有諸佛才有）。諸佛有者（諸佛具有的）。慈悲無邊故名為廣（因為慈悲無邊，所以稱為『廣』）。智慧無上故稱為大（因為智慧無上，所以稱為『大』）。生相已盡故云生息（因為生滅的現象已經止息，所以稱為『生息』）。涅槃云（《涅槃經》說）。離有常住故名如來（遠離有為法，常住不變，所以稱為如來）。萬德含攝是謂藏身（包含萬種功德，這稱為藏身）。即是出纏之法身也（就是脫離煩惱纏縛的法身）。言本性者（說到本性具有的）。謂即藏識包含種子（就是藏識包含著一切種子）。建立趣生故名為廣（建立並引導眾生趣向生死，所以稱為『廣』）。本覺現量與佛等故（本覺的顯現與佛相等同，所以）。名之為大（稱之為『大』）。新新生故名之為生（不斷產生新的生滅現象，所以稱之為『生』）。染凈苦樂所不能動（不會被染污、清凈、痛苦、快樂所動搖）。故名為息（所以稱為『息』）。即上法身在纏名藏（就是上面的法身，在煩惱纏縛中稱為藏）。謂空不空（指空和不空）。空為能藏（空是能藏的一面）。藏不空故（藏是不空的一面）。若以光明遍照（如果用光明遍照來）。解毗盧遮那（解釋毗盧遮那）。毗盧遮那即是能觀大智（毗盧遮那就是能觀的大智慧）。如來藏身即所觀深理（如來藏身就是所觀的深奧道理）。凡雖理有佛智方照（凡夫雖然具有這個理，但只有佛的智慧才能照見）。又毗盧遮那亦通本有（而且毗盧遮那也通於本性具有）。本有真實識知遍照法界義故（因為本性具有真實的識知，能夠遍照法界的含義）。斯即本覺迷而不知不得其用（這就是本覺，迷失了就不知道，無法運用）。唯佛覺此能無不為（只有佛覺悟了這個，才能無所不能）。故云一切諸佛（所以說一切諸佛）。揀非凡也（是揀別于凡夫）。亦非因也（也不是指因地）。顯于依正離如來藏無別自體（顯示出依報和正報，離開如來藏就沒有別的自體）。故入此也（所以進入這個境界）。賢首釋云（賢首大師解釋說）。諸佛遍於一切（諸佛遍佈於一切）。即顯諸佛無不周遍法界剎海（就顯示出諸佛沒有不周遍法界剎海的）。及彼塵中所有諸剎（以及那些微塵中所有的剎土）。諸剎塵中復有諸剎（各個剎土的微塵中又有剎土）。如是重重不可窮盡（這樣重重疊疊，無窮無盡）。言如來藏身者（說到如來藏身）。明即此遍剎之身（說明就是這個遍佈剎土的身）。包容所遍法界剎海（包容所遍佈的法界剎海）。無不皆在如來身中（沒有不在如來身中的）。故名藏身（所以稱為藏身）。是故融通總有四句（因此融通起來總共有四句）。一身遍剎海（一身遍佈剎海）。二剎在身中（剎土在身中）。三身遍身內剎（身遍佈身內的剎土）。四剎入遍剎身（剎土進入遍佈的剎土身）。即內即外依正混融（即是內，即是外，依報和正報混合融通）。無礙（沒有障礙）。

【English Translation】 English version Because it requires vast power to bear. The six senses are upright to enter Samadhi, and the mind is clear. Second, below this Samadhi. Manifesting and defining the name. Vairocana (Vairocana, meaning 'light shining everywhere') has been extensively explained before. There is another explanation: Vast and ceaseless. Possessing these three meanings is called the Tathagatagarbha (Tathagatagarbha, meaning 'Tathagata's womb'). The body is the essence and the support. There are two types of this: one is achieved through cultivation, and the other is inherent. The inherent one is possessed by both ordinary beings and sages. The one achieved through cultivation is only possessed by Buddhas. What Buddhas possess: because of boundless compassion, it is called 'vast'; because of supreme wisdom, it is called 'great'; because the phenomena of birth and death have ceased, it is called 'ceaseless'. The Nirvana Sutra says: 'Being apart from existence and permanence, it is called Tathagata; encompassing all virtues is called the Garbha-body.' This is the Dharmakaya (Dharmakaya, meaning 'Dharma body') that has escaped the entanglements of afflictions. Speaking of the inherent one: it refers to the Alaya-consciousness (Alaya-consciousness, meaning 'storehouse consciousness') containing all seeds; establishing and guiding beings towards rebirth, it is called 'vast'; because the manifestation of original awareness is equal to the Buddha, it is called 'great'; because new phenomena of birth and death constantly arise, it is called 'ceaseless'; it cannot be moved by defilement, purity, suffering, or joy, so it is called 'cessation'. That is, the Dharmakaya mentioned above, when entangled in afflictions, is called the Garbha, referring to emptiness and non-emptiness. Emptiness is the aspect of being able to contain, and the Garbha is the aspect of non-emptiness. If we use light shining everywhere to explain Vairocana, Vairocana is the great wisdom that can observe, and the Tathagatagarbha is the profound principle that is observed. Although ordinary beings possess this principle, only the wisdom of the Buddha can illuminate it. Moreover, Vairocana also encompasses the inherent nature, because the inherent nature possesses true knowledge and understanding that illuminates the entire Dharma realm. This is the original awareness, which is not known when deluded and cannot be utilized. Only the Buddha, having awakened to this, can do everything. Therefore, it is said 'all Buddhas', distinguishing them from ordinary beings, and it is not referring to the causal stage. It shows that, apart from the Tathagatagarbha, there is no separate self-nature in the dependent and the principal. Therefore, one enters this realm. The Venerable Master Xianshou explained: 'Buddhas pervade everything', which shows that Buddhas pervade the entire Dharma realm, the seas of lands, and all the lands within those dust motes. Within the dust motes of each land, there are again lands. Thus, layer upon layer, it is inexhaustible. Speaking of the Tathagatagarbha-body, it clarifies that it is the body that pervades all lands, encompassing the Dharma realm and the seas of lands that it pervades. Everything is within the Tathagata's body, so it is called the Garbha-body. Therefore, to integrate and connect, there are four sentences in total: 1. One body pervades the seas of lands; 2. Lands are within the body; 3. The body pervades the lands within the body; 4. Lands enter the body that pervades all lands. It is both internal and external, the dependent and the principal are mixed and integrated, without obstruction.

無障。是此三昧所作。故以為名。將說此法故入茲定。三普入下明體相用。此定相用無量無邊。皆悉依于如來藏說。略舉其要。句有十三門乃有十。以後二門。收五句。故攝為六對。后之二門各一對故。文有四節。義唯有三。至下當明。言六對者。初二句明體用一對。謂無分別智證平等性。以為定體。影現法界為勝用也。謂以因因性證彼因性。成彼果性顯果果性。如是佛性則具七義。一真二實。三善四常。五樂六我。七者清凈。生佛之性本末不殊。況佛果。果豈不平等。佛平等性即如來藏。是故但入如來藏身。即是已入佛平等性。此為第一契合佛性門也。言勝用者。即示眾影像門。謂能現能生身土智影也。次二深廣一對。廣者無邊。不在內外故。大者無上究竟實際故。無礙者無所障故。同於虛空。成上三義。通為廣大無礙門。后句即入法海漩澓門。漩即深也。三有二句出納一對。初出生三昧門。謂若自相若共相等。一切三昧皆從此生。此為諸定本故。后攝受法界門。終歸此故。法界體性故。四有二句境智一對。初句能成佛智門。謂不體此理非佛智故。后示現諸境門。然安立言總有三種。一者世界安立依報。二者聖教安立妙義。三者觀智。安立諦相。皆法界藏顯示現前。五有二句。即依正含容門。為內外含容對。謂內含

【現代漢語翻譯】現代漢語譯本無障（無有障礙）。這是此三昧（Samadhi，一種精神上的集中狀態）所產生的，因此以此為名。將要宣說此法，所以進入這種禪定。下面的『三普入』說明了體、相、用。此定的體、相、用無量無邊，都依據如來藏（Tathagatagarbha，如來法身）而說。這裡簡要地列舉其要點。句子有十三門，實際上有十門。後面的兩門，收攝了五句，所以歸納為六對。後面的兩門各為一對。文有四個部分，意義只有三個，下面會說明。所說的六對是：最初的兩句說明體用一對。即無分別智證悟平等性，作為禪定的本體。影現法界（Dharmadhatu，宇宙萬有）作為殊勝的作用。即以因因性證悟彼因性，成就彼果性，顯現果果性。如此佛性（Buddha-nature）則具備七種含義：一真、二實、三善、四常、五樂、六我、七清凈。眾生和佛的本性從開始到最後沒有差別，更何況是佛果。佛果難道不是平等的嗎？佛的平等性就是如來藏。因此，只要進入如來藏身，就是已經進入佛的平等性。這是第一契合佛性門。所說的殊勝作用，即示眾影像門。即能夠顯現、能夠產生身、土、智的影像。其次是深廣一對。廣是無邊無際，不在內外。大是無上究竟的實際。無礙是沒有阻礙。與虛空相同。成就了上面的三種含義，統稱為廣大無礙門。後面的句子即入法海漩澓門。漩即是深。三有兩句，出納一對。最初是出生三昧門。即無論是自相還是共相等等，一切三昧都從此產生。這是諸定的根本。後面是攝受法界門，最終歸於此。因為是法界的體性。四有兩句，境智一對。最初的句子是能成佛智門。即不體悟此理就不是佛智。後面是示現諸境門。然而安立言總共有三種：一是世界安立依報，二是聖教安立妙義，三是觀智安立諦相。都是法界藏顯示現前。五有兩句，即依正含容門，為內外含容對。即內含

【English Translation】 English version 『Without Obstruction』. This is produced by this Samadhi (a state of mental concentration), hence the name. About to expound this Dharma, therefore entering this Samadhi. The following 『Three Universal Entrances』 explain the substance, characteristics, and function. The substance, characteristics, and function of this Samadhi are immeasurable and boundless, all based on the Tathagatagarbha (the womb of the Thus-Come One) for explanation. Here, the essentials are briefly listed. There are thirteen doors in the sentences, but actually ten. The latter two doors encompass five sentences, so they are summarized into six pairs. The latter two doors each form a pair. There are four sections in the text, but only three meanings, which will be explained below. The six pairs mentioned are: The first two sentences explain the substance and function as a pair. That is, non-discriminating wisdom realizes equality, serving as the substance of Samadhi. The manifestation of the Dharmadhatu (the realm of all phenomena) serves as the supreme function. That is, using the causal nature of the cause to realize the causal nature of the other, accomplishing the resultant nature of the other, and manifesting the resultant nature of the result. Thus, Buddha-nature possesses seven meanings: truth, reality, goodness, permanence, bliss, self, and purity. The nature of sentient beings and Buddhas is not different from beginning to end, let alone the fruit of Buddhahood. Isn't the fruit of Buddhahood equal? The equality of the Buddha is the Tathagatagarbha. Therefore, as long as one enters the body of the Tathagatagarbha, one has already entered the equality of the Buddha. This is the first door of conformity with Buddha-nature. The supreme function mentioned is the door of showing all images. That is, being able to manifest and produce the images of body, land, and wisdom. Next is the pair of depth and breadth. Breadth is boundless, not within or without. Greatness is the supreme and ultimate reality. Without obstruction means without hindrance. It is the same as empty space. Accomplishing the above three meanings, collectively called the door of vastness and unobstructedness. The following sentence is the door of entering the whirlpool of the Dharma sea. Whirlpool means depth. Three has two sentences, an output and input pair. The first is the door of the birth of Samadhi. That is, whether it is self-nature or common nature, all Samadhis arise from this. This is the root of all Samadhis. The latter is the door of embracing the Dharmadhatu, ultimately returning to this. Because it is the nature of the Dharmadhatu. Four has two sentences, an object and wisdom pair. The first sentence is the door of accomplishing Buddha-wisdom. That is, not realizing this principle is not Buddha-wisdom. The latter is the door of showing all realms. However, there are three types of establishment in general: first, the establishment of the world relying on retribution; second, the establishment of the sacred teachings relying on wonderful meanings; and third, the establishment of contemplative wisdom relying on the characteristics of truth. All are manifested and present by the Dharmadhatu treasury. Five has two sentences, namely the door of containing reliance and reward, as an internal and external containment pair. That is, internal containment

因果智力。外令塵容法界。由塵全依法界藏現。同真性故。六有三句。即成就攝持門。為成持人法對。謂初成果人功德大愿。后持法輪令不斷絕。由斯玄理法眼常全故。上言四節者。初四句明無幽不入。釋上毗盧遮那遍照之義。次四句無德不生。釋上一切諸佛之義。次二句內外含容。釋上藏義。后三句。成德持法釋上身義。言義唯有三者。體相用也入平等性是定體也。廣大同空是定相也。余皆定用。此三圓融總為無礙普賢三昧。二如此下。類通十方及諸塵道。于中有二。初舉此。后如是下類彼。類彼中二。初明平遍法界。后明重疊無盡。前中十一句。初一總明。謂盡窮法界。后十別指以彰曲盡。一盡虛空界。二于空中盡十方處。三於十方中遍三世時。四於三世中微細物處。謂毛端等。五凡諸小隙無礙之處。六或廣大百千由旬等處。七人天日月光明等處八盡佛眼見處。九盡神力到處。十佛身能現之處。此第十句有二義。一者結上國土之言。通十一段。二者成下。以是身內之剎為微細故。二及此下。重疊遍中略有四重。一盡法界塵。言及此國土者。指前十處之國也。二塵中多剎。三剎中多佛。四一一佛前有多普賢。于上諸處皆入此定故。普賢身不分普遍粗細。深廣平滿重疊。此處入定。類通既然。法界入定類通亦爾。故約

【現代漢語翻譯】現代漢語譯本因果智力。外令塵容法界（宇宙萬物）。由塵全依法界藏現（宇宙萬物完全依據法界藏顯現），同真性故（因為與真性相同）。六有三句（六道眾生有三種狀態），即成就攝持門（就是成就和攝持的法門），為成持人法對（爲了成就、護持人和法的對應關係）。謂初成果人功德大愿（指最初成就果位的人的功德和宏大誓願），后持法輪令不斷絕（後來護持法輪，使之永不中斷）。由斯玄理法眼常全故（因為這個深奧的道理，所以法眼永遠是完整的）。上言四節者（上面所說的四個部分），初四句明無幽不入（最初四句說明沒有幽暗之處不能進入），釋上毗盧遮那（Vairocana，光明遍照）遍照之義（解釋上面毗盧遮那佛光明遍照的含義）。次四句無德不生（接下來四句說明沒有功德不能產生），釋上一切諸佛之義（解釋上面一切諸佛的含義）。次二句內外含容（接下來兩句說明內外相互包容），釋上藏義（解釋上面『藏』的含義）。后三句，成德持法釋上身義（最後三句，成就功德，護持佛法，解釋上面『身』的含義）。言義唯有三者（所說的含義只有三種），體相用也（本體、相狀、作用）。入平等性是定體也（進入平等之性是定的本體）。廣大同空是定相也（廣大如同虛空是定的相狀）。余皆定用（其餘都是定的作用）。此三圓融總為無礙普賢（Samantabhadra，具足一切功德）三昧（Samadhi，禪定）。二如此下（第二，像這樣下面所說），類通十方及諸塵道（類比貫通十方和各個塵土世界）。于中有二（其中有兩種情況）。初舉此（首先舉出這個例子）。后如是下類彼（後面『如是』以下類比其他情況）。類彼中二（類比其他情況中有兩種）。初明平遍法界（首先說明平等遍佈法界）。后明重疊無盡（後面說明重疊沒有窮盡）。前中十一句（前面有十一句）。初一總明（第一句總的說明）。謂盡窮法界（就是窮盡法界）。后十別指以彰曲盡（後面十句分別指出，以彰顯窮盡）。一盡虛空界（窮盡虛空界）。二于空中盡十方處（在虛空中窮盡十方之處）。三於十方中遍三世時（在十方中遍佈三世之時）。四於三世中微細物處（在三世中微小物之處），謂毛端等（比如毛髮尖端等）。五凡諸小隙無礙之處（所有細小縫隙沒有阻礙之處）。六或廣大百千由旬等處（或者廣大百千由旬等之處）。七人天日月光明等處（人、天、日月光明等之處）。八盡佛眼見處（窮盡佛眼所見之處）。九盡神力到處（窮盡神通力量所到之處）。十佛身能現之處（佛身能夠顯現之處）。此第十句有二義（這第十句有兩種含義）。一者結上國土之言（一是總結上面國土所說），通十一段（貫通十一段）。二者成下（二是成就下面所說）。以是身內之剎為微細故（因為這個身內的剎土是微細的）。二及此下（第二，以及這個下面所說）。重疊遍中略有四重（重疊遍佈中大概有四重）。一盡法界塵（窮盡法界塵土）。言及此國土者（說到以及這個國土，指的是前面十處所說的國土）。二塵中多剎（塵土中有許多剎土）。三剎中多佛（剎土中有許多佛）。四一一佛前有多普賢（每一尊佛前都有許多普賢菩薩）。于上諸處皆入此定故（因為在上面各個地方都進入這種禪定）。普賢身不分普遍粗細（普賢菩薩的身不分普遍、粗細）。深廣平滿重疊（深廣、平滿、重疊）。此處入定（此處進入禪定）。類通既然（類比貫通也是這樣）。法界入定類通亦爾（法界進入禪定，類比貫通也是這樣）。故約（所以大約）。

【English Translation】 English version The Wisdom of Cause and Effect. Outwardly, it causes the Dharma Realm (the universe and all phenomena) to be contained within dust. The Dharma Realm Treasury appears entirely based on dust (the universe and all phenomena appear entirely based on the Dharma Realm Treasury), because it is identical to True Nature. The three sentences regarding the Six Realms (the three states of beings in the six realms) are the Door of Accomplishment and Sustaining, for the correspondence of accomplishing, sustaining, people, and Dharma. It refers to the great vows of merit and virtue of those who initially attain the fruit, and later sustain the Dharma Wheel, ensuring it never ceases. Because of this profound principle, the Dharma Eye is always complete. The four sections mentioned above: the first four sentences explain that there is no darkness that cannot be entered, explaining the meaning of Vairocana (光明遍照, the Illuminating One) pervading all. The next four sentences explain that no virtue is not produced, explaining the meaning of all Buddhas. The next two sentences explain that inside and outside contain each other, explaining the meaning of 'Treasury'. The last three sentences, accomplishing virtue and sustaining the Dharma, explain the meaning of 'Body'. The meaning spoken of is only three: substance, appearance, and function. Entering the nature of equality is the substance of Samadhi (禪定, meditative absorption). Vast and like space is the appearance of Samadhi. The rest are all the functions of Samadhi. These three are perfectly fused and are collectively the unobstructed Samadhi of Samantabhadra (普賢, Universal Worthy). Second, 'Like this' below, analogously connects the ten directions and all realms of dust. There are two aspects to this. First, this is cited. Later, 'Thus' below analogizes to that. There are two aspects to analogizing to that. First, it clarifies the equality pervading the Dharma Realm. Later, it clarifies the endless overlapping. In the former, there are eleven sentences. The first sentence explains generally, which is to exhaust the Dharma Realm. The latter ten sentences specifically point out to manifest thoroughness. First, exhausting the Realm of Empty Space. Second, within empty space, exhausting the places of the ten directions. Third, within the ten directions, pervading the times of the three periods. Fourth, within the three periods, the places of subtle things, such as the tips of hairs. Fifth, all small gaps, places without obstruction. Sixth, or vast places of hundreds of thousands of yojanas (由旬, ancient Indian unit of distance). Seventh, places of humans, devas (天, gods), the sun, the moon, light, etc. Eighth, exhausting the places seen by the Buddha's Eye. Ninth, exhausting the places reached by divine power. Tenth, the places where the Buddha's body can manifest. This tenth sentence has two meanings: first, it concludes the words about the lands above, connecting all eleven sections; second, it completes what follows, because the lands within this body are subtle. Second, 'And this' below, in the overlapping pervasion, there are roughly four layers: first, exhausting the dust of the Dharma Realm. When it says 'and this land', it refers to the lands mentioned in the previous ten places. Second, many lands within the dust. Third, many Buddhas within the lands. Fourth, before each Buddha, there are many Samantabhadras. Because in all the above places, one enters this Samadhi, the body of Samantabhadra does not distinguish between universality, coarseness, depth, breadth, flatness, fullness, and overlapping. Entering Samadhi here, the analogy is naturally so. The Dharma Realm entering Samadhi, the analogy is also thus. Therefore, approximately.

主定。佛前唯一普賢。一切一故。若就類通。佛前各有塵數一一切故。第二爾時一一下。加分有三。初口加。次意加。後身加。初中有四。一諸佛現前以此口加后無結通故。此總舉重重時處。一一普賢前也。二彼諸下。贊其得定。此雖果定菩薩門入。故云菩薩三昧。三佛子下。明得定所由。所由有三。一伴佛同加。佛佛道同故。二主佛本願。此二為緣。三自修行愿是入定因。又上三義。前前由於後後。余豈無斯行耶。法門主故。表說普法故。四所謂下。辯加所為。此文二勢。一辯加所為。二顯上行愿之相。故云所謂也。所為謂何。為轉法輪故。有十一句。初總余別。別中初一總攝十智。餘九即是十海。一即安立海。二即眾生及業海。三即世界海。四即佛海。五即名號壽量。及解脫海。變化大用皆功德故。六即波羅蜜海。到實相岸故。七即轉法輪海。八即根海。九即演說海。與下十智令知此十。二爾時下。明意加。于中有二。先加后釋。前中亦二。先此土后類通。前中與十種智。初一總。謂與果海之智。而言與者。佛力灌注令增長故。一切智性即果海也。智性即力無傾動故。具十力故。末後智字即能入也。餘九為別。即是成就品中十智。由與此智故。后能說彼智觀彼十海。而文少不次。一即第三法界安立海智。安立無邊

【現代漢語翻譯】現代漢語譯本主定（指主要在於）。佛前唯一普賢（Samantabhadra，指普賢菩薩）。一切一故（因為一切都是一體的）。若就類通（如果就類別而言）。佛前各有塵數一一切故（在每尊佛前都有如塵埃般數量的普賢菩薩）。第二爾時一一下（第二部分，關於『爾時』的每一項）。加分有三（加持分為三個方面）。初口加（首先是口頭加持）。次意加（其次是意念加持）。後身加（最後是身體加持）。初中有四（口頭加持中有四個方面）。一諸佛現前以此口加后無結通故（諸佛顯現在前，用口頭加持，之後沒有總結貫通）。此總舉重重時處（這裡總括了重重疊疊的時間和空間）。一一普賢前也（在每一位普賢菩薩面前）。二彼諸下（第二點，『彼諸』之後的內容）。贊其得定（讚歎他們獲得禪定）。此雖果定菩薩門入（這雖然是果位的禪定，但通過菩薩的法門進入）。故云菩薩三昧（所以說是菩薩三昧）。三佛子下（第三點，『佛子』之後的內容）。明得定所由（說明獲得禪定的原因）。所由有三（原因有三個）。一伴佛同加（與佛一同加持）。佛佛道同故（因為諸佛的道是相同的）。二主佛本願（主要在於佛的本願）。此二為緣（這兩個是緣）。三自修行愿是入定因（自身的修行和願力是入定的因）。又上三義（而且以上三種意義）。前前由於後後（前者依賴於後者）。余豈無斯行耶（其他的難道沒有這種修行嗎？）。法門主故（因為這是法門的主要內容）。表說普法故（表明宣說普遍的佛法）。四所謂下（第四點，『所謂』之後的內容）。辯加所為（辨析加持的目的）。此文二勢（這段文字有兩個方面）。一辯加所為（一是辨析加持的目的）。二顯上行愿之相（二是顯示上述行愿的相狀）。故云所謂也（所以說是『所謂』）。所為謂何（所說的目的是什麼呢？）。為轉法輪故（爲了轉法輪）。有十一句（有十一句話）。初總余別（第一句是總說，其餘是分別說明）。別中初一總攝十智（分別說明中，第一句總括了十種智慧）。餘九即是十海（其餘九句就是十海）。一即安立海（第一是安立海）。二即眾生及業海（第二是眾生及業海）。三即世界海（第三是世界海）。四即佛海（第四是佛海）。五即名號壽量及解脫海（第五是名號、壽量及解脫海）。變化大用皆功德故（因為變化和大的作用都是功德）。六即波羅蜜海（第六是波羅蜜海，Paramita，指到達彼岸）。到實相岸故（因為到達了實相的彼岸）。七即轉法輪海（第七是轉法輪海）。八即根海（第八是根海）。九即演說海（第九是演說海）。與下十智令知此十（與下面的十智相對應，使人瞭解這十海）。二爾時下（第二部分，『爾時』之後的內容）。明意加（說明意念加持）。于中有二（其中有兩個方面）。先加后釋（先是加持，后是解釋）。前中亦二（加持中也有兩個方面）。先此土后類通（先是此土，后是類通）。前中與十種智（前面給予十種智慧）。初一總（第一種是總的）。謂與果海之智（指給予果海的智慧）。而言與者（說給予的原因是）。佛力灌注令增長故（佛力灌注使之增長）。一切智性即果海也（一切智慧的本性就是果海）。智性即力無傾動故（智慧的本性就是力量，不會傾斜動搖）。具十力故（因為具備十力）。末後智字即能入也（最後那個『智』字就是能進入的意思）。餘九為別（其餘九種是分別說明）。即是成就品中十智（就是成就品中的十智）。由與此智故（由於給予這種智慧）。后能說彼智觀彼十海（之後才能說那種智慧，觀察那十海）。而文少不次（但是文字有所省略，順序也不完全一致）。一即第三法界安立海智（第一種是第三法界安立海的智慧）。安立無邊（安立是無邊的）。

【English Translation】 English version The main point is fixed. Samantabhadra (普賢, Universal Worthy Bodhisattva) is unique before the Buddhas. Because all is one. If categorized generally, before each Buddha, there are dust-number Samantabhadras because all is one. Secondly, regarding each instance of 'At that time'. The additions are threefold: first, verbal addition; second, mental addition; third, physical addition. The first has four aspects: 1. The Buddhas appear and add verbally, without subsequent conclusion or connection. This generally encompasses the multiple layers of time and space. It is before each and every Samantabhadra. 2. 'Those' below praises their attainment of Samadhi (禪定, meditative absorption). Although this is the Samadhi of the fruition stage, it is entered through the Bodhisattva path, hence it is called Bodhisattva Samadhi. 3. 'Buddha-son' below clarifies the reasons for attaining Samadhi. There are three reasons: a. Accompanying the Buddhas in joint addition, because the paths of all Buddhas are the same. b. The fundamental vow of the principal Buddha. These two are the conditions. c. One's own practice and vows are the cause of entering Samadhi. Furthermore, in the above three meanings, the former depends on the latter. Are there no such practices elsewhere? Because this is the main Dharma gate, it represents the universal Dharma being taught. 4. 'So-called' below discusses the purpose of the addition. This passage has two aspects: a. Discussing the purpose of the addition. b. Revealing the characteristics of the above practices and vows. Hence it is called 'so-called'. What is the purpose? It is for turning the Dharma wheel. There are eleven sentences. The first is general, the rest are specific. Among the specific ones, the first one encompasses the ten wisdoms. The remaining nine are the ten seas. 1. is the Sea of Establishment. 2. is the Sea of Beings and Karma. 3. is the Sea of Worlds. 4. is the Sea of Buddhas. 5. is the Sea of Names, Lifespans, and Liberation. Transformations and great functions are all meritorious qualities. 6. is the Paramita (波羅蜜, perfection) Sea, because it reaches the shore of ultimate reality. 7. is the Sea of Turning the Dharma Wheel. 8. is the Sea of Roots. 9. is the Sea of Expounding. Correlating with the ten wisdoms below, to make known these ten seas. Secondly, 'At that time' below clarifies the mental addition. There are two aspects: first, the addition; second, the explanation. The former also has two aspects: first, this land; second, general categories. The former gives ten kinds of wisdom. The first is general, referring to giving the wisdom of the Sea of Fruition. The reason for saying 'giving' is that the Buddha's power infuses and causes growth. The nature of all wisdom is the Sea of Fruition. The nature of wisdom is power, without tilting or moving, because it possesses the ten powers. The last word 'wisdom' is the ability to enter. The remaining nine are specific, which are the ten wisdoms in the Chapter on Accomplishment. Because of giving this wisdom, one can later speak of that wisdom and observe those ten seas. However, the text is abbreviated and the order is not consistent. 1. is the wisdom of the Sea of Establishment of the Third Dharma Realm. The establishment is boundless.

量故。二即第四佛海。佛海唯佛分齊之境。三即第一。四即第二。眾生業海。業因微細故云廣大。五含二句。一即第八佛神變海。解脫作用即是神變。神變依定加三昧言。二含三世智。下文一念知三世。由佛不思議解脫力故。由加總句故。合此二六即第五。七即第九。八即第七愿海以願力故。入法界中一切世界。九即第十建立演說。又菩薩根更有多義。修十善道有三善根。修諸地度。精進為根。攝受正法。信慧為根。攝養眾生。慈悲為根。為成佛道。悲智為根。種種差別善知故。二如此下類通可知。第二何以故下。釋所因中二。先徴。意云諸佛有力能與。有慈能普。何以十智偏加普賢。釋云。普賢得此三昧法爾應與。三是時下。身加中亦二。初此土。后如此下類通。前中復二。先佛手摩頂。明加彼攝受。又準梵本明十方佛身皆不來此舒臂不必長。而同時摩頂。各全觸頂互不相礙。皆是如來自在業用。二其手下。辯手相用。于中十句。以顯無盡。前五德相圓備。謂𦟛纖直等。故云相好莊嚴。后復出下。五句明妙用自在。意明此手亙十方。而包三世。收因果而該人法。深廣體用無邊自在。非言能說也。后結通可知。第三爾時下。起定分。所作事竟故。于中二。初此界后類通十方。前中亦二。初起定后眾益。前中亦二。初起

【現代漢語翻譯】現代漢語譯本量故。二即第四佛海（Buddha Ocean）。佛海唯佛分齊之境。三即第一。四即第二。眾生業海。業因微細故云廣大。五含二句。一即第八佛神變海。解脫作用即是神變。神變依定加三昧言。二含三世智。下文一念知三世。由佛不思議解脫力故。由加總句故。合此二六即第五。七即第九。八即第七愿海以願力故。入法界中一切世界。九即第十建立演說。又菩薩根更有多義。修十善道有三善根。修諸地度。精進為根。攝受正法。信慧為根。攝養眾生。慈悲為根。為成佛道。悲智為根。種種差別善知故。二如此下類通可知。第二何以故下。釋所因中二。先徴。意云諸佛有力能與。有慈能普。何以十智偏加普賢（Samantabhadra）。釋云。普賢（Samantabhadra）得此三昧法爾應與。三是時下。身加中亦二。初此土。后如此下類通。前中復二。先佛手摩頂。明加彼攝受。又準梵本明十方佛身皆不來此舒臂不必長。而同時摩頂。各全觸頂互不相礙。皆是如來自在業用。二其手下。辯手相用。于中十句。以顯無盡。前五德相圓備。謂𦟛纖直等。故云相好莊嚴。后復出下。五句明妙用自在。意明此手亙十方。而包三世。收因果而該人法。深廣體用無邊自在。非言能說也。后結通可知。第三爾時下。起定分。所作事竟故。于中二。初此界后類通十方。前中亦二。初起定后眾益。前中亦二。初起

【English Translation】 English version Because of the measure. The second is the fourth Buddha Ocean (Buddha Ocean). The Buddha Ocean is the realm of the Buddha's distinction. The third is the first. The fourth is the second. The Karma Ocean of sentient beings. Because the causes of karma are subtle, it is called vast. The fifth contains two sentences. The first is the eighth Buddha's Ocean of Spiritual Powers. The function of liberation is spiritual power. Spiritual power depends on Samadhi. The second contains the wisdom of the three times. The following text says that in one thought, one knows the three times. This is due to the inconceivable power of liberation of the Buddha. Because of the added general sentence. Combining these two, the sixth is the fifth. The seventh is the ninth. The eighth is the seventh Ocean of Vows, because of the power of vows. Entering all the worlds in the Dharma Realm. The ninth is the tenth, establishing and expounding. Furthermore, the roots of Bodhisattvas have many meanings. Cultivating the ten wholesome paths has three wholesome roots. Cultivating the stages and perfections, diligence is the root. Receiving and upholding the correct Dharma, faith and wisdom are the root. Nurturing sentient beings, loving-kindness and compassion are the root. For attaining Buddhahood, compassion and wisdom are the root. Because one knows the various differences well. The second, the following categories can be known generally. The second, 'Why is it so?' below. Explains the two in the cause. First, a question. The meaning is that the Buddhas have the power to give, and the compassion to be universal. Why is the ten wisdoms particularly added to Samantabhadra (Universal Worthy Bodhisattva)? The explanation is that Samantabhadra (Universal Worthy Bodhisattva) should naturally be given this Samadhi. The third, 'At that time' below. There are also two in the bodily addition. First, this land. Second, the following categories are generally known. In the former, there are two again. First, the Buddha's hand rubs the crown of the head. Clearly adding his reception. Furthermore, according to the Sanskrit text, it is clear that the bodies of the Buddhas of the ten directions do not come here to stretch their arms, and it is not necessary to be long. But at the same time, they rub the crowns of their heads. Each fully touches the crown of the head without interfering with each other. All are the unhindered activities of the Thus Come One. The second, 'His hand' below. Discusses the characteristics and functions of the hand. In it, there are ten sentences. To reveal the inexhaustible. The first five virtues are complete. Such as being slender and straight, etc. Therefore, it is said to be adorned with excellent marks. The latter, 'Again, emerging' below. The five sentences clarify the unhinderedness of wonderful functions. The meaning is that this hand spans the ten directions. And encompasses the three times. It gathers causes and effects and encompasses people and Dharma. The profound and vast substance and function are boundless and unhindered. It cannot be expressed in words. The latter conclusion can be known generally. The third, 'At that time' below. The division of arising from Samadhi. Because the work is completed. In it, there are two. First, this realm, then the following categories are generally known in the ten directions. In the former, there are also two. First, arising from Samadhi, then benefiting the assembly. In the former, there are also two. First, arising

主定。二起眷屬定。于中亦二。初總謂一起一切起。由此妙定。即是一切三昧海故。余定為門皆入此故。彼全同此。亦受海名。二所謂下別辯塵數既多略列其十。一即能知智三昧。謂無一念暫差。故云唸唸無差。而不廢遍知為善巧智。二即所知塵境。上能所一對。三現廣剎。四現居處。即於世界總別一對。楞伽經云。如來藏識。頓現一切身器。及諸受用器。即廣剎。受用即是舍宅。五知心念差別。六知身相名字。即眾生色心一對。七知廣處。八知廣身。即依正一對。雖說微塵。意彰佛廣虛空無方。有物處則現。唯如來藏是實物有。依此建立處所各別。隨菩薩行。剎有凈穢。隨眾生業趣類別故。微塵中佛復有一義。謂如來藏是真佛身。其體廣大無能知者。恒在六七微塵之中。一一有情各有藏識。故云各有無邊大身。九從知一切法理趣者。上八約事別別門顯。此約理趣總該諸法。故云一切。大般若經理趣分。說諸法皆空。無生無滅無自性性。離一切相不可願求。然第一義湛然常住。當知即是此如來藏。思益經說。處處避空皆不離空。深密經說理趣有六。一者真義理趣。謂二障凈智所行真實。二證得理趣。謂于真義得如實知。三教導理趣。謂自證已開示眾生。此三為本后三解釋。四離二邊理趣。謂有問言。云何名為真義理趣

。應答彼言。非有非無非常非斷。五不思議理趣。謂有問言。云何證得。應答彼言。謂不思議。若於諸法遠離戲論。爾時證得真勝義性。故知言說皆非真義。六隨眾生所樂理趣。謂有問言。云何教導。應答彼言。隨諸眾生意樂各異。順彼所欲方便開示。彼真義者。即此藏身。彼不思議即此三昧。無著菩薩說四意趣。釋一切經亦理趣也。如攝論辯。上來九句。唯第三四從現得名。餘七皆從所知立稱。如此等類。有一切世界海微塵數。合為一定。即知此定是一切定耳。二普賢下。大眾得益。初標益時分。亦是得益所由。后其諸下。正明得益。減數說九。初五得菩薩法門。句各一義。皆以前定含此諸義故。又此五句後後成前前。后四得佛果法。即如來三業。一得照藏身之實智。二得藏身力用之權智。三身毛現剎。四應垂八相義兼口轉。亦以藏身含此義故。普賢出定他人益者。感應道交故。如春萌芽陽氣久滿。東風一拂眾蕊齊敷。諸菩薩眾積善以深。久同行愿才觀勝境。萬德頓圓。冥顯雙資。於何不可。二如此下類通可知。第四爾時下。現相作證分。然得益心喜。喜則地動及有諸瑞。諸會聞竟得益。故現相居后。此會雖即未聞。已先得益。故先現瑞。以此會辯果顯殊勝故。文中有四。一世界微動。兼出瑞因由。因果二力。言微

【現代漢語翻譯】應答他們說：『非有非無，非常非斷。』這是第五種不可思議的理趣。如果有人問：『如何證得？』應答他們說：『通過不可思議。』如果對於諸法遠離戲論，那時就能證得真實的勝義性。因此可知，言說都不是真義。第六是隨順眾生所樂的理趣。如果有人問：『如何教導？』應答他們說：『隨著眾生心意喜好的不同，順應他們的慾望，方便地開示。』那真義就是此藏身（Tathagatagarbha，如來藏），那不可思議就是此三昧（Samadhi，禪定）。無著（Asanga）菩薩所說的四意趣，解釋一切經也是理趣。如《攝大乘論》（Mahāyānasaṃgraha）所辯。上面九句，只有第三句和第四句是從現在所得而得名，其餘七句都是從所知而立稱。如此等等，有如一切世界海微塵數那麼多，合為一個定。即知此定是一切定。二、普賢（Samantabhadra）出定后，大眾得到利益。首先標明得益的時間，也是得益的緣由。後面『其諸下』，正式說明得益。減數說九，前五句得到菩薩法門，每句各有一個意義，都是因為前面的定包含了這些意義。而且這五句后一句成就前一句。后四句得到佛果法，即如來（Tathagata）的三業（身語意）：一句得到照藏身之實智，二句得到藏身力用的權智，三句是身毛現剎，四句是應垂八相，意義兼顧口轉。也是因為藏身包含了這些意義。普賢出定他人得益，是因為感應道交的緣故。如同春天萌芽，陽氣積蓄已久，東風一吹，眾蕊齊開。諸菩薩眾積累善行已深，長期同行愿，才觀勝境，萬德頓圓，冥顯雙資，有什麼不可以呢？二、如此下，此類情況可以類推得知。第四、爾時下，是現相作證的部分。然而得益心喜，心喜則地動以及有各種祥瑞。諸會眾聞法后得益，所以現相在後。此會雖然還未聞法，已經先得益，所以先現祥瑞。以此會辯果，彰顯殊勝。文中有四點：一、世界微動，兼出祥瑞的因由。因果二力，言微

【English Translation】 Responding to them, say: 'Neither existent nor non-existent, neither permanent nor discontinuous.' This is the fifth inconceivable principle. If someone asks: 'How is it attained?' Respond to them, saying: 'Through the inconceivable.' If one is far from conceptual proliferation regarding all dharmas, then one attains the true ultimate nature. Therefore, know that all speech is not the true meaning. The sixth is the principle of according with what sentient beings delight in. If someone asks: 'How should one teach?' Respond to them, saying: 'According to the different inclinations of sentient beings' minds, accord with their desires and expediently reveal.' That true meaning is this Tathagatagarbha (如來藏, Buddha-nature), that inconceivable is this Samadhi (禪定, meditative absorption). The four intentions spoken by Asanga (無著) Bodhisattva, explaining all sutras, are also principles. As debated in the Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana). Of the nine sentences above, only the third and fourth are named from what is presently attained, the remaining seven are named from what is known. Such as these, there are as many as dust motes in all world-seas, combined into one samadhi. That is, know that this samadhi is all samadhi. Second, after Samantabhadra (普賢) emerges from samadhi, the assembly gains benefit. First, the time of gaining benefit is indicated, which is also the cause of gaining benefit. Later, '其諸下', formally explains the gaining of benefit. Reducing the number to say nine, the first five sentences gain the Bodhisattva Dharma-gates, each sentence having a meaning, all because the preceding samadhi contains these meanings. Moreover, these five sentences, the latter sentence accomplishes the former sentence. The latter four sentences gain the Buddha-fruit Dharma, which is the three karmas (身語意, body, speech, and mind) of the Tathagata (如來): one sentence gains the true wisdom of illuminating the Tathagatagarbha, two sentences gain the expedient wisdom of the Tathagatagarbha's power and function, three sentences are the pores of the body manifesting lands, four sentences are the appropriate manifestation of the eight aspects, the meaning also encompassing the turning of the mouth. Also because the Tathagatagarbha contains these meanings. Samantabhadra's emergence from samadhi benefits others because of the interaction of the path of response. It is like sprouts budding in spring, the yang energy accumulating for a long time, and with a breeze from the east, all the buds bloom together. The Bodhisattvas have accumulated good deeds deeply, and have long practiced vows together, only then do they observe the supreme state, and the myriad virtues are instantly perfected, both the hidden and manifest are doubly supported, what is impossible? Second, such as this below, such situations can be inferred and known. Fourth, '爾時下', is the part of manifesting phenomena as proof. However, the mind is joyful from gaining benefit, and with joy, the earth shakes and there are various auspicious signs. The assembly gains benefit after hearing the Dharma, so the manifestation of phenomena is later. Although this assembly has not yet heard the Dharma, they have already gained benefit first, so the auspicious signs manifest first. Using this assembly to debate the fruit, highlighting the supreme excellence. There are four points in the text: one, the world slightly moves, also giving the cause of the auspicious signs. The two powers of cause and effect, the word '微'

動者。是前相故。二眾寶莊嚴。三出音說法。四佛會雨寶。略舉十種以顯無盡。前三事相寶。后七法化傳通寶。並是出世善根所生。第五普雨如是十種云已下。毛光贊德分。于中二。初結前生后。后正顯偈詞。詞中十頌分三。初一總述前定。次八別顯遍相。后一結贊所由。別顯中二。前二偈半直述前遍。后五偈半舉因顯遍。于中二。初半偈緣力遍。后五因力遍。于中四。初偈即體而用故遍。前半體後半用。身相如空法性身也。依真而住法性土也。隨機普應受用化也。問法性身土為別不別。別則不名法性。性無二故。不別則無能依所依。答經論異說。統收法身略有十種。土隨身顯。乃有五重。一依佛地論。唯以清凈法界。而為法身。亦以法性而為其土。性雖一味。隨身土相而分二別。智論云。在有情數中名為佛性。在非情數中名為法性。假說能所而實無差。唯識云。雖此身土體無差別而屬佛法性相異故。謂法性屬佛。為法性身。法性屬法為法性土。性隨相異故云爾也。今言如虛空者。唯識論云。此之身土俱非色攝。雖不可說形量大小。然隨事相其量無邊。譬如虛空遍一切處。故如虛空言通喻身土。二或唯大智而為法身。所證真如為法性土。無性攝論云。無垢無掛礙智為法身故。若爾云何言相如虛空。智體無礙同虛空故。

三亦智亦如而為法身。梁攝論及金光明皆云。唯如如及如如智獨存。名法身故。此則身含如智上則唯如。四境智雙泯而為法身。經云。如來法身。非心非境土亦隨爾。依於此義。諸契經中皆說如來身土無二。此則依真之言顯無能所。方曰依真成如空義。五此上四句。合為一無礙法身。隨說皆得土亦如之。六此上總別五句。相融形奪泯茲五說。迥然無寄以為法身。土亦如也。此上單就境智以辯。七通攝五分及悲願等所行。恒沙功德。無不皆是此法身收。以修生功德必證理故。融攝無礙。即此所證真如體大。為法性土。依於此義身土迥異。今言身相即諸功德。言如虛空即身之性。下經亦云。解如來身非如虛空。一切功德無量妙法。所圓滿故。八通收報化色相功德。無不皆是此法身收。故攝論中。三十二相等皆法身攝。然有三義。一相即如故。歸理法身。二智所現故屬智法身。三當相併是功德法。故名為法身。其所依土。則通性相凈穢無礙。我此土凈而汝不見。眾生見燒凈土不毀。色即是如相即非相。身土事理互動依持。通有四句。謂色身依色相土色身依法性土。法身依法性土。及依色相故。又以單雙互望。亦成五句。謂色相身依法性色相土等準以思之。此上猶通諸大乘教。九通攝三種世間。皆為一大法身。具十佛故。其三

【現代漢語翻譯】現代漢語譯本三者，智慧也如真如一般，共同構成了法身（Dharmakāya）。《梁攝論》和《金光明經》都說，只有真如以及與真如相應的智慧獨自存在，這才能被稱為法身。因此，法身既包含真如，又包含智慧，但從更高的層面來說，它又僅僅是真如。四種境界（四境）和智慧（智）都泯滅了，就形成了法身。《經》中說：『如來的法身，既不是心，也不是境界，國土也同樣如此。』依據這個道理，許多契經中都說如來的身和土沒有分別。這便是依據真如之言，顯示沒有能取和所取。才說是依據真如成就空性的意義。第五，以上四句，合起來構成一個無礙的法身，無論怎麼說都可以，國土也是如此。第六，以上總說和別說的五句，相互融合、相互轉化，泯滅這五種說法，迥然獨立，沒有任何依傍，這就是法身。國土也是如此。以上只是單獨就境界和智慧來辨析。第七，總括五分法身以及慈悲、誓願等所行的恒河沙數般的功德，沒有哪一樣不是被這個法身所包含的。因為由修行而生的功德必定能證得真如之理。融合攝取，沒有阻礙。也就是這個所證得的真如本體廣大，就是法性土。依據這個道理，身和土截然不同。現在說身相就是諸功德，說如虛空就是身的自性。《下經》也說：『理解如來身不是像虛空一樣。』因為一切功德和無量妙法都圓滿具足。第八，總括報身、化身以及色相功德，沒有哪一樣不是被這個法身所包含的。所以《攝論》中說，三十二相等等都是法身所包含的。然而有三種意義：一是相即是真如，所以歸於理法身；二是智慧所顯現，所以屬於智法身；三是當下的相就是功德法，所以名為法身。它所依止的國土，則貫通性相，清凈和污穢都沒有阻礙。『我的這個國土是清凈的，而你們卻看不見。眾生看見的是燃燒的國土，但清凈的國土並沒有毀壞。』色即是真如，相即是非相。身和土，事和理，相互依存，貫通起來有四句：即色身依色相土，色身依法性土，法身依法性土，以及法身依色相土。又以單句和雙句相互對照，也可以構成五句：即色相身依法性色相土等等，可以依此類推。以上仍然貫通諸大乘教義。第九，總括三種世間，都成為一個大法身，具足十佛的功德。這三種世間是...

【English Translation】 English version The three are also wisdom, which is like Suchness and constitutes the Dharmakāya (法身, Dharma Body). Both the Liang She Lun (梁攝論, Mahāyānasaṃgraha) and the Golden Light Sutra (金光明經, Suvarṇaprabhāsa Sūtra) state that only Suchness and the wisdom of Suchness exist independently, hence the name Dharmakāya. Therefore, this body contains both Suchness and wisdom, but at a higher level, it is only Suchness. When the four realms (四境, four kinds of objects) and wisdom (智, jñāna) are both extinguished, the Dharmakāya is formed. The sutra says, 'The Dharmakāya of the Tathāgata (如來, Thus Come One) is neither mind nor realm, and the land is also the same.' According to this meaning, many 契經 (canonical sutras) say that the body and land of the Tathāgata are not different. This is based on the words of Suchness, showing that there is no grasper or grasped. It is said that relying on Suchness achieves the meaning of emptiness. Fifth, the above four sentences together constitute an unobstructed Dharmakāya. Whatever is said is acceptable, and the land is also the same. Sixth, the above five sentences, both general and specific, merge and transform each other, extinguishing these five statements, standing alone and without any reliance, this is the Dharmakāya. The land is also the same. The above only analyzes the realm and wisdom separately. Seventh, comprehensively including the fivefold Dharmakāya and the merits of the Ganges River sands, such as compassion and vows, none of which are not included in this Dharmakāya. Because the merits generated by practice will surely prove the truth of Suchness. Fusion and absorption, without obstruction. That is, the vastness of the essence of Suchness attained is the Dharmatā-dhātu (法性土, Dharma-nature land). According to this meaning, the body and land are completely different. Now it is said that the body aspect is all merits, and that like empty space is the nature of the body. The Lower Sutra also says, 'Understanding the Tathāgata's body is not like empty space.' Because all merits and immeasurable wonderful dharmas are fully complete. Eighth, comprehensively including the reward body (報身, saṃbhogakāya), transformation body (化身, nirmāṇakāya), and the merits of physical characteristics, none of which are not included in this Dharmakāya. Therefore, the She Lun says that the thirty-two marks, etc., are all included in the Dharmakāya. However, there are three meanings: first, the characteristics are Suchness, so they belong to the Dharmakāya of principle; second, they are manifested by wisdom, so they belong to the Dharmakāya of wisdom; third, the present characteristics are the Dharma of merit, so they are called Dharmakāya. The land it relies on penetrates the nature and characteristics, and there is no obstruction between purity and impurity. 'My land is pure, but you cannot see it. What sentient beings see is the burning land, but the pure land is not destroyed.' Form is Suchness, and characteristics are non-characteristics. Body and land, phenomena and principle, depend on each other, and there are four sentences in common: that is, the physical body relies on the land of physical characteristics, the physical body relies on the land of Dharma-nature, the Dharmakāya relies on the land of Dharma-nature, and the Dharmakāya relies on the land of physical characteristics. Furthermore, by comparing single and double sentences with each other, five sentences can also be formed: that is, the physical body of characteristics relies on the land of Dharma-nature and characteristics, and so on, which can be inferred accordingly. The above still penetrates the teachings of the Mahāyāna. Ninth, comprehensively including the three realms, all become one great Dharmakāya, possessing the merits of the ten Buddhas. These three realms are...

身等。並此中智正覺攝故。土亦如之。即如空身而示普身。於何不具此唯華嚴。十土分權實唯有第九屬於此經。若據融攝及攝同教。總前九義為一總句。是謂如來無礙身土。普賢亦爾。義隨隱顯。不可累安。達者尋文無生局見。上言土有五重者。一唯法性屬前三身。二者雙泯屬於第四。三具性相五六七八所依。四融三世間屬於第九。五總前諸義即第十依。二普賢安住下。一偈半大愿故遍。兼顯遍於正中之依也。重重皆遍。今不見者機不應故。不見即是虛空身故。亦遍不見處故。三有一偈半。明所現超勝。四有一偈。果德已滿不捨因門。第三一偈。結贊所由者。自在難思現無不普。標入一定實則普游。非佛光雲安能贊述。第六大眾贊請分。前眾問。佛佛示法主眾睹定起故。贊請普賢。前但舊眾。此通新舊故云一切。所問同前故。但略舉。十頌分三。初八嘆主請。彰其能說。次一舉法請。正陳所疑。后一嘆眾請。明有堪聞之器。前中二。初五頌嘆普賢因果深廣德。明有說因。后三嘆能遍塵剎雨法德。明有說果。今初偈各一義。初一讚己凈法身。三句明因一句明果。因有三義。一因修法生義通緣了。二由大愿起即是緣因。三依如來藏證真平等。此為正因。真如即是不空。虛空即是空藏。平等與藏通上二義。二贊遍住佛剎。第

【現代漢語翻譯】現代漢語譯本身等。並且此中智正覺所包含的緣故，佛土也像這樣。就像空身一樣示現普身，有什麼是不具備的呢？只有《華嚴經》才這樣。十土的劃分，權巧和真實中只有第九土屬於此經。如果根據融攝以及攝受相同教義的觀點，總括前面九種意義為一個總句，這就是如來無礙的身土。普賢菩薩也是這樣，意義隨著隱顯而變化，不可重複安立。通達的人尋文時不會產生侷限性的見解。上面說佛土有五重，第一重唯有法性，屬於前三身（法身、報身、應身）；第二重雙重泯滅，屬於第四身（自性身）；第三重具足性相，是五、六、七、八身所依；第四重融攝三世間，屬於第九身；第五重總括前面各種意義，就是第十身所依。二、『普賢安住』以下，用一偈半說明大愿的緣故而周遍，兼且顯示周遍于正中的所依。重重都是周遍的，現在看不見是因為眾生的根機不相應。看不見也就是虛空身的緣故，也周遍于看不見的地方。三、用一偈半說明所現的超勝。四、用一偈說明果德已經圓滿，但不捨棄因地的修行。第三，用一偈總結讚歎的原因，自在難以思議，示現沒有不周遍的。標示進入一定境界，實際上是普遍遊歷。不是佛的光明雲，怎麼能夠贊述呢？第六、大眾贊請分。前面是大眾提問，佛佛示現法主，大眾看到必定會發起，所以贊請普賢菩薩。前面只是舊有的大眾，這裡是包括新舊大眾，所以說『一切』。所問的問題和前面相同，所以只是簡略地提一下。十頌分為三部分。開始的八頌讚嘆法主，彰顯其能夠演說。接著一頌舉出佛法來請問，正式陳述所疑惑的問題。最後一頌讚嘆大眾，說明有堪能聽聞佛法的根器。前面的兩部分中，開始的五頌讚嘆普賢菩薩因果的深廣功德，說明有能說之因。後面的三頌讚嘆能夠周遍塵剎、降下佛法的功德，說明有能說之果。現在第一偈每一句都包含一個意義。第一句讚歎自己清凈的法身，三句說明因，一句說明果。因有三種意義：一是因修法而生，意義貫通緣因和了因；二是由大愿而起，就是緣因；三是依如來藏證得真如平等，這是正因。真如就是不空，虛空就是空藏，平等和藏貫通上面的兩種意義。二、讚歎周遍安住于佛剎。

【English Translation】 English version Body and so on. And because it is included in the perfect enlightenment of wisdom, the Buddha-land is also like this. Just like the empty body manifesting the universal body, what is not complete? Only the Avatamsaka Sutra is like this. Among the divisions of the ten lands, only the ninth belongs to this sutra in terms of expedient and true. If according to the view of integration and embracing the same teachings, summarizing the previous nine meanings into one general statement, this is the unobstructed body and land of the Tathagata. Samantabhadra (Universal Virtue Bodhisattva) is also like this, the meaning changes with concealment and manifestation, and cannot be repeatedly established. Those who are enlightened will not have limited views when searching the text. Above it is said that there are five levels of Buddha-lands, the first level is only the Dharma-nature, belonging to the first three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya); the second level is the dual annihilation, belonging to the fourth body (Svabhavikakaya); the third level is complete with characteristics, which is the basis of the fifth, sixth, seventh, and eighth bodies; the fourth level integrates the three worlds, belonging to the ninth body; the fifth level summarizes the previous meanings, which is the basis of the tenth body. Second, from 'Samantabhadra abides' onwards, one and a half verses are used to explain that it is pervasive because of the great vow, and also shows that it is pervasive in the middle of the basis. Layer upon layer is pervasive, and the reason why it is not seen now is because the faculties of sentient beings do not correspond. Not seeing is also the reason for the empty body, and it is also pervasive in the place where it is not seen. Third, one and a half verses are used to explain the transcendence of what is manifested. Fourth, one verse is used to explain that the fruit virtue is already complete, but the practice of the causal ground is not abandoned. Third, one verse is used to summarize the reason for praise, the self-existence is difficult to conceive, and the manifestation is without non-pervasiveness. Marking entering a certain state, in reality it is universally traveling. If it is not the light cloud of the Buddha, how can it be praised? Sixth, the division of the assembly praising and requesting. The previous was the assembly asking questions, the Buddhas manifested the Dharma-lord, and the assembly saw that they would definitely initiate, so they praised and requested Samantabhadra Bodhisattva. The previous was only the old assembly, here it includes the new and old assemblies, so it is said 'all'. The questions asked are the same as before, so it is only briefly mentioned. The ten verses are divided into three parts. The first eight verses praise the Dharma-lord, highlighting his ability to speak. Then one verse raises the Dharma to ask, formally stating the questions of doubt. The last verse praises the assembly, explaining that there are faculties capable of hearing the Dharma. In the previous two parts, the first five verses praise the profound and vast merits of the cause and effect of Samantabhadra Bodhisattva, explaining that there is a cause to be spoken. The last three verses praise the merit of being able to pervade the dust realms and descend the Dharma, explaining that there is a fruit to be spoken. Now the first verse contains a meaning in each sentence. The first sentence praises one's own pure Dharmakaya, three sentences explain the cause, and one sentence explains the effect. There are three meanings of cause: one is that it is born from cultivating the Dharma, and the meaning runs through the causal condition and the enabling condition; the second is that it arises from the great vow, which is the causal condition; the third is that it relies on the Tathagatagarbha to attain true equality, which is the true cause. Suchness is non-emptiness, emptiness is the treasury of emptiness, and equality and the treasury run through the above two meanings. Two, praise the pervasive abiding in the Buddha-lands.

三句遍因余皆遍相。因中具智莊嚴故。能等照具功德嚴令無不睹。三贊近佛。四贊常定。實境中者。不隨想轉故。曹者輩也。五贊度生曲盡。微塵者。細處有多眾生故。二有三頌。說法果中。初一讚常演大法。如空之言下喻廣大。前喻無盡無差。次一讚說無等法。無等有二。一能說力勝具二嚴故二。所說無等。說佛所行故。后一頌舉因結果。顯德有由曠劫因圓故。故能雲雨說法。二一頌舉法請中。前品所問雖有多門。統其要歸。莫過三種世間故。今三句各顯其一。又前問總該諸會。此令當會答故。末後一頌嘆眾請。亦名自述此有二義。一恭敬一心內堪受法。二諸佛隨喜。外有勝緣故應說也。說則上順佛心。下隨物慾。

大方廣佛華嚴經疏卷第十大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十一

唐清涼山大華嚴寺沙門澄觀撰

世界成就品第四

初來意者。前說緣既具。此下正陳所說。總明果相別答法界安立海問。故此品來。二釋名者。世謂三世。墮去來今故。界謂方分有彼此故。又世謂隱覆界亦分齊。謂諸有為可破壞。世即隱覆無為不可壞。法從真性起同無為法即隱覆有為可破壞。世各不相雜。是其分齊。是故感娑婆者。對華藏而見娑婆。

【現代漢語翻譯】現代漢語譯本：'三句遍因余皆遍相'，意思是三種語句（指前文提到的三種世間）普遍是成佛之因，其餘的（指其他語句）普遍是果相。因為在成佛的因地中，具備智慧的莊嚴，所以能夠平等照耀，具備功德的莊嚴，使得沒有眾生不能看見。'三贊近佛'，是說這三種語句讚歎佛的境界很近。'四贊常定'，是說這三種語句讚歎佛的常定境界。'實境中者。不隨想轉故'，意思是處於真實境界中的人，不會隨著妄想而轉變。'曹者輩也'，意思是'曹'是指同輩的人。'五贊度生曲盡。微塵者。細處有多眾生故'，意思是這三種語句讚歎佛度化眾生非常徹底，即使在微塵這樣細微的地方，也有很多眾生需要度化。'二有三頌。說法果中。初一讚常演大法。如空之言下喻廣大。前喻無盡無差。次一讚說無等法。無等有二。一能說力勝具二嚴故二。所說無等。說佛所行故。后一頌舉因結果。顯德有由曠劫因圓故。故能雲雨說法'，意思是第二部分有三首頌，是關於說法之果的。第一首頌讚嘆佛經常演說大法，用虛空來比喻大法的廣大，前面比喻無盡無差別。第二首頌讚嘆佛說無等法，無等有兩種含義：一是能說之力殊勝，具備智慧和功德兩種莊嚴；二是所說之法無等，因為說的是佛所修行的法。最後一首頌舉出因和結果，顯示功德的由來，是因為經過曠劫的修行，因地圓滿，所以才能像雲和雨一樣說法。'二一頌舉法請中。前品所問雖有多門。統其要歸。莫過三種世間故。今三句各顯其一。又前問總該諸會。此令當會答故。末後一頌嘆眾請。亦名自述此有二義。一恭敬一心內堪受法。二諸佛隨喜。外有勝緣故應說也。說則上順佛心。下隨物慾'，意思是第二部分有一首頌，是關於請法的。前面一品所問的問題雖然有很多方面，但總歸起來，不超過三種世間（指眾生世間、國土世間、智正覺世間）。現在這三句話分別顯示了其中的一種。而且前面的問題總括了各個法會，這裡是爲了讓當下的法會得到解答。最後一首頌讚嘆大眾的請法，也可以說是自我陳述，這有兩種含義：一是恭敬一心，內心堪能接受佛法；二是諸佛隨喜，外在有殊勝的因緣，所以應該說法。說法就能上順佛心，下隨眾生的慾望。

《大方廣佛華嚴經疏卷第十》大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏卷第十一》

唐清涼山大華嚴寺沙門澄觀撰

世界成就品第四

'初來意者。前說緣既具。此下正陳所說。總明果相別答法界安立海問。故此品來'，意思是說明這一品的目的。前面已經說了各種因緣已經具備，下面正式陳述所說的內容，總的說明果報之相，分別回答法界安立海的提問，所以才有了這一品。'二釋名者。世謂三世。墮去來今故。界謂方分有彼此故。又世謂隱覆界亦分齊。謂諸有為可破壞。世即隱覆無為不可壞。法從真性起同無為法即隱覆有為可破壞。世各不相雜。是其分齊。是故感娑婆者。對華藏而見娑婆'，意思是解釋品名。'世'是指三世（過去世、現在世、未來世），因為落入過去、現在、未來之中。'界'是指方位分界，有彼此的區分。'世'也指隱覆，'界'也指分齊。有為法是可以破壞的，'世'就是隱覆，無為法是不可破壞的。法從真性而起，與無為法相同，即隱覆有為法，有為法是可以破壞的。各個世間互不相雜，這就是它們的分齊。所以感受到娑婆世界的人，是相對於華藏世界而言，才能看到娑婆世界。

【English Translation】 English version: 'The three sentences universally cause, the rest universally characterize.' It means the three sentences (referring to the three realms mentioned earlier) are universally the cause of becoming a Buddha, and the rest (referring to other sentences) are universally the characteristics of the result. Because in the causal ground of becoming a Buddha, there is the adornment of wisdom, so it can equally illuminate, and the adornment of merit makes it so that no sentient being cannot see. 'Three praises near the Buddha' means that these three sentences praise the Buddha's realm as very close. 'Four praises constant samadhi' means that these three sentences praise the Buddha's constant samadhi. 'Those in the real realm do not follow thoughts to turn' means that those who are in the real realm will not be transformed by delusional thoughts. 'Cao means peers' means that 'Cao' refers to people of the same generation. 'Five praises exhaustively deliver sentient beings. Microscopic dust means there are many sentient beings in fine places' means that these three sentences praise the Buddha's deliverance of sentient beings as very thorough, even in such fine places as microscopic dust, there are many sentient beings who need to be delivered. 'Two have three verses. In the fruit of Dharma teaching. The first praises the constant performance of the Great Dharma. The words like emptiness below metaphorize vastness. The former metaphorizes endlessness and no difference. The next praises the teaching of unequal Dharma. Unequal has two. One, the power to speak surpasses having two adornments. Two, what is said is unequal. Because it speaks of what the Buddha practices. The last verse cites cause and result. Manifesting virtue has a reason because the cause of vast kalpas is complete. Therefore, it can cloud and rain Dharma teaching' means that the second part has three verses, which are about the fruit of Dharma teaching. The first verse praises the Buddha for constantly expounding the Great Dharma, using emptiness to metaphorize the vastness of the Dharma, the former metaphorizes endlessness and no difference. The second verse praises the Buddha for teaching the unequal Dharma, unequal has two meanings: one is that the power to speak is superior, possessing the two adornments of wisdom and merit; the second is that the Dharma spoken is unequal, because it speaks of the Dharma practiced by the Buddha. The last verse cites the cause and the result, showing the origin of merit, because after practicing for vast kalpas, the causal ground is complete, so it can teach the Dharma like clouds and rain.

'Two, one verse cites the Dharma request. Although the questions in the previous chapter have many aspects. To unify their essentials. Nothing surpasses the three realms. Now the three sentences each show one of them. Also, the previous question encompasses all assemblies. This makes the present assembly answer. The last verse praises the assembly's request. Also called self-description, this has two meanings. One, respectful and single-minded, internally capable of receiving the Dharma. Two, all Buddhas rejoice. Externally there is a superior cause, so it should be spoken. Speaking then accords with the Buddha's mind above. Below it follows the desires of beings' means that the second part has one verse, which is about requesting the Dharma. Although the questions in the previous chapter have many aspects, in summary, they do not exceed the three realms (referring to the realm of sentient beings, the realm of lands, and the realm of wisdom and correct enlightenment). Now these three sentences respectively show one of them. Moreover, the previous question encompasses all Dharma assemblies, and this is to allow the present Dharma assembly to receive an answer. The last verse praises the assembly's request for the Dharma, which can also be said to be a self-description, which has two meanings: one is that with respectful and single-mindedness, the mind is capable of receiving the Dharma; the second is that all Buddhas rejoice, and there is a superior external cause, so the Dharma should be taught. Teaching the Dharma can accord with the Buddha's mind above and follow the desires of sentient beings below.

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 10 Taisho Tripitaka Volume 35, No. 1735, The Commentary on the Great Expansive Buddha Flower Adornment Sutra

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 11

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

Chapter 4: World Accomplishment

'The initial intention is that the previous explanation of the conditions is complete. Below, the explanation of what is said is correct. Generally clarifying the characteristics of the fruit, separately answering the question of the establishment of the Dharma realm sea. Therefore, this chapter comes.' means to explain the purpose of this chapter. The previous explanation of the various conditions is complete, and below is the formal statement of what is said, a general explanation of the characteristics of the fruit, and separate answers to the questions of the establishment of the Dharma realm sea, hence this chapter. 'The second explanation of the name is that the world refers to the three worlds, falling into the past, present, and future. The realm refers to the division of directions, with distinctions of here and there. Also, the world refers to concealment, and the realm also refers to boundaries. Conditioned dharmas can be destroyed, the world is concealment, unconditioned dharmas cannot be destroyed. Dharma arises from true nature, the same as unconditioned dharmas, that is, concealing conditioned dharmas, and conditioned dharmas can be destroyed. The various worlds do not mix with each other, which is their boundary. Therefore, those who perceive the Saha world see the Saha world in relation to the Flower Treasury world.'

感華藏者對娑婆而見華藏。成就者。即能成之緣。謂十緣等。能所合目。若以世界之成就。即依主釋也。準梵本中。云世界海成就。下文辯海譯人略也。意云。佛果依正聞修方起。眾生業報本自有之。故但標世界耳。三宗趣者。標列無邊勝德。廣釋所知世界海為宗。然其意趣乃有多種。一令諸菩薩發大信解悟入為趣。謂令知佛及菩薩大悲行海廣覆無邊盡眾生界。仿而行故。世界無邊悉嚴凈故。眾生無邊悉化度故。剎由心異。當凈自心及他心故。世界重重無盡無盡。以大行愿悉充滿故。佛界生界非一非異。能正了知成大智故。未能了者。熏成種故。皆意趣也。亦為顯此深意故此品來。故下頌云。離諸諂誑心清凈。常樂慈悲性歡喜。志欲廣大深信人。彼聞此法生欣悅。若不聞此無邊無盡無二之境。滯于權小。普賢行愿何由可成。故普賢自說為令眾生等文。皆是此品之意趣也。四釋文者。三品正陳法海。于中分二。初二品明果。后一品辯因。然有二意。一約兼明則前二品。通答前三十句果問。后一品答前十句因問。說因為欲成果。從多而說分明舉果。二將前二品。望前品末三問。通答依正。若望下廣文。正明於依傍顯于正。留其正報後分廣故。于中初品通辯諸佛及諸眾生所有剎海。后品別明本師之所嚴凈。又此品明成剎之緣

【現代漢語翻譯】現代漢語譯本：感知華藏世界的人，是相對於娑婆世界而言而見到華藏世界的。（成就者），是指能夠成就的因緣，例如十種因緣等。（能所合目），如果以世界的成就來說，就是依主釋。（準梵本中），依據梵文字中，說的是世界海成就，下文辯海是譯者省略了。意思是說，佛果的依報和正報，是通過聞法修行才產生的，而眾生的業報本來就存在，所以只標明世界。（三宗趣者），標明列舉無邊的殊勝功德，廣泛解釋所知的世界海作為宗旨。然而，其中的意趣有多種。一是令諸菩薩發起廣大的信解，悟入佛法為意趣。即令他們知道佛和菩薩的大悲行海，廣泛覆蓋無邊無盡的眾生界，效仿而行。世界無邊無際，全部莊嚴清凈。眾生無邊無際，全部教化度脫。剎土的差異源於心念的差異，應當清凈自己的心和他人的心。世界重重疊疊，沒有窮盡，以廣大的行愿全部充滿。佛界和眾生界非一非異，能夠正確瞭解就能成就大智慧。未能瞭解的人，通過熏習形成種子。這些都是意趣。也是爲了彰顯這種深刻的意義，所以才有了這一品。所以下面的偈頌說：『遠離各種虛偽欺詐，內心清凈，常常喜樂慈悲，本性歡喜，志向廣大，深信佛法的人，他們聽聞此法會感到欣悅。』如果不聽聞這種無邊無盡、無二之境，停留在權巧和小乘，普賢菩薩的行愿又如何能夠成就？所以普賢菩薩自己說『爲了令眾生』等等，都是這一品的意趣。（四釋文者），這三品經文正式陳述法海，其中分為兩個部分。前兩品闡明果報，后一品辨析因地。然而有兩種理解。一是兼顧說明，那麼前兩品共同回答前面三十句關於果報的提問，后一品回答前面十句關於因地的提問。說明因地是爲了成就果報，從多方面來說，分明地舉出果報。二是將前兩品，對照前面一品末尾的三個提問，共同回答依報和正報。如果對照下面的廣文，主要闡明依報，附帶顯明正報，將正報留在後面的部分詳細說明。其中，初品通盤辨析諸佛以及所有眾生的剎土海，后品分別闡明本師所莊嚴清凈的剎土。而且這一品闡明成就剎土的因緣。

【English Translation】 English version: Those who perceive the Hua-zang (Garland Treasury) world do so in relation to the Saha world (our world). 'Accomplisher' refers to the conditions that enable accomplishment, such as the ten causes. 'The union of the capable and the accomplished' – if we consider the accomplishment of the world, it is a dependent possessive compound. According to the Sanskrit text, it speaks of the 'ocean of worlds' accomplishment'; the subsequent discussion of the ocean is an abbreviation by the translator. The meaning is that the fruition of Buddhahood, both its environment and the Buddha himself, arises from hearing and practicing the Dharma, while the karmic retributions of sentient beings are inherent. Therefore, only the world is mentioned. 'Three Tenets and Purposes' refers to the enumeration of boundless excellent virtues, with the extensive explanation of the known ocean of worlds as its tenet. However, there are various purposes within it. One is to inspire all Bodhisattvas to generate great faith and understanding, and to enter into enlightenment. That is, to make them aware of the Buddha's and Bodhisattvas' great compassionate ocean of actions, which broadly covers the boundless realm of sentient beings, emulating and practicing accordingly. The worlds are boundless, all adorned and purified. Sentient beings are boundless, all transformed and liberated. The differences in Buddha-fields arise from differences in mind; one should purify one's own mind and the minds of others. Worlds are layered endlessly, filled with great vows and aspirations. The Buddha-realm and the sentient being-realm are neither one nor different; correct understanding leads to great wisdom. For those who have not yet understood, the constant influence will form seeds. These are all purposes. It is also to reveal this profound meaning that this chapter comes into being. Therefore, the following verse says: 'Away from all deceit and falsehood, with a pure mind, constantly joyful in compassion, with a joyful nature, with great aspirations and deep faith, they will rejoice upon hearing this Dharma.' If one does not hear of this boundless, endless, non-dual realm, and remains attached to expedient and small vehicles, how can the vows and practices of Samantabhadra (Universal Worthy Bodhisattva) be accomplished? Therefore, Samantabhadra himself says 'to cause sentient beings' and so on, all of which are the purposes of this chapter. 'Four Explanations of the Text' – these three chapters formally present the ocean of Dharma, divided into two parts. The first two chapters explain the fruition, and the last chapter discusses the causes. However, there are two interpretations. One is to explain comprehensively, then the first two chapters jointly answer the previous thirty questions about the fruition, and the last chapter answers the previous ten questions about the causes. Explaining the causes is for the sake of achieving the fruition, speaking from many aspects, clearly presenting the fruition. The second is to consider the first two chapters in relation to the three questions at the end of the previous chapter, jointly answering the environment and the Buddha himself. If we consider the extensive text below, it mainly explains the environment, and incidentally reveals the Buddha himself, leaving the detailed explanation of the Buddha for later. Among them, the first chapter generally discusses the Buddha-fields of all Buddhas and all sentient beings, and the last chapter separately explains the Buddha-fields adorned and purified by the original teacher. Moreover, this chapter explains the conditions for the accomplishment of Buddha-fields.

。后品別辯果相故。此品答安立之問。其中雖明形等亦是緣故。今初分二。先總標綱要。即為本分。后正陳本義。即是說分。前中亦二。先承力遍觀。后牒問許說。今初。上入三昧內契其源。今云遍觀外審其相。十海之義已如問釋。但小不次耳。但觀於十已含餘三十佛海之中具身等故。大愿之中含因等故。第二如是觀察已下。牒問許說。于中分四。一牒問略嘆。二許說分齊。三說所成益。四贊勝誡聽。今初分二。先結前生后。后佛子下正牒稱歎。即從後向前。牒上果問三十句也。初十句。牒上世界海等十問。觀乃觀海嘆乃嘆智者。智之與海反覆相成。謂前自智觀海微細難知。知唯佛智方能究盡。海難思故佛智難思。佛智難思故海為深廣。若爾何不說智。而但說海。智離海境安知其相。又表唯所證知故但說海。十智望海與問開合小異。名或小差。謂一中前問及觀。但云世界海。今加成壞望前與智中亦有成壞之言。此乃廣略之異耳。言清凈智者。離所知障決斷分明故。初句貫下置清凈言。余皆略也。然皆以多故。廣故深故細故。重疊難知。迥超言念皆云不思議也。二知眾生業海者。眾生即報類差別。業即善惡等殊。從此別義觀中開為二句。而因果雖殊。同是所化眾生故。此及問並與智中。併合為一。三即世界都稱。或化眾

【現代漢語翻譯】現代漢語譯本因為後面的品會辨別果相的緣故，此品回答關於安立的問題。其中雖然闡明了形等，也是因緣的緣故。現在首先分為兩部分：先總標綱要，即作為本分；后正式陳述本義，即是說分。前面部分也分為兩部分：先承蒙佛力普遍觀察，后複述提問並允許解說。現在先說第一部分。上面講到入三昧內在契合其源，現在說普遍觀察外在審視其相。十海的意義已經在提問和解釋中說明，只是稍微有些不按順序。但觀察十海已經包含了其餘三十佛海中的具身等，大愿中包含了因等。第二部分，『如是觀察已下』，複述提問並允許解說。其中分為四部分：一、複述提問並略作讚歎；二、允許解說並劃分範圍；三、說明所成就的利益；四、讚歎殊勝並告誡聽聞。現在先說第一部分，分為兩部分：先總結前文以引出後文，后『佛子下』正式複述稱讚，即從後向前，複述上面關於果的三十個問題。首先是十句，複述上面關於世界海等十個問題。觀察是觀察海，讚歎是讚歎智者。智慧與海相互成就，意思是說之前用自己的智慧觀察海，覺得微細難以知曉，知道只有佛的智慧才能徹底窮盡。海難以思議，所以佛的智慧難以思議。佛的智慧難以思議，所以海深廣。如果這樣，為什麼不說智慧，而只說海呢？智慧離開海的境界，怎麼知道它的相狀呢？又表明唯有被證知的，所以只說海。十智與海相比，與提問的開合略有不同，名稱或許略有差異。比如第一項中，前面提問和觀察，只說『世界海』，現在加上『成壞』，與智慧中也有『成壞』的說法相對應，這只是廣略的差異罷了。說『清凈智』，是因為遠離所知障，決斷分明。第一句貫穿下面，設定『清凈』這個詞，其餘都省略了。然而都是因為多、廣、深、細，重疊難以知曉，遠遠超出言語思念，都說不可思議。二、『知眾生業海者』，眾生即報類的差別，業即善惡等的不同。從此差別義的觀察中，展開為兩句。而因果雖然不同，同是被教化的眾生，因此這句以及提問，都與智慧中合併爲一句。三、即世界都稱，或者化眾

【English Translation】 English version Because the subsequent chapters will distinguish the characteristics of the results, this chapter answers the question about establishment. Although it clarifies forms and so on, it is also due to conditions. Now, it is first divided into two parts: first, a general outline, which is the main part; then, a formal statement of the original meaning, which is the explanation part. The first part is also divided into two parts: first, receiving the Buddha's power for universal observation, and then repeating the question and allowing explanation. Now, let's talk about the first part. Above, it was said that entering samadhi internally corresponds to its source, and now it is said that universally observing externally examines its appearance. The meaning of the ten seas has been explained in the questions and answers, but it is slightly out of order. However, observing the ten seas already includes the embodied beings in the remaining thirty Buddha seas, and the great vows include the causes and so on. The second part, 'As observed below', repeats the question and allows explanation. It is divided into four parts: first, repeating the question and briefly praising; second, allowing explanation and dividing the scope; third, explaining the benefits achieved; fourth, praising the supreme and admonishing listening. Now, let's talk about the first part, which is divided into two parts: first, summarizing the previous text to introduce the following text, and then 'Buddha's sons below' formally repeat and praise, that is, from back to front, repeating the thirty questions about the results above. The first ten sentences repeat the above ten questions about the world sea and so on. Observation is observing the sea, and praise is praising the wise. Wisdom and the sea complement each other, meaning that before using one's own wisdom to observe the sea, it was felt to be subtle and difficult to know, knowing that only the wisdom of the Buddha can thoroughly exhaust it. The sea is difficult to conceive, so the wisdom of the Buddha is difficult to conceive. The wisdom of the Buddha is difficult to conceive, so the sea is deep and wide. If so, why not talk about wisdom, but only talk about the sea? How can wisdom know its appearance if it leaves the realm of the sea? It also shows that only what is known is said to be the sea. Compared with the ten wisdoms and the sea, the opening and closing of the questions are slightly different, and the names may be slightly different. For example, in the first item, the previous questions and observations only said 'world sea', and now 'formation and destruction' are added, which corresponds to the saying 'formation and destruction' in wisdom. This is just the difference between broad and brief. Saying 'pure wisdom' is because it is far away from the obstacle of what is known and the judgment is clear. The first sentence runs through the following, setting the word 'pure', and the rest are omitted. However, it is all because of being many, broad, deep, and subtle, overlapping and difficult to know, far beyond words and thoughts, and all say it is inconceivable. Second, 'those who know the sea of karma of sentient beings', sentient beings are the differences in the types of retribution, and karma is the difference between good and evil. From the observation of this difference, it is expanded into two sentences. Although the causes and effects are different, they are the same sentient beings to be taught, so this sentence and the question are combined into one sentence with wisdom. Third, that is, the world is called, or transforms sentient

生法。謂安立施設方便軌則等也。四能化諸佛數量無邊。五即所化根欲差別難知。而問中合在后之五海。五海皆須知根欲故。六即所應之時。前就所觀但云三世。今就佛智故云一念能知其問及與智。皆云佛解脫海者。以一念普知三世。是佛不思議解脫故。七稱性大愿為現身說法。遍化之因故。前問是名號海及壽量海。與智之中名普入法界。一切世界海智。皆由願力故也。八應機作用神變無方。九轉稱性大法輪海。若據問中。攝法輪海在演說中。若約向觀。攝演說海在法輪中。今此開二演說。第十謂隨方施設言音差別。及法輪隨機故。與智中亦開名佛音聲智。二清凈下十句。牒上六根三業十問。向十約智明不思議。此下直就法體為不思議。又望前問開合影略。顯無盡故。以總收別。但廣身光等。一應機之身修短難測。二現金銀等色類無邊。三十蓮華藏剎塵數相好過於此。四圓光大小隨機無盡。五隨緣放光色類非一。六常光如焰具眾寶色。七圓音無盡深廣難測。八三輪攝化。謂神足等。九調令成益得果不空然。其調伏曲有三種。一者始終軟語應將攝者而將攝故。二者始終粗語。應折伏者而折伏故。三者有時軟語。有時粗語。應成熟者而成熟故。由具此三故無空過。三安住佛地下。十句牒上最初德用圓備十問。前問中。略無

【現代漢語翻譯】現代漢語譯本生法：指的是安立施設的方便、軌則等等。四能化諸佛的數量無邊無際。五被教化眾生的根器和慾望各不相同，難以瞭解。而提問的內容綜合在後面的五海中。五海都需要了解眾生的根器和慾望。六是所應教化的時機。前面就所觀境界只說了三世，現在就佛的智慧來說，一念之間就能知道提問的內容以及智慧。都說佛的解脫海，是因為一念之間普遍知曉三世，是佛不可思議的解脫。七是稱合本性的廣大誓願，是顯現身形說法，普遍教化的原因。前面的提問是名號海和壽量海，與智慧之中稱為普入法界一切世界海智，都是由於願力的緣故。八是應機施用的作用，神通變化沒有窮盡。九是轉動稱合本性的大法輪海。如果根據提問的內容，攝法輪海在演說之中。如果按照之前的觀察，攝演說海在法輪之中。現在這裡分開演說。第十是隨著地方施設言語聲音的差別，以及法輪隨機應變。與智慧之中也分開稱為佛音聲智。二、清凈以下十句，是對應上面六根、三業的十個提問。前面的十個提問是就智慧來說明不可思議，這裡直接就法的本體來說明不可思議。又與前面的提問相互呼應，開合隱約，顯示沒有窮盡。用總括來包含個別，只是擴充套件了身光等等。一是應機顯現的身形，長短難以測量。二是顯現黃金、白銀等顏色種類沒有邊際。三十蓮華藏世界的微塵數相好，超過這裡。四是圓光的大小，隨著眾生的根器隨機應變，沒有窮盡。五是隨著因緣放出光明，顏色種類不是單一的。六是常光像火焰一樣，具有各種珍寶的顏色。七是圓滿的聲音沒有窮盡，深廣難以測量。八是用三輪來攝受教化，指的是神通足等。九是調伏眾生，使他們成就利益，得到果位，不會空過。其中的調伏方式有三種：一是始終用柔和的語言，應該用攝受的方式來攝受；二是始終用粗暴的語言，應該用折伏的方式來折伏；三是有時用柔和的語言，有時用粗暴的語言，應該使他們成熟。由於具備這三種方式，所以不會有空過。三、安住在佛的果地下，這十句是對應上面最初的德用圓滿具備的十個提問。前面的提問中，省略了。

【English Translation】 English version 'Sheng Fa' (生法): Refers to the expedient means, rules, and so on, that are established and implemented. Four: The number of Buddhas who can transform others is boundless. Five: The capacities and desires of the beings to be taught are different and difficult to understand. The questions are combined in the following five seas. All five seas need to understand the capacities and desires of beings. Six: The time when teaching should occur. Previously, only the three times were mentioned in terms of what was observed. Now, in terms of the wisdom of the Buddha, it is said that in a single thought, one can know the content of the question and the wisdom. It is said that it is the Buddha's sea of liberation because in a single thought, one universally knows the three times, which is the inconceivable liberation of the Buddha. Seven: It is the vast vow that accords with one's nature, which is the reason for manifesting the body and teaching the Dharma, and universally transforming beings. The previous questions were about the sea of names and the sea of lifespan, and in wisdom, it is called universally entering the Dharma realm, the wisdom of all world seas, all due to the power of vows. Eight: It is the function of responding to opportunities, and the divine transformations are inexhaustible. Nine: It is turning the great Dharma wheel sea that accords with one's nature. If based on the content of the questions, the sea of Dharma wheel is included in the exposition. If according to the previous observation, the sea of exposition is included in the Dharma wheel. Now, the exposition is separated here. Ten: It is the difference in language and sound that is established according to the place, and the Dharma wheel adapts to the occasion. In wisdom, it is also separated and called the Buddha's wisdom of sound. Two: The ten sentences below 'Pure' correspond to the ten questions about the six roots and three karmas above. The previous ten questions explained the inconceivable in terms of wisdom, and here it directly explains the inconceivable in terms of the essence of the Dharma. Moreover, they echo the previous questions, opening and closing implicitly, showing that there is no end. Using the general to include the specific, only the body light, etc., are expanded. One: The body that manifests according to the occasion, its length is difficult to measure. Two: Manifesting colors such as gold and silver, the types are boundless. Thirty: The number of fine marks and characteristics in the Lotus Treasury World is greater than here. Four: The size of the halo adapts to the capacities of beings and is inexhaustible. Five: Emitting light according to conditions, the types of colors are not singular. Six: The constant light is like a flame, possessing various precious colors. Seven: The perfect sound is inexhaustible, deep, and vast, difficult to measure. Eight: Using the three wheels to gather and transform, referring to supernatural powers, etc. Nine: Subduing beings, causing them to achieve benefits, and attain fruition, not passing in vain. There are three types of subduing methods: first, always using gentle language, using the method of gathering to gather; second, always using harsh language, using the method of subduing to subdue; third, sometimes using gentle language, sometimes using harsh language, to mature them. Because of possessing these three methods, there is no passing in vain. Three: Abiding in the ground of Buddhahood, these ten sentences correspond to the ten questions above about the initial virtues being fully equipped. In the previous questions, it was omitted.

變化及自在二句。以攝在無能攝取句中。義如前會亦以前文十海有故。神變屬身自在屬智。余並可知。第二如是等下。許說分齊。謂具足說故。承佛力者當會佛也。若言具者。何以下文唯說安立及世界海耶。經來不盡故。又雖說二世界海。亦已通具三十句問。謂界必有生而依住故。有佛現故。安立異故。行業感故。余可意求。第三為令下。說所成益。十句攝為五對。一證智成福對。二嚴剎紹種對。亦即時處對。三顯義演教對。四生善滅惡對。五凈業普愿對。文並可知。此亦通為一經教起之所因也。此十亦對前十海十智。恐繁不會。第四是時普賢下。贊勝勸聽中文二。初長行辯意。后偈頌正顯。今初十一句。初一總標。謂令聞法必生喜故。餘十別顯喜義。亦為五對。初二樂法生信對。二證性立愿對。三了真入俗對。四持法示佛對。五開法增智對。如文並顯。二正頌中。十頌分二。初八贊后二勸。前中亦二。初二明佛出現意。后六辯定法器。于中初一揀非器。次四示法器。后一結歸佛力。及后二勸文並可知。然通此十偈。亦是牒問以贊。前長行總顯難思。此下略示難思之相。而三十句間列不次。含義並足。欲委配釋。恐厭繁文。第二廣陳本義分中分二。初結集生起。二諸佛子下。普賢顯說。於三十句果問中。廣釋世界安立

【現代漢語翻譯】現代漢語譯本『變化』和『自在』這兩句，被包含在『無能攝取』句中。意義如同前面的解釋，也因為前文有十海的緣故。神變屬於身，自在屬於智。其餘部分都可以理解。第二段『如是等下』，是允許說出分際。意思是具足地說。『承佛力者』，應當理解為會見佛。如果說已經具足了，為什麼下文只說安立和世界海呢？因為經文沒有窮盡。而且，雖然只說了二個世界海，但也已經貫通具足了三十句的提問。因為界必定有生而依住的緣故，有佛顯現的緣故，安立不同的緣故，行業感召的緣故。其餘的可以自己去領會。第三段『為令下』，是說所成就的利益。十句可以概括為五對。一是證智成福對，二是嚴剎紹種對，也就是時處對，三是顯義演教對，四是生善滅惡對，五是凈業普愿對。文中的意思都很明顯。這也可以看作是一部經教興起的因緣。這十句也對應前面的十海十智。恐怕過於繁瑣，所以不一一對應解釋。第四段『是時普賢下』，是讚歎殊勝，勸請聽聞，分為兩個部分。先是長行辯明意義，后是偈頌正式顯明。現在先說長行，共十一句。第一句是總標，意思是令聽聞佛法必定生起歡喜的緣故。其餘十句分別顯示歡喜的意義，也分為五對。一是樂法生信對，二是證性立愿對，三是了真入俗對，四是持法示佛對，五是開法增智對。文中的意思都很明顯。第二部分是正頌，共十頌，分為兩個部分。前八頌是讚歎，后二頌是勸請。前八頌又分為兩個部分。前二頌是說明佛出現的目的，后六頌是辨明堪受佛法的根器。在辨明根器中，第一頌是揀擇非器，其次四頌是顯示法器，最後一頌是總結歸於佛力。以及後面的兩頌勸請文，意思都很明顯。然而，貫通這十個偈頌，也是用讚歎的方式來回答提問。前面的長行是總的顯示難以思議，這下面是略微顯示難以思議的相狀。而三十句的排列沒有按照順序，但含義都足夠了。想要詳細地對應解釋，恐怕會厭煩冗長的文字。第二大段是廣陳本義分，分為兩個部分。首先是結集生起，然後是『諸佛子下』，普賢菩薩顯說。在三十句的果問中，廣泛地解釋世界安立。

【English Translation】 English version The two phrases 'transformation' (變化) and 'sovereignty' (自在) are encompassed within the phrase 'incapable of being grasped' (無能攝取). The meaning is as previously explained, and also because of the ten seas mentioned earlier. Transformation belongs to the body, and sovereignty belongs to wisdom. The rest can be understood. The second section, 'ru shi deng xia' (如是等下), is the permission to speak of the distinctions. It means to speak fully. 'Cheng Fo li zhe' (承佛力者), should be understood as meeting the Buddha. If it is said that it is already complete, why does the following text only speak of establishment (安立) and world-seas (世界海)? Because the sutra is not exhaustive. Moreover, although only two world-seas are mentioned, it already encompasses the thirty questions. Because a realm must have arising and abiding, because Buddhas appear, because establishments are different, and because of the influence of karma. The rest can be understood on your own. The third section, 'wei ling xia' (為令下), speaks of the benefits achieved. The ten phrases can be summarized into five pairs. First, the pair of realizing wisdom and accomplishing blessings; second, the pair of adorning lands and continuing the lineage, which is also the pair of time and place; third, the pair of revealing meaning and expounding teachings; fourth, the pair of generating good and eliminating evil; fifth, the pair of pure karma and universal vows. The meanings in the text are all clear. This can also be seen as the cause and condition for the arising of a sutra teaching. These ten phrases also correspond to the previous ten seas and ten wisdoms. Fearing excessive complexity, I will not explain them one by one. The fourth section, 'shi shi Puxian xia' (是時普賢下), praises the supreme and encourages listening, divided into two parts. First, the prose clarifies the meaning, and then the verses formally reveal it. Now, first, the prose, with eleven sentences. The first sentence is a general statement, meaning that hearing the Dharma will surely give rise to joy. The remaining ten sentences separately reveal the meaning of joy, also divided into five pairs. First, the pair of delighting in the Dharma and generating faith; second, the pair of realizing the nature and establishing vows; third, the pair of understanding the truth and entering the mundane; fourth, the pair of upholding the Dharma and showing the Buddha; fifth, the pair of opening the Dharma and increasing wisdom. The meanings in the text are all clear. The second part is the verses, with ten verses, divided into two parts. The first eight verses are praise, and the last two verses are encouragement. The first eight verses are further divided into two parts. The first two verses explain the purpose of the Buddha's appearance, and the last six verses distinguish those who are capable of receiving the Dharma. In distinguishing those who are capable, the first verse selects those who are not capable, the next four verses show the vessels of Dharma, and the last verse concludes by attributing it to the Buddha's power. And the two verses of encouragement at the end, the meanings are all clear. However, connecting these ten verses, it is also answering the questions in a way of praise. The preceding prose is a general display of the inconceivable, and the following is a slight display of the aspects of the inconceivable. And the arrangement of the thirty phrases is not in order, but the meanings are all sufficient. Wanting to explain them in detail, I fear it would be tedious. The second major section is the 'Guang Chen Ben Yi Fen' (廣陳本義分), divided into two parts. First, the compilation and arising, and then 'zhu Fuzi xia' (諸佛子下), where Bodhisattva Samantabhadra (普賢) reveals and speaks. In the thirty questions of results, he extensively explains the establishment of the world.

海問。余並攝之。文分為二。初標舉章門。后依章別釋。今初分三。一立數顯同。二徴數列異。三結略顯廣。今初。先告佛子者。使時情注其耳目也。世界廣深目之為海。謂積剎成種積種成海。海無別體世界都名。然事類。廣多略舉其十。以表無盡。三世同說彰其要勝。又顯說決定無改易也。二微列中。一明攬緣成立。二成已依住。三外狀區分。四內體差別。五寶等莊校。六垢穢不生。七佛出差殊。八劫住修短。九隨業改變。十包容必均。此十亦攝十八圓滿。后品當會。三諸佛子下。結略顯廣。言世界海塵者。智猶難測。言豈具陳。非證法雲安受茲說然上十事。於一一剎多少不定。具緣一種。或一或二或三或多。或成四句。謂一成一。一成一切等。清凈一種或一或多。或亦無之。以有純穢剎故。其次七事各各唯一。謂依空住者。非依光等故。余準思之。其無差別一切皆具。以約體性平等。佛力融攝故說無差。所以染凈皆具也。有云。一切世界相望。互同名無差者。則違下經文。經云。一一世界海。有世界海塵數。無差別故。若依相望互同。則無有差別之事。若將此十望剎種者。具緣一種多少不定。不得云一。以其種中含有多類剎故。清凈一事不得定言有無。以其種中必含凈穢故。其無差別多少亦均。佛出劫住隨業轉變

【現代漢語翻譯】現代漢語譯本：海（指海云比丘）問道。以下內容將一併攝入（《華嚴經》）。文章分為兩部分。首先是標明章節的主題，然後是根據章節分別解釋。現在先從第一部分開始，分為三點。一是確立數量以顯示相同之處，二是列舉細微之處以顯示不同之處，三是總結概括以顯示廣泛性。現在先從第一點開始。首先告知佛子們，是爲了讓他們集中注意力。世界廣闊深邃，用『海』來形容。意思是積累剎土成為剎種，積累剎種成為世界海。世界海沒有別的本體，所有世界都可以這樣稱呼。然而，事物種類繁多，這裡只簡要列舉十種，以表示無窮無盡。三世諸佛都這樣說，彰顯其重要和殊勝。又顯示所說內容是確定的，不會改變的。第二點，在細微列舉中，包括：一是說明依仗因緣而成立，二是成立之後所依止之處，三是外在形狀的區分，四是內在本體的差別，五是珍寶等的莊嚴修飾，六是垢穢不生，七是佛出世的差別，八是劫數存續時間的長短，九是隨著業力而改變，十是包容一切必然是均等的。這十點也涵蓋了十八種圓滿，後面的章節將會提到。第三點，在『諸佛子』之後，總結概括以顯示廣泛性。說世界海的微塵，智慧尚且難以測度，更何況要全部陳述呢？如果不是證得法雲地的菩薩，是無法安然接受這種說法的。然而，以上十件事，在每一個剎土中，多少是不定的。具緣（指具足因緣）這一種，或者一個，或者兩個，或者三個，或者很多。或者形成四句，即一成一，一成一切等等。清凈這一種，或者一個，或者多個，或者沒有，因為有純粹污穢的剎土。其次的七件事，各自只有一個，比如依空而住，不是依光等。其餘的可以類推。其沒有差別之處，是一切都具備，因為從本體性質上來說是平等的，佛力融合攝受，所以說沒有差別。因此染污和清凈都具備。有人說，一切世界相互觀望，互相相同，名稱沒有差別，這與下面的經文相違背。經文說，每一個世界海，都有世界海微塵數，沒有差別。如果按照相互觀望互相相同來說，就沒有差別之事。如果將這十點與剎種相比，具緣這一種，多少是不定的，不能說是一個，因為剎種中包含多種剎土。清凈這一件事，不能確定說有或者沒有，因為剎種中必然包含清凈和污穢。其沒有差別之處，多少也是均等的。佛出世、劫數存續、隨著業力轉變。

【English Translation】 English version: Hai (referring to Bhikshu Haiyun) asked. The following content will be included in the Avatamsaka Sutra. The text is divided into two parts. The first is to mark the theme of the chapters, and the second is to explain them separately according to the chapters. Now, let's start with the first part, which is divided into three points. The first is to establish numbers to show similarities, the second is to list subtle points to show differences, and the third is to summarize to show breadth. Now, let's start with the first point. First, inform the Buddha's disciples to make them concentrate. The world is vast and profound, described as a 'sea'. It means accumulating kshatras (lands) to become kshatra seeds, and accumulating kshatra seeds to become world seas. The world sea has no other entity, and all worlds can be called that. However, there are many kinds of things, and here only ten are briefly listed to indicate infinity. The Buddhas of the three times all say this, highlighting its importance and superiority. It also shows that what is said is certain and will not change. The second point, in the subtle enumeration, includes: first, explaining that it is established by relying on conditions; second, where it relies after it is established; third, the distinction of external shapes; fourth, the difference of internal entities; fifth, the adornment of treasures, etc.; sixth, no defilement arises; seventh, the difference of Buddhas appearing in the world; eighth, the length of kalpas (eons); ninth, changing with karma; tenth, encompassing everything must be equal. These ten points also cover the eighteen kinds of perfection, which will be mentioned in later chapters. The third point, after 'Buddha's disciples', summarizes to show breadth. Saying that the dust of the world sea is difficult to measure even with wisdom, let alone to state it all? If it is not a Bodhisattva who has attained the Dharma Cloud Ground, he cannot accept this statement peacefully. However, the above ten things are uncertain in each kshatra in terms of quantity. Juyuan (referring to possessing conditions), this one kind, either one, or two, or three, or many. Or form four sentences, that is, one becomes one, one becomes everything, and so on. Qingjing (purity), this one kind, either one, or many, or none, because there are purely defiled kshatras. The next seven things each have only one, such as dwelling in emptiness, not relying on light, etc. The rest can be inferred by analogy. What is undifferentiated is that everything is possessed, because it is equal in terms of the nature of the entity, and the Buddha's power integrates and accepts it, so it is said that there is no difference. Therefore, both defilement and purity are possessed. Some say that all worlds look at each other, are the same, and the names are not different, which contradicts the following scriptures. The scriptures say that each world sea has the number of dust particles in the world sea, and there is no difference. If according to looking at each other and being the same, there is no difference. If these ten points are compared with kshatra seeds, Juyuan (possessing conditions), this one kind, the quantity is uncertain, and it cannot be said to be one, because the kshatra seed contains many kinds of kshatras. Qingjing (purity), this one thing, cannot be said to be certain or not, because the kshatra seed must contain purity and defilement. What is undifferentiated is also equal in quantity. Buddha's appearance, the duration of kalpas, and changes with karma.

。不得云一。依形體嚴不得云多。以其剎種別有體等故。若以此十。獨望剎海形體依住莊嚴等四。許其唯一。余必兼多故。經云。一一世界海有種種形故。今言。有世界海塵數者。約融攝無盡之說也。有云。約一一剎海中所有諸剎。各各一因等故。有剎海塵數者。孟浪之甚。何者。且如剎海中剎雖多。豈如剎海盡末為塵之多。若欲相同。即一塵一緣方得相似。何得以一剎一緣。充一剎多塵之數。況積具緣等十。有剎海之塵。其一具緣。自有剎海塵數。是則通有剎海微塵數個剎海微塵數矣。一剎一緣一依一體。安得充耶。亦不得言通一切世界海說。以下依住云一一世界海。有世界海塵數。所依住故。第二依章。別釋者。十事不同則為十段。一一皆有長行與偈。長行中各三。謂標釋結。今初。起具因緣。標中略舉十種通成三世一切佛剎。二何者下釋。然佛土之義。雖有多種不出其三。一法性土。二受用土。二變化土。若開受用有自有他則成四土。統為二種。謂凈及穢。或性及相。融而為一。有異余宗。又此凈土一質不成。凈穢虧盈。異質不成。一理齊平。有質不成。搜源則冥。無質不成。緣起萬形故。形奪圓融無有障礙。土既不等因緣亦殊。今文十中。初三通顯。次四別明。后三則融攝轉變。言初三者。一如來神力者。謂

一切凈穢等土。皆是如來通慧力成。為物而取。擬將普應。佛應統之。皆稱佛土故。蓮華藏海佛所嚴凈。而內含凈穢。然就佛言之。故無國而不凈也。既即穢而凈故不思議。二法如是者。梵云達磨多。此云法爾。或曰法性。若是法性。即以本識如來藏身。為所依持。恒頓變起外諸器界。若云法爾者。謂有問言。何以諸佛眾生起于剎土。答云。法應如是不可致詰。若會此二。謂法應如是藏識變起。三眾生業力者。業有善惡國有凈穢。故凈名以萬行為因。又云。眾生之類是菩薩佛土。謂法性雖一隨業成異。佛隨異類取土攝生。涅槃微善。觀經三心等其類非一。上三。初因二緣三因。次四別明者。有因有緣。初一自受用土因。大圓鏡智之所成故。二變化土因。謂眾生菩薩共構一緣。各隨行業來生其國。凡聖同居。三四二種他受用土因。然初即初地以上。如十大愿中修凈土愿是也。后即八地已上功用。不退行之所成故。八地中有凈土分。后三融攝者。通於因緣。初一即八地已上。攪大海為酥酪。變大地為黃金。以染為凈以凈為染。自在攝生故。十自在中有剎自在。窮其因者。清凈勝解。勝解印持隨心變故。次一謂成正覺時。其身充滿十方世界微塵剎土。念劫圓融一時成立。由二種因。一善根所流語因中也。二成道勢力。明果用

【現代漢語翻譯】現代漢語譯本一切清凈和污穢的國土，都是如來通達智慧的力量所成就的。爲了適應各種眾生而攝取，意在普遍地應化。佛所應化的統統稱為佛土。蓮華藏海世界是佛所莊嚴清凈的，但內部也包含清凈和污穢。然而就佛的境界而言，沒有哪個國土是不清凈的。既然能從污穢轉為清凈，這是不可思議的。『二法如是』，梵語是Dharmata（達磨多），意為『法爾』，也可說是『法性』。如果是法性，就以本識如來藏身作為所依持，恒常頓然變現出外在的各種器世界。如果說是『法爾』，就是說有人問：為什麼諸佛和眾生會生起各種剎土？回答說：法應如此，不可追問。如果理解這兩點，就是說法應如此，由藏識變現生起。『三眾生業力』，業有善惡，國土有凈穢。所以《維摩詰經》說以萬行為因。又說，『眾生之類是菩薩佛土』，意思是法性雖然唯一，但隨業力而成就差異。佛隨著不同種類的眾生而攝取國土，攝受眾生。涅槃的微小善行，《觀經》的三心等等，其種類並非單一。以上三種，初一是因，二是緣，三是因。接下來四種分別說明，有因有緣。第一種是自受用土的因，由大圓鏡智所成就。第二種是變化土的因，是眾生和菩薩共同構建的緣，各自隨著業力來生於這個國土，凡夫和聖人同住。第三和第四種是他受用土的因，但前者是初地以上的菩薩，如十大愿中的修凈土愿。後者是八地以上功用不退轉的菩薩所成就，八地中有清凈國土的部分。後面三種融合攝取，貫通因和緣。第一種是八地以上的菩薩，能攪動大海成為酥酪，變大地為黃金，以染污為清凈，以清凈為染污，自在地攝受眾生。十自在中有剎土自在。窮盡其因，是清凈的殊勝理解，殊勝理解印持，隨心而變。下一種是指成就正覺時，其身充滿十方世界微塵剎土，念劫圓融，一時成立。由兩種因，一是善根所流出的語言因，二是成道的力量，說明果的功用。

【English Translation】 English version All pure and impure lands are accomplished by the Tathagata's (如來) power of comprehensive wisdom. They are taken for the sake of beings, intending to universally respond. All that the Buddhas respond to are called Buddha-lands. The Lotus Treasury Sea (蓮華藏海), adorned and purified by the Buddhas, contains both purity and impurity within. However, from the Buddha's perspective, there is no land that is not pure. Since it can transform from impurity to purity, it is inconceivable. 'Two dharmas are thus,' in Sanskrit is Dharmata (達磨多), meaning 'suchness' or 'thusness,' or it can be said to be 'Dharma-nature' (法性). If it is Dharma-nature, then it takes the fundamental consciousness, the Tathagatagarbha (如來藏), as its support, constantly and suddenly manifesting the external realms of vessels. If it is said to be 'thusness,' it means that someone asks: Why do Buddhas and beings arise in various Buddha-lands? The answer is: The Dharma should be thus, and it cannot be questioned. If one understands these two points, it means that the Dharma should be thus, arising from the transformation of the Alaya-consciousness (藏識). 'Three, the karmic power of beings,' karma has good and evil, and lands have purity and impurity. Therefore, the Vimalakirti Sutra (凈名經) says to take myriad practices as the cause. It also says, 'The beings are the Buddha-lands of the Bodhisattvas,' meaning that although Dharma-nature is one, it becomes different according to karma. Buddhas take lands and gather beings according to different kinds of beings. The subtle good deeds of Nirvana, the three minds in the Contemplation Sutra (觀經), etc., are not of a single kind. The above three, the first is the cause, the second is the condition, and the third is the cause. The next four are explained separately, with cause and condition. The first is the cause of the self-enjoyment land, accomplished by the Great Perfect Mirror Wisdom (大圓鏡智). The second is the cause of the transformation land, which is the condition jointly constructed by beings and Bodhisattvas, each coming to be born in that land according to their karma, with both ordinary people and sages living together. The third and fourth are the causes of the other-enjoyment land, but the former is for Bodhisattvas above the first ground (初地), such as the vow to cultivate pure lands in the Ten Great Vows. The latter is accomplished by Bodhisattvas above the eighth ground (八地) whose efforts do not regress, with a portion of pure land in the eighth ground. The latter three are integrated and encompassed, penetrating cause and condition. The first is for Bodhisattvas above the eighth ground, who can stir the great ocean into ghee, transform the earth into gold, turn defilement into purity, and turn purity into defilement, freely gathering beings. Among the Ten Freedoms, there is the freedom of Buddha-lands. Exhausting its cause is pure and excellent understanding, with excellent understanding sealing and holding, changing according to the mind. The next one refers to the time of attaining perfect enlightenment, when the body is filled with the dust-mote Buddha-lands of the ten directions, with thoughts and kalpas (劫) merging and establishing at once. It is due to two causes, one is the cause of language flowing from good roots, and the other is the power of attaining the Way, explaining the function of the fruit.

也。此一受用變化相融也。即如經初。即摩竭陀地堅固等。后一無問。成與不成常能融攝。又前是妙覺。此是等覺。其法性土。通為諸土之體。窮其因者。有正有助。謂法爾為其正因。以一切智。及總以諸因而為緣因故。其後三亦融前土。非有別體。又此十事展轉生起。謂諸佛土總由佛力。何以由之。法如是故法爾云何而有異耶。業不同故。眾生由業。佛復由何成。一切智之所變故。生佛有異。何以凡聖同居同構一緣故。何以復有純菩薩國。菩薩願行力故。既由行業何可轉變。勝解自在故。云何復得融攝重重。佛及普賢自在力故。結略顯廣如前已釋。第二偈頌。多以果顯因。文有九偈束為八段。第一偈頌佛神力。據此無邊剎海。皆遮那嚴凈。則下嚴華藏猶是分明。理實而言愿周法界。次一超。頌眾生菩薩同集善根。三一頌。頌第四成一切智自受用土因。前半因後半果。成唯識云。大圓鏡智相應凈識。由昔所修自利無漏純凈佛土因緣成熟。從初成佛盡未來際。相續變為純凈佛土。周圓無際眾寶莊嚴。配經可見。四一頌。頌第六嚴凈願力。及第七不退行愿。修諸行海無有邊者。論云。謂平等性智。大慈悲力。由昔所修利他無漏。純凈佛土因緣成熟。隨住十地菩薩所宜變為凈土。或小或大。或劣或勝。前後改變。上經。雖云

【現代漢語翻譯】現代漢語譯本：也。這是一種受用和變化的相互融合。就像經文開頭所說的，『即摩竭陀地堅固等』（即在摩揭陀國菩提樹下證悟時，大地堅固不動等瑞相）。後面所說的『一無問』（指無需提問，自然成就），成就與不成就，常常能夠相互融合攝受。而且，前面所說是妙覺（指佛果），這裡所說是等覺（指菩薩果位）。其法性土（指諸佛所證的法性真如所顯現的國土），可以通達作為所有國土的本體。追究其原因，有正因和助因。所謂法爾如是（指事物本性如此）是其正因，以一切智（指佛的智慧）以及總括一切因作為緣因。其後的三種國土也融合於前面的國土，並非有 अलग 的本體。而且，這十件事輾轉生起，即諸佛國土總由佛力所致。為什麼是由佛力所致呢？因為法就是這樣（法如是故）。法爾如是又有什麼不同呢？因為業不同（業不同故）。眾生由業力所牽引，佛又由什麼成就呢？由一切智所變現的緣故（一切智之所變故）。生佛有差異，為什麼凡夫和聖人同居，共同構成一個緣起呢？為什麼又有純粹的菩薩國土呢？因為菩薩的願行力所致（菩薩願行力故）。既然是由行業所致，為什麼可以轉變呢？因為勝解自在的緣故（勝解自在故）。為什麼又能融合重重無盡呢？因為佛和普賢菩薩的自在力所致（佛及普賢自在力故）。總結略說而顯示廣大的意義，如前面已經解釋過。第二段偈頌，多用果來顯示因。文中有九個偈頌，歸納為八段。第一偈頌讚嘆佛的神力。根據這段經文，無邊剎海都是毗盧遮那佛（遮那，即毗盧遮那佛的簡稱，意為光明遍照）所嚴凈的。那麼，下面所說的嚴凈華藏世界（華藏世界，是毗盧遮那佛的報身所居的清凈國土），仍然是分明可見的。從理上來說，佛的願力周遍法界。其次一頌，讚歎眾生和菩薩共同聚集善根。第三一頌，讚歎第四種成就一切智的自受用土的因。前半部分是因，後半部分是果。成唯識論中說：『大圓鏡智（大圓鏡智，是轉第八識阿賴耶識所得到的智慧）相應的清凈識，由過去所修的自利無漏純凈佛土的因緣成熟，從初成佛到盡未來際，相續變為純凈佛土，周圓無際，眾寶莊嚴。』對照經文來看，就可以明白了。第四一頌，讚歎第六種嚴凈的願力，以及第七種不退轉的行愿。修習各種行海，沒有邊際。論中說：『即平等性智（平等性智，是轉第七識末那識所得到的智慧），大慈悲力，由過去所修的利他無漏純凈佛土的因緣成熟，隨著安住於十地（十地，是菩薩修行過程中的十個階位）的菩薩所適宜的，變為清凈國土，或小或大，或劣或勝，前後改變。』上面的經文雖然說

【English Translation】 English version: Also, this is a mutual fusion of enjoyment and transformation. It's like at the beginning of the sutra, 'immediately the ground of Magadha became firm, etc.' (referring to the auspicious signs when the Buddha attained enlightenment under the Bodhi tree in Magadha, such as the earth becoming firm and unmoving). The later mentioned 'without being asked' (referring to naturally achieving without needing to ask), accomplishment and non-accomplishment can often mutually fuse and embrace. Moreover, the former is Wonderful Enlightenment (referring to the fruit of Buddhahood), and this is Equal Enlightenment (referring to the fruit of Bodhisattvahood). Its Dharma-nature Land (referring to the land manifested by the Dharma-nature True Thusness realized by the Buddhas) can universally serve as the substance of all lands. Investigating its causes, there are principal causes and auxiliary causes. So-called 'suchness of Dharma by nature' (referring to the inherent nature of things being like this) is its principal cause, with All-Knowing Wisdom (referring to the wisdom of the Buddha) and generally all causes as the contributing causes. The latter three lands also merge into the preceding lands, not having separate entities. Furthermore, these ten matters arise in succession, namely, the Buddhas' lands are generally due to the Buddhas' power. Why is it due to the Buddhas' power? Because the Dharma is like this (Dharma is like this). How is 'suchness of Dharma by nature' different? Because karma is different (karma is different). Sentient beings are led by karma, so what does the Buddha attain through? Because of the transformation by All-Knowing Wisdom (transformation by All-Knowing Wisdom). There are differences between sentient beings and Buddhas, so why do ordinary people and sages coexist, commonly forming a single condition? Why are there also pure Bodhisattva lands? Because of the power of the Bodhisattvas' vows and practices (power of Bodhisattvas' vows and practices). Since it is due to karma, why can it be transformed? Because of the freedom of superior understanding (freedom of superior understanding). Why can it also merge limitlessly? Because of the Buddhas' and Samantabhadra Bodhisattva's power of freedom (Buddhas' and Samantabhadra Bodhisattva's power of freedom). Summarizing briefly and revealing the vast meaning, as has been explained before. The second section of verses mostly uses the fruit to reveal the cause. There are nine verses in the text, summarized into eight sections. The first verse praises the Buddhas' divine power. According to this sutra, the boundless sea of lands are all adorned and purified by Vairocana Buddha (Vairocana, abbreviated as 'Cana', meaning 'light shining everywhere'). Then, the below-mentioned adorned and purified Flower Treasury World (Flower Treasury World, the pure land where the Sambhogakaya of Vairocana Buddha resides) is still clearly visible. In terms of principle, the Buddhas' vows pervade the Dharma Realm. The next verse praises sentient beings and Bodhisattvas commonly gathering roots of goodness. The third verse praises the cause of the fourth, the self-enjoyment land of accomplishing All-Knowing Wisdom. The first half is the cause, and the second half is the fruit. The Vijnaptimatrata-siddhi Sastra says: 'The pure consciousness corresponding to the Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom, the wisdom obtained by transforming the eighth consciousness, Alaya-consciousness), due to the maturation of the causes and conditions of the past cultivation of self-benefiting, non-outflow, pure Buddha-land, from the initial attainment of Buddhahood to the end of the future, continuously transforms into a pure Buddha-land, perfectly round and boundless, adorned with numerous treasures.' Comparing it with the sutra, it can be understood. The fourth verse praises the sixth, the power of adorned and purified vows, and the seventh, the vows of non-retrogression. Cultivating various seas of practices, without limit. The Sastra says: 'Namely, Equality Wisdom (Equality Wisdom, the wisdom obtained by transforming the seventh consciousness, Manas-consciousness), great compassion, due to the maturation of the causes and conditions of the past cultivation of other-benefiting, non-outflow, pure Buddha-land, according to what is suitable for the Bodhisattvas abiding in the Ten Grounds (Ten Grounds, the ten stages in the Bodhisattva's path of cultivation), transforms into pure lands, either small or large, inferior or superior, changing before and after.' The above sutra, although it says

願力非無有行。為分功用有無。長行成其二句。皆他受用故。偈為一。初句頌第六。次句頌第七。以八地已上唸唸入法流。心心趣佛境故。后之半偈。通其二文。五一偈。卻頌第三眾生行業。加造業因煩惱所擾。造于穢剎。欲樂非一感土有殊。前與菩薩同修。必多善業故。此明於煩惱。六一頌頌菩薩勝解。七一頌。超頌普賢願力。以普賢有三。一位前普賢。但發普賢心。即是非今所用。二位中普賢。即等覺位故。此居佛前。三位后普賢。謂得果不捨因行故。長行居后。八有二偈。卻頌如來自在。前偈頌果用。后偈頌善流。略不頌法爾。法爾即是法性通故略之。又第七偈依中有依。第八偈正中有依。第九偈融於三世故。三共顯融攝無礙。然其無礙通有十種。諸教說土。或謂但是無常。或云心變。理事懸隔。多一不融故。今經宗要辯無礙。一理事無礙。謂全同真性而剎相宛然。經云。華藏世界海。法界無差別。莊嚴悉清凈故。二成壞無礙。謂成即壞壞即成等。三廣陜無礙。不壞相而普周故。經云。體相如本無差別。無量國土悉周遍等。四相入無礙。下文云。以一剎種入一切。一切入一亦無餘。及此文云。身包一切等。其文非一亦是一多無礙。五相即無礙文云。無量世界即一界故。六微細無礙經云。清凈珠玉布若云。炳然顯

【現代漢語翻譯】現代漢語譯本願力並非沒有作用，而是根據其功用大小來區分有無。長行文成就了這兩句，都是爲了讓其他眾生受益的緣故。偈頌只有一首。第一句讚頌第六點，第二句讚頌第七點，因為八地菩薩以上唸唸都進入法性之流，心心都趨向佛的境界。後面的半首偈頌，貫通了這兩段文字。五一偈頌，反過來讚頌第三點眾生的行業，加上造業的因是煩惱所擾，因此造就在不清凈的剎土。慾望和快樂並非只有一種，所感應的國土也有差別。前面與菩薩一同修行，必定積累了很多善業的緣故。這裡闡明了煩惱。六一頌讚頌菩薩的殊勝理解。七一頌，超越地讚頌普賢菩薩的願力。（普賢（Samantabhadra）有三種：一是位前的普賢（Samantabhadra），只是發了普賢（Samantabhadra）心，這不是現在所用的。二是位中的普賢（Samantabhadra），即等覺菩薩的果位，因此位於佛前。三是位后的普賢（Samantabhadra），指的是證得果位后不捨棄因地的修行。）長行文放在後面。八有兩首偈頌，反過來讚頌如來的自在。前一首偈頌讚頌果地的作用，后一首偈頌讚頌善法的流佈，省略了讚頌法爾如是。法爾如是就是法性相通，所以省略了。另外，第七首偈頌依中有依，第八首偈頌正中有依，第九首偈頌融於三世。三者共同彰顯融攝無礙。然而這種無礙貫通有十種。各種教義所說的國土，有的認為是無常的，有的說是心識變現的，事和理懸殊隔離，多一則不能融合。現在這部經的宗旨在於闡明無礙。一是理事無礙，指的是完全等同於真性，而剎土的相狀依然宛然存在。經中說：『華藏世界海（Avatamsaka World Sea），法界沒有差別，莊嚴清凈的緣故。』二是成壞無礙，指的是成即是壞，壞即是成等等。三是廣狹無礙，不破壞相狀而普遍周遍的緣故。經中說：『體相如本來沒有差別，無量國土都周遍等等。』四是相入無礙，下文說：『以一個剎土種子進入一切剎土，一切剎土進入一個剎土也沒有剩餘。』以及本文說：『身包容一切等等。』這樣的文句不止一處，也是一多無礙。五是相即無礙，經文說：『無量世界即是一個世界。』六是微細無礙，經中說：『清凈的珠玉像云一樣鋪展開來，明亮地顯現。

【English Translation】 English version The power of vows is not without action; it is distinguished by the presence or absence of its function. The prose passage completes these two sentences, both for the benefit of other beings. The verse is only one. The first line praises the sixth point, and the second line praises the seventh point, because bodhisattvas of the eighth ground and above enter the stream of Dharma in every thought, and their minds are directed towards the realm of the Buddha in every thought. The latter half of the verse connects these two passages. The fifth verse praises the third point, the actions of sentient beings, and adds that the cause of karma is disturbed by afflictions, thus creating impure lands. Desires and pleasures are not only one kind, and the lands they resonate with are also different. Having cultivated together with bodhisattvas before, they must have accumulated many good deeds. This clarifies afflictions. The sixth verse praises the bodhisattva's superior understanding. The seventh verse transcends and praises the power of Samantabhadra's vows. (There are three types of Samantabhadra: first, Samantabhadra before the stage, who only generates the mind of Samantabhadra, which is not what is used now; second, Samantabhadra in the stage, which is the stage of near-perfect enlightenment, therefore located before the Buddha; third, Samantabhadra after the stage, which refers to not abandoning the practice of the causal ground after attaining the fruit.) The prose passage is placed at the end. Eight has two verses, which in turn praise the Tathagata's self-mastery. The first verse praises the function of the fruit ground, and the second verse praises the flow of good Dharma, omitting the praise of suchness. Suchness is the interpenetration of Dharma-nature, so it is omitted. In addition, the seventh verse has dependence within dependence, the eighth verse has dependence within the correct, and the ninth verse merges into the three times. The three together manifest unobstructed interpenetration. However, this unobstructedness penetrates through ten types. The lands spoken of in various teachings are sometimes considered impermanent, and sometimes said to be transformations of consciousness, with a great separation between phenomena and principle, and adding one makes it impossible to merge. The purpose of this sutra is to clarify unobstructedness. First, the unobstructedness of phenomena and principle, which refers to being completely identical to true nature, while the appearance of the land still exists clearly. The sutra says: 'The Avatamsaka World Sea, the Dharma realm has no difference, because it is adorned and pure.' Second, the unobstructedness of formation and destruction, which refers to formation being destruction, destruction being formation, and so on. Third, the unobstructedness of vastness and narrowness, because it does not destroy the appearance while being universally pervasive. The sutra says: 'The essence and appearance are originally without difference, and countless lands are all pervasive, and so on.' Fourth, the unobstructedness of mutual entry, the following text says: 'With one land seed entering all lands, and all lands entering one land without any remainder.' And this text says: 'The body encompasses everything, and so on.' There is more than one such sentence, and it is also the unobstructedness of one and many. Fifth, the unobstructedness of mutual identity, the sutra says: 'Countless worlds are one world.' Sixth, the unobstructedness of subtlety, the sutra says: 'Pure pearls and jade are spread out like clouds, brightly appearing.'

現諸佛影等。七隱顯無礙。謂染凈異類隱顯等殊見不同故。八重現無礙。謂于塵中見一切剎。剎內塵中見剎亦然。重重無盡如帝網故。九主伴無礙。凡一世界必有一切。以為眷屬。下經云。毗盧遮那。昔所行種種剎海。皆清凈。種種剎即眷屬也。十時處無礙。謂或於一剎現三世劫。或於一念現無量剎。如今第九偈文。又下文云。三世所有諸莊嚴。摩尼果中皆顯現。此十無礙同時具足。自在難知散在諸文。可以六相融之。第二段。所依住通染凈也。長行釋中。十事文並可知。然依異者。由於心樂有差別故。謂一依莊嚴住者。樂飾好故。二樂無礙故。三樂即質光故。四怖眾苦故。五愛離質光故。光作寶色非寶發光。六奉聖教故。七求神護故。八求天護故。九菩薩願力所任持故。十普安眾生故。如何廣大世界。依有情等小類而住。此有二義。一外由內感故說依身。此復有二。一宿因力。頌云。業力之所持故。二現在轉變力。即世主菩薩神力。任持攝屬己故。二由無漏體事。大小無礙得相依住故二頌有二十二文分兩別。初一總顯一切世界。依佛神力而住故。梵本云。一切依佛神通現。長行不列者。若列則餘九非佛神通故。偈以此文該於前十皆佛神力。后二十一偈。別頌前文。分之為九。初一頌依莊嚴住。舉能顯所。莊嚴之具皆

【現代漢語翻譯】現代漢語譯本現在諸佛的影像等等，有七種隱顯無礙的境界。這是說染污和清凈是不同的種類，它們的隱沒和顯現等情況，因為見解不同而有所差異。八、重現無礙。這是說在一粒微塵中能見到一切佛剎（Buddhakṣetra，佛所居住的國土），在佛剎內的微塵中也能見到佛剎，重重無盡，就像帝釋天（Indra，佛教的護法神）的網一樣。九、主伴無礙。凡是一個世界必定有一切事物作為眷屬。下經中說：『毗盧遮那佛（Vairocana，釋迦牟尼佛的法身）過去所行過的種種剎海，都是清凈的。』種種剎就是眷屬。十、時處無礙。這是說或者在一個佛剎中顯現三世（過去、現在、未來）的時間，或者在一念之間顯現無量佛剎。就像現在第九首偈文所說的那樣。又如下文所說：『三世所有的莊嚴，都在摩尼寶果中顯現。』這十種無礙同時具備，自在難以理解，分散在各種經文中，可以用六相圓融的理論來理解。第二段，所依住的地方通於染污和清凈。長行的解釋中，十件事的文義都可以理解。然而所依的不同，是由於心意的喜好有差別。一是樂於莊嚴而住，因為喜歡裝飾美好。二是樂於無礙的境界。三是樂於即是本質的光明。四是害怕眾多的痛苦。五是喜愛遠離本質的光明，光明化作寶物的顏色，而不是寶物發出光明。六是奉行聖人的教誨。七是祈求神靈的護佑。八是祈求天神的護佑。九是菩薩（Bodhisattva，立志成佛的人）的願力所任持。十是普遍安樂眾生。如何廣大的世界，依有情（sentient beings，有感覺和意識的生命）等小類而住？這有兩種含義。一是外在由內在感應而說依身。這又有兩種情況。一是宿世的因緣之力。頌中說：『由業力所持故。』二是現在的轉變之力，即世主菩薩的神力，任持攝屬自己。二是由於無漏（不產生煩惱）的本體事，大小沒有障礙而得以互相依存而住。二頌有二十二文，分為兩部分。初一總顯一切世界，依佛的神力而住。梵文字說：『一切依佛神通現。』長行沒有列出，如果列出，那麼其餘九種就不是佛的神通了。偈文用此文概括了前十種都是佛的神通。后二十一偈，分別頌揚前文，分為九類。初一頌揚依莊嚴住，舉出能顯現的所依，莊嚴的器具都

【English Translation】 English version Now, the shadows of all Buddhas, etc., have seven kinds of unobstructed manifestations. This means that defilement and purity are different categories, and their concealment and manifestation, etc., vary because of different views. Eight, unobstructed re-manifestation. This means that within a single dust mote, one can see all Buddha-lands (Buddhakṣetra, the land where a Buddha resides), and within the dust motes of the Buddha-lands, one can also see Buddha-lands, endlessly repeating, like the net of Indra (Indra, a protector deity in Buddhism). Nine, unobstructed principal and retinue. Every world must have all things as its retinue. The lower sutra says: 'Vairochana (Vairocana, the Dharmakaya of Shakyamuni Buddha) Buddha's past practices in various sea of lands are all pure.' The various lands are the retinue. Ten, unobstructed time and place. This means that either three periods of time (past, present, and future) are manifested in one Buddha-land, or countless Buddha-lands are manifested in one thought. Just like the ninth verse now says. And as the following text says: 'All the adornments of the three times are manifested in the Mani jewel fruit.' These ten unobstructed aspects are simultaneously present, freely and difficult to understand, scattered in various scriptures, and can be understood using the theory of six characteristics of perfect harmony. The second section, the place of reliance dwells in both defilement and purity. In the explanation of the prose, the meaning of the ten matters can be understood. However, the difference in reliance is due to the difference in the joy of the mind. First, one dwells in the joy of adornment because one likes to decorate beautifully. Second, one rejoices in the unobstructed state. Third, one rejoices in the light that is the essence. Fourth, one fears the many sufferings. Fifth, one loves to be away from the light of essence, the light transforms into the color of treasures, rather than the treasures emitting light. Sixth, one follows the teachings of the saints. Seventh, one seeks the protection of the gods. Eighth, one seeks the protection of the heavens. Ninth, it is upheld by the power of the vows of the Bodhisattva (Bodhisattva, one who aspires to become a Buddha). Tenth, it universally brings peace and happiness to sentient beings. How can such a vast world dwell on small categories such as sentient beings? There are two meanings to this. First, the external is said to rely on the body due to internal resonance. There are two situations. First, the power of past causes. The verse says: 'Because it is held by the power of karma.' Second, the power of present transformation, that is, the divine power of the World Lord Bodhisattva, who upholds and subordinates himself. Second, it is because the uncontaminated (free from afflictions) essence of the entity, large and small, has no obstruction and can rely on each other to dwell. The two verses have twenty-two sentences, divided into two parts. The first one generally shows that all worlds dwell on the divine power of the Buddha. The Sanskrit version says: 'Everything appears by the Buddha's divine power.' The prose does not list it, but if it is listed, then the remaining nine are not the Buddha's divine power. The verse uses this text to summarize that the previous ten are all the Buddha's divine power. The latter twenty-one verses separately praise the previous text, divided into nine categories. The first one praises dwelling in adornment, citing what can manifest the reliance, all the instruments of adornment are

寶成故。二半偈頌依空。三半偈頌依寶光明。四一偈。頌佛光。稟佛教光成世界故。五一偈。頌寶色光明住。以嚴及覆影顯依住。六二偈。頌佛音聲。謂妙善所感。音聲有威神故。七一偈。頌七八二住。兼顯說法。八有六偈。頌依菩薩身住。若樹若水皆菩薩身菩薩現故。長行但云菩薩。此中兼依佛身。此中雖有願力。是上宿善所持。非普賢愿。九餘八頌。皆頌普賢愿所生住。于中三。初二偈明廣大國土。周法界故。前偈明凈識所生。心外無體故如影像。后偈難思業起起不離空。次四偈。明微細國土調生自在。然佛力現。此亦普賢愿收故。二段文皆兼佛力。末後二偈。彰剎體性結歸有在。初偈明剎依性有。有即非有。次半成壞更起。猶若尋環。後半結歸普愿。兼顯廣業。第三形相亦通染凈。長行釋中。非圓方者。三維八隅皆非圓方。故云無量差別。山焰形者。如山似焰皆取上尖。對上方圓等故。余並可知。三結頌中。十偈分二。初一總贊勸觀。余皆正頌前義。兼舉因顯果。于中初二頌前十段。后七頌前無量差別。今初。摩尼輪者。即水旋之類。凈焰莊嚴。頌上山焰門闥競開義兼宮殿。后七中分二。前三彰剎由因異。后四明自在由佛。一毛孔內難思剎者。更有一理。謂修行者。居自報土各各不同。佛攝眾生所現國土。以彼

報故。重重而現不離一毛。第四剎體。唯約凈剎。長行略辯二十種體。然其剎體諸教不同。或以八微為體。或以唯心為體。或法性為體。或一切法為體。今皆具之。謂眾寶等即是八微。加之佛音聲。即九微也。一念心現是唯識頓變。佛變化者或通果色。或一切法。令三世間亙相作故。又融上諸說為無礙剎體。言日摩尼輪即日輪也。香通質氣。佛言為體者。無礙體事故。又依如來說力起故。頌中十偈。初偈頌三謂初二及第六不可壞金剛。次一偈。頌第三第四。三有一偈。頌第五一切莊嚴光明。四有一偈。頌二種體。願力生者。頌佛力持。如影像現。頌妙寶相。若兼二事頌佛變化。五有一偈。頌二種體。上半頌日輪。下半頌微細寶。第六偈頌寶焰殊妙之言亦兼香也。第七偈頌寶冠。寶冠亦佛變化。非正頌佛化也。第八偈。頌一念普現境界。第九偈。頌一切寶莊嚴示現。及頌后三體。摩尼光者。頌菩薩形寶及寶華蕊。佛光明者。頌佛音聲。聲光成剎故。第十偈結歸普賢。第五段剎莊嚴中。唯明凈剎。其中或寶為嚴。或人或法。或說法修行示現融攝。皆為嚴剎。以人法為寶故。又由說法因等得莊嚴果。以果名因為莊嚴也。十頌分二。初一總顯剎嚴。后九別頌上文。于中初一偈。頌初妙云。次一偈頌第二菩薩功德。及第四菩薩愿

【現代漢語翻譯】現代漢語譯本稟告緣由。重重顯現而不離一毛端。第四種剎土的本體，僅限於清凈剎土。長行部分簡略地辨析了二十種本體。然而，剎土的本體在各種教義中有所不同。有的以八微（地、水、火、風、色、香、味、觸）為本體，有的以唯心為本體，有的以法性為本體，有的以一切法為本體。現在將這些都包括在內。所謂的眾寶等，就是八微。加上佛的音聲，就是九微了。一念心顯現是唯識宗的頓悟轉變。佛的變化身，或者通於果報之色，或者通於一切法，使得三世間相互作用。又融合上述各種說法，成為無礙的剎土本體。所說的日摩尼輪，就是日輪。香通於質和氣。佛的言語作為本體，是因為無礙的本體事業。又依如來的力量而生起。頌文中有十個偈頌。第一個偈頌讚頌了三種，即最初的兩種和第六種不可壞金剛。第二個偈頌讚頌了第三種和第四種。第三個偈頌讚頌了第五種一切莊嚴光明。第四個偈頌讚頌了兩種本體，願力所生。讚頌佛力加持，如影像顯現。讚頌妙寶之相。如果兼顧兩種情況，則讚頌佛的變化。第五個偈頌讚頌了兩種本體，上半部分讚頌日輪，下半部分讚頌微細寶。第六個偈頌讚頌寶焰殊妙之言，也兼顧了香。第七個偈頌讚頌寶冠。寶冠也是佛的變化，並非專門讚頌佛的變化。第八個偈頌讚頌一念普現境界。第九個偈頌讚頌一切寶莊嚴示現，以及讚頌後面的三種本體。摩尼光，讚頌菩薩形寶以及寶華蕊。佛的光明，讚頌佛的音聲。音聲和光明成就剎土。第十個偈頌總結歸於普賢菩薩。第五段剎土莊嚴中，只說明清凈剎土。其中或者以寶為莊嚴，或者以人或者以法。或者說法修行示現融合，都作為莊嚴剎土。因為以人法為寶。又由於說法等因，得到莊嚴的果報。以果報之名作為原因，就是莊嚴。十個偈頌分為兩部分。最初一個總的顯示剎土莊嚴，後面九個分別讚頌上文。其中第一個偈頌，讚頌最初的妙云。第二個偈頌讚頌第二種菩薩功德，以及第四種菩薩愿。

【English Translation】 English version Reporting the reason. Appearing layer upon layer without departing from a single hair. The fourth type of Buddha-field's essence is limited to pure Buddha-fields. The prose section briefly analyzes twenty types of essences. However, the essence of Buddha-fields differs in various teachings. Some consider the eight subtle elements (earth, water, fire, wind, form, smell, taste, touch) as the essence, some consider the mind-only as the essence, some consider the Dharma-nature as the essence, and some consider all dharmas as the essence. Now, all of these are included. The so-called various treasures, etc., are the eight subtle elements. Adding the Buddha's voice, it becomes nine subtle elements. The manifestation of a single thought is the sudden transformation of the Consciousness-Only school. The Buddha's transformation body either encompasses the color of karmic retribution or encompasses all dharmas, causing the three realms to interact with each other. Furthermore, merging the above various statements, it becomes the unobstructed essence of the Buddha-field. The so-called 'Sun-Mani Wheel' (Sun-Jewel Wheel) is the sun wheel. Fragrance connects to both substance and energy. The Buddha's words as the essence are due to the unobstructed essence activity. It also arises relying on the power of the Tathagata. There are ten verses in the verse section. The first verse praises three, namely the first two and the sixth indestructible Vajra. The second verse praises the third and fourth. The third verse praises the fifth, all adornment and light. The fourth verse praises two types of essences, those born from vows. Praising the Buddha's power holding, like images appearing. Praising the aspect of wonderful treasures. If both aspects are considered, then praising the Buddha's transformation. The fifth verse praises two types of essences, the first half praising the sun wheel, the second half praising subtle treasures. The sixth verse praises the words of the wonderful and special treasure flames, also considering fragrance. The seventh verse praises the jeweled crown. The jeweled crown is also the Buddha's transformation, not specifically praising the Buddha's transformation. The eighth verse praises the realm of universal manifestation in a single thought. The ninth verse praises the manifestation of all treasure adornments, as well as praising the latter three types of essences. Mani light, praising the Bodhisattva form treasure and the jewel flower pistils. The Buddha's light, praising the Buddha's voice. Voice and light accomplish the Buddha-field. The tenth verse concludes and returns to Samantabhadra (Universal Worthy Bodhisattva). In the fifth section, the adornment of the Buddha-field, only the pure Buddha-field is explained. Among them, either treasures are used as adornments, or people or dharmas. Or the teaching of Dharma, practice, manifestation, and integration are all used as adornments of the Buddha-field. Because people and Dharma are considered treasures. Also, due to the causes of teaching Dharma, etc., the result of adornment is obtained. Using the name of the result as the cause is adornment. The ten verses are divided into two parts. The first one generally shows the adornment of the Buddha-field, and the latter nine separately praise the above text. Among them, the first verse praises the initial wonderful clouds. The second verse praises the second type of Bodhisattva merits, and the fourth type of Bodhisattva vows.

海。次一偈。卻頌說眾生業報。后六偈。如次頌后六事。第六段明剎清凈方便者。唯約凈也。若約隨宜攝物。佛應。統之則凈穢皆稱佛土。若就行致唯凈非穢。然凈有二種。一世間凈離欲穢故。以六行為方便。上二界為凈土。二出世間凈。此復二種。一者出世。所謂二乘以緣諦為方便。權教說之無別凈土。約實言者。出三界外別有凈土。二乘所居。智論有文。二出世間上上凈。此謂菩薩即以萬行而為方便。以實報七珍無量莊嚴。而為其土。今此正明菩薩。兼顯二乘。然出世上上凈中。復有二種。一者真極佛自受用。相累兼亡而為方便。二者未極。等覺已還。故仁王云。三賢十聖住果報。唯佛一人居凈土。未極之中復有二種。一八地已上一向清凈。以永絕色累照體獨立。神無方所故。其凈土色相難名。二七地已還。未出三界。無漏觀智有間斷故。非一向凈。若依瑜伽入初地去。方為凈土。三賢所居皆穢非凈。此分受用變化別故。約此經宗。十信菩薩即有凈土故。今此文始自近友終成佛力。皆凈方便。故通萬行。然凈方便即是凈因。長行亦可為等流果。如雲久近善友。得生有善友之剎中故。即十事皆凈相也。然望莊嚴有同約門別故。望具因緣當知亦爾。又起具因緣通於染凈。此則唯凈。莊嚴多約其果。清凈多約其因。又前

【現代漢語翻譯】海。接下來的一首偈頌，是重述眾生的業報。後面的六首偈頌，依次讚頌後面的六件事。第六段闡明佛剎清凈的方便，只是就清凈而言。如果就隨順因緣攝受眾生來說，佛的應化，總的來說，清凈和不清凈都可以稱為佛土。如果就修行證果來說，只有清凈而沒有不清凈。然而，清凈有兩種：一是世間清凈，遠離慾望的污穢，以六種行為作為方便，上二界（色界和無色界）為清凈的國土。二是出世間清凈，又分為兩種：一是出世，指二乘（聲聞乘和緣覺乘），以緣覺之諦作為方便，權教（方便教法）認為沒有特別的凈土。如果就實而言，在三界之外，另有凈土，是二乘所居住的地方，《智論》中有相關記載。二是出世間上上凈，指菩薩以萬行作為方便，以實報土的七寶和無量莊嚴作為其國土。現在這裡正是闡明菩薩，也兼顧了二乘。然而，在出世間上上凈中，又分為兩種：一是真極佛自受用土，相和累都消失了，以此作為方便。二是未極，指等覺菩薩及以下，所以《仁王經》說：『三賢十聖住在果報土，只有佛一人住在凈土。』未極之中又分為兩種：一是八地菩薩以上，一向清凈，因為永遠斷絕了色界的牽累，照體獨立，神識沒有固定的處所，所以其凈土的色相難以名狀。二是七地菩薩及以下，還沒有超出三界，無漏觀智有間斷，所以不是一向清凈。如果依照《瑜伽師地論》，進入初地菩薩，才算是凈土，三賢菩薩所居住的地方都是不清凈的，不是清凈的。這是因為受用和變化不同的緣故。依照這部經的宗旨，十信位的菩薩就有凈土。所以，本文從親近善友開始，最終成就佛力，都是清凈的方便，所以貫通萬行。然而，清凈的方便就是清凈的因。長行也可以作為等流果，如經文所說，長久親近善友，就能往生到有善友的佛剎中，所以十事都是清凈的相。然而，從莊嚴的角度來看，有共同和不同的方面。從具足因緣的角度來看，也應當知道是這樣的。另外，發起具足因緣，貫通不清凈和清凈，這裡只是指清凈。莊嚴多指其果，清凈多指其因。另外，前面...

【English Translation】 Sea. The following verse reiterates the karmic retribution of sentient beings. The subsequent six verses successively praise the six matters mentioned later. The sixth section elucidates the means of purifying the Buddha-land, focusing solely on purity. If considering the expedient means of embracing beings, the Buddha's manifestations, in general, can be referred to as Buddha-lands, whether pure or impure. However, in terms of attaining realization, only purity exists, not impurity. Nevertheless, there are two types of purity: firstly, mundane purity, which is the absence of defilements of desire, employing the six practices as a means, with the upper two realms (the Realm of Form and the Formless Realm) being pure lands. Secondly, supramundane purity, which is further divided into two types: one is supramundane, referring to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), utilizing the Truth of Conditioned Arising as a means. The provisional teachings assert that there are no distinct pure lands. However, in reality, there exists a separate pure land beyond the Three Realms, where the Two Vehicles reside, as documented in the Mahāprajñāpāramitopadeśa (Great Discourse on Perfection of Wisdom). The second is the supreme supramundane purity, referring to Bodhisattvas who employ myriad practices as a means, with the Land of Actual Reward adorned with seven treasures and immeasurable embellishments as their land. Here, it is precisely elucidating Bodhisattvas, while also considering the Two Vehicles. However, within the supreme supramundane purity, there are two types: one is the truly ultimate Buddha's self-enjoyment land (真極佛自受用), where both form and burdens have vanished, serving as a means. The second is the non-ultimate, referring to Bodhisattvas at the Equal Enlightenment stage and below. Therefore, the Renwang Jing (The Sutra of Humane Kings) states: 'The Three Worthies (三賢) and Ten Saints (十聖) reside in the Land of Retribution, only the Buddha dwells in the Pure Land.' Within the non-ultimate, there are two types: one is the Eighth Ground (八地) Bodhisattvas and above, who are perpetually pure, as they have permanently severed the entanglements of the Realm of Form, their illuminating essence stands independently, and their consciousness has no fixed location, making the appearance of their pure land difficult to describe. The second is the Seventh Ground (七地) Bodhisattvas and below, who have not yet transcended the Three Realms, and their non-outflow wisdom has interruptions, so they are not perpetually pure. According to the Yogācārabhūmi-śāstra (瑜伽師地論), only upon entering the First Ground (初地) Bodhisattva stage does it become a pure land. The abodes of the Three Worthies are all impure, not pure. This is due to the differences in enjoyment and transformation. According to the tenets of this sutra, Bodhisattvas of the Ten Faiths (十信) already possess a pure land. Therefore, this text begins with associating with virtuous friends and ultimately attaining the power of the Buddha, all of which are pure means, thus encompassing myriad practices. However, pure means are precisely the pure cause. The prose section can also be considered a result of equal flow, as the sutra states that by associating with virtuous friends for a long time, one can be reborn in a Buddha-land with virtuous friends, so the ten matters are all aspects of purity. However, from the perspective of adornment, there are similarities and differences. From the perspective of possessing the causes and conditions, it should also be understood in this way. Furthermore, initiating the possession of causes and conditions encompasses both impurity and purity, but here it refers only to purity. Adornment mostly refers to its result, while purity mostly refers to its cause. Furthermore, the previous...

多修善此多治惡。故於世界。此如洗滌彼如粉繪。別釋中。一近善友。同善根者。如善財夜神處廣說。二智導慈雲大彌法界。三法門勝解。皆已凈治。約位地前也。四即初地證遍行如故。云觀察一切境界。生如來家。故云安住。五修治等者。見道之後修道位故。余雖未滿一切皆修。若約圓融亦得稱滿。六初地勝進遍學十地行法。後後但是依法行故。上三皆初地。七初地發願順行。至第八地。一切皆成故名出生一切愿海。而言凈者。純無漏故。八即九地。二乘出要唯止與觀。菩薩出要唯無礙辯。令眾出故。九一切莊嚴者。十地二嚴皆成滿故。十凈方便力。即是普賢佛功德也。十中前三變化凈因。后七受用凈因。上欲總收諸土故。依次豎配。若約橫修。初心即可圓具其十。頌中。九偈分二。初一總明能所凈。前半方便。後半清凈。皆上句果下句因。后八別頌前文。于中初四。如次頌上四凈。初地慈悲為首。故云為生修行。遍滿真如故云廣大。第五偈。頌修治凈。及超頌第七愿凈。以愿通初地八地。此據初地故超頌也。第六偈。頌前第八齣要。第七偈。頌第九。及卻頌觀菩薩地。地義通前後故。第八偈頌方便力。上來且配長行。其間亦兼余義。第七段。佛出差別者十事五對。于海及種有此差別。五中初二隨彼類故。次一緣廣

【現代漢語翻譯】現代漢語譯本多修習善行以治理惡行。因此，在這個世界，就像洗滌和粉刷一樣（比喻凈化）。在別釋中：一、親近善友（kalyāṇa-mitra）：與具有相同善根的人在一起。如同《善財夜神處》中廣泛描述的那樣。二、以智慧引導，慈悲如雲般廣大，遍佈整個法界（dharma-dhātu）。三、對於佛法的殊勝理解，都已經得到凈化。這是指在證得位地之前。四、即初地（prathamā-bhūmi）證得遍行，一如既往。因此說觀察一切境界，生於如來家，所以稱為安住。五、修治等等，是指見道之後，處於修道位。其餘雖然尚未圓滿，但一切都在修習。如果從圓融的角度來看，也可以稱為圓滿。六、初地勝進，普遍學習十地（daśa-bhūmi）的行法。之後只是依法修行。以上三種都屬於初地。七、初地發起誓願，順應修行，直至第八地（aṣṭamī-bhūmi），一切都成就，所以名為出生一切愿海。說『凈』，是因為純粹無漏。八、即第九地（navamī-bhūmi）。二乘（śrāvaka-yāna and pratyekabuddha-yāna）的出離要道唯有止（śamatha）與觀（vipaśyanā）。菩薩（bodhisattva）的出離要道唯有無礙辯才，爲了利益眾生。九、一切莊嚴，是指十地（daśa-bhūmi）的二種莊嚴都成就圓滿。十、清凈的方便力，就是普賢（Samantabhadra）佛的功德。在這十種中，前三種是變化的清凈之因，后七種是受用的清凈之因。上面想要總括所有的佛土，所以依次豎向配合。如果從橫向修習來看，初心就可以圓滿具備這十種。頌文中，九個偈頌分為兩部分。最初一個總明能凈和所凈。前半部分是方便，後半部分是清凈。都是上句是果，下句是因。後面八個偈頌分別頌揚前面的內容。其中前四個，依次頌揚上面的四種清凈。初地以慈悲為首，所以說爲了眾生而修行。遍滿真如（tathatā），所以說廣大。第五個偈頌，頌揚修治凈，並且超越頌揚第七愿凈。因為愿通於初地和第八地，這裡根據初地，所以超越頌揚。第六個偈頌，頌揚前面第八齣要。第七個偈頌，頌揚第九，並且反過來頌揚觀菩薩地。地的含義貫通前後。第八個偈頌頌揚方便力。以上只是配合長行經文來解釋，其中也兼顧了其他的含義。第七段，佛出現時的差別，有十事五對。在海和種方面有這些差別。五對中，前兩對隨順彼類，下一對緣起廣大。

【English Translation】 English version Cultivate more good deeds to govern evil. Therefore, in this world, it is like washing and painting (a metaphor for purification). In the separate explanation: 1. Approaching good friends (kalyāṇa-mitra): Being with those who have the same roots of goodness. As extensively described in the 'Good Youth and Night Goddess' section. 2. Guiding with wisdom, compassion as vast as clouds, pervading the entire Dharma Realm (dharma-dhātu). 3. The excellent understanding of the Dharma has already been purified. This refers to before attaining the stage of realization. 4. That is, the first ground (prathamā-bhūmi) attains pervasive practice, as always. Therefore, it is said to observe all realms, born into the family of the Tathagata, so it is called dwelling. 5. Cultivating and governing, etc., refers to being in the stage of cultivation after seeing the path. Although the rest is not yet complete, everything is being cultivated. If viewed from a perspective of perfect integration, it can also be called complete. 6. The first ground advances victoriously, universally learning the practices of the ten grounds (daśa-bhūmi). Afterwards, one simply practices according to the Dharma. The above three all belong to the first ground. 7. The first ground initiates vows, following the practice, until the eighth ground (aṣṭamī-bhūmi), everything is accomplished, so it is called the birth of all oceans of vows. Saying 'pure' is because it is purely without outflows. 8. That is, the ninth ground (navamī-bhūmi). The essential path of liberation for the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna) is only cessation (śamatha) and insight (vipaśyanā). The essential path of liberation for Bodhisattvas (bodhisattva) is only unimpeded eloquence, for the benefit of sentient beings. 9. All adornments refer to the two adornments of the ten grounds (daśa-bhūmi) being accomplished and perfected. 10. The power of pure skillful means is the merit of Samantabhadra Buddha. Among these ten, the first three are the cause of pure transformation, and the last seven are the cause of pure enjoyment. The above wants to encompass all Buddha lands, so they are vertically matched in order. If viewed from horizontal cultivation, the initial mind can perfectly possess these ten. In the verses, the nine verses are divided into two parts. The first one generally clarifies what can purify and what is purified. The first half is skillful means, and the second half is purity. Both are that the upper sentence is the result, and the lower sentence is the cause. The following eight verses separately praise the previous content. Among them, the first four praise the above four purities in order. The first ground takes compassion as the head, so it is said to cultivate for sentient beings. Pervading Suchness (tathatā), so it is said to be vast. The fifth verse praises the purity of cultivation and governance, and transcends praising the seventh purity of vows. Because vows connect the first ground and the eighth ground, this is based on the first ground, so it transcends praising. The sixth verse praises the previous eighth essential of liberation. The seventh verse praises the ninth, and in turn praises the ground of observing Bodhisattvas. The meaning of the ground connects the beginning and the end. The eighth verse praises the power of skillful means. The above is only to explain in accordance with the prose sutra, which also takes into account other meanings. The seventh section, the differences in the appearance of the Buddha, there are ten matters and five pairs. There are these differences in terms of the ocean and the seed. Among the five pairs, the first two pairs follow their kind, and the next pair arises widely.

陜故。次一隨機宜故。五熟未熟故。十頌分三。初一頌總標。次五偈別釋。如次頌前五對。后四頌總結。既隨心總遍故。剎海塵數未足為多。第八段劫住不同。謂剎住經停時分也。隨能感因有長短故。長行略列有十大數更有多少不同。如標結中及頌所顯。並通諸剎不謂凈長。如大地獄其壽更長。人趣卻促故。極惡極善受時即多。更約異門亦不可定也。十中唯九者欠不可說不可說也。並如阿僧祇品。偈中十頌。然劫但時分無別義理。故此偈文轉勢頌之。略分為三。初二總標許說。頌上標也。次有一偈。通頌上列。兼顯修短之因。以願力故。餘七頌總結。偈各一義。一明修短通於染凈。結以心想。二凈劫住久釋以因深。三列諸劫名。染凈相攝。四佛興愿異故。入劫不同。五一多互融齊攝雙現。六時法相攝普入無邊。七結由想心示以方便。一方便者。即了唯心也。一念與劫並由想心。心想不生長短安在。非長非短是謂清凈。不壞於相則劫海無邊。第九段劫轉變故差別者。此有二種。一者但約感成住壞。劫皆名轉變。二唯約住劫之中居人善惡。令染凈轉變。釋中具二初一即是前義。故云無量成壞劫轉變。言法爾者。法爾隨業轉也。若爾何異起具因緣。因緣意在於因。轉變意彰于果。又因緣通有唯成不壞。如自受用因是也。餘九

【現代漢語翻譯】現代漢語譯本陜故（不知道是什麼原因）。次一隨機宜故（其次是根據隨機情況而定）。五熟未熟故（五種成熟和未成熟的情況）。十頌分三（十首偈頌分為三部分）。初一頌總標（第一首偈頌總括要點）。次五偈別釋（接下來的五首偈頌分別解釋）。如次頌前五對（就像依次用偈頌對應前面的五種情況）。后四頌總結（最後四首偈頌總結）。既隨心總遍故（既然隨心而普遍）。剎海塵數未足為多（那麼剎土如海，塵埃無數也不算多）。第八段劫住不同（第八段講述劫的持續時間不同）。謂剎住經停時分也（指的是剎土存在的時間長短）。隨能感因有長短故（隨著能感知的因緣有長短）。長行略列有十大數更有多少不同（長行文中簡略列出十大數，還有更多不同的數量）。如標結中及頌所顯（就像在開頭和結尾以及偈頌中所顯示的那樣）。並通諸剎不謂凈長（普遍適用於各個剎土，不只是清凈的剎土時間長）。如大地獄其壽更長（比如大地獄，其壽命更長）。人趣卻促故（而人道卻很短）。極惡極善受時即多（極惡和極善所經歷的時間就長）。更約異門亦不可定也（如果從不同的角度來看，也是無法確定的）。十中唯九者欠不可說不可說也（十種情況中只有九種，缺少不可說不可說）。並如阿僧祇品（都像《阿僧祇品》中所說）。偈中十頌（偈頌中有十首偈頌）。然劫但時分無別義理（然而劫只是時間的概念，沒有其他的意義）。故此偈文轉勢頌之（因此這些偈頌轉變形式來歌頌它）。略分為三（大致分為三部分）。初二總標許說（前兩首偈頌總括並允許解說）。頌上標也（歌頌上面的總括）。次有一偈（接下來有一首偈頌）。通頌上列（普遍歌頌上面列出的內容）。兼顯修短之因（也顯示了時間長短的原因）。以願力故（因為願力的緣故）。餘七頌總結（剩下的七首偈頌總結）。偈各一義（每首偈頌都有一個含義）。一明修短通於染凈（第一首偈頌說明時間長短普遍存在於染污和清凈之中）。結以心想（總結於心念）。二凈劫住久釋以因深（第二首偈頌解釋清凈的劫持續時間長是因為因緣深厚）。三列諸劫名（第三首偈頌列出各種劫的名字）。染凈相攝（染污和清凈相互包含）。四佛興愿異故（第四首偈頌說明佛所發的愿不同）。入劫不同（進入劫的時間也不同）。五一多互融齊攝雙現（第五首偈頌說明一和多相互融合，同時顯現）。六時法相攝普入無邊（第六首偈頌說明時間和法相互包含，普遍進入無邊）。七結由想心示以方便（第七首偈頌總結於心念，並展示方便法門）。一方便者（一種方便法門）。即了唯心也（就是明白一切唯心所造）。一念與劫並由想心（一念和劫都由心念所生）。心想不生長短安在（心念不生，長短又在哪裡呢）。非長非短是謂清凈（非長非短，這才是清凈）。不壞於相則劫海無邊（不執著于現象，那麼劫就像大海一樣無邊無際）。第九段劫轉變故差別者（第九段講述劫因為轉變而產生的差別）。此有二種（這有兩種情況）。一者但約感成住壞（第一種情況只是關於感知、形成、存在和毀滅，劫都稱為轉變）。二唯約住劫之中居人善惡（第二種情況只是關於存在劫中居住的人的善惡）。令染凈轉變（使染污和清淨髮生轉變）。釋中具二初一即是前義（解釋中包含這兩種情況，第一種情況就是前面的意思）。故云無量成壞劫轉變（所以說無量成壞劫都在轉變）。言法爾者（所說的『法爾』）。法爾隨業轉也（法爾是隨著業力而轉變）。若爾何異起具因緣（如果這樣，那和『起具因緣』有什麼不同呢）。因緣意在於因（『因緣』的意義在於『因』）。轉變意彰于果（『轉變』的意義在於彰顯『果』）。又因緣通有唯成不壞（而且『因緣』普遍存在，只有形成而沒有毀滅）。如自受用因是也（比如自受用的因就是這樣）。餘九（剩下的九種情況）。

【English Translation】 English version Shan's reason (unknown). Secondly, it depends on random circumstances. Fifthly, the reason for five mature and immature situations. The ten verses are divided into three parts. The first verse summarizes the main points. The next five verses explain separately. Just like using verses to correspond to the previous five situations in order. The last four verses summarize. Since it is universal according to the mind, the number of lands like seas and dust like particles is not too much. The eighth section discusses the different durations of kalpas. It refers to the length of time a land exists. The length depends on the causes that can be perceived. The long text briefly lists ten major numbers, and there are even more different quantities. Just like what is shown in the beginning and ending and in the verses. It universally applies to all lands, not just the pure lands that have long durations. For example, the great hells have even longer lifespans. The human realm is shorter. The extremely evil and extremely good experience longer durations. If viewed from different perspectives, it is also impossible to determine. Among the ten, only nine are missing, which are inexpressible and inexpressible. They are all like what is said in the 'Asamkhya' chapter. There are ten verses in the verses. However, a kalpa is just a concept of time and has no other meaning. Therefore, these verses change their form to praise it. Roughly divided into three parts. The first two summarize and allow explanation. Praising the above summary. Next, there is one verse. Universally praising the contents listed above. It also shows the reasons for the length of time. Because of the power of vows. The remaining seven verses summarize. Each verse has a meaning. The first verse explains that the length of time universally exists in defilement and purity. Summarized in thoughts. The second verse explains that the duration of a pure kalpa is long because the causes are deep. The third verse lists the names of various kalpas. Defilement and purity contain each other. The fourth verse explains that the vows made by Buddhas are different. Entering kalpas at different times. The fifth verse explains that one and many mutually merge and simultaneously appear. The sixth verse explains that time and dharma contain each other and universally enter the boundless. The seventh verse summarizes in thoughts and shows expedient methods. One expedient method is to understand that everything is created by the mind. A single thought and a kalpa are both born from thoughts. If thoughts do not arise, where is the length? Neither long nor short, this is purity. If one does not cling to phenomena, then the kalpa is as boundless as the sea. The ninth section discusses the differences caused by the transformation of kalpas. There are two situations. The first situation is only about perception, formation, existence, and destruction, and kalpas are all called transformations. The second situation is only about the good and evil of the people living in the existence kalpa. Causing defilement and purity to transform. The explanation contains these two situations, and the first situation is the previous meaning. Therefore, it is said that countless kalpas of formation and destruction are all transforming. The so-called 'Dharmata' (法爾). Dharmata transforms according to karma. If so, what is the difference from 'arising with complete causes'? The meaning of 'causes and conditions' lies in 'cause'. The meaning of 'transformation' is to manifest 'effect'. Moreover, 'causes and conditions' universally exist, only forming and not destroying. For example, the cause of self-enjoyment is like this. The remaining nine.

釋后義。一遇惡緣故凈變為染。下文云。泉池皆枯涸等。二修人天大福。令世界多染少凈。故先云染。如下文云。粳米自然生等。三即地前。以未斷障故非純凈。以凈多故。故先云凈。經多雲染凈與前何別。或譯人之失。或傳寫之誤。四即證發心居受用土故。但云純凈。五各各游者。即二地至十地諸菩薩。遊戲神通以多莊嚴而嚴一剎。或以一嚴而嚴多剎。所至染剎則能莊嚴也。六大莊嚴者。即普賢位。嚴於微塵內剎。如上口光召眾等。是七莊嚴滅者。此明失善緣而惡現。謂如來示滅。能事隨滅。佛滅百年乳不及水。況今之世。況于減極。稗為上味鐵為上嚴。八如彌勒來也。九以佛神通於何不凈。凈名足指案地。法華三變凈土即其類也。上之十事初總余別。不出業故。又初二屬凡。次四菩薩后三屬佛。又約佛菩薩。即染令凈。約于凡夫即凈成染。十頌如次頌前可知。第十無差別者。謂前九辯諸世界。約相不同隨業染凈。由於眾生有差別故。今云無差性無二故。故偈云業性起也。又約權設則種種差別。今約實說則一切無差。如教法中或說三乘。即是差別。說華嚴時一切無差。又皆是諸佛之所用故。一一融攝等無異故。故前九差別。是此無差之差。今此無差。即是前九差之無差也。故法華云。眾生見燒凈土不毀。二皆相即。

【現代漢語翻譯】現代漢語譯本：解釋後面的含義。一，遇到惡劣的因緣，原本清凈的也會變為染污。如下文所說：『泉池都枯竭』等等。二，修習人天的大福報，使得世界染污多而清凈少。所以先說『染』。如下文所說：『粳米自然生長』等等。三，指的是十地之前的菩薩，因為沒有斷除障礙，所以不是純粹的清凈。因為清凈多，所以先說『凈』。經文中多次提到染凈，與前面所說有什麼區別？或許是翻譯的人的失誤，或許是傳抄的錯誤。四，指的是證得發心，居住在受用土的菩薩，所以只說『純凈』。五，『各各游』，指的是從二地到十地的各位菩薩，遊戲神通，用多種莊嚴來莊嚴一個剎土，或者用一種莊嚴來莊嚴多個剎土。所到達的染污剎土，就能加以莊嚴。六，『大莊嚴』，指的是普賢菩薩的果位，莊嚴微塵內的剎土，如上面所說的口中放光召集大眾等等。七，『莊嚴滅』，這說明失去好的因緣而惡緣顯現。比如如來示現涅槃，所能做的事情也隨著消失。佛陀滅度百年後，牛奶的營養價值比不上水，更何況是現在的時代，更何況是末法時代。稗草被認為是最好的食物，鐵被認為是最好的裝飾。八，如同彌勒菩薩降生一樣。九，以佛的神通，有什麼不能清凈的？《維摩詰經》中維摩詰用腳趾按地，《法華經》中三次變現凈土，就是這類例子。上面的十件事，開始是總說，後面是分別解說，沒有超出業力。而且，最初的兩個屬於凡夫，接下來的四個屬於菩薩，最後三個屬於佛。又從佛和菩薩的角度來說，就是將染污變為清凈；從凡夫的角度來說，就是將清凈變為染污。十，偈頌依次讚頌前面所說的內容，可以理解。第十，『無差別』，指的是前面九種辨析各個世界，從現象上來說不同，隨著業力而有染凈。因為眾生有差別，所以才有這些不同。現在說『無差別』，是因為自性沒有差別。所以偈頌說『業性起』。又從權巧方便的角度來說，有種種差別；現在從實相的角度來說，一切都沒有差別。比如在教法中，或者說有三乘，這就是差別；在說《華嚴經》的時候，一切都沒有差別。又因為都是諸佛所使用的，一一融合等同沒有差異。所以前面九種差別，是這個無差別的差別；現在這個無差別，就是前面九種差別的無差別。《法華經》說，眾生看見劫火燃燒，凈土也不會被毀壞。這兩種情況都是相互融合的。 English version: Explaining the subsequent meanings. 1. Encountering adverse conditions, even purity transforms into defilement. As stated in the following text: 'Springs and ponds all dry up,' and so on. 2. Cultivating great blessings of humans and devas, causing the world to have more defilement and less purity. Therefore, 'defilement' is mentioned first. As stated in the following text: 'Jing rice grows naturally,' and so on. 3. Refers to Bodhisattvas before the tenth ground (Bhumi), as they have not severed all obstructions, hence not purely pure. Because there is more purity, 'purity' is mentioned first. The sutras often mention defilement and purity; how is this different from what was said earlier? Perhaps it is a mistake by the translator or an error in transcription. 4. Refers to those who have attained the mind of enlightenment (Bodhi-citta) and reside in the enjoyment land (Sambhogakaya), hence only 'pure' is mentioned. 5. 'Each wanders,' refers to the Bodhisattvas from the second to the tenth grounds, playing with supernatural powers, using many adornments to adorn one Buddha-field (Buddha-kshetra), or using one adornment to adorn many Buddha-fields. When they arrive at a defiled Buddha-field, they can adorn it. 6. 'Great adornment' refers to the position of Samantabhadra (普賢 - Universal Worthy), adorning the Buddha-fields within dust motes, such as the mouth emitting light to summon the assembly as mentioned above. 7. 'Adornment ceases' indicates that good conditions are lost and evil manifests. For example, when the Tathagata (如來 - Thus Come One) demonstrates Nirvana (涅槃 - extinction), the ability to act also ceases. A hundred years after the Buddha's Nirvana, milk is not as nutritious as water, let alone in this age, let alone in the degenerate age. Barnyard millet is considered the best food, and iron is considered the best adornment. 8. Like the coming of Maitreya (彌勒 - the future Buddha). 9. With the Buddha's supernatural powers, what cannot be purified? In the Vimalakirti Sutra (維摩詰經), Vimalakirti (維摩詰) presses the ground with his toe; in the Lotus Sutra (法華經), the pure land is transformed three times, which are examples of this. The above ten matters are general at the beginning and explained separately later, not exceeding the power of karma. Moreover, the first two belong to ordinary beings, the next four belong to Bodhisattvas, and the last three belong to Buddhas. Also, from the perspective of Buddhas and Bodhisattvas, defilement is transformed into purity; from the perspective of ordinary beings, purity is transformed into defilement. 10. The verses praise the preceding content in order, which can be understood. Tenth, 'no difference' refers to the previous nine analyses of various worlds, which differ in phenomena and are defiled or pure according to karma. Because sentient beings have differences, there are these differences. Now, 'no difference' is spoken of because the nature has no difference. Therefore, the verse says, 'The nature of karma arises.' Also, from the perspective of expedient means, there are various differences; now, from the perspective of reality, everything has no difference. For example, in the teachings, it is said that there are three vehicles (Yana), which is a difference; when the Avatamsaka Sutra (華嚴經 - Flower Garland Sutra) is spoken, everything has no difference. Also, because they are all used by the Buddhas, they are integrated equally without difference. Therefore, the previous nine differences are the difference of this no-difference; now, this no-difference is the no-difference of the previous nine differences. The Lotus Sutra says, 'Sentient beings see the burning of the kalpa, but the pure land is not destroyed.' These two situations are mutually integrated.

【English Translation】 Explaining the subsequent meanings. 1. Encountering adverse conditions, even purity transforms into defilement. As stated in the following text: 'Springs and ponds all dry up,' and so on. 2. Cultivating great blessings of humans and devas, causing the world to have more defilement and less purity. Therefore, 'defilement' is mentioned first. As stated in the following text: 'Jing rice grows naturally,' and so on. 3. Refers to Bodhisattvas before the tenth ground (Bhumi), as they have not severed all obstructions, hence not purely pure. Because there is more purity, 'purity' is mentioned first. The sutras often mention defilement and purity; how is this different from what was said earlier? Perhaps it is a mistake by the translator or an error in transcription. 4. Refers to those who have attained the mind of enlightenment (Bodhi-citta) and reside in the enjoyment land (Sambhogakaya), hence only 'pure' is mentioned. 5. 'Each wanders,' refers to the Bodhisattvas from the second to the tenth grounds, playing with supernatural powers, using many adornments to adorn one Buddha-field (Buddha-kshetra), or using one adornment to adorn many Buddha-fields. When they arrive at a defiled Buddha-field, they can adorn it. 6. 'Great adornment' refers to the position of Samantabhadra (普賢 - Universal Worthy), adorning the Buddha-fields within dust motes, such as the mouth emitting light to summon the assembly as mentioned above. 7. 'Adornment ceases' indicates that good conditions are lost and evil manifests. For example, when the Tathagata (如來 - Thus Come One) demonstrates Nirvana (涅槃 - extinction), the ability to act also ceases. A hundred years after the Buddha's Nirvana, milk is not as nutritious as water, let alone in this age, let alone in the degenerate age. Barnyard millet is considered the best food, and iron is considered the best adornment. 8. Like the coming of Maitreya (彌勒 - the future Buddha). 9. With the Buddha's supernatural powers, what cannot be purified? In the Vimalakirti Sutra (維摩詰經), Vimalakirti (維摩詰) presses the ground with his toe; in the Lotus Sutra (法華經), the pure land is transformed three times, which are examples of this. The above ten matters are general at the beginning and explained separately later, not exceeding the power of karma. Moreover, the first two belong to ordinary beings, the next four belong to Bodhisattvas, and the last three belong to Buddhas. Also, from the perspective of Buddhas and Bodhisattvas, defilement is transformed into purity; from the perspective of ordinary beings, purity is transformed into defilement. 10. The verses praise the preceding content in order, which can be understood. Tenth, 'no difference' refers to the previous nine analyses of various worlds, which differ in phenomena and are defiled or pure according to karma. Because sentient beings have differences, there are these differences. Now, 'no difference' is spoken of because the nature has no difference. Therefore, the verse says, 'The nature of karma arises.' Also, from the perspective of expedient means, there are various differences; now, from the perspective of reality, everything has no difference. For example, in the teachings, it is said that there are three vehicles (Yana), which is a difference; when the Avatamsaka Sutra (華嚴經 - Flower Garland Sutra) is spoken, everything has no difference. Also, because they are all used by the Buddhas, they are integrated equally without difference. Therefore, the previous nine differences are the difference of this no-difference; now, this no-difference is the no-difference of the previous nine differences. The Lotus Sutra says, 'Sentient beings see the burning of the kalpa, but the pure land is not destroyed.' These two situations are mutually integrated.

由依此義說凈土中十八圓滿一一稱真皆周遍故二釋中十事。一海中包數同。則盡海之塵。一塵一剎。已是含攝之義。二佛示威力同。三道場同同真性故。四眾會同常隨眾故。五光明。六名號。七音聲。八法輪方便。上七皆約不動一而普遍無差。九塵含剎海。十塵容佛境。此二約不壞相而廣容無差。頌中十頌如次。頌上十義。但第六約身與前名體異耳。而前但約平漫無差。今顯塵內重疊融攝無差之義。若云約共同事者。何以不言染同業苦同。豈世界海中都無此耶。

華藏世界品第五(已下入第八經)

初來意者。前品通明諸佛剎海。今此別明本師所嚴依果。答世界海問。故次來也。二釋名者。準梵本。具雲華藏莊嚴嚴具世界海之遍清凈功德海光明品。譯者嫌繁。乃成太略。處中應云蓮華藏莊嚴世界海品。謂蓮華含子之處。目之曰藏。今剎種及剎。為大蓮華之所含藏。故云華藏。其中一一境界。皆有剎海塵數清凈功德。故曰莊嚴。世界深廣故名為海。有云。世界依海故。立海名者恐非文意。以下雲華藏莊嚴世界海住在華中故。其梵云嚴具即是能嚴。其遍清凈功德海光明。即顯嚴之相用。依體有用故致之言。今文舉體攝用。但云華藏。約事可爾何因剎海相狀如斯。略舉二因。一約眾生如來藏識即是香海亦法性海

【現代漢語翻譯】現代漢語譯本：根據這個意義，說明凈土中的十八種圓滿，每一種都真實且周遍，因此有兩種解釋包含十件事。一、海中包含的數量相同，就像窮盡大海的塵埃，一粒塵埃就是一個剎土，已經包含了含攝的意義。二、佛力相同。三、道場相同，因為真性相同。四、眾會相同，因為常隨眾。五、光明。六、名號。七、音聲。八、法輪方便。以上七點都是指不動的一而普遍無差別。九、塵埃包含剎土之海。十、塵埃容納佛的境界。這兩點是指不壞假象而廣泛容納無差別。頌文中的十頌依次頌揚以上十義。但第六點關於身，與前面的名號在體性上不同。而前面只是指平坦無差別，現在顯示塵埃內重疊融攝無差別的意義。如果說是關於共同的事，為什麼不說染污相同、業力相同、痛苦相同呢？難道世界海中都沒有這些嗎？

華藏世界品第五（以下進入第八經）

最初的來意是，前一品通盤說明諸佛的剎土之海，現在這一品特別說明本師所莊嚴的依報果報。回答關於世界海的提問，所以緊隨而來。第二種解釋名稱是，根據梵文字，完整地說是『華藏莊嚴嚴具世界海之遍清凈功德海光明品』。翻譯者嫌其繁瑣，就變得太簡略了。折中來說，應該說是『蓮華藏莊嚴世界海品』。所謂蓮華含藏子之處，稱之為藏。現在剎土種子以及剎土，被大蓮華所含藏，所以稱為華藏。其中每一個境界，都有剎土之海塵埃數量的清凈功德，所以叫做莊嚴。世界深廣所以名為海。有人說，世界依海而立，所以立海名，恐怕不是文中的意思。下面說『華藏莊嚴世界海住在華中』，梵文中的『嚴具』就是能莊嚴，『遍清凈功德海光明』，就是顯示莊嚴的相用。依據體性而有作用，所以致之而言。現在本文舉體攝用，只說華藏。約事來說可以這樣，但為什麼剎土之海的相狀是這樣呢？簡略地舉出兩個原因。一是約眾生的如來藏識，就是香海，也是法性海。

【English Translation】 English version: According to this meaning, it explains the eighteen perfections in the Pure Land, each of which is true and pervasive, so there are two explanations containing ten matters. 1. The number contained in the sea is the same, just like exhausting the dust of the sea, one dust is one k剎土 (kṣetra, Buddha-field), which already contains the meaning of inclusion. 2. The Buddha's power is the same. 3. The Bodhimanda (道場, place of enlightenment) is the same, because the true nature is the same. 4. The assembly is the same, because it always follows the assembly. 5. Light. 6. Name. 7. Sound. 8. Dharma wheel (法輪, Dharma-cakra) skillful means. The above seven points all refer to the immovable one that is universally undifferentiated. 9. Dust contains the sea of k剎土 (kṣetra, Buddha-field). 10. Dust contains the Buddha's realm. These two points refer to the non-destructive appearance and the broad containment without difference. The ten verses in the gatha (頌, verse) praise the above ten meanings in order. But the sixth point about the body is different from the previous name in nature. And the previous one only refers to the flat and undifferentiated, and now it shows the meaning of overlapping and merging without difference within the dust. If it is said that it is about common things, why not say that the defilement is the same, the karma is the same, and the suffering is the same? Is it that there is none of this in the world sea?

Chapter Five of the Avatamsaka Sutra (華藏世界品, Flower Adornment World): (The following enters the eighth sutra)

The initial intention is that the previous chapter generally explains the Buddha's k剎土 (kṣetra, Buddha-field) seas, and this chapter specifically explains the adorned dependent retribution of the original teacher. It answers the question about the world sea, so it comes next. The second explanation of the name is that, according to the Sanskrit version, it is fully called 'Flower Adornment Solemn Adornment Tool World Sea of Pervasive Pure Merit Sea Light Chapter'. The translator disliked its complexity, so it became too brief. In moderation, it should be called 'Lotus Flower Treasury Solemn World Sea Chapter'. The place where the lotus flower contains the seeds is called the treasury. Now the k剎土 (kṣetra, Buddha-field) seeds and the k剎土 (kṣetra, Buddha-field) are contained by the great lotus flower, so it is called the Flower Treasury. Each realm within it has the number of dust particles of the k剎土 (kṣetra, Buddha-field) sea of pure merit, so it is called solemn. The world is deep and broad, so it is called the sea. Some say that the world is based on the sea, so the name of the sea is established, I am afraid it is not the meaning of the text. The following says 'The Flower Treasury Solemn World Sea lives in the flower', the 'solemn tool' in Sanskrit is the one that can solemn, and the 'Pervasive Pure Merit Sea Light' is the appearance and function of solemnity. According to the nature, there is a function, so it is said. Now this text takes the whole body and uses it, only saying the Flower Treasury. It can be like this in terms of things, but why is the appearance of the k剎土 (kṣetra, Buddha-field) sea like this? Briefly cite two reasons. One is about the Tathagatagarbha (如來藏, Buddha-nature) consciousness of sentient beings, which is the fragrant sea, and also the Dharma-nature sea.

。依無住本是謂風輪。亦妄想風。於此海中。有因果相恒沙性德。即是正因之華世出世間未來果法。皆悉含攝故。名為藏。若以法性為海。心即是華。含藏亦爾。然此藏識相分之中。半為外器不執受故。半為內身執為自性。生覺受故。如來藏識何緣如此。法如是故。行業引故。二約諸佛。謂以大愿風持大悲海生無邊行華含藏二利。染凈果法。重疊無礙故所感剎相狀如之。是以出現品中。多將世界以喻佛德。細尋文意。乃由佛德世界如之。三宗趣者。別顯本師依報。具三世間。融攝無盡為宗。令諸菩薩發生信解。成就行愿為趣。余如前品。但總別異耳。融攝之相亦見前文。賢首立華藏觀。復有十德大同小異。如彼文說。第四釋文。一品分三。初明華藏因果自體。二明藏海安布莊嚴。三明所持剎網差別。三段如次。釋華藏莊嚴世界之名。今初分二。先長行后偈頌。長行亦二。初舉果屬人顯因深廣。二彰果體相辯其寬容。今初也。謂指此剎海是我本師修因所凈。然因深廣有三勝相。一長時修剎海塵劫故。不唯三祇。二于多劫。一一遇多勝緣。不唯勝觀釋迦等佛。三于多勝緣。一一凈多大愿。愿凈國等不唯凈一無生等。由上三重。故云深廣。然瑜伽起信等。約三乘教。一方化宜一類世界。定說三祇。今約一乘該通十方及樹形等

界。故云剎海塵數。是以寶云經言。我為淺識眾生。說三僧祇劫修行。然我實經無量阿僧祇劫修行。又時無別體。依法上立。法既無盡。時亦無窮。況念劫圓融不應克執。第二諸佛子下。彰果體相者。植因既深果必繁奧。然所依剎量諸教不同小乘但一娑婆。三乘有大小之化。或色究竟為實。或他方別有凈邦。今一乘十佛之境。大小無礙。凈穢相融。且依一相說有邊表。實則一重橫尋無邊。況復重重塵含法界。然準下別顯。應有十事。一所依風輪。二風持香海。三海出蓮華。四華持剎海。五繞臺輪山。六臺面寶地。七地有香海。八海間香河。九河間樹等。十總結多嚴。今文之中唯闕一河。文且分四。第一能持風輪。第二所持香海。第三海出蓮華。第四華持剎海。然其剎因有其總別。已見上文。為顯別義。且明一因成於一果。今初風輪之因。即大愿等亦如前釋。于中文三。初總標數。二略列名。三別舉最上。列中名平等住者。一遍持諸位故。二稱實性故。余文可知。風並在下寶在臺面。以力遙持。三舉最上者。勝力能持香海。故立其名。第二能持下。所持香海。以摩尼發光。普照一切嚴海底岸。及寶色香水故立此名。又藏識名海。具德深廣故。流注名水剎那性故。又佛性名水。遠熏名香聞未證故。涅槃亦云。有人聞香。第

三此香水下。所出蓮華蕊放異光。又發勝香高出降伏故。立此名。又所發萬行。一一覺性故曰光明。皆能普熏即香義也。第四華藏下。所持剎海四方均平。總顯形相。清凈堅固彰其體性。金剛圍等別明所有。即下別顯此為其本。一山二地。三海四樹。各別區分即總顯多嚴。但闕一河。以下有別顯故。此略明下亦略頌。第二偈中。然長行偈頌。有十例五對。謂有無廣略離合。先後為八九。或超間十。或頌已重頌。故釋頌文不可一例。上下準之。此文略有四例。一宿因現緣。經離頌合。二所成果相。經略頌廣。三現緣風輪。經廣頌略。四山地海樹。經有頌無。十偈分二。初二頌上因相。即辯因招果。余頌果相。于中分四。初一偈半頌風輪。皆上句所持。下句能持。初半偈以果持果。后偈兼明能成之因。前半離障愿令清凈故。後半無礙。愿依空住故。二有一偈。頌香海尋此了名。三有三頌半。頌蓮華。初一偈半。釋種種光明蕊。則顯此華以寶為體。次一偈釋香義。就法以明寶中出佛。佛出世主如從質髮香遠熏之義。后一釋幢義。演佛是高出義。調生是摧伏義。四有二頌明剎自在。總頌上所持剎海。初偈自在。一一稱性故。即同時具足相應門也。心塵準思。寶光現佛者。依正互融故。后偈結歸普因。故能含攝。第二別顯安布莊

【現代漢語翻譯】現代漢語譯本三此香水下：此處所生長的蓮花，花蕊綻放奇異的光芒，並且散發出殊勝的香氣，高超出眾，能夠降伏一切，因此得名。又因為所發出的萬行，每一行都具有覺悟的本性，所以稱為光明，都能普遍薰染，這就是香的含義。第四華藏下：此處所持的剎土之海，四方均等平坦，總括地顯示出其形相。清凈而堅固，彰顯其體性。金剛圍等分別說明其所有。以下分別顯示，此為其根本。一山、二地、三海、四樹，各自區分，總括地顯示出多種莊嚴，只是缺少一條河流，因為下面有分別顯示，所以此處略微說明。以下也略微讚頌。第二偈中：然而長行和偈頌，有十種例子和五種對應關係，即有無、廣略、離合、先後為八九，或者超越間隔為十。或者讚頌之後又重複讚頌，所以解釋頌文不能一概而論，上下參照。此文略有四種例子：一是宿因現緣，經文分離而偈頌合併。二是所成果相，經文簡略而偈頌詳細。三是現緣風輪，經文詳細而偈頌簡略。四是山地海樹，經文有而偈頌無。十偈分為兩部分。最初兩偈讚頌上面的因相，即辨明因招致果。其餘讚頌果相。其中分為四部分。最初一偈半讚頌風輪，都是上句所持，下句能持。最初半偈以果持果，后偈兼明能成之因。前半部分遠離障礙，愿令清凈的緣故。後半部分無有阻礙，愿依空性而住的緣故。二有一偈，讚頌香海，尋此了名。三有三頌半，讚頌蓮華。初一偈半，解釋種種光明蕊，則顯示此華以寶為體。次一偈解釋香義，就法以明寶中出佛，佛出世主如從質髮香遠熏之義。后一釋幢義，演佛是高出義，調生是摧伏義。四有二頌明剎自在，總頌上所持剎海。初偈自在，一一稱性故，即同時具足相應門也。心塵準思。寶光現佛者，依正互融故。后偈結歸普因，故能含攝。第二別顯安布莊

【English Translation】 English version Third, 'Below this fragrant water': The lotus flowers that grow here, their pistils emit extraordinary light, and they emanate a supreme fragrance that is lofty and able to subdue all, hence the name. Furthermore, because the myriad practices that are emitted, each practice possesses the nature of enlightenment, they are called 'radiance,' and they can universally perfume, which is the meaning of 'fragrance'. Fourth, 'Below the Flower Treasury': The sea of lands held here is equally flat in all directions, comprehensively displaying its form. It is pure and firm, manifesting its essence. The Vajra enclosure and others separately explain all that it contains. The following separately reveals that this is its root. The one mountain, two lands, three seas, and four trees are each distinguished, comprehensively displaying multiple adornments, only lacking a river, because there is a separate explanation below, so this is a brief explanation. The following is also a brief praise. In the second verse: However, the prose and verses have ten examples and five correspondences, namely existence and non-existence, extensive and concise, separation and combination, before and after being eight or nine, or exceeding the interval being ten. Or after praising, repeating the praise, so the interpretation of the verse cannot be generalized, refer to above and below. This text has four examples: First, past causes and present conditions, the prose separates while the verse combines. Second, the resulting form, the prose is concise while the verse is detailed. Third, the present condition of the wind wheel, the prose is detailed while the verse is concise. Fourth, the mountains, lands, seas, and trees, the prose has them while the verse does not. The ten verses are divided into two parts. The first two verses praise the above causes, that is, distinguishing the cause that invites the result. The remaining verses praise the resulting form. Among them, it is divided into four parts. The first one and a half verses praise the wind wheel, all of which the upper phrase holds, and the lower phrase is able to hold. The first half verse holds the result with the result, and the latter verse also clarifies the cause that can accomplish it. The first half part is away from obstacles, wishing to make it pure. The latter half part is unobstructed, wishing to abide by emptiness. Two have one verse, praising the fragrant sea, seeking this to understand the name. Three have three and a half verses, praising the lotus flower. The first one and a half verses explain the various radiant pistils, then showing that this flower takes treasure as its body. The next verse explains the meaning of fragrance, using the Dharma to clarify that the Buddha comes from the treasure, the Buddha's appearance in the world is like fragrance emanating from the substance, perfuming far away. The latter one explains the meaning of the banner, expounding that the Buddha is the meaning of being lofty, and taming beings is the meaning of subduing. Four have two verses clarifying the freedom of the land, generally praising the sea of lands held above. The first verse is freedom, each according to its nature, that is, the door of simultaneous completeness and correspondence. The mind dust is considered accordingly. The treasure light manifesting the Buddha is because the support and the supported mutually merge. The latter verse concludes by returning to the universal cause, so it can contain and encompass. Second, separately showing the arrangement and adornment

嚴。文分為六。第一四周輪山。二寶地。三香海。四香河。五樹林。六總結。各別有偈。今初。輪山則清凈戒德。內攝外防之所成也。長行中三。初總舉所依。二栴檀下別顯體相。三如是下結德無盡。今初山所依處即地面四周。日珠王者。所依處地故。舊經云依蓮華日寶王地住。亦有言大華之上別有此蓮。為山所依義。似不順。所以地受此名者。前華名種種光明蕊。偈中雲光焰成輪。又云。一切寶中放凈光明。知此華以寶為體。是則如日輪之珠王為蓮華也。斯即總華之稱。二別顯中。前取堅利且云金剛今明具德略有十相。前四自體圓滿。后六外相莊嚴。一身為總形。摩尼圓明栴檀芬鬱。皆戒之德也。二山峰。謂秀出孤絕威伏諸惡。三山輪。古有二義。一山彎曲之處。二山腹跳出如師子座。半月為輪。準下偈文輪居山下。為山所依四成山之緣。上舉三事各別有體。今顯金剛內含光焰遍成其體。如世土石雜而成山。金剛遍故得金輪名。餘六文顯並在山間。應頌有十文分為二。前六明山體相莊嚴。頌前別顯。后四辯山妙用自在。亦顯依正無礙。即頌前結文。前中五。初一總頌圍山。初句所圍。次二句能圍。后句出因。言無邊者有其二義。一但總相顯多故云無邊。實有邊表。二說有圍山外者。是無邊之邊。不礙理而即事故。今

【現代漢語翻譯】現代漢語譯本嚴。本文分為六部分。第一部分是四周輪山（圍繞須彌山的金山）。第二部分是寶地（珍貴的土地）。第三部分是香海（散發香氣的海洋）。第四部分是香河（散發香氣的河流）。第五部分是樹林。第六部分是總結。每個部分都有偈頌。現在開始第一部分，輪山，它由清凈的戒律和功德構成，內在約束自己，外在防禦邪惡。長行部分分為三段。第一段總括所依據之處。第二段從『栴檀』開始，分別闡述其體相。第三段從『如是』開始，總結其功德無盡。現在開始第一段，山所依據之處，即地面的四周。『日珠王者』，因為是所依據的土地。舊經中說，依蓮花日寶王地而住。也有人說，在大蓮花之上，另外有此蓮花，作為山所依據之處，這似乎不太順理成章。之所以這塊地被稱為『日珠王者』，是因為前面的蓮花名為『種種光明蕊』。偈頌中說『光焰成輪』，又說『一切寶中放凈光明』，可知此蓮花以寶為體。那麼，如日輪般的珠王就是蓮花。這就是總括蓮花的稱謂。第二段分別闡述。前面取其堅固鋒利，並稱之為金剛，現在說明其具備功德，略有十種相狀。前四種是自體圓滿，后六種是外相莊嚴。『一身』是總體的形狀，摩尼寶珠圓潤明亮，栴檀散發芬芳，都是戒律的功德。『二山峰』，指的是秀麗挺拔，威懾降伏各種邪惡。『三山輪』，古時候有兩種解釋。一是山彎曲的地方，二是山腹部突出，像獅子座。半月形為輪。參照下面的偈文，輪位於山下，作為山所依據之處。『四成山之緣』，上面列舉的三件事物各自有其本體，現在說明金剛內部蘊含光焰，遍佈形成其本體。就像世間的土石混合而成山一樣，因為金剛遍佈，所以得名金輪。其餘六種文顯現在山間。應頌有十段文字，分為兩部分。前六段說明山的體相莊嚴，頌揚前面分別闡述的內容。后四段辯論山的神妙作用自在，也顯示了依報和正報之間沒有障礙，即頌揚前面的總結文。前六段中分為五小段。第一段總頌圍山。第一句說明所圍繞之物，第二、三句說明能圍繞之物，最後一句說明原因。說『無邊』有兩個含義。一是隻從總體上顯示其眾多，所以說無邊，實際上是有邊際的。二是說有圍山之外的地方，是無邊之邊。不阻礙真理，而又符合事實。現在。

【English Translation】 English version Yan. This text is divided into six parts. The first part is the surrounding Wheel Mountains (the golden mountains surrounding Mount Sumeru). The second part is the Treasure Land (precious land). The third part is the Fragrant Sea (sea emitting fragrance). The fourth part is the Fragrant River (river emitting fragrance). The fifth part is the forests. The sixth part is a summary. Each part has verses. Now begins the first part, the Wheel Mountains, which are composed of pure precepts and virtues, internally restraining oneself and externally defending against evil. The prose section is divided into three paragraphs. The first paragraph summarizes the place of reliance. The second paragraph, starting with 'Sandalwood' (Chandana), separately elaborates on its essence and form. The third paragraph, starting with 'Thus' (As such), concludes that its merits are inexhaustible. Now begins the first paragraph, the place where the mountains rely, which is the surrounding area of the ground. 'Sun-Jewel King' (日珠王者), because it is the land of reliance. The old scripture says that it dwells relying on the Lotus Sun-Jewel King Land. Some also say that above the great lotus, there is another lotus, which serves as the place where the mountains rely, which seems unreasonable. The reason why this land is called 'Sun-Jewel King' is because the previous lotus is named 'Various Light Stamens' (種種光明蕊). The verse says 'Light and flames form a wheel' (光焰成輪), and also says 'All treasures emit pure light' (一切寶中放凈光明), which shows that this lotus has treasures as its essence. Then, the jewel king like the sun wheel is the lotus. This is the general term for the lotus. The second paragraph elaborates separately. The previous one took its firmness and sharpness and called it Vajra (金剛), now it explains that it possesses merits, with roughly ten aspects. The first four are the perfection of the self-essence, and the last six are the adornment of the external appearance. 'One body' (一身) is the overall shape, the Mani jewel is round and bright, and the sandalwood emits fragrance, all of which are the merits of precepts. 'Two mountain peaks' (二山峰) refer to being beautiful and towering, deterring and subduing all evils. 'Three mountain wheels' (三山輪), in ancient times, there were two explanations. One is the curved part of the mountain, and the other is the protruding part of the mountain belly, like a lion's seat. The half-moon shape is the wheel. Referring to the verses below, the wheel is located under the mountain, as the place where the mountain relies. 'Four causes of mountain formation' (四成山之緣), the three things listed above each have their own essence, now it explains that the Vajra contains light and flames, spreading and forming its essence. Just like the earth and stones in the world are mixed to form a mountain, because the Vajra is pervasive, it is named the Golden Wheel. The remaining six texts appear in the mountains. There should be ten paragraphs of text, divided into two parts. The first six paragraphs explain the majestic appearance of the mountain, praising the contents elaborated separately earlier. The last four paragraphs discuss the wonderful function of the mountain being at ease, and also show that there is no obstacle between dependent retribution and proper retribution, which is to praise the previous concluding text. The first six paragraphs are divided into five small paragraphs. The first paragraph generally praises the surrounding mountains. The first sentence explains what is surrounded, the second and third sentences explain what can surround, and the last sentence explains the reason. Saying 'boundless' (無邊) has two meanings. One is that it only shows its numerousness in general, so it is said to be boundless, but in reality, it has boundaries. The second is that there are places outside the surrounding mountains, which are the edges of boundlessness. It does not hinder the truth, but it is in accordance with the facts. Now.

云無邊者。是邊之無邊。不壞相而即理故。二有一頌頌前山輪。三一頌山體四。一頌成山之緣。五六二偈頌前水等諸嚴及加衣等。后四妙用自在。並顯可知。第二臺面。寶地即體心性定之所成也。長行文三。初標所在。二一切下。別顯體相莊嚴。三總結。二中十句。初一地體標以金剛。釋以堅固不壞。遍華藏地儘是金剛。故上菩提場地徹華藏也。二地相平凈。餘八皆莊嚴。謂三飾以寶輪。四畜以寶藏。五間以異寶。六散以寶末。七布以蓮華。八分置香摩尼。九充以莊嚴具。但云諸嚴嚴有多少。三世佛國之嚴。而為嚴者。顯無盡之嚴具也。十覆以寶網隱映莊嚴。網有何用普現佛影。此網何相。如天帝網而佈列也。又此帝網重現無盡。成上普現如來境界。及上一一境界皆無盡也。偈有十頌分二。前七頌前別顯。后三頌總結。前中三。初四頌前八段。而小不次者。顯前無優劣故。或重或廣者顯義無方也。恐繁不配。可以意得。次二頌嚴具如雲。后一偈頌如天帝網。謂一寶既收一切。則彼剎諸塵復攝一切即重重也。后三偈頌總結者。結其所屬。初偈結屬道場。次屬佛力。后結能知之人。第三地面香海者。上之大海既是藏識。今明心華之內攝諸種子。一一種子不離藏識海故。有多香海。然一一具于性德故。皆有莊嚴。長行分二。

【現代漢語翻譯】現代漢語譯本云無邊者（指云的範圍沒有邊際）。這是指『邊』的無邊無際，因為不壞的法相即是真理的體現。二，有一首偈頌讚美前面的山輪。三，一首偈頌讚美山體。四，一首偈頌讚美山的形成因緣。五六，兩首偈頌讚美前面的水等各種莊嚴以及加衣等。後面的四句偈頌讚美妙用自在，並且顯示可知。第二臺面，寶地就是體性的心性禪定所成就的。長行文分為三部分。首先標明所在之處。第二，『一切下』，分別顯示體相的莊嚴。第三，總結。在第二部分中，有十句。第一句，以金剛來標示地體，解釋為堅固不壞。遍佈華藏世界的土地都是金剛，所以上面的菩提場地貫穿華藏世界。第二句，地的相狀平坦潔凈。其餘八句都是莊嚴。即：三，用寶輪來裝飾。四，儲藏寶藏。五，間隔著奇異的寶物。六，散佈著寶末。七，鋪設著蓮花。八，分別放置香摩尼。九，充滿著莊嚴器具。只是說各種莊嚴，莊嚴有多少呢？三世佛國的莊嚴，而作為莊嚴的東西，顯示出無盡的莊嚴器具。十，覆蓋著寶網，隱約映襯著莊嚴。網有什麼用呢？普遍顯現佛的影像。這個網是什麼樣的呢？如同天帝網一樣排列。而且這個帝網重重顯現無盡，成就了上面普現如來的境界，以及上面每一個境界都是無盡的。偈頌有十首，分為兩部分。前面的七首偈頌分別顯示，後面的三首偈頌總結。在前面的部分中，分為三部分。最初的四首偈頌讚美前面的八段，而順序稍微有些不同，顯示出前面沒有優劣之分。或者重複或者擴充套件，顯示出意義沒有固定的方向。恐怕過於繁瑣，所以不一一對應，可以用意會。其次，兩首偈頌讚美莊嚴器具如同雲彩。后一首偈頌讚美如同天帝網。說一個寶物既然收攝了一切，那麼那個剎土的各種塵埃又收攝了一切，就是重重無盡。後面的三首偈頌是總結，總結它們所屬之處。第一首偈頌總結屬於道場。其次屬於佛力。最後總結能夠知曉的人。第三地面是香海，上面的大海既然是藏識，現在說明心華之內收攝各種種子，每一種種子都不離開藏識海，所以有很多香海。然而每一個都具備性德，所以都有莊嚴。長行分為兩部分。

【English Translation】 English version 『Clouds without boundary』 refers to the boundlessness of the clouds' extent. This signifies the boundlessness of 『boundary』 because the indestructible Dharma-nature is the very embodiment of truth. Secondly, there is a verse praising the mountain wheels in front. Thirdly, one verse praises the mountain body. Fourthly, one verse praises the causes and conditions for the formation of the mountain. Fifth and sixth, two verses praise the various adornments such as the water in front and the addition of clothing, etc. The last four lines of verse praise the wonderful function of being at ease and self-existent, and also reveal what can be known. The second platform surface, the treasure land, is accomplished by the samadhi of the essence of the mind. The prose is divided into three parts. First, it marks the location. Second, 『Everything below』 separately reveals the adornment of the essence and form. Third, a summary. In the second part, there are ten sentences. The first sentence uses diamond (Vajra) to mark the land body, explaining it as firm and indestructible. The land throughout the Hua-zang (Flower Treasury) world is all diamond, so the Bodhi site above penetrates the Hua-zang world. The second sentence, the appearance of the land is flat and clean. The remaining eight sentences are all adornments. Namely: Three, decorated with treasure wheels. Four, storing treasures. Five, interspersed with strange treasures. Six, scattered with treasure powder. Seven, laid with lotus flowers. Eight, separately placed fragrant Mani jewels. Nine, filled with adornment instruments. It only says various adornments, how many adornments are there? The adornments of the Buddha lands of the three worlds, and what serves as adornments, reveals the endless adornment instruments. Ten, covered with a treasure net, vaguely reflecting the adornment. What is the use of the net? Universally manifesting the Buddha's image. What is the appearance of this net? It is arranged like the net of Indra (Śakra). Moreover, this Indra's net manifests endlessly, accomplishing the realm of the universally manifesting Thus Come One (Tathāgata) above, and each realm above is endless. There are ten verses, divided into two parts. The first seven verses separately reveal, and the last three verses summarize. In the first part, it is divided into three parts. The first four verses praise the preceding eight sections, and the order is slightly different, showing that there is no superiority or inferiority in the front. Either repeating or expanding, showing that the meaning has no fixed direction. Fearing it is too cumbersome, so it is not matched one by one, it can be understood by intention. Secondly, two verses praise the adornment instruments like clouds. The last verse praises like the net of Indra. Saying that since one treasure has collected everything, then the various dusts of that Buddha-land again collect everything, which is endlessly repeated. The last three verses are a summary, summarizing where they belong. The first verse summarizes belonging to the Bodhimanda (Bodhi-field). Secondly, belonging to the Buddha's power. Finally, summarizing the person who can know. The third ground surface is the fragrant sea, since the great sea above is the Alaya-consciousness (Ālayavijñāna), now explaining that within the mind-flower are collected various seeds, each seed does not leave the Alaya-consciousness sea, so there are many fragrant seas. However, each possesses the nature-virtue, so they all have adornments. The prose is divided into two parts.

初總舉數。準下剎種及梵本中。皆有十不可說。今闕十字。或是譯人之漏。或是傳寫之失。下標種處亦然。二一切下。別顯莊嚴。準后總結。應云一一香海各有若干莊嚴。今文略無。若案文取義。一切之言即一切海。總以妙寶而為其底等。文有二十句。前十明海體狀。一底二岸。三網四水。五華六垽。七聲八光。九人衛現通。十結廣無盡。后十寶下。十句攝異莊嚴。唯白蓮華當於水中。余皆在岸。言十寶者。有云。金銀琉璃硨磲碼瑙珊瑚琥珀真珠玫瑰瑟瑟為十。十中前七即是七寶。芬陀利者即白蓮華。亦是正敷榮時。尸羅幢者應云試羅。此云美玉。若言尸羅此云清凈二義俱通。余並可知。以法門合之。可以意得。頌中菩薩持蓋。經有頌無。日焰光輪經無頌有。且分為二。初三頌初十句。一頌底。二頌岸及網。纓即網類。三頌餘七細尋可見。餘七偈。頌后十句而小不次。謂一頌階陛欄楯。二頌樹林。三頌華敷。四頌幢相。五頌城珠。六頌墻閣。繚者纏也。七頌結嚴屬佛。一昔因二現力。第四海間香河。即隨一一心。同時相應功德流注也。長行亦三。初舉數。二一切下辯嚴。三若廣下結廣。嚴中嚴事並無差別。故云一切皆以。謂並用寶體寶嚴聖靈游集。光云相映萬象浮輝。十句可知。三結廣中。既繞小海之小河。已有剎海

【現代漢語翻譯】現代漢語譯本『初總舉數』（一開始總共列舉了數量）。按照下方的剎土種類以及梵文版本中，都有十個不可說（不可思議的數量單位）。現在缺少了『十』字，或許是翻譯者的疏漏，又或者是傳抄時的錯誤。下方的『標明種類之處』也是這樣。「二一切下」（第二部分，在『一切』之後），分別顯示了莊嚴。按照後面的總結，應該說『每一個香海各有若干莊嚴』。現在的文字省略了。如果按照文字來理解，『一切』這個詞就指代一切海，總的來說就是用妙寶作為它的底部等等。文字有二十句，前十句說明了海的形體狀態：一、底部；二、岸邊；三、網；四、水；五、華（花）；六、垽（水邊沉積的土）；七、聲（聲音）；八、光；九、人衛現通（人和護衛顯現神通）；十、總結其廣大無盡。后十句，在『寶下』（寶物之下），十句概括了不同的莊嚴。只有白蓮花應當在水中，其餘的都在岸邊。說到『十寶』，有人說：金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、珍珠、玫瑰、瑟瑟為十寶。這十種寶物中，前七種就是七寶。『芬陀利』就是白蓮花，也是正當盛開榮華的時候。『尸羅幢』應該說成『試羅』，這裡的意思是美玉。如果說『尸羅』，這裡的意思是清凈，兩種解釋都說得通。其餘的都可以理解。用佛法來結合，可以用意會得到。頌文中菩薩持蓋，經文中有，頌文中沒有。日焰光輪，經文中沒有，頌文中有。暫且分為兩部分。最初的三頌對應最初的十句。第一頌對應底部，第二頌對應岸邊和網，纓就是網的種類。第三頌對應其餘的七種，仔細尋找就可以看到。其餘的七個偈頌，對應後面的十句，但是順序稍微有些顛倒。第一頌對應階梯欄楯，第二頌對應樹林，第三頌對應花朵盛開，第四頌對應寶幢的相狀，第五頌對應城池寶珠，第六頌對應墻壁樓閣，『繚』是纏繞的意思，第七頌對應總結莊嚴歸屬於佛。一是過去的因，二是現在的力量。第四，海間的香河，就是隨著每一個心念，同時相應的功德注入。長行文也有三部分。第一部分列舉數量，第二部分在『一切下』（一切之後）辨別莊嚴，第三部分在『若廣下』（如果廣說）總結其廣大。莊嚴中的莊嚴和事物並沒有差別，所以說一切都用。意思是都用寶物的本體、寶物的莊嚴、聖靈的遊歷聚集、光芒雲彩相互輝映、萬象漂浮光輝。十句都可以理解。第三部分總結其廣大，既然圍繞小海的小河，已經有了剎土之海。

【English Translation】 English version 『Chu Zong Ju Shu』 (Initially, the total number is listed). According to the types of Buddha lands below and the Sanskrit versions, there are ten unspeakables (inconceivable units of quantity). Now the character 『ten』 is missing, perhaps due to the translator's oversight or a copying error. The same is true for the 『place where the types are indicated』 below. 『Er Yi Qie Xia』 (The second part, after 『all』), separately displays the adornments. According to the summary later, it should say 『each fragrant sea has several adornments』. The current text omits this. If we understand it according to the text, the word 『all』 refers to all the seas, generally speaking, using wonderful treasures as its bottom, and so on. The text has twenty sentences, the first ten sentences describe the shape and state of the sea: one, the bottom; two, the shore; three, the net; four, the water; five, the flowers; six, the sediment (soil deposited by the water); seven, the sounds; eight, the light; nine, people and guards manifesting supernatural powers; ten, summarizing its vastness and endlessness. The last ten sentences, under 『Bao Xia』 (under the treasures), ten sentences summarize the different adornments. Only the white lotus should be in the water, the rest are on the shore. Speaking of the 『ten treasures』, some say: gold, silver, lapis lazuli, tridacna, agate, coral, amber, pearl, rose, and shih-shih are the ten treasures. Among these ten treasures, the first seven are the seven treasures. 『Fen Tuo Li』 is the white lotus, which is also the time when it is in full bloom and glory. 『Shi Luo Chuang』 should be said as 『Shi Luo』, which here means beautiful jade. If we say 『Shi Luo』, it means purity, both explanations make sense. The rest can be understood. Combining it with the Dharma, it can be understood intuitively. In the verse, the Bodhisattva holds a canopy, which is in the sutra text but not in the verse. The sun flame light wheel is not in the sutra text but is in the verse. Let's divide it into two parts for now. The first three verses correspond to the first ten sentences. The first verse corresponds to the bottom, the second verse corresponds to the shore and the net, and the tassels are the type of net. The third verse corresponds to the remaining seven, which can be seen by looking carefully. The remaining seven verses correspond to the last ten sentences, but the order is slightly reversed. The first verse corresponds to the steps and railings, the second verse corresponds to the trees, the third verse corresponds to the blooming flowers, the fourth verse corresponds to the appearance of the treasure banner, the fifth verse corresponds to the city and jewels, the sixth verse corresponds to the walls and pavilions, 『Liao』 means to entwine, and the seventh verse corresponds to summarizing the adornments belonging to the Buddha. One is the past cause, and the other is the present power. Fourth, the fragrant river between the seas is the simultaneous corresponding merit that flows in with every thought. The prose also has three parts. The first part lists the numbers, the second part distinguishes the adornments after 『Yi Qie Xia』 (after all), and the third part summarizes its vastness in 『Ruo Guang Xia』 (if speaking extensively). The adornments in the adornments and things are no different, so it is said that everything is used. It means that the essence of the treasures, the adornments of the treasures, the travels and gatherings of the holy spirits, the mutual reflection of light and clouds, and the floating brilliance of all phenomena are all used. All ten sentences can be understood. The third part summarizes its vastness, since the small river surrounding the small sea already has a sea of Buddha lands.

塵數之嚴。彌顯諸標。結文非唯約事皆是一多無礙耳。偈中初半偈頌岸體金剛。次一偈半。頌摩尼嚴岸。三一頌光云言音。次三皆頌漩澓出影。七頌網鐸垂覆。及總現諸嚴。前現事嚴。此說道行。八頌現佛依正。九頌浪出妙音。十頌水出光云。更有影略可以意得。第五河間華林。長行有三。初總標。次一一下別顯。后其香水下總結。別顯二事。謂華及樹。水陸各一實有多事。然此一段文勢少異。不列十事以顯無盡。而但舉二展轉明多。謂初一。白蓮后一寶樹。於此一樹出五業用。一出莊嚴云。二寶王照耀。三華香盈滿。四出音演法。五雨寶遍地。于中文有總別及結。別有八事通三世間。初六現器。次一現正覺。后一現眾生世間。初劍葉林等。現惡業報。天意樹等即善業報。男女林中朝生暮落。皆業報海。如是等下。且結樹之雨寶已有剎海塵數。例上出雲等四。一一皆然。一樹之中已有多剎海之嚴矣。次例芬陀利華。亦同于樹。其華與樹各有四天下塵。一一皆爾。如華樹等類。復應有剎海塵數之物。故為無盡之嚴也。后應頌不次。文分為三。初六頌寶樹。次一頌白蓮華。后三結嚴所因。謂由佛等力。明體用無礙現而常如。然此三偈有多意趣。一者初一偈則器世間。次一智正覺。后一眾生。欲明一一事中皆現三世間嚴。影

略其文耳。又初明一果能現。次例一切莊嚴。后明塵塵皆爾。從略至廣從粗至細。又初明佛力。次彰願力后隨樂力。又初果后因愿通因果。又初自後他愿通自他。又初明即性無性體本不生。次明即相無相現無來去。后明不壞於相各見不同。方顯華藏之嚴。皆言亡慮絕非可情求也。第六辯總結莊嚴。上來諸段。雖說莊嚴猶未能盡。故今總顯一一之境。若說不說。皆具剎海塵數功德莊嚴。是以文云一切境界。長行文二。先標莊嚴難測。二何以下。徴釋所由。清凈功德文含二義。一謂眾多果嚴。即是清凈功德。二謂一一果嚴。從多清凈功德因生。以因望果應成四句。謂多因一果。一因多果等故。隨一一事即曰難思。是以頌云。但由如來昔所行神通願力而出生。斯即因也。若語果嚴略有五相。一者令多周給一切。二者令常永無乏絕。三者令妙悅可眾心。四者稱性無生無相。五者自在镕融無礙。偈文具之總斯五義。故曰難思。況因果相即。偈文有十大分為二。前六果嚴用勝。后四對因辯果。前中分三。初四別明嚴用。次一結屬現緣。后一總結多類。后四對因辯果中。一由行愿神通為因故。獲變化如映象果。二以普行勝智為因。故得一塵凈眾剎果。三由長時近友為因。故得剎那頓現之果。四彰凈國之意使仿而行之。前半智境嚴即無

嚴。謂自受用土周遍無等。法性之土體性無生。二皆無相。後半悲應無嚴之嚴。嚴遍法界。無住之住常住剎中。上釋莊嚴竟。第三明所持剎網。釋品目世界之言。又前明本剎今辯末界。故兼染凈。文分三別。第一告眾許說。二諸佛子此不可說下。雙標二章。三諸佛子彼諸世界種下。廣釋二章。標二章者。謂種及剎。然剎種依剎海。諸剎依剎種。則寬陜可知。名從何得。欲明世界無邊方便顯多。故立此名。謂積多世界共在一處。攝諸流類故名為種。如是種類復有眾多。深廣無邊故名為海。如積多魚以成一種魚龍龜鱉山泉島嶼。乃有多種並悉攝在一大海中。而言世界無邊者海外有海海海無窮也。若爾種無別體攬界以成。何以下文說有形體。雖依種類以立種名。何妨此種別有其體。如多蜂孔共成一窠。豈妨此窠別有其體。上舉魚龍蓋分喻耳。即依后義。亦得名為種性。依於此種能生世界。如依一禾有多穀粒。舊經云。性多取此義。恐濫體性故。改為種。言有不可說者。若準下文香海及種。皆有十不可說。梵本亦有今脫十字。多是傳寫之漏耳。三廣釋二章中。文分為二。初通明剎種不同。釋剎種章。二別明剎種香海。雙釋二章二段各有長行與偈。今初長行文二。初列十門。后隨門廣釋。今初也。然此十門剎種之異。並悉不離所

【現代漢語翻譯】現代漢語譯本嚴：指的是自受用土（Svabhāva-saṃbhoga-kṣetra）周遍而無與倫比。法性之土（Dharmatā-kṣetra）體性無生。二者皆無相。後半部分是悲心應現而有的莊嚴，這種莊嚴遍佈法界。無住的住處，是常住在剎土之中。以上解釋莊嚴完畢。第三部分闡明所持的剎網。解釋『品目世界』的說法。前面闡明了根本剎，現在辨析末端的世界，所以兼顧染凈二者。文分三個部分：第一，告知大眾允許宣說。第二，『諸佛子，此不可說』以下，雙標二章。第三，『諸佛子，彼諸世界種』以下，廣泛解釋二章。標出二章，指的是『種』和『剎』。然而剎種依存於剎海，諸剎依存於剎種，那麼寬窄就可以知道了。名稱從何而來？想要闡明世界無邊，方便顯現眾多，所以立此名。指的是積累多個世界共同在一處，攝取各種流類，所以名為『種』。像這樣的種類又有眾多，深廣無邊，所以名為『海』。如同積累多條魚，形成一種魚龍龜鱉山泉島嶼，乃有多種，並且全部攝取在一個大海中。說世界無邊，是因為海外有海，海海無窮。如果這樣，種沒有別的本體，是攬界而成的。為什麼下文說有形體？雖然依據種類來立種名，不妨礙此種另有其體。如同多個蜂孔共同形成一個蜂巢，難道妨礙這個蜂巢另有其體嗎？上面舉魚龍的例子，大概是分喻罷了。就是依據後面的意義，也可以名為種性，依存於此種，能夠產生世界，如同依存於一棵禾苗，有很多穀粒。舊經書說，『性』多取這個意義，恐怕和體性混淆，所以改為『種』。說有不可說，如果按照下文的香海和種，都有十個不可說。梵文字也有，現在脫落了十字，多半是傳抄的遺漏。第三部分廣泛解釋二章中，文分為二：起初，通明剎種的不同，解釋剎種章；其次，分別闡明剎種香海，雙重解釋二章。兩段各有長行和偈頌。現在是最初的長行文，分為二：起初，列出十門；然後，隨著門廣泛解釋。現在是起初的部分。然而這十門剎種的差異，全部不離所依。

【English Translation】 English version 『Eminence』 refers to the Svabhāva-saṃbhoga-kṣetra (self-enjoyment land) being all-pervasive and unparalleled. The Dharmatā-kṣetra (Dharma-nature land) is inherently unborn. Both are without characteristics. The latter half is the adornment arising from compassionate response, this adornment pervades the Dharma Realm. The abode of non-abiding is the constant dwelling within the Buddha-land. The above explains the adornment completely. The third part elucidates the Buddha-land net that is upheld. It explains the saying of 『categories of worlds.』 The previous section elucidated the fundamental Buddha-land, now it distinguishes the terminal worlds, thus encompassing both defilement and purity. The text is divided into three parts: First, informing the assembly of the permission to expound. Second, 『O sons of the Buddhas, these are inexpressible』 below, doubly marking the two chapters. Third, 『O sons of the Buddhas, those world-seeds』 below, extensively explaining the two chapters. Marking the two chapters refers to 『seeds』 and 『lands.』 However, the Buddha-land seeds rely on the Buddha-land ocean, and the various Buddha-lands rely on the Buddha-land seeds, so the breadth can be known. From where does the name come? Wanting to elucidate the boundlessness of the worlds and conveniently reveal the multitude, therefore this name is established. It refers to accumulating multiple worlds together in one place, encompassing various streams of beings, therefore it is named 『seed.』 Such kinds are numerous, deep and vast without limit, therefore it is named 『ocean.』 It is like accumulating many fish to form a kind of fish, dragon, turtle, soft-shelled turtle, mountain spring, and islands, thus there are many kinds, and all are encompassed in one great ocean. Saying that the worlds are boundless is because beyond the ocean there are oceans, oceans upon oceans without end. If so, the seed has no separate substance, it is formed by encompassing the worlds. Why does the following text say it has form? Although the name of seed is established based on kinds, it does not hinder this seed from having a separate substance. It is like multiple bee holes together forming one hive, does it hinder this hive from having a separate substance? The above example of fish and dragon is probably just a partial analogy. That is, based on the later meaning, it can also be named seed-nature, relying on this seed, it can generate worlds, like relying on one stalk of grain, there are many grains. The old scriptures say that 『nature』 mostly takes this meaning, fearing confusion with substance-nature, therefore it was changed to 『seed.』 Saying there are inexpressible ones, if according to the following text of fragrant oceans and seeds, there are all ten inexpressible ones. The Sanskrit version also has it, now ten characters are missing, mostly a mistake in transcription. In the third part, extensively explaining the two chapters, the text is divided into two: Initially, generally clarifying the differences between Buddha-land seeds, explaining the Buddha-land seed chapter; secondly, separately elucidating the Buddha-land seed fragrant ocean, doubly explaining the two chapters. Both sections have prose and verses. Now is the initial prose, divided into two: Initially, listing the ten doors; then, extensively explaining according to the doors. Now is the initial part. However, these ten doors of differences between Buddha-land seeds, all are inseparable from what is relied upon.

依華藏。故云於世界海中。所列十事。與成就品都望全異。彼通一切海。此明一海中種故。若別別相望。互有互無。起具因緣。清凈佛出劫住轉變。彼有此無。方所分齊行列趣入力持等五。彼無此有。依住形體莊嚴無別。彼此名同。前後互出都有十五。皆顯十者俱表無盡。而或異者彰義多端。復有同者恐濫全別。何以起具前有此無。前段總明成立因果。此中正辯何等世界住故。余可思準。然與前同已如前釋不同。五事今當說之。各各方所者。若圓滿方所周滿法界。無處不有。不即三界不離三界。若隨宜方所隨十方中。向背各別各各趣入者。依門趣入。約法門者謂三解脫。又互相現入而無來去等。各各分齊者。約事隨宜廣陜異。故約佛分齊則十方無際。各各行列即是道。路約事可知。約法。謂大念慧行以為游路。各各力加持者。即約食能令住。約法廣大法味喜樂所持。又此互出顯佛凈土十八圓滿十五攝故。言十八者。顯色形色份量方所因果。及主輔翼眷屬任持事業攝益無畏住處路乘門及依持。云何攝耶。此具因緣即因圓滿。依住即是依持。形狀即當形色。體攝二種。一攝顯色。七寶光明為體性故。二攝果滿。隨類之果可知。約佛大圓鏡智相應凈識之所變故。故上偈云。或一念心普示現。為體莊嚴攝三。謂一攝住處如來莊

【現代漢語翻譯】現代漢語譯本依據華藏世界的說法，所以在世界海中所列舉的十件事，與《成就品》完全不同。《成就品》是通用於一切海，而這裡是說明一個海中的種種情況。如果分別比較，則互有互無。『起具因緣』（世界生起的具足因緣）、『清凈佛出』（清凈佛出現）、『劫住轉變』（劫的安住和轉變），《成就品》有而這裡沒有。『方所』（方位和處所）、『分齊』（界限）、『行列』（排列）、『趣入』（趨入）、『力持』（力量的加持）等五件事，是《成就品》沒有而這裡有的。『依住』（所依和安住）、『形體』（形狀和體性）、『莊嚴』（莊嚴）沒有差別，彼此名稱相同。前後互相出現，總共有十五件事，都顯示這十件事都表示無盡。而有所不同，是爲了彰顯意義的多端；又有相同之處，是恐怕混淆而完全區別不開。為什麼『起具』在前面有而這裡沒有呢？因為前面一段是總明成立的因果，而這裡正是辨別什麼樣的世界安住的緣故。其餘的可以思考推斷。然而與前面相同之處已經在前面解釋過了，不同之處，這五件事現在應當說明。『各各方所』（各個方位和處所），如果是圓滿的方所，則周遍法界，無處不在，不即是三界，也不離三界。如果是隨宜的方所，則隨十方之中，向背各別。『各各趣入』（各個趨入），是依門趨入。約法門來說，就是三解脫門。又互相顯現而入，沒有來去等。『各各分齊』（各個界限），約事來說，是隨宜的廣狹不同。所以約佛的界限來說，則是十方無際。『各各行列』（各個行列），就是道路，約事來說可以知道。約法來說，就是以大念慧行作為遊歷的道路。『各各力加持』（各個力量的加持），就是約食物能夠令安住，約法來說，是廣大的法味喜樂所加持。又這些互相出現，顯示佛的凈土十八圓滿，十五所攝的緣故。所說的十八種，是顯色、形色、份量、方所、因果，以及主、輔翼、眷屬、任持、事業、攝益、無畏、住處、路乘、門以及依持。如何攝呢？這裡具足因緣就是因圓滿，依住就是依持，形狀就是形色，體攝二種，一是攝顯色，以七寶光明為體性；二是攝果滿，隨類的果可以知道。約佛的大圓鏡智相應的凈識所變現的緣故。所以上面的偈頌說：『或一念心普示現』，以體莊嚴攝三，一是攝住處，如來莊

【English Translation】 English version Based on the Avatamsaka (Huayan) perspective, the ten matters listed in the ocean of worlds are entirely different from those in the 'Achievement Chapter'. The 'Achievement Chapter' applies to all oceans, while this explains the various conditions within a single ocean. If compared separately, they mutually possess and lack certain elements. 'Originating with complete causes and conditions' (起具因緣, qǐ jù yīn yuán, the complete causes and conditions for the arising of a world), 'pure Buddhas appearing' (清凈佛出, qīng jìng fó chū, the appearance of pure Buddhas), 'kalpas abiding and transforming' (劫住轉變, jié zhù zhuǎn biàn, the duration and transformation of kalpas) are present in the 'Achievement Chapter' but absent here. 'Location' (方所, fāng suǒ, direction and place), 'boundaries' (分齊, fēn qí, limits), 'arrangement' (行列, háng liè, alignment), 'entry' (趣入, qù rù, approach), 'sustaining power' (力持, lì chí, the power of support) are five matters that are absent in the 'Achievement Chapter' but present here. 'Reliance and abiding' (依住, yī zhù, what is relied upon and where one abides), 'form and substance' (形體, xíng tǐ, shape and essence), 'adornment' (莊嚴, zhuāng yán, embellishment) are without difference, and their names are the same. Appearing mutually before and after, there are a total of fifteen matters, all of which show that these ten matters represent the inexhaustible. The differences highlight the multiplicity of meanings, while the similarities prevent complete differentiation due to potential confusion. Why is 'originating with complete causes' present in the former but not here? Because the previous section generally clarifies the causes and effects of establishment, while this section specifically distinguishes the reason for the abiding of certain worlds. The rest can be inferred through contemplation. However, the similarities with the previous section have already been explained, and the differences, these five matters, should now be explained. 'Each location' (各各方所, gè gè fāng suǒ, each direction and place), if it is a complete location, pervades the entire Dharma Realm, existing everywhere, neither identical to nor separate from the Three Realms. If it is a suitable location, then among the ten directions, facing and backing are distinct. 'Each entry' (各各趣入, gè gè qù rù, each approach) is entering through a gate. In terms of Dharma gates, it refers to the three doors of liberation. Furthermore, they manifest and enter mutually, without coming or going, etc. 'Each boundary' (各各分齊, gè gè fēn qí, each limit), in terms of phenomena, varies in breadth according to suitability. Therefore, in terms of the boundaries of Buddhas, the ten directions are boundless. 'Each arrangement' (各各行列, gè gè háng liè, each alignment) is the path, which can be understood in terms of phenomena. In terms of Dharma, it refers to using great mindfulness and wisdom practice as the path of travel. 'Each sustaining power' (各各力加持, gè gè lì jiā chí, each power of support) refers to food being able to enable abiding, and in terms of Dharma, it is sustained by the vast Dharma flavor of joy and bliss. Moreover, these mutual appearances reveal the eighteen perfections of the Buddha's Pure Land, encompassed by fifteen. The so-called eighteen are manifest color, form color, quantity, location, cause and effect, as well as the main, auxiliary, retinue, sustaining, activity, benefit, fearlessness, dwelling place, path vehicle, gate, and reliance. How are they encompassed? Here, possessing complete causes and conditions is the perfection of causes, reliance and abiding is sustaining, form is form color, and substance encompasses two types: one encompasses manifest color, with the light of the seven treasures as its essence; the other encompasses the perfection of results, and the results according to their kind can be known. It is transformed by the corresponding pure consciousness of the Buddha's Great Perfect Mirror Wisdom. Therefore, the verse above says: 'Or a single thought universally manifests', encompassing three with the adornment of substance, one is encompassing the dwelling place, the Thus Come One's adornment.

嚴為住處故。二攝輔翼菩薩嚴故。三攝眷屬有餘眾故。清凈攝三。一攝事業。謂作有情之義利故。二攝攝益。謂現證解脫滅彼煩惱及災橫故。三攝無畏。謂內無災橫外無怖畏故。此中佛住攝二圓滿。一攝主二攝乘。或說一乘等故方所分齊二名全同。行列即路趣入即門。力持為任持。劫住轉變十八中無。義同於果及事業。攝亦可成二十圓滿。于理無違。謂劫住。窮未來故。轉變即如來神通變化。世界海普清凈轉變即圓滿義。其無差別彼文雖無。即由此故方顯圓滿。余皆隨宜故云各各。無差既同。云何各各所無差事有多種故。若將此十對成就品。十亦得相攝。恐厭繁文。又上諸文。一一段中具多圓滿。一一融攝故異余宗。二隨門廣釋。但釋其三。謂依住形體。餘七雖略義上已說。今初依住中。初列后結文並可知。二形狀中。初列二十種后結塵數不同。今初回轉形者。褶褻往來之形也。壇墠形者。筑土為壇除地為墠。佉勒迦者。梵音此云竹篅也。三明體中先別後結列中亦二十種。前十色相。后十是聲。會釋如前。應頌有十分為六段。初一頌依住。次一形狀及佈列安住。次三體性。次三頌於五事謂初偈初二句。頌所入門。次句方所。第四句莊嚴。餘二偈中。廣大剎之本相。即是分齊廣陜。此彼相入亦頌趣入。初偈以多入一。后

【現代漢語翻譯】現代漢語譯本爲了莊嚴居住的處所的緣故。爲了攝受輔佐菩薩，使他們莊嚴的緣故。爲了攝受眷屬以及其餘大眾的緣故。清凈地攝受這三種：一是攝受事業，即爲了利益有情眾生；二是攝受攝益，即爲了使眾生現證解脫，滅除他們的煩惱和災禍；三是攝受無畏，即爲了使眾生內心沒有災禍，外在沒有怖畏。這裡，佛的安住包含了兩種圓滿：一是攝受主，二是攝受乘。或者說一乘等等，因此方所和分齊這兩個名稱完全相同。行列就是道路，趣入就是門。力持就是任持。劫住和轉變這十八種中沒有，意義等同於果和事業。攝受也可以成就二十種圓滿，在道理上沒有違背。所謂劫住，是窮盡未來。轉變就是如來的神通變化。世界海普遍清凈的轉變就是圓滿的意義。它們之間沒有差別，這段經文中雖然沒有說，但正因為如此才顯示出圓滿。其餘的都隨順適宜，所以說『各各』。沒有差別既然相同，為什麼說『各各』呢？因為所沒有的差別的事物有多種緣故。如果將這十種與成就品相對照，這十種也可以相互攝受。恐怕文字過於繁瑣，所以不再詳述。而且，以上這些經文中，每一段都具備多種圓滿，一一融合攝受，所以不同於其他宗派。二是隨順門來廣泛解釋，但只解釋了其中的三種，即依據住處、形狀和體性。其餘七種雖然簡略，但在意義上已經說過了。現在先說依據住處，開始列舉，最後總結，文義都可以理解。二是形狀，開始列舉二十種，最後總結說塵數不同。現在先說迴轉形，是褶皺往來的形狀。壇墠形，是筑土為壇，除去地面為墠。佉勒迦（Khale Ga）：梵音，這裡翻譯為竹篅（zhú chuí）。三是說明體性，先分別說明，后總結，列舉中也有二十種。前十種是色相，后十種是聲音。會合解釋如前。應頌有十分，分為六段。最初一頌是依據住處。其次一頌是形狀和佈列安住。其次三頌是體性。其次三頌是關於五事，即最初偈頌的最初兩句，頌揚所入門。其次一句是方所。第四句是莊嚴。其餘兩偈中，廣大剎土的根本相，就是分齊的廣狹，彼此相入也頌揚了趣入。最初的偈頌是以多入一，後面的

【English Translation】 English version It is for the sake of adorning the dwelling place. It is for the sake of gathering and assisting Bodhisattvas, so that they may be adorned. It is for the sake of gathering relatives and the remaining multitude. Purely gathering these three: first, gathering undertakings, that is, for the benefit of sentient beings; second, gathering benefits, that is, for enabling sentient beings to realize liberation, extinguishing their afflictions and calamities; third, gathering fearlessness, that is, for enabling sentient beings to have no calamities within and no fears without. Here, the Buddha's dwelling encompasses two kinds of perfection: first, gathering the lord; second, gathering the vehicle. Or it speaks of the One Vehicle, and so on, therefore the location and boundaries have the exact same names. The rows are the roads, and the entering is the gate. Sustaining power is upholding. Among the eighteen of kalpa-duration and transformation, there are none, the meaning is equivalent to fruit and undertaking. Gathering can also accomplish twenty perfections, there is no contradiction in principle. The so-called kalpa-duration is exhausting the future. Transformation is the supernatural transformation of the Tathagata. The universal purification transformation of the world-sea is the meaning of perfection. There is no difference between them, although this passage does not say so, it is precisely because of this that perfection is revealed. The rest are all in accordance with suitability, so it is said 'each'. Since there is no difference, how can it be said 'each'? Because there are many kinds of things that have no difference. If these ten are compared with the accomplishment chapter, these ten can also gather each other. Fearing that the text is too cumbersome, I will not elaborate. Moreover, in the above passages, each section possesses many perfections, each one merging and gathering, so it is different from other schools. Second, widely explain according to the gate, but only explain three of them, namely, according to the dwelling place, shape, and nature. Although the remaining seven are brief, they have already been said in meaning. Now, first talk about relying on the dwelling place, starting with listing, and finally summarizing, the meaning of the text can be understood. Second, the shape, starting with listing twenty kinds, and finally summarizing that the number of dusts is different. Now, first talk about the revolving shape, which is the shape of folds coming and going. The altar-shan shape is building earth as an altar and removing the ground as a shan. Khale Ga: Sanskrit, here translated as bamboo basket (zhú chuí). Third, explaining the nature, first explaining separately, then summarizing, there are also twenty kinds in the listing. The first ten are colors, and the last ten are sounds. The combined explanation is as before. The verse should have ten parts, divided into six sections. The first verse is based on the dwelling place. The second verse is the shape and arrangement of the dwelling. The next three verses are the nature. The next three verses are about five things, that is, the first two sentences of the first verse, praising the entrance. The next sentence is the location. The fourth sentence is adornment. In the remaining two verses, the fundamental aspect of the vast land is the breadth of the boundaries, and the mutual entry also praises the entrance. The first verse is entering one with many, the following

偈一多互入。皆入而無入。入則壞緣起。不入壞性用。又要由不入方能入耳。又約體本空故。無來無入約相不壞故。如本無差以性融相。故得互入。次一頌無差。謂塵容佛海等無差故。后一頌力持。主伴皆是神力任持。普化之言兼於法味。

大方廣佛華嚴經疏卷第十一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十二

唐清涼山大華嚴寺沙門澄觀撰

第二別明種剎香海。雙釋二章者。謂香海依剎海。剎種依香海。諸剎依剎種。亦有長行偈頌。長行分三。初總舉諸海所依。二次第別顯海種及剎。第三總略結釋。今初也。上來雖復但標剎種及剎二章。而釋依住中。皆云依海故列海數。此多香海。並在剎海地面故云所依。言如帝網者。大都分佈則似車輪。其有別者。謂帝釋殿網貫天珠成。以一大珠當心。次以其次大珠貫穿匝繞。如是展轉遞繞經百千匝。若上下四面四角。望之皆行伍相當。今此香海。雖在地面分佈相似。又有涉入重重之義。故云如也。第二諸佛子此最中下。次第別顯諸海種剎。文分為三。初辯中間一海。次辯右旋十海。后明十海所管之海。然十海各管不可說佛剎塵數之海。總顯則有十不可說佛剎塵數。次第說者。但有一百一十一海。余皆

【現代漢語翻譯】現代漢語譯本偈一多互入：一個（偈）與多個（偈）互相進入。皆入而無入：全部進入但又好像沒有進入。入則壞緣起：如果真的進入，那就破壞了緣起（Pratītyasamutpāda）的法則。不入壞性用：如果不進入，那就破壞了自性（Svabhāva）的作用。又要由不入方能入耳：所以說，只有通過不進入的方式才能真正進入。又約體本空故，無來無入：從本體（Śūnyatā）本性是空的角度來說，沒有來也沒有入。約相不壞故：從現象（Lakṣaṇa）不壞滅的角度來說。如本無差以性融相：如同本體上沒有差別，用自性來融合現象，故得互入：所以才能互相進入。次一頌無差：下一頌是說沒有差別。謂塵容佛海等無差故：意思是說，微塵（Raja）能夠容納佛海（Buddha-kṣetra）等等，沒有差別。后一頌力持：最後一頌是說神力加持。主伴皆是神力任持：主尊和眷屬都是依靠神力來維持。普化之言兼於法味：普遍教化的話語中包含了佛法的滋味。

《大方廣佛華嚴經疏》卷第十一大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第十二

唐清涼山大華嚴寺沙門澄觀撰

第二別明種剎香海：第二部分分別說明種剎（Kṣetra-bīja）和香海（Gandha-samudra）。雙釋二章者：同時解釋這兩個章節。謂香海依剎海，剎種依香海：香海依賴於剎海（Kṣetra-samudra），剎種依賴於香海。諸剎依剎種：各個佛剎依賴於剎種。亦有長行偈頌：也有長行（Prose）和偈頌（Gāthā）。長行分三：長行分為三個部分。初總舉諸海所依：首先總的提出各個海所依賴的事物。二次第別顯海種及剎：其次按照順序分別顯示海種和佛剎。第三總略結釋：第三部分總的概括總結解釋。今初也：現在是第一部分。上來雖復但標剎種及剎二章：上面雖然只是標明了剎種和佛剎這兩個章節。而釋依住中，皆云依海故列海數：但是在解釋所依賴的住所時，都說依賴於海，所以列舉了海的數量。此多香海，並在剎海地面故云所依：這些眾多的香海，都在佛剎海的地面上，所以說是所依賴的。言如帝網者：說如同帝網（Indra's net）一樣。大都分佈則似車輪：大體上的分佈就像車輪一樣。其有別者：其中有區別的是：謂帝釋殿網貫天珠成：帝釋天（Indra）的宮殿的網是用貫穿天珠形成的。以一大珠當心：用一顆大的寶珠作為中心。次以其次大珠貫穿匝繞：然後用其次大的寶珠貫穿環繞。如是展轉遞繞經百千匝：這樣輾轉依次環繞經過成百上千圈。若上下四面四角，望之皆行伍相當：如果從上下四面四角看，都行列相當。今此香海，雖在地面分佈相似：現在這些香海，雖然在地面上分佈相似。又有涉入重重之義：又有相互涉入重重疊疊的含義。故云如也：所以說如同帝網一樣。第二諸佛子此最中下：第二部分，諸位佛子，從最中間開始向下。次第別顯諸海種剎：按照順序分別顯示各個海、種剎。文分為三：文分為三個部分。初辯中間一海：首先辨別中間的一個海。次辯右旋十海：其次辨別右旋的十個海。后明十海所管之海：最後說明這十個海所管轄的海。然十海各管不可說佛剎塵數之海：然而這十個海各自管轄著不可說佛剎塵數的海。總顯則有十不可說佛剎塵數：總的顯示就有十個不可說佛剎塵數。次第說者，但有一百一十一海：按照順序來說，只有一百一十一個海。余皆：其餘的都...

【English Translation】 English version Verse: One and many interpenetrate. They all enter, yet there is no entering. If there is entering, it destroys dependent origination (Pratītyasamutpāda). If there is no entering, it destroys the function of inherent nature (Svabhāva). It is only through non-entering that one can truly enter. Moreover, because the substance is fundamentally empty (Śūnyatā), there is no coming or going. Because the characteristics (Lakṣaṇa) are not destroyed, it is like the fundamental absence of difference, using the nature to merge with the characteristics. Therefore, they can interpenetrate. The next verse speaks of no difference. It means that dust can contain Buddha-seas (Buddha-kṣetra), etc., without difference. The last verse speaks of the power of sustaining. Both the principal and the retinue are sustained by divine power. The words of universal transformation include the flavor of the Dharma.

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 11 Taisho Tripitaka, Volume 35, No. 1735, The Great Expansive Buddha Flower Adornment Sutra Commentary

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 12

Composed by Śramaṇa Chengguan of Great Flower Adornment Temple on Qingliang Mountain, Tang Dynasty

The second part separately explains the seed-lands (Kṣetra-bīja) and fragrant seas (Gandha-samudra). Explaining the two chapters together means that the fragrant seas rely on the land-seas, and the seed-lands rely on the fragrant seas. All lands rely on the seed-lands. There are also prose (Prose) and verses (Gāthā). The prose is divided into three parts. The first part generally mentions what all the seas rely on. The second part separately reveals the seed-lands and lands in order. The third part briefly concludes the explanation. This is the first part. Although only the seed-lands and lands are mentioned above, in explaining the dwelling, it is said that they all rely on the seas, so the number of seas is listed. These many fragrant seas are all on the ground of the land-seas, so they are said to be what is relied upon. To say it is like Indra's net (Indra's net) means that the overall distribution is like a wheel. The difference is that the net of Indra's palace is made of heavenly jewels. A large jewel is used as the center, and then the next largest jewels are used to encircle it. In this way, it is rotated and encircled hundreds and thousands of times. If viewed from above, below, and the four corners, they are all in rows and columns. Now, these fragrant seas, although similarly distributed on the ground, also have the meaning of interpenetrating layers. Therefore, it is said to be like Indra's net. Secondly, O Buddhas, this is from the middle downwards. Separately revealing the various seas, seed-lands, and lands in order. The text is divided into three parts. The first part distinguishes the one sea in the middle. The second part distinguishes the ten seas that rotate to the right. The last part explains the seas governed by the ten seas. However, each of the ten seas governs an unspeakable number of seas like dust particles in Buddha-lands. In total, there are ten unspeakable numbers of seas like dust particles in Buddha-lands. Speaking in order, there are only one hundred and eleven seas. The rest are...

略指。今初中央一海。文分為二。先明香海出華以持剎種。後有不可說下。明所持世界。前中有三。初香海名。以多華髮光故。亦由菩薩行華而為因故。二華名。謂以香摩尼嚴此華故。又從摩尼底而出生故。約法即萬行圓明之所成故。海能有華故受華名。華依于海。取海底稱。三種名約事寶光遠照故約法。其世界種。正是所含種子。一一皆有大智光明遍照法界義故。性德互嚴故。第二所持世界中三初總舉大數。次其最下方下。別辯二十層大剎。后諸佛子下類結所餘。初文可知。第二別辯中。準標及結。皆有不可說剎塵。其別辯中。但列十九佛剎塵數。為二十重。其能繞剎。但有二百一十佛剎塵數。下當會釋。二十層即分二十段。最下層中文有七事。一舉名。二辯際。謂世界所據之際。如金剛際。三依住。若準此名大同剎種所依蓮華。而舊釋云。於前無邊香海所出華上。更有此華。持此一界者。以例上諸層別有依住故。為此釋何妨最下依于總華思之。四形如摩尼者。為摩尼狀有於八楞。似方不方似圓不圓。故異下八隅。五上覆。六眷屬。七本界。佛名離二障垢。智眼清凈照世如燈。然佛德無邊。各隨一義。二層已去或有八事。謂加去此遠近故。或有九事。加純凈言故。準此若無此言即通染凈。此上眷屬漸加剎數中間。諸

【現代漢語翻譯】現代漢語譯本略指。現在開始闡述中央的香水海。本文分為兩部分。首先闡明香水海涌現蓮華以承載佛剎種子，之後從『後有不可說下』開始，闡明所承載的世界。前一部分中有三點：首先是香水海的名稱，因為它能發出多種蓮華的光芒，也因為菩薩以蓮華為因修行；其次是蓮華的名稱，因為用香摩尼（一種寶珠）來莊嚴這些蓮華，又因為它們從摩尼的底部生長出來，從法理上講，這是萬行圓滿光明的體現。香水海能夠產生蓮華，因此得名『華』，蓮華依存於香水海，取海底的名稱；第三種名稱從現象上來說，是寶光遠照，從法理上來說，是其世界種子，每一個都具有大智慧光明遍照法界的意義，這是性德互相莊嚴的體現。第二部分闡述所承載的世界，分為三點：首先總括大數，其次從『其最下方下』開始，分別辨析二十層大佛剎，最後從『諸佛子下』開始，總結其餘部分。第一部分的內容顯而易見。第二部分分別辨析的部分，按照標示和總結，都有不可說的佛剎微塵數。在分別辨析中，只列出了十九佛剎微塵數，作為二十重，其能圍繞的佛剎，只有二百一十佛剎微塵數，下面將會解釋。二十層即分為二十段。最下層的內容有七件事：一是舉出名稱；二是辨別邊界，即世界所佔據的邊界，如金剛際（堅固的邊界）；三是依住，如果按照這個名稱，大同佛剎種子所依的應該是蓮華，而舊的解釋說，在之前的無邊香水海所涌現的蓮華之上，還有這種蓮華，承載著這個世界。以上面的各層為例，分別有依住，因此這種解釋不妨認為最下層依存於總的蓮華。四是形狀如摩尼（寶珠），因為摩尼的形狀有八個棱角，似方非方，似圓非圓，因此不同於下面的八隅；五是上面覆蓋；六是眷屬；七是本界。佛的名稱是遠離二障（煩惱障和所知障）垢染，智慧之眼清凈，照亮世界如燈。然而佛的功德無邊無際，各自隨順一種意義。第二層開始或者有八件事，即加上距離遠近的描述；或者有九件事，加上『純凈』這個詞。按照這個說法，如果沒有這個詞，就既可以指清凈的，也可以指染污的。此上的眷屬逐漸增加佛剎的數量，中間的各個佛剎。

【English Translation】 English version Abbreviated reference. Now, begin to explain the central Fragrant Ocean. The text is divided into two parts. First, it clarifies the emergence of lotuses from the Fragrant Ocean to support Buddha-land seeds, and then, starting from '後有不可說下' (After the unspeakable below), it clarifies the worlds supported. There are three points in the first part: first, the name of the Fragrant Ocean, because it emits the light of various lotuses, and also because Bodhisattvas cultivate with lotuses as the cause; second, the name of the lotuses, because they are adorned with fragrant Manis (a type of jewel), and because they grow from the bottom of the Manis. From the perspective of Dharma, this is the embodiment of the perfection and luminosity of myriad practices. The Fragrant Ocean can produce lotuses, hence the name '華' (lotus). The lotuses rely on the Fragrant Ocean, taking the name of the seabed; the third name, from the perspective of phenomena, is the far-reaching illumination of precious light, and from the perspective of Dharma, it is the seed of its world, each of which has the meaning of great wisdom and light illuminating the entire Dharma realm. This is the mutual adornment of inherent virtues. The second part explains the worlds supported, divided into three points: first, a general summary of the large numbers; second, starting from '其最下方下' (Its lowest part below), a separate analysis of the twenty layers of great Buddha-lands; and finally, starting from '諸佛子下' (All Buddha-sons below), a summary of the remaining parts. The content of the first part is obvious. In the part with separate analysis in the second part, according to the indication and summary, there are unspeakable numbers of Buddha-land dust particles. In the separate analysis, only nineteen Buddha-land dust particle numbers are listed, as twenty layers, and the Buddha-lands that can surround them only have two hundred and ten Buddha-land dust particle numbers, which will be explained below. The twenty layers are divided into twenty sections. The content of the lowest layer has seven things: first, stating the name; second, distinguishing the boundaries, that is, the boundaries occupied by the world, such as the Vajra-koti (堅固的邊界, solid boundary); third, the reliance and dwelling, if according to this name, what the seeds of the Great Common Buddha-land rely on should be lotuses, but the old explanation says that above the lotuses that emerged from the previous boundless Fragrant Ocean, there are also these lotuses, supporting this world. Taking the above layers as examples, there are separate reliance and dwelling, so this explanation may as well consider that the lowest layer relies on the total lotus. Fourth, the shape is like a Mani (寶珠, jewel), because the shape of the Mani has eight edges, seemingly square but not square, seemingly round but not round, therefore it is different from the eight corners below; fifth, the top is covered; sixth, the retinue; seventh, the original realm. The name of the Buddha is to be free from the defilements of the two obscurations (煩惱障和所知障, afflictive obscuration and cognitive obscuration), the eye of wisdom is pure, illuminating the world like a lamp. However, the Buddha's merits are boundless, each following a certain meaning. Starting from the second layer, there may be eight things, that is, adding a description of the distance; or there may be nine things, adding the word 'pure'. According to this statement, if there is no this word, it can refer to both pure and defiled. The retinue above gradually increases the number of Buddha-lands, and the various Buddha-lands in the middle.

事可以準知。五中雲普方者。都望即方。而一面之中。亦有多角隅。隅即是角文體容爾。其第十三主剎即此娑婆。言形如虛空者。靜法雲。大小乘經。並說虛空體無形質。不可見相。今云有形者。迴文者誤。梵本云。三曼多(周圓)第縛皤嚩曩(天宮)伽伽那(虛空)阿楞迦羅(莊嚴蓋覆)僧塞恒那(形狀)迴文應以形狀置周圓之前。虛空安天宮之上。然後合綴飾云其形周圓以空居天宮莊嚴之具而覆其上。靜法此正深有理致今依經通之。亦有理在。謂空雖無形隨俗說故。以俗典指空為天。謂天為圓穹其形如𨫼。故說天勢圍平野。亦如法華云。梵王為眾生之父。亦隨俗說耳。第十五云形如卍字者。靜法雲。室離靺瑳本非是字。乃是德者之相。正云吉祥海云。眾德深廣如海。益物如雲。古來三藏。誤譯洛剎。曩為惡剎攞遂以相為字故為謬耳。今義通此相以為吉祥萬德之所整合。因目為萬。意在語略而義含。合云萬相耳。余並易了。第三類結所餘。此中非唯結數。兼總顯上文所依住等。文分為四。一總結都數。二各各所依下結形類。三此一一下結眷屬。四如是所說下。彰其所在。今初即舉本剎種結有若干。此所結剎定是主剎。以下文指此不可說佛剎。更有兩重繞故。其直上中間。但有十九佛剎。而結有不可說者。以傍論故。

【現代漢語翻譯】現代漢語譯本事情是可以準確知道的。《五中雲普方》中說的『都望即方』，是指一個面的內部，也有多個角和隅。隅就是角，是文體的容許之處。其中第十三主剎就是這個娑婆（指我們所居住的這個世界）。說到形狀像虛空，靜法說，大小乘經典都說虛空沒有形狀和實質，是不可見的。現在說有形狀，是迴文的錯誤。梵文原本是『三曼多(周圓)，第縛皤嚩曩(天宮)，伽伽那(虛空)，阿楞迦羅(莊嚴蓋覆)，僧塞恒那(形狀)』。迴文應該把『形狀』放在『周圓』之前，把『虛空』放在『天宮』之上，然後合起來修飾說，『其形狀是周圓的，用空居天宮的莊嚴之具覆蓋其上』。靜法的這種解釋非常深刻有道理，現在依照經文來理解，也有道理。意思是說，虛空雖然沒有形狀，但隨著世俗的說法，用世俗的典籍指代虛空為天，認為天是圓穹的，形狀像穹廬。所以說天勢圍平野，也像《法華經》中說的，梵王是眾生的父親，也是隨著世俗的說法罷了。第十五說形狀像卍字，靜法說，『室離靺瑳』本來不是字，而是有德者的相。正確的說法是『吉祥海云』，眾德深廣如海，利益萬物如雲。古代的三藏法師，錯誤地翻譯成『洛剎』，把『曩』當成『惡剎』，於是把相當成了字，所以是錯誤的。現在的意思是說，這個相是吉祥萬德所整合，因此稱為『萬』，意思是語言簡略而含義豐富，合起來說是『萬相』罷了。其餘的都很容易理解。第三類總結剩餘的內容。這裡不僅僅是總結數量，還總括地顯示了上文所依據的住所等等。文章分為四個部分：一是總結總數，二是各自所依據的，下面總結形狀種類，三是這一個一個的，下面總結眷屬，四是如是所說的，彰顯其所在。現在首先是舉出本剎種，總結有多少個。這裡所總結的剎，一定是主剎，因為下文會指出這個不可說佛剎，更有兩重圍繞。其中正上方中間，只有十九個佛剎，而總結有不可說那麼多，是因為旁論的緣故。

【English Translation】 English version The matter can be accurately known. The 『Du Wang Ji Fang』 mentioned in 『Wu Zhong Yun Pu Fang』 refers to that within one face, there are also multiple corners and angles. The 『yu』 (隅) is the corner, which is permissible in the literary style. The thirteenth main ksetra (剎, Buddha-land), is this Saha (娑婆, this world we live in). Speaking of the shape resembling emptiness, Jing Fa (靜法) says that both Mahayana and Hinayana scriptures state that emptiness has no shape or substance and is invisible. Now, saying it has a shape is a mistake in the returned text. The original Sanskrit is 『Samanta (周圓, perfectly round), Devabhavana (天宮, heavenly palace), Gagana (虛空, emptiness), Alankara (莊嚴蓋覆, adorned covering), Samsthana (形狀, shape)』. The returned text should place 『shape』 before 『perfectly round』 and 『emptiness』 above 『heavenly palace』, and then combine them to describe 『its shape is perfectly round, covered with the adornments of the heavenly palace residing in emptiness』. Jing Fa』s explanation is very profound and reasonable. Now, according to the scripture, there is also reason in understanding it this way. It means that although emptiness has no shape, according to popular saying, secular texts refer to emptiness as heaven, considering heaven to be a round dome, shaped like a yurt. Therefore, it is said that the heavenly sphere surrounds the plains, just as the Brahma King is said to be the father of all beings in the Lotus Sutra, which is also according to popular saying. The fifteenth says the shape resembles the swastika (卍) character. Jing Fa says, 『Shrimatsa (室離靺瑳)』 is not originally a character, but a mark of the virtuous. The correct saying is 『auspicious sea of clouds (吉祥海云)』, where the virtues are as deep and vast as the sea, and benefit all things like clouds. Ancient Tripitaka masters mistakenly translated it as 『Rakshasa (洛剎)』, taking 『na (曩)』 as 『evil ksetra (惡剎)』, thus mistaking the mark for a character, which is wrong. The current meaning is that this mark is the integration of auspicious and myriad virtues, hence it is called 『myriad (萬)』, meaning the language is concise but the meaning is rich, and combined it is 『myriad marks (萬相)』. The rest are easy to understand. The third category summarizes the remaining content. Here, it is not only summarizing the number, but also comprehensively showing the dwelling places and so on mentioned above. The text is divided into four parts: first, summarizing the total number; second, summarizing the types of shapes based on what each relies on; third, summarizing the retinue based on each one; and fourth, revealing their location as described. Now, first, it lists the original ksetra seeds and summarizes how many there are. The ksetra summarized here must be the main ksetra, because the following text will point out this unspeakable Buddha-ksetra, which has two more layers surrounding it. Among them, there are only nineteen Buddha-ksetras directly above and in the middle, but the summary has unspeakable many, because of the side discussions.

不爾。豈一剎種最下唯一主剎。故知如向所說。主剎橫豎共論。有不可說故。下結其所在。云及在香水河中思之。二結形類中初三列十門。既言周匝圍繞。則知旁去。二所謂下。廣說十門形狀有十八事。望前剎種形中。闕須彌山形及嚴具形。余皆全同。但此約剎為異耳。三如是等下。結歸都數。三結眷屬中。然有兩重主伴。此一一者。指上不可說塵數也。若望前文主剎。直上繞數漸增。今總相說故云一一。各有十剎塵也。又是欲顯無盡義故。一一復有如上所說微塵數者。如上之言文含二義。一即總指前能繞所繞之數。繞一世界。不欲繁文。故云如上。二者如上亦用十佛剎為能繞也。依此則似譯人文繁理隱。何不言一一復有十佛剎塵數耶。若依前義。則譯者之妙。四彰所在。即最中香海既言及在香河明知傍去。(已下入第九經)第二明右旋十海。即繞處中之海。有其十也。各有種剎十海即為十段。今初第一離垢焰藏海。文二。先牒中海以定方。即是所繞從東為首。二次有下。明能繞之海。于中二。先明海華剎種。后此中最下方下。明種所持剎。有二十重。下九海例然。今第一海二十重中。各有七事。一相去遠近。二剎名。三形狀。四所依。五上覆。六眷屬。七佛號。或有說體。或說清凈。即或八或九。其第一重無去遠近

【現代漢語翻譯】現代漢語譯本不，難道一個剎種（Kṣetra-bīja，佛剎的種子）最下層只有一個主剎嗎？由此可知，如前所說，主剎橫向和縱向共同討論，有不可說（asaṃkhyeya，無法計數）的數量。下面總結它的所在，說『以及在香水河中思之』。二、總結形類，最初列出十門。既然說到『周匝圍繞』，就知道是向旁邊延伸。二、所謂『下』，廣泛說明十門的形狀，有十八件事。與前面的剎種形狀相比，缺少須彌山形和嚴具形，其餘都完全相同。但這裡是就剎的不同來說的。三、『如是等下』，總結歸納總數。三、總結眷屬，然而有兩重主伴。這『一一』，指的是上面不可說塵數。如果參照前面的主剎，直接向上繞的數量逐漸增加。現在是總相來說，所以說『各有十剎塵』。又是爲了彰顯無盡的意義，所以『一一復有如上所說微塵數』。『如上』之言包含二義：一是指前面能繞和所繞的總數，繞一世界，不想要繁瑣的文字，所以說『如上』。二者，『如上』也用十佛剎作為能繞。依照這個說法，似乎譯者文字繁瑣而道理隱晦。為什麼不說『一一復有十佛剎塵數』呢？如果依照前一個意思，那麼譯者就非常巧妙。四、彰顯所在，即最中間的香海。既然說到『以及在香河』，就明確知道是向旁邊延伸。（以下進入第九經）第二，說明右旋十海，即圍繞處中之海，有十個。各有種剎十海，即分為十段。現在先說第一離垢焰藏海。分為兩部分。首先，引用中間的海來確定方位，即是被繞的，從東邊開始。其次，『二次有下』，說明能繞的海。其中分為兩部分。先說明海華剎種，后『此中最下方下』，說明種所持的剎，有二十重。下面的九海也是如此。現在第一海的二十重中，各有七件事：一、相去遠近，二、剎名，三、形狀，四、所依，五、上覆，六、眷屬，七、佛號。或者說體，或者說清凈，即或者八件或者九件。其中第一重沒有去遠近。

【English Translation】 English version No. Could it be that the lowest of a Kṣetra-bīja (seed of a Buddha-field) has only one principal Kṣetra? Therefore, it is known that, as previously stated, when discussing the principal Kṣetra horizontally and vertically, there are asaṃkhyeya (innumerable) quantities. Below, it summarizes its location, saying, 'and contemplate it in the Fragrant Water River'. Second, summarizing the types, it initially lists ten doors. Since it mentions 'circumferentially surrounding', it is known that it extends to the side. Second, the so-called 'below' extensively explains the shapes of the ten doors, with eighteen aspects. Compared to the previous shape of the Kṣetra-bīja, it lacks the shape of Mount Sumeru and the adornment shapes, while the rest are completely the same. However, this is discussed in terms of the differences between Kṣetras. Third, 'such as these below' summarizes the total number. Third, summarizing the retinue, there are two layers of principal and accompanying elements. This 'each and every one' refers to the innumerable dust particles mentioned above. If referring to the previous principal Kṣetra, the number of surrounding elements gradually increases upwards. Now, it is discussed in a general sense, so it says 'each has ten Kṣetra dust particles'. Furthermore, to manifest the meaning of endlessness, 'each and every one again has the number of fine dust particles as mentioned above'. The phrase 'as mentioned above' contains two meanings: one refers to the total number of those that can surround and those that are surrounded, surrounding one world, without wanting verbose text, so it says 'as above'. Second, 'as above' also uses ten Buddha-fields as those that can surround. According to this statement, it seems that the translator's words are verbose and the principle is obscure. Why not say 'each and every one again has the number of dust particles of ten Buddha-fields'? If according to the previous meaning, then the translator is very skillful. Fourth, manifesting the location, which is the Fragrant Sea in the very center. Since it mentions 'and in the Fragrant River', it is clearly known that it extends to the side. (The following enters the Ninth Sutra) Second, explaining the ten rightward-spiraling seas, which are the seas surrounding the central location, there are ten of them. Each has a seed Kṣetra and ten seas, which are divided into ten sections. Now, first, let's discuss the first Immaculate Flame Treasury Sea. It is divided into two parts. First, it cites the middle sea to determine the direction, which is the one being surrounded, starting from the east. Second, 'the second time below' explains the seas that can surround. Among them, it is divided into two parts. First, it explains the sea flower Kṣetra-bīja, then 'the lowest of these below' explains the Kṣetras held by the seed, with twenty layers. The following nine seas are also like this. Now, in the twenty layers of the first sea, each has seven aspects: one, the distance between them; two, the name of the Kṣetra; three, the shape; four, what it relies on; five, what covers it; six, the retinue; seven, the Buddha's name. Or it speaks of the substance, or it speaks of purity, that is, either eight or nine aspects. Among them, the first layer has no distance.

。但有最下方言。然文並可知。有難即釋。其第十四重中雲。形如四洲者。水中可居曰洲。準俱舍東洲如半月。南洲如車。西洲如滿月。北洲畟方。四洲形異。而云如者則全似此界也。此中文無標結大數準例可知耳。第二從諸佛子此離垢焰藏海南下。第二無盡光明輪海。此下九海文皆有二。先牒前海為所依。後有香水海下明能依之海。皆不牒中海為所繞。故云南也。第三海去但言右旋。又不雲南者。十海如環。繞于中海故不正南也。如以十疊繞於一盤方所可見。又第二已去。或無蓮華者。前總釋種中雲。或有依蓮華住。或有依海故或無也。后能依之海。文亦有二。先明海華剎種。后此中最下方下。所持之剎。二十重中。初一世界文即有七。后一文八加純凈故。中間唯三。謂相去數量剎名佛號。餘八海例然。已辯二海。第三金剛寶焰光明海。第四帝青寶莊嚴海。第五金剛輪莊嚴底海。第六蓮華因陀羅網海。第七積集寶香藏海。第八寶莊嚴海。第九金剛寶聚海。第十天城寶堞海。文並可知。有欲解釋剎中佛名。足可留思(已下入第十經)。第三大段。從第十經去。明十海所管之海。一海各管不可說佛剎塵數。現文但各說十。即為百海。亦有剎種及所持剎。十海即為十段。但記次前十海之名。此文居然易了。十段中一一有二

【現代漢語翻譯】現代漢語譯本但有最下方的說法。然而文字本身是可以理解的。遇到困難可以解釋。在第十四重中說，形狀像四大洲（Sì Dàzhōu）[指須彌山周圍的四大洲，分別是東勝身洲（Dōngshèngshēnzhōu）、南贍部洲（Nánzhānbùzhōu）、西牛貨洲（Xīniúhuòzhōu）和北俱盧洲（Běijùlúzhōu）]的，水中可以居住的地方叫做洲。按照《俱舍論》（Jùshèlùn）的說法，東洲（Dōngzhōu）像半月，南洲（Nánzhōu）像車，西洲（Xīzhōu）像滿月，北洲（Běizhōu）是正方形。四大洲形狀不同，而說『如』，則是完全相似於此界。這裡文中沒有標記總結大數，按照例子可以知道。第二，從諸佛子（Zhū Fózǐ）[諸佛之子，指菩薩]此離垢焰藏海（Lígòu Yànzàng Hǎi）南下，第二無盡光明輪海（Wújìn Guāngmíng Lúnhǎi）。此下九海的文字都有兩種說法。先陳述前一個海作為所依，後有香水海（Xiāngshuǐ Hǎi）下說明能依的海。都不陳述中間的海作為所繞，所以說向南。第三海離去只說右旋，又不說是向南，是因為十海像環一樣，圍繞著中間的海，所以不正南。就像用十層疊繞在一個盤子上，方位就可以看到。又從第二海開始，或者沒有蓮花，前面總解釋種子中說，或者有依靠蓮花居住的，或者有依靠海的，所以或者沒有。後面能依的海，文字也有兩種說法。先說明海、蓮花、剎種（chàzhǒng）[佛剎的種子，指佛國世界的本源]，后『此中最下方下』，所持的剎（chà）[佛剎，指佛國世界]。二十重中，初一世界文就有七種說法，后一文八種，因為純凈的緣故。中間只有三種，即相距數量、剎名、佛號。其餘八海也是如此。已經辨析了二海。第三金剛寶焰光明海（Jīngāng Bǎoyàn Guāngmíng Hǎi），第四帝青寶莊嚴海（Dìqīng Bǎo Zhuāngyán Hǎi），第五金剛輪莊嚴底海（Jīngāng Lún Zhuāngyán Dǐ Hǎi），第六蓮華因陀羅網海（Liánhuā Yīntuóluówǎng Hǎi），第七積集寶香藏海（Jījí Bǎoxiāng Zàng Hǎi），第八寶莊嚴海（Bǎo Zhuāngyán Hǎi），第九金剛寶聚海（Jīngāng Bǎojù Hǎi），第十天城寶堞海（Tiānchéng Bǎodié Hǎi），文字都可以理解。有想要解釋剎中佛名的，可以仔細思考（以下進入第十經）。第三大段，從第十經開始，說明十海所管轄的海。一海各管轄不可說佛剎塵數。現在文中只各說十個，即為百海。也有剎種以及所持的剎。十海即為十段。只記錄緊接前十海的名字。這段文字顯然容易理解。十段中每一段都有兩種說法。

【English Translation】 English version However, there are statements about the lowest level. Yet, the text itself is understandable. If there are difficulties, they can be explained. In the fourteenth layer, it says that the shapes resemble the four continents (Sì Dàzhōu) [referring to the four continents around Mount Sumeru, namely Purva Videha (Dōngshèngshēnzhōu), Jambudvipa (Nánzhānbùzhōu), Aparagodaniya (Xīniúhuòzhōu), and Uttarakuru (Běijùlúzhōu)], places in the water where one can reside are called continents. According to the Abhidharma-kosa (Jùshèlùn), the Eastern continent (Dōngzhōu) is like a half-moon, the Southern continent (Nánzhōu) is like a cart, the Western continent (Xīzhōu) is like a full moon, and the Northern continent (Běizhōu) is square. The four continents have different shapes, and saying 'like' means they are completely similar to this realm. Here, the text does not mark the summarized large numbers, but it can be understood according to the examples. Second, from the Buddha-sons (Zhū Fózǐ) [sons of the Buddhas, referring to Bodhisattvas], this Immaculate Flame Treasury Sea (Lígòu Yànzàng Hǎi) descends southward, the second is the Inexhaustible Light Wheel Sea (Wújìn Guāngmíng Lúnhǎi). The texts for the following nine seas all have two statements. First, the previous sea is stated as the supported, and later, below the Fragrant Water Sea (Xiāngshuǐ Hǎi), the supporting sea is explained. None of them state the middle sea as the surrounded, so it is said to be southward. The third sea only says it rotates to the right, and does not say it is southward, because the ten seas are like rings, surrounding the middle sea, so it is not directly south. It is like wrapping ten layers around a plate, and the direction can be seen. Also, from the second sea onwards, some may not have lotuses, as the previous general explanation of seeds says, 'Some rely on lotuses to reside, and some rely on the sea, so some may not have them.' The text of the supporting sea also has two statements. First, the sea, lotuses, and Buddha-land seeds (chàzhǒng) [seeds of Buddha-lands, referring to the origin of Buddha-worlds] are explained, and later, 'below the lowest of these,' the held Buddha-land (chà) [Buddha-land, referring to the Buddha-world]. In the twenty layers, the text of the first world has seven statements, and the text of the last one has eight, because it is pure. In the middle, there are only three, namely the distance, the name of the Buddha-land, and the Buddha's name. The remaining eight seas are the same. The two seas have already been distinguished. The third is the Vajra Flame Light Sea (Jīngāng Bǎoyàn Guāngmíng Hǎi), the fourth is the Sapphire Treasure Adornment Sea (Dìqīng Bǎo Zhuāngyán Hǎi), the fifth is the Vajra Wheel Adornment Bottom Sea (Jīngāng Lún Zhuāngyán Dǐ Hǎi), the sixth is the Lotus Indra Net Sea (Liánhuā Yīntuóluówǎng Hǎi), the seventh is the Accumulated Treasure Fragrance Treasury Sea (Jījí Bǎoxiāng Zàng Hǎi), the eighth is the Treasure Adornment Sea (Bǎo Zhuāngyán Hǎi), the ninth is the Vajra Treasure Assembly Sea (Jīngāng Bǎojù Hǎi), and the tenth is the Heavenly City Treasure Rampart Sea (Tiānchéng Bǎodié Hǎi). The texts are all understandable. If one wants to explain the names of the Buddhas in the Buddha-lands, one can think carefully (the following enters the tenth sutra). The third major section, starting from the tenth sutra, explains the seas governed by the ten seas. Each sea governs an unspeakable number of Buddha-land dust particles. Now the text only mentions ten each, which makes a hundred seas. There are also Buddha-land seeds and the held Buddha-lands. The ten seas are divided into ten sections. Only the names of the preceding ten seas are recorded. This text is clearly easy to understand. Each of the ten sections has two statements.

。謂先標能管之海以定方。后次有下。列所管之海次第。于所管中各有三節。初從能管海邊。鄰次列九。唯第一段。九中闕一。二如是等下。總結一海所管之大數。三其最近下廣說最近輪圍一海。于中文皆有二。初舉海種名體。第二此中最下方下所持之剎。亦皆二十重。于中超間文有四節。一舉下層。二超至第十等。金剛幢者。即中央香海。剎種中第十重剎。三更超至第十三者。以等此中央娑婆故。四更至第二十重者。以最上故。言最上者。剎種最上。若云二十重最上。何以得此最上之名。設不欲繁文。何以不加乃至最上耶。然超間者。意存略故。云齊等者恐失次故。又上下橫豎皆相當故。又此隨所管海有不可說。皆望本能管之海。方面一道佈列故。下但云此海之外不言右旋等。第五金剛輪莊嚴底香海所管。但列九海而結文。及最近輪圍之海九行許經。諸梵本中皆同此闕。準前後例。此必定有第十海所管。近輪圍海。所持二十重剎內。最初文云。此中最下方有香水海名因陀羅華藏者。從香字至藏字並長。由前已說香水海故。前諸海中無此例故。縱依海無過在文不便。前第一海所管中。九海闕一。今此長者多是梵本脫漏。後人注之。誤書相似貝葉耳。余並可知。十海次第。但觀次前疏文不俟重舉。第三總略結釋。文分為

【現代漢語翻譯】現代漢語譯本所謂先標明能管轄的海洋以確定方位，然後依次列出所管轄的海洋的順序。在所管轄的海洋中各有三個小節。首先從能管轄的海洋邊緣開始，緊鄰著列出九個海洋，唯獨第一段中，九個海洋缺少一個。『二如是等下』，總結一個海洋所管轄的大致數量。『三其最近下』，詳細說明最近的輪圍山所環繞的海洋。在文中都有兩點：第一，舉出海洋的種類名稱和本體；第二，『此中最下方下』，說明所支撐的剎土，也都是二十重。在其中，超越間隔的文字有四個小節：一，舉出下層；二，超越至第十等，金剛幢（Vajradhvaja，一種寶幢）者，即中央香海（Gandha-samudra，充滿香氣的海洋）的剎土中第十重剎土；三，更超越至第十三者，因為與中央的娑婆世界（Saha world，我們所居住的堪忍世界）相等；四，更至第二十重者，因為是最上層。說最上層，是剎土中最上層。如果說是二十重中最上層，又怎麼能得到這個最上層的名稱呢？如果不想繁瑣，為什麼不加上『乃至最上』呢？然而，超越間隔，意在省略。說『齊等』，是恐怕失去順序。而且上下橫豎都相當。還有，這些隨著所管轄的海洋有不可說（indescribable）的數量，都是相對於本能管轄的海洋，在各個方面一道排列的緣故。下面只說『此海之外』，沒有說右旋等。第五，金剛輪莊嚴底香海（Vajra-cakra-vyuha-adhara-gandha-samudra，以金剛輪莊嚴為底的香海）所管轄的，只列出九個海洋而結束，以及最近的輪圍山所環繞的海洋九行經文，各個梵文字中都缺少這部分。按照前後的例子，這裡必定有第十個海洋所管轄的，靠近輪圍山的海洋。所支撐的二十重剎土內，最初的文字說：『此中最下方有香水海名因陀羅華藏者』，從『香』字到『藏』字都很長，因為前面已經說過香水海（Gandha-udaka-samudra，充滿香水的海洋）的緣故。前面的各個海洋中沒有這個例子，即使按照海洋也沒有什麼過錯，只是文字不方便。前面第一個海洋所管轄的九個海洋缺少一個，現在這個長者多半是梵文字脫漏，後人註釋，錯誤地寫在相似的貝葉上。其餘的都可以知道。十個海洋的順序，只要看前面的疏文，不必重複列舉。第三，總的概括總結解釋，文字分為

【English Translation】 English version It first indicates the directional determination by marking the seas that have the ability to govern. Then, it lists the seas under its jurisdiction in order. Within each governed sea, there are three sections. The first section starts from the edge of the governing sea, listing nine adjacent seas, but the first segment is missing one of the nine. 'Two, and so on below,' summarizes the large number of seas governed by one sea. 'Three, its nearest below,' elaborates on the sea closest to the surrounding mountain range. In the text, there are two points: first, it mentions the type and substance of the sea; second, 'This most inferior below,' indicates that the supported lands (kshetra) are also twenty-fold. Within this, there are four sections of transcending intervals in the text: one, mentioning the lower layer; two, transcending to the tenth, etc. 'Vajradhvaja' (金剛幢, a kind of precious banner) refers to the tenth layer of the land within the central Gandha-samudra (香海, fragrant sea). Three, further transcending to the thirteenth, because it is equal to the central Saha world (娑婆世界, the world we live in). Four, further to the twentieth layer, because it is the uppermost. Saying 'uppermost' means the uppermost of the lands. If it is said to be the uppermost of the twenty layers, how can it obtain the name of 'uppermost'? If one does not want to be verbose, why not add 'even the uppermost'? However, transcending intervals is intended to be abbreviated. Saying 'equal' is to avoid losing the order. Also, the upper and lower, horizontal and vertical, are all corresponding. Furthermore, these, along with the seas under their jurisdiction, have indescribable numbers, all in relation to the original governing sea, arranged in one direction in all aspects. Below, it only says 'outside this sea,' without mentioning rightward rotation, etc. Fifth, the Vajra-cakra-vyuha-adhara-gandha-samudra (金剛輪莊嚴底香海, fragrant sea with a base adorned with a vajra wheel) governs, only listing nine seas and concluding the text, as well as the nine lines of scripture surrounding the nearest mountain range. All Sanskrit versions are missing this part. According to the previous and following examples, there must be a tenth sea governed here, close to the surrounding mountain range. Within the twenty-fold lands it supports, the initial text says: 'This most inferior has a fragrant water sea named Indra-vajra-garbha,' from the word 'fragrant' to the word 'garbha' is very long, because the fragrant water sea (Gandha-udaka-samudra, 香水海) has been mentioned before. There is no such example in the previous seas. Even if it is according to the sea, there is nothing wrong, but the text is inconvenient. In the first sea governed earlier, one of the nine seas is missing. Now, this elder is mostly a Sanskrit text omission, annotated by later people, mistakenly written on similar palm leaves. The rest can be known. The order of the ten seas, just look at the previous commentary, no need to repeat the list. Third, the general summary and explanation, the text is divided into

五。一總結都數。謂一海各管一不可說。十海即有十不可說一海一種。是以數同。二皆依下結海種所依。謂即是前能持剎海。本大蓮華彼名種種光明蕊香幢。今此乃云現菩薩形等者。是此一華隨義異名。有此用故。與前最中海底名同以中間海底即此大華之體中受總稱故。取大華體。名或是譯者之誤。三各各下。結種異門。此與前釋剎種章。及世界成就中十相參大同。四此一一下。結種中之剎。言成世界網者。一一世界猶如網孔遞相接連。如以網持橫豎交絡。皆悉相當。如天珠網五于華藏下結歸華藏即建立之處。上來雙釋二章長行竟。第二重頌。總有一百一偈。分二。初一明華藏自體。初句標名。次句不壞份量。即同真性。次句具德莊嚴末句無礙安住。餘一百偈頌所持剎網。于中二。初九頌能持剎種。余頌所持諸剎。初中初一頌參而不雜。次一安布行列。次一剎種體嚴。次二辨形。次一依住。次二方所趣入。后一佛力加持。第二頌種所持剎。九十一偈多頌結文。但一二不同。謂體及形余皆同也。大分十段。第一有二十八頌。明剎異由因緣。即結中各各眾生遍充滿。下云種種眾生居故。及各各佛力所加持。至文當見。第二有二頌顯剎微細。即結中各各普趣入。第三十頌明世界體性。結文即無。義見前經。第四五頌。明世界

【現代漢語翻譯】現代漢語譯本五。一總結都數。謂一海各管一不可說（不可思議的）。十海即有十不可說一海一種。是以數同。二皆依下結海種所依。謂即是前能持剎海（能持有佛剎的海）。本大蓮華彼名種種光明蕊香幢。今此乃云現菩薩形等者。是此一華隨義異名。有此用故。與前最中海底名同以中間海底即此大華之體中受總稱故。取大華體。名或是譯者之誤。三各各下。結種異門。此與前釋剎種章。及世界成就中十相參大同。四此一一下。結種中之剎（佛剎）。言成世界網者，一一世界猶如網孔遞相接連。如以網持橫豎交絡。皆悉相當。如天珠網五于華藏（華藏世界）下結歸華藏即建立之處。上來雙釋二章長行竟。第二重頌。總有一百一偈。分二。初一明華藏自體。初句標名。次句不壞份量。即同真性。次句具德莊嚴末句無礙安住。餘一百偈頌所持剎網。于中二。初九頌能持剎種。余頌所持諸剎。初中初一頌參而不雜。次一安布行列。次一剎種體嚴。次二辨形。次一依住。次二方所趣入。后一佛力加持。第二頌種所持剎。九十一偈多頌結文。但一二不同。謂體及形余皆同也。大分十段。第一有二十八頌。明剎異由因緣。即結中各各眾生遍充滿。下云種種眾生居故。及各各佛力所加持。至文當見。第二有二頌顯剎微細。即結中各各普趣入。第三十頌明世界體性。結文即無。義見前經。第四五頌。明世界

【English Translation】 English version 5. 1. Summary of all numbers. It is said that each ocean governs one unspeakable (inconceivable number). Ten oceans, then, have ten unspeakable numbers, each ocean having a different kind. Therefore, the numbers are the same. 2. All depend on the following to conclude what the ocean species rely on. This refers to the previously mentioned 'sustaining Buddha-land ocean' (Nengchi Cha Hai). Originally, the great lotus flower was named 'various light stamen fragrance banner' (zhongzhong guangming rui xiang chuang). Now, it is said to manifest the form of Bodhisattvas, etc. This is one flower with different names according to different meanings. Because it has this function, it has the same name as the bottom of the central ocean mentioned earlier, because the bottom of the middle ocean is the essence of this great flower, receiving the general name. Taking the essence of the great flower, the name may be a mistake by the translator. 3. Each and every one below concludes the different aspects of the species. This and the previous explanation of the Buddha-land species chapter, and the ten aspects in the world's accomplishment, are largely the same. 4. This one below concludes the Buddha-lands within the species. The statement 'forming a world net' means that each world is like a mesh in a net, connected to each other. Like holding a net, the horizontal and vertical lines are intertwined, all corresponding to each other, like a net of heavenly jewels. 5. At the 'Flower Treasury' (Huazang) below, it concludes returning to the Flower Treasury, which is the place of establishment. The above is a dual explanation of the two chapters' prose. The second repetition of verses. There are a total of one hundred and one verses. Divided into two. The first one explains the Flower Treasury's own essence. The first sentence marks the name. The next sentence is the indestructible measure, which is the same as true nature. The next sentence is adorned with virtues, and the last sentence is unobstructed dwelling. The remaining one hundred verses praise the Buddha-land net that it sustains. Among them, two. The first nine verses sustain the Buddha-land species. The remaining verses praise the Buddha-lands that are sustained. In the first part, the first verse is mixed but not chaotic. The next one arranges the rows. The next one is the solemnity of the Buddha-land species' essence. The next two distinguish the forms. The next one relies on dwelling. The next two are the directions of approach. The last one is the Buddha's power blessing. The second verse praises the Buddha-lands sustained by the species. Ninety-one verses mostly conclude the text. But one or two are different. Namely, the essence and form are the same. Divided into ten major sections. The first has twenty-eight verses. Explaining the differences in Buddha-lands due to causes and conditions. That is, concluding with 'each and every sentient being is everywhere filled.' Below it says, 'because various sentient beings dwell.' And 'each and every Buddha's power is blessed.' See the text when it comes. The second has two verses showing the subtlety of the Buddha-lands. That is, concluding with 'each and every one universally approaches.' The third has ten verses explaining the nature of the world. The concluding text is absent. The meaning is seen in the previous sutra. The fourth has five verses. Explaining the world.

各各莊嚴具。第五五頌明各各莊嚴際無間斷。此二如結名。第六有十頌。明世界形狀。義見上文。第七二頌。明各各劫差別。第八有八偈。明各各佛出現。此二亦如結名。第九有十。頌光明有無即各各放寶光明。及各各光明雲覆。第十有十一頌明音聲善惡。即各各演法海。今初為二。初半偈標章。種種多端故曰難思。余偈廣釋難思之相。于中分二。前九偈半喻顯。后十八偈法說。前中分三。初三偈半明由染因剎有成壞。初一偈半明種。則長時剎有成壞。次一偈剎種雖一居剎有殊。后偈結歸業種。次有三偈明由凈因。一凈心因。二佛愿通因緣。后一明凈業因。后三通結染凈因。一隨心染凈因。二分別起業因。即以正喻依。亦是以因喻緣。心即是因招異熟果。果之粗妙蓋由業緣。三一偈雙明心業。行即業故。亦喻眾生同處異見。后十八偈法說中分三。初六明染凈。次四明成壞。后八明苦樂。今初分二。前二顯凈相不同。后四對因以辯。于中初一唯染由煩惱故。次二通染凈心。業通善惡故。屬於菩薩及眾生故。后一唯凈。以屬佛故。二有四偈顯成壞中。初一粗壞細存。壞由惡業存由二因一約佛二善業者。故法華云。我凈土不毀天人常充滿。然滅雖不俱而起必同處。雖曰同處而恒相無故難思也。次偈業存處立。次偈世相不同。

【現代漢語翻譯】現代漢語譯本種種莊嚴的器具。第五十五頌說明各種莊嚴的邊際沒有間斷。這兩者就像是總結名稱。第六部分有十頌，說明世界的形狀，意義見上文。第七部分有兩頌，說明各種劫的差別。第八部分有八個偈頌，說明各種佛的出現。這兩者也像是總結名稱。第九部分有十頌，說明光明有無，即各種佛放出寶光明，以及各種光明雲覆蓋。第十部分有十一頌，說明音聲的善惡，即各種佛演說法海（Dharma Ocean）。現在開始解釋第一部分，分為兩部分。前半個偈頌標明主旨，因為種種多端所以說是『難思』。其餘的偈頌廣泛解釋『難思』的相狀。其中分為兩部分。前面的九個半偈頌用比喻來顯示，後面的十八個偈頌用直接敘述的方式。前面的部分又分為三部分。最初的三個半偈頌說明由於染污的因，剎土有成住壞空。最初的一個半偈頌說明種子，則長時間的剎土有成住壞空。下一個偈頌說明剎土的種子雖然相同，但居住的剎土卻有差異。後面的偈頌總結歸於業的種子。接下來有三個偈頌說明由於清凈的因。第一個是清凈心的因，第二個是佛的願力通達因緣，最後一個說明清凈業的因。後面的三個偈頌總括總結染污和清凈的因。第一個是隨心染污和清凈的因，第二個是分別產生業的因，也就是用正面的比喻作為依據，也是用因來比喻緣。心就是招感異熟果的因，果的粗妙大概是由於業的緣故。第三個偈頌同時說明心和業，行為就是業，也比喻眾生同處而見解不同。後面的十八個偈頌用直接敘述的方式，分為三部分。最初的六個偈頌說明染污和清凈，接下來的四個偈頌說明成住壞空，後面的八個偈頌說明苦和樂。現在開始解釋最初的部分，分為兩部分。前面的兩個偈頌顯示清凈的相狀不同，後面的四個偈頌對照因來辨析。其中最初的一個偈頌只說明染污，因為煩惱的緣故。接下來的兩個偈頌貫通染污和清凈的心，業貫通善和惡的緣故，因為它屬於菩薩和眾生。後面的一個偈頌只說明清凈，因為它屬於佛。第二部分有四個偈頌顯示成住壞空，最初的一個偈頌說明粗略的壞滅，細微的仍然存在。壞滅是由於惡業，存在是由於兩個原因，一個是關於佛，一個是關於善業者。所以《法華經》說：『我的凈土不會毀壞，天人和人常常充滿。』然而，滅亡雖然不是同時，但興起必定在同一處。雖然說是同一處，但恒常的相狀沒有了，所以說是『難思』。下一個偈頌說明業存在的處所建立。下一個偈頌說明世界的相狀不同。

【English Translation】 English version Various adornment instruments. The fifty-fifth verse explains that the boundaries of various adornments are without interruption. These two are like summarizing names. The sixth part has ten verses, explaining the shape of the world, the meaning of which is seen above. The seventh part has two verses, explaining the differences of various kalpas (aeons). The eighth part has eight gathas (verses), explaining the appearance of various Buddhas. These two are also like summarizing names. The ninth part has ten verses, explaining the presence or absence of light, that is, various Buddhas emit precious light, and various light clouds cover. The tenth part has eleven verses, explaining the goodness and evil of sounds, that is, various Buddhas expound the Dharma Ocean. Now begin to explain the first part, divided into two parts. The first half of the verse marks the main point, because of various ends, it is said to be 'inconceivable'. The remaining verses widely explain the appearance of 'inconceivable'. Among them, it is divided into two parts. The first nine and a half verses use metaphors to show, and the latter eighteen verses use direct narration. The previous part is divided into three parts. The first three and a half verses explain that due to the cause of defilement, the kshetra (Buddha-field) has formation, existence, destruction, and emptiness. The first one and a half verses explain the seed, then the kshetra for a long time has formation, existence, destruction, and emptiness. The next verse explains that although the seeds of the kshetra are the same, the kshetra where they live are different. The following verse concludes to the seed of karma. Next, there are three verses explaining due to the cause of purity. The first is the cause of pure mind, the second is the cause of the Buddha's vow to reach the pratītyasamutpāda (interdependent origination), and the last explains the cause of pure karma. The following three verses summarize the causes of defilement and purity. The first is the cause of defilement and purity according to the mind, the second is the cause of karma arising from discrimination, that is, using positive metaphors as the basis, and also using cause to metaphorize condition. The mind is the cause of attracting the vipāka (result of actions), and the subtlety of the result is probably due to the condition of karma. The third verse simultaneously explains the mind and karma, because action is karma, it also metaphors that sentient beings are in the same place but have different views. The following eighteen verses use direct narration, divided into three parts. The first six verses explain defilement and purity, the next four verses explain formation, existence, destruction, and emptiness, and the last eight verses explain suffering and happiness. Now begin to explain the first part, divided into two parts. The first two verses show that the appearances of purity are different, and the last four verses analyze by comparing the causes. Among them, the first verse only explains defilement, because of kleshas (afflictions). The next two verses connect the defiled and pure minds, because karma connects good and evil, because it belongs to bodhisattvas and sentient beings. The last verse only explains purity, because it belongs to the Buddha. The second part has four verses showing formation, existence, destruction, and emptiness. The first verse explains the rough destruction, and the subtle still exists. Destruction is due to evil karma, and existence is due to two reasons, one is about the Buddha, and the other is about those who do good karma. Therefore, the Lotus Sutra says: 'My pure land will not be destroyed, and devas (gods) and humans are always full.' However, although destruction is not at the same time, the rise must be in the same place. Although it is said to be the same place, the constant appearance is gone, so it is said to be 'inconceivable'. The next verse explains the establishment of the place where karma exists. The next verse explains that the appearances of the world are different.

性無生滅。后偈結歸因緣。內由心變則染凈萬差。外假佛緣於何不凈。三八偈明苦樂中三。初三總相。約剎論苦樂。次三約一剎中有三惡趣。后二明人天樂。第二一一毛下。二偈顯剎微細。初偈舉果。后偈對因以辯。第三十偈明體性中。亦兼余義隨釋可知。第四五頌。明莊嚴。第五有五偈。明莊嚴際中攝三世嚴故。無間斷結歸佛故。一塵普見。第六或有眾多剎下。十偈明剎形差別。第七二偈。明剎住時分。第八有八偈。明佛出多少。文並可知。第九十偈光明有無。初一無後九有。第十有十一頌剎中音聲善惡。初二惡道唯惡。次三人天通善惡。后六佛菩薩善而非惡。正顯各各演說法海也。

毗盧遮那品第六(已下入第十一經)

初來意者。前明此因之果。今辯前果之因。答前因問故次來也。因是果因故標果稱。又不以人取法知是誰因。前品初言。毗盧遮那曠劫修因之所嚴凈。今方顯其事。二釋名者。略云光明遍照。廣如前釋。三宗趣者。明因廣大為宗。證成前果為趣。四釋文一品分三。初總明本事之時。二有世界下。別顯本事之處。三彼勝音世界。最初劫中下。別顯時中本事。今初即二佛剎塵數劫也。二辨處中亦三。第一總明剎海。第二此世界海下。別明一剎。略無剎種。剎名勝音者。多佛出世說法音故。

【現代漢語翻譯】現代漢語譯本：『性無生滅』（自性沒有生滅）。後面的偈頌總結歸於因緣。內在由心識變化，則染凈有萬千差別。外在憑藉佛的因緣，有什麼不凈的呢？第三到第八偈說明苦樂中的三種情況。最初三偈是總相，從佛剎的角度討論苦樂。接著三偈討論一個佛剎中有三惡趣。最後兩偈說明人天之樂。第二，『一一毛下』（每一根毛孔之下），兩偈顯示佛剎的微細。初偈舉出結果，后偈對比原因加以辨析。第三，第十偈說明體性，也兼顧其他意義，可以根據解釋來理解。第四，第五頌，說明莊嚴。第五，有五偈，說明莊嚴的邊際中包含三世的莊嚴，所以沒有間斷，最終歸於佛，一塵中普遍顯現。第六，『或有眾多剎下』（或者有眾多佛剎），十偈說明佛剎形狀的差別。第七，兩偈說明佛剎住世的時間。第八，有八偈，說明佛出世的多少，文義都可以理解。第九，十偈說明光明有無。初一偈說沒有光明，后九偈說有光明。第十，有十一頌，說明佛剎中聲音的善惡。最初兩偈說惡道只有惡聲。接著三偈說人天都有善惡之聲。最後六偈說佛菩薩只有善聲而沒有惡聲，主要顯示各自演說佛法之海。

《毗盧遮那品》第六（以下進入第十一經）

最初說明來意的部分。前面說明此因所結的果，現在辨析前面所結的果的因。回答前面的因的提問，所以接著而來。因為因是果的因，所以標明果的名稱。又不以人的角度來理解法，要知道是誰的因。前品最初說，『毗盧遮那』（Vairocana，光明遍照）經過曠劫修行因地而莊嚴清凈。現在才顯現這件事。第二解釋名稱，簡略地說就是光明遍照，詳細的解釋如前所述。第三說明宗旨和旨趣，說明因的廣大為宗旨，證明前面的果為旨趣。第四解釋文義，一品分為三部分。最初總的說明本事的時節。第二，『有世界下』（有世界之下），分別顯示本事的處所。第三，『彼勝音世界，最初劫中下』（那勝音世界，最初劫中），分別顯示時節中的本事。現在最初就是二佛剎塵數劫。第二，辨析處所中也有三部分。第一，總的說明佛剎海。第二，『此世界海下』（此世界海之下），分別說明一個佛剎。省略了佛剎的種子。佛剎名為『勝音』（Superior Sound），因為有很多佛出世說法之音的緣故。

【English Translation】 English version: '性無生滅' (Xing wu sheng mie) [The nature has no birth and death]. The following verses conclude and return to the cause and condition. Internally, due to the transformation of the mind, there are myriad differences in purity and defilement. Externally, relying on the Buddha's (Fo) [Buddha] conditions, what is impure? Verses three to eight explain the three aspects of suffering and happiness. The first three verses are the general characteristics, discussing suffering and happiness from the perspective of the Buddha-lands (Kshatra) [Buddha-land]. The next three verses discuss the three evil realms within one Buddha-land. The last two verses explain the happiness of humans and gods. Second, '一一毛下' (Yi yi mao xia) [Under each and every hair], two verses reveal the subtlety of the Buddha-lands. The first verse cites the result, and the second verse contrasts the cause to distinguish. Third, the tenth verse explains the essence, also encompassing other meanings, which can be understood according to the explanation. Fourth, the fifth verse explains adornment. Fifth, there are five verses explaining that the boundary of adornment includes the adornment of the three times, so there is no interruption, ultimately returning to the Buddha, universally manifesting in a single dust particle. Sixth, '或有眾多剎下' (Huo you zhong duo cha xia) [Or there are many Buddha-lands], ten verses explain the differences in the shapes of the Buddha-lands. Seventh, two verses explain the duration of the Buddha-lands. Eighth, there are eight verses explaining the number of Buddhas appearing in the world, the meaning of the text can be understood. Ninth, ten verses explain the presence or absence of light. The first verse says there is no light, and the last nine verses say there is light. Tenth, there are eleven verses explaining the goodness and evil of sounds in the Buddha-lands. The first two verses say that the evil realms only have evil sounds. The next three verses say that humans and gods have both good and evil sounds. The last six verses say that Buddhas and Bodhisattvas only have good sounds and no evil sounds, mainly revealing that each of them expounds the ocean of Dharma.

Chapter Six: Vairochana (毗盧遮那品) [Vairocana] (Below enters the eleventh Sutra)

The initial explanation of the intention. The previous section explained the result of this cause, and now analyzes the cause of the result obtained earlier. It answers the previous question about the cause, so it comes next. Because the cause is the cause of the result, the name of the result is marked. Also, do not understand the Dharma from the perspective of people, and know whose cause it is. The previous chapter initially said that 'Vairochana' (毗盧遮那) [Vairochana] cultivated the cause for countless eons and adorned and purified it. Now it is revealed. The second explanation of the name, briefly speaking, is the universal illumination of light, and the detailed explanation is as described earlier. The third explanation of the purpose and aim, explaining that the vastness of the cause is the purpose, and proving the previous result is the aim. The fourth explanation of the text, one chapter is divided into three parts. The first is the general explanation of the time of the original event. Second, '有世界下' (You shijie xia) [Below there are worlds], separately showing the place of the original event. Third, '彼勝音世界，最初劫中下' (Bi sheng yin shijie, zuichu jie zhong xia) [That Superior Sound World, in the initial kalpa], separately showing the original event in time. Now the initial is the number of kalpas of the dust of two Buddha-lands. Second, there are also three parts in analyzing the place. First, the general explanation of the Buddha-land sea. Second, '此世界海下' (Ci shijie hai xia) [Below this world sea], separately explaining a Buddha-land. The seed of the Buddha-land is omitted. The Buddha-land is named 'Superior Sound' (勝音) [Superior Sound] because there are many Buddhas appearing in the world to preach the Dharma.

次彰其相。后說劫名可知。第三諸佛子彼勝音下的指一方。如今娑婆中。別說一四天下也。于中亦三。初總明感應之處。第二諸佛子此林東下。別明能感居人。第三諸佛子彼大林中下。別顯道場嚴事。今初有三。初明香海者。非持種之海。即如今四洲之海耳。二其海下。海出華山。三于其山下。明山頂之林。先標舉后顯嚴。說此林者佛于中現也。說城居人者總舉所化也。第二別明能感居人中亦三。初標主伴二城。二釋主城。三釋伴城。今初雖有天城以佛出故人城為主。二清凈下廣釋主城。于中先顯處嚴。城上守禦曰櫓。繞城別筑土臺曰卻敵。優缽羅等。即青赤黃白四色蓮華。從此大城下彰其人勝。三其城次南下。略釋伴城。于中先辨城名居類。后此一一下。顯圍繞莊嚴。世界不同安立少異。不可例此也。第三明道場中。先辨場嚴。二其道場前下。明蓮華香海為佛現故。大文第三別顯時中本事。文分為二。先總舉劫中多佛。后其第一下。一一別顯。正彰本事。經來不盡故無總結。今初將欲說別。先舉其總。言最初劫者。即種種莊嚴劫也。既云最初。即此後更有大劫。于理無違。第二正顯本事中歷事四佛。即為四別。第一逢一切功德山須彌勝云佛。第二波羅蜜善眼莊嚴佛。第三最勝功德海佛。第四名稱普聞蓮華眼幢佛。各

【現代漢語翻譯】現代漢語譯本其次是彰顯這些相狀。之後會說到劫（kalpa）的名字是可以知道的。第三，諸佛子，從『彼勝音下』開始，是指一方。如今就在娑婆世界中，分別說明一個四天下（one of the four continents）。其中也分為三部分。首先總的說明感應之處。第二，諸佛子，從『此林東下』開始，分別說明能感應的居住者。第三，諸佛子，從『彼大林中下』開始，分別顯示道場的莊嚴之事。現在先說第一部分，其中有三點。首先說明香海，這不是持種種子的海，就是如今四大洲的海。第二，『其海下』，說明海中生出華山。第三，『于其山下』，說明山頂的樹林。先標舉，后顯示莊嚴，說明這片樹林是因為佛陀在其中顯現。說明城中居住的人，是總的舉出所要教化的人。第二部分，分別說明能感應的居住者，其中也有三點。首先標出主城和伴城。第二，『清凈下』，廣泛解釋主城。其中先顯示處所的莊嚴。城上的守衛設施叫做櫓（lu），圍繞城池另外修築的土臺叫做卻敵（quedi）。優缽羅（utpala）等，就是青、赤、黃、白四種顏色的蓮花。從『從此大城下』開始，彰顯居住者的殊勝。第三，『其城次南下』，簡略解釋伴城。其中先辨別城的名字和居住的種類。后『此一一下』，顯示圍繞的莊嚴。世界不同，安立稍微有差異，不可以以此為例。第三部分，說明道場，先辨別道場的莊嚴。第二，『其道場前下』，說明蓮花香海是爲了佛陀顯現的緣故。大的方面來說，第三部分是分別顯示時間中的本事。文章分為兩部分，先總的舉出劫中有很多佛。后『其第一下』，一一分別顯示，正式彰顯本事。因為經文沒有窮盡，所以沒有總結。現在先說總的，將要說分別之前，先舉出總的。說到最初劫，就是種種莊嚴劫。既然說是最初，那麼此後還有更大的劫，在道理上沒有違背。第二，正式顯示本事中，經歷了四佛，即分為四部分。第一位是逢一切功德山須彌勝云佛（Sarvasaraguna Sumeru Victorious Cloud Buddha）。第二位是波羅蜜善眼莊嚴佛（Paramita Good Eye Adorned Buddha）。第三位是最勝功德海佛（Most Victorious Merit Ocean Buddha）。第四位是名稱普聞蓮華眼幢佛（Universally Renowned Lotus Eye Banner Buddha）。各位

【English Translation】 English version Next, their characteristics are manifested. Later, it will be said that the names of the kalpas (劫) are knowable. Third, 『From '彼勝音下' (pi sheng yin xia) onwards, O sons of the Buddhas,』 refers to one direction. Now, within this Saha world, it separately describes one of the four continents (四天下). Within this, there are also three parts. First, it generally explains the place of interaction and response. Second, 『From '此林東下' (ci lin dong xia) onwards, O sons of the Buddhas,』 separately explains the inhabitants capable of interaction. Third, 『From '彼大林中下' (bi da lin zhong xia) onwards, O sons of the Buddhas,』 separately reveals the adornments of the Bodhimanda (道場). Now, let's begin with the first part, which has three points. First, it explains the fragrant sea, which is not a sea holding various seeds, but rather the sea of the four continents as they are now. Second, 『其海下 (qi hai xia)』 explains that Mount Hua (華山) emerges from the sea. Third, 『于其山下 (yu qi shan xia)』 explains the forest on the mountain peak. First, it introduces and then reveals the adornments, explaining that this forest is where the Buddha appears. Explaining the inhabitants of the city is a general reference to those to be transformed. In the second part, separately explaining the inhabitants capable of interaction, there are also three points. First, it identifies the main city and the companion city. Second, 『清凈下 (qing jing xia)』 extensively explains the main city. Within this, it first reveals the adornments of the place. The defensive structures on the city walls are called lu (櫓), and the earthen platforms built around the city are called quedi (卻敵). Utpala (優缽羅) and others refer to the four colors of lotus flowers: blue, red, yellow, and white. From 『從此大城下 (cong ci da cheng xia)』 onwards, it highlights the superiority of the inhabitants. Third, 『其城次南下 (qi cheng ci nan xia)』 briefly explains the companion city. Within this, it first distinguishes the names of the cities and the types of inhabitants. Then, 『此一一下 (ci yi yi xia)』 reveals the surrounding adornments. The worlds are different, and the establishments have slight variations; this cannot be taken as an example. In the third part, explaining the Bodhimanda, it first distinguishes the adornments of the Bodhimanda. Second, 『其道場前下 (qi daochang qian xia)』 explains that the lotus fragrant sea is for the sake of the Buddha's manifestation. In a broad sense, the third part separately reveals the inherent abilities within time. The text is divided into two parts: first, it generally mentions that there are many Buddhas in the kalpa. Then, 『其第一下 (qi di yi xia)』 individually reveals them, formally highlighting the inherent abilities. Because the sutra is not exhaustive, there is no conclusion. Now, let's first talk about the general; before talking about the specific, let's first mention the general. Speaking of the initial kalpa, it is the Various Adornment Kalpa. Since it is said to be the initial one, then there will be even greater kalpas after this, which is not contradictory in principle. Second, in formally revealing the inherent abilities, it goes through four Buddhas, which are divided into four parts. The first is Sarvasaraguna Sumeru Victorious Cloud Buddha (一切功德山須彌勝云佛). The second is Paramita Good Eye Adorned Buddha (波羅蜜善眼莊嚴佛). The third is Most Victorious Merit Ocean Buddha (最勝功德海佛). The fourth is Universally Renowned Lotus Eye Banner Buddha (名稱普聞蓮華眼幢佛). Each one...

有諸佛子言。就初佛中文分為六。第一總標佛號。第二先瑞熟機。第三正顯佛興。第四毫光警召。第五當機雲集。第六廣演法門。今初也。一切功德山者。福德崇峻不可仰也。復言須彌者。定慧高妙難傾動也。言勝云者。慈覆智潤廣無邊也。第二諸佛子下。先瑞熟機分二。初現瑞熟機。二其世界中下。睹瑞機熟。前中三。初標現時。謂百年前。次此摩尼下。正顯瑞相有其十種。于中說前世所行者。示其種子將成熟故。說佛名號令憶念故。說大行愿。使修發故說轉法輪。使當聽習生法眼故。后現如是下結瑞意也。二機熟可知。第三爾時下。正顯佛興。于中分二。初一處道成。二如於下結通廣遍。初中先總。后其身下別。別顯勝德略有十相。一示身相。法無不在。本自普周。智與理冥故。等彼真界。能令色相隨彼。融通法界塵毛重重全遍。二悲相。不捨因行無所不生。三成相。理行時處為一切道場。身智俱游名為普詣。四色相湛然常住稱為妙色。色色無邊故云具足。並無質累是謂清凈。五勝相色容蔽于大眾。威德攝於群魔。力無畏圓。何能映奪。六貴相。無邊寶相圓明可貴。超過聖帝故曰分明。七應相不往普現如鏡中像。八無礙相。有感斯見無隔山河。九者化相。化從真流源無有異。十吉祥相。身智光照普稱世間。此上大

【現代漢語翻譯】有佛弟子說，在最初的佛經文字中，可以分為六個部分。第一部分是總體的標示佛的稱號。第二部分是先以瑞相來使眾生的根機成熟。第三部分是正式地顯現佛的出現。第四部分是（佛）用毫光來警示和召集（眾生）。第五部分是應機的眾生雲集。第六部分是廣泛地演說佛法。現在是第一部分。『一切功德山』，指的是（佛的）福德崇高峻拔，不可仰望。又說『須彌』，指的是（佛的）禪定和智慧高妙，難以傾動。說『勝云』，指的是（佛的）慈悲覆蓋，智慧滋潤，廣闊無邊。第二部分，『諸佛子下』，先以瑞相來使眾生的根機成熟，分為兩個部分。首先是顯現瑞相來使眾生的根機成熟。其次是『其世界中下』，看到瑞相而根機成熟。在前面（顯現瑞相來使眾生的根機成熟）的部分中，又分為三個部分。首先是標示顯現的時間，說的是一百年前。其次是『此摩尼下』，正式地顯現瑞相，有十種。在其中說到前世所修行的，是爲了顯示其（善的）種子將要成熟的緣故。說佛的名號，是爲了令（眾生）憶念的緣故。說廣大的行愿，是爲了使（眾生）修習和發起的緣故。說轉法輪，是爲了使（眾生）應當聽聞和學習，生出法眼的緣故。後面『現如是下』，是總結瑞相的意義。第二部分（看到瑞相而根機成熟）是可以知道的。第三部分，『爾時下』，正式地顯現佛的出現。在其中分為兩個部分。首先是在一處證得佛道。其次是『如於下』，總結（佛的出現）是普遍而廣大的。在前面（在一處證得佛道）的部分中，先是總體的說明。後面『其身下』是分別的說明。分別地顯現殊勝的功德，大概有十個方面。一是顯示身相，佛法無處不在，本來就是普遍周遍的，智慧與真理相合，所以等同於真如的境界，能夠使色相隨著它，融通法界，微塵和毛髮都重重地完全周遍。二是慈悲的相，不捨棄因地的修行，無所不生。三是成就的相，真理、修行、時間和地點，都是一切的道場，身和智慧共同遊歷，名為普遍到達。四是色相湛然常住，稱為妙（微妙的顏色）。顏色無邊，所以說具足。並且沒有物質的累贅，這叫做清凈。五是殊勝的相，顏色和容貌遮蔽了大眾，威德懾服了群魔，力量和無畏圓滿，怎麼能夠被掩蓋和奪取呢？六是尊貴的相，無邊的寶相圓滿光明，值得尊重，超過了聖明的帝王，所以說分明。七是應化的相，不前往而普遍顯現，如同鏡中的影像。八是無礙的相，有感應就能夠看見，沒有山河的阻隔。九是變化的相，變化從真如流出，源頭沒有差異。十是吉祥的相，身和智慧的光芒照耀，普遍地被世間稱頌。以上是大（內容）。

【English Translation】 Some Buddha's disciples say that the initial Buddha's scripture can be divided into six parts. The first part is the general indication of the Buddha's title. The second part is to first use auspicious signs to mature the roots of sentient beings. The third part is to formally reveal the appearance of the Buddha. The fourth part is (the Buddha) using light from the urna (a spiral or curl of hair on the forehead of the Buddha, symbolizing wisdom) to alert and summon (sentient beings). The fifth part is the gathering of sentient beings who are ready. The sixth part is to widely expound the Dharma. Now is the first part. 'Mountain of All Merits' refers to (the Buddha's) merits being lofty and towering, unapproachable. It is also said 'Sumeru' (Mount Sumeru, considered the central world-mountain in Buddhist cosmology), referring to (the Buddha's) dhyana (meditation) and wisdom being sublime and difficult to shake. Saying 'Victorious Cloud' refers to (the Buddha's) compassion covering, wisdom nourishing, vast and boundless. The second part, 'The Buddha's disciples below', first uses auspicious signs to mature the roots of sentient beings, divided into two parts. The first is to manifest auspicious signs to mature the roots of sentient beings. The second is 'In that world below', seeing the auspicious signs and the roots maturing. In the previous part (manifesting auspicious signs to mature the roots of sentient beings), it is further divided into three parts. The first is to indicate the time of manifestation, saying it was a hundred years ago. The second is 'This mani (jewel) below', formally manifesting auspicious signs, there are ten kinds. Among them, speaking of the practices performed in previous lives is to show that the (good) seeds are about to mature. Saying the Buddha's name is for (sentient beings) to remember. Speaking of great vows is to enable (sentient beings) to cultivate and initiate them. Speaking of turning the Dharma wheel is to enable (sentient beings) to listen and learn, and generate the Dharma eye. The latter 'Manifesting thus below' is to summarize the meaning of the auspicious signs. The second part (seeing the auspicious signs and the roots maturing) can be known. The third part, 'At that time below', formally reveals the appearance of the Buddha. In it, it is divided into two parts. The first is to attain Buddhahood in one place. The second is 'As in below', summarizing (the Buddha's appearance) as universal and vast. In the previous part (attaining Buddhahood in one place), first is the general explanation. The latter 'His body below' is the separate explanation. Separately showing the supreme merits, there are roughly ten aspects. One is to show the body form, the Buddha's Dharma is omnipresent, originally universally pervasive, wisdom is in accordance with truth, so it is equal to the realm of tathata (suchness), able to make the form follow it, interpenetrating the Dharma realm, dust and hair all completely pervading. Two is the compassionate aspect, not abandoning the practices of the causal stage, giving rise to everything. Three is the aspect of accomplishment, truth, practice, time, and place are all bodhimanda (place of enlightenment), body and wisdom travel together, called universally arriving. Four is the color form being serene and constant, called myo (subtle color). Color is boundless, so it is said to be complete. And without the burden of matter, this is called pure. Five is the supreme aspect, color and appearance obscure the masses, majestic virtue subdues the demons, power and fearlessness are complete, how can it be covered and taken away? Six is the noble aspect, boundless treasure appearance is complete and bright, worthy of respect, surpassing the wise emperors, so it is said to be distinct. Seven is the responsive aspect, not going but universally appearing, like an image in a mirror. Eight is the unobstructed aspect, if there is a response, it can be seen, without the obstruction of mountains and rivers. Nine is the changing aspect, change flows from tathata* (suchness), the source has no difference. Ten is the auspicious aspect, the light of body and wisdom shines, universally praised by the world. The above is the great (content).

同經初。二結通中且結同類一界。余皆略也。第四爾時下毫光警召。文分為五。一放光處顯中道故。二王光名。發動宿種生起新善故。善根有三。一者生福及不動業。以施忍智三而為善根。二厭苦求滅以信等為根。三求無上慧。以四等不放逸五法。為根。通說善根。以依聖教發心為性。故云音也。三眷屬數無盡法故。四照分齊。充滿十方通方教故。五若有下明光勝益。文有十句。一無明重者自覺智開。二煩惱深者息現行惑。三勤修難出裂五蓋網。四三障重者摧諸障山。五未解脫者凈心垢種。六未信大者發起入住。七闕資糧者生其勝善。八未入地者除五怖畏。九色累功用滅身心苦。十滯無生者見佛趣果。此約差別對治以釋。若約橫配。生善見理。可以準思第五當機雲集中文二。先通顯諸王雲集致敬。后諸佛子下。別彰諸王雲集儀式。于中分二。先廣明喜見。后略列諸王。今初即正出本事之緣。文分為六。第一標名辨統。二總辨眷屬。三威光得益。四偈贊如來。五父王宣誥。六俱行詣佛。初文可知。第二夫人下總顯眷屬者。有德曰夫人。有色曰采女。王子別本云。二萬五千者。別梵本也。案瓔珞本業經上卷。云十住銅輪寶瓔珞。百福子為眷屬。生一佛土受佛學行。教化二天下。銀輪寶瓔珞五百子。金輪一千子。初地四天王

一萬子。二地忉利天王二萬子。三地已上乃至凈居天王。但云眷屬亦如是。故知無過二萬子者。若三界王即當等覺。又以一切菩薩為眷屬。案喜見所統但以城言。又見佛興至第三佛。方云去世。五百銀輪斯為正也。或約教異理亦可通。上首云大威光者。有大威德聖道光明故。第三爾時下。威光得益文分為二。先舉因總標。后何謂下列益明體。皆從勝用標名。一佛德圓滿摧障稱輪。定中能知故受斯稱。二此總持能持諸佛普法。三即空涉有名為方便。斯則權實雙行。為不共般若。稱體用之廣大。四以二嚴調伏真實慈也。五法雲震音能拔苦本。六稱理法喜故德無邊。自他俱慶心為最勝。七知離名法法亦應舍。如實舍也。八善巧起用平等無思。通從此生。故名為藏。九盡眾生界荷負無疲。要令信解為大愿也。十所有辯才皆入佛智。自他俱照是曰光明。此上十法。初三功德法。次四熏修法。后三起化法。多言大者。境界無邊稱性廣大。智契貫達並受證名。第四偈贊如來。文分為二。先說偈之由。后正陳偈頌。十偈分三。初二示佛出現既滅闇。難遇不可失時。次五令觀佛德。有德有慈真可歸也。后三引例勸歸。無遠不歸固宜往見。第五父王宣誥文分為二。初宣誥所因。以聞贊故。太子道深親承佛益。王機猶淺轉假他聞。二正以偈誥

【現代漢語翻譯】現代漢語譯本一萬個兒子。第二層忉利天（Trayastrimsa）的天王有兩萬個兒子。第三層及以上的乃至凈居天（Suddhavasa）的天王，都只說是眷屬，也像這樣。所以知道沒有超過兩萬個兒子的。如果三界之王就應當是等覺菩薩（Samantabhadra）。又以一切菩薩為眷屬。考察喜見王（Sudarshana）所統領的，只以城池來計算。又見到佛陀興盛直至第三尊佛陀，才說去世。五百銀輪王（Chakravartin）才是正確的。或者從教義不同來解釋，道理也是可以通的。上首稱為大威光（Mahatejas）的，是因為有大威德的聖道光明。第三，當時，威光（Tejas）獲得利益的文字分為兩部分。先舉出原因總的標明，後用『何謂』來列出利益，闡明本體。都從殊勝的作用來標明名稱。一，佛陀的功德圓滿，摧毀障礙，稱為輪（Chakra）。在禪定中能夠知曉，所以接受這個名稱。二，這個總持（Dharani）能夠持有一切佛陀的普遍教法。三，即空又涉足於有，稱為方便（Upaya）。這就是權巧和真實雙行，是不共般若（Prajna）。稱讚本體和作用的廣大。四，用二嚴（智慧和慈悲）來調伏，是真實的慈悲。五，法雲（Dharmamegha）震動聲音，能夠拔除痛苦的根本。六，稱合理法的喜悅，所以功德無邊。自己和他人共同慶賀，心為最殊勝。七，知道遠離名法，法也應當捨棄，如實地捨棄。八，善巧地發起作用，平等無思，通達從此產生，所以稱為藏（Nidhi）。九，盡眾生界荷負，沒有疲厭，要令眾生信解，是大愿。十，所有辯才都進入佛智，自己和他人共同照亮，這稱為光明。以上十法，前三個是功德法，中間四個是熏修法，后三個是起化法。多說『大』，是因為境界無邊，稱性廣大。智慧契合貫通，並接受證悟的名稱。第四，偈頌讚嘆如來，文字分為兩部分。先說偈頌的由來，后正式陳述偈頌。十個偈頌分為三部分。最初兩個偈頌顯示佛陀出現既已滅除黑暗，難以遇到不可失去時機。中間五個偈頌令人觀察佛陀的功德，有德有慈，真正可以歸依。最後三個偈頌引用例子勸導歸依，沒有遠近不歸順的，確實應該前往拜見。第五，父王宣誥的文字分為兩部分。最初宣誥的原因，因為聽聞讚歎的緣故。太子道深，親自承受佛陀的利益，國王的根機還淺，轉而假借他人聽聞。二，正式用偈頌來宣告。

【English Translation】 English version One myriad sons. The king of the Trayastrimsa (忉利天, Heaven of Thirty-three) heaven has two myriad sons. The kings of the heavens above the third, up to the Suddhavasa (凈居天, Pure Abodes) heavens, are only said to have retinues, and it is the same. Therefore, it is known that there are no more than two myriad sons. If the king of the Three Realms were to be Samantabhadra (等覺菩薩, Universal Worthy Bodhisattva), he would have all Bodhisattvas as his retinue. Examining what Sudarshana (喜見王) governs, it is only counted in terms of cities. Also, seeing the Buddha flourish until the third Buddha, then it is said to pass away. Five hundred silver-wheel-turning kings (Chakravartin, 銀輪王) are correct. Or, it can be understood from the difference in teachings. The leader called Mahatejas (大威光) is so because he has the light of great virtuous holy path. Third, at that time, the text on the benefits obtained by Tejas (威光) is divided into two parts. First, the cause is mentioned and generally indicated, and then the benefits are listed with 'What is it' to clarify the essence. All are named from the superior function. One, the Buddha's merits are complete, destroying obstacles, called Chakra (輪, Wheel). Being able to know in meditation, therefore receiving this name. Two, this Dharani (總持) can hold all the Buddha's universal teachings. Three, being both empty and involved in existence is called Upaya (方便, Expedient Means). This is the dual practice of skillful means and reality, which is the uncommon Prajna (般若, Wisdom). Praising the vastness of the essence and function. Four, using the two adornments (wisdom and compassion) to tame is true compassion. Five, the Dharmamegha (法雲, Cloud of Dharma) shakes the sound, able to eradicate the root of suffering. Six, praising the joy of reasonable Dharma, therefore the merits are boundless. Oneself and others celebrate together, the mind is the most supreme. Seven, knowing to be away from name and Dharma, Dharma should also be abandoned, abandoning as it is. Eight, skillfully initiating function, equal and without thought, understanding arises from this, therefore it is called Nidhi (藏, Treasury). Nine, bearing the burden of all sentient beings without fatigue, wanting to make sentient beings believe and understand is the great vow. Ten, all eloquence enters the Buddha's wisdom, oneself and others illuminate together, this is called light. The above ten Dharmas, the first three are merit Dharmas, the middle four are cultivation Dharmas, and the last three are transformation Dharmas. Saying 'great' many times is because the realm is boundless, in accordance with the nature of vastness. Wisdom is in accordance with penetration, and receives the name of enlightenment. Fourth, the verses praise the Tathagata (如來, Thus Come One), the text is divided into two parts. First, the origin of the verses is mentioned, and then the verses are formally stated. The ten verses are divided into three parts. The first two verses show that the Buddha's appearance has already eliminated darkness, it is difficult to encounter and the opportunity should not be lost. The middle five verses make people observe the Buddha's merits, having virtue and compassion, truly worthy of refuge. The last three verses cite examples to encourage refuge, there is no distance that does not return, indeed one should go and visit. Fifth, the text of the father king's proclamation is divided into two parts. First, the reason for the proclamation is because of hearing the praise. The prince's path is deep, personally receiving the Buddha's benefits, the king's faculties are still shallow, and he borrows from others to hear. Two, formally proclaiming with verses.

。偈有十一分之為三。初三集眾勸觀。次七敕令辦供。鄭注禮云。巾猶衣也。謂以繒綵衣帶于車。廣雅云。馭駕也。余並可知。后一偈勸赍供佛。第六俱行詣佛。初導從持供。后至而設敬。第二復有妙華下。略列諸王文易可知。第六時彼如來下廣演法門文分為五。一佛轉法輪。二威光獲益。三以偈贊述。四傳化眾生。五佛加贊勵。今初也。佛解脫用主教。宣示剎塵眷屬。隨機益殊。第二是時大威下。得益中初總后別。總中上說三世佛法。即佛昔所集也。既見佛得益。轉受菩薩之名。所謂下別。智即是體光明語用。所照境殊故分十一也。一深定智明。一切法聚。略有三義。一正定等三。二善惡等三。三總收一切。不出有為無為二種法聚。二位相收一味性現。故云平等。定中證此名彼三昧。二大心智明。謂後後因果。皆入初心。略有三義。一后因初得故。言一切悉入。若修涂至在初步。學者祿在其中。二菩提直心正念真如。真如門內攝一切法。三者三德開發初后圓融。初發心時便成正覺故。三大智智明法界者。所照之體大也。普光明者。即相大也。智慧光明遍照法界義故。蘊恒沙性德故名為藏。妄惑本空。故云清凈明見。稱眼見性肉眼即同佛眼。四大愿智明。知諸佛法愿為本故。五大行智明。無邊果德此行入故。六速疾智

【現代漢語翻譯】現代漢語譯本這首偈頌分為十一個部分，可以歸納為三個方面。首先是前三句，聚集大眾，勸導觀看。其次是接下來的七句，敕令準備供品。鄭玄在註解《禮記》時說，『巾』的意思是『衣』，指的是用絲綢綵帶裝飾車子。廣雅解釋說，『馭』是駕馭的意思。其餘部分都容易理解。最後一句勸導人們攜帶供品供養佛陀。第六句是大家一起前往佛陀所在之處。開始是引導隨從攜帶供品，然後到達后恭敬地陳設供品。第二部分『復有妙華下』，簡略地列舉了諸位國王的名字，文意容易理解。第六部分『時彼如來下』，廣泛地闡述了佛法，文意可以分為五個方面。一是佛陀轉法輪，二是威光使眾生獲得利益，三是用偈頌讚美佛陀，四是傳化眾生，五是佛陀加以讚揚勉勵。現在是第一個方面。佛陀用解脫的妙用來教導，宣示像剎土微塵一樣多的眷屬，根據不同的根器使他們獲得不同的利益。第二部分『是時大威下』，在獲得利益的部分中，先總說后別說。總說中，上面講述了三世諸佛的佛法，也就是佛陀過去所積累的。既然見到了佛陀並獲得了利益，就轉而接受菩薩的稱號。所謂別說，智慧是本體，光明是作用。所照的境界不同，所以分為十一種。一是深定智明，一切法聚，概括起來有三種含義。一是正定等三昧，二是善惡等，三是總攝一切，不出有為和無為兩種法聚。二是位相收，一味性現，所以說平等。在禪定中證悟這個，稱之為彼三昧。二是大心智明，指的是後後的因果，都進入了初心。概括起來有三種含義。一是后因在最初就得到，所以說一切都進入。如果修行的道路到達了最初的階段，學者的福祿就在其中。二是菩提直心，正念真如。真如門內攝一切法。三是三德開發，初后圓融。初發心時便成正覺，所以說三大智智明法界。所照的本體廣大。普光明，就是相大。智慧光明遍照法界，因為這個意義，蘊藏著恒河沙數般的性德，所以稱為藏。妄惑本來就是空，所以說清凈明見。稱眼見性，肉眼就等同於佛眼。四大愿智明。知道諸佛的法以愿為根本。五是大行智明。無邊的果德由此行而入。六是速疾智

【English Translation】 English version This verse is divided into eleven parts, which can be summarized into three aspects. First are the first three lines, gathering the assembly and exhorting them to observe. Next are the following seven lines, ordering the preparation of offerings. Zheng Xuan, in his commentary on the 'Book of Rites,' says that 'jin' means 'clothing,' referring to decorating the chariot with silk ribbons. Guangya explains that 'yu' means to drive. The rest is easy to understand. The last verse exhorts people to bring offerings to the Buddha. The sixth verse is about everyone going together to where the Buddha is. First, the followers are guided to carry the offerings, and then, upon arrival, they respectfully present them. The second part, 'fu you miao hua xia,' briefly lists the names of the kings, and the meaning is easy to understand. The sixth part, 'shi bi ru lai xia,' extensively expounds the Dharma, and the meaning can be divided into five aspects. First, the Buddha turns the Dharma wheel; second, the majestic light benefits sentient beings; third, the Buddha is praised with verses; fourth, sentient beings are transformed; and fifth, the Buddha adds praise and encouragement. Now is the first aspect. The Buddha teaches with the wonderful use of liberation, declaring to the retinue as numerous as the dust of lands, enabling them to obtain different benefits according to their different capacities. The second part, 'shi shi da wei xia,' in the part about obtaining benefits, first speaks generally and then specifically. In the general statement, the Dharma of the Buddhas of the three worlds is discussed above, which is what the Buddha accumulated in the past. Since they have seen the Buddha and obtained benefits, they turn to accept the title of Bodhisattva. The so-called specific statement is that wisdom is the substance, and light is the function. The realms illuminated are different, so they are divided into eleven types. First is profound samadhi wisdom-light, the aggregation of all dharmas, which can be summarized into three meanings. One is right samadhi and so on, two is good and evil and so on, and three is the total collection of everything, not going beyond the two kinds of dharma aggregations of conditioned and unconditioned. Second, the positions are collected, and the one flavor nature appears, so it is said to be equal. Realizing this in meditation is called that samadhi. Second is great mind wisdom-light, which refers to the causes and effects that come later, all entering the initial mind. It can be summarized into three meanings. One is that the later cause is obtained at the beginning, so it is said that everything enters. If the path of practice reaches the initial stage, the scholar's fortune is in it. Second is Bodhi direct mind, right mindfulness of Suchness. Suchness encompasses all dharmas within its gate. Third is the development of the three virtues, the initial and later stages are perfectly integrated. Enlightenment is achieved at the moment of initial aspiration, so it is said that the great wisdom-light illuminates the Dharma realm. The substance illuminated is vast. Universal light is the great aspect. The light of wisdom illuminates the entire Dharma realm, because of this meaning, it contains countless inherent virtues like the sands of the Ganges, so it is called the treasury. Delusions are originally empty, so it is said to be pure and clearly seen. Calling the eye seeing nature, the physical eye is the same as the Buddha eye. Four is great vow wisdom-light. Knowing that the Buddhas' Dharma takes vows as its root. Five is great practice wisdom-light. Boundless fruition enters through this practice. Six is swift wisdom

明。謂趣入無生功用不退。無功大力一行含多。受斯稱也。七神通智明。三輪幹事出離不能。八大福智明照福嚴故。九大解智明。謂佛勝解力成莊嚴海。十佛用智明。普周法界。十一佛德智明。降魔制外。后三佛境故。但了知余可證知。故云得入。第三以偈贊述文分二別。先因后偈。偈中分三。初一標益體用。次八顯用所見。于中前七見因后一見果。三一偈發願思齊。即前品初修治大愿也。第四傳化眾生文分為三。初明自悟。二為一切下。明轉悟他顯示十法。與前自得十一有同有異。文並可知。三今如須彌山下。利他之益。第五如來贊勵中。偈有十一。初三贊發心得法大果當成。次四對劣顯勝進者圓德。次二外加。內智決證無疑。后二舉一例余。行者即得。第二遇第二佛文分為二。先結前生后。二正顯佛興。今初。謂將說后佛。故總論劫壽明多小劫者。欲顯多佛現故。說人壽佛壽者。由佛壽促而人壽長。故得威光一生歷事三佛。二彼佛滅下。正顯佛興。文分為五。一明滅后佛興。二睹相獲益。三贊德勸詣。四眷屬同歸。五聞經悟入。今初也。此中佛名。謂智導萬行皆到彼岸。見性了了故名善眼。果由因飾是曰莊嚴。二爾時下。威光睹相獲益中二。先睹相即獲益之由也。二即得下正獲益也。先列后結。列有十種。一念佛

三昧者。菩薩之父故首明之。乃至十地不離唸佛。無邊海藏門者。蘊積名藏深廣稱海。然略有三義。一由此定中見多佛故。下文云。以佛為境界專念而不捨。是人得見佛其量與心等。由念能見所以稱門。二一一佛德。是無邊海藏。由念能知所以稱門。云何無邊海。劫海所修有行愿海。成就色身有相好海。成就智身有辯才海。建立念處有名號海。修諸助道有功德海。安立眾生有凈剎海。如是諸海一一無邊。各各出生蘊積名藏。三無邊勝德由唸佛生故。此一門深廣蘊積。何者念法性身則契如理。念功德身成無邊德。念相好身證無邊相。障無不滅德無不生。一言蔽諸總由唸佛。從此通悟所以稱門。即此一門說不可盡。二總持大智慧達深法。三無緣普應。四等除熱惱。五佛深德海蘊積力用。菩薩緣此喜遍身心。六悲則心戚喜便浮動。深契法性則曠若虛空。悲喜兩亡。為平等清凈。七般若者。覺法實性離分別也。有可離者非真離也。知自性離不復離也。無離之離即真法界。真法界者。本來清凈。法界清凈即般若清凈。般若清凈則萬法本凈。萬法凈者。無凈無不凈為真凈也。實相般若為萬法之體。觀照冥此眾德攸依。故云身也。八通用智俱故無礙隨現。九入法之深離說之垢。十智照佛法凈所知障。含藏眾德。二如是下。結中明歷事

增進。故云十千。通達之言釋前即得。第三爾時下。贊德勸詣文分為二。初說偈后偈益。偈中分三。初一偈嘆希慶遇。二有七偈嘆佛勝德。于中三。初三身業。次三語業。后一意業。三有二偈勸眾同歸。后諸佛子下偈益可知。第四時大威光下。眷屬同歸。第五其佛下。聞經悟入文分為三。初佛為說經。二當機獲益。三如來贊述。今初主經。法界體性大方廣也。清凈佛也。莊嚴即華嚴也。有多眷屬者。顯此教圓。二彼諸下當機獲益。亦有十益。既云大眾。或一人得一。或二三四或具十者。威光先證故略不標。大眾之言亦已含矣。故下佛贊。然此十事略為二釋。一者如次配於十地十度。或取地義或取度義者。達一切法本來清凈名清凈智。不取凈相是名方便。即初地入證之智也。二則二地離破戒垢。是所除障。照諸善品即戒光明。三即忍度。忍為上嚴一切愛樂。四無剎不入無法不照。無見不凈。是為精進增廣眾行。約地義釋。以諸道品。燒無盡惑成無邊光。五趣向諸行能入俗也。禪度增故效能離垢。涉俗化物成福德云。不迷實理為光明幢。六般若現前名隨入證。照深緣起名法海光。七功用已遠將入無功。為深發趣。權實無礙為大莊嚴。八見法實性。無功而修為極妙見。由此智慧復得灌頂故。仁王經云。后之三地同遣無明。同

無功用故。非灌頂地是灌頂智。九顯了藥病。是功德海相辯才遍應。若月影流光。十智圓離障。方于佛愿而生信解。故曰出生。二者此上十門。隨一一事以立其名。未必全將配于地位。或通配諸位。或復不次。以人無量隨證不同。普賢巧說故。文含多義。第三時彼下。如來述贊十頌分二。前六贊其已具勝德當成極果。皆前半已獲。後半當證。獨第四偈三句是因。后四偈行齊佛因當如佛證。皆三句舉佛行。后一句齊佛德。然此中述贊望前遇光得益及向大眾所得。多有相同義。必述上可以意訊息之。遇第三佛文分為六。一如來出時。前佛滅后等時也。二彼摩尼下。正明現世。立斯號者。功德海滿無加過也。三時大威光下。威光往供。四時彼如來下。佛為說經。見普法故名為普眼。以慧為性故曰光明。況一眼即十眼。融無障礙。眼外無法方真普眼。以諸緣發見即緣各為根。因沒果中緣皆號眼。故全色為眼。恒見色而無緣。全眼為色恒稱見而非我矣。五爾時下威光得益。五度皆福定為最。大寂無不照名普光明。得此已下彰其定用。福非福言略有二意。一福即是善非福是罪。二福即是相非福即性。雙了性相故。經云。福德即非福德性。此即深也了一切者廣也。故有海言。遇于初佛但得十者。自力未勝故。次佛十千者道轉深故。今

唯一者道已滿故。第六時彼佛下。如來記別。十一偈分四。初四顯具菩提心。謂初有愿。次偈有悲。四有智光。三兼精進。通策三心故。菩提心圓當成妙智。次四上入佛境。三有一偈示其果相得同諸佛。四有二偈。贊其現能利他住普賢行。遇第四佛文分為四。一佛出入中。二天王就供。三如來說法。四得益還歸。今初。約相目類青蓮。約德心無所染。相德高顯名稱外彰。摧邪眾歸故曰幢也。二是時下。天王就供中二。先明菩薩行進。報處天宮。此城即是品初所列之一。後知佛可歸持華往供。三時彼下說經。方便之言略有三種。一無實權施曲巧方便也。二理本無言假言而言。大方便也。三權實無滯。亦大方便。事理皆彰方曰普門。四時天王下。得益還歸中。聞上普門正受安住。法喜無盡故名曰藏。由此證達諸實相海。此劫之中。十須彌塵數如來。今但云四。又無結會古今現證得益等者。經來未盡故也。若結會者。應云爾時威光菩薩者毗盧遮那是等。所信因果會竟。

如來名號品第七(此下第二修因契果生解分第二會初從此第十二經盡第十三經菩薩問明品)

將釋此品。五門分別。初來意者先明分來。前既舉果令生信樂。今明能生因果信解故。次來也。二會來者。生解之中信為其首故。又前舉所信之境。今明

【現代漢語翻譯】現代漢語譯本：『唯一者』（指威光菩薩）的菩薩道已經圓滿。在第六個時辰，那尊佛（指第四尊佛）降臨。如來為他授記。這段經文分為四個部分，共十一偈。最初的四偈彰顯了菩提心的具足。第一偈有發願，第二偈有慈悲，第四偈有智慧之光，第三偈兼具精進。總括地策發這三種心。菩提心圓滿，自然成就妙智。接下來的四偈講述威光菩薩進入佛的境界。其中三偈用一偈展示了他證得與諸佛相同的果相。第四偈用兩偈讚歎他展現出利益眾生的能力，安住于普賢菩薩的行愿之中。遇到第四尊佛的經文分為四個部分：一是佛的出現和進入，二是諸天之王前來供養，三是如來說法，四是獲得利益后迴歸。現在先說第一部分。用青蓮花來比喻威光菩薩的相貌，用青蓮花的品德來比喻他內心沒有被世俗所污染。他的相貌和品德高尚顯赫，名稱在外彰顯。摧伏邪惡的勢力，使他們歸順，所以稱為『幢』。二是『是時下』，天王前來供養分為兩部分。先說明菩薩的修行精進，到達天宮。這個城市就是品初所列的其中之一。然後知道佛可以歸依，拿著鮮花前去供養。三是『三時彼下』，講述如來說法。方便之言略有三種：一是沒有真實的權柄，施用委婉巧妙的方便；二是道理原本無法用語言表達，借用語言來表達，這是大方便；三是權巧和真實之間沒有滯礙，這也是大方便。事和理都彰顯，所以稱為『普門』。四是『四時天王下』，講述獲得利益后迴歸。聽聞了上面的普門正受，安住在其中，法喜無盡，所以名為『藏』。由此證悟通達諸法實相之海。在這個劫中，有十須彌山微塵數那麼多的如來，現在只說了四尊。又沒有總結古今的因緣，現在證得利益等等，是因為經文還沒有說完。如果總結因緣，應該說『爾時威光菩薩就是毗盧遮那佛』等等。所信的因果到此會合完畢。

如來名號品第七（以下第二修因契果生解分第二會初，從此第十二經盡第十三經菩薩問明品）

將要解釋這一品，從五個方面來分別說明。首先是來意，先說明分品的來意。前面已經舉出果報，使人生起信樂。現在說明能夠產生果報的因，使人生起信解。其次是來由。二是會來的意義。在生起信解之中，信是首要的。而且前面舉出所信的境界，現在說明

【English Translation】 English version: The Bodhisattva path of the 'Unique One' (referring to Bodhisattva Weiguang) is already complete. In the sixth period, that Buddha (referring to the fourth Buddha) descended. The Tathagata bestowed a prediction upon him. This passage is divided into four parts, totaling eleven verses. The initial four verses manifest the completeness of Bodhicitta (awakening mind). The first verse contains aspiration, the second verse contains compassion, the fourth verse contains the light of wisdom, and the third verse combines diligence. It comprehensively encourages these three minds. When Bodhicitta is complete, it naturally achieves wondrous wisdom. The following four verses describe Weiguang Bodhisattva entering the realm of the Buddha. Among them, three verses use one verse to show that he attained the same fruit appearance as the Buddhas. The fourth verse uses two verses to praise his ability to benefit sentient beings, dwelling in the vows and practices of Samantabhadra Bodhisattva. The text about encountering the fourth Buddha is divided into four parts: first, the appearance and entry of the Buddha; second, the kings of the heavens coming to make offerings; third, the Tathagata preaching the Dharma; and fourth, returning after gaining benefits. Now, let's first talk about the first part. Using the blue lotus to symbolize Weiguang Bodhisattva's appearance, and using the virtue of the blue lotus to symbolize that his heart is not contaminated by the world. His appearance and virtue are noble and prominent, and his name is manifested externally. Subduing evil forces and causing them to submit, therefore he is called 'Banner'. Second, 'At that time', the heavenly kings coming to make offerings is divided into two parts. First, it explains the Bodhisattva's diligent practice, reaching the heavenly palace. This city is one of those listed at the beginning of the chapter. Then, knowing that the Buddha can be relied upon, he takes flowers to offer. Third, 'At the third time', it talks about the Tathagata preaching the Dharma. There are roughly three types of expedient words: first, there is no real authority, using euphemistic and skillful expedients; second, the principle originally cannot be expressed in words, borrowing words to express it, this is a great expedient; third, there is no stagnation between skillful means and reality, this is also a great expedient. Both matter and principle are manifested, so it is called 'Universal Gate'. Fourth, 'At the fourth time', it talks about returning after gaining benefits. Hearing the above Universal Gate Proper Reception, dwelling in it, the joy of Dharma is endless, so it is called 'Treasury'. From this, one realizes and penetrates the sea of the true nature of all dharmas. In this kalpa, there are as many Tathagatas as ten Sumeru mountain dust particles, but now only four are mentioned. Also, there is no summary of the causes and conditions of the past and present, and the present attainment of benefits, etc., because the scripture has not yet been completed. If summarizing the causes and conditions, it should be said 'At that time, Weiguang Bodhisattva was Vairochana Buddha', etc. The cause and effect that is believed in is gathered here.

Chapter Seven: Names of the Tathagatas (Below is the second part of cultivating causes and realizing fruits, generating understanding, the beginning of the second assembly, from this twelfth sutra to the end of the thirteenth sutra, the Bodhisattva's Questioning Chapter)

To explain this chapter, we will explain it from five aspects. First is the intention, first explaining the intention of dividing the chapter. The fruit has already been mentioned earlier, causing people to generate faith and joy. Now, it explains the cause that can produce the fruit, causing people to generate faith and understanding. Second is the origin. Second is the meaning of the assembly. Among generating faith and understanding, faith is the most important. Moreover, the realm of what is believed in has been mentioned earlier, now it explains

能信之行。故次來也。三品來者。前品舉因顯果。成所信之境。今舉果辨因。彰能信之行。果中三業身為其總。故先來也。又遠答前名號海問故。二釋名亦三。初分名修因契果生解分。謂修五位之圓因。成十身之滿果。令諸菩薩解此相故。即生修因契果之解。依主釋也。二會名。約處名普光明殿會。然有三釋。一以殿是寶成光普照故。二佛于其中放普光故。三佛于殿中。說普法門慧光照世。故立其名。依前一義即依主釋。后二有財。約法則名信行之會。三品名。如來現相品已釋。召體曰名錶德為號。名別號通。一切諸佛通具十號。名釋迦等則不同故。如來即十之一。品中正說隨機就德以立別名。既表德之名。則亦名亦號。如來之名號依主釋也。三宗趣亦三。初分宗。謂以修生修顯因果為宗。令諸菩薩修行契入為趣。二會宗者。若就總望。信解行德攝位為宗。通成佛果為趣。信能必到如來地故。近望唯信為宗成位為趣。若依長科十分之宗。此下三品以為一分。即果用應機周遍法界。以為其宗。依此起信為趣故。此亦名正報因果。亦是所信。信何法門信佛身名等於眾生。則知我名如佛名也。信佛法門隨宜而立。知我妄念苦集亦全法門信佛意業光明遍照。則知自心無不知覺故。先古諸德。亦將上三品舉果分收。三品宗者。顯

【現代漢語翻譯】現代漢語譯本：能信之行。因此接下來講述這個品。三品（指下文三品）的來由是：前一品（如來現相品）通過闡述『因』來彰顯『果』，成就所信之境。現在通過闡述『果』來辨明『因』，彰顯能信之行。在『果』中，身、口、意三業以『身』為總綱，所以首先講述身業。又可以遙相呼應前面名號海的提問。二、解釋品名也分為三點。首先，從品名上區分，修『因』與『果』相契合，從而產生理解。也就是修五位（五種階位）的圓滿之『因』，成就十身（十種化身）的圓滿之『果』，使各位菩薩理解這個相狀，從而產生修『因』與『果』相契合的理解。這是一種依主釋（一種語法結構）。第二，會合品名。從處所上說，名為普光明殿會。然而有三種解釋：一是說殿是寶物構成，光明普照；二是說佛在殿中放出普光；三是說佛在殿中宣說普法門，慧光照耀世間。按照第一種解釋，是依主釋；后兩種解釋則帶有財物（比喻）。從法則上說，名為信行之會。第三品的名字，已經在《如來現相品》中解釋過了。召集體性叫做『名』，表彰德行叫做『號』。『名』有差別，『號』則通用。一切諸佛都普遍具有十號，而『釋迦』等『名』則不相同。『如來』是十號之一。品中主要講述隨機應機，就著德行來設立特別的『名』。既然是表彰德行的『名』，那麼既是『名』也是『號』。『如來』這個名號是依主釋。三、宗旨也分為三點。首先，區分宗旨，即以修生、修顯『因果』為宗旨，使各位菩薩修行契入為目的。第二，會合宗旨，如果從總體上來看，以信、解、行、德攝取階位為宗旨，普遍成就佛果為目的。因為『信』能夠必定到達如來之地。從近處來看，唯以『信』為宗旨，成就階位為目的。如果按照長科（長的科判）十分之宗旨，以下三品作為其中一部分，即『果』的作用應機周遍法界，以此為宗旨，依此生起『信』為目的。這也可以說是正報的『因果』，也是所信的內容。相信什麼法門呢？相信佛的身名等於眾生，就知道我的『名』如同佛的『名』一樣。相信佛的法門隨宜而立，知道我的妄念、苦集也完全是法門。相信佛的意業光明遍照，就知道自己的心沒有不知不覺的。先古的各位大德，也將以上三品舉『果』來分別收攝。三品的宗旨是，顯

【English Translation】 English version: The Practice of Faith. Therefore, it comes next. The reason for the three sections (referring to the three sections below) is: the previous section (The Manifestations of the Tathagata) reveals the 'fruit' by elucidating the 'cause', accomplishing the realm of what is to be believed. Now, by elucidating the 'fruit', it distinguishes the 'cause', demonstrating the practice of being able to believe. Among the 'fruits', the three karmas of body, speech, and mind take 'body' as the general principle, so it is discussed first. It also echoes the previous questions about the sea of names. Second, the explanation of the section name is also divided into three points. First, distinguishing from the section name, the cultivation of 'cause' corresponds to the 'fruit', thereby generating understanding. That is, cultivating the perfect 'cause' of the five positions (five stages), accomplishing the perfect 'fruit' of the ten bodies (ten manifestations), enabling the bodhisattvas to understand this appearance, thereby generating the understanding that the cultivation of 'cause' corresponds to the 'fruit'. This is a possessive compound (a type of grammatical structure). Second, combining the section names. From the perspective of the place, it is called the Assembly in the Universal Light Palace (Prakasha-prabhāsa-mahā-vimāna). However, there are three explanations: one is that the palace is made of treasures and radiates universal light; the second is that the Buddha emits universal light in the palace; the third is that the Buddha proclaims the universal Dharma in the palace, and the light of wisdom illuminates the world. According to the first explanation, it is a possessive compound; the latter two explanations carry wealth (metaphorically). From the perspective of the Dharma, it is called the Assembly of Faith and Practice. The name of the third section has already been explained in 'The Manifestations of the Tathagata'. Calling the collective nature is called 'name', praising virtue is called 'title'. 'Name' has differences, while 'title' is universal. All Buddhas universally possess the ten titles, while 'Shakya' and other 'names' are different. 'Tathagata' is one of the ten titles. The section mainly discusses responding to the occasion and establishing special 'names' based on virtue. Since it is a 'name' that praises virtue, then it is both 'name' and 'title'. The title of 'Tathagata' is a possessive compound. Third, the purpose is also divided into three points. First, distinguishing the purpose, that is, taking the cultivation of birth and the manifestation of 'cause and effect' as the purpose, and enabling the bodhisattvas to cultivate and enter as the goal. Second, combining the purposes, if viewed from the overall perspective, taking faith, understanding, practice, and virtue as encompassing the stages as the purpose, and universally accomplishing Buddhahood as the goal. Because 'faith' can surely reach the stage of the Tathagata. From a closer perspective, only taking 'faith' as the purpose and accomplishing the stage as the goal. If according to the ten-part purpose of the long classification, the following three sections are taken as one part, that is, the function of the 'fruit' responds to the occasion and pervades the Dharma realm, taking this as the purpose, and generating 'faith' based on this as the goal. This can also be said to be the 'cause and effect' of the direct reward, and it is also the content of what is to be believed. What Dharma do we believe in? Believing that the body and name of the Buddha are equal to sentient beings, then we know that my 'name' is the same as the Buddha's 'name'. Believing that the Buddha's Dharma is established according to the occasion, knowing that my deluded thoughts, suffering, and accumulation are also completely the Dharma. Believing that the Buddha's mental karma illuminates everywhere, then we know that our own mind has no ignorance. The virtuous ones of the past also gathered the above three sections by elucidating the 'fruit'. The purpose of the three sections is to reveal

佛名號周遍為宗。隨機調化利益為趣。或上二皆宗生信為趣。第四問答。問五週因果差別平等不同。何以分名合之為一。答通生差別平等解故。離於修生說何修顯故。問前會舉果本為生信。今何重舉名號等三。答凡約境生信有其二義。一標舉境法明有所在。二攝以就心令成信行。前會約初義。此會約后義。又前會果廣因略。故名舉果。此會因廣果略故總攝為因。先依后正文影略耳。若約鉤鎖者。自屬正報果故不同第七會說所成果。此中自辯信所依故。問何不入定。以未入位性不定故。若爾十定豈散善耶。然說法之儀通有四句。一定后說如諸會。二說后定如無量義經等。三定中說如第九會。無出言故。四不入說如此信中及第七會。諸文非一。第九表證唯證能說。一得永常不礙起用故。第七為表常在定故。又入為受加。彼不須加故不須入說。后入者說在行故。將起后故。是知動寂唯物聖無常規。故下文中辯十信之用。一方入正定余方起出說。自在無礙也。余會摩頂后說。此會說后摩頂。是知此經體勢縱橫不可定準。第五釋文。若隨義約品科十分之中。此下三品。當果用應機普周分。若約隨法就會科十分之中。此一會當第二能信成德會。今就四番問答科。從此終第七會。即當第二修因契果生解分。若順諸會應直分問答。今為

【現代漢語翻譯】現代漢語譯本佛名號周遍為宗（以佛的名號無處不在為宗旨）。隨機調化利益為趣（根據不同情況進行教導和轉化，使眾生受益為目的）。或者說，以上兩者都以產生信仰為目的。第四個問答是：問：五週因果（五種不同的因果關係）的差別、平等和不同之處是什麼？為什麼將它們合稱為一？答：因為通過普遍的因果關係，可以理解差別和平等。如果離開修行而談論產生，又有什麼修行可以顯現呢？問：前一次法會舉出果報作為產生信仰的根本，這次為什麼又重複舉出名號等三種（指名號、功德、利益）？答：凡是憑藉外境產生信仰，有兩種含義。一是標明外境的法，說明其所在之處；二是將其攝入內心，使其成為信仰和行動。前一次法會側重於第一種含義，這次法會側重於第二種含義。而且，前一次法會果報說得詳細，因地修行說得簡略，所以稱為舉果；這次法會因地修行說得詳細，果報說得簡略，所以總括為因。先前是依據，後面才是正文的影子。如果從鉤鎖的角度來說，因為屬於正報的果報，所以不同於第七次法會所說的成就的果報。這裡是辨明信仰所依據的。問：為什麼不入定（進入禪定）？因為還沒有進入位，自性還不穩定。如果是這樣，那麼十定（十種禪定）難道是散亂的善行嗎？然而，說法的儀軌通常有四種情況：一是入定后說法，如之前的各次法會；二是說法后入定，如《無量義經》等；三是在定中說法，如第九次法會，因為沒有出聲；四是不入定而說法，如此次的信成就品和第七次法會。這樣的例子有很多。第九次法會是表證，只有證悟者才能說，因為一旦獲得永恒不變的境界，就不會妨礙起作用。第七次法會是爲了表明常在定中。而且，入定是爲了接受加持，他們不需要加持，所以不需要入定而說。後來入定是因為說法在行動中，將要開始行動。由此可知，動與靜，只有佛才能做到沒有常規。所以在下面的經文中辨明十信的作用。一方面進入正定，另一方面在其他地方起身說法，自在無礙。其餘的法會是摩頂后說法，這次法會是說法后摩頂。由此可知，這部經的體例縱橫交錯，沒有固定的準則。第五是解釋經文。如果按照意義來分品，將十分分為十品，那麼下面的三品，是果報的作用，應機普度眾生的部分。如果按照隨法會來分品，將十分分為十品，那麼這次法會相當於第二能信成德會。現在按照四番問答來分品，從這裡到第七次法會結束，就相當於第二修因契果生解分。如果順應各次法會，應該直接分問答。現在是爲了...

【English Translation】 English version Taking the omnipresence of the Buddha's name as its principle. Adapting teachings to individuals and benefiting them as its purpose. Or, both of the above aim to generate faith. The fourth question and answer is: Question: What are the differences, equality, and distinctions among the five cycles of cause and effect (Five Perceptions of Causation)? Why are they collectively referred to as one? Answer: Because through the universal law of cause and effect, one can understand both differences and equality. If we discuss arising apart from cultivation, what cultivation can be manifested? Question: In the previous assembly, the fruition was presented as the basis for generating faith. Why are the three aspects (name, merit, and benefit) mentioned again in this assembly? Answer: Whenever faith arises based on external objects, there are two meanings. First, to identify the dharma of the external object, indicating its location; second, to incorporate it into the mind, enabling it to become faith and action. The previous assembly emphasized the first meaning, while this assembly emphasizes the second meaning. Moreover, the previous assembly elaborated on the fruition and simplified the causes, hence it is called 'presenting the fruition'; this assembly elaborates on the causes and simplifies the fruition, thus it is summarized as the cause. The former is the basis, and the latter is the shadow of the main text. From the perspective of interlocking links, because it belongs to the fruition of the direct reward (正報, zheng bao), it differs from the achieved fruition mentioned in the seventh assembly. Here, it clarifies what faith relies on. Question: Why not enter samadhi (禪定, chan ding)? Because one has not yet entered the position, and the nature is not yet stable. If so, are the ten samadhis (十定, shi ding) merely scattered good deeds? However, the etiquette of teaching the Dharma usually has four situations: first, teaching after entering samadhi, as in the previous assemblies; second, entering samadhi after teaching, as in the Infinite Meaning Sutra (無量義經, Wu Liang Yi Jing) and others; third, teaching in samadhi, as in the ninth assembly, because there is no verbal expression; fourth, teaching without entering samadhi, as in this chapter on faith and the seventh assembly. There are many such examples. The ninth assembly is a manifestation, only the enlightened can speak, because once one attains the eternal and unchanging state, it does not hinder functioning. The seventh assembly is to show that one is always in samadhi. Moreover, entering samadhi is to receive blessings, and they do not need blessings, so there is no need to enter samadhi to speak. Entering samadhi later is because the teaching is in action, about to begin action. From this, it can be known that movement and stillness can only be achieved by the Buddha without any fixed rules. Therefore, the following text clarifies the function of the ten faiths. On one hand, entering right samadhi, on the other hand, rising and teaching in other places, freely and without hindrance. The other assemblies teach after touching the crown of the head (摩頂, mo ding), this assembly teaches after touching the crown of the head. From this, it can be known that the structure of this sutra is intricate and without fixed standards. Fifth is the explanation of the text. If dividing the chapters according to meaning, dividing the ten parts into ten chapters, then the following three chapters are the function of fruition, universally saving sentient beings according to their capacity. If dividing the chapters according to the Dharma assembly, dividing the ten parts into ten chapters, then this assembly is equivalent to the second assembly of 'achieving virtue through faith'. Now, dividing the chapters according to the fourfold question and answer, from here to the end of the seventh assembly, it is equivalent to the second part of 'cultivating causes and aligning with fruition to generate understanding'. If following the various assemblies, one should directly divide the questions and answers. Now it is for...

順文一會分三。第一序分。第二請分。第三說分。今先序分具如經初。但加普光以為小異。略分為三。初標主時處。二始成下別顯三事。三與十佛下。輔翼圓滿。二中分三。初別顯說時。二于普光下別顯說處。處在菩提場東南可三里許熙連河曲。彼河之龍為佛造此今舉總攝別。前標國名以本收末。上舉場稱故。下不動覺樹而遍十方。三妙悟下別顯主德。亦即示成正覺之相也。準第八會初及深密經等。皆說佛有二十一種功德。升兜率品當廣明之。今文有初十句。亦略釋耳。十句之中初總余別。總中妙悟皆滿者。妙悟晉經名善覺。論經名正覺。良以。梵音云蘇含于妙善及正等故。譯者隨取悟即覺也。雙照真俗故稱妙悟。備下諸句異於因人。故複稱滿。別中一二行永絕者。煩惱所知生死涅槃。皆名二行。俱不現前名為永絕。二達無相法者。清凈真如名無相法。達者了也。三如來常住大悲。任運利樂。又常安止聖天梵住。故云住于佛住。四所證。能證。及以化用皆等諸佛。五具能治道解脫障故。六所說教法外道不能轉故。七行諸世間違順魔怨不能礙故。八安立教法超言念故。九於三世境若事若理。了達記別無錯謬故。具此九別成初總句。同異成壞準思可知。第三輔翼圓滿。文分二別。一標數揀定。二嘆其勝德前中菩薩揀非凡小

【現代漢語翻譯】現代漢語譯本順文一會分為三個部分。第一部分是序分，第二部分是請分，第三部分是說分。現在先看序分，內容基本上和經文開頭一樣，只是增加了『普光』這個詞，略有不同。大致可以分為三部分：首先是標明說法的主體、時間和地點；其次是『始成下』，分別顯示這三件事；再次是『與十佛下』，輔助說明圓滿。在第二部分中，又分為三部分：首先是分別顯示說法的時間；其次是『于普光下』，分別顯示說法的地點。地點在菩提場東南大約三里處的熙連河彎曲處。那條河的龍為佛建造了這個地方。現在用總的來概括個別的。前面標明國名，是用根本來收攝末節。上面舉出『場』的稱謂，所以下面不用動覺樹而遍及十方。再次是『妙悟下』，分別顯示主體的功德，也就是顯示成正覺的相。參照第八會開頭和《深密經》等，都說佛有二十一種功德，升兜率品會詳細說明。現在文中有最初的十句，也是略微解釋一下。十句之中，第一句是總說，其餘是別說。總說中，『妙悟皆滿』，『妙悟』在晉譯的經文中稱為『善覺』，在論經中稱為『正覺』。因為梵語『蘇含于』，意思是妙善以及正等，所以譯者隨意取用，『悟』就是『覺』。雙重照耀真諦和俗諦，所以稱為『妙悟』。具備下面各句，不同於因地的人，所以又稱為『滿』。別說中，第一句『永絕二行』，煩惱、所知、生死、涅槃，都稱為『二行』，都不顯現，稱為『永絕』。第二句『達無相法』，清凈真如稱為『無相法』，『達』是瞭解的意思。第三句『如來常住大悲，任運利樂』，又常常安住在聖天梵住，所以說『住于佛住』。第四句所證、能證以及化用，都和諸佛相等。第五句具備能治道解脫障的功德。第六句所說的教法，外道不能轉變。第七句在世間行走，違逆和順的魔怨都不能阻礙。第八句安立教法，超越言語和念頭。第九句對於三世的境界，無論是事還是理，都能了達記別，沒有錯謬。具備這九種差別，成就最初的總句。相同和不同，成就和壞滅，可以參照思考。第三部分是輔助說明圓滿，文分為兩個部分：一是標明數量，選擇確定；二是讚歎它的殊勝功德。前面菩薩，是選擇，不是凡夫和小乘。

【English Translation】 English version The entire assembly of Shùnwén is divided into three parts. The first is the introductory section (序分, Xùfēn), the second is the request section (請分, Qǐngfēn), and the third is the exposition section (說分, Shuōfēn). Now, let's first look at the introductory section, which is basically the same as the beginning of the scripture, with only a slight difference by adding the word 'Pǔguāng' (普光, Universal Light). It can be roughly divided into three parts: first, it identifies the main speaker, time, and place; second, 'Shǐchéng xià (始成下, Beginning of Accomplishment)' separately reveals these three matters; third, 'Yǔ shí fó xià (與十佛下, With Ten Buddhas)' assists in explaining the completeness. In the second part, it is further divided into three parts: first, it separately reveals the time of the exposition; second, 'Yú Pǔguāng xià (于普光下, At Universal Light)' separately reveals the place of the exposition. The place is located about three miles southeast of the Bodhi field, at the bend of the Xīlián River (熙連河). The dragon of that river built this place for the Buddha. Now, use the general to encompass the specific. The name of the country is marked earlier to encompass the end with the root. The title of 'field' is mentioned above, so below, without moving the Bodhi tree, it pervades the ten directions. Again, 'Miàowù xià (妙悟下, Subtile Enlightenment)' separately reveals the virtues of the main speaker, which is also revealing the aspect of attaining perfect enlightenment. Referring to the beginning of the eighth assembly and the Saṃdhinirmocana Sūtra (深密經, Shēnmì Jīng) etc., it is said that the Buddha has twenty-one kinds of merits and virtues, which will be explained in detail in the chapter on ascending to the Tuṣita Heaven. Now, there are the first ten sentences in the text, which are also briefly explained. Among the ten sentences, the first sentence is a general statement, and the rest are specific statements. In the general statement, 'Miàowù jiē mǎn (妙悟皆滿, Subtile Enlightenment is complete)', 'Miàowù (妙悟, Subtile Enlightenment)' is called 'Shànjué (善覺, Good Enlightenment)' in the Jin translation of the scriptures, and 'Zhèngjué (正覺, Right Enlightenment)' in the treatises. Because the Sanskrit word 'Su hán yú' means subtle goodness and equality, the translator takes it at will, 'Wù (悟, Enlightenment)' is 'Jué (覺, Awareness)'. It doubly illuminates the truth and the conventional, so it is called 'Miàowù (妙悟, Subtile Enlightenment)'. Possessing the following sentences, it is different from the person in the causal stage, so it is also called 'Mǎn (滿, Complete)'. In the specific statements, the first sentence 'Yǒngjué èr xíng (永絕二行, Eternally severing the two courses)', afflictions, what is known, birth and death, and nirvana are all called 'Èr xíng (二行, Two Courses)', and none of them appear, which is called 'Yǒngjué (永絕, Eternally Severed)'. The second sentence 'Dá wúxiàng fǎ (達無相法, Realizing the signless dharma)', pure suchness is called 'Wúxiàng fǎ (無相法, Signless Dharma)', 'Dá (達, Realizing)' means understanding. The third sentence 'Rúlái chángzhù dàbēi, rènyùn lìlè (如來常住大悲，任運利樂, The Tathāgata constantly abides in great compassion, spontaneously benefiting and delighting)', and often dwells in the holy heavenly Brahma abode, so it is said 'Zhù yú fó zhù (住于佛住, Dwelling in the Buddha's dwelling)'. The fourth sentence, what is realized, what can realize, and the transformative use are all equal to all Buddhas. The fifth sentence possesses the merit of being able to cure the obstacles to the path of liberation. The sixth sentence, the teachings spoken cannot be transformed by external paths. The seventh sentence, walking in the world, the opposing and conforming demonic enemies cannot hinder. The eighth sentence establishes the teachings, transcending words and thoughts. The ninth sentence, for the realms of the three times, whether it is matter or principle, it can understand and distinguish without error. Possessing these nine differences, it accomplishes the initial general sentence. The same and different, accomplishment and destruction, can be referred to for consideration. The third part is to assist in explaining completeness, and the text is divided into two parts: one is to mark the quantity and select to determine; the other is to praise its superior merits and virtues. The previous Bodhisattvas are selected, not ordinary people and Śrāvakas.

。補處明非下位。他方而來非舊眾也。言一生者。釋有二義。一約化相。謂如彌勒。此復有三。一人中一生。二天上一生。三下降一生。正取天中二。約實報一生。謂於四種變易生死中。唯有末後一種。名無有生死一位所繫。此文多約化相耳。二普善下嘆德。德雖無量略嘆一。普善觀察者能觀智也。普有二義。一普眾同有此德。二普觀十境善有三義。一善知相。二善知無相。三善知此二無礙。眾生界下。明其所觀。皆具上三義。十中初是總句所化眾生。次此生何來。由迷法界起於世界。我當令彼住涅槃界凈諸業果故。須識心行之病文義之藥。令厭世間欣出世間。不盡有為不住無為。上辨橫觀十法。今豎達三世觀涅槃。知已現當證觀諸業已現當造果報。已現當受心行已現當發余可類知。亦以六相融之。第二時諸菩薩下。請分中二。先舉人標念。后若世尊下。正顯問端。然句雖五十問但四十。以第二十句是說意故。此四十問。望第一會有同有異。后二十句全同。前二十句大同小異。又復前後不同。初十句即前第三十海。前會即總說所觀深廣。此則別說如來依正。以前會中為總故。此會別顯信所依故。故前會皆致海言。此中但云剎等。第二十句前名菩薩十海。此列住等行位。前通諸會總顯圓融行布因故。此約當分。欲顯差別

【現代漢語翻譯】現代漢語譯本補處（補處菩薩，指彌勒菩薩）明示並非下位菩薩。『他方而來』說明不是原有的聽眾。『言一生者』，解釋有兩種含義。一是就化身而言，比如彌勒菩薩，這又分為三種情況：一是在人間一生，二是在天上（兜率天）一生，三是下生人間一生。這裡主要指在兜率天的一生。二是就實報莊嚴土而言的一生，指的是在四種變易生死中，只有最後一種，名為『無有生死一位所繫』。這段文字多是就化身而言。『二普善下嘆德』，是讚歎普賢菩薩的功德。功德雖然無量，這裡略微讚歎一種。『普善觀察者』指的是能觀的智慧。『普』有兩層含義：一是普遍所有眾生都有這種功德，二是普遍觀察十法界。『善』有三層含義：一是善於了知事物的表相，二是善於了知事物的無相，三是善於了知這兩種狀態的無礙。『眾生界下』，說明其所觀察的對象，都具備以上三種含義。十法界中，最初一句是總括所教化的眾生。其次，這些眾生從何而來？由於迷惑於法界而產生了世界。我應當讓他們安住于涅槃界，清凈各種業果。因此，必須認識到心行上的病癥，以及經文義理的藥物，使他們厭離世間，欣求出世間，不執著于有為法，也不安住于無為法。以上辨析了橫向觀察十法界，現在縱向通達三世，觀察涅槃。了知已有的、現在的、將要證得的涅槃，觀察各種業力已有的、現在正在造作的、果報已有的、現在正在承受的，心行已有的、現在正在發生的，其餘的可以依此類推。也可以用六相來融合理解。第二部分，『時諸菩薩下』，是請求分說的部分，分為兩部分。先是舉出菩薩，標明所念，后是『若世尊下』，正式顯明提問的端由。然而，句子雖然有五十句，但問題只有四十個，因為第二十句是說明意圖的。這四十個問題，與第一次法會相比，有相同也有不同。后二十句完全相同，前二十句大體相同，略有差異。而且前後也有不同，最初十句就是前面第三十海。前一次法會是總說所觀的深廣，這次則是分別說明如來的依報和正報。因為前一次法會是總說，所以這次法會特別顯明信心的所依。所以前一次法會都用『海』這個詞，這次只說『剎』等。第二十句，前一次法會名為菩薩十海，這裡列出住等行位。前一次法會是總括各次法會，總顯圓融的行布因，這次則是就各自的部分，想要顯明差別。

【English Translation】 English version 'Bu Chu' (補處, Boddhisattva destined to become the next Buddha, referring to Maitreya Bodhisattva) clarifies that it is not a lower-ranking Bodhisattva. 'Coming from another realm' indicates that they are not the original audience. 'Speaking of one lifetime' is explained in two ways. First, in terms of manifestation bodies, such as Maitreya Bodhisattva, this is further divided into three situations: one lifetime in the human realm, one lifetime in the heavens (Tushita Heaven), and one lifetime descending to the human realm. Here, it mainly refers to the lifetime in Tushita Heaven. Second, one lifetime in terms of the Land of Actual Reward, referring to the last of the four types of changing births and deaths, called 'not bound by a single position of birth and death'. This passage mostly refers to manifestation bodies. 'Second, praising virtue below Pu Shan' (二普善下嘆德) is praising the merits of Samantabhadra Bodhisattva. Although the merits are immeasurable, only one is briefly praised here. 'Pu Shan Guan Cha Zhe' (普善觀察者, Universal Good Observer) refers to the wisdom of being able to observe. 'Pu' (普, Universal) has two meanings: first, all sentient beings universally possess this merit; second, universally observing the ten Dharma realms. 'Shan' (善, Good) has three meanings: first, being good at knowing the appearance of things; second, being good at knowing the non-appearance of things; third, being good at knowing the unobstructedness of these two states. 'Below the realm of sentient beings' (眾生界下) explains that the objects they observe all possess the above three meanings. Among the ten Dharma realms, the first sentence is a general summary of the sentient beings being taught. Secondly, where do these sentient beings come from? They arise from being deluded about the Dharma realm, which gives rise to the world. I should enable them to dwell in the realm of Nirvana, purifying various karmic fruits. Therefore, it is necessary to recognize the illnesses in the mind and actions, as well as the medicine of the textual meaning, so that they become weary of the world and rejoice in transcending the world, not clinging to conditioned dharmas, nor dwelling in unconditioned dharmas. The above analyzes the horizontal observation of the ten Dharma realms; now, vertically penetrate the three times, observing Nirvana. Knowing the Nirvana that has already been, is now, and will be attained, observing the various karmas that have already been, are now being created, and the karmic retributions that have already been, are now being received, the mind and actions that have already been, are now occurring, and the rest can be inferred by analogy. It can also be understood by integrating the six aspects. The second part, 'Shi Zhu Pusa Xia' (時諸菩薩下, At that time, the Bodhisattvas), is the part requesting explanation, divided into two parts. First, the Bodhisattvas are mentioned, marking what is being contemplated; then, 'Ruo Shi Zun Xia' (若世尊下, If, World Honored One), formally reveals the reason for the questions. However, although there are fifty sentences, there are only forty questions, because the twentieth sentence is explaining the intention. These forty questions have similarities and differences compared to the first assembly. The last twenty sentences are completely the same, and the first twenty sentences are largely the same, with slight differences. Moreover, there are also differences between the beginning and the end. The first ten sentences are the thirtieth sea mentioned earlier. The previous assembly was a general explanation of the depth and breadth of what is observed, while this time it is a separate explanation of the retinue and the Buddha himself. Because the previous assembly was a general explanation, this assembly particularly reveals the reliance of faith. Therefore, the previous assembly used the word 'sea' (海) in all cases, while this time it only says 'kshetra' (剎) etc. The twentieth sentence, in the previous assembly, was called the Ten Seas of Bodhisattvas, and here it lists the stages of dwelling and practice. The previous assembly was a general summary of each assembly, generally revealing the cause of the perfect and harmonious practice, while this time it is about each part, wanting to reveal the differences.

因之相故。后二十句雖則全同前總此別。又前即所信。今辨所成。欲顯所信所成體無異故。文句全同。若唯約義亦可分三。謂初十句。問佛德應機無方大用。辨因所依果。次十句。問菩薩行位即果所成因。后二十句。佛果勝德。顯因所成果。是則以佛為緣而起于因。還以此因而成於果。是此分之大意也。故論云。多聞熏習。無不從此法身流。無不還證此法身。即其義也。今取文義俱便。大分為二。初十句直爾疑問。后三十句引例請問。義不異前然。所依所成文應互有。但是影略不欲繁辭故。初會直爾興問。即此中引例。此中引例即彼直問又前但明一重所信故。合三十句果。今為分二段。故間之以因。今初十句先總顯請意。后開示下別列所疑。十句依正間問者。正報應機必依剎故。亦表依正無障礙故。五句依者。一剎類。二莊嚴。三清凈。四體性。五成就。上五即前二海。廣如四五二品。其佛住等五句即正報大用。一佛身遍住諸剎。佛心常住大悲。二所具功德。及所證法性。三隨機說法。四作用威光。五修行得證現成菩提。然此五即前會七海。一即佛海。二即解脫海。三即演說海。四即變化海。五即名號。及壽量海。波羅蜜海。其眾生海但是所化故略不舉。含諸海中。此之十句下。有言說及現相答。至下當知。第二如十

【現代漢語翻譯】現代漢語譯本：『因之相故』。後面的二十句雖然和前面完全相同，總括來說是爲了區別。而且前面是所信，現在辨別所成，想要顯示所信和所成在本體上沒有差異，所以文句完全相同。如果只從意義上來說，也可以分為三部分。第一部分是最初的十句，詢問佛的德行應機施教，無所不在的廣大作用，辨別因所依的果。第二部分是接下來的十句，詢問菩薩的修行位次，也就是果所成的因。最後二十句，是佛果殊勝的德行，顯示因所成的果。這就是以佛為緣而生起于因，又以此因而成就於果，是這一部分的大意。所以《大乘起信論》說：『多聞熏習，沒有不從此法身流出，沒有不還證此法身。』就是這個意思。現在取文義兩方面的方便，大體上分為兩部分。最初的十句直接提出疑問，後面的三十句引用例子來請問。意義上和前面沒有不同，然而所依和所成在文字上應該互相包含，但是爲了省略，不想要繁瑣的言辭，所以初會直接提出問題，就是這其中引用例子。這其中引用例子也就是彼處直接提問。而且前面只是說明一重所信，所以合三十句為果，現在爲了分為兩段，所以中間穿插了因。現在最初的十句先總括地顯示請問的意圖，然後在開示的下面分別列出所疑惑的地方。十句是依據正報之間提問，正報應機一定依據剎（佛土）的緣故，也表示依報和正報沒有障礙的緣故。五句是關於依報的：一、剎類（佛土的種類），二、莊嚴（佛土的莊嚴），三、清凈（佛土的清凈），四、體性（佛土的體性），五、成就（佛土的成就）。以上五點就是前面二海，詳細內容如第四品和第五品。其中的『其佛住』等五句就是正報的大用：一、佛身普遍住在各個剎土，佛心常住大悲。二、所具有的功德以及所證得的法性。三、隨機說法。四、作用威光。五、修行得證現成菩提。然而這五點就是前會的七海：一就是佛海，二就是解脫海，三就是演說海，四就是變化海，五就是名號以及壽量海、波羅蜜海。其中的眾生海只是所教化的對象，所以省略不提。包含在各個海中。這十句的下面，有言說以及現相的回答，到下面應當知道。第二如十

【English Translation】 English version: 'Due to the aspect of cause.' Although the following twenty sentences are entirely the same as the previous ones, they are different in summary. Moreover, the former is what is believed, while this distinguishes what is accomplished, intending to show that what is believed and what is accomplished are not different in essence, hence the sentences are completely the same. If only considering the meaning, it can also be divided into three parts. The first part is the initial ten sentences, questioning the Buddha's virtues, responding to opportunities, and the great function that is omnipresent, distinguishing the fruit on which the cause relies. The second part is the next ten sentences, questioning the Bodhisattva's stages of practice, which is the cause accomplished by the fruit. The last twenty sentences are the Buddha's supreme virtues, revealing the fruit accomplished by the cause. This is to say that the cause arises with the Buddha as the condition, and this cause then accomplishes the fruit, which is the main idea of this section. Therefore, the Treatise says: 'Extensive learning and cultivation, nothing does not flow from this Dharma body, nothing does not return to realize this Dharma body.' That is the meaning. Now, taking the convenience of both the textual and semantic aspects, it is broadly divided into two parts. The initial ten sentences directly raise questions, and the following thirty sentences cite examples to inquire. The meaning is not different from before, but the reliance and accomplishment should mutually contain each other in the text. However, to be concise and avoid verbose language, the initial assembly directly raised questions, which is the citation of examples herein. The citation of examples herein is the direct questioning there. Moreover, the former only clarifies one aspect of what is believed, so it combines thirty sentences as the fruit. Now, to divide it into two sections, the cause is interspersed in between. Now, the initial ten sentences first generally reveal the intention of the inquiry, and then, below in the exposition, separately list the points of doubt. The ten sentences question between the dependent and the principal, as the principal retribution responding to opportunities must rely on the Kshetra (Buddha-field), also indicating that there is no obstruction between the dependent and the principal retributions. Five sentences are about the dependent retribution: 1. Kshetra types (types of Buddha-fields), 2. Adornments (adornments of Buddha-fields), 3. Purity (purity of Buddha-fields), 4. Essence (essence of Buddha-fields), 5. Accomplishment (accomplishment of Buddha-fields). The above five points are the previous two seas, as detailed in chapters four and five. The five sentences such as 'The Buddha dwells' are the great function of the principal retribution: 1. The Buddha's body universally dwells in various Kshetras, the Buddha's mind constantly dwells in great compassion. 2. The merits possessed and the Dharma-nature realized. 3. Teaching the Dharma according to the occasion. 4. Functioning majestic light. 5. Cultivating and attaining manifest Bodhi. However, these five points are the seven seas of the previous assembly: one is the Buddha-sea, two is the liberation-sea, three is the exposition-sea, four is the transformation-sea, five is the name and lifespan-sea, and the Paramita-sea. The sentient being-sea is only the object of transformation, so it is omitted. Contained within the various seas. Below these ten sentences, there are answers in words and manifestations, which should be known below. Second, like ten.

方下。引例請問。文分為三。初十句標彼說意。明其有悲。后三十句。舉彼所說顯其有智。末後一句結以正請。彼佛既爾。此亦宜然。初中初句總。謂令諸菩薩行愿成就故。餘九為別。一上繼佛種。二云何繼。以救眾生故。三云何救。令離惑故。四如何救。知彼根行故。五以何救說法藥故。六成何益。一除集諦染。二決道諦疑。三拔苦希望。四證滅愛處故。又成菩薩行具悲智也。具此悲智何所為耶。令佛種不斷。佛種不斷有何相耶。謂成三德。救護眾產生就恩德。永斷煩惱成於斷德。了知諸行成於智德。諸行有三。一者心行。二所行行。三所了行。謂一切行無常無相。即所了也。云何救護演說諸法。云何永斷凈諸雜染。永斷煩惱種現雙亡。除諸雜染謂唯現惑。云何成智。謂永斷疑網。智成何益斷諸希望。惑除何益滅諸愛著。一切著者。著有著空著行著果。不著諸法正智現前悲救眾生佛種不斷。是菩薩之要也。諸佛之本意也。所陳諸問。一一皆有斯益。又釋。一切菩薩是所成就。云何成就。不斷佛種即自成就。救護眾產生就於他。云何救護。謂離二障永斷煩惱。無煩惱障。了知一切無所知障。以何方便能斷二障。謂說諸法此煩惱障。其相云何。謂愛與見。除諸雜染絕愛煩惱。永斷疑網絕見煩惱。此所知障。其相云何。謂

【現代漢語翻譯】現代漢語譯本：下面開始。先提問，然後舉例說明。文章分為三個部分。首先，前十句標明對方的說法意圖，表明其具有悲心。接著，后三十句，列舉對方所說的話，彰顯其具有智慧。最後一句以正式的提問作結。既然彼佛如此，那麼此佛也應該如此。在第一部分中，第一句是總述，即爲了使各位菩薩的行愿成就。其餘九句是分述。一是延續佛種（Buddha-gotra），二是怎樣延續？通過救度眾生。三是怎樣救度？使眾生脫離迷惑。四是如何救度？瞭解眾生的根性和修行。五是用什麼救度？用佛法之藥。六是成就什麼利益？一是去除集諦（Samudaya-satya）的染污，二是決斷道諦（Marga-satya）的疑惑，三是拔除痛苦的希望，四是證得滅除愛慾之處。又成就菩薩的修行，具備悲心和智慧。具備這種悲心和智慧是爲了什麼呢？爲了使佛種不斷絕。佛種不斷絕有什麼表現呢？就是成就三種功德。救護眾生，成就恩德。永遠斷除煩惱，成就斷德。了知諸行，成就智德。諸行有三種：一是心行，二是所行之行，三是所了之行。即一切行無常無相，這就是所了知的。怎樣救護？演說諸法。怎樣永遠斷除？清凈各種雜染。永遠斷除煩惱，煩惱的種子和現行都消亡。去除各種雜染，指的僅僅是現行的迷惑。怎樣成就智慧？就是永遠斷除疑網。智慧成就有什麼益處？斷除各種希望。迷惑去除有什麼益處？滅除各種愛著。一切愛著，包括愛著有、愛著空、愛著行、愛著果。不愛著諸法，正確的智慧就會顯現，悲心救度眾生，佛種不斷絕，這是菩薩的關鍵，也是諸佛的本意。所提出的各種問題，每一個都具有這種益處。再解釋一下，一切菩薩是所要成就的對象。怎樣成就？不斷絕佛種就是自我成就。救護眾生就是成就他人。怎樣救護？就是脫離兩種障礙，永遠斷除煩惱。沒有煩惱障（Klesavarana），了知一切，沒有所知障（Jneyavarana）。用什麼方法能夠斷除兩種障礙？就是宣說諸法。煩惱障的相是什麼？就是愛和見。去除各種雜染，斷絕愛煩惱。永遠斷除疑網，斷絕見煩惱。所知障的相是什麼？就是……

【English Translation】 English version: Next. Let's start with questions and examples. The text is divided into three parts. First, the initial ten sentences highlight the speaker's intention, demonstrating their compassion (Karuna). Then, the following thirty sentences list what they said, revealing their wisdom (Prajna). The final sentence concludes with a formal question. Since that Buddha (Buddha) is like that, this one should be too. In the first part, the first sentence is a general statement, which is to enable all Bodhisattvas (Bodhisattva) to accomplish their vows and practices. The remaining nine sentences are specific. First, to continue the Buddha-gotra (Buddha-gotra, Buddha lineage), second, how to continue it? By saving sentient beings. Third, how to save them? By liberating them from delusion. Fourth, how to save them? By understanding their roots and practices. Fifth, with what to save them? With the medicine of Dharma (Dharma). Sixth, what benefits are achieved? First, to remove the defilements of Samudaya-satya (Samudaya-satya, the truth of the origin of suffering), second, to resolve doubts about Marga-satya (Marga-satya, the truth of the path to the cessation of suffering), third, to eradicate the hope for suffering, and fourth, to attain the place of extinguishing desire. Also, to accomplish the practice of Bodhisattvas, possessing compassion and wisdom. What is the purpose of possessing this compassion and wisdom? To ensure that the Buddha-gotra is not cut off. What are the manifestations of the Buddha-gotra not being cut off? It is to achieve three virtues. Saving sentient beings, achieving the virtue of grace. Eternally cutting off afflictions, achieving the virtue of cessation. Understanding all phenomena, achieving the virtue of wisdom. There are three types of phenomena: first, mental activity (citta-vrtti); second, the activity of practice (caritra); and third, the activity of understanding (jnana). That is, all phenomena are impermanent (anitya) and without characteristics (animitta), which is what is understood. How to save? By expounding the Dharma. How to eternally cut off? By purifying various defilements. Eternally cutting off afflictions, both the seeds and manifestations of afflictions are extinguished. Removing various defilements refers only to the current delusions. How to achieve wisdom? It is to eternally cut off the net of doubt. What is the benefit of achieving wisdom? To cut off various hopes. What is the benefit of removing delusions? To extinguish various attachments. All attachments include attachment to existence, attachment to emptiness, attachment to practice, and attachment to results. Not being attached to phenomena, correct wisdom will manifest, compassion will save sentient beings, and the Buddha-gotra will not be cut off. This is the key to Bodhisattvas and the original intention of all Buddhas. Each of the questions raised has this benefit. To explain further, all Bodhisattvas are the objects to be accomplished. How to accomplish? Not cutting off the Buddha-gotra is self-accomplishment. Saving sentient beings is accomplishing others. How to save? It is to be free from the two obscurations (Dvarana), eternally cutting off afflictions. Without Klesavarana (Klesavarana, obscuration of afflictions), understanding everything, without Jneyavarana (Jneyavarana, obscuration of knowledge). What methods can be used to cut off the two obscurations? It is to expound the Dharma. What is the characteristic of Klesavarana? It is love and views. Removing various defilements, cutting off the afflictions of love. Eternally cutting off the net of doubt, cutting off the afflictions of views. What is the characteristic of Jneyavarana? It is...

于境不了有所希望。法執未忘一切生著。今相無不了何所希望。達法性空當何所著。二障既寂二智現前。成菩提涅槃。謂不斷佛種則菩薩成就矣。第二說諸菩薩下。舉彼所說。文分為二。初十句問因。后二十句問果。今初文有九句。昔云。欠第九十忍一句。又以十信自不成位是住方便攝在住中。故不別問。故仁王經教化品云伏忍聖胎三十人。十信十止十堅心故。信住不分也。有義云。有四義故信不入位。一進退不定故。二雜修十心。無定階降故。三未隨法界修廣大行故。四未得法身。顯佛種性故。由斯不開十信。則成此會及第三會俱答十住問也。十行第四會答。十回向第五會答。十藏第四會中答。以藏有二義。一收攝義。謂收攝諸行以用迴向。故答在迴向之前二出生義。以出生地上證智故。問居迴向之後。十地第六會答。十愿初地中答。十定十通第七會答。各有自品。十頂一種答文不顯。古有多釋。一云。準梵網經。說十忍後有心地法門。即此十頂。理亦可通。但彼經說處乃有十一。初無菩提場會。但云方坐千光王座及妙光堂說十世界海。其二三四。與此三四五會處法全同。他化十地次第亦同。而化樂天說十禪定。初禪說十金剛心。二禪說十愿。三禪說十忍。四禪摩醯首羅宮。說我本源蓮華藏世界盧舍那佛所說心地法

【現代漢語翻譯】現代漢語譯本于境界中不瞭解，所以有所希望。法執（對佛法的執著）未曾忘卻，一切都執著于生。如今實相沒有什麼不瞭解的，還希望什麼呢？通達法性本空，又執著于什麼呢？二障（煩惱障和所知障）既然寂滅，二智（根本智和后得智）自然顯現，成就菩提涅槃。所謂不斷絕佛種，那麼菩薩就成就了。第二部分是關於諸菩薩的論述，以下引用他們所說的內容。文章分為兩部分，首先十句是關於因的提問，後面二十句是關於果的提問。現在先看關於因的提問，共有九句。過去說，缺少第九和第十忍這兩句。又因為十信自身不能成立位次，屬於住的方便，所以包含在住中，因此沒有單獨提問。所以《仁王經》教化品中說，伏忍聖胎三十人，是因為十信、十止、十堅心的緣故，信和住不分開。有一種觀點認為，因為四個原因，信不入位：一是進退不定；二是雜修十心，沒有確定的階梯；三是沒有隨順法界修廣大行；四是沒有得到法身，顯現佛種性。因為這個原因，沒有展開十信，所以這次法會和第三次法會都回答了關於十住的提問。十行在第四次法會回答，十回向在第五次法會回答，十藏在第四次法會中回答。因為藏有兩種含義：一是收攝義，指收攝各種行為以用來回向，所以回答在迴向之前；二是出生義，指出生地上證智，提問在迴向之後。十地在第六次法會回答，十愿在初地中回答，十定十通在第七次法會回答，各有自己的品。十頂的回答在經文中不明顯，古來有多種解釋。一種說法是，參照《梵網經》，在說了十忍之後有心地法門，就是這十頂，道理也說得通。但是那部經所說的地點有十一處，最初沒有菩提場會，只是說在方坐千光王座和妙光堂說十世界海，其中的第二、三、四處，與這裡的第三、四、五會處法完全相同，他化十地的次第也相同，而在化樂天說十禪定，初禪說十金剛心，二禪說十愿，三禪說十忍，四禪摩醯首羅宮，說我本源蓮華藏世界盧舍那佛所說心地法。

【English Translation】 English version Because of not understanding the realm, there is hope. The attachment to Dharma (法執) (attachment to the Dharma) has not been forgotten, and everything is attached to birth. Now that the true nature is understood, what is there to hope for? Having attained the emptiness of Dharma-nature, what is there to be attached to? Since the two obstacles (二障) (the obstacle of afflictions and the obstacle of knowledge) are extinguished, the two wisdoms (二智) (fundamental wisdom and subsequent wisdom) naturally manifest, accomplishing Bodhi and Nirvana. The so-called non-interruption of the Buddha-seed means that the Bodhisattva is accomplished. The second part is about the discussion of the Bodhisattvas, and the following quotes what they said. The text is divided into two parts: the first ten sentences are questions about the cause, and the last twenty sentences are questions about the result. Now let's look at the questions about the cause, which consist of nine sentences. In the past, it was said that the ninth and tenth forbearance were missing. Also, because the ten faiths (十信) themselves cannot establish a position and belong to the convenience of dwelling, they are included in the dwelling, so there is no separate question. Therefore, the 'Teaching' chapter of the Renwang Sutra says that the thirty people of the 'embryo of forbearance' are due to the ten faiths, ten abidings, and ten firm minds, so faith and dwelling are not separated. One view is that faith does not enter the position for four reasons: first, it is uncertain in progress and regress; second, it is a mixed practice of ten minds, without a definite ladder; third, it has not followed the Dharma-realm to cultivate vast practices; fourth, it has not obtained the Dharma-body, revealing the Buddha-nature. For this reason, the ten faiths are not elaborated, so this assembly and the third assembly both answer the questions about the ten dwellings (十住). The ten practices (十行) are answered in the fourth assembly, the ten dedications (十回向) are answered in the fifth assembly, and the ten treasuries (十藏) are answered in the fourth assembly. Because the treasury has two meanings: one is the meaning of gathering, which refers to gathering various actions to dedicate them, so the answer is before the dedication; the other is the meaning of birth, which refers to the birth of the wisdom of realization on the ground, and the question is after the dedication. The ten grounds (十地) are answered in the sixth assembly, the ten vows (十愿) are answered in the first ground, and the ten samadhis and ten powers (十定十通) are answered in the seventh assembly, each with its own chapter. The answer to the ten summits (十頂) is not clear in the text, and there have been many interpretations since ancient times. One saying is that, referring to the Brahma Net Sutra, after the ten forbearances, there is the Dharma-gate of the mind-ground, which is these ten summits, and the reasoning is also understandable. However, that sutra says that there are eleven places, and initially there was no Bodhi-field assembly, but it only said that the ten world-seas were spoken while sitting on the Thousand Light King Seat and the Wonderful Light Hall. The second, third, and fourth places among them are completely the same as the third, fourth, and fifth assemblies here, and the order of the ten grounds of transformation is also the same, while the Heaven of Joyful Transformation speaks of the ten meditations, the first meditation speaks of the ten diamond minds, the second meditation speaks of the ten vows, the third meditation speaks of the ten forbearances, and the fourth meditation, the Mahesvara Palace, speaks of the Dharma of the mind-ground spoken by Vairocana Buddha in the Lotus Treasury World, which is my origin.

門。不云重會普光及祇園重閣次第。又別難可會通。又此中問因。后更有果問。故彼佛心地。即后如來地等。非十頂也。有云。僧祇品答以準瓔珞等覺。別有頂位以因位窮終。今僧祇中說十大數。數中之極故云十頂。彼問雖十答有多數。對上定通。亦非其類故不可也。有云。壽量品答。彼中十重佛土。皆上為下頂極。至賢首佛剎名為十頂。又佛名第二。名此十一世界為上首故。但舉此初后十一。即顯過百萬阿僧祇世界壽量之數。此為標首。首即頂故。然復彼無別問。似有少理。但標此十界將為問端。對十地等甚不相例。今謂。新舊梵本俱無忍問。答中即有故。知彼忍即此頂也。言十頂者。因位終極。十定十通皆等覺位。十忍居后。又得頂名。問中約位終極。故名為頂。答據法門忍受。以智印定故云忍也。非位終極。不具十忍非有十忍。不極因位。二文更顯。故十忍品末云。通達此忍門成就無礙智。超過一切眾轉于無上輪等。既言超過即是頂義。亦猶四善根中忍頂法門。義相類故。不爾忍無別問。空答何為。設欲成十應脫十信。十信雖未成位。亦隨法界修廣大行。德用殊勝別一會答應有問故。若將十忍已下四品。共答頂問于理無失。俱是等覺之終極故。第二二十句。問所成果。全同初會。于中亦初十句。明內德成滿。后

十句體相顯著。初中如來神力。前會名佛加持。即神力加持故。神通約外用無壅。神力約內有干能。離世間品各有十事。其相自別。言無礙者。謂如來所作無能障礙也。上文名無能攝取等。義皆同也。后十中辯才是語業。智慧是意業。最勝是身業。準前會中。唯欠佛光明之一句。余如前釋。其所答文亦如前引出現不思議相海品說。但前總會故引此文。所引之文正答今問。說者宜重引之。三愿佛下結請。請同彼說故致亦言。請分竟。第三說分。于中通下六會。答此所問。準問長科亦為三分。此初三品答所依果問。二問明已下。答所修因問。三從不思議品下。答所成果問。其平等因果。因乃果中之因。果乃此果之用。故屬果收。初中分二。先如來現相答。由其念請故。又如來證窮故。後文殊言說答。伴助主故。假言顯故。今初分二。一佛現神通。二眾海雲集。今初。知其心念者。領念請也。現神通者。示相答也。言隨類者。有其三義。一隨疑者所宜異故。謂或示色令見。以聲令聞冥資令曉。皆是現通。以法界身圓明頓現也。二隨疑者流類別故。三隨疑者所疑異故。謂若疑十信。即見如來足輪放光周乎法界等。若疑十住。則見如來足指放光百剎塵外菩薩集等。如放光一事既爾。余相皆然。故知初會現相遍於九會。此會現通通

於一分。結集隨義編之作次耳。故下三會。皆有不起覺樹之言。第二現神通下。眾海雲集即現相。答初十句之問。光現佛剎答佛剎問。剎有金色等是剎莊嚴。既以金成亦答剎體。彼剎菩薩亦剎莊嚴。菩薩大寶以為嚴故。亦剎清凈純凈。佛剎唯菩薩故。凈修梵行是剎成就凈土行故。亦剎清凈所修凈故。此已上答五句依問。兼答五句正報土。各有佛及見如來坐蓮華藏。是答佛住。現通放光是答威德。名不動智等是答法性。見佛轉法輪是答說法。佛成正覺是答菩提。文雖在下義皆此具。光明覺現即現此故。十方眾集即為十段。一一方內文各有八。一遠近。二土名。三佛號。四上首。五眷屬。六詣佛。七到已致敬。八化座安坐。去此遠近皆十剎塵數者。前會為說所信因果深廣。故須遠集華藏之外十方剎海。今為說于生解因果漸漸增修。故但集娑婆鄰次之剎。信行最劣故。復云十。後後漸增至法界品。還集剎海。初不云一直云十者。表無盡故。要剎塵者。比余勝故。為有所表故。分階級非初信等。不是通方故。結及證成十方齊說。又隨迷名外悟處名來。而實佛土本無遠近。土皆名色者。表信粗現故。亦表顯然可生信故。佛號同智者。有信無智增無明故。信中之智。本覺起故。主同名首者。梵雲室利。一名四實一首二勝。三吉祥四

【現代漢語翻譯】現代漢語譯本只是一部分內容。結集者根據意義編排了順序而已。所以下面的三次集會，都有『不起覺樹』的說法。第二次『現神通』時，大眾如海云般聚集，這就是顯現的景象，回答了最初十句的提問。『光現佛剎』回答了關於佛剎的提問。『剎有金色等』是佛剎的莊嚴。既然是用金做成的，也回答了佛剎的本體。『彼剎菩薩』也是佛剎的莊嚴，因為菩薩用大寶來莊嚴。也是佛剎清凈純凈，因為佛剎只有菩薩。『凈修梵行』是佛剎成就凈土之行。也是佛剎清凈所修的清凈。以上回答了五句關於依報的提問，兼回答了五句關於正報國土的提問。『各有佛及見如來坐蓮華藏』是回答佛的住處。『現通放光』是回答佛的威德。『名不動智等』是回答佛的法性。『見佛轉法輪』是回答佛的說法。『佛成正覺』是回答佛的菩提。文字雖然在下面，但意義都包含在這裡。光明覺現就是顯現這些。十方大眾聚集，分為十段。每一方的內容各有八項：一、遠近；二、土名；三、佛號；四、上首；五、眷屬；六、詣佛；七、到已致敬；八、化座安坐。距離遠近都是十個佛剎微塵數，是因為前一次集會是爲了說明所信的因果深廣，所以需要從遙遠的華藏世界之外的十方剎海聚集。現在是爲了說明生起理解的因果，漸漸增進修行，所以只聚集娑婆世界鄰近的佛剎。因為信行最差，所以又說是『十』。後面漸漸增加，直到法界品，又聚集剎海。最初不說『一直』而說『十』，是爲了表示無盡。一定要用剎塵數，是因為比其他的殊勝。爲了有所表示，分出階級，不是最初的信等，不是通達四方。總結並證明十方一起說。又隨著迷惑時所稱呼的外界，覺悟時所稱呼的處所而來，而實際上佛土本來沒有遠近。國土都名為『色』，是爲了表示信心的粗淺顯現，也表示顯然可以生起信心。佛號相同，都是『智』，是因為有信而無智，會增加無明。信心中的智慧，是本覺生起。主同名『首』，梵語是『室利』（Śrī），意思是四種含義：一是真實，二是殊勝，三是吉祥，四是

【English Translation】 English version Only a fraction. The compilers arranged it according to meaning. Therefore, the following three assemblies all mention 'not rising from the Bodhi tree'. In the second 'Manifesting Supernatural Powers', the masses gathered like sea clouds, which is the manifestation, answering the initial ten questions. 'Light manifests Buddha-lands' answers the question about Buddha-lands. 'Lands have golden colors, etc.' is the adornment of the Buddha-lands. Since it is made of gold, it also answers the substance of the land. 'Those lands' Bodhisattvas' are also the adornment of the Buddha-lands, because the Bodhisattvas use great treasures to adorn them. It is also a pure and clean Buddha-land, because the Buddha-land only has Bodhisattvas. 'Purely cultivating Brahma-conduct' is the Buddha-land accomplishing the practice of Pure Land. It is also a pure Buddha-land because of the purity of what is cultivated. The above answers the five questions about dependent retribution, and also answers the five questions about the land of proper retribution. 'Each has a Buddha and sees the Tathagata sitting on a lotus treasury' answers the dwelling place of the Buddha. 'Manifesting supernatural powers and emitting light' answers the Buddha's power and virtue. 'Named Immovable Wisdom, etc.' answers the Buddha's Dharma-nature. 'Seeing the Buddha turning the Dharma wheel' answers the Buddha's Dharma-teaching. 'The Buddha attains perfect enlightenment' answers the Buddha's Bodhi. Although the text is below, the meaning is all contained here. The manifestation of light and awakening is the manifestation of these. The gathering of the ten directions is divided into ten sections. Each section has eight items: 1. Distance; 2. Land name; 3. Buddha name; 4. Chief; 5. Retinue; 6. Approaching the Buddha; 7. Paying respects upon arrival; 8. Transforming seats and sitting down. The distance is ten Buddha-land dust numbers, because the previous assembly was to explain the depth and breadth of the cause and effect of what is believed, so it was necessary to gather from the distant ten directions of the sea of lands beyond the Flower Treasury World. Now it is to explain the cause and effect of generating understanding, gradually increasing cultivation, so only the Buddha-lands adjacent to the Saha World are gathered. Because faith and practice are the worst, it is said to be 'ten'. Later it gradually increases, until the Dharma Realm Chapter, and then gathers the sea of lands. Initially, it does not say 'straight' but says 'ten', in order to express endlessness. It must be the number of land dust, because it is more superior than others. In order to express something, the stages are divided, not the initial faith, etc., not reaching all directions. Concluding and proving that the ten directions speak together. Also, following the external world called in delusion, and the place called in awakening, but in reality, the Buddha-land originally has no distance. The lands are all named 'form', in order to express the superficial manifestation of faith, and also to express that it is obvious that faith can arise. The Buddha names are the same, all 'Wisdom', because having faith without wisdom will increase ignorance. The wisdom in faith is the arising of original awareness. The chief is named 'Head', the Sanskrit word is 'Śrī', meaning four things: one is truth, two is superiority, three is auspiciousness, and four is

德。是以譯者前後不同。今通用之以信為首。攝諸位故。次第行中信最勝故。甚難得故。于生死中創發信心。為吉祥故。信能增長智功德等。一切德故。此十菩薩同表信門故。皆名室利。各隨一門達一切法。故復有差。次文當釋。亦有傳云。梵雲室利。此云吉祥。室利云首。亦是一理。眷屬皆十剎塵者。表一一行攝無盡德故。皆詣佛者。有歸向故。余如前會。又下菩薩名等。皆是表法。菩薩表所行之行。本剎表所證之理。佛名錶所得之智。今初東方言金色者。心性無染與緣成器。為自體故。本智如空離覺所覺。湛然不動動即是妄。非曰智故。又縱成佛果不異凡故。即本覺智住心真如。菩薩妙德者。慧達佛境。處處文殊由慧揀擇。契于本智故分因果。二覺首者。覺心性也。無性不礙隨緣。隨緣不礙無性無礙智也。不染而染染而不染。俱難了知為妙色也。三財首者。法財教化即滅闇智。了眾生空如蓮不著。四寶首者。真俗無違可珍貴故。善知業果不犯威儀。性相無違。唯一乘旨。是為唯嗅瞻卜華矣。五德首。了達如來應現說法之功德故。即是明於法相。又了佛德心明白也。若有此智。如青蓮華最為第一。六目首。福田照導如目將身。平等福田。為究竟智。是最可重故云金色。佛為福田以佛為境故。同上文殊依金色界。七精

【現代漢語翻譯】現代漢語譯本德。因此譯者的理解前後有所不同。現在通用的譯法以『信』為首要，因為它統攝了所有地位，在修行的次第中，『信』最為殊勝，也最難獲得。在生死輪迴中，生起信心是吉祥的開端，因為『信』能增長智慧、功德等一切美德。這十位菩薩共同代表了『信』的法門，所以都名為室利（Śrī，吉祥）。他們各自通過一個法門通達一切法，因此又有所差別，這將在後面的經文中解釋。也有傳說，梵語『室利』，翻譯成漢語就是『吉祥』。『室利』也可以解釋為『首』，這也是一個道理。眷屬都為十個佛剎微塵數，表示每一行都包含著無盡的功德。都前往佛的處所，表示有歸依的方向，其餘的如同前面的法會。此外，下面的菩薩名號等，都是表法的。菩薩代表所修行的行為，本剎代表所證悟的真理，佛名代表所獲得的智慧。現在首先說東方，提到『金色』，是因為心性沒有污染，與因緣和合成器，作為其自體。本來的智慧如同虛空，遠離能覺和所覺，清澈湛然不動，動就是虛妄，不能稱之為智慧。而且即使成就佛果，也與凡夫沒有不同，即本覺的智慧安住在心性的真如之中。菩薩名為『妙德』，是因為智慧通達佛的境界。處處都有文殊菩薩，因為智慧能夠揀擇，契合于本來的智慧，所以區分因和果。第二位是『覺首』，覺悟心性。無自性不妨礙隨順因緣，隨順因緣不妨礙無自性，這是無礙的智慧。不被染污而染污，染污而不被染污，都難以了知，所以是『妙色』。第三位是『財首』，法財教化就是滅除黑暗的智慧，了知眾生皆空，如同蓮花不沾染污泥。第四位是『寶首』，真諦和俗諦沒有違背，所以可以珍貴。善於瞭解業果，不違犯威儀，自性和現象沒有違背，是唯一佛乘的宗旨，就像只嗅到瞻卜花的香味。第五位是『德首』，了達如來應化顯現說法的功德，也就是明白法相。而且瞭解佛的功德，心就明白。如果有這種智慧，就像青蓮花一樣最為第一。第六位是『目首』，福田引導，如同眼睛引導身體。平等對待一切福田，是爲了究竟的智慧，是最為重要的，所以說是『金色』。佛是福田，以佛為境界，所以如同上文的文殊菩薩，依靠金**。第七位是『精』

【English Translation】 English version De. Therefore, the translators' interpretations differ before and after. The current common translation takes 'faith' as the most important, because it encompasses all positions, and in the order of practice, 'faith' is the most supreme and the most difficult to obtain. In the cycle of birth and death, generating faith is an auspicious beginning, because 'faith' can increase wisdom, merit, and all virtues. These ten Bodhisattvas collectively represent the 'faith' dharma gate, so they are all named Śrī (auspicious). They each attain all dharmas through one dharma gate, so there are differences, which will be explained in the following scriptures. There is also a legend that the Sanskrit word 'Śrī' translates to 'auspicious' in Chinese. 'Śrī' can also be interpreted as 'head,' which is also a principle. The retinue is ten Buddha-lands' dust particles, indicating that each practice contains endless merits. All going to the Buddha's place indicates a direction of refuge, and the rest is like the previous assembly. In addition, the following Bodhisattva names, etc., are all representations of the Dharma. Bodhisattvas represent the practice, the original land represents the truth realized, and the Buddha's name represents the wisdom gained. Now, first speaking of the East, mentioning 'golden color' is because the nature of the mind is not polluted, and it becomes a vessel with conditions, as its self-nature. Original wisdom is like emptiness, away from the perceiver and the perceived, clear and still, and movement is false, and cannot be called wisdom. And even if Buddhahood is achieved, it is no different from ordinary people, that is, the wisdom of original enlightenment abides in the true suchness of the mind. The Bodhisattva is named 'Wonderful Virtue' because wisdom penetrates the realm of the Buddha. Everywhere there is Mañjuśrī Bodhisattva, because wisdom can discern and conform to the original wisdom, so it distinguishes between cause and effect. The second is 'Awakening Head,' awakening the nature of the mind. Non-self-nature does not hinder following conditions, and following conditions does not hinder non-self-nature, which is unobstructed wisdom. Being defiled without being defiled, and being defiled without being defiled, are difficult to know, so it is 'wonderful color.' The third is 'Wealth Head,' Dharma wealth teaching is the wisdom to eliminate darkness, knowing that all beings are empty, like a lotus without being stained by mud. The fourth is 'Treasure Head,' the truth and the mundane are not contradictory, so it can be precious. Being good at understanding the results of karma, not violating etiquette, self-nature and phenomena are not contradictory, it is the purpose of the only Buddha vehicle, like only smelling the fragrance of the Champak flower. The fifth is 'Virtue Head,' understanding the merits of the Tathagata's manifestation of Dharma, that is, understanding the Dharma characteristics. And understanding the Buddha's merits, the heart is clear. If there is this wisdom, it is like a blue lotus, the most supreme. The sixth is 'Eye Head,' the field of merit guides, like the eyes guide the body. Treating all fields of merit equally is for ultimate wisdom, which is the most important, so it is said to be 'golden color.' The Buddha is the field of merit, taking the Buddha as the realm, so like the Mañjuśrī Bodhisattva in the previous text, relying on the golden **. The seventh is 'Essence'

進首。正教甚深必在精進。能策萬行為最勝智。圓明可貴故。復云寶。八法首。法門雖多必在正行。於法能行方得自在。得般若之堅利。為金剛色。九智首。佛之助道雖無量門。智為上首能凈萬行。故云梵智。智凈體凈猶若玻璃明徹無染。十賢首。前佛后佛一道清凈。由自性善故稱曰賢。能知此賢是觀察力。觀察本性常平等故。又十佛相望不動是體。余皆是用。十菩薩相望。文殊為總。余皆是別。以總導別故。九菩薩不離妙德。以前後流例略為此釋。惟虛己而求之。不信此理。甚深法門於我何預。

大方廣佛華嚴經疏卷第十二大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十三

唐清涼山大華嚴寺沙門澄觀撰

第二爾時文殊下。辨言說答。就文分四。一嘆眾希奇。二諸佛子下。牒問總嘆。三何以故下。徴嘆總釋。四諸佛子如來下。廣顯難思。今初也。前眾疑問。佛令文殊答者。以文殊示居此土生有十徴來自他方。體含萬德降魔制外通辨難思。化滿塵方用週三際。道成先劫已稱龍種尊王。現證菩提。復曰摩尼寶積。實為三世佛母。豈獨釋過之師影響而來。一切咸見故。其說也。何不待請敬同佛故。何不待告承佛神力。佛意許故。眾既念請佛方現相。非

【現代漢語翻譯】現代漢語譯本：進首（精進為首）。正教非常深奧，必定在於精進。能夠策動萬行，是最殊勝的智慧。圓滿光明，所以可貴，又稱為寶。八法首（八法為首）。法門雖然眾多，必定在於正行。對於佛法能夠實行，才能得到自在。得到般若（智慧）的堅固銳利，呈現金剛的顏色。九智首（九智為首）。佛的助道雖然有無量法門，但以智慧為首，能夠凈化萬行。所以稱為梵智（清凈的智慧）。智慧清凈，本體也清凈，就像玻璃一樣明亮清澈，沒有污染。十賢首（十賢為首）。過去的佛和未來的佛，所走的道路都是清凈的。由於自性善良，所以稱為賢。能夠了解這種賢，是觀察的力量。觀察本性，常是平等不變的。又，十佛相互觀望，不動的是本體，其餘都是作用。十菩薩相互觀望，文殊菩薩是總綱，其餘都是分述。以總綱引導分述，所以九菩薩不離妙德（文殊菩薩的德行）。以前後的流例，略微作這樣的解釋。只是虛心去求取，如果不相信這個道理，那麼甚深的法門與我有什麼關係呢。大方廣佛華嚴經疏卷第十二大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏大方廣佛華嚴經疏卷第十三唐清涼山大華嚴寺沙門澄觀撰第二，爾時文殊下。辨言說答。就文分四：一、嘆眾希奇；二、諸佛子下，牒問總嘆；三、何以故下，徴嘆總釋；四、諸佛子如來下，廣顯難思。現在是第一部分。前面大眾疑問，佛讓文殊菩薩回答，因為文殊菩薩示現居住在這個世間，出生時有十種徵兆，來自其他方。本體包含萬德，降伏魔眾，制伏外道，通達辨析難以思議的道理。教化遍滿塵沙世界，作用周遍三際（過去、現在、未來）。成道在先劫，已經被稱為龍種尊王。現在證得菩提。又被稱為摩尼寶積（如意寶的積聚），實際上是三世諸佛的母親。難道只是釋迦牟尼佛過去的老師，以影響身而來嗎？一切眾生都看見了，所以他才說法。為什麼不等待請求呢？因為他像佛一樣受到尊敬。為什麼不等待佛的告知呢？因為他承受了佛的神力，佛也允許了。大眾既然念請，佛才顯現瑞相，不是...

【English Translation】 English version: Entering with diligence as the foremost. The true teaching is profoundly deep and must rely on diligence. Being able to motivate all practices is the most supreme wisdom. Complete enlightenment is precious, therefore it is called a treasure. Eight Dharmas as the foremost. Although there are many Dharma gates, they must rely on right practice. Only by practicing the Dharma can one attain freedom. Obtaining the firm and sharp Prajna (wisdom), manifesting the color of Vajra (diamond). Nine Wisdoms as the foremost. Although the Buddha's aiding paths have countless gates, wisdom is the foremost, capable of purifying all practices. Therefore, it is called pure wisdom. When wisdom is pure, the essence is also pure, like glass, bright and clear, without any defilement. Ten Virtuous Ones as the foremost. The Buddhas of the past and the Buddhas of the future walk the same pure path. Because of their inherent goodness, they are called virtuous. Being able to understand this virtue is the power of observation. Observing the inherent nature, it is always equal and unchanging. Furthermore, the ten Buddhas gazing at each other, the unmoving is the essence, and the rest are functions. The ten Bodhisattvas gazing at each other, Manjushri (Bodhisattva of Wisdom) is the general principle, and the rest are specific aspects. Guiding the specific with the general principle, therefore the nine Bodhisattvas do not depart from the wonderful virtue (of Manjushri). Following the examples of the past and future, this explanation is given briefly. Only by emptying oneself and seeking it, if one does not believe this principle, then what does the profound Dharma gate have to do with me? The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Scroll 12 Taisho Tripitaka, Volume 35, No. 1735, The Commentary on the Great Expansive Buddha Flower Adornment Sutra The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Scroll 13 Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty Secondly, 'At that time, Manjushri...' below. Discriminating speech and answering. The text is divided into four parts: 1. Praising the rarity of the assembly; 2. 'The Buddha's sons...' below, repeating the question and praising in general; 3. 'Why is it so?' below, raising the question and explaining in general; 4. 'The Buddha's sons, the Tathagata...' below, extensively revealing the inconceivable. Now is the first part. In the previous assembly's questions, the Buddha had Manjushri Bodhisattva answer because Manjushri Bodhisattva manifested residing in this world, with ten omens at birth, coming from other directions. The essence contains myriad virtues, subduing demons, restraining external paths, thoroughly distinguishing and analyzing inconceivable principles. Transforming and filling the dust-like worlds, the function pervades the three periods (past, present, future). Achieving the path in previous kalpas, already called the Dragon Seed Honored King. Now attaining Bodhi. Also called Mani Jewel Accumulation (accumulation of wish-fulfilling jewels), actually the mother of the Buddhas of the three times. Is he merely the past teacher of Shakyamuni Buddha, coming as an influence body? All beings saw him, therefore he speaks the Dharma. Why not wait for a request? Because he is respected like the Buddha. Why not wait for the Buddha's announcement? Because he received the Buddha's divine power, and the Buddha also permitted it. Since the assembly contemplated and requested, the Buddha then manifested auspicious signs, not...

夫尊極大士。安得理契潛通。故上以光示普賢。此乃冥加妙德。若爾普賢云何定后更請。表說所信甚深細故。何不入定以果從因同於信故。余如上說。何故無加。以無定故。又承佛神力是冥加故。嘆眾希有者。略有五義。感應懸隔難一遇故。德行內充總稱歎故。以名錶法甚希有故。創起信行未曾有故。此一眾會即是等空法界會故。二牒問中脫于剎體。佛出現者。即前威德也。阿雲無也。耨多羅上也。三者正也。藐者等也。又三遍也。菩提覺也。謂道不可加曰無上也。無邪委知為正遍也。三徴釋中。徴上難思言也。下釋云。能感之機差別無邊。如來普應周於法界。廣難思也。下結文具顯。又隨宜說法意趣難思。又等法界者。舉一說法等余多門。門不可儘量等法界。法門難思。第四廣顯難思文二。先總顯多端。二隨門別顯。今初也。舉娑婆為首。略顯十種差別多端。準下結通。實通法界。十句不出三業。一身為總相現十法界不同。故云種種。二名以召實。次下廣辨。三金銀等色不同。三十二相等異。四形有長短三尺丈六。乃至無邊。五壽命限量。或無量劫。或不滿百年。下至朝現暮寂。六處。謂化處染凈等殊。七根。謂眼等隨感現異。八生處。有剎利等別。九依語之用隨方言音施設非一故。十觀察者。周旋顧盻以應群機。

【現代漢語翻譯】現代漢語譯本夫尊極大士（偉大的菩薩）。如何才能在理上契合，暗中相通呢？所以上方以光明來昭示普賢（菩薩名，象徵菩薩的廣大行愿）。這乃是暗中加持的微妙功德。如果這樣，普賢（菩薩）為什麼在入定之後還要請問呢？這是爲了表明所信之法非常深奧細微的緣故。為什麼不直接入定，以果地來順應因地的信心呢？其餘的道理如同上面所說。為什麼沒有加持呢？因為沒有入定的緣故。又因為承受佛的神力，這便是暗中的加持。讚歎大眾希有，大概有五個方面的意義：感應懸隔，難以遇到；德行內充，總括稱讚；以名來表法，非常希有；創始信行，前所未有；這一眾會，就是等同虛空的法界大會。在第二次提問中，省略了剎土的本體。佛的出現，就是之前的威德。阿是無的意思，耨多羅是上的意思。三是正的意思，藐是等的意思。又是三遍的意思，菩提是覺的意思。意思是說道不可加，稱為無上。沒有邪見，完全知曉，稱為正遍。在第三次征釋中，征問上面難以思議的言語。下面解釋說：能夠感應的根機差別無邊，如來普遍應現，周遍法界，這是廣大的難以思議。下面的總結之文，完全顯現。又隨順適宜地說法，意趣難以思議。又等同法界，是說舉出一個說法，等同其餘眾多法門。法門不可限量，等同法界。法門難以思議。第四，廣泛顯現難以思議的文句，分為兩部分。首先總的顯現多種端緒，其次隨順法門分別顯現。現在是開始。舉娑婆世界為首，略微顯現十種差別多端。按照下面的總結貫通，實際上是貫通法界的。十句不出三業（身口意）。一身為總相，現十法界的不同，所以說種種。二，用名來召示實際。接下來廣泛辨別。三，金銀等顏色不同。三十二相（佛的三十二種殊勝相貌）等差異。四，形體有長短，三尺丈六，乃至無邊。五，壽命長短。或者無量劫，或者不滿百年，下至早晨出現，傍晚寂滅。六，處所。指化處、染凈等不同。七，根。指眼等隨著感應而顯現不同。八，生處。有剎利（印度古代的統治階級）等區別。九，依靠語言的運用，隨著各地方言音而施設不同。十，觀察者。周旋顧盼，以應和各種根機。

【English Translation】 English version How can a greatly honored Bodhisattva (a being who is on the path to Buddhahood) achieve perfect alignment and subtle communication in principle? Therefore, the light from above illuminates Samantabhadra (a Bodhisattva symbolizing universal virtue). This is the subtle merit of secret blessings. If so, why does Samantabhadra (Bodhisattva) still inquire after entering Samadhi (a state of meditative consciousness)? This is to show that the Dharma (teachings) believed in is extremely profound and subtle. Why not directly enter Samadhi (meditative state) and use the fruition to accord with the cause of faith? The remaining principles are as stated above. Why is there no blessing? Because there is no Samadhi (meditative state). Moreover, it is because of receiving the Buddha's divine power, which is a secret blessing. Praising the rarity of the assembly has roughly five meanings: the response is distant and difficult to encounter; the inner fullness of virtue is praised in general; using the name to represent the Dharma (teachings) is very rare; initiating faith and practice is unprecedented; this assembly is the Dharma Realm assembly equal to emptiness. In the second question, the essence of the Buddha-field is omitted. The appearance of the Buddha is the previous majesty and virtue. 'A' means 'no,' 'Anuttara' means 'supreme.' 'Sam' means 'right,' 'yak' means 'equal.' It also means 'threefold,' 'Bodhi' means 'awakening.' It means that the path cannot be added to, so it is called 'unsurpassed.' Knowing without evil and completely is called 'right and universal.' In the third inquiry and explanation, the inquiry concerns the inconceivable words above. The explanation below says: the opportunities for response are infinitely different, and the Tathagata (Buddha) universally responds, pervading the Dharma Realm, which is vast and inconceivable. The concluding text below fully reveals it. Moreover, teaching the Dharma (teachings) according to suitability, the meaning is inconceivable. Moreover, being equal to the Dharma Realm means that mentioning one teaching is equal to many other Dharma (teachings) doors. The Dharma (teachings) doors are immeasurable and equal to the Dharma Realm. The Dharma (teachings) doors are inconceivable. Fourth, extensively revealing the inconceivable sentences is divided into two parts. First, generally reveal many aspects, and then reveal them separately according to the Dharma (teachings) doors. Now is the beginning. Taking the Saha world (the world we live in) as the head, briefly revealing ten kinds of differences and many aspects. According to the summary below, it actually connects the Dharma Realm. The ten sentences do not go beyond the three karmas (body, speech, and mind). One body is the general aspect, showing the differences of the ten Dharma Realms, so it is called various. Second, use the name to summon reality. Next, broadly distinguish. Third, the colors of gold, silver, etc., are different. The thirty-two marks (the Buddha's thirty-two special physical characteristics) and other differences. Fourth, the shapes have lengths, three feet, sixteen feet, and even boundless. Fifth, the length of life. Either countless kalpas (an immense period of time), or less than a hundred years, down to appearing in the morning and disappearing in the evening. Sixth, places. Refers to the differences in transformation places, defilement, purity, etc. Seventh, roots. Refers to the eyes, etc., appearing differently according to the response. Eighth, birthplaces. There are distinctions such as Kshatriyas (the ruling class in ancient India). Ninth, relying on the use of language, the settings are not the same according to the dialects and sounds of various places. Tenth, observers. Moving around and looking around to respond to various opportunities.

又觀存亡安危。可不智照諸境示有多端。下結意云。令諸眾生各稱己分。而自知見得調伏耳。第二諸佛子下。隨門別顯。文分為三。初終此品辨身名差別。答上佛住之問近廣種種身等八句。以色相等皆屬身故。二四諦品。辨言教遍周。答佛所說法問。近廣種種語業。三光明覺品。明光輪窮照。答上威德法性菩提三問。近廣種種觀察。其五句依報。但有現相答。廣在前會故。今初廣上名者。然聖人無名為物立稱。若就德以立德無邊涯。若隨機立名等眾生界。雖復多種皆為隨宜生善滅惡見理而立。海印頓現不應生著也。文中分四。一娑婆之內自有百億。二娑婆鄰近。即百億之外。三類通一切。謂盡十方。四釋差別所由。由隨物故。初中分三。初此四洲。二四洲之鄰十界。三總結娑婆。今初亦三。初標處。次列名。后結數。他皆仿此。舉四洲者。昔云意取閻浮言總意別。餘三天下佛不出故。然雖不出。除北俱盧余容有往。下並準之。一切義成即悉達也。無事不成就故。圓滿月者。惑斷智圓恩蔭清涼故。師子吼者。名決定說。釋迦牟尼者。釋迦云能。能仁種故。牟尼云寂默。契寂理故。第七仙者。七佛之末故。若取賢劫當第四仙。即喻也無慾染故。毗盧遮那。廣如前釋。瞿曇氏者。唯約姓也。此云地主。以從劫初代代相承。為

轉輪王故。然上云釋迦。乃是族望。此即姓望故。智論第二云。釋迦牟尼姓瞿曇。故佛名經亦然。沙門此云息惡。無惡不息故。複稱大。最勝者聖中極故。德無加故。導師者。引導眾生離險難故。于生死海示眾寶故。然名含多義。略釋此十恐文繁博。余但隨難解之。二此四天下東下。此洲之鄰十界。即為十段。其善護等。皆四洲之通稱也。今初東方斷言論者。證離言故。無能說過故。南云帝釋者。為天人主能稱物心故。西雲水天者。水善利萬物天光凈故。北方醫羅跋那者。具云醫濕弗羅跋那。醫濕弗。自在也。羅跋那者。聲也。即圓音自在耳。上云盛火者。盛火焚薪不擇林木。佛智利物無揀賢愚。問余聖教說。大輪圍內平布百億。上即諸天下安地獄。如何此說上下皆有四洲。答此教所說事隨理融。隨說法處即是當中。縱極上際旁至大輪圍山。亦有十方互為主伴。以融為眷屬。本敷非多。十方界融亦準於此。因此略說娑婆融通。改非改相略有其五。一約事常定。如小乘說。二隨心見異。若身子梵王。三就佛而言本非凈穢。四隨法迴轉如上主伴互為。五潛入微塵。如前會說。若通論余凈土更有五義。謂諸剎相入義。相即義。一具一切義。廣陜自在義。帝網重疊義。並如前後諸文所說。三諸佛子此娑婆下。總結娑婆。二諸佛

子此下。彰娑婆鄰近十方。亦為十段。密訓唯九者。勘晉經開曉意下闕一聞慧。南方唯二舊經。則具。乃是新本脫漏。準前後例不應獨此便略。西北方名有十一者。獨此有餘不成文體。此中專念法。應即是前所脫聞慧。亦是梵本之漏。注者誤安貝葉耳。下方云帝釋弓者。如來念定之弓。以明利箭能射業惑阿修羅故。然舊云法命主意。取帝釋以法教命為天主故。今云其弓但一事耳。若作宮室字。以處取人大同晉本。第三諸佛子如娑婆下。類通一切。準四諦品。更有舉此例餘十方亦如娑婆。互為主伴。第四如世尊下。釋差別所由。此有二意。一自既由於差別名言等。而得成就。今還仿古以差別熟他。二昔菩薩時隨機調物。今時出世稱本立名。如昔教眾生令空妄境。今成正覺為立超境界名。他皆仿此故而得成熟之言通自他也。

四聖諦品第八

釋此一品。五門分別。初來意者。此品廣前種種語業。即答前佛說法問。亦遠答前會佛演說海之一問故。既知佛可歸。次知法可仰。上名隨物立。今法逐機差故次來也。二釋名中。言四聖諦者。聖者正也。無漏正法得在心故。諦有二義。一者諦實。二者審諦。言諦實者。此約境辨。謂如所說相不捨離故。真實故。決定故。謂世出世二種因果。必無虛妄不可差失。言審諦者。

【現代漢語翻譯】現代漢語譯本：從這裡開始，彰顯娑婆世界鄰近十方，也分為十段。秘密的訓示只有九個，是因為勘察晉譯本時發現『開曉意』下缺少了『聞慧』。南方的兩種舊譯本則具備，說明是新版本脫漏了。按照前後的例子，不應該唯獨此處省略。西北方的名稱有十一個，唯獨此處多餘，不成文體。這裡專念法，應該就是前面所脫漏的『聞慧』，也是梵文字的遺漏，註釋者錯誤地安在了貝葉上。下方說『帝釋弓』，是如來念定的弓，用來說明銳利的箭能射中業惑阿修羅。然而舊譯本說是『法命主意』，取帝釋以法教命作為天主的意思。現在說『其弓但一事耳』。如果寫作『宮室』的『宮』字，以處所取人，與大同晉譯本相同。第三，諸佛子如娑婆世界下，是類比貫通一切。按照四諦品，更有舉此例說明其餘十方也如娑婆世界，互相作為主伴。第四，如世尊下，解釋差別的原因。這裡有兩種意思：一是自己既然由於差別名言等而得到成就，現在還倣傚過去用差別來成熟他人。二是過去菩薩時隨機調伏眾生，現在出世則依據根本而立名。如過去教導眾生令空掉虛妄境界，現在成就正覺則為他們建立超越境界的名稱。其他都倣傚此例，所以才說『成熟』一詞貫通自己和他人。四聖諦品第八

解釋這一品，分為五個方面。首先是來意：這一品廣泛闡述了前面種種語業，即回答了前面佛說法的問題，也間接回答了前面集會佛演說海的問題。既然知道佛可以歸依，其次就知道法可以仰仗。上面品名是隨著事物而立，現在法是隨著根機而有差別，所以接著而來。第二是解釋品名：說到『四聖諦』，『聖』是正的意思，無漏的正法存在於心中。『諦』有兩種含義：一是諦實，二是審諦。說到『諦實』，這是從境界上辨析，意思是說如所說的相不捨離，所以是真實的、決定的，即世間和出世間的兩種因果，必定沒有虛妄，不可差錯。說到『審諦』，

【English Translation】 English version: From here onwards, it highlights that the Saha world is adjacent to the ten directions, also divided into ten sections. The secret instructions are only nine because, upon examining the Jin translation, 'opening understanding' lacks 'hearing wisdom' (聞慧, Wén Huì). The two old translations from the South have it, indicating that the new version omitted it. According to previous examples, it should not be uniquely abbreviated here. The Northwest direction has eleven names; only this one has excess, making it grammatically incorrect. The exclusive mindfulness practice here should be the previously omitted 'hearing wisdom,' also a mistake in the Sanskrit text, which the commentator mistakenly placed on the palm leaf. The 'Emperor Shakra's bow' (帝釋弓, Dìshì Gōng) mentioned below is the bow of the Tathagata's mindfulness concentration, illustrating that the sharp arrow can shoot the karmic afflictions of the Asuras. However, the old translation says 'the meaning of the lord of Dharma and life,' taking Emperor Shakra as the lord of heaven who teaches and commands with Dharma. Now it says 'the bow is just one thing.' If written as the 'palace' (宮室, gōngshì) character 'palace,' taking the place to represent the person, it is the same as the Datong Jin translation. Third, 'all Buddha-sons are like the Saha world' below is a generalization encompassing everything. According to the Four Noble Truths chapter, there is also an example stating that the other ten directions are like the Saha world, mutually serving as host and companion. Fourth, 'as the World-Honored One' below explains the reason for the differences. There are two meanings here: first, since one has achieved accomplishment through differentiated names and words, one now imitates the past by using differentiation to mature others. Second, in the past, as a Bodhisattva, one tamed beings according to their capacities; now, upon appearing in the world, one establishes names based on the root. For example, in the past, one taught beings to empty false realms; now, having attained perfect enlightenment, one establishes names of transcendent realms for them. Others all follow this example, hence the word 'maturation' encompasses both oneself and others. The Eighth Chapter on the Four Noble Truths (四聖諦品, Sì Shèngdì Pǐn)

Explaining this chapter, it is divided into five aspects. First, the intention: this chapter extensively elaborates on the various verbal karmas mentioned earlier, answering the previous question about the Buddha's teaching and indirectly answering the previous question about the assembly of the Buddha expounding the ocean of Dharma. Since it is known that the Buddha can be relied upon, it is then known that the Dharma can be revered. The above chapter titles are established according to things, now the Dharma differs according to the capacity of beings, so it comes next. Second, explaining the chapter title: speaking of the 'Four Noble Truths,' 'noble' (聖, Shèng) means correct, the undefiled correct Dharma exists in the mind. 'Truth' (諦, Dì) has two meanings: one is true reality, and the other is careful examination. Speaking of 'true reality,' this is analyzed from the perspective of the realm, meaning that the characteristics as spoken of do not depart, so it is true and definite, that is, the two kinds of cause and effect in the mundane and supramundane worlds are certainly not false and cannot be mistaken. Speaking of 'careful examination,'

此就智明。聖智觀彼審不虛故。凡夫雖有苦集。而不審實不得稱諦。無倒聖智審知境故。故名聖諦。故瑜伽九十五云。由二緣故名諦。一法性故。二勝解故。愚夫有初無後聖具二故。偏說聖諦。四謂苦集滅道。總云四聖諦。帶數釋也。性相云何。逼迫名苦。即有漏色心增長名集。即業煩惱。寂靜名滅。謂即涅槃。出離名道。謂止觀等。此約相說通大小乘。智論云。小乘三是有相滅是無相。大乘四諦皆是無相。涅槃云。解苦無苦名苦聖諦。謂達四緣生故。空則超筌悟旨成大。又涅槃云。凡夫有苦而無諦。二乘有苦有苦諦。而無真實。菩薩無苦有諦。而有真實。謂若苦即諦。三塗之苦豈即諦也。二乘雖審知之。而不達法空不見真實。又二乘雖知苦相。不知無量相。故大經云。苦有無量相。非諸聲聞緣覺所知。瑜伽說苦。有一百一十。然此經中。雖彰名異即表義殊。以名必召實故。是無量四諦義也。約一界一諦即有十千。娑婆四諦有四百億十千名義。而文義包博言含性相。又究此四。非唯但空便為真實。今了陰入皆如無苦可舍。無明塵勞即是菩提。無集可斷。生死即涅槃無滅可證。邊邪皆中正。無道可修。無苦無集即無世間。無滅無道即無出世間。不取不捨同一實諦。故斯一品。有作無作有量無量。皆在其中。準下第五地中

【現代漢語翻譯】現代漢語譯本：現在討論智明（jnana-mati）。聖智（arya-jnana）觀察事物，審察真實不虛妄。凡夫雖然有苦和集（duhkha and samudaya），但不審察實相，所以不能稱為諦（satya，真諦）。因為無顛倒的聖智審察了境界的緣故，所以稱為聖諦。因此，《瑜伽師地論》（Yogacarabhumi-sastra）第九十五卷說：『由於兩種原因稱為諦，一是法性（dharma-dhatu）的緣故，二是勝解（adhimukti，殊勝的理解）的緣故。』愚夫有前者而無後者，聖者則具足兩者，所以偏說聖諦。四聖諦是指苦、集、滅、道（duhkha, samudaya, nirodha, marga）。總稱為四聖諦，這是帶數釋。它們的體性和相狀是什麼呢？逼迫性稱為苦，即有漏的色（rupa）和心（citta）的增長稱為集，也就是業（karma）和煩惱（klesha）。寂靜稱為滅，也就是涅槃（nirvana）。出離稱為道，也就是止觀（samatha-vipassana）等。這是約相狀來說，通於大小乘。《大智度論》（Mahaprajnaparamita-sastra）說：『小乘認為三有（trayo bhava）是有相的，滅是無相的。大乘認為四諦都是無相的。』《涅槃經》（Nirvana Sutra）說：『理解苦而無苦，名為苦聖諦。』這是說通達四緣所生，空性則超越言詮，領悟宗旨，成就大乘。又《涅槃經》說：『凡夫有苦而無諦，二乘有苦有苦諦，而無真實。菩薩無苦有諦，而有真實。』如果苦就是諦，那麼三塗（tri-gati）之苦豈不就是諦了嗎？二乘雖然審知苦，但不通達法空，不見真實。而且二乘雖然知道苦相，但不知道無量相。所以《大般涅槃經》（Mahaparinirvana Sutra）說：『苦有無量相，不是諸聲聞（sravaka）、緣覺（pratyekabuddha）所能知道的。』《瑜伽師地論》說苦有一百一十種。然而此經中，雖然名稱不同，但所表達的意義卻不同，因為名稱必定召感實相。這是無量四諦的意義。約一界一諦，即有一萬種。娑婆世界（saha-loka-dhatu）的四諦有四百億十千種名義。而文義包羅廣泛，言語包含體性和相狀。又窮究這四諦，並非僅僅是空就成為真實。現在瞭解陰（skandha）、入（ayatana）都如幻，沒有苦可以捨棄。無明（avidya）塵勞（rajas）就是菩提（bodhi），沒有集可以斷除。生死（samsara）就是涅槃，沒有滅可以證得。邊見邪見都是中正，沒有道可以修習。無苦無集，即無世間（loka）。無滅無道，即無出世間（lokottara）。不取不捨，同一實諦。所以這一品，有作無作，有量無量，都在其中。準照下文第五地中的內容。

【English Translation】 English version: Now discussing Jnana-mati (智明, Wisdom-Mind). Arya-jnana (聖智, Noble Wisdom) observes things, scrutinizing what is real and not false. Although ordinary beings have duhkha (苦, suffering) and samudaya (集, accumulation), they do not scrutinize the true nature, so they cannot be called satya (諦, truth). Because the non-inverted Arya-jnana scrutinizes the realm, it is called Arya-satya (聖諦, Noble Truth). Therefore, the Yogacarabhumi-sastra (瑜伽師地論) in its ninety-fifth fascicle says: 'It is called truth due to two reasons, one is because of dharma-dhatu (法性, the nature of reality), and the other is because of adhimukti (勝解, superior understanding).' Foolish beings have the former but not the latter, while noble beings possess both, so the Noble Truths are particularly spoken of. The Four Noble Truths refer to duhkha, samudaya, nirodha (滅, cessation), and marga (道, path). Collectively called the Four Noble Truths, this is an explanation with numbers. What are their essence and characteristics? The nature of oppression is called duhkha, that is, the increase of contaminated rupa (色, form) and citta (心, mind) is called samudaya, which is karma (業, action) and klesha (煩惱, affliction). Tranquility is called nirodha, which is nirvana (涅槃, liberation). Departure is called marga, which is samatha-vipassana (止觀, calming and insight) and so on. This is speaking in terms of characteristics, encompassing both the Hinayana and Mahayana. The Mahaprajnaparamita-sastra (大智度論) says: 'The Hinayana believes that the three bhava (三有, realms of existence) have characteristics, and nirodha is without characteristics. The Mahayana believes that the Four Noble Truths are all without characteristics.' The Nirvana Sutra (涅槃經) says: 'Understanding suffering without suffering is called the Noble Truth of Suffering.' This means understanding that it arises from four conditions, emptiness transcends words, comprehending the purpose, and achieving the Great Vehicle. Furthermore, the Nirvana Sutra says: 'Ordinary beings have suffering but no truth, the Two Vehicles have suffering and the Truth of Suffering, but no reality. Bodhisattvas have no suffering but have truth, and have reality.' If suffering is truth, then wouldn't the suffering of the three gati (三塗, lower realms) be truth? Although the Two Vehicles scrutinize suffering, they do not understand the emptiness of phenomena and do not see reality. Moreover, although the Two Vehicles know the characteristics of suffering, they do not know the immeasurable characteristics. Therefore, the Mahaparinirvana Sutra (大般涅槃經) says: 'Suffering has immeasurable characteristics, which are not known by the sravakas (聲聞, hearers) and pratyekabuddhas (緣覺, solitary realizers).' The Yogacarabhumi-sastra says that there are one hundred and ten types of suffering. However, in this sutra, although the names are different, the meanings expressed are different, because the name must summon reality. This is the meaning of the immeasurable Four Noble Truths. About one realm and one truth, there are ten thousand kinds. The Four Noble Truths of the Saha-loka-dhatu (娑婆世界, world of endurance) have four hundred billion and ten thousand names and meanings. And the meaning of the text is broad, and the words contain essence and characteristics. Furthermore, thoroughly investigating these four, it is not merely that emptiness becomes reality. Now understanding that the skandhas (陰, aggregates) and ayatanas (入, sense bases) are like illusions, there is no suffering to abandon. Avidya (無明, ignorance) and rajas (塵勞, defilements) are bodhi (菩提, enlightenment), there is no accumulation to cut off. Samsara (生死, cycle of rebirth) is nirvana, there is no cessation to attain. Extreme and deviant views are all central and correct, there is no path to cultivate. Without suffering and accumulation, there is no world (loka). Without cessation and path, there is no transcendence of the world (lokottara). Not grasping or abandoning, the same true reality. Therefore, this chapter, with action and without action, measurable and immeasurable, are all within it. Refer to the content in the fifth bhumi (地, ground) below.

。復以十重觀察。至下當明。三宗趣者。以無邊諦海隨根隨義。立名不同。遍空世界以此為宗。務在益物調生為趣。又上二皆宗發生凈信為趣。四解妨難。問既彰佛語業答說法問。佛所說法多門。何以唯陳四諦。答以名雖在小義通大小事理具足。謂苦集二諦是世間因果。所知所斷無改易故。滅道二諦出世間因果。所證所修事決定故。知斷證修能運眾生。到彼岸故。世界有異此獨無改。況無量無作何義不收。是故約此以顯差別。又為破計引機故。謂演彼聲聞四諦局法。令亡所執。引入一乘無邊諦海故。約此辨。何以四諦皆帶苦言。謂苦滅聖諦等。然謂生苦之集故。云苦集。盡苦之滅名為苦滅。至苦滅之道名苦滅道。不得單言苦道。以道非生苦不同集故。又非滅苦不同滅故。能證苦滅故云苦滅道。五正釋文。一品分二。先標告。二諸佛子下正釋。于中分四。初娑婆諦名。二鄰次十界。三類通一切。四主伴無窮。然此望前品略于單說四洲就初二中。一一方內文各有二。一別列諦名。二結數辨意。然其立名或有因從果稱果籍因名。約事約理或總或別。如文當知。初娑婆中列內四諦。即為四別。一苦云罪者摧也。謂摧壞色心故。二逼迫者。不可意境逼迫身心也。此二總顯。三變異者。壞苦也。攀緣者。追求苦也。聚者。五盛陰苦

也。刺者。從喻立名。如刺未拔。依根者。由苦能生一切惡也。虛誑者。于下苦中能生樂想也。癰瘡處者。此喻二苦。有癰瘡處性自是苦。此如五陰苦。若加手等。觸苦上加苦是苦苦也。愚夫行者。行苦也。愚人所行故。如以睫毛置掌不覺。若置眼內為苦不安。愚夫不覺行苦如掌內之毛。而復以苦反欲舍苦。皆愚夫行也。二集中初二通顯。謂有業惑者。繫縛三界滅壞善根。次二別顯煩惱。余多通業惑。三苦滅中。無諍者。煩惱為諍故。體真實者。非唯惑滅而已。實乃法身常住為滅諦之義故。次云住自性也。謂本來滅故。四苦滅道諦云十藏者。謂信聞等如十藏品說。二結云四百億十千者。準望前名號。一四洲有十千。今一四天下一諦。亦有十千。四諦歷于百億。故有四百億個十千。隨眾生心下。顯差別之意也。第二辨十方諦名。一密訓即東方界也。苦名分析悉無力者。推之於緣無實物也。形狀物者。有形皆苦也。集中病源者。謂有攀緣故。滅云一分者。惑由妄起故。分數塵沙理不可分故稱一分。道言上行者。所之在滅。言觀方者。謂觀四諦也。更有四方如十定品。二最勝世界者。即是南方前名豐溢。豐溢是正翻最勝。乃義譯耳。苦名有勢力者。生老病死猶四山臨。人世雖賢豪力無與競。集名非己物者。己本性凈妄惑何預

【現代漢語翻譯】現代漢語譯本也。刺者（刺的比喻）。從比喻而立名。就像刺沒有拔出，依附於根源一樣。由苦能產生一切惡。虛誑者（虛假欺騙）。在下層的苦中，能產生快樂的想法。癰瘡處者（生癰瘡的地方）。這比喻兩種苦。有癰瘡的地方，其性質本身就是苦，這就像五陰苦。如果加上手等觸碰，在苦上加苦，就是苦苦。愚夫行者（愚蠢的人的行為）。指行苦。因為是愚蠢的人所為。就像把睫毛放在手掌上感覺不到，如果放在眼睛裡就會感到痛苦不安。愚蠢的人不覺得行苦，就像手掌里的毛髮一樣。而且還想用苦來擺脫苦，都是愚蠢的人的行為。二集中，初二句是普遍的顯現，指有業和惑的人，被束縛在三界，滅壞善根。后二句是分別的顯現煩惱。其餘多是通於業和惑。三苦滅中，無諍者（沒有爭論）。因為煩惱是爭論的根源。體真實者（本體真實）。不僅僅是惑的滅除，實際上是法身常住，才是滅諦的意義。接下來是『住自性也』，指本來就是滅的。四苦滅道諦說『十藏者』，指信、聞等，如《十藏品》所說。二結說『四百億十千者』，參照前面的名號，一個四洲有十千，現在一個四天下一個諦，也有十千。四諦經歷百億，所以有四百億個十千。隨著眾生的心意而顯現差別之意。第二辨別十方諦名。一密訓，就是東方界。苦名『分析悉無力者』，推究到因緣，沒有真實的東西。形狀物者（有形狀的東西），有形狀的都是苦。集中『病源者』，指因為有攀緣的緣故。滅云『一分者』，惑是由虛妄而產生的，分數塵沙，道理上不可分割，所以稱為一分。道言『上行者』，所前往的地方是滅。言『觀方者』，指觀察四諦。更有四方，如《十定品》。二最勝世界者，就是南方，前面的名字是豐溢。豐溢是正面的翻譯，最勝是意義的翻譯。苦名『有勢力者』，生老病死就像四座大山壓來。人世間即使是賢能豪傑，力量也無法與之抗衡。集名『非己物者』，自己的本性是清凈的，虛妄的迷惑與自己有什麼關係呢？

【English Translation】 English version Also. 'Pricking' (刺者, cì zhě, the one who pricks) is a name established from metaphor. It's like a thorn that hasn't been removed, relying on its root. From suffering, all evils can arise. 'False and Deceitful' (虛誑者, xū kuáng zhě) refers to the ability to generate thoughts of pleasure from lower-level suffering. 'A Place of Ulcers and Sores' (癰瘡處者, yōng chuāng chù zhě) is a metaphor for two kinds of suffering. A place with ulcers and sores is inherently suffering, like the suffering of the Five Skandhas (五陰苦, wǔ yīn kǔ). If touched by hands, etc., suffering is added upon suffering, which is suffering upon suffering (苦苦, kǔ kǔ). 'The Actions of a Foolish Person' (愚夫行者, yú fū xíng zhě) refers to the suffering of conditioned existence (行苦, xíng kǔ). It is what foolish people do. It's like placing an eyelash on the palm and not feeling it, but placing it in the eye causes pain and discomfort. Foolish people don't perceive the suffering of conditioned existence, like the hair on the palm. Moreover, they try to use suffering to get rid of suffering, which is the action of a foolish person. In the two collections (二集, èr jí), the first two sentences are a general manifestation, referring to those with karma and delusion, who are bound in the Three Realms (三界, sān jiè), destroying the roots of goodness. The latter two sentences are a separate manifestation of afflictions. The rest mostly pertain to both karma and delusion. Among the three sufferings' cessation (三苦滅, sān kǔ miè), 'Without Strife' (無諍者, wú zhēng zhě) because afflictions are the root of strife. 'The Essence is Real' (體真實者, tǐ zhēn shí zhě) means it's not just the cessation of delusion; in reality, the Dharma Body (法身, fǎ shēn) abiding eternally is the meaning of cessation of suffering (滅諦, miè dì). Next is 'Abiding in Self-Nature' (住自性也, zhù zì xìng yě), meaning it is originally extinguished. The Path Truth (道諦, dào dì) of the Four Noble Truths (四苦滅, sì kǔ miè) says 'Ten Treasures' (十藏者, shí zàng zhě), referring to faith, hearing, etc., as described in the 'Ten Treasures Chapter'. The second conclusion says 'Four Hundred Billion Ten Thousands' (四百億十千者, sì bǎi yì shí qiān zhě), referring to the previous names, one Jambudvipa (四洲, sì zhōu) has ten thousand, now one Four Heavens Below (四天下, sì tiān xià) one Truth, also has ten thousand. The Four Truths (四諦, sì dì) experience hundreds of billions, so there are four hundred billion ten thousands. Manifesting the meaning of differentiation according to the minds of sentient beings. The second distinguishes the names of the Truths in the ten directions. One, 'Secret Instruction' (密訓, mì xùn), is the Eastern Realm. The name of suffering is 'Analyzing Exhausts Power' (分析悉無力者, fēn xī xī wú lì zhě), investigating the causes and conditions, there is nothing real. 'Things with Form' (形狀物者, xíng zhuàng wù zhě), everything with form is suffering. In the collection, 'Source of Disease' (病源者, bìng yuán zhě) refers to having clinging. Cessation says 'One Part' (一分者, yī fēn zhě), delusion arises from falsehood, the number of dust particles cannot be divided in principle, so it is called one part. The Path says 'Going Upward' (上行者, shàng xíng zhě), the place to go is cessation. Saying 'Observing the Directions' (觀方者, guān fāng zhě) refers to observing the Four Noble Truths. There are more directions, as in the 'Ten Samadhi Chapter'. Two, 'Most Victorious World' (最勝世界者, zuì shèng shì jiè zhě) is the Southern direction, the previous name was 'Abundant Overflow' (豐溢, fēng yì). 'Abundant Overflow' is the direct translation, 'Most Victorious' is the meaning translation. The name of suffering is 'Having Power' (有勢力者, yǒu shì lì zhě), birth, old age, sickness, and death are like four mountains pressing down. Even the virtuous and heroic in the human world have no power to compete with them. The name of collection is 'Not One's Own' (非己物者, fēi jǐ wù zhě), one's own nature is pure, what does false delusion have to do with oneself?

。滅名義中義者。事善有義滅理尤勝。義中義也。道名燒然。以智慧火燒煩惱故。三西方離垢世界苦名有無數者。三際無涯故。集名增長者。從惑生惑業故。滅名稱會者。以事之滅稱會理滅故。破印者。世之陰苦若蠟印印泥印壞文成。此陰才滅彼陰續生。今云破印永不生也。道名諸有邊者。照實即生死可盡也。故中論云。真法及說者聽者難得故。是故則生死非有邊無邊。謂三事難得故非有邊。難得者。容有得義。得則生死有邊。受寄全者。業寄於集暫受還亡。業寄於道永不可失。四北方豐溢世界者。豐溢自南方界名。前品此方名為豐樂。梵云微部地(田夷切)豐樂得旨。譯者不審二名相參耳。苦名有海分者。二十五有各一分也。數所成者。數體即集集所成故。集名分數者。無一理以貫之則惑業萬差矣。攫噬者。攫搏也。噬嚙也。集之損害猶惡禽獸也。滅名無所修者。修已極故。道名無量壽者。謂證滅永常。今因標果稱。五東北方攝取世界。苦名地獄性者。未入忍來常有墮性。根本空者。約性以說。同凈名五受陰洞達空故。集中由妄惑故。愛見羅剎橫相執取。妄體本空故。無可取故。中論云虛誑妄取者是中何所取。佛說如是法欲以示空義。滅道俱名離言者。滅性離言。道令言離故。六東南繞益世界苦名如賊者。五盛陰苦

【現代漢語翻譯】現代漢語譯本滅除『名義中義』的含義，行善之事若能滅除義理，則勝過僅僅在名義上行善。這才是『義中之義』。『道』被稱為『燒然』，是因為用智慧之火焚燒煩惱的緣故。在三方（過去、現在、未來）的西方『離垢世界』，苦難之名有無數種，因為時間的三際沒有邊際。『集』被稱為『增長』，是因為從迷惑產生迷惑和業力。『滅』被稱為『稱會』，是因為用事相上的滅除來稱合義理上的滅除。『破印』是指世間的五陰之苦，就像蠟印印在泥上，印壞了，文字卻形成了。這個五陰才滅，那個五陰又繼續產生。現在說『破印』，就是指永遠不再產生。『道』被稱為『諸有邊』，是因為照見實相，生死就可以窮盡。所以《中論》說：『真法以及說法者、聽法者都難以得到。』因此，生死既非有邊，也非無邊。說三事難以得到，所以不是有邊；說難以得到，容許有得到的可能性，得到則生死有邊。『受寄全』是指業力寄託于『集』，暫時承受，最終會消亡；業力寄託于『道』，則永遠不會失去。四方的北方是『豐溢世界』，『豐溢』是南方世界的名稱。前面的品中，此方被稱為『豐樂』。梵語是Vibudhi（微部地），意思是『豐樂得旨』。翻譯者可能沒有仔細審察，導致兩個名稱互相混淆。苦難之名有『海分』，是指二十五有各有其一份。『數所成』是指數的本體就是『集』，由『集』所形成。『集』被稱為『分數』，是因為沒有一個道理可以貫穿始終，所以迷惑和業力有萬千差別。『攫噬』是指攫取和咬噬。『集』的損害就像兇惡的禽獸。『滅』被稱為『無所修』，是因為修行已經到了極致。『道』被稱為『無量壽』，是指證得寂滅，永遠常住。現在用原因來標示結果。五方的東北方是『攝取世界』。苦難之名有『地獄性』，是指在未進入忍位之前，常常有墮落的性質。『根本空』是就性質而言說的，如同《維摩詰經》所說『五受陰洞達空』。『集』中由於虛妄的迷惑，愛見羅剎橫加執取。虛妄的本體本來是空，所以沒有什麼可以執取的。《中論》說：『虛誑妄取，其中有什麼可以取？』佛說這樣的法，是爲了顯示空義。『滅』和『道』都被稱為『離言』，是因為『滅』的性質是離言的，『道』使言語遠離（戲論）。六方的東南方是『繞益世界』。苦難之名像賊一樣，是指五盛陰的苦難。

【English Translation】 English version To extinguish the meaning within 『name and meaning』 (ming yi zhong yi), performing good deeds with the intention of eradicating the underlying principles (of suffering) is superior to merely performing good deeds nominally. This is the 『meaning within meaning』. 『The Path』 (Dao) is called 『burning』 (shao ran) because it uses the fire of wisdom to burn away afflictions. In the western 『World of Freedom from Defilement』 (Li Gou Shi Jie) in the three times (past, present, and future), the names of suffering are countless because the three boundaries of time are limitless. 『Accumulation』 (Ji) is called 『growth』 (zeng zhang) because delusion generates further delusion and karma. 『Cessation』 (Mie) is called 『correspondence』 (cheng hui) because the cessation of phenomena corresponds to the cessation of principles. 『Breaking the seal』 (Po Yin) refers to the suffering of the five aggregates (wu yin) in the world, which is like a wax seal imprinted on mud; when the seal is broken, the writing is formed. As soon as this aggregate ceases, that aggregate continues to arise. Now, saying 『breaking the seal』 means that it will never arise again. 『The Path』 (Dao) is called 『having boundaries』 (zhu you bian) because by illuminating reality, birth and death can be exhausted. Therefore, the Madhyamaka-karika (Zhong Lun) says: 『True Dharma and those who speak it and those who listen to it are difficult to obtain.』 Therefore, birth and death are neither finite nor infinite. Saying that the three things are difficult to obtain means that they are not finite; saying that they are difficult to obtain allows for the possibility of obtaining, and if obtained, then birth and death are finite. 『Receiving the entrusted completely』 (shou ji quan) means that karma is entrusted to 『accumulation』 (Ji), temporarily endured, and will eventually perish; karma entrusted to 『the Path』 (Dao) will never be lost. The northern direction of the four directions is the 『World of Abundance』 (Feng Yi Shi Jie). 『Abundance』 (Feng Yi) is the name of the southern world. In the previous chapter, this direction was called 『Abundant Joy』 (Feng Le). The Sanskrit is Vibudhi (Wei Bu Di), meaning 『Abundant Joy obtains the essence』. The translator may not have carefully examined it, causing the two names to be confused. The name of suffering is 『ocean division』 (hai fen), which means that each of the twenty-five realms of existence (er shi wu you) has its own share. 『Formed by numbers』 (shu suo cheng) means that the substance of numbers is 『accumulation』 (Ji), formed by 『accumulation』. 『Accumulation』 (Ji) is called 『fractions』 (fen shu) because there is no single principle that can run through it from beginning to end, so delusions and karma have myriad differences. 『Seizing and devouring』 (ju shi) means seizing and biting. The harm of 『accumulation』 (Ji) is like fierce birds and beasts. 『Cessation』 (Mie) is called 『nothing to cultivate』 (wu suo xiu) because cultivation has reached its extreme. 『The Path』 (Dao) is called 『immeasurable life』 (wu liang shou), which means attaining extinction and being eternally constant. Now, the cause is used to mark the result. The northeastern direction of the five directions is the 『World of Gathering』 (She Qu Shi Jie). The name of suffering is 『hellish nature』 (di yu xing), which means that before entering the stage of forbearance (ren wei), there is often a nature of falling. 『Fundamentally empty』 (gen ben kong) is spoken in terms of nature, just as the Vimalakirti Sutra (Jing Ming Jing) says, 『The five aggregates are thoroughly empty』. In 『accumulation』 (Ji), due to false delusions, the Rakshasas of love and views seize and grasp horizontally. The substance of falsehood is originally empty, so there is nothing to grasp. The Madhyamaka-karika (Zhong Lun) says: 『False and deceptive grasping, what is there to grasp in it?』 The Buddha speaks such Dharma to show the meaning of emptiness. 『Cessation』 (Mie) and 『the Path』 (Dao) are both called 『beyond words』 (li yan) because the nature of 『cessation』 is beyond words, and 『the Path』 causes words to be separated (from conceptual proliferation). The southeastern direction of the six directions is the 『World of Surrounding Benefit』 (Rao Yi Shi Jie). The name of suffering is like a thief, referring to the suffering of the five flourishing aggregates (wu sheng yin).

劫害我故。集名無力者。于出生死無有力能。善法治之不復相拒故。滅名舍因者。無為無因而體是果菩提之道望此亦因獨寂滅涅槃得稱果果。故曰舍因。道名一切印無不審決故。印義后說。七西南鮮少世界苦名邪行者。體非正道是行性故。集名廣地生大苦樹故。宅主即無明也。滅名絕行處者。心路絕故。道名廣大路者。先聖后賢游之而不厭故。八西北歡喜界中苦諦闕一者。晉譯少出生唐譯少失利。集名無底者。煩惱深故。非習道學浮沉而不已。滅名破依止。身與煩惱互為依止。展轉無窮唯證滅理方能永破。道名廣大性者無不在故。九下方關𨷲世界。苦名我所成者。我見有故。集名我心即我見愛。滅名覺分者。所覺處故。道名入義者。能入滅諦第一義故。十上方振音世界苦名匿疵。身為惑病所藏處故。傲慢者。慢以生苦為業。果取因名。染著性者。性令染故。如樂受壞苦誰謂苦耶。駃流者。剎那性故即行苦也。不可樂者。苦苦也。覆藏者。藏苦因故。樂藏壞苦故。不苦不樂藏行苦故。速滅者。流轉苦也。難調者。誰不欲舍莫之能出。不憚疲苦方能調之。集名至後邊者。不斷無窮故。門者入苦趣故。滅名不可取取則不滅也。小之則無內不容一物也。大之則無外法界性也。道名難敵對者。有惑必破不為惑破故。猶明能滅闇。

【現代漢語翻譯】現代漢語譯本一、劫害我故（因為劫奪損害了我）。集名無力者（導致輪迴的原因名為無力，因為）。于出生死無有力能（在生死輪迴中，沒有力量能夠自主）。善法治之不復相拒故（只有通過修習善法才能克服它，使它不再反抗）。滅名舍因者（涅槃的別名是舍因，因為）。無為無因而體是果菩提之道望此亦因獨寂滅涅槃得稱果果（涅槃是無為法，從表面上看似乎沒有原因，但實際上它是證得菩提的果，從這個角度來看，菩提之道也可以說是涅槃的原因。只有寂滅涅槃才能被稱為真正的果。）。故曰舍因（所以說涅槃是捨棄原因）。道名一切印無不審決故（菩提之道又名一切印，因為）。印義后說（『印』的含義將在後面解釋）。二、西南鮮少世界苦名邪行者（西南方向的鮮少世界，苦諦的名稱是邪行，因為）。體非正道是行性故（它的本質不是正道，而是行性的）。集名廣地生大苦樹故（導致輪迴的原因名為廣地，因為它能生長出巨大的苦樹）。宅主即無明也（這裡的『宅主』指的就是無明）。滅名絕行處者（涅槃的別名是絕行處，因為）。心路絕故（它斷絕了心的活動）。道名廣大路者（菩提之道又名廣大路，因為）。先聖后賢游之而不厭故（過去的聖人和後來的賢人都樂於行走在這條道路上，永不厭倦）。三、西北歡喜界中苦諦闕一者（西北方向的歡喜世界中，苦諦缺少一個方面）。晉譯少出生唐譯少失利（晉代的譯本缺少『出生』，唐代的譯本缺少『失利』）。集名無底者（導致輪迴的原因名為無底，因為）。煩惱深故（煩惱深不可測）。非習道學浮沉而不已（如果不修習正道，就會在輪迴中不斷沉浮）。滅名破依止（涅槃的別名是破依止，因為）。身與煩惱互為依止（身體和煩惱相互依存）。展轉無窮唯證滅理方能永破（只有證得涅槃的真理，才能永遠打破這種無休止的循環）。道名廣大性者無不在故（菩提之道又名廣大性，因為它無所不在）。四、下方關𨷲世界。苦名我所成者（下方關𨷲世界，苦諦的名稱是我所成，因為）。我見有故（由於存在我見）。集名我心即我見愛（導致輪迴的原因名為我心，也就是我見和愛）。滅名覺分者（涅槃的別名是覺分，因為）。所覺處故（它是覺悟的處所）。道名入義者（菩提之道又名入義，因為）。能入滅諦第一義故（它能進入涅槃的真諦，也就是第一義）。五、上方振音世界苦名匿疵（上方振音世界，苦諦的名稱是匿疵，因為）。身為惑病所藏處故（身體是迷惑和疾病的藏身之處）。傲慢者（傲慢）。慢以生苦為業（傲慢以產生痛苦為業）。果取因名（這是以果來命名原因）。染著性者（染著的本性）。性令染故（這種本性會使人受到污染）。如樂受壞苦誰謂苦耶（例如，當快樂的感受消失時，誰會認為這是痛苦呢？）。駃流者（快速流動）。剎那性故即行苦也（因為它是剎那變化的，所以是行苦）。不可樂者（不可樂）。苦苦也（這是苦苦）。覆藏者（覆蓋隱藏）。藏苦因故（因為它隱藏了痛苦的原因）。樂藏壞苦故（快樂隱藏了壞苦）。不苦不樂藏行苦故（不苦不樂隱藏了行苦）。速滅者（迅速消滅）。流轉苦也（這是流轉的痛苦）。難調者（難以調伏）。誰不欲舍莫之能出（誰不想擺脫痛苦，但卻無法擺脫）。不憚疲苦方能調之（只有不怕疲憊和痛苦，才能調伏它）。集名至後邊者（導致輪迴的原因名為至後邊，因為）。不斷無窮故（它是不斷且無窮的）。門者入苦趣故（它是進入痛苦之道的門）。滅名不可取取則不滅也（涅槃的別名是不可取，如果試圖執取它，就無法證得涅槃）。小之則無內不容一物也（小到極點，內部無法容納任何東西）。大之則無外法界性也（大到極點，外部就是法界的本性）。道名難敵對者（菩提之道又名難敵對，因為）。有惑必破不為惑破故（它能破除一切迷惑，而不會被迷惑所破）。猶明能滅闇（就像光明能驅散黑暗一樣）。

【English Translation】 English version 1. 'Because of robbery and harm to me.' The cause is named 'Powerless' because in birth and death, there is no power to be self-reliant. Only good Dharma can subdue it, so it no longer resists. The cessation is named 'Abandoning Cause' because Nirvana is unconditioned and seemingly without cause, but its essence is the fruit of Bodhi. From this perspective, the path of Bodhi can also be considered the cause of Nirvana. Only solitary, quiescent Nirvana can be called the true fruit. Therefore, it is said to 'Abandon the Cause.' The path is named 'All-Seal' because everything is thoroughly decided. The meaning of 'Seal' will be explained later. 2. In the 'Few Fresh' world in the southwest, the suffering truth is named 'Evil Conduct' because its essence is not the right path but the nature of action. The cause is named 'Vast Land' because it grows a large tree of suffering. The 'householder' is ignorance. The cessation is named 'Place of Ceased Conduct' because the path of the mind is cut off. The path is named 'Vast Road' because past sages and future wise ones travel it without weariness. 3. In the 'Joyful' world in the northwest, one aspect of the suffering truth is missing. The Jin translation lacks 'birth,' and the Tang translation lacks 'loss of benefit.' The cause is named 'Bottomless' because afflictions are deep. Without studying and practicing the path, one will sink and float endlessly. The cessation is named 'Breaking Reliance' because the body and afflictions rely on each other. Only by realizing the truth of cessation can this endless cycle be broken forever. The path is named 'Vast Nature' because it is everywhere. 4. In the 'Lower Gate' world below, the suffering truth is named 'Made by Me' because of the existence of self-view. The cause is named 'My Mind,' which is self-view and love. The cessation is named 'Part of Awakening' because it is the place of awakening. The path is named 'Entering Meaning' because it can enter the ultimate meaning of the cessation truth. 5. In the 'Upper Sound' world above, the suffering truth is named 'Hidden Flaw' because the body is a place where delusions and illnesses are hidden. Arrogance is the business of producing suffering. This is naming the cause by the fruit. The nature of attachment causes defilement. For example, when the feeling of pleasure disappears, who would call it suffering? 'Quick Flow' is impermanent, which is the suffering of formation. 'Unpleasant' is suffering upon suffering. 'Covering' hides the cause of suffering. Pleasure hides the suffering of decay. Neither pleasure nor pain hides the suffering of formation. 'Quickly Ceasing' is the suffering of transmigration. 'Difficult to Tame' - who does not want to abandon it, but cannot escape? Only by not fearing fatigue and suffering can it be tamed. The cause is named 'Reaching the End' because it is endless. The 'gate' is the entrance to the path of suffering. The cessation is named 'Unattainable' because if you try to grasp it, you cannot attain Nirvana. If it is small, there is nothing inside that can contain a single thing. If it is large, there is nothing outside, it is the nature of the Dharma realm. The path is named 'Difficult to Oppose' because it will break all delusions and will not be broken by delusions, just as light can dispel darkness.

故無闇而不滅。闇不滅明何能相敵。第三諸佛子下。類通一切。初舉娑婆以類東方。后舉東方以類餘九。第四如娑婆下。顯主伴無盡。文中初舉此例彼。謂娑婆為主。有密訓等盡空世界皆為伴。后彼一切下以彼類此。則知密訓等盡空世界為主。攝伴亦爾。則無盡無盡耳。此猶約娑婆同類世界而說。以結數中同百億故。余樹形等異類世界。彼一一類皆遍空法界。是則重重無盡無盡。非此所說也。如是皆為調伏眾生。

光明覺品第九(入第十三經)

解此一品略以五門。初來意中自有其十。一為答前所依果問故。然古德對前二品已答二問。此品正答三問。謂長行放光答佛威德。見成正覺答成菩提。文殊說偈正答佛法性問。今更一解。謂長行但現相答。已如前說。偈中具答三問謂初五答菩提。次一答威德。后四答法性。二為廣名號品總標多端故。正廣種種觀察是意業故。三者即說十信之體性故。如下三會將說正位。皆有偈贊此其類也。四顯實遍故。但所說有二。一佛二法。佛有二。一身二名。法亦有二。一權二實。前但佛名遍此顯身遍。四諦即實之權遍。此品顯即權之實遍故。五現驗故。上二云遍眾未目睹。今光示遍相故。六顯總遍故。前但名諦別遍。今此一會即遍法界。一一皆悉同時同處同眾同說同遍故。七

【現代漢語翻譯】現代漢語譯本因此，沒有黑暗是不能被驅散的。如果黑暗不能被驅散，光明又如何能與之抗衡呢？第三段，『諸佛子』以下，是概括一切情況。開始舉娑婆世界為例，類比東方世界，之後又舉東方世界為例，類比其餘九方世界。第四段，『如娑婆』以下，顯示了主伴關係的無盡性。文中先舉此例彼，以娑婆世界為主，有密訓等遍及虛空世界的都作為伴。之後，『彼一切』以下，以彼類比此，就知道密訓等遍及虛空世界為主，所攝的伴也是如此。這樣就無盡無盡了。這還是就與娑婆世界同類的世界而言。因為總結的數字中，同類的有百億。其餘樹形等異類世界，它們每一類都遍及整個空法界。這樣就是重重無盡無盡，不是這裡所說的。像這樣都是爲了調伏眾生。

光明覺品第九（入第十三經）

解釋這一品，大致分為五個方面。首先，在『來意』中，本身就有十個方面。一是回答前面所依據的果的提問。然而，古代的德行之士認為前面的兩品已經回答了兩個問題，這一品正是回答第三個問題。即長行文的放光回答了佛的威德，見到成就正覺回答了成就菩提（Bodhi，覺悟），文殊菩薩（Manjusri）所說的偈頌正是回答了佛法性（Dharma-nature）的提問。現在再解釋一下，長行文只是顯現表象來回答，已經像前面所說的那樣。偈頌中完整地回答了三個問題，開始的五個偈頌回答菩提，接下來的一個偈頌回答威德，最後的四個偈頌回答法性。二是為廣泛宣揚名號品總標的多種端緒。正是廣泛地進行種種觀察，這是意業的緣故。三是說明十信的體性。如下面的三次法會將會宣說正位，都有偈頌讚嘆，這與此類似。四是顯示真實普遍的緣故。但所說的有兩種，一是佛，二是法。佛有兩種，一是身，二是名。法也有兩種，一是權，二是實。前面只是佛的名號普遍，這裡顯示佛的身普遍。四諦（Four Noble Truths）就是真實的權巧方便的普遍。這一品顯示的就是權巧方便的真實普遍。五是顯現驗證的緣故。前面的兩段說的是普遍眾生，但沒有親眼目睹。現在用光明來顯示普遍的相狀。六是顯示總體的普遍性。前面只是名號和四諦分別普遍，現在這次法會就普遍整個法界。每一個都同時同處同眾同說同普遍。

【English Translation】 English version Therefore, there is no darkness that cannot be dispelled. If darkness cannot be dispelled, how can light contend with it? The third section, 'All Buddha-sons' below, generalizes everything. It begins by taking the Saha world (Saha World, this world) as an example to analogize the Eastern world, and then takes the Eastern world as an example to analogize the remaining nine worlds. The fourth section, 'Like the Saha' below, reveals the endlessness of the principal-retinue relationship. The text first cites this to exemplify that, taking the Saha world as the principal, with the secret teachings and others extending throughout the empty world as the retinue. Afterwards, 'All those' below, uses that to analogize this, then we know that the secret teachings and others extending throughout the empty world are the principal, and the retinue they encompass is also like that. Thus, it is endless and endless. This is still speaking in terms of worlds of the same kind as the Saha world. Because in the concluding number, there are hundreds of billions of the same kind. The remaining worlds of different kinds, such as tree-shaped ones, each of their kinds pervades the entire empty Dharma-realm (Dharma-realm, the realm of all phenomena). Thus, it is endlessly endless, which is not what is being discussed here. All of this is to tame sentient beings.

Chapter Nine on the Light of Awakening (Entering the Thirteenth Sutra)

To explain this chapter, we can roughly divide it into five aspects. First, in the 'Intention' itself, there are ten aspects. One is to answer the previous question about the fruit on which it relies. However, ancient virtuous ones believed that the previous two chapters had already answered two questions, and this chapter is precisely answering the third question. That is, the emitting of light in the prose answers the Buddha's majesty, seeing the attainment of Right Enlightenment answers the attainment of Bodhi (Bodhi, enlightenment), and the verses spoken by Manjusri (Manjusri, a Bodhisattva) precisely answer the question about the Dharma-nature (Dharma-nature) of the Buddha. Now, let's explain it again. The prose only manifests appearances to answer, as has been said before. The verses completely answer the three questions, with the first five verses answering Bodhi, the next one answering majesty, and the last four answering Dharma-nature. Second, it is to widely proclaim the many aspects of the chapter on names. It is precisely to widely conduct various observations, which is the reason for mental karma. Third, it is to explain the essence of the ten faiths. The following three assemblies will proclaim the correct positions, and there will be verses of praise, which is similar to this. Fourth, it is to reveal the reason for true pervasiveness. But there are two things being spoken of, one is the Buddha, and the other is the Dharma. There are two aspects of the Buddha, one is the body, and the other is the name. There are also two aspects of the Dharma, one is the expedient, and the other is the real. Previously, only the Buddha's name was pervasive, but here it reveals that the Buddha's body is pervasive. The Four Noble Truths (Four Noble Truths) are the pervasive expedient means of reality. This chapter reveals the true pervasiveness of the expedient means. Fifth, it is to reveal the reason for verification. The previous two sections spoke of the pervasiveness of sentient beings, but they had not witnessed it with their own eyes. Now, the light is used to reveal the appearance of pervasiveness. Sixth, it is to reveal the overall pervasiveness. Previously, only the names and the Four Noble Truths were separately pervasive, but now this assembly pervades the entire Dharma-realm (Dharma-realm, the realm of all phenomena). Each one is simultaneously, in the same place, in the same assembly, speaking the same thing, and pervasively.

顯圓遍故。謂前顯差別。一切方能遍一切。今顯無差別。一切即圓融遍一切故。八與下經為其則故。謂下結經通云。遍一切者。皆如此辨以如來一乘圓教。于須彌山等一類世界。施化分齊皆若此故。九示前神通相故。上云現通。如何現耶。一會不動遍法界故。十為顯理事俱無障礙。令舍執從法故。此意雖通在文遍顯。有上諸義故此品來也。第二釋者名。一開二合。初開者。光明體也。覺者。用也。此二各二。謂光有身智二光。覺有覺知覺悟。又光有能照所照。覺有能覺所覺。如來放身光照事法界。令菩薩覺知見事無礙。文殊演智光雙照事理。令眾覺悟法之性相。二合者。良以事理俱融唯一無礙境。故得一事即遍無邊。而不壞本相。身智無二。唯一無礙光故。涅槃經琉璃光菩薩處云。光明者。名為智慧。知悟不殊。唯一平等覺悟之心。知無事非理故。又此二光不異覺境。此三圓融唯無礙之法界。雖平等絕相不壞光明之覺。品中辨此故以為名。若從開釋。光明之覺光明有覺之用。通依主有財。若從合說。光明即覺可持業也。第三宗趣者。以身智二光無礙覺悟為宗。令物生信為趣。又釋名並是品宗來意盡為意趣。第四解疑妨。問此足輪光何時放耶。若說名諦意如何。佛剎菩薩眾數並同名號。如前已放前何不說。答是前名號品

【現代漢語翻譯】現代漢語譯本顯現圓滿周遍的緣故。這是說前面顯現差別相，一切事物才能周遍一切事物。現在顯現無差別相，一切事物就是圓融周遍一切事物。第八品與下面的經文是它的準則。就是說下面總結經文說，『周遍一切』，都是這樣辨明的，用如來一乘圓教，在須彌山等一類世界，施行教化的範圍都像這樣。第九品是爲了顯示前面的神通相。上面說『現神通』，如何顯現呢？在一處集會不動，就能周遍法界。第十品是爲了顯示事和理都沒有障礙，使人捨棄執著，順從佛法。這個意思雖然普遍，但在經文中普遍顯現，因為有上面各種意義，所以才有這一品的出現。第二是解釋品名。分為開和合兩種。首先是開，光明是本體，覺是作用。這兩者各有兩種，就是說光明有身光和智光兩種，覺有覺知和覺悟兩種。又光明有能照和所照，覺有能覺和所覺。如來放出身體的光芒照耀事法界，使菩薩覺知，見到事事物物都沒有障礙。文殊菩薩演說智慧的光芒，同時照耀事和理，使大眾覺悟法的體性和現象。其次是合，實在是因為事和理完全融合，成為唯一沒有障礙的境界，所以才能一件事就周遍無邊，而不破壞其本來的面貌。身光和智光沒有分別，是唯一沒有障礙的光芒。如同《涅槃經》琉璃光菩薩處所說，『光明』，名為智慧，知和悟沒有差別，是唯一平等覺悟的心，知道沒有哪件事不是真理。而且這兩種光明與覺悟的境界沒有差異。這三者圓融，是唯一沒有障礙的法界。雖然平等而沒有形象，但不破壞光明的覺悟。這一品中辨明這些，所以用它來作為品名。如果從開的角度解釋，光明之覺，光明具有覺的作用，是通依主和有財的結構。如果從合的角度說，光明就是覺，是可持業的結構。第三是宗旨和旨趣。以身光和智光沒有障礙的覺悟為宗旨，使眾生生起信心為旨趣。又解釋品名，以及這一品的宗旨和來意，都作為意趣。第四是解答疑問和妨難。有人問，這足輪光是什麼時候放出的呢？如果說是名號品，那麼諦意又是什麼呢？佛剎、菩薩、眾生的數量，以及相同的名號，前面已經放過了，為什麼前面不說呢？回答說，是前面的名號品。

【English Translation】 English version It is because of the manifestation of perfect and universal pervasion. This means that the previous manifestation of differences allows all things to pervade all things. Now, the manifestation of non-difference means that all things are perfectly and universally pervading all things. Chapter Eight and the following sutras serve as its standard. That is to say, the following concluding sutra states, 'Universal pervasion' is clarified in this way, using the One Vehicle Perfect Teaching of the Tathagata (如來) (Thus Come One), in worlds like Mount Sumeru (須彌山) (Wonderous Mountain), the scope of teaching is all like this. Chapter Nine is to show the previous miraculous manifestations. Above it says 'manifesting miracles', how does it manifest? Being in one assembly without moving, it pervades the entire Dharma Realm (法界) (Realm of Truth). Chapter Ten is to show that both phenomena and principle are without obstruction, causing people to abandon attachments and follow the Dharma (法) (Law/Truth). Although this meaning is universal, it is universally manifested in the sutra, because of the various meanings above, this chapter appears. Second is the explanation of the chapter title. It is divided into opening and combining. First is opening, light is the substance, and awakening is the function. These two each have two aspects, that is, light has the light of the body and the light of wisdom, and awakening has awareness and enlightenment. Also, light has the ability to illuminate and what is illuminated, and awakening has the ability to awaken and what is awakened. The Tathagata (如來) (Thus Come One) emits the light of the body to illuminate the realm of phenomena, causing Bodhisattvas (菩薩) (Enlightenment Being) to be aware and see that all things are without obstruction. Manjushri Bodhisattva (文殊菩薩) (Bodhisattva of Wisdom) expounds the light of wisdom, simultaneously illuminating phenomena and principle, causing the assembly to awaken to the nature and characteristics of the Dharma (法) (Law/Truth). Second is combining, it is truly because phenomena and principle are completely integrated, becoming the only unobstructed realm, so that one thing can pervade the boundless without destroying its original appearance. The light of the body and the light of wisdom are not different, they are the only unobstructed light. As stated in the Nirvana Sutra (涅槃經) (Sutra of Nirvana) in the place of the Lapis Lazuli Light Bodhisattva (琉璃光菩薩), 'Light' is called wisdom, knowing and understanding are not different, it is the only equal and enlightened mind, knowing that there is nothing that is not truth. Moreover, these two lights are not different from the realm of awakening. These three are perfectly integrated, it is the only unobstructed Dharma Realm (法界) (Realm of Truth). Although it is equal and without form, it does not destroy the awakening of light. This chapter clarifies these, so it is used as the chapter title. If explained from the perspective of opening, the light of awakening, light has the function of awakening, it is a structure of general dependence and having wealth. If explained from the perspective of combining, light is awakening, it is a structure of holding action. Third is the purpose and aim. The purpose is to use the unobstructed awakening of the light of the body and the light of wisdom, and the aim is to cause sentient beings to generate faith. Also, the explanation of the chapter title, as well as the purpose and intention of this chapter, all serve as the aim. Fourth is to answer questions and dispel obstacles. Someone asks, when was this light of the foot wheel emitted? If it is said to be the Chapter of Names, then what is the true meaning? The number of Buddha lands (佛剎) (Buddha field), Bodhisattvas (菩薩) (Enlightenment Being), sentient beings, and the same names, have been emitted before, why was it not said before? The answer is, it is the previous Chapter of Names.

放。但前二品明文殊此會說法不俟光照。今辨百億剎中。乃至遍法界說故。須光以顯示其所來。菩薩即前菩薩。故並全同。次有妨云。光照百億百億何不照此釋云。此為主故。若彼為主則說彼照。又疑雲。下光既窮法界。金色更在何許。當剎當剎有本會處。皆去十剎主伴遍故。第五釋文。大分為二。初如來放光。二照此下。光至分齊今初。足下放者。表信四義。一自下而上信最初故。二最卑微故。三為行本故。智度論第九云。足下放光者。身得住處皆由於足。四顯信該果海已滿足故。輪義亦然。圓無缺故。言百億光者。以遍法界所照之剎皆百億故。第二光至分齊者。此中光照大數約其現文。且有二十六節。前九別名。后十七同辨。即為十段。若據實義應有等法界無盡之節。節節有偈。中上本經必應廣說。然非多度放光。亦非一度放光。次第照于多節。唯一放光。同時頓照盡空世界。但為言不併彰說有前後。隨機心現節節各見。則如來光明節節而照。金色文殊節節而至。乃至法界各見亦爾。在佛文殊節節皆遍。如月普照百川各見。若法界機頓見。前來諸類所見信會既爾。住行等會同遍亦然。十段之中文各有二。皆長行。佛以身光照現事境。令眾目睹。偈頌文殊智光贊述事理。令眾悟入。十段依答文三。初五答菩提即分為

五。初一總顯菩提超情。二通顯菩提因果。三顯八相菩提。四顯菩提體性。五體菩提之因。今初長行中二。先照本界染凈。二如此處下。現自法會普遍之相。前中三。初總標分齊。二百億閻浮下。別顯所照。三其中下。類結明顯。今初言三千大千者。俱舍論云。四大洲日月蘇迷盧欲天梵世各一千。名一小千界。此小千千倍說名一中千。此千倍大千。皆同一成壞。梵世謂即初禪。故云同一成壞。以三度積故曰三千。略去小中舉其末後。故云大千。長阿含十八。雜阿含十六。正理三十一。及瑜伽智論雜集顯揚。亦不殊此。有云然顯揚第一明三千世界三災所壞。故知初禪小千。二禪中千。三禪大千。若金光明直至非想。皆云百億意在遍諸天。故此經文中。但至色頂約無色無處故。今依二經。二別顯所照中。初現人中。二現八相。三現諸天。初中閻浮提者。新云贍部。俱舍云。阿耨達池岸有樹名贍部。因以名洲。提者。此云洲也。東弗婆提者。此云勝身。身勝餘洲故。西衢耶尼。此云牛貨。以牛貨易故。北郁單越。此云勝生。以定壽千歲衣食自然故。大海者。即外鹹海也。百億輪圍者。一四天下一小鐵圍故。中者有千。大者唯一。皆云百億者。此方黃帝演算法數有三等。謂上中下。下等數法十十變之。中等百百變之。上等倍倍變

【現代漢語翻譯】現代漢語譯本五、首先總括顯示菩提超越情識。其次通達顯示菩提的因果。再次顯示八相菩提。然後顯示菩提的體性。最後是菩提之因。現在先看長行中的兩部分。首先照見本界的染污與清凈。其次是『如此處下』，展現自身法會的普遍之相。前面的部分分為三點。首先總標分齊。其次是『二百億閻浮』以下，分別顯示所照見的景象。再次是『其中下』，用比喻總結，使其明顯。現在先說三千大千世界，根據《俱舍論》所說，四大洲、日月、須彌山、欲界天、梵世天各一千個，稱為一小千世界。這個小千世界乘以一千倍，稱為一中千世界。這個中千世界再乘以一千倍，稱為一大千世界。它們都經歷相同的成住壞空過程。梵世天指的是初禪天。所以說經歷相同的成住壞空過程。因為經過三次千倍的累積，所以稱為三千。省略了小千和中千，只提最後一個，所以稱為大千。《長阿含經》第十八卷、《雜阿含經》第十六卷、《正理經》第三十一卷，以及《瑜伽師地論》、《雜集論》、《顯揚論》，對此的解釋也沒有什麼不同。有人說，《顯揚論》第一卷明確說明三千世界會被三災所破壞。因此可知初禪天是小千世界，二禪天是中千世界，三禪天是大千世界。如果像《金光明經》那樣，直到非想非非想處天都說是百億，意思是普遍存在於諸天之中。因此這部經文中，只到色界頂天，是因為沒有提到無色界。現在依據這兩部經。在分別顯示所照見景象的部分中，首先是人間，其次是八相，再次是諸天。在人間部分，閻浮提（Jambudvipa，南贍部洲）的新譯是贍部。根據《俱舍論》所說，阿耨達池（Anavatapta，無熱惱池）岸邊有一種樹叫做贍部，因此用它來命名這個洲。提（dvipa）的意思是洲。東弗婆提（Purvavideha，東勝身洲），意思是勝身，因為這個洲的人的身形勝過其他洲。西衢耶尼（Aparagodaniya，西牛貨洲），意思是牛貨，因為這裡用牛來交易。北郁單越（Uttarakuru，北俱盧洲），意思是勝生，因為這裡的人壽命固定為一千歲，衣食自然豐足。大海，指的是外面的鹹海。百億輪圍山（Cakravada，鐵圍山），一四天下是一個小鐵圍山。中等的有一千個，大的只有一個。都說是百億，是因為此方黃帝時代的演算法有三種等級，分別是上等、中等和下等。下等演算法是十十相乘，中等演算法是百百相乘，上等演算法是倍倍相乘。

【English Translation】 English version V. First, it generally reveals that Bodhi transcends emotions. Second, it thoroughly reveals the cause and effect of Bodhi. Third, it reveals the eight aspects of Bodhi. Fourth, it reveals the essence of Bodhi. Fifth, it embodies the cause of Bodhi. Now, let's first look at the two parts in the prose. First, it illuminates the defilement and purity of this realm. Second, it is 'as below', showing the universal aspect of one's own Dharma assembly. The previous part is divided into three points. First, it generally marks the divisions. Second, from 'two hundred billion Jambudvipa' onwards, it separately reveals what is illuminated. Third, from 'among them below' onwards, it concludes with a metaphor, making it clear. Now, let's first talk about the three thousand great thousand worlds. According to the Abhidharmakośa, one thousand each of the four continents, suns and moons, Mount Sumeru, desire realm heavens, and Brahma heavens are called a small thousand worlds. This small thousand worlds multiplied by one thousand is called a middle thousand worlds. This middle thousand worlds multiplied by one thousand is called a great thousand worlds. They all undergo the same process of formation, existence, destruction, and emptiness. The Brahma heavens refer to the first Dhyana heaven. Therefore, it is said that they undergo the same process of formation, existence, destruction, and emptiness. Because it goes through three thousandfold accumulations, it is called three thousand. The small thousand and middle thousand are omitted, and only the last one is mentioned, so it is called the great thousand. The eighteenth volume of the Dirgha Agama Sutra, the sixteenth volume of the Samyukta Agama Sutra, the thirty-first volume of the Nyayanusara, as well as the Yogacarabhumi-sastra, Samuccaya, and Abhidharmasamuccaya, do not differ much in their explanations. Some say that the first volume of the Abhidharmasamuccaya clearly states that the three thousand worlds will be destroyed by the three calamities. Therefore, it can be known that the first Dhyana heaven is the small thousand world, the second Dhyana heaven is the middle thousand world, and the third Dhyana heaven is the great thousand world. If, like the Suvarnaprabhasa Sutra, it goes all the way up to the Heaven of Neither Perception Nor Non-Perception, it is said to be hundreds of billions, meaning it is universally present in all the heavens. Therefore, in this sutra, it only goes up to the peak of the Form Realm, because the Formless Realm is not mentioned. Now, according to these two sutras. In the part that separately reveals what is illuminated, first is the human realm, second are the eight aspects, and third are the heavens. In the human realm part, Jambudvipa (Jambudvipa, Southern Jambudvipa)'s new translation is Jambu. According to the Abhidharmakośa, there is a tree called Jambu on the shore of Anavatapta (Anavatapta, Lake Anavatapta), so it is used to name this continent. Dvipa means continent. Purvavideha (Purvavideha, Eastern Videha), means superior body, because the people of this continent have superior bodies compared to other continents. Aparagodaniya (Aparagodaniya, Western Godaniya), means cow trade, because cows are used for trade here. Uttarakuru (Uttarakuru, Northern Kuru), means superior birth, because the people here have a fixed lifespan of one thousand years, and their clothing and food are naturally abundant. The great sea refers to the outer salt sea. Hundreds of billions of Cakravada (Cakravada, Iron Mountain Ranges), one four-continent world is a small Iron Mountain Range. The middle ones have one thousand, and the large ones have only one. It is said to be hundreds of billions because the calculation method in the time of the Yellow Emperor in this land had three levels, namely upper, middle, and lower. The lower calculation method is multiplying by ten, the middle calculation method is multiplying by one hundred, and the upper calculation method is multiplying by multiples.

之。今此三千。若以小數計有萬億。今約中數。從千已上百百變之。則有百億。故唐三藏譯為百億俱胝。測公深密記第六云。俱胝相傳釋有三種。一者十萬。二者百萬。三者千萬。由此三千以俱胝數。或至百數。或至千數。或至百千。唐三藏譯是千萬也。故至百數。又依俱舍譯洛叉為億。此譯俱胝為億故。下光照一億十億等。梵本皆云俱胝。總由俱胝之數不同故也。二現八相中文有五相受生含三。佛成道后始放光明。卻現初生及后涅槃者。約微細門融三世故。亦非能照是報所照是化。以放光身在摩竭故。此經報化融故。大菩薩等化處見報。下位之機報處見化。二不併故。能照所照唯是一佛。顯佛自在超思議故。三百億須彌下。現諸天中舉須彌者。二天所依故。二現自法會中二。先現本會。此是一會遍一切處。非是多處各別有會。乃至法界亦如是遍。此圓融法非思之境。二悉以佛神力下。現新集眾。言佛神力者。亦即是前各隨其類現神通也。文有四段謂總顯列名。剎號佛名皆同名號品中。但增百億為異耳。偈文分二。先彰說人後顯偈辭。今初。言一切處文殊者。略申三義。一約當節。如初節中。百億佛前有百億文殊。為一切也。各各皆說當節之偈。故文皆云各于佛所。二一文殊從一處東來。即從一切處東來。至一法會。

即至一切法會故。雖東來而即一切處。以是法界即體之用身故。三約表法。文殊乃是不動智之妙用。觸境斯了。六根三業儘是文殊。實相體周萬像森羅無非般若。何有一處非文殊哉。下九節中皆有二段。仿此可知。二正顯偈辭。然釋此偈有通有別。通者此明菩提超情。別謂顯前光中所見之事。于中又二。一約境。謂融前所照顯理法故。二約觀。謂令大眾泯絕諸見。于所照事不生執取。然觀資理成理由觀顯故。通而釋之。即明菩提超情。大分為二。初一反顯餘九順釋。今初。反顯違理之失。謂菩提體德超絕一切。佛地論明佛非漏非無漏。亦應於世非著非無著。今乃見佛。內離諸漏外不著世。則有漏可離有世不著。取捨未亡此見違理。故非道眼。證道眼者。無分別故。余偈順顯見理之益。皆上三句觀相。下句觀益。于中九偈各是一義。且分為四。初六觀佛。次一趣求。次一觀生。后一了法。初中初偈正顯佛菩提性本來自空。稱此而知則無上失。體謂真性。相謂德相。並性無所有竟何所離。本無有著誰為無著。如是知者。名為正解。修習明瞭斯為正行。下句觀益。言疾作佛者約文殊門情盡理現。即名作佛。約普賢門信終圓收。約行布說則不見此理。成佛未期他皆仿此。次一偈依正等。觀佛菩提性依正無二故。亦顯光所照處以

【現代漢語翻譯】現代漢語譯本即是到達一切法會之處。即使從東方而來，也立即遍及所有地方。因為法界就是本體的妙用之身。三是藉由（文殊菩薩）來表述佛法。文殊菩薩是不動智慧的巧妙運用，接觸任何境界都能立即明瞭。六根和身口意三業都是文殊菩薩的顯現。實相本體周遍，萬象森羅，沒有一樣不是般若智慧的體現。哪裡會有一處不是文殊菩菩薩的示現呢？下面九節經文中都有兩個段落，可以仿照這個思路來理解。二是正式顯明偈頌的辭句。然而，解釋這些偈頌有共通之處，也有區別之處。共通之處在於，這些偈頌闡明了菩提超越情識的特性。區別之處在於，這些偈頌揭示了之前在光明中所見之事。其中又分為兩點：一是關於境界，即融合之前所照見的，從而顯明理法；二是關於觀想，即令大眾泯滅各種見解，對於所照見的事物不產生執著。然而，觀想依賴於理才能成就，理由觀想才能顯現。總而言之，就是闡明菩提超越情識的特性。大體上分為兩部分：最初一句是反面揭示，其餘九句是順著解釋。現在先說最初一句，反面揭示違背真理的過失。菩提的本體和功德超越一切。佛地論中闡明，佛既不是有漏，也不是無漏；也應處於世間，既不是執著，也不是不執著。現在卻說見到佛，內心遠離各種煩惱，外在不執著於世俗。那麼，就好像有煩惱可以遠離，有世俗可以不執著。取捨之心沒有消除，這種見解就違背了真理，所以不是道眼。證得道眼的人，是因為沒有分別心。其餘的偈頌順著闡述了見到真理的益處，都是上面三句觀察現象，下面一句觀察益處。其中九個偈頌各自表達一個意義，可以分為四個部分：最初六句是觀察佛，接下來一句是追求，再接下來一句是觀察眾生，最後一句是了悟佛法。最初的偈頌正式闡明了佛的菩提自性本來就是空性的。稱合這個道理來認知，就不會有任何過失。體指的是真性，相指的是功德相。既然本體和德相都沒有任何東西，究竟要遠離什麼？本來就沒有執著，誰會是不執著？像這樣認知的人，就稱為正確的理解。修習並且明瞭，這就是正確的修行。下面一句觀察益處，說到『迅速成佛』，是從文殊菩薩的法門來說，情識消盡，真理顯現，就稱為成佛。從普賢菩薩的法門來說，是信心的終點就是圓滿的收穫。如果按照次第修行來說，就不能見到這個道理。成佛的期限還沒有到來，其他的都可以仿照這個思路來理解。接下來一個偈頌，是關於依報和正報平等，觀察佛的菩提自性，依報和正報沒有分別。也闡明了光明所照耀的地方，以……

【English Translation】 English version That is, arriving at the assembly of all Dharmas. Even though coming from the East, it immediately pervades all places. This is because the Dharmadhatu is the body of the wonderful function of the essence. Thirdly, it uses (Manjushri Bodhisattva) to represent the Dharma. Manjushri is the wonderful application of immovable wisdom, immediately understanding upon encountering any situation. The six senses and the three karmas of body, speech, and mind are all manifestations of Manjushri. The essence of reality pervades, and the myriad phenomena are all manifestations of Prajna. Where would there be a place that is not a manifestation of Manjushri Bodhisattva? In the following nine sections of the sutra, there are two paragraphs each, which can be understood by following this line of thought. Secondly, the verses are formally revealed. However, there are commonalities and differences in interpreting these verses. The commonality is that these verses elucidate the characteristic of Bodhi transcending emotions and thoughts. The difference is that these verses reveal what was seen in the light before. Among them, there are two points: one is about the realm, that is, integrating what was illuminated before, thereby revealing the principles of Dharma; the other is about contemplation, that is, causing the masses to extinguish various views and not to be attached to what is illuminated. However, contemplation relies on reason to achieve, and reason reveals contemplation. In short, it is to elucidate the characteristic of Bodhi transcending emotions and thoughts. Broadly speaking, it is divided into two parts: the first sentence is a negative revelation, and the remaining nine sentences are explained in order. Now, let's talk about the first sentence, which negatively reveals the fault of violating the truth. The essence and merit of Bodhi transcend everything. The Buddhabhumi Sutra clarifies that the Buddha is neither with outflows nor without outflows; he should also be in the world, neither attached nor unattached. Now it is said that seeing the Buddha, the inner mind is far away from all afflictions, and the outer mind is not attached to the secular. Then, it seems that there are afflictions that can be separated, and there is secularity that can be unattached. The mind of taking and abandoning has not been eliminated, and this view violates the truth, so it is not the eye of the Tao. Those who attain the eye of the Tao are because they have no discriminating mind. The remaining verses follow the elucidation of the benefits of seeing the truth, all of which are the above three sentences observing the phenomenon, and the following sentence observing the benefits. Among them, each of the nine verses expresses a meaning, which can be divided into four parts: the first six sentences are observing the Buddha, the next sentence is pursuing, the next sentence is observing sentient beings, and the last sentence is realizing the Dharma. The first verse formally elucidates that the Bodhi nature of the Buddha is originally empty. Knowing in accordance with this principle, there will be no fault. Body refers to true nature, and form refers to the form of merit. Since the essence and merit have nothing, what exactly should be separated from? Originally there was no attachment, who would be unattached? Those who know like this are called correct understanding. Cultivating and understanding clearly is the correct practice. The following sentence observes the benefits, saying 'quickly becoming a Buddha', from the perspective of Manjushri Bodhisattva's Dharma gate, the elimination of emotions and thoughts, and the manifestation of truth, is called becoming a Buddha. From the perspective of Samantabhadra Bodhisattva's Dharma gate, the end of faith is the complete harvest. If you practice in order, you cannot see this truth. The time limit for becoming a Buddha has not yet arrived, and others can follow this line of thought to understand. The next verse is about the equality of dependent and retribution, observing the Bodhi nature of the Buddha, and there is no difference between dependent and retribution. It also elucidates the place illuminated by the light, with...

明離見。謂上半於前所見世界。令離妄動。知真法界不應動故。次句例前八相。佛身亦同。平等不動而了故。成勝智。次偈佛法等觀了同體故。二念豈生一亦不存。得難思果。次偈生佛等觀言身即眾生。以梵本中雲佛及我故。我即行人之身稱理普周。云平等住。平等則無能所故曰無住。我即法性。更不證入法性無性。復何所入。如是知者曠世難逢故。般若文殊分云。若知我性即知無法。若知無法即無境界。若無境界即無所依。若無所依即無所住也。又本會即住無所住。新集則入無所入。問若皆平等。云何分別有三寶耶。智論答云。平等即是三寶。謂平等即法寶。法寶即是佛以未得法不名佛故。得平等法。分別有須菩提等。次偈會通平等。謂上來主伴依正不離五蘊。五蘊性空即是平等。有相差別總名為數。即同無為故非數法。離數超世成寂靜果。次偈拂上出世。謂真出世者。超越入出不礙照知。故成光耀又上第三偈佛即是法。第四偈法即是眾。第五偈明是三寶皆無為相。此偈與虛空等。二有一偈。趣求者。以上雖離見而知。猶恐帶寂故。上半勸求。次句又觀性離。謂了迴向心本自不生。是離相迴向也。離相求佛得名稱果。三次一偈。所見眾生亦皆稱真。故無生壞知無眾生。是無上道故。下經云。無上摩訶薩遠離眾生想。

【現代漢語翻譯】現代漢語譯本：明離見（明白遠離各種見解）。意思是說，上半部分（的經文）在於使先前所見的世界，遠離虛妄的動念，因為明白真正的法界是不應該動搖的。下一句（指偈頌的後半部分）與前面的八相（指如來八相成道）類似，佛身也是一樣，平等不動而明瞭，成就殊勝的智慧。接下來的偈頌說明佛、法等同看待，明瞭其本體相同，所以二元對立的念頭怎麼會產生？連『一』的概念也不存在，從而獲得難以思議的果報。接下來的偈頌，從眾生與佛平等的角度來說，言語和身形就是眾生。因為梵文字中說『佛及我』，『我』就是修行人的身，普遍周遍，所以說是『平等住』。平等就沒有能和所的分別，所以說『無住』。『我』就是法性，更不需要證入，因為法性本無自性，又有什麼可以證入的呢？像這樣理解的人，曠世難遇。所以《般若文殊分》中說：『如果知道我的自性，就知道沒有法；如果知道沒有法，就沒有境界；如果沒有境界，就沒有所依；如果沒有所依，就沒有所住。』又如本會（指《金剛經》的法會）就是安住于無所住，新譯本則說是進入無所入。問：如果一切都是平等的，為什麼還要分別有佛、法、僧三寶呢？《智論》回答說：平等就是三寶。所謂平等就是法寶，法寶就是佛，因為沒有得到法就不能稱為佛。得到平等法，才能分別有須菩提等人。接下來的偈頌會通平等，意思是說，上面所說的主伴、依報、正報，都不離五蘊。五蘊的自性本空，就是平等。有形相的差別，總稱為數，就等同於無為法，所以不是數法。離開數，超越世間，成就寂靜的果報。接下來的偈頌拂去出世之見，意思是說，真正出世的人，超越了入世和出世，不妨礙照見和了知，所以成就光明照耀。又如上面第三個偈頌說佛就是法，第四個偈頌說法就是僧，第五個偈頌說明三寶都是無為之相。這個偈頌與虛空相等。下面有一偈，是勸勉趣求者。因為上面雖然離開了各種見解而有所知，仍然恐怕帶有寂滅的執著，所以上半部分勸勉趣求。下一句又觀察自性是遠離的，意思是說，明瞭迴向之心本來就不生，是離相的迴向。離相求佛，得到名稱的果報。再下面的三句一偈，說所見到的眾生也都是真實的，所以沒有生滅，知道沒有眾生，才是無上的道。下面的經文說：『無上摩訶薩，遠離眾生想。』

【English Translation】 English version: 'Ming Li Jian' (Clearly Separating Views). It means that the first half (of the scripture) is to make the previously seen world separate from delusional thoughts, because it is understood that the true Dharma realm should not be shaken. The next sentence (referring to the second half of the verse) is similar to the previous eight aspects (referring to the Tathagata's eight aspects of attaining enlightenment), and the Buddha's body is also the same, being equally unmoving and clear, achieving supreme wisdom. The following verse explains that the Buddha, Dharma, and others are viewed equally, understanding that their essence is the same, so how can dualistic thoughts arise? Even the concept of 'one' does not exist, thereby obtaining inconceivable rewards. The following verse, from the perspective of the equality of sentient beings and the Buddha, says that speech and form are sentient beings. Because the Sanskrit text says 'Buddha and I,' 'I' is the practitioner's body, universally pervasive, so it is said to 'dwell equally.' Equality has no distinction between the able and the object, so it is said to be 'non-dwelling.' 'I' is the Dharma nature, and there is no need to realize it, because the Dharma nature has no self-nature, so what can be realized? Those who understand in this way are rare in the world. Therefore, the 'Prajna Manjushri Section' says: 'If you know my nature, you know there is no Dharma; if you know there is no Dharma, there is no realm; if there is no realm, there is nothing to rely on; if there is nothing to rely on, there is nothing to dwell in.' Also, this assembly (referring to the Dharma assembly of the 'Diamond Sutra') dwells in non-dwelling, and the new translation says it enters non-entering. Question: If everything is equal, why distinguish the Three Jewels of Buddha, Dharma, and Sangha? The 'Treatise on the Great Perfection of Wisdom' answers: Equality is the Three Jewels. So-called equality is the Dharma Jewel, and the Dharma Jewel is the Buddha, because one cannot be called a Buddha without obtaining the Dharma. Only by obtaining equal Dharma can one distinguish Subhuti and others. The following verse connects equality, meaning that the above-mentioned host and companions, dependent rewards, and proper rewards are inseparable from the five aggregates (skandhas). The self-nature of the five aggregates is empty, which is equality. The differences in form are collectively called numbers, which are equivalent to unconditioned Dharma, so they are not numerical Dharma. Leaving numbers and transcending the world, one achieves the fruit of tranquility. The following verse brushes away the view of transcendence, meaning that those who truly transcend the world transcend entering and leaving the world, without hindering illumination and knowledge, thus achieving radiant illumination. Also, the third verse above says that the Buddha is the Dharma, the fourth verse says that the Dharma is the Sangha, and the fifth verse explains that the Three Jewels are all unconditioned aspects. This verse is equal to emptiness. The following verse is an exhortation to those who seek. Because although the above has left various views and has knowledge, there is still fear of clinging to quiescence, so the first half exhorts seeking. The next sentence observes that self-nature is distant, meaning that it is clear that the mind of dedication is originally unborn, which is dedication without form. Seeking the Buddha without form obtains the reward of fame. The next three-sentence verse says that the sentient beings seen are also real, so there is no birth or death, and knowing that there are no sentient beings is the supreme path. The following scripture says: 'The supreme Mahasattva is far from the thought of sentient beings.'

末後一偈知法。即成前法會周遍所由。上半標門。即十玄門中。一多相容不同門也。次一句釋所由。即十種所由中緣起相由門也。並如義分齊中。謂一與多互相生起。且一依多起。則一是所起而無力也。多是能起故有力也。以多有力能攝一。以一無力。入于多。是故此一恒在多中。多依一起準上知之。是則此多恒在一中也。以俱有力及俱無力。各不併故。無彼不相在也。以一有力一無力不相違故。有此恒相在也。緣起法界理數常爾。稱斯而見何所畏哉。由此緣起成前平等。由前平等成此緣起。文理昭然不許事事無礙。恐未著深思。第二重光照十方各十佛土者。是娑婆鄰次之十剎也十偈通顯菩提因果。分三。初偈菩提之因。次五菩提果用。后四令物思齊。今初上半所為。謂無明造業愛能潤業。故生死無窮。如泥中刺不覺其傷。如瘡中刺為其所毒。下半能為。即從癡有愛。菩薩悲生非大菩提莫之能拔。無此悲智非佛法故。次五菩提果用中。初偈悲智雙滿。智見諸法悲以轉授。普見通於性相故。離二邊謂真故無有俗故無無。真故無有則雖無而有。俗故無無則雖有而無。雖有而無則不累于有。雖無而有則不滯于無。不滯于無則斷滅見息。不存於有則常著冰消。俱不俱等何由而有。諸邊都寂故云皆離。次一美往因行。次一慈力降

【現代漢語翻譯】現代漢語譯本：最後的一偈理解了佛法，就成就了前面所說的法會周遍的原因。上半部分標明綱要，就是十玄門中的一多相容不同門。下一句解釋了原因，就是十種原因中的緣起相由門。就像《義分齊》中所說，一和多互相生起。而且一依靠多而生起，那麼一就是被生起的，沒有力量。多是能生起的，所以有力量。因為多有力量能夠攝取一，因為一沒有力量，進入到多中。所以這個一恒常在多中。多依靠一而生起，參照上面的道理可知。那麼這個多恒常在一中。因為都具有力量或者都不具有力量，各自不併列，所以沒有彼此不相在的情況。因為一個有力量一個沒有力量，不相違背，所以有這種恒常相在的情況。緣起法界的理數本來就是這樣，依照這個來看，有什麼可畏懼的呢？由此緣起成就了前面的平等，由前面的平等成就了這個緣起。文理昭然，不允許事事無礙的說法，恐怕是沒有深入思考。第二重光照十方各十佛土，是娑婆（Sā婆，指我們所居住的這個世界）相鄰的十個佛土。十偈通篇顯現菩提（bodhi，覺悟）的因果，分為三部分。第一個偈子是菩提的因，接下來的五個偈子是菩提的果用，最後的四個偈子是讓眾生思考並達到齊一。現在看第一個偈子的上半部分所要說明的，就是無明（avidyā，對事物真相的迷惑）造業，愛能滋潤業，所以生死無窮無盡。就像泥中的刺，不覺得受傷；就像瘡中的刺，被它所毒害。下半部分所能做的，就是從愚癡產生愛，菩薩（bodhisattva，立志成佛的修行者）生起悲憫之心，沒有大菩提就不能拔除。沒有這種悲智就不是佛法。接下來的五個偈子是菩提果用，第一個偈子是悲智雙滿。智慧照見諸法，悲憫之心用來轉授。普遍照見通達體性和現象，所以遠離二邊，因為真實所以無有，因為世俗所以無無。因為真實所以無有，那麼雖然無而有；因為世俗所以無無，那麼雖然有而無。雖然有而無，就不被有所牽累；雖然無而有，就不停留在無上。俱不俱等等，又從何而來呢？各種邊見都寂滅，所以說都遠離。下一個偈子讚美往昔的因行，再下一個偈子是慈力降臨

【English Translation】 English version: The final verse, upon understanding the Dharma (法, the teachings of Buddhism), completes the reason for the pervasiveness of the preceding Dharma assembly. The first half marks the key points, which is the 'simultaneous mutual containment of one and many' among the Ten Profound Gates. The next sentence explains the reason, which is the 'mutual dependence of origination' among the Ten Reasons. It's like what's said in 'Differentiation of Meanings,' that one and many arise mutually. Moreover, if one arises depending on many, then one is what is arisen and has no power. Many are what can arise, so they have power. Because many have power, they can encompass one. Because one has no power, it enters into many. Therefore, this one is always within many. Many arise depending on one; understand this by referring to the above principle. Then this many is always within one. Because both have power or both have no power, they do not coexist, so there is no situation where they do not exist together. Because one has power and one has no power, they do not contradict each other, so there is this constant mutual existence. The principles and numbers of the Dharma realm of dependent origination are always like this. If you see according to this, what is there to fear? From this dependent origination, the preceding equality is achieved; from the preceding equality, this dependent origination is achieved. The logic is clear; it does not allow the notion of 'unobstructedness in all things,' fearing that one has not thought deeply enough. The second 'light shining on ten directions, each with ten Buddha lands' refers to the ten lands adjacent to Sahā (娑婆, this world we live in). The ten verses comprehensively reveal the cause and effect of Bodhi (菩提, enlightenment), divided into three parts. The first verse is the cause of Bodhi, the next five are the function of the fruit of Bodhi, and the last four are to encourage beings to contemplate and attain uniformity. Now, the first half of the first verse explains what is to be explained, which is that ignorance (avidyā, delusion about the true nature of things) creates karma, and love nourishes karma, so birth and death are endless. Like a thorn in the mud, one doesn't feel the pain; like a thorn in a wound, one is poisoned by it. The second half explains what can be done, which is that from delusion arises love, and Bodhisattvas (bodhisattva, one who aspires to become a Buddha) generate compassion. Without great Bodhi, it cannot be eradicated. Without this compassion and wisdom, it is not the Buddha Dharma. The next five verses are the function of the fruit of Bodhi; the first verse is the perfection of both compassion and wisdom. Wisdom sees all Dharmas, and compassion is used to transmit and bestow. Universal seeing penetrates both nature and phenomena, so it is separated from the two extremes, because it is true, so there is non-existence; because it is conventional, so there is no non-existence. Because it is true, so there is non-existence, then although there is non-existence, there is existence; because it is conventional, so there is no non-existence, then although there is existence, there is non-existence. Although there is existence and non-existence, it is not burdened by existence; although there is non-existence and existence, it does not dwell on non-existence. How can 'both' or 'neither' arise? All kinds of views are extinguished, so it is said that all are separated. The next verse praises the past causes and actions, and the next verse is the descent of the power of compassion.

魔。次一智斷致用。后一法鼓警機文相併顯。后四令物思齊者。斯即佛因。能如是行得諸佛道。四偈顯四種行。一遊剎無著。謂不壞其相故能普游。了剎性空故於有無著。二唸佛生喜。上半所念法身顯故。如空永常。解脫累亡如空清凈。下半能念憶持明記。故喜生愿足。三亡苦濟物。四護法輕身文並可知。第三重光照百界。偈中顯佛八相菩提。十偈分二。初偈標德充滿。后九別廣調生。今初。謂了俗即真故。如幻本虛真不礙俗。故達諸法相性相無礙。是真通達。無二礙著則轉依心凈。大悲同體故。調伏眾生則三德備矣。故能攝化。后九中即悲願自在調伏普周。雖數越塵沙略。論其九。皆言或見者。然有多義。一或多機異處各感見。二或同處。各見。三或異時別見。四或同時異見。五或同時異處見。六或同處異時見。七或異時異處見。八或同時同處見。九或一人于同異互動時處。見多人所見。十或一人于同異俱時處。見一切人所見。以是普眼機故。然佛不分身無思普現也。一初生時身如夜月皎鏡可觀智猶滿月清涼照物。故云永作。二行七步時顯其具德。三顧眄時觀方現笑。四師子吼時說我獨尊。五出家時解縛修寂六坐道場時障盡德圓。七轉法輪時因悲度物。八顯神道時調彼難調。九示入涅槃不妨神用。又下二句亦總結前

【現代漢語翻譯】現代漢語譯本魔（Māra，佛教中阻礙修行的惡魔）。第一次以智慧斷除障礙，並致以實用。第二次以法鼓警醒眾生的根機，文字和表相並顯。后四次是爲了讓眾生思考並傚法，這就是佛的因。能夠這樣修行就能得到諸佛之道。四句偈語顯示四種修行。一是遊歷佛土沒有執著，因為不破壞其表相所以能夠普遍遊歷。瞭解佛土的自性本空，所以對於有和無都沒有執著。二是憶念佛陀而生歡喜，上半句所憶念的法身顯現，如同虛空一樣永恒不變。解脫了累贅和死亡，如同虛空一樣清凈。下半句能夠憶念、保持和清楚地記住，所以歡喜產生，願望滿足。三是消除痛苦救濟眾生。四是護持佛法，輕視自身，文義都可以理解。第三重光明照耀百界。偈語中顯示佛陀的八相成道（指佛陀一生中最重要的八個階段）：菩提（bodhi，覺悟）。十句偈語分為兩部分。第一句偈語標明佛的功德圓滿。后九句分別廣泛地闡述調伏眾生。現在說第一句，是說了解世俗就是真理，如同幻象本來是虛假的，真理不妨礙世俗。所以通達諸法的表相和自性，表相和自性沒有障礙，這是真正的通達。沒有二元的障礙和執著，那麼轉依心就清凈了。大悲心與眾生同體，所以調伏眾生就具備了法身德、般若德、解脫德三種功德。所以能夠攝受和教化眾生。后九句中，就是以悲願自在地調伏，普遍而周全。雖然數量超過塵沙，簡略地說有九種。都說『或者見到』，有很多含義。一是或者多種根機在不同的地方各自感應而見到。二是或者在同一個地方，各自見到。三是或者在不同的時間分別見到。四是或者在同一時間不同地見到。五是或者在同一時間不同的地方見到。六是或者在同一個地方不同的時間見到。七是或者在不同的時間不同的地方見到。八是或者在同一時間同一個地方見到。九是或者一個人在相同和不同的互動時間地點，見到多人所見。十是或者一個人在相同和不同的同時地點，見到一切人所見。因為這是普遍的眼根和根機。然而佛陀不分身，沒有思慮而普遍顯現。一是初生的時候，身體如同夜晚的月亮，皎潔明亮，如同鏡子一樣可以觀看，智慧如同滿月一樣清涼地照耀萬物，所以說永遠作為。二是行走七步的時候，顯示他具備功德。三是回顧和盼望的時候，觀察四方而顯現微笑。四是獅子吼的時候，說我是獨一無二的。五是出家的時候，解脫束縛，修行寂靜。六是坐在菩提道場的時候，障礙消除，功德圓滿。七是轉法輪的時候，因為悲憫而度化眾生。八是顯現神通的時候，調伏那些難以調伏的人。九是示現進入涅槃（nirvana，寂滅）不妨礙神通的作用。另外下面兩句也是總結前面所說的。

【English Translation】 English version Māra (the evil one who hinders practice in Buddhism). The first uses wisdom to cut off obstacles and put them to practical use. The second uses the Dharma drum to awaken the faculties of sentient beings, with both words and appearances manifested. The latter four are to make beings think and emulate, and this is the cause of the Buddha. Being able to practice in this way attains the path of all Buddhas. The four verses reveal four kinds of practice. First, traveling through Buddha-lands without attachment, because not destroying their appearances, one is able to travel universally. Understanding the nature of Buddha-lands as empty, one is not attached to existence or non-existence. Second, rejoicing in the Buddha through mindfulness, the Dharmakāya (法身, the body of the Dharma) that is being mindful of in the first half is manifested, like the sky, eternally constant. Liberation from burdens and death is like the sky, pure and clear. The second half is able to remember, maintain, and clearly remember, so joy arises and wishes are fulfilled. Third, eliminating suffering and saving beings. Fourth, protecting the Dharma and regarding one's own body lightly, the meaning is understandable. The third layer of light illuminates hundreds of worlds. The verses reveal the eight aspects of Buddhahood (referring to the eight most important stages in the life of the Buddha): Bodhi (菩提, enlightenment). The ten verses are divided into two parts. The first verse marks the perfection of the Buddha's virtues. The latter nine verses extensively elaborate on taming sentient beings. Now, speaking of the first verse, it means understanding that the mundane is the truth, like illusions that are originally false, the truth does not hinder the mundane. Therefore, understanding the appearances and nature of all dharmas, appearances and nature are without obstruction, this is true understanding. Without dualistic obstacles and attachments, then the transformed mind is pure. Great compassion is one with all beings, so taming sentient beings is equipped with the three virtues of Dharmakāya, Prajna (般若, wisdom), and liberation. Therefore, one is able to gather and transform beings. In the latter nine verses, it is with compassion and vows that one freely tames, universally and completely. Although the number exceeds dust and sand, briefly speaking, there are nine kinds. All say 'or see', there are many meanings. First, or many faculties in different places each sense and see. Second, or in the same place, each sees. Third, or at different times see separately. Fourth, or at the same time see differently. Fifth, or at the same time in different places see. Sixth, or in the same place at different times see. Seventh, or at different times in different places see. Eighth, or at the same time in the same place see. Ninth, or one person at the same and different interactive times and places, sees what many people see. Tenth, or one person at the same and different simultaneous places, sees what all people see. Because this is the universal eye and faculties. However, the Buddha does not divide his body, without thought, universally manifests. First, at the time of birth, the body is like the moon at night, bright and clear, like a mirror that can be viewed, wisdom is like the full moon, coolly illuminating all things, so it is said to be forever acting. Second, when walking seven steps, it shows that he possesses virtues. Third, when looking back and gazing, he observes the four directions and reveals a smile. Fourth, when roaring like a lion, he says that I am the unique and supreme one. Fifth, when leaving home, he liberates from bondage and practices tranquility. Sixth, when sitting at the Bodhi (菩提) field, obstacles are eliminated and virtues are perfected. Seventh, when turning the Dharma wheel, he liberates beings out of compassion. Eighth, when manifesting supernatural powers, he tames those who are difficult to tame. Ninth, showing entering Nirvana (涅槃, extinction) does not hinder the function of supernatural powers. In addition, the following two sentences also summarize what was said earlier.

九。皆是神通並有深意。如第八會。第四重光照千界。頌中顯菩提體性。十頌分三。初偈雙具悲智為菩提體。次四三德內圓。后五即體悲用。今初上半智深下。半悲濟。次四偈中一嘆菩提永絕。二我德。謂二我之見必因於身。今觀于身若我即陰。我即生滅。若我異陰以何相知。故但妄情曾未暫有。既無有我誰是我所。我我所空身從何有。無身之身顯法身德。二顯解脫般若德。涅槃二十五云。貪瞋癡心永斷滅故心善解脫。於一切法知無障礙。故慧善解脫。涅槃略有一百八句。以顯深廣。言明行者。即般若德。若作明行足釋即禪慧德。瑜伽三十八云。明謂三明。行諸止觀二品。涅槃十六又云。明者三明。一菩薩明。二佛明。三無明明。菩薩明者。即是般若波羅蜜。佛明者。即是佛眼。無明明者。即畢竟空。然皆般若因果理智異耳。足有二義一腳足義約因。二圓足義約果。此文略無。無數下。顯其離過非有為故。無數超下位故。無等豈是因明能求其過。因明立量依世俗分別定有定無。故曰世間。今體絕有無。故彼莫能過也。如說佛聲非定有故。不同外道立常。從法性生離造作故。不同菩薩所立無常。三科皆爾。豈將佛德判屬無常。諸因量者。謂諸因諸量。及自他共等三種比量。比量雖有三支。五分因是量主故曰因量。三一偈

嘆佛超絕三科德。蘊者聚義。謂是有為生死果相。界者種族義。謂是愛著生死因相。處者生門義。謂諸識內外緣相。然不離色心。俱舍論云。愚根樂三故說蘊處界三。蘊等有二。一者有漏是世數法佛非此成。二是無漏則佛非無因。滅無常色等獲常色等故。如來妙色常安隱故。四嘆佛超離根境德。境智雙寂契彼性空。根塵兩亡內外解脫。亦常照內外脫于無知。空尚不存妄從何起。又上四偈初一法身故常二無過故樂。三數不能成。故自在稱我。四解脫故凈。后五即體悲用中。初偈不動普應德。上半不動下半普應。二我永亡稱性不動。智周法界何有去來。次偈動寂無二德。三句入寂一句起用。一相是表所謂無相。無二是遮體不可分。又無二者。非對有說無也。觀無始終故心不增減。三輪之化云無量神力。次偈。無染了機。次偈度心平等。后偈無生現生智契非有。悲心遍生隨機引之。令歸常寂。第五重光照十千界。頌中明等菩提因行文有十行。皆三句辨相。一句勸修。雖皆作業而展轉深細略分為五初一大悲下。救業不求自利。故云永出人天。次四修智上攀業。一信二樂三念四學。又初一長時修常信不轉故。次一殷重修志樂不退故。清涼慧者。無惑熱故。次偈無間修不暫斷故。后偈無餘修常遍學故。三有一偈。內照業觀。身實相

【現代漢語翻譯】現代漢語譯本讚歎佛超越蘊（Skandha，聚集之義，指有為生死的果報）、界（Dhatu，種族之義，指愛著生死的因緣）、處（Ayatana，生門之義，指諸識內外緣起）這三科的德行。然而，這些都不離色和心。《俱舍論》說：『愚昧的根性喜愛這三者，所以說了蘊、處、界這三科。』蘊等有二種，一種是有漏的世俗之法，佛不是由此成就的；另一種是無漏之法，佛不是沒有原因的。滅除了無常的色等，獲得了常色等，所以如來的妙色是常住安穩的。四、讚歎佛超越根和境的德行。境和智都寂滅，契合了那性空之理。根和塵都消亡，內外都得到了解脫。也常常照耀內外，脫離了無知。空尚且不存在，虛妄又從何而起呢？又，上面的四句偈頌，第一句是法身，所以是常；第二句是沒有過失，所以是樂；第三句是數量不能成就，所以是自在，稱為我；第四句是解脫，所以是凈。後面的五句偈頌，就是體、悲、用之中。第一句偈頌是不動而普遍應化的德行，上半句是不動，下半句是普遍應化。第二句是我永遠消亡，稱合了自性，所以不動。智慧周遍法界，哪裡有去來呢？下一句偈頌是動和寂滅沒有二元的德行，前三句是入寂，后一句是起用。一相是表，所謂無相。無二是遮，體是不可分的。又，無二，不是針對有而說無。觀察沒有始終，所以心不增減。三輪的教化，云無量的神力。下一句偈頌，是沒有染污，明瞭機緣。下一句偈頌是度化心平等。后一句偈頌是沒有生而示現生，智慧契合了非有，悲心普遍生起，隨機引導他們，令他們歸於常寂。第五，重重光明照耀十千世界。頌中『明』等是菩提的因行，文中有十行，都是三句辨別相狀，一句勸勉修習。雖然都是作業，但輾轉深入細微，略分為五：第一大悲，救濟業力，不求自身利益，所以說永遠脫離人天。其次是四修智，向上攀升業力。一是信，二是樂，三是念，四是學。又，第一是長時間修習，常信不轉變的緣故。其次是殷重修習，志樂不退轉的緣故。清涼慧，是沒有迷惑熱惱的緣故。下一句偈頌是無間修習，不暫時斷絕的緣故。后一句偈頌是無餘修習，常常普遍學習的緣故。三有一句偈頌，是內照業觀，身實相。

【English Translation】 English version Praise the Buddha's transcendence of the three categories of virtue: Skandha (aggregates, meaning the fruits of conditioned birth and death), Dhatu (realms, meaning the causes of attachment to birth and death), and Ayatana (sense bases, meaning the internal and external conditions of consciousness). However, these are inseparable from form and mind. The Abhidharmakośabhāṣya says: 'Ignorant roots delight in these three, hence the exposition of the three categories of Skandha, Dhatu, and Ayatana.' There are two types of Skandha, etc.: one is defiled worldly dharmas, by which the Buddha is not accomplished; the other is undefiled dharmas, for which the Buddha is not without cause. By extinguishing impermanent form, etc., one attains permanent form, etc., therefore the Tathagata's wondrous form is eternally peaceful and secure. Four, praise the Buddha's transcendence of the virtues of root and object. Object and wisdom are both extinguished, in accordance with that nature of emptiness. Root and dust both vanish, and both internal and external are liberated. It also constantly illuminates both internally and externally, escaping from ignorance. Even emptiness does not exist, so where does delusion arise from? Moreover, in the above four verses, the first verse is the Dharmakaya, therefore it is permanent; the second verse is without fault, therefore it is bliss; the third verse is that quantity cannot accomplish it, therefore it is self-existent, called 'I'; the fourth verse is liberation, therefore it is pure. The following five verses are the essence, compassion, and function within. The first verse is the virtue of being immovable yet universally responsive; the first half is immovable, the second half is universally responsive. The second verse is that 'I' is forever extinguished, in accordance with the self-nature, therefore it is immovable. Wisdom pervades the Dharma realm, so where is there coming and going? The next verse is the virtue of movement and stillness being non-dual; the first three lines are entering stillness, the last line is arising in function. One form is the expression, the so-called no-form. Non-duality is the negation, the essence is indivisible. Moreover, non-duality is not speaking of non-existence in relation to existence. Observing without beginning or end, therefore the mind does not increase or decrease. The transformation of the three wheels is like immeasurable divine power. The next verse is without defilement, clearly understanding the opportunities. The next verse is transforming the mind equally. The last verse is without birth yet manifesting birth, wisdom accords with non-existence, compassionate mind universally arises, guiding them according to their potential, leading them to return to eternal stillness. Fifth, layers of light illuminate ten thousand worlds. 'Brightness' etc. in the verse are the causal practices of Bodhi, and there are ten lines in the text, all of which distinguish the characteristics in three lines, and encourage cultivation in one line. Although they are all actions, they are progressively deeper and more subtle, and are roughly divided into five: first, great compassion, relieving karmic forces, not seeking self-interest, therefore it is said to be forever free from humans and gods. Secondly, the four cultivations of wisdom, climbing upwards in karmic forces. One is faith, two is joy, three is mindfulness, and four is learning. Moreover, the first is long-term cultivation, because constant faith does not change. Secondly, diligent cultivation, because aspiration and joy do not retreat. Cool wisdom is because there is no delusion or heat. The next verse is uninterrupted cultivation, because it is not temporarily interrupted. The last verse is complete cultivation, because it is constantly and universally learning. The three have a verse, which is internal illumination of karmic observation, the true nature of the body.

者。如凈名觀佛前際不來等。又如法華不顛倒等。中論法品云。諸法實相者。心行言語斷無生亦無滅。寂滅如涅槃即上半也。又云。諸佛或說我或說于無我。諸法實相中無我無非我。即下半也。又離我者。超凡夫。離無我者。超二乘故能悲濟。然我無我通有四句。一唯有我。二唯無我。三者雙辨。即生死無我涅槃有我。四雙非上二互形奪故。四一偈等觀業。大悲同體所以等觀。見真息妄不起分別。妄盡契如名入真實。五后三偈大用業。初偈神足通。后二法智通。于中初一知土。法性土為非色。余皆為色。此二融即皆悉委知。后一知佛。又十展轉者。初悲欲救生當云何救。信樂近佛。樂其何法。樂佛功德。佛以功德成其身故。空樂何益。當唸唸修學。學他不如自觀。自觀不及物我齊致。入真滯寂當起大用。用何所為當擬。窮十方界入諸佛海。第六重照百千界。即第二答佛威德問。威德約身故。前五法身後五智身。前中分二。初一揀迷。謂以威德則自在熾盛。色相則端嚴吉祥。種族則名稱尊貴。雖是薄伽而見從外來。取相乖于最勝故。為倒見猶眼有病故。見外空華執內為外。謂空為有。后四示悟顯最勝法。初偈明如來色相無邊故。起情莫測。無邊有二。一深故隨一一相稱真無邊。二廣故。謂具十蓮華藏塵數之相。次偈釋上

【現代漢語翻譯】現代漢語譯本『者』，例如《維摩詰經》中觀佛的前際『不來』等等。又如《法華經》中的『不顛倒』等等。《中論·觀法品》中說：『諸法實相者，心行言語斷，無生亦無滅，寂滅如涅槃』，這是上半偈。又說：『諸佛或說我，或說于無我，諸法實相中，無我無非我』，這是下半偈。又，離開『我』的執著，就能超越凡夫；離開『無我』的執著，就能超越二乘，所以能夠生起大悲心去救濟眾生。然而，『我』和『無我』可以有四種說法：一是隻有『我』，二是隻有『無我』，三是同時辨別，即生死時無我，涅槃時有我，四是『雙非』，以上兩種說法互相否定。四句偈等同於觀察業力，大悲心視眾生為一體，所以平等看待。見到真理，止息妄念，不起分別心，妄念止息，與真如契合，就叫做『入真實』。后三偈是大用之業。初偈是神足通，后二偈是法智通。其中，第一偈是知土，法性土為非色，其餘皆為色。這二者融合，就能完全知曉。后一偈是知佛。又有十種輾轉相生的關係：最初，因為悲憫眾生想要救度他們，應當如何救度？於是信樂親近佛。信樂佛的什麼法？信樂佛的功德。佛以功德成就其身。空樂有什麼益處？應當唸唸修學。學他人不如自己觀察。自己觀察不如物我齊一。如果入真理而停滯于寂滅，應當生起大用。用在什麼地方？應當傚法，窮盡十方世界，進入諸佛的法海。第六重照百千世界，即是回答第二個關於佛的威德的問題。威德是就佛身而言，所以前面五個是法身，後面五個是智身。前面又分為兩部分，第一部分是辨別迷惑，認為以威德則自在熾盛，色相則端嚴吉祥，種族則名稱尊貴，雖然是薄伽梵（Bhagavan，世尊），卻見其從外而來，取相違背了最殊勝的真理，因為這是顛倒的見解，就像眼睛有病一樣，見到外面的空花，卻執著于內在，把空當成有。後面四句是開示覺悟，彰顯最殊勝的法。第一偈說明如來的色相無邊無際，所以使人生起情執而難以測度。無邊有兩層含義：一是深，所以隨一一相都與真理相應而無邊無際；二是廣，即具有十蓮華藏世界塵數之相。第二偈解釋上面

【English Translation】 English version '者' (zhe), such as in the Vimalakirti Sutra where it says the Buddha's past does 'not come,' and so on. Also, like the 'not inverted' in the Lotus Sutra, and so on. The Madhyamaka-karika (Treatise on the Middle Way), in the chapter on 'Examination of the Nature of Things,' says: 'The true nature of all dharmas is where the activity of the mind and speech are cut off; there is neither arising nor ceasing; it is quiescent like Nirvana.' This is the first half of the verse. It also says: 'The Buddhas sometimes speak of 'self' and sometimes speak of 'no-self.' In the true nature of all dharmas, there is neither 'self' nor 'non-self'.' This is the second half of the verse. Furthermore, being detached from 'self' transcends ordinary people; being detached from 'no-self' transcends the two vehicles (Shravakayana and Pratyekabuddhayana), thus enabling one to have compassion and help others. However, 'self' and 'no-self' can be expressed in four ways: first, only 'self' exists; second, only 'no-self' exists; third, both are distinguished, that is, in samsara there is no-self, and in Nirvana there is self; fourth, both are negated, the above two mutually negate each other. The four-line verse is equivalent to observing karma; great compassion sees all beings as one body, so it observes equally. Seeing the truth, one ceases delusion, and does not give rise to discrimination. When delusion ceases and one merges with Suchness, it is called 'entering reality.' The latter three verses are the karma of great function. The first verse is the supernatural power of the divine foot; the latter two verses are the wisdom of the Dharma. Among them, the first verse is knowing the land; the Dharma-nature land is non-form, and the rest are form. When these two merge, one can fully know everything. The last verse is knowing the Buddha. There are also ten kinds of mutually arising relationships: initially, because of compassion for beings and wanting to save them, how should one save them? Therefore, one has faith and joyfully approaches the Buddha. What Dharma does one have faith and joy in? One has faith and joy in the Buddha's merits. The Buddha achieves his body through merits. What is the benefit of empty joy? One should cultivate and learn in every moment. Learning from others is not as good as observing oneself. Observing oneself is not as good as aligning oneself with all things. If one enters reality and stagnates in quiescence, one should arouse great function. Where should one use it? One should emulate, exhaust the ten directions, and enter the ocean of Buddhas. The sixth is illuminating hundreds of thousands of worlds, which is answering the second question about the Buddha's majesty and virtue. Majesty and virtue are in relation to the Buddha's body, so the first five are the Dharma body, and the latter five are the wisdom body. The former is divided into two parts. The first part is distinguishing delusion, thinking that with majesty and virtue, one is free and flourishing, the physical appearance is dignified and auspicious, and the lineage is renowned and noble. Although it is Bhagavan (World Honored One), one sees it as coming from the outside, taking appearances contrary to the most supreme truth, because this is a inverted view, like having a disease in the eyes, seeing empty flowers outside, but clinging to the inside, taking emptiness as existence. The latter four verses are revealing enlightenment, manifesting the most supreme Dharma. The first verse explains that the Tathagata's physical appearance is boundless, so it causes people to have emotions and is difficult to fathom. Boundless has two meanings: one is deep, so every single appearance corresponds to the truth and is boundless; the other is broad, that is, having as many appearances as the dust motes in the ten Lotus Treasury Worlds. The second verse explains the above

二義。前半釋深相。即無相故。後半釋廣無相之相故。廣復有二。一無限因成。二應機普現。謂色無定色。若金剛之合朱紫形無定形。猶光影之任修短相無定相。似明鏡之對妍媸故隨樂皆見。三一偈明所證超情。以成前義。前半正顯。謂欲言其有體相寂滅。欲言其無色相無邊。故止言顯妙唯智方契故。心慮叵量理圓言偏故。言說莫及。後半重釋。謂應緣非不合。住體非和合。又緣起修成非不合。契真相盡非和合。又緣即非緣故非和合。非緣即緣故非不合。合相離故無諸相非合亦離體寂滅也。四有一偈明能證超絕。結歸佛身。上來體性寂滅遣有。身相具足遣無。非合不合遣俱有無。而復謂佛是非有非無。還成戲論。中論云。戲論破慧眼是皆不見佛。故次遣之。謂妄惑不生故非蘊聚。起心則生便成戲論。決定見者。不隨境相名自在力。有無不能累其神。故無畏也。非言行處為絕言道。后五智身中。初知解脫智。謂外身非業系。內心無取著。為皆解脫。常契等理故云正念。又內脫二障外用無羈。此明自住。下四大用自在展轉相釋。初一以寂照智利生。意凈寂也。光明照也。凈故無著。明故智周。故能大作佛事。次一云何利生。謂變化智自在。上半一多無礙。下半隨器普現。次偈明一多所從。以無生智隨物而感。謂一身多身但

【現代漢語翻譯】現代漢語譯本：二義。前半部分解釋甚深之相，即因為無相的緣故。後半部分解釋廣大的無相之相，所以廣大又包含兩層含義：一是無限的因緣成就，二是應機普現。所謂色沒有固定的色相，如同金剛混合朱紫，形狀沒有固定的形狀；又如光影，任憑長短；相沒有固定的相，好比明鏡，對著美麗的或醜陋的，所以隨著各自的喜好都能見到。第三，一首偈頌說明所證悟的超越情識，以成就前面的意義。前半部分正面顯現，說想要說它有體相，卻又是寂滅的；想要說它沒有色相，卻又是無邊的。所以只說顯妙，只有智慧才能契合，因為心識的思慮難以衡量，道理圓滿而言語卻有偏頗，言語無法企及。後半部分再次解釋，說應緣並非不合，安住于本體並非和合。又因緣生起修成，並非不合；契合真相窮盡，並非和合。又因緣即非因緣，所以非和合；非因緣即因緣，所以非不合。合相遠離，所以沒有諸相，非合也非離，本體寂滅。第四，有一首偈頌說明能證悟的超越絕妙，最終歸結于佛身。上面所說的體性寂滅，是爲了遣除『有』；身相具足，是爲了遣除『無』；非合非不合，是爲了遣除『俱有』和『俱無』。如果又說佛是非有非無，那就成了戲論。《中論》說：『戲論破壞慧眼，是都不能見到佛的。』所以接著要遣除它。說妄想迷惑不生起，所以不是蘊聚。如果生起心念，就成了戲論。能夠決定見到的人，不隨逐境相，這叫做自在力。有和無都不能束縛他的精神，所以無所畏懼。非言語所能表達之處，是斷絕言語之道。后五智身中，首先是知解脫智，說外身沒有業力的束縛，內心沒有執取，所以都解脫了，常常契合平等的真理，所以叫做正念。又內心脫離二障，外在運用沒有羈絆。這說明安住于自身。下面四大作用自在，輾轉互相解釋。第一首偈頌用寂照的智慧利益眾生，意念清凈是寂，光明照耀是照，因為清凈所以沒有執著，因為光明所以智慧周遍，所以能夠大作佛事。下一首偈頌說如何利益眾生，說變化的智慧自在，上半部分說一多沒有障礙，下半部分說隨著根器普遍顯現。下一首偈頌說明一多是從哪裡來的，用無生智隨著事物而感應，說一身多身只是。

【English Translation】 English version: Two meanings. The first half explains the profound aspect, that is, because of no-aspect. The second half explains the vast no-aspect, so vastness contains two meanings: one is the infinite causes and conditions that come together, and the other is the universal manifestation according to the occasion. So-called form has no fixed form, like vajra mixed with vermilion and purple, shape has no fixed shape; like light and shadow, allowing for length and shortness; aspect has no fixed aspect, like a clear mirror, facing beautiful or ugly, so according to each person's preferences, they can all see it. Third, one verse explains the realization that transcends emotions, to fulfill the previous meaning. The first half directly reveals, saying that wanting to say it has substance and form, yet it is also extinction; wanting to say it has no form, yet it is also boundless. So it only says subtle and wonderful, only wisdom can correspond, because the mind's thoughts are difficult to measure, the principle is complete but the words are biased, words cannot reach it. The second half explains again, saying that responding to conditions is not non-union, abiding in the essence is not combination. Also, arising from conditions and cultivating to completion is not non-union; corresponding to the exhaustion of true reality is not combination. Also, conditions are not conditions, so it is non-combination; non-conditions are conditions, so it is non-non-union. The aspect of union is far away, so there are no aspects, neither union nor separation, the essence is extinction. Fourth, there is one verse that explains the transcendence of realization, ultimately returning to the Buddha's body. The above-mentioned essence of extinction is to eliminate 'existence'; the complete body and form is to eliminate 'non-existence'; neither union nor non-union is to eliminate 'both existence' and 'both non-existence'. If it is said that the Buddha is neither existent nor non-existent, then it becomes a play of words. The Madhyamaka-karika (Treatise on the Middle Way) says: 'Playful words destroy the eye of wisdom, and one cannot see the Buddha.' So it must be eliminated next. Saying that delusion and confusion do not arise, so it is not an aggregate. If thoughts arise, it becomes a play of words. Those who can definitely see do not follow the environment, this is called the power of freedom. Existence and non-existence cannot bind his spirit, so he is fearless. The place that cannot be expressed by words is the way to cut off words. Among the latter five wisdom bodies, the first is the wisdom of knowing liberation, saying that the outer body is not bound by karma, and the inner mind has no attachment, so they are all liberated, and they often correspond to the equal truth, so it is called right mindfulness. Also, the inner mind is free from the two obstacles, and the external use is unconstrained. This explains abiding in oneself. Below, the four great functions are free, and they explain each other in turn. The first verse uses the wisdom of stillness and illumination to benefit sentient beings, the purity of intention is stillness, the illumination of light is illumination, because of purity there is no attachment, because of light the wisdom is complete, so it can greatly do the work of the Buddha. The next verse says how to benefit sentient beings, saying that the wisdom of transformation is free, the first half says that one and many are unobstructed, the second half says that it universally manifests according to the capacity. The next verse explains where one and many come from, using the wisdom of non-birth to respond to things, saying that one body and many bodies are just.

由眾生分別心起故。無積無從其猶並安千器數步而千月不同。一道澄江萬里而一月孤映。情隔則法身成異。心通而玄旨必均。云云自他于佛何預。后偈復拂前跡。謂即前分別之器。亦無所有。妄見之身。豈當可得。此法是佛所知當依此理見佛。此後二句兼通結上。第七重光照十方百萬世界。此下四段答法性問。佛以功德為法性故。即分為四。初一總顯內外包攝德。二方便干能德。三大悲救攝德。四因果圓遍德。今初。偈中分二。前五嘆佛法難思。后五示入方便。今初分三。初三直就佛明。次一對機以辨。后一約法以明。今初。初一句所緣。及一切種智清凈。于所緣所知中。無礙智自在轉故。次句所依清凈。煩惱習氣永無餘故。三一切種心清凈。一切善根皆積集故。四具大悲故。五無憂喜之離染安住舍故。故無所著。六惡想都絕不依止名聞利養故。七八二句。體雖叵量具相好故稱歎。九智光遍覺離倒名凈。身光可知十永害習氣故。十一住正念故。離邊常明記故不動。亦是成上智光所觀故。結云佛智。又此一偈即四無所畏。光明即正覺。清凈即出苦。滌累漏盡及與障道無畏。不動即無畏之義。外難不能傾故。不墮勝負二邊故。是無畏智。二一偈對機以辨中。身心離分別者。含於二意。一約佛。以三業隨智慧行等故。二約機

。即知上功德。而能身心無分別者。則得無疑無滯益。三有一偈約法以顯。雖法界遍轉。無性寂滅故無所轉。假以言宣云方便說。其能轉智即十力智。后五示入方便者。上來說佛不離功德菩提。上所說法。不離教義次第令入。初偈令念菩提。初句善決性相。次二句契理絕想。以生分別想即戲論故。具斯二義爲念菩提故。大般若云。覺法自性離諸分別同菩提故。又心絕動搖言亡戲論。又瑜伽九十五有六種戲論故名為諸。次偈隨教。上二句了法亡言。次句得旨方名隨順。次偈入佛功德。上二句雙存一多相別故。次句雙泯相形奪故。一因於多有多中應有一。多因於一有。一中應有多。今多中無一一無從矣。一中無多多無從矣。故二俱舍也。而性相融通入一即是入多。名普入也。然一多相依互為本末。通有四義。一相成義。則一多俱立。以互相持有力俱存也。即初二句二相害義。形奪兩亡以相依故各無性也。即二俱舍是。三互存義。以此持彼不壞彼而在此。彼持此亦爾。故上文云。一中解無量等是。四互泯義。以此持彼彼相盡而唯此。以彼持此此相盡而唯彼故。下文云。知一即多多復即一是也。諸文各據一義。故不相違矣。復總收之以為十義。一孤標獨立。二雙現同時。三兩相俱亡四自在無礙。五去來不動六無力相持。七彼此

【現代漢語翻譯】現代漢語譯本明白了這個道理，並且能夠做到身心沒有分別，就能獲得無疑無滯的利益。『三有一偈』是借用佛法來顯明道理。雖然佛法在法界普遍流轉，但因為其自性是寂靜空無的，所以實際上並沒有任何東西在流轉。用言語來表達佛法，只是一種方便的說法。能夠運用佛法的智慧，就是具備瞭如來的十種力量（十力智）。後面的五段經文，是用來引導人們進入佛法的方便法門。上面所說的佛法，沒有離開功德和菩提（覺悟）。上面所說的法，也沒有離開教義的次第，而是爲了引導人們進入佛法。第一段經文是用來使人憶念菩提。第一句是善於決斷事物的體性和現象。第二、三句是契合真理，斷絕妄想。因為產生分別妄想，就是戲論。具備這兩種含義，就是憶念菩提。正如《大般若經》所說：『覺悟到諸法的自性，遠離一切分別，就等同於菩提。』此外，心要斷絕動搖，言語要消除戲論。而且，《瑜伽師地論》第九十五卷中提到了六種戲論，所以稱為『諸』。第二段經文是隨順教法。上面兩句是瞭解佛法，忘卻言語。下一句是領會佛法的宗旨，才能稱為隨順。第三段經文是進入佛的功德。上面兩句是同時存在一和多，現象各不相同。下一句是同時泯滅現象的相互比較和爭奪。一個因多個而存在，多個之中應該有一個。多個因一個而存在，一個之中應該有多個。現在多個之中沒有一個，一個也無從產生。一個之中沒有多個，多個也無從產生。所以兩者都應該捨棄。而體性和現象是融通的，進入一個就是進入多個，稱為普遍進入。然而，一和多相互依存，互為本末，總共有四種含義：一是相成義，那麼一和多都成立，因為互相持有，力量都存在。這就是最初的兩句。二是相害義，相互爭奪，兩者都消失，因為相互依存，各自沒有自性。這就是兩者都應該捨棄。三是互存義，用這個持有那個，不破壞那個而存在於此，那個持有這個也是這樣。所以上面的經文說：『在一個之中理解無量等。』四是互泯義，用這個持有那個，那個的現象消失而只有這個，用那個持有這個，這個的現象消失而只有那個。下面的經文說：『知道一個就是多個，多個也就是一個。』各種經文各自依據一種含義，所以不互相違背。再總括起來，就有十種含義：一是孤立獨立，二是雙重顯現同時存在，三是兩種現象共同消失，四是自在無礙，五是過去未來不動搖，六是無力相互持有，七是彼此

【English Translation】 English version Knowing the above merits and being able to have no distinction between body and mind will result in benefits without doubt or hindrance. The 'Three Existences Gatha' uses the Dharma to reveal the truth. Although the Dharma pervades and revolves throughout the Dharmadhatu (法界, the realm of all phenomena), because its nature is quiescent and extinct, there is nothing that revolves. Using words to express it is called a convenient explanation. The ability to turn wisdom is the Ten Powers of a Tathagata (十力智, the wisdom of the ten powers). The following five verses show the means of entering. The above explanation of the Buddha does not depart from merits and Bodhi (菩提, enlightenment). The Dharma explained above does not depart from the order of teachings to lead to entry. The first verse makes one mindful of Bodhi. The first sentence well decides the nature and characteristics. The next two sentences accord with the principle and cut off thoughts, because generating discriminating thoughts is playfulness. Possessing these two meanings is being mindful of Bodhi. The Mahaprajnaparamita Sutra says: 'Awakening to the self-nature of Dharmas, being apart from all discriminations, is the same as Bodhi.' Furthermore, the mind cuts off agitation, and words eliminate playfulness. Also, the Yogacarabhumi-sastra, chapter 95, has six kinds of playfulness, hence it is called 'all'. The next verse follows the teachings. The above two sentences understand the Dharma and forget words. The next sentence obtains the meaning and is then called compliant. The next verse enters the Buddha's merits. The above two sentences preserve both the one and the many, with different characteristics. The next sentence obliterates the comparison and competition of characteristics. One exists because of many, and among the many, there should be one. Many exist because of one, and among the one, there should be many. Now, among the many, there is no one, and one has no origin. Among the one, there are no many, and many have no origin. Therefore, both should be relinquished. However, the nature and characteristics are harmoniously interconnected. Entering the one is entering the many, called universal entry. However, the one and the many are mutually dependent, with each being the root and the branch. There are four meanings in general: First, the meaning of mutual accomplishment, then the one and the many both stand, because they mutually hold each other, and the powers both exist. This is the first two sentences. Second, the meaning of mutual harm, where competition and deprivation both vanish, because they are mutually dependent, and each has no self-nature. This is the relinquishment of both. Third, the meaning of mutual existence, where this holds that without destroying that, and exists here, and that holds this likewise. Therefore, the above text says: 'Understanding immeasurable things within the one, etc.' Fourth, the meaning of mutual obliteration, where this holds that, and the characteristics of that are exhausted, and only this remains, and that holds this, and the characteristics of this are exhausted, and only that remains. The following text says: 'Knowing one is many, and many are one.' Each text relies on one meaning, so they do not contradict each other. Furthermore, summarizing them all, there are ten meanings: First, standing alone in isolation; second, appearing doubly at the same time; third, both phenomena vanishing together; fourth, being unhindered and free; fifth, not moving in the past and future; sixth, holding each other without force; seventh, each other

無知。八力用交徹。九自性非有。十究竟離言。次偈入佛菩提依正皆寂。故無所依智契於斯。故無分別。后偈知法義上。明生土皆寂不可言異。依正兩殊不可云一。第八重光照一億界。前云百萬。今十倍於前。即千萬為一億也。十偈嘆佛權實雙行方便干能。然方便之言略有三意。一以因中十種加行方便之力。修成佛果自在之德。二但是差別之用皆名方便。其無礙慧無若干故。三即實之權起用自在。故名方便。今文具三。皆三句辨相。一句結名。初偈即禮起用為方便。然有六義。一智超下位。二證法無邊。三解脫有海。四具上三義到涅槃岸。五壽兼真應。六身光無涯皆佛功德。二嘆寂照方便。初句橫照。次句豎窮。次句即寂照而無思。故難思也。三嘆佛事理無礙方便。初二句有無無礙。次一句定散無礙。四嘆佛修無修方便。初句善窮性相。次句無念勤修樂於解脫。釋修涅槃。離不平者。釋前正念。以不見生死為雜染。涅槃為清凈。此二無差為真寂滅。五嘆迴向方便。初二句趣如法界。是迴向實際。余皆迴向菩提。次句迴向眾生。住如化物故為方便。六證知方便。初句隨順證入。次句知而無障。次句知遍趣行即利生法。即知即證為自在修也。七寂用方便。初句寂。次句用。次句寂用無礙。為無住涅槃。凡小難到。八時數方

【現代漢語翻譯】現代漢語譯本無知（avidyā）。八力（aṣṭabala）用交徹。九自性非有。十究竟離言。次偈入佛菩提，依正皆寂。故無所依，智契於斯。故無分別。后偈知法義上，明生土皆寂不可言異。依正兩殊不可云一。第八重光照一億界。前云百萬。今十倍於前。即千萬為一億也。十偈嘆佛權實雙行方便干能。然方便之言略有三意。一以因中十種加行方便之力，修成佛果自在之德。二但是差別之用皆名方便。其無礙慧無若干故。三即實之權起用自在。故名方便。今文具三。皆三句辨相。一句結名。初偈即禮起用為方便。然有六義。一智超下位。二證法無邊。三解脫有海。四具上三義到涅槃岸。五壽兼真應。六身光無涯皆佛功德。二嘆寂照方便。初句橫照。次句豎窮。次句即寂照而無思。故難思也。三嘆佛事理無礙方便。初二句有無無礙。次一句定散無礙。四嘆佛修無修方便。初句善窮性相。次句無念勤修樂於解脫。釋修涅槃。離不平者。釋前正念。以不見生死為雜染，涅槃為清凈。此二無差為真寂滅。五嘆迴向方便。初二句趣如法界，是迴向實際。余皆迴向菩提。次句迴向眾生。住如化物故為方便。六證知方便。初句隨順證入。次句知而無障。次句知遍趣行即利生法。即知即證為自在修也。七寂用方便。初句寂。次句用。次句寂用無礙。為無住涅槃。凡小難到。八時數方

【English Translation】 English version Ignorance (avidyā). The eight powers (aṣṭabala) interpenetrate and thoroughly permeate. Nine, self-nature is non-existent. Ten, ultimately beyond words. The following verse enters the Buddha's Bodhi, both the dependent (依) and the principal (正) are still and silent. Therefore, there is nothing to rely on, and wisdom is in accordance with this. Therefore, there is no discrimination. The subsequent verse, knowing the meaning of the Dharma, clarifies that both sentient beings and lands are still and silent, and cannot be said to be different. The dependent and the principal are distinct and cannot be said to be one. The eighth layer of light illuminates one hundred million worlds. Previously, it was said to be one million. Now it is ten times more than before, which means ten million make one hundred million. These ten verses praise the Buddha's skillful means (upāya) of simultaneously employing provisional and real teachings. However, the term 'skillful means' has roughly three meanings. First, using the power of the ten kinds of progressive practices as skillful means in the causal stage to cultivate and achieve the unhindered virtues of the Buddha's fruition. Second, all differentiated functions are called skillful means because unobstructed wisdom has no such distinctions. Third, the provisional arising from the real functions freely, hence it is called skillful means. The present text encompasses all three. Each is distinguished by three sentences. The first sentence concludes the name. The first verse is to pay homage to the arising of function as skillful means. However, there are six meanings. First, wisdom surpasses lower positions. Second, it proves the boundlessness of the Dharma. Third, it liberates from the ocean of existence. Fourth, possessing the above three meanings, it reaches the shore of Nirvana. Fifth, lifespan encompasses both the true and responsive bodies. Sixth, the body's light is boundless, all being the Buddha's merits. Two, praising the skillful means of stillness and illumination. The first sentence illuminates horizontally. The second sentence exhausts vertically. The third sentence is that stillness and illumination are without thought, hence it is inconceivable. Three, praising the Buddha's skillful means of unobstructedness between phenomena and principle. The first two sentences are unobstructed between existence and non-existence. The next sentence is unobstructed between samadhi and dispersion. Four, praising the Buddha's skillful means of cultivation without cultivation. The first sentence thoroughly investigates the nature and characteristics. The second sentence diligently cultivates without thought and delights in liberation. Explaining the cultivation of Nirvana, 'those who are free from unevenness' explains the preceding 'right mindfulness.' Not seeing birth and death as defiled and Nirvana as pure, these two being without difference is true extinction. Five, praising the skillful means of dedication. The first two sentences go towards the Dharma realm, which is dedicating to reality. The rest are all dedicating to Bodhi. The next sentence dedicates to sentient beings. Abiding as if transforming beings is therefore skillful means. Six, proving and knowing skillful means. The first sentence accords with and enters into proof. The second sentence knows without obstruction. The next sentence knows that universally going and acting is the Dharma of benefiting beings. Knowing and proving are free cultivation. Seven, the skillful means of stillness and function. The first sentence is stillness. The second sentence is function. The next sentence is that stillness and function are unobstructed, which is non-abiding Nirvana. It is difficult for ordinary people and small vehicles to reach. Eight, time and number...

便可知。九難思方便。初句了生滅。剎那一期皆悉了知。次十一字了相即眾生體。不出三界九地。下二界是色。無色界非色。二界八地皆名為想。無想天為非想。有頂非想非非想。悉了知者。能了兼了其性即是無生。此是無邊之境故難思也。上二偈但了差別即是方便。十無比方便。初二句知相。上句豎窮下句橫攝。次句知性此二不二故。無比即為方便也。第九重光照十億界。嘆佛大悲救生德。十偈多以第四句為結。于中分三。初偈總標行海已圓而能普化。次八別顯化類不同。后一總結悲智周遍。初中初句無餘修。廣謂遍受大謂極苦。次句長時無間。次句功行已圓。極惡難度已能度故。云何能度。謂師子吼。師子吼者。名決定說。定說一切眾生皆有佛性。度一闡提。定說無我度諸外道。定說欲苦不凈。以度波旬。定說如來常樂我凈。度諸聲聞。定說大悲以度緣覺。定說如來無礙大智。以度菩薩。故云普化眾生次八別中雲何普化。初化癡愛眾生。前半所救。如人墮海五事難出。一水深。二波迅。三迷闇。四蟲執。五憂迫失力。眾生慾海流轉亦爾。此中愛有二義。一已得無厭深廣如海。二于未得處無足如流。癡亦二義。一迷不見過。二妄見有德。結網自纏。五由前癡愛招大憂苦。次句舉古佛已行。亡身為物故曰至人。后句立

【現代漢語翻譯】現代漢語譯本這樣就可以明白了。『九難思方便』，第一句了達生滅的道理，剎那和一期（指一段時間）都完全瞭解。接下來的十一個字了達相即是眾生的本體，不出離三界九地。下面的兩個界是色界，無想天並非色界。二界八地都稱為想。無想天為非想，有頂天為非想非非想。完全瞭解這些，能夠了解並且了達其本性就是無生。這是無邊的境界，所以難以思議。上面的兩個偈頌只是瞭解差別，就是方便。『十無比方便』，最初的兩句是瞭解相，上一句是豎窮（時間上無盡），下一句是橫攝（空間上無盡）。下一句是瞭解性，這兩個不是二，所以無比就是方便。第九重光照十億界，讚歎佛的大悲心，救度眾生的功德。十個偈頌大多以第四句作為總結。其中分為三部分。第一個偈頌總的標明行海已經圓滿而能夠普遍教化。接下來的八個偈頌分別顯示教化的種類不同。最後一個偈頌總結悲智周遍。第一個偈頌中，第一句是『無餘修』，廣是指普遍接受，大是指極度的痛苦。下一句是長時間沒有間斷。下一句是功行已經圓滿，極惡難以度化的人也已經能夠度化。怎麼樣才能度化呢？就是師子吼。師子吼的意思是決定性的說法。決定說一切眾生都有佛性，度化一闡提（斷絕一切善根的人）。決定說無我，度化各種外道。決定說慾望是痛苦不凈的，以此度化波旬（欲界魔王）。決定說如來是常樂我凈的，以此度化各種聲聞。決定說大悲心，以此度化緣覺。決定說如來有無礙的大智慧，以此度化菩薩。所以說普遍教化眾生。接下來的八個偈頌分別顯示怎麼樣普遍教化。首先是教化癡愛眾生。前半部分是所救的對象。就像人墮入大海，有五件事難以脫身：一是水深，二是波濤洶涌，三是迷失黑暗，四是被蟲子抓住，五是憂愁逼迫失去力量。眾生在慾望的海洋中流轉也是這樣。這裡愛有兩種含義：一是已經得到的沒有厭足，深廣如海；二是對未得到的，貪求沒有止境，像流水一樣。癡也有兩種含義：一是迷惑不見過失，二是虛妄地認為有功德，結成網把自己纏住。五種原因由之前的癡愛招致大的憂愁痛苦。下一句是舉出古佛已經做過的事情，犧牲自己為眾生，所以說是至人。最後一句是立...

【English Translation】 English version Then it can be known. 'Nine Difficult to Contemplate Expedients', the first sentence understands the principle of arising and ceasing, and fully understands the moment and a period (referring to a period of time). The next eleven characters understand that the form is the body of sentient beings, not departing from the Three Realms and Nine Lands. The lower two realms are the Realm of Form, and the Realm of Non-Thought is not the Realm of Form. The two realms and eight lands are all called thought. The Realm of Non-Thought is non-thought, and the Peak of Existence is neither thought nor non-thought. Fully understanding these, being able to understand and realize its nature is non-birth. This is a boundless realm, so it is difficult to contemplate. The above two verses only understand the differences, which is the expedient. 'Ten Incomparable Expedients', the first two sentences are to understand the form, the previous sentence is vertically exhaustive (infinite in time), and the next sentence is horizontally inclusive (infinite in space). The next sentence is to understand the nature, these two are not two, so incomparable is the expedient. The ninth layer of light illuminates billions of worlds, praising the Buddha's great compassion and the merit of saving sentient beings. Most of the ten verses use the fourth sentence as a summary. It is divided into three parts. The first verse generally indicates that the ocean of practice has been completed and can universally teach. The next eight verses respectively show that the types of teachings are different. The last verse summarizes that compassion and wisdom are pervasive. In the first verse, the first sentence is 'no remaining practice', wide means universal acceptance, and great means extreme suffering. The next sentence is for a long time without interruption. The next sentence is that the merit and practice have been completed, and even the extremely evil and difficult to transform have been able to be transformed. How can it be transformed? It is the lion's roar. The meaning of the lion's roar is a decisive statement. Decisively say that all sentient beings have the Buddha-nature, and transform the Icchantikas (those who have cut off all good roots). Decisively say no-self, and transform various heretics. Decisively say that desire is painful and impure, thereby transforming Mara (the king of the desire realm). Decisively say that the Tathagata is eternal, joyful, self, and pure, thereby transforming various Shravakas. Decisively say great compassion, thereby transforming Pratyekabuddhas. Decisively say that the Tathagata has unobstructed great wisdom, thereby transforming Bodhisattvas. Therefore, it is said to universally transform sentient beings. The next eight verses respectively show how to universally transform. The first is to transform sentient beings with ignorance and love. The first half is the object to be saved. Just like a person falling into the sea, there are five things that are difficult to escape: first, the water is deep; second, the waves are swift; third, lost in darkness; fourth, caught by insects; fifth, worried and forced to lose strength. Sentient beings are also like this in the ocean of desire. Here, love has two meanings: first, what has already been obtained is not satisfied, as deep and wide as the sea; second, for what has not been obtained, greed is endless, like flowing water. Ignorance also has two meanings: first, delusion and not seeing faults; second, falsely thinking that there are merits, forming a net to entangle oneself. The five reasons cause great sorrow and suffering due to previous ignorance and love. The next sentence is to cite what the ancient Buddhas have already done, sacrificing themselves for sentient beings, so it is said to be a perfect person. The last sentence is to establish...

誓當作。二度著欲眾生。上半所救。放逸者。著欲緣也。著五欲欲事也。不實分別欲因也。受眾苦欲果也。未得已失皆受大苦。正得亦苦橫生樂想。況當受三塗故云眾苦。次句受教自修。后句立誓轉化。三救著我眾生。前半所救著我為因受生死果。未證無我浩無邊際。次句救方。說二無我唯佛有之。四救惡趣眾生。三句所救。謂無善可恃。顯唯惡業及惑病因招三惡趣。展轉復起三毒之過。因果俱燒末句救方。但凈其心因亡果喪。五救邪見眾生。前半所救。上句明因迷四真諦。惑現境故。次句起見。邪見翳理即為闇宅。後半能救之方。六救著有眾生。前半所救。三有深廣總喻于海。漂至人天還溺惡趣。未遇如來多成難處。希求不已故名為憂。未有對治故無涯畔。具上諸失故不可處。後半能救可知。七救無明眾生。前半所救。由本住無明故。不見無住之本。迷理惑事狂走于生死之中。後半能救。佛既授法正念即升也。八救險道眾生。前半所救。人天報危臨墮惡趣。名為險道。能救可知。后一偈總結者。前半結有教證之智。能導無緣之悲。次句結有同體之悲。能遍十方六道。后句結于所救不越群迷。第十重光照十方。總結無盡。長行分二。先明世界數量。略有十七漸窮法界。后明彼諸世界所有皆現。十頌明因果圓遍德。于中

【現代漢語翻譯】現代漢語譯本『誓當作』：發誓要救度。『二度著欲眾生』：第二次救度貪著慾望的眾生。『上半所救』：前半部分說明所救度的對象。『放逸者』：放縱自己的人。『著欲緣也』：貪著慾望是（受苦的）因緣。『著五欲欲事也』：貪著色、聲、香、味、觸這五種慾望的事物。『不實分別欲因也』：不真實的分別（導致）慾望的產生。『受眾苦欲果也』：承受各種痛苦是慾望的果報。『未得已失皆受大苦』：沒有得到（慾望）或者已經失去（慾望）都會承受巨大的痛苦。『正得亦苦橫生樂想』：即使得到了（慾望），也是痛苦的，卻虛妄地產生快樂的想法。『況當受三塗故云眾苦』：更何況將來還要承受地獄、餓鬼、畜生三惡道的痛苦，所以說（貪慾會帶來）各種痛苦。『次句受教自修』：下一句是接受教誨，自我修行。『后句立誓轉化』：最後一句是立下誓言，轉化眾生。『三救著我眾生』：第三次救度執著于『我』的眾生。『前半所救著我為因受生死果』：前半部分說明所救度的對象，執著于『我』是（輪迴）生死的因，承受生死輪迴的果報。『未證無我浩無邊際』：沒有證悟『無我』的道理，（輪迴）就浩瀚無邊沒有盡頭。『次句救方』：下一句是救度的方法。『說二無我唯佛有之』：宣說人無我和法無我，只有佛才能做到。『四救惡趣眾生』：第四次救度墮入惡道的眾生。『三句所救』：第三句說明所救度的對象。『謂無善可恃』：指（這些眾生）沒有善業可以依靠。『顯唯惡業及惑病因招三惡趣』：說明只有惡業以及迷惑顛倒的病因，才會招感地獄、餓鬼、畜生三惡道的果報。『展轉復起三毒之過』：輾轉反覆地生起貪、嗔、癡三毒的過失。『因果俱燒末句救方』：因和果都在燃燒，最後一句是救度的方法。『但凈其心因亡果喪』：只要清凈自己的心，（惡業的）因滅亡了，（惡道的）果報也就消失了。『五救邪見眾生』：第五次救度持有邪見的眾生。『前半所救』：前半部分說明所救度的對象。『上句明因迷四真諦』：上一句說明（產生邪見的）原因是迷惑于苦、集、滅、道四聖諦。『惑現境故』：因為被眼前的境界所迷惑。『次句起見』：下一句是生起邪見。『邪見翳理即為闇宅』：邪見矇蔽了真理，就像住在黑暗的房子里。『後半能救之方』：後半部分是能夠救度的方法。『六救著有眾生』：第六次救度執著于『有』的眾生。『前半所救』：前半部分說明所救度的對象。『三有深廣總喻于海』：欲界有、色界有、無色界有這三有深廣無邊，總的來說就像大海一樣。『漂至人天還溺惡趣』：在人道和天道中漂流，最終還是會沉溺於惡道。『未遇如來多成難處』：沒有遇到如來佛，大多會陷入困境。『希求不已故名為憂』：（對『有』的）希求沒有止境，所以叫做憂愁。『未有對治故無涯畔』：沒有對治的方法，所以沒有邊際。『具上諸失故不可處』：具備了以上各種過失，所以是不可安住的。『後半能救可知』：後半部分能夠救度的方法是可以知道的。『七救無明眾生』：第七次救度被無明覆蓋的眾生。『前半所救』：前半部分說明所救度的對象。『由本住無明故』：由於本來就住在無明之中。『不見無住之本』：所以看不見沒有住處的根本。『迷理惑事狂走于生死之中』：迷惑于真理，迷惑於事物，瘋狂地奔走于生死輪迴之中。『後半能救』：後半部分是能夠救度的方法。『佛既授法正念即升也』：佛既然傳授了佛法，只要正念現前，就能提升自己。『八救險道眾生』：第八次救度處於危險道路的眾生。『前半所救』：前半部分說明所救度的對象。『人天報危臨墮惡趣』：人道和天道的果報是危險的，面臨著墮入惡道的危險，這就叫做危險的道路。『能救可知』：能夠救度的方法是可以知道的。『后一偈總結者』：後面一首偈頌是總結。『前半結有教證之智』：前半部分總結了具有教理和實證的智慧。『能導無緣之悲』：能夠引導沒有緣由的慈悲。『次句結有同體之悲』：下一句總結了具有同體大悲。『能遍十方六道』：能夠遍及十方世界和六道眾生。『后句結于所救不越群迷』：后一句總結了所救度的對象沒有超出眾多的迷惑眾生。『第十重光照十方』：第十重光明照耀十方世界。『總結無盡』：總結了（救度眾生的事業）是無盡的。『長行分二』：長行文分為兩部分。『先明世界數量』：首先說明世界的數量。『略有十七漸窮法界』：大概有十七種，逐漸窮盡法界。『后明彼諸世界所有皆現』：後面說明那些世界的所有景象都顯現出來。『十頌明因果圓遍德』：十首偈頌說明因果圓滿周遍的功德。『于中』：其中。

【English Translation】 English version 『Swear to do』: Vow to save. 『The second time to save sentient beings attached to desire』: The second time to save sentient beings who are attached to desire. 『The first half of what is saved』: The first half explains the object of salvation. 『The negligent』: Those who indulge themselves. 『Attached to desire is the cause』: Attachment to desire is the cause (of suffering). 『Attached to the five desires is the matter』: Attachment to the five desires of form, sound, smell, taste, and touch. 『Unrealistic discrimination is the cause of desire』: Unrealistic discrimination (leads to) the arising of desire. 『Receiving all suffering is the result of desire』: Enduring all kinds of suffering is the result of desire. 『Not yet obtained or already lost, all suffer greatly』: Not having obtained (desire) or already lost (desire) will all endure great suffering. 『Even if obtained, it is suffering, and false thoughts of happiness arise』: Even if (desire) is obtained, it is suffering, but falsely generate thoughts of happiness. 『Moreover, one will suffer in the three evil paths, hence the saying 『all suffering』』: Moreover, in the future, one will have to endure the suffering of the three evil paths of hell, hungry ghosts, and animals, so it is said that (greed) brings all kinds of suffering. 『The next sentence is to receive instruction and cultivate oneself』: The next sentence is to receive teachings and cultivate oneself. 『The last sentence is to make a vow to transform』: The last sentence is to make a vow to transform sentient beings. 『The third time to save sentient beings attached to self』: The third time to save sentient beings who are attached to 『self』. 『The first half of what is saved, attachment to self is the cause of receiving the result of birth and death』: The first half explains the object of salvation, attachment to 『self』 is the cause of (reincarnation) birth and death, and enduring the result of birth and death. 『Not yet realized no-self, vast and boundless』: Not having realized the principle of 『no-self』, (reincarnation) is vast and boundless without end. 『The next sentence is the method of salvation』: The next sentence is the method of salvation. 『Speaking of the two no-selves, only the Buddha has them』: Proclaiming the no-self of person and the no-self of phenomena, only the Buddha can achieve this. 『The fourth time to save sentient beings in evil realms』: The fourth time to save sentient beings who have fallen into evil realms. 『The third sentence is what is saved』: The third sentence explains the object of salvation. 『Meaning there is no good to rely on』: Refers to (these sentient beings) having no good karma to rely on. 『Showing that only evil karma and the cause of delusion and sickness invite the three evil realms』: Explains that only evil karma and the cause of delusion and sickness will invite the results of the three evil realms of hell, hungry ghosts, and animals. 『Repeatedly arising the faults of the three poisons』: Repeatedly arising the faults of greed, anger, and ignorance. 『Cause and effect are both burning, the last sentence is the method of salvation』: Cause and effect are both burning, the last sentence is the method of salvation. 『But purify the mind, the cause is lost and the result disappears』: As long as one purifies one's mind, the cause (of evil karma) is extinguished, and the result (of evil realms) disappears. 『The fifth time to save sentient beings with wrong views』: The fifth time to save sentient beings who hold wrong views. 『The first half of what is saved』: The first half explains the object of salvation. 『The previous sentence explains the cause of being deluded about the four noble truths』: The previous sentence explains that (the cause of generating wrong views) is being deluded about the four noble truths of suffering, accumulation, cessation, and path. 『Because of being deluded by the present environment』: Because of being deluded by the present environment. 『The next sentence is to arise views』: The next sentence is to arise wrong views. 『Wrong views obscure the truth, which is like living in a dark house』: Wrong views obscure the truth, like living in a dark house. 『The second half is the method of salvation』: The second half is the method of salvation. 『The sixth time to save sentient beings attached to existence』: The sixth time to save sentient beings who are attached to 『existence』. 『The first half of what is saved』: The first half explains the object of salvation. 『The three existences are deep and vast, generally likened to the sea』: The three existences of the desire realm, the form realm, and the formless realm are deep and vast, generally likened to the sea. 『Floating to the human and heavenly realms, still drowning in evil realms』: Floating in the human and heavenly realms, one will still drown in evil realms. 『Not encountering the Thus Come One, mostly becoming difficult places』: Not encountering the Thus Come One (Tathagata), mostly falling into difficult situations. 『Ceaseless seeking is called worry』: (The) endless seeking (of 『existence』) is called worry. 『Without treatment, there is no limit』: Without a method of treatment, there is no limit. 『Having all the above faults, it is not a place to dwell』: Having all the above faults, it is not a place to dwell. 『The second half of the ability to save can be known』: The second half of the method of salvation can be known. 『The seventh time to save sentient beings in ignorance』: The seventh time to save sentient beings covered by ignorance. 『The first half of what is saved』: The first half explains the object of salvation. 『Because originally dwelling in ignorance』: Because originally dwelling in ignorance. 『Not seeing the root of no dwelling』: Therefore, not seeing the root of no dwelling. 『Deluded by principle and confused by things, running wildly in the cycle of birth and death』: Deluded by principle and confused by things, running wildly in the cycle of birth and death. 『The second half is the ability to save』: The second half is the method of salvation. 『Since the Buddha has imparted the Dharma, right mindfulness will rise』: Since the Buddha has imparted the Dharma, as long as right mindfulness is present, one can elevate oneself. 『The eighth time to save sentient beings in dangerous paths』: The eighth time to save sentient beings in dangerous paths. 『The first half of what is saved』: The first half explains the object of salvation. 『The rewards of humans and gods are dangerous, facing the danger of falling into evil realms』: The rewards of humans and gods are dangerous, facing the danger of falling into evil realms, which is called a dangerous path. 『The ability to save can be known』: The method of salvation can be known. 『The following verse is a summary』: The following verse is a summary. 『The first half concludes with the wisdom of teaching and realization』: The first half concludes with the wisdom of both doctrine and realization. 『Able to guide causeless compassion』: Able to guide causeless compassion. 『The next sentence concludes with the compassion of oneness』: The next sentence concludes with the great compassion of oneness. 『Able to pervade the ten directions and six realms』: Able to pervade the ten directions and six realms of sentient beings. 『The last sentence concludes that what is saved does not exceed the multitude of deluded beings』: The last sentence concludes that the object of salvation does not exceed the multitude of deluded beings. 『The tenth layer of light shines in the ten directions』: The tenth layer of light shines in the ten directions. 『Summarizing the endless』: Summarizing that (the work of saving sentient beings) is endless. 『The long passage is divided into two parts』: The long passage is divided into two parts. 『First, explain the number of worlds』: First, explain the number of worlds. 『Roughly seventeen, gradually exhausting the Dharma realm』: Roughly seventeen, gradually exhausting the Dharma realm. 『Then explain that all the phenomena of those worlds appear』: Then explain that all the phenomena of those worlds appear. 『Ten verses explain the merits of the completeness and pervasiveness of cause and effect』: Ten verses explain the merits of the completeness and pervasiveness of cause and effect. 『Among them』:

分二。前四示佛因果遍說。后六勸物順行。今初。初一偈因圓果滿。彰有說因。初三句三達因圓。后句十力果滿。次一偈大用外彰。正明說法周遍可知。后二對因辨果。初一偈遍因初可為因。三句皆果法供養佛故於法順知。普為眾生故。能遍用。斯即等流名相似果。晉經云。正心供養。明是法供養也。后一偈深因故能速證。初二句六度自利。謂供佛是檀意。柔兼戒。從初至末是進策也。次句利他兼方便等。二行既圓則佛果朝夕。故云速成。后六偈觀物順行。佛昔如是行今得說法果令物行之亦得斯果初一偈求法行。二說法行。三聽法行。四有三偈破相行今初。初句離過。勝他名利名為異情。次二句顯德。一句滿福。一句圓智。又無異者。於一切法都無所求。若此之求則見真法身也。二說法行。前半說法益物。義利者。令眾生得離惡攝善故。此世他世益故。世出世益故。福德智慧益故。上四對皆先義後利。後半若無說無示同佛說也。三聽法行兼顯法輪之體。初句教法。次句即教成行。無有一文一法非菩提因。豈止三十七品。次句悟理揀去隨文。后句理無廢興。故常見佛果也。后三破相行。初一正明後二轉釋今初。初三句。反顯金容煥目而非形。安可以相取。后句正顯法性超乎視聽。唯可虛己而求。后二轉釋云何不見。前偈

【現代漢語翻譯】現代漢語譯本分二。前四偈（gatha）展示了佛陀的因果遍在之說。后六偈勸導眾生順應奉行。現在開始講第一個部分。最初一偈說明因圓果滿，彰顯了說法的原因。最初三句說明三達（sākṣātkriyā）因圓。后一句說明十力（daśabala）果滿。接下來一偈說明大用外在彰顯，明確說明佛法周遍可知。後面的兩偈對比因來辨別果。最初一偈說明普遍的因最初可以作為因。三句都是果法，因為供養佛陀，所以對於佛法能夠順從瞭解。因為普度眾生，所以能夠普遍運用。這就是等流果，名稱相似果。《晉經》中說，正心供養，說明這是法供養。后一偈說明因為深刻，所以能夠迅速證悟。最初兩句說明六度（ṣaṭpāramitā）自利，所謂供養佛陀是佈施的意願，柔和兼顧戒律，從開始到結束都是精進策勵。接下來一句說明利他兼顧方便等。兩種行為既然圓滿，那麼佛果的成就就在朝夕之間，所以說迅速成就。後面的六偈觀察眾生順應奉行。佛陀過去如此奉行，現在得到說法的果報，讓眾生奉行也能得到這樣的果報。最初一偈是求法行。第二偈是說法行。第三偈是聽法行。第四偈有三偈是破相行。現在開始講第一個。最初一句是遠離過失，勝過他人名利，這叫做異情。接下來兩句是彰顯功德，一句是圓滿福報，一句是圓滿智慧。又沒有相異之處，對於一切法都沒有所求。如果這樣求，就能見到真法身。第二偈是說法行。前半部分是說法利益眾生。義利是指，讓眾生能夠遠離惡行，攝取善行。這是今生來世的利益，是世間出世間的利益，是福德智慧的利益。以上四種對比都是先義後利。後半部分如果沒有說沒有指示，就如同佛陀所說。第三偈是聽法行，兼顧彰顯法輪的本體。最初一句是教法。接下來一句是依據教法成就修行。沒有一文一法不是菩提（bodhi）之因，豈止是三十七道品。接下來一句是領悟道理，揀擇去除隨文解義。最後一句是道理沒有廢棄和興盛，所以常見佛果。後面的三偈是破相行。最初一偈是正面說明，後面兩偈是轉而解釋。現在開始講第一個。最初三句，反過來彰顯金色的容貌光彩奪目，而不是形體，怎麼可以用相來取捨。后一句正面彰顯法性超越視聽，只能虛心求取。後面的兩偈轉而解釋為什麼看不見。前一偈

【English Translation】 English version Divided into two parts. The first four gathas (verses) demonstrate the Buddha's pervasive teachings on cause and effect. The latter six gathas encourage beings to follow and practice accordingly. Now, let's begin with the first part. The initial gatha illustrates the perfection of cause and the fulfillment of effect, highlighting the reason for teaching the Dharma. The first three lines explain the perfection of the cause of the three sākṣātkriyās (realizations). The last line explains the fulfillment of the effect of the ten daśabalas (powers of a Buddha). The following gatha illustrates the outward manifestation of great function, clearly indicating that the Dharma is pervasive and knowable. The subsequent two gathas distinguish the effect by contrasting it with the cause. The initial gatha explains that the universal cause can initially serve as a cause. All three lines are the Dharma of effect, because of offering to the Buddha, one can obediently understand the Dharma. Because of universally benefiting sentient beings, one can universally apply it. This is the niṣyanda-phala (result of outflow), named the similar result. The Jin Sutra says, 'Offering with a correct mind,' indicating that this is Dharma offering. The following gatha explains that because the cause is profound, one can quickly attain enlightenment. The first two lines explain the self-benefit of the six ṣaṭpāramitās (perfections), so-called offering to the Buddha is the intention of dāna (generosity), gentleness encompassing śīla (morality), from beginning to end is diligent encouragement. The following line explains benefiting others while encompassing upāya (skillful means), etc. Since both practices are perfected, the attainment of Buddhahood is imminent, hence it is said to be quickly accomplished. The following six gathas observe sentient beings and encourage them to follow and practice accordingly. The Buddha practiced in this way in the past, and now receives the fruit of teaching the Dharma, allowing sentient beings to practice and also receive such fruit. The initial gatha is the practice of seeking the Dharma. The second gatha is the practice of teaching the Dharma. The third gatha is the practice of listening to the Dharma. The fourth gatha, consisting of three gathas, is the practice of breaking through appearances. Now, let's begin with the first one. The initial line is to be free from faults, surpassing others in fame and gain, which is called 'different emotions'. The following two lines manifest virtues, one line is to fulfill blessings, and one line is to perfect wisdom. Moreover, there is no difference, there is no seeking in all Dharmas. If one seeks in this way, one can see the true dharmakāya (Dharma body). The second gatha is the practice of teaching the Dharma. The first half is teaching the Dharma to benefit sentient beings. 'Meaning and benefit' refers to enabling sentient beings to be free from evil deeds and embrace good deeds. This is the benefit of this life and the next, the benefit of the mundane and supramundane, the benefit of merit and wisdom. The above four comparisons all prioritize meaning over benefit. The latter half, if there is no speaking and no instruction, it is the same as what the Buddha said. The third gatha is the practice of listening to the Dharma, while encompassing the manifestation of the essence of the Dharma wheel. The initial line is the teaching of the Dharma. The following line is to accomplish practice according to the teachings. There is not a single word or Dharma that is not a cause of bodhi (enlightenment), let alone the thirty-seven bodhipakṣika-dharmas (factors conducive to enlightenment). The following line is to realize the principle, selecting and removing literal interpretations. The last line is that the principle has no abandonment or flourishing, therefore one often sees the fruit of Buddhahood. The following three gathas are the practice of breaking through appearances. The initial gatha is a direct explanation, and the following two gathas are a reinterpretation. Now, let's begin with the first one. The initial three lines, conversely, manifest the golden countenance as radiant and dazzling, rather than a form, how can one grasp it by appearances. The last line directly manifests that the Dharma nature transcends sight and hearing, one can only seek it with an empty mind. The following two gathas reinterpret why one cannot see. The previous gatha.

以妄喻真。眾生妄惑尚不可窮。諸佛契真如何見盡。后偈復轉釋。云雖遍十方不可定取。如剎遍空有其四義。一多剎滿空。二體無來去。三不妨成壞。四無別所依。佛身遍空亦具四義。一頓遍多剎。二恒不去來。三應有出沒。四體用無依。是故佛身亦不可以遍空而取耳。上來三品。答初十句所依果問竟。

大方廣佛華嚴經疏卷第十三大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十四

唐清涼山大華嚴寺沙門澄觀撰

菩薩問明品第十

釋此一品亦有四門。初來意中有通有別。通謂上來三品。已答十句生解所依。此下正答主解因果。故次來也。生解因中先答十住。住攬信成。將答所成。先辨能成。又正答十信故下三品來也。后別者。三品明信有解行德。解為二本此品先來。二釋品者。菩薩是人問明是法。遮果表因故云菩薩。問即是難。明即是答。然問有二種。一泛爾相問。梵云必理車。二者難問。謂以理徴詰。梵云缽羅室囊。即今品意也。答亦有二。一但依問酬報曰答。二若俱為解釋旁兼異義。美言贊述令理顯煥曰明。即今品意也。明亦破闇。能除問者之疑闇故。今文殊九首互為明難。遞作砧椎。研核教理以悟群生。故以名也。又長行明起于問

【現代漢語翻譯】現代漢語譯本：以虛妄比喻真實。眾生的虛妄迷惑尚且無法窮盡，諸佛契合真理又如何能完全瞭解？後面的偈頌再次解釋，說雖然佛身遍佈十方，但不可執著于某個固定之處。如同剎土遍佈虛空，有其四重含義：一、眾多剎土充滿虛空；二、本體沒有來去；三、不妨礙成住壞空；四、沒有別的所依。佛身遍佈虛空也具備四重含義：一、瞬間遍佈眾多剎土；二、恒常不去不來；三、適應眾生而有示現和隱沒；四、本體和作用沒有依賴。因此，佛身也不可以遍佈虛空來執取。以上三品，回答了最初十句所依之果的提問完畢。

《大方廣佛華嚴經疏》卷第十三大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第十四

唐清涼山大華嚴寺沙門澄觀撰

菩薩問明品第十

解釋這一品也有四個方面。首先，來意中有總的和別的。總的來說，前面的三品，已經回答了十句生起理解所依據的問題。這以下正式回答主體的理解、因和果。所以接著而來。生起理解的因中，先回答十住。十住總攬信而成。將要回答所成就的，先辨別能成就的。又正式回答十信，所以下面的三品到來。後面的區別在於，三品闡明信有解行德。理解是根本，此品先來。第二，解釋品名，菩薩（Bodhisattva）是人，問明是法。遮止果位，表彰因地，所以稱為菩薩（Bodhisattva）。問就是提問，明就是回答。然而問有兩種，一種是泛泛地相互詢問，梵語叫必理車（Bili-che）；另一種是詰難式地提問，用道理來質問，梵語叫缽羅室囊（Bo-luo-shi-nang），就是現在這一品的意思。回答也有兩種，一種是僅僅依據問題來酬答，叫做答；另一種是既要解釋問題，又要旁及不同的意義，用美好的言辭贊述，使道理顯現光輝，叫做明，就是現在這一品的意思。明也能破除黑暗，能夠消除提問者的疑惑和黑暗。現在文殊（Manjusri）的九個開頭互相闡明和詰難，輪流作為砧子和錘子，研究覈實教理，以開悟眾生，所以用這個來命名。又長行文的闡明是從提問開始的。

【English Translation】 English version: Using delusion to exemplify truth. The delusions and confusions of sentient beings are inexhaustible. How can the Buddhas' alignment with truth be fully comprehended? The subsequent verses further explain, saying that although the Buddha's body pervades the ten directions, it cannot be grasped in a fixed location. Just as lands pervade space, they have four meanings: first, numerous lands fill space; second, the essence has no coming or going; third, it does not hinder formation, existence, decay, and emptiness; fourth, there is no other reliance. The Buddha's body pervading space also possesses four meanings: first, instantly pervading numerous lands; second, constantly not going or coming; third, adapting to sentient beings with manifestations and disappearances; fourth, the essence and function have no dependence. Therefore, the Buddha's body also cannot be grasped by pervading space. The above three chapters conclude the answer to the initial ten sentences regarding the question of the fruit of reliance.

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 13 Taisho Tripitaka, Volume 35, No. 1735, The Commentary on the Great Expansive Buddha Flower Adornment Sutra

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 14

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Mount Qingliang in the Tang Dynasty

Chapter Ten: Bodhisattva's Questions on Illumination

Explaining this chapter also has four aspects. First, the intention has both general and specific aspects. Generally speaking, the previous three chapters have already answered the question of the basis for generating understanding from the ten sentences. What follows formally answers the understanding of the main body, cause, and effect. Therefore, it comes next. Among the causes for generating understanding, the Ten Abodes are answered first. The Ten Abodes encompass faith and accomplishment. Preparing to answer what is accomplished, first distinguish what can accomplish. Furthermore, formally answering the Ten Faiths, therefore the following three chapters arrive. The later distinction lies in the fact that the three chapters elucidate that faith has understanding, practice, and virtue. Understanding is the root, and this chapter comes first. Second, explaining the title of the chapter, Bodhisattva (Bodhisattva) is the person, and asking about illumination is the Dharma. Obstructing the fruit position and praising the causal ground, therefore it is called Bodhisattva (Bodhisattva). Asking is questioning, and illumination is answering. However, there are two kinds of questions: one is a general mutual inquiry, called Bili-che (Bili-che) in Sanskrit; the other is a challenging question, using reason to interrogate, called Bo-luo-shi-nang (Bo-luo-shi-nang) in Sanskrit, which is the meaning of this chapter. There are also two kinds of answers: one is merely responding according to the question, called answering; the other is not only explaining the question but also touching upon different meanings, using beautiful words to praise and describe, making the principle appear brilliant, called illumination, which is the meaning of this chapter. Illumination can also break through darkness, able to eliminate the questioner's doubts and darkness. Now, Manjusri's (Manjusri) nine beginnings mutually elucidate and challenge, taking turns as anvil and hammer, researching and verifying the teachings to enlighten sentient beings, therefore it is named this way. Furthermore, the elucidation of the prose begins with questioning.

。偈頌明解于問故曰問明。不云答者。欲以明兼于問故。問有二義故得稱明。一問中徴責詰難理盡。使答者亡言。此至明之問也。二以問中進退詰理令現使答者易釋。故以為明。又明即法明。以十菩薩問出十種法明。故曰問明。雖諸義不同。皆菩薩之問明。依主釋也。三宗趣者。亦先通后別通復二義。一通分宗。二通會宗。並如會初。二別明此品。有其二義。一望當品以十甚深為宗。依成觀解為趣。二望后二品。則以甚深觀解為宗。成後行德為趣。第四釋文。此下至菩薩住處。明生解之因。配十句問。如前問中依文次第。且分為六。初此下三品明未信令信。二第三會已信令解。三第四會已解令行。四第五會已行令起愿。五第六會已起愿令證入。六十定品至住處品。已證入令等佛。今初三品即為三別。此品明正解理觀。次品明隨緣願行。賢首品明德用該收。就初分二。先問答顯理。后示相結通。前中以十菩薩各主一門顯十甚深。即為十段。一緣起甚深。二教化甚深。三業果甚深。四說法甚深五福田甚深。六正教甚深。七正行甚深。八正助甚深。九一道甚深。十佛境甚深。此十甚深次第。云何緣起深理。總該諸法觀解之要。故首明之。眾生迷此故須教化。違化順化有善惡業。欲知此業由說法成。然說法成善唯佛福田。既說

順田須持聖教。教在勤行。行須正道助道。助必有正殊塗同歸。得一道者。當趣佛境故為此次。又此十種亦可配於十信。但不次耳。文殊佛境即當信心。文殊主信故。佛境即所信。故約發心次第信居其初。約所信終極最居其後。亦明十心不必次故。勤首即進心。財首爲念心。明四念故。覺首定心。能觀心性為上定故。智首則慧心。慧為上首兼己莊嚴故有十度。法首即不退心。如說修行得不退故。寶首即戒心。三聚無缺如寶珠故。業果甚深戒所招故。德首即護法心。說法甚深是所護故。目首即願心福田等一由愿異故。目能將身如願導行故。賢首即迴向心以歸一道。即迴向真如。一身一智等。即是佛果。文云。如本趣菩提。所有迴向心等。以是圓融十法故。各兼多義。又亦攝十信之十德。恐繁不敘。且為十甚深解。然有二義。一約行。二約法。言約行者。文殊發問九菩薩答。明妙慧通於眾行。九菩薩問文殊為答。明眾行成於妙慧。言約法者。初九顯差別義。后一顯差別同歸佛境。此二不二成信中之觀解。文中十段。皆先問后答。又先起明問后解問明。今初。問中二。先彰問答之主。問覺首者。彼得此門故。緣起深義不覺則流轉故。二佛子心性下。正顯問端。略啟五門。一問所為。二述問意。三定所問。四會相違。五釋本文

。初所為者。有二義故。最初問之。一拂異見。二顯深理。拂見有三。一令諸菩薩知法從緣異外道見。二知從心現舍二乘見。三但心性起不同權教。二顯深理者。令諸菩薩於此實義發深信解。起行證真始終皆實。故問斯義。起信論云。有法能起摩訶衍信根。是故應說。所言法者。謂眾生心。依一心法。有真如門及生滅門。彼論依此生凈信故。二述問意者。謂明心性是一。云何見有報類種種。若性隨事異則失真諦。若事隨性一則壞俗諦。設彼救言報類差別自由業等熏識變現不關心性故無相違者。為遮此救故重難云。業不知心等。謂心業五依各無自性。自性向無何能相知。而生諸法。既離真性各無自立。明此皆依心性而起。心性既一事。應不多。事法既多性應非一。此是本末相違難。亦是理事相違。亦一異相違。亦真妄相違。三揀定所問者。準此問意。離如來藏不許八識能所熏等。別有自體能生諸法。唯如來藏是所依生。亦不可言八識無二類。故名心性一以能生種種非相違故。亦非第八而為性一。熏成種種非相違故。心性之言非第八故。答中既言。法性本無生。示現而有生。法性即是真如異名。正與報事相違故成難耳。文殊欲顯實教之理。故以心性而為難本。欲令覺首以法性示生決定而答海會同證。楞伽密嚴皆廣說故。四

會相違者。問若爾瑜伽等中。異熟賴耶從業惑種辦體而生。非如來藏隨緣所成。如何會釋。答瑜伽等中。對於凡小約就權教隨相假說。楞伽密嚴對大菩薩。依于實教盡理而說。既機有大小法有淺深。教有權實故不相違。故密嚴云。佛說如來藏以為阿賴耶。惡慧不能知藏即賴耶識。此明守權拒實訶為惡慧。又彼經云。如來清凈藏世間阿賴耶。如金與指環展轉無差別。楞伽中真識現識。如泥團與微塵非異非不異。金莊嚴具亦復如是。皆此義也。又彼經云。如來藏為無始惡習所熏。名為藏識。又入楞伽云。如來藏名阿賴耶識。而與無明七識共俱。又起信論云。不生不滅與生滅和合。非一非異名阿賴耶識。又如達磨經頌云。無始時來界為諸法等依。攝論等就初教釋云。界者因義。即種子識。寶性論翻此頌云。此性無始時等。彼論就實教釋云。性者。謂如來藏性。如聖者勝鬘經說。依如來藏故有生死。依如來藏故有涅槃。以此等文。故知兩宗不同。淺深可見。又唯識等。亦說真如是識實性。但后釋者。定言不變失於隨緣。過歸後輩耳。五釋文者。文分三別。初心性是一者。立宗案定。二云何下。設相違難。三業不知心下。結成前難。今初。謂心之性故。是如來藏也。又心即性故。是自性清凈心也。又妄心之性無性之性。空如來藏

【現代漢語翻譯】現代漢語譯本會相違者：問：如果這樣，在《瑜伽師地論》等論著中，異熟阿賴耶識（Vipāka-ālayavijñāna，果報阿賴耶識）是從業惑的種子生起，並非如來藏（Tathāgatagarbha，如來法身）隨緣所成。如何解釋這種矛盾？答：《瑜伽師地論》等論著，是針對凡夫和小乘根器的人，約略地依據權巧方便的教法，隨順表相而假說。而《楞伽經》（Laṅkāvatāra Sūtra）和《密嚴經》（Ghanavyūha Sūtra）是針對大菩薩，依據真實的教法，窮盡真理而說。既然眾生的根器有大小，佛法有深淺，教法有權實，所以並不矛盾。因此，《密嚴經》說：『佛說如來藏，以為阿賴耶，惡慧不能知，藏即賴耶識。』這說明執守權教而拒絕實教，會被呵斥為惡慧。又該經說：『如來清凈藏，世間阿賴耶，如金與指環，展轉無差別。』《楞伽經》中，真識（Tathatā-jñāna，真如之識）和現識（Pravṛtti-vijñāna，現行之識），就像泥團和微塵，非異非不異。金飾品也是如此。都是這個意思。又該經說：『如來藏為無始惡習所熏，名為藏識。』又《入楞伽經》（Laṅkāvatāra Sūtra）說：『如來藏名阿賴耶識，而與無明七識共俱。』又《起信論》（The Awakening of Faith in the Mahāyāna）說：『不生不滅與生滅和合，非一非異名阿賴耶識。』又如達磨經頌說：『無始時來界，為諸法等依。』《攝大乘論》（Mahāyānasaṃgraha）等論著就初期的教法解釋說：『界』是因的意思，即種子識。寶性論（Ratnagotravibhāga）翻譯這首偈頌說：『此性無始時等。』該論就真實的教法解釋說：『性』，是指如來藏性。如聖者《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：『依如來藏故有生死，依如來藏故有涅槃。』根據這些經文，可知兩宗的不同，淺顯和深奧是顯而易見的。又唯識宗等也說真如是識的真實體性，但後來的解釋者，一定說真如是不變的，而失去了隨緣的意義，這是後輩的過失。五、解釋文句的人，將文句分為三種類別：第一，『初心性是一』，這是立宗並確定觀點。第二，『云何下』，這是提出相反的疑問。第三，『業不知心下』，這是總結前面的疑問。現在先說第一點，所謂心的體性，就是如來藏。又心即是性，所以是自性清凈心。又妄心的體性，無性的體性，是空如來藏（Śūnyatathāgatagarbha，空性如來藏）。

【English Translation】 English version Those who contradict each other: Question: If that's the case, in treatises such as the Yogācārabhūmi-śāstra, the Vipāka-ālayavijñāna (resultant ālaya-consciousness) arises from the seeds of karma and affliction, and is not formed by the Tathāgatagarbha (Womb of the Thus-Come One) according to conditions. How can this contradiction be explained? Answer: The Yogācārabhūmi-śāstra and other treatises, are aimed at ordinary people and those of lesser capacity, roughly based on expedient teachings, and provisionally speaking according to appearances. While the Laṅkāvatāra Sūtra and the Ghanavyūha Sūtra are aimed at great Bodhisattvas, based on the true teachings, and speaking exhaustively of the truth. Since beings have different capacities, the Dharma has different depths, and the teachings have expedient and true aspects, there is no contradiction. Therefore, the Ghanavyūha Sūtra says: 'The Buddha speaks of the Tathāgatagarbha, as the Ālaya. Those of evil wisdom cannot know, that the Garbha is the Ālaya-consciousness.' This explains that clinging to expedient teachings and rejecting true teachings, is condemned as evil wisdom. Furthermore, that sutra says: 'The pure Tathāgata-dhātu, and the worldly Ālaya, are like gold and finger rings, transforming without difference.' In the Laṅkāvatāra Sūtra, the Tathatā-jñāna (True Knowledge) and the Pravṛtti-vijñāna (Manifesting Consciousness), are like a lump of clay and dust, neither different nor not different. Golden ornaments are also like this. All have this meaning. Furthermore, that sutra says: 'The Tathāgatagarbha is perfumed by beginningless evil habits, and is called the Store-consciousness.' Also, the Laṅkāvatāra Sūtra says: 'The Tathāgatagarbha is named Ālaya-consciousness, and exists together with ignorance and the seven consciousnesses.' Furthermore, The Awakening of Faith in the Mahāyāna says: 'The non-arising and non-perishing combines with the arising and perishing, neither one nor different, and is named Ālaya-consciousness.' Furthermore, as the Dharma Sutra verse says: 'From beginningless time, the realm is the basis for all dharmas.' The Mahāyānasaṃgraha and other treatises explain this based on the initial teachings, saying: 'Realm' means cause, which is the seed consciousness. The Ratnagotravibhāga translates this verse as: 'This nature is from beginningless time, etc.' That treatise explains this based on the true teachings, saying: 'Nature' refers to the nature of the Tathāgatagarbha. As the venerable Śrīmālādevī Siṃhanāda Sūtra says: 'Relying on the Tathāgatagarbha, there is birth and death; relying on the Tathāgatagarbha, there is Nirvana.' Based on these sutra texts, it can be known that the differences between the two schools, the shallow and the profound, are obvious. Furthermore, the Yogācāra school also says that Suchness is the true nature of consciousness, but later interpreters, insist that Suchness is unchanging, and lose the meaning of adapting to conditions, which is the fault of later generations. Fifth, those who interpret the sentences, divide the sentences into three categories: First, 'The initial mind and nature are one,' this is establishing the doctrine and determining the viewpoint. Second, 'How below,' this is raising contradictory questions. Third, 'Karma does not know the mind below,' this is summarizing the previous questions. Now, let's first talk about the first point, what is called the nature of the mind, is the Tathāgatagarbha. Also, the mind is the nature, so it is the self-nature pure mind. Also, the nature of the deluded mind, the nature of no-nature, is the Śūnyatathāgatagarbha (Emptiness Tathāgatagarbha).

也。真心之性實性之性。不空如來藏也。皆平等無二故云一也。第二設難中二。先總顯相違。謂心性既一。云何而有五趣諸根總別報殊。故云種種。不同二所謂下。別示相違。有十事五對。一約總報明趣有善惡。善謂人天惡謂三塗。下四對皆約別報。于中二。謂於前善惡趣中。各根有滿缺。謂眼等內根。三于滿缺中各生有同異。謂四生不同勝劣處異。四于上同異生處。各貌有妍媸。五于上妍媸各受有苦樂。上之五對前前皆具後後。後後必帶前前。展轉異同成多差別。故云種種不同。心性是一其義安在。第三結成前難中。此文意稍難見。略為二解。一依古德作遮救重難。如前第二問意中辨。二直結成前難。且依此釋文。自有三意。由前難意亦有三故。一直問所以故。今結云。非但本性是一。我細推現事各不相知。既有種種何緣不相知。既不相知誰教種種。若謂業令種種業不知心。若謂心令種種心不知業。一一觀察未知種種之所由也。二者懷疑故結云既不相知。為是一性為是種種。三作相違難。結云一性隨於種種即失真諦。種種隨於一性即失俗諦。今見種種又不相知。此二互乖云何並立。已知大意。次正釋文。亦有十事五對。略為二解。一通二別。通謂總觀前來總別二報。于中初一對。就先業因約能所依以難。然有二意。

一約本識。謂業是能依心是所依。離所無能故云業不知心。離能無所故云心不知業。以各無體用不能相成。既各不相知誰生種種。下並準之。二約第六識。業是所造心是能造。並皆速滅起時不言我起。滅時不言我滅。何能有體而得相產生種種耶。第二對約得報果時難能所受。謂受是報因。即名言種為業所引。受所受報。離報無受故云受不知報。離受無報故云報不知受。以並無體故準前應知。三約名言因就能所依難。謂前能受報因。依心無體故無相知。余義同前。四約因緣就親疏相假難。謂所引名言種為因。能引業為緣。相待相奪各無自性。如不自生等準之。五約境智相對相見虛無難。謂境是心變境不知心。心托境生心不知境。以無境外心能取心外境。是故心境虛妄不相知也。第二別觀者。以初二對結趣善惡。趣善惡者。正由業熏。受總報故。二復以第二及第三對。結受生同異初對以名言種對所生處。次對以名言種對能依本識。三複以第三及第四對。結苦樂不同及端正醜陋。初對觀現受時。次對觀苦樂因及彼妍媸。皆由緣令異。謂損益因成苦樂果。以瞋忍因成妍媸果。四復以第四及第五對。結諸根滿缺亦有滿業因緣有損他益他之異。故成內六處滿缺之果。又由內根有滿缺故。于分別位了境不同。並皆無性各不相知既不相

【現代漢語翻譯】現代漢語譯本一、約本識（alaya-vijñana，根本識）。業是能依，心是所依。離開所依就沒有能依，所以說業不知道心。離開能依就沒有所依，所以說心不知道業。因為各自沒有自體，作用也不能相互成就。既然各自互不相知，那麼是誰產生種種（果報）呢？下面的（分析）都依此準則。二、約第六識（mano-vijñana，意識）。業是所造，心是能造。並且都迅速生滅，生起時不說『我生起』，滅去時不說『我滅去』。怎麼能有自體而能夠相互產生種種（果報）呢？第二，針對獲得果報時，能受和所受的關係進行辯難。受是報的因，即名言種子（nama-rupa bija）被業所牽引，受（領納）所受的果報。離開果報就沒有受，所以說受不知道果報。離開受就沒有果報，因為它們都沒有自體，所以應該按照前面的（原則）理解。三、約名言因，就其能依和所依的關係進行辯難。前面能受果報的因，依心而存在，沒有自體，所以沒有相互知覺。其餘意義與前面相同。四、約因緣，就親疏相假的關係進行辯難。所牽引的名言種子是因，能牽引的業是緣。相互對待，相互依存，各自沒有自性，如不自生等（道理），依此準則。五、約境和智相對，相見是虛妄的進行辯難。境是心所變現的，境不知道心。心依託境而生，心不知道境。因為沒有心外的境可以被心所取，也沒有境外的心能取境，所以心和境都是虛妄的，互不相知。第二，分別觀察。以最初的兩種對立，總結趨向善惡（的業）。趨向善惡，正是由於業的熏習，所以感受總報。再用第二和第三種對立，總結感受生（趣）的同異。最初用名言種子對所生之處（進行分析），其次用名言種子對能依的本識（進行分析）。再用第三和第四種對立，總結苦樂不同以及端正醜陋。最初觀察現在感受的時候，其次觀察苦樂的因以及它們的美醜。都是由於因緣使之不同。損害和利益的因成就苦樂的果。以嗔恚和忍辱的因成就美醜的果。再用第四和第五種對立，總結諸根的圓滿和殘缺，也有圓滿的業因緣，有損害他人和利益他人的差異。所以成就內六處圓滿和殘缺的果報。又由於內根有圓滿和殘缺，所以在分別的階段，了知境界不同。並且都是沒有自性，各自互不相知，既然不相知

【English Translation】 English version 1. Regarding the fundamental consciousness (alaya-vijñana), karma is the dependent, and mind is the supported. Without the supported, there is no dependent, hence it is said that karma does not know the mind. Without the dependent, there is no supported, hence it is said that the mind does not know karma. Because each lacks inherent existence and their functions cannot mutually accomplish each other, since they do not know each other, who then generates the various (results)? The following (analyses) are to be understood according to this principle. 2. Regarding the sixth consciousness (mano-vijñana), karma is what is created, and mind is the creator. Moreover, both arise and cease rapidly; when arising, they do not say 'I arise,' and when ceasing, they do not say 'I cease.' How can they have inherent existence and be able to mutually generate the various (results)? Secondly, regarding the time of receiving karmic retribution, a debate is made concerning the relationship between the receiver and what is received. Reception is the cause of retribution, that is, the seed of name and form (nama-rupa bija) is led by karma, and receives the retribution. Without retribution, there is no reception, hence it is said that reception does not know retribution. Without reception, there is no retribution, because they both lack inherent existence, so it should be understood according to the previous (principle). 3. Regarding the cause of name and form, a debate is made concerning the relationship between the dependent and the supported. The cause that receives retribution depends on the mind and lacks inherent existence, so there is no mutual awareness. The remaining meaning is the same as before. 4. Regarding conditions, a debate is made concerning the relationship of mutual dependence between close and distant (factors). The seed of name and form that is led is the cause, and the karma that leads is the condition. They are mutually dependent and rely on each other, each lacking self-nature, such as the principle of not arising from oneself, etc., according to this principle. 5. Regarding the relative nature of object and wisdom, a debate is made concerning the illusory nature of mutual perception. The object is a transformation of the mind; the object does not know the mind. The mind arises relying on the object; the mind does not know the object. Because there is no object outside the mind that can be grasped by the mind, and no mind outside the object that can grasp the object, therefore the mind and object are both illusory and do not know each other. Secondly, observe separately. The first two oppositions summarize the tendency towards good and evil (karma). The tendency towards good and evil is precisely due to the熏習 (xun xi, perfuming) of karma, so one experiences the general retribution. Then, using the second and third oppositions, summarize the similarities and differences in the experience of birth (realm). Initially, the seed of name and form is used to (analyze) the place of birth, and then the seed of name and form is used to (analyze) the fundamental consciousness that is the dependent. Then, using the third and fourth oppositions, summarize the differences in suffering and happiness, as well as beauty and ugliness. Initially, observe the present experience, and then observe the causes of suffering and happiness and their beauty and ugliness. All are made different by conditions. The causes of harm and benefit accomplish the fruits of suffering and happiness. The causes of anger and patience accomplish the fruits of beauty and ugliness. Then, using the fourth and fifth oppositions, summarize the completeness and incompleteness of the faculties, and there are also complete karmic conditions, with differences in harming others and benefiting others. Therefore, the fruits of completeness and incompleteness of the inner six sense bases are accomplished. Furthermore, because the inner faculties are complete and incomplete, at the stage of discrimination, the understanding of objects is different. And all are without self-nature, each not knowing each other, since they do not know each other

知誰令種種。第二時覺首下。答中二。初一偈贊問許說。上半贊問。謂自究深旨。一向為他仁心弘益也。次句許說分齊稱性說故。后句勸聽。言同意別故令諦受。后十偈正答。答勢縱橫具答三重問意。且分為二。前五答前釋成之中。以何因緣而不相知。用此釋成答前難故。首而明之。后五正答前難。令初分二。先一法說。后四喻況。今初意云。特由從緣種種。故不相知也。即此偈上半出因。下半結歸本宗。后四即為同喻量。云眼等是有法。定不相知故是宗法。因云從緣無體用故。同喻云如河中水。河水無體用河水不相知。眼等無體用眼等不相知。若以緣起相由門釋者初句因緣相假互皆無力。次句果法含虛故無體性。至下喻中別當釋之。是故虛妄緣起略有三義。一由互相依各無體用故。不相知。二由依此無知無性。方有緣起。三由此妄法各無所有故。令無性真理恒常顯現。現文但有初后二意。言諸法者。非唯舉前十事五對。亦該一切有為法也。果從因生果無體性。因由果立因無體性因無體性何有感果之用。果無體性豈有酬因之能。又互相待故無力也。以他為自故無體也。下半結中是故者。是前體用俱無故。故彼一切法。各各不相知也。第二喻況。略有二意。一以此四喻通釋諸法不相知言。二別對前文諸不相知。兼通前設

【現代漢語翻譯】現代漢語譯本『是什麼導致了種種現象？』這是第二時覺（Dier Shi Jue）的首要問題。回答分為兩部分。首先，一偈頌讚並承諾解說。上半部分讚揚提問者，意為他探究深刻的旨意，一向以利他之心弘揚佛法。下半部分承諾解說，因為解說與提問者的根性相符。最後一句勸告聽者，因為提問者的意圖與佛的意圖不同，所以要認真聽受。後面的十偈是正式的回答。回答的態勢縱橫交錯，全面地回答了三重提問的意圖。且分為兩部分。前面的五偈回答並解釋了『為何因緣而不相知』的問題。用這個解釋來回答之前的難題，所以首先要明確這一點。後面的五偈正式回答之前的難題，首先分為兩部分。先用一法來說明，然後用四個比喻來比況。現在先說第一部分的意思，意思是說，特別是因為從緣而生種種現象，所以才不相知。這偈的上半部分說明了原因，下半部分總結歸於本宗。後面的四偈是相同的比喻量。意思是說，眼等是有法（Youfa），必定不相知，這是宗法。原因是說，從緣而生，沒有自體和作用。相同的比喻是說，如同河中的水。河水沒有自體和作用，所以河水不相知。眼等沒有自體和作用，所以眼等不相知。如果用緣起相由的門來解釋，那麼第一句是說因緣相互假借，互相都沒有力量。第二句是說果法包含虛妄，所以沒有體性。到下面的比喻中會分別解釋。所以虛妄緣起略有三種含義。一是因為互相依賴，各自沒有自體和作用，所以不相知。二是因為依靠這種無知無性，才會有緣起。三是因為這些虛妄的法各自一無所有，所以才使得無性的真理恒常顯現。現在的經文只有最初和最後兩種含義。『諸法』，不僅僅指前面的十事五對，也包括一切有為法。果從因生，果沒有體性。因由果立，因沒有體性。因沒有體性，怎麼會有感果的作用？果沒有體性，怎麼會有酬因的能力？又因為互相等待，所以沒有力量。因為以他為自己，所以沒有自體。下半部分的結論是，『是故』，是因為前面所說的體用都沒有。所以彼一切法，各自不相知。第二個比喻是比況，略有兩層意思。一是通過這四個比喻來通釋諸法不相知。二是分別對應前面經文中的各種不相知，兼顧前面提出的問題。

【English Translation】 English version 『Who causes the various phenomena?』 This is the first question of the Second Time Awareness (Dier Shi Jue). The answer is divided into two parts. First, a verse praises and promises to explain. The first half praises the questioner, meaning that he explores profound meanings and always promotes the Dharma with altruistic intentions. The second half promises to explain, because the explanation is in accordance with the questioner's disposition. The last sentence advises the listeners, because the questioner's intention is different from the Buddha's intention, so they should listen carefully. The following ten verses are the formal answer. The answer is intricate and comprehensively answers the intention of the triple question. And it is divided into two parts. The first five verses answer and explain the question of 『Why do they not know each other due to what causes and conditions?』 Use this explanation to answer the previous difficulty, so the first thing to do is to clarify this point. The following five verses formally answer the previous difficulty, first divided into two parts. First, use one Dharma to explain, and then use four metaphors to compare. Now let's talk about the meaning of the first part, which means that it is especially because various phenomena arise from conditions that they do not know each other. The first half of this verse explains the cause, and the second half concludes and returns to the original sect. The following four verses are the same metaphorical quantity. It means that the eyes and so on are existing dharmas (Youfa), and they must not know each other, which is the doctrinal law. The reason is that they arise from conditions and have no self-nature and function. The same metaphor is that it is like the water in the river. The river water has no self-nature and function, so the river water does not know each other. The eyes and so on have no self-nature and function, so the eyes and so on do not know each other. If we use the gate of dependent origination to explain, then the first sentence is that causes and conditions are mutually borrowed, and neither has power. The second sentence is that the fruit Dharma contains falsehood, so it has no nature. It will be explained separately in the metaphors below. Therefore, false dependent origination has three meanings. One is because they depend on each other, and each has no self-nature and function, so they do not know each other. Second, it is because of relying on this ignorance and non-nature that dependent origination occurs. Third, it is because these false dharmas each have nothing, so that the non-nature truth is constantly manifested. The current scripture only has the first and last two meanings. 『All dharmas』 not only refer to the previous ten things and five pairs, but also include all conditioned dharmas. The fruit is born from the cause, and the fruit has no nature. The cause is established by the fruit, and the cause has no nature. If the cause has no nature, how can it have the function of sensing the fruit? If the fruit has no nature, how can it have the ability to reward the cause? And because they wait for each other, they have no power. Because they take others as themselves, they have no self-nature. The conclusion of the second half is, 『Therefore』, it is because the aforementioned body and function are all non-existent. Therefore, all those dharmas do not know each other. The second metaphor is a comparison, with two meanings. One is to generally explain that all dharmas do not know each other through these four metaphors. The second is to correspond to the various unknowns in the previous scriptures, taking into account the questions raised earlier.

難。今初以四大為喻。然各上三句喻況。下句法合。然此四喻各顯一義。一依水有流注。二依火焰起滅。三依風有動作。四依地有任持。法中四者。一依真妄相續。二依真妄起滅。三妄用依真起。四妄為真所持。然此法喻一一各有三義。一唯就能依。二依所依。三唯所依。今初喻中。唯就能依者流也。然此流注有十義不相知。而成流注。一前流不自流。由后流排故。流則前流無自性故不知后。二后流雖排前而不到於前流。故亦不相知。三后流不自流。由前流引故。流則后流無自性。故不能知前。四前流雖引后而不至后故亦不相知。五能排與所引無二。故不相知。六能引與所排。無二故不相知。七能排與所排亦無二。故不相知。八能引與所引。亦無二故不相知。九能排與能引不得俱。故不相知。十所排與所引亦不得俱。故不相知。是則前後互不相至。名無自性。只由如此無知無性。方有流注則不流而流也。肇公云。江河競注而不流。即其義也。然上云前後者。通於二義。一生滅前後。謂前滅後生互相引排。二此彼前後即前波后波。小乘亦說當處生滅。無容從此轉至余方。而不知無性緣起之義耳。二依所依者。謂前流后流各皆依水。悉無自體不能相知。然不壞流相故說水流。三唯所依者。流既總無但唯是水。前水后水無二

【現代漢語翻譯】現代漢語譯本：難。現在首先以四大（四大元素：地、水、火、風）為例。然而，每個例子都有三句是比喻，最後一句是法則的結合。這四個比喻各自顯示一個意義：一是依賴水有流動，二是依賴火焰有生滅，三是依賴風有動作，四是依賴地有承載。法則中的四者：一是依賴真妄相續，二是依賴真妄生滅，三是虛妄的作用依賴於真實而生起，四是虛妄被真實所承載。然而，這法則和比喻一一對應，各有三重含義：一是隻就所依賴的，二是依賴於能依賴的，三是隻有能依賴的。現在第一個比喻中，只就所依賴的來說，就是流動。然而，這流動有十種互不相知的情況，才形成流動：一是前面的流動不是自己流動，而是由於後面的流動推排，所以流動時，前面的流動沒有自性，因此不知道後面的流動。二是後面的流動雖然推排前面的流動，卻不能到達前面的流動，所以也不知道前面的流動。三是後面的流動不是自己流動，而是由於前面的流動牽引，所以流動時，後面的流動沒有自性，因此不能知道前面的流動。四是前面的流動雖然牽引後面的流動，卻不能到達後面的流動，所以也不知道後面的流動。五是能推排的和被牽引的沒有差別，所以互不相知。六是能牽引的和被推排的沒有差別，所以互不相知。七是能推排的和被推排的也沒有差別，所以互不相知。八是能牽引的和被牽引的也沒有差別，所以互不相知。九是能推排的和能牽引的不能同時存在，所以互不相知。十是被推排的和被牽引的也不能同時存在，所以互不相知。這樣，前後互相不能到達，叫做沒有自性。正因為如此無知無性，才會有流動，就是不流動而流動。僧肇（Sengzhao，一位佛教哲學家）說：『江河競相奔流卻不流動』，就是這個意思。上面說的前後，貫通兩種含義：一是生滅前後，指前面的滅去，後面的生起，互相牽引推排。二是此彼前後，就是前一個波浪和后一個波浪。小乘佛教也說在當處生滅，不能從這裡轉移到其他地方，卻不知道無自性緣起的意義罷了。二是依賴於能依賴的，就是說前面的流動和後面的流動都依賴於水，都沒有自體，不能互相知道。然而不破壞流動的相，所以說水流。三是隻有能依賴的，流動既然總體上沒有，就只有水。前面的水和後面的水沒有差別。

【English Translation】 English version: Difficult. Now, let's begin with the Four Great Elements (earth, water, fire, wind) as an analogy. However, each analogy has three sentences of comparison, and the last sentence combines the principles. These four analogies each reveal one meaning: first, relying on water, there is flow; second, relying on fire, there is arising and ceasing; third, relying on wind, there is movement; and fourth, relying on earth, there is support. The four in the Dharma (Buddhist teachings) are: first, relying on the continuity of truth and delusion; second, relying on the arising and ceasing of truth and delusion; third, the function of delusion arises relying on truth; and fourth, delusion is supported by truth. However, each of these Dharma analogies has three meanings: first, only in terms of what is relied upon; second, relying on what relies; and third, only what relies. Now, in the first analogy, only in terms of what is relied upon, it is flow. However, this flow has ten aspects of mutual non-cognizance, thus forming flow: first, the preceding flow does not flow by itself, but is pushed by the subsequent flow, so when flowing, the preceding flow has no self-nature and therefore does not know the subsequent flow. Second, although the subsequent flow pushes the preceding flow, it does not reach the preceding flow, so it also does not know the preceding flow. Third, the subsequent flow does not flow by itself, but is pulled by the preceding flow, so when flowing, the subsequent flow has no self-nature and therefore cannot know the preceding flow. Fourth, although the preceding flow pulls the subsequent flow, it does not reach the subsequent flow, so it also does not know the subsequent flow. Fifth, the one that pushes and the one that is pulled are not different, so they do not know each other. Sixth, the one that pulls and the one that is pushed are not different, so they do not know each other. Seventh, the one that pushes and the one that is pushed are also not different, so they do not know each other. Eighth, the one that pulls and the one that is pulled are also not different, so they do not know each other. Ninth, the one that pushes and the one that pulls cannot exist simultaneously, so they do not know each other. Tenth, the one that is pushed and the one that is pulled also cannot exist simultaneously, so they do not know each other. Thus, the preceding and the subsequent cannot reach each other, which is called no self-nature. Precisely because of such ignorance and no self-nature, there is flow, which is flowing without flowing. As Sengzhao (a Buddhist philosopher) said, 'Rivers rush but do not flow,' which is the meaning. The preceding and subsequent mentioned above encompass two meanings: first, the preceding and subsequent of arising and ceasing, referring to the preceding ceasing and the subsequent arising, mutually pulling and pushing. Second, the preceding and subsequent of this and that, which are the preceding wave and the subsequent wave. The Theravada (Small Vehicle) Buddhism also speaks of arising and ceasing at the present place, unable to transfer from here to other places, but does not understand the meaning of dependent origination without self-nature. Second, relying on what relies, which means that the preceding flow and the subsequent flow both rely on water, and neither has self-nature, unable to know each other. However, the appearance of flow is not destroyed, so it is said that water flows. Third, only what relies, since flow is generally non-existent, there is only water. The preceding water and the subsequent water are not different.

性故。無可相知。是則本無有流而說流也。二法中三義者。一流喻能依妄法。二妄依真立。三妄盡唯真。初中妄緣起法似互相藉。各不能相到。悉無自性故無相知。是則有而非有也。二依所依者。謂此妄法各各自虛。含真方立。何有體用能相知相成。即由此無知無成含真故有。是則非有而為有也。三唯所依者。謂能依妄法迥無體用。唯有真心挺然顯現。既無彼此何有相知。正由此義。妄法有即非有。以非有為有。復說真性隱即非隱以非隱為隱。此上三意即三種答。答上三種問思之。何故以水喻真心者。以水有十義同真性故。一水體澄清喻。自性清凈心。二得泥成濁。喻凈心不染而染。三雖濁不失凈性。喻凈心染而不染。四若澄泥凈現。喻真心惑儘性現。五遇冷成水而有硬用。喻如來藏與無明合成本識用。六雖成硬用而不失軟性。喻即事恒真。七暖融成軟。喻本識還凈。八隨風波動不改靜性。喻如來藏隨無明風波浪起滅。而不變自不生滅性。九隨地高下排引流注。而不動自性。喻真心隨緣流注。而性常湛然。十隨器方圓而不失自性。喻真如性普遍諸有為法。而不失自性。略辨十義少分似真故。多以水為喻。此義見文雖似不具。而大通眾經。第二依火焰起滅喻中。三義同前。初唯焰者。謂焰起滅有其二義。一前焰謝滅引起

后焰。后焰無體而不能知前焰。前焰已滅復無所知。是故各各皆不相知。二前焰若未滅。亦依前引無體故無能知。后焰未生故無所知。是故彼亦各不相知。妄法亦爾。剎那生滅不能自立。謂已滅未生無物可知。生已則滅無體可知。是故皆無所有也。斯則流金爍石而不熱也。二依所依者。謂彼火焰。即由於此無體無用不相知。故而有起滅虛妄之相。是則攬非有而為有也。妄法亦爾。依此無所依之真理方是妄法。是亦非有為有也。三唯所依者。推起滅之焰體用俱無。無焰之理挺然顯現。是則無妄法之有。有妄法之無。湛然顯現。遂令緣起之相相無不盡。無性之理理無不現。上三義中。亦如次喻答前三問也。下二喻準知。第三依風有動作喻妄用依真起。三義同前。一唯動者。離所動之物。風之動相了不可得。無可相知。妄法亦爾。離所依真體。不可得故無相知。斯則旋嵐偃岳而常靜也。二依所依者。謂風不能自動。要依物現動。動無自體可以知物。物不自動隨風無體。不能知風。法中能依妄法要依真立。無體知真。真隨妄隱無相知妄。三唯所依者。謂風鼓於物動唯物動。風相皆盡。無可相知。妄法作用自本性空。唯所依真挺然顯現。是故妄法全盡。而不滅真性。全隱而恒露。能所熏等法本自爾。思之可見。第四依地有任持者

【現代漢語翻譯】現代漢語譯本后焰（後面的火焰）。後面的火焰沒有實體，因此無法知道前面的火焰。前面的火焰已經熄滅，也無法知道任何事情。因此，每一個火焰都無法知道其他的火焰。第二，如果前面的火焰沒有熄滅，也同樣因為前面引用的原因，沒有實體所以無法知道。後面的火焰還沒有產生，所以也無法知道任何事情。因此，它們也各自無法知道彼此。虛妄之法也是如此。剎那生滅，不能獨立存在。所謂已經滅去和尚未產生的狀態，沒有任何事物可以被認知。產生之後隨即滅去，沒有實體可以被認知。因此，一切都是空無所有。這就好比用流動的金屬熔化石頭，卻感覺不到熱度一樣。第二，依所依者，指的是那些火焰。正是由於這種無實體、無作用、互不相知，才產生了生滅虛妄的表象。這就是抓住非有而當作有。虛妄之法也是如此。依靠這無所依靠的真理，才有了虛妄之法。這也是將非有當作有。第三，唯所依者，推究生滅的火焰，其體性和作用都是空無。沒有火焰的真理，卻挺拔地顯現出來。這就是沒有虛妄之法的存在，卻有虛妄之法的空無。清澈地顯現出來，於是使得緣起的表象，沒有一個不窮盡。無自性的真理，沒有一個不顯現。以上三種意義，也依次比喻回答了前面的三個問題。下面的兩個比喻可以類推得知。第三，依靠風有動作，比喻虛妄的作用依靠真理而生起。三種意義與前面相同。第一，唯動者，離開被動的物體，風的動相完全無法獲得，無可相知。虛妄之法也是如此，離開所依靠的真體，無法獲得，所以沒有相知。這就好比迴旋的風能夠吹倒山嶽，但其本性卻是恒常寂靜的。第二，依所依者，指的是風不能自己動，一定要依靠物體才能顯現出動。動沒有自體，所以可以知道物體。物體不能自己動，隨著風也沒有實體，所以不能知道風。法中能依靠的虛妄之法，一定要依靠真理才能成立。沒有實體來認知真理。真理隨著虛妄而隱藏，沒有辦法認知虛妄。第三，唯所依者，指的是風吹動物體，只有物體在動，風的表象全部消失，無可相知。虛妄之法的運作，從其本性來說就是空性的。只有所依靠的真理挺拔地顯現出來。因此，虛妄之法完全消失，但並沒有滅掉真性，完全隱藏卻又恒常顯露。能所熏習等法，本來就是這樣。思考一下就可以明白。第四，依靠大地有任持者

【English Translation】 English version The later flame. The later flame has no substance and therefore cannot know the former flame. The former flame has already been extinguished and knows nothing. Therefore, each flame does not know the others. Secondly, if the former flame has not been extinguished, it also cannot know because it has no substance, as previously stated. The later flame has not yet arisen, so it also cannot know anything. Therefore, they also cannot know each other. Illusory dharmas are also like this. They arise and cease in an instant and cannot exist independently. What is called 'already extinguished' and 'not yet arisen' means that there is nothing that can be known. Once arisen, it immediately ceases, having no substance that can be known. Therefore, everything is empty and without substance. This is like melting stones with flowing metal, yet not feeling the heat. Secondly, 'depending on what is depended upon' refers to those flames. It is precisely because of this lack of substance, lack of function, and mutual unknowing that the illusory appearances of arising and ceasing occur. This is grasping onto what is non-existent and treating it as existent. Illusory dharmas are also like this. It is by relying on this truth that has nothing to rely on that illusory dharmas exist. This is also treating what is non-existent as existent. Thirdly, 'only what is depended upon' means that when investigating the arising and ceasing of flames, their substance and function are both empty. The principle of no flame appears upright and manifest. This means that there is no existence of illusory dharmas, but there is the emptiness of illusory dharmas. It appears clearly, thus causing the appearances of dependent origination to be completely exhausted. The principle of no self-nature is completely revealed. The above three meanings also metaphorically answer the previous three questions in order. The following two metaphors can be understood by analogy. Thirdly, relying on the wind to have movement is a metaphor for illusory function arising from reliance on truth. The three meanings are the same as before. Firstly, 'only movement' means that apart from the object being moved, the appearance of the wind's movement cannot be obtained at all, and there is no mutual knowing. Illusory dharmas are also like this; apart from the true substance on which they rely, they cannot be obtained, so there is no mutual knowing. This is like a whirlwind that can topple mountains, but its nature is always still. Secondly, 'depending on what is depended upon' refers to the wind not being able to move on its own; it must rely on an object to manifest movement. Movement has no self-substance, so it can know the object. The object cannot move on its own; following the wind, it has no substance, so it cannot know the wind. In the Dharma, the illusory dharmas that can rely must rely on truth to be established. There is no substance to recognize the truth. Truth is hidden with illusion, and there is no way to recognize illusion. Thirdly, 'only what is depended upon' refers to the wind blowing on an object; only the object is moving, and the appearance of the wind completely disappears, and there is no mutual knowing. The operation of illusory dharmas, from their nature, is emptiness. Only the truth on which they rely appears upright and manifest. Therefore, illusory dharmas completely disappear, but the true nature is not extinguished, completely hidden but always revealed. The dharmas of mutual perfuming, etc., are originally like this. Think about it and you will understand. Fourthly, relying on the earth to have upholding

。喻妄為真所持。三義同前。初地界因依有二種義。一約自類。二約異類。前中從金剛際上至地面。皆上依下下持上。展轉因依而得安住。然上能依皆離所無體。而能知下。然下能持皆亦離所無體。可令知上。又上上能依徹至於下。無下可相知。下下能持徹至於上。無上可相知。是故若依若持相無不盡。所現妄法當知亦爾。必粗依細。謂苦報依于業業依無明。造無明依。所造展轉無體。無物可相知。斯則厚載萬物而不仁也。肇公亦曰。乾坤倒覆無謂不靜也。二約異類者。如下文地輪依水輪。水輪依風輪。風輪依虛空。虛空無所依。準此妄境依妄心。妄心依本識。本識依如來藏。如來藏無所依。是故若離如來藏。余諸妄法。各互相依無體能相知。是則妄法無不皆盡。二依所依者。地界正由各無自性。而得存立。向若有體則不相依。不相依故不得有法。是故攬此無性以成彼法。法合可知。三唯所依者。謂攬無性成彼法者。是則彼法無不皆盡。而未曾不滅。唯無性理而獨現前。余義同前。上通答釋成前難竟。第二別對諸不相知及通前難者。初水流轉喻。前二對不相知。答趣善惡難。以善惡趣流轉體故。二大火喻。第二三對不相知。答前諸根受生。如火依薪有生滅故。次以長風喻前因緣。答前好醜。遇物鼓扇現諸相故。次以地

【現代漢語翻譯】喻示虛妄被誤認為真實所持有。這三種含義與之前相同。初地的地界因緣依賴有兩種含義：一是就同類而言，二是就異類而言。前者指從金剛際（Vajra-dhātu，堅固不壞的境界）向上直到地面，都是上層依賴下層，下層支撐上層，層層因緣依賴才能安住。然而，上層能依賴的都脫離了沒有實體的狀態，才能認知下層；下層能支撐的也都脫離了沒有實體的狀態，才能讓上層認知。而且，最上層的能依賴者徹底貫穿到最下層，沒有下層可以相互認知；最下層的能支撐者徹底貫穿到最上層，沒有上層可以相互認知。因此，無論是依賴還是支撐，相互之間沒有不窮盡的。所顯現的虛妄之法，應當知道也是如此，必定是粗糙的依賴精細的，比如苦報依賴於業，業依賴於無明，造作無明依賴於所造作的，層層之間沒有實體，沒有事物可以相互認知。這就是厚載萬物卻不講仁義啊！僧肇大師也說：『天地顛倒，不能說它不靜止啊！』二是就異類而言，如下文所說，地輪依賴水輪，水輪依賴風輪，風輪依賴虛空，虛空無所依賴。依此推論，虛妄之境依賴虛妄之心，虛妄之心依賴本識（Ālaya-vijñāna，阿賴耶識），本識依賴如來藏（Tathāgatagarbha，如來藏），如來藏無所依賴。因此，如果離開如來藏，其餘各種虛妄之法，各自互相依賴，沒有實體可以相互認知。這樣，虛妄之法就沒有不窮盡的。二、依賴所依賴者，地界正是因為各自沒有自性，才能得以存在。如果原本有實體，就不會相互依賴，不相互依賴就不能有法。因此，攝取這種無自性來成就彼法，法合在一起就可以認知。三、唯有所依賴者，指攝取無自性來成就彼法，這樣，彼法就沒有不窮盡的，而且未曾不滅，只有無自性的道理獨自顯現於前。其餘含義與之前相同。以上是總的回答，解釋併成立了之前的疑問。第二部分是分別針對各種不相認知的情況以及總的回答之前的疑問，首先用水的流動來比喻。前兩種情況針對不相認知，回答趣向善惡的疑問，因為善惡趣的流轉是本體。二、用大火來比喻。第二、三種情況針對不相認知，回答之前諸根受生的疑問，就像火依賴柴薪有生滅一樣。其次用長風來比喻之前的因緣，回答之前好醜的疑問，遇到物體鼓動扇動就顯現各種相狀。

【English Translation】 It illustrates that delusion is mistakenly held as truth. These three meanings are the same as before. The causal dependence of the earth element in the initial ground has two meanings: one is in terms of its own kind, and the other is in terms of different kinds. In the former, from the Vajra-dhātu (diamond realm) up to the ground, the upper layers rely on the lower layers, and the lower layers support the upper layers. They depend on each other to be able to abide. However, those that can rely on the upper layers have all separated from the state of having no substance, and can thus recognize the lower layers; those that can support the lower layers have also separated from the state of having no substance, and can thus allow the upper layers to recognize them. Moreover, the uppermost layer that can rely on penetrates to the lowermost layer, and there is no lower layer that can mutually recognize it; the lowermost layer that can support penetrates to the uppermost layer, and there is no upper layer that can mutually recognize it. Therefore, whether it is reliance or support, there is nothing that is not exhaustive between them. The deluded dharmas that appear should be known to be the same, necessarily the coarse relies on the subtle, such as suffering retribution relies on karma, karma relies on ignorance, creating ignorance relies on what is created, layer upon layer there is no substance, and there is nothing that can mutually recognize. This is like bearing all things without benevolence! Master Sengzhao also said: 'When heaven and earth are overturned, it cannot be said that it is not still!' Secondly, in terms of different kinds, as mentioned in the following text, the earth wheel relies on the water wheel, the water wheel relies on the wind wheel, the wind wheel relies on the void, and the void relies on nothing. By this analogy, the deluded realm relies on the deluded mind, the deluded mind relies on the Ālaya-vijñāna (store consciousness), the Ālaya-vijñāna relies on the Tathāgatagarbha (Buddha-nature), and the Tathāgatagarbha relies on nothing. Therefore, if one departs from the Tathāgatagarbha, all other deluded dharmas rely on each other, and there is no substance that can mutually recognize. In this way, there is nothing that is not exhaustive among the deluded dharmas. Secondly, those that rely on what is relied upon, the earth element is precisely because each has no self-nature that it can exist. If it originally had substance, it would not rely on each other, and if it did not rely on each other, there could be no dharma. Therefore, grasping this no-self-nature to accomplish that dharma, the dharmas combined together can be recognized. Thirdly, only what is relied upon, refers to grasping no-self-nature to accomplish that dharma, in this way, there is nothing that is not exhaustive among those dharmas, and it has never not ceased, only the principle of no-self-nature alone appears before. The remaining meanings are the same as before. The above is a general answer, explaining and establishing the previous questions. The second part is specifically addressing the various situations of non-mutual recognition and generally answering the previous questions, first using the flow of water as a metaphor. The first two situations are aimed at non-mutual recognition, answering the question of inclination towards good and evil, because the flow of good and evil realms is the substance. Secondly, using a great fire as a metaphor. The second and third situations are aimed at non-mutual recognition, answering the previous question of the arising of the sense organs, just as fire relies on firewood to have arising and ceasing. Secondly, using a long wind as a metaphor for the previous causes and conditions, answering the previous question of good and bad, encountering objects that stir and fan, various appearances appear.

界亦喻因緣。答前苦樂。展轉因依以輕重故。又喻前境智答前諸根。隨種所生根等異故。上來總別並答釋成中。以何因緣各不相知竟。第二五偈答前設難。文分為三。初三偈正答前難。次一偈釋成前義。第三一偈。拂跡入玄。今初先明大意。次正釋文。今初前問有三重。今此三偈。一一具答上之三間。謂第一直耳。問云。既有種種何緣得不相知。前五偈答竟。既不相知何緣種種。答有四因。一妄分別故。二諸識熏習故。三由無性不相知故。四真如隨緣故。初偈具二三。餘二各一義。然此四因但是一致。謂由妄分別為緣。令真如不守自性。隨緣成有諸識。熏習展轉無窮。若達妄源成凈緣起。諸宗各取並不離象。受一非余斯為偏見。上第二疑雲。為是種種為是一性。今答云。常種種常一性。第三難云一性隨於種種則失真諦。種種隨於一性則壞俗諦。今答云。此二互相成立。豈當相乖。性非事外曾何乖乎種種。種種性空。曾何乖乎一性。由無方有。一效能成種種。緣生故空。種種能成一性。是以緣起之法總有四義。一緣生故有。即妄心分別有。及諸識熏習是也。二緣生故空。即上云。諸法無作用亦無有體性。是故彼一切。各各不相知是也。三無性故有。論云以有空義故。一切法得成。經云。從無住本立一切法。即上隨緣是也

。四無性故空。即一切空無性是也。是以無性緣生故空。則非無見斷見之空。為真空也。無性緣生故有。則非常見有見之有。是幻有也。幻有即是不有有。真空即是不空空。不空空故名不真空。不有有故名非實有。非空非有是中道義。又開此空有。各有二義。一真空必盡幻有。以若不盡幻有非真空故。二真空必成幻有。以若礙幻有非真空故。二幻有二義者。一幻有必覆真空。以空隱有現故。二幻有必不礙真空以幻有必自盡令真空徹現故。文殊各以初義致難。覺首各以後義而答。以初二義空有異故。以後二義空有相成故。然此二不二。謂有非有無二。為一幻有。空非空無二為一真空。又非空與有無二為一幻有。空與非有無二為一真空。又幻有與真空無二。為一味法界。即中道義。離相離性無障無礙無分別法門。思以準之。複次性有二義。一者有義。二者空義。復有二義。一者不變。二者隨緣。以有義故。說二空所顯即法性本無生也。以空義故。說依他無性即是圓成。即各不相知。以有義故說于不變。以空義故說于隨緣。此二不二。隨緣即是不變。不變故能隨緣。若唯不變性何預於法。若但隨緣豈稱真性。故隨其流處有種種異。而其本味停留雪山。又若性離於法則成斷滅。法離於性則本無今有。又法若即性性常應常。性若

【現代漢語翻譯】現代漢語譯本四無性故空：因為四種無自性，所以為空。也就是說，一切空都是無自性的。因此，因為無自性而依緣生起，所以這種空不是斷滅見的空，而是真空。因為無自性而依緣生起而有，所以這種有不是常見或有見的有，而是幻有。幻有就是非有而有，真空就是非空而空。因為非空空，所以稱為不真空；因為非有有，所以稱為非實有。非空非有是中道義。又將此空有，各自展開為兩種含義。一是真空必定窮盡幻有，因為如果不能窮盡幻有，就不是真空。二是真空必定成就幻有，因為如果妨礙幻有，就不是真空。幻有也有兩種含義。一是幻有必定覆蓋真空，因為空隱沒而有顯現。二是幻有必定不妨礙真空，因為幻有必定自行消盡，使真空徹底顯現。文殊菩薩各自用第一種含義提出疑問，覺首菩薩各自用第二種含義來回答。因為前兩種含義空有是相異的，而後兩種含義空有是相互成就的。然而，這二者是不二的，即有與非有無二，成為一個幻有；空與非空無二，成為一個真空。又非空與有無二，成為一個幻有；空與非有無二，成為一個真空。又幻有與真空無二，成為一味法界，即中道義。這是離相離性、無障無礙、無分別的法門，可以思考並以此為準則。再次，自性有兩種含義：一是有的含義，二是空的含義。又有兩種含義：一是不變，二是隨緣。因為有的含義，所以說二空所顯現的就是法性本無生。因為空的含義，所以說依他起性無自性就是圓成實性，即各自不相知。因為有的含義，所以說是不變。因為空的含義，所以說是隨緣。這二者是不二的，隨緣就是不變，因為不變所以能夠隨緣。如果只有不變的自性，又怎能參與到諸法之中？如果只是隨緣，又怎能稱為真性？所以隨著流淌之處有種種差異，而其根本的味道停留于雪山。又如果自性脫離了諸法，就會成為斷滅；諸法脫離了自性，就會成為本來沒有而現在才有。又如果諸法就是自性，那麼自性就應該常有常在；自性如果...

【English Translation】 English version Because the four are without inherent existence, they are empty. That is to say, all emptiness is without inherent existence. Therefore, because of being without inherent existence and arising from conditions, this emptiness is not the emptiness of annihilationism, but true emptiness (真空, Zhēnkōng). Because of being without inherent existence and arising from conditions, there is existence, but this existence is not the existence of eternalism or realism, but illusory existence (幻有, Huànyǒu). Illusory existence is 'not existence yet existence,' and true emptiness is 'not empty yet empty.' Because it is 'not empty yet empty,' it is called 'not truly empty' (不真空, Bù zhēnkōng); because it is 'not existence yet existence,' it is called 'not truly existent' (非實有, Fēi shí yǒu). 'Neither empty nor existent' is the meaning of the Middle Way (中道義, Zhōngdào yì). Furthermore, this emptiness and existence are each expanded into two meanings. First, true emptiness must exhaust illusory existence, because if it cannot exhaust illusory existence, it is not true emptiness. Second, true emptiness must accomplish illusory existence, because if it obstructs illusory existence, it is not true emptiness. Illusory existence also has two meanings. First, illusory existence must cover true emptiness, because emptiness is hidden and existence appears. Second, illusory existence must not obstruct true emptiness, because illusory existence must exhaust itself, allowing true emptiness to fully manifest. Mañjuśrī (文殊, Wénshū) each uses the first meaning to raise questions, and Ākāśagarbha (覺首, Juéshǒu) each uses the second meaning to answer. This is because the first two meanings are different in emptiness and existence, while the latter two meanings are mutually accomplished in emptiness and existence. However, these two are non-dual, that is, existence and non-existence are non-dual, becoming one illusory existence; emptiness and non-emptiness are non-dual, becoming one true emptiness. Furthermore, non-emptiness and existence are non-dual, becoming one illusory existence; emptiness and non-existence are non-dual, becoming one true emptiness. Furthermore, illusory existence and true emptiness are non-dual, becoming the one flavor of the Dharma Realm (法界, Fǎjiè), which is the meaning of the Middle Way. This is the Dharma gate of being apart from characteristics and nature, without obstruction or hindrance, and without discrimination, which can be contemplated and used as a standard. Again, nature (性, Xìng) has two meanings: one is the meaning of existence, and the other is the meaning of emptiness. There are also two meanings: one is unchanging, and the other is conditioned arising (隨緣, Suíyuán). Because of the meaning of existence, it is said that what is revealed by the two emptinesses is the Dharma-nature (法性, Fǎxìng) that is originally unborn. Because of the meaning of emptiness, it is said that dependent origination (依他, Yī tā) without inherent existence is perfect reality (圓成, Yuánchéng), that is, each does not know the other. Because of the meaning of existence, it is said to be unchanging. Because of the meaning of emptiness, it is said to be conditioned arising. These two are non-dual; conditioned arising is unchanging, and because it is unchanging, it is able to be conditioned arising. If there were only unchanging nature, how could it participate in the dharmas? If it were only conditioned arising, how could it be called true nature? Therefore, as it flows, there are various differences, but its fundamental flavor remains on the Himalayas (雪山, Xuěshān). Furthermore, if nature is separated from the dharmas, it will become annihilation; if the dharmas are separated from nature, they will become originally non-existent and now existent. Furthermore, if the dharmas are identical to nature, then nature should always be constant; if nature...

即法法滅應滅。故二相成非常非斷。此二相奪故。說非有非空。為中道義。茍得其會不惑百家異說。愿諸學者虛己求宗。次正釋文。且第一偈答三問者。初答何因種種。此具二意。一以八識熏習而成故。初句五識次句心。是本識集起義故。意通六七。七謂審思量故。六謂意之識故。了別義故。偈文窄故不立識言。亦諸情攝。此從別義。通則八識皆得心意識名。諸情根者。通於八種。類非一故。五依色根。六依第七。七八互依。又第七識為染污根。第八又為諸識通依。云諸情根。言以此者。以上八識。為能所熏展轉為因。而常流轉。無別我人故云無能轉者。又識外無法亦為無者。二明由不相知方成種種。上半出種種。以此者。以前不相知故。舉體性空方成流轉。即此八識各無體性故。無實我法而為其主。向若有性不可熏變。安得流轉。次遣疑者。以虛妄中有二義故。一虛轉。二無轉故。常種種常一性也。次答難者。虛轉故俗不異真而俗相立。無轉故真不異俗而真體存。故互不相違也。第二偈亦答三問。初明真如隨緣故成種種者。答所以也。初句印上心性是一是不變義。次句答上云何見有種種。是隨緣義。唯心變現全攬真性。生非實生故云示現。下二句印上業不知心等者。以是隨緣不失自性義故。是以諸趣種種了不可得。

{ "translations": [ "現代漢語譯本", "即是說，一切法生滅的規律本就該是生滅的。因此，『常』和『斷』這兩種相狀都是不成立的。因為這兩種相狀互相否定，所以說『非有非空』，這就是中道之義。如果能夠領會這個道理，就不會被各種學派的異端邪說所迷惑。希望各位學者能夠虛心求教，探求根本宗旨。接下來正式解釋經文。首先，第一首偈頌回答了三個問題。首先回答『因何而有種種』。這裡包含兩層意思。第一，因為八識的熏習而形成種種。所以第一句的『五識』和第二句的『心』，是本識（Alaya-識，第八識）集起的作用。『意』可以通指第六識和第七識。第七識是審思量，第六識是意的了別作用。因為偈文簡略，所以沒有直接寫出『識』字，也包含了各種情。這是從個別的意義上來說的。如果從普遍的意義上來說，八識都可以稱為心、意、識。各種情根，通指八種識，因為種類不止一種。前五識依賴於色根（Rupa-indriya），第六識依賴於第七識，第七識和第八識互相依賴。而且第七識是染污的根本，第八識又是各種識共同的依賴。『云諸情根』，意思是說，以上八識，作為能熏和所熏，輾轉相因為因，而不斷流轉。因為沒有實在的自我和他人，所以說『無能轉者』。而且識外沒有法，也可以說是『無』。第二，說明因為不互相瞭解，才形成種種。上半句說明種種，『以此者』，是因為以前不互相瞭解。說明本體是空性，才形成流轉。就是說這八識各自沒有本體，沒有實在的自我和法作為它們的主宰。如果本來有自性，就不能被熏習改變，又怎麼能流轉呢？接下來消除疑問，因為虛妄中有兩種含義。第一是虛假流轉，第二是沒有流轉。『常』就是種種和常一性。接下來回答難題，因為虛假流轉，所以俗諦不異於真諦，而俗諦的相狀得以成立。因為沒有流轉，所以真諦不異於俗諦，而真諦的本體得以存在。所以兩者互不違背。第二首偈頌也回答了三個問題。首先說明真如（Tathata）隨緣而成就種種，回答了『所以』。第一句印證了上面的心性是一，是不變的含義。第二句回答了上面說的『云何見有種種』，是隨緣的含義。唯心變現，完全包含真性，生不是真實的生，所以說是『示現』。下面兩句印證了上面說的『業不知心等』，因為這是隨緣而不失去自性的含義。因此，各種趣向的種種是無法真正得到的。", "english_translations": [ "English version", "That is to say, the law of arising and ceasing of all dharmas should be ceasing. Therefore, the two aspects of 'permanence' and 'cessation' are not established. Because these two aspects negate each other, it is said 'neither existent nor non-existent,' which is the meaning of the Middle Way (Madhyamika). If one can understand this principle, one will not be confused by the heterodoxies of various schools. I hope that all scholars can humbly seek and explore the fundamental purpose. Next, we will formally explain the text. First, the first verse answers three questions. First, it answers 'what causes the various kinds.' This contains two meanings. First, the various kinds are formed by the熏習 (xunxi, influence) of the eight consciousnesses (Vijnana). Therefore, the 'five consciousnesses' in the first sentence and the 'mind' in the second sentence are the function of the Alaya-識 (Alaya-vijnana, storehouse consciousness, the eighth consciousness) arising and gathering. '意 (yi, mind)' can generally refer to the sixth and seventh consciousnesses. The seventh consciousness is審思量 (shen si liang, deliberate thinking), and the sixth consciousness is the了別 (liaobie, discriminating) function of the mind. Because the verse is brief, the word '識 (shi, consciousness)' is not directly written, and it also includes various feelings. This is from an individual meaning. If generally speaking, the eight consciousnesses can all be called mind,意 (yi, mind), and 識 (shi, consciousness). The various 情根 (qinggen, roots of feelings) generally refer to the eight kinds of consciousnesses, because there is more than one kind. The first five consciousnesses depend on the 色根 (rupa-indriya, sense organs), the sixth consciousness depends on the seventh consciousness, and the seventh and eighth consciousnesses depend on each other. Moreover, the seventh consciousness is the root of defilement, and the eighth consciousness is the common dependence of various consciousnesses. '云諸情根 (yun zhu qinggen, saying various roots of feelings),' means that the above eight consciousnesses, as the able to熏 (xun, influence) and the influenced, are the cause of each other and constantly flow. Because there is no real self and others, it is said '無能轉者 (wu neng zhuan zhe, no one who can transform).' Moreover, there is no dharma outside of consciousness, which can also be said to be '無 (wu, non-existence)'. Second, it explains that various kinds are formed because they do not understand each other. The first half of the sentence explains various kinds, '以此者 (yi ci zhe, by this),' is because they did not understand each other before. It explains that the essence is emptiness, and then the flow is formed. That is to say, these eight consciousnesses each have no essence, and there is no real self and dharma as their masters. If there was originally self-nature, it could not be熏習 (xunxi, influenced) and changed, how could it flow? Next, eliminate doubts, because there are two meanings in illusion. The first is illusory flow, and the second is no flow. '常 (chang, permanence)' is various kinds and 常一性 (chang yi xing, constant oneness). Next, answer the difficulty, because of illusory flow, the conventional truth (Samvriti-satya) is not different from the ultimate truth (Paramartha-satya), and the aspect of the conventional truth can be established. Because there is no flow, the ultimate truth is not different from the conventional truth, and the essence of the ultimate truth can exist. Therefore, the two do not contradict each other. The second verse also answers three questions. First, it explains that the 真如 (Tathata, suchness) follows conditions and achieves various kinds, answering 'the reason'. The first sentence confirms that the above mind-nature is one, which is the meaning of不變 (bubian, unchanging). The second sentence answers the above '云何見有種種 (yun he jian you zhongzhong, how can there be various kinds),' which is the meaning of 隨緣 (suiyuan, following conditions). The mind manifests, completely including the true nature, arising is not real arising, so it is said '示現 (shixian, manifestation)'. The following two sentences confirm the above '業不知心等 (ye bu zhi xin deng, karma does not know the mind, etc.)', because this is the meaning of 隨緣 (suiyuan, following conditions) without losing self-nature. Therefore, the various kinds of various destinies cannot be truly obtained." ] }

生即無生無能現者。性不動故。無所現者妄法虛故。次遣疑者。常生常無生。上半即無生之生業果宛然。故勝鬘云。不染而染難可了知。下半生即無生真性湛然。故勝鬘云。染而不染難可了知。又法性本無生。不空如來藏也。此中無能現。空如來藏也。答第三難者。此中無能現性非性也。亦無所現物相非相也。又示現而有生。性不違相。亦無所現物。相不違性無二為二。二即無二無礙圓融豈有乖耶。言法性者。法謂差別依正等法。性謂彼法所依體性。即法之性故名為法性。又性以不變為義。即此可軌亦名為法。此則性即法故名為法性。此二義並約不變釋也。又即一切法各無性。故名為法性。即隨緣之性法即性也。本有二義。一約不變。本謂源本。本來不生隨緣故生。二約隨緣有此法來本自不生非待滅無。即示現生時本不生故。故下云無能現也。第三偈答三問者。初答所以者。上三句種種即一心性。亦印前文殊不相知等。下句出因。由妄分別故有種種。正答前問。此復二意。一上二句依他起也。次句圓成實也。后句遍計性也。由遍計故能起依他。依他無性即圓成實。故唯識云。依他起自性分別緣所生。圓成實于彼常遠離前性。故此與依他非異非不異。二者上二句因緣所生法也。次句我說即是空也。后句亦為是假名。此二

【現代漢語翻譯】生即無生，沒有能顯現的主體，因為自性是不動搖的。沒有所顯現的客體，因為虛妄之法是虛假的。接下來是爲了消除疑惑：常生即是常無生，前半句說明無生的生滅現象和業果是真實存在的，所以《勝鬘經》說：『不染而染，難以了知。』後半句說明生即是無生，真如自性是清凈湛然的，所以《勝鬘經》說：『染而不染，難以了知。』又法性本來無生，是不空如來藏（Tathagatagarbha）的含義。此中沒有能顯現的主體，是空如來藏的含義。回答第三個難題：此中沒有能顯現的自性，不是真正的自性；也沒有所顯現的物相，不是真正的物相。又示現而有生，自性並不違背現象；也沒有所顯現的物體，現象並不違背自性，無二而二，二即是無二，無礙圓融，怎麼會有矛盾呢？所說法性，法是指差別，如依報和正報等法；性是指這些法所依的體性，即法的自性，所以名為法性。又性以不變為義，此不變之性可以作為軌範，所以也名為法。這樣，性即是法，所以名為法性。這兩種解釋都是從不變的角度來說的。又一切法各自沒有自性，所以名為法性，即隨緣之性，法即是性。本有二義：一是從不變的角度來說，本是指源本，本來不生，隨緣而生；二是從隨緣的角度來說，有此法來，本來不生，不是等待滅無。即示現生時，本來不生，所以下文說沒有能顯現的主體。第三個偈頌回答了三個問題：首先回答原因，上面三句『種種』即是一心之性，也印證了前面文殊菩薩（Manjusri）『不相知』等語。下面一句說明原因，由於虛妄分別，所以有種種現象，這是正面回答了前面的問題。這裡又有兩種含義：一是上面兩句是依他起（Paratantra-utpatti）性，下一句是圓成實（Parinispanna）性，最後一句是遍計所執（Parikalpita）性。由於遍計所執，所以能生起依他起，依他起沒有自性，即是圓成實。所以《唯識論》說：『依他起自性，分別緣所生，圓成實于彼，常遠離前性。』所以此依他起與圓成實，非異非不異。二是上面兩句是因緣所生法，下一句『我說即是空』，最後一句『亦為是假名』，這兩種含義...

【English Translation】『Birth is non-birth,』 meaning there is no entity capable of manifesting because the nature is unmoving. There is nothing to be manifested because deluded dharmas are unreal. Next, to dispel doubts: 『constant birth is constant non-birth.』 The first half indicates that the phenomena of birth and death and the karmic consequences of non-birth are real, hence the Srimala Sutra says: 『Being defiled yet undefiled is difficult to understand.』 The second half indicates that birth is non-birth, and the true nature is pure and serene, hence the Srimala Sutra says: 『Being defiled yet undefiled is difficult to understand.』 Furthermore, the nature of dharma is originally unborn, which is the meaning of the non-empty Tathagatagarbha (Buddha-nature). Here, there is no entity capable of manifesting, which is the meaning of the empty Tathagatagarbha. Answering the third difficulty: Here, the nature capable of manifesting is not a true nature; nor is the object being manifested a true object. Moreover, manifesting and having birth, the nature does not contradict the phenomena; nor is there an object being manifested, the phenomena do not contradict the nature. Non-duality as duality, duality is non-duality, unobstructed and perfectly integrated, how can there be contradiction? The so-called 『nature of dharma』 (Dharmata), 『dharma』 refers to distinctions, such as dependent and retributive dharmas; 『nature』 refers to the essence upon which these dharmas rely, that is, the nature of dharma, hence it is called 『nature of dharma.』 Also, 『nature』 means unchanging, and this unchanging nature can be used as a standard, so it is also called 『dharma.』 Thus, nature is dharma, hence it is called 『nature of dharma.』 Both of these explanations are from the perspective of immutability. Furthermore, each dharma has no self-nature, hence it is called 『nature of dharma,』 that is, the nature that arises dependently, dharma is nature. 『Originally』 has two meanings: one is from the perspective of immutability, 『originally』 refers to the source, originally unborn, arising dependently; the other is from the perspective of dependent arising, this dharma comes, originally unborn, not waiting for annihilation. That is, when manifesting birth, it is originally unborn, hence the following text says there is no entity capable of manifesting. The third verse answers the three questions: First, answering the reason, the above three phrases 『various』 are the nature of the one mind, which also confirms the previous words of Manjusri (Bodhisattva of Wisdom) 『not knowing each other,』 etc. The following phrase explains the reason, due to deluded discrimination, there are various phenomena, which is a direct answer to the previous question. Here, there are two meanings: one is that the above two phrases are the Paratantra-utpatti (dependent origination) nature, the next phrase is the Parinispanna (perfected) nature, and the last phrase is the Parikalpita (imaginary) nature. Due to the Parikalpita, the Paratantra-utpatti can arise, and the Paratantra-utpatti has no self-nature, which is the Parinispanna. Therefore, the Vijnaptimatrata (Consciousness-only) says: 『The Paratantra-utpatti nature, arises from discrimination and conditions, the Parinispanna is always separate from the previous nature.』 Therefore, this Paratantra-utpatti and Parinispanna are neither different nor non-different. Second, the above two phrases are dharmas arising from causes and conditions, the next phrase 『I say it is emptiness,』 and the last phrase 『also is a provisional name,』 these two meanings...

不二是中道義。又妄心分別有者。情計謂有。然有即不有故云一切空無性。常有常空。是即萬物之自虛。豈待宰割以求通哉。又前偈從本起末。末不異本。此偈攝末歸本。本不礙末豈相乖耶。第二一偈釋成前義。然有二義。一者云何得知無性。以法眼觀稱性非倒。成凈緣起。當知此理甚為決定。二者前偈訶其見有種種。是妄分別。此不應依。此偈印其觀察無性各不相知。斯為法眼固應依止。即依智不依識也。第三一偈拂跡入玄者。謂前法性無生。一切皆空實也。示現有生。眼等差別非實也。妄心分別有妄也。如理觀察。非妄也。以妄為緣生世間流轉。以如理觀成出世間非倒法眼。皆是名言而無真實。何者。如言取故。又欲言其實而復示生。欲言不實體性即空。欲言是妄妄不可得。欲言非妄。能令流轉。欲言世間即涅槃相。欲言出世無世可出。則染凈兩亡。是以物不即名以就實。名不即物而履真。然則實理獨靜于言教之外。豈文言之能辨哉。故但假說。是以什公云。唯忘言者可與道合。虛懷者可與理通。冥心者可與真一。遺智者可與聖同耳。又后三偈。亦如次明三無性觀。又此五偈合前四喻。初以流轉合水漂流。次頌合火。火本無生隨緣生故。次頌合風風即空無。因見物動妄謂有故。次頌合地。法眼見理無分別故。后一

【現代漢語翻譯】現代漢語譯本『不二』（Non-duality）是中道（Middle Way）的真義。又如果說妄心（deluded mind）分別事物為『有』，那只是情見的計度，並非實有。然而，說『有』即是『不有』，所以說一切皆空無自性。常有即常空，這正是萬物本自虛空的道理，哪裡需要人為的宰割才能通達呢？又前一首偈頌是從本源（法性）生起末端（現象），末端不異於本源。這一首偈頌則是攝末歸本，本源不妨礙末端，兩者豈會互相違背呢？第二首偈頌解釋併成就了前面的意義。然而，『有』有兩種意義：一是如何得知事物無自性？以法眼（Dharma eye）觀察，符合法性而不顛倒，成就清凈的緣起，應當知道這個道理非常確定。二是前面的偈頌呵斥人們執著于種種『有』的見解，那是虛妄的分別，不應該依從。這首偈頌印證了人們觀察事物無自性，各自不相知，這才是法眼，應該依止，也就是依智不依識。第三首偈頌是拂去痕跡而進入玄妙之境。意思是說，前面的法性無生，一切皆空，是真實的。示現的生起，眼等差別，不是真實的。妄心分別『有』是虛妄的。如理觀察，不是虛妄的。以虛妄為因緣，產生世間的流轉。以如理觀察，成就出世間不顛倒的法眼。這些都是名言（names and concepts），而沒有真實。為什麼呢？因為如言語般取用。又想說它是真實，卻又示現生起；想說它不實，它的體性即是空；想說是虛妄，虛妄不可得；想說不是虛妄，卻能令世間流轉；想說世間即是涅槃（Nirvana）的相；想說出世間，卻沒有世間可出。這樣，染（defilement）和凈（purity）兩方面都消亡了。所以事物不等於名稱，以便就於真實；名稱不等於事物，而踐履真理。這樣，真實的道理獨自靜止於言教之外，哪裡是文辭言語所能辨明的呢？所以只能假借言說。因此鳩摩羅什（Kumarajiva）大師說：『只有忘卻言語的人，才能與道契合；虛懷若谷的人，才能與理相通；冥合於心的人，才能與真一合一；遺忘智慧的人，才能與聖人相同。』又後面的三首偈頌，也依次說明三無性觀（the three aspects of non-self-nature）。又這五首偈頌合於前面的四個比喻：最初以流轉合於水漂流；其次的偈頌合於火，火本無生，隨緣而生；其次的偈頌合於風，風即是空無，因為看見物體動，虛妄地認為有；其次的偈頌合於地，法眼見理，沒有分別；最後一首偈頌...

【English Translation】 English version 'Non-duality' is the meaning of the Middle Way. Furthermore, if the deluded mind distinguishes things as 'existent,' it is merely a calculation of emotional views, not actual existence. However, to say 'existent' is to say 'non-existent,' therefore it is said that everything is empty and without inherent nature. Constant existence is constant emptiness, which is precisely the principle that all things are inherently empty; where is the need for artificial dissection to achieve understanding? Moreover, the previous verse arises from the origin (Dharma-nature) to the end (phenomena), and the end is not different from the origin. This verse gathers the end back to the origin, and the origin does not hinder the end; how could the two be contradictory? The second verse explains and completes the preceding meaning. However, 'existence' has two meanings: first, how can one know that things are without inherent nature? By observing with the Dharma eye, in accordance with Dharma-nature and without inversion, pure dependent origination is achieved; one should know that this principle is very certain. Second, the previous verse rebukes people for clinging to various views of 'existence,' which are false distinctions and should not be followed. This verse confirms that people observe things as without inherent nature, each unaware of the other; this is the Dharma eye and should be relied upon, that is, relying on wisdom and not on consciousness. The third verse is about brushing away traces and entering the realm of mystery. It means that the preceding Dharma-nature is unarisen, and everything is empty, which is true. The manifested arising, the differences of eyes and so on, are not real. The deluded mind distinguishing 'existence' is false. Observing according to principle is not false. Taking falsity as a condition, the cycle of samsara arises. By observing according to principle, the non-inverted Dharma eye of transcending the world is achieved. These are all names and concepts, without reality. Why? Because they are taken like words. Furthermore, one wants to say it is real, yet it manifests arising; one wants to say it is unreal, its essence is emptiness; one wants to say it is false, falsity is unattainable; one wants to say it is not false, yet it causes the cycle of samsara; one wants to say that samsara is the aspect of Nirvana; one wants to say that there is transcendence, yet there is no world to transcend. In this way, both defilement and purity vanish. Therefore, things are not equal to names, in order to approach reality; names are not equal to things, but tread upon truth. Thus, the true principle stands alone outside of teachings, how can it be discerned by words and language? Therefore, one can only speak provisionally. Therefore, the Great Master Kumarajiva said: 'Only those who forget words can unite with the Tao; those who are humble can connect with the principle; those who merge with the mind can unite with the One; those who abandon wisdom can be the same as the sages.' Furthermore, the following three verses also explain the three aspects of non-self-nature in order. Also, these five verses correspond to the previous four metaphors: the first corresponds to the flow of water; the second verse corresponds to fire, which is inherently unarisen and arises according to conditions; the third verse corresponds to wind, which is emptiness, because seeing objects move, one falsely thinks there is existence; the fourth verse corresponds to earth, the Dharma eye sees the principle without distinction; the last verse...

總顯令亡言故。又前五偈是印成答。次四出所以答。后一奪令亡言。文殊一問以含多意。覺首縱答體勢無方。逆順研窮以顯深致。幸諸學者不咎文繁。第二教化甚深。先問中二。初標告。告財首者。彼得此法財益生門故。二正問中二。初立宗。眾生即非眾生。彼此同許。亦可躡前覺首八識皆空。二云何下設難。謂眾生既空佛云何化。若佛不見生空則無大智。便成謗佛。若見空而化豈不違空。空有相違進退何據。于中先明十隨。辨所化差別。后明三輪顯能化不同。今初一隨根生熟時。如是時中堪如是化。又此句為總。謂隨何壽命時等。下九為別。各有二義謂隨其壽命修短而化。又以無命者法而教化之身二義者。謂隨其所受何等類身而受化故。又宜以觀身空寂等而得度者。以彼化故余準此知。故下答中多說后意。行謂三業善惡。解謂識解差別。言論者。國俗教誨。此六多約未發心前。后四多約發趣已去。心樂者。有所欣求。方便者。隨所進趣。思惟者。依法求義。觀察者。如說修學。二于如是下能化差別。先牒十隨。后現三業。教化調伏通於語意。為以十隨化故。眾生非空耶。為以眾生空故。十隨虛設耶。第二財首答中。準諸深經及此偈文。略有四意。一佛見眾生本來自空非斷空故。不礙隨化。偈云。諸法空無我眾報隨業

【現代漢語翻譯】現代漢語譯本總的來說，顯現是爲了消除言語的執著。前面的五個偈頌是印證和完成回答。接下來的四個偈頌闡述了回答的原因。最後一個偈頌是爲了消除言語的執著。文殊菩薩的一個問題包含了多重含義。覺首菩薩的回答縱橫捭闔，沒有固定的形式。逆向和順向地深入研究，是爲了彰顯深刻的道理。希望各位學者不要因為文字繁多而責怪。第二部分是教化甚深。先是提問，分為兩部分。首先是標明和告知。告知財首菩薩，是因為他們通過這種方法獲得了財富和利益的來源。第二部分是正式提問，分為兩部分。首先是立宗，即眾生即非眾生，這是彼此都認可的。也可以根據前面覺首菩薩所說的八識皆空來理解。第二部分是『云何下設難』，即提出疑問。既然眾生是空的，佛又如何教化他們呢？如果佛沒有看到眾生的空性，就沒有大智慧，這就構成了對佛的誹謗。如果佛看到了空性而又去教化，豈不是違背了空性？空和有相互矛盾，進退兩難。其中，首先闡明十隨，辨別所教化的差別。然後闡明三輪，彰顯能教化的不同。現在先說第一點，隨根的成熟時機。在這種時機中，可以進行這樣的教化。而且，這句話是總綱，即根據什麼樣的壽命時機等等。下面的九點是分別闡述，各有兩種含義，即根據壽命的長短而進行教化。又以沒有壽命者的法來教化之身，這兩種含義是說，根據所接受的哪一類身體而接受教化。又適宜用觀察身體空寂等方法而得度的人，用這種方法來教化他們。其餘的可以依此類推。所以下面的回答中多說後面的意思。『行』指的是身口意三業的善惡。『解』指的是識解的差別。『言論』指的是國家的風俗和教誨。這六點多是針對未發心之前的情況。後面的四點多是針對已經發趣的情況。『心樂』指的是有所欣求。『方便』指的是隨所進趣。『思惟』指的是依法求義。『觀察』指的是如說修學。第二，在『如是下』闡述能教化的差別。先是重複十隨，然後展現身口意三業。教化調伏貫穿于語言和思想。是因為用十隨來教化，所以眾生不是空的嗎？還是因為眾生是空的，所以十隨是虛設的嗎？第二部分，財首菩薩的回答中，根據各種深刻的經典和這個偈頌的文字，大致有四層意思。一是佛看到眾生本來就是空的，不是斷滅空，所以不妨礙隨順教化。偈頌說：『諸法空無我，眾報隨業』

【English Translation】 English version Generally speaking, manifestation is for the sake of eliminating attachment to words. The previous five Gathas (verses) are to confirm and complete the answer. The next four Gathas explain the reason for the answer. The last Gatha is to eliminate attachment to words. Manjushri's (Bodhisattva of wisdom) one question contains multiple meanings. Jue Shou's (Awakened Leader) answer is free-flowing and has no fixed form. In-depth research in reverse and forward directions is to highlight profound principles. I hope that scholars will not blame the abundance of words. The second part is the profound teaching. First is the question, divided into two parts. The first is to mark and inform. Informing the Wealth Leader (Cai Shou) Bodhisattva, because they obtain wealth and sources of benefits through this method. The second part is the formal question, divided into two parts. First, establish the principle, that is, sentient beings are not sentient beings, which is mutually recognized. It can also be understood based on the previous statement by Jue Shou Bodhisattva that the eight consciousnesses are all empty. The second part is 'Yun He Xia She Nan', which raises questions. Since sentient beings are empty, how does the Buddha teach them? If the Buddha does not see the emptiness of sentient beings, he has no great wisdom, which constitutes slander against the Buddha. If the Buddha sees emptiness and then teaches, wouldn't it violate emptiness? Emptiness and existence contradict each other, making it difficult to advance or retreat. Among them, first clarify the Ten Followings, distinguishing the differences in what is being taught. Then clarify the Three Wheels, highlighting the differences in what can be taught. Now, let's talk about the first point, following the timing of the maturity of the roots. In this timing, such teaching can be carried out. Moreover, this sentence is the general outline, that is, according to what kind of lifespan timing, etc. The following nine points are explained separately, each with two meanings, that is, teaching according to the length of lifespan. Also, using the Dharma of those without lifespan to teach the body, these two meanings mean that according to which type of body is received, teaching is received. It is also appropriate to use methods such as observing the emptiness of the body to help those who can be liberated, and use this method to teach them. The rest can be inferred by analogy. Therefore, the following answers mostly talk about the latter meaning. 'Action' refers to the good and evil of the three karmas of body, speech, and mind. 'Understanding' refers to the difference in understanding. 'Speech' refers to the customs and teachings of the country. These six points are mostly aimed at the situation before the mind is initiated. The latter four points are mostly aimed at the situation after the mind has been initiated. 'Mind Pleasure' refers to what is desired. 'Expedient Means' refers to following what is being advanced. 'Thinking' refers to seeking meaning according to the Dharma. 'Observation' refers to practicing and learning as said. Second, in 'Ru Shi Xia', the differences in what can be taught are explained. First, repeat the Ten Followings, and then show the three karmas of body, speech, and mind. Teaching and taming run through language and thought. Is it because the Ten Followings are used to teach, so sentient beings are not empty? Or is it because sentient beings are empty, so the Ten Followings are set up in vain? In the second part, in the answer of Wealth Leader Bodhisattva, according to various profound scriptures and the words of this Gatha, there are roughly four meanings. One is that the Buddha sees that sentient beings are originally empty, not annihilation emptiness, so it does not hinder following and teaching. The Gatha says: 'All dharmas are empty and without self, all rewards follow karma.'

生故。二佛知眾生不能自知真空。故悲以隨化。偈云。隨解取眾相顛倒不如實故。三隨化即空。不異眾生空故。二不相乖。偈云。此是樂寂滅多聞者境界故。四融上諸義。良以攬空為眾生。生與非生唯一味故。不增不減經云。即此法身流轉五道。名曰眾生。法身即眾生。眾生即法身。法身眾生義一名異。以斯義故。佛見眾生舉體自盡。本是法身不須更化。大智現前見於法身隨緣即眾生。故大悲攝化。今以寂滅非無之眾生。恒不異真而成立故。是不動真際無化而化。以隨緣非有之法身。恒不異事而顯現。故不壞假名化即無化。所化既空有不二。能化亦悲智不殊。不礙有而觀空。方能入理。不動真而隨化方能究竟化他。眾生不知此理。故流轉無窮。今令眾生悟如斯法。是則真實隨化。非直十隨不違空理。亦由此十方契真空故。凈名云。當爲眾生說如斯法。是即真實慈也。十頌分二。初一舉法勸聽。上半以人顯法。已含答意。上句體深下句用廣。即聞之寂則聞無所聞。故無眾生。大經亦云。若知如來常不說法。是名具足多聞。即寂多聞則善解藥病。不礙隨化。下二句許說勸聽。后九頌別答前問。文勢多舍略為二釋。一者一一別答。謂初三答隨身。次一隨命。三一頌答隨觀察。四一頌答隨行及方便。五一頌答隨心樂及解。六一

【現代漢語翻譯】現代漢語譯本生故。（因為）二佛知道眾生不能自己領悟真空的道理，所以以慈悲心隨順眾生的根器進行教化。如偈語所說：『隨順（眾生的）理解而執取各種表象，（這是）顛倒而不符合實相的緣故。』三、隨順教化即是空性，（因為）不異於眾生的空性。二、不互相違背。如偈語所說：『這是安樂寂滅，多聞者的境界的緣故。』四、融合以上各種含義。實在是由於將空性視為眾生，生與非生（實際上）只有一種味道的緣故。《不增不減經》說：『即此法身流轉於五道之中，名為眾生。』法身即是眾生，眾生即是法身。法身和眾生的意義相同，只是名稱不同。因為這個緣故，佛看見眾生整個身體都是自性清凈，本來就是法身，不需要再進行教化。大智慧顯現於前，看見法身隨順因緣即是眾生，所以以大悲心攝受教化。現在以寂滅並非虛無的眾生，恒常不異於真如而成立的緣故，這是不動真際，無化而化。以隨順因緣並非實有的法身，恒常不異於事相而顯現，所以是不壞假名，化即是無化。所教化的既然是空性，有和空不二，能教化的也悲智無別。不妨礙有而觀空，才能入理。不動真如而隨順教化，才能究竟地教化他人。眾生不知道這個道理，所以流轉無窮。現在令眾生領悟這樣的法，這就是真實的隨順教化。不僅僅是十隨不違背空性的道理，也是由此十方契合真空的緣故。《凈名經》說：『應當為眾生說這樣的法，這就是真實的慈悲。』十頌分為兩部分。第一部分一句，舉出法勸人聽聞。上半句以人來彰顯法，已經包含了回答的含義。上句體現了深奧的本體，下句體現了廣泛的作用。即是聽聞寂滅，則聽聞無所聽聞，所以沒有眾生。《大涅槃經》也說：『如果知道如來常常不說法，這叫做具足多聞。』即是寂滅多聞，則善於了解藥和病，不妨礙隨順教化。下兩句是許諾說法，勸人聽聞。后九頌分別回答前面的問題。文勢多有省略，分為兩種解釋。一種是逐一分別回答，即前三頌回答隨身，次一頌回答隨命，第三一頌回答隨觀察，第四一頌回答隨行和方便，第五一頌回答隨心樂和理解，第六一頌

【English Translation】 English version Therefore. The two Buddhas know that sentient beings cannot realize the true emptiness on their own, so they compassionately teach and transform according to their capacities. As the verse says: 'Following understanding and grasping various appearances is inverted and not in accordance with reality.' Third, following transformation is emptiness, because it is not different from the emptiness of sentient beings. Second, they do not contradict each other. As the verse says: 'This is the realm of peaceful extinction, the realm of those who have heard much.' Fourth, integrating the above meanings. It is truly because regarding emptiness as sentient beings, birth and non-birth are only of one flavor. The Anunatva Apurnatva Sutra says: 'This Dharmakaya flows through the five paths and is called sentient beings.' Dharmakaya is sentient beings, and sentient beings are Dharmakaya. The meaning of Dharmakaya and sentient beings is the same, only the names are different. Because of this meaning, the Buddha sees that the entire body of sentient beings is self-exhausting, originally the Dharmakaya, and does not need further transformation. Great wisdom manifests before, seeing that the Dharmakaya follows conditions and is sentient beings, so great compassion embraces and transforms. Now, because the peaceful extinction is not the non-existence of sentient beings, it is constantly established without differing from the truth, this is the immovable true reality, transforming without transforming. Because the Dharmakaya follows conditions and is not real, it constantly manifests without differing from phenomena, so it is indestructible provisional name, transformation is non-transformation. Since what is transformed is emptiness, existence and non-existence are not two, the one who transforms is also not different in compassion and wisdom. Observing emptiness without hindering existence can enter the principle. Following transformation without moving the true reality can ultimately transform others. Sentient beings do not know this principle, so they transmigrate endlessly. Now, let sentient beings realize this Dharma, this is true following transformation. Not only do the ten followings not violate the principle of emptiness, but also because the ten directions are in accordance with true emptiness. The Vimalakirti Sutra says: 'One should speak such Dharma for sentient beings, this is true compassion.' The ten verses are divided into two parts. The first part, one verse, raises the Dharma and encourages listening. The first half of the verse reveals the Dharma through people, already containing the meaning of the answer. The first sentence embodies the profound essence, and the second sentence embodies the broad function. That is, hearing stillness, then hearing nothing heard, so there are no sentient beings. The Mahaparinirvana Sutra also says: 'If one knows that the Tathagata constantly does not speak Dharma, this is called complete hearing.' That is, stillness and much hearing, then one is good at understanding medicine and disease, and does not hinder following transformation. The next two sentences are promising to speak Dharma and encouraging listening. The latter nine verses answer the previous questions separately. The text is mostly omitted, divided into two explanations. One is to answer each separately, that is, the first three verses answer following the body, the next one verse answers following life, the third one verse answers following observation, the fourth one verse answers following conduct and skillful means, the fifth one verse answers following the joy and understanding of the mind, the sixth one verse

頌答隨言論。七一頌答隨思惟時通此九。二謂依前五隨答后四隨。亦時通於九。今依此消文。文分為六。初三頌教。依隨何身時。隨其心樂修其方便。思惟觀察。此四遍於五段。二有一頌依命時。三二頌依行時。四一頌依解時。五一頌依言論時。六一頌教離二取。通結上文。今初三頌。若著我時作界分別觀。分別觀身皆無我故。若愛染身時作念處觀。觀于內身及心法故。總相而言即二空觀。初一我空。次一法空。后一類通一切。今初。上半即尋思觀。觀于內身四大五蘊若即若離。尋求主者。不可得故下半觀益。如實知于假我則有。計實我無。次偈觀身實相法無我觀。上半諦了身空。謂攬緣假立來無所從故。本無住處緣盡謝滅。去無所至無停積處。虛假似立實無所住。下半觀益。后偈類通以身觀身。既明見自身二我皆空。則知萬法皆是虛妄。此觀亦寂故不起心。若作念處釋者。內身揀于外器及他身故。念處有二。一通二別。通則身等皆無我等。別則觀法無我。今是通也。復有二種。一小二大。此中是大。觀身性相同虛空故。空無二我。誰是我言已兼二我。次偈觀受不在內外中間故無方所。后偈觀心及法。不得善法及不善法故。云知法虛妄心如幻故。不起分別。又別則身受不同。通則受等皆身。是故三偈皆致身言。前問意

【現代漢語翻譯】現代漢語譯本頌答隨言論。七一頌答隨思惟時通此九。二謂依前五隨答后四隨。亦時通於九。今依此消文。文分為六。初三頌教。依隨何身時。隨其心樂修其方便。思惟觀察。此四遍於五段。二有一頌依命時。三二頌依行時。四一頌依解時。五一頌依言論時。六一頌教離二取。通結上文。今初三頌。若著我時作界分別觀。分別觀身皆無我故。若愛染身時作念處觀。觀于內身及心法故。總相而言即二空觀。初一我空。次一法空。后一類通一切。今初。上半即尋思觀。觀于內身四大五蘊若即若離。尋求主者。不可得故下半觀益。如實知于假我則有。計實我無。次偈觀身實相法無我觀。上半諦了身空。謂攬緣假立來無所從故。本無住處緣盡謝滅。去無所至無停積處。虛假似立實無所住。下半觀益。后偈類通以身觀身。既明見自身二我皆空。則知萬法皆是虛妄。此觀亦寂故不起心。若作念處釋者。內身揀于外器及他身故。念處有二。一通二別。通則身等皆無我等。別則觀法無我。今是通也。復有二種。一小二大。此中是大。觀身性相同虛空故。空無二我。誰是我言已兼二我。次偈觀受不在內外中間故無方所。后偈觀心及法。不得善法及不善法故。云知法虛妄心如幻故。不起分別。又別則身受不同。通則受等皆身。是故三偈皆致身言。前問意根據言論進行頌和答覆。七十一頌根據思惟時進行頌和答覆，這九種情況都貫通。第二種說法是依據前面的五種情況進行隨順答覆，後面的四種情況也隨順答覆。也貫通這九種情況。現在依據這個來解釋經文。經文分為六個部分。最初的三頌是教導，依據隨順什麼身和時間，隨順他的心意喜好來修習他的方便法門，思惟觀察。這四種情況遍及五個部分。第二部分有一頌是依據壽命時間。第三部分有兩頌是依據行為時間。第四部分有一頌是依據理解時間。第五部分有一頌是依據言論時間。第六部分有一頌是教導遠離二取，總的概括上面的經文。現在開始解釋最初的三頌。如果執著於我的時候，就作界分別觀。因為分別觀察身體都是無我的緣故。如果對身體產生愛染的時候，就作念處觀。觀察內在的身體以及心法。總的來說就是二空觀。第一個是人我空，第二個是法我空，第三個是普遍貫通一切。現在開始解釋第一個。上半部分是尋思觀，觀察內在的身體四大五蘊，無論是即或是離，尋求主宰者，不可得，所以下半部分是觀察的益處。如實地知道有假我，而認為有實我則是錯誤的。下一個偈頌是觀察身體的真實相，法無我觀。上半部分是清楚地瞭解身體是空的，是憑藉因緣假立，來沒有來處。本來沒有住處，因緣散盡就消滅了，去沒有去處，沒有停積的地方。虛假相似的建立，實際上沒有住處。下半部分是觀察的益處。後面的偈頌是類比貫通，用身體來觀察身體。既然已經明白地看到自身人我和法我都是空的，那麼就知道萬法都是虛妄的。這種觀察也是寂靜的，所以不起心。如果用念處來解釋，內在的身體是用來區別于外在的器物和他人的身體的。念處有兩種，一種是共通的，一種是特別的。共通的是身體等等都是無我等等。特別的是觀察法無我。現在說的是共通的。又有兩種，一種是小的，一種是大的。這裡說的是大的，觀察身體的自性與虛空相同。空沒有二我，誰是我的說法已經包含了人我和法我。下一個偈頌是觀察感受不在內外中間，所以沒有方位處所。後面的偈頌是觀察心和法，得不到善法和不善法。說知道法是虛妄的，心如幻象，所以不起分別。另外，特別來說身體和感受是不同的，共通來說感受等等都是身體。所以這三個偈頌都提到了身體。這是前面提問的含義

【English Translation】 English version The verses and answers follow the speech. Seventy-one verses and answers follow the contemplation, and these nine are all interconnected. The second explanation is based on the first five situations for following and answering, and the last four situations also follow and answer. It also connects these nine situations. Now, based on this, we will interpret the text. The text is divided into six parts. The first three verses are teachings, based on what body and time to follow, following his heart's joy to cultivate his expedient methods, contemplating and observing. These four situations pervade five parts. The second part has one verse based on the time of life. The third part has two verses based on the time of action. The fourth part has one verse based on the time of understanding. The fifth part has one verse based on the time of speech. The sixth part has one verse teaching to be free from dualistic grasping, summarizing the above text. Now, we will begin to explain the first three verses. If one is attached to the 'self', then one should practice the contemplation of the elements. Because observing and distinguishing the body reveals that it is without 'self'. If one develops attachment and desire for the body, then one should practice the contemplation of the four foundations of mindfulness (念處, nianchu). Observe the inner body and the mind-dharmas. Generally speaking, this is the contemplation of the two emptinesses. The first is the emptiness of the 'self' (我空, wǒ kōng), the second is the emptiness of dharmas (法空, fǎ kōng), and the third is universally connected to everything. Now, we will begin to explain the first one. The first half is the contemplation of seeking and thinking, observing the inner body, the four great elements (四大, sì dà), and the five aggregates (五蘊, wǔ yùn), whether they are identical or separate, seeking a master, which is unattainable, so the second half is the benefit of observation. To truly know that there is a false 'self', and to think that there is a real 'self' is wrong. The next verse is the contemplation of the true nature of the body, the contemplation of the non-self of dharmas. The first half is to clearly understand that the body is empty, which is falsely established by relying on conditions, coming from nowhere. Originally there is no dwelling place, when the conditions are exhausted, it disappears, going nowhere, with no place to accumulate. Falsely similar to being established, but in reality, there is no dwelling place. The second half is the benefit of observation. The following verse is an analogy and connection, using the body to observe the body. Since it is already clearly seen that both the 'self' of person and the 'self' of dharma are empty, then one knows that all dharmas are illusory. This observation is also silent, so no mind arises. If explained using the four foundations of mindfulness, the inner body is used to distinguish it from external objects and the bodies of others. There are two types of mindfulness, one is common, and one is special. The common one is that the body, etc., are all without 'self', etc. The special one is the contemplation of the non-self of dharmas. Now we are talking about the common one. There are also two types, one is small, and one is large. Here we are talking about the large one, observing that the nature of the body is the same as empty space. Empty, without two 'selves', the statement 'who is my self' already includes the 'self' of person and the 'self' of dharma. The next verse is the observation that feeling is not inside, outside, or in between, so there is no location. The following verse is the observation of mind and dharma, unable to obtain good dharmas and unwholesome dharmas. It says that knowing that dharma is illusory, and the mind is like an illusion, so no discrimination arises. In addition, especially speaking, the body and feeling are different, but commonly speaking, feeling, etc., are all the body. Therefore, these three verses all mention the body. This is the meaning of the previous question.

云。眾生既空。云何如來隨其身化。今釋意云。以彼不知身本空寂。教如是觀故。說如來隨眾生身而教化也。下皆準之。二一頌令于壽命思惟觀察。命謂命根。能令色心連持。故名為命。壽謂壽限即命根體。實謂由業種力。引一期報眾同分體。住時分限假立壽命。從業緣起起即無起。業盡便滅滅無所滅。本無主者。況剎那生滅實無自性。喻以火輪。謂旋火速轉不見始終。生滅遄流寧知本際。又薪火不續識鈍謂輪。命實遷流妄謂相續。又輪資火有命假心明。待他而成固無自體。三二偈令依行時。思惟觀察。成四種觀。一無常觀。二空觀。三無我觀。四無相觀。于中初偈略標其四。一切有者三有也。亦一切有為。然無常等經論異說。今且依辨中邊論。以三性釋之。初無常三者。約遍計名無性無常。以性常無故。約依他起名生滅無常。有起盡故。約圓成實名垢凈無常。位轉變故。空亦有三。一無性空。性非有故。二異性空。與妄所執自性異故。三自性空。二空所顯為自性故。無我亦三。一無相無我。我相無故。二異相無我。與妄所執我相異故。三自相無我。無我所顯為自相故。無相亦三。一相都無故。二相無實故。三無妄相故。然皆融攝則此宗意。而偈正意多約前二性辨。后一偈略顯二觀。上半明空觀。報從業生。如夢從思

【現代漢語翻譯】云（云者，指提問者）。眾生既已體悟空性，為何如來還要隨順眾生的不同身形進行教化？今解釋其意為：因為眾生不知自身本性空寂，所以教導他們如此觀想，因此說如來隨順眾生的身形而教化他們。下文皆依此準則理解。二一頌，使人對壽命進行思維觀察。命，指的是命根，能夠使色（物質）和心（精神）連線維繫，所以稱為命。壽，指的是壽命的期限，也就是命根的本體。實，指的是由業力種子所引發的一期果報，是眾生共同擁有的身體。在住留的時間段內，假立為壽命。從業緣而生起，生起即是無生起，業盡便滅亡，滅亡也無所滅，本來就沒有主宰者。何況剎那生滅，實在沒有自性。比喻為火輪，即旋轉的火輪快速轉動，看不見開始和終結，生滅迅速流逝，哪裡知道它的本源？又如薪柴和火焰不連續，認識遲鈍的人認為火輪是連續的。壽命實際上在遷流變化，虛妄地認為它是相續不斷的。又如火輪依賴火焰而存在，壽命假借心識而顯明，依賴他物才能成就，本來就沒有自體。三二偈，使人依據行為時，進行思維觀察，成就四種觀：一、無常觀；二、空觀；三、無我觀；四、無相觀。其中，第一偈概括地標明這四種觀。『一切有者』，指的是三有（欲有、色有、無色有），也指一切有為法。然而，關於無常等，經論中有不同的說法。現在暫且依據《辨中邊論》，用三性來解釋。首先，無常有三種：一、約遍計所執性，是無性無常，因為其自性本來就沒有常住；二、約依他起性，是生滅無常，因為有生起和滅盡；三、約圓成實性，是垢凈無常，因為有位次的轉變。空也有三種：一、無性空，因為自性並非實有；二、異性空，與虛妄執著的自性不同；三、自性空，由前兩種空所顯現的為空性。無我也有三種：一、無相無我，因為沒有我的相狀；二、異相無我，與虛妄執著的我相不同；三、自相無我，由前兩種無我所顯現的為無我的自相。無相也有三種：一、相都無有，二、相無真實性，三、無虛妄之相。然而，這些都可融會貫通，這是此宗的意旨。而偈頌的主要意思，多是依據前兩種自性來辨析。后一偈概括地顯示兩種觀：上半部分闡明空觀，果報從業力而生，如同夢境從思慮而生。

【English Translation】 Cloud (referring to the questioner). Since all beings are empty, why does the Tathagata transform according to their bodies? Now, the meaning is explained as: because beings do not know that their bodies are fundamentally empty and still, they are taught to contemplate in this way. Therefore, it is said that the Tathagata teaches and transforms according to the bodies of beings. The following should all be understood according to this principle. The second one-verse section instructs to contemplate on life. 'Life' refers to the life-force, which enables the connection and maintenance of form (matter) and mind (spirit), hence it is called life. 'Longevity' refers to the limit of life, which is the substance of the life-force. 'Reality' refers to the collective body of beings sharing a common destiny, drawn by the power of karmic seeds for a period of fruition. Within the duration of dwelling, 'life' is provisionally established. Arising from karmic conditions, arising is no arising; when karma is exhausted, it ceases, and cessation is no cessation; originally there is no master. Moreover, momentary arising and ceasing truly have no self-nature. It is likened to a fire wheel, where the rapid rotation of the fire makes it impossible to see the beginning and the end. The swift flow of arising and ceasing makes it impossible to know its origin. Furthermore, just as firewood and fire are not continuous, and those with dull perception think the wheel is continuous, life is actually in constant flux, but is falsely perceived as continuous. Also, just as the wheel relies on fire, life borrows the clarity of consciousness; it depends on others for its accomplishment and inherently has no self-nature. The third two-verse section instructs to contemplate based on actions, accomplishing four types of contemplation: 1. Impermanence (anitya) contemplation; 2. Emptiness (sunyata) contemplation; 3. No-self (anatman) contemplation; 4. No-characteristic (animitta) contemplation. Among them, the first verse briefly outlines these four contemplations. 'All that exists' refers to the three realms of existence (desire realm, form realm, formless realm), and also to all conditioned phenomena. However, there are different interpretations in the sutras and treatises regarding impermanence, etc. For now, we will provisionally rely on the Madhyantavibhaga (Distinguishing the Middle from the Extremes) to explain it using the three natures. First, there are three types of impermanence: 1. In terms of the imagined nature (parikalpita), it is impermanent because it has no inherent existence; 2. In terms of the dependent nature (paratantra), it is impermanent due to arising and ceasing; 3. In terms of the perfected nature (parinispanna), it is impermanent due to changes in state (defiled and purified). There are also three types of emptiness: 1. Emptiness of inherent existence, because its nature is not real; 2. Emptiness of different nature, because it is different from the self-nature falsely grasped; 3. Emptiness of self-nature, because the emptiness revealed by the previous two is the self-nature. There are also three types of no-self: 1. No-self of no-characteristic, because there is no characteristic of self; 2. No-self of different characteristic, because it is different from the characteristic of self falsely grasped; 3. No-self of self-characteristic, because the no-self revealed by the previous two is the self-characteristic of no-self. There are also three types of no-characteristic: 1. No characteristic at all; 2. No real characteristic; 3. No false characteristic. However, these can all be integrated, which is the intention of this school. The main meaning of the verses is mostly analyzed based on the first two natures. The latter verse briefly reveals two contemplations: the first half clarifies the contemplation of emptiness, where retribution arises from karmic force, just as dreams arise from thoughts.

起不實故空。下半明無常觀。由上不實故唸唸無常。前即過去已滅事顯例后現未當滅不殊。四一偈依解令入唯識。量觀境即心變。故心為主。然此唯識略有二分。一相二見。今隨其見分之解。取其相分之相。心外取故為顛倒也。五一偈依言論時令尋伺名等入如實觀。謂了名等唯意言分別。無別名等。意即意識分別。言即名言。名言既唯意之分別。名下之義亦無別體。故所言論以兼名義。既隨分別則妄計意流。尚未了唯心安入法性。若能如是自覺通達。是入唯識之方便也。即復此心無相可得。妄想不生便入法性。上約心乖。體非不即。又不入者。妄想體虛無可入故。六一偈通結。亦近結次前二偈。能緣所緣即見相也。又觀一切法。唯是意言未能除遣。此境亦為能所也。以此為方便得入唯心。種種法出生者。此相見二分。由無始數習有種種法相似生謂能緣心生。則種種境生所緣境起則種種心起。起法必滅。安得暫停。若了相無相生無有生名了種種。則了唯心。若了無性心境兩亡。則住無分別自覺智境。不動法界名入法性。故末後偈結上諸觀。令亡觀相也。佛如是化應如是知。幻人化幻皆無化化也。第三業果甚深。問中亦二。初標能所問人。以事中顯理是可貴。故問寶首也。二一切下。正顯問端中三。初舉法按定。謂諸眾生

【現代漢語翻譯】現代漢語譯本：因為沒有真實性所以是空。下半部分闡明無常的觀察。由於上面所說的不真實，所以唸唸都是無常的。前面是過去已經滅亡的事例，顯示後面現在和未來將要滅亡的事物也沒有什麼不同。第四十一偈依據解釋，引導人們進入唯識。衡量觀察的境界就是心的變現，所以心是主要的。然而，這個唯識略有兩部分：一是相分，二是見分。現在隨著見分的解釋，取其相分的相狀，因為是從心外獲取，所以是顛倒的。第五十一偈依據言論時，引導人們通過尋伺名相等進入如實觀。意思是瞭解名相等只是意念的分別，沒有其他的名相等。意就是意識的分別，言就是名言。名言既然只是意念的分別，名之下的意義也沒有其他的本體。所以所言論的兼有名義。既然隨著分別，那麼就是妄計的意念流動，尚未了解唯心，不能安然進入法性。如果能夠這樣自覺通達，就是進入唯識的方便。也就是這個心沒有相可以得到，妄想不生，便進入法性。上面是就心來說的，體性並非不即是。又說不入，是因為妄想的體性虛幻，沒有什麼可以進入的。第六十一偈是總的結論，也近似於總結前面兩個偈。能緣和所緣就是見分和相分。又觀察一切法，只是意念的言說，未能去除。這個境界也是能所。以此為方便，得以進入唯心。種種法出生，這是相分和見分，由於無始以來的習氣，有種種法相似地產生，說的是能緣的心產生，那麼種種境界就產生，所緣的境界生起，那麼種種心就生起。生起的法必定會滅亡，怎麼能夠暫停呢？如果瞭解相無相，生無有生，就叫做了解種種，那麼就瞭解了唯心。如果瞭解無性，心和境都消失，那麼就住在無分別的自覺智境。不動法界，叫做進入法性。所以最後的偈總結了上面的各種觀察，使觀察的相狀消失。佛是這樣化現的，應該這樣理解。幻人化現幻象，都是沒有化現的化現。第三，業果非常深奧。提問中也有兩點。首先標明能問和所問的人，因為在事情中顯現道理是可貴的，所以提問的是寶首（Ratnakuta）。第二，一切以下，正式顯明提問的端倪，其中有三點。首先舉出法來按定，說的是各種眾生

【English Translation】 English version: Because there is no reality, it is empty. The latter half clarifies the observation of impermanence. Due to the unreality mentioned above, every moment is impermanent. The former is an example of past events that have already perished, showing that the present and future things that are about to perish are no different. The forty-first verse, based on explanation, guides people to enter Vijnanavada (Yogacara). Measuring and observing the realm is the transformation of the mind, so the mind is the main thing. However, this Vijnanavada (Yogacara) briefly has two parts: one is the 'lakshana-bhaga' (aspect of appearance), and the other is the 'darshana-bhaga' (aspect of cognition). Now, following the explanation of the 'darshana-bhaga' (aspect of cognition), take the appearance of the 'lakshana-bhaga' (aspect of appearance), because it is obtained from outside the mind, so it is inverted. The fifty-first verse, based on speech, guides people to enter the 'tathata' (suchness) observation through 'vitarka' (initial application of thought) and 'vicara' (sustained application of thought) of names and so on. It means understanding that names and so on are just conceptual distinctions, and there are no other names and so on. 'Manas' (mind) is the distinction of consciousness, and 'vacha' (speech) is 'nama-rupa' (name and form). Since 'nama-rupa' (name and form) is just a distinction of 'manas' (mind), the meaning under the name has no other substance. Therefore, what is spoken includes both name and meaning. Since it follows distinctions, then it is the flow of deluded thoughts, not yet understanding the 'citta-matra' (mind-only), and cannot peacefully enter 'dharmata' (the nature of reality). If one can consciously understand in this way, it is a convenient way to enter Vijnanavada (Yogacara). That is, this mind has no characteristics to be obtained, and delusions do not arise, then one enters 'dharmata' (the nature of reality). The above is about the mind, and the essence is not non-identical. Also, saying 'not entering' is because the essence of delusion is illusory, and there is nothing to enter. The sixty-first verse is a general conclusion, and it is also close to summarizing the previous two verses. The 'grahaka' (apprehender) and 'grahya' (apprehended) are the 'darshana-bhaga' (aspect of cognition) and 'lakshana-bhaga' (aspect of appearance). Also, observing all 'dharmas' (phenomena) is just the speech of 'manas' (mind), which has not been removed. This realm is also 'grahaka' (apprehender) and 'grahya' (apprehended). Taking this as a convenient way, one can enter 'citta-matra' (mind-only). The birth of various 'dharmas' (phenomena) is the 'lakshana-bhaga' (aspect of appearance) and 'darshana-bhaga' (aspect of cognition). Due to habits from beginningless time, various 'dharmas' (phenomena) arise similarly, saying that the 'grahaka' (apprehender) mind arises, then various realms arise, and when the 'grahya' (apprehended) realm arises, then various minds arise. The 'dharmas' (phenomena) that arise must perish, how can they be paused? If one understands that 'lakshana' (characteristics) is without 'lakshana' (characteristics), and birth is without birth, it is called understanding various things, then one understands 'citta-matra' (mind-only). If one understands 'anutpatti' (non-origination), both mind and realm disappear, then one dwells in the realm of non-discriminating self-aware wisdom. Not moving the 'dharmadhatu' (realm of reality) is called entering 'dharmata' (the nature of reality). Therefore, the last verse summarizes the above observations, causing the appearance of observation to disappear. The Buddha manifests in this way, and it should be understood in this way. The illusionist transforms illusions, all of which are transformations without transformation. Third, 'karma-vipaka' (karmic retribution) is very profound. There are also two points in the question. First, indicate the person who can ask and the person who is asked, because it is valuable to reveal the truth in the matter, so the questioner is Ratnakuta (寶首). Second, 'sarva' (all) below, formally reveals the clues of the question, which has three points. First, cite the 'dharma' (phenomena) to determine, saying that various sentient beings

身但四大。假名四大無主身亦無我。安有我所。彼此同許以為按定。二云何下。正設疑難。能造能受是謂為我。所造所受即是我所。以無我故無能造受。誰令苦樂。無我所故無所造受。何以現見而有苦等十事五對。一苦樂者約粗相說。三塗為苦人天為樂。二就苦中各有妍媸。三于其樂中有內身外境。四通於苦樂受中。若時若事皆有多少。此上皆約生報。前生作故。五現作現受名現報。隔一生去受名為后報。三然法界下結難。謂二無我理即真法界。真法界中。定無善惡。未知苦樂從何而生。此問所以也。為無我故無我所耶。為有所受亦有我耶。此致疑也。以聖言量及正理量違于現量。如何可通結成難也。第二答意云。達體業亡迷真業起。報因業起何須我耶。業報攬緣虛無自體。故無我所。由法無我非斷滅故。業果不亡斯乃正理。聖教所明不違現事。法若定有不可造受。便違正理。在文分二。初一法說餘九喻況。今初。上半約俗諦緣生。即業報相屬。答前現見。次句勝義。即空印其按定。此二不二故不相違。無所有言該上業果。則亦無我所。后句是聖教量。智論第二云。有業亦有果。無作業果者。此第一甚深是諸佛所說。下九喻顯。通相而明。喻于業果從緣無性不壞事相。別彰喻意喻各不同。初三頌喻業報無性不壞虛相。

【現代漢語翻譯】現代漢語譯本身只是由四大（地、水、火、風）組成。即使是假名為『四大』的事物，也沒有主宰，身體也沒有『我』（ātman）。哪裡會有『我所』（ātmanīya）呢？彼此都認可這個觀點，並以此作為定論。二、『云何下』，這是正式提出疑問。如果能造作、能感受，就稱之為『我』。所造作、所感受的，就是『我所』。因為沒有『我』，所以就沒有能造作、能感受的主體。是誰在承受苦樂呢？因為沒有『我所』，所以就沒有所造作、所感受的對象。為什麼現在明明能看到苦等十件事（五對）呢？一、苦樂，這是從粗略的現象來說。三惡道是苦，人天道是樂。二、即使在苦之中，也有美醜的差別。三、在樂之中，有內在的身體和外在的境界。四、普遍存在於苦樂感受中，無論是時間還是事件，都有多少的差別。以上都是從生命果報來說，是前世所造作的結果。五、現在造作，現在感受，稱為現報。隔一生再去感受，稱為后報。三、『然法界下』，這是總結疑問。所謂的二無我（人無我、法無我）的道理，就是真正的法界（dharmadhātu）。在真正的法界中，本來就沒有善惡。不知道苦樂是從哪裡產生的？這就是提問的原因。因為沒有『我』，所以就沒有『我所』嗎？因為有所感受，所以就有『我』嗎？這是表達疑惑。因為聖人的言教和正確的道理，與現在的現象相違背，如何才能解釋通順，從而形成疑問呢？第二段是回答的意思：通達實相，業力就會消亡；迷惑于真理，業力就會產生。果報的因緣是業力所生，哪裡需要『我』呢？業報是依附因緣而生起的，本身沒有自性，所以沒有『我所』。由於法的無我，並非斷滅，所以業果不會消失，這才是正確的道理。聖人的教誨所闡明的，與現實的事實並不矛盾。如果法是固定不變的，不能被造作和感受，那就違背了正確的道理。在文句上分為兩部分。首先用一個法來說明，其餘九個用比喻來說明。現在先說第一個。上半部分是從世俗諦（saṃvṛti-satya）緣起（pratītyasamutpāda）的角度來說，也就是業報相互關聯。回答前面所說的『現見』。后一句是從勝義諦（paramārtha-satya）的角度來說，用空性（śūnyatā）來印證其確定性。這二者不是相互對立的，所以並不矛盾。『無所有言』包括了上面的業果，也就沒有『我所』。后一句是聖教量。《智論》第二卷說：『有業也有果，沒有作業而有果的情況。』這第一甚深，是諸佛所說的。下面的九個比喻，用普遍的現象來闡明。比喻業果從因緣而生，沒有自性，但不會破壞事物的現象。分別彰顯比喻的意義，每個比喻都各不相同。最初的三頌，比喻業報沒有自性，但不會破壞虛幻的現象。

【English Translation】 English version The body is merely composed of the four great elements (mahābhūta): earth, water, fire, and wind. Even the designation 'four great elements' has no owner, and the body has no 'self' (ātman). Where would there be 'what belongs to self' (ātmanīya)? They all acknowledge this view and take it as a settled conclusion. Two, 'How below,' this is formally raising a question. If one can create and can experience, it is called 'self.' What is created and what is experienced is 'what belongs to self.' Because there is no 'self,' there is no subject who can create and experience. Who is enduring suffering and joy? Because there is no 'what belongs to self,' there is no object that is created and experienced. Why is it that we clearly see the ten things (five pairs) such as suffering? One, suffering and joy, this is speaking from a rough phenomenon. The three evil realms are suffering, and the human and heavenly realms are joy. Two, even in suffering, there are differences between beauty and ugliness. Three, in joy, there is the inner body and the outer realm. Four, it universally exists in the experience of suffering and joy, whether it is time or event, there are differences in quantity. The above are all from the perspective of life retribution, which is the result of what was created in the previous life. Five, creating now and experiencing now is called present retribution. Experiencing after one lifetime is called later retribution. Three, 'Then the dharmadhātu below,' this is summarizing the question. The so-called doctrine of two no-self (pudgala-nairātmya, dharma-nairātmya) is the true dharmadhātu. In the true dharmadhātu, there is originally no good or evil. I don't know where suffering and joy come from? This is the reason for asking. Because there is no 'self,' is there no 'what belongs to self'? Because there is something to experience, is there a 'self'? This is expressing doubt. Because the teachings of the sages and the correct principles contradict the present phenomena, how can it be explained smoothly, thus forming a question? The second paragraph is the meaning of the answer: Understanding the true nature, karmic force will disappear; being deluded about the truth, karmic force will arise. The cause of retribution is born from karmic force, where is the need for 'self'? Karmic retribution arises depending on conditions, and has no self-nature, so there is no 'what belongs to self.' Because the no-self of dharma is not annihilation, the karmic result will not disappear, this is the correct principle. What is explained by the teachings of the sages does not contradict the facts of reality. If the dharma is fixed and unchanging, and cannot be created and experienced, then it violates the correct principle. In the sentences, it is divided into two parts. First, use one dharma to explain, and the remaining nine use metaphors to explain. Now, let's talk about the first one. The first half is from the perspective of conventional truth (saṃvṛti-satya) dependent origination (pratītyasamutpāda), that is, karmic retribution is interconnected. Answer the 'clearly see' mentioned earlier. The latter sentence is from the perspective of ultimate truth (paramārtha-satya), using emptiness (śūnyatā) to confirm its certainty. These two are not opposed to each other, so there is no contradiction. 'No possession' includes the above karmic results, so there is no 'what belongs to self.' The latter sentence is the authority of the teachings of the sages. The second volume of the Mahāprajñāpāramitāśāstra says: 'There is karma and there is result, there is no situation where there is no karma but there is a result.' This first profound is what all Buddhas say. The following nine metaphors use universal phenomena to illustrate. The metaphor is that karmic results arise from conditions, have no self-nature, but do not destroy the phenomena of things. Distinguish the meaning of the metaphors, each metaphor is different. The first three verses are metaphors that karmic retribution has no self-nature, but does not destroy the illusory phenomena.

次一偈喻無造受者。三一偈喻性一相殊。后四喻體無來處。初中初偈雙喻業果皆真心現。雖無實體而相不同。次偈喻能生因緣相虛。后偈喻所生業果無實。今初。若法相宗唯以本識為鏡。今依法性宗亦以如來藏性而為明鏡。然有二義。一隨境界質現業緣影故。合云業性亦如是。二隨業緣質現果影像故。前偈云。隨其所行業如是果報生。二文影略。共顯業果似有無體。合云業者。謂善惡等三性者。通性及相。謂此業體以無性之法。而為其性。不失業果之相。而為其性。由無性故。能成業果。由不壞相方顯真空。故中論云。雖空亦不斷。雖有而不常。業果亦不失。是名佛所說。不失業果。方顯中道。又如鏡現穢像。非直不污鏡。凈亦乃由此。顯鏡逾凈如來藏。現生死業果亦然。非直不損真性平等。亦乃由此知如來藏自性恒凈也。此有四位。一能現位。復有二義。一由真凈故現染。二由真凈故不為污。二所現位亦有二義。一由相虛故不能污。二由相虛故虛相現。三相對位亦有二義。一由分明現染方顯性凈。二由性本恒凈令染妄現。四真凈虛染镕融一味無礙圓融。思之。此約染凈門。以但有所現即為染故。更約喻中。以一異門釋。謂一鏡是定一門。二所現染凈妍媸。等殊是定異門。染凈雖虛不能相攝。故是異也。鏡現染處不異

【現代漢語翻譯】現代漢語譯本第一偈比喻沒有造作者和接受者。第二偈比喻體性同一而現象各異。後面的四句比喻本體沒有來處。最初的偈語比喻行業和果報都是真心的顯現，雖然沒有實體，但現象不同。下一偈比喻能產生事物的因緣現象是虛幻的。后一偈比喻所產生的行業果報沒有實體。現在開始解釋第一偈。如果法相宗只以本識作為明鏡，那麼依法性宗也以如來藏性作為明鏡。然而有兩層含義：一是隨著境界的性質顯現行業緣起的影像，所以合起來說『業性也是這樣』。二是隨著行業緣起的性質顯現果報的影像，所以前面的偈語說『隨其所行業，如是果報生』。這兩段文字簡略地顯示了行業果報看似存在但沒有實體的道理。合起來說『業』，指的是善惡等三種性質，包括通性和現象。也就是說，這個行業本體以無自性的法作為它的性質，不失去行業果報的現象作為它的性質。因為沒有自性，所以能夠成就行業果報。因為不破壞現象，才能夠顯現真空。所以《中論》說：『雖然是空，但也不是斷滅；雖然是有，但也不是常住。行業果報也不會喪失，這叫做佛所說。』不失去行業果報，才能夠顯現中道。又比如鏡子顯現污穢的影像，不僅僅不會污染鏡子，反而由此顯現鏡子更加乾淨，如來藏也是這樣，顯現生死行業果報也是這樣，不僅僅不會損害真性的平等，反而由此知道如來藏自性恒常清凈。這裡有四個層次：一是能顯現的層次，又有兩層含義：一是因為真實清凈所以顯現染污，二是因為真實清凈所以不被染污。二是所顯現的層次，也有兩層含義：一是因為現象虛幻所以不能染污，二是因為現象虛幻所以虛幻的現象顯現。三是相對的層次，也有兩層含義：一是由於分明地顯現染污才能夠顯現自性清凈，二是因為自性本來恒常清凈才使得染污虛妄地顯現。四是真實清凈和虛幻染污融合爲一體，沒有障礙，圓融無礙。仔細思考。這是從染凈的角度來說的，因為只要有所顯現就是染污。再從比喻中，用一異的角度來解釋。所謂一個鏡子是定一門，二所顯現的染凈妍媸等不同是定異門。染凈雖然虛幻，但不能相互包含，所以是異。鏡子顯現染污的地方不異

【English Translation】 English version The first verse is a metaphor for the absence of a creator and a receiver. The second verse is a metaphor for the unity of essence and the diversity of phenomena. The following four verses are metaphors for the absence of origin of the substance. The initial verse illustrates that actions (karma) and their consequences are manifestations of the true mind. Although they lack substance, their appearances differ. The next verse illustrates that the causes and conditions that give rise to phenomena are illusory. The subsequent verse illustrates that the resulting karmic consequences are without substance. Now, let's begin explaining the first verse. If the Dharmalakshana school (法相宗) only considers the Alaya-vijñana (本識) as a mirror, then the nature-school (法性宗) also considers the Tathagatagarbha-nature (如來藏性) as a clear mirror. However, there are two meanings: first, according to the nature of the realm, the images of karmic conditions appear, so it is said that 'karmic nature is also like this.' Second, according to the nature of karmic conditions, the images of the consequences appear, so the previous verse says, 'According to what one does, such are the consequences that arise.' These two passages briefly show the principle that karmic consequences seem to exist but have no substance. Combining them, 'karma' refers to the three natures such as good and evil, including general nature and phenomena. That is to say, this karmic entity takes the dharma of no-self-nature as its nature, and does not lose the appearance of karmic consequences as its nature. Because there is no self-nature, it can accomplish karmic consequences. Because the phenomenon is not destroyed, it can reveal the true emptiness. Therefore, the Madhyamaka-karika (中論) says: 'Although it is empty, it is not annihilation; although it exists, it is not permanent. Karmic consequences will not be lost, this is what the Buddha said.' Not losing karmic consequences can reveal the Middle Way. Also, just as a mirror reflects dirty images, it not only does not stain the mirror, but also shows that the mirror is even cleaner. The Tathagatagarbha (如來藏) is also like this, manifesting the karmic consequences of birth and death, not only does not damage the equality of true nature, but also shows that the Tathagatagarbha's self-nature is always pure. There are four levels here: first, the level of being able to manifest, which has two meanings: one is that because of true purity, defilement is manifested; the other is that because of true purity, it is not defiled. Second, the level of what is manifested, which also has two meanings: one is that because the phenomenon is illusory, it cannot defile; the other is that because the phenomenon is illusory, the illusory phenomenon appears. Third, the relative level, which also has two meanings: one is that only by clearly manifesting defilement can self-nature purity be revealed; the other is that because self-nature is originally always pure, defilement appears falsely. Fourth, true purity and illusory defilement are integrated into one, without obstacles, perfectly and unimpeded. Think carefully. This is from the perspective of defilement and purity, because as long as there is something manifested, it is defilement. Furthermore, from the metaphor, it is explained from the perspective of oneness and difference. The so-called one mirror is the gate of fixed oneness, and the differences such as the manifested defilement, purity, beauty, and ugliness are the gate of fixed difference. Although defilement and purity are illusory, they cannot contain each other, so they are different. The place where the mirror manifests defilement is not different

現凈。故是一也。三像不異鏡。是非異義。鏡外無像故。鏡不異像。是非一義。正現像時去像亦失鏡故。上二即非一非異門。四像雖即鏡而不壞像。鏡雖即像而不礙鏡。是亦一亦異門也。二田種生芽。喻能生者田喻業緣也。種子喻于識種因也。此二相待。無性故不相知。由不相知方能生。於後有苦芽。故云自然能出生也。亦本識為田名言為種。三幻師現幻喻。喻所生者。若幻色喻報。則幻師喻業。若幻色喻業。則幻師喻業因。以業亦緣生同報無體。而幻相不亡故。中論內。以化復現化喻業果俱空。若幻唯喻報業則不空。四衢以喻四識住。造業處故。二機關出聲。喻無造受者。機關緣造體虛無人。喻業從緣故。無造者。從機出聲尤更非實。喻報因業起安有受人。夫無我者。因對我無。既無有我何有非我。著無我者亦是倒故。三出㲉音別。喻性一相殊者。如鳥在㲉含聲未吐喻業同一性。出㲉聲別。猶感報無差。然雞子之中終無鳳響。業雖無性善惡冥熏。四有四偈。喻體無來處。皆從緣來即無來故。然亦不同。初一喻因含于果故無來處。次偈果酬于因故無所從。此二喻內異熟業果也。次偈轉輪王七寶。喻外增上業果也。后偈喻無漏業果無漏智火。焚蕩有漏智因漏發故。亦無來業果寂然。方依幻住。第四說法甚深。亦可名應現

【現代漢語翻譯】現代漢語譯本現凈（指現象的顯現和清凈）。故是一也。三像不異鏡（鏡子）。是非異義。鏡外無像故。鏡不異像。是非一義。正現像時去像亦失鏡故。以上兩種情況即非一非異。四像雖即鏡而不壞像。鏡雖即像而不礙鏡。是亦一亦異也。二田種生芽。比喻能生者。田比喻業緣。種子比喻于識種（阿賴耶識中的種子）因。此二相待。無自性故不相知。由不相知方能生。於後有苦芽。故云自然能出生也。亦可理解為本識為田，名言為種。三幻師現幻喻。比喻所生者。若幻色比喻報（果報），則幻師比喻業。若幻色比喻業，則幻師比喻業因。以業亦緣生同報無體。而幻相不亡故。《中論》內，以化復現化比喻業果俱空。若幻唯喻報業則不空。四衢（四通八達的道路）以喻四識住（色受想行四種識的住所）。造業處故。二機關出聲。比喻無造受者。機關緣造體虛無人。比喻業從緣故。無造者。從機出聲尤更非實。比喻報因業起安有受人。夫無我者。因對我無。既無有我何有非我。著無我者亦是倒見故。三出㲉（鳥卵殼）音別。比喻性一相殊者。如鳥在㲉含聲未吐比喻業同一性。出㲉聲別。猶感報無差。然雞子之中終無鳳響。業雖無性善惡冥熏。四有四偈。比喻體無來處。皆從緣來即無來故。然亦不同。初一比喻因含于果故無來處。次偈果酬于因故無所從。此二比喻內異熟業果也。次偈轉輪王七寶。比喻外增上業果也。后偈比喻無漏業果無漏智火。焚蕩有漏智因漏發故。亦無來業果寂然。方依幻住。第四說法甚深。亦可名應現（根據機緣示現）。

【English Translation】 English version Manifestation and purity are one and the same. Therefore, they are one. The three images are not different from the mirror. This is the meaning of 'different'. Because there are no images outside the mirror, the mirror is not different from the images. This is the meaning of 'one'. When the image appears, the mirror loses the image. The above two situations are neither one nor different. Although the four images are identical to the mirror, they do not destroy the images. Although the mirror is identical to the images, it does not hinder the mirror. This is also the meaning of 'both one and different'. Second, the seed sprouts in the field. This is a metaphor for what can produce. The field is a metaphor for karmic conditions. The seed is a metaphor for the seed of consciousness (seeds in Alaya Consciousness), the cause. These two depend on each other. Because they have no self-nature, they do not know each other. Because they do not know each other, they can produce. Later, there is a sprout of suffering. Therefore, it is said that it can naturally produce. It can also be understood that the fundamental consciousness is the field, and the name and words are the seed. Third, the illusionist manifests illusions. This is a metaphor for what is produced. If the illusory color is a metaphor for retribution (karmic result), then the illusionist is a metaphor for karma. If the illusory color is a metaphor for karma, then the illusionist is a metaphor for the cause of karma. Because karma is also produced by conditions and the retribution has no substance, but the illusory appearance does not disappear. In the Madhyamaka-karika, the transformation reappearing as a transformation is a metaphor for the emptiness of both karma and result. If the illusion is only a metaphor for retribution, then karma is not empty. The four crossroads (roads leading in all directions) are a metaphor for the four abodes of consciousness (the abodes of the four kinds of consciousness: form, feeling, thought, and volition). Because it is the place where karma is created. Second, the machine produces sound. This is a metaphor for no creator or receiver. The machine is made by conditions, and the body is empty and without people. This is a metaphor for karma arising from conditions. There is no creator. The sound coming from the machine is even more unreal. This is a metaphor for retribution arising from karma. How can there be a receiver? Those who are without self are without self because of the existence of 'me'. Since there is no 'me', how can there be 'non-me'? Attachment to non-self is also a reversed view. Third, the sounds from the eggshell are different. This is a metaphor for the nature being one but the appearances being different. For example, a bird in the eggshell containing sound but not yet uttering is a metaphor for karma being of the same nature. The sounds from the eggshell are different. It is like the retribution being felt without difference. However, there is no phoenix sound in a chicken egg. Although karma has no self-nature, good and evil are imperceptibly infused. Fourth, there are four verses. This is a metaphor for the body having no place of origin. All come from conditions, so there is no coming. However, they are also different. The first verse is a metaphor for the cause containing the result, so there is no place of origin. The next verse is that the result repays the cause, so there is no place to come from. These two are metaphors for the internal differentiated karmic results. The next verse is about the seven treasures of the Chakravartin (wheel-turning king). This is a metaphor for the external increasing karmic results. The last verse is a metaphor for the karmic results of non-outflow. The fire of non-outflow wisdom burns away the cause of outflow wisdom because of the outflow. There is also no karma coming, and the result is silent. Then one relies on the illusory abode. Fourth, the Dharma spoken is very profound. It can also be called manifestation according to the situation.

甚深。問及答中通三業故。以說法化勝故。從此立名。先問中初總標告問。德首者顯佛德故。二正顯問端中三。初舉法按定。謂佛證一味法界彼此共許。二云何下正設疑難。謂證悟既一說現乃多。為一耶多耶。偏取互妨。並立相違。就法即體用相違。約佛是證教相違。下辨十種相違。前九是別後一總結。三而法性下釋成前難。謂非唯佛悟於一。我觀法界亦不有多。能證所證既並不殊。以何因緣而現多種。將無如來乖法界耶。答有二意。一云。所證雖一隨機現多。多在物情佛常無念。二者所悟一法即無礙法界。即事之理全在多中。所現乃即理之事。全居一內。以即多之一是所悟。即一之多是所說。既無障礙何有相違。豈唯不違。亦由得一方能廣現。由多現故方令悟一。偈中分二。初一嘆問利益。上半嘆深。但言一理深而非甚。今即多是一故曰甚深。即一之多尤更難了。不可但以一多知故。下半知益。知此甚深方知愛樂。后九喻答。皆三句喻況。下句法合。喻中皆上二句即體之用。三二兩句即用之寂。又初二句以一成多。次句不礙常一故不相違。然此九喻別答九種無量。總顯境界無量。初地一持多喻答現無量。剎依住勝劣地無異故。二火一燒多。答化無量眾。物從火化不擇薪故。三海一波異。答說無量法。義海波濤無窮盡

【現代漢語翻譯】現代漢語譯本：甚深。問答之中貫通身、口、意三業，因此以說法教化最為殊勝，故以此立名。先看提問部分，首先總括性地告知提問。『德首』是爲了彰顯佛的功德。其次，正式地顯明提問的端由，分為三點。第一點，舉出佛法並加以肯定，即佛所證悟的一味法界是彼此共同認可的。第二點，『云何下』正式提出疑問，即證悟既然是同一，而說法卻呈現多種多樣，究竟是一還是多呢？偏執任何一方都會互相妨礙，併產生對立和矛盾。就法而言，即本體和作用相互矛盾；就佛而言，則是證悟和教導相互矛盾。下面辨析十種矛盾，前九種是分別的矛盾，后一種是總結性的矛盾。第三點，『而法性下』解釋併成立前面的疑問，即並非只有佛才證悟到同一，我觀察法界也沒有多種多樣。能證悟的主體和所證悟的客體既然沒有差別，那麼以什麼因緣而呈現多種多樣呢？難道如來違背了法界嗎？回答包含兩種意思。一是說，所證悟的雖然是同一，但隨著機緣而呈現多種多樣，多種多樣存在於眾生的情識之中，佛始終沒有分別念。二是說，所證悟的同一佛法就是無礙的法界，即事物的理體完全存在於多種多樣之中，所呈現的現象完全存在於同一之中。以存在於多種多樣之中的同一是所證悟的，存在於同一之中的多種多樣是所說出的。既然沒有障礙，又有什麼矛盾呢？豈止沒有矛盾，而且由於獲得同一，才能廣泛地呈現多種多樣；由於呈現多種多樣，才能使人領悟同一。偈頌中分為兩部分。第一部分讚歎提問的利益，上半部分讚歎其深奧。僅僅說一個道理深奧還不夠，現在因為多種多樣就是同一，所以說甚深。存在於同一之中的多種多樣尤其難以理解，不能僅僅以一和多來理解。下半部分說明利益，瞭解這種甚深，才能知道愛樂。后九個比喻用來回答問題，都是三句比喻，下句是法理的結合。比喻中，上面的兩句是本體的作用，第三二句是作用的寂靜。另外，前兩句以一成就多，后一句不阻礙常一，所以不矛盾。然而，這九個比喻分別回答九種無量，總的來說是顯示境界的無量。初地以一持多的比喻回答現象的無量，因為剎土的依住，殊勝和低劣的土地沒有差異。二、火以一燒多，回答教化無量眾生。因為事物從火轉化，不選擇柴薪。三、海以一波生異，回答宣說無量佛法。因為義海的波濤無窮無盡。

【English Translation】 English version: Profoundly deep. The question and answer penetrate the three karmas (of body, speech, and mind), therefore, teaching and transforming through Dharma is most supreme, hence the name is established. First, in the question section, it begins by generally stating the question. 'Virtue foremost' is to manifest the Buddha's virtues. Second, it formally reveals the reason for the question in three points. The first point raises the Dharma and affirms it, stating that the one flavor of Dharmadhatu (realm of Dharma), which the Buddha has realized, is mutually acknowledged. The second point, 'Yun He Xia (云何下, what then),' formally raises doubts, stating that since realization is one, yet the teachings appear in many forms, is it one or many? Being biased towards either side would hinder each other, and create opposition and contradiction. Regarding the Dharma, it is the contradiction between the essence and function; regarding the Buddha, it is the contradiction between realization and teaching. Below, ten kinds of contradictions are analyzed, the first nine are separate contradictions, and the last one is a summary contradiction. The third point, 'Er Fa Xing Xia (而法性下, and the nature of Dharma),' explains and establishes the preceding doubt, stating that it is not only the Buddha who realizes the one, I also observe that the Dharmadhatu is not many. Since the subject of realization and the object of realization are not different, then by what cause and condition do they appear in many forms? Could it be that the Tathagata (如來, Thus Come One) contradicts the Dharmadhatu? The answer contains two meanings. One is that although what is realized is one, it appears in many forms according to the circumstances, the many forms exist in the consciousness of sentient beings, and the Buddha always has no discriminating thoughts. The second is that the one Dharma that is realized is the unobstructed Dharmadhatu, that is, the principle of things is completely present in the many forms, and the phenomena that appear are completely present in the one. The one within the many is what is realized, and the many within the one is what is spoken. Since there is no obstruction, what contradiction is there? Not only is there no contradiction, but also because of obtaining the one, one can widely manifest the many; because of manifesting the many, one can enable people to realize the one. The verse is divided into two parts. The first part praises the benefits of the question, the first half praises its profundity. It is not enough to just say that a principle is profound, now because the many are the one, it is said to be profoundly deep. The many within the one are especially difficult to understand, and cannot be understood merely by one and many. The second half explains the benefits, knowing this profound depth, one can know love and joy. The latter nine metaphors are used to answer the questions, all are three-line metaphors, the last line is the combination of Dharma principle. In the metaphors, the above two lines are the function of the essence, and the third and second lines are the stillness of the function. In addition, the first two lines accomplish the many with the one, and the last line does not hinder the constant one, so there is no contradiction. However, these nine metaphors respectively answer nine kinds of immeasurable, and in general, they show the immeasurable of the realm. The first ground uses the metaphor of one holding many to answer the immeasurable of phenomena, because the dwelling of the Buddha-land, the superior and inferior lands have no difference. Second, fire burns many with one, answering the immeasurable number of beings to be taught. Because things are transformed from fire, without choosing firewood. Third, the sea generates different waves from one, answering the immeasurable Dharma to be preached. Because the waves of the sea of meaning are endless.

故。四風一吹異。答震無量界。隨物輕重動有異故。五云雷普雨。答無量音。圓音普震法雨無差故。六地一芽異。答無量莊嚴。芽莖華實為藻飾故。七廓日普照。答知無量心。無私普照窮皁白故。八凈月遍見。答無量神通。不往而至隨器現故。九梵王普應。答現無量身。不分而遍彌法界故。

大方廣佛華嚴經疏卷第十四大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十五

唐清涼山大華嚴寺沙門澄觀撰

第五福田甚深。問中初標告。以福田是照導引生。又施為諸度之前導。故問目首也。二顯問端分三。初舉法按定。佛為生福之田。名為福田。田德無二名為等一。此理共許。二云何下正顯疑難。謂田既是一植福應齊。施報有差由何而起。前等此異即緣果相違。別顯十事。文並可知。三釋成前難云。田雖齊等心有高下。容可有殊。既心無異思報云何異。答有數意。一約眾生由器有大小。心有輕重故得報有差。非如來咎。二約佛遍稱差別之機。方稱平等。即一之多差不乖等。即多之一等不礙差。由心平等無私方能隨現多果。終令解脫一味曾何異哉。十頌舉十喻喻上諸義。初一總喻印成。后九別顯所以。前中初句印等是緣等。彼此共許。次句印異乃因異。答

【現代漢語翻譯】現代漢語譯本故。一吹異。答震無量界（無邊無際的世界）。隨物輕重動有異故。五云雷普雨。答無量音。圓音普震法雨無差故。六地一芽異。答無量莊嚴。芽莖華實為藻飾故。七廓日普照。答知無量心。無私普照窮皁白故。八凈月遍見。答無量神通。不往而至隨器現故。九梵王普應。答現無量身。不分而遍彌法界（充滿整個宇宙）故。

大方廣佛華嚴經疏卷第十四大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十五

唐清涼山大華嚴寺沙門澄觀撰

第五福田甚深。問中初標告。以福田是照導引生。又施為諸度之前導。故問目首也。二顯問端分三。初舉法按定。佛為生福之田。名為福田。田德無二名為等一。此理共許。二云何下正顯疑難。謂田既是一植福應齊。施報有差由何而起。前等此異即緣果相違。別顯十事。文並可知。三釋成前難云。田雖齊等心有高下。容可有殊。既心無異思報云何異。答有數意。一約眾生由器有大小。心有輕重故得報有差。非如來咎。二約佛遍稱差別之機。方稱平等。即一之多差不乖等。即多之一等不礙差。由心平等無私方能隨現多果。終令解脫一味曾何異哉。十頌舉十喻喻上諸義。初一總喻印成。后九別顯所以。前中初句印等是緣等。彼此共許。次句印異乃因異。答

【English Translation】 English version Therefore, 'one blow differs'. Answer: It resonates throughout immeasurable realms (boundless worlds), varying according to the lightness or heaviness of objects. 'Five clouds and thunder universally rain'. Answer: Immeasurable sounds. The perfect sound universally vibrates, and the Dharma rain is without difference. 'Six, a sprout differs on the ground'. Answer: Immeasurable adornments. Sprouts, stems, flowers, and fruits serve as decorations. 'Seven, the vast sun universally illuminates'. Answer: Knowing immeasurable minds. It illuminates impartially, reaching the depths of black and white. 'Eight, the pure moon is universally seen'. Answer: Immeasurable spiritual powers. Without going, it arrives, manifesting according to the vessel. 'Nine, Brahma universally responds'. Answer: Manifesting immeasurable bodies. Without dividing, it pervades, filling the Dharma realm (the entire universe).'

Commentary on the Avatamsaka Sutra, Scroll 14 Taisho Tripitaka, Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

Commentary on the Avatamsaka Sutra, Scroll 15

Composed by Shramana Chengguan of the Great Avatamsaka Temple on Qingliang Mountain, Tang Dynasty

Fifth, the field of merit is very profound. The question initially announces. Because the field of merit illuminates, guides, and generates. Moreover, giving is the guide before all perfections. Therefore, it is the head of the question. Second, revealing the beginning of the question is divided into three. First, citing the Dharma to establish. The Buddha is the field for generating merit, called the field of merit. The virtue of the field is not two, called equal and one. This principle is commonly accepted. Second, 'How' below directly reveals the doubts and difficulties. Saying that since the field is one, planting merit should be equal. From what does the difference in giving and retribution arise? The former being equal and the latter being different is contrary to the cause and effect. Separately revealing ten matters. The text is all knowable. Third, explaining and completing the previous difficulty, saying that although the field is equal, the mind has high and low, and there may be differences. Since the mind has no different thoughts, how is the retribution different? Answer: There are several meanings. First, regarding sentient beings, due to the size of the vessel and the lightness or heaviness of the mind, the retribution obtained is different. It is not the fault of the Tathagata. Second, regarding the Buddha, universally responding to the opportunities for difference is called equality. That is, the many in one, difference does not violate equality. That is, the one in many, equality does not hinder difference. Because the mind is equal and selfless, it can manifest many fruits accordingly. Ultimately leading to liberation, what difference is there in one taste? The ten verses cite ten metaphors to illustrate the above meanings. The first is a general metaphor to seal and complete. The latter nine separately reveal the reason. In the former, the first sentence seals that equality is the cause of equality. This is mutually accepted. The next sentence seals that difference is due to the cause of difference. Answer.

別之由。次句無異思惟誠如所見。下句總合。后九別中皆上半喻。下半合。一水喻。器有大小方圓任器故。二幻喻體外方便貴且悅心。三王喻體內方便終得實樂。上二喻佛巧稱物機。四鏡喻。約眾生。謂隨妍媸而影殊。心高下而報別。與前鏡喻因緣不同。余義無異。后五皆約佛明。五藥喻即多之一。具百味故。普去一切煩惱毒故。六日喻即一之多無幽不燭。大小之闇併除。七月光普照喻佛平等拂上諸跡。雖隨機現要且無私。八大風普震喻遍動群機。九大火普燒喻終歸寂滅。又此五喻。喻滅惑智二障。至平等智地普動諸有。皆證無為。前四即善巧隨機。此五則終令造極。豈不等耶。第六正教甚深。問中初標問人。以破懈怠故問勤首。二正顯問端中四。初佛教是一者。舉法按定。一有二義。一謂斷煩惱集證出離滅。此義不殊彼此共許。二謂多人同見所見不異。二眾生下正設疑難難亦有二。一對初義。見教之後何以久而不脫。故云。云何不即斷惑出離。二對后義。多人同見何以有脫不脫。故言。云何不悉斷惑而出。三然其下釋成前難。正釋后義。多人苦集皆不殊故。五蘊是正三界通依此苦果也。癡愛發潤為集因也。兼顯初義。前後苦集亦不殊故。四是則下結成相違。出者有益不出無益。佛教是一其義安在。答意云。修有勤惰

障有深淺。機有生熟。緣有具闕。智有明昧功有厚薄。故成有遲速。答初難也。修與不修故見同益異。答后難也。上之別義不出勤惰二門故。十頌分二。初一開章許說。謂上半許稱實而說。下半開二章門。餘九別釋。初一釋速解脫。后八釋難出離。今初。上半牒疑。下半為釋。勤則通策萬行。離身心相故能速出。然有五相。一有勢力。由被甲精進故。謂于佛法中發大誓願。二勇捍。謂于廣大法中無怯劣精進故。三堅猛。由寒熱蚊虻等所不能動精進故。四常不捨善軛。由於無下劣無喜足精進故。五精進由加行精進故。由斯五相發勤精進。速證通慧滅障解脫。下八以喻釋難出章。總相翻前皆名懈怠。一火微樵濕喻。喻善根生及三障重。暫一聞教才少修行。而業惑內侵令所聞速失。所行速廢故。成懈怠難出離也。二鉆火數息喻。喻修有懈退。然此下喻。多通三慧以辨懈怠。此喻約聞。即聽習數息。明解不生。約思即抉擇數息。真智不生。約修即定慧數息。聖道不生。聖道如火能燒惑薪暖頂已前皆名未熱。已熱而息火尚不生。未熱數息雖經年劫終無得理。故遺教對此。明小水長流則能穿石。禪宗六祖共傳斯喻。愿諸學者銘心書紳。若直就修行以釋。當以智慧鉆注於一境。以方便繩善巧迴轉。心智無住四儀無間。則聖道可生。瞥

【現代漢語翻譯】障有深淺（業障有深淺之分）。機有生熟（根機有利鈍之別）。緣有具闕（因緣有圓滿和缺失）。智有明昧（智慧有明亮和昏昧）。功有厚薄（功德有深厚和淺薄）。故成有遲速（所以成就的時間有遲緩和快速）。答初難也（這是對第一個問題的回答）。修與不修故見同益異（修行與不修行，所以看到的利益有相同和不同）。答后難也（這是對第二個問題的回答）。上之別義不出勤惰二門故（以上的區別意義不出勤奮和懈怠這兩個方面）。十頌分二（十個頌分為兩部分）。初一開章許說（第一個頌開啟篇章，允許解說）。謂上半許稱實而說（上半部分允許根據實際情況解說）。下半開二章門（下半部分開啟勤奮和懈怠兩個篇章）。餘九別釋（其餘九個頌分別解釋）。初一釋速解脫（第一個頌解釋快速解脫）。后八釋難出離（後面八個頌解釋難以出離）。今初（現在開始解釋第一個頌）。上半牒疑（上半部分提出疑問）。下半為釋（下半部分進行解釋）。勤則通策萬行（勤奮就能通達和策勵各種修行）。離身心相故能速出（因為遠離身心之相，所以能夠快速出離）。然有五相（然而有五種表現）。一有勢力（一是有力量）。由被甲精進故（因為披上鎧甲般精進的緣故）。謂于佛法中發大誓願（指在佛法中發起宏大的誓願）。二勇捍（二是勇敢捍衛）。謂于廣大法中無怯劣精進故（指在廣大的佛法中沒有怯懦和低劣的精進）。三堅猛（三是堅定勇猛）。由寒熱蚊虻等所不能動精進故（因為寒冷、炎熱、蚊蟲叮咬等都不能動搖的精進）。四常不捨善軛（四是常常不捨棄善的軛）。由於無下劣無喜足精進故（因為沒有低劣和沒有滿足的精進）。五精進由加行精進故（五是精進，因為通過加行而精進的緣故）。由斯五相發勤精進（通過這五種表現發起勤奮精進）。速證通慧滅障解脫（快速證得通達的智慧，滅除業障，獲得解脫）。下八以喻釋難出章（後面的八個頌用比喻來解釋難以出離的篇章）。總相翻前皆名懈怠（總的來說，與前面相反的都叫做懈怠）。一火微樵濕喻（一、火很小，柴很濕的比喻）。喻善根生及三障重（比喻善根剛剛生起，以及三種業障深重）。暫一聞教才少修行（暫時聽聞教法，才稍微修行）。而業惑內侵令所聞速失（而業力和煩惱在內部侵擾，使得所聽聞的迅速失去）。所行速廢故（所修行的迅速廢棄）。成懈怠難出離也（所以成為懈怠，難以出離）。二鉆火數息喻（二、鉆木取火，數呼吸的比喻）。喻修有懈退（比喻修行有懈怠和退步）。然此下喻（然而下面的比喻）。多通三慧以辨懈怠（大多貫通聞、思、修三慧來辨別懈怠）。此喻約聞（這個比喻從聽聞來說）。即聽習數息（就是聽聞學習數呼吸）。明解不生（明瞭的理解不能產生）。約思即抉擇數息（從思惟來說，就是抉擇數呼吸）。真智不生（真正的智慧不能產生）。約修即定慧數息（從修行來說，就是定慧數呼吸）。聖道不生（聖道不能產生）。聖道如火能燒惑薪（聖道就像火一樣能夠焚燒煩惱的柴薪）。暖頂已前皆名未熱（在暖位和頂位之前都叫做沒有熱起來）。已熱而息火尚不生（已經熱起來而停止，火尚且不能產生）。未熱數息雖經年劫終無得理（沒有熱起來就數呼吸，即使經過多年也終究不能得到道理）。故遺教對此（所以《遺教經》對此）。明小水長流則能穿石（說明小水長流就能穿透石頭）。禪宗六祖共傳斯喻（禪宗六祖共同傳授這個比喻）。愿諸學者銘心書紳（希望各位學習者銘記在心）。若直就修行以釋（如果直接就修行來解釋）。當以智慧鉆注於一境（應當用智慧鉆研專注於一個境界）。以方便繩善巧迴轉（用方便的繩子巧妙地迴轉）。心智無住四儀無間（心智不住于任何地方，行住坐臥四威儀沒有間斷）。則聖道可生（那麼聖道就可以產生）。瞥

【English Translation】 The depth of obstacles varies. The potential of beings differs in maturity. Conditions are complete or lacking. Wisdom is bright or dim, and merit is thick or thin. Therefore, achievement is slow or fast. This answers the first difficulty. Because of practice and non-practice, the benefits seen are both similar and different. This answers the second difficulty. The distinctions above do not go beyond the two aspects of diligence and laziness. The ten verses are divided into two parts. The first verse opens the chapter and permits explanation, with the first half allowing explanation according to reality, and the second half opening the two chapters of diligence and laziness. The remaining nine verses explain separately. The first verse explains quick liberation, and the last eight verses explain difficult departure. Now, the first verse: the first half states the doubt, and the second half provides the explanation. Diligence thoroughly encourages all practices, and because it is free from the characteristics of body and mind, it can quickly depart. However, there are five aspects. First, having power, due to being armored with diligence, meaning making great vows in the Buddhadharma. Second, being brave and protective, meaning having diligence without fear or inferiority in the vast Dharma. Third, being firm and vigorous, due to diligence that cannot be moved by cold, heat, mosquitoes, etc. Fourth, constantly not abandoning the yoke of goodness, due to diligence without inferiority or contentment. Fifth, diligence due to the diligence of effort. By developing diligent effort through these five aspects, one quickly realizes penetrating wisdom, extinguishes obstacles, and attains liberation. The last eight verses use metaphors to explain the chapter on difficult departure. In general, reversing the previous all are called laziness. First, the metaphor of a small fire and wet firewood, which symbolizes the arising of good roots and the heaviness of the three obstacles. Briefly hearing the teachings and practicing a little, the internal invasion of karma and afflictions causes what is heard to be quickly lost, and what is practiced to be quickly abandoned, thus becoming laziness and difficult departure. Second, the metaphor of drilling for fire and counting breaths, which symbolizes practice with laziness and regression. However, the metaphors below mostly connect the three wisdoms to distinguish laziness. This metaphor, in terms of hearing, is listening to and practicing counting breaths, where clear understanding does not arise. In terms of thinking, it is discerning and choosing counting breaths, where true wisdom does not arise. In terms of practice, it is samadhi and wisdom counting breaths, where the holy path does not arise. The holy path is like fire that can burn the firewood of afflictions. Before the stages of warmth and peak, all are called not yet heated. If it is already heated and then stopped, the fire still cannot arise. Counting breaths without being heated, even after years and eons, will ultimately not attain the principle. Therefore, the Sutra of the Buddha's Last Teaching states this, clarifying that a small stream flowing continuously can penetrate stone. The Sixth Patriarch of Zen commonly transmitted this metaphor. May all learners inscribe it in their hearts. If explained directly in terms of practice, one should use wisdom to drill and focus on one object, skillfully turning with the rope of skillful means. The mind and wisdom are without dwelling, and the four postures are without interruption, then the holy path can arise. A glimpse

爾起心暫時亡照。皆名息也。三闕緣求火喻。物者艾等也。教詮聖道。等彼火珠要持向智日。以行承之。則聖道火生。空持文字不能抉擇。心行乖越道何由生。四閉目求見喻。智微識劣喻彼孩稚。約聞慧者。雖對明師不肯咨決。約思修者。雖對教日心眼不開。責聖道之不生。何其惑矣。五闕緣心廣喻。喻愚人無凈信手以持定弓。復無戒足以拒惑地。以劣聞慧箭。欲遍射破業惑厚地。空欲難遂。六毛滴大海喻。謂以少聞思欲測法海。妄生希欲懈怠尤深。七少水滅火喻。劫火遍熾喻觸境惑增。少分三慧安能都滅。八不動遍空喻。喻雖知性空智未游履。而言遍證。亦增上慢人也。第七正行。甚深。問法首者。以行法故。二顯問端中三。初出聖教。受謂心領義理。持謂憶而不忘。二何故下申其所疑。佛言能斷。今有不斷。即教行相違。先標相違。隨貪已下出所不斷。勢力已下結成不斷。謂有持法非唯不滅舊惑。亦乃隨解。新增十一種惑。勢力所轉。前四根本后七隨惑。皆言隨者。雜集第七說諸煩惱皆隨煩惱。有隨煩惱而非煩惱。由此即顯根本煩惱。亦得名隨。隨他生故。通釋貪等如九地中。今約依法新起者說。即貪求名利瞋所不解。迷其自行恃法自高。覆藏己短論難生忿。結恨擬酬。疾彼勝己慳自所知。不解言解廢法逐情。三

【現代漢語翻譯】現代漢語譯本你（指聽法者）如果只是在心中暫時地領會，而不能經常觀照，這都叫做『息』（停止）。這就像缺少助緣而想取火的比喻。所謂的『物』，指的是艾草等易燃物。教法是用來詮釋通往聖道的途徑的，如同拿著火珠，必須要朝著太陽才能點燃。用行動去承接教法，聖道的火焰才能產生。如果只是空持文字，不能做出正確的決斷和選擇，心與行為背離，聖道又怎麼能夠產生呢？這就像閉著眼睛想要看見東西的比喻。智慧淺薄，見識低下，就像年幼的孩子。從聞慧的角度來說，即使面對高明的老師，也不肯請教決斷；從思慧和修慧的角度來說，即使面對教法的日光，心眼也不肯打開。卻責怪聖道不能產生，這是多麼的迷惑啊！這就像缺少廣闊的心量一樣。這就像愚蠢的人沒有清凈的信心，手中拿著不堅定的弓，又沒有戒律來抵禦迷惑的土地，用低劣的聞慧之箭，想要遍射並破除業惑的厚土，這空想難以實現。這就像用一滴毛髮尖端的水滴來測量大海的比喻。這是說用少量的聞思，就想測量佛法的海洋，妄生希望，懈怠更加嚴重。這就像用少量的水來撲滅大火的比喻。劫火遍地燃燒，比喻接觸外境時迷惑增長。少量的聞、思、修三慧，怎麼能夠完全熄滅呢？這就像不動的東西遍佈虛空的比喻。這是說雖然知道自性本空，但智慧還沒有真正去實踐，就說已經普遍證悟，這也是增上慢的人。第七是正行，非常深奧。『問法首者』（提問佛法的人），是因為要實行佛法。第二部分是顯示提問的開端，分為三點。首先是提出聖教，『受』是指從心裡領會義理，『持』是指記住而不忘記。第二點是『何故下申其所疑』（為什麼下面要陳述他的疑惑），佛說能夠斷除煩惱，但現在卻有不能斷除的，這就是教法與行為相互違背。先標出這種違背，然後從『隨貪』開始，列出不能斷除的煩惱。從『勢力』開始，總結成不能斷除的原因。這是說，有些人雖然受持佛法，但不僅不能滅除舊的迷惑，反而隨著理解，新增加了十一種迷惑，被這些迷惑的力量所左右。前四種是根本煩惱，后七種是隨煩惱。都說『隨』，是因為《雜集論》第七卷說，各種煩惱都是隨煩惱，有些是隨煩惱而不是煩惱。由此就顯示，根本煩惱也可以稱為『隨』，因為它們是隨著其他煩惱而產生的。總的解釋貪等煩惱，可以參考《瑜伽師地論》第九地中的解釋。現在是就依靠佛法而新產生的煩惱來說，也就是貪求名利，因為嗔恨而不能理解，迷惑于自己的修行，自恃佛法而高傲，掩蓋自己的缺點，在辯論中產生憤怒，結下怨恨想要報復，嫉妒別人勝過自己，吝嗇自己所知道的，不理解卻裝作理解，拋棄佛法而追逐私情。第三點是……

【English Translation】 English version If you (referring to the listener) only temporarily comprehend in your mind and cannot constantly contemplate, all of this is called 'cessation' (stopping). This is like the analogy of trying to make fire without the necessary conditions. The so-called 'material' refers to mugwort and other flammable substances. The teachings are used to interpret the path to enlightenment, just like holding a fire pearl, you must face the sun to ignite it. Using action to undertake the teachings, the flame of the holy path can be produced. If you only hold onto the words and cannot make correct decisions and choices, and your mind and actions are contrary, how can the holy path be produced? This is like the analogy of trying to see with your eyes closed. Wisdom is shallow, and knowledge is low, like a young child. From the perspective of learning wisdom, even when facing a brilliant teacher, one is unwilling to ask for guidance and make decisions; from the perspective of thinking and cultivating wisdom, even when facing the sunlight of the teachings, the eyes of the mind are unwilling to open. Yet, one blames the holy path for not being produced, how deluded this is! This is like lacking a broad mind. It's like a foolish person who lacks pure faith, holding an unsteady bow in their hand, and lacking the precepts to resist the land of delusion, using inferior arrows of learning wisdom, wanting to shoot and break through the thick soil of karmic delusion, this wishful thinking is difficult to achieve. This is like using a drop of water from the tip of a hair to measure the ocean. It means using a small amount of learning and thinking to measure the ocean of Dharma, vainly hoping, and becoming even more lazy. This is like using a small amount of water to extinguish a great fire. The fire of the kalpa burning everywhere is like the delusion increasing when encountering external circumstances. How can a small amount of hearing, thinking, and cultivating wisdom completely extinguish it? This is like the analogy of something immovable pervading space. It means that although one knows that self-nature is empty, but wisdom has not truly been practiced, and one says that they have universally realized enlightenment, this is also a person of increased arrogance. The seventh is right practice, which is very profound. 'The one who asks about the Dharma' (Wen Fa Shou Zhe) is because they want to practice the Dharma. The second part is to show the beginning of the question, divided into three points. First, the holy teachings are put forward, 'receiving' (shou) means understanding the meaning from the heart, 'holding' (chi) means remembering and not forgetting. The second point is 'Why below to state his doubts' (He Gu Xia Shen Qi Suo Yi), the Buddha said that it can cut off afflictions, but now there are those that cannot be cut off, this is the contradiction between teachings and actions. First, point out this contradiction, and then starting from 'following greed' (Sui Tan), list the afflictions that cannot be cut off. Starting from 'power' (Shi Li), summarize the reasons why they cannot be cut off. It means that although some people uphold the Dharma, they not only cannot eliminate old delusions, but also, with understanding, newly add eleven kinds of delusions, and are controlled by the power of these delusions. The first four are fundamental afflictions, and the last seven are secondary afflictions. All say 'following' (sui), because the seventh volume of the Abhidharmasamuccaya says that all afflictions are secondary afflictions, and some are secondary afflictions but not afflictions. From this, it is shown that fundamental afflictions can also be called 'following', because they arise with other afflictions. For a general explanation of greed and other afflictions, refer to the explanation in the ninth bhumi of the Yogacarabhumi-sastra. Now it refers to the afflictions that newly arise relying on the Dharma, that is, greed for fame and profit, unable to understand because of hatred, deluded by one's own practice, arrogant and proud of the Dharma, concealing one's own shortcomings, generating anger in debates, bearing grudges and wanting to retaliate, jealous of others surpassing oneself, stingy with what one knows, pretending to understand when one does not understand, abandoning the Dharma and pursuing personal desires. The third point is...

能受持下結成難也。佛言受法能斷煩惱。今受還起其故何耶。答意云。法是法藥要在服行。服與不服有斷不斷。非醫咎也。故十行品云。如說能行如行能說。智論云。能行說為正。不行何所說。若說不能行不名為智者。故如說行方得佛法。不以口言而可清凈。十頌分二。初一勸贊略說。初句勸聽。遠離貢高輕慢怯弱三種雜染。方名善聽。求悟解故。專一趣心聆音屬耳。掃滌其心。攝一切心方名諦聽。次句贊問顯行稱理。故名如實。下半略說。言非但者。要兼修行。獨用多聞不能證入。故下諸偈皆云。於法不修行。多聞亦如是。此名不行之失。非毀多聞。若無多聞行無依故。是以不行為失。如調達善星。行之為得。如阿難身子故。自利利他之行並須明達。誓窮法海為種智因。但應善義勿著言說。婆沙四十二云。多聞能知法。多聞能離罪。多聞舍無義。多聞得涅槃。凈名云。多聞增智慧以為自覺音。下經推度生之方便。乃至不離善巧多聞。上單顯聞。涅槃四事為近因緣。即雙美聞行故。智論云。多聞廣智美言語。巧說諸法轉人心。行法心正無所依。如大云雷霔洪雨。如是教理無量無邊。恐繁且止。九頌喻。明皆上半喻況。下半法合。初懼溺渴死喻。喻貪隨文義失。謂義門波濤漂盪其心。慮溺溺他無暇修行。自絕慧命故名渴

【現代漢語翻譯】現代漢語譯本：問：能夠受持下分結（saṃyojana，煩惱的束縛）就已經很難了。佛說受持佛法能夠斷除煩惱，現在受持了反而生起煩惱，這是什麼原因呢？答：意思是說，佛法是法藥，關鍵在於服用和實踐。服用與不服用，決定了能否斷除煩惱，這不是醫生的過錯。所以《十行品》說：『如所說而能行，如所行而能說。』《大智度論》說：『能行才可稱為正，不行又說什麼呢？』如果說了卻不能行，就不能稱為智者。所以，如所說而行才能得到佛法，不能只靠口頭說說就能清凈。下面的十頌分為兩部分。開始一頌是勸贊和略說。第一句勸人聽法，要遠離貢高、輕慢、怯弱這三種雜染，才能算是善於聽法。因為要求得悟解的緣故，要專一用心，聆聽聲音，集中注意力，掃除心中的雜念，收攝一切心念，才能算是真正地聽法。第二句讚歎提問，顯示行為符合道理，所以稱為如實。下半部分是略說，說『非但』的意思是，必須要兼顧修行。只靠多聞不能證入。所以下面的偈頌都說：『對於佛法不修行，多聞也是這樣。』這說的是不修行的過失，不是詆譭多聞。如果沒有多聞，修行就沒有依據。因此，不修行是過失，比如提婆達多（Devadatta）和善星比丘（Subhūti）。修行是成就，比如阿難（Ānanda）和舍利弗（Śāriputra）。自利利他的行為都需要明達，發誓窮盡佛法之海，作為種智（sarvajñāna，一切種智）的因。但應該專注于義理，不要執著于言說。《婆沙論》四十二卷說：『多聞能知法，多聞能離罪，多聞舍無義，多聞得涅槃。』《維摩詰經》說：『多聞增長智慧，作為自覺的聲音。』下面的經文推度眾生之方便，乃至不離善巧多聞。上面只是顯示多聞，涅槃的四事是近因緣，就是聞和行都美好。《大智度論》說：『多聞廣智美言語，巧說諸法轉人心。行法心正無所依，如大云雷霔洪雨。』像這樣教理無量無邊，恐怕繁瑣就此停止。下面的九頌是比喻，說明都是上半部分是比喻，下半部分是法合。開始是懼怕溺水和渴死的比喻，比喻貪圖隨文解義的過失。意思是說，義理之門像波濤一樣漂盪其心，擔心自己被淹沒，淹沒他人，沒有時間修行，自己斷絕慧命，所以叫做渴。

【English Translation】 English version: Question: Being able to endure the lower fetters (saṃyojana, the bonds of affliction) is already difficult. The Buddha said that upholding the Dharma can cut off afflictions, but now, having upheld it, afflictions arise instead. What is the reason for this? Answer: The meaning is that the Dharma is a medicinal remedy, and the key lies in taking and practicing it. Whether one takes it or not determines whether afflictions can be cut off, and this is not the fault of the doctor. Therefore, the 'Ten Practices Chapter' says: 'To act as one speaks, and to speak as one acts.' The Mahāprajñāpāramitāśāstra says: 'One who can practice is called correct; what is there to say if one does not practice?' If one speaks but cannot act, one cannot be called wise. Therefore, only by acting as one speaks can one attain the Buddha Dharma; one cannot be purified merely by speaking words. The following ten verses are divided into two parts. The first verse is praise and a brief explanation. The first line encourages listening to the Dharma, to stay away from the three kinds of defilements: arrogance, contempt, and timidity, only then can it be called good listening. Because one seeks to attain understanding, one must be single-minded, listen to the sound, concentrate one's attention, sweep away the thoughts in one's mind, and gather all one's thoughts, only then can it be called truly listening. The second line praises the question, showing that the behavior is in accordance with reason, so it is called truthful. The latter half is a brief explanation, saying that 'not only' means that one must also cultivate. Relying solely on much learning cannot lead to realization. Therefore, the following verses all say: 'If one does not cultivate the Dharma, much learning is also like that.' This speaks of the fault of not cultivating, not disparaging much learning. If there is no much learning, there is no basis for cultivation. Therefore, not cultivating is a fault, such as with Devadatta and Subhūti. Cultivation is achievement, such as with Ānanda and Śāriputra. Both self-benefiting and other-benefiting actions require clarity, vowing to exhaust the sea of Dharma as the cause of sarvajñāna (all-knowing wisdom). But one should focus on the meaning and not be attached to words. The forty-second volume of the Vibhāṣā says: 'Much learning can know the Dharma, much learning can leave behind sins, much learning can abandon meaninglessness, much learning can attain Nirvana.' The Vimalakīrti Nirdeśa Sūtra says: 'Much learning increases wisdom, as the sound of self-awareness.' The following sutras infer the means of delivering beings, even without leaving behind skillful means and much learning. The above only shows much learning, the four things of Nirvana are the near causes, which is the beauty of both learning and practice. The Mahāprajñāpāramitāśāstra says: 'Much learning, broad wisdom, beautiful speech, skillfully speaking the Dharma, turning people's hearts. Practicing the Dharma, the mind is upright and without reliance, like great clouds and thunder pouring down heavy rain.' Like this, the teachings are immeasurable and boundless, fearing verbosity, I will stop here. The following nine verses are metaphors, explaining that the first half is a metaphor, and the second half is a Dharma combination. The beginning is a metaphor for fearing drowning and dying of thirst, a metaphor for the fault of being greedy for following the literal meaning. The meaning is that the gate of meaning is like waves tossing the mind, worrying about being drowned, drowning others, having no time to cultivate, cutting off one's own wisdom life, so it is called thirst.

死。二設食自餓喻。喻隨說廢思失說法施人。多求名利。不思法味損減法身。三醫不自救喻。喻善知對治而不自治。四貧數他寶喻。喻說佛菩薩功德。不能求諸身心故無分也。五王子飢寒喻。謂王子違王法教。于內起過故受飢寒。學人亦爾。生在法王教法宮中。行邊佛教起惡惑業。故無慚愧忍辱之衣。寧餐法喜禪悅之味。故飢寒也。六聾樂悅彼喻。喻不解自說失。謂夫真說。聞者必忘說聞。逐語而說為自不聞。七盲畫示彼喻。喻不見自義失。八船師溺海喻。謂將導眾人游佛法海。倚自所解不慎身行。為法所淪。九巧言無德喻。謂亦說修行或談己德。內無實德但有虛言。獨此一偈三句是喻。合文但云不行亦如是。彌顯不毀多聞。又此九偈亦可別對隨貪等義如理應思。第八助道甚深。問智首者。以顯智為正道之體統其助故。二正顯問端中三。初舉法按定。謂斷惑證理導行得果。唯是大智彼此同許。二如來下正設疑難。謂既智為上首。應唯贊智那亦贊余。此是正助相違難。三而終下結成前義。前難云。智為上首已應不合贊余。況非以一法成佛。固當不合偏贊。為要假多。為唯用智。為隨一行皆得佛耶。若隨一得成亦違智為上首。進退皆妨。下答意中印其初后。釋其中間。謂智為上首誠如所言。智如明王為眾之御。故大品云。

【現代漢語翻譯】現代漢語譯本死。二、設食自餓喻（比喻）。比喻隨口宣說而廢棄思考，失去說法佈施於人的機會。貪求名利，不思考佛法的滋味，從而損減法身。三、醫不自救喻（比喻）。比喻善於瞭解對治方法，卻不能自我救治。四、貧人數他寶喻（比喻）。比喻宣說佛菩薩的功德，卻不能在自身身心中尋求，所以沒有自己的那份。五、王子飢寒喻（比喻）。指王子違背國王的法度和教誨，在內心生起過失，所以遭受飢寒。學佛之人也是這樣，生在法王教法的宮殿中，卻行持邊地的佛教，生起惡念和惑業，所以沒有慚愧和忍辱的衣裳，寧願吃法喜和禪悅的滋味，所以感到飢寒。六、聾人喜歡別人演奏音樂喻（比喻）。比喻不理解自己所說，有所缺失。真正的說法，聽者必然忘記說者和聽聞，追逐語言文字而說，就是自己沒有聽聞。七、盲人畫畫給別人看喻（比喻）。比喻看不見自己的意義，有所缺失。八、船伕溺水喻（比喻）。指引導眾人遊歷佛法之海的人，依靠自己所理解的，不謹慎自己的身行，被佛法所淹沒。九、巧言而無德喻（比喻）。指也說修行，或者談論自己的功德，內心沒有真實的功德，只有虛假的言語。只有這一個偈頌的三句是比喻。總而言之，只是說不行也是這樣。更加顯明瞭不譭謗多聞。又這九個偈頌也可以分別對應隨貪等意義，應該如理思考。第八，助道甚深。問智首（菩薩名）的原因，是爲了顯示智慧是正道的本體，統領其輔助部分。二、正顯問端中三。首先舉出佛法來確定。斷除迷惑，證得真理，引導修行，獲得果報，唯有大智慧才能做到，這是彼此都認可的。二、如來以下，正式提出疑問。既然智慧是上首，應該只讚歎智慧，為什麼也讚歎其他的呢？這是正助互相違背的疑問。三、而最終以下，總結前述的意義。前面的疑問說，智慧是上首，已經應該不讚嘆其他的了。更何況不是依靠一種法就能成佛，本來就不應該偏袒讚歎。是要依靠多種方法，還是隻用智慧？還是隨著任何一種修行都能成佛呢？如果隨著一種修行就能成佛，也違背了智慧是上首的說法。進退都有妨礙。下面的回答中，印證了最初和最後，解釋了中間的部分。智慧是上首，確實如你所說。智慧如同明王，是眾人的君主。所以《大品般若經》說。

【English Translation】 English version Death. Second, the analogy of setting up food and starving oneself (metaphor). It is a metaphor for abandoning thinking while speaking, and losing the opportunity to preach and give to others. Greed for fame and profit, not thinking about the taste of the Dharma, thereby diminishing the Dharma body. Third, the analogy of a doctor not being able to save himself (metaphor). It is a metaphor for being good at understanding the methods of treatment, but not being able to heal oneself. Fourth, the analogy of a poor person counting other people's treasures (metaphor). It is a metaphor for preaching the merits of Buddhas and Bodhisattvas, but not being able to seek them in one's own body and mind, so one does not have one's own share. Fifth, the analogy of a prince being hungry and cold (metaphor). It refers to the prince violating the king's laws and teachings, and generating faults in his heart, so he suffers from hunger and cold. Buddhist learners are also like this, born in the palace of the Dharma King's teachings, but practicing border Buddhism, generating evil thoughts and karma, so they do not have the clothes of shame and patience, and would rather eat the taste of Dharma joy and Zen bliss, so they feel hungry and cold. Sixth, the analogy of a deaf person liking other people's music (metaphor). It is a metaphor for not understanding what one is saying, and having shortcomings. True preaching, the listener will inevitably forget the speaker and the hearing, chasing after the words and speaking, which means that one has not heard it oneself. Seventh, the analogy of a blind person painting for others to see (metaphor). It is a metaphor for not seeing one's own meaning, and having shortcomings. Eighth, the analogy of a boatman drowning (metaphor). It refers to those who guide people to travel in the sea of Buddhism, relying on what they understand, not being cautious about their own behavior, and being submerged by the Dharma. Ninth, the analogy of eloquent words without virtue (metaphor). It refers to also talking about practice, or talking about one's own merits, but there are no real merits in the heart, only false words. Only these three sentences of this verse are metaphors. In short, it just says that not acting is also like this. It is even more obvious that one does not slander much learning. Also, these nine verses can also correspond to the meanings of greed, etc., and should be thought about rationally. Eighth, assisting the Tao is very profound. The reason for asking Zhishou (Bodhisattva's name) is to show that wisdom is the body of the right path, leading its auxiliary parts. Second, Zhengxian asks three questions in the end. First, cite the Dharma to determine. Only great wisdom can eliminate confusion, attain truth, guide practice, and obtain rewards, which is recognized by each other. Second, from Tathagata onwards, formally raise questions. Since wisdom is the most important, one should only praise wisdom, why also praise other things? This is a question of the contradiction between the main and the auxiliary. Third, from the end onwards, summarize the previous meaning. The previous question said that wisdom is the most important, and one should not praise other things. What's more, one cannot become a Buddha by relying on one Dharma, and one should not favor praise. Is it necessary to rely on multiple methods, or only use wisdom? Or can one become a Buddha by following any kind of practice? If one can become a Buddha by following one kind of practice, it also violates the statement that wisdom is the most important. There are obstacles to both advance and retreat. In the following answer, the beginning and the end are confirmed, and the middle part is explained. Wisdom is the most important, indeed as you said. Wisdom is like a Ming king, the monarch of the people. Therefore, the Great Perfection of Wisdom Sutra says.

般若如目五度如盲故。印后義云。終無唯以一法。實如來嘆三世諸佛皆具說故。以余萬行資于智故。釋其中間。別贊乃有多意。謂隨心令喜故。隨時生善故。所治蔽殊故。八門不同故。眾生不能盡受故。下當屬文。又智論云。般若必具一切行。是故贊一即是贊余。贊余即是贊智。十頌分二。初一嘆問許說。餘九正答所難。略分為二。先二頌開二章門。后七雙釋二章。今初。初偈標眾行成果章。謂正助相假必萬行齊修故。諸佛同說。言無有說一者必具說也。后偈標隨機別贊章。文具禪經四隨。謂初句即隨樂也。將護彼意稱悅其心。故性不同者。即隨宜也。附先世習令易受行。習以成性故分不同者。即隨治也。觀病輕重設藥多少。謂貪分多者教不凈等。隨其所應度者。即隨義也。道機時熟聞即悟故。下別釋中二。初三釋隨器別贊章。后四釋眾行成果章。前中二。初兩偈半別釋隨治。后兩句結前生后。今初。然六度成其行四等曠其心。四等多約利他。六度多明自利。六度如初會四等如下說。然並通四隨略舉一治耳。涅槃云。慳者之前不得贊佈施者。即隨樂意也。二結前生后中。上句結前下句生后。后四偈釋眾行成果中。各上半喻下半合。然有二意。一仍前漸具之義便得釋成智為上首。二正明所用不同。故須兼具。然攝論第九

【現代漢語翻譯】現代漢語譯本般若（Prajna，智慧）猶如眼睛，五度（Paramita，佈施、持戒、忍辱、精進、禪定）猶如盲人，是這個道理。印后義（Yin Hou Yi，一種註釋）說，最終沒有隻用一種法門的說法。實際上，如來（Tathagata，佛的稱號）讚歎三世諸佛都具備一切法門，所以這樣說。因為其餘的萬行都依賴於智慧。解釋其中的中間部分，分別讚歎有很多意義。意思是說，爲了隨順眾生的心意使他們歡喜。爲了隨時生起善念。因為所要對治的障礙不同。因為八萬四千法門各不相同。因為眾生不能完全接受所有的法門。下面應當歸屬於經文。又《大智度論》（Mahaprajnaparamita-sastra）說，般若必定具備一切行。所以讚歎一個法門就是讚歎其餘的法門。讚歎其餘的法門就是讚歎智慧。十首偈頌分為兩部分。最初一首讚歎並允許宣說。其餘九首正式回答所提出的難題。大致分為兩部分。先用兩首偈頌開啟兩個章節的門徑。後用七首偈頌分別解釋兩個章節。現在先說第一首。第一首偈頌標明眾行成果的章節。意思是說，正行和助行相互輔助，必定要萬行齊修。諸佛都是這樣說的。說沒有隻說一個法門的，必定會說一切法門。後面的偈頌標明隨機分別讚歎的章節。經文具備禪經中的四隨，意思是說，第一句就是隨樂（Sui Le，隨眾生之樂）也。將護他們的心意，稱合他們的心意使他們喜悅。所以『性不同』，就是隨宜（Sui Yi，隨眾生根器之宜）也。依附他們前世的習氣，使他們容易接受和修行。習氣已經成為本性。『分不同』，就是隨治（Sui Zhi，隨眾生病癥而施藥）也。觀察病情的輕重，設定藥物的多少。意思是說，貪慾心重的人，教導他們修不凈觀等等。『隨其所應度』，就是隨義（Sui Yi，隨法義而度化）也。修道的機緣成熟時，聽聞佛法就能領悟。下面分別解釋的兩個部分中。先用三首偈頌解釋隨器別讚的章節。後用四首偈頌解釋眾行成果的章節。前面的部分中，先用兩首半偈頌分別解釋隨治。後用兩句總結前面，引出後面。現在先說第一首。然而六度成就修行，四等（四無量心，慈悲喜捨）曠達心胸。四等大多是關於利他，六度大多是關於自利。六度如初會，四等如下說。然而都貫通四隨，只是略舉一治而已。《涅槃經》（Nirvana Sutra）說，在慳吝的人面前，不得讚歎佈施的人。這就是隨樂意也。第二部分是總結前面，引出後面。上半句總結前面，下半句引出後面。後面的四首偈頌解釋眾行成果。每首偈頌的上半部分是比喻，下半部分是合喻。然而有兩種意思，一是仍然是前面漸次具備的意思，便可以解釋成為智慧是首要的。二是正式說明所用的不同，所以必須兼具一切法門。《攝大乘論》（Mahayana-samgraha）第九

【English Translation】 English version Prajna (wisdom) is like the eyes, and the five Paramitas (generosity, discipline, patience, diligence, and meditation) are like the blind. This is the reason. Yin Hou Yi (a type of commentary) says that ultimately there is no teaching that uses only one Dharma. In reality, the Tathagata (the Buddha's title) praises that all Buddhas of the three times possess all Dharmas, so it is said this way. Because the remaining myriad practices rely on wisdom. Explaining the middle part, separate praises have many meanings. It means that it is to accord with the minds of sentient beings and make them happy. It is to generate good thoughts at any time. Because the obstacles to be treated are different. Because the eighty-four thousand Dharma doors are different. Because sentient beings cannot fully accept all the Dharma doors. The following should belong to the sutra text. Also, the Mahaprajnaparamita-sastra says that Prajna must possess all practices. Therefore, praising one Dharma is praising the remaining Dharmas. Praising the remaining Dharmas is praising wisdom. The ten verses are divided into two parts. The first verse praises and allows the explanation. The remaining nine verses formally answer the difficulties raised. Roughly divided into two parts. First, use two verses to open the doors of two chapters. Then use seven verses to explain the two chapters separately. Now let's talk about the first verse. The first verse marks the chapter on the results of the practice of all practices. It means that the main practice and the auxiliary practice assist each other, and all practices must be cultivated together. All Buddhas say this. Saying that there is no one who only speaks of one Dharma, they will definitely speak of all Dharmas. The following verses mark the chapter on praising separately according to the occasion. The scriptures have the four followings in the Chan Sutra, meaning that the first sentence is Sui Le (following the joy of sentient beings). Protect their minds and match their minds to make them happy. So 'different nature' is Sui Yi (following the suitability of sentient beings' roots). Attach to their habits of previous lives, making it easy for them to accept and practice. Habits have become nature. 'Different parts' is Sui Zhi (prescribing medicine according to the symptoms of sentient beings). Observe the severity of the condition and set the amount of medicine. It means that those with strong greed are taught to cultivate impurity contemplation, etc. 'According to what should be saved' is Sui Yi (saving according to the meaning of the Dharma). When the opportunity to cultivate the Tao is ripe, hearing the Dharma can be understood. In the two parts of the following separate explanations. First, use three verses to explain the chapter on praising separately according to the vessel. Then use four verses to explain the chapter on the results of the practice of all practices. In the previous part, first use two and a half verses to explain Sui Zhi separately. Then use two sentences to summarize the previous and lead to the next. Now let's talk about the first verse. However, the six Paramitas achieve practice, and the four immeasurables (loving-kindness, compassion, joy, and equanimity) broaden the mind. The four immeasurables are mostly about benefiting others, and the six Paramitas are mostly about benefiting oneself. The six Paramitas are like the first meeting, and the four immeasurables are said below. However, they all run through the four followings, but only one treatment is briefly mentioned. The Nirvana Sutra says that in front of stingy people, one must not praise generous people. This is following the joy. The second part is to summarize the previous and lead to the next. The first half of the sentence summarizes the previous, and the second half of the sentence leads to the next. The following four verses explain the results of the practice of all practices. The first half of each verse is a metaphor, and the second half is a combination of metaphors. However, there are two meanings, one is still the meaning of gradually possessing in the front, and it can be explained as wisdom is the most important. The second is to formally explain the different uses, so all Dharma doors must be combined. Mahayana-samgraha Ninth

明立六度。通有三意。一為除惑故。二為生起佛法故。三為成熟眾生故。前段具初意。此段通具三。謂二二合者對治別故。先基后室等即漸具故。皆為利他即成熟故。文中初偈二度。為治不發行因故。合云行本。謂著財不發施。著家不發戒故。基堵有二義。一基即是堵。即施為進善之首。戒為防惡之初。並稱基也。二堵為環墻。即檀為萬行首基也。戒防未起非堵也。宮室者解脫也。次偈二度。已發修行心。為治退弱心因故。謂不能忍生死苦事。長時修助善品有疲怠故。今忍城防外惱之敵。進郭長內行之眾。通說則此二皆能防外養內。次偈二度治壞失心因故。謂散亂壞靜慮邪智壞正解故。今明菩薩定靜惑亂慧鑒萬法。動寂自在故。菩薩依之以發通慧。賴之以證理果。其由有力之王。澄清四海明鑑萬機。故率土戴恩天下仰則。后一偈四等為因。自他安樂招果無盡故。第九一道甚深。亦名一乘。問中標問賢首者。至道柔順故。又賢猶直善。佛佛皆同一直道故。二顯問端中三。初標宗按定。謂佛佛所乘同觀心性。萬行齊修自始至終。更無異徑故云一道。此理共許。二云何下正設疑難。先總后別。前中謂因道既一果應不別。云何現見佛剎等殊。為果異故因非一耶。為因一故無異果耶。若雙存者即因果相違。下別辨十事。一界有染

【現代漢語翻譯】現代漢語譯本明立六度（六種波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧）。通達有三種意義。一是為去除迷惑的緣故。二是為生起佛法的緣故。三是為成熟眾生的緣故。前一段經文具備第一種意義。這一段經文則普遍具備這三種意義。所謂『二二合』，是因為對治的方面不同。『先基后室』等，就是逐漸具備的緣故。『皆為利他』，就是成熟眾生的緣故。文中第一首偈頌講的是佈施和持戒兩種波羅蜜，是爲了對治不發起修行的原因。合起來稱為『行本』，意思是執著于錢財而不願佈施，執著於家庭而不願持戒。『基堵』有兩種含義。一是『基』就是『堵』，即佈施是增進善行的開端，持戒是防止惡行的開始，合起來稱為『基』。二是『堵』是環繞的墻，即佈施是萬行之首的基礎，持戒是防止（惡行）未起的作用，所以不是『堵』。『宮室』指的是解脫。接下來一首偈頌講的是忍辱和精進兩種波羅蜜，已經發起修行之心，是爲了對治退弱之心的原因。意思是不能忍受生死輪迴的苦事，長時間修行助善之品會有疲憊懈怠。現在以忍辱作為城墻防禦外來的煩惱之敵，以精進作為內修善行的增長。通俗地說，這兩種波羅蜜都能防禦外敵，滋養內在。再下一首偈頌講的是禪定和智慧兩種波羅蜜，是爲了對治壞失之心的原因。意思是散亂會破壞禪定，邪知會破壞正解。現在闡明菩薩以禪定來平息迷惑，以智慧來洞察萬法，動靜都自在。菩薩依靠禪定和智慧來啓發神通智慧，依賴禪定和智慧來證得真理之果。這就像有力的君王，澄清四海，明察萬機，所以天下百姓都感恩戴德，天下都仰仗他。最後一首偈頌講的是慈、悲、喜、舍四種等心，是自他安樂的根本，能招感無盡的果報。第九『一道』非常深奧，也稱為『一乘』。問中『標問賢首』，是因為至道柔和順暢的緣故。而且『賢』也通『直』、『善』，佛佛都相同，都是正直的道路。第二點是顯現提問的端由，包含三層意思。首先是標明宗旨並加以確定，意思是佛佛所乘都是相同的，都觀照心性，萬行齊頭並進，自始至終，更沒有其他路徑，所以說『一道』。這個道理是普遍認可的。第二點是『云何下』正式提出疑問和困難。先總說，後分別闡述。前面總說的是，如果因道既然是相同的，那麼果報也應該沒有差別。為什麼現在看到的佛剎等有差別呢？是因為果報不同所以因不是唯一的嗎？還是因為因是唯一的所以沒有不同的果報呢？如果兩者都存在，那麼就是因果互相矛盾。下面分別辨析十件事。一是界有染污

【English Translation】 English version Clearly establishing the Six Perfections (Six Pāramitās: Generosity, Discipline, Patience, Diligence, Concentration, and Wisdom). Comprehending them has three meanings: first, to eliminate delusion; second, to generate the Buddhadharma; and third, to mature sentient beings. The previous passage embodies the first meaning. This passage encompasses all three meanings. The so-called 'two-two combination' is because the aspects they address are different. 'First the foundation, then the building' and so on, means gradually possessing them. 'All for the benefit of others' means maturing sentient beings. The first verse in the text speaks of the perfections of generosity and discipline, to counteract the causes of not initiating practice. Together they are called 'the root of practice,' meaning being attached to wealth and unwilling to give, attached to family and unwilling to uphold precepts. 'Foundation and wall' have two meanings. First, 'foundation' is 'wall,' meaning generosity is the beginning of advancing goodness, and discipline is the beginning of preventing evil; together they are called 'foundation.' Second, 'wall' is the surrounding wall, meaning generosity is the foundational beginning of all practices, and discipline prevents (evil) from arising, so it is not a 'wall.' 'Palace' refers to liberation. The next verse speaks of the perfections of patience and diligence. Having already aroused the mind of practice, it is to counteract the causes of a weakening mind, meaning being unable to endure the suffering of birth and death, and becoming weary from practicing meritorious deeds for a long time. Now, patience is used as a city wall to defend against external enemies of affliction, and diligence is used to increase the inner practice of goodness. Generally speaking, these two perfections can both defend against external enemies and nourish the inner self. The next verse speaks of the perfections of concentration and wisdom, to counteract the causes of a ruined mind, meaning that distraction ruins concentration, and wrong knowledge ruins right understanding. Now it clarifies that Bodhisattvas use concentration to pacify confusion, and use wisdom to perceive all dharmas, being at ease in both movement and stillness. Bodhisattvas rely on concentration and wisdom to awaken supernatural powers and wisdom, and depend on concentration and wisdom to realize the fruit of truth. This is like a powerful king, clarifying the four seas and discerning all affairs, so the people of the world are grateful and rely on him. The last verse speaks of the four immeasurables (loving-kindness, compassion, joy, and equanimity), which are the root of peace and happiness for oneself and others, and can bring about endless rewards. The ninth, 'One Vehicle' (Ekayana), is very profound and is also called 'One Vehicle.' The question 'clearly asking about the virtuous leader' is because the ultimate path is gentle and smooth. Moreover, 'virtuous' also means 'straight' and 'good,' and all Buddhas are the same, all being on the straight path. The second point is to reveal the reason for asking the question, which contains three layers of meaning. First, it states the purpose and confirms it, meaning that what all Buddhas ride is the same, all contemplating the nature of the mind, and all practices advancing together, from beginning to end, with no other path, so it is called 'One Vehicle.' This principle is universally acknowledged. The second point is 'How below' formally raises questions and difficulties. First, it speaks generally, then it elaborates separately. The previous general statement is that if the cause-path is the same, then the results should also be no different. Why are the Buddha-lands and so on that we see now different? Is it because the results are different, so the cause is not unique? Or is it because the cause is unique, so there are no different results? If both exist, then the cause and effect contradict each other. Below, it separately analyzes ten things. First, the realm is defiled

凈等殊。二居人善惡等異。三諸乘等別廣略等殊。四或三學調伏。或強軟折伏。五壽有修短。六光明或色相不同。或常放具闕。或照有遠近。七隨染凈土居人異故。現通亦殊。八眾會異者。此有三種。一多少。二會數。三凡聖大小。九教儀者。如此土以音聲為教。香積以眾香教化等。十法住者有久近故。各有差別者通上十位。然若。約一佛。十事各不同者。德首已明。今問諸佛十事互望不同耳。第三無有下結成前難。謂若諸佛于因行法有具不具。可有剎等不同。今皆同具。剎等那別。同具即是一道。第二答中意云。非唯因同果德亦同。而見異者。隨機感耳。非佛自位而有差別。何者。諸佛因果具同異故。謂同滿行海是同因也。將此同因隨所調伏種種迴向應機之果是異因也。由此異因感差別果。由上同因。同感真應身土等果。是則約佛即同能隨異。約機同處而見異。以生就佛雖異而常同。以佛就生雖同而見異。以佛望佛。能異之必同。其猶錦窠常同常異。瑜伽三十八。諸佛平等唯除四法。一壽量。二名號。三族姓。四身相。意明隨機故除此四事。余皆等也。就果同中。自性身土一向體同。自受用者平等無二。相似名同。餘二身土亦相似名同。而隨機見異故。成唯識云。自性身土。一切如來同所證故。體無差別。自受用身

及所依土。雖一切佛各變不同。而皆無邊不相障礙。餘二身土。隨諸如來所化有情。有共不共。所化共者同處同時。諸佛各變為身為土。形狀相似不相障礙。展轉相雜為增上緣。令所化生自識變現。謂於一土有一佛身。為現神通說法饒益。于不共者唯一佛變。諸有情類屬佛異故。偈中義理多含故。文勢非一。且分為二。初二偈印其立宗。明真身無二。余偈答其疑難辨應有異同。今初。初句總印。先標文殊者。警其聽受。法常爾者。明因果無異法爾常規。余顯一相略明四一。初句法一。以法常故。諸佛亦常。次句人一。次句因一。后偈果一。略舉其五。一者身一。此有二義。謂若約所證。法界為身則體同爲一。若兼能證無掛礙智為身。即相似名一。下既別明心智。則正當初意。然體同義異。二心一。八識心王俱不可知故。三智慧一。四智三智二智一智。皆無別故。四十力一。五無畏一。此五亦略攝諸德。二答疑難中分二。初二偈總明隨機見異。于中前偈約佛。后偈約機。前中即隨本異因。為物迴向各得差別。故云如是。如是即差別之義也。異舉十中三事耳。即隨所化眾生而取佛土。后偈約機者。約佛則剎等皆圓。約機隨行見別。如直心為行則見不諂之國。故眾生之類。是菩薩佛土。餘六偈展轉釋疑分四。初一偈有疑雲。

【現代漢語翻譯】現代漢語譯本以及所依止的佛土。雖然一切佛所變的佛身和佛土各不相同，但都是無邊無際，互不障礙的。其餘的應化身和應化土，隨著諸位如來所教化的有情眾生，有共同和不共同之分。所教化的共同對象，在同一處所，同一時間，諸佛各自變化出佛身和佛土，形狀相似，互不障礙，輾轉相雜，作為增上緣，令所教化的眾生各自認識自己所變的景象。即在一佛土中有一佛身，爲了展現神通，說法饒益眾生。對於不共同的對象，只有一佛變化，因為有情眾生所歸屬的佛不同。偈頌中的義理包含很多，文勢並非單一，暫且分為兩部分。前兩句偈頌印證其立宗，闡明真身無二。其餘的偈頌回答其疑難，辨別應化身和應化土的異同。現在先說第一部分。第一句總括印證，先標明『文殊』（Manjushri，智慧的象徵），是爲了提醒聽者注意領受。『法常爾』，說明因果沒有差異，是法爾如是的常規。其餘的經文顯示『一相』，簡略地說明了四個『一』。第一句是『法一』，因為法是永恒不變的，諸佛也是永恒不變的。第二句是『人一』。第三句是『因一』。後面的偈頌是『果一』。簡略地列舉了其中的五個『一』。一是『身一』，這有兩種含義。如果從所證悟的方面來說，法界即是佛身，那麼本體相同，歸於一體。如果兼顧能證悟的無掛礙智慧作為佛身，那麼只是相似，名為『一』。下面既然分別說明了心和智慧，那麼正是當初所說的意思。然而本體相同，意義不同。二是『心一』，八識心王都不可知。三是『智慧一』，四智、三智、二智、一智，都沒有差別。四是『十力一』。五是『無畏一』。這五個『一』也簡略地概括了各種功德。第二部分回答疑難，分為兩部分。前兩句偈頌總括地說明了隨機見異。其中前一句偈頌從佛的角度來說，后一句偈頌從眾生的根機來說。前一句偈頌即是隨順根本的差異原因，爲了使事物迴向，各自得到差別，所以說『如是』。『如是』就是差別的意思。『異』只是列舉了十種事物中的三種。即是隨著所教化的眾生而取佛土。后一句偈頌從眾生的根機來說，從佛的角度來說，佛剎等都是圓滿的，從眾生的根機來說，隨著修行而見到的景象不同。如以直心為修行，就能見到不諂媚的佛國。所以眾生之類，就是菩薩的佛土。其餘的六句偈頌輾轉解釋疑難，分為四部分。第一句偈頌有人懷疑說。

【English Translation】 English version And the Buddha-lands on which they rely. Although all Buddhas transform differently, they are all boundless and do not obstruct each other. The remaining manifested bodies and lands, according to the sentient beings transformed by the various Tathagatas (Buddhas), are either shared or not shared. Those who are transformed together are in the same place at the same time. The Buddhas each transform into bodies and lands, with similar shapes that do not obstruct each other, intermingling to become the dominant condition, causing the transformed beings to recognize their own transformations. That is, in one land, there is one Buddha body, manifesting supernatural powers, teaching the Dharma, and benefiting beings. For those who are not shared, only one Buddha transforms, because the sentient beings belong to different Buddhas. The meaning in the verses contains much, and the literary style is not singular, so it is temporarily divided into two parts. The first two verses confirm its establishment of the doctrine, clarifying that the true body is not two. The remaining verses answer its doubts, distinguishing the similarities and differences of the manifested bodies and lands. Now, let's talk about the first part. The first sentence is a general confirmation, first marking 'Manjushri' (Manjushri, symbol of wisdom), to alert the listeners to pay attention and receive. 'The Dharma is always thus,' indicating that there is no difference between cause and effect, it is the natural and regular rule of Dharma. The remaining scriptures show 'one aspect,' briefly explaining the four 'ones.' The first sentence is 'Dharma is one,' because the Dharma is eternal and unchanging, and the Buddhas are also eternal and unchanging. The second sentence is 'person is one.' The third sentence is 'cause is one.' The following verses are 'fruit is one.' Briefly listing the five 'ones' among them. First, 'body is one,' which has two meanings. If from the aspect of what is realized, the Dharmadhatu (realm of Dharma) is the Buddha body, then the essence is the same, returning to one. If also considering the unobstructed wisdom that can realize as the Buddha body, then it is only similar, named 'one.' Since the mind and wisdom are explained separately below, then it is exactly what was said at the beginning. However, the essence is the same, but the meaning is different. Second, 'mind is one,' the eight consciousnesses are all unknowable. Third, 'wisdom is one,' the four wisdoms, three wisdoms, two wisdoms, and one wisdom are all without difference. Fourth, 'ten powers are one.' Fifth, 'fearlessness is one.' These five 'ones' also briefly summarize various merits. The second part answers doubts, divided into two parts. The first two verses generally explain that seeing differences depends on the occasion. Among them, the first verse is from the perspective of the Buddha, and the second verse is from the perspective of the sentient beings' faculties. The first verse is the reason for following the fundamental differences, in order to make things return, each obtaining differences, so it is said 'thus.' 'Thus' is the meaning of difference. 'Different' only lists three of the ten things. That is, taking the Buddha-land according to the sentient beings being transformed. The second verse is from the perspective of the sentient beings' faculties. From the perspective of the Buddha, the Buddha-lands are all perfect. From the perspective of the sentient beings' faculties, the scenes seen vary with practice. For example, if one practices with a straight mind, one can see a Buddha-land without flattery. Therefore, the category of sentient beings is the Buddha-land of the Bodhisattva. The remaining six verses explain the doubts in turn, divided into four parts. The first verse has someone doubting and saying.

若皆圓滿何以不見。答意云。眾生不見豈得云無。然有三義。一約他受用。則地前凡小眾生不見。二約自受用。則等覺眾生亦皆不見。若約即應同真。權教菩薩不見。次偈有疑雲。若皆不見何以知。有釋云。有見者故亦有三義。初則凈意樂地已去。由愿自在力故。見他受用。二凈無塵習。普賢愿滿方見自受用。三圓解之人則名心凈。即應見真。意在初后義兼中間。三有一偈疑雲。若應由物見何名佛土。釋云。佛威神故。則知生佛共成。既攬同成異亦稱體成益。四有三偈。釋疑雲。上云眾生不見凈剎。又云佛神力令異。為剎體處別佛有分別耶。故釋云。剎實同處佛亦無心。物自見異耳。于中初半顯實。云剎無分別。佛無憎愛。分別即差別義。故晉經云。佛剎無異相。如來無憎愛。若順今經。亦可此二通佛及剎。次半偈明異自在物。次半偈明正見剎異。次半偈彰非佛咎。次三句釋佛無憎愛。有感便現非佛有愛。無感不見非佛有憎。末後一句總結。一切諸佛法皆如是。隨機隱顯真體常存。亦通結一段。第十佛境界甚深。十信觀圓便造佛境。于中亦先問后答。問中分二。初標能所問人。大眾同問者。攝別歸總故。總別無礙六相圓融。問文殊者。佛境甚深。除般若妙德無能達故。始信終智皆托佛境。故無按定結難者。表尊敬故。

【現代漢語翻譯】現代漢語譯本若一切都圓滿，為什麼我們看不見呢？回答的意思是：眾生看不見，難道就能說它不存在嗎？這裡有三重含義：第一，從他受用（Parabhogakāya）（為利他而示現的報身）的角度來說，十地之前的凡夫和小乘眾生是看不見的。第二，從自受用（Sambhogakāya）（自身享受法樂的報身）的角度來說，等覺（即將成佛的菩薩）的眾生也全都看不見。如果從『即應同真』的角度來說，權教（權宜之教）的菩薩也看不見。接下來的偈頌有疑問說：如果大家都看不見，那怎麼知道有呢？解釋說：因為有能看見的人。這裡也有三重含義：首先，從凈意樂地（菩薩十地中的第七地）開始，由於願力的自在，能看見他受用身。第二，清凈沒有塵垢習氣，普賢（Samantabhadra）的願行圓滿才能看見自受用身。第三，圓滿理解的人就叫做心凈，就能看見真如（Tathātā）。意思在於初義和后義，也兼顧中間的含義。還有一偈頌疑問說：如果應該通過外物才能看見，那還叫什麼佛土（Buddhakṣetra）呢？解釋說：因為佛（Buddha）的威神力，就知道是眾生和佛共同成就的。既然包容共同成就，差異也稱為體性成就的利益。第四，有三偈頌，解釋疑問說：上面說眾生看不見清凈的剎土（凈土），又說佛的神力使之不同，那麼剎土的本體和處所是不同的，佛有分別心嗎？所以解釋說：剎土實際上是同一處所，佛也沒有分別心，是外物自己看見的不同罷了。其中前半部分顯示實相，說剎土沒有分別，佛沒有憎愛。分別就是差別的意思。所以晉朝翻譯的經典說：佛剎沒有不同的相狀，如來沒有憎恨和愛。如果順應現在的經典，也可以說這兩者都適用於佛和剎土。後半偈說明差異自在的外物，再後半偈說明正見剎土的差異，再後半偈彰顯這不是佛的過失。接下來的三句解釋佛沒有憎愛：有感應就顯現，不是佛有愛；沒有感應就看不見，不是佛有憎恨。最後一句總結說：一切諸佛的法都是這樣，隨著機緣隱沒或顯現，真如本體常存。也可以總結這一段。第十，佛的境界非常深奧，十信位的觀行圓滿就能創造佛的境界。其中也是先問后答。問中分為兩部分：首先標明能問的人和所問的人。大眾共同提問，是因為攝取個別歸於總體，所以總體和個別沒有障礙，六相圓融。問文殊（Mañjuśrī）菩薩，是因為佛的境界非常深奧，除了般若（Prajñā）妙德，沒有人能夠通達。始信和終智都依託于佛的境界，所以沒有按一定之規來結束提問，是爲了表示尊敬。

【English Translation】 English version If everything is perfect, why can't we see it? The answer implies: Just because sentient beings can't see it, does that mean it doesn't exist? There are three meanings here: First, from the perspective of Parabhogakāya (enjoyment body for the benefit of others), ordinary beings and Hinayana beings before the ten grounds (Bhumi) cannot see it. Second, from the perspective of Sambhogakāya (self-enjoyment body), even Bodhisattvas who are about to attain Buddhahood cannot see it entirely. If viewed from the perspective of 'immediate identity with truth', provisional teachings' Bodhisattvas cannot see it. The following verse questions: If everyone can't see it, how do we know it exists? The explanation is: Because there are those who can see it. There are also three meanings here: First, starting from the Pure Intention Ground (7th Bhumi), due to the power of vows, one can see the enjoyment body for others. Second, only when pure and free from defilements and habits, and when Samantabhadra's vows are fulfilled, can one see the self-enjoyment body. Third, those who have complete understanding are called pure in mind and can see Suchness (Tathātā). The meaning lies in the initial and final meanings, also encompassing the middle meaning. Another verse questions: If one must see through external objects, what is it called a Buddha-field (Buddhakṣetra)? The explanation is: Because of the Buddha's (Buddha) majestic power, we know that sentient beings and the Buddha jointly accomplish it. Since it encompasses joint accomplishment, differences are also called the benefit of essence accomplishment. Fourth, there are three verses explaining the question: Above it says that sentient beings cannot see the pure Buddha-field, and also says that the Buddha's divine power makes it different, so are the essence and location of the Buddha-field different, and does the Buddha have discrimination? Therefore, the explanation is: The Buddha-field is actually in the same place, and the Buddha has no discriminating mind; it is just that external objects see it differently. The first half shows the true nature, saying that the Buddha-field has no distinctions, and the Buddha has no hatred or love. Discrimination means difference. Therefore, the sutra translated in the Jin dynasty says: Buddha-fields have no different appearances, and the Tathagata has no hatred or love. If we follow the current sutra, we can also say that these two apply to both the Buddha and the Buddha-field. The latter half of the verse explains the external objects that are free in their differences, the next half explains the differences in the Buddha-field seen with correct view, and the next half highlights that this is not the Buddha's fault. The following three sentences explain that the Buddha has no hatred or love: If there is a response, it appears, not because the Buddha has love; if there is no response, it is not seen, not because the Buddha has hatred. The last sentence concludes: All the Buddhas' Dharma is like this, disappearing or appearing according to the opportunity, the true essence always exists. It can also conclude this section. Tenth, the Buddha's realm is very profound, and the perfect contemplation of the ten faiths can create the Buddha's realm. Among them, it is also first asking and then answering. The question is divided into two parts: First, it indicates the person who can ask and the person being asked. The masses ask together because they gather the individual into the whole, so the whole and the individual are unobstructed, and the six characteristics are perfectly integrated. Asking Mañjuśrī (Mañjuśrī) Bodhisattva is because the Buddha's realm is very profound, and no one can understand it except for Prajñā (Prajñā) wonderful virtue. The beginning faith and the final wisdom both rely on the Buddha's realm, so there is no fixed rule to end the question, in order to show respect.

若人若法難致詰故。二佛子我等下。正申請問。又分為二。初結前標后。加讚妙辯者。敬上首故。二何等下別顯問端。句有十一。初總余別。初境界有二。一分齊境界。謂從十地因。後果位之法是佛所有。二所緣境界。謂佛所知之境。並非余測。總為佛境。二謂問佛境以何為因。三請佛境度生儀式。四應機普入世間。五能知之智。六所知之法。七圓音起說。八明知體相。九內證平等。十顯現何法。十一量之大小。並非因位作用所及。亦非下位能知。故云佛境。若約能知能度等。即是分齊。約所知等名曰所緣。能所雙融異即非異言思道斷。是佛境也。答中十頌次第而答唯廣一。義獨在於初。與總合辨。欲顯份量遍於總故。即深而廣故。初句總標體深。次句份量廣大故。佛地論引經釋云。諸佛境界唯除虛空。無能為喻。次句釋上廣。后句釋上深。然有三義。一約一切眾生即如來藏。更何所入。翻迷之悟。故云證入。二約理非即非異。故云入無所入三約心境。心冥真境故說為入。若有所入境智未亡。豈得稱入。實無所入方名真入。即廣之深本起言念。即深之廣安測其涯。二答因問。謂此因無限略示三義。一殊勝。以行超絕無等等故。二微妙。以證理深玄盡法源故。三廣大。以多劫說少亦不盡故。三答度問。謂隨其心器意樂不

同。隨其智力解悟差別。誘引進修令各獲益。以遍法界委悉無謬。差別難知故云佛境。四答入問。謂世間即是眾生世間。國土即器世間。一切者遍法界故。入有二義。一以智身潛入蜜益眾生故。二以色身現入顯益眾生。智身難知文中偏顯。五答智問。上半權智。橫無不知故云自在。豎達三際故無所礙。下半實智故。云慧境平等如空無若干也。虛空之言。亦兼喻上無掛礙也。權實無礙方為佛境。六答法問。法界是理生界是事。攬理成事理徹事表。故云無別。是故事則不待壞而恒真。理則不待隱而恒俗。非直廣大無限。亦乃甚深無際究盡了知。故稱佛境。又法界是所證。生界是所化。了知是能證能化。究尋其本亦無差別。是難知之佛境也。七答說問。一切言音隨性隨相。皆悉了知未曾起念。故無分別。以一切差別言音即是如來法輪聲攝故。以斯答說。音聲實相即法輪故。八知即心體了別即非真知。故非識所識。瞥起亦非真知。故非心境界。心體離念即非有念可無。故云性本清凈。眾生等有或翳不知。故佛開示皆令悟入。即體之用。故問之以知。即用之體。故答以性凈。知之一字眾妙之門。若能虛己而會便契佛境。九答證問。即證大涅槃三德圓也。非業系故解脫也。非煩惱者轉煩惱即菩提是般若也。無物者虛相盡故。法身顯

【現代漢語翻譯】現代漢語譯本：同樣，（佛）隨著眾生的智力和理解能力的差別，引導他們逐步深入修行，使他們各自獲得利益。因為（佛的智慧）周遍整個法界，詳盡而沒有謬誤，其中的差別難以知曉，所以稱為佛境。第四個回答是關於『入』的提問。所謂世間，就是眾生世間；國土，就是器世間。『一切』指的是周遍法界。『入』有兩種含義：一是通過智慧之身潛入（眾生心中）秘密地利益眾生；二是通過色身顯現進入（世間）明顯地利益眾生。智慧之身難以知曉，文中側重顯現（智慧之身）。第五個回答是關於『智』的提問。上半部分是權智（方便智慧），橫向沒有不知道的，所以稱為自在；縱向通達過去、現在、未來三際，所以沒有阻礙。下半部分是實智（真實智慧），所以說智慧的境界平等如虛空，沒有若干差別。『虛空』的說法，也兼有比喻上面所說的沒有掛礙的意思。權智和實智沒有阻礙，才是佛的境界。第六個回答是關於『法』的提問。法界是理，生界是事。包含理而成事，理貫穿於事而彰顯於事外，所以說沒有差別。因此，事不待壞滅而恒常為真，理不待隱沒而恒常為俗。不僅廣大無限，而且極其深邃無邊際，能夠究竟了知，所以稱為佛境。另外，法界是所證悟的境界，生界是所教化的對象。了知是能證悟和能教化的（智慧）。追尋其本源也沒有差別，這是難以知曉的佛境。第七個回答是關於『說』的提問。一切言語聲音，隨順（眾生的）根性和（事物的）表象，都完全了知，未曾生起分別的念頭，所以沒有分別。因為一切差別的言語聲音都是如來的法輪聲所包含的。用這個來回答『說』，是因為音聲的實相就是法輪。第八個，知是心體的作用，了別不是真知，所以不是識所能認識的。念頭稍微生起也不是真知，所以不是心的境界。心體遠離念頭，就不是有念可以去除的，所以說自性本來清凈。眾生等等因為有遮蔽而不知道，所以佛開示，都使他們悟入。這是本體的作用，所以問的是『知』；這是作用的本體，所以回答的是『性凈』。『知』這一個字是眾妙之門，如果能夠虛心領會，便能契入佛境。第九個回答是關於『證』的提問。就是證得大涅槃，三德圓滿。不是業力所束縛，所以是解脫；沒有煩惱，轉化煩惱就是菩提，是般若；沒有物，虛妄的表象消失，法身顯現。

【English Translation】 English version: Similarly, (the Buddha) guides sentient beings to advance in their practice according to the differences in their intelligence and understanding, enabling each to obtain benefit. Because (the Buddha's wisdom) pervades the entire Dharma Realm (Dharmadhatu), being thorough and without error, its distinctions are difficult to know, hence it is called the Buddha Realm (Buddha-kshetra). The fourth answer addresses the question of 'entering'. What is called the world (loka) is the sentient beings' world (sattva-loka); the land (kshetra) is the physical world (bhajana-loka). 'All' refers to pervading the Dharma Realm. 'Entering' has two meanings: first, through the wisdom-body (jnana-kaya), secretly entering (sentient beings' minds) to benefit them; second, through the physical body (rupa-kaya), manifestly entering (the world) to benefit sentient beings. The wisdom-body is difficult to know, and the text emphasizes revealing (the wisdom-body). The fifth answer addresses the question of 'wisdom' (jnana). The first half is expedient wisdom (upaya-jnana), horizontally there is nothing it does not know, hence it is called unhindered (pratibhana); vertically it penetrates the three times (past, present, future), hence there is no obstruction. The second half is true wisdom (tathata-jnana), therefore it is said that the realm of wisdom is equal like space (akasha), without any differences. The statement of 'space' also serves to illustrate the above-mentioned meaning of being without hindrance. Expedient wisdom and true wisdom without obstruction constitute the Buddha Realm. The sixth answer addresses the question of 'Dharma'. The Dharma Realm is principle (li), the sentient beings' realm is phenomena (shi). Embracing principle to accomplish phenomena, principle permeates phenomena and manifests beyond phenomena, therefore it is said there is no difference. Thus, phenomena do not await destruction to be eternally true, and principle does not await concealment to be eternally mundane. It is not only vast and limitless, but also extremely profound and boundless, capable of ultimately knowing, hence it is called the Buddha Realm. Furthermore, the Dharma Realm is what is realized, the sentient beings' realm is what is to be transformed. Knowing is the ability to realize and transform. Tracing its origin, there is also no difference, this is the difficult-to-know Buddha Realm. The seventh answer addresses the question of 'speaking'. All speech and sounds, according to (sentient beings') nature (svabhava) and (things') appearances (lakshana), are completely known, without ever giving rise to discriminating thoughts, therefore there is no discrimination. Because all different speech and sounds are contained within the Tathagata's Dharma-wheel sound (Dharma-chakra-rava). Using this to answer 'speaking', because the true nature of sound is the Dharma-wheel. Eighth, knowing is the function of the mind-essence (citta-dhatu), distinguishing is not true knowing, therefore it is not what consciousness (vijnana) can recognize. A fleeting thought arising is also not true knowing, therefore it is not the realm of the mind. The mind-essence is apart from thoughts, so it is not that there are thoughts that can be removed, therefore it is said that the nature is originally pure (prakriti-parisuddha). Sentient beings, etc., because of obscurations, do not know, therefore the Buddha teaches, enabling them to awaken and enter. This is the function of the essence, therefore the question is about 'knowing'; this is the essence of the function, therefore the answer is 'nature is pure'. The single word 'knowing' is the gate to all wonders, if one can humbly understand, then one can enter the Buddha Realm. The ninth answer addresses the question of 'realization'. It is realizing Great Nirvana (Maha-Nirvana), the three virtues (tri-guna) are complete. Not bound by karma (karma), therefore it is liberation (vimoksha); without afflictions (klesha), transforming afflictions is Bodhi (enlightenment), it is Prajna (wisdom); without things, illusory appearances disappear, the Dharma-body (Dharma-kaya) manifests.

也。無住處者。成上法身無所在也。無照者。成上般若能證相寂也。無所行者。成上解脫無業行之用也。由無用故用彌法界。由無照故無所不知。由無在故無所不在。故結句云。平等行世間也。是謂三德秘藏佛之境也。十答現問。上半所現。初句橫盡十方。次句豎窮三際。下半能現。並於如來圓鏡智中。無念頓現。故出現品云。菩提普現諸心行。即斯義也。上來辨十甚深。即問答竟。自下第二現事結通。于中二。先現事後結通。今初。因何而現上來十首。法光開曉眾生身心故。佛力暫現示相而答。令其目驗而欣厭故。所現有十。第一法即所行之法。謂三學等殊。二業謂正行漏無漏等。三集因苦果。四身類不同。五根機差別。六四生非一。七持戒則人天勝劣。八犯戒則三塗重輕。九國土則依處染凈。十說法則近報凈居。聰明利智速具佛法。此經文闕。晉本具之。又此亦可配十甚深。以是示相答故。一法首正教甚深。二寶首業果。三勤首懈怠難出。四財首觀內身等。五德首佛法一味隨根異說等。六覺首往善惡趣。七智首六度順行。通為持戒之果。八目首佛田平等。但犯戒佈施得果差別。九賢首隨心世界有差別等。十晉經既有說法。即是說佛境界法也。第二如是下。結通廣遍。于中二。初結東方。后南西下類餘九方。亦現十

{ "translations": [ "也。'無住處'者，成就至上的法身，無所不在。'無照'者，成就至上的般若（智慧），能證得諸法寂滅之相。'無所行'者，成就至上的解脫，沒有業行之用。因為沒有作用，所以作用遍佈法界；因為沒有照，所以無所不知；因為無所不在，所以無處不在。所以總結說，平等地在世間行事。這就是所謂的法身、般若、解脫三德秘藏，是佛的境界。十個回答對應著前面的提問。上半部分所顯現的，第一句橫向窮盡十方，第二句縱向窮盡過去、現在、未來三際。下半部分能顯現的，都在如來的圓鏡智中，沒有念頭地頓然顯現。所以《出現品》說，菩提普遍顯現各種心行，就是這個意思。上面辨析了十種甚深，問答結束。從下面開始是第二部分，顯現事物並總結貫通，分為兩部分，先顯現事物，后總結貫通。現在是第一部分，因為什麼而顯現上面的十個內容呢？因為法光開啟曉喻眾生的身心。佛力暫時顯現示現各種相來回答，讓眾生親眼看到而生起欣喜或厭惡。所顯現的有十種：第一法，即所修行的法，指三學等差別。第二業，指正行、有漏、無漏等。第三集，指因、苦、果。第四身，指種類不同。第五根，指根器差別。第六四生，指生命形態非單一。第七持戒，則人天有勝劣。第八犯戒，則三塗有輕重。第九國土，則依處有染凈。第十說法，則近報是凈居天。聰明利智的人能迅速具備佛法。這段經文缺失，晉譯本有。又，這也可以對應十甚深。因為這是示現各種相來回答，第一法首對應正教甚深，第二寶首對應業果，第三勤首對應懈怠難以解脫，第四財首對應觀察內身等，第五德首對應佛法一味隨根器不同而說，第六覺首對應往生善惡趣，第七智首對應六度順行，總的來說是持戒的果報，第八目首對應佛田平等，但犯戒佈施所得果報有差別，第九賢首對應隨心世界有差別等，第十晉譯本既然有說法，就是說佛的境界法。第二部分，'如是'以下，總結貫通，廣泛周遍。分為兩部分，先總結東方，后總結南方、西方等其餘九方，也顯現十種內容。", "現代漢語譯本：也。「無住處」指的是成就至上的法身，它無所不在。「無照」指的是成就至上的般若（智慧），能夠證得諸法寂滅的真相。「無所行」指的是成就至上的解脫，沒有業行造作。正因為沒有造作，它的作用才遍佈整個法界；正因為沒有照，所以無所不知；正因為無所不在，所以無處不在。因此總結說，以平等之心在世間行事。這就是所謂的法身、般若、解脫這三德秘藏，是佛的境界。這十個回答與前面的提問相呼應。上半部分所顯現的內容，第一句橫向窮盡十方世界，第二句縱向窮盡過去、現在、未來這三世。下半部分所能顯現的內容，都在如來的圓鏡智中，無需任何念頭就能頓然顯現。所以《出現品》中說，菩提能夠普遍顯現各種心行，就是這個道理。上面辨析了十種甚深，問答到此結束。接下來是第二部分，顯現事物並總結貫通，分為兩個部分，首先是顯現事物，然後是總結貫通。現在是第一部分，為什麼要顯現上面的十個內容呢？因為佛的法光能夠開啟並曉喻眾生的身心。佛力暫時顯現各種相來回答問題，讓眾生親眼看到這些相，從而產生欣喜或厭惡之心。所顯現的內容有十種：第一是法，也就是所修行的法門，例如三學等等的差別。第二是業，也就是正行、有漏、無漏等等。第三是集，也就是指因、苦、果。第四是身，也就是指眾生的種類不同。第五是根，也就是指眾生的根器差別。第六是四生，也就是指生命形態並非單一。第七是持戒，持戒的人在人道和天道會有勝劣之分。第八是犯戒，犯戒的人在地獄、餓鬼、畜生三塗會有輕重之別。第九是國土，也就是指眾生所居住的環境有染污和清凈之分。第十是說法，聽聞佛法的人，最近的果報是往生到凈居天。聰明且具有智慧的人能夠迅速具備佛法。這段經文在某些版本中缺失，晉譯本中有這段內容。此外，這裡所說的十種顯現也可以與前面的十種甚深相對應。因為這是通過示現各種相來回答問題，所以第一法首對應正教甚深，第二寶首對應業果，第三勤首對應懈怠難以解脫，第四財首對應觀察內身等等，第五德首對應佛法只有一種味道，但會隨著眾生的根器不同而有不同的說法，第六覺首對應往生善惡趣，第七智首對應六度順行，總的來說是持戒的果報，第八目首對應佛田平等，但犯戒佈施所得的果報會有差別，第九賢首對應世界會隨著眾生的心念而有差別等等，第十晉譯本既然有說法，那就是在宣說佛的境界法。第二部分，從「如是」開始，總結貫通，使其廣泛周遍。分為兩個部分，首先總結東方，然後總結南方、西方等其餘九個方位，也同樣顯現這十種內容。", "english_translations": [ "'Also. 'No abiding place' means accomplishing the supreme Dharmakaya (Dharma body), which is nowhere not present. 'No illumination' means accomplishing the supreme Prajna (wisdom), which can realize the quiescence of all dharmas. 'No action' means accomplishing the supreme liberation, without the function of karmic action. Because there is no function, its function pervades the Dharmadhatu (Dharma realm); because there is no illumination, it is omniscient; because it is nowhere not present, it is omnipresent. Therefore, it concludes by saying, acting equally in the world. This is what is called the secret treasury of the three virtues—Dharmakaya, Prajna, and liberation—the realm of the Buddha. The ten answers correspond to the previous questions. What is manifested in the first half, the first sentence horizontally exhausts the ten directions, and the second sentence vertically exhausts the three periods of past, present, and future. What can be manifested in the second half appears suddenly and without thought in the Tathagata's (Thus Come One) perfect mirror wisdom. Therefore, the 'Appearance Chapter' says that Bodhi (enlightenment) universally manifests all mental activities, which is the meaning of this. Above, the ten profoundnesses have been distinguished, and the questions and answers are finished. From below begins the second part, manifesting things and concluding with a comprehensive understanding, divided into two parts: first manifesting things, then concluding with a comprehensive understanding. Now is the first part: why are the above ten contents manifested? Because the light of the Dharma opens and illuminates the minds and bodies of sentient beings. The Buddha's power temporarily manifests various appearances to answer, allowing sentient beings to see them with their own eyes and generate joy or aversion. There are ten things manifested: first, the Dharma, which is the Dharma to be practiced, referring to the differences in the three learnings, etc. Second, karma, referring to right conduct, with outflows, without outflows, etc. Third, accumulation, referring to cause, suffering, and result. Fourth, bodies, referring to different types. Fifth, faculties, referring to differences in faculties. Sixth, the four births, referring to life forms that are not singular. Seventh, upholding precepts, then humans and devas (gods) have superiority and inferiority. Eighth, violating precepts, then the three evil paths have heavy and light consequences. Ninth, lands, then the dwelling places have defilement and purity. Tenth, speaking the Dharma, then the near reward is the Pure Abode Heaven. Those who are intelligent and wise can quickly possess the Buddha Dharma. This passage is missing in some versions of the sutra, but it is present in the Jin translation. Also, this can be correlated with the ten profoundnesses. Because this is answering by showing various appearances, the first Dharma head corresponds to the profoundness of the correct teaching, the second treasure head corresponds to karmic results, the third diligence head corresponds to the difficulty of escaping from laziness, the fourth wealth head corresponds to observing the inner body, etc., the fifth virtue head corresponds to the Buddha Dharma having one flavor but being spoken differently according to different faculties, the sixth awareness head corresponds to rebirth in good and evil realms, the seventh wisdom head corresponds to the six perfections being practiced in accordance, generally speaking, it is the result of upholding precepts, the eighth eye head corresponds to the field of the Buddha being equal, but the results obtained from violating precepts and giving alms are different, the ninth virtuous head corresponds to the world having differences according to the mind, etc., the tenth, since the Jin translation has speaking the Dharma, it is speaking the Dharma of the Buddha's realm. The second part, from 'Thus,' below, concludes with a comprehensive understanding, widely and pervasively. Divided into two parts, first concluding with the East, then concluding with the South, West, etc., the remaining nine directions, also manifesting ten contents.", "English version: 'Also. 'No abiding place' refers to accomplishing the supreme Dharmakaya (Dharma body), which is nowhere not present. 'No illumination' refers to accomplishing the supreme Prajna (wisdom), which can realize the quiescence of all dharmas. 'No action' refers to accomplishing the supreme liberation, without the function of karmic action. Because there is no function, its function pervades the Dharmadhatu (Dharma realm); because there is no illumination, it is omniscient; because it is nowhere not present, it is omnipresent. Therefore, it concludes by saying, acting equally in the world. This is what is called the secret treasury of the three virtues—Dharmakaya, Prajna, and liberation—the realm of the Buddha. The ten answers correspond to the previous questions. What is manifested in the first half, the first sentence horizontally exhausts the ten directions, and the second sentence vertically exhausts the three periods of past, present, and future. What can be manifested in the second half appears suddenly and without thought in the Tathagata's (Thus Come One) perfect mirror wisdom. Therefore, the 'Appearance Chapter' says that Bodhi (enlightenment) universally manifests all mental activities, which is the meaning of this. Above, the ten profoundnesses have been distinguished, and the questions and answers are finished. From below begins the second part, manifesting things and concluding with a comprehensive understanding, divided into two parts: first manifesting things, then concluding with a comprehensive understanding. Now is the first part: why are the above ten contents manifested? Because the light of the Dharma opens and illuminates the minds and bodies of sentient beings. The Buddha's power temporarily manifests various appearances to answer, allowing sentient beings to see them with their own eyes and generate joy or aversion. There are ten things manifested: first, the Dharma, which is the Dharma to be practiced, referring to the differences in the three learnings, etc. Second, karma, referring to right conduct, with outflows, without outflows, etc. Third, accumulation, referring to cause, suffering, and result. Fourth, bodies, referring to different types. Fifth, faculties, referring to differences in faculties. Sixth, the four births, referring to life forms that are not singular. Seventh, upholding precepts, then humans and devas (gods) have superiority and inferiority. Eighth, violating precepts, then the three evil paths have heavy and light consequences. Ninth, lands, then the dwelling places have defilement and purity. Tenth, speaking the Dharma, then the near reward is the Pure Abode Heaven. Those who are intelligent and wise can quickly possess the Buddha Dharma. This passage is missing in some versions of the sutra, but it is present in the Jin translation. Also, this can be correlated with the ten profoundnesses. Because this is answering by showing various appearances, the first Dharma head corresponds to the profoundness of the correct teaching, the second treasure head corresponds to karmic results, the third diligence head corresponds to the difficulty of escaping from laziness, the fourth wealth head corresponds to observing the inner body, etc., the fifth virtue head corresponds to the Buddha Dharma having one flavor but being spoken differently according to different faculties, the sixth awareness head corresponds to rebirth in good and evil realms, the seventh wisdom head corresponds to the six perfections being practiced in accordance, generally speaking, it is the result of upholding precepts, the eighth eye head corresponds to the field of the Buddha being equal, but the results obtained from violating precepts and giving alms are different, the ninth virtuous head corresponds to the world having differences according to the mind, etc., the tenth, since the Jin translation has speaking the Dharma, it is speaking the Dharma of the Buddha's realm. The second part, from 'Thus,' below, concludes with a comprehensive understanding, widely and pervasively. Divided into two parts, first concluding with the East, then concluding with the South, West, etc., the remaining nine directions, also manifesting ten contents." ] }

事。以此處說法則現事通於十方。余處說法亦應類此。總為一法界大會。思之。問明品辨信中解竟。

凈行品第十一(入第十四經)

釋此一品五門分別。初來意者。夫欲階妙位必資勝行。有解無行虛費多聞。故前品明解此品辨行。又前明入理觀行。今辨隨事所行。又前行此愿並義次第。故次來也。次釋名者。梵云具折啰。此云所行。波利此云皆也遍也。戍輪律提云清凈也。謂三業隨事緣歷名為所行巧愿防非離過成德。名為清凈。又悲智雙運名為所行。行越凡小故稱清凈。以二乘無漏。不能兼利非真凈故。得斯意者。舉足下足盡文殊心。見聞覺知皆普賢行。文殊心故。心無濁亂。是曰清凈。普賢行故。是佛往修諸佛菩薩同所行也。所行即凈。持業釋也。三宗趣者。以隨事巧愿防心不散。增長菩薩悲智大行為宗。成就普賢實德為趣。四解妨者。問文中但辨一百餘愿。何有行耶。答文中辨行略有數重。謂就所歷事中。始自出家終於臥覺。皆事行也。知家性空理行也。觸境不迷善達事理智行也。以愿導智不滯自利大悲行也。上二不二悲智無礙行也。遇違順境心不馳散止行也。智不沉沒觀行也。即止觀雙執行也。又對於事境善了邪正。當愿眾生。皆假觀也。知身空寂心無染著空觀也。見如實理中觀也。或先空后中

【現代漢語翻譯】現代漢語譯本：事情。如果按照這裡的說法，那麼現在的事情就通達十方。其他地方的說法也應該與此類似。總的來說就是一個法界大會。仔細思考。問明品辨信中的解釋完畢。

凈行品第十一（收入第十四經）

解釋這一品，分為五個方面。首先是來意：想要登上微妙的果位，必須憑藉殊勝的修行。只有理解而沒有行動，只是白白浪費了多聞。所以前一品闡明理解，這一品辨別修行。而且前一品闡明入理觀行，現在辨別隨事所行。而且前一品的行和此品的愿都是按照意義次第排列的，所以接著而來。其次是解釋名稱：梵語是『具折啰』（Gutra），這裡翻譯為『所行』（what is practiced）。『波利』（Parī）這裡翻譯為『皆』（all）或者『遍』（everywhere）。『戍輪律提』（Śuddhi）翻譯為『清凈』（purity）。意思是說，身、口、意三業隨著事情的因緣經歷，這叫做『所行』，巧妙的願力防止過失，離開過錯成就德行，這叫做『清凈』。又，悲智雙運叫做『所行』，所行超越凡夫和小乘，所以稱為『清凈』。因為二乘的無漏，不能兼顧利益他人，不是真正的清凈。領會這個意思的人，舉足下足都是文殊（Mañjuśrī）的心，見聞覺知都是普賢（Samantabhadra）的行。因為是文殊的心，所以心中沒有污濁和混亂，這叫做清凈。因為是普賢的行，所以是佛往昔所修，諸佛菩薩共同修行的。『所行』就是『清凈』，這是持業釋。第三是宗旨：以隨著事情的巧妙願力防止心散亂，增長菩薩的悲智大行為宗旨。以成就普賢的真實德行為目的。第四是解釋疑問：有人問，文中只辨別了一百多個愿，哪裡有修行呢？回答說，文中辨別修行，大致有幾重含義。就是就所經歷的事情中，從出家開始到最後臥下醒來，都是事行。知道家的本性是空，是理行。接觸境界不迷惑，善於通達事理，是智行。用愿來引導智慧，不滯留在自利，是大悲行。以上二者不二，是悲智無礙行。遇到違逆或者順境，心不散亂，是止行。智慧不沉沒，是觀行。就是止觀雙執行。又，對於事情的境界，善於瞭解邪正，當愿眾生，都是假觀。知道身體是空寂的，心中沒有染著，是空觀。見到如實的道理，是中觀。或者先空后中。

【English Translation】 English version: Matters. According to the explanation here, present matters extend to the ten directions. Explanations elsewhere should be similar. Overall, it is a Dharma Realm Assembly. Consider this carefully. The explanation of faith in the 'Questioning and Clarifying' chapter is complete.

Chapter Eleven: Pure Conduct (Entering the Fourteenth Sutra)

Explaining this chapter, we distinguish it in five aspects. First, the intention: To ascend to a wondrous position, one must rely on superior conduct. Having understanding without action is a waste of much learning. Therefore, the previous chapter clarified understanding, and this chapter distinguishes conduct. Also, the previous chapter clarified entering the principle through contemplation, and now we distinguish conduct in accordance with events. Moreover, the conduct in the previous chapter and the vows in this chapter are arranged in order of meaning, so it comes next. Second, explaining the name: The Sanskrit is 'Gutra' (具折啰), which is translated here as 'what is practiced' (所行). 'Parī' (波利) here is translated as 'all' (皆) or 'everywhere' (遍). 'Śuddhi' (戍輪律提) is translated as 'purity' (清凈). It means that the three karmas of body, speech, and mind follow the conditions of events, which is called 'what is practiced'. Skillful vows prevent faults, avoid mistakes, and accomplish virtues, which is called 'purity'. Also, the dual practice of compassion and wisdom is called 'what is practiced'. What is practiced transcends ordinary beings and the Small Vehicle, so it is called 'purity'. Because the non-outflow of the Two Vehicles cannot benefit others, it is not true purity. Those who understand this meaning, raising and lowering their feet are all the mind of Mañjuśrī (文殊). What is seen, heard, perceived, and known are all the conduct of Samantabhadra (普賢). Because it is the mind of Mañjuśrī, the mind is without turbidity and confusion, which is called purity. Because it is the conduct of Samantabhadra, it is what the Buddha practiced in the past, and what all Buddhas and Bodhisattvas practice together. 'What is practiced' is 'purity', which is a possessive determinative compound. Third, the purpose: The purpose is to prevent the mind from being scattered by skillful vows in accordance with events, and to increase the Bodhisattva's great conduct of compassion and wisdom. The aim is to accomplish the real virtues of Samantabhadra. Fourth, explaining doubts: Someone asks, the text only distinguishes more than a hundred vows, where is the practice? The answer is that the text distinguishes practice, roughly with several meanings. That is, in the events experienced, from leaving home to finally lying down and waking up, all are actions in accordance with events. Knowing that the nature of home is empty is practice in accordance with principle. Contacting realms without confusion, being good at understanding events and principles, is practice in accordance with wisdom. Using vows to guide wisdom, not dwelling in self-benefit, is great compassionate practice. The above two are not two, which is unobstructed practice of compassion and wisdom. Encountering adverse or favorable circumstances, the mind is not scattered, which is cessation practice. Wisdom does not sink, which is contemplation practice. That is, the dual practice of cessation and contemplation. Also, regarding the realms of events, being good at understanding what is right and wrong, vowing for all sentient beings, are all provisional contemplation. Knowing that the body is empty and still, the mind is without defilement, is empty contemplation. Seeing the true principle as it is, is middle contemplation. Or first empty then middle.

。或先假后空。或一或二或一念頓具。斯為妙達三諦觀之行也。又所造成行皆施眾生。不起二乘之心。安忍強軟兩境唯增善品。心不異緣妙達性空。善巧迴轉。皆愿利物同趣菩提。二乘天魔所不能動。善知藥病決斷無差。即十度齊修之行也。又皆愿利生皆成佛德。見惡必令其斷見善必令其具。即四弘誓願之行也。故智首總標諸德。以求其因。文殊令善用心頓獲眾果。但言惟愿豈不感哉。復有問言。夫妙行者。統唯無念。今見善見惡愿離愿成。疲役身心豈當爲道。答若斯見者。離念求于無念。尚未得於真無念也。況念無念之無礙耶。又無念但是行之一也。豈成一念頓圓如上所明也。行學之者愿善留心。第五釋文中二。先智首問舉德徴因。後文殊答標德顯因。今初。亦先標問答之人。后陳所疑之問。今初。此二菩薩為問答者。歷事巧愿必智為導。故事近旨遠。唯妙德故。文殊則般若觀空。智首則漚和涉事。涉事不迷於理。故雖愿而無取。觀空不遺於事。故雖寂而不證。是為權實雙游假茲問答。二陳所問中。有二十云何。總十一段。段各十句。成一百一十種德。第一段明三業離過成德。二得堪傳法器。三成就眾慧。四具道因緣。五於法善巧。六修涅槃因。七滿菩薩行。八得十力智。九十王敬護。十能為饒益。十一超勝尊貴。

【現代漢語翻譯】或先假后空，或一或二或一念頓具，這便是妙達三諦觀的修行啊。又將所修行的功德都施與眾生，不生起二乘（聲聞乘和緣覺乘）之心，安忍順境和逆境，唯有增長善行。心中不攀緣外物，巧妙地通達性空之理，善巧地迴轉，都發愿利益眾生，一同趨向菩提。二乘、天魔所不能動搖，善於瞭解病癥和藥物，決斷沒有差錯，這就是同時修習十度的修行啊。又都發愿利益眾生，都成就佛的功德，見到惡行必定令其斷除，見到善行必定令其具足，這就是四弘誓願的修行啊。所以智首菩薩總括標明各種功德，以尋求其原因。文殊菩薩令善用心，頓時獲得眾多果報，只是發願，難道不會有感應嗎？又有人問：『所謂的妙行，總的來說就是無念。現在看到善行、看到惡行，發願離開、發願成就，疲憊身心，難道這應當是修道嗎？』回答說：『如果這樣認為，離開念頭去尋求無念，尚未得到真正的無念啊！何況念與無念之間的無礙呢？』『而且無念只是修行的一種方式罷了，怎麼能成就一念頓圓，就像上面所說明的那樣呢？修行學習的人希望好好留心。』第五部分解釋經文分為兩部分。先是智首菩薩提問，舉出功德來徵詢原因；后是文殊菩薩回答，標明功德來顯示原因。現在先說第一部分。也先標明提問和回答的人，然後陳述所疑惑的問題。現在先說第一點。這兩位菩薩作為提問和回答的人，經歷事情巧妙發願必定以智慧為引導，所以事情淺近而旨意深遠，唯有妙德才能如此。文殊菩薩是般若觀空，智首菩薩是漚和涉事。涉事不迷惑于理，所以雖然發願卻沒有執取；觀空不遺漏於事，所以雖然寂靜卻沒有證入。這是權實雙運，藉由這次問答。第二部分陳述所問的問題中，有二十個『云何』（為什麼），總共十一段，每段各有十句，成就一百一十種功德。第一段說明三業（身、口、意）遠離過失成就功德；第二段得到堪能傳法的法器；第三段成就各種智慧；第四段具足修道的因緣；第五段對於佛法善巧方便；第六段修習涅槃的因；第七段圓滿菩薩的修行；第八段得到十力智；第九段受到十王（地獄十王）的尊敬守護；第十段能夠為眾生帶來饒益；第十一段超勝尊貴。

【English Translation】 Or first provisionally existing, then empty. Or one, or two, or a single thought instantly complete. This is the practice of wonderfully understanding the Three Truths. Furthermore, all the merits created through practice are bestowed upon all sentient beings, without giving rise to the mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), enduring both favorable and adverse circumstances, only increasing virtuous qualities. The mind does not cling to external objects, wonderfully understanding the emptiness of nature, skillfully turning around, all vowing to benefit beings, together heading towards Bodhi. Not to be moved by the Two Vehicles, heavenly demons, being skilled in understanding illnesses and medicines, making decisions without error, this is the practice of simultaneously cultivating the Ten Perfections (Pāramitās). Furthermore, all vow to benefit beings, all achieving the virtues of Buddhahood, seeing evil, surely causing it to be cut off, seeing good, surely causing it to be possessed, this is the practice of the Four Great Vows. Therefore, Bodhisattva Zhisou (Wisdom Head) generally marks all virtues, in order to seek their cause. Bodhisattva Mañjuśrī (Gentle Glory) causes good intention to instantly obtain many fruits, merely making vows, how could there not be a response? Furthermore, someone asked: 'The so-called wonderful practice, generally speaking, is non-thought (wu nian). Now seeing good deeds, seeing evil deeds, vowing to leave, vowing to achieve, exhausting body and mind, should this be considered cultivating the Way?' The answer is: 'If you think like this, seeking non-thought by leaving thought, you have not yet obtained true non-thought! Moreover, what about the unobstructedness between thought and non-thought?' 'Furthermore, non-thought is merely one method of practice, how can it achieve the instant completeness of a single thought, just like what was explained above? Those who practice and learn, hope to pay close attention.' The fifth part explaining the text is divided into two parts. First, Bodhisattva Zhisou asks, raising virtues to inquire about the cause; later, Bodhisattva Mañjuśrī answers, marking virtues to reveal the cause. Now, let's talk about the first part first. Also first mark the person who asks and answers, and then state the question of doubt. Now let's talk about the first point. These two Bodhisattvas, as the questioner and answerer, experiencing things skillfully vowing must be guided by wisdom, so the matter is shallow and the intention is far-reaching, only wonderful virtue can do this. Bodhisattva Mañjuśrī is Prajñā (Wisdom) contemplating emptiness, Bodhisattva Zhisou is Ouhe (skillful means) involving affairs. Involving affairs without being confused by reason, so although vowing, there is no attachment; contemplating emptiness without omitting affairs, so although silent, there is no realization. This is the dual operation of provisional and real, using this question and answer. The second part states the questions asked, there are twenty 'Yunhe' (why), a total of eleven paragraphs, each paragraph has ten sentences, achieving one hundred and ten kinds of virtues. The first paragraph explains that the three karmas (body, speech, and mind) are free from faults and achieve virtue; the second paragraph obtains a Dharma vessel capable of transmitting the Dharma; the third paragraph achieves various wisdoms; the fourth paragraph possesses the causes and conditions for cultivating the Way; the fifth paragraph is skillful and convenient in the Dharma; the sixth paragraph cultivates the cause of Nirvana; the seventh paragraph fulfills the practice of Bodhisattva; the eighth paragraph obtains the wisdom of the Ten Powers; the ninth paragraph receives the respect and protection of the Ten Kings (the Ten Kings of Hell); the tenth paragraph can bring benefits to sentient beings; the eleventh paragraph is superior and noble.

此十一中。若就相顯。二四與六此三唯因。八及十一此二唯果。余通因果。或攝為四對因果。初二十句問福因福果。先因後果。次二十句問慧因慧果。先果后因。三二十句問巧解因觀行果。四有五段。問眾行因成德果。初一為因餘四為果。或分為二。初十云何。問凈行體。是問因義。后十云何。問行所成。是問果義。以善修七覺等。亦是凈行之能。故皆言云何得者。為修何行而得之耶。初十望后故說為因。望歷緣巧愿成凈行體。即是于果未是圓果而是分果故。上總云舉果徴因。今分為二。初之一段總問其果。后十別明。今初。十句得此十種三業。成下十果。由無過三業故超勝尊貴。由不恚害故常為饒益。由無餘惑不可譏毀。故十王敬護。由惡緣不可壞得佛十力。由修行不退轉。滿菩薩行。由遠離諸相如如不動。成涅槃因。由德行殊勝故於法善巧。由體清凈如虛空。故成具道緣。由涉境無染故德堪傳法器。由智先導故成就眾慧。又由后十能成就此十。以十三業永無失等唯佛不共。分分無失。一通於因。又此十句初一總顯無過。次八別顯無過。后一總出其因。若以智慧為先導。身語意業常無失故。又于中八。前二離過後六成德。又后九中。不隨於瞋故不害。不隨於慢故不可毀。不隨惡見故不壞敗。不隨於疑故不退動。恒修

【現代漢語翻譯】現代漢語譯本此十一中（指十一種因果關係）。若就相顯（如果就現象來顯現），二四與六此三唯因（第二、第四和第六種是純粹的因），八及十一此二唯果（第八和第十一種是純粹的果），余通因果（其餘的既是因也是果）。或攝為四對因果（或者可以概括為四對因果關係）。初二十句問福因福果（最初的二十句是關於福德之因和福德之果的提問），先因後果（先說因，后說果）。次二十句問慧因慧果（接下來的二十句是關於智慧之因和智慧之果的提問），先果后因（先說果，后說因）。三二十句問巧解因觀行果（第三個二十句是關於巧妙理解之因和觀行之果的提問）。四有五段（第四部分有五個段落），問眾行因成德果（詢問各種行為之因成就德行之果）。初一為因餘四為果（第一個段落是因，其餘四個段落是果）。或分為二（或者可以分為兩個部分），初十云何（最初的十句，『云何』，是關於什麼），問凈行體（詢問清凈行為的本體），是問因義（這是詢問因的含義）。后十云何（後面的十句，『云何』，是關於什麼），問行所成（詢問行為所成就的），是問果義（這是詢問果的含義）。以善修七覺等（通過良好地修習七覺支等），亦是凈行之能（也是清凈行為的功能），故皆言云何得者（所以都說『云何得者』，如何獲得），為修何行而得之耶（是爲了修習什麼行為而獲得的呢）。初十望后故說為因（最初的十句相對於後面的十句來說，所以說是因），望歷緣巧愿成凈行體（期望經歷各種因緣，巧妙地發願，成就清凈行為的本體），即是于果未是圓果而是分果故（也就是說，對於果來說，還不是圓滿的果，而是部分的果）。上總云舉果徴因（上面總的說是舉出果來徵詢因），今分為二（現在分為兩個部分），初之一段總問其果（第一個段落總的詢問其果），后十別明（後面的十句分別說明）。今初（現在說第一個部分），十句得此十種三業（十句得到這十種三業），成下十果（成就下面的十種果報）。由無過三業故超勝尊貴（由於沒有過失的三業，所以超勝尊貴）。由不恚害故常為饒益（由於不嗔恚傷害，所以常常饒益他人）。由無餘惑不可譏毀（由於沒有其餘的迷惑，不可譏諷譭謗），故十王敬護（所以受到十王的尊敬守護）。由惡緣不可壞得佛十力（由於惡劣的因緣不可破壞，得到佛的十力）。由修行不退轉（由於修行不退轉），滿菩薩行（圓滿菩薩的修行）。由遠離諸相如如不動（由於遠離各種現象，如如不動），成涅槃因（成就涅槃之因）。由德行殊勝故於法善巧（由於德行殊勝，所以對於佛法善巧）。由體清凈如虛空（由於本體清凈如虛空），故成具道緣（所以成就具備道的因緣）。由涉境無染故德堪傳法器（由於涉入各種境界而沒有污染，所以德行堪為傳法的法器）。由智先導故成就眾慧（由於智慧先導，所以成就各種智慧）。又由后十能成就此十（又由於後面的十句能夠成就這十種果報）。以十三業永無失等唯佛不共（因為十三種業永遠沒有過失等，只有佛才具有）。分分無失（每一部分都沒有過失），一通於因（一種通於因）。又此十句初一總顯無過（又這十句中，第一句總的顯示沒有過失），次八別顯無過（接下來的八句分別顯示沒有過失），后一總出其因（最後一句總的指出其因）。若以智慧為先導（如果以智慧為先導），身語意業常無失故（身語意業常常沒有過失）。又于中八（又在中間的八句中），前二離過後六成德（前兩句是遠離過失，后六句是成就德行）。又后九中（又在後面的九句中），不隨於瞋故不害（不隨順嗔恨，所以不傷害）。不隨於慢故不可毀（不隨順傲慢，所以不可譭謗）。不隨惡見故不壞敗（不隨順惡見，所以不會壞敗）。不隨於疑故不退動（不隨順疑惑，所以不退轉動搖）。恒修（恒常修習）。

【English Translation】 English version Among these eleven (referring to eleven types of cause-and-effect relationships), if we consider the phenomena, the second, fourth, and sixth are purely causes; the eighth and eleventh are purely effects; the rest are both causes and effects. Or they can be summarized into four pairs of cause and effect. The first twenty sentences ask about the causes and effects of blessings, stating the cause first and then the effect. The next twenty sentences ask about the causes and effects of wisdom, stating the effect first and then the cause. The third twenty sentences ask about the cause of skillful understanding and the effect of contemplative practice. The fourth part has five sections, asking about how the causes of various practices lead to the effects of virtuous qualities. The first section is the cause, and the remaining four are the effects. Or it can be divided into two parts: the first ten sentences, 'What is it?' ask about the essence of pure conduct, which is asking about the meaning of the cause. The latter ten sentences, 'What is it?' ask about what is accomplished by the practice, which is asking about the meaning of the effect. By well cultivating the Seven Factors of Enlightenment, etc., it is also the function of pure conduct. Therefore, all say 'How is it obtained?' What practice is cultivated to obtain it? The first ten sentences are said to be the cause in relation to the latter ten sentences, hoping to experience various conditions, skillfully make vows, and accomplish the essence of pure conduct. That is to say, regarding the effect, it is not yet a complete effect but a partial effect. The above generally says 'citing the effect to inquire about the cause,' now divided into two parts. The first section generally asks about its effect, and the latter ten explain separately. Now, the first part: the ten sentences obtain these ten kinds of three karmas, accomplishing the following ten results. Because of the faultless three karmas, one is superior and honorable. Because of not being angry or harmful, one is always beneficial to others. Because of no remaining delusions, one cannot be ridiculed or slandered, so one is respected and protected by the Ten Kings (referring to the Ten Kings of the Underworld). Because evil conditions cannot destroy it, one obtains the Ten Powers of the Buddha (Dasabala). Because of practicing without regression, one fulfills the practice of the Bodhisattva. Because of being far from all phenomena and being unmoving in suchness, one becomes the cause of Nirvana. Because of the excellence of virtuous conduct, one is skillful in the Dharma. Because the essence is pure like space, one becomes a condition for possessing the path. Because of being untainted by entering various realms, one's virtue is worthy of being a vessel for transmitting the Dharma. Because wisdom leads the way, one accomplishes all wisdom. Moreover, the latter ten can accomplish these ten. Because the thirteen karmas are eternally without fault, etc., only the Buddha possesses them. Each part is without fault, one is connected to the cause. Also, in these ten sentences, the first generally shows no fault, the next eight separately show no fault, and the last generally points out the cause. If wisdom leads the way, the actions of body, speech, and mind are always without fault. Also, in the middle eight, the first two are to leave faults, and the latter six accomplish virtues. Also, in the latter nine, not following anger, therefore not harming. Not following arrogance, therefore not being able to be slandered. Not following evil views, therefore not being destroyed. Not following doubt, therefore not regressing or wavering. Constantly cultivate.

勝行不隨於貪。故清凈無染。不隨於癡故智為先導。所作稱真。如是等業云何而得。后十段別明中。初一異熟果。次四士用果。次二離系果。次一增上果。后二等流果。今初。即修道之器。以菩薩起修行時要具此十。方成二利之行。瑜伽具釋。一常生中國有佛法處。二種族尊貴非下賤等。三生信向三寶修善之家。非外道等家。四形色端嚴非醜陋等。五具丈夫相諸根不缺。六正念不忘。亦宿念現前。七慧悟高明善解世法。八柔和調善離過修行。九志力堅強故無怯弱。十性自開覺不染世法。又無畏者。依智度論。菩薩有四種無畏。一總持無畏。於法記持不懼忘失。二知根無畏。知根受法不懼差失。三決疑無畏。隨問能答不懼不堪。四答難無畏。有難皆通不懼疑滯。今並皆得故云具足。又此十事。若約法者。生在佛家是生處具足等。思之。又具足者。唯佛一人云云。第二十慧下四段。明士用果中。一慧為揀擇。二力謂修習。三善巧謂智。四道品助修悉以三業而得成就。今初。言慧者。即道之體。十中一勝世間故。二過二乘故。三揀權教故。四佛果超因故。上四揀劣餘六當體。一無份量。二無若干。三超言念。四無等匹。五難比校。六唯證相應。欲言其有無相無形。欲言其無聖以之靈。欲言俱者慧無二體。欲言雙非非無詮顯。

【現代漢語翻譯】現代漢語譯本勝行不隨順於貪慾，所以清凈沒有污染。不隨順於愚癡，所以智慧成為先導，所作所為符合真理。像這樣的功業是如何獲得的呢？後面的十段分別說明，最初一段是異熟果（Vipāka-phala，指由過去行為產生的果報），接著四段是士用果（Puruṣakāra-phala，指通過個人努力獲得的果報），再接著兩段是離系果（Visamyoga-phala，指脫離煩惱束縛的果報），然後一段是增上果（Adhipati-phala，指通過增上緣獲得的果報），最後兩段是等流果（Niṣyanda-phala，指與過去行為相似的果報）。現在先說最初的異熟果，也就是修道的工具。因為菩薩發起修行時，要具備這十種條件，才能成就自利利他的行為。《瑜伽師地論》中有詳細解釋。一、常生在中國有佛法的地方。二、種族尊貴，不是旃陀羅（Caṇḍāla，指印度社會中的賤民）等。三、出生在信仰三寶、修習善行的家庭，不是外道等的家庭。四、形貌端正莊嚴，不是醜陋等。五、具備大丈夫相，諸根沒有殘缺。六、具有正念，不會忘記，也能憶起宿世的經歷。七、智慧高超，善於理解世間法。八、性格柔和調順善良，遠離過失，努力修行。九、意志堅定，所以沒有怯懦。十、本性自然開悟，不被世間法污染。另外，關於『無畏』，根據《大智度論》所說，菩薩有四種無畏：一、總持無畏（Dhāraṇī-vaiśāradya，指對所聞之法總持不忘，無所畏懼），對於所聽聞的佛法能夠記住，不害怕忘記。二、知根無畏（Indriya-parāparajñāna-vaiśāradya，指了知眾生根器差別，說法無畏），瞭解眾生的根器，說法不害怕出錯。三、決疑無畏（Vyākaraṇa-vaiśāradya，指能正確解答眾生的疑問，無所畏懼），隨問能答，不害怕不能回答。四、答難無畏（Pratibhāna-vaiśāradya，指能巧妙地回答各種難題，無所畏懼），遇到難題都能通達，不害怕疑惑停滯。現在這些都具備，所以說『具足』。另外，這十件事，如果從法的角度來說，生在佛家就是生處具足等等，可以這樣思考。另外，『具足』，只有佛一人才能達到。第二十慧以下的四段，說明士用果。一、慧是用來選擇的。二、力是指修習。三、善巧是指智慧。四、道品（Bodhipākṣika-dharmas，指三十七道品）輔助修行，全部通過身口意三業而得到成就。現在先說慧。說到慧，就是道的本體。十種殊勝之處：一是勝過世間法，二是勝過二乘（聲聞和緣覺），三是揀擇權教（方便之教），四是佛果超越因地。上面四種是揀擇不如之處，其餘六種是當體。一、沒有份量可以衡量。二、沒有若干種差別。三、超越言語和念頭。四、沒有可以相比的。五、難以比較。六、只有證悟才能相應。要說它有，卻無相無形；要說它無，聖人卻用它來顯靈；要說它既有又無，慧卻沒有兩個本體；要說它既非有也非無，卻又並非沒有詮釋顯現。

【English Translation】 English version Victorious conduct does not follow greed, therefore it is pure and undefiled. It does not follow delusion, therefore wisdom is the guide, and actions are in accordance with truth. How are such karmas obtained? The following ten sections explain separately. The first section is the Vipāka-phala (異熟果, result of maturation), the next four are Puruṣakāra-phala (士用果, result of effort), the next two are Visamyoga-phala (離系果, result of detachment), the next one is Adhipati-phala (增上果, result of dominance), and the last two are Niṣyanda-phala (等流果, result of outflow). Now, let's begin with the first, which is the instrument for cultivation. Because when a Bodhisattva initiates practice, they must possess these ten qualities in order to accomplish the practice of benefiting oneself and others. The Yoga-bhūmi explains this in detail. 1. Always being born in a country where Buddhism and the Dharma exist. 2. Being of noble lineage, not Caṇḍāla (旃陀羅, outcastes) etc. 3. Being born into a family that believes in the Three Jewels and cultivates goodness, not a family of non-Buddhists etc. 4. Having a dignified and handsome appearance, not being ugly etc. 5. Possessing the characteristics of a great man, with all faculties complete. 6. Having right mindfulness, not forgetting, and also remembering past lives. 7. Having high intelligence and being good at understanding worldly affairs. 8. Being gentle, harmonious, and virtuous, avoiding faults and diligently practicing. 9. Having strong will and therefore not being timid. 10. Having a nature that is naturally enlightened and not defiled by worldly dharmas. Furthermore, regarding 'fearlessness', according to the Mahāprajñāpāramitāśāstra, a Bodhisattva has four kinds of fearlessness: 1. Dhāraṇī-vaiśāradya (總持無畏, fearlessness of retention), not fearing forgetting what has been heard. 2. Indriya-parāparajñāna-vaiśāradya (知根無畏, fearlessness of knowing faculties), knowing the faculties of beings and not fearing mistakes in teaching. 3. Vyākaraṇa-vaiśāradya (決疑無畏, fearlessness of resolving doubts), being able to answer questions and not fearing being unable to answer. 4. Pratibhāna-vaiśāradya (答難無畏, fearlessness of eloquence), being able to understand all difficulties and not fearing doubt and stagnation. Now, all of these are possessed, so it is said 'complete'. Furthermore, these ten things, if considered from the perspective of the Dharma, being born into a Buddhist family is being complete in the place of birth, and so on. Furthermore, 'complete' is only attained by the Buddha alone. The four sections from the twentieth wisdom onwards explain the Puruṣakāra-phala. 1. Wisdom is for discernment. 2. Strength refers to cultivation. 3. Skillful means refers to intelligence. 4. The Bodhipākṣika-dharmas (道品, factors of enlightenment) assist in cultivation, all of which are accomplished through the three karmas of body, speech, and mind. Now, let's begin with wisdom. Speaking of wisdom, it is the essence of the path. Ten superior qualities: first, it surpasses worldly dharmas; second, it surpasses the Two Vehicles (Śrāvakas and Pratyekabuddhas); third, it discerns expedient teachings; fourth, the fruit of Buddhahood transcends the causal ground. The above four are discerning inferior qualities, the remaining six are the essence itself. 1. It has no measure to be measured. 2. It has no various differences. 3. It transcends words and thoughts. 4. It has nothing to be compared to. 5. It is difficult to compare. 6. It can only be corresponded with through realization. To say it exists, yet it has no form or shape; to say it does not exist, yet the sages use it to manifest; to say it both exists and does not exist, yet wisdom has no two entities; to say it is neither existent nor non-existent, yet it is not without explanation and manifestation.

故不可說。第三力者。即具道因緣。皆言力者。此十各有資道之能故。一因力者。即是種性。謂已有習種無倒聞熏與性種合。故名為因。梁攝論云。多聞熏習與阿賴耶識中解性和合。一切聖人以此為因。無性攝論云。此聞熏習。雖是有漏而是出世心種子性。二欲力者。有勝欲樂希大菩提。及起行故。三方便者。謂造修力。依六方便成悲智故。一慈悲顧戀。二了知諸行。三欣佛妙智。四不捨生死。五輪迴不染。六熾然精進。攝論廣說。四緣力。謂善友勸發。五所緣力。即所觀察悲智之境。六根謂信等。七觀察者。謂于自他事理藥病善揀擇故。八奢摩他。此云止也。九毗缽舍那。此云觀也。瑜伽起信等論。深密涅槃等經。廣辨其相。具如別章。今略顯其相。以為十門。一心行稱理攝散名止。二止不滯寂不礙觀事。三由理事交徹而必俱。遂使止觀無礙而雙運。四理事形奪而俱盡故。止觀兩亡而絕寄。五絕理事無礙之境。與泯止觀。無礙之心二而不二。故不礙心境而一味。不二而二故。不壞一味而心境。六由即理之事收一切法故。即止之觀亦見一切。七由此事即是彼事。故令止觀見此心即是彼心。八由前中。六則一多相入而非一。七則一多相是而非異。此二不二同一法界。止觀無二之智頓見即八二門同一法界。而無散動。九由

【現代漢語翻譯】現代漢語譯本所以不可說。第三力，即具備道的因緣。都稱為『力』，是因為這十種各有資助道行的能力。一、因力，即是種性，指已經有習種，沒有顛倒的聽聞熏習，與本性種性結合，所以稱為『因』。《梁攝論》說：『多聞熏習與阿賴耶識（Alaya-vijnana，儲存一切種子識）中的解性結合，一切聖人以此為因。』《無性攝論》說：『這種聽聞熏習，雖然是有漏的，卻是出世之心的種子性。』二、欲力，有殊勝的慾望，欣求廣大的菩提（Bodhi，覺悟），以及發起行動。三、方便力，指造作修行的力量，依靠六種方便成就悲智。一是慈悲顧戀，二是了知諸行，三是欣慕佛的妙智，四是不捨生死，五是輪迴不染，六是熾然精進。《攝論》中有詳細的說明。四、緣力，指善友的勸發。五、所緣力，即所觀察的悲智之境。六、根力，指信等。七、觀察力，指對於自己和他人的事理、藥物疾病能夠善於選擇。八、奢摩他（Samatha），這裡譯為『止』。九、毗缽舍那（Vipasyana），這裡譯為『觀』。《瑜伽》、《起信論》等論，《深密》、《涅槃》等經，廣泛地辨析了它們的相狀，詳細情況見其他章節。現在簡略地顯示它們的相狀，作為十個門徑。一心行稱理，收攝散亂，名為『止』。二、止不滯留于寂靜，不妨礙觀照事物。三、由於事和理交相滲透而必然同時存在，於是使得止觀沒有障礙而雙重執行。四、由於事和理互相形奪而都窮盡，所以止觀兩方面都消失而沒有寄託。五、超越事理無礙的境界，與泯滅止觀無礙的心，二而不二，所以不妨礙心境而成為一體。不二而二，所以不破壞一體而心境分明。六、由於即理之事收攝一切法，所以即止之觀也能見到一切。七、由此事即是彼事，所以令止觀見到此心即是彼心。八、由前中，六則一多相入而不是一，七則一多相是而不是異。這二者不二，同一法界。止觀無二的智慧頓見，即八二門同一法界，而沒有散動。九、由

【English Translation】 English version Therefore, it cannot be spoken of. The third power is the condition of having the causes and conditions for the path. All are called 'powers' because each of these ten has the ability to assist in the path. 1. The power of cause is the nature, referring to having the habitual seed, the non-inverted hearing and熏習 (xunxi, perfuming), combined with the nature seed, so it is called 'cause'. The Liang She Lun says: 'Extensive hearing and perfuming combine with the 解性 (jie xing, understanding nature) in the Alaya-vijnana (阿賴耶識, storehouse consciousness), and all sages take this as the cause.' The Wu Xing She Lun says: 'This hearing and perfuming, although it is with outflows, is the seed nature of the mind that transcends the world.' 2. The power of desire is having a superior desire, aspiring to great Bodhi (菩提, enlightenment), and initiating action. 3. The power of skillful means refers to the power of creating and cultivating, relying on the six skillful means to achieve compassion and wisdom. First is compassionate concern, second is understanding all actions, third is admiring the Buddha's wonderful wisdom, fourth is not abandoning birth and death, fifth is not being defiled by Samsara (輪迴, cycle of rebirth), and sixth is blazing diligence. The She Lun explains this in detail. 4. The power of conditions refers to the encouragement of good friends. 5. The power of the object refers to the object of compassion and wisdom that is observed. 6. The power of roots refers to faith, etc. 7. The power of observation refers to being able to skillfully choose between one's own and others' affairs, principles, medicines, and illnesses. 8. Samatha (奢摩他), here translated as 'cessation'. 9. Vipasyana (毗缽舍那), here translated as 'contemplation'. The Yoga, Awakening of Faith, and other treatises, and the Sandhinirmocana Sutra, Nirvana Sutra, and other sutras, extensively analyze their characteristics, as detailed in other chapters. Now, briefly showing their characteristics as ten gateways. When the mind acts in accordance with principle and gathers in scattered thoughts, it is called 'cessation'. 2. Cessation does not linger in stillness and does not hinder contemplation of things. 3. Because things and principles interpenetrate and necessarily exist simultaneously, cessation and contemplation are unobstructed and operate in tandem. 4. Because things and principles mutually deprive each other and are both exhausted, both cessation and contemplation disappear and have no reliance. 5. Transcending the unobstructed realm of things and principles, and extinguishing the unobstructed mind of cessation and contemplation, two but not two, so it does not hinder the mind and realm from becoming one. Not two but two, so it does not destroy oneness while the mind and realm are distinct. 6. Because the matter that is identical to principle gathers in all dharmas, the contemplation that is identical to cessation can also see everything. 7. Because this matter is that matter, cessation and contemplation see that this mind is that mind. 8. From the previous, six are one and many entering each other but not one, and seven are one and many being each other but not different. These two are not two, the same Dharma Realm. The wisdom of non-duality of cessation and contemplation is immediately seen, that is, the eight and two gates are the same Dharma Realm, and there is no scattering. 9. By

事則重重無盡止觀。亦普眼齊照。十即此普門之智為主故。頓照普門法界時。必攝一切為伴無盡無盡。是此華嚴所求止觀。十思惟者。籌量應作不應作故。第四於法善巧。皆約流轉以明前四流轉之體。三界流轉之處。三世流轉之時。三科之義略如前釋。廣如別章。緣起六地廣明。三界三世如前後釋。皆言善巧者。一善知彼法空無所有。二善知不壞假名分別法。相加能攝無盡彌善巧也。第五修涅槃因。七覺三空十地品廣說。第六滿菩薩行。此下二種明離系果。初六度四等修。即士用。滿即離系。治諸蔽故及第七具足十力。並見上文。第八十王敬護是增上果。第九云何得與一切眾生為依下二段明等流果。由本願力為依救等。由本行力為第一等。今初能為饒益。依等十句。如迴向初。第十為第一下。超勝尊貴。十地論釋。今就佛果略釋其相。謂如來功德海滿更無所少。故稱第一。此亦總句。大者體包法界故。勝者自利圓滿故。最勝者利他究竟故。妙者煩惱障盡故。極妙者所知障盡故。上者。望下無及故。無上者望上更無故。無等者望下無儔故。無等等者。望儔皆是無等者故。所以廣舉諸德者。欲顯行之勝故。上來問竟。第二文殊答中。文分為二。第一嘆問成益。饒益者利益也。安隱者安樂也。利樂者即上二也。佛地論第七有

【現代漢語翻譯】現代漢語譯本『事則重重無盡止觀』，也像普眼一樣齊照一切。十，即是以這普門之智為主。因此，頓然照見普門法界時，必定攝取一切作為伴侶，無盡無盡。這就是《華嚴經》所尋求的止觀。十思惟，是籌量應該做什麼，不應該做什麼。第四，於法善巧，都是依據流轉來闡明前四種流轉的本體：三界流轉之處，三世流轉之時。三科的意義大致如前所述，詳細的在其他章節解釋。緣起在六地中廣泛闡明。三界三世如前後解釋。都說善巧，一是善於知道那些法空無所有，二是善於知道不破壞假名而分別法，互相加持能夠攝取無盡，非常善巧。第五，修涅槃因，七覺、三空、十地品中廣泛解說。第六，圓滿菩薩行。這以下兩種說明離系果。最初的六度四等修，就是士用。圓滿就是離系。治理各種遮蔽的緣故，以及第七具足十力，並見上文。第八，十王敬護是增上果。第九，『云何得與一切眾生為依』，以下兩段說明等流果。由本願力作為依靠救助等，由本行力作為第一等。現在最初能夠饒益，依靠等十句，如迴向初。第十，『為第一』以下，超勝尊貴。《十地論》解釋。現在就佛果略微解釋它的相狀，就是如來功德海圓滿，不再缺少什麼，所以稱為第一。這也是總括性的句子。大，是本體包含法界。勝，是自利圓滿。最勝，是利他究竟。妙，是煩惱障盡。極妙，是所知障盡。上，是向下看沒有能及的。無上，是向上看沒有更高的。無等，是向下看沒有同等的。無等等，是看那些同等的都是無等的。所以廣泛列舉各種功德，是想要顯示行的殊勝。上面是提問完畢。第二，文殊（Manjusri，智慧的象徵）回答中，文分為二。第一，讚歎提問成就利益。饒益，是利益。安隱，是安樂。利樂，就是上面兩種。佛地論第七有（相關解釋）。

【English Translation】 English version 『Affairs are layer upon layer, endless cessation and contemplation,』 also like the Universal Eye (Pu Yan) equally illuminates everything. 『Ten』 means taking this wisdom of the Universal Gate (Pumen) as the main thing. Therefore, when suddenly illuminating the Dharma Realm of the Universal Gate, it must gather everything as companions, endlessly without end. This is the cessation and contemplation sought by the Avatamsaka Sutra (Huayan Jing). The Ten Contemplations are to deliberate on what should be done and what should not be done. Fourth, Skillful in the Dharma (Yu Fa Shanqiao), all are based on transmigration to explain the substance of the previous four types of transmigration: the place of transmigration in the Three Realms (San Jie), the time of transmigration in the Three Times (San Shi). The meaning of the Three Categories (San Ke) is roughly as explained before, and explained in detail in other chapters. The arising of conditions is extensively explained in the Sixth Ground (Liu Di). The Three Realms and Three Times are as explained before and after. All say skillful, one is skillful in knowing that those dharmas are empty and without substance, and two is skillful in knowing not to destroy provisional names and to distinguish dharmas, mutually adding and being able to gather endlessly, which is very skillful. Fifth, cultivating the cause of Nirvana (Niepan), extensively explained in the chapters on the Seven Factors of Enlightenment (Qi Jue), the Three Emptinesses (San Kong), and the Ten Grounds (Shi Di). Sixth, fulfilling the practice of a Bodhisattva (Pusa). The following two explain the fruit of detachment. The initial Six Perfections (Liu Du) and Four Immeasurables (Si Deng) cultivation are the efforts of a person. Fulfillment is detachment. Governing various obscurations, and seventh, possessing the Ten Powers (Shi Li), and see the above text. Eighth, the reverence and protection of the Ten Kings (Shi Wang) is the fruit of increase. Ninth, 『How to become a refuge for all sentient beings,』 the following two sections explain the fruit of equal flow. Taking the power of the original vow as a refuge for saving, etc., and taking the power of the original practice as the first, etc. Now, the initial ability to benefit, relying on the ten sentences, such as the initial dedication. Tenth, 『To be the first』 below, surpassing and honorable. The Treatise on the Ten Grounds (Shi Di Lun) explains. Now, briefly explain its appearance based on the fruit of Buddhahood, which is that the sea of merits of the Tathagata (Rulai) is complete and lacks nothing, so it is called the first. This is also a general sentence. Great means the substance encompasses the Dharma Realm. Victory means self-benefit is complete. Most victorious means benefiting others is ultimate. Wonderful means the afflictive obscurations are exhausted. Extremely wonderful means the obscurations of knowledge are exhausted. Above means looking down and there is no reaching it. Unsurpassed means looking up and there is nothing higher. Unequaled means looking down and there is no equal. Unequaled of the unequaled means looking at those equals and they are all unequaled. Therefore, extensively listing various merits is to show the excellence of the practice. The above is the end of the question. Second, in Manjusri's (Manjusri, symbol of wisdom) answer, the text is divided into two. First, praising the question and achieving benefit. Benefiting is to benefit. Peace and security is to be peaceful and happy. Benefit and happiness are the above two. The seventh of the Treatise on the Buddha-land (Fuo Di Lun) has (relevant explanations).

五重釋。利樂之義已見光明覺品。第二佛子下。正酬其問。于中二。先標因成德酬其舉德。后指事顯因酬其徴因。今初。先標其因。謂善用其心。心覺神明之奧心。正則萬德攸歸。言善用者。即后歷緣巧愿觸境入玄如上所辨。則獲下顯所成德。初總后別總謂一切勝妙功德。皆因用心一百一十門。德何足難就。可謂一言蔽諸。勝謂獨尊。妙謂離相又德無不備云勝。障無不盡名妙。此之總句。亦即酬上十種三業之總句也。餘九別顯。句雖有九義亦有十。如次酬上十段之德。一于諸佛法心無所礙者。即初第一堪傳法器德。念慧覺悟皆具足故。二住去來今諸佛之道。即上成就眾慧。三世諸佛唯以佛慧為所乘故。三隨眾生住恒不捨離。即上具道因緣。成就種性欲樂方便。常以眾生為所緣故。四如諸法相。悉能通達。即十善巧義無惑也。五斷一切惡。即七覺三空揀擇棄惡。無越此故。六具足眾善。即六度四等。七當如普賢色像第一。由此故得十王敬護。八一切行愿。皆得具足。即是前文成就十力。得佛果位方具足故。故晉經無此一句。而有成就如來一切種智。斯為十種智力定無惑也。唯此一段望前不次以內具種智外具色相。此二同在果圓前後無在。或譯者不回。九於一切法無不自在故。能與物為依為救為炬為明。十而為眾生第二導

【現代漢語翻譯】現代漢語譯本五重釋（五重解釋）。利樂（利益和快樂）的意義已經在《光明覺品》中闡述。第二佛子以下，正式回答他的提問。其中分為兩部分：首先標明因地成就的功德，以此酬謝他所舉的功德；然後指出事實來彰顯因地，以此酬謝他所徵詢的因地。現在先說第一部分，標明其因地，就是善於運用自己的心。心是覺悟和神明的奧妙所在，心正了，各種功德自然歸向。所說的『善用』，就是後面所說的經歷各種因緣，巧妙地發願，接觸各種境界而進入玄妙的境界，就像上面所辨析的那樣。那麼就能獲得下面所顯示的成就的功德。開始是總說，後面是別說。總的說一切殊勝微妙的功德，都是因為用心的一百一十門。功德又有什麼難以成就的呢？真可謂一言以蔽之。『勝』是指獨一無二的尊貴，『妙』是指遠離一切表相。又功德沒有不具備的，稱為『勝』；障礙沒有不消除的，稱為『妙』。這句總括的話，也就是酬謝上面所說的十種三業的總括之句。其餘九句是分別顯示，句子雖然有九句，意義卻有十種，依次酬謝上面十段的功德。一、對於諸佛的教法，內心沒有絲毫障礙，就是最初的第一種堪為傳法的法器之德，因爲念、慧、覺悟都具備的緣故。二、安住於過去、現在、未來諸佛所行的道路，就是上面所說的成就各種智慧，三世諸佛都以佛的智慧作為他們所乘坐的車乘的緣故。三、隨著眾生而安住，恒常不捨離，就是上面所說的具備菩提道的因緣，成就種種安樂的方便，常常以眾生作為他們所關注的對象。四、對於諸法的實相，完全能夠通達，就是十種善巧的意義，沒有疑惑。五、斷除一切惡，就是七覺支和三空的揀擇，捨棄惡行，沒有超過這個的。六、具足各種善行，就是六度（佈施、持戒、忍辱、精進、禪定、智慧）和四等心（慈、悲、喜、舍）。七、應當像普賢菩薩那樣，色相第一，因此能夠得到十王（地獄十殿閻王）的敬重和守護。八、一切行愿，都能夠具足，就是前面所說的成就十力（如來十種力量），得到佛的果位才能夠具足。所以晉代的譯本沒有這一句，而有『成就如來的一切種智』，這就可以確定是十種智慧的力量，沒有疑惑。只有這一段和前面所說的順序不同，因為內在具備種智，外在具備色相，這兩種都在果位的圓滿中，前後沒有固定。或許是譯者沒有回譯。九、對於一切法沒有不自在的，所以能夠作為眾生的依靠、救護、火炬和光明。十、成為眾生第二位的引導者。

【English Translation】 English version Fivefold Explanation. The meaning of 'benefit and happiness' (利樂, lì lè) has already been explained in the 'Chapter on Light and Awakening' (光明覺品, Guāngmíng Jué Pǐn). Below the 'Second Buddha-son' (第二佛子, Dì Èr Fózǐ), it directly answers his question. Within this, there are two parts: first, it marks the merit of accomplishment from the cause, to repay his mentioning of merit; second, it points to the facts to reveal the cause, to repay his inquiry about the cause. Now, first, it marks its cause, which is to skillfully use one's mind. The mind is the mystery of awakening and spiritual brilliance; when the mind is upright, all virtues naturally converge. The so-called 'skillful use' is what is said later about experiencing various conditions, skillfully making vows, contacting various realms and entering the profound, just as analyzed above. Then one can obtain the merit of accomplishment shown below. Initially, it is a general statement, and later it is a specific statement. The general statement says that all supreme and wonderful merits are due to the one hundred and ten doors of using the mind. What difficulty is there in achieving merit? It can be said that one word covers everything. 'Supreme' (勝, shèng) means uniquely honored, 'wonderful' (妙, miào) means being apart from all appearances. Also, there is no merit that is not possessed, called 'supreme'; there is no obstacle that is not exhausted, called 'wonderful'. This general sentence is also the general sentence to repay the ten kinds of three karmas mentioned above. The remaining nine sentences are specifically displayed. Although there are nine sentences, there are ten meanings, successively repaying the ten sections of merit mentioned above. 1. Regarding the teachings of all Buddhas, the mind has no obstruction, which is the initial first merit of being a vessel capable of transmitting the Dharma, because mindfulness, wisdom, and awakening are all possessed. 2. Abiding in the path of the Buddhas of the past, present, and future, which is what is said above about accomplishing various wisdoms, the Buddhas of the three times all take the wisdom of the Buddha as their vehicle. 3. Abiding with sentient beings, constantly without abandoning them, which is what is said above about possessing the causes and conditions of the Bodhi path, accomplishing various means of happiness, and constantly taking sentient beings as their object of attention. 4. Regarding the real characteristics of all dharmas, being completely able to understand them, which is the meaning of the ten skillful means, without doubt. 5. Cutting off all evil, which is the selection of the seven factors of enlightenment (七覺支, qī jué zhī) and the three emptinesses (三空, sān kōng), abandoning evil deeds, and there is nothing beyond this. 6. Possessing all good deeds, which is the six perfections (六度, liù dù) (generosity, morality, patience, diligence, concentration, wisdom) and the four immeasurables (四等, sì děng) (loving-kindness, compassion, joy, equanimity). 7. One should be like Samantabhadra Bodhisattva (普賢, Pǔxián), whose physical appearance is the foremost, therefore one can receive the respect and protection of the Ten Kings (十王, Shí Wáng) (the Ten Kings of Hell). 8. All practices and vows can be fully possessed, which is what was mentioned earlier about accomplishing the ten powers (十力, shí lì) (the ten powers of the Tathagata), which can only be fully possessed upon attaining the fruit of Buddhahood. Therefore, the Jin dynasty translation does not have this sentence, but has 'accomplishing all the wisdom of the Tathagata', which can be determined to be the ten powers of wisdom, without doubt. Only this section is out of order compared to what was said earlier, because internally possessing the seed wisdom and externally possessing the physical appearance, these two are both in the perfection of the fruit, and there is no fixed order before and after. Perhaps the translator did not translate it back. 9. Regarding all dharmas, there is nothing that is not at ease, therefore one can be a reliance, a rescue, a torch, and a light for sentient beings. 10. Becoming the second guide for sentient beings.

師。即是上文于眾超勝。上求第一唯佛一人。今才發心則道亞至尊。故云第二。然舊經中。亦云而為眾生第一尊導。故知第二譯者意也。第二佛子云何下。指事顯因於中三。初總徴次別顯。后總結成益。二別顯中五門分別。一總明大意文中。總有一百四十一愿。菩薩大愿深廣如海。應如迴向非止爾也。此蓋示于體式余皆仿此。又非無表。一百者。十信圓融一一具十也。四十一者。即四十一位也。明此諸位所有惑障。由此能凈所有勝行。由此能行故。二通顯文旨。然此諸愿句雖有四事但有三義開為六。言三事者。謂初句愿所依事。次句愿所為境。后二句是愿境成益。開為六者。初事有二。一者內。謂菩薩自身根識等。經云菩薩等故。二者外。謂他身或依正資具等。經云在家等故。次事亦二種。一能發願者。二所愿眾生。經云當愿眾生故。後事亦二。一者自益由此諸愿成前諸德故二者益他。由此發願愿眾生故。此後二句。或前句是因后句是果。如雲所行無逆成一切智等。或二俱是因。如雲巧事師長習行善法等。或二俱佛果。如雲永離煩惱究竟寂滅等。或俱通因果。如雲以法自娛了妓非實等。或三四二句共成一句。如雲演說種種無乖諍法等。亦可后。二句中初句所入法。如雲知家性空等。后句所成益免逼迫等以不必具故合為

【現代漢語翻譯】現代漢語譯本師（指善知識）。即是上文于眾超勝，上求第一唯佛一人。今才發心則道亞至尊，故云第二。然舊經中，亦云而為眾生第一尊導，故知第二譯者意也。第二佛子云何下，指事顯因於中三。初總徴，次別顯，后總結成益。二別顯中五門分別。一總明大意文中，總有一百四十一愿。菩薩大愿深廣如海，應如迴向非止爾也。此蓋示于體式，余皆仿此。又非無表。一百者，十信圓融，一一具十也。四十一者，即四十一位也。明此諸位所有惑障，由此能凈所有勝行，由此能行故。二通顯文旨。然此諸愿句雖有四事，但有三義開為六。言三事者，謂初句愿所依事，次句愿所為境，后二句是愿境成益。開為六者，初事有二。一者內，謂菩薩自身根識等，經云『菩薩等』故。二者外，謂他身或依正資具等，經云『在家等』故。次事亦二種，一能發願者，二所愿眾生，經云『當愿眾生』故。後事亦二，一者自益，由此諸愿成前諸德故；二者益他，由此發願愿眾生故。此後二句，或前句是因，后句是果，如雲『所行無逆成一切智』等。或二俱是因，如雲『巧事師長習行善法』等。或二俱佛果，如雲『永離煩惱究竟寂滅』等。或俱通因果，如雲『以法自娛了妓非實』等。或三四二句共成一句，如雲『演說種種無乖諍法』等。亦可后二句中初句所入法，如雲『知家性空』等，后句所成益免逼迫等，以不必具故合為一。

【English Translation】 English version The teacher (referring to a Kalyanamitra, a spiritual friend). This means that the preceding text surpasses all others, seeking only the Buddha as the ultimate goal. Now, with just the initial aspiration, the path is second only to the Most Honored One, hence 'second'. However, in older sutras, it is also said to be 'the foremost guide for all beings,' so the translator's intention is known as 'second'. The phrase 'What is the second Buddha-son?' indicates the cause through events, in three parts. First, a general inquiry; second, a specific explanation; and third, a conclusion that brings benefit. The second, specific explanation is divided into five aspects. The first, a general explanation of the main idea, contains a total of one hundred and forty-one vows. The great vows of a Bodhisattva are as deep and vast as the ocean, and should be like the dedication of merit, not limited to just this. This serves as a model, and the rest follow this pattern. It is not without significance. The 'one hundred' represents the perfect integration of the ten faiths, each possessing ten qualities. The 'forty-one' represents the forty-one positions (of a Bodhisattva). It clarifies the delusions and obstacles present in these positions, and through this, one can purify all excellent practices, and through this, one can act. The second part explains the general meaning. Although these vows have four aspects, they have three meanings, which can be expanded into six. The three aspects are: the first phrase is the basis upon which the vow relies; the second phrase is the object for which the vow is made; and the last two phrases are the benefits that result from the vow and its object. The six aspects are: the first aspect has two parts. One is internal, referring to the Bodhisattva's own faculties and consciousness, as the sutra says 'Bodhisattva, etc.' The second is external, referring to others' bodies or the resources they depend on, as the sutra says 'householder, etc.' The second aspect also has two parts: one is the one who makes the vow, and the other is the beings for whom the vow is made, as the sutra says 'May all beings.' The last aspect also has two parts: one is self-benefit, because these vows accomplish the preceding virtues; and the other is benefiting others, because making these vows benefits beings. In these last two phrases, either the first phrase is the cause and the second phrase is the result, such as 'What is done is without opposition, achieving omniscience, etc.' Or both are causes, such as 'Skillfully serving teachers and practicing good deeds, etc.' Or both are Buddha-results, such as 'Forever free from afflictions, ultimately attaining tranquility, etc.' Or both encompass cause and effect, such as 'Enjoying the Dharma and understanding that entertainment is not real, etc.' Or the third and fourth phrases together form one phrase, such as 'Expounding various doctrines without contradiction or dispute, etc.' It is also possible that the first phrase in the last two phrases is the Dharma entered, such as 'Knowing the nature of home is empty, etc.,' and the last phrase is the benefit achieved, avoiding oppression, etc., because it is not necessary to have all aspects, so they are combined into one.

一。三別開義類。然上三事中愿所依事。雖有多類。不出善惡依正內外。隨義準之。二愿所為境。其一一愿盡該法界。一切有情不同權小談有藏無故。又愿即是行。成迴向故。一一皆成所行清凈善業行故。如雲知家性空。則菩薩之心必詣空矣。三愿所為境。成利益中。由愿於他成種種德。自獲如前所說功德。然有二義。一通二別。通則隨一一愿成上諸德。斯為正意。二別顯者。如願於他得堅固身心無所屈。則自必成十種三業離過成德之德也。二愿於他具足成滿一切善法。則自成就堪傳法器。三愿於他深入經藏智慧如海。則自成眾慧。四愿於他具諸方便得最勝法。則自成就具道因緣。五愿於他語業滿足巧能演說。則自成就十善巧德。六愿於他得善意欲洗除惑垢則自成七覺三空。七愿於他所作皆辦具諸佛法。則自成滿菩薩行德。八愿於他舍眾聚法成一切智。則自成就如來十種智力。九愿於他皆如普賢端正嚴好。則自成就十王敬護。十愿於他統理大眾一切無礙。則自成饒益為依救德。十一愿他得第一位入不動法。則自成就超勝第一德。以斯十一配上答中總別十一段。文並可知。通別交絡應成四句。謂一切愿成一德。一切愿成一切德等。以因愿一多相即故。成德亦一多镕融。四對辨成例。謂若以初后二事相對辨例。略有十例一

【現代漢語翻譯】現代漢語譯本一。三種區別開示意義的類別。然而上述三件事中，愿所依賴的事物，雖然有很多種類，但不超出善、惡、依、正、內、外這幾個方面。根據意義來衡量這些方面。二。愿所指向的境界，每一個愿都包含整個法界，一切有情眾生，不同於權教和小乘，談論有藏無藏的說法。而且，愿就是行動，成就回向。每一個愿都成就所行的清凈善業。正如所說，知道家的本性是空，那麼菩薩的心必然趨向于空。三。愿所指向的境界，成就利益之中，由於愿對於他人成就種種功德，自己獲得如前面所說的功德。然而有兩種意義：一是普遍的，二是特別的。普遍的意義是，隨著每一個愿成就上述各種功德，這是正確的理解。特別顯示的意義是，例如，愿他人得到堅固的身心，不被任何事物所屈服，那麼自己必定成就十種三業（身、口、意）遠離過失、成就功德的功德。二、愿他人具足圓滿一切善法，那麼自己成就堪能傳法的法器。三、愿他人深入經藏，智慧如海，那麼自己成就各種智慧。四、愿他人具備各種方便，得到最殊勝的佛法，那麼自己成就具備菩提道的因緣。五、愿他人語業圓滿，巧妙善於演說佛法，那麼自己成就十種善巧功德。六、愿他人得到善良的意願，洗除迷惑的污垢，那麼自己成就七覺支和三空。七、愿他人所做的事情都能辦成，具備各種佛法，那麼自己圓滿成就菩薩的行持功德。八、愿他人捨棄眾多的聚集之法，成就一切智慧，那麼自己成就如來的十種智慧力量。九、愿他人都像普賢菩薩一樣，端正莊嚴美好，那麼自己成就受到十方國王的敬重和守護。十、愿他人統領大眾，一切沒有障礙，那麼自己成就饒益眾生、成為依靠和救護的功德。十一、愿他人得到第一位，進入不動的法位，那麼自己成就超越殊勝的第一功德。用這十一項來配合上面回答中的總別十一段，文義都可以理解。普遍和特別相互交織，應該形成四句，即一切愿成就一種功德，一切愿成就一切功德等等。因為因愿的一和多相互融合，所以成就的功德也一和多相互融合。四。對比辨析成就的例子。如果用最初和最後兩件事相對比辨析，略有十個例子。

【English Translation】 English version I. Three Distinctions Opening Up Categories of Meaning. Among the above three matters, the things upon which vows rely, although of many kinds, do not go beyond good, evil, dependent, proper, internal, and external. Measure them according to their meaning. II. The realm for which vows are made: each and every vow encompasses the entire Dharma Realm, all sentient beings, differing from expedient teachings and the Small Vehicle, discussing the existence or non-existence of the Treasury. Moreover, a vow is action, accomplishing dedication. Each and every vow accomplishes the pure and virtuous karma of what is practiced. As it is said, 'Knowing that the nature of home is emptiness, then the Bodhisattva's mind will surely go to emptiness.' III. The realm for which vows are made, in the accomplishment of benefit, because the vow accomplishes various virtues for others, one obtains the merits as previously described. However, there are two meanings: one general, and one specific. The general meaning is that with each and every vow, the above virtues are accomplished; this is the correct understanding. The specific meaning is exemplified as follows: for example, wishing that others obtain steadfast body and mind, unyielding to anything, then one will surely accomplish the ten kinds of merits of the three karmas (body, speech, and mind) being free from faults and accomplishing virtues. II. Wishing that others fully accomplish all good dharmas, then one will accomplish a vessel capable of transmitting the Dharma. III. Wishing that others deeply enter the Sutra Treasury, with wisdom like the sea, then one will accomplish various wisdoms. IV. Wishing that others possess various skillful means and obtain the most supreme Dharma, then one will accomplish the causes and conditions for the path to enlightenment. V. Wishing that others' speech karma is complete, skillfully able to expound the Dharma, then one will accomplish the ten skillful virtues. VI. Wishing that others obtain virtuous intentions, washing away the defilements of delusion, then one will accomplish the Seven Factors of Enlightenment and the Three Emptinesses. VII. Wishing that others can accomplish all that they do and possess all the Buddha-dharmas, then one will fully accomplish the Bodhisattva's practice virtues. VIII. Wishing that others abandon the dharmas of numerous gatherings and accomplish all wisdom, then one will accomplish the Tathagata's ten powers of wisdom. IX. Wishing that others are all like Samantabhadra (Universal Worthy Bodhisattva), upright, dignified, and beautiful, then one will accomplish being respected and protected by the ten kings. X. Wishing that others lead the masses, without any obstacles, then one will accomplish the merit of benefiting beings, becoming a refuge and savior. XI. Wishing that others obtain the first position and enter the immovable Dharma position, then one will accomplish the surpassing and supreme virtue. Using these eleven items to match the above answer's general and specific eleven sections, the meaning of the text can be understood. The general and specific intertwine, and should form four sentences, namely, all vows accomplish one virtue, all vows accomplish all virtues, and so on. Because the one and many of the causal vows are mutually inclusive, the accomplished virtues are also one and many, mutually融融 (harmonious and integrated). IV. Examples of accomplishment through comparative analysis. If we compare and analyze the first and last two matters, there are roughly ten examples.

會事同理例。如菩薩在家事也。性空理也。二處染翻染例。如若得五欲染也。拔除欲箭翻染也。三相似類同例。如若有所施令一切能捨等。四世同出世例如上升樓閣愿升正法樓等。五以因同果例。如正出家時愿同佛出家等。六舍偽歸真例。如著瓔珞愿到真實處等。七以人同法例。如見病人愿離乖諍等。八以境成行例。如見涌泉愿善根無盡等。九以妄歸真例。如見婆羅門愿離惡等。十以近同遠例。如受和尚教愿到無依處等。五正釋經文。長分為十。初有十一愿。明在家時愿。二有十五愿。出家受戒時愿。三有七愿。就坐禪觀時愿。四有六愿。明將行披掛時愿。五有七愿。澡漱盥洗時愿。六有五十五愿。明乞食道行時愿。七有二十二愿。明到城乞食時愿。八有五愿。明還歸洗浴時愿。九有十愿。明習誦旋禮時愿。十有三愿。明寤寐安息時愿。今初。在家有十一愿。初一總舉在家。以家是貪愛擊縛所故。若了性空。則雖處居家家不能迫。次一在家行孝愿。以是至德行本故。首而明之。大集經云。世若無佛善事父母。事父母者即是事佛。父母於我為先覺故。今翻令事佛者。生長法身故。護養一切者。一切眾生皆我子故護之。一切男女皆我父母故養之。生生無不從之受身故。平等敬之法身佛故。次四受家室等愿。然五欲射心猶如

【現代漢語翻譯】現代漢語譯本會事同理例：如同菩薩在家之事，與性空之理相同。二處染翻染例：如同若得五欲之染，與拔除欲箭翻轉為清凈相同。三相似類同例：如同若有所施，令一切皆能捨棄等等。四世同出世例：如同上升樓閣，愿升正法之樓閣等等。五以因同果例：如同正出家時，愿同佛出家等等。六舍偽歸真例：如同佩戴瓔珞，愿到真實之處等等。七以人同法例：如同見病人，愿離乖戾爭端等等。八以境成行例：如同見涌泉，愿善根無有窮盡等等。九以妄歸真例：如同見婆羅門，愿離諸惡等等。十以近同遠例：如同受和尚教誨，愿到無依之處等等。五、正釋經文，大體分為十部分。首先有十一愿，說明在家時的願望。其次有十五愿，說明出家受戒時的願望。再次有七愿，說明就坐禪觀時的願望。然後有六愿，說明將要行走披掛時的願望。接著有七愿，說明澡漱盥洗時的願望。之後有五十五愿，說明乞食道行時的願望。再有二十二愿，說明到達城中乞食時的願望。又有五愿，說明返回后洗浴時的願望。還有十愿，說明習誦旋禮時的願望。最後有三愿，說明睡醒安息時的願望。現在開始第一部分，在家有十一愿。第一愿總括在家，因為家是貪愛束縛之處。若能了悟性空之理，即使身處居家，家也不能束縛。第二愿是在家行孝的願望，因為孝是至高的德行和根本。所以首先說明這一點。《大集經》說：『世上如果沒有佛，善事父母就是善事佛。』事奉父母就是事奉佛，因為父母於我而言是先覺者。現在翻轉過來，令事奉佛者，生長法身。護養一切眾生，因為一切眾生都是我的子女，所以要保護他們。一切男女都是我的父母，所以要養育他們。生生世世沒有不從他們那裡接受身體的，所以要平等地敬奉他們，因為他們是法身佛。第三到第六愿是關於受家室等等的願望。然而五欲射心猶如...

【English Translation】 English version Applying principles by analogy to events: Just as a Bodhisattva's affairs at home are analogous to the principle of emptiness (性空, xìng kōng, the emptiness of inherent existence). Applying the principle of reversing defilement in two instances: Just as obtaining the defilement of the five desires is analogous to removing the arrows of desire and reversing it into purity. Applying the principle of similarity: Just as making offerings so that all can relinquish, and so on. Applying the principle of equating worldly and transcendent examples: Just as ascending a pavilion is analogous to wishing to ascend the pavilion of the true Dharma, and so on. Applying the principle of equating cause and effect: Just as at the time of proper ordination, wishing to be ordained like the Buddha, and so on. Applying the principle of abandoning the false and returning to the true: Just as wearing necklaces is analogous to wishing to arrive at the place of truth, and so on. Applying the principle of equating people and Dharma: Just as seeing a sick person is analogous to wishing to be free from discord and strife, and so on. Applying the principle of transforming circumstances into practice: Just as seeing a gushing spring is analogous to wishing that good roots are inexhaustible, and so on. Applying the principle of returning from delusion to truth: Just as seeing a Brahmin is analogous to wishing to be free from evil, and so on. Applying the principle of equating the near and the far: Just as receiving instruction from the Upadhyaya (和尚, héshàng, a Buddhist monk or teacher) is analogous to wishing to arrive at the place of no reliance, and so on. 5. Correctly Explaining the Sutra Text. It is broadly divided into ten parts. First, there are eleven vows, explaining the vows made while at home. Second, there are fifteen vows, explaining the vows made at the time of ordination and receiving precepts. Third, there are seven vows, explaining the vows made while sitting in meditation. Fourth, there are six vows, explaining the vows made when about to walk and wear robes. Fifth, there are seven vows, explaining the vows made during washing and cleansing. Sixth, there are fifty-five vows, explaining the vows made during begging for food and walking the path. Seventh, there are twenty-two vows, explaining the vows made when arriving in the city to beg for food. Eighth, there are five vows, explaining the vows made when returning to bathe. Ninth, there are ten vows, explaining the vows made during recitation and circumambulation. Tenth, there are three vows, explaining the vows made during waking, sleeping, and resting. Now, the first part begins, with eleven vows made while at home. The first vow generally encompasses being at home, because the home is a place of entanglement and bondage of greed and love. If one understands the principle of emptiness, then even though one is at home, the home cannot bind. The second vow is the vow to practice filial piety at home, because filial piety is the highest virtue and the root of practice. Therefore, it is explained first. The Mahasamghata Sutra says: 'If there were no Buddha in the world, serving parents is serving the Buddha.' Serving parents is serving the Buddha, because parents are the first to awaken me. Now, reversing it, those who serve the Buddha cultivate the Dharma body. Protecting and nurturing all beings, because all beings are my children, so I must protect them. All men and women are my parents, so I must nurture them. In every life, there is no one who does not receive a body from them, so I must equally respect them, because they are the Dharma body Buddha. The third to sixth vows are about receiving family and so on. However, the five desires shoot the heart like...

箭中。王侯有宮余皆名室。次五在家所作事業等愿。在頸曰瓔。在身曰珞。珞以持衣。瓔以系冠。一切悉舍亦舍心也。了聚無性成佛智也。第二舍居家下。出家受戒時有十五愿。初一正舍俗家。次三出家方便。僧伽藍者。此云眾園。眾有六和法則事理一味。故無諍也。大師謂佛。眾所宗故。小謂和尚。親所教故。若約末世三師為大。七證為小。靡不有初鮮克有終。故希不退。次四正落䰆出家。袈裟者不正色衣也。亦云染色。表心染於法要。無所染方曰染也。然二乘之染亦非真染。必心染大乘故。云具大仙道為于正法除其結使。方為究竟寂滅。落䰆披衣之後為正出家。餘七受學戒時。初三自歸。佛在之日則五受之一。佛滅之後受五八戒。必依三歸。歸要三者。翻彼外道邪師邪教及邪眾故。猶如良醫良藥及看病人。煩惱病癒故。為與眾生為緣念故。三寶之義至下當釋。受學戒者即十戒也。亦通五戒。優婆塞戒經云。欲受菩薩戒先應遍受五戒十戒二百五十戒。若尼則受六事及五百戒。受謂受戒。學即隨戒。愿中即止作二持。阇梨者此云正行。軌範教授故云具足威儀。和尚此云親教。亦云力生。道力自彼生故。故翻云入無生智。依之得戒故翻無依。具足戒言義含二種。一則大比丘戒。二則菩薩戒。亦制意地方為具足。第三若入

【現代漢語翻譯】現代漢語譯本箭中（指被箭射中）。王侯的住所多餘的都叫做室。接下來是第五個願望，關於在家所做的事業等等。在頸上的叫做瓔（裝飾品），在身上的叫做珞（裝飾品）。珞用來持衣，瓔用來系冠。一切都捨棄，也是捨棄心。了達聚集無自性，成就佛的智慧。第二部分是捨棄居家。出家受戒時有十五個願望。第一個是真正捨棄世俗的家。接下來三個是出家的方便。僧伽藍（寺院）的意思是眾園。大眾有六和（六種和合）的法則，事理一味，所以沒有爭訟。大師指佛（佛陀），因為是大眾所尊崇的。小指和尚（親教師），因為是親自教導的。如果按照末世來說，三師為大，七證為小。很少有人能從始至終堅持，所以希望不要退轉。接下來四個是真正落髮（剃頭）出家。袈裟（僧侶的法衣）是不正色的衣服。也叫染色衣，表示心染於法要。無所染才叫做染。然而二乘（聲聞乘和緣覺乘）的染也不是真染，必須心染大乘（菩薩乘）才行。所以說具備大仙之道，爲了正法去除結使（煩惱），才能達到究竟寂滅。落髮披衣之後才算真正出家。其餘七個是受學戒律時。最初三個是自歸（皈依）。佛在世的時候是五受之一。佛滅度之後受五戒八戒，必須依據三歸（皈依佛、法、僧）。皈依最重要的是三者，爲了推翻外道的邪師邪教以及邪眾。猶如良醫良藥以及看病人，煩惱病才能痊癒。爲了與眾生結緣念。三寶（佛、法、僧）的意義在下面會解釋。受學戒律就是十戒，也通五戒。《優婆塞戒經》說，想要受菩薩戒，應該先普遍受五戒、十戒、二百五十戒。如果是尼（比丘尼），則受六事以及五百戒。受是受戒，學是隨戒。愿中包含止持和作持兩種。阇梨（阿阇梨）的意思是正行，因為能作為軌範教授，所以說具足威儀。和尚（和尚）的意思是親教，也叫力生，道力從他那裡產生。所以翻譯成入無生智。依靠他才能得到戒律，所以翻譯成無依。具足戒的含義包含兩種，一種是大比丘戒，一種是菩薩戒。也制定意地（內心）方為具足。第三，如果進入

【English Translation】 English version Shot by an arrow (meaning being hit by an arrow). The residences of kings and nobles that are surplus are all called 'rooms'. Next is the fifth vow, concerning the undertakings and so on done at home. That which is on the neck is called 'Ying' (ornament), and that which is on the body is called 'Luo' (ornament). Luo is used to hold clothes, and Ying is used to tie the crown. To abandon everything is also to abandon the mind. To understand that aggregates have no self-nature is to achieve the wisdom of Buddhahood. The second part is abandoning the household life. There are fifteen vows when leaving home and receiving precepts. The first is to truly abandon the secular home. The next three are conveniences for leaving home. 'Sangharama' (monastery) means 'garden of the assembly'. The assembly has the six harmonies (six kinds of harmony) as its rules, and the principles and matters are of one taste, so there is no contention. 'Great Master' refers to the Buddha (Buddha), because he is revered by the assembly. 'Small' refers to the Upadhyaya (preceptor), because he is the one who personally teaches. If according to the degenerate age, the three teachers are great, and the seven witnesses are small. Few can persist from beginning to end, so it is hoped that one will not regress. The next four are truly shaving the head and leaving home. 'Kasaya' (monk's robe) is a robe of impure color. It is also called dyed robe, indicating that the mind is dyed in the essentials of the Dharma. Only when there is nothing to be dyed is it called dyeing. However, the dyeing of the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) is not true dyeing, it must be the mind being dyed in the Mahayana (Bodhisattva Vehicle). Therefore, it is said that one must possess the path of the great immortals, and remove the fetters (afflictions) for the sake of the true Dharma, in order to attain ultimate extinction. Only after shaving the head and donning the robe is one truly considered to have left home. The remaining seven are when receiving and learning the precepts. The first three are self-reliance (taking refuge). When the Buddha was in the world, it was one of the five receptions. After the Buddha's Parinirvana, one receives the five precepts and eight precepts, and must rely on the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha). The most important of taking refuge is the three, in order to overthrow the heretical teachers, heretical teachings, and heretical assemblies of the external paths. It is like a good doctor, good medicine, and a caregiver, so that the illness of afflictions can be cured. It is for the sake of forming connections with sentient beings. The meaning of the Three Jewels (Buddha, Dharma, Sangha) will be explained below. Receiving and learning the precepts is the ten precepts, and it also includes the five precepts. The 'Upasaka Precept Sutra' says that if one wants to receive the Bodhisattva precepts, one should first universally receive the five precepts, ten precepts, and two hundred and fifty precepts. If it is a Bhikkhuni (nun), then she receives the six matters and five hundred precepts. 'Receiving' is receiving the precepts, and 'learning' is following the precepts. The vows include both cessation and performance. 'Acarya' (Acharya) means 'right conduct', because they can serve as norms and teach, so it is said that they possess complete dignity. 'Upadhyaya' (Upadhyaya) means 'personal teaching', and is also called 'power-born', because the power of the path is born from them. Therefore, it is translated as entering the unproduced wisdom. Relying on them, one can obtain the precepts, so it is translated as without reliance. The meaning of 'complete precepts' includes two kinds, one is the Bhikkhu precepts, and the other is the Bodhisattva precepts. It also stipulates that the intention (inner mind) is complete. Third, if entering

堂下七愿。明就坐禪觀時愿。初四為修方便。次二正修止觀。后一修行事訖。第四下足住時下。明將行披掛時六愿。下衣蓋丑故愿得慚愧。上衣即衫襖之輩。前已辨袈裟故。此直云僧伽梨。僧伽梨者義雲和合。新者二種。故者四種。要以重成故云和合。即是三衣中第一衣故。第五手執楊枝下。澡漱盥洗時有七愿。楊枝五利是曰妙法。去穢為凈。西域皆朝中嚼楊枝。凈穢不相雜。此為常規。凡欲習謂別須用之。盥者澡也。第六手執錫杖下。乞食道行時。總有五十五愿。更分為三。初十二愿游涉道路。次見眾會下十九愿。所睹事境。后見嚴飾下二十四愿。所遇人物。今初。錫者輕也明也。執此杖者輕煩惱故。明佛法故。更有多義具如經辨。今略明二用。一執為行道之儀。二振以乞食故。發相似之愿。無依之道是真道也。向無餘法真涅槃也。真凈法界心所履也險道有二。一多賊鬼毒獸。二陜徑阻絕。初惑業罪苦。凡夫之險道也。后自調滯寂二乘之險道也。皆為難處。不斷生死而入涅槃正法界也。二睹事境愿。初睹眾會。謂眾聚多談無義故。愿說深法眾心易乖故令和合。二大柱者。舊經云大樹。梵云薩擔婆。(去聲輕呼)此云樹也。薩擔婆(入聲重呼)此云柱也。由茲二物呼聲相濫。古今譯殊。柱有荷重之能。一舍由之而立翻

。此愿離我能之諍。忿恨何由而生。三德猶叢林森聳可敬。十一陂澤者。畜水曰陂。不集諸流故愿一味。十二說文曰。穿地通水曰池。沼即池也。取其盈滿引法流故。亦可巧思穿鑿能有說故。十三汲者取也。辯才演法猶綆汲水。無憂林者處之忘憂故。三見嚴飾下二十四愿。所遇人物。六云獲根本智滅眾苦者。若得見道無分別根本智。則斷惡道業無明故。三塗苦滅。則三苦八苦亦皆隨滅。死及取蘊。直至金剛后根本智。則能永斷七愿入真實慧永無病惱者。此有二種。一約入真見道之慧斷身病之苦惱及煩惱病。謂一切惡趣諸煩惱品。所有粗重是分別起。亦為身病遠因。至歡喜地真見道中。一剎那斷。頓證三界四諦真如。身病及惑永不復有。二約金剛心慧頓斷一切諸煩惱病及習氣隨眠。證極圓滿真實勝義。諸惑永亡。依上解者。真實慧者即根本智。但約所滅惑苦不同耳。八四大乖違成病。知空則永無所乖。于佛菩薩能知恩德者。諸佛菩薩。始自發心普緣眾生。難行苦行不顧自身。垂形六道隨逐眾生。見其造惡如割支體。迄成正覺隱其勝德。以貧所樂法誘攝拯救。見其憍恣示跡涅槃。留余福教以濟危苦。故自頂至足從生至死。皆佛之蔭。斯之恩德何可報耶。得人小恩常懷大報。不知恩者。多遭橫死。故經云。假使頂戴經塵劫。

身為床座遍三千。若不傳法利眾生。畢竟無能申報者。故唯自利利人如說修行。為報佛恩耳。沙門此云止息。畢竟止息唯大涅槃。世之甲冑隨於師旋。進忍甲冑趣于無師。能離五邪方為正命。謂一詐現奇特。二自說功德。三占相吉兇。四高聲現威令他敬畏五為他說法行此五事若為利養皆邪命也。第三句通愿離五。第四句但離初一。明斷方稱長者。守王正法始曰大臣。第七若見城郭下。二十二愿。到城乞食時愿。初三總處王都。則賢達輻輳。林藪則眾德攸歸。次三入家未入則諸家差別。入已唯一無多。如入佛乘無二三也。次八乞食得不。得愿次七得食正食后一食訖說法。亦為報施主之恩故。其中雲藏護諸根者。瑜伽名善守根門。凈名云。所見色與盲等。乃至云知諸法如幻相是也。第八從捨出下。還歸洗浴時節炎涼。五愿可知。第九諷誦下。習誦旋禮時有十愿。右者順義故。普耀經第二亦云。菩薩降神趣右脅者。所行無逆故。佛功德者。謂如來十力等。第十若洗足下。寤寐安息時三愿。一切智覺者。非唯三世齊明。抑亦十方洞曉。一日始終既爾。余時類然。第三若諸菩薩下。結嘆因所成益。若能如上為善用心。若此用心則內德齊圓。外不能動心遊大智故。人天不能動。心冠大悲故。二乘不能動不動有二。一修行時。此等不

能惑亂故。二不希彼故。

大方廣佛華嚴經疏卷第十五大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十六

唐清涼山大華嚴寺沙門澄觀撰

賢首品第十二

初來意者。夫行不虛設必有其德。既解行圓妙必勝德難思。收前行愿成信德用。故次來也。又前智首舉果徴因。文殊廣顯其因。略標其果。云獲一切勝妙功德。故問賢首令廣斯言。是以偈初躡前起后。二釋名者。謂體性至順調善曰賢。吉祥勝德超絕名首。即以此名菩薩演說此法。賢即是首。賢首之品。以當賢位之初攝諸德。故偏舉賢名。三宗趣者。于信門中成普賢行德。而自在莊嚴。無方大用建立眾生。通貫始終該攝諸位。以為其宗。令起圓融信行成位德用。而為意趣。四釋文者文有三分。初文殊發起。次賢首廣說。三十方現證。今初分二。初經家敘述。二正明發起。二段各有結前生后。今初。先結前已說。順違皆順客塵不能濁其心。悲智雙游萬境不能亂其慮。是曰清凈行矣。大功德者。即前所成之果。后欲顯示下生后。文含始終。約終則顯示信滿菩提心殊勝功德。廣具五位因行盡故。約始但于生死誓證菩提。萬德攸依故。今顯。示二偈。正發起中前半結前。偈文窄故略無所成之德。後半

【現代漢語翻譯】現代漢語譯本：能被迷惑擾亂的緣故。二是因為不希望得到那些（不好的東西）的緣故。

《大方廣佛華嚴經疏》卷第十五大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第十六

唐清涼山大華嚴寺沙門澄觀撰

賢首品第十二

最初的來意是。行為不會是虛設的，必定有它的功德。既然理解了行為的圓滿和微妙，那麼殊勝的功德一定是難以思議的。收攝前面的行愿，成就信德的作用。所以接下來是這一品。另外，前面的智首菩薩舉出果來證明因，文殊菩薩廣泛地顯示了那個因，（智首菩薩）簡略地標明了那個果，說『獲得一切殊勝微妙的功德』。所以（佛）問賢首（菩薩），讓他廣泛地闡述這些話。因此偈頌一開始就承接前面，開啟後面。第二是解釋名稱。體性極其順從調和善良叫做『賢』，吉祥殊勝的功德超絕叫做『首』。就是用這個名稱的菩薩來演說這個法。『賢』就是『首』，『賢首』的品。因為在賢位的開始就攝取各種功德，所以偏重地舉出『賢』這個名稱。第三是宗旨和意趣。在信門中成就普賢（Samantabhadra）行德，從而自在莊嚴，以無方的大用建立眾生。貫通始終，包含攝取各個位次，作為它的宗旨。使人發起圓融的信行，成就位次的功德和作用，作為它的意趣。第四是解釋經文。經文有三個部分。最初是文殊（Manjusri）菩薩發起，其次是賢首（Bhadrapala）菩薩廣泛地解說，第三是十方諸佛現身印證。現在是最初的部分，分為兩部分。最初是經家敘述，第二是正式闡明發起。兩段都有總結前面，引出後面的作用。現在是最初的部分。先總結前面已經說的，順境和逆境都能順應，客塵不能夠擾亂他的心，悲和智雙重執行，萬境不能夠擾亂他的思慮。這就是清凈的行為啊。『大功德』，就是前面所成就的果。後面想要顯示下生后。經文包含始終。如果從終點來說，那麼顯示信滿菩提心殊勝的功德。廣泛地具備五位的因行窮盡的緣故。如果從起點來說，只是在生死中發誓要證得菩提（Bodhi），各種功德都依靠它。現在顯示。顯示兩個偈頌。正式發起中，前半部分總結前面。偈頌的文字狹窄的緣故，簡略地沒有說什麼成就的功德。後半部分

【English Translation】 English version: Because it can be confused and disturbed. Two, because one does not desire those (bad things).

The Avatamsaka Sutra Commentary, Volume 15 Taisho Tripitaka Volume 35, No. 1735, The Avatamsaka Sutra Commentary

The Avatamsaka Sutra Commentary, Volume 16

Composed by Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang, Tang Dynasty

Chapter 12: Virtuous Leader

The initial intention is this: Actions are not performed in vain; they must have their merit. Since understanding the perfection and subtlety of practice, the supreme merit must be inconceivable. Gathering the preceding vows and practices, it completes the function of faith. Therefore, this chapter follows. Furthermore, in the previous chapter, Wisdom Leader (Jnanasrestha) cited the result to prove the cause, while Manjusri (文殊) extensively revealed the cause, and (Jnanasrestha) briefly indicated the result, saying, 'Obtaining all supreme and wonderful merits.' Therefore, (the Buddha) asked Virtuous Leader (Bhadrapala), instructing him to elaborate on these words. Thus, the verse initially connects the preceding and initiates the following. Second is the explanation of the name. The nature of being extremely compliant, harmonious, and virtuous is called 'Virtuous' (賢). Auspicious and supreme merit, surpassing all others, is called 'Leader' (首). It is with this name that the Bodhisattva expounds this Dharma. 'Virtuous' is 'Leader,' the chapter of 'Virtuous Leader.' Because it encompasses all virtues at the beginning of the virtuous position, it emphasizes the name 'Virtuous.' Third is the purpose and intent. Within the gate of faith, it accomplishes the virtuous practice of Samantabhadra (普賢), thereby freely adorning, and establishing sentient beings with boundless great function. Penetrating from beginning to end, encompassing and gathering all positions, it serves as its purpose. It enables the arising of harmonious faith and practice, accomplishing the merit and function of the position, serving as its intent. Fourth is the explanation of the text. The text has three parts. Initially, Manjusri (文殊) Bodhisattva initiates, secondly, Virtuous Leader (Bhadrapala) extensively explains, and thirdly, the Buddhas of the ten directions manifest to confirm. Now is the initial part, divided into two parts. Initially, the sutra compiler narrates, and secondly, it formally clarifies the initiation. Both sections have the function of summarizing the preceding and introducing the following. Now is the initial part. First, it summarizes what has been said before, that one can adapt to both favorable and adverse circumstances, external defilements cannot disturb their mind, compassion and wisdom operate in tandem, and myriad realms cannot disrupt their thoughts. This is pure conduct. 'Great merit' is the result achieved earlier. Later, it intends to show the subsequent birth. The text contains the beginning and the end. If viewed from the end, it reveals the supreme merit of the Bodhi (菩提) mind that is full of faith. It extensively possesses the exhaustive cause and practice of the five positions. If viewed from the beginning, it is merely vowing to attain Bodhi (菩提) in samsara, with all virtues relying on it. Now it reveals. It reveals two verses. In the formal initiation, the first half summarizes the preceding. Because the text of the verse is narrow, it briefly does not mention what accomplished merits. The second half

勸說。令說修行之德。則與長行文有影略。第二時賢首下。賢首廣說。于中先總標舉。以偈答者此略有二。一少言攝多義故。二美詞贊說令凈信故。以始德該終散說難盡故。顯此勝妙之功德故。第二正顯偈詞。有三百五十九頌半。大為三分。初四頌謙讚許說分。次三百四十六偈半。正說勝德分。三九偈校量勸持分。初中分二。初偈總明。前半贊問勸修。後半謙己少說。海喻次下當明。后三開章以發心之德。況出修行巧顯深廣。于中初偈舉發心章。次偈況出修行章。初心祈于當證德已叵量。況長時入位遍修故。多佛不能盡說。后偈許說分齊。前半法說。如是者雙指發心修行。下文具顯故前文雙問故。後半喻明。然有二意。一顯喻少分。謂發心行德如太空大地。所說者狹如足履一塵。二密喻不異。謂鳥足之空不異太空。微細之塵不殊大地。故此略說義無不周。若廣若略皆無邊故。出現品云。如鳥飛虛空經于百年。已經過處未經過處。皆不可量。何以故。虛空無邊際故等。彼就果行。此就因德。然普賢行德似同佛果。是故皆以虛空為量。上下文中皆同此說。此初發心。與下文十住初發心住。及發心功德品。各何別耶。此中發心該於初后。取其成德乃是信終。取其為本乃在初發。雖如輕毛功歸初簣故。十住初發。即是此終成彼

【現代漢語翻譯】現代漢語譯本勸說。如果（有人）講述修行的功德，那麼就與長行文的內容有所重疊。第二（部分）『時賢首下』，（指）賢首（菩薩）廣泛地解說。其中先總括地提出，用偈頌回答，這裡簡略地包含了兩點：一是言語簡短卻涵蓋多種意義；二是美好的言辭讚頌解說，使（聽者）產生清凈的信心。因為最初的功德涵蓋了最終的（功德），分散地解說難以窮盡，所以（用簡短的偈頌）來彰顯這種殊勝微妙的功德。第二（部分）正式地闡述偈頌的辭句，共有三百五十九頌半，大致分為三部分。最初的四頌是謙虛地讚歎並答應解說（的部分）；其次的三百四十六偈半是正式解說殊勝功德（的部分）；最後九偈是衡量勸勉受持（的部分）。最初的部分分為兩部分。第一偈總括地說明，前半部分讚歎提問並勸勉修行，後半部分謙虛地說自己說得很少。用大海來比喻將在下面說明。後面的三（個）偈開啟章節，用發心的功德，來比況修行，巧妙地彰顯（其功德的）深廣。其中第一個偈提出發心（的）章節，第二個偈比況修行（的）章節。最初發心所祈求的當證（的）功德已經難以衡量，更何況長時間地進入位階普遍地修行呢？（即使）眾多的佛也無法完全說盡。後面的偈是答應解說（的）分際。前半部分是法說，『如是』二字雙重地指代發心和修行，下文會具體地闡明，所以前文雙重地提問。後半部分用比喻來說明。然而有兩種含義：一是彰顯比喻只是少部分，（意思是）發心和修行的功德如同太空大地，所說的（內容）狹窄得如同腳踩的一粒塵土。二是隱秘地比喻沒有差異，（意思是）鳥足跡中的空間不異於太空，微細的塵土不異於大地。所以這種簡略的解說義理沒有不周全的。無論是廣說還是略說，都是沒有邊際的。出現品中說，『如同鳥在虛空中飛行經過一百年，已經過的地方和未經過的地方，都不可衡量。』為什麼呢？因為虛空沒有邊際等等。那裡是就果（位）的修行來說，這裡是就因（地）的功德來說。然而普賢的行德類似於佛果，所以都用虛空來衡量。上下文中都同樣這樣說。這（里）最初的發心，與下文十住（中的）最初發心住，以及發心功德品，各有什麼區別呢？這裡（所說的）發心涵蓋了最初和最終，取其成就功德是在信位的終結，取其作為根本是在最初發心。雖然如同輕毛，功勞歸於最初的一筐土。十住（中的）最初發心，就是這裡（信位）的終結成就了那裡（十住位）的開始。 English version Persuasion. If (someone) speaks of the merits of practice, then it overlaps with the content of the prose. The second (part), 'When the Worthy Head is Below,' (refers to) Worthy Head (Bodhisattva) extensively explaining. Among them, first, it is summarized and presented, answering with verses, which briefly contains two points: one is that the language is concise but covers multiple meanings; the other is that beautiful words praise and explain, causing (listeners) to generate pure faith. Because the initial merits cover the final (merits), and explaining them in a scattered manner is difficult to exhaust, (short verses are used) to highlight this supreme and subtle merit. The second (part) formally elaborates on the phrases of the verses, with a total of three hundred and fifty-nine and a half verses, roughly divided into three parts. The initial four verses are a humble praise and agreement to explain (part); the next three hundred and forty-six and a half verses are the formal explanation of supreme merits (part); the last nine verses are the measurement and exhortation to uphold (part). The initial part is divided into two parts. The first verse summarizes, the first half praises the question and exhorts practice, the second half humbly says that he speaks very little. The analogy of the sea will be explained below. The following three (verses) open the chapter, using the merits of aspiration to compare practice, cleverly highlighting (its merits') depth and breadth. Among them, the first verse raises the chapter of aspiration, the second verse compares the chapter of practice. The merits of the initial aspiration that are prayed for to be attained are already immeasurable, let alone entering the stages and practicing universally for a long time? (Even) numerous Buddhas cannot fully explain it. The following verse is the boundary of agreeing to explain. The first half is the Dharma explanation, the words 'such as' doubly refer to aspiration and practice, which will be specifically explained below, so the previous text doubly asks. The second half uses metaphors to explain. However, there are two meanings: one is to highlight that the metaphor is only a small part, (meaning) the merits of aspiration and practice are like the vast space and earth, and what is said is as narrow as a speck of dust underfoot. The second is to secretly metaphorize that there is no difference, (meaning) the space in a bird's footprint is no different from the vast space, and the fine dust is no different from the earth. Therefore, this brief explanation of the meaning is not incomplete. Whether it is extensive or brief, it is boundless. The Appearance Chapter says, 'It is like a bird flying in the void for a hundred years, the places that have been passed and the places that have not been passed are immeasurable.' Why? Because the void is boundless, etc. There it is about the practice of the fruit (position), here it is about the merits of the cause (ground). However, the practice of Samantabhadra is similar to the fruit of Buddhahood, so they are all measured by the void. The upper and lower texts all say the same. What is the difference between the initial aspiration (here), the initial aspiration dwelling in the Ten Dwellings (below), and the chapter on the merits of aspiration? The aspiration (mentioned) here covers the beginning and the end, taking its accomplishment of merit as the end of faith, and taking it as the root is in the initial aspiration. Although it is like light hair, the credit goes to the first basket of soil. The initial aspiration in the Ten Dwellings is the end of (the stage of) faith here that achieves the beginning of (the Ten Dwellings stage) there.

【English Translation】 English version Persuasion. If (someone) speaks of the merits of practice, then it overlaps with the content of the prose. The second (part), 'When the Worthy Head is Below,' (refers to) Worthy Head (Bodhisattva) extensively explaining. Among them, first, it is summarized and presented, answering with verses, which briefly contains two points: one is that the language is concise but covers multiple meanings; the other is that beautiful words praise and explain, causing (listeners) to generate pure faith. Because the initial merits cover the final (merits), and explaining them in a scattered manner is difficult to exhaust, (short verses are used) to highlight this supreme and subtle merit. The second (part) formally elaborates on the phrases of the verses, with a total of three hundred and fifty-nine and a half verses, roughly divided into three parts. The initial four verses are a humble praise and agreement to explain (part); the next three hundred and forty-six and a half verses are the formal explanation of supreme merits (part); the last nine verses are the measurement and exhortation to uphold (part). The initial part is divided into two parts. The first verse summarizes, the first half praises the question and exhorts practice, the second half humbly says that he speaks very little. The analogy of the sea will be explained below. The following three (verses) open the chapter, using the merits of aspiration to compare practice, cleverly highlighting (its merits') depth and breadth. Among them, the first verse raises the chapter of aspiration, the second verse compares the chapter of practice. The merits of the initial aspiration that are prayed for to be attained are already immeasurable, let alone entering the stages and practicing universally for a long time? (Even) numerous Buddhas cannot fully explain it. The following verse is the boundary of agreeing to explain. The first half is the Dharma explanation, the words 'such as' doubly refer to aspiration and practice, which will be specifically explained below, so the previous text doubly asks. The second half uses metaphors to explain. However, there are two meanings: one is to highlight that the metaphor is only a small part, (meaning) the merits of aspiration and practice are like the vast space and earth, and what is said is as narrow as a speck of dust underfoot. The second is to secretly metaphorize that there is no difference, (meaning) the space in a bird's footprint is no different from the vast space, and the fine dust is no different from the earth. Therefore, this brief explanation of the meaning is not incomplete. Whether it is extensive or brief, it is boundless. The Appearance Chapter says, 'It is like a bird flying in the void for a hundred years, the places that have been passed and the places that have not been passed are immeasurable.' Why? Because the void is boundless, etc. There it is about the practice of the fruit (position), here it is about the merits of the cause (ground). However, the practice of Samantabhadra is similar to the fruit of Buddhahood, so they are all measured by the void. The upper and lower texts all say the same. What is the difference between the initial aspiration (here), the initial aspiration dwelling in the Ten Dwellings (below), and the chapter on the merits of aspiration? The aspiration (mentioned) here covers the beginning and the end, taking its accomplishment of merit as the end of faith, and taking it as the root is in the initial aspiration. Although it is like light hair, the credit goes to the first basket of soil. The initial aspiration in the Ten Dwellings is the end of (the stage of) faith here that achieves the beginning of (the Ten Dwellings stage) there.

初發。此終為能發彼是所發。此正是發起之發。義兼開發彼是開發之發。義兼發起。其發心品。正顯十住初心之功德耳。以斯甄別非無有異。故瓔珞云。發心住者。是人始從具縛未識三寶。乃至值佛菩薩教。法中起一念信。便發菩提心。既云始從凡夫最初發心。明知此中發心該於初后。問此既是初。何得乃具后諸行位及普賢德耶。古德釋此略有二門。一行布次第門。謂從微至著從淺至深。次第相乘以階彼岸。如瓔珞仁王起信瑜伽等說。二圓融通攝門。謂一位即具一切位等。如此經所說亦如大品等中。一行具一切行。此中有二門。一緣起相由門。二法界融攝門。前中普攬一切始終諸位。無邊行海同一緣起。為普賢行德。良以諸緣相望略有二義。一約用。由相待故。有有力無力義。是故得相收及相入也。二約體。由相作故。有有體無體義。是故得相即及相入是也。此經之中依斯義故。行位相收總有四說。一或始具終。如此門中。具一切行位。普賢德海者是也。二或終具始。並在十地位。后如下文十定十通等說。三或諸位齊收並在十住等。一一位中各收一切。悉至究竟。如下文十住十行等說。四或諸位皆泯行德顯然。如離世間品說。二法界融攝門者。謂此諸位及所修行。皆不離普賢無盡法界。然此法界圓融無限。隨在一位即

具一切。今在信門收無不盡。下諸位中皆具一切者。並準此釋。問下發心功德品。亦說初心具無邊德。與此何別。答此據行首信門所具。彼約行本菩提心具。問約法相收是則可爾。約人修行。豈十千劫修信才滿。即得如此無邊德海。答以法是圓融具德法故。若諸菩薩行此法行。是彼所收。或無量劫或無定限。十千劫言非此所說。如下善財童子。及兜率天子等所行所得。並是其人不同。行布次第教中之所說也。又十千劫。乃是一經。瓔珞但言一劫二劫。此經縱有行布亦皆圓融。亦有引此下文證成。此信乃是舍異生性。成就聖性出無明地。生如來家。以有則獲灌頂而升位等。非是信故。若爾初地豈得灌頂升位等耶。若云展轉進入佛地。何以不得始自於信展轉入耶。若許從信展轉入者。何以要判此乃舍凡入聖。下文自有十地之會。此中尚隔住行向等。判為入地。乃孟浪之談。下發心品。亦判為初地發心義。同此會。問下云無量億劫勤修學。得是無上菩提智。斯則非一生也。亦非十千以為無量。通斯難者應有二義。一此約行布展轉義故。二約圓融展促無礙義故。如上所辨故。善財見仙人。執手一一佛所。經無量劫故。修短難思特由於此故。賢首菩薩云。信大乘者猶為易。能信此法倍更難。以初心即具一切功德。故難信也。第二

菩薩發意下。正明發心修行勝德。文分為五。初五頌發心行相。二信為道元下略示勝能。三若常信奉下。所具行位。四或有剎土下無方大用。五一切如來下。喻況玄旨。然此五段。初一顯正發心。后四發心之德。第三亦兼修行。此及后二皆修行之德。今初發心行相中。初偈總標余文別顯瑜伽菩薩地。明發心有五種相。一自性。二行相。三所緣。四功德。五最勝。今文五偈具之。謂發意。即是正愿為發心自性也。希求菩提及下作有情義利。即行相也。菩提三寶有情皆其所緣。能攝一切菩提分法。為其功德。不求五欲等。反顯菩薩所求最勝。言因緣者。謂親能發起求大菩提曰因。假之助發為緣。因即自性住性內熏之力。緣即習所成性。又上二皆因善友及境外熏為緣。瑜伽云。由有四因四緣四力。菩薩發心。四因者。一種性具足。二賴佛菩薩善友攝受。三多起悲心。四長時猛利難行苦行。無所怯畏。四緣者。一見聞佛神變威力。二聞法微妙。三見法欲滅。四見生受惑業苦。四力者。一自力。二他力。三因力。以宿習故。四加行力。謂于現法親善聞法修善加行故。若具上因緣及初三二力。當知不退。若因二四力心不堅固。今經即初及三也。又起信論智印經。有七因緣如彼應知。下別顯中。以三因四緣攝上諸義。三因者。謂信悲

【現代漢語翻譯】現代漢語譯本菩薩發心之後，接下來闡明發心的修行殊勝功德。本文分為五個部分。首先五個頌詞講述發心的行為和狀態。第二部分『信為道元』簡略地揭示了殊勝的能力。第三部分『若常信奉』說明所具備的修行位次。第四部分『或有剎土』說明無處不在的廣大作用。第五部分『一切如來』用比喻來闡述深奧的宗旨。這五個部分中，第一部分主要闡述真正的發心，後面的四部分闡述發心的功德。第三部分也兼顧修行，這一部分以及後面的兩部分都是修行的功德。現在首先闡述發心的行為和狀態，最初的偈頌總括，其餘的經文分別顯示《瑜伽菩薩地論》中闡明發心有五種狀態：一、自性；二、行相；三、所緣；四、功德；五、最勝。本文的五個偈頌都具備這些。所謂『發意』，就是以正愿作為發心的自性。『希求菩提』以及『作有情義利』，就是發心的行相。菩提、三寶、有情都是發心所緣的對象。能夠攝取一切菩提分法，就是發心的功德。『不求五欲』等，反過來彰顯菩薩所追求的最殊勝之處。所說的『因緣』，是指能夠親身發起求取大菩提心的叫做『因』，藉助外力幫助發起的叫做『緣』。『因』就是自性本具的內在熏習的力量，『緣』就是通過後天學習所形成的性質。另外，以上兩種都是以善友和外界熏習作為『緣』。《瑜伽師地論》中說，由於有四種因、四種緣、四種力，菩薩才能發心。四種因是：一、種性具足；二、依賴佛菩薩善友的攝受；三、多起悲心；四、長時間猛烈地進行難以實行的苦行，毫不畏懼。四種緣是：一、見聞佛的神變威力；二、聽聞佛法的微妙；三、見到佛法將要滅亡；四、見到眾生遭受迷惑和業力的痛苦。四種力是：一、自力；二、他力；三、因力（因為宿世的習氣）；四、加行力（指對於現世的佛法親近、善於聽聞佛法、修行善法、努力修行）。如果具備以上因緣以及最初的三種力或第二種力，應當知道不會退轉。如果因為第二種因和第四種力，心就不夠堅定。這部經文講的就是最初的因和第三種因。另外，《起信論》和《智印經》中有七種因緣，應當參考它們。下面分別顯示的部分，用三種因和四種緣來概括上面的各種含義。三種因是：信、悲心

【English Translation】 English version After a Bodhisattva generates the aspiration [bodhicitta], the following explains the supreme merits of cultivating this aspiration. This section is divided into five parts. First, five verses describe the behavior and state of generating the aspiration. Second, 'Faith is the source of the path' briefly reveals the supreme abilities. Third, 'If one constantly believes and reveres' explains the stages of practice one possesses. Fourth, 'Or in some Buddha-lands' explains the ubiquitous and vast function. Fifth, 'All Tathagatas' uses metaphors to elucidate the profound meaning. Among these five parts, the first mainly explains the true generation of aspiration, and the latter four explain the merits of generating aspiration. The third part also includes cultivation, and this part and the following two are all merits of cultivation. Now, first, the behavior and state of generating aspiration are explained. The initial verse is a general summary, and the remaining texts separately reveal that the Yogācārabhūmi-śāstra explains that there are five aspects of generating aspiration: 1. Nature; 2. Behavior; 3. Object; 4. Merit; 5. Supremacy. The five verses in this text all possess these. The so-called 'generating intention' [發意] is to take the correct vow as the nature of generating aspiration. 'Aspiring to Bodhi' [希求菩提] and 'benefiting sentient beings' [作有情義利] are the behaviors of generating aspiration. Bodhi (Enlightenment), the Three Jewels (Buddha, Dharma, Sangha), and sentient beings are all the objects of generating aspiration. Being able to gather all the factors of Bodhi is the merit of generating aspiration. 'Not seeking the five desires' [不求五欲] etc., conversely highlights the most supreme thing that a Bodhisattva seeks. The so-called 'causes and conditions' [因緣] refers to that which can personally initiate the seeking of great Bodhi is called 'cause' [因], and that which helps to initiate it is called 'condition' [緣]. 'Cause' is the inherent power of inner熏習 (xūnxí, perfuming, influence), and 'condition' is the nature formed through acquired learning. In addition, both of the above take good friends and external熏習 as 'conditions'. The Yogācārabhūmi-śāstra says that due to having four causes, four conditions, and four powers, Bodhisattvas can generate aspiration. The four causes are: 1. Having the potential of the seed nature; 2. Relying on the acceptance of Buddhas, Bodhisattvas, and good friends; 3. Frequently generating compassion; 4. Engaging in difficult practices for a long time with fierceness and without fear. The four conditions are: 1. Seeing and hearing the miraculous power of the Buddha; 2. Hearing the subtlety of the Dharma; 3. Seeing that the Dharma is about to perish; 4. Seeing sentient beings suffering from delusion and karmic suffering. The four powers are: 1. Self-power; 2. Other-power; 3. Cause-power (because of past habits); 4. Effort-power (referring to being close to the Dharma in this life, being good at hearing the Dharma, practicing good deeds, and diligently cultivating). If one possesses the above causes and conditions, as well as the first three powers or the second power, one should know that one will not regress. If one's mind is not firm because of the second cause and the fourth power, then this sutra speaks of the initial cause and the third cause. In addition, the Awakening of Faith and the Wisdom Seal Sutra have seven causes and conditions, which should be referred to. The part that is shown separately below uses three causes and four conditions to summarize the various meanings above. The three causes are: faith, compassion

智。四緣者。三寶眾生也。今文中。後半總以信智因緣三寶境。信謂于實德能深忍樂欲心凈為性。故云凈信。然實謂一切事理。德謂三寶凈德。能謂世出世善有其力能。今法寶中已攝初后。亦三寶中。皆具此三。體實具德。大用救生故。大者智心求大菩提。廣者悲心廣濟含識。翻彼二乘小狹心也。別中初半偈揀去偏偽。謂攝眷屬過。所不能染故。文中不求五事求即過故。一若求人天五欲。此能長貪多是鬼因。二求王位長瞋多地獄因。三求富饒長癡是畜生因。實通三塗各從多說。四求自樂是二乘因。五求大名稱若勝負心。是修羅因。若我慢心是外道因。又以理求樂是人天因。為王攝屬是魔羅因。有二乘心目之為偏。有餘心者名之為偽。后三偈半直顯真正別釋因緣。于中初偈悲因。下救嚴土供佛。亦為調生故。滅苦是悲。利樂是慈。次一偈半大智上供。上二不二為真正發心。后偈總結成信。兼信因行。其中對上四因四緣。可以意得。又上從不求五欲。下即顯信心之德故。瓔珞經云。修十信心須具十德。今文並具但不次耳。一遭苦能忍。即前反顯。二正顯中。初二句即慈悲深厚。三次句及莊嚴國土。即修習善根。謂利他善及凈土因故。四有三字即供養諸佛。五受持一句志求勝法。六證菩提故即求佛智慧。七一句即深心平等。

【現代漢語翻譯】智（Prajna，智慧）。四緣者，三寶（Buddha, Dharma, Sangha，佛、法、僧）眾生也。今文中，後半總以信智因緣三寶境。信謂于實德能深忍樂欲心凈為性。故云凈信。然實謂一切事理。德謂三寶凈德。能謂世出世善有其力能。今法寶中已攝初后。亦三寶中，皆具此三。體實具德。大用救生故。大者智心求大菩提。廣者悲心廣濟含識。翻彼二乘小狹心也。別中初半偈揀去偏偽。謂攝眷屬過。所不能染故。文中不求五事求即過故。一若求人天五欲，此能長貪多是鬼因。二求王位長瞋多地獄因。三求富饒長癡是畜生因。實通三塗各從多說。四求自樂是二乘因。五求大名稱若勝負心，是修羅因。若我慢心是外道因。又以理求樂是人天因。為王攝屬是魔羅因。有二乘心目之為偏。有餘心者名之為偽。后三偈半直顯真正別釋因緣。于中初偈悲因。下救嚴土供佛。亦為調生故。滅苦是悲。利樂是慈。次一偈半大智上供。上二不二為真正發心。后偈總結成信。兼信因行。其中對上四因四緣。可以意得。又上從不求五欲。下即顯信心之德故。瓔珞經云。修十信心須具十德。今文並具但不次耳。一遭苦能忍。即前反顯。二正顯中，初二句即慈悲深厚。三次句及莊嚴國土。即修習善根。謂利他善及凈土因故。四有三字即供養諸佛。五受持一句志求勝法。六證菩提故即求佛智慧。七一句即深心平等。智慧，四種因緣指的是三寶和眾生。現在文中的後半部分，總的來說是以信心、智慧為因緣，以三寶為境界。信心是指對於真實、功德、能力有深刻的忍耐、喜好和清凈的心，以此為特性，所以稱為『凈信』。真實指的是一切事理，功德指的是三寶的清凈功德，能力指的是世間和出世間的善具有力量和能力。現在的法寶中已經包含了初和后，也是三寶中，都具備這三者。本體真實具備功德，巨大的作用是救度眾生。『大』指的是以智慧之心尋求大菩提（Mahabodhi，大徹大悟），『廣』指的是以悲憫之心廣泛救濟一切眾生，這是爲了翻轉二乘（聲聞和緣覺）狹隘的心。在『別』中，前半偈頌是爲了揀擇去除偏頗和虛偽，指的是攝取眷屬的過失，不能被其污染。文中不尋求五種事物，如果尋求就是過失。一是如果尋求人天五欲，這會增長貪婪，大多是鬼道的因。二是尋求王位會增長嗔恨，大多是地獄的因。三是尋求富饒會增長愚癡，是畜生道的因。實際上貫通三惡道，各自從多方面來說。四是尋求自身安樂是二乘的因。五是尋求大的名聲，如果有爭強好勝的心，就是修羅道的因；如果是我慢心，就是外道的因。又以理智尋求快樂是人天道的因，爲了成為國王而攝取眷屬是魔羅的因。有二乘之心就稱之為『偏』，有其他心念的就稱之為『偽』。後面的三偈半直接顯現真正的、分別解釋因緣。其中第一偈是悲憫的因，下面是救度、莊嚴國土、供養諸佛，也是爲了調伏眾生。滅除痛苦是悲，給予安樂是慈。接下來一偈半是用大智慧供養，上面兩種不二才是真正發心。後面的偈頌總結成為信心，兼具信心的因和行。其中對應上面的四因四緣，可以意會。而且上面是從不尋求五欲開始，下面就顯現信心的功德。瓔珞經說，修習十信心必須具備十種功德，現在文中全部具備，只是順序不同罷了。一是遭遇痛苦能夠忍耐，這是前面反過來顯現的。二是真正顯現中，最初兩句就是慈悲深厚，第三句以及莊嚴國土，就是修習善根，指的是利益他人的善和凈土的因。四是『有三』二字就是供養諸佛。五是受持一句是立志尋求殊勝的佛法。六是證得菩提，所以是尋求佛的智慧。七一句就是深心平等。

【English Translation】 Prajna (Wisdom). The four conditions are the Three Jewels (Buddha, Dharma, Sangha) and sentient beings. In this text, the latter half generally takes faith and wisdom as the causes and conditions, and the Three Jewels as the object. Faith refers to having deep endurance, joy, desire, and a pure mind towards reality, virtue, and ability, which is its nature. Therefore, it is called 'pure faith'. Reality refers to all matters and principles. Virtue refers to the pure virtues of the Three Jewels. Ability refers to the power and ability of worldly and other-worldly goodness. The Dharma Jewel now encompasses both the beginning and the end. Also, the Three Jewels all possess these three: the essence of reality, possessing virtue, and the great function of saving beings. 'Great' refers to seeking great Bodhi (Mahabodhi, Great Enlightenment) with a wise mind. 'Vast' refers to broadly saving all sentient beings with a compassionate mind, which is to reverse the narrow minds of the two vehicles (Śrāvakas and Pratyekabuddhas). In the 'separate' section, the first half of the verse selects and removes biases and falsehoods, referring to the fault of gathering dependents, which cannot be tainted by it. The text does not seek the five desires; seeking them is a fault. First, if one seeks the five desires of humans and gods, this will increase greed, which is mostly the cause of the ghost realm. Second, seeking the throne will increase hatred, which is mostly the cause of hell. Third, seeking wealth will increase ignorance, which is the cause of the animal realm. In reality, it connects to the three evil paths, each explained from multiple perspectives. Fourth, seeking self-pleasure is the cause of the two vehicles. Fifth, seeking great fame, if there is a competitive mind, is the cause of the Asura realm; if there is an arrogant mind, it is the cause of the heretical paths. Furthermore, seeking pleasure with reason is the cause of the human and god realms. Gathering dependents to become a king is the cause of Mara. Having the mind of the two vehicles is called 'biased', and having other thoughts is called 'false'. The latter three and a half verses directly reveal the true and separately explain the causes and conditions. Among them, the first verse is the cause of compassion. Below is saving, adorning the land, and making offerings to the Buddhas, which is also for taming beings. Eliminating suffering is compassion, and giving happiness is loving-kindness. The next one and a half verses are about making offerings with great wisdom. The above two being non-dual is the true aspiration. The latter verses summarize and complete faith, combining the cause and practice of faith. Among them, corresponding to the above four causes and four conditions can be understood intuitively. Moreover, the above starts from not seeking the five desires, and the below reveals the merits of faith. The Inraking Sutra says that cultivating the ten faiths requires possessing ten virtues. The current text possesses all of them, but not in order. First, being able to endure suffering, which is the reverse manifestation of the previous. Second, in the true manifestation, the first two sentences are deep compassion, and the third sentence and adorning the land are cultivating good roots, referring to the good of benefiting others and the cause of the Pure Land. Fourth, the words 'having three' are making offerings to the Buddhas. Fifth, holding the sentence is aspiring to seek the supreme Dharma. Sixth, attaining Bodhi is seeking the wisdom of the Buddha. Seventh, the sentence is deep equality of mind.

八次二句即親近善友。九次二句即心常柔和。謂至誠供養柔和善順於佛法故。十有二句即愛樂大乘。十德備矣。又此十德。即求菩提之意。下經休舍云。欲教化調伏一切眾生。盡無餘故發菩提心等。又末後偈。初句即自性住佛性。以信心佛眾生無差別故。方是真法可謂深信。次句即引出佛性。后句即至得果性。又文有四弘。可以意得。又上云深心信解常清凈者。與理相應方曰深心。若昔染今凈。凈則有始始即必終。非常凈也。信煩惱即菩提方為常凈。由稱本性而發心故。本來是佛。更無所進如在虛空。退至何所。慨眾生之迷此。起同體大悲悼昔不知誓期當證。有悲故不為無邊所寂。有智故不為有邊所動。不動不寂直入中道。是謂真正發菩提心。第二信為道元下。七頌略示勝能。于中初一頌總標。次五頌別釋。后一頌總結今初。初句又標道有二義。一果所謂菩提涅槃。二因謂三賢十聖。乘一直道。元亦二義。一本義。菩提本故。其猶滔滔之水始於濫觴。二首義。元者善之長也。即一因之初功德。二義通因及果。母有二義。生長養育。下三句共釋初句。長養即母二義。亦道元義。一切善法及第二句。即因功德。第三一句即果功德。無上道者。即大菩提。由信長善得此菩提。由信斷疑出愛成涅槃證。不信身心如來知見。豈能

【現代漢語翻譯】現代漢語譯本第八次的兩句（八次二句）是指親近善友（指品德高尚的朋友）。第九次的兩句（九次二句）是指內心常常保持柔和。這是說以至誠之心供養，以柔和順從的態度對待佛法的緣故。第十次有兩句（十有二句）是指喜愛並學習大乘佛法。具備了這十種品德。而且這十種品德，就是追求菩提（覺悟）的意願。下面的經文說，爲了教化調伏一切眾生，使他們沒有遺漏地全部得到解脫，所以發起菩提心等等。還有最後的偈頌，第一句是指自性本具的佛性（覺悟的本性），因為相信佛、眾生沒有差別。這才是真正的佛法，可以說是深信。第二句是指引出佛性。后一句是指最終證得果性。而且文中包含了四弘誓願（四種廣大的誓願），可以意會。還有上面說的『深心信解常清凈』，與真理相應才叫做深心。如果過去被污染現在才清凈，那麼這個清凈是有開始的，有開始就必定有終結，不是永恒的清凈。相信煩惱就是菩提，才是永恒的清凈。因為是按照本性而發心，本來就是佛，更沒有什麼可以進步的，就像在虛空中一樣，退又能退到哪裡去呢？感嘆眾生迷惑於此，生起同體大悲心，哀悼過去不知道，發誓一定要證得。因為有悲心，所以不會沉溺於無邊的寂靜。因為有智慧，所以不會被有邊的現象所動搖。不執著于動與靜，直接進入中道。這就是真正發起菩提心。第二，『信為道元』以下，七個頌略微顯示了信的殊勝功能。其中第一個頌是總標，接下來的五個頌是分別解釋，最後一個頌是總結。現在先看第一個頌。第一句又標明『道』有兩重含義：一是果，也就是菩提（覺悟）和涅槃（寂滅）；二是因，也就是三賢（菩薩修行過程中的三個階段）和十聖（十地菩薩）。乘著唯一的正道。『元』也有兩重含義：一是根本的含義，菩提是根本。就像滔滔的江水開始於細小的水流。二是首要的含義，『元』是善的首領。也就是一個因的最初功德。這兩種含義貫通了因和果。『母』有兩重含義：生長和養育。下面的三句共同解釋第一句。生長養育就是『母』的兩重含義，也是『道元』的含義。一切善法以及第二句，指的是因的功德。第三句指的是果的功德。『無上道』，就是大菩提（偉大的覺悟）。因為相信才能增長善，才能獲得這個菩提。因為相信才能斷除疑惑，才能脫離貪愛，成就涅槃（寂滅）的證悟。如果不相信身心本具如來的知見，怎麼能做到呢？

【English Translation】 English version The eighth two lines (Ba Ci Er Ju) refer to being close to virtuous friends (those with high moral character). The ninth two lines (Jiu Ci Er Ju) refer to the mind being constantly gentle and harmonious. This is because of sincerely making offerings and treating the Buddha's teachings with gentleness and obedience. The tenth two lines (Shi You Er Ju) refer to loving and learning the Mahayana (Great Vehicle) Buddhism. These ten virtues are complete. Moreover, these ten virtues are the intention to seek Bodhi (enlightenment). The following sutra says, 'In order to teach and subdue all sentient beings, so that they are all liberated without omission, therefore, generate the Bodhicitta (the mind of enlightenment),' and so on. Also, the last verse, the first line refers to the inherent Buddha-nature (the nature of enlightenment), because believing that there is no difference between the Buddha and sentient beings. This is the true Dharma (teachings), which can be called deep faith. The second line refers to drawing out the Buddha-nature. The last line refers to ultimately attaining the fruit-nature. Moreover, the text contains the Four Great Vows (four vast vows), which can be understood intuitively. Also, the above-mentioned 'deep mind of faith and understanding is always pure,' only when it corresponds to the truth can it be called a deep mind. If it was polluted in the past and is only pure now, then this purity has a beginning, and what has a beginning must have an end, it is not eternal purity. Believing that afflictions are Bodhi is eternal purity. Because the mind is generated according to the inherent nature, it is originally a Buddha, and there is nothing more to advance, just like being in empty space, where can one retreat to? Lamenting that sentient beings are deluded about this, generating the great compassion of oneness, mourning the past ignorance, vowing to attain enlightenment. Because there is compassion, one will not be immersed in boundless stillness. Because there is wisdom, one will not be shaken by the phenomena of boundaries. Not clinging to movement or stillness, directly entering the Middle Way. This is called truly generating the Bodhicitta. Second, 'Faith is the source of the Path' below, the seven verses briefly show the superior functions of faith. Among them, the first verse is a general statement, the next five verses are separate explanations, and the last verse is a summary. Now let's look at the first verse. The first line also indicates that 'the Path' has two meanings: one is the fruit, which is Bodhi (enlightenment) and Nirvana (extinction); the other is the cause, which is the Three Sages (three stages in the Bodhisattva's practice) and the Ten Saints (Ten Bhumi Bodhisattvas). Riding the one true path. 'Source' also has two meanings: one is the fundamental meaning, Bodhi is the root. Just like the滔滔(tao tao) river starts from a small stream. The second is the primary meaning, 'source' is the leader of goodness. That is, the initial merit of a cause. These two meanings connect the cause and the fruit. 'Mother' has two meanings: growth and nurturing. The following three lines together explain the first line. Growth and nurturing are the two meanings of 'mother', which is also the meaning of 'source of the Path'. All good dharmas and the second line refer to the merit of the cause. The third line refers to the merit of the fruit. 'Supreme Path' is the Great Bodhi (great enlightenment). Because of faith, one can increase goodness and attain this Bodhi. Because of faith, one can cut off doubts, escape from greed and love, and achieve the realization of Nirvana (extinction). If one does not believe that the body and mind inherently possess the knowledge and vision of the Tathagata (Thus Come One), how can one do it?

開示菩提涅槃。次信無垢濁下。別顯中有二十句。一句辨一勝能。一心凈為性故。能翻不信濁。二信理普敬故翻憍慢。三十藏之內信即是藏。七聖財中信為第一。四信方受取奉行。五信財如夢故無所吝。六智論云。佛法大海信為能入。七增福智因。八到二嚴果。九十五根五力各在初故。十一信本無惑方斷惑根。十二若向余德不名凈信。十三信境本空故無所著。十四正信之人不生八難。十五非不正信。十六正信解脫。十七成不壞本。十八為菩提根。十九增佛勝智。二十究竟見佛。謂信自己心自佛出現。信外諸佛諸佛現前故。下經云。一切諸佛從信心起。三是故下一偈。總結勝能。前法后喻。信樂者信三寶性。已於方便諸度。求欲修行。信樂二字是菩薩正意。由此二故。于諸行有能故名最勝。非佛不信故云難得。喻如意珠。略有五義。一勝義。法寶中王故。二希義。非佛輪王余無有故。三凈義。能清不信濁故。四貴義。出位行寶等不可盡故。五蘊義。蘊眾德物無障礙故。第三若常信奉下五十頌半。廣明信中所具行位。然有二意。一行布。二圓融。古約圓融故名信中所具。于中三。初明所具行。次辨所具位。三結嘆功德。今初八。頌半分二。先五頌明信三寶以成諸行。后三頌半。明信展轉以成諸行。前中初三頌信佛成行。初

【現代漢語翻譯】現代漢語譯本開示菩提（bodhi，覺悟）涅槃（nirvana，寂滅）。其次，『信無垢濁下』，分別顯示『中有』二十句，一句辨別一種殊勝功能。一心清凈為本性，所以能翻轉不信的污濁。第二，信理普遍恭敬，所以能翻轉驕慢。第三，《三十藏》之內，信就是藏。在七聖財中，信為第一。第四，因為信才受取奉行。第五，信財如夢幻，所以沒有吝惜。第六，《智論》說，佛法大海，信為能入。第七，增長福智的原因。第八，到達二嚴（智慧和慈悲）的果實。第九，五根五力各自在最初。第十，信為根本，沒有疑惑才能斷除疑惑的根源。第十一，如果傾向於其他功德，不名為凈信。第十二，信的境界本性為空，所以沒有執著。第十三，正信之人不生於八難。第十四，不是不正信。第十五，正信能解脫。第十六，成就不可破壞的根本。第十七，為菩提（bodhi，覺悟）的根本。第十八，增長佛的殊勝智慧。第十九，究竟見到佛。意思是相信自己的心就是佛的顯現，相信外在的諸佛，諸佛就會現前。下面的經文說：『一切諸佛從信心起。』第三，『是故下』一偈，總結殊勝功能，前面是法，後面是比喻。信樂者，信三寶的自性，已經在方便的各種度（paramita，到彼岸）中，求欲修行。『信樂』二字是菩薩（bodhisattva，菩薩）的正意。因為有這二者，對於各種修行有能力，所以名為最勝。不是佛不信，所以說難得。比喻如意珠，略有五種意義：第一，殊勝的意義，因為是法寶中的國王。第二，稀有的意義，不是佛輪王，其餘沒有。第三，清凈的意義，能清除不信的污濁。第四，尊貴的意義，出位行寶等不可窮盡。第五，蘊藏的意義，蘊藏眾多功德事物，沒有障礙。第三，『若常信奉下』五十頌半，廣泛闡明信中所具有的行位。然而有兩種意義：一是行布，二是圓融。古人約圓融，所以名為信中所具。其中分為三部分：首先闡明所具有的行，其次辨別所具有的位，第三總結讚歎功德。現在先說前八頌半，分為兩部分：先用五頌闡明信三寶以成就各種修行，後用三頌半闡明信的展轉相生以成就各種修行。前面五頌中，先用三頌闡明信佛成就修行。最初

【English Translation】 English version Revealing Bodhi (bodhi, enlightenment) and Nirvana (nirvana, cessation). Next, 'Below, believing without impurity or turbidity,' separately reveals the twenty phrases of 'in between.' Each phrase distinguishes a superior ability. Because the nature is pure of one mind, it can reverse the turbidity of disbelief. Second, believing in the principle with universal reverence reverses arrogance. Third, within the Thirty Treasuries, belief is the treasury. Among the Seven Noble Treasures, belief is the first. Fourth, one receives and practices because of belief. Fifth, the wealth of belief is like a dream, so there is no stinginess. Sixth, the Mahaprajnaparamita Sastra says, 'The ocean of the Buddha-dharma, belief is what enables entry.' Seventh, it is the cause of increasing blessings and wisdom. Eighth, it leads to the fruits of the two adornments (wisdom and compassion). Ninth, the five roots and five powers are each at the beginning. Tenth, belief is the root; without doubt, one can cut off the root of doubt. Eleventh, if one inclines towards other merits, it is not called pure belief. Twelfth, the nature of the realm of belief is emptiness, so there is no attachment. Thirteenth, a person of right belief is not born into the eight difficulties. Fourteenth, it is not wrong belief. Fifteenth, right belief liberates. Sixteenth, it accomplishes an indestructible root. Seventeenth, it is the root of Bodhi (bodhi, enlightenment). Eighteenth, it increases the Buddha's superior wisdom. Nineteenth, it ultimately sees the Buddha. This means believing that one's own mind is the manifestation of the Buddha, and believing in external Buddhas, the Buddhas will appear. The following sutra says: 'All Buddhas arise from faith.' Third, the verse 'Therefore, below' summarizes the superior abilities, with the Dharma in front and the analogy behind. Those who believe and delight believe in the nature of the Three Jewels, and have already sought to practice in the various perfections (paramita, going to the other shore) of skillful means. The two words 'belief and delight' are the correct intention of the Bodhisattva (bodhisattva, enlightenment being). Because of these two, one has the ability in various practices, so it is called the most superior. It is not that the Buddha does not believe, so it is said to be rare. It is likened to a wish-fulfilling jewel, with roughly five meanings: First, the meaning of superiority, because it is the king among the Dharma treasures. Second, the meaning of rarity, because it is not the wheel-turning king of the Buddha, and no one else has it. Third, the meaning of purity, because it can clear the turbidity of disbelief. Fourth, the meaning of nobility, because the treasures of conduct, etc., that emerge from the position are inexhaustible. Fifth, the meaning of containing, containing numerous meritorious things without obstruction. Third, 'If one constantly believes and reveres below,' fifty and a half verses, extensively explain the practices and positions contained in belief. However, there are two meanings: one is sequential practice, and the other is perfect integration. The ancients spoke of perfect integration, so it is called what is contained in belief. Among them, there are three parts: first, explaining the practices that are contained; second, distinguishing the positions that are contained; and third, concluding with praise of the merits. Now, first, the first eight and a half verses are divided into two parts: first, using five verses to explain how believing in the Three Jewels accomplishes various practices, and then using three and a half verses to explain how the mutual arising of belief accomplishes various practices. In the first five verses, first, using three verses to explain how believing in the Buddha accomplishes practice. The first

二句標章。持戒惡止也。修學處善行也。瑜伽云既發心已。應於七處修學故名學處謂一自利處。二利他處。三真實義處。四威力處。五成熟有情處。六成熟自佛法處。七無上正等菩提處。次一偈半雙顯二德。若不持戒。尚不能得疥癩野干之身。況于菩提。戒止妄非則性凈。菩提開發。因果功德。皆依學處而生。故云地也。后一偈別明成供養行。謂財法供養故云大也。次一信法。后一偈信僧。文並可知。二有三頌半。成展轉行。展轉依前功歸於信。二若為諸佛下。三十九頌明所具諸位。于中成后四位。即為四段。初三頌明十住位。有六句。初句發心住。次句治地修行二住。次句生貴住。次句方便具足住。次句正心住。后句增上是不退住。最勝心是后三住。準下釋之。二若得增上下。二頌半明十行位。波羅蜜是十行總名。摩訶衍是異二乘行。初二行收如法供養。是順理行。次二行攝唸佛心不動。及常見佛並是定慧行。故屬后六行。釋相可知。三若常睹見下。三頌明十回向位。通顯三種迴向。佛體常住是向菩提。法永不滅是向實際。余向眾生。四若得堅固下。三十頌半明十地位。初半頌是初地。謂深法是所證真如。愛樂是極喜異名。二半頌是離垢地。以離犯戒有為過故。三一頌離慢等。是三四二地。以三地于禪不著故無慢又

【現代漢語翻譯】現代漢語譯本二句標示章節。『持戒』（Śīla）意味著停止作惡。『修學處』（Śikṣāpada）意味著實踐善行。《瑜伽師地論》（Yogācārabhūmi-śāstra）中說：『既然已經發菩提心，就應當在七個方面修學，因此稱為學處』，這七個方面是：一、自利處；二、利他處；三、真實義處；四、威力處；五、成熟有情處；六、成熟自佛法處；七、無上正等菩提處。接下來的一偈半經文，同時彰顯了持戒和修學處這兩種功德。如果不持戒，尚且不能得到疥癩野干（一種野獸）之身，更何況是證得菩提？戒律能夠止息虛妄，使自性清凈。菩提的開發，以及因果功德，都依賴於學處而生，所以說學處是菩提的地基。後面的一偈經文，特別說明了成就供養的行為。這裡指的是財供養和法供養，所以說『大』。接下來的一偈經文是關於信法的，再後面的一偈經文是關於信僧的。經文的含義都可以理解。第二部分有三頌半經文，闡述了展轉行的成就。展轉行是依靠之前的功德，並將功德歸於信心。第二，『若為諸佛下』，接下來的三十九頌經文闡明了所具備的各個位次。其中成就了后四位，可以分為四個段落。最初的三頌經文闡明了十住位，有六句。第一句是發心住。第二句是治地修行二住。第三句是生貴住。第四句是方便具足住。第五句是正心住。最後一句是增上是不退住。最勝心是后三住，參照下面的解釋。第二，『若得增上下』，兩頌半經文闡明了十行位。波羅蜜（Pāramitā）是十行總的名稱。摩訶衍（Mahāyāna）是不同於二乘（Śrāvakayāna 和 Pratyekabuddhayāna）的行為。最初的兩行經文包含了如法供養，是順理行。接下來的兩行經文包含了唸佛心不動，以及常見佛，這些都是定慧行，所以屬於后六行。經文的解釋可以理解。第三，『若常睹見下』，三頌經文闡明了十回向位。普遍地彰顯了三種迴向。佛體常住是向菩提回向。法永不滅是向實際迴向。其餘的是向眾生迴向。第四，『若得堅固下』，三十頌半經文闡明了十地位。最初的半頌經文是關於初地（喜地 Pramuditābhūmi）的，所證的深法是真如（Tathātā）。愛樂是極喜的另一個名稱。第二段的半頌經文是關於離垢地（Vimalābhūmi）的，因為遠離了犯戒和有為的過失。第三段的一頌經文是關於三地（發光地 Prabhākarībhūmi）、四地（焰慧地 Arciṣmatībhūmi）和二地的。因為三地對於禪定不執著，所以沒有慢心。

【English Translation】 English version The two sentences mark the chapter. 'Holding precepts' (Śīla) means stopping evil. 'Practicing the training' (Śikṣāpada) means practicing good deeds. The Yogācārabhūmi-śāstra says: 'Having generated the Bodhi mind, one should practice in seven aspects, therefore it is called the training,' these seven aspects are: 1. benefiting oneself; 2. benefiting others; 3. the meaning of reality; 4. power; 5. maturing sentient beings; 6. maturing one's own Buddha-dharma; 7. unsurpassed complete enlightenment. The following one and a half verses simultaneously highlight the two virtues of holding precepts and practicing the training. If one does not hold precepts, one cannot even obtain the body of a mangy jackal, let alone attain Bodhi. Precepts can stop falsehood and purify one's nature. The development of Bodhi, as well as the merits of cause and effect, all arise from the training, so it is said that the training is the foundation of Bodhi. The following verse specifically explains the act of accomplishing offerings. This refers to wealth offerings and Dharma offerings, so it is said to be 'great'. The following verse is about faith in the Dharma, and the verse after that is about faith in the Sangha. The meaning of the verses can be understood. The second part has three and a half verses, elaborating on the accomplishment of progressive practice. Progressive practice relies on previous merits and attributes the merits to faith. Second, 'If for all Buddhas below', the following thirty-nine verses explain the various positions possessed. Among them, the last four positions are accomplished, which can be divided into four paragraphs. The first three verses explain the ten abodes, with six sentences. The first sentence is the abode of generating the mind. The second sentence is the two abodes of cultivating the ground and practicing. The third sentence is the abode of noble birth. The fourth sentence is the abode of complete means. The fifth sentence is the abode of right mind. The last sentence is increasing is the non-retreating abode. The most excellent mind is the last three abodes, refer to the explanation below. Second, 'If one obtains increase below', two and a half verses explain the ten practices. Pāramitā is the general name for the ten practices. Mahāyāna is a practice different from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The first two lines of verses contain lawful offerings, which is the practice of following reason. The next two lines of verses contain the unmoving mind of reciting the Buddha, and the constant seeing of the Buddha, these are all practices of Samatha-Vipassanā, so they belong to the last six practices. The explanation of the verses can be understood. Third, 'If one constantly sees below', three verses explain the ten dedications. Universally highlighting the three dedications. The constant abiding of the Buddha's body is dedication to Bodhi. The eternal non-extinction of the Dharma is dedication to reality. The rest is dedication to sentient beings. Fourth, 'If one obtains firmness below', thirty and a half verses explain the ten grounds. The first half verse is about the first ground (Pramuditābhūmi), the profound Dharma that is realized is Tathātā. Love and joy is another name for extreme joy. The second half verse is about the Vimalābhūmi, because it is free from the faults of breaking precepts and conditioned phenomena. The third verse is about the third ground (Prabhākarībhūmi), the fourth ground (Arciṣmatībhūmi), and the second ground. Because the third ground is not attached to meditation, there is no arrogance.

以求法不懈亦名離慢。第四地得出世間道品。故云無放逸。然不捨攝生故云兼利四有一頌。明五地。謂雖得出世而還處生死故無厭。真俗互違難合能合。餘地不過故云勇健無能勝。此是難勝之名也五有一頌明第六地。悲智不住般若現前。謂神通攝物是大悲行。知眾生行是十二緣生。是大智行。六二頌半明七地。謂初一明有中殊勝行。后一頌半明空中方便智。準釋可知。七若具最勝下。三頌明第八地。略辨六義。一道勝。謂無功用道。故云勇猛無上。二力勝。謂智力摧魔。三用勝。謂超四魔境舍分段。故無蘊魔。無捨命故無死魔。惑不現行故超煩惱魔。覺佛十力故超天魔。四位勝。不動地故云不退也。五行勝。謂得無生忍。六因勝。謂此位中當大授記位也。八二頌明第九地作大法師。略辨四義。一諸佛加持名佛現前。二解了諸佛深密之法。三諸佛憶念增其慧力。四佛德自嚴為眾說法。九若以佛德下。十九頌。明第十地位分五。初八頌三業殊勝德。初五頌半身業。于中前三頌明身體德殊勝。后二頌半明身業大用。次演說一頌半。語業勝說法益生。后二頌意業勝智先導故。二若以智慧為先下。四頌明三業廣大功。三輪攝生德。初一頌身業。次一語業。后二意業。三若知煩惱下。二頌辨得法結位。四若得十地下。三頌明三昧分

【現代漢語翻譯】現代漢語譯本『以求法不懈亦名離慢』，這也稱為遠離驕慢。第四地證得出世間的道品，所以說『無放逸』。然而不捨棄攝受眾生，所以說『兼利』。一首偈頌說明第五地。意思是雖然證得出世間，但仍然處於生死輪迴中，所以沒有厭離之心。真諦和俗諦相互違背難以調和，而他能夠調和。其餘的菩薩地做不到，所以說『勇健無能勝』，這是難勝地的名稱。一首偈頌說明第六地。悲智不住於一端，般若智慧現前。意思是運用神通攝受眾生是大悲的修行，了知眾生的行為是十二因緣生起是大智的修行。六地用兩頌半說明第七地。意思是最初一頌說明有為法中的殊勝修行，後面一頌半說明空性中的方便智慧，參照解釋就可以明白。『若具最勝下』，三首偈頌說明第八地，簡略地辨別六種殊勝：一是道勝，指無功用道，所以說『勇猛無上』。二是力勝，指智慧的力量能夠摧伏魔軍。三是用勝，指超越四種魔境，捨棄分段生死，所以沒有蘊魔；因為不捨棄壽命，所以沒有死魔；惑業不再現行，所以超越煩惱魔；覺悟佛的十力，所以超越天魔。四是位勝，因為是不動地，所以說『不退』。五是行勝，指證得無生法忍。六是因勝，指在這個位次中應當得到大的授記。兩首偈頌說明第九地，成為大法師，簡略地辨別四種殊勝：一是諸佛加持，名為佛現前。二是瞭解諸佛深密之法。三是諸佛憶念，增加他的智慧力量。四是用佛的功德莊嚴自身，為眾生說法。『若以佛德下』，十九首偈頌說明第十地，分為五個方面。最初八首偈頌說明身語意三業的殊勝功德。其中前五頌半說明身業，在身業中，前面三頌說明身體的功德殊勝，後面兩頌半說明身業的廣大作用。其次，『演說』一頌半，說明語業殊勝，說法能夠利益眾生。後面兩頌說明意業殊勝，智慧先導。『若以智慧為先下』，四首偈頌說明三業廣大的功用，三輪攝受眾生的功德。最初一頌說明身業，其次一頌說明語業，後面兩頌說明意業。『若知煩惱下』，兩首偈頌辨別證得佛法的結論。『若得十地下』，三首偈頌說明三昧的差別。

【English Translation】 English version 『To seek the Dharma without懈怠(xie dai: laxity) is also called離慢(li man: freedom from arrogance).』 The Fourth Ground attains the supramundane道品(dao pin: qualities of the path), hence it is said 『無放逸(wu fang yi: non-negligence).』 However, it does not abandon攝生(she sheng: embracing beings), hence it is said 『兼利(jian li: benefiting others simultaneously).』 One verse explains the Fifth Ground. It means that although one attains the supramundane, one is still in the cycle of 生死(sheng si: birth and death), so there is no厭(yan: aversion). The 真(zhen: true) and 俗(su: conventional) contradict each other and are difficult to reconcile, but he can reconcile them. The other grounds cannot do this, so it is said 『勇健無能勝(yong jian wu neng sheng: brave, strong, and invincible),』 which is the name of the Difficult-to-Conquer Ground. One verse explains the Sixth Ground. Compassion and wisdom do not dwell on one extreme, and般若(bo re: prajna) wisdom manifests. It means that using神通(shen tong: supernormal powers) to攝物(she wu: gather beings) is the practice of great compassion, and knowing the actions of beings is the twelve links of conditioned arising, which is the practice of great wisdom. The Sixth Ground uses two and a half verses to explain the Seventh Ground. It means that the first verse explains the supreme practice in 有(you: existence), and the latter one and a half verses explain the expedient wisdom in 空(kong: emptiness). You can understand it by referring to the explanation. 『若具最勝下(ruo ju zui sheng xia: If one possesses the most supreme)』 Three verses explain the Eighth Ground, briefly distinguishing six superiorities: First, the superiority of the path, referring to the path of no effort, hence it is said 『勇猛無上(yong meng wu shang: brave and unsurpassed).』 Second, the superiority of power, referring to the power of wisdom that can subdue the 魔(mo: demons). Third, the superiority of function, referring to transcending the four 魔境(mo jing: demonic realms), abandoning 分段生死(fen duan sheng si: segmented birth and death), so there is no 蘊魔(yun mo: skandha demon); because one does not abandon life, there is no 死魔(si mo: death demon); 惑(huo: delusion) does not manifest, so one transcends 煩惱魔(fan nao mo: affliction demon); awakening to the ten powers of the Buddha, one transcends 天魔(tian mo: celestial demon). Fourth, the superiority of position, because it is the Immovable Ground, it is said 『不退(bu tui: non-retrogression).』 Fifth, the superiority of practice, referring to attaining 無生法忍(wu sheng fa ren: the patience with the non-arising of phenomena). Sixth, the superiority of cause, referring to the fact that in this position, one should receive a great prediction. Two verses explain the Ninth Ground, becoming a great Dharma master, briefly distinguishing four superiorities: First, the blessing of all Buddhas is called the Buddha appearing before one. Second, understanding the profound and secret Dharma of all Buddhas. Third, the recollection of all Buddhas increases his power of wisdom. Fourth, adorning oneself with the virtues of the Buddha and speaking the Dharma for beings. 『若以佛德下(ruo yi fo de xia: If with the Buddha's virtues)』 Nineteen verses explain the Tenth Ground, divided into five aspects. The first eight verses explain the supreme virtues of the three karmas of body, speech, and mind. Among them, the first five and a half verses explain the body karma. In the body karma, the first three verses explain the supreme virtues of the body, and the latter two and a half verses explain the great function of the body karma. Next, 『演說(yan shuo: expounding)』 one and a half verses explain the superiority of speech karma, and speaking the Dharma can benefit beings. The latter two verses explain the superiority of mind karma, with wisdom leading the way. 『若以智慧為先下(ruo yi zhi hui wei xian xia: If with wisdom as the guide)』 Four verses explain the great function of the three karmas, and the merit of the three wheels embracing beings. The first verse explains the body karma, the next verse explains the speech karma, and the latter two verses explain the mind karma. 『若知煩惱下(ruo zhi fan nao xia: If one knows afflictions)』 Two verses distinguish the conclusion of attaining the Dharma. 『若得十地下(ruo de shi di xia: If one attains the Tenth Ground)』 Three verses explain the differences in 三昧(san mei: samadhi).

大盡分受位分。並顯可知。五若蒙下。二頌明大用難測。亦是釋名分事也。謂以大法智云含眾德水。能蔽如空粗重故。又若蒙下二頌。亦是進入佛地。第三菩薩勤修下。三頌結嘆其德。初二法說。后一喻況。前中賢首云。初二句悲願內滿。謂菩薩勤修等者。結前若字下義。無不果者。結前則字下義。以若有彼則有此。非是前後鉤鎖相因。唯是本位信字。有此則有彼。同時具有而說有前後。是故信門具足一切行位之相。然行雖無量。皆以悲願為首。故就此結之。次二句。明此悲願益物不空。次一頌。結前所具行位。初句舉人標法。威神即信為能具之由。次句結能證智。眼證如如永常故。次二句結所證道。十善舉二地行。等取餘地及餘位余道。謂教證等勝寶皆現。后一頌喻況。唯喻后偈。初句及威力喻前初句。信體堅固以喻金剛。並居智海之內以信。威力能生。所生眾寶即喻前第三句行位。第三句喻前法眼常全。第四或有剎土下。二百三頌明無方大用。分彼能無邊大用者。由普賢德遍一切時處法界無限故。略辨十門三昧業用。一圓明海印三昧門。二華嚴妙行三昧門。三因陀羅網三昧門。四手出廣供三昧門。五現諸法門三昧門。六四攝攝生三昧門。七俯同世間三昧門。八毛光照益三昧門。九主伴嚴麗三昧門。十寂用無涯三昧

{ "translations": [ "現代漢語譯本：", "『大盡分受位分。並顯可知。』意思是說，菩薩所證得的廣大功德和果位是能夠清楚瞭解的。『五若蒙下。二頌明大用難測。亦是釋名分事也。』接下來的五句和兩首偈頌，說明了普賢菩薩的廣大作用難以測度，這也是解釋普賢行愿品名稱的一部分。『謂以大法智云含眾德水。能蔽如空粗重故。』這是說，普賢菩薩以大法智慧之云，包含著眾多的功德之水，能夠遮蔽像虛空一樣粗重的煩惱。『又若蒙下二頌。亦是進入佛地。』接下來的兩首偈頌，也象徵著進入佛的境界。『第三菩薩勤修下。三頌結嘆其德。』第三部分，從『菩薩勤修』開始的三首偈頌，總結讚歎普賢菩薩的功德。", "『初二法說。后一喻況。』前兩句是直接說法，后一句是用比喻來說明。『前中賢首云。初二句悲願內滿。謂菩薩勤修等者。結前若字下義。無不果者。結前則字下義。』賢首國師說，前兩句表達了菩薩的悲願已經圓滿。『菩薩勤修』等句，是總結前面『若』字所引導的意義，『無不果』是總結前面『則』字所引導的意義。『以若有彼則有此。非是前後鉤鎖相因。唯是本位信字。有此則有彼。同時具有而說有前後。是故信門具足一切行位之相。』因為如果有了『若』，就有了『則』，這並非是前後鉤鎖相連的因果關係，而是基於本位的『信』字，有了『信』，就同時具備了『若』和『則』。雖然是同時具備，但爲了方便說明，才說有前後。因此，『信』門具足了一切修行和果位的相狀。『然行雖無量。皆以悲願為首。故就此結之。』雖然修行的方法有無量種，但都以悲願為首，所以在這裡用悲願來總結。", "『次二句。明此悲願益物不空。』接下來的兩句，說明這種悲願利益眾生不會落空。『次一頌。結前所具行位。初句舉人標法。威神即信為能具之由。』接下來的一首偈頌，總結前面所具備的修行和果位。第一句舉出普賢菩薩來標明其所修之法，威神之力來自於對信的實踐。『次句結能證智。眼證如如永常故。』第二句總結能證的智慧，因為以法眼證悟瞭如如不動的真理，所以是永恒不變的。『次二句結所證道。十善舉二地行。等取餘地及餘位余道。謂教證等勝寶皆現。』接下來的兩句總結所證得的道，以十善業道為例，說明二地菩薩的修行，同時也包括了其他各地的修行、果位和道路，意味著教法和證悟等殊勝的珍寶都顯現出來。『后一頌喻況。唯喻后偈。初句及威力喻前初句。信體堅固以喻金剛。並居智海之內以信。威力能生。所生眾寶即喻前第三句行位。』最後一首偈頌用比喻來說明，只比喻了後面的偈頌。第一句的『及威力』比喻了前面第一句的普賢菩薩的威神之力，用金剛來比喻信心的堅固，並且安住在智慧的海洋之中，因為信心的威力能夠產生作用，所產生的眾多珍寶就比喻了前面第三句所說的修行和果位。", "『第三句喻前法眼常全。第四或有剎土下。二百三頌明無方大用。』第三句比喻了前面所說的法眼常全。第四部分，從『或有剎土』開始的二百零三首偈頌，說明了普賢菩薩無處不在的廣大作用。『分彼能無邊大用者。由普賢德遍一切時處法界無限故。』之所以能夠有無邊無際的廣大作用，是因為普賢菩薩的功德遍佈一切時處，充滿整個法界，沒有邊際。『略辨十門三昧業用。』簡略地辨別十種三昧的業用：『一圓明海印三昧門。』第一，圓明海印三昧門。『二華嚴妙行三昧門。』第二，華嚴妙行三昧門。『三因陀羅網三昧門 (Indra's net samadhi)。』第三，因陀羅網三昧門 (Indra's net samadhi)。『四手出廣供三昧門。』第四，手出廣供三昧門。『五現諸法門三昧門。』第五，現諸法門三昧門。『六四攝攝生三昧門。』第六，四攝攝生三昧門。『七俯同世間三昧門。』第七，俯同世間三昧門。『八毛光照益三昧門。』第八，毛光照益三昧門。『九主伴嚴麗三昧門。』第九，主伴嚴麗三昧門。『十寂用無涯三昧』第十，寂用無涯三昧。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", multiplicação "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

門。以無不定心故皆云三昧。作用不同略辨十種。又初門依體起用。末後明用不異體。中間並顯妙用自在。又十三昧皆具此三。今初六頌明海印三昧。文分為二。前五別明業用周遍。后一總結大用所依。前中三。初三佛事。次一三乘。后一類余。總顯十法界之化也。前中初一總明現佛說法。次一體用自在。初句揀非二義。一念無分別。二動無功用。下三句顯正二義。謂無念之念。一念遍於十方。無功之功。多門攝於群品。月喻四義準法可知。后一結用所依。海印之義。昔雖略解未盡其源。今以十義釋之。以表無盡之用。下經云。如凈水中。四兵像。乃至莫不皆於水中現。又云。海有希奇殊特法。能為一切平等印眾生寶物及川流。普悉包容無所拒故。大集十四云。如閻浮提一切眾生身。及餘外色。如是等色海中皆有印像。以是故名大海為印。菩薩亦爾。得大海印三昧。已能分別見一切眾生心行。於一切法門皆得慧明。是為菩薩得海印三昧。見一切眾生心行所趣。然此經文多同出現。但出現現於四天下像。又約佛菩提。大集唯閻浮約菩薩所得。然皆見心所趣等了根器也。此文所現形類應根器也。二文互舉皆是所現。菩薩定心以為能現。言十義者。一無心能現義。經云無有功用無分別故。二現無所現義。經云如光影故。出現

品云普現一切眾生心念根性慾樂。而無所現故。三能現與所現非一義。四非異義。經云大海能現能所異故非一。水外求像不可得故非異。顯此定心與所現法。即性之相能所宛然。即相之性物我無二。五無去來義。水不上取物不下就。而能顯現。三昧之心亦爾。現萬法于自心。彼亦不來。羅身云於法界。未曾暫去。上之五義與鏡喻大同。六廣大義。經云遍十方故。普悉包容無所拒故。明三昧心周於法界。則眾生色心皆定心中物。用周法界亦不離此心。七普現義。經云一切皆能現故。出現云菩提普印諸心行故。此與廣大異者。此約所現不揀鉅細。彼約能現其量普周。又此約所現無類不現。彼約能現無行不修。八頓現義。經云一念現故。謂無前後如印頓成。九常現義。非如明鏡有現不現時。十非現現義。非如明鏡對至方現。經云現於四天下像故。四兵羅空對而可現。四天之像不對而現。故云非現現也。以不待對。是故常現該三際也。具上十義故稱海印。諸佛窮究菩薩相似。問仁王三賢。都無八相之文。初地方云。方生百三千一時成正覺。此之八相豈在信門。答即上所引大集亦云。灌頂住菩薩得佛神力。若菩薩成就如是等法。能于無佛世界示現八相。乃至廣說。彼說住終。若占察經漸次作佛。略有四種。何等為四。一者信滿法

【現代漢語翻譯】現代漢語譯本品云：普現一切眾生心念、根（指六根：眼、耳、鼻、舌、身、意）、樂（喜好）。而無所現故，三能現與所現非一義，四非異義。《經》云：『大海能現，能所異故非一，水外求像不可得故非異。』顯此定心與所現法，即性之相，能所宛然，即相之性，物我無二。五無去來義，水不上取物不下就，而能顯現，三昧之心亦爾，現萬法于自心，彼亦不來。羅身云於法界，未曾暫去。上之五義與鏡喻大同。六廣大義，《經》云：『遍十方故，普悉包容無所拒故。』明三昧心周於法界，則眾生色心皆定心中物，用周法界亦不離此心。七普現義，《經》云：『一切皆能現故。』出現云：『菩提普印諸心行故。』此與廣大異者，此約所現不揀鉅細，彼約能現其量普周。又此約所現無類不現，彼約能現無行不修。八頓現義，《經》云：『一念現故。』謂無前後如印頓成。九常現義，非如明鏡有現不現時。十非現現義，非如明鏡對至方現。《經》云：『現於四天下像故。』四兵羅空對而可現，四天之像不對而現，故云非現現也。以不待對，是故常現該三際也。具上十義故稱海印。諸佛窮究菩薩相似。問：仁王三賢，都無八相之文，初地方云：『方生百三千一時成正覺。』此之八相豈在信門？答：即上所引大集亦云：『灌頂住菩薩得佛神力，若菩薩成就如是等法，能于無佛世界示現八相。』乃至廣說。彼說住終。若占察經漸次作佛，略有四種。何等為四？一者信滿法

【English Translation】 English version It is like clouds universally manifesting the thoughts, roots (the six roots: eyes, ears, nose, tongue, body, and mind), and pleasures of all sentient beings. Yet, it manifests nothing. Therefore, firstly, the manifesting and the manifested are not one in meaning. Secondly, they are not different in meaning. The Sutra says: 'The great ocean can manifest; because the manifesting and the manifested are different, they are not one. Because seeking an image outside the water is impossible, they are not different.' This reveals that the samadhi mind and the manifested dharmas are the aspect of the nature itself. The manifesting and the manifested are clearly distinct, yet the nature of the aspect is such that things and self are not two. Thirdly, there is no coming or going. The water does not reach up to take things, nor do things come down to it, yet it can manifest. The samadhi mind is also like this, manifesting all dharmas in one's own mind, yet they do not come. The body of the Dharma Realm has never left for even a moment. The above five meanings are very similar to the mirror analogy. Fourthly, it has the meaning of vastness. The Sutra says: 'Because it pervades the ten directions, it universally encompasses and rejects nothing.' This clarifies that the samadhi mind pervades the Dharma Realm, so the form and mind of sentient beings are all things within the samadhi mind. Its function pervades the Dharma Realm, yet it does not depart from this mind. Fifthly, it has the meaning of universal manifestation. The Sutra says: 'Because it can manifest everything.' The Appearance Sutra says: 'Bodhi universally seals all mental activities.' The difference between this and vastness is that this refers to the manifested, without distinguishing between large and small, while that refers to the manifesting, its extent universally pervading. Also, this refers to the manifested, with no category not manifested, while that refers to the manifesting, with no practice not cultivated. Sixthly, it has the meaning of instantaneous manifestation. The Sutra says: 'Manifesting in a single thought.' This means without before or after, like a seal instantly formed. Seventhly, it has the meaning of constant manifestation, unlike a bright mirror that has times of manifesting and not manifesting. Eighthly, it has the meaning of non-manifestation manifestation, unlike a bright mirror that only manifests when facing something. The Sutra says: 'Manifesting images of the four continents.' The four armies arrayed in the sky can be manifested when facing them, but the images of the four heavens are manifested without facing them, hence it is called non-manifestation manifestation. Because it does not depend on facing, it is therefore constantly manifesting, encompassing the three times. Possessing the above ten meanings, it is called the 'Ocean Seal' (Haiyin, 海印). Buddhas exhaustively investigate, and Bodhisattvas are similar. Question: In the 'Benevolent Kings Sutra' (Renwang jing, 仁王經), there is no mention of the eight aspects of enlightenment. The initial chapter says: 'Upon birth, one hundred three thousand simultaneously attain perfect enlightenment.' Are these eight aspects within the gate of faith? Answer: The 'Great Collection Sutra' (Daji jing, 大集經) quoted above also says: 'The Bodhisattva who dwells in the stage of empowerment obtains the divine power of the Buddha. If a Bodhisattva accomplishes such dharmas, he can manifest the eight aspects in a world without Buddhas.' And so on, extensively explained. That speaks of dwelling until the end. If, according to the 'Divination Sutra' (Zhancha jing, 占察經), one gradually becomes a Buddha, there are roughly four types. What are the four? The first is the dharma of complete faith.

故作佛。所謂依種性地。決定信諸法不生不滅清凈平等。無可願求故。二解滿作佛。三證滿作佛。謂凈心地。四一切功德行滿作佛。依究竟菩薩地。起信依此說信成就發心。能八相作佛。文據昭然。況圓融門中不依位次。寄終教說信滿即能。因果無礙。以因門取常是菩薩以果門取即恒是佛。或雙存俱泯自在難思。又此化現非唯一位。依一類界而能具攝一切地位。遍於時處。故云唸唸遍十方也。第二嚴凈下。華嚴好行三昧。文有十句。略辨七行。前六句各一行。七八是十度行。九結上自在。十總結所依。萬行如華嚴法身故。余如別說。第三一微塵中下。四頌明因陀羅網三昧門。于中初二句。標定心境。然有二意。一由一多相即故入一定能成多定。由成多定。令一塵內有一切塵。一一塵中現一切剎。二但令一塵現剎一切亦爾。故云成就一切微塵定。次二句明不壞相而普現。故云不增。次二頌明一塵中所現剎相。無礙如焰重現如帝網。次半頌舉一例余。亦有二意。一例上一塵之內所具之塵。二例如一塵入定示現。余塵入定示現亦然。后二句結用所因。略辨三門。一三昧力。此同標中。二不思議解脫力。如不思議品云。於一塵中現三世佛剎等。三神通力。謂幻通自在並如下說。第四若欲下十八頌。明手出廣供三昧門。初一總標

【現代漢語翻譯】現代漢語譯本因此成就佛果。這指的是依據種性地（Gotrabhumi，菩薩十地中的第一地），堅定地相信諸法不生不滅，清凈平等，沒有什麼可以愿求的緣故。第二是圓滿理解而成就佛果。第三是證悟圓滿而成就佛果，指的是凈心地（Vimalabhumi，菩薩十地中的第八地）。第四是一切功德修行圓滿而成就佛果，依據的是究竟菩薩地（即佛果地）。《起信論》依據此理說，信心成就而發心，能夠示現八相成道。經文依據昭然。更何況在圓融的法門中，不依據位次，借用終教的說法，信心圓滿就能成佛，因果之間沒有障礙。從因門來說，常是菩薩；從果門來說，恒常是佛。或者雙雙存在，或者全部泯滅，自在難以思議。而且這種化現並非只在一個位次，依據一類界而能夠具攝一切地位，遍佈于所有時間和空間，所以說唸唸遍十方。第二段，嚴凈之下，《華嚴經·好行三昧品》的經文有十句，簡略地辨析了七種修行。前六句各一行，第七句和第八句是十度行（Paramita，菩薩修行的六種或十種到達彼岸的方法），第九句總結了上面的自在，第十句總結了所依據的。萬行如華嚴法身，其餘的如同別處所說。第三段，一微塵中之下，四句頌詞闡明了因陀羅網三昧門（Indra's net Samadhi，一種境界，其中每個點都反映著其他所有點）。其中前兩句，標明了定心和境界。然而有兩種含義：一是由一多相即的緣故，進入一種禪定能夠成就多種禪定，由於成就多種禪定，使得一粒微塵之內有一切微塵，每一粒微塵中顯現一切剎土（Buddha-kshetra，佛所居住的宇宙）。二是隻令一粒微塵顯現剎土，一切微塵也如此。所以說成就一切微塵定。其次兩句闡明不壞相而普遍顯現，所以說不增。其次兩句頌詞闡明一粒微塵中所顯現的剎土之相，沒有障礙如同火焰，重重顯現如同帝釋天之網。其次半句頌詞舉出一個例子，其餘的也是如此。也有兩種含義：一是例如上面一粒微塵之內所具足的微塵，二是例如一粒微塵入定示現，其餘微塵入定示現也是如此。最後兩句總結了所用的原因，簡略地辨析了三門：一是三昧力，這與標明中的相同。二是不思議解脫力，如《不思議品》所說，於一塵中顯現三世佛剎等。三是神通力，指的是幻通自在，並如下面所說。第四段，若欲之下十八句頌詞，闡明了手出廣供三昧門。第一句總標。

【English Translation】 English version Therefore, Buddhahood is attained. This refers to relying on the Gotrabhumi (the first of the ten Bhumis of a Bodhisattva), firmly believing that all dharmas are neither born nor extinguished, are pure and equal, and there is nothing to wish for. The second is attaining Buddhahood through complete understanding. The third is attaining Buddhahood through complete realization, referring to the Vimalabhumi (the eighth of the ten Bhumis of a Bodhisattva). The fourth is attaining Buddhahood through the complete practice of all merits, based on the ultimate Bodhisattva ground (i.e., the ground of Buddhahood). The Awakening of Faith in the Mahayana states based on this principle that with the accomplishment of faith and the arising of aspiration, one can manifest the eight aspects of attaining enlightenment. The scriptural evidence is clear. Moreover, in the perfect and harmonious Dharma gate, without relying on sequential stages, borrowing the words of the final teaching, the fulfillment of faith leads to Buddhahood, and there is no obstacle between cause and effect. From the perspective of cause, one is always a Bodhisattva; from the perspective of effect, one is eternally a Buddha. Or they both exist together, or they are all extinguished, inconceivable in their freedom. Moreover, this manifestation is not limited to a single stage, but based on one type of realm, it can encompass all stages, pervading all times and places, hence the saying 'thought after thought pervades the ten directions.' The second paragraph, 'Below the adornment and purification,' the text of the 'Good Conduct Samadhi Chapter' of the Avatamsaka Sutra has ten sentences, briefly analyzing seven practices. The first six sentences are each one line, the seventh and eighth sentences are the practice of the ten Paramitas (the six or ten perfections practiced by Bodhisattvas to reach the other shore), the ninth sentence summarizes the above freedom, and the tenth sentence summarizes what is relied upon. The myriad practices are like the Dharmakaya of the Avatamsaka, and the rest is as described elsewhere. The third paragraph, 'Below in a single dust mote,' four verses explain the Indra's net Samadhi (a state where every point reflects all other points). Among them, the first two sentences mark the state of mind and the realm. However, there are two meanings: one is that due to the interpenetration of one and many, entering one samadhi can accomplish many samadhis, and due to accomplishing many samadhis, there are all dust motes within a single dust mote, and in each dust mote, all Buddha-kshetras (Buddha-fields, the universes inhabited by Buddhas) appear. The second is that only one dust mote manifests a Buddha-kshetra, and all dust motes are the same. Therefore, it is said to accomplish all dust mote samadhis. The next two sentences explain that without destroying the form, it universally appears, so it is said not to increase. The next two verses explain the appearance of the Buddha-kshetras manifested in a single dust mote, without obstruction like flames, appearing repeatedly like Indra's net. The next half verse gives one example, and the rest are the same. There are also two meanings: one is like the dust motes contained within the single dust mote above, and the other is like the manifestation of a single dust mote entering samadhi, and the manifestation of other dust motes entering samadhi is also the same. The last two sentences summarize the cause of what is used, briefly analyzing the three gates: one is the power of samadhi, which is the same as in the marking. The second is the inconceivable power of liberation, as the 'Inconceivable Chapter' says, 'In a single dust mote, the Buddha-kshetras of the three times appear, etc.' The third is the power of supernatural abilities, referring to the freedom of illusion and transformation, and as described below. The fourth paragraph, 'Below if one wishes,' eighteen verses explain the samadhi of hands producing vast offerings. The first sentence is a general mark.

。后一通結。中間別顯。欲顯勝妙略舉一手。為供所依。由於昔時以手持供供佛施人。稱周法界。故令真流供具等諸佛之難思。第五菩薩住下。八頌明現諸法門三昧門分四。初一總標多門。二有五頌。別顯二十種門供等。即門通入佛果故。三一頌半結多所因。由四悉檀故。初半對治。次半世界。隨行差別即當爲人。而成就言。謂第一義。四半頌結用難測。第六有妙下。十七頌明四攝攝生三昧門文分為二。初一偈總標名用。余頌別顯。于中分四。初四頌佈施攝。初一偈半。求受用者恣其所須。次半偈。求自在者施以王位。又此施位即難行施。以是可愛著故。次偈身行法施。后偈妙色悅心。是無畏施。又后二偈。初身行法儀。后服世妙飾。貴悅物心隨求即與。次二頌愛語攝。一切愛語。謂慰喻慶悅勝益之言。言種種梵音者。即八種梵音。一最好聲。其音清雅。如迦陵鳥。二易了聲。言辭辯了。三和調。四柔軟。五不誤。六不女。七尊慧。八深遠。言俱枳羅者。亦云都吒迦。此云眾音合和。微妙最勝皆愛語之具。隨心說法應在後偈。隨世所宜應在前偈。以瑜伽一切愛語略有二種。一隨世儀軌語。二順正法教語。今開示佛說八萬法門。即順正教也。三有二頌明同事攝。物見菩薩俯同其事。知有義利而修行故。于中初頌一切同事

。八風等事皆悉同故。后偈謂行同事。忍于諸苦而同事故。四有八頌。明利行攝。謂說趣義利之行。以益有情。于中初二偈。一切利行。此有三種。一于現法利勸導利行。謂令以德業招守財位。以益近故。經文略無。二於後法利行。謂勸舍財位清凈出家。即當初偈。三于現法后法利行。謂勸離欲即后偈也。又初一偈。即難行利行。此自有三。一不識出離。即外道異執。二不求解脫。即未種善因。三現舍國財。誘耽財位於此利行。是謂難行。次一句即攝二利行。一即十種清凈利行也。二令離十惡。即此世他世樂利行。次三句即善士利行。慈心勸導等故。次二偈即遂求利行。謂眾生為八纏所繞開解令離故名遂求。初偈即化無愧纏。以恃壽長不知進修。不知此身但淫慾生。終竟敗壞。具諸煩惱故。后偈開解無慚纏眾生。余略不具。次二偈即一切種利行。初偈即應攝受者而攝受之。后偈即應調伏者而調伏等。后一偈即一切門利行。謂不信令信故。亦總結諸利行也。瑜伽廣說利行居先略明同事居后。此則先略明同事者。以利行中若以行勸修。與愛語相近。若自示行即同事相近。同事即是利行。利行未必同事。此二相近廣略互彰耳。又次下三昧。亦同事故。第七雅思下。十七頌俯同世間三昧門。于中三。初六身同世間利益眾生。若

【現代漢語翻譯】八風（利、衰、毀、譽、稱、譏、苦、樂）等事都相同，因此（不再贅述）。後面的偈頌說的是行同事。忍受各種痛苦而共同行事。四有八頌，闡明利行攝（四攝法之一）。指的是爲了利益有情眾生而宣說趨向利益的行為。其中最初兩句偈頌，講的是一切利行。這有利行有三種：一是在現世給予利益的勸導利行，即勸導人們通過德行和事業來招徠和守護財富地位，因為這種利益比較直接。經文中對此略而不提。二是在來世給予利益的利行，即勸導人們捨棄財富地位，清凈出家。這就是最初的偈頌所說的。三是在現世和來世都給予利益的利行，即勸導人們遠離慾望，也就是後面的偈頌所說的。另外，最初一句偈頌，講的是難行利行。這本身有三種情況：一是不認識出離（輪迴）的道理，即外道（佛教以外的宗教或哲學）的各種不同執見。二是不求解脫，即沒有種下善因。三是現在捨棄國家和財富，誘導人們沉溺於財富之中。在這種利行中，是所謂的難行。接下來一句講的是攝二利行，一是十種清凈利行。二是使人遠離十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），即此世他世的快樂利行。接下來的三句講的是善士利行，用慈悲心勸導等等。接下來的兩句偈頌講的是遂求利行，即眾生被八纏（無慚、無愧、嫉、慳、悔、眠、掉、舉）所纏繞，開解他們使之脫離，因此稱為遂求。最初的偈頌講的是化解無愧纏，因為他們仗恃壽命長久，不知道精進修行，不知道這個身體只是由淫慾而生，最終會敗壞，具備各種煩惱。後面的偈頌開解無慚纏的眾生。其餘的略去不詳細說明。接下來的兩句偈頌講的是一切種利行。最初的偈頌講的是應該攝受的人就攝受他們。後面的偈頌講的是應該調伏的人就調伏等等。最後一句偈頌講的是一切門利行，即不相信的人使他們相信，也總結了各種利行。瑜伽（《瑜伽師地論》）廣泛地闡述了利行居於首位，簡略地說明同事居於末尾。這裡則是先簡略地說明同事，因為在利行中，如果用行為勸導修行，與愛語（四攝法之一）相近；如果親自示範行為，就與同事相近。同事就是利行，利行未必是同事。這二者相近，廣略相互彰顯罷了。另外，接下來的三昧（禪定），也是因為同事的緣故。第七雅思下，十七頌俯同世間三昧門。其中有三點，最初六點是身同世間利益眾生，如果...

【English Translation】 The matters of the eight winds (gain, loss, disgrace, fame, praise, criticism, suffering, and happiness) are all the same, therefore (no further elaboration). The following verses speak of acting in concert. Enduring all kinds of suffering and acting together. The four contain eight verses, elucidating the benefit of 'Liyi Xing She' (one of the Four Sangraha-vastus). It refers to speaking of actions that lead to benefit in order to benefit sentient beings. Among them, the first two verses speak of all beneficial actions. There are three types of beneficial actions: first, the beneficial action of exhortation that gives benefit in the present life, which is to exhort people to attract and guard wealth and status through virtue and career, because this benefit is more direct. The sutra omits this. Second, the beneficial action of giving benefit in the next life, which is to exhort people to abandon wealth and status and purely renounce the household life. This is what the first verse says. Third, the beneficial action of giving benefit in both the present and future lives, which is to exhort people to stay away from desires, which is what the following verse says. In addition, the first verse speaks of difficult beneficial actions. This itself has three situations: first, not recognizing the principle of leaving (samsara), which is the various different views of external paths (religions or philosophies other than Buddhism). Second, not seeking liberation, which is not planting good causes. Third, now abandoning the country and wealth, inducing people to indulge in wealth. In this beneficial action, it is the so-called difficult action. The next sentence speaks of embracing the two beneficial actions, one is the ten pure beneficial actions. The second is to keep people away from the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), which is the happy beneficial action of this life and the next. The next three sentences speak of the beneficial actions of virtuous people, exhorting with compassion, and so on. The next two verses speak of the beneficial action of fulfilling requests, which is that sentient beings are entangled by the eight entanglements (shamelessness, lack of shame, jealousy, stinginess, regret, sleepiness, restlessness, and excitement), and enlightening them to free them, hence it is called fulfilling requests. The first verse speaks of resolving the entanglement of shamelessness, because they rely on long life, do not know how to diligently cultivate, do not know that this body is only born of lust, and will eventually decay, possessing all kinds of afflictions. The following verse enlightens sentient beings entangled in lack of shame. The rest is omitted and not explained in detail. The next two verses speak of all kinds of beneficial actions. The first verse speaks of embracing those who should be embraced. The following verse speaks of subduing those who should be subdued, and so on. The last verse speaks of all kinds of beneficial actions, which is to make those who do not believe believe, and also summarizes all kinds of beneficial actions. Yoga (Yogacarabhumi-sastra) extensively elaborates that beneficial actions are in the first place, and briefly explains acting in concert is in the last place. Here, acting in concert is briefly explained first, because in beneficial actions, if one exhorts cultivation with actions, it is close to loving speech (one of the Four Sangraha-vastus); if one personally demonstrates actions, it is close to acting in concert. Acting in concert is beneficial action, and beneficial action is not necessarily acting in concert. These two are close, and the broad and brief mutually manifest. In addition, the following samadhi (meditative absorption) is also because of acting in concert. Under the seventh Yasi, the seventeen verses are similar to the samadhi door of the world. There are three points in it, the first six points are that the body is the same as the world to benefit sentient beings, if...

依若正無不示為。次六示同外道救彼邪黨。初五別辨。后一總結。義如別說。三眾生迷惑下。五頌明語業大用。初一總明。次三別顯。后一總結。別中雲或邊咒語者。梵云達邏鼻茶曼達邏缽底鞞。言達邏鼻荼者。是南印度中邊國名也。此云消融。曼達邏者咒也。缽底鞞者句也。謂其國人稟性純質。凡所出言皆成神咒。若鄰國侵害不用兵仗。但以言破之。彼自喪滅故曰消融咒句也。或云。唯童男童女方得言成咒句。余不得也。又天密語等者。婆沙七十九說。世尊有時為四天王。以聖語說四諦。二王領解二不能解。世尊憐愍故。以南印度邊國俗語說四諦。二天王中一解一不解。世尊憐愍故。復以一種篾戾車語。說四聖諦。時四天王皆得領解。善破於他者。以因明比量等。真能破故。非外所動者。真能立故。不為他破。后一偈類結。非唯說四諦。六度萬行等皆然。一心說法得語實性。能起隨類之用。名三昧力(已下第十五經)第八有勝三昧下。八十九頌半。明毛光照益三昧門。智契解脫之門。慈熏身語意業。故得身同法界大用無涯。毛光觸物為益萬品。遍於時處緣者會之。是謂菩薩圓建立眾生也。文分為五。初一頌標門總辨。二所放光明下別明一毛光明業用。三如一毛下。類顯一切毛光業用。四如其本行下。釋成分齊。五若

【現代漢語翻譯】現代漢語譯本依若正無不示為。接下來第六（句）顯示與外道相同，救助那些邪惡的黨派。最初第五（句）分別辨析，最後一（句）總結。意義如同分別解說的那樣。三（句）『眾生迷惑』以下，五頌說明語業的巨大作用。最初一（句）總括說明，接下來三（句）分別顯示，最後一（句）總結。分別顯示中說『或邊咒語者』，梵文是Dravida-mantra-pada-vākya（達邏鼻茶曼達邏缽底鞞）。『達邏鼻荼』（Dravida）是南印度邊境國家的名字，意思是『消融』。『曼達邏』（Mantra）是咒語的意思，『缽底鞞』（pada-vākya）是句子的意思。說那個國家的人民秉性純樸，凡是說出的話都成為神咒。如果鄰國侵犯，不用兵器，只用言語就能擊破他們，他們自己就會喪亡，所以說是『消融咒句』。或者說，只有童男童女才能使言語成為咒句，其他人不行。又『天密語等者』，《婆沙論》第七十九卷說，世尊有時為四大天王用聖語說四諦，二位天王領悟理解，二位不能理解。世尊憐憫他們，所以用南印度邊境國家的俗語說四諦，二位天王中一位理解，一位不理解。世尊憐憫他們，又用一種蔑戾車語說四聖諦，這時四大天王都領悟理解了。『善破於他者』，用因明比量等，真正能夠破斥對方，所以不會被外道所動搖。『非外所動者』，真正能夠立論，所以不會被他人破斥。最後一偈是類比總結，不僅僅是說四諦，六度萬行等都是這樣。一心說法，得到語言的真實性，能夠產生隨順事物的功用，叫做三昧力。（以下是第十五經）第八『有勝三昧』以下，八十九頌半，說明毛孔光明照耀利益的三昧門，是智慧契合解脫之門，用慈悲熏習身語意業，所以能夠使身體如同法界一樣廣大，功用沒有邊際。毛孔光明接觸事物，能夠利益萬物，普遍存在於任何時間地點，與有緣者相會，這就是菩薩圓滿建立眾生。文分為五部分，最初一頌總標宗門，第二『所放光明』以下，分別說明一毛孔光明的業用，第三『如一毛』以下，類比顯示一切毛孔光明的業用，第四『如其本行』以下，解釋成分次第，第五『若…』

【English Translation】 English version 『Yi ruo zheng wu bu shi wei.』 Next, the sixth (sentence) shows similarity to external paths, rescuing those evil factions. The initial fifth (sentence) separately distinguishes, and the last (sentence) summarizes. The meaning is as explained separately. From the three (sentences) 『Sentient beings are deluded』 onwards, five verses explain the great function of verbal karma. The initial one (sentence) generally explains, the next three (sentences) separately reveal, and the last one (sentence) summarizes. In the separate explanation, it says 『Or border incantations,』 the Sanskrit is Dravida-mantra-pada-vākya (達邏鼻茶曼達邏缽底鞞). 『Dravida』 (達邏鼻荼) is the name of a border country in South India, meaning 『dissolution.』『Mantra』 (曼達邏) means incantation, and 『pada-vākya』 (缽底鞞) means sentence. It is said that the people of that country are pure in nature, and whatever they say becomes a divine incantation. If neighboring countries invade, they do not use weapons, but only use words to defeat them, and they will perish themselves, so it is called 『dissolving incantation sentence.』 Or it is said that only young boys and girls can make words become incantations, others cannot. Also, 『secret heavenly words, etc.,』 the Mahavibhasa Volume 79 says that the World-Honored One sometimes spoke the Four Noble Truths in sacred language for the Four Heavenly Kings, two of whom understood and two of whom did not. The World-Honored One, out of compassion, spoke the Four Noble Truths in the vernacular of a border country in South India, and one of the two Heavenly Kings understood, and one did not. The World-Honored One, out of compassion, again spoke the Four Noble Truths in a Mleccha language, and then all four Heavenly Kings understood. 『Good at refuting others』 uses Hetu-vidya (因明) comparison, etc., and is truly able to refute the opponent, so it will not be shaken by external paths. 『Not moved by external factors』 is truly able to establish arguments, so it will not be refuted by others. The last verse is an analogy summary, not only speaking of the Four Noble Truths, but also the Six Perfections and myriad practices are like this. Speaking the Dharma with one mind, attaining the truth of language, able to produce functions that accord with things, is called Samadhi power. (The following is the fifteenth sutra.) Eighth, from 『Having superior Samadhi』 onwards, eighty-nine and a half verses explain the Samadhi gate of the light shining and benefiting from the pores, which is the gate of wisdom aligning with liberation, using compassion to cultivate body, speech, and mind karma, so that the body can be as vast as the Dharma realm, and its function is boundless. The light from the pores touches things and can benefit all things, universally existing at any time and place, meeting with those who have affinity, this is the Bodhisattva's perfect establishment of sentient beings. The text is divided into five parts, the initial verse generally marks the sect's gate, the second 『The light emitted』 below, separately explains the karma of the light from one pore, the third 『Like one pore』 below, analogously shows the karma of the light from all pores, the fourth 『Like its original practice』 below, explains the component sequence, the fifth 『If…』

有聞下。聞信光益。今初。就所益說故名安樂。就第二段中二。初略辨四十四門光用。后如是等下結略顯廣。就四十四光中皆有四義。一標光名。二辨光用。三出光因。四結光果。類例相從分為十段五對。初有二光顯示三寶。二有四光令發大心。上二即三寶四弘對。三有二光總圓福智。四有二光入理持法。上即二嚴二持對。五有六光六度行圓。六有七光四等救攝。即六度四等對。七有一光總彰三學。八有八光。雜彰萬行供養為先。為三學萬行對。九有六光。令六根內凈動與理會。十有六光。明六塵外凈觸境皆道。即根清境凈對。今初。二光中。前一顯現。于中初句標名以近初標。但云所放不言又放。次三句辨用。后偈辨因中。示三寶令其正歸。示正道令其正向。上通一體及別相三寶。亦示佛塔。令其正信義兼住持。后一光照耀用有七句。一偈辨因並顯可知。第二四光。令發大心中即四弘願也。初一令眾生無邊誓願度。因中興有為而毀有為。二一光令煩惱無邊誓願斷。因中興有為而贊禪定。上二皆事理兼修。三上欣佛果。四愛樂三寶窮盡法門。因中四弘之終故。總結云及示發心功德行。第三有二光總圓福智。智因中分別法相。決了真理無虧理事。不減佛法故。得一念悉解多門。第四二光入理持法。初一慧入二空即義持也

。后一具四總持於法自在。第五六度光中戒因中。云發大心者。謂若發二乘心。則破凈戒。大心導善不在人天。勤策萬行慧為上首。各加一偈余可思之。第六有七光。四等救攝中。初一慈光與佛慧真樂見無量佛。此有二義。一見事佛。真樂因故。二見心佛。一一心華有覺性故。次三悲光拔苦。初一厄難苦。次一疾病苦。后一死苦。令見佛者。一捨命不恐。二惡道不畏。又要臨終勸者。智論二十八云。臨終少時。能勝終身行力。以猛利故。如火如毒。依西域法。有欲捨命者令面向西於前安一立像。亦面向西。以幡頭掛像手指。令病人手捉幡腳。口稱佛名。作隨佛往生凈土之意。兼與燒香鳴磬助稱佛名。若能行此。非直亡者得生佛前。抑亦終成見佛光也。若神遊大方去留無礙者。置之言外。不爾勉旃斯行。次二光令生法喜。初則欣法聽說。法喜已充。終則觸境無非佛法。成喜之極。后一令成大舍。舍除放逸眾惑之根。第七一光總彰萬行。三學攝盡故曰普聞。第八八光雜明諸行供養為先。前五供敬由。后三施悲田。第九六光內凈六根。第十六光外清六境。文並可知。戈者平頭戟也。鋋者小矛也。第二如是等比下。結略顯廣。一毛之用光。有塵沙。第三如一毛下。類顯一切毛光業用。及結用所依。謂三昧力。第四如其下釋成分

【現代漢語翻譯】現代漢語譯本后一具四總持（dharani，總括憶持一切法而不忘的記憶力）於法自在。第五六度（paramita，又譯為「波羅蜜多」，指菩薩從生死此岸到達涅槃彼岸的六種修行方法，即佈施、持戒、忍辱、精進、禪定、般若）光中戒因中。云發大心者。謂若發二乘（聲聞乘和緣覺乘）心。則破凈戒。大心導善不在人天。勤策萬行慧為上首。各加一偈余可思之。第六有七光。四等救攝中。初一慈光與佛慧真樂見無量佛。此有二義。一見事佛。真樂因故。二見心佛。一一心華有覺性故。次三悲光拔苦。初一厄難苦。次一疾病苦。后一死苦。令見佛者。一捨命不恐。二惡道不畏。又要臨終勸者。智論二十八云。臨終少時。能勝終身行力。以猛利故。如火如毒。依西域法。有欲捨命者令面向西於前安一立像。亦面向西。以幡頭掛像手指。令病人手捉幡腳。口稱佛名。作隨佛往生凈土之意。兼與燒香鳴磬助稱佛名。若能行此。非直亡者得生佛前。抑亦終成見佛光也。若神遊大方去留無礙者。置之言外。不爾勉旃斯行。次二光令生法喜。初則欣法聽說。法喜已充。終則觸境無非佛法。成喜之極。后一令成大舍。舍除放逸眾惑之根。第七一光總彰萬行。三學（戒、定、慧）攝盡故曰普聞。第八八光雜明諸行供養為先。前五供敬由。后三施悲田。第九六光內凈六根（眼、耳、鼻、舌、身、意）。第十六光外清六境（色、聲、香、味、觸、法）。文並可知。戈者平頭戟也。鋋者小矛也。第二如是等比下。結略顯廣。一毛之用光。有塵沙。第三如一毛下。類顯一切毛光業用。及結用所依。謂三昧（samadhi，又譯為「三摩地」，指心專注於一境而不散亂的精神狀態）力。第四如其下釋成分

【English Translation】 English version The latter possesses the four dharanis (dharani, the power of memory that encompasses and retains all dharmas without forgetting) and is free in the Dharma. The fifth is within the light of the six paramitas (paramita, also translated as 'perfection,' refers to the six practices by which a Bodhisattva crosses from the shore of birth and death to the shore of Nirvana, namely, giving, morality, patience, diligence, meditation, and wisdom) and the cause of precepts. 'Those who aspire to the great mind' means that if one aspires to the mind of the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), one will break the pure precepts. The great mind guides goodness beyond humans and devas. Diligently encourage myriad practices, with wisdom as the foremost. Add a verse to each, and the rest can be contemplated. The sixth has seven lights. Within the four immeasurables of salvation and embrace. The first light of loving-kindness allows one to see immeasurable Buddhas with the true joy of the Buddha's wisdom. This has two meanings: first, seeing the Buddha in phenomena, because it is the cause of true joy; second, seeing the Buddha in the mind, because each flower of the mind has awareness. The next three lights of compassion remove suffering. The first is the suffering of calamity, the second is the suffering of illness, and the last is the suffering of death. Those who see the Buddha will not fear giving up their lives and will not fear the evil paths. It is also important to have someone to advise one at the time of death. The Treatise on Great Wisdom, chapter twenty-eight, says, 'A short time at the time of death can surpass the power of lifelong practice because it is fierce, like fire or poison.' According to the Western Region (India) tradition, those who wish to give up their lives are made to face west, and a standing image is placed in front of them, also facing west. The head of a banner is hung on the finger of the image, and the patient's hand holds the foot of the banner, reciting the Buddha's name, with the intention of following the Buddha to be reborn in the Pure Land. Incense is burned and a chime is rung to help recite the Buddha's name. If one can do this, not only will the deceased be reborn before the Buddha, but one will also ultimately see the Buddha's light. If one's spirit travels freely in the vast expanse, without hindrance in going or staying, then this is beyond words. Otherwise, strive to practice this. The next two lights bring the joy of Dharma. First, one rejoices in hearing the Dharma, and the joy of Dharma is fulfilled. Finally, there is no environment that is not the Buddha Dharma, achieving the ultimate joy. The last light enables great giving, relinquishing the roots of negligence and myriad delusions. The seventh light universally proclaims myriad practices. It encompasses the three learnings (sila, samadhi, prajna), hence it is called universally heard. The eighth light variously illuminates various practices, with offerings as the first. The first five are due to reverence, and the last three are fields of giving and compassion. The ninth six lights purify the six inner senses (eye, ear, nose, tongue, body, mind). The tenth six lights purify the six outer sense objects (form, sound, smell, taste, touch, dharma). The text is all knowable. A 'ge' is a flat-headed halberd. A 'chan' is a small spear. The second, 'such and so forth,' concludes briefly and reveals broadly. The light from the use of one hair contains dust motes. The third, 'like one hair,' illustrates the function of all hair lights and concludes the basis of their use, namely, the power of samadhi (samadhi, also translated as 'concentration,' refers to the mental state of focusing on one object without distraction). The fourth explains the components.

齊。如是等光。今何不見。謂有緣者見如目睹光。無緣不覺盲瞽常闇。于中分二。初偈總明。如其本行牒前往因。所得光者。牒前果用。若有宿緣及曾同行者。則隨其所見如是差別。后六偈別顯。于中初二法說。后四喻說。前中初偈宿緣。宿有四緣。一昔同業。二愛其行。三能隨喜。四但見所作。后偈現因。不必有緣但功行內著。光明爰燭。有三種因。一修廣福。二供多佛。三求佛果。即福智二嚴也。上之七類皆蒙光照。二喻說中。雙明見與不見二喻。皆有法合。初日出喻喻光為益因。閤中謂法日常明。有智慧者心不住法。如人有目則能得見。有三類人則不能見。一者凡愚。二邪信外道。三劣解二乘。皆無因緣如人無目。后寶嚴喻。喻光正益。明法寶常存。由福無福有處不處。第五若有下。一頌明聞信光益。謂信仰解了不生疑惑。則成佛果。不以不見疑菩薩之無光。不以極苦莫救謂光明之無益。亦不高推果用謂菩薩不能。故云永斷諸疑。第九有勝三昧下。六頌。主伴嚴麗三昧門。亦是出現三昧文分三別。初一標門顯意。次四明一方業用。于中前三法說。后一喻合。既言量等三千。則不壞次第。劣於十地及等覺也。三一頌類顯十方。第十有勝三昧名方網下。三十四頌半。明寂用無涯三昧門。約處名為方網。約相是謂寂用

【現代漢語翻譯】齊（指光芒的齊整）。像這樣的光芒，現在為什麼看不見呢？這是因為有緣分的人能像親眼看到一樣見到光芒，沒有緣分的人則像盲人一樣，永遠處於黑暗之中。其中分為兩部分。首先，第一偈總括說明。『如其本行』是對應之前的往昔因緣，『所得光者』是對應之前的果報作用。如果過去有緣分，或者曾經一起修行的人，那麼就會根據他們所見到的情況而有所不同。後面的六偈分別闡述。其中，前兩偈是法說，后四偈是比喻說明。前面的偈語是關於宿世因緣。宿世有四種因緣：一是過去共同造業，二是喜愛菩薩的修行，三是能夠隨喜讚歎，四是僅僅見到菩薩所做的事情。後面的偈語是關於現在的因緣。不一定需要有宿世的因緣，只要在功德修行上用心，光明就會照耀。有三種因：一是修習廣大的福德，二是供養眾多的佛，三是求證佛果，也就是福德和智慧兩種莊嚴。上面的七類眾生都能蒙受光芒的照耀。第二部分是比喻說明，同時說明了見到和見不到兩種情況。兩種比喻都有法義的對應。首先，日出這個比喻是比喻光明是增益的因緣。對應到法義上，就是說佛法像太陽一樣光明常照，有智慧的人心不執著於法，就像人有眼睛就能看見東西一樣。有三種人不能看見：一是凡夫愚昧，二是邪信外道，三是理解淺薄的二乘。他們都沒有因緣，就像人沒有眼睛一樣。後面的寶嚴比喻是比喻光明的正向利益。說明佛法寶藏常存，因為福報的有無而導致所處境地不同。第五，『若有下』一頌說明聽聞和信仰光明的利益。如果信仰並理解，不產生疑惑，就能成就佛果。不要因為沒有看見光芒就懷疑菩薩沒有光明，不要因為極度痛苦沒有得到救助就認為光明沒有用處，也不要過高地推崇果報的作用，認為菩薩什麼都能做到。所以說，永遠斷除各種疑惑。第九，『有勝三昧下』六頌，是關於主伴莊嚴的三昧法門，也是出現三昧的文義，分為三個部分。第一頌標明法門，顯示意義。其次四頌說明一方的業用。其中，前三頌是法說，后一頌是比喻對應。既然說數量等同三千大千世界，那麼就不會破壞次第，比十地菩薩和等覺菩薩要差一些。第三，一頌概括顯示十方世界。第十，『有勝三昧名方網下』三十四頌半，說明寂靜無邊的三昧法門。從處所來說，稱為方網；從相狀來說，稱為寂用。

【English Translation】 The light is complete (referring to the completeness of the light). Why can't such light be seen now? It's because those who have affinity can see the light as if witnessing it with their own eyes, while those who have no affinity are like blind people, always in darkness. This is divided into two parts. First, the first verse summarizes. 'As their original conduct' corresponds to the past causes, and 'the light obtained' corresponds to the previous effect. The following six verses elaborate separately. Among them, the first two verses are Dharma explanations, and the last four verses are metaphorical explanations. The previous verses are about past affinities. There are four kinds of past affinities: first, past shared karma; second, love for the Bodhisattva's practice; third, the ability to rejoice in merit; and fourth, simply seeing what the Bodhisattva does. The following verses are about present causes. It is not necessary to have past affinities, as long as one is diligent in meritorious practice, the light will shine. There are three causes: first, cultivating vast merit; second, making offerings to many Buddhas; and third, seeking to attain Buddhahood, which is the adornment of both merit and wisdom. The above seven types of beings can all receive the illumination of the light. The second part is a metaphorical explanation, which simultaneously explains the two situations of seeing and not seeing. Both metaphors have corresponding Dharma meanings. First, the metaphor of the sunrise is a metaphor for light as a cause of increase. Corresponding to the Dharma meaning, it means that the Buddha's teachings are like the sun, always shining brightly. Those who have wisdom do not cling to the Dharma, just as people with eyes can see things. There are three types of people who cannot see: first, foolish ordinary people; second, heretical non-Buddhists; and third, those of the Two Vehicles with shallow understanding. They have no affinity, just like people without eyes. The later metaphor of precious adornment is a metaphor for the positive benefits of light. It shows that the treasure of the Buddha's teachings always exists, and the different circumstances are due to the presence or absence of blessings. Fifth, the verse 'If there is...' explains the benefits of hearing and believing in the light. If one believes and understands, and does not generate doubts, one can attain Buddhahood. Do not doubt that the Bodhisattva has no light because you have not seen the light, and do not think that the light is useless because you have not been saved from extreme suffering, and do not overly praise the effect of the reward, thinking that the Bodhisattva can do everything. Therefore, it is said that all doubts are forever cut off. Ninth, the six verses 'Having superior Samadhi...' are about the Samadhi Dharma gate of principal and attendant adornment, and are also the meaning of the appearance of Samadhi, divided into three parts. The first verse marks the Dharma gate and shows the meaning. The next four verses explain the function of one direction. Among them, the first three verses are Dharma explanations, and the last verse is a metaphorical correspondence. Since it is said that the quantity is equal to three thousand great thousand worlds, then the order will not be broken, which is inferior to the Tenth Ground Bodhisattvas and Equal Enlightenment Bodhisattvas. Third, one verse summarizes and shows the ten directions. Tenth, the thirty-four and a half verses 'Having superior Samadhi named Directional Net...' explain the Samadhi Dharma gate of tranquil and boundless use. From the perspective of location, it is called Directional Net; from the perspective of appearance, it is called Tranquil Use.

。亦總顯上來動寂無二故。文分為三。初一標名總辨。十方交絡出入縱橫。故名為網。二或於下。三十二頌半正顯業用。三是名下一頌。總結難思。就業用中分三。初二頌。於十方處交絡出入。明於器世間自在。二有五頌。十方佛所入出無礙。明於智正覺世間自在。三于眼根下。二十五頌半。通顯於三世間自在。菩薩於三世間自在。略有二義。一以自身作三世間。故得自在。二菩薩於三世間處示現自在。今此三段。初二約后義。后一通二義。文或綺互理實皆具。初二世間略有四重無礙。一約處。謂東處即是西處。是故菩薩常在東恒在西也。二約佛。謂東佛即西佛。是故在東佛恒在西佛。三約菩薩身不分。謂在東之身即是西身。四約定。謂入定即是出定。所以爾者。略顯二因。一以所觀之法。事隨理融相即在故。二能觀之心。亦寂用無礙故。然此文中。為顯菩薩秘密隱顯自在德故。但說后二。若辨前二。則似菩薩無力。三于眼下。通顯於三世間自在。文分為四。一明根境相對以辨自在。二童子下。明於他身自在。三鬼神下。明微細自在。四一切塵下。器界事中以辨自在。今初。十二頌六對。一一對中。有十義五對無礙之相。欲辨無礙先須明識定慧。此中雲三昧起者觀也。入正受者定也。定慧雖多不出二種。一事二理。制

【現代漢語翻譯】現代漢語譯本也總能顯現出動與寂靜無二的境界。這段經文分為三部分。第一部分是標明名稱，總括地辨析，十方相互交織，出入縱橫，所以名為『網』。第二部分從『或於下』開始，用三十二頌半的篇幅正式闡述菩薩的業用。第三部分是『是名下』的一頌，總結這種難以思議的境界。在闡述業用中又分為三部分。首先是兩頌，說明在十方處交織出入，闡明在器世間的自在。其次有五頌，說明在十方佛所出入無礙，闡明在智正覺世間的自在。最後從『于眼根下』開始，用二十五頌半的篇幅，普遍闡明在三世間的自在。菩薩在三世間自在，大致有兩種含義：一是菩薩以自身作為三世間，因此獲得自在；二是菩薩在三世間處示現自在。現在這三段經文，前兩段是按照后一種含義來解釋的，后一段則兼顧兩種含義。經文的語句有時交錯，但理實際上都具備。最初的兩世間，大致有四重無礙：一是關於處所，即東方處所就是西方處所，所以菩薩常在東方也常在西方。二是關於佛，即東方佛就是西方佛，所以在東方佛也就是在西方佛。三是關於菩薩身不分，即在東方的身就是在西方的身。四是關於定，即入定就是出定。之所以如此，大致顯示了兩個原因：一是所觀之法，事隨理融，相互即入存在；二是能觀之心，也寂靜而用無礙。然而這段經文中，爲了顯示菩薩秘密隱顯的自在德行，只說了后兩種。如果辨析前兩種，則似乎菩薩沒有力量。第三部分從『于眼下』開始，普遍闡明在三世間的自在。這段經文分為四部分：一是闡明根境相對以辨別自在；二是『童子下』，闡明在他身自在；三是『鬼神下』，闡明微細自在；四是『一切塵下』，在器界事物中辨別自在。現在是第一部分，共十二頌，六對。每一對中，有十義五對無礙之相。想要辨別無礙，首先必須明白定慧。這裡說『三昧起者』是觀，『入正受者』是定。定慧雖然很多，但不超出兩種：一是事，二是理。

【English Translation】 English version It also manifests the non-duality of movement and stillness. This passage is divided into three parts. The first part is to mark the name and generally distinguish it, with the ten directions intertwined, entering and exiting vertically and horizontally, hence the name 'Net'. The second part starts from 'Or below', using thirty-two and a half verses to formally elaborate on the functions of the Bodhisattva. The third part is the one verse under 'Is named below', summarizing this inconceivable state. Within the elaboration of functions, it is further divided into three parts. First, there are two verses, explaining the interweaving of entry and exit in the ten directions, clarifying the freedom in the Vessel World (器世間). Second, there are five verses, explaining the unobstructed entry and exit in the places of the Buddhas of the ten directions, clarifying the freedom in the World of Wisdom and Perfect Enlightenment (智正覺世間). Finally, starting from 'Under the eye root', twenty-five and a half verses are used to universally clarify the freedom in the three worlds. The Bodhisattva's freedom in the three worlds roughly has two meanings: one is that the Bodhisattva takes himself as the three worlds, thus obtaining freedom; the other is that the Bodhisattva demonstrates freedom in the three worlds. Now, these three paragraphs, the first two are explained according to the latter meaning, and the last one takes both meanings into account. The sentences of the scriptures are sometimes intertwined, but the principles are actually all present. The initial two worlds roughly have four levels of unobstructedness: one is about the place, that is, the eastern place is the western place, so the Bodhisattva is often in the east and often in the west. The second is about the Buddha, that is, the eastern Buddha is the western Buddha, so being in the eastern Buddha is also being in the western Buddha. The third is about the Bodhisattva's body being undivided, that is, the body in the east is the body in the west. The fourth is about Samadhi (定), that is, entering Samadhi is exiting Samadhi. The reason for this is roughly to show two reasons: one is that the observed Dharma (法), matters follow the principle of integration, and exist interpenetratingly; the other is that the observing mind is also tranquil and unobstructed in its function. However, in this passage, in order to show the Bodhisattva's secret and manifest virtues of freedom, only the latter two are mentioned. If the former two are distinguished, it seems that the Bodhisattva has no power. The third part starts from 'Under the eye', universally clarifying the freedom in the three worlds. This passage is divided into four parts: one is to clarify the relative root and object to distinguish freedom; the second is 'Under the boy', clarifying freedom in other bodies; the third is 'Under the ghosts and gods', clarifying subtle freedom; the fourth is 'All dust below', distinguishing freedom in the affairs of the Vessel World. Now is the first part, a total of twelve verses, six pairs. In each pair, there are ten meanings and five pairs of unobstructed aspects. To distinguish unobstructedness, one must first understand Samadhi (定) and Prajna (慧). Here it says 'The one who arises from Samadhi' is observation, 'The one who enters right reception' is Samadhi. Although there are many Samadhi and Prajna, they do not exceed two types: one is matter, and the other is principle.

之一處無事不辦。事定門也。能觀心性契理不動。理定門也。明達法相事觀也。善了無生理觀也。諸經論中或單說事定。或但明理定。二觀亦然。或敵體事理止觀相對。或以事觀對於理定。如起信論。止一切相乃至心不可得為止。而觀因緣生滅為觀。或以理觀對於事定。下經云。一心不動入諸禪。了境無生名般若是也。或俱通二。如下云。禪定持心常一緣。智慧了境同三昧是也。或二俱泯非定非散。或即觀之定但名為定。如觀心性名上定是也。或即定之觀但名為觀。如以無分別智觀名般若是也。或說雙運。謂即寂之照是也。所以局見之者隨矚一文。互相非撥。偏修之者隨入一門。皆有克證。然非圓暢。今此經文巧顯無礙。言五對者。第一對根境無礙。謂觀根入定應從根出。而從境出者。為顯根境唯是一心。緣起無二理性融通。是故根入境出耳。境入根出亦然。第二對理事二定無礙。謂分別事相應入事定。而入理定。欲觀性空應入理定。而入事定。以契即事之理而不動故。入理即是入事。制心即理之事而一緣故。入事即是入理。而經文但云入正定。不言理事。及乎出觀境中。即云分別色相斯事觀也。根中即云性空寂者。理觀也。亦合將根事對於境理。以辨無礙。第三對事理二觀無礙。謂欲分別事相。應從事觀起而反從理

【現代漢語翻譯】現代漢語譯本：一處無事不辦，這是事定之門（通過專注於事物而達到的禪定）。能夠觀察心性，與真理相契合而不動搖，這是理定之門（通過理解真理而達到的禪定）。明瞭通達諸法的事相，這是事觀（對事物現象的觀察）。透徹瞭解諸法無生的道理，這是理觀（對事物本質的觀察）。在各種經論中，或者只說事定，或者只說明理定。事觀和理觀也是這樣。或者將敵體的事理止觀相對而言，或者用事觀來對應理定，例如《起信論》。止息一切相，乃至認為心不可得，這稱為止。而觀察因緣生滅，這稱為觀。或者用理觀來對應事定。如下經所說：『一心不動地進入各種禪定，了知境界無生，這稱為般若（智慧）。』或者事定和理定都通達，如下文所說：『禪定使心常專注於一個所緣，智慧了知境界與三昧（正定）相同。』或者事定和理定都泯滅，既非禪定也非散亂。或者將觀視為禪定，只稱之為定，例如觀察心性稱為上定。或者將禪定視為觀，只稱之為觀，例如用無分別智來觀察稱為般若。或者說雙運，就是說寂靜本身就是照了。所以，侷限於片面見解的人，隨著關注某一句話，就互相否定排斥。偏執于某一法門的人，隨著進入某一法門，都能有所證悟，但並非圓滿通暢。現在這部經文巧妙地顯示了無礙的道理。所說的五對，第一對是根境無礙。意思是說，觀根入定，應該從根出定，而從境出定，是爲了顯示根和境唯是一心，緣起沒有二元性，理性融會貫通，所以從根入定卻從境出定。從境入定，從根出定也是這樣。第二對是理事二定無礙。意思是說，分別事相，應該進入事定；想要觀察性空，應該進入理定；而（實際上）進入理定，也進入了事定，因為契合了即事之理而不動搖的緣故。進入理定也就是進入事定。制伏心念，就是理之事，而專注於一個所緣的緣故，進入事定也就是進入理定。而經文只說進入正定，沒有說事定和理定。等到出觀境界時，就說『分別色相是事觀』。根中就說『性空寂』，是理觀。也可以將根事對於境理，來辨別無礙的道理。第三對是事理二觀無礙。意思是說，想要分別事相，應該從事觀開始，卻反而從理觀開始。

【English Translation】 English version: In one place, everything is accomplished. This is the 'Door of Settled Affairs' (Shi Ding Men) [Samadhi (deep meditative state) attained through focusing on phenomena]. Being able to observe the nature of the mind, aligning with truth and remaining unmoving, this is the 'Door of Settled Principle' (Li Ding Men) [Samadhi attained through understanding principle]. Clearly understanding the characteristics of all dharmas, this is 'Observation of Affairs' (Shi Guan) [Observation of phenomena]. Thoroughly understanding the principle of the non-origination of all dharmas, this is 'Observation of Principle' (Li Guan) [Observation of the essence of phenomena]. In various sutras and treatises, some only speak of 'Settled Affairs,' while others only explain 'Settled Principle.' The same applies to 'Observation of Affairs' and 'Observation of Principle.' Sometimes, the opposing 'Affairs and Principle' and 'Cessation and Observation' are discussed in relation to each other. Or, 'Observation of Affairs' is used to correspond to 'Settled Principle,' as in the 'Awakening of Faith' treatise. Ceasing all appearances, even to the point of considering the mind unattainable, is called 'Cessation.' And observing the arising and ceasing of conditions is called 'Observation.' Or, 'Observation of Principle' is used to correspond to 'Settled Affairs.' As the sutra below says: 'Entering various samadhis with a single, unmoving mind, understanding the non-origination of realms, this is called Prajna (wisdom).' Or, both 'Settled Affairs' and 'Settled Principle' are comprehended, as the text below says: 'Samadhi holds the mind constantly on one object, wisdom understands realms as being the same as samadhi.' Or, both 'Settled Affairs' and 'Settled Principle' are extinguished, being neither samadhi nor distraction. Or, viewing observation as samadhi, it is only called 'Settled,' such as observing the nature of the mind being called 'Superior Settled.' Or, viewing samadhi as observation, it is only called 'Observation,' such as using non-discriminating wisdom to observe being called Prajna. Or, it speaks of dual operation, meaning that stillness itself is illumination. Therefore, those limited to partial views, following their focus on a particular phrase, mutually negate and reject each other. Those attached to a particular dharma door, following their entry into that door, can attain some realization, but it is not complete and unobstructed. Now, this sutra skillfully reveals the principle of non-obstruction. The five pairs mentioned, the first pair is the non-obstruction of root and object. This means that entering samadhi through the root should lead to exiting samadhi through the root, but exiting samadhi through the object is to show that the root and object are only one mind, the arising of conditions has no duality, and the principle is harmoniously interconnected, so entering samadhi through the root leads to exiting samadhi through the object. Entering samadhi through the object and exiting samadhi through the root is also the same. The second pair is the non-obstruction of the two samadhis of affairs and principle. This means that distinguishing phenomena should lead to entering the samadhi of affairs; wanting to observe emptiness of nature should lead to entering the samadhi of principle; but (in reality) entering the samadhi of principle also enters the samadhi of affairs, because it aligns with the principle that is inherent in affairs and remains unmoving. Entering the samadhi of principle is also entering the samadhi of affairs. Subduing the mind, which is the affair of principle, and focusing on one object, entering the samadhi of affairs is also entering the samadhi of principle. But the sutra only says entering right samadhi, without mentioning the samadhi of affairs and the samadhi of principle. When exiting the realm of observation, it says 'Distinguishing the characteristics of form is observation of affairs.' In the root, it says 'Emptiness of nature is stillness,' which is observation of principle. The affairs of the root can also be compared to the principle of the object to distinguish the principle of non-obstruction. The third pair is the non-obstruction of the two observations of affairs and principle. This means that wanting to distinguish phenomena should start with the observation of affairs, but instead starts with the observation of principle.

觀起者。以所觀之境既真俗雙融法界不二故。分別事智即是無生之智。二觀唯是一心故。亦應將境事理對根事理。以辨無礙。第四對出入無礙。以起定即是入定故。起定而心不亂。若以事理相望。應成四句。謂事入事起事入理起等。若以根境相望。又成四句。謂根事入境事起等。一一思之皆有所由。第五對二利體用無礙。謂于眼根起定心不亂是體也。自利也。而不礙現於廣境是用也。人天不能知利他也。良以體用無二故。自利即是利他。此上十義。同爲一聚法界緣起相即自在。菩薩善達作用無礙。思之思之。又經且約根境相對。亦應境境相對。謂色塵入正受。聲香三昧起等。此如下童子身中入正定等中明。復應根根相對。謂眼根入正受。耳根三昧起等。一塵入正受多根三昧起等。並略故不說。上來無礙深妙難思。始學之流如何趣入。今當總結。但能知事理無礙根境一如。念慮不生自當趣入。又向云色性難思等。即色等總持。是色陀羅尼自在佛等。亦應云分別眼性難思。有眼陀羅尼自在佛等。又眼中雲性空寂滅。即眼之度門。眼等本凈。亦應云色等度門色等本凈。不唯取相為染無心為凈而已也。又以智論三觀束之。分別色相等。是假名觀也。性空寂滅是空觀也。此二不二色性難思。中道觀也。三無前後皆是一心。對此三

觀應辨三止。謂方便隨緣止。體真止。離二邊分別。止既止觀雙運。亦名一心三生也。即一而三即三而一。雙照三一雙遮三一。是無礙也。一一釋文準思可見。此是菩薩圓融功德。而自莊嚴。觸目對境常所行用。希心玄趣。幸愿留神。二童子下六頌半。於他身得自在。此有三義。一如前眼根入等。但約見境為出入耳。二菩薩化現彼身。作此轉變速疾也。三菩薩以眾生身作自身。如下十身相作等。是故於彼身入此身出。而彼不覺知。唯應度者知得度也。三鬼神下二頌半。微細自在。謂毛孔約正報。即佛及眾生。毛頭約空處。微塵是色相多約器界。並身在中入定出定。為顯三昧純熟隱顯自在故。亦通觀彼入出定等。即于境無礙也。若唯約身在彼下十定中。亦云無生法中入起。安有處耶。四一切塵下四頌半。器界事中周偏入出。然菩薩身普遍略有四位。一普遍一切十方剎海。二遍彼剎內樹等物中。三遍一切塵毛等中。皆圓遍非分遍。是故皆全身顯現。四以是法界身故。不異不分恒在此常在彼。無有前後。第三是名下一頌總結。初句以德命人。次句依人顯德。後半明說不盡。近結第十定用無盡。遠結前十定大用無盡。以是無盡之法門故。第五一切下。喻況玄旨分。亦名舉劣顯勝分。以上所說普賢行德。窮於佛境。蓋是信滿之位

【現代漢語翻譯】現代漢語譯本：觀應辨別三種止（Śamatha，奢摩他）：即方便隨緣止，體真止，以及遠離二邊分別的止。止既是止觀雙運，也名為一心三觀。即一而三，即三而一，雙照三一，雙遮三一，這是無礙的境界。一一解釋文句，仔細思考便可明白。這是菩薩圓融的功德，以此來莊嚴自身，觸目所及，面對境界，常常運用。希望能夠用心體會這玄妙的意趣，希望各位能夠留意。『二童子下六頌半』，講述於他身得自在。這裡有三種含義：一是如前文所說眼根的入等，只是就見境而言的出入。二是菩薩化現彼身，作此轉變非常迅速。三是菩薩以眾生身作為自身，如下文所說的十身相作等。因此，于彼身入，此身出，而彼身不覺知，只有應被度化的人才能知曉自己被度化。『三鬼神下二頌半』，講述微細自在。毛孔指正報，即佛及眾生。毛頭指空處，微塵多指色相，多指器世間。並以身在中入定出定，來顯示三昧的純熟，隱顯自在的境界。也通達觀察他們入定出定等，即對於境界沒有障礙。如果僅僅就身在彼下十定中而言，也可以說是于無生法中入起，哪裡還有處所的限制呢？『四一切塵下四頌半』，講述在器世間的事物中周遍入出。然而，菩薩的身普遍存在，略有四種位次：一、普遍一切十方剎海；二、遍彼剎內的樹等事物中；三、遍一切塵毛等中。都是圓滿周遍，而非部分周遍。因此，都是全身顯現。四、因為是法界身，所以不異不分，恒常在此，常在彼，沒有前後之分。『第三是名下一頌』總結。初句以德來稱呼人，次句依人來彰顯德。後半部分說明沒有窮盡。近處總結第十定的用處無窮盡，遠處總結前十定的大用無窮盡。因為這是無窮盡的法門。『第五一切下』，用比喻來闡明玄妙的旨意，也可以說是舉劣顯勝。以上所說的普賢行德，窮盡于佛的境界，大概是信滿的位次。

【English Translation】 English version: Contemplation should discern three kinds of cessation (Śamatha): cessation through skillful means and adapting to circumstances, cessation in the true essence, and cessation that is free from discrimination between the two extremes. Cessation is both cessation and contemplation in simultaneous operation, also known as the three insights in one mind. It is one and yet three, three and yet one, illuminating both the three and the one, and obscuring both the three and the one. This is a state of unobstructedness. Each explanation of the text can be understood through careful consideration. This is the perfect and complete merit of a Bodhisattva, used to adorn oneself, and constantly practiced in all that is seen and encountered. Cherishing this profound interest, I hope you will pay attention. 『The following six and a half verses beginning with 『Two Youths』』 describe attaining freedom in another's body. There are three meanings here: first, as mentioned earlier regarding the entry of the eye faculty, it refers to entering and exiting in terms of seeing objects. Second, the Bodhisattva transforms and manifests that body, making this transformation very swift. Third, the Bodhisattva uses the body of sentient beings as their own, as in the following description of the ten body aspects. Therefore, entering that body and exiting this body, the former is unaware, and only those who are to be liberated know that they have been liberated. 『The following two and a half verses beginning with 『Three Ghosts and Spirits』』 describe subtle freedom. Pores refer to the direct reward, namely Buddhas and sentient beings. The tip of a hair refers to empty space, and fine dust mostly refers to form, mostly referring to the realm of vessels. Entering and exiting Samadhi while being in the body demonstrates the purity of Samadhi and the freedom of being visible and invisible. It also encompasses observing their entering and exiting Samadhi, which means there is no obstruction in relation to objects. If it only refers to being in the ten Samadhis below while in the body, it can also be said to be entering and arising in the unproduced Dharma. Where would there be a limitation of place? 『The following four and a half verses beginning with 『All Dust』』 describe entering and exiting pervasively in the affairs of the realm of vessels. However, the Bodhisattva's body is universally present, with roughly four positions: first, universally present in all the Buddha-lands of the ten directions; second, pervading objects such as trees within those Buddha-lands; third, pervading all dust and hairs. All are completely pervasive, not partially pervasive. Therefore, all are manifested in their entirety. Fourth, because it is the Dharmadhatu body, it is not different, not separate, constantly here, and constantly there, without any distinction of before and after. 『The following verse beginning with 『Third, This is Named』』 summarizes. The first line names the person by virtue, and the second line reveals virtue by relying on the person. The latter half explains that it is inexhaustible. It closely concludes that the use of the tenth Samadhi is inexhaustible, and distantly concludes that the great use of the previous ten Samadhis is inexhaustible. Because this is an inexhaustible Dharma gate. 『The following section beginning with 『Fifth, All』』 uses metaphors to elucidate the profound meaning, and can also be said to be elevating the superior by citing the inferior. The above-mentioned practices and virtues of Samantabhadra exhaust the realm of the Buddha, and are probably the position of complete faith.

。既越常規乖于視聽。滯情封教取信無由。故舉斯近事以鏡玄趣。令開悟也。七十九頌分為三段。初二總標喻意。二七十六頌別顯喻相。三一頌結說顯德。今初先一偈半。明非喻能喻。後半偈借喻通玄。今初舉四難思。意在菩薩神力。瑜伽抉擇分有六種不可思議。謂一者我。二有情。三世間。四有情業果。五諸修靜慮者靜慮境界。六諸佛世尊諸佛境界。今眾生含其前三。加龍變化所以有四。菩薩神力。即靜慮者境界。舊經梵本。皆云禪定力用故。然眾生業報四因難思。謂處所差別故。事差別故。因差別故。異熟果差別故。諸龍變化不起心念。六天四洲雲雨不同等。故難思也。佛自在者有五難思。謂真如甚深故。自在轉故。無漏界證得故。無障礙故。成立有情所作事故。菩薩神力由三種相。除佛后二。以今經文分同佛五。以皆超言念故。無可同喻。後半中然取分喻。以小喻大。令聞喻者忘象領意故。褒以智者。二聲聞下別辨中。略顯二十種大喻。以況菩薩之德。初有三頌半。明聲聞現通喻。況菩薩自在益生德。先明喻末偈舉劣顯勝。不為眾生無大悲也。不求菩提無大智也。大饒益者具悲智也。二有二偈日月現影喻。況菩薩普應群機德。三有二頌水現四兵喻。喻菩薩海印現像德。四有二頌善音巧辨喻。喻菩薩總持巧說德。

【現代漢語翻譯】現代漢語譯本已經超越了常規，不符合人們的視聽習慣。如果執迷於表面的教義，就無法讓人信服。所以用這些身邊的事例來映照深奧的佛理，使人開悟。這七十九頌分為三個部分。首先兩句總括地標明比喻的意義。接著七十六頌分別顯示比喻的形象。最後一句總結說明，彰顯功德。現在先看第一偈半，說明不是比喻能夠完全比喻的，後半偈借用比喻來通達玄妙的佛理。現在首先列舉四種難以思議的事情，意在說明菩薩的神力。《瑜伽師地論·抉擇分》中有六種不可思議，即一者我（ātman，靈魂），二有情（sattva，眾生），三世間（loka，世界），四有情業果（karma-phala，業力果報），五諸修靜慮者靜慮境界（dhyāna-gocara，禪定境界），六諸佛世尊諸佛境界（buddha-gocara，佛的境界）。現在眾生包含了前面的三種，加上龍的變化，所以有四種。菩薩的神力，就是修習禪定者的境界。舊的經文和梵文版本，都說是禪定的力量。然而眾生的業報，有四種原因難以思議，即處所的差別，事情的差別，原因的差別，以及異熟果的差別。諸龍的變化，不需要起心動念，六天和四大洲的雲雨各不相同，所以難以思議。佛的自在有五種難以思議，即真如（tathatā，事物的本性）非常深奧，自在地運轉，證得了無漏的境界，沒有障礙，能夠成就眾生所作的事情。菩薩的神力，有三種相，除了佛的后兩種。因為現在經文的劃分與佛的五種相同，都超越了言語和念頭，所以沒有可以相比的。後半部分雖然取用部分比喻，用小的比喻大的，讓聽聞比喻的人忘記形象，領會意義，所以讚揚他們為智者。從聲聞乘開始，在不同的辨析中，簡略地顯示了二十種大的比喻，來比況菩薩的功德。開始有三頌半，說明聲聞顯現神通的比喻，比況菩薩自在利益眾生的功德。先說明比喻，最後用一偈來舉出低劣的，顯示殊勝的。不是因為眾生沒有大悲心，不是因為不求菩提沒有大智慧，能夠大大饒益眾生的人，是具有大悲心和大智慧的。接著有兩偈，用日月顯現影子的比喻，比況菩薩普遍應和眾生根機的功德。接著有兩頌，用水顯現四兵的比喻，比喻菩薩海印三昧顯現一切形象的功德。接著有兩頌，用善妙的聲音和巧妙的辯才來比喻，比喻菩薩總持一切法，善巧演說的功德。

【English Translation】 English version It has already surpassed the conventional and does not conform to people's visual and auditory habits. If one is obsessed with the superficial teachings, it will be impossible to convince people. Therefore, these nearby examples are used to reflect the profound Buddhist principles, so that people can be enlightened. These seventy-nine verses are divided into three parts. The first two sentences generally mark the meaning of the metaphor. Then seventy-six verses separately show the image of the metaphor. The last sentence summarizes and explains, highlighting the merits. Now let's look at the first one and a half verses, explaining that it is not a metaphor that can completely metaphorize, and the second half of the verse uses metaphor to understand the mysterious Buddhist principles. Now, first list four difficult-to-think things, intending to illustrate the power of the Bodhisattva. The Yogācārabhūmi-śāstra, Viniścaya-saṃgrahaṇī has six kinds of inconceivable, namely, one is ātman (self, soul), two sattva (sentient beings), three loka (world), four karma-phala (karmic retribution), five dhyāna-gocara (the realm of meditation of those who practice meditation), and six buddha-gocara (the realm of all Buddhas, the World Honored Ones). Now sentient beings include the first three, plus the changes of the dragon, so there are four kinds. The power of the Bodhisattva is the realm of those who practice meditation. The old scriptures and Sanskrit versions all say that it is the power of meditation. However, the karmic retribution of sentient beings has four reasons that are difficult to think about, namely, the difference in location, the difference in things, the difference in causes, and the difference in vipāka-phala (the result of different maturation). The changes of the dragons do not require the arising of thoughts, and the clouds and rain in the six heavens and the four continents are different, so it is difficult to think about. The freedom of the Buddha has five kinds of inconceivable, namely, tathatā (suchness, the nature of things) is very profound, it operates freely, it has attained the un-leaked realm, there is no obstacle, and it can accomplish the things that sentient beings do. The power of the Bodhisattva has three aspects, except for the last two of the Buddha. Because the division of the scriptures now is the same as the five of the Buddha, they all transcend words and thoughts, so there is nothing comparable. Although the latter part takes some metaphors, using small ones to metaphorize big ones, so that those who hear the metaphors forget the image and understand the meaning, so they are praised as wise men. Starting from the Śrāvakayāna, in different discriminations, briefly showing twenty kinds of big metaphors to compare the merits of the Bodhisattva. At the beginning, there are three and a half verses, explaining the metaphor of the Śrāvaka manifesting supernatural powers, comparing the merits of the Bodhisattva freely benefiting sentient beings. First explain the metaphor, and finally use one verse to cite the inferior to show the superior. It is not because sentient beings do not have great compassion, it is not because they do not seek bodhi (enlightenment) that they do not have great wisdom, and those who can greatly benefit sentient beings have great compassion and great wisdom. Then there are two verses, using the metaphor of the sun and moon showing shadows, comparing the merits of the Bodhisattva universally responding to the roots of sentient beings. Then there are two verses, using the metaphor of water showing four soldiers, comparing the merits of the Bodhisattva's samādhi (concentration) of the ocean seal manifesting all images. Then there are two verses, using good sounds and skillful eloquence as metaphors, comparing the merits of the Bodhisattva's dhāraṇī (total retention) of all dharmas* (teachings) and skillful preaching.

五二頌女授辯才喻。喻授法益生德。六譬如幻師下。二頌幻師巧術喻。喻不思議解脫德。七二頌修羅隱形喻。喻勝通隱顯德。八五頌象王隨變喻。喻定用自在德。九二頌修羅大身喻。喻法界身云德。同於上文主伴嚴麗。十有四頌帝釋破怨喻。喻降伏眾魔德。十一忉利天下六頌。天鼓說法喻。況菩薩以無功用現身說法德。十二有三頌。天鼓安慰喻。況菩薩慈音除惱德。十三有三頌。天王普應喻。喻普應悅機德。十四有二頌。魔系愚夫喻。喻攝生同行德。十五有二頌。梵王殊現喻。況菩薩解脫自在德。十六魔醯下二頌。自在數滴喻。況菩薩一念普知德。十七三頌大風成事喻。喻大愿宿成德。十八二頌眾聲悅意喻。喻四辯悅機德。十九二頌。大海包含喻。喻禪慧普修德。二十大海龍下。二十四頌半。龍王遊戲喻。喻菩薩遊戲神變德。文分為二。初二十二頌半。明龍王大用不同。后二頌正明舉劣顯勝。前中初半偈總標。余頌別顯。于中四。初四偈半云色不同。喻菩薩身云各異。次有四頌電光差別。喻菩薩光明等殊。第三偈云寶藏色者。梵雲室利揭娑。此云勝藏。勝藏即寶名也。閻浮提中帝青色者。梵雲天帝火焰摩尼色。亦珠寶名也。三有三頌半雷聲不等。喻菩薩三昧多種。四有十頌所雨不一。喻菩薩說法多門。言曼陀羅者。此

【現代漢語翻譯】現代漢語譯本五二頌：女授辯才喻。比喻授予佛法能增益功德。六：譬如幻術師以下。二頌：幻術師的巧妙技藝的比喻。比喻不可思議的解脫功德。七：二頌：阿修羅隱身的比喻。比喻殊勝神通的隱顯功德。八：五頌：象王隨心變化的比喻。比喻禪定運用自在的功德。九：二頌：阿修羅巨大身軀的比喻。比喻法界身如雲般的功德。與上文的主伴莊嚴華麗相同。十：有四頌：帝釋天降伏怨敵的比喻。比喻降伏眾多魔軍的功德。十一：忉利天以下六頌：天鼓說法的比喻。更何況菩薩以無為而現身說法的功德。十二：有三頌：天鼓安慰的比喻。更何況菩薩慈悲的聲音消除煩惱的功德。十三：有三頌：天王普遍應機的比喻。比喻普遍應合悅樂眾生根機的功德。十四：有二頌：魔束縛愚夫的比喻。比喻攝受眾生與他們同行的功德。十五：有二頌：梵王殊勝顯現的比喻。更何況菩薩解脫自在的功德。十六：魔醯以下二頌：自在天無數水滴的比喻。更何況菩薩一念普遍知曉一切的功德。十七：三頌：大風成就事業的比喻。比喻大愿宿世成就的功德。十八：二頌：眾聲令人喜悅的比喻。比喻四種辯才悅樂眾生的根機的功德。十九：二頌：大海包含一切的比喻。比喻禪定智慧普遍修習的功德。二十：大海龍以下，二十四頌半：龍王遊戲的比喻。比喻菩薩遊戲神通變化的功德。文分為二。初二十二頌半，說明龍王巨大的作用各不相同。后二頌，正是說明舉出低劣的來顯示殊勝的。前面之中，初半偈總標。其餘的頌分別顯示。其中分為四。初四偈半，云的顏色不同。比喻菩薩的身云各自不同。其次有四頌，電光的差別。比喻菩薩的光明等等不同。第三偈說寶藏色，梵文是『室利揭娑(Śrī garbha)』，這裡翻譯為勝藏。勝藏就是寶的名字。閻浮提中帝青色，梵文是『天帝火焰摩尼色(Indranīla-mani)』。也是珠寶的名字。三有三頌半，雷聲不相等。比喻菩薩的三昧多種多樣。四有十頌，所下的雨不一樣。比喻菩薩說法多種法門。說到『曼陀羅(Mandala)』，這裡

【English Translation】 English version Fifty-two Gathas: The Parable of a Woman Bestowing Eloquence. This illustrates how bestowing the Dharma increases merit. Six: Beginning with 'Like an Illusionist'. Two gathas: A parable of the illusionist's skillful art. This illustrates the inconceivable virtues of liberation. Seven: Two gathas: A parable of the Asura concealing himself. This illustrates the virtue of the superior power of manifestation and concealment. Eight: Five gathas: A parable of the elephant king changing at will. This illustrates the virtue of the freedom in the application of Samadhi. Nine: Two gathas: A parable of the Asura's great body. This illustrates the virtue of the Dharma-realm body like a cloud. It is the same as the splendor of the host and attendants mentioned above. Ten: Four gathas: A parable of Śakra (Indra) vanquishing enemies. This illustrates the virtue of subduing all the Maras (demons). Eleven: Six gathas from Trayastrimsa Heaven: A parable of the heavenly drum preaching the Dharma. How much more so the virtue of a Bodhisattva manifesting and preaching the Dharma without effort. Twelve: Three gathas: A parable of the heavenly drum giving comfort. How much more so the virtue of a Bodhisattva's compassionate voice removing afflictions. Thirteen: Three gathas: A parable of the heavenly king responding universally. This illustrates the virtue of universally responding and delighting beings' capacities. Fourteen: Two gathas: A parable of the Mara binding foolish men. This illustrates the virtue of embracing beings and walking with them. Fifteen: Two gathas: A parable of Brahma's special manifestation. How much more so the virtue of a Bodhisattva's liberation and freedom. Sixteen: Two gathas from Maheśvara: A parable of the countless drops of water of the自在(zizai, self-mastery). How much more so the virtue of a Bodhisattva knowing everything universally in a single thought. Seventeen: Three gathas: A parable of the great wind accomplishing things. This illustrates the virtue of the great vows being accomplished from past lives. Eighteen: Two gathas: A parable of the sounds delighting the mind. This illustrates the virtue of the four kinds of eloquence delighting beings' capacities. Nineteen: Two gathas: A parable of the great sea containing everything. This illustrates the virtue of universally cultivating Samadhi and wisdom. Twenty: Twenty-four and a half gathas from the Dragon of the Great Sea: A parable of the dragon king playing. This illustrates the virtue of a Bodhisattva playing with magical transformations. The text is divided into two parts. The first twenty-two and a half gathas explain the great functions of the dragon kings, which are different. The last two gathas explain how to show the superior by citing the inferior. In the first part, the first half-gatha gives a general statement. The remaining gathas show them separately. Among them, there are four parts. The first four and a half gathas say that the colors of the clouds are different. This illustrates that the body-clouds of the Bodhisattvas are different. Next, there are four gathas about the differences in lightning. This illustrates that the light and so on of the Bodhisattvas are different. The third gatha says the color of the treasure store, the Sanskrit is 『Śrī garbha (室利揭娑)』, which is translated here as 勝藏(shèng zàng, victorious treasure). 勝藏(shèng zàng) is the name of the treasure. The帝青色(dì qīng sè, lapis lazuli color) in Jambudvipa, the Sanskrit is 『Indranīla-mani (天帝火焰摩尼色)』. It is also the name of a jewel. Three have three and a half gathas, the sounds of thunder are not equal. This illustrates that the Samadhis of the Bodhisattvas are many kinds. Four have ten gathas, the rain that falls is not the same. This illustrates that the Bodhisattvas preach the Dharma through many gates. Speaking of 『Mandala (曼陀羅)』, here

云悅意。澤香即涂香也。雞羅多摩者。雞羅此雲華蕊。多摩此雲天上華。謂此香是天華蕊所作故也。婆利師迦者。此雲雨時生華。末利香即華名。其色猶黃金。第二如是無量下。二頌正舉劣顯勝。謂娑竭羅龍。於六欲天等總十五處。現斯作用。而身不動搖心無分別。但由業報之力現斯自在。菩薩亦爾。住無功用不動不思。於十方界應現多種。亦以菩薩功德之力隨機見殊。此就喻意顯勝可知。第三彼諸下。一頌結說難思。前半非喻能喻。後半結上略說。引諸喻者略有二意。一顯菩薩自在不同。二貴令眾生起信。且江南之人不信千人㲲帳。河北之者多疑萬斛之舟。皆耳目不暨故耳。所以或舉目擊或據具縛之人。自在若斯。菩薩之用固當無惑。今猶疑者豈不傷哉。大文第三第一智慧下。九頌校量勸持分。此廣大用人皆有分。見而不習誠為自欺。故中人可勸而進也。于中分二。初一頌結前所說。略就六慧結之。第一者上無加故。二廣大者。語其份量超二乘故。三真實者。明其體性內證無虛故。四無邊者有二義。一量智普知故。二離種種二邊故。即中道慧也。五勝者。超地位故。六殊勝者同普賢故。二此法下八頌。明信受難得。于中初一總顯餘七別明。前中希有者。佛出懸遠已難可遇。唯初成頓說故希有也。奇謂初能具后。特謂

迥出諸乘。此句贊也。下文勸耳。聞謂遇經。忍可謂信因。信則心凈。受謂領文領義。贊乃通言通筆。說唯約言。上皆所作總說皆難。后別明中三。初二偈半明難信。次半偈況出余行。后四偈舉事校量。前中初一偈明人天之器信為甚難。若爾今或能信何耶。由二力故。一現修凈福稱所求故。二昔因聞熏今發種故。今不信者。愿少聽聞為毒涂鼓。終成堅種。后一偈半舉三乘之信。展轉難得況於一乘。明文昭然權實有據。第二半偈。況出余行中信忍尚難。況具余行。難中之難也。真實解者。亦有說行而不信圓融之旨。非真實解也。愿諸學者善擇知見。第三四頌舉事校量。初三校量難信。初二舉二難以況信難。后一舉福勝以彰信勝。后一校量余行之難。唯明誦持余略不說。亦顯修行。真解非可校量也。此之四事。後後過於前前。巧辯深勝。大段第三時賢首下。顯實證成分。于中有四。一動世界大機發故。二蔽魔宮唯佛境故。三息惡道利樂深故。四佛現證契佛心故。于中摩頂贊善隨喜。即三業皆證。勸物信行第二會竟。

大方廣佛華嚴經疏卷第十六大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十七

唐清涼山大華嚴寺沙門澄觀撰

升須彌山頂品第十三(已

【現代漢語翻譯】現代漢語譯本『迥出諸乘』（jiong chu zhu cheng）：此句是讚歎之詞。下文是勸導之語。『聞』（wen）指聽聞佛經。『忍』（ren）可以理解為相信的因緣。相信則內心清凈。『受』（shou）指領會經文的文字和義理。『贊』（zan）是通用的言語和筆墨。『說』（shuo）只是用言語表達。以上所作所為總的來說都很困難。後面分別說明其中三種。最初兩偈半說明難以置信。接下來半偈比況超出其他修行。最後四偈舉例校量。前面部分，最初一偈說明人天之器相信甚難。如果這樣，現在或許有人能相信，是什麼原因呢？由於兩種力量的緣故。一是現在修習清凈的福報，符合所求的緣故。二是過去因聽聞熏習，現在萌發種子。現在不相信的人，希望稍微聽聞，如同毒藥涂鼓，最終成為堅固的種子。後面一偈半舉出三乘的相信，輾轉難以得到，更何況是一乘。明文昭然，權實有據。第二半偈，比況超出其他修行，信忍尚且困難，更何況具足其他修行。是難中之難啊。真正理解的人，也有說修行而不相信圓融的宗旨，不是真正理解。希望各位學者善於選擇知見。第三四頌舉例校量。最初三校量難以置信。最初二舉出兩種難以比況相信的困難。后一舉出福勝來彰顯相信的殊勝。后一校量其他修行的困難，只說明誦持，其餘略而不說，也顯示修行。真正的理解是不可校量的。這四件事，後者超過前者，巧妙辯論，深刻殊勝。大段第三，『時賢首下』（shi xian shou xia），顯示真實證悟的成分。其中有四點。一，震動世界，大機緣發動的緣故。二，遮蔽魔宮，唯有佛的境界的緣故。三，止息惡道，利益安樂深遠的緣故。四，佛現身作證，契合佛心的緣故。其中摩頂贊善隨喜，即身口意三業都證悟。勸人相信修行，第二會結束。《大方廣佛華嚴經疏》卷第十六大正藏第35冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏》卷第十七唐清涼山大華嚴寺沙門澄觀撰升須彌山頂品第十三(已)

【English Translation】 English version 'Jiong chu zhu cheng' (迥出諸乘, surpassing all vehicles): This sentence is a praise. The following text is an exhortation. 'Wen' (聞, hearing) refers to hearing the Buddhist scriptures. 'Ren' (忍, forbearance) can be understood as the cause for belief. Belief leads to a pure mind. 'Shou' (受, receiving) refers to understanding the text and meaning of the scriptures. 'Zan' (贊, praise) is a common language and writing. 'Shuo' (說, speaking) is just expressing in words. All the above are generally difficult. The following separately explains three of them. The first two and a half Gathas explain how difficult it is to believe. The next half Gatha compares it to exceeding other practices. The last four Gathas give examples for comparison. In the first part, the first Gatha explains that it is very difficult for beings in the realms of humans and gods to believe. If so, why might some people be able to believe now? Because of two forces. First, the merit of practicing pure blessings now, which meets the needs. Second, the seeds that have been熏習 (xun xi, perfumed) by hearing in the past are now sprouting. For those who do not believe now, I hope they will listen a little, like poison smeared on a drum, which will eventually become a firm seed. The following one and a half Gathas cite the belief of the Three Vehicles, which is difficult to obtain, let alone the One Vehicle. The text is clear, with both expedient and real bases. The second half Gatha compares it to exceeding other practices, where 信忍 (xin ren, belief and forbearance) is still difficult, let alone possessing other practices. It is the most difficult of the difficult. Those who truly understand also talk about practice but do not believe in the doctrine of perfect fusion, which is not a true understanding. I hope all scholars will be good at choosing knowledge and views. The third and fourth Gathas give examples for comparison. The first three compare the difficulty of believing. The first two cite two difficulties to compare the difficulty of believing. The last one cites the victory of blessings to highlight the victory of believing. The last one compares the difficulty of other practices, only explaining recitation, and the rest is omitted, which also shows practice. True understanding cannot be compared. These four things, the latter exceeds the former, with skillful debate, profound and excellent. The third major section, 'Shi Xian Shou Xia' (時賢首下), shows the elements of true realization. There are four points. First, the world is shaken, because the great opportunity is launched. Second, the demon palaces are obscured, because it is only the realm of the Buddha. Third, the evil paths are stopped, because the benefits and happiness are profound. Fourth, the Buddha appears as a witness, in accordance with the Buddha's mind. Among them, touching the head, praising goodness, and rejoicing, that is, the three karmas of body, speech, and mind are all realized. Exhorting people to believe in practice, the second assembly ends. The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 16 Taisho Tripitaka, Volume 35, No. 1735, The Commentary on the Great Expansive Buddha Flower Adornment Sutra The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 17 Written by the Monk Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty Chapter 13: Ascending Mount Sumeru (Completed)

下第十六經)

初來意者。先辨會來。前信此解。義次第故。又答十住問總有二段。前信是住之方便。此明正位故次來也。二品來。前品說信究竟。此品趣后說住。故次來也。二釋名。亦先辨會名。約處名忉利天會。約人名法慧菩薩會。約法名十住會。皆依主釋。二品名。須彌正云蘇迷盧。此云妙高。如來以自在力不起覺樹。應機現彼故云升也。表位漸增不處人間。顯位清凈故居天也。若天表凈何獨妙高。妙有十義。如於法故。一者體妙謂四寶所成。二者相妙。謂八方四級。三者色妙謂四正色。北金東銀南吠琉璃西頗胝迦。一切草木鳥獸等物。隨所至處則同其色。自常不變。四者德妙。謂八方猛風不能令動。五眷屬妙。謂七金山七重圍繞。及七香海海印旋流。六依持妙。唯天依住。得通者居。七作業妙。不離本處而鎮四洲。映蔽日月而成晝夜。八生果妙。謂波利質多能益天眾。九為首妙。於四洲地最在先成。十堅固妙。于輪圍中最在後壞。高者高八萬四千由旬。入水亦爾。下據金剛上鄰空界。頂上縱廣量亦如之。獨出九山故稱高也。十住之行亦復如是。聞思修解而為妙體。四德八聖以為妙相。四辯為色令物解同。雖同眾音自智不變。八法不動而為妙德。七支奉戒金山圍繞。七識流轉而為海印。第一義天依持而住

【現代漢語翻譯】現代漢語譯本：第十六經

關於『初來意』，首先要辨明『會來』的含義。因為之前的『信』是對此的理解，並且符合義理的次第。另外，回答關於十住的提問總共有兩個部分。之前的『信』是進入『住』的方便，這裡闡明的是真正的位次，所以接著而來。分為兩品，前一品講述了『信』的究竟，這一品承接前文，是爲了引出後面的『住』，所以接著而來。

關於解釋名稱，也要先辨明『會名』的含義。從處所來說，名為忉利天會（Trayastrimsa Assembly，三十三天集會）；從人物來說，名為法慧菩薩會（Dharma-mati Bodhisattva Assembly，法慧菩薩的集會）；從法來說，名為十住會（Ten Abodes Assembly，十住的集會）。這些都是依主釋（一種梵文複合詞的構成方式）。

關於兩品的名稱，須彌（Sumeru）正確的說法是蘇迷盧（Sumeru），這裡翻譯為妙高。如來以自在的力量，沒有離開覺樹（Bodhi tree），爲了適應機緣而顯現在那裡，所以說是『升』。這表明位次逐漸增高，不在人間，彰顯位次的清凈，所以居住在天上。如果說天代表清凈，為什麼單單是妙高呢？妙有十種含義，就像對於法一樣。第一是體妙，由四寶所構成。第二是相妙，有八方四級。第三是色妙，有四種正色，北方是金，東方是銀，南方是吠琉璃（Vaiḍūrya，琉璃），西方是頗胝迦（Sphatika，水晶）。一切草木鳥獸等物，隨著所到的地方就呈現同樣的顏色，自身常常不變。第四是德妙，八方的猛烈的風也不能使它動搖。第五是眷屬妙，有七金山重重圍繞，以及七香海，海印旋流。第六是依持妙，只有天才能依靠它居住，得到神通的人才能居住。第七是作業妙，不離開原來的地方而鎮守四洲，遮蔽日月而形成晝夜。第八是生果妙，波利質多（Pārijāta，如意樹）能夠利益天眾。第九是為首妙，在四洲的土地中，最先形成。第十是堅固妙，在輪圍山（Cakravāla，鐵圍山）中，最後壞滅。高八萬四千由旬（Yojana，古印度長度單位），入水也是這樣。下邊依靠金剛輪，上邊鄰接空界。頂上的縱廣也是這樣的量。獨自超出九山，所以稱為高。

十住的修行也是這樣，聽聞、思考、修習而成為妙體，四德、八聖成為妙相，四辯才為顏色，使眾生理解相同，雖然聲音眾多，但自身的智慧不變。八法不動而成為妙德，七支奉戒如同金山圍繞，七識流轉成為海印，第一義天依靠它而居住。

【English Translation】 English version: Sixteenth Sutra

Regarding the 'initial intention,' one must first discern the meaning of 'assembly.' This is because the preceding 'faith' is an understanding of this, and it accords with the order of meaning. Furthermore, the answers regarding the Ten Abodes have two parts in total. The preceding 'faith' is a means to enter the 'abode,' while this clarifies the true position, so it comes next. Divided into two sections, the previous section discussed the ultimate nature of 'faith,' while this section continues from the previous one to introduce the subsequent 'abode,' so it comes next.

Regarding the explanation of names, one must also first discern the meaning of 'assembly name.' In terms of location, it is named the Trayastrimsa Assembly (Trayastrimsa Assembly, assembly in the Heaven of Thirty-three); in terms of people, it is named the Dharma-mati Bodhisattva Assembly (Dharma-mati Bodhisattva Assembly, assembly of Dharma-mati Bodhisattva); in terms of Dharma, it is named the Ten Abodes Assembly (Ten Abodes Assembly, assembly of the Ten Abodes). These are all possessive compounds (a type of Sanskrit compound word formation).

Regarding the names of the two sections, Sumeru (Sumeru) should correctly be called Sumeru (Sumeru), which is translated here as 'Wonderful High.' The Tathagata, with his power of self-mastery, did not leave the Bodhi tree (Bodhi tree), but manifested there to adapt to the circumstances, so it is said to 'ascend.' This indicates that the position gradually increases, not remaining in the human realm, highlighting the purity of the position, so residing in the heavens. If the heavens represent purity, why only Wonderful High? 'Wonderful' has ten meanings, just like with Dharma. First is the wonderful essence, composed of four treasures. Second is the wonderful form, with eight directions and four levels. Third is the wonderful color, with four primary colors: north is gold, east is silver, south is vaiḍūrya (Vaiḍūrya, lapis lazuli), and west is sphatika (Sphatika, crystal). All plants, trees, birds, beasts, and other things take on the same color as the place they reach, while their own color remains unchanged. Fourth is the wonderful virtue, as the fierce winds of the eight directions cannot shake it. Fifth is the wonderful retinue, with seven golden mountains surrounding it in layers, and seven fragrant seas with swirling sea seals. Sixth is the wonderful support, as only the heavens can rely on it to reside, and those who have attained supernatural powers can reside there. Seventh is the wonderful activity, guarding the four continents without leaving its original place, and obscuring the sun and moon to create day and night. Eighth is the wonderful fruit, as the Pārijāta (Pārijāta, wish-fulfilling tree) can benefit the heavenly beings. Ninth is the wonderful head, as it was the first to form among the lands of the four continents. Tenth is the wonderful solidity, as it will be the last to be destroyed among the Cakravāla (Cakravāla, Iron Ring Mountains). It is 84,000 yojanas (Yojana, ancient Indian unit of length) high, and the same in depth. Below it relies on the Vajra wheel, and above it adjoins the realm of space. The length and width of the top are also of this measure. It stands alone above the nine mountains, so it is called 'High'.

The practice of the Ten Abodes is also like this: hearing, thinking, and cultivating become the wonderful essence, the four virtues and eight noble paths become the wonderful form, the four kinds of eloquence become the color, enabling beings to have the same understanding, although the sounds are numerous, one's own wisdom remains unchanged. The immovability of the eight dharmas becomes the wonderful virtue, the seven branches of upholding precepts are like golden mountains surrounding it, the flow of the seven consciousnesses becomes the sea seal, and the First Principle Heaven relies on it to reside.

。可以神會非情能升。不離本處遍應十方。映蔽佛口及菩薩月。而成涅槃生死晝夜。生教行果而為妙樹。世界初成菩薩先出。為眾生現種種資具。世界將壞菩薩后沒。為說上定令免三災。高者具成八萬四千諸度法門。自在障外為眾生故。入生死海。亦具八萬四千諸度法門。據金剛性鄰勝義空。又智入佛慧必窮其底。德超方便迥出羣峰。為顯十住功德妙高。是故須升妙高山頂。四王處半旁而非正。表住不退異信輕毛。故越彼天居妙高頂。善財童子于妙峰山頂見德云者。亦表斯位彌顯有由。然上所釋皆圓教意。故下發心品云。應知此人即與三世諸佛同等。與三世佛功德平等。得如來一身無量身。才發心時。即為十方一切諸佛共所稱歎。不可同於方便教說。若約觀心妙高者。謂三昧須彌寂然不動。無思無心不收不攝。任性而定稱本心地。入佛智海湛然不遷。是妙法樂觸境自在。合本性凈。是四德寶而自莊嚴。斯則本覺如來。升法須彌之頂。三宗趣者。先約會以十住行德為宗。攝位德果為趣。二品以嚴處請佛赴感為宗。根緣契合說法為趣。四釋文者。此會六品分為二分。初二品方便發起。后四品當會正說。前中初之一品。唯是由致。偈贊一品義有兩兼。一是方便。謂前品化主赴機。后品助化贊佛。主伴圓備方演法故。二是所依

【現代漢語翻譯】現代漢語譯本可以神會，非情識所能領悟。不離本處而遍應十方。映蔽佛的言教以及菩薩的智慧，成就涅槃、生死、晝夜的循環。生起教化、修行、證果，而成妙樹。世界初成之時，菩薩率先出現，為眾生示現種種生活所需。世界將要壞滅之時，菩薩最後離去，為眾生宣說上乘禪定，令其免除三災。高位菩薩具足成就八萬四千種度化眾生的法門。在自在的障礙之外，爲了眾生的緣故，進入生死苦海。也同樣具足八萬四千種度化眾生的法門。依據金剛般堅固的自性，鄰近於殊勝的勝義空。又以智慧進入佛的智慧，必定窮盡其底蘊。功德超越方便，遠遠超出其他修行者。爲了彰顯十住位的功德，猶如妙高山般殊勝。因此，必須登上妙高山頂。四天王所居之處，在山腰的旁邊而非正頂，表示住于不退轉的境界，不同於輕信之輩。所以要超越那些天人，居住在妙高山頂。善財童子在妙峰山頂見到德云比丘，也表明這個位次的殊勝是有原因的。然而，以上所解釋的都是圓教的意旨。所以，在《發心品》中說：『應當知道這個人就與三世諸佛同等，與三世諸佛的功德平等，得到如來一身無量身。才發菩提心的時候，就被十方一切諸佛共同稱讚。』這與方便教的說法不同。如果從觀心的角度來理解妙高山，那就是說三昧猶如須彌山般寂然不動，沒有思慮，沒有心念，不收攝，不攝持，任由自性而安住于禪定，這與本來的心地相符。進入佛的智慧之海，湛然不動。這是妙法的快樂，觸境自在，與本性清凈相合。這是四德（常、樂、我、凈）之寶，自然莊嚴。這就是本覺如來，登上法之須彌山頂。三宗趣：首先，以會集十住的行德為宗，以攝取位、德、果為趣。其次，《二品》以莊嚴道場，請佛應機說法為宗，以根機與佛法相契合，從而說法為趣。四釋文：此次法會六品分為兩部分。前二品是方便發起，后四品是當會正說。前一部分中的第一品，唯是陳述緣由。偈贊一品，意義兼具兩方面：一是方便，即前品化主應機，后品助化贊佛，主伴圓滿具備，方才演說佛法；二是所依。

【English Translation】 English version It can be understood spiritually, not by emotional perception. Without leaving its original place, it responds universally to the ten directions. It reflects and obscures the Buddha's teachings and the wisdom of Bodhisattvas, completing the cycle of Nirvana, Samsara, day, and night. It gives rise to teachings, practices, and realizations, becoming a wondrous tree. When the world is first formed, Bodhisattvas appear first, manifesting various necessities for sentient beings. When the world is about to be destroyed, Bodhisattvas depart last, proclaiming the supreme Samadhi to liberate them from the three calamities. High-ranking Bodhisattvas fully accomplish the eighty-four thousand Dharma doors for liberating sentient beings. Outside the realm of freedom, for the sake of sentient beings, they enter the sea of Samsara. They also fully possess the eighty-four thousand Dharma doors for liberation. Based on the adamantine nature, they are close to the supreme ultimate emptiness (Sunyata). Furthermore, with wisdom entering the Buddha's wisdom, they will surely exhaust its depths. Their merits surpass skillful means, far exceeding other practitioners. To manifest the merits of the Ten Abodes (Dasabhumi), they are like the wondrously high Mount Meru. Therefore, one must ascend to the summit of Mount Meru (Sumeru). The place where the Four Heavenly Kings reside is on the side of the mountain, not at the very top, indicating dwelling in the state of non-retrogression, different from those who are easily swayed. Therefore, one must surpass those devas and reside at the summit of Mount Meru. Sudhana's (善財童子) seeing Bhiksu Meghasri (德云) on the summit of Mount Myuha also indicates that the excellence of this position has its reasons. However, the above explanations all pertain to the meaning of the Perfect Teaching (圓教). Therefore, in the 'Chapter on Generating the Mind of Enlightenment' (發心品), it says: 'One should know that this person is equal to the Buddhas of the three times, equal in merit to the Buddhas of the three times, attaining the immeasurable bodies of a Tathagata (如來) in one body. The moment one generates the Bodhicitta (菩提心), one is praised by all the Buddhas of the ten directions.' This is different from the teachings of expedient means. If one understands Mount Meru from the perspective of contemplating the mind, it means that Samadhi (三昧) is like Mount Sumeru, still and unmoving, without thought, without mind, not collecting, not grasping, abiding in Samadhi according to one's nature, which is in accordance with the original mind-ground. Entering the ocean of Buddha's wisdom, it is serene and unmoving. This is the bliss of the wondrous Dharma, freedom in encountering circumstances, in accordance with the purity of one's original nature. This is the treasure of the four virtues (eternity, bliss, self, purity), naturally adorned. This is the Tathagata of original enlightenment, ascending to the summit of the Dharma-Mount Sumeru. The Three Tenets and Purposes: First, it takes the gathering of the practices and virtues of the Ten Abodes as its tenet, and the gathering of positions, virtues, and fruits as its purpose. Second, the 'Two Chapters' take the adorning of the Mandala and inviting the Buddha to respond to the opportunity as its tenet, and the harmony between the faculties and the Dharma, thereby expounding the Dharma, as its purpose. Four Explanations of the Text: This assembly of six chapters is divided into two parts. The first two chapters are the expedient initiation, and the last four chapters are the direct exposition of the assembly. The first chapter of the first part is solely a statement of the reasons. The chapter of verses and praises has two aspects of meaning: one is expedient means, that is, the host of the previous chapter responds to the opportunity, and the assistant of the later chapter praises the Buddha, the host and companion being fully equipped before expounding the Dharma; the other is the basis of reliance.

。謂三天說法各有偈贊。欲顯三賢皆依佛智有差別故。離如來智無自體故。獨為方便甚抑讚詞。行向二會同此科判。今初一品長分十段。一本會齊現。二不離齊升。三各見佛來。四各嚴殿座。五皆來請佛。六俱時入殿。七樂音並止。八各念昔因。九同贊如來。十殿皆廣博嚴凈也。言爾時者。即前二會時。主伴齊遍演前二會之法也。今此明遍。即十重說處中第一重也。何須舉此。欲明前會不散成後會故。后必帶前。合成法界無礙會故。一一諸會無休息故。後後諸會皆同時故。若散前會即無後故。所以唯約覺樹會者。此為本故。得佛處故。理實第二亦同此遍。若同時遍。何有九會前後。若有前後何名同時。應云即用之體同時頓遍。即體之用不壞前後。猶如印文。第二爾時下。明不離覺樹各升釋天。問動靜相違去住懸隔。既云不離何得言升。古有多釋。一云。本釋迦身不起道樹。別起應化以昇天上。一云。不起是報昇天是化。一云。不起是法身昇天是化用。並非文意。以此文中俱是毗盧遮那十身云故。一云。以去即非去故名不起。非去即去是以昇天。如不來相而來等。若爾但是升相離故。非是樹下別有不起之身。故不可也。有云。此佛神通同體業用。即住是去去即是住。住是體遍去是用應。應是體應。雖升后而不離前。體是

【現代漢語翻譯】現代漢語譯本：意思是三天說法各有偈頌讚美，想要彰顯三賢（指菩薩修行過程中的三個階段：十住、十行、十回向）都是依仗佛的智慧，但又各有差別。離開如來的智慧就沒有自體。『獨為方便』是很高的讚美之詞。行向二會也同樣以此科判。現在開始第一品，長分為十段：一、本會全部顯現；二、不離本處全部上升；三、各自見到佛來；四、各自莊嚴殿座；五、都來請佛；六、同時進入寶殿；七、樂音一起停止；八、各自憶念往昔因緣；九、共同讚歎如來；十、殿宇都廣大博深，莊嚴清凈。所說的『爾時』，就是前面兩次法會的時候，主伴一起普遍演說前面兩次法會所說的法。現在這裡說明普遍，就是十重說法處中的第一重。為什麼要舉出這個呢？想要說明前面的法會沒有散，才成就後面的法會。後面的法會必定帶著前面的法會，合成法界無礙的法會。每一個法會都沒有休息。後後的法會都是同時的。如果前面的法會散了，就沒有後面的法會了。所以只約覺樹會來說，因為這是根本，是得佛之處。理實際上第二次法會也同樣是這樣普遍。如果同時普遍，怎麼會有九次法會的前後呢？如果有前後，怎麼能叫同時呢？應該說，就用之體是同時頓然普遍的，就體之用是不壞前後的，猶如印文。第二，『爾時』以下，說明不離開覺樹，各自上升到釋天（帝釋天，佛教宇宙觀中位於須彌山頂的天界）。問：動和靜是相反的，去和住是懸殊隔離的，既然說不離開，怎麼能說上升呢？古時候有很多解釋，一種說法是：本來的釋迦（釋迦牟尼佛的簡稱）身沒有從道樹下起身，另外生起應化身來上升到天上。一種說法是：不起身是報身，上升天是化身。一種說法是：不起身是法身，上升天是化用。這些都不是文中的意思，因為文中說的都是毗盧遮那（佛教中佛的法身）的十身。一種說法是：因為去就是非去，所以叫不起；非去就是去，所以是上升到天上，如不來之相而來等。如果這樣，但是上升的相離開了，不是樹下另外有不起身的身，所以不可以這樣說。有人說：這是佛的神通，同體業用，即住是去，去即是住，住是體遍，去是用應，應是體應，雖然上升到後面，但不離開前面，體是...

【English Translation】 English version: It means that the teachings given on the three days each had their own verses of praise, intending to show that the Three Worthies (referring to the three stages of a Bodhisattva's practice: the Ten Dwellings, Ten Practices, and Ten Dedications) all rely on the Buddha's wisdom, yet each has its own differences. Apart from the Tathagata's (another name for Buddha) wisdom, there is no self-nature. 'Solely as a skillful means' is a very high term of praise. The 'Conduct and Direction' assemblies are also judged according to this framework. Now beginning with the first chapter, it is broadly divided into ten sections: 1. The original assembly fully appears; 2. Without leaving the original place, all ascend; 3. Each sees the Buddha coming; 4. Each adorns their palace and seat; 5. All come to invite the Buddha; 6. Simultaneously enter the palace; 7. The music ceases together; 8. Each recalls past causes and conditions; 9. Together praise the Tathagata; 10. The palaces are all vast, broad, adorned, and pure. The 'At that time' mentioned refers to the time of the previous two assemblies, where the host and guests together universally expounded the Dharma (Buddhist teachings) spoken in the previous two assemblies. Now, this explains universality, which is the first of the ten levels of teaching. Why bring this up? To explain that the previous assembly did not disperse, thus accomplishing the later assembly. The later assembly necessarily carries the previous one, forming a Dharma Realm unobstructed assembly. Each assembly has no rest. The later assemblies are all simultaneous. If the previous assembly dispersed, there would be no later assembly. Therefore, it is only discussed in relation to the Bodhi Tree Assembly because this is the root, the place of attaining Buddhahood. In principle, the second assembly is also universally like this. If it is simultaneously universal, how can there be a sequence of nine assemblies? If there is a sequence, how can it be called simultaneous? It should be said that the substance of use is simultaneously and suddenly universal, and the use of substance does not destroy the sequence, like the impression of a seal. Secondly, from 'At that time' onwards, it explains that without leaving the Bodhi Tree, each ascends to the Trayastrimsa Heaven (the Heaven of Thirty-three, a realm located on the summit of Mount Sumeru in Buddhist cosmology). Question: Movement and stillness are contradictory, going and staying are vastly separated. Since it is said 'without leaving,' how can it be said 'ascends'? There are many ancient explanations. One explanation is: the original Shakyamuni (short for Shakyamuni Buddha) body did not rise from under the Bodhi Tree, but separately manifested a transformation body to ascend to heaven. One explanation is: not rising is the reward body, ascending to heaven is the transformation body. One explanation is: not rising is the Dharma body, ascending to heaven is the transformation use. These are not the meaning of the text, because the text speaks of the ten bodies of Vairochana (the Dharma body of the Buddha in Buddhism). One explanation is: because going is non-going, it is called not rising; non-going is going, so it is ascending to heaven, like the appearance of not coming but coming, etc. If so, but the appearance of ascending has left, it is not that there is another body under the tree that does not rise, so it cannot be said this way. Some say: this is the Buddha's spiritual power, the same body and function, that is, dwelling is going, going is dwelling, dwelling is the universal substance, going is the responsive use, response is the substantial response, although ascending to the rear, but not leaving the front, the substance is...

應體。雖不離前而升后。若爾何殊第三師。不起是法。又以住釋于不起。而言住是體遍。何得獨住菩提樹耶。昇天何得非體遍耶。菩提樹下寧非用耶。今顯正義。然佛得菩提。智無不周體無不在。無依無住無去無來。然以自在即體之應。應隨體遍。緣感前後有住有升。閻浮有感見在道樹。天宮有感見昇天上。非移覺樹之佛。而昇天宮故云不離覺樹。而升釋殿。法慧偈云。佛子汝應觀如來自在力。一切閻浮提皆言佛在中。此不離也。我等今見佛住于須彌頂。此而升也。文理有據。更以喻顯。譬猶朗月流影遍應。且澄江一月三舟共觀。一舟停住。二舟南北。南者見月千里隨南。北者見月千里隨北。停舟之者見月不移。是為此月不離中流而往南北。設百千共觀八方各去。則百千月各隨其去。諸有識者曉斯旨焉。古德釋此。略有十義。一約處相入門。以一處中有一切處故。是故此天宮等。本在樹下。故不須起。然是用彼故說升也。二亦約相入門。以一處入一切處故。樹遍天中亦不須起。欲用天宮表法升進。故云升也。三由一切即一故。天在樹下。四由一即一切樹在天上。不起等準前。五約佛身。謂此樹下身。即滿法界遍一切處。則本來在彼不待起也。機熟令見故云升也。是故如來以法界身常在此。即是在彼。六約佛自在不思議

【現代漢語翻譯】現代漢語譯本應體（應化之身）。雖然說沒有離開菩提樹下，而上升到忉利天宮。如果這樣，那和第三位老師（指只證到三果的聖者）有什麼區別呢？因為第三師沒有證得這種『不起』之法。而且你用『住』來解釋『不起』，說『住』是本體周遍。怎麼會只住在菩提樹下呢？上升到忉利天宮怎麼就不是本體周遍了呢？在菩提樹下難道不是應化之用嗎？現在闡明正確的意義。佛陀證得菩提時，智慧沒有不周遍的，本體沒有不在的。無所依，無所住，無去無來。然而以自在力作為本體的應化，應化隨著本體周遍。因為眾生的因緣感應，才有了前後的住和升。在閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生感應到佛在菩提樹下，在忉利天宮（Trayastrimsa Heaven，佛教宇宙觀中位於須彌山頂的天界）的眾生感應到佛上升到天上。並不是移動了菩提樹下的佛，而上升到忉利天宮，所以說沒有離開菩提樹而上升到釋提桓因（Śakra Devanam Indra，忉利天之主）的宮殿。法慧菩薩的偈頌說：『佛子，你應該觀察如來的自在力，整個閻浮提都說佛在其中。』這就是『不離』的意思。『我們現在看見佛住在須彌山頂。』這就是『而升』的意思。文理是有根據的。再用比喻來闡明。譬如明亮的月亮，流動的影子普遍映現。比如清澈的江面上，一輪明月，三隻船共同觀賞。一隻船停住不動，兩隻船一南一北。南邊的船看見月亮隨著自己向南移動千里，北邊的船看見月亮隨著自己向北移動千里，停船的人看見月亮沒有移動。這就是說這輪月亮沒有離開江心而往南北移動。假設有成百上千的人共同觀賞，向八方各自離去，那麼就有成百上千的月亮各自隨著他們離去。有見識的人明白這個道理。古德解釋這段經文，大概有十種意義。第一，從處所的相狀入門，因為在一個處所中有一切處所。所以說這天宮等，本來就在菩提樹下，所以不需要『起』。然而因為要用天宮來表法，表示上升進步，所以說『升』。第二，也是從相狀入門，因為在一個處所進入一切處所。菩提樹遍佈天宮之中，也不需要『起』。想要用天宮來表示佛法的升進，所以說『升』。第三，由於一切即一，所以天宮就在菩提樹下。第四，由於一即一切，所以菩提樹就在天上。『不起』等，按照前面的解釋。第五，從佛身來說，就是說這菩提樹下的佛身，就是充滿法界，周遍一切處。那麼本來就在那裡，不需要等待『起』。機緣成熟了，讓眾生看見，所以說『升』。所以如來以法界身常在這裡，也就是在那裡。第六，從佛的自在不可思議來說。

【English Translation】 English version The responsive body (the manifested body). Although it is said that it does not leave the Bodhi tree below, yet ascends to the Trayastrimsa Heaven. If so, what is the difference between this and the third teacher (referring to a saint who has only attained the third fruit)? Because the third teacher has not attained this 'non-rising' dharma. Moreover, you use 'abiding' to explain 'non-rising,' saying that 'abiding' is the pervasive essence. How can it only abide under the Bodhi tree? How is ascending to the Trayastrimsa Heaven not pervasive? Is it not the function of manifestation under the Bodhi tree? Now, let's clarify the correct meaning. When the Buddha attained Bodhi, wisdom was all-pervasive, and the essence was everywhere. Without reliance, without abiding, without going, and without coming. However, taking the power of freedom as the response of the essence, the response follows the pervasiveness of the essence. Because of the karmic response of sentient beings, there is the before and after of abiding and ascending. Sentient beings in Jambudvipa (the world we live in) sense the Buddha under the Bodhi tree, and sentient beings in the Trayastrimsa Heaven (the heaven located on the summit of Mount Sumeru in Buddhist cosmology) sense the Buddha ascending to heaven. It is not moving the Buddha under the Bodhi tree and ascending to the Trayastrimsa Heaven, so it is said that it does not leave the Bodhi tree and ascends to the palace of Śakra Devanam Indra (the lord of the Trayastrimsa Heaven). The verse of Bodhisattva Dharma Hui says: 'Buddha-son, you should observe the Tathagata's power of freedom, the entire Jambudvipa says that the Buddha is in it.' This is the meaning of 'not leaving.' 'We now see the Buddha abiding on the summit of Mount Sumeru.' This is the meaning of 'ascending.' The text and reasoning are based on evidence. Let's use an analogy to clarify further. For example, the bright moon, the flowing shadow universally reflects. For example, on the clear river surface, a bright moon, three boats watch together. One boat stops, two boats go north and south. The boat to the south sees the moon moving south with it for thousands of miles, the boat to the north sees the moon moving north with it for thousands of miles, the person who stops the boat sees the moon not moving. This is to say that this moon does not leave the center of the river and move north and south. Suppose there are hundreds of thousands of people watching together, leaving in all directions, then there are hundreds of thousands of moons each following them. Those with knowledge understand this principle. Ancient masters explained this passage of scripture, roughly with ten meanings. First, entering from the aspect of the place, because in one place there are all places. So it is said that this heavenly palace, etc., was originally under the Bodhi tree, so there is no need to 'rise.' However, because it is necessary to use the heavenly palace to represent the Dharma, to represent ascending progress, so it is said 'ascending.' Second, also entering from the aspect, because entering all places in one place. The Bodhi tree pervades the heavenly palace, and there is no need to 'rise.' Wanting to use the heavenly palace to represent the ascending progress of the Buddha Dharma, so it is said 'ascending.' Third, because all is one, so the heavenly palace is under the Bodhi tree. Fourth, because one is all, so the Bodhi tree is in heaven. 'Non-rising,' etc., according to the previous explanation. Fifth, from the perspective of the Buddha's body, that is to say, the Buddha's body under this Bodhi tree is full of the Dharma realm, pervading all places. Then it was originally there, no need to wait for 'rising.' When the opportunity is ripe, let sentient beings see, so it is said 'ascending.' Therefore, the Tathagata with the Dharma realm body is always here, that is, there. Sixth, from the perspective of the Buddha's freedom and inconceivability.

解脫。謂坐即是行住等。在此即在彼。皆非下位測量故也。七約緣起相由門。八約法性融通門。九約表示顯法門。十約成法界大會門。然此十解前五玄門。次四所以。后一總意。欲成十義相參而立。雖似雜亂不違經宗。並可用也。然此中相望有四對。法相即無礙。一此處彼處。二此身彼身。三若去若住。四若一若多。約處此處彼處相即無礙。應如十中前四。約身相即無礙。應如五六及前正顯。又十中后四通於身處。約處唯有此彼。約身更加去住。謂此身即是彼身。去身即是住身。若身若處俱通一多。上來諸法同在一時。無前後也。一多相望應成四句。一不離一切樹下升一天宮。即如今文。二不離一樹升一切天。三不離一切樹而升一切天。經云十方世界悉如是故。四不離一樹下而升一天。經中欲顯一多相即。故舉初句。升釋天既爾升余天亦然。如后二會升天既爾。往余處亦然。復應樹樹相望而成二句。謂不離一樹下常在一切樹。不離一切樹而常在一樹。復應以不起余處。類不起樹下。展轉相望皆悉周遍。不壞前後自在難思。又既一處有一切處亦有微細義。所用不同有隱顯義。若加前時後時有十世義。唯見說住。及於余法有純雜義。後後帶於前前有帝網義。此天望余成主伴義。十玄具矣。問帶前起後事理應齊。何故三賢獨

【現代漢語翻譯】現代漢語譯本解脫：指的是坐著的時候，也就是行走、站立等狀態。在這裡也就是在那裡。這些都不是用低階的衡量標準可以測量的。七、從緣起相依的角度來看。八、從法性融通的角度來看。九、從表示顯法的角度來看。十、從成就法界大會的角度來看。然而，這十種解釋中，前五個玄門是原因，接著四個是所以然，最後一個是總體的意思。想要成就十種意義相互參照而成立，雖然看起來雜亂，但不違背經書的宗旨，都可以使用。然而，這其中相互觀望有四對：法相即是無礙。一、此處彼處。二、此身彼身。三、若去若住。四、若一若多。從處所的角度來看，此處彼處相互即是無礙。應該像十玄門中的前四個。從身體的角度來看，相互即是無礙。應該像第五、第六個以及前面的正顯。而且，十玄門中的后四個貫通於身體和處所。從處所的角度來看，只有此和彼。從身體的角度來看，更加上去了和住下。也就是說，此身就是彼身，去身就是住身。無論是身體還是處所，都貫通於一和多。上面所說的各種法，同時存在，沒有先後。一和多相互觀望，應該形成四句：一、不離開一棵樹下而升到一天宮，就像現在的經文所說。二、不離開一棵樹而升到一切天。三、不離開一切樹而升到一切天。經書上說，十方世界都是這樣的。四、不離開一棵樹下而升到一天。經書中想要顯示一和多相互即是，所以舉了第一句。升到釋天是這樣，升到其他天也是這樣。就像後面的兩次法會，昇天是這樣，到其他地方也是這樣。又應該樹和樹相互觀望而形成兩句：即不離開一棵樹下而常在一切樹，不離開一切樹而常在一棵樹。又應該用不起于其他處所，來類比不起于樹下。輾轉相互觀望，都周遍。不破壞前後，自在難以思議。而且，既然一個處所有一切處所，也有微細的意義。所用的不同，有隱顯的意義。如果加上前時後時，就有十世的意義。只見到說住，以及其他的法，有純雜的意義。後後帶著前前，有帝網的意義。此天觀望其他天，成為主伴的意義。十玄門都具備了。問：帶著前面而引起後面的事理應該一致，為什麼三賢獨

【English Translation】 English version Liberation: It refers to the state of sitting, which is also the state of walking, standing, etc. Being here is the same as being there. These cannot be measured by inferior standards. 7. From the perspective of interdependent origination. 8. From the perspective of the interpenetration of Dharma-nature. 9. From the perspective of manifesting the Dharma. 10. From the perspective of accomplishing the Great Assembly of the Dharma Realm. However, among these ten explanations, the first five profound gates are the cause, the next four are the reason, and the last one is the overall meaning. If you want to achieve the establishment of ten meanings that refer to each other, although it seems chaotic, it does not violate the purpose of the scriptures, and can be used. However, there are four pairs of mutual observation in this: Dharma characteristics are unobstructed. 1. This place and that place. 2. This body and that body. 3. Whether going or staying. 4. Whether one or many. From the perspective of location, this place and that place are mutually unobstructed. It should be like the first four of the ten profound gates. From the perspective of the body, they are mutually unobstructed. It should be like the fifth, sixth, and the previous direct manifestation. Moreover, the last four of the ten profound gates run through the body and location. From the perspective of location, there is only this and that. From the perspective of the body, going and staying are added. That is to say, this body is that body, and the going body is the staying body. Whether it is the body or the location, it runs through one and many. The various Dharmas mentioned above exist at the same time, without before and after. One and many look at each other and should form four sentences: 1. Without leaving one tree, ascend to one heaven palace, just like the current scripture says. 2. Without leaving one tree, ascend to all heavens. 3. Without leaving all trees, ascend to all heavens. The scriptures say that the ten directions of the world are like this. 4. Without leaving one tree, ascend to one heaven. The scriptures want to show that one and many are mutually identical, so the first sentence is given as an example. Ascending to Sakra's heaven is like this, and ascending to other heavens is also like this. Just like the two Dharma assemblies later, ascending to heaven is like this, and going to other places is also like this. Furthermore, trees should look at each other and form two sentences: that is, without leaving one tree, always be in all trees, and without leaving all trees, always be in one tree. Furthermore, one should use not arising in other places to analogize not arising under the tree. Looking at each other in turn, they are all pervasive. Without destroying the before and after, it is free and inconceivable. Moreover, since one place has all places, it also has subtle meanings. The different uses have hidden and manifest meanings. If the past and future times are added, there will be the meaning of ten times. Only seeing the saying of staying, and other Dharmas, have pure and mixed meanings. The latter carries the former, and has the meaning of Indra's net. This heaven looks at other heavens and becomes the meaning of host and companion. The ten profound gates are all complete. Question: The principles of carrying the front and causing the back should be consistent. Why are the Three Worthies alone

有斯旨。答顯異義故。謂初二會相鄰接故。不假帶前。此三人天隔越。故須連帶。又此三會同詮賢位。六已入證不假帶前。第七即位中普賢居然不假。第八頓彰五位體用已融。第九唯明證入體用一味故。並皆不假。第三時天帝下。明各見佛來。約佛則用從體起。約機境從心現。鄰而未即故云遙見。第四即以下。各嚴殿座。表嚴根欲之殿為法器故。置師子座。表十住之法門故。文有十句。初總余別。總云普光明藏者。此是解位智。照法空含眾德故。從信始入故有置言。別中初句約體。余並顯嚴。皆云十千者。萬行因感故。言層級者萬行熏成故。金網防護。慈悲帳蓋以育以覆。四攝繒綺以為周垂。圓融行愿交絡萬善。柔忍慚愧以覆法空第一義天。清凈梵行繞斯法體。一一智照故日光明。于生死中。遣長夜闇舉斯果德。令物行因。下行向中。約位漸增表法無異。第五爾時帝釋下。請佛居殿。于中三業崇敬以為請儀。言善來者應機來故。不來相而來故。帶法界會來故。三稱善者喜之至故。舉三號者略嘆德故。愿哀處者。希仗勝田生大福故。第六爾時下俱時入殿。謂根緣契合成益不虛。十方如是。通上六段入殿事訖。故一結通。下四段文殿中之事。第七爾時下樂音止息。謂攝散歸靜得定益故。第八即自下。各念昔因獲智益也。散

【現代漢語翻譯】有這樣的旨趣。回答是爲了顯示不同的意義。因為最初兩次集會相鄰近，所以不需要承接前面的內容。而這三次集會人天相隔遙遠，所以需要連線承接。而且這三次集會共同詮釋賢位。第六次集會已經進入證悟，不需要承接前面的內容。第七次集會正處於位中，普賢菩薩全然顯現，所以不需要承接。第八次集會頓然彰顯五位的體和用已經融合。第九次集會只說明證入，體和用成為一體，所以都不需要承接。第三次集會時，天帝下凡，說明各自見到佛前來。從佛的角度來說，是用從體性生起；從眾生的根機和境界來說，是從心中顯現。相鄰但還沒有立即到達，所以說『遙見』。第四次集會從『即』以下，各自莊嚴宮殿和座位，表示莊嚴根和慾望的宮殿作為法器。設定師子座，表示十住（Dashabhumi）的法門。文中有十句。開始是總說，其餘是分別說明。總說『普光明藏』（Samantaprabha-garbha），這是解位的智慧，照亮法空，包含眾多功德，從信開始進入，所以有『置』的說法。分別說明中，第一句是關於體性，其餘都是顯示莊嚴。都說『十千』，是因為萬行因地感應。說『層級』，是因為萬行熏習成就。金網防護，慈悲帳蓋用來養育和覆蓋。用四攝（catuḥ-saṃgrahavastu）的繒綺作為四周的垂飾，圓融的行愿交織成萬種善行。柔和忍辱和慚愧覆蓋法空第一義天。清凈的梵行圍繞這個法體。每一個都是智慧的照耀，所以有日光光明。在生死中，遣除長夜的黑暗，舉起這樣的果德，使眾生修行因地。下行向上行進中，按照位次逐漸增加，表示法沒有差異。第五次集會，這時帝釋（Indra）下凡，請佛居住在宮殿中。其中用身口意三業的崇敬作為請佛的禮儀。說『善來』，是因為應眾生的根機而來，不來之相而來，帶著法界大會而來。三次稱『善』，是因為喜悅到了極點。舉出佛的三種稱號，是簡略地讚歎佛的功德。希望佛哀憐居住在這裡，是希望憑藉殊勝的福田產生大的福報。第六次集會，這時大家同時進入宮殿，意思是根和緣契合，成就的利益不虛假。十方都是這樣。總結以上六段進入宮殿的事情，所以用一個總結來貫通。下面四段文字是宮殿中的事情。第七次集會，這時音樂停止，意思是收攝散亂，歸於平靜，得到禪定的利益。第八次集會，就是各自憶念過去的因緣，獲得智慧的利益。散有斯旨。答顯異義故。謂初二會相鄰接故。不假帶前。此三人天隔越。故須連帶。又此三會同詮賢位。六已入證不假帶前。第七即位中普賢（Samantabhadra）居然不假。第八頓彰五位體用已融。第九唯明證入體用一味故。並皆不假。第三時天帝（Devendra）下。明各見佛來。約佛則用從體起。約機境從心現。鄰而未即故云遙見。第四即以下。各嚴殿座。表嚴根欲之殿為法器故。置師子座。表十住（Dashabhumi）之法門故。文有十句。初總余別。總云普光明藏（Samantaprabha-garbha）者。此是解位智。照法空含眾德故。從信始入故有置言。別中初句約體。余並顯嚴。皆云十千者。萬行因感故。言層級者萬行熏成故。金網防護。慈悲帳蓋以育以覆。四攝（catuḥ-saṃgrahavastu）繒綺以為周垂。圓融行愿交絡萬善。柔忍慚愧以覆法空第一義天。清凈梵行繞斯法體。一一智照故日光明。于生死中。遣長夜闇舉斯果德。令物行因。下行向中。約位漸增表法無異。第五爾時帝釋（Indra）下。請佛居殿。于中三業崇敬以為請儀。言善來者應機來故。不來相而來故。帶法界會來故。三稱善者喜之至故。舉三號者略嘆德故。愿哀處者。希仗勝田生大福故。第六爾時下俱時入殿。謂根緣契合成益不虛。十方如是。通上六段入殿事訖。故一結通。下四段文殿中之事。第七爾時下樂音止息。謂攝散歸靜得定益故。第八即自下。各念昔因獲智益也。散

【English Translation】 There is such a purpose. The answer is to show different meanings. Because the first two assemblies are adjacent, there is no need to connect to the previous content. But these three assemblies are separated by humans and gods, so they need to be connected. Moreover, these three assemblies jointly explain the position of the worthy. The sixth assembly has already entered enlightenment, so there is no need to connect to the previous content. The seventh assembly is in the middle of the position, and Samantabhadra appears completely, so there is no need to connect. The eighth assembly suddenly reveals that the essence and function of the five positions have been integrated. The ninth assembly only explains the entry into realization, and the essence and function become one, so there is no need to connect. In the third assembly, when Devendra descends, it explains that each sees the Buddha coming. From the Buddha's point of view, the function arises from the essence; from the perspective of sentient beings' faculties and realms, it manifests from the mind. Adjacent but not immediately arriving, so it is said 'seen from afar'. The fourth assembly, from 'immediately' onwards, each adorns palaces and seats, indicating the adornment of the palaces of roots and desires as Dharma vessels. Setting up the lion throne represents the Dharma gate of the Ten Abodes (Dashabhumi). There are ten sentences in the text. The beginning is a general statement, and the rest are specific explanations. The general statement 'Samantaprabha-garbha' is the wisdom of the liberation position, illuminating the emptiness of Dharma and containing numerous merits. It starts from faith, so there is the saying 'setting up'. In the specific explanations, the first sentence is about the essence, and the rest are all showing adornment. All say 'ten thousand' because of the induction of myriad practices in the cause. Saying 'levels' is because the myriad practices are cultivated and accomplished. Golden nets protect, and compassionate canopies nurture and cover. Using the silk fabrics of the Four Means of Attraction (catuḥ-saṃgrahavastu) as surrounding decorations, the perfect and harmonious vows intertwine into myriad good deeds. Gentle forbearance and shame cover the First Principle Heaven of the emptiness of Dharma. Pure Brahma conduct surrounds this Dharma body. Each one is the illumination of wisdom, so there is the light of the sun. In birth and death, dispel the darkness of the long night, and raise up such a fruit virtue, so that sentient beings cultivate the cause. In the downward path progressing upwards, gradually increasing according to the position, indicating that the Dharma has no difference. In the fifth assembly, at this time, Indra descends and invites the Buddha to reside in the palace. Among them, using the reverence of body, speech, and mind as the etiquette for inviting the Buddha. Saying 'welcome' is because it comes in response to the faculties of sentient beings, coming in the form of non-coming, bringing the Dharma Realm assembly. Saying 'good' three times is because the joy has reached its peak. Mentioning the three titles of the Buddha is a brief praise of the Buddha's merits. Hoping that the Buddha will compassionately reside here is hoping to rely on the superior field of merit to generate great blessings. In the sixth assembly, at this time, everyone enters the palace simultaneously, meaning that the roots and conditions are in harmony, and the benefits achieved are not false. All directions are like this. Summarizing the above six sections of entering the palace, so a summary is used to connect. The following four sections of text are about the events in the palace. In the seventh assembly, at this time, the music stops, meaning that gathering the scattered and returning to stillness brings the benefits of samadhi. In the eighth assembly, it is that each recalls past causes and obtains the benefits of wisdom. Scattered There is such an intention. The answer is to show different meanings. Because the first two assemblies are adjacent, there is no need to connect to the previous content. But these three assemblies are separated by humans and gods, so they need to be connected. Moreover, these three assemblies jointly explain the position of the worthy. The sixth assembly has already entered realization, so there is no need to connect to the previous content. The seventh assembly is in the middle of the position, and Samantabhadra appears completely, so there is no need to connect. The eighth assembly suddenly reveals that the essence and function of the five positions have been integrated. The ninth assembly only explains the entry into realization, and the essence and function become one, so there is no need to connect. In the third assembly, when Devendra descends, it explains that each sees the Buddha coming. From the Buddha's point of view, the function arises from the essence; from the perspective of sentient beings' faculties and realms, it manifests from the mind. Adjacent but not immediately arriving, so it is said 'seen from afar'. The fourth assembly, from 'immediately' onwards, each adorns palaces and seats, indicating the adornment of the palaces of roots and desires as Dharma vessels. Setting up the lion throne represents the Dharma gate of the Ten Abodes (Dashabhumi). There are ten sentences in the text. The beginning is a general statement, and the rest are specific explanations. The general statement 'Samantaprabha-garbha' is the wisdom of the liberation position, illuminating the emptiness of Dharma and containing numerous merits. It starts from faith, so there is the saying 'setting up'. In the specific explanations, the first sentence is about the essence, and the rest are all showing adornment. All say 'ten thousand' because of the induction of myriad practices in the cause. Saying 'levels' is because the myriad practices are cultivated and accomplished. Golden nets protect, and compassionate canopies nurture and cover. Using the silk fabrics of the Four Means of Attraction (catuḥ-saṃgrahavastu) as surrounding decorations, the perfect and harmonious vows intertwine into myriad good deeds. Gentle forbearance and shame cover the First Principle Heaven of the emptiness of Dharma. Pure Brahma conduct surrounds this Dharma body. Each one is the illumination of wisdom, so there is the light of the sun. In birth and death, dispel the darkness of the long night, and raise up such a fruit virtue, so that sentient beings cultivate the cause. In the downward path progressing upwards, gradually increasing according to the position, indicating that the Dharma has no difference. In the fifth assembly, at this time, Indra descends and invites the Buddha to reside in the palace. Among them, using the reverence of body, speech, and mind as the etiquette for inviting the Buddha. Saying 'welcome' is because it comes in response to the faculties of sentient beings, coming in the form of non-coming, bringing the Dharma Realm assembly. Saying 'good' three times is because the joy has reached its peak. Mentioning the three titles of the Buddha is a brief praise of the Buddha's merits. Hoping that the Buddha will compassionately reside here is hoping to rely on the superior field of merit to generate great blessings. In the sixth assembly, at this time, everyone enters the palace simultaneously, meaning that the roots and conditions are in harmony, and the benefits achieved are not false. All directions are like this. Summarizing the above six sections of entering the palace, so a summary is used to connect. The following four sections of text are about the events in the palace. In the seventh assembly, at this time, the music stops, meaning that gathering the scattered and returning to stillness brings the benefits of samadhi. In the eighth assembly, it is that each recalls past causes and obtains the benefits of wisdom. Scattered

緣既止勝德現前。寂然無思發宿住智。種善根者。即下十佛曾入此殿。聞法供養故。亦表見自心性。同昔佛故。第九迦葉下。同贊如來。然三世諸佛。皆於此處說十住法。獨贊十者。表說十住及無盡故。所以贊者義乃有四。一十佛曾處則殿勝可居。二互舉一德例贊本師。三敘昔善根慶遇堪受。四昔佛同說表法常恒。文中先明此界后辨結通。今初十頌。各上半標名贊德。上句別下句通。下半以人結處。唯初一句諸佛不同。然佛別名多因德立。贊者取德以釋上名。初迦葉者此云飲光。若從姓立示生彼族。若就佛德。一者身光蔽餘光故。二者悲光飲蔽邪光故。拘那牟尼舊曰金仙。亦云金寂。寂故無礙。金故明見。迦羅鳩馱者。具云迦羅鳩村馱。此云所應斷。已斷如金已凈。如山不動。亦可見無礙者。是此佛德。如金山者是前佛德。毗舍浮者。亦云毗濕婆部。毗濕婆者。此云遍一切也。部者自在也。亦云遍勝無三垢。故無不自在而超勝也。三垢者。現種及習。尸棄亦云式棄那。此云持髻。亦云有髻。無分別智最為尊上。處心頂也。又髻中明珠即無分別也。毗婆尸者此翻有四。謂凈觀。勝觀。勝見。遍見。如月圓。智滿是遍見也。魄盡惑亡是凈觀也。既圓且凈。是勝觀勝見也。弗沙亦云勃沙。此云增盛。明達勝義是增盛也。提舍

【現代漢語翻譯】現代漢語譯本緣既止勝德現前，寂然無思，發宿住智（能夠回憶前世的智慧）。過去種下善根的人，曾經在過去十佛時期進入此殿，聽聞佛法並進行供養，這也表明現在所見的自心本性，與過去的佛相同。第九佛迦葉（過去七佛之一）以下，一同讚歎如來。然而，三世諸佛都在此處宣說十住法（菩薩修行的十個階段），唯獨讚歎十佛，表明宣說十住法及其無盡的意義。讚歎的原因有四個：一是十佛曾經在此處，說明此殿殊勝可以居住；二是互相舉出一個功德，來讚歎本師（釋迦牟尼佛）；三是敘述過去種下的善根，慶幸今生能夠遇到並接受佛法；四是過去的佛也同樣宣說，表明佛法是常恒不變的。文中先說明此界（娑婆世界），后辨別總結貫通。現在開始前十頌，每頌的上半部分標明佛名並讚歎功德，上句是特別的，下句是共通的。下半部分以人來總結所處之處，只有第一句諸佛不同。然而，佛的別名大多因為功德而立，讚歎者選取功德來解釋上面的佛名。初佛迦葉，這裡翻譯為飲光，如果從姓氏來立名，表示他出生於那個家族。如果就佛的功德來說，一是他的身光遮蔽了其他的光芒，二是他的悲光飲蔽了邪惡的光芒。拘那牟尼（過去七佛之一），舊譯為金仙，也稱為金寂，寂靜所以沒有障礙，金光所以明亮可見。迦羅鳩馱（過去七佛之一），具足的說法是迦羅鳩村馱，這裡翻譯為所應斷，表示已經斷除煩惱，像金子一樣純凈，像山一樣不動搖。也可以理解為沒有障礙，這是此佛的功德。像金山一樣，是前佛的功德。毗舍浮（過去七佛之一），也稱為毗濕婆部，毗濕婆，這裡翻譯為遍一切，部，是自在的意思，也可以翻譯為普遍殊勝，沒有三種垢染，所以無不自在而超勝。三種垢染是指現行、種子和習氣。尸棄（過去七佛之一），也稱為式棄那，這裡翻譯為持髻，也翻譯為有髻，無分別智最為尊上，處於心頂。又髻中的明珠就是無分別智。毗婆尸（過去七佛之一），這裡有四種翻譯，分別是凈觀、勝觀、勝見、遍見。像月亮圓滿一樣，智慧圓滿就是遍見。魄盡惑亡就是凈觀。既圓滿又清凈，就是勝觀勝見。弗沙（過去七佛之一），也稱為勃沙，這裡翻譯為增盛，明達勝義就是增盛。提舍（過去七佛之一）

【English Translation】 English version When the conditions cease, the supreme virtue manifests. In stillness and without thought, the wisdom of past lives arises. Those who have planted good roots have entered this hall in the past during the time of the Ten Buddhas, hearing the Dharma and making offerings. This also indicates that the self-nature seen now is the same as that of the Buddhas of the past. From the ninth Buddha, Kashyapa (one of the past seven Buddhas), onwards, they all praise the Tathagata (the Thus Come One, an epithet of the Buddha). However, all Buddhas of the three times (past, present, and future) have expounded the Ten Abodes (ten stages of Bodhisattva practice) here. The reason for praising only ten Buddhas is to indicate the exposition of the Ten Abodes and their endless meaning. There are four reasons for the praise: first, the Ten Buddhas were once here, indicating that this hall is supreme and habitable; second, to praise the original teacher (Shakyamuni Buddha) by citing one virtue of each; third, to narrate the good roots planted in the past, rejoicing in the opportunity to encounter and receive the Dharma in this life; fourth, the Buddhas of the past also expounded the same, indicating that the Dharma is constant and unchanging. The text first explains this realm (the Saha world), and then distinguishes and summarizes the connection. Now begin the first ten verses, each with the first half indicating the Buddha's name and praising their virtues, the first sentence being specific and the second sentence being common. The second half concludes the location with people, only the first sentence being different for each Buddha. However, the Buddha's different names are mostly established because of their virtues, and the praiser selects the virtues to explain the above Buddha's name. The first Buddha, Kashyapa, is translated here as 'Drinking Light'. If the name is established from the surname, it indicates that he was born into that family. If it is based on the Buddha's virtue, one is that his body's light obscures other lights, and the second is that his compassionate light drinks and obscures evil lights. Krakucchanda (one of the past seven Buddhas), formerly translated as Golden Immortal, is also called Golden Silence, silent so there is no obstacle, golden so it is bright and visible. Kanakamuni (one of the past seven Buddhas), the full saying is Krakucchanda, translated here as 'What should be cut off', indicating that afflictions have been cut off, as pure as gold, as immovable as a mountain. It can also be understood as without obstacles, which is the virtue of this Buddha. Like a golden mountain, it is the virtue of the previous Buddha. Vipashyin (one of the past seven Buddhas), also called Vipashyapa, Vipashya, translated here as 'Everywhere', pa, means freedom, can also be translated as universally supreme, without three impurities, so there is no unfreedom and is supreme. The three impurities refer to present actions, seeds, and habits. Sikhin (one of the past seven Buddhas), also called Sikhina, translated here as 'Holding a Topknot', also translated as 'Having a Topknot', non-discriminating wisdom is the most supreme, located at the top of the heart. Also, the pearl in the topknot is non-discriminating wisdom. Vishvabhu (one of the past seven Buddhas), here there are four translations, namely pure observation, supreme observation, supreme seeing, pervasive seeing. Like the full moon, the fullness of wisdom is pervasive seeing. The exhaustion of the soul and the demise of delusion is pure observation. Both full and pure, it is supreme observation and supreme seeing. Pushya (one of the past seven Buddhas), also called Pusha, translated here as 'Increasing Prosperity', clearly understanding the supreme meaning is increasing prosperity. Tishya (one of the past seven Buddhas)

亦云底沙。西域訓字底邏那。此云度也。沙是皤沙。此云說也。謂說法度人。或但云說。辯才無礙者即能說也。波頭摩者。此云赤蓮華。身心如蓮華凈無塵垢。然燈者。智論云。此佛從初現生。乃至成佛。舉身帶光如然燈故。身智光明普周稱大。然十中后七乃過去劫佛。如何賢劫曾入殿耶。古釋有二。一約時劫相即入故。二約其處有粗細故。粗隨劫壞。細者常存。如法華天人見燒我土不毀。又梵王見凈身子見穢。今此天帝是大菩薩同梵王見。亦佛加故。二如此下結通十方。第十爾時世尊下。殿皆廣博。即示如意相廣殿。同處以遣局情。亦表廓大慈悲等眾生界。又如來入殿。即覺智現前。忽然廣博則身心無際。十方已下結無盡。唯結后四前已結故。

須彌頂上偈贊品第十四

初來意者。既明化主赴感。今辨助化讚揚。將演住門先陳體性。性即佛智先贊如來。故品來也。二釋名者。須彌約處贊稱佛德。依處有贊故立此名。亦頂上之贊揀余處也。三宗趣者。以集眾放光偈贊為宗。為成正說為趣。又顯佛德為宗。令知住體為趣。第四釋文總為三分。第一集眾分。第二放光分。第三偈贊分。今初文有十同。義兼三異。謂五六七。一集因同皆佛力故。亦同會前時。二十方下主首同。三一一各下眷屬數同。四從百佛下。

來處量同。前十此百位已增故。五其名下。表法名同。慧即十解能見法故。菩薩名異至偈釋之。六所從來下。世界名同同名華者。位相創開無著感果故。別即次第配於十住。一發心主導世間故。二凈治心地如蓮開故。三修行圓凈故。四水生之貴故。五方便堅誓故。六正心無相如香氣故。七不退意悅故。八阿盧那者。此云日出時。紅赤之相童真明凈故。九那羅陀者。此云人持。以華香妙人皆佩故。王子佩持法王軌度故。十智遍如空故。亦可別明十住勝進十法。思之可知。七各于下。所事佛同。同名月者。表位中。佛果智明闇息恩益清涼。應器周故。別名即十住。自分十法之果。一以十難得法。可謂殊特。二發十大心不可窮盡。三觀于空等不可傾動。四了知業行生死涅槃。如風不住。五饒益安樂一切眾生。如水普潤。六聞十種法。心定不動故得解脫。七聞十不退可謂無上。八三業無失。如星明凈。隨意受生燦然滿空。神足自在若依空運轉。九善知煩惱現起習氣。故得清凈。十觀察無數眾生根欲智慧心境。余不能知唯自明瞭。以此十因成茲十佛。上且隨要相屬以為此釋。委明其相如十住文。八是諸已下申禮敬同。九隨所來下威儀住同。十如此下結十方同。又上十方從東次第。如名號品問。準此結通。即於十方盡空世界。皆有

【現代漢語翻譯】現代漢語譯本來處量同（指菩薩來自的地方和數量相同）。『前十此百位已增故』，說明之前的十個和現在的百個菩薩的位置已經提升了。『五其名下』，指第五位菩薩的名字在下面會提到。『表法名同』，表示他們所代表的佛法是相同的。『慧即十解能見法故』，智慧就是十種理解能力，能夠見到佛法。『菩薩名異至偈釋之』，菩薩的名字不同，會在後面的偈頌中解釋。『六所從來下』，指第六位菩薩來自的地方。『世界名同同名華者』，他們來自的世界名字相同，都帶有『華』字，表示『位相創開無著感果故』，即他們的位置是新開創的，沒有執著，並且感受到了果報。『別即次第配於十住』，特別之處在於，他們依次對應於十住的菩薩。『一發心主導世間故』，第一位菩薩因為發菩提心，所以主導世間。『二凈治心地如蓮開故』，第二位菩薩凈化心地，如同蓮花開放。『三修行圓凈故』，第三位菩薩修行圓滿清凈。『四水生之貴故』，第四位菩薩如同水中生長的珍貴之物。『五方便堅誓故』，第五位菩薩擁有方便之法和堅固的誓願。『六正心無相如香氣故』，第六位菩薩心正無相，如同香氣。『七不退意悅故』，第七位菩薩心不退轉，感到喜悅。『八阿盧那者。此云日出時。紅赤之相童真明凈故』，第八位菩薩名為阿盧那（Aruna），意思是日出之時，呈現紅色的景象，代表童真明凈。『九那羅陀者。此云人持。以華香妙人皆佩故』，第九位菩薩名為那羅陀（Narada），意思是人所持，因為鮮花和香氣美妙，人們都佩戴它。『王子佩持法王軌度故』，王子佩戴它，象徵著遵循法王的規範。『十智遍如空故』，第十位菩薩的智慧遍佈如虛空。『亦可別明十住勝進十法。思之可知』，也可以分別說明十住菩薩勝進的十種方法，思考一下就可以明白。『七各于下』，指第七位菩薩。『所事佛同。同名月者』，他們所侍奉的佛是相同的，都名為月，表示『表位中。佛果智明闇息恩益清涼。應器周故』，即在他們的位置上，佛果的智慧光明能夠熄滅黑暗，帶來恩惠和清涼，並且能夠周遍地適應各種根器的眾生。『別名即十住。自分十法之果』，特別的名字就是十住菩薩，他們各自擁有十種佛法的果報。『一以十難得法。可謂殊特』，第一位菩薩因為擁有十種難以獲得的佛法，所以非常殊勝。『二發十大心不可窮盡』，第二位菩薩發了十大願心，不可窮盡。『三觀于空等不可傾動』，第三位菩薩觀察空性等等，不可動搖。『四了知業行生死涅槃。如風不住』，第四位菩薩了知業行、生死和涅槃，如同風一樣不住留。『五饒益安樂一切眾生。如水普潤』，第五位菩薩饒益安樂一切眾生，如同水一樣普遍滋潤。『六聞十種法。心定不動故得解脫』，第六位菩薩聽聞十種佛法，心安定不動搖，所以得到解脫。『七聞十不退可謂無上』，第七位菩薩聽聞十種不退轉的法門，可以說是無上的。『八三業無失。如星明凈』，第八位菩薩的身口意三業沒有過失，如同星星一樣明亮清凈。『隨意受生燦然滿空。神足自在若依空運轉』，可以隨意受生，燦爛地充滿虛空，擁有神通自在，如同依靠虛空運轉。『九善知煩惱現起習氣。故得清凈』，第九位菩薩善於瞭解煩惱的現起和習氣，所以得到清凈。『十觀察無數眾生根欲智慧心境。余不能知唯自明瞭』，第十位菩薩觀察無數眾生的根器、慾望、智慧和心境，其他人不能瞭解，只有自己明白。『以此十因成茲十佛』，憑藉這十種原因成就了這十位佛。『上且隨要相屬以為此釋。委明其相如十住文』，以上只是根據重要的關聯進行解釋，詳細說明他們的相貌，可以參考十住的經文。『八是諸已下申禮敬同』，指第八位菩薩以下，都表達了相同的禮敬之意。『九隨所來下威儀住同』，指第九位菩薩以下，他們的威儀和住處都是相同的。『十如此下結十方同』，指第十位菩薩以下，總結說十方都是相同的。『又上十方從東次第。如名號品問。準此結通』，而且上面的十方是從東方開始依次排列的，如同《名號品》中所問的那樣，根據這個來總結貫通。『即於十方盡空世界。皆有』，也就是說，在十方所有虛空的世界中，都有。

【English Translation】 English version The origin and quantity are the same. '前十此百位已增故' (qián shí cǐ bǎi wèi yǐ zēng gù) indicates that the positions of the previous ten and the current hundred Bodhisattvas have been elevated. '五其名下' (wǔ qí míng xià) means that the name of the fifth Bodhisattva will be mentioned below. '表法名同' (biǎo fǎ míng tóng) signifies that the Dharma they represent is the same. '慧即十解能見法故' (huì jí shí jiě néng jiàn fǎ gù) means that wisdom is the ten kinds of understanding abilities, capable of seeing the Dharma. '菩薩名異至偈釋之' (pú sà míng yì zhì jì shì zhī) means that the names of the Bodhisattvas are different and will be explained in the subsequent verses. '六所從來下' (liù suǒ cóng lái xià) refers to the place from which the sixth Bodhisattva comes. '世界名同同名華者' (shì jiè míng tóng tóng míng huá zhě) means that the names of the worlds they come from are the same, all containing the character '華' (Huá, meaning flower), indicating '位相創開無著感果故' (wèi xiāng chuàng kāi wú zhuó gǎn guǒ gù), that is, their positions are newly created, without attachment, and they experience the fruition of their actions. '別即次第配於十住' (bié jí cì dì pèi yú shí zhù) means that they are specially assigned to the Ten Abodes (十住, Shí Zhù) in order. '一發心主導世間故' (yī fā xīn zhǔ dǎo shì jiān gù) means that the first Bodhisattva leads the world because of generating Bodhicitta (發菩提心, fā pútíxīn, the aspiration for enlightenment). '二凈治心地如蓮開故' (èr jìng zhì xīndì rú lián kāi gù) means that the second Bodhisattva purifies the mind, like a lotus flower blooming. '三修行圓凈故' (sān xiūxíng yuán jìng gù) means that the third Bodhisattva's practice is complete and pure. '四水生之貴故' (sì shuǐ shēng zhī guì gù) means that the fourth Bodhisattva is like a precious thing growing in water. '五方便堅誓故' (wǔ fāngbiàn jiān shì gù) means that the fifth Bodhisattva possesses skillful means and firm vows. '六正心無相如香氣故' (liù zhèng xīn wú xiàng rú xiāngqì gù) means that the sixth Bodhisattva's mind is upright and without form, like fragrance. '七不退意悅故' (qī bù tuì yì yuè gù) means that the seventh Bodhisattva's mind does not regress and feels joy. '八阿盧那者。此云日出時。紅赤之相童真明凈故' (bā ālúnà zhě. cǐ yún rì chū shí. hóng chì zhī xiāng tóngzhēn míngjìng gù) means that the eighth Bodhisattva is named Aruna (阿盧那), which means sunrise, presenting a red appearance, representing pure and bright innocence. '九那羅陀者。此云人持。以華香妙人皆佩故' (jiǔ nàluótuó zhě. cǐ yún rén chí. yǐ huā xiāng miào rén jiē pèi gù) means that the ninth Bodhisattva is named Narada (那羅陀), which means held by people, because flowers and fragrances are wonderful, and people wear them. '王子佩持法王軌度故' (wángzǐ pèi chí fǎ wáng guǐdù gù) means that the prince wears it, symbolizing following the norms of the Dharma King. '十智遍如空故' (shí zhì biàn rú kōng gù) means that the tenth Bodhisattva's wisdom pervades like emptiness. '亦可別明十住勝進十法。思之可知' (yì kě bié míng shí zhù shèng jìn shí fǎ. sī zhī kě zhī) means that it is also possible to separately explain the ten methods of advancement of the Ten Abode Bodhisattvas, which can be understood by thinking about them. '七各于下' (qī gè yú xià) refers to the seventh Bodhisattva. '所事佛同。同名月者' (suǒ shì fó tóng. tóng míng yuè zhě) means that the Buddhas they serve are the same, all named Moon, indicating '表位中。佛果智明闇息恩益清涼。應器周故' (biǎo wèi zhōng. fó guǒ zhì míng àn xī ēn yì qīngliáng. yìng qì zhōu gù), that is, in their positions, the wisdom light of the Buddha-fruit can extinguish darkness, bring grace and coolness, and can universally adapt to all kinds of beings. '別名即十住。自分十法之果' (bié míng jí shí zhù. zì fēn shí fǎ zhī guǒ) means that the special names are the Ten Abode Bodhisattvas, each possessing the fruition of ten Dharmas. '一以十難得法。可謂殊特' (yī yǐ shí nán dé fǎ. kě wèi shū tè) means that the first Bodhisattva is very special because of possessing ten kinds of difficult-to-obtain Dharmas. '二發十大心不可窮盡' (èr fā shí dà xīn bù kě qióng jìn) means that the second Bodhisattva has generated ten great vows, which are inexhaustible. '三觀于空等不可傾動' (sān guān yú kōng děng bù kě qīng dòng) means that the third Bodhisattva observes emptiness and so on, which cannot be shaken. '四了知業行生死涅槃。如風不住' (sì liǎo zhī yè xíng shēngsǐ nièpán. rú fēng bù zhù) means that the fourth Bodhisattva understands karma, samsara, and nirvana, like the wind that does not stay. '五饒益安樂一切眾生。如水普潤' (wǔ ráoyì ānlè yīqiè zhòngshēng. rú shuǐ pǔ rùn) means that the fifth Bodhisattva benefits and brings joy to all beings, like water that universally nourishes. '六聞十種法。心定不動故得解脫' (liù wén shí zhǒng fǎ. xīn dìng bù dòng gù dé jiětuō) means that the sixth Bodhisattva hears ten kinds of Dharmas, the mind is stable and unmoving, so they attain liberation. '七聞十不退可謂無上' (qī wén shí bù tuì kě wèi wú shàng) means that the seventh Bodhisattva hears ten kinds of non-regressing Dharmas, which can be said to be supreme. '八三業無失。如星明凈' (bā sān yè wú shī. rú xīng míng jìng) means that the eighth Bodhisattva's three karmas of body, speech, and mind have no faults, like stars that are bright and pure. '隨意受生燦然滿空。神足自在若依空運轉' (suíyì shòu shēng cànrán mǎn kōng. shénzú zìzài ruò yī kōng yùnzhuǎn) means that they can be reborn at will, brilliantly filling the sky, possessing supernatural powers and freedom, like relying on emptiness to operate. '九善知煩惱現起習氣。故得清凈' (jiǔ shàn zhī fánnǎo xiàn qǐ xíqì. gù dé qīngjìng) means that the ninth Bodhisattva is good at understanding the arising of afflictions and habitual tendencies, so they attain purity. '十觀察無數眾生根欲智慧心境。余不能知唯自明瞭' (shí guānchá wúshù zhòngshēng gēnyù zhìhuì xīnjìng. yú bùnéng zhī wéi zì míngliǎo) means that the tenth Bodhisattva observes the faculties, desires, wisdom, and mental states of countless beings, which others cannot understand, only they themselves understand. '以此十因成茲十佛' (yǐ cǐ shí yīn chéng zī shí fó) means that these ten Buddhas are accomplished by these ten causes. '上且隨要相屬以為此釋。委明其相如十住文' (shàng qiě suí yào xiāng shǔ yǐ wéi cǐ shì. wěi míng qí xiāng rú shí zhù wén) means that the above is only an explanation based on important associations, for a detailed explanation of their appearances, refer to the texts on the Ten Abodes. '八是諸已下申禮敬同' (bā shì zhū yǐ xià shēn lǐjìng tóng) means that from the eighth Bodhisattva onwards, they all express the same respect. '九隨所來下威儀住同' (jiǔ suí suǒ lái xià wēiyí zhù tóng) means that from the ninth Bodhisattva onwards, their demeanor and abode are the same. '十如此下結十方同' (shí rúcǐ xià jié shí fāng tóng) means that from the tenth Bodhisattva onwards, it is concluded that the ten directions are the same. '又上十方從東次第。如名號品問。準此結通' (yòu shàng shí fāng cóng dōng cì dì. rú mínghào pǐn wèn. zhǔn cǐ jié tōng) means that the above ten directions are arranged in order from the east, as asked in the 'Nomenclature Chapter', and according to this, summarize and connect. '即於十方盡空世界。皆有' (jí yú shí fāng jìn kōng shìjiè. jiē yǒu) means that in all the worlds of emptiness in the ten directions, there are.

菩薩而來集會者。且如東方過百剎塵土。外亦有眾集。未知彼因陀羅華世界為在何處。余界亦爾。答如名號品。第二爾時下。如來放光分。文義有六。一時。二主。三處。四數。五相。六業處。謂兩足指足指拒地得住有力。成位不退而行有恒。數位過前加於千也。相表解顯故云妙色。普照十方顯佛眾會。一光照於一切則一切亦爾。重疊無礙無不互見。為一法界圓明大會。第三爾時法慧下。偈贊分中十菩薩說。即為十段。初一是總餘九為別。以法慧是說法主故。總敘此會本末事義。總顯佛德。餘九嘆佛差別之德。總別共顯如來無礙之會。此十菩薩名亦表十住。其所說法表位勝進。勝進有二。一趣后位。二趣佛果。今約佛果。今初東方法慧總了佛法故。勝進中雲。欲令菩薩于佛法中。心轉增廣。文中觀佛現用。及與往修皆周遍故。十頌分三。初五敘因佛光見多盛事。初一敘此品放光。次一敘前品請贊。餘三重敘此品。次二勸觀佛力。更發勝心。即前品不起而升。后三舉因結果。初一舉因后二結果。由因中行愿剎剎齊修故。果位身智遍應遍斷。第二南方一切慧者。了一切法真實之性。凈心地故。頌意為顯于諸眾生。增長大悲以稱實而觀救世者故。十頌分六。初二違理觀佛非見佛。次四了法真性真見佛。三有一偈迷性取法不見

【現代漢語翻譯】現代漢語譯本菩薩前來集會。例如東方經過百個佛剎（kṣetra，音譯，指佛所教化的國土）的微塵數，之外也有大眾聚集。不知道彼因陀羅華（Indra-ketu-dhvaja，音譯，意為帝釋幢幡）世界在何處，其他世界也是如此。回答如同《名號品》第二爾時下，《如來放光分》的文義有六：一時，二主，三處，四數，五相，六業處。所謂兩足指足指拒地得以安住，有力，成就果位不退轉而行持有恒常。數量上位超過之前增加到千。相貌表述解釋顯現，所以說妙色。普遍照耀十方，顯現佛的眾會。一光照耀一切，則一切也是如此。重疊無礙，沒有不互相看見的。為一個法界圓明大會。第三爾時法慧下，偈頌讚嘆分中十位菩薩所說，即為十段。最初一是總說，其餘九為別說。因為法慧是說法的主講者，所以總敘述此會的本末事義，總顯佛的功德。其餘九位讚歎佛差別的功德。總說和別說共同顯現如來無礙的集會。這十位菩薩的名字也代表十住（daśa-bhūmi，音譯，菩薩修行的十個階位）。他們所說的法代表果位的殊勝增進。殊勝增進有二：一趨向后位，二趨向佛果。現在約佛果來說。現在最初東方，法慧總括瞭解佛法，所以殊勝增進中說：『想要讓菩薩在佛法中心轉增廣。』文中觀察佛的現用，以及往昔的修行都周遍的緣故。十頌分為三：最初五頌敘述因佛光見到眾多盛事。最初一頌敘述此品放光，其次一頌敘述前品請贊，其餘三重敘述此品。其次二頌勸導觀察佛力，更加發起殊勝心，即前品不起而升。后三頌舉出因的結果，最初一頌舉出因，后二頌是結果。由於因中行愿在剎剎齊頭並進地修行，所以果位身智普遍應現普遍斷除。第二南方一切慧者，瞭解一切法真實的體性，心地清凈的緣故。頌的意思是爲了顯現對於諸眾生，增長大悲，以符合實際而觀察救世者。十頌分為六：最初二頌違背理智觀察佛，不是見到佛。其次四頌了解法真性，才是真正見到佛。第三有一偈頌迷失體性，執取法相，不能見到佛。

【English Translation】 English version Bodhisattvas who come to assemble. For example, beyond the number of dust particles in a hundred kṣetras (Buddha lands) in the east, there are also gatherings of beings. It is not known where that Indra-ketu-dhvaja (banner of Indra) world is located, and the same is true for other worlds. The answer is like in the 'Names' chapter, second part, under 'Then,' and the meaning of the 'Buddha's Emission of Light' chapter has six aspects: one, the time; two, the master; three, the place; four, the number; five, the characteristics; and six, the field of activity. That is, the two toes can stand firmly on the ground, having strength, achieving a position of non-retrogression, and walking with constancy. The number surpasses the previous one, increasing to a thousand. The characteristics express and reveal, hence the term 'wonderful color.' Universally illuminating the ten directions, revealing the Buddha's assembly. One light illuminates everything, and everything is also like that. Overlapping without obstruction, there is no lack of mutual vision. It is a complete and bright assembly of the one Dharma realm. Third, under 'Then, Dharma Wisdom,' the ten Bodhisattvas speak in the verses of praise, which are divided into ten sections. The first is a general statement, and the remaining nine are specific statements. Because Dharma Wisdom is the master of the Dharma, he generally narrates the beginning and end of the events and meanings of this assembly, and generally reveals the Buddha's virtues. The remaining nine praise the Buddha's differentiated virtues. The general and specific together reveal the unobstructed assembly of the Tathagata. The names of these ten Bodhisattvas also represent the ten bhūmis (stages of Bodhisattva practice). The Dharma they speak represents the superior advancement of the stages. There are two types of superior advancement: one, moving towards the later stages; and two, moving towards Buddhahood. Now, speaking in terms of Buddhahood. Now, initially in the east, Dharma Wisdom comprehensively understands the Buddha's Dharma, hence it is said in the superior advancement: 'Wishing to cause Bodhisattvas to increase and broaden their minds in the Buddha's Dharma.' In the text, observing the Buddha's present activities and past practices are all pervasive. The ten verses are divided into three: the first five verses narrate the many grand events seen due to the Buddha's light. The first verse narrates the emission of light in this chapter, the second verse narrates the request for praise in the previous chapter, and the remaining three verses narrate this chapter in detail. The next two verses encourage the observation of the Buddha's power and further arouse superior minds, which is the rising without moving in the previous chapter. The last three verses cite the cause and the result, the first verse citing the cause and the last two verses being the result. Because the practices and vows in the cause are cultivated equally in every kṣetra, the body and wisdom in the result universally manifest and universally eliminate. Second, 'All Wisdom' in the south understands the true nature of all Dharmas, hence the mind is pure. The meaning of the verses is to reveal that for all beings, great compassion is increased, and the savior is observed in accordance with reality. The ten verses are divided into six: the first two verses observe the Buddha against reason, not seeing the Buddha. The next four verses understand the true nature of the Dharma, which is truly seeing the Buddha. The third verse is deluded about the nature, grasping the Dharma, and not seeing the Buddha.

佛。四一偈。佛即同法為真佛。五一偈引已了法為見佛。六一偈。推功有本了真佛。初中前偈出其妄觀。假設長時以況暫見。后偈明其有損。由上不依真實則取相乖真。但見集網繫於苦獄。盲無慧眼。冥然不見佛之法身。然此遮取相故。假設長時無有多劫。全不了義。以見如來增智慧故。第二四偈。了法真性真見佛。于中二。前二真觀后二真止。前中初二句。空觀緣生無性故。次二句假觀隨俗假名故。次二句中。觀由前生滅一切諸法即無性故。相體即是不生滅也。后二句觀益。諸法如即是佛如。無生滅佛體本常。觀稱于如則佛常現。況三觀一心則佛之體用。無不現矣。后二真止中。以觀觀法能所紛動。故須寂之。初句牒前法性。次句泯其能所。法性本空非觀之使空。故無所取何有能見。次二句。心冥性佛故止絕思求。又上來空以遣有假以遣空。如則雙遣空假。形奪兩亡。若謂雙非還成戲論故。辨起心皆妄絕念方真。念本自無斯絕亦滅。故中論云。如來寂滅相分別有亦非。如是性空中思惟亦不可。用斯文也。后一顯觀益。心冥體性惑何由生。亦含三止意也。又亦通結止觀。稱上而觀見惑性空。即同佛性。何能染哉。第三一偈迷性中。上半取法次句迷性。末句結過。第四一偈。佛即同法如。謂同空法故離三世。同假法故相

【現代漢語翻譯】現代漢語譯本佛陀說：『四十一頌。佛陀即是與法相同，才是真正的佛陀。』（佛陀的真身即是法身）。五十一頌引用『已明瞭法，才能見到佛陀』（只有通過理解佛法才能真正認識佛陀）。六十一頌。推究功德的本源才能明瞭真佛（認識到一切功德都源於佛法）。

最初的頌偈指出其錯誤的觀點，假設長時間才能見到佛陀，來比喻短暫的瞬間（認為需要長時間修行才能見到佛陀是錯誤的）。後面的頌偈說明這種觀點的弊端，由於不依據真實，就會執著于表象而背離真理，只能看到聚集的煩惱之網，被束縛在痛苦的牢獄中，像盲人一樣沒有智慧的眼睛，無法看到佛陀的法身（Dharmakaya）。

然而，這種遮蔽表象的方法，即使假設再長的時間，經歷無數劫，也完全不能理解佛法的真義，因為見到如來（Tathagata）才能增長智慧。第二十四頌。明瞭法的真性，才能真正見到佛陀（通過理解佛法的真實本性才能真正認識佛陀）。

其中分為兩部分，前兩句是真觀，后兩句是真止。前一部分的前兩句，是空觀，因為萬法緣起性空（一切事物都是相互依存，沒有獨立存在的自性）。接下來的兩句是假觀，隨順世俗的假名（認識到事物是因緣和合的假象）。接下來的兩句中，觀照由先前生滅的一切諸法，即是無自性，表象的本體就是不生不滅（通過觀察萬法的生滅變化，認識到其無自性的本質，從而達到不生不滅的境界）。後面的兩句是觀照的益處，諸法如如，即是佛如如，沒有生滅，佛的本體本來就是常住不變的（通過觀照萬法的如如不動，認識到佛的常住不變的本體）。觀照與如如相應，那麼佛就會常常顯現，更何況三觀一心，那麼佛的本體和作用，沒有不顯現的。

後面的兩句真止中，因為用觀照來觀察法，能所紛動，所以需要寂靜下來。第一句呼應前面的法性，第二句泯滅能觀和所觀。法性本空，不是觀照使它空，所以沒有什麼可以執取，哪裡有什麼能見？接下來的兩句，心與自性之佛冥合，所以停止思慮和追求。又，用空觀來遣除有，用假觀來遣除空，如如則同時遣除空和假，形體和奪取都消失了。如果說雙非，還會變成戲論，所以說起心都是虛妄，絕念才是真實。念頭本來就沒有，所以絕念也滅除了。所以《中論》（Madhyamaka-karika）說：『如來的寂滅相，分別說有也不是，說無也不是。像這樣，在性空中思惟也是不可能的。』（對如來的寂滅狀態進行分別思量是徒勞的）。運用這段文字的含義。

後面一句顯示觀照的益處，心與本體自性冥合，迷惑從哪裡產生？也包含三止的含義。又可以貫通總結止觀，稱合上面所說的而觀照，見到迷惑的自性本空，就與佛性相同，怎麼會被污染呢？第三十一頌，在迷惑的自性中，上半句執取法，下半句迷惑自性，最後一句總結過失。第四十一頌，佛陀即是與法相同，如如。所謂與空法相同，所以遠離三世（過去、現在、未來）。與假法相同，所以有表象。

English version The Buddha said: 'Verse 41. The Buddha is identical to the Dharma, that is the true Buddha.' (The true body of the Buddha is the Dharmakaya). Verse 51 quotes 'Having understood the Dharma, one can see the Buddha' (Only through understanding the Dharma can one truly recognize the Buddha). Verse 61. Investigating the origin of merit can reveal the true Buddha (Recognizing that all merit originates from the Dharma).

The initial verse points out the mistaken view, assuming that seeing the Buddha requires a long time, using a long period to exemplify a fleeting moment (It is wrong to think that seeing the Buddha requires a long period of practice). The subsequent verse explains the drawbacks of this view, because not relying on the truth leads to attachment to appearances and deviation from the truth, only seeing the accumulated net of afflictions, being bound in the prison of suffering, like a blind person without the eyes of wisdom, unable to see the Dharmakaya of the Buddha.

However, this method of obscuring appearances, even if assuming a long period, experiencing countless kalpas, completely fails to understand the true meaning of the Dharma, because seeing the Tathagata increases wisdom. Verse 24. Understanding the true nature of the Dharma allows one to truly see the Buddha (Truly recognizing the Buddha through understanding the true nature of the Dharma).

It is divided into two parts, the first two lines are true contemplation, and the last two lines are true cessation. The first two lines of the first part are the contemplation of emptiness, because all dharmas arise from conditions and are empty of inherent nature (all things are interdependent and have no independent self-nature). The following two lines are the contemplation of provisionality, following the conventional names of the world (recognizing that things are provisional appearances arising from conditions). In the following two lines, contemplating all dharmas that arise and cease from the past, that is, without self-nature, the essence of appearance is non-arising and non-ceasing (through observing the arising and ceasing of all dharmas, recognizing their nature of no self, thereby reaching the state of non-arising and non-ceasing). The last two lines are the benefits of contemplation, all dharmas are as they are, that is, the Buddha is as he is, without arising or ceasing, the essence of the Buddha is originally permanent and unchanging (through contemplating the suchness of all dharmas, recognizing the permanent and unchanging essence of the Buddha). Contemplation corresponds to suchness, then the Buddha will always appear, let alone the three contemplations being of one mind, then the essence and function of the Buddha will all appear.

In the last two lines of true cessation, because using contemplation to observe the Dharma causes agitation between the observer and the observed, it is necessary to be still. The first line echoes the previous Dharma-nature, and the second line obliterates the observer and the observed. Dharma-nature is originally empty, it is not contemplation that makes it empty, so there is nothing to grasp, where is there anything to see? The following two lines, the mind merges with the Buddha of self-nature, so stop thinking and pursuing. Also, using the contemplation of emptiness to eliminate existence, using the contemplation of provisionality to eliminate emptiness, suchness then simultaneously eliminates emptiness and provisionality, form and seizure both disappear. If saying neither, it will still become a joke, so saying that arising thoughts are all false, and cessation of thoughts is true. Thoughts originally do not exist, so the cessation of thoughts also ceases. Therefore, the Madhyamaka-karika says: 'The extinction of the Tathagata, to say it exists is not, to say it does not exist is not. Like this, thinking in the nature of emptiness is also impossible.' (It is futile to separately contemplate the state of extinction of the Tathagata). Use the meaning of this passage.

The last line shows the benefits of contemplation, the mind merges with the essence of self-nature, where does delusion arise from? It also contains the meaning of the three cessations. It can also connect and summarize cessation and contemplation, corresponding to what was said above and contemplating, seeing that the self-nature of delusion is originally empty, it is the same as Buddha-nature, how can it be defiled? Verse 31, in the deluded self-nature, the first half of the verse grasps the Dharma, the second half of the verse deludes the self-nature, and the last line summarizes the fault. Verse 41, the Buddha is identical to the Dharma, suchness. So-called identical to the empty Dharma, so it is far from the three times (past, present, future). Identical to the provisional Dharma, so there are appearances.

【English Translation】 The Buddha said: 'Verse 41. The Buddha is identical to the Dharma, that is the true Buddha.' (The true body of the Buddha is the Dharmakaya). Verse 51 quotes 'Having understood the Dharma, one can see the Buddha' (Only through understanding the Dharma can one truly recognize the Buddha). Verse 61. Investigating the origin of merit can reveal the true Buddha (Recognizing that all merit originates from the Dharma).

The initial verse points out the mistaken view, assuming that seeing the Buddha requires a long time, using a long period to exemplify a fleeting moment (It is wrong to think that seeing the Buddha requires a long period of practice). The subsequent verse explains the drawbacks of this view, because not relying on the truth leads to attachment to appearances and deviation from the truth, only seeing the accumulated net of afflictions, being bound in the prison of suffering, like a blind person without the eyes of wisdom, unable to see the Dharmakaya of the Buddha.

However, this method of obscuring appearances, even if assuming a long period, experiencing countless kalpas, completely fails to understand the true meaning of the Dharma, because seeing the Tathagata increases wisdom. Verse 24. Understanding the true nature of the Dharma allows one to truly see the Buddha (Truly recognizing the Buddha through understanding the true nature of the Dharma).

It is divided into two parts, the first two lines are true contemplation, and the last two lines are true cessation. The first two lines of the first part are the contemplation of emptiness, because all dharmas arise from conditions and are empty of inherent nature (all things are interdependent and have no independent self-nature). The following two lines are the contemplation of provisionality, following the conventional names of the world (recognizing that things are provisional appearances arising from conditions). In the following two lines, contemplating all dharmas that arise and cease from the past, that is, without self-nature, the essence of appearance is non-arising and non-ceasing (through observing the arising and ceasing of all dharmas, recognizing their nature of no self, thereby reaching the state of non-arising and non-ceasing). The last two lines are the benefits of contemplation, all dharmas are as they are, that is, the Buddha is as he is, without arising or ceasing, the essence of the Buddha is originally permanent and unchanging (through contemplating the suchness of all dharmas, recognizing the permanent and unchanging essence of the Buddha). Contemplation corresponds to suchness, then the Buddha will always appear, let alone the three contemplations being of one mind, then the essence and function of the Buddha will all appear.

In the last two lines of true cessation, because using contemplation to observe the Dharma causes agitation between the observer and the observed, it is necessary to be still. The first line echoes the previous Dharma-nature, and the second line obliterates the observer and the observed. Dharma-nature is originally empty, it is not contemplation that makes it empty, so there is nothing to grasp, where is there anything to see? The following two lines, the mind merges with the Buddha of self-nature, so stop thinking and pursuing. Also, using the contemplation of emptiness to eliminate existence, using the contemplation of provisionality to eliminate emptiness, suchness then simultaneously eliminates emptiness and provisionality, form and seizure both disappear. If saying neither, it will still become a joke, so saying that arising thoughts are all false, and cessation of thoughts is true. Thoughts originally do not exist, so the cessation of thoughts also ceases. Therefore, the Madhyamaka-karika says: 'The extinction of the Tathagata, to say it exists is not, to say it does not exist is not. Like this, thinking in the nature of emptiness is also impossible.' (It is futile to separately contemplate the state of extinction of the Tathagata). Use the meaning of this passage.

The last line shows the benefits of contemplation, the mind merges with the essence of self-nature, where does delusion arise from? It also contains the meaning of the three cessations. It can also connect and summarize cessation and contemplation, corresponding to what was said above and contemplating, seeing that the self-nature of delusion is originally empty, it is the same as Buddha-nature, how can it be defiled? Verse 31, in the deluded self-nature, the first half of the verse grasps the Dharma, the second half of the verse deludes the self-nature, and the last line summarizes the fault. Verse 41, the Buddha is identical to the Dharma, suchness. So-called identical to the empty Dharma, so it is far from the three times (past, present, future). Identical to the provisional Dharma, so there are appearances.

具足。同雙遣故無住無著。同如體故遍不動搖。第五一偈。引己中。此親自證希眾無惑。第六一偈推功有本者。非師心也。亦謙己推人異乎凡情。令法鉤鎖殊塗同致。下八準之。第三西方勝慧。以解佛勝智隨空心凈。故以為名。頌意。為顯欲令菩薩智慧明瞭。即大智瞭如及佛性故。十頌分四。初一讚智為迷悟本。次四正顯迷悟。次四喻前得失。后一推功有在。今初。由難思故迷難則容有。思者故有悟。次四迷悟中。初二迷后二悟。迷中初一心外取境生想違理。故不能見無相之佛。后偈取蘊內相不了蘊性。故不見心佛。亦是愚法小乘。故名無知者。后二迷中前明倒想。內外俱妄。今有了因內外皆悟。初偈翻前外取。謂了一切法即心自性。性亦非性。情破理現則見舍那。稱於法性無內外也。后偈翻前內取。了蘊性相則見自心之佛。與盧舍那。非一非異故難思議。然此一偈文含多意。一但是蘊縛無有我人。則破前凡夫取我相也。二前後因依相續無性。則破凡小取法相也。此性即第一義空。第一義空即是佛性。又上性無所有正因性也。前解此了。皆了因性。此蘊相續。即是正因。亦名生因。言正因者。是中道義。中道即是佛性。謂現在陰滅中陰陰生。是現在陰終不變。為中陰五陰。故現陰非常如種生牙。種不至牙。雖不至牙而

能生牙。此現在陰雖不至后。而能生后。則現陰非斷。而中陰五陰亦非自生。不從余來。因現五陰生中陰陰。斯則后陰非無因。故后陰非常。既能續前故后陰非斷。非斷非常是中道義。正因性也。能生佛果故曰生因。眾生佛性有二種因。一者正因。二者緣因。正因者謂諸眾生。是故五陰即正因也。緣因者。謂六波羅蜜。非蘊相生名緣因也。今以了因了彼正因。故曰於此性了知。了即般若亦緣因也。第三四偈。喻前得失者。前三喻失后一喻得。前中二。初二喻內取失。于中初一顯無緣了不見正因。闇中寶者正因性也。圓滿可貴。所以稱寶。居於無明五陰室內。如在闇中。燈喻緣了之因。下半法合。無人說者。闕于緣因雖慧莫了。義含二意。一慧即正因。合上寶也。闕于緣因故不能了。二佛法即寶。以闕緣因。雖內有慧不成了因。不見真性。然則緣因即是了因。了因未必是于緣因。有親疏故。善友是于緣因而必是了。佛性名爲了因。未必是緣。此約智慧性故。若以第一義空為佛性者。唯是正因。而非了因。但爲了因所了。而非生因所生。若以智慧為佛性者。即是了因。若以五蘊為佛性者。名為正因。亦名生因。然復生必對了正必對緣。今燈一喻雙喻緣了。闇中之寶雙喻正了。義意包含。具如涅槃二十六七所辨。又上燈喻既

是正義。何以涅槃師子吼立。佛不許耶。故師子吼言。一切眾生有佛性。性如乳中酪以有性故。要須緣因。何以故。欲明見故。緣因者即是了因。譬如闇中先有諸物。為欲見故以燈照了。若本無者燈何所照。故佛難言。若使乳中定有酪性。即是了因。若是了因復何須了。又善男子。一切眾生有佛性者。何須修習無量功德。若言修習是了因者。已同酪壞。結正義云。乳有酪者以定得故。佛性亦爾。眾生有者以當見故。然上諸義總有二意。一燈了于寶為正義者。約因性故師子吼立。佛不許者約果性故。二者燈喻正者。約其體性與有不異。佛不許者。約其現惑與無不殊。故知若言定有名為執著。若言定無是則妄語。應言眾生佛性亦有亦無。然眾生智慧是佛性因。菩提涅槃是佛性果。然則佛性非因非果。今此經宗。宗於法性故。以法性而為佛性。則非內非外隨物迷悟強說升沈。佛性要義不可不知。廣如別章。及涅槃師子吼品等說。后偈目有翳者。此喻了因。與惑俱故見不清凈。以不凈故不見佛法。佛法即見佛性。故涅槃云。佛性二種。一者是色二者非色。色者諸佛菩薩。非色者一切眾生。色者名為眼見。非色者名為聞見。佛性者非內非外。雖非內外然非失壞。故名眾生悉有佛性。二一偈。喻上外取之失。瞽謂全無于目如鼓皮故

。則全不見佛。無垢障為明凈目。取相是識非智慧眼。故不見也。三一偈。喻前悟中抉去取相之翳。舍于空華之像。絕見契如則見如佛。第四一偈。推功有在準上可知。第四北方功德慧者。生在佛家善解佛德故。此頌意顯於三世中心得平等。了知自心窮法空故。十頌分四。初四明凡小妄覺。次四示其真覺。三有一偈佛覺雙圓。后一偈。推功有本。今初分二。初一偈。說凡迷緣起之無性。執著相而輪迴。后三頌通凡小。初一辨迷執隨言作解。可謂小智心外取法為妄分別。餘二偈明過失。初二句。曲徑趣寂迷一直道。次半有常等倒。長世間惡。有無常等長無明惡。次半不見二空。受二死苦。後半無實諦觀。何有法眼。三乘縱有亦不名諦。次四示其真覺中。初偈引己之損勸物成益。次偈教其真見。謂見佛無取即是見如。如即佛所知也。次偈教其了俗。上半躡前證真。下半方能了俗。后偈拂前二見。以成真見。謂上半取真俗之見忘。方見真俗之正理。下半反釋。謂有真俗之可見。不能見真俗之真源。故智論云。若人見般若是則為被縛。下半意也若不見般若是則得解脫。上半意也。若人見般若是則為解脫。即第六七偈意也。若不見般若是則為被縛。即第四偈意也。唯忘言者可究斯旨。第三一偈。顯佛二覺雙圓。不可覺中而自覺。

【現代漢語翻譯】現代漢語譯本：那麼就完全見不到佛了。無垢障（沒有污垢和障礙）是明凈的眼睛。執取表相是識而不是智慧之眼。所以見不到佛。第三十一偈，比喻先前在領悟中去除執取表相的障礙，捨棄虛幻的空花之像，斷絕能見與所見的對立，契合如如之理，就能見到如如之佛。第四十一偈，推究功德的來源，可以參照上面的內容來理解。第四，北方功德慧的人，出生在佛家，善於理解佛的功德，所以這樣說。這首偈頌的意思是，顯明在三世中內心獲得平等，了知自己的心窮盡了法的空性。這十首偈頌分為四個部分。最初四首說明凡夫和小乘的虛妄覺悟。其次四首指示真正的覺悟。第三部分有一首偈頌，說明佛的覺悟是雙重的圓滿。最後一首偈頌，推究功德的根本來源。現在先說第一部分，分為兩個部分。最初一首偈頌，說明凡夫迷惑于緣起的無自性，執著于表相而輪迴。後面三首偈頌是通用於凡夫和小乘的。最初一首辨別迷惑執著，隨著言語而產生理解，可以說是小智慧，在心外取法，作為虛妄的分別。其餘兩首偈頌說明過失。最初兩句，在彎曲的小路上追求寂滅，迷惑于正直的大道。其次一半說有常等顛倒，增長世間的惡。有無常等顛倒，增長無明的惡。其次一半說不能見到人空和法空，承受分段生死和變易生死的痛苦。后一半說沒有真實的諦觀，哪裡會有法眼呢？三乘縱然有，也不叫做諦。其次四首指示真正的覺悟中，最初一首引用自己的損失，勸勉他人成就利益。其次一首偈頌教導真正的見解，所謂見佛而無所取，就是見如。如就是佛所知。其次一首偈頌教導了達世俗，上半部分承接前面來證明真如，下半部分才能了達世俗。后一首偈頌拂去前面的真見和俗見，來成就真正的見解，所謂上半部分捨棄執取真俗的見解，才能見到真俗的正理。下半部分反過來解釋，說有真俗的可見，不能見到真俗的真正根源。所以《智度論》說，如果有人見到般若，那就是被束縛。就是下半部分的意思。如果不見般若，那就是得到解脫，就是上半部分的意思。如果有人見到般若，那就是得到解脫，就是第六、七偈的意思。如果不見般若，那就是被束縛，就是第四偈的意思。只有忘記言語的人，才可以探究這個宗旨。第三十一偈，顯明佛的兩種覺悟是雙重的圓滿，在不可覺知中而能自覺。

【English Translation】 English version: Then one will not see the Buddha at all. 'Without defilement or obstruction' (Wugouzhang) is a clear and bright eye. Grasping at appearances is consciousness, not the eye of wisdom. Therefore, one cannot see the Buddha. The thirty-first verse is a metaphor for removing the obscuration of grasping at appearances in previous enlightenment, abandoning the illusory image of empty flowers, severing the opposition between the seer and the seen, and aligning with suchness (tathata), then one can see the Buddha of suchness. The forty-first verse, investigating the source of merit, can be understood by referring to the above content. Fourth, the person of 'Merit and Wisdom of the North' (Beifang Gongde Hui) is born into a Buddhist family and is good at understanding the merits of the Buddha, hence this is said. The meaning of this verse is to reveal that in the three times, the mind attains equality, and knowing that one's own mind exhausts the emptiness of phenomena. These ten verses are divided into four parts. The first four explain the false enlightenment of ordinary people and the Small Vehicle (Hinayana). The next four indicate true enlightenment. The third part has one verse, which explains that the Buddha's enlightenment is doubly complete. The last verse investigates the fundamental source of merit. Now, let's first talk about the first part, which is divided into two parts. The first verse explains that ordinary people are confused by the non-self-nature of dependent origination, clinging to appearances and transmigrating. The following three verses are common to ordinary people and the Small Vehicle. The first verse distinguishes between confusion and clinging, generating understanding according to words, which can be said to be small wisdom, taking phenomena outside the mind as false distinctions. The remaining two verses explain the faults. The first two sentences say that pursuing stillness on winding paths is being confused by the straight path. The next half says that having the inversions of permanence, etc., increases the evils of the world. Having the inversions of impermanence, etc., increases the evils of ignorance. The next half says that one cannot see the emptiness of persons and the emptiness of phenomena, and suffers the pain of sectional death and variable death. The latter half says that without true contemplation of the truth, where would the Dharma eye be? Even if the Three Vehicles (Triyana) have it, it is not called truth. The next four verses indicate true enlightenment, the first verse quotes one's own loss to encourage others to achieve benefit. The next verse teaches true insight, so-called seeing the Buddha without grasping is seeing suchness. Suchness is what the Buddha knows. The next verse teaches understanding of the mundane, the first half connects to the previous to prove true thusness, and the second half can understand the mundane. The last verse brushes away the previous views of truth and the mundane to achieve true insight, so-called abandoning the view of grasping at truth and the mundane in the first half, then one can see the correct principle of truth and the mundane. The second half explains it in reverse, saying that having the visibility of truth and the mundane cannot see the true source of truth and the mundane. Therefore, the Mahaprajnaparamita Sastra says, 'If someone sees prajna (wisdom), then they are bound.' This is the meaning of the second half. 'If one does not see prajna, then one is liberated,' which is the meaning of the first half. 'If someone sees prajna, then they are liberated,' which is the meaning of the sixth and seventh verses. 'If one does not see prajna, then one is bound,' which is the meaning of the fourth verse. Only those who forget words can explore this purpose. The thirty-first verse reveals that the Buddha's two enlightenments are doubly complete, and one can be self-aware in the unknowable.

故是曰奇哉。知無眾生而能覺他。大導師也。第四可知。第五東北方精進慧。以勤觀真理集無量善。俱無住故。頌意。為顯欲令其心轉復精進。無所染著。文中由離分別如實見故。十頌分二。前九觀法后一推功。前中三。初三所執無相觀于中。初一舉分別過。后二顯無相觀。一離所取。上半知于情有。下半知于理無。如迷木見鬼。知鬼是迷有。名如實知鬼。知鬼本無舉體是木。名為見木。二離能取以所取空故。上半舉失。如若見鬼即不見木。下半顯得離於鬼見。方為見木。次三明緣起無生觀。一遣所緣。然依他二義。一者幻有從分別生即是上半。二者無性即是下半。二泯能緣。上半牒前生過。有無生見同世非實。下半見等無生名真見者。三辨觀益。后三明圓成無性觀。一牒前二無。謂能所分別皆不可得者。即圓成性凈故。二正顯真性。初句體有次句相無。此二融即故無能說。三觀成利益。及第二推功。文並可知。第六東南方善慧菩薩。成就般若慧鑒不動。可謂善矣。此頌。為顯欲令其心轉復增進。得不退轉無生法忍。文中離垢解脫無體性故。十頌分四。初二見佛。次三見法。次三觀成利益。后二推見有依。今初前偈贊所見。上半標贊。下半釋成。智離所知心脫煩惱。兼二利故。二障難除眾生難度。自強不息為希有勇健

【現代漢語翻譯】現代漢語譯本因此說，這真是太奇妙了！瞭解沒有眾生，卻能覺悟他人，真是偉大的導師啊！第四點可以理解。第五，東北方的精進慧（Vīrya-mati），通過勤奮觀察真理，積累無量的善，因為沒有任何執著。這首偈頌的意義在於，爲了顯示並使他的心更加精進，沒有任何染著。文中的意思是，由於遠離分別，如實地見到實相。十首偈頌分為兩部分，前九首是觀法，后一首是推功德。前九首中又分為三部分。首先三首是所執無相觀，在這三首中，第一首是指出分別的過患，后兩首是顯示無相觀。第一首是遠離所取，上半部分是瞭解情識是虛有的，下半部分是瞭解在真理上是沒有的。就像迷路的人把樹木看成鬼，知道鬼是迷妄產生的，這叫做如實地知道鬼。知道鬼本來沒有，整個形體都是樹木，這叫做見到樹木。第二首是遠離能取，因為所取是空性的。上半部分是指出過失，就像如果只見到鬼就見不到樹木。下半部分是顯示只有遠離了鬼的幻象，才能見到真正的樹木。接下來三首是闡明緣起無生觀。第一首是遣除所緣，然而依賴他起有兩種含義，一是幻有，從分別產生，就是上半部分的意思；二是無自性，就是下半部分的意思。第二首是泯滅能緣，上半部分是重複前面產生的過失，認為有和無的生起，和世俗的看法一樣，不是真實的。下半部分是見到有和無的生起都是沒有的，這才是真正的見者。第三首是辨別觀的益處。最後三首是闡明圓成無性觀。第一首是重複前面所說的兩種沒有，就是能取和所取都是不可得的，這就是圓成實性清凈的緣故。第二首是真正顯示真性，第一句是本體是有的，第二句是相是空的，這兩種融合在一起，所以無法用語言表達。第三首是觀成就的利益，以及第二部分推功德，文中的意思都可以理解。第六，東南方的善慧菩薩（Bhadra-mati），成就了般若智慧，像明鏡一樣不動搖，真是太好了！這首偈頌是爲了顯示並使他的心更加增進，得到不退轉的無生法忍。文中的意思是，遠離了垢染，解脫了，沒有自體性的緣故。十首偈頌分為四部分，最初兩首是見佛，接著三首是見法，接著三首是觀成就的利益，最後兩首是推見有所依據。現在先說第一部分，前面的偈頌是讚歎所見，上半部分是標明讚歎，下半部分是解釋成就。智慧遠離了所知，心脫離了煩惱，兼顧了自利和利他兩種利益的緣故。兩種障礙容易去除，眾生難以度化，自身強大永不停止，這是非常稀有和勇猛的。

【English Translation】 English version Therefore, it is said to be wondrous! To know that there are no sentient beings, yet to be able to awaken others, is truly a great teacher! The fourth point is understandable. Fifth, Vīrya-mati (Energy-Intelligence) in the northeast, through diligently observing the truth, accumulates immeasurable good, because there is no attachment. The meaning of this verse is to show and make his mind more diligent, without any defilement. The meaning in the text is that, due to being apart from discrimination, one sees reality as it is. The ten verses are divided into two parts, the first nine are on the contemplation of the Dharma, and the last one is on attributing merit. The first nine are further divided into three parts. First, the three verses are on the contemplation of no-characteristic of what is grasped. In these three, the first verse points out the fault of discrimination, and the latter two verses reveal the contemplation of no-characteristic. The first verse is about being apart from what is grasped. The first half is about understanding that emotions exist in consciousness, and the second half is about understanding that they do not exist in truth. It's like a lost person seeing a ghost in a tree. Knowing that the ghost is produced by delusion is called truly knowing the ghost. Knowing that the ghost originally does not exist, and the entire form is a tree, is called seeing the tree. The second verse is about being apart from the grasper, because what is grasped is emptiness. The first half points out the fault, like if one only sees the ghost, one cannot see the tree. The second half reveals that only by being apart from the illusion of the ghost can one see the true tree. The next three verses explain the contemplation of dependent origination and non-arising. The first verse is about eliminating what is conditioned. However, dependent origination has two meanings: one is illusory existence, arising from discrimination, which is the meaning of the first half; the other is no self-nature, which is the meaning of the second half. The second verse is about extinguishing the grasper. The first half repeats the fault that arose earlier, believing that the arising of existence and non-existence is the same as worldly views, which is not real. The second half is about seeing that the arising of existence and non-existence is non-arising, which is the true seer. The third verse is about distinguishing the benefits of contemplation. The last three verses explain the contemplation of perfect accomplishment and no self-nature. The first verse repeats the two kinds of non-existence mentioned earlier, which means that the grasper and what is grasped are both unattainable, which is why the perfectly accomplished nature is pure. The second verse truly reveals the true nature. The first sentence is that the essence is existent, and the second sentence is that the form is empty. These two are integrated, so they cannot be expressed in words. The third verse is about the benefits of accomplished contemplation, and the second part is about attributing merit. The meaning in the text can be understood. Sixth, Bhadra-mati (Good Intelligence) in the southeast, who has accomplished prajna wisdom, is as immovable as a bright mirror, which is wonderful! This verse is to show and make his mind more advanced, obtaining the non-regressing forbearance of the uncreated dharma. The meaning in the text is that, being apart from defilement, liberated, and without self-nature. The ten verses are divided into four parts. The first two verses are about seeing the Buddha, then three verses are about seeing the Dharma, then three verses are about the benefits of accomplished contemplation, and the last two verses are about attributing the basis of seeing. Now, let's first talk about the first part. The previous verses praise what is seen. The first half marks the praise, and the second half explains the accomplishment. Wisdom is apart from what is known, and the mind is free from afflictions, taking into account both self-benefit and benefiting others. The two kinds of obstacles are easy to remove, sentient beings are difficult to liberate, and being strong and never stopping is very rare and courageous.

。后偈中。能見謂我如實見。如大菩薩見。次三見法中。約眾生說。初偈正顯。盡即有為。諸行無常速起滅故。有為之性湛若虛空。便是無為體常遍故。次二偈拂跡入玄。上半拂前無為。謂既如虛空。何有無為之相。次四句拂前有為。謂既約自性論無盡。則不壞於盡。故曰難思。盡即無盡故無眾生也。后二句。觀成利益見法身也。次三觀成中。初偈顯法空。由下半了能所見緣成無性故。上半能所之見自亡。次二句顯我空。能所之法尚空。誰為能見之者。后二句顯實。但除上病不除真法。二空之體及所顯圓成。即真佛也。三一偈雙結知佛法益。文顯可知。四有二偈。推見有依者。謂佛說一道清凈。故能遣有。進慧演無量門。復能遣無。想滅理現方知如來。乃住無有無之際也。又智論云。法性為實證實為際。凡夫有實未能證也。第七西南方智慧者。決斷不動所以名智。頌意。為顯於一切法皆能出離。文中生死涅槃皆善離故。十頌分二。初一引己勵眾。余偈希眾同己。于中亦二。前六示迷后三啟悟。前中亦二。初一人執。理實無人橫計成險。余皆法執。于中初二執世法。后三雙執世出世。今初。初二句明執。謂計蘊為實。不能觀身實相。余皆明過。初二句執實乖理不見佛。次二句無慧不見佛。后二句但益流轉后三雙執中亦分

為二。初二執法后一執佛。前中亦二。一立理二起執。初中上半假立。謂待前流轉生死。以立涅槃。煩惱名諍。觸動善品損害自他故名為諍。此有漏法諍隨增。故名為有諍。有彼諍故。故生死者有漏為體。無彼煩惱故稱涅槃。下半雙非。謂生死涅槃。俱因煩惱假立其名。何有真實。又二互相待故俱空。二互相奪故皆寂。后偈起執。上半執下半損。后一執佛中。亦上半執下半損。執有三義。一佛佛相望。二三身等相望。三心佛相望。后三啟悟中亦二。初二順理之得。后一舉佛釋成。前中亦二。半偈明順理而知。余顯順知之益。益中亦二。半偈標一偈釋。云何超言。若取知能知寂未免於言。有所緣故。知自知知亦非無緣故。須能所平等等不失照故。無知之知不同木石。故云能見。后偈舉佛釋者。上云佛然。佛云何然。釋云。覺於三世離分別故。種習斯亡為斷根也。又亦無心舍于分別。名為斷根。第八西北方真實慧菩薩。心不顛倒是真實慧。頌意。為顯欲令增進於一切法。皆得善巧文言。於法不顛倒如實覺了。是善巧義十頌分二。前二明依實立名。名能益物。后八顯名下之實。辨益所由。今初前頌明損益。受苦聞名速解脫故。受樂不聞反沉淪故。后頌敘昔以成今說。后八中分三。初三覺妄證實。是覺察義。次一雙覺二諦。是

【現代漢語翻譯】現代漢語譯本分為兩部分。第一部分是執著於二法，然後執著于佛。前面一部分也分為兩部分：一是建立理，二是生起執著。第一部分中，前半部分是假立，意思是等待之前的流轉生死，以此來建立涅槃（Nirvana）。煩惱被稱為諍（爭端，dispute），因為它觸動善品，損害自己和他人，所以稱為諍。這種有漏法（tainted dharma）的諍會隨之增長，所以稱為有諍（with dispute），因為有這種諍的緣故。因此，生死以有漏為本體。沒有這種煩惱的就稱為涅槃。後半部分是否定兩者，意思是生死和涅槃，都是因為煩惱而假立其名，哪裡有真實可言？而且兩者互相依賴，所以都是空。兩者互相否定，所以都是寂靜。後面的偈頌是生起執著。前半部分執著，後半部分受損。後面執著于佛的部分，也是前半部分執著，後半部分受損。執著有三種含義：一是佛與佛之間的相望，二是三身（Trikaya）等之間的相望，三是心與佛之間的相望。後面的三啟悟中也分為兩部分：一是順應理而得，二是舉佛來解釋成就。前面一部分也分為兩部分：半偈說明順應理而知，其餘部分顯示順應知的益處。益處中也分為兩部分：半偈標明，一偈解釋。如何超越言語？如果執取能知和所知，寂靜也無法免於言語，因為有所緣故。知自知知也不是沒有緣故，必須能所平等，不失去照見。無知之知不同於木石，所以說能見。後面的偈頌是舉佛來解釋，上面說佛是這樣的。佛是怎樣的呢？解釋說，覺悟於三世，遠離分別的緣故。種習（seeds of habit）因此消亡，是為斷根。又或者沒有捨棄分別的心，稱為斷根。第八西北方真實慧菩薩（Bodhisattva Real Wisdom），心不顛倒就是真實慧。頌的意義是，爲了顯示想要增進於一切法，都能善巧文言，對於法不顛倒，如實覺了，是善巧的意義。十頌分為兩部分：前兩頌說明依據真實來立名，名能利益事物。后八頌顯示名下的真實，辨別利益的由來。現在先說前面的頌，說明損害和利益。受苦時聽到名號，迅速解脫的緣故。受樂時沒有聽到名號，反而沉淪的緣故。後面的頌敘述過去的事情來成就現在的說法。后八頌中分為三部分：前三頌覺悟虛妄，證實真實，是覺察的意義。接下來一頌雙重覺悟二諦（Two Truths），是覺

【English Translation】 English version It is divided into two parts. The first part is attachment to the two dharmas, and then attachment to the Buddha. The first part is also divided into two parts: first, establishing the principle; second, arising attachment. In the first part, the first half is a provisional establishment, meaning waiting for the previous cycle of birth and death, in order to establish Nirvana. Afflictions are called 'dispute' (Zheng), because they touch good qualities and harm oneself and others, so they are called 'dispute'. This tainted dharma of dispute will increase accordingly, so it is called 'with dispute', because there is this dispute. Therefore, birth and death take the tainted as their substance. That which does not have this affliction is called Nirvana. The second half denies both, meaning that birth and death and Nirvana are both provisionally established names because of afflictions. Where is there any reality to speak of? Moreover, the two depend on each other, so they are both empty. The two negate each other, so they are both tranquil. The following verses give rise to attachment. The first half is attached, and the second half is harmed. In the part that is attached to the Buddha, the first half is also attached, and the second half is harmed. Attachment has three meanings: first, the mutual looking between Buddhas; second, the mutual looking between the three bodies (Trikaya) and so on; third, the mutual looking between the mind and the Buddha. The following three enlightenments are also divided into two parts: first, obtaining in accordance with the principle; second, citing the Buddha to explain the accomplishment. The first part is also divided into two parts: half a verse explains knowing in accordance with the principle, and the rest shows the benefits of knowing in accordance. The benefits are also divided into two parts: half a verse marks, and one verse explains. How to transcend words? If one grasps the knower and the known, tranquility cannot escape words, because there is something to be conditioned by. Knowing self-knowing is also not without conditions, it is necessary for the knower and the known to be equal, without losing illumination. Knowing without knowing is different from wood and stone, so it is said to be able to see. The following verse is to explain by citing the Buddha. Above it says that the Buddha is like this. How is the Buddha like this? The explanation says that it is because of awakening to the three times, being apart from discrimination. The seeds of habit (seeds of habit) therefore disappear, which is to cut off the root. Or, not abandoning the mind of discrimination is called cutting off the root. The eighth, the Bodhisattva Real Wisdom in the northwest, the mind not being inverted is real wisdom. The meaning of the verse is to show the desire to increase in all dharmas, to be skillful in literary language, and to be not inverted in the dharma, to truly realize, which is the meaning of skillfulness. The ten verses are divided into two parts: the first two verses explain establishing names based on reality, and names can benefit things. The last eight verses show the reality under the name, and distinguish the origin of the benefit. Now, let's talk about the previous verse first, explaining harm and benefit. Because hearing the name when suffering, one is quickly liberated. Because not hearing the name when enjoying happiness, one sinks instead. The following verse narrates past events to accomplish the present saying. The last eight verses are divided into three parts: the first three verses awaken to falsehood and prove reality, which is the meaning of awareness. The next verse doubly awakens to the Two Truths, which is

覺照義。后四非覺而覺是妙覺義。今初也。初偈證實立名。初句揀似比量。無常計常常計無常等。是顛倒法。名似比量。次句證真現量。如眼見故。次句揀似現量。顯真現量。謂男女天地等見一合相。名似現量。一合相相不可得故。故名為離。非唯所覺離合。亦無如外之智與如合也。下句結名。次偈例去來。后偈成現觀。次一覺照者。真諦名實無和合故。俗諦非實假和合故。互融無雜名究竟解。夫實見者。尚不見實何況非實。見非實者知其即實。故中論云。一切法真實一切法非實。亦實亦非實非實非非實。是名諸佛法。后四非覺而覺者。初偈正顯如智。相離名不可覺。寂無遺照故名了此。要不可得方是真修。次二偈展轉釋成。初偈釋無一之義。上半相待而有。通同異體。下半緣生故空。則一多相盡矣。后偈上半。釋前偈下半。無能所作故無所依。從業想生故是和合。下半釋成上半。云何知無能所。異業想外無我所故。後有一偈結成妙義。上半所住下半能住。由無住故無所不住。謂不住有以即空故。故能住有契有實故。亦不住無無即有故。不住俱有無。無二體故。不住雙非不壞二相故。能住例知。既以無住為住。則心絕動搖。方契本覺湛然常住。第九下方無上慧。名如初頌。又從法王教生當紹佛位。故名無上。頌意為顯

欲令增進心無障礙。文云無著無念不住法故。十頌分三。初一釋已名義。次八顯佛勝德。后一推功結益。次八中分二。前六內證德。后二外化德。前中亦二。前偈正明證入。后五照境顯理。今初即菩提涅槃。以無所得得菩提故。處即涅槃本覺自然。故非造作。悟亦冥符則智無分別。三細已盡六粗居然。又不可以識識故無粗者。不可以智知故無細者。又有能所證名之為粗。無能所證目之為細。皆言語道斷故並無之。菩提涅槃絕心行故。后五中。初偈正明照境。境即俗境有能所故。即俗而真故云無數。心同無為故云遠離。是佛真法雙結能所。后四遣相顯理。皆躡跡遣滯。初偈。雙非顯中照理滅障。菩提涅槃離有無故。次二偈釋前雙非。一偈半釋非照義。初句是總次句能照無著。故云無念。亦不染此無念。次句所照無著。以無處所為所住故。次句不壞能所。次二句雙遣性相。次二句釋非無照。稱理照故。后偈拂前無二之跡。言無二者但言無有二。非謂有無二。若存無二之見則還成二。以無二必對二故遣之。又遣之以至於無遣。故云三界一切空。空謂第一義空。諸佛同見。后二外化德中。前偈正顯令住無住之覺。后偈釋成。身即非身故無可悟。悟身見起此見如身。身見兩亡真法身也。觀身實相觀佛亦然。故就佛結。推功可知。

【現代漢語翻譯】現代漢語譯本爲了使增進之心沒有障礙，經文中說『無著無念不住法』。這十頌分為三部分。首先一頌解釋名稱和意義，其次八頌彰顯佛的殊勝功德，最後一頌推崇功德並總結利益。其次的八頌又分為兩部分，前六頌是內證的功德，后二頌是外化的功德。前六頌又分為兩部分，前一頌是正明證入，后五頌是照境顯理。現在先說第一頌，即菩提（覺悟）和涅槃（寂滅）。因為以無所得之心而得菩提，處所即是涅槃的本覺自然，所以不是造作而成的。覺悟也與本性暗合，那麼智慧就沒有分別。三細（三種微細的妄念）已經窮盡，六粗（六種粗顯的妄念）依然存在。又因為不可以識（意識）來認識，所以沒有粗顯的妄念；因為不可以智（智慧）來知曉，所以沒有微細的妄念。又有能證和所證，就稱之為粗；沒有能證和所證，就稱之為細。都因為言語道斷，所以都沒有。菩提和涅槃斷絕了心識的活動。后五頌中，第一頌是正明照境。境即是俗境，因為有能和所。即俗而真，所以說無數。心與無為相同，所以說遠離。這是佛的真法，雙重否定了能和所。後面的四頌是遣除表相，顯明真理，都是順著軌跡遣除滯礙。第一頌，雙重否定來顯明中道，照亮真理，滅除障礙。菩提和涅槃離開了有和無。其次的兩頌解釋前面的雙重否定。一頌半解釋非照的意義。第一句是總說，第二句是能照而無著，所以說無念，也不染著這個無念。第三句是所照而無著，因為以無處所作為所住之處。第四句是不破壞能和所。其次的兩句雙重否定了自性和表相。其次的兩句解釋非無照，因為是稱合真理的照。最後一頌拂去前面無二的痕跡。說無二，只是說沒有二，不是說有無二。如果存有無二的見解，那就還是成了二，因為無二必定是相對於二而言的，所以要遣除它。又遣除它以至於無所遣除，所以說三界一切皆空。空是指第一義空，諸佛共同見證的。後面的兩頌外化功德中，前一頌是正顯令眾生安住于無住的覺悟。后一頌是解釋成就。身即是非身，所以無可悟。悟身見起，此見如身。身見兩亡，才是真法身。觀身實相，觀佛也是這樣。所以就佛來總結。推崇功德是可以知道的。 English version To enable the increase of mind without obstruction, the text says 'without attachment, without thought, not dwelling in the Dharma.' These ten verses are divided into three parts. The first verse explains the name and meaning, the next eight verses manifest the Buddha's supreme virtues, and the last verse praises the merits and concludes with the benefits. The next eight verses are further divided into two parts: the first six verses are the virtues of inner realization, and the last two verses are the virtues of external transformation. The first six verses are also divided into two parts: the first verse directly clarifies the entry into realization, and the last five verses illuminate the realm and reveal the principle. Now, let's begin with the first verse, which is Bodhi (enlightenment) and Nirvana (extinction). Because Bodhi is attained with a mind of non-attainment, the place is the inherent and natural awareness of Nirvana, so it is not created. Enlightenment also secretly accords with the original nature, then wisdom has no discrimination. The three subtle (subtle deluded thoughts) have been exhausted, and the six coarse (coarse deluded thoughts) still exist. Moreover, because it cannot be recognized by consciousness (識), there are no coarse deluded thoughts; because it cannot be known by wisdom (智), there are no subtle deluded thoughts. Furthermore, having the able and the object of proof is called coarse; not having the able and the object of proof is called subtle. All because the path of language is cut off, so there is none. Bodhi and Nirvana cut off the activities of the mind. In the last five verses, the first verse directly clarifies the illumination of the realm. The realm is the mundane realm, because there is the able and the object. Being true while being mundane, so it is said to be countless. The mind is the same as non-action, so it is said to be far away. This is the Buddha's true Dharma, doubly negating the able and the object. The following four verses dispel appearances and reveal the principle, all following the traces to dispel stagnation. The first verse, double negation to reveal the middle way, illuminates the truth, and eliminates obstacles. Bodhi and Nirvana are apart from existence and non-existence. The next two verses explain the previous double negation. One and a half verses explain the meaning of non-illumination. The first sentence is a general statement, the second sentence is able to illuminate without attachment, so it is said to be without thought, and is not attached to this non-thought. The third sentence is the object of illumination without attachment, because taking no place as the dwelling place. The fourth sentence does not destroy the able and the object. The next two sentences doubly negate nature and appearance. The next two sentences explain that it is not without illumination, because it is illumination that accords with the principle. The last verse brushes away the traces of the previous non-duality. Saying non-duality is only saying that there is no duality, not saying that there is existence or non-existence of duality. If there is a view of non-duality, then it still becomes duality, because non-duality must be relative to duality, so it must be dispelled. Moreover, it is dispelled to the point of nothing to dispel, so it is said that all of the three realms are empty. Empty refers to the first meaning of emptiness, which all Buddhas commonly witness. In the last two verses of external transformation virtues, the first verse directly reveals enabling sentient beings to dwell in the awareness of non-dwelling. The last verse explains the accomplishment. The body is not the body, so there is nothing to realize. The view of realizing the body arises, this view is like the body. When both the body and the view are gone, it is the true Dharma body. Observing the true nature of the body, observing the Buddha is also like this. So it concludes with the Buddha. Praising the merits can be known.

【English Translation】 Modern Chinese translation In order to make the increasing mind without obstacles, the scripture says 'without attachment, without thought, not dwelling in the Dharma'. These ten verses are divided into three parts. The first verse explains the name and meaning, the next eight verses manifest the Buddha's supreme virtues, and the last verse praises the merits and concludes with the benefits. The next eight verses are further divided into two parts, the first six verses are the virtues of inner realization, and the last two verses are the virtues of external transformation. The first six verses are further divided into two parts, the first verse is the direct clarification of entry into realization, and the last five verses are the illumination of the realm and the revelation of the principle. Now, let's begin with the first verse, which is Bodhi (enlightenment) and Nirvana (extinction). Because Bodhi is attained with a mind of non-attainment, the place is the inherent and natural awareness of Nirvana, so it is not created. Enlightenment also secretly accords with the original nature, then wisdom has no discrimination. The three subtle (three kinds of subtle delusions) have been exhausted, and the six coarse (six kinds of coarse delusions) still exist. Moreover, because it cannot be recognized by consciousness (識), there are no coarse delusions; because it cannot be known by wisdom (智), there are no subtle delusions. Furthermore, having the able and the object of proof is called coarse; not having the able and the object of proof is called subtle. All because the path of language is cut off, so there is none. Bodhi and Nirvana cut off the activities of the mind. In the last five verses, the first verse is the direct clarification of the illumination of the realm. The realm is the mundane realm, because there is the able and the object. Being true while being mundane, so it is said to be countless. The mind is the same as non-action, so it is said to be far away. This is the Buddha's true Dharma, doubly negating the able and the object. The following four verses dispel appearances and reveal the principle, all following the traces to dispel stagnation. The first verse, double negation to reveal the middle way, illuminates the truth, and eliminates obstacles. Bodhi and Nirvana are apart from existence and non-existence. The next two verses explain the previous double negation. One and a half verses explain the meaning of non-illumination. The first sentence is a general statement, the second sentence is able to illuminate without attachment, so it is said to be without thought, and is not attached to this non-thought. The third sentence is the object of illumination without attachment, because taking no place as the dwelling place. The fourth sentence does not destroy the able and the object. The next two sentences doubly negate nature and appearance. The next two sentences explain that it is not without illumination, because it is illumination that accords with the principle. The last verse brushes away the traces of the previous non-duality. Saying non-duality is only saying that there is no duality, not saying that there is existence or non-existence of duality. If there is a view of non-duality, then it still becomes duality, because non-duality must be relative to duality, so it must be dispelled. Moreover, it is dispelled to the point of nothing to dispel, so it is said that all of the three realms are empty. Empty refers to the first meaning of emptiness, which all Buddhas commonly witness. In the last two verses of external transformation virtues, the first verse directly reveals enabling sentient beings to dwell in the awareness of non-dwelling. The last verse explains the accomplishment. The body is not the body, so there is nothing to realize. The view of realizing the body arises, this view is like the body. When both the body and the view are gone, it is the true Dharma body. Observing the true nature of the body, observing the Buddha is also like this. So it concludes with the Buddha. Praising the merits can be known.

第十上方堅固慧者。智力成就不可壞故。頌意。為顯欲令增長一切種智。文云得凈慧眼了佛境故。十頌分四。初偈總嘆爲物興世。智光遍照大悲勇健。次四別示悲相。初偈觀機次二反以釋成。后一正明兼顯僧寶。次三頌半見聞利益。后一頌半結德無盡。此為終極故總舉前十。

十住品第十五

初來意者。上由致既彰正宗宜顯。故次來也。又前辨所依佛德。今辨能依十住。故次來也。二釋名者。慧住于理得位不退。故名為住。本業下捲雲。始入空界。住空性位故名為住。然住義多種寄圓說十。總言十住帶數釋也。下諸品有十準此可知。三宗趣者。以十住行法為宗。攝位得果為趣。四釋文者。四品分二。前三當位行德。后一勝進趣后。前會無勝進者。但是趣位。方便未成位故。迴向是位無進趣者。三賢位滿總為趣地之方便。故亦顯趣無分別離趣相故。今初分三。初品辨位。次品辨行。后品明德。初亦名解文分七分。一三昧分。二加分。三起分。四本分。五說分。六證成分。七重頌分。今初。何故入定。略辨六意。一此三昧是法體故。二非證不說故。三顯此法非思量境故。四觀機審法故。五為受佛加故。六成軌儀故。余如玄說。文有三別。一入定人。法慧入者是眾首故。余入則亂不調伏故。顯十住法慧能說故二

【現代漢語翻譯】現代漢語譯本第十位是上方堅固慧者（指菩薩），因為他們的智慧和力量已經達到成就且不可摧毀的境界。頌文的意義在於，爲了彰顯和增長一切種智（指佛的智慧），經文中說他們獲得了清凈的慧眼，能夠明瞭佛的境界。這十頌分為四個部分。第一偈總贊菩薩爲了利益眾生而降生於世，他們的智慧之光普照一切，具有偉大的慈悲心和勇猛精進的精神。接下來的四偈分別展示了菩薩的慈悲相，第一偈是觀察眾生的根機，接下來的兩偈反過來用解釋來成就。最後一偈正面闡明，併兼顯僧寶的功德。接下來的三頌半講述了見聞此法所獲得的利益。最後一頌半總結了功德的無盡。因為這是最終的歸宿，所以總括了前面的十頌。

十住品第十五

首先說明來由。上面由於已經彰顯了正宗，所以適宜顯明，因此接下來是十住品。另外，前面辨明了所依的佛德，現在辨明能依的十住，所以接下來是十住品。其次解釋名稱，智慧安住于真理，獲得果位而不退轉，所以稱為『住』。《本業經》下卷說，開始進入空界，安住于空性的位置，所以稱為『住』。然而『住』的含義有很多種，這裡寄託圓滿之說而講十種。總而言之，『十住』是帶著數字的解釋。下面的各個品都有十種，可以參照這裡來理解。第三說明宗旨和旨趣，以十住的修行方法為宗旨，以攝取果位為旨趣。第四解釋經文，四品分為兩個部分。前面的三品講述當位的修行功德，後面一品講述殊勝的進步趨向后位。前面集會沒有殊勝的進步，只是趨向果位，方便法門尚未成就果位。迴向是果位，沒有進步趨向，三賢位的圓滿總括為趨向于地的方便，所以也顯示了趨向，沒有分別，遠離趨向之相。現在首先分為三個部分。第一品辨明果位，第二品辨明修行，第三品闡明功德。第一品也稱為解文，分為七個部分。一是三昧分，二是加持分，三是起分，四是本分，五是說分，六是證成分，七是重頌分。現在首先是三昧分。為什麼要入定？簡略地辨明六種意義。一是此三昧是法的本體。二是非證悟不說。三是顯示此法不是思量所能達到的境界。四是觀察根機，審察法門。五是爲了接受佛的加持。六是爲了成就軌儀。其餘的如同玄奘法師所說。經文有三個區別。一是入定的人，法慧入定是因為他是大眾的首領。其餘的人入定則會擾亂，不能調伏。顯示十住之法，法慧能夠宣說。二是

【English Translation】 English version The tenth is the Steadfast Wisdom One above (referring to a Bodhisattva), because their wisdom and strength have reached a state of accomplishment and cannot be destroyed. The meaning of the verse is to manifest and increase all-knowing wisdom (referring to the wisdom of the Buddha), and the scripture says that they have obtained pure wisdom eyes and can understand the realm of the Buddha. These ten verses are divided into four parts. The first verse generally praises the Bodhisattva for being born into the world to benefit sentient beings, their light of wisdom shines everywhere, and they have great compassion and courageous diligence. The next four verses separately show the compassionate aspects of the Bodhisattva, the first verse is observing the faculties of sentient beings, and the next two verses conversely use explanation to accomplish. The last verse clearly explains and also reveals the merits of the Sangha Jewel. The next three and a half verses describe the benefits gained from seeing and hearing this Dharma. The last one and a half verses conclude the endlessness of merit. Because this is the final destination, it summarizes the previous ten verses.

Chapter Fifteen on the Ten Dwellings ( दशभूमि)

First, explain the origin. Since the main purpose has been revealed above, it is appropriate to clarify it, so the next is the Chapter on the Ten Dwellings. In addition, the Buddha's virtues on which one relies have been distinguished before, and now the Ten Dwellings on which one can rely are distinguished, so the next is the Chapter on the Ten Dwellings. Secondly, explain the name, wisdom abides in the truth, attains the fruit position and does not regress, so it is called 'dwelling'. The lower volume of the Original Vows Sutra says that one begins to enter the realm of emptiness and abides in the position of emptiness, so it is called 'dwelling'. However, there are many meanings of 'dwelling', and here it is entrusted to the perfect saying and speaks of ten kinds. In general, 'Ten Dwellings' is an explanation with numbers. The following chapters all have ten kinds, which can be understood by referring to this. Thirdly, explain the purpose and aim, taking the practice method of the Ten Dwellings as the purpose and taking the attainment of the fruit position as the aim. Fourthly, explain the scripture, the four chapters are divided into two parts. The first three chapters describe the merits of practice in the current position, and the last chapter describes the superior progress towards the later position. There is no superior progress in the previous assembly, but only tending towards the fruit position, and the expedient means have not yet achieved the fruit position. Dedication is the fruit position, and there is no progress towards it. The perfection of the Three Worthies positions is summarized as the expedient means to tend towards the ground, so it also shows the tendency, without distinction, and away from the appearance of tendency. Now, first divide it into three parts. The first chapter distinguishes the positions, the second chapter distinguishes the practice, and the third chapter clarifies the merits. The first chapter is also called the interpretation of the text, and it is divided into seven parts. First, the Samadhi section, second, the Adhisthana section, third, the Rising section, fourth, the Original section, fifth, the Speaking section, sixth, the Proof section, and seventh, the Repeating Verse section. Now, first is the Samadhi section. Why enter Samadhi? Briefly explain six meanings. First, this Samadhi is the essence of the Dharma. Second, one does not speak without enlightenment. Third, it shows that this Dharma is not a realm that can be reached by thought. Fourth, observe the faculties and examine the Dharma. Fifth, it is to receive the blessing of the Buddha. Sixth, it is to accomplish the ritual. The rest is as Xuanzang said. There are three differences in the scripture. First, the person who enters Samadhi, Dharma Wisdom enters Samadhi because he is the leader of the assembly. Others entering Samadhi will cause disturbance and cannot be tamed. It shows the Dharma of the Ten Dwellings, and Dharma Wisdom can proclaim it. Second,

入定依。謂承佛力推功化主表無慢故。三入定名。為揀果定故云菩薩。任效能知觀解善巧。故名方便。十住各攝多門善巧。故云無量。心詣於法故云入也。又一切三昧皆有三相。謂入住出。五識對境意從門出。遠境護根意識卻入。此通權小。今即照之寂故名為入。即寂之照故名為出。入已未起故名為住。餘三昧等並如前釋。二以三昧下加分。于中三。初總辨因緣。二明加所為。三別顯加相。今初又三。一標加所因。二加緣顯現。三贊說因緣。今初。謂以三昧力故。論云。所以偏加金剛藏者。得此定故。前由佛力能入。今由定力佛現。互為增上力相。云何謂無作三昧。顯自覺智寂不失照。冥同佛心故。感佛現三業加也。二十方下加緣顯現。來處佛數皆云千者。望行猶劣故。多佛加者。顯於法及法師增敬心故。又顯諸佛同說故加。佛同名法慧者。得法不異故。論云。此菩薩聞同己名增踴躍故。但諸佛於此住門中現。皆名法慧。以法力故。法應爾故。普現其前者。不來而至故。三告法慧下。贊說因緣。于中二。一讚有加因能入定故。言汝能者。希越之辭。此定難得汝今乃能入故。舉定名者。向來默入。眾未知名故舉嘆之。令眾仰故。二善男子十方下。雙說加定因緣。于中先別顯四因。一伴佛神力。諸佛自說者。令眾敬仰故。

二主佛宿願。三主佛現威。四法慧善根。略無大眾機感。后入此三昧令汝說法。二句結因所屬。謂由上四事前三為緣。第四是因。因緣合故。入此三昧。故前四定因。令汝說法即是加因故。論云。何故加。為說此法故。故十行十向之中。皆云令汝入是三昧。而演說法故。又此令汝說法。亦是後文之總。然十地論。釋諸佛遮那皆由先愿故加。則此四段俱是加因。以彼經中諸佛但云加汝威神。遮那則云本願力故加。古人便將諸佛之加。為得定因。下之三緣轉為加因。便令得定無後三因。則又字何用。既結云令汝入是三昧。何得后三不為定因。非唯違經文理亦乃乖論所釋。如實義者。此之四因通於二義。一由此四為得定因。如上所辨。二由后三複是加因。諸佛即以願力而為加因。論主為顯斯旨。故云彼佛先作是愿今復自加。問加之與定何先後耶。若先定後加。則不應云汝能入此三昧。此是十方諸佛共加於汝。乃至云及汝善根力故入此三昧。若先加后定則不應在三昧分後方說加分。又十地論云。何故加。為說此法故。不言為入三昧故。又云。唯加金剛藏不加餘者以是菩薩得此定故。既俱文證如何會通。古人答云。加定同時。謂若未定而加。則散心不能勝受。若未加而定。則自力不堪入此深定。是故同時。此解亦違教理。現言入

【現代漢語翻譯】現代漢語譯本二主佛（過去佛）的宿願。三主佛（現在佛）顯現威神力。四法（指四種修行方法）的智慧和善根。如果缺少大眾的根機和感應，就無法進入這種三昧（禪定）。之後進入此三昧，讓你說法。這兩句總結了因緣所屬關係，即由於以上四件事，前三者是緣，第四者是因。因緣和合，才能進入此三昧。所以，前面的四件事是得定的因，讓你說法則是加持的因。論中說：『為什麼要加持？爲了說此法。』因此，在十行、十向之中，都說讓你進入此三昧，然後演說佛法。而且，『讓你說法』也是後面經文的總綱。然而，《十地論》解釋諸佛遮那（毗盧遮那佛）都是由於先前的願力而加持。那麼，這四段都可以看作是加持的因。因為經中諸佛只是說加持你的威神力，而遮那佛則說由於本願力而加持。古人便將諸佛的加持視為得定的因，將後面的三種緣轉為加持的因，這樣就使得得定沒有了後面的三種因，那麼『又』字有什麼用呢？既然總結說讓你進入此三昧，怎麼能說後面的三種不是得定的因呢？這不僅違背了經文的道理，也違背了論的解釋。如實的意義是，這四種因既是得定的因，如上面所辨析的；又是加持的因，諸佛以願力作為加持的因。論主爲了顯明這個旨意，所以說『彼佛先作是愿，今復自加』。問：加持和得定哪個在前哪個在後呢？如果先定後加，就不應該說『你能進入此三昧，這是十方諸佛共同加持於你，乃至說及你的善根力才能進入此三昧』。如果先加后定，就不應該在三昧分之後才說加持分。而且，《十地論》說：『為什麼要加持？爲了說此法。』而不是說爲了進入三昧。又說：『只加持金剛藏菩薩，不加持其他人，因為這位菩薩已經得到了這個禪定。』既然都有經文的證據，如何會通呢？古人回答說：加持和得定是同時的。如果未定而加持，那麼散亂的心不能勝任接受加持；如果未加持而得定，那麼自身的力量不足以進入這種深定的境界。所以是同時的。這種解釋也違背了教理，現在說進入

【English Translation】 English version The past vows of the Two Lord Buddhas (past Buddhas). The majestic power manifested by the Three Lord Buddhas (present Buddhas). The wisdom and roots of goodness of the Four Dharmas (referring to the four practices). If the capacity and response of the masses are lacking, one cannot enter this Samadhi (meditative absorption). Afterwards, entering this Samadhi allows you to preach the Dharma. These two sentences summarize the relationship of causes and conditions, that is, due to the above four matters, the first three are conditions, and the fourth is the cause. When causes and conditions come together, one can enter this Samadhi. Therefore, the previous four matters are the causes for attaining Samadhi, and allowing you to preach the Dharma is the cause of empowerment. The treatise says: 'Why empower? To preach this Dharma.' Therefore, in the Ten Practices and Ten Dedications, it is said that you are allowed to enter this Samadhi and then expound the Dharma. Moreover, 'allowing you to preach the Dharma' is also the general outline of the following text. However, the Ten Bhumi Sutra explains that all Buddhas, including Vairocana Buddha (Vairochana), are empowered due to their previous vows. Then, these four sections can all be regarded as the cause of empowerment. Because in the sutra, the Buddhas only say that they empower your majestic power, while Vairocana Buddha says that it is due to the power of the original vow that he empowers. The ancients regarded the empowerment of the Buddhas as the cause of attaining Samadhi, and transformed the following three conditions into the cause of empowerment, which would mean that attaining Samadhi would not have the following three causes. Then what is the use of the word 'also'? Since it is concluded that you are allowed to enter this Samadhi, how can it be said that the following three are not the causes of attaining Samadhi? This not only violates the meaning of the sutra, but also violates the explanation of the treatise. The true meaning is that these four causes are both the causes of attaining Samadhi, as analyzed above, and the causes of empowerment, with the Buddhas using their vows as the cause of empowerment. The author of the treatise, in order to clarify this point, said, 'That Buddha made this vow in the past, and now empowers again.' Question: Which comes first, empowerment or attaining Samadhi? If Samadhi comes first and then empowerment, it should not be said, 'You can enter this Samadhi, this is the joint empowerment of the Buddhas of the ten directions, and even your roots of goodness are needed to enter this Samadhi.' If empowerment comes first and then Samadhi, it should not be said that the empowerment section comes after the Samadhi section. Moreover, the Ten Bhumi Sutra says, 'Why empower? To preach this Dharma,' rather than to enter Samadhi. It also says, 'Only the Vajragarbha Bodhisattva is empowered, not others, because this Bodhisattva has already attained this Samadhi.' Since there is scriptural evidence for both, how can they be reconciled? The ancients replied that empowerment and attaining Samadhi are simultaneous. If one is empowered without attaining Samadhi, then the distracted mind cannot be competent to receive the empowerment; if one attains Samadhi without empowerment, then one's own strength is insufficient to enter this deep state of Samadhi. Therefore, they are simultaneous. This explanation also violates the teachings and principles. It now says entering

三昧竟。諸佛方現身稱讚得定。及說加所為竟。方與三業之加。而云同時豈不違文。若言同時為因不成。斯則違理。亦不應引俱有因證。以此二事容相離。故。若正釋者。加有二種。若約內外。善根威神願力冥資。令其得定則在定前。若約與智。贊述摩頂勸說三業顯加。則居定后。二文昭著何其惑哉。第二為增長下。辨加所為。且對加因名加所為。然加所為正在說法。此十亦即說法所為。展轉相成。文分二別。初十句別明。后一結說。前中文含二意。望加所為即是別說。望于說法即說法之意。謂加為說法。說法為何。為增佛智等。然說法所為即加所為。於十句中初總余別。總謂說十住法。今信解諸菩薩修行。增長性習二性生菩提智故。又此因智即同佛智。亦得言增。增智何用深入法界等故。九句五對。初二證真了俗對。謂入無入相故云深入。了相了性故云善了。次二無障無礙對。由入法界離煩惱礙。由了眾生離所知障。次二圓因趣果對。謂巧安真俗無等故因圓。入薩婆若故云果滿。次二識法知根對。后一句雖非文對而是義對。謂內持諸法外說利他。所謂下總結所說。謂若說十住。則前所謂皆得成就。第三善男子下。正辨加相分三。先口加勸說以增辨。二意加冥被以益智。三身加摩頂以增威。今初可知。二是時下意加中

【現代漢語翻譯】現代漢語譯本三昧（Samadhi，定）結束。諸佛才現身稱讚入定，以及說完加持所為之後，才給予三業（身、口、意）的加持。如果說這些是同時發生，豈不是違背了經文？如果說同時是作為因，那就不成立，這就違背了道理。也不應該引用俱有因來證明，因為這兩件事容許相互分離。如果正確解釋，加持有兩種。如果從內外來說，善根、威神、願力在暗中資助，使其入定，那麼這種加持就在入定之前。如果從給予智慧來說，贊述、摩頂、勸說，用三業來顯現加持，那麼這種加持就在入定之後。兩種說法都很明顯，有什麼可疑惑的呢？第二，『為增長下』，辨別加持所為。姑且針對加持的因，稱為加持所為。然而，加持所為正在於說法。這十種也是說法所為，輾轉相成。文分為兩個部分。最初的十句分別說明，後面一句總結說明。前面的十句包含兩種意思。從加持所為來說，就是分別說明；從說法來說，就是說法的意義。所謂加持是爲了說法，說法是爲了什麼？爲了增長佛智等等。然而，說法所為就是加持所為，在十句中，第一句是總說，其餘是別說。總的說的是說十住法（Dasabhumi，菩薩修行的十個階段）。現在信解的諸菩薩修行，增長性習二性，產生菩提智的緣故。又，這種因智就等同於佛智，也可以說是增長。增長智慧有什麼用？爲了深入法界等等。九句分為五對。最初兩句是證真了俗的對舉。所謂『入無入相』，所以說『深入』。瞭解相和了解性，所以說『善了』。其次兩句是無障無礙的對舉。由於進入法界，遠離煩惱的障礙。由於瞭解眾生，遠離所知障。其次兩句是圓因趣果的對舉。所謂巧妙地安立真俗無等等，所以因圓滿。進入薩婆若（Sarvajna，一切智），所以說果滿。其次兩句是識法知根的對舉。最後一句雖然不是文句上的對舉，而是意義上的對舉。所謂內在保持諸法，外在說法利益他人。『所謂下』總結所說。所謂如果說十住，那麼前面所說的都能成就。第三，『善男子下』，正式辨別加持的相狀，分為三部分。首先是口加，勸說以增長辨才。其次是意加，在暗中加被以增長智慧。第三是身加，摩頂以增長威德。現在第一個部分可以知道。第二，『二是時下』，意加中...

【English Translation】 English version After the Samadhi (concentration) ends, the Buddhas then appear, praising the attainment of Samadhi, and after finishing speaking about the actions of blessing, they then bestow the blessings of the three karmas (body, speech, and mind). If it is said that these occur simultaneously, wouldn't that contradict the text? If it is said that simultaneity is the cause, then it is not established, and this would violate reason. It also should not be cited as proof using the co-existent cause, because these two events can be separated. If interpreted correctly, there are two types of blessings. If speaking from the internal and external perspective, good roots, majestic power, vows secretly aiding to enable the attainment of Samadhi, then this blessing is before the Samadhi. If speaking from the perspective of bestowing wisdom, praising, touching the crown of the head, and exhorting, using the three karmas to manifest the blessing, then this blessing is after the Samadhi. The two statements are clear, so what is there to be confused about? Secondly, 'Following 'for growth'', distinguishes the actions of blessing. For the time being, in response to the cause of blessing, it is called the actions of blessing. However, the actions of blessing are precisely in the Dharma talk. These ten are also the actions of the Dharma talk, mutually accomplishing each other. The text is divided into two parts. The initial ten sentences explain separately, and the following sentence summarizes. The preceding ten sentences contain two meanings. From the perspective of the actions of blessing, it is a separate explanation; from the perspective of the Dharma talk, it is the meaning of the Dharma talk. So-called blessing is for the sake of the Dharma talk, and what is the Dharma talk for? For the sake of increasing Buddha wisdom, etc. However, the actions of the Dharma talk are the actions of blessing. In the ten sentences, the first sentence is a general statement, and the rest are separate statements. The general statement is about speaking the Ten Abodes (Dasabhumi, the ten stages of a Bodhisattva's practice). Now, the Bodhisattvas who have faith and understanding cultivate, increasing the two natures of inherent nature and acquired habits, and generating Bodhi wisdom. Also, this causal wisdom is equivalent to Buddha wisdom, and it can also be said to be increasing. What is the use of increasing wisdom? For the sake of deeply entering the Dharma Realm, etc. The nine sentences are divided into five pairs. The first two sentences are the juxtaposition of realizing the truth and understanding the mundane. So-called 'entering the non-entering aspect', therefore it is said 'deeply entering'. Understanding the aspect and understanding the nature, therefore it is said 'well understanding'. The next two sentences are the juxtaposition of unobstructed and unimpeded. Due to entering the Dharma Realm, one is free from the obstacles of afflictions. Due to understanding sentient beings, one is free from the obstacles of what is knowable. The next two sentences are the juxtaposition of perfect cause leading to fruition. So-called skillfully establishing the true and mundane without equal, therefore the cause is perfect. Entering Sarvajna (all-knowing wisdom), therefore it is said the fruition is complete. The next two sentences are the juxtaposition of recognizing the Dharma and knowing the roots. The last sentence, although not a juxtaposition in terms of wording, is a juxtaposition in terms of meaning. So-called internally maintaining all Dharmas, externally speaking to benefit others. 'Following 'so-called'' summarizes what is said. So-called if one speaks of the Ten Abodes, then all that was said before can be accomplished. Thirdly, 'Following 'Good man'', formally distinguishes the characteristics of blessing, divided into three parts. First is the blessing of speech, exhorting to increase eloquence. Second is the blessing of mind, secretly bestowing to increase wisdom. Third is the blessing of body, touching the crown of the head to increase majestic power. Now the first part can be known. Second, 'Following 'Secondly, at this time'', in the blessing of mind...

。先加后釋。前中與十種智。初總謂四無礙解智。是說法所依故余皆樂說無礙。一無著者論名不著。辯才于所說法無住著故。即七辯中捷辯。須言即言故無著也。二無斷知即無斷辯。謂相續連環終無竭故。三無癡者即是迅辯。明於事理心無癡闇。言則迅疾如懸河故。四無異者即應辯也。應時應根無差異故。五無失者即無錯謬辯。凡說契理無差失故。六無量者即豐義味辯。名數事理皆無量故。七無勝者。即一切世間最上妙辯。此有五德。一甚深如雷。二清徹遠聞。三其聲哀雅如迦陵頻伽。四能令眾生入心敬愛。五其有聞者歡喜無厭。具斯五義故云無勝。上即七辯。八無懈者。通策前七無疲倦故。九無奪者。具前總別。無能制伏令退屈故。后何以故下徴釋。先徴意云。諸佛有力能與有慈能普。何故十智唯與法慧。下釋云。法慧得此三昧。法爾如是得諸佛加。三是時下身加。一令增威。二令起故。然三加同時隨義為次。承前說便故先語加。為令起定身最居后。準地論。經有諸佛不離本處。則去住無礙。手又不延則延促無礙。同時觸頂一多無礙故。是奇特。要摩頂者。楞伽云。若有不為如來二種神力之所建立。而能說法無有是處。一者身面言說神力。即前語加。二者灌頂神力。即智灌心頂手摩身頂。頂受摩者上稟尊力故。右手

【現代漢語翻譯】現代漢語譯本先加后釋。前中與十種智。初總謂四無礙解智（四種無礙的智慧）。是說法所依故余皆樂說無礙。一無著者論名不著。辯才于所說法無住著故。即七辯中捷辯。須言即言故無著也。二無斷知即無斷辯。謂相續連環終無竭故。三無癡者即是迅辯。明於事理心無癡闇。言則迅疾如懸河故。四無異者即應辯也。應時應根無差異故。五無失者即無錯謬辯。凡說契理無差失故。六無量者即豐義味辯。名數事理皆無量故。七無勝者。即一切世間最上妙辯。此有五德。一甚深如雷。二清徹遠聞。三其聲哀雅如迦陵頻伽（一種鳥）。四能令眾生入心敬愛。五其有聞者歡喜無厭。具斯五義故云無勝。上即七辯。八無懈者。通策前七無疲倦故。九無奪者。具前總別。無能制伏令退屈故。后何以故下徴釋。先徴意云。諸佛有力能與有慈能普。何故十智唯與法慧。下釋云。法慧得此三昧（一種精神集中狀態）。法爾如是得諸佛加。三是時下身加。一令增威。二令起故。然三加同時隨義為次。承前說便故先語加。為令起定身最居后。準地論。經有諸佛不離本處。則去住無礙。手又不延則延促無礙。同時觸頂一多無礙故。是奇特。要摩頂者。楞伽經云。若有不為如來二種神力之所建立。而能說法無有是處。一者身面言說神力。即前語加。二者灌頂神力。即智灌心頂手摩身頂。頂受摩者上稟尊力故。右手

【English Translation】 English version First, addition and then explanation. The former and middle relate to the ten wisdoms. Initially, it generally refers to the four unobstructed eloquence wisdoms (four kinds of unimpeded wisdom). It is the basis for explaining the Dharma, hence the rest are unobstructed in joyful speech. First, 'without attachment' is named 'non-attachment' in treatises. Eloquence is without dwelling or attachment to the Dharma being explained. This is the quick eloquence among the seven kinds of eloquence. Speaking immediately when needed, hence 'without attachment'. Second, 'without interruption knowledge' is 'uninterrupted eloquence'. It means continuous and linked, never exhausted. Third, 'without ignorance' is 'swift eloquence'. Clear about principles and reasons, the mind is without ignorance or darkness. Speech is swift like a cascading river. Fourth, 'without difference' is 'responsive eloquence'. Responding to the time and roots without difference. Fifth, 'without error' is 'flawless eloquence'. All explanations are in accordance with reason without error. Sixth, 'immeasurable' is 'abundant meaning eloquence'. Names, numbers, matters, and principles are all immeasurable. Seventh, 'unsurpassed' is the most supreme and wonderful eloquence in all the world. This has five virtues: 1. Profound like thunder. 2. Clear and far-reaching. 3. Its sound is mournful and elegant like a Kalaviṅka (a kind of bird). 4. It can cause sentient beings to enter into heartfelt respect and love. 5. Those who hear it are joyful and without weariness. Possessing these five meanings, hence it is called 'unsurpassed'. The above are the seven kinds of eloquence. Eighth, 'without懈怠(xie dai, lax)' universally encourages the previous seven without fatigue. Ninth, 'without奪(duo, seize)' possesses the previous general and specific qualities. None can subdue and cause retreat. Afterwards, 'Why?' below is a question and explanation. First, the intention is questioned, saying, 'The Buddhas have the power to give compassion universally. Why do the ten wisdoms only give Dharma wisdom?' Below, it is explained, saying, 'Dharma wisdom obtains this Samadhi (a state of mental concentration). Naturally, it obtains the blessings of the Buddhas.' The three are the bodily blessings below. First, to increase majesty. Second, to cause arising. However, the three blessings occur simultaneously, following the meaning in sequence. Continuing the previous explanation, the verbal blessing comes first. To cause the arising of Samadhi, the bodily blessing is last. According to the Treatise on the Stages of the Earth, the sutras say that the Buddhas do not leave their original places. Thus, there is no obstruction in going and staying. The hand does not extend, thus there is no obstruction in extending and shortening. Simultaneously touching the crown, there is no obstruction in one and many. This is extraordinary. As for the necessity of touching the crown, the Laṅkāvatāra Sūtra says, 'If there is anyone who is not established by the two kinds of divine power of the Tathāgata, and can explain the Dharma, there is no such place.' First is the divine power of bodily appearance and speech, which is the previous verbal blessing. Second is the divine power of empowerment, which is wisdom infusing the mind, the crown of the head, and the hand touching the crown of the body. The crown receiving the touch receives the power of the honored one above. The right hand

者。法慧所說順理機故。諸佛隨順法慧說故。第三法慧菩薩下起分。略由四意。一三昧事訖故。二已得勝力故。三說時至故。四定無言說故。此四後後以釋前前。

大方廣佛華嚴經疏卷第十七大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十八

唐清涼山大華嚴寺沙門澄觀撰

第四告諸下。本分文分為三。初總顯體相。次標以許說。后別陳其名。今初。然十住體略有三種。一約所依。即前三昧。依此說於十住法故。論云三昧即法體故。二者約本。即下所辨。三克性體。若約所緣。即真俗二境。若約能緣即悲智二行。二境既融悲智不別。境智冥契同一法界也。今約本體。若直觀經文。則住處二字總示其體。廣大已下略顯其相。住三世佛家。結示住處。今依地論類例以解。則住處為總余皆是別。總即示體此云住處。十行名行業。十向名愿。十地名愿善決定。皆當位體也。而得名不同者何耶。然三賢十聖。皆以菩提心而為其體。菩提心有三。一者直心。正念真如法故二者深心。樂修一切諸善行故。三者大悲心。救護一切苦眾生故。所念真如。亦即本智本覺智故。后二顯是恒沙性德。然此三心有一必兼餘二。而三賢互有增微。十住直心增故。故名為解。解為

【現代漢語翻譯】現代漢語譯本：這是因為法慧（Dharma-mati）所說符合真理和時機。諸佛隨順法慧所說之法。第三，法慧菩薩從座位下起立，大致有四個原因：一是三昧（Samadhi）之事已完畢；二是已經獲得殊勝的力量；三是說法時機已到；四是禪定中沒有言語。這四個原因，后一個解釋前一個。

《大方廣佛華嚴經疏》卷第十七大正藏第35冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第十八

唐朝清涼山大華嚴寺沙門澄觀撰

第四，告訴諸位菩薩。本分文分為三部分。首先，總的顯示體相。其次，標明允許宣說。最後，分別陳述其名稱。現在是第一部分。然而，十住（Dasabhumi）的體性大致有三種。一是依據所依，即前面的三昧。因為依據這個三昧來說十住之法。論中說三昧就是法的體性。二是依據根本，即下面所辨析的。三是克性體。如果依據所緣，就是真俗二境。如果依據能緣，就是悲智二行。二境既然融合，悲智就沒有分別。境智冥合，就是同一法界。現在依據本體。如果直接觀看經文，那麼『住處』二字總的顯示其體性。『廣大』以下略微顯示其相。『住三世佛家』，總結顯示住處。現在依據地論的類別來解釋。那麼，『住處』是總的，其餘都是別的。總的即是顯示體性，這裡說『住處』。十行（Dasacarya）名為行業，十向（Dasapranidhi）名為愿，十地（Dasabhumi）名為愿善決定，都是當位的體性。而得名不同是什麼原因呢？然而，三賢（階位名，指十住、十行、十回向）十聖（階位名，指十地），都是以菩提心（bodhicitta）作為其體性。菩提心有三種：一是直心，正念真如法；二是深心，樂於修習一切諸善行；三是大悲心，救護一切苦難眾生。所念的真如，也就是本智本覺智。后二顯示的是恒沙性德。然而，這三種心有一種必定兼具其餘兩種。而三賢互相之間有增減細微的差別。十住直心增多，所以名為解。解為

【English Translation】 English version: This is because what Dharma-mati (法慧) said accords with truth and the occasion. All Buddhas follow the Dharma spoken by Dharma-mati. Thirdly, Bodhisattva Dharma-mati rising from his seat is mainly due to four reasons: first, the matter of Samadhi (三昧) is completed; second, he has already obtained supreme power; third, the time for speaking has arrived; fourth, there is no speech in meditation. These four reasons, the latter explains the former.

Commentary on the Avatamsaka Sutra, Volume 17 Taisho Tripitaka, Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

Commentary on the Avatamsaka Sutra, Volume 18

Composed by Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang in the Tang Dynasty

Fourth, telling all the Bodhisattvas. The main text is divided into three parts. First, it generally reveals the substance and characteristics. Second, it indicates permission to speak. Finally, it separately states their names. Now is the first part. However, there are roughly three types of substance for the Ten Abodes (Dasabhumi). First, based on what is relied upon, which is the previous Samadhi. Because the Ten Abode Dharma is spoken based on this Samadhi. The treatise says that Samadhi is the substance of the Dharma. Second, based on the root, which is what is analyzed below. Third, the nature of the substance. If based on what is cognized, it is the two realms of truth and convention. If based on what is capable of cognizing, it is the two practices of compassion and wisdom. Since the two realms are fused, there is no distinction between compassion and wisdom. The realms and wisdom are in perfect harmony, which is the same Dharma Realm. Now based on the substance. If directly viewing the sutra text, then the two words 'abode' and 'place' generally show its substance. 'Vast and great' and below slightly reveal its characteristics. 'Abiding in the family of the Buddhas of the three times', concludes and shows the abode. Now, according to the categories of the Treatise on the Ten Stages, it is explained. Then, 'abode and place' is general, and the rest are specific. The general is to show the substance, here called 'abode and place'. The Ten Practices (Dasacarya) are named actions, the Ten Dedications (Dasapranidhi) are named vows, and the Ten Grounds (Dasabhumi) are named the determination of good vows, all of which are the substance of the respective positions. What is the reason for the different names? However, the Three Sages (referring to the stages of Ten Abodes, Ten Practices, and Ten Dedications) and the Ten Saints (referring to the Ten Grounds) all take the Bodhicitta (菩提心) as their substance. There are three types of Bodhicitta: first, the straight mind, rightly mindful of the Suchness Dharma; second, the deep mind, delighting in cultivating all good practices; third, the great compassionate mind, saving and protecting all suffering beings. The Suchness that is being mindful of, is also the original wisdom and original enlightened wisdom. The latter two reveal the virtues of the sands of the Ganges. However, having one of these three minds necessarily includes the other two. And the Three Sages have subtle differences in increase and decrease. The Ten Abodes have more of the straight mind, so it is called understanding. Understanding is

行愿本。故首而明之。十行深心增故名為行。依於前解以起行。故十向大悲增故名為愿。回前解行愿諸眾生離苦得樂故。十地三心等證故名決定。而大悲為首故舉其愿。是以論云愿善決定者。如初地中發菩提心。即此本分中愿。十信通訊此三。等覺此三等佛。故知菩提心是諸位通依。今此住位名住處者。若從增勝。則以深般若住于真如。即復由此。而為行愿之所住處。若從通說。俱住上三菩提心家故。住處。梵本名為俱羅。此云家也。家即家族。是以舊譯名為種性。即四種性中習種性也。良以此家菩薩所居故。翻名住處。下文還就佛家以結。別中句乃有二。義乃有三。一廣大與法界等。是勝住處。然地經總句。是于決定不應學彼。此中廣大即是勝義。其法界言含於四義。一正念真如。同理法界深無際限。勝諸凡夫。亦勝二乘偏真理故。二普該菩薩無邊行相。大悲深心同事法界無有邊量。勝二乘故。三者三心無礙。同無礙法界事理融故。四同圓融法界。一一塵中無不具故。此與第三勝權菩薩。二虛空等者。是因住處。因有二種。一無常愛果因。是因如虛空。依是生色色不盡故。二常果因。今是地前故闕此也。古德又云。一一位中。如空包含無邊行海。又如空周遍非至。非不至。又如空無礙故。三住三世諸佛家。準論此名

【現代漢語翻譯】現代漢語譯本：行愿為根本，所以首先闡明它。十行因深心增長而得名『行』。依據前面的理解而發起行動，所以十向因大悲增長而得名『愿』。迴向前面的理解、行動和願望給一切眾生，使他們脫離痛苦得到快樂，所以十地因三心等證而得名『決定』。因為大悲為首要，所以特別提出『愿』。因此，《瑜伽師地論》說：『愿善決定』，就像初地中發起菩提心，就是這本分中的愿。十信、十住、十行這三者是共通的，等覺、妙覺、佛這三者是相等的。因此可知，菩提心是各個階位共通的所依。現在這個住位名為『住處』，如果從增勝的角度來說，就是以甚深的般若智慧安住于真如實相，並且由此作為行動和願望的住所。如果從普遍的角度來說，都是安住在上三菩提心的家中，所以稱為『住處』。梵文字名為『俱羅』(Kula)，這裡翻譯為『家』。家就是家族。因此舊譯名為『種性』，就是四種性中的習種性。確實是因為這個家是菩薩所居住的地方，所以翻譯為『住處』。下文還將就佛家來總結。別中句有二，意義有三。一是廣大與法界相等，是殊勝的住處。然而《十地經》的總句是『在於決定不應學彼』，這裡所說的廣大就是殊勝的意義，而『法界』一詞包含四種意義：一是正念真如，與真如的理體相同，法界深邃無邊，勝過一切凡夫，也勝過二乘偏執于真理。二是普遍包含菩薩無邊的行相，大悲深心與法界相同，沒有邊際，勝過二乘。三是三心無礙，與無礙法界的事理相融合。四是與圓融法界相同，每一個微塵中都無不具備。這與第三勝權菩薩相同。二是與虛空相等，是因的住處。因有兩種，一是無常的愛果因，這種因就像虛空一樣，依靠它而生，但生滅不盡。二是常果因，現在是地前，所以缺少這個。古德又說，每一位中，都像虛空一樣包含無邊的行海，又像虛空一樣周遍，非至非不至，又像虛空一樣沒有阻礙。三是安住於三世諸佛之家，按照《瑜伽師地論》的說法，這個名稱……

【English Translation】 English version: Rooted in conduct and vows, hence it is first clarified. The Ten Practices (十行) are named 'Practice' because of the increase in profound mind. Based on the previous understanding, actions are initiated, so the Ten Dedications (十向) are named 'Vow' because of the increase in great compassion. Dedicating the previous understanding, actions, and vows to all sentient beings, so that they may be liberated from suffering and attain happiness, hence the Ten Grounds (十地) are named 'Determination' because of the equal realization of the Three Minds. Because great compassion is paramount, the 'Vow' is particularly emphasized. Therefore, the Yogācārabhūmi-śāstra says: 'The vow is well determined,' just like generating the Bodhicitta (菩提心, the mind of enlightenment) in the first ground, which is the vow in this section. The Ten Faiths (十信), the Ten Dwellings (十住), and the Ten Practices are common to these three, while Equal Enlightenment (等覺), Wonderful Enlightenment (妙覺), and Buddhahood (佛) are equal to these three. Therefore, it can be known that Bodhicitta is the common basis for all stages. Now, this dwelling stage is named 'Dwelling Place' (住處). If viewed from the perspective of increase and superiority, it means dwelling in Suchness (真如) with profound Prajna (般若, wisdom), and from this, it becomes the dwelling place for actions and vows. If viewed from a general perspective, all dwell in the home of the Three Supreme Bodhicittas, hence it is called 'Dwelling Place.' The Sanskrit term is 'Kula' (俱羅), which is translated here as 'Home.' Home means family. Therefore, the old translation was 'Lineage,' which is the Habitual Lineage among the four lineages. Indeed, because this home is where Bodhisattvas reside, it is translated as 'Dwelling Place.' The following text will conclude with the Buddha's family. There are two phrases in the separate section, but three meanings. First, vastness is equal to the Dharmadhatu (法界, the realm of reality), which is a superior dwelling place. However, the general phrase in the Daśabhūmika Sūtra is 'One should not learn from them in determination.' The vastness mentioned here is the superior meaning, and the term 'Dharmadhatu' contains four meanings: First, right mindfulness of Suchness, being the same as the principle of Suchness, the Dharmadhatu is profound and boundless, surpassing all ordinary beings, and also surpassing the two vehicles (聲聞乘 and 緣覺乘) who are attached to partial truth. Second, universally encompassing the boundless aspects of Bodhisattvas' practices, great compassion and profound mind are the same as the Dharmadhatu, without limit, surpassing the two vehicles. Third, the Three Minds are unobstructed, merging with the unobstructed Dharmadhatu of phenomena and principle. Fourth, being the same as the perfectly integrated Dharmadhatu, each and every dust particle contains everything. This is the same as the third superior power Bodhisattva. Second, being equal to space, it is the dwelling place of cause. There are two types of cause, one is the impermanent cause of love and result, this cause is like space, relying on it to arise, but arising and ceasing are endless. The other is the permanent cause of result, now it is before the ground, so this is lacking. Ancient sages also said that in each position, it is like space containing boundless oceans of practice, and like space being pervasive, neither arriving nor not arriving, and like space being unobstructed. Third, dwelling in the home of the Buddhas of the three times, according to the Yogācārabhūmi-śāstra, this name...

不怯弱住處。謂菩薩所住。即佛所住故名佛家。進住佛家是不怯弱。若直釋經文。即結示也。謂向言住處何所住耶。謂住佛家。佛家即是大菩提心。諸佛住此生菩薩故真如悲願究竟唯佛方能住故。言三世者。是贊勝也。二彼菩薩下。牒以許說可知。三諸佛子菩薩住有十種下。別陳其名。文有三別初標數引證。二依數列名。三總結顯勝。今初。謂三世佛果無不由此。十住因成。如大王路法爾常規。故同說也。二何者下。依數列名。初發心住者。瓔珞云。是上進分善根人。若一劫二劫。一恒二恒佛所。行十信心信三寶。常住八萬四千般若波羅蜜。修一切行一切法門。乃至始入空界。住空性位故名為住。依仁王起信。即十千劫來修信行滿。入位不退創起大心。發心即住名發心住。三種發心中即信成就發心也。二治地者。謂常隨空心凈。八萬四千法門清凈潔白。故為練治心地。使悲智增明名治地住。三巧觀空有增修正行故。四生佛法家種姓尊貴故。五帶真隨俗習無量善巧。化無住故。六成就般若故聞贊毀。真正其心念不動故。七入于無生畢竟空性。心心常行空無相愿。止觀雙運緣不能壞故。八心不生倒。不起邪魔破菩提心故。九從法王教生解。當紹佛位故。十從上九住觀空得無生。心最為上故。諸佛法水灌心頂故。然住十住得

名有三。謂四八九十從喻為名。第七離過受稱。余約功德從其所喻。皆持業釋。若從能喻或依士釋。三是名下。總結可知。若定位者。略有十義。一依唯識等五位之中。即當初位。言五位者。一資糧位。即是三賢。從初發心積習福智。為道資糧為眾生故。修解脫分善。二加行位。順解脫分既圓滿已為入見道。復修加行。亦名順抉擇分。三通達位。即是見道。謂初入地二種見道。四修習位。始從初地第二住心。乃至金剛無間心位。名為修道。五究竟位。金剛心后解脫道中。盡未來際皆此位攝。二依攝論。第六說有四位。即當初位之初。言四位者。一勝解行位。始從十信終於地前。餘三見修究竟。同五中后三。三依瑜伽四十七說十二住。當其第二之初。言十二者。一種性住。謂彼菩薩性自仁賢。性自成就菩薩功德。任持一切佛法種子。性離粗垢。不能現起上煩惱纏。二勝解行住。謂從初發心。乃至未得清凈意樂。所有一切菩薩行是。三極喜住。四增上戒。五增上心。六七八三名增上慧。分成三種。謂六覺分相應增上慧住。七諸諦相應增上慧住。八緣起流轉止息相應增上慧住。九無相有功用住。十無相無功用住。十一無礙解住。十二最上菩薩住。十三最上如來住。前言十二住就菩薩說。加后如來為十三住。第二即是三賢。第

三已去如次十地。四亦依瑜伽及顯揚第七。於十三住建立七地。一種性地。二勝解行地。三凈勝意樂地。即前三住。四行正行地。謂從第四乃至第九住。五決定地。即第十住。六決定行地。即第十一住。七以後二住為到究竟地。前六唯菩薩。第七菩薩如來雜立為地五依仁王下卷。說十三法師各住一位。即當第一。言十三者。一習種性。二性種性。三道種性。四善覺摩訶衍。五德慧。六明慧。七爾焰。八勝達。九常現真實。十玄達。十一等覺。即八地。十二慧光神變。即當九地。十三觀佛菩薩。義當十地及等覺。而佛非十三之數。六依仁王上卷。五忍之中。此當伏忍之下。言五忍者。謂伏忍信忍順忍無生忍寂滅忍。各有上中下。如次配三賢十地等覺妙覺。七亦依仁王五十二位。當其第二。八依瓔珞四十二賢聖位。當於下賢十住。以不立十信。十信攝在十住中故。九依瓔珞六種性。亦當第一。言六性者。一習種性。二性種性。三道種性。四聖種性。五等覺性。六妙覺性。若依楞伽等無復地位。十依此經說四十二位。無別資糧加行等名。然所說位依法性。立行布圓融二俱無礙。如玄文辯。十信開合已見賢首品。第五佛子云何為下。說分。即是行相。釋此十住即為十段。一一段中皆先徴后釋。釋中皆先明自分后明勝進。又前是

【現代漢語翻譯】現代漢語譯本三，已經過去的（菩薩）如同次第經歷十地（Dashabhumika，菩薩修行成佛的十個階段）。四，也依據《瑜伽師地論》（Yogacarabhumi-shastra）和《顯揚聖教論》（Abhidharmasamuccaya）第七卷。在十三住（Trayodasha-vihara，菩薩的十三個住所）中建立七地（Sapta-bhumi，七個階段）：一，種性地（Gotra-bhumi，種子階段）。二，勝解行地（Adhimukti-carya-bhumi，通過深刻理解而行動的階段）。三，凈勝意樂地（Shuddhashaya-adhimukti-bhumi，純凈的意樂階段），即前面的三住。四，行正行地（Carya-prasthana-bhumi，正確行動的階段），指從第四住到第九住。五，決定地（Niyata-bhumi，決定的階段），即第十住。六，決定行地（Niyata-carya-bhumi，決定行動的階段），即第十一住。七，以後的兩住為到究竟地（Nishtha-gamana-bhumi，到達最終目標的階段）。前面的六個階段只有菩薩（Bodhisattva）才能達到，第七個階段菩薩和如來（Tathagata，佛）混合建立為地，依據《仁王經》（Ren Wang Jing）下卷，說十三法師各住一位，即相當於第一階段。所說的十三者：一，習種性（Adhimukti-gotra），二，性種性（Prakriti-gotra），三，道種性（Marga-gotra），四，善覺摩訶衍（Sugata-mahayana），五，德慧（Guna-prajna），六，明慧（Jnana-prajna），七，爾焰（Iryapatha），八，勝達（Adhigama），九，常現真實（Satata-satya-darshana），十，玄達（Gambhira-adhigama），十一，等覺（Samata-bodhi），即第八地。十二，慧光神變（Prajna-aloka-vikurvana），即第九地。十三，觀佛菩薩（Buddha-bodhisattva-avalokana），意義上相當於第十地和等覺，而佛不在十三之數。六，依據《仁王經》上卷，五忍（Panca-kshanti，五種忍耐）之中，這相當於伏忍（Avakranti-kshanti）之下。所說的五忍是：伏忍、信忍（Shraddha-kshanti）、順忍（Anuloma-kshanti）、無生忍（Anutpattika-dharma-kshanti）、寂滅忍（Nirvana-kshanti），各自有上中下，依次對應三賢（Tri-vidha-arya，三個賢位）、十地、等覺、妙覺（Samantabhadra-bodhi）。七，也依據《仁王經》五十二位，相當於其中的第二位。八，依據《瓔珞經》（Yingluo Jing）四十二賢聖位，相當於下賢十住，因為不設立十信（Dasha-shraddha，十種信心），十信包含在十住中。九，依據《瓔珞經》六種性，也相當於第一階段。所說的六種性是：一，習種性，二，性種性，三，道種性，四，聖種性（Arya-gotra），五，等覺性（Samata-bodhi-gotra），六，妙覺性（Samantabhadra-bodhi-gotra）。如果依據《楞伽經》（Lankavatara Sutra）等，就沒有地位的區分了。十，依據此經所說四十二位，沒有單獨的資糧（Sambhāra，積累功德）、加行（Prayoga，修行）等名稱。然而所說的位依法性（Dharmata，事物本性）而立，行布圓融二者都沒有障礙，如玄文所辯。十信的開合已經在賢首品中說明。第五，佛子，什麼是下（分），就是行相（Akara，行為的特徵）。解釋這十住分為十段。每一段中都先提問后解釋。解釋中都先說明自身，后說明勝進。而且前面是...

【English Translation】 English version Three, the past (Bodhisattvas) are like sequentially traversing the Ten Bhumis (Dashabhumika, the ten stages of a Bodhisattva's path to Buddhahood). Four, also according to the Yogacarabhumi-shastra and the Abhidharmasamuccaya, Volume 7. In the Thirteen Viharas (Trayodasha-vihara, the thirteen abodes of a Bodhisattva), establish the Seven Bhumis (Sapta-bhumi, seven stages): One, Gotra-bhumi (Gotra-bhumi, the seed stage). Two, Adhimukti-carya-bhumi (Adhimukti-carya-bhumi, the stage of acting through profound understanding). Three, Shuddhashaya-adhimukti-bhumi (Shuddhashaya-adhimukti-bhumi, the stage of pure intention), which are the preceding three abodes. Four, Carya-prasthana-bhumi (Carya-prasthana-bhumi, the stage of correct action), referring to the fourth to ninth abodes. Five, Niyata-bhumi (Niyata-bhumi, the stage of determination), which is the tenth abode. Six, Niyata-carya-bhumi (Niyata-carya-bhumi, the stage of determined action), which is the eleventh abode. Seven, the subsequent two abodes are for reaching the Nishtha-gamana-bhumi (Nishtha-gamana-bhumi, the stage of reaching the ultimate goal). The preceding six stages can only be attained by Bodhisattvas (Bodhisattva), and in the seventh stage, Bodhisattvas and Tathagatas (Tathagata, Buddha) are mixed and established as a Bhumi, according to the lower volume of the Ren Wang Jing (Ren Wang Jing), which states that the thirteen Dharma masters each reside in one position, equivalent to the first stage. The thirteen mentioned are: One, Adhimukti-gotra, Two, Prakriti-gotra, Three, Marga-gotra, Four, Sugata-mahayana, Five, Guna-prajna, Six, Jnana-prajna, Seven, Iryapatha, Eight, Adhigama, Nine, Satata-satya-darshana, Ten, Gambhira-adhigama, Eleven, Samata-bodhi, which is the eighth Bhumi. Twelve, Prajna-aloka-vikurvana, which is the ninth Bhumi. Thirteen, Buddha-bodhisattva-avalokana, which in meaning is equivalent to the tenth Bhumi and Samata-bodhi, but the Buddha is not included in the thirteen. Six, according to the upper volume of the Ren Wang Jing, among the Five Kshantis (Panca-kshanti, five types of patience), this is equivalent to below Avakranti-kshanti. The five Kshantis mentioned are: Avakranti-kshanti, Shraddha-kshanti (Shraddha-kshanti), Anuloma-kshanti (Anuloma-kshanti), Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti), and Nirvana-kshanti (Nirvana-kshanti), each with upper, middle, and lower levels, corresponding to the Tri-vidha-arya (Tri-vidha-arya, three levels of sages), the Ten Bhumis, Samata-bodhi, and Samantabhadra-bodhi (Samantabhadra-bodhi) respectively. Seven, also according to the fifty-two positions in the Ren Wang Jing, it is equivalent to the second position among them. Eight, according to the forty-two wise and holy positions in the Yingluo Jing (Yingluo Jing), it is equivalent to the lower wise Ten Abodes, because the Ten Shradhas (Dasha-shraddha, ten faiths) are not established, and the Ten Shradhas are included in the Ten Abodes. Nine, according to the six Gotras in the Yingluo Jing, it is also equivalent to the first stage. The six Gotras mentioned are: One, Adhimukti-gotra, Two, Prakriti-gotra, Three, Marga-gotra, Four, Arya-gotra (Arya-gotra), Five, Samata-bodhi-gotra (Samata-bodhi-gotra), Six, Samantabhadra-bodhi-gotra (Samantabhadra-bodhi-gotra). If according to the Lankavatara Sutra (Lankavatara Sutra) and others, there is no distinction of positions. Ten, according to the forty-two positions mentioned in this Sutra, there are no separate names for Sambhāra (Sambhāra, accumulation of merit), Prayoga (Prayoga, practice), etc. However, the positions mentioned are established according to Dharmata (Dharmata, the nature of things), and both the practice and arrangement are unobstructed, as discussed in the profound text. The opening and closing of the Ten Shradhas have already been explained in the chapter on the Worthy Leader. Fifth, Buddha-child, what is the lower (part), which is the Akara (Akara, characteristics of behavior). Explaining these Ten Abodes is divided into ten sections. In each section, there is first a question and then an explanation. In the explanation, the self is first explained, and then the advancement is explained. Moreover, the preceding is...

住位后是起行。今初發心住。先徴可知。釋自分中二。先明發心之緣。后正明緣境發心。今初。文列十緣義含四因。謂信悲智及種性也。見佛世尊是初總相。發菩提下。結前生后。中間十句別顯不同。一形貌容儀。二顯色大相。三具隨好故人所樂見。上三觀外相也。四時乃一出。出便利益故為難遇。此通內外。五十力無畏降魔制外。此明內德。六神變難思即神足輪。此唯外用。于上六中隨見一事。發生凈信欣心上求。此若可修我定當取。七聞授記。含於二義。一聞授記作佛希預其數。二聞記當事希得此知。皆記心輪。八聽教誡。知惡可斷善可進修。即教誡輪。上皆信智為因。九見受苦起悲心。未必聞教。以種性內具法爾慈恕。即悲因也。十聞廣大法謂佛功德。義兼法滅或傳或護。因通悲智種性之因。義通前十。此之十緣。與賢首品所引瑜伽四緣。但開合之異耳。謂前六見佛緣。次二聞法緣。次一見生受苦緣。后即見法滅也。后結前生後者。唯證菩提。方成前事結前也。求一切智。生后。緣難得法而發心也。第二此菩薩下。正明緣境發心。前言求一切智。十種智力即一切智。文有標徴列名結數。而義見初品。大同初地。為得十力故等。又此十力於一實智而開為十。化生事足義含悲智。故略舉之。非不緣佛余之功德。第二

【現代漢語翻譯】現代漢語譯本安住于某個位置之後，接下來就是起行（開始行動）。現在是初發心住（菩薩十住位的第一個階段）。首先提出問題，以便了解。下面的解釋分為兩部分。首先闡明發心的因緣，然後正式闡明緣境發心（通過觀察境界而發起菩提心）。現在開始第一部分。文中列舉了十種因緣，義理上包含了四種原因，即信心、悲心、智慧和種性。見到佛世尊是最初的總相。『發菩提』以下，總結前文，開啟後文。中間十句分別顯示了不同的方面。一是形貌容儀（外貌和儀態）。二是顯色大相（顯著的色身和大丈夫相）。三是具隨好故人所樂見（具備各種細微的優點，因此人們樂於見到）。以上三種是觀察外在的相。四是時乃一出（佛陀難得出現於世）。出便利益故為難遇（出現能帶來利益，所以很難遇到）。這包括了內外兩方面。五十力無畏降魔制外（佛陀的十種力量和無畏，能降伏邪魔和制服外道）。這是說明內在的功德。六是神變難思即神足輪（神通變化難以思議，即神足通）。這僅僅是外在的作用。在以上六種情況中，無論見到哪一種，都會發生清凈的信心，歡喜地向上追求。心想如果這些可以修習，我一定要去獲取。七是聞授記（聽聞佛陀的授記）。包含兩種含義：一是聞授記作佛希預其數（聽聞自己被授記未來成佛，希望能夠預先進入成佛的行列）。二是聞記當事希得此知（聽聞關於未來的授記，希望能夠預先得知此事）。都與記心輪（記憶和理解佛法）有關。八是聽教誡（聽聞佛陀的教誡）。知惡可斷善可進修（知道哪些惡行可以斷除，哪些善行可以修習）。即教誡輪（佛陀的教誡）。以上都是以信心和智慧為因。九是見受苦起悲心（見到眾生受苦而生起悲憫之心）。未必聞教（不一定需要聽聞佛陀的教法）。以種性內具法爾慈恕（因為內在的種性自然具備慈悲和寬恕）。即悲因也（這就是悲心的原因）。十是聞廣大法謂佛功德（聽聞廣大的佛法，即佛陀的功德）。義兼法滅或傳或護（也包含佛法衰滅時，或者傳播或者護持佛法）。因通悲智種性之因（原因貫通悲心、智慧和種性的原因）。義通前十（意義貫通前面的十種因緣）。這十種因緣，與《賢首品》所引用的《瑜伽師地論》中的四種因緣，只是開合的不同而已。前面的六種是見佛緣，接著兩種是聞法緣，接著一種是見眾生受苦緣，最後一種是見法滅。後面『結前生後者』，唯證菩提（只有證得菩提），方成前事結前也（才能成就前面的事情，總結前文）。『求一切智』，生后（開啟後文）。緣難得法而發心也（因為希求難得的佛法而發菩提心）。第二『此菩薩下』，正明緣境發心（正式闡明通過觀察境界而發起菩提心）。前言求一切智（前面說求一切智），十種智力即一切智（十種智慧的力量就是一切智）。文有標徴列名結數（文中有標示、徵引、列舉名稱和總結數量），而義見初品（而意義在第一品中已經闡述）。大同初地（與初地菩薩的境界大致相同）。『為得十力故』等（爲了獲得十種力量的緣故）等等。又此十力於一實智而開為十（這十種力量是從一個真實的智慧中開顯出來的）。化生事足義含悲智（化生之事已經足夠，意義包含悲心和智慧）。故略舉之（所以簡略地列舉了它們）。非不緣佛余之功德（並非不緣于佛陀其他的功德）。第二（第二部分）。

【English Translation】 English version After dwelling in a certain position, the next step is to begin acting. Now is the initial stage of 'dwelling in the mind of enlightenment' (the first stage of the ten abodes of a Bodhisattva). First, a question is raised to facilitate understanding. The following explanation is divided into two parts. First, the causes and conditions for generating the mind of enlightenment are clarified, and then the actual generation of the mind of enlightenment through observing objects is formally explained. Now, let's begin with the first part. The text lists ten conditions, which implicitly contain four causes: faith, compassion, wisdom, and inherent nature. Seeing the World-Honored One Buddha is the initial general aspect. 'Generating Bodhi' below summarizes the previous text and opens up the subsequent text. The ten sentences in the middle separately reveal different aspects. First, appearance and demeanor. Second, manifest color and great marks (the prominent physical body and the marks of a great man). Third, possessing minor marks, therefore people are delighted to see. The above three are observations of external aspects. Fourth, appearing only once in a long time. Appearing brings benefits, therefore it is difficult to encounter. This includes both internal and external aspects. Fifth, the ten powers and fearlessness subdue demons and control external paths. This clarifies internal virtues. Sixth, inconceivable transformations are the supernatural power wheel. This is only external function. Among the above six situations, whichever one is seen, pure faith will arise, and one will joyfully seek upwards. Thinking if these can be cultivated, I will definitely acquire them. Seventh, hearing predictions. It contains two meanings: first, hearing the prediction of becoming a Buddha, hoping to be among those destined to become Buddhas. Second, hearing the prediction of future events, hoping to know about it in advance. Both are related to the wheel of remembering the mind (remembering and understanding the Dharma). Eighth, listening to teachings. Knowing which evils can be cut off and which good deeds can be cultivated. This is the wheel of teachings. The above are all caused by faith and wisdom. Ninth, seeing suffering and arising compassion. Not necessarily hearing the teachings. Because the inherent nature naturally possesses compassion and forgiveness. This is the cause of compassion. Tenth, hearing the vast Dharma, which is the Buddha's merits and virtues. It also includes when the Dharma declines, either propagating or protecting the Dharma. The cause connects the causes of compassion, wisdom, and inherent nature. The meaning connects the previous ten conditions. These ten conditions are only different in terms of opening and closing compared to the four conditions in the Yogacarabhumi-sastra quoted in the 'Worthy Leader' chapter. The previous six are the conditions for seeing the Buddha, the next two are the conditions for hearing the Dharma, the next one is the condition for seeing beings suffering, and the last one is seeing the Dharma decline. The following 'summarizing the previous and generating the subsequent', only by attaining Bodhi, can the previous matters be accomplished, summarizing the previous text. 'Seeking all-knowing wisdom' generates the subsequent text. Generating the mind of enlightenment because of seeking the rare Dharma. Second, 'This Bodhisattva below' formally clarifies generating the mind of enlightenment through observing objects. Previously, it was said to seek all-knowing wisdom, the ten powers of wisdom are all-knowing wisdom. The text has indications, citations, lists of names, and summaries of numbers, and the meaning is explained in the first chapter. It is largely the same as the realm of the first ground Bodhisattva. 'For the sake of obtaining the ten powers' and so on. Also, these ten powers are revealed from one true wisdom. The matter of transformation is sufficient, and the meaning contains compassion and wisdom. Therefore, they are briefly listed. It is not that they are not related to the Buddha's other merits and virtues. Second part.

勝進文分為三。初總標次徴列。后徴釋。今初。謂欲求勝位應自勸勵亦勸他學。列中有十不出悲智。供佛為總。通財及法。下九為別。行下九事真供養故。一樂住生死大悲為首故。智了其空無所懼故。二住為主道除惡。三即能導理教之法。四示果令欣。即教之所至。五學佛德行以為能至。六成德依緣故生佛前。七寂前上求下化之紛動。八寂必遠離生死輪迴。九不失悲故常為物依。亦是總結前義。諸所施為皆為眾生大悲增上故。問八遠離生死初令樂住。此云何通。略有三意。一勸物遠離自處無厭。二要自無縛方能攝物。三即智之悲故樂住生死。即悲之智遠離輪迴。故瑜伽云。菩薩厭離生死。過於二乘百千萬倍。非不厭也。斯則不斷生死而入涅槃。不動真際常隨流轉。成不住道。又初既樂住生死。六復云何生諸佛前。亦有三義。一為誘物故。二求攝物之方故。三悲智無礙故。又十藏約實。智契舍聞。諸佛土不願往生。此約權不壞事故。生諸佛土。三何以下。徴釋。何須學此。令得通別二種益故。別謂增勝廣大。此之別益皆希后位。準下頌文亦令不退轉故。有所聞下。諸位通益。以解從內法故不由他。他有三種。一他人。二者心外。三者性外。自解亦三。一者熏習成性故。能自解。二了唯心。三了唯性故。下云知一切法即心

【現代漢語翻譯】現代漢語譯本勝進文分為三個部分。首先是總體的標示，其次是詳細的列舉，最後是解釋。現在開始第一部分，也就是總標。這意味著想要獲得更高的果位，應當自我勸勉，也勸勉他人學習。列舉的內容有十項，沒有超出悲與智的範疇。供養諸佛是總綱，包括財供養和法供養。下面的九項是分別的供養，因為實行這九件事才是真正的供養。第一，安住于生死輪迴，以大悲心為首要。因為智慧明瞭諸法皆空，所以無所畏懼。第二，以安住（于菩提道）為主，去除惡業。第三，能夠引導正理的教法。第四，展示（修行）的果報，使人欣慕，這是教法的最終目標。第五，學習佛的德行，作為能夠達到（果報）的原因。第六，成就德行依賴於因緣，所以在諸佛面前出現。第七，在寂靜（涅槃）之前，向上求法，向下教化，不為世事紛擾。第八，達到寂靜必定遠離生死輪迴。第九，不失去慈悲心，所以常常作為眾生的依靠。這也是對前面意義的總結。一切所作所為都是爲了眾生的大悲心能夠增長。問：第八項說遠離生死，最初又說要安住于生死，這如何解釋？略有三種解釋：一是勸導眾生遠離（惡道），自己不生厭倦。二是要自己沒有束縛，才能攝受眾生。三是即是智慧的慈悲，所以安住于生死。即是慈悲的智慧，所以遠離輪迴。所以《瑜伽師地論》說：『菩薩厭離生死，超過二乘百千萬倍，並非不厭離。』這就是不斷生死而入涅槃，不動真際而常隨順流轉，成就不住道。又，最初既然要安住于生死，第六項又為何說要生於諸佛面前？也有三種意義：一是為誘導眾生。二是為尋求攝受眾生的方法。三是悲智沒有障礙。又，十藏是就實而言，智慧契合于捨棄聽聞（外道之法）。諸佛國土不願往生，這是就權巧而言，不破壞世間事相。生於諸佛國土。第三部分是什麼？是解釋。為何要學習這些？爲了獲得共通和不共通兩種利益。不共通的利益是指增勝廣大，這種不共通的利益都是希望獲得更高的果位。按照下面的頌文，也是爲了不退轉。『有所聞』以下，是諸位共通的利益。因為理解是從內在的法生起，不是從外在而來。外在有三種：一是他人，二是心外之物，三是自性之外。自己理解也有三種：一是熏習成為自性，所以能夠自己理解。二是了達唯心。三是了達自性。下面說『知一切法即是心』。

【English Translation】 English version The text on 'Superior Progress' is divided into three parts. First, a general indication; second, a detailed listing; and third, an explanation. We begin with the first part, the general indication. This means that those who wish to attain a higher state should encourage themselves and also encourage others to learn. The listing contains ten items, none of which fall outside the scope of compassion and wisdom. Offering to the Buddhas is the general principle, encompassing both material and Dharma offerings. The following nine items are specific offerings, because practicing these nine things constitutes true offering. First, dwelling in the cycle of birth and death (samsara), with great compassion as the foremost. Because wisdom understands that all dharmas are empty, there is no fear. Second, dwelling (in the Bodhi path) is the main thing, removing evil deeds. Third, the teaching that can guide to the correct principle. Fourth, showing the result (of practice), causing joy, which is the ultimate goal of the teaching. Fifth, learning the virtues of the Buddha, as the cause of being able to reach (the result). Sixth, the accomplishment of virtue depends on conditions, so appearing before the Buddhas. Seventh, before stillness (Nirvana), seeking the Dharma upwards and teaching downwards, not being disturbed by worldly affairs. Eighth, attaining stillness necessarily means being far away from the cycle of birth and death. Ninth, not losing compassion, so always being a refuge for beings. This is also a summary of the previous meaning. All actions are for the sake of increasing the great compassion for sentient beings. Question: The eighth item says to be far away from birth and death, and the first item says to dwell in birth and death, how can this be explained? There are three brief explanations: First, to encourage beings to be far away (from evil paths), without oneself becoming weary. Second, one must be free from bondage oneself in order to gather beings. Third, it is the compassion of wisdom, so dwelling in birth and death. It is the wisdom of compassion, so being far away from the cycle of rebirth. Therefore, the Yogacarabhumi-sastra says: 'Bodhisattvas are more weary of birth and death than arhats by hundreds of thousands of times, it is not that they are not weary.' This is entering Nirvana without cutting off birth and death, constantly following the flow without moving from the true reality, accomplishing the non-abiding path. Also, since the first item is to dwell in birth and death, why does the sixth item say to be born before the Buddhas? There are also three meanings: First, to induce beings. Second, to seek methods of gathering beings. Third, compassion and wisdom are without obstruction. Also, the ten treasuries are in terms of reality, wisdom is in accordance with abandoning hearing (externalist doctrines). Not wishing to be reborn in the Buddhalands, this is in terms of skillful means, not destroying worldly phenomena. Being born in the Buddhalands. What is the third part? It is the explanation. Why should one learn these? In order to obtain both common and uncommon benefits. The uncommon benefit refers to increasing and expanding, this uncommon benefit is all hoping to obtain a higher state. According to the verses below, it is also in order not to regress. 'What is heard' below, is the common benefit of all states. Because understanding arises from the inner Dharma, not from the external. There are three kinds of external: First, others; second, things outside the mind; third, outside of self-nature. Self-understanding also has three aspects: First, habitual practice becomes self-nature, so one is able to understand oneself. Second, understanding only the mind. Third, understanding self-nature. Below it says 'Knowing all dharmas is the mind'.

自性。若爾云何復言有所聞耶。謂泛爾聞故。或自披尋。聞乃約法開悟約義。必不假人委曲指授故。不由他究竟。則是佛無師智。下諸位中並同此釋。有云。從自種生云不由他。但是初意。何足可尚。又引下文。雖知諸法悟不由師。然求善知識無有厭足。亦非此意。彼據雙行此約自悟故。第二治地住中亦二。先徴可知。二釋中。自分內文有四別。一標二徴三列四結。下諸自分皆仿此知。列中十心有其二義。一於一一眾生各起十心。二為辨差別對八種眾生。一于怨眾生非直不念加報。亦乃授與利益。二于貧苦眾生欲令遠離故起悲心。三于危懼無樂眾生。令得樂具不盡。四于惡行眾生。令安住善行。五于得樂眾生。以矜愍心不令放逸。六于外道未發心者。攝令正信發心。七已發心同行者。守令不退。八於一切攝菩提愿眾生。取如己身。於此開二。謂于乘大道集進趣者。推之如師。集具足功德者。敬之如佛。此十大同第二地集義中釋。以斯十心。治自心地。二勝進亦三。列中十法有通有別。通相可知。別依展轉。一總求多聞。為二利行依。二聞已閑靜思修。三聞必依友。四于友求請言必和悅。五問不非時。六不怖深法而不能受。不怯行法而不能行。七以思慧力解達深義。非但多聞于義不了。八如說修行。涅槃經。說親近善知

【現代漢語翻譯】現代漢語譯本自性（Svadharma）。如果這樣，為什麼又說有所聞呢？這是說廣泛地聽聞。或者自己查閱尋找。聽聞是就法開悟，就義理開悟而言的。必定不依賴他人詳細地指點傳授，所以說不由他究竟。這就是佛的無師智。下面的各個位次中都用這個解釋。有人說，『從自種生』，說的是不由他，但這只是最初的意向，有什麼值得推崇的呢？又引用下文，『雖然知道諸法悟不由師，然而對於尋求善知識沒有厭足』，也不是這個意思。那是根據雙行並進說的，這裡是就自己領悟說的。第二，在治地住中也有兩個方面。先是征問可知，二是解釋，其中，自分內文有四個區別：一、標示；二、征問；三、列舉；四、總結。下面的各個自分都仿照這個來理解。列舉中的十心有兩個含義：一是對每一個眾生都生起十種心；二是為辨別差別，針對八種眾生。一是對怨恨的眾生，不只是不念著報復，而且還給予利益。二是對貧苦的眾生，想要讓他們遠離困苦，所以生起悲心。三是對處在危難恐懼、沒有快樂的眾生，讓他們得到充足的快樂。四是對行為惡劣的眾生，讓他們安住在善良的行為中。五是對已經得到快樂的眾生，以憐憫的心不讓他們放縱。六是對外道中還沒有發起菩提心的人，引導他們進入正信，發起菩提心。七是對已經發起菩提心、與自己同行的修行者，守護他們不退轉。八是對一切攝取菩提愿的眾生，看待他們如同自己。在這其中又開出兩種，就是對於在大道上聚集前進的人，推崇他們如同老師；對於聚集具足功德的人，尊敬他們如同佛。這十大心同於第二地集義中的解釋。用這十種心，來治理自己的心地。二是勝進，也有三個方面。列舉中的十法有共通的，也有個別的。共通的方面可以知道。個別的方面依據展轉相生。一是總的來說，要廣泛地求取多聞，作為二利（自利利他）行為的依據。二是聽聞之後，要閑靜地思考和修習。三是聽聞必定要依靠善友。四是向善友請求教導時，言語必定要和悅。五是提問不應該在不適當的時候。六是不害怕深奧的佛法而不能接受，不畏懼修行佛法而不能實行。七是以思考的智慧力量來理解通達深奧的義理，不能只是多聽，卻不瞭解義理。八是如所說的那樣去修行。《涅槃經》說要親近善知識。

【English Translation】 English version Svadharma (Self-nature). If so, why do you say that there is hearing? This refers to broad hearing. Or self-searching and seeking. Hearing refers to enlightenment about the Dharma and enlightenment about the meaning. It is certain that it does not rely on others' detailed instructions, so it is said that it does not depend on others for ultimate understanding. This is the Buddha's wisdom without a teacher. The same explanation applies to all the positions below. Some say that 'born from one's own seed' means not depending on others, but this is only the initial intention, what is there to admire? Furthermore, quoting the following text, 'Although knowing that enlightenment of all dharmas does not depend on a teacher, yet there is no satiety in seeking good teachers,' this is not the meaning either. That is based on dual practice, while this is based on self-realization. Secondly, in the dwelling of cultivating the ground, there are also two aspects. First, the inquiry is knowable, and second is the explanation, in which the self-division of the text has four distinctions: first, marking; second, inquiring; third, listing; fourth, concluding. All the self-divisions below should be understood in this way. The ten minds in the listing have two meanings: one is to generate ten minds for each and every sentient being; the other is to distinguish differences, targeting eight kinds of sentient beings. One is towards hateful sentient beings, not only not thinking of retaliation, but also giving benefits. Two is towards poor and suffering sentient beings, wanting to make them leave suffering, so generating compassion. Three is towards sentient beings in danger and fear, without joy, letting them obtain sufficient joy. Four is towards sentient beings with evil conduct, letting them dwell in good conduct. Five is towards sentient beings who have already obtained joy, with a compassionate mind, not letting them be indulgent. Six is towards those among the non-Buddhist who have not yet generated Bodhicitta (the aspiration for enlightenment), guiding them into right faith, generating Bodhicitta. Seven is towards practitioners who have already generated Bodhicitta and are practicing together with oneself, guarding them from regression. Eight is towards all sentient beings who embrace the Bodhi vow, regarding them as oneself. Within this, two are opened up, that is, for those who gather and advance on the Great Path, esteeming them as teachers; for those who gather and possess complete merits, respecting them as Buddhas. These ten great minds are the same as the explanation in the second Bhumi (stage) of gathering meaning. Using these ten minds to cultivate one's own mind-ground. Two is superior progress, also having three aspects. The ten dharmas in the listing have common and individual aspects. The common aspects can be known. The individual aspects depend on mutual generation. One is, in general, to widely seek much learning, as the basis for the practice of two benefits (self-benefit and benefiting others). Two is, after hearing, to quietly contemplate and practice. Three is that hearing must rely on good friends. Four is that when requesting teachings from good friends, speech must be harmonious and pleasant. Five is that questions should not be asked at inappropriate times. Six is not to be afraid of profound Dharma and unable to accept it, not to be afraid of practicing Dharma and unable to carry it out. Seven is to understand and penetrate profound meanings with the power of thinking wisdom, not just to hear a lot but not understand the meaning. Eight is to practice as said. The Nirvana Sutra says to be close to good teachers.

識聽聞正法系念思惟如說修行。是大涅槃近因緣故。今展為十。九成行伏惑故離愚迷。十觀智照理決定究竟。故安住不動。三徴釋。所以修者上十多約智。以智導悲令轉增也。通益可知。第三修行住。釋中先明自分。是護煩惱行。后明勝進是護小乘行。前中。然此十無常大同三地。彼論具釋。引中邊釋已見問明。既文義包含略舉一兩。論云命行不住總名無常。此總句也。然復有二。一者唸唸無常。二者一期無常。於何無常依五盛陰。逼迫相故苦也。瑜伽三十四云。由無常行作意。為先趣入苦行。由苦無所得行趣入空行。空故不自在。由不自在趣入無我。此四即苦下。四行相也。五無作者。但緣有故。由唸唸無常故無造作。由皆苦故。無有樂味但于下苦中橫生樂想。即一切世間不可樂想。以彼空故。萬法無體物無當名之實。以無我故無有處所。非在色中乃至識中。無分別者。觀能取也。無堅實者。觀所取也。問涅槃比丘作無常想。佛呵倒惑。云何入住作無常觀。答彼但得名不得其義。以無常等該涅槃故。故佛呵之。今但說生死故無有失。又無常者。未會法身故。苦者。未得涅槃故。空者。無善有故。無我者。未得八自在故。則前四句自說生死。次無作等四自說涅槃。常故。無作樂故。無味我故不如名。凈故無處所。然二

【現代漢語翻譯】現代漢語譯本識別、聽聞、正確的佛法，並繫念、思惟，按照佛所說的去修行，這是趨向大涅槃的近因緣。現在展開為十種修行。通過九種修行來成就行為，降伏煩惱，因此遠離愚昧迷惑。通過第十種觀智，照亮真理，達到理智的決定和究竟，因此安住于不動搖的境界。三、解釋修行的原因。上面所說的十種修行，大多側重於智慧，用智慧引導慈悲，使之更加增長。普遍的利益是可以理解的。第三是修行安住。在解釋中，首先闡明自己的本分，這是守護煩惱的行為；然後闡明勝進，這是守護小乘的行為。在前一種情況中，這十種無常與三地非常相似，相關論著有詳細的解釋。引用《中邊分別論》的解釋已經在問答中說明。既然文義包含其中，就簡略地舉出一兩個例子。《瑜伽師地論》說，『命行不住，總名為無常』，這是總的概括。然而，又有兩種：一是念念無常，二是終期無常。對於什麼無常？依賴於五盛陰（skandha，蘊），因為有逼迫的相狀，所以是苦。瑜伽三十四說：『由於無常行作意為先，趣入苦行；由於苦無所得行，趣入空行；因為空，所以不自在；由於不自在，趣入無我。』這四種就是苦下的四種行相。五、沒有作者，只是因為因緣和合而有。由於唸唸無常，所以沒有造作。由於一切都是苦，所以沒有快樂的滋味，只是在下劣的苦中橫生出快樂的想法，這就是一切世間不可樂想。因為它（苦）是空性的，萬法沒有本體，事物沒有與其名稱相符的真實。因為無我，所以沒有處所，不在色（rupa，色蘊）中，乃至不在識（vijnana，識蘊）中。『無分別者』，是觀察能取（grasping）的心；『無堅實者』，是觀察所取（grasped）的境。問：涅槃（nirvana）比丘作無常想，佛陀呵斥為顛倒迷惑，為什麼入住時可以作無常觀？答：他們只是得到了名稱，沒有得到其中的意義，因為無常等涵蓋了涅槃的境界，所以佛陀呵斥他們。現在只是說生死輪迴，所以沒有過失。而且，無常，是因為沒有領會法身（dharmakaya，法身）；苦，是因為沒有得到涅槃；空，是因為沒有善的存在；無我，是因為沒有得到八自在。那麼，前四句是自己說生死輪迴，后四句是自己說涅槃。常，所以沒有造作；樂，所以沒有苦味；我，所以不如其名；凈，所以沒有處所。然而，二者...

【English Translation】 English version To recognize, hear, and correctly understand the Dharma (正法), to contemplate and reflect upon it, and to practice according to the Buddha's teachings is the near cause and condition for attaining Great Nirvana (大涅槃). Now, it is expanded into ten practices. Through nine practices, one accomplishes conduct, subdues afflictions, and thus departs from ignorance and delusion. Through the tenth contemplative wisdom, one illuminates the truth, attains the determination and ultimate understanding of reason, and thus dwells in an unshakable state. Three, explaining the reasons for practice. The above-mentioned ten practices mostly emphasize wisdom, using wisdom to guide compassion, causing it to increase further. The universal benefits are understandable. The third is dwelling in practice. In the explanation, first clarify one's own duty, which is the conduct of guarding against afflictions; then clarify the superior progress, which is the conduct of guarding against the Hinayana (小乘). In the former case, these ten impermanences are very similar to the Three Grounds, and related treatises have detailed explanations. The explanation of the Madhyantavibhaga (中邊分別論) has already been explained in the questions and answers. Since the meaning is contained within, briefly give one or two examples. The Yogacarabhumi-sastra (瑜伽師地論) says, 'The impermanence of the life process is generally called impermanence,' which is a general summary. However, there are two types: one is moment-to-moment impermanence, and the other is lifetime impermanence. With regard to what is impermanent? It relies on the Five Aggregates (五盛陰, skandha), because there is the aspect of oppression, therefore it is suffering. Yoga 34 says, 'Due to the intention of impermanence as the first, one enters into the practice of suffering; due to the practice of non-attainment of suffering, one enters into the practice of emptiness; because of emptiness, one is not free; due to not being free, one enters into non-self.' These four are the four aspects of suffering. Five, there is no creator, it is only because of the aggregation of conditions. Because of moment-to-moment impermanence, there is no creation. Because everything is suffering, there is no taste of happiness, only a false idea of happiness arises in the inferior suffering, which is the unthinkable happiness of all the world. Because it (suffering) is emptiness, the myriad dharmas have no substance, and things have no reality that matches their names. Because of non-self, there is no place, not in form (色, rupa), and not even in consciousness (識, vijnana). 'Non-discrimination' is observing the grasping mind; 'non-substantial' is observing the grasped object. Question: When a Nirvana (涅槃) Bhikshu (比丘) contemplates impermanence, the Buddha scolds him for being deluded, why can one contemplate impermanence when entering into practice? Answer: They only got the name, but did not get the meaning, because impermanence encompasses the realm of Nirvana, so the Buddha scolded them. Now it is only talking about samsara (生死輪迴), so there is no fault. Moreover, impermanence is because one has not realized the Dharmakaya (法身); suffering is because one has not attained Nirvana; emptiness is because there is no existence of good; non-self is because one has not attained the Eight Freedoms. Then, the first four sentences are about samsara, and the last four sentences are about Nirvana. Permanence, so there is no creation; happiness, so there is no taste of suffering; self, so it is not as named; purity, so there is no place. However, the two...

理不偏照與之符。猶懸鏡高堂萬像斯鑒。又初四句則因緣生滅。是無常義等。次四則不生不滅。是無常義故云無作。五受陰洞達空無所起。是苦義。因起有苦。起即無起故無味也。諸法畢竟無所有。是空義。人法二空空亦空故。故不如名。於我無我而不二。是無我義。諸佛或說我。或說于無我。諸法實相中無我無非我故。無處所。故庵提遮經。說不生不滅是無常義。生滅卻是常義等。瑜伽四十六云。云何菩薩觀一切行皆是無常。謂觀一切行言說自性。於一切時常無所有。如是諸行常不可得。若得斯意則入中道。若依中邊論約三性說。則初后二性不生不滅。是無常義。依他起性則生滅。是無常義等。又無作者。非常非無常故。無味者。非苦非樂故。不如名者。非空非不空言不及故。無處所者。非我非無我。不在生死及涅槃故。無分別者。念想無故。無堅實者。實與不實相待有故。后勝進中是護小乘行。小乘不求種智。不欲廣知故。十中初三是作佛事處。眾生是所度。法界是能度。世界是度處。次四界是起見處。外道計大為諸法本。小乘計大為諸色因。又成身之體。后三界是繫縛處云何觀耶。一觀其相委細而知。二觀其性甚深平等。三徴意云。但總觀無常何用廣知。釋意云。觀空不礙廣有知見。性相兼了法智增明故。第四

【現代漢語翻譯】『理不偏照與之符』，意思是真理的普遍照耀與此相符。就像高懸的鏡子，能照見萬物的影像。前面四句講的是因緣生滅，是無常的含義等等。接下來的四句講的是不生不滅，是不變的含義，所以說是『無作』。五蘊（五受陰）通達空性，無從生起，這是苦的含義。因為生起才有苦，生起即是無生起，所以說是『無味』。一切諸法畢竟是空無所有，這是空的含義。人空和法空，空也是空，所以說是『不如名』。對於有我和無我，不執著於二者，這是無我的含義。諸佛或者說有我，或者說無我，因為諸法的實相中，既沒有我，也沒有非我，所以說是『無處所』。《庵提遮經》中說，不生不滅是無常的含義，生滅反而是常的含義等等。《瑜伽師地論》第四十六卷說：『菩薩如何觀察一切行都是無常的呢？』就是說，觀察一切行的言說自性，在任何時候都是空無所有的。像這樣的諸行，永遠是不可得的。如果能領會這個意思，就能進入中道。如果依據《中邊分別論》，從三性的角度來說，那麼初性和后性不生不滅，是無常的含義。依他起性則有生滅，是無常的含義等等。此外，『無作者』，是因為它既不是常，也不是無常。『無味』，是因為它既不是苦，也不是樂。『不如名』，是因為它既不是空，也不是不空，言語無法表達。『無處所』，是因為它既不是我，也不是無我，不在生死和涅槃之中。『無分別』，是因為沒有念想。『無堅實』，是因為真實與不真實是相對存在的。後面的勝進中，是護持小乘行。小乘不追求一切種智（sarvajnatva），不希望廣泛地瞭解。十界中，前三界是作佛事的地方，眾生是所要度化的對象，法界是能度化的力量，世界是度化的場所。接下來的四界是產生見解的地方，外道認為『大』是諸法的根本，小乘認為『大』是諸色的原因，也是構成身體的要素。後面的三界是繫縛的地方。如何觀察呢？一是仔細地觀察它的相，從而瞭解它。二是觀察它的性，非常深奧和平等。三是提問，說：『僅僅總觀無常，為什麼還要廣泛地瞭解呢？』解釋說：『觀察空性不妨礙廣泛地擁有知見，性相兼顧，法智才能增明。』第四現代漢語譯本『理不偏照與之符』，意思是真理的普遍照耀與此相符。就像高懸的鏡子，能照見萬物的影像。前面四句講的是因緣生滅，是無常（anitya）的含義等等。接下來的四句講的是不生不滅，是不變的含義，所以說是『無作』。五蘊（panca skandha）通達空性，無從生起，這是苦（duhkha）的含義。因為生起才有苦，生起即是無生起，所以說是『無味』。一切諸法畢竟是空無所有，這是空（sunyata）的含義。人空和法空，空也是空，所以說是『不如名』。對於有我和無我，不執著於二者，這是無我（anatman）的含義。諸佛或者說有我，或者說無我，因為諸法的實相中，既沒有我，也沒有非我，所以說是『無處所』。《庵提遮經》中說，不生不滅是無常（anitya）的含義，生滅反而是常的含義等等。《瑜伽師地論》第四十六卷說：『菩薩如何觀察一切行都是無常（anitya）的呢？』就是說，觀察一切行的言說自性，在任何時候都是空無所有的。像這樣的諸行，永遠是不可得的。如果能領會這個意思，就能進入中道。如果依據《中邊分別論》，從三性的角度來說，那麼初性和后性不生不滅，是無常（anitya）的含義。依他起性則有生滅，是無常（anitya）的含義等等。此外，『無作者』，是因為它既不是常，也不是無常。『無味』，是因為它既不是苦，也不是樂。『不如名』，是因為它既不是空，也不是不空，言語無法表達。『無處所』，是因為它既不是我，也不是無我，不在生死和涅槃之中。『無分別』，是因為沒有念想。『無堅實』，是因為真實與不真實是相對存在的。後面的勝進中，是護持小乘行。小乘不追求一切種智（sarvajnatva），不希望廣泛地瞭解。十界中，前三界是作佛事的地方，眾生是所要度化的對象，法界是能度化的力量，世界是度化的場所。接下來的四界是產生見解的地方，外道認為『大』是諸法的根本，小乘認為『大』是諸色的原因，也是構成身體的要素。後面的三界是繫縛的地方。如何觀察呢？一是仔細地觀察它的相，從而瞭解它。二是觀察它的性，非常深奧和平等。三是提問，說：『僅僅總觀無常，為什麼還要廣泛地瞭解呢？』解釋說：『觀察空性不妨礙廣泛地擁有知見，性相兼顧，法智才能增明。』第四 English version 『The principle accords with impartial illumination,』 meaning the universal illumination of truth corresponds to this. It is like a high-hanging mirror that reflects the images of all things. The first four lines speak of the arising and ceasing of conditions, which is the meaning of impermanence (anitya), and so on. The next four lines speak of non-arising and non-ceasing, which is the meaning of permanence, so it is said to be 『without action.』 The five aggregates (panca skandha) penetrate emptiness, arising from nowhere, which is the meaning of suffering (duhkha). Because there is arising, there is suffering; arising is the same as non-arising, so it is said to be 『without taste.』 All dharmas are ultimately empty and without anything, which is the meaning of emptiness (sunyata). The emptiness of persons and the emptiness of dharmas, emptiness is also empty, so it is said to be 『not as named.』 Regarding self and non-self, not clinging to either, this is the meaning of no-self (anatman). The Buddhas either speak of self or speak of no-self, because in the true nature of all dharmas, there is neither self nor non-self, so it is said to be 『without a place.』 The Amvattha Sutta says that non-arising and non-ceasing is the meaning of impermanence (anitya), and arising and ceasing is the meaning of permanence, and so on. Yogacarabhumi-sastra, Volume 46, says: 『How does a Bodhisattva observe that all actions are impermanent (anitya)?』 That is, observing the self-nature of the speech of all actions, it is empty and without anything at all times. Such actions are forever unattainable. If one can understand this meaning, one can enter the Middle Way. If according to the Madhyantavibhaga, speaking from the perspective of the three natures, then the initial nature and the final nature do not arise and do not cease, which is the meaning of impermanence (anitya). The dependent nature arises and ceases, which is the meaning of impermanence (anitya), and so on. Furthermore, 『without an agent』 because it is neither permanent nor impermanent. 『Without taste』 because it is neither suffering nor pleasure. 『Not as named』 because it is neither empty nor not empty, words cannot express it. 『Without a place』 because it is neither self nor non-self, not in samsara or nirvana. 『Without discrimination』 because there are no thoughts. 『Without solidity』 because reality and unreality exist relative to each other. The later stages of progress are to protect the practices of the Hinayana. The Hinayana does not seek omniscience (sarvajnatva), does not wish to know extensively. Among the ten realms, the first three realms are the places for doing the work of the Buddha, sentient beings are the objects to be liberated, the Dharma realm is the power to liberate, and the world is the place of liberation. The next four realms are the places where views arise, the heretics believe that 『Great』 is the root of all dharmas, the Hinayana believes that 『Great』 is the cause of all forms, and also the elements that make up the body. The last three realms are the places of bondage. How to observe? First, carefully observe its form, thereby understanding it. Second, observe its nature, which is very profound and equal. Third, ask, saying: 『Only observing impermanence in general, why is it necessary to understand extensively?』 Explain, saying: 『Observing emptiness does not hinder extensively possessing knowledge and views, both nature and form are considered, and the wisdom of the Dharma can be increased.』 Fourth

【English Translation】『The principle accords with impartial illumination,』 meaning the universal illumination of truth corresponds to this. It is like a high-hanging mirror that reflects the images of all things. The first four lines speak of the arising and ceasing of conditions, which is the meaning of impermanence (anitya), and so on. The next four lines speak of non-arising and non-ceasing, which is the meaning of permanence, so it is said to be 『without action.』 The five aggregates (panca skandha) penetrate emptiness, arising from nowhere, which is the meaning of suffering (duhkha). Because there is arising, there is suffering; arising is the same as non-arising, so it is said to be 『without taste.』 All dharmas are ultimately empty and without anything, which is the meaning of emptiness (sunyata). The emptiness of persons and the emptiness of dharmas, emptiness is also empty, so it is said to be 『not as named.』 Regarding self and non-self, not clinging to either, this is the meaning of no-self (anatman). The Buddhas either speak of self or speak of no-self, because in the true nature of all dharmas, there is neither self nor non-self, so it is said to be 『without a place.』 The Amvattha Sutta says that non-arising and non-ceasing is the meaning of impermanence (anitya), and arising and ceasing is the meaning of permanence, and so on. Yogacarabhumi-sastra, Volume 46, says: 『How does a Bodhisattva observe that all actions are impermanent (anitya)?』 That is, observing the self-nature of the speech of all actions, it is empty and without anything at all times. Such actions are forever unattainable. If one can understand this meaning, one can enter the Middle Way. If according to the Madhyantavibhaga, speaking from the perspective of the three natures, then the initial nature and the final nature do not arise and do not cease, which is the meaning of impermanence (anitya). The dependent nature arises and ceases, which is the meaning of impermanence (anitya), and so on. Furthermore, 『without an agent』 because it is neither permanent nor impermanent. 『Without taste』 because it is neither suffering nor pleasure. 『Not as named』 because it is neither empty nor not empty, words cannot express it. 『Without a place』 because it is neither self nor non-self, not in samsara or nirvana. 『Without discrimination』 because there are no thoughts. 『Without solidity』 because reality and unreality exist relative to each other. The later stages of progress are to protect the practices of the Hinayana. The Hinayana does not seek omniscience (sarvajnatva), does not wish to know extensively. Among the ten realms, the first three realms are the places for doing the work of the Buddha, sentient beings are the objects to be liberated, the Dharma realm is the power to liberate, and the world is the place of liberation. The next four realms are the places where views arise, the heretics believe that 『Great』 is the root of all dharmas, the Hinayana believes that 『Great』 is the cause of all forms, and also the elements that make up the body. The last three realms are the places of bondage. How to observe? First, carefully observe its form, thereby understanding it. Second, observe its nature, which is very profound and equal. Third, ask, saying: 『Only observing impermanence in general, why is it necessary to understand extensively?』 Explain, saying: 『Observing emptiness does not hinder extensively possessing knowledge and views, both nature and form are considered, and the wisdom of the Dharma can be increased.』 Fourth

生貴住。自分中有五。謂釋名標徴列結也。從聖教生者。謂多聞熏習。等流無漏教法生其智故。又下偈云。佛子於法如是觀。從佛親生名佛子。此約能說人也。又偈云。了達諸有無所有。超過彼法生法界。此約理也。上三義皆能生后一義。兼顯所生之處。又能說所說能詮所詮。成此三異。從此三生並可尊貴。列中十事同四地。十種法智但有開合耳。既從聖教產生就四智。教化眾生。一自住處智。不退轉故亦所生也。二同敬智。于佛凈信故亦能生也。三真如智。善觀察法故。亦所生處也。法即法界。四分別所說智。即餘七句。謂了眾生空有。佛土權實世界染凈。行業善惡果報苦樂。二種生死四種涅槃。具如常釋。后十勝進。初三解了通於教理行果。次三修集行法。次三誓當滿果。后一別了理法。后徴釋。意欲進后位真俗平等故。遍觀三世不殊方知平等故。第五具足方便住者。自分十心亦是方便也。勝進十心亦具足也。今自分中。即第二住發起此心。今以所修善根正向所為。例前解釋文並可見。今別為一勢。謂初是總句。救苦護善故。云何護善。一授與樂因如經饒益故。二令得樂果謂安樂故。三哀愍妄樂不令著故。四云何救苦。度一切苦得解脫故。何者是苦。苦有二種。一三災八難。二二種生死。云何能離。一教生凈信。

二由凈信故授以三學。令諸根煩惱皆得調伏。云何得樂。謂咸證涅槃。究竟滅苦是真常樂。初句九字流至於此。后勝進中。前六義含深廣后四唯顯甚深。云何廣耶。一無涯畔。二無分限。三離算數。四言思莫儔。五色類非一。六非稱量盡。所言深者無邊。謂非有非無非斷非常故。無量者。常一剎那無長短故。無數者。非一非異不墮數故。不思議者。即妄即真。言語道斷心行處滅故。無量色者頓現身器故。不可量者。出二量故。后四中。七為總句。人法空故。此云何空。八約能成。非是自他共所作故。九約所成。內外推尋無所有故。十無自性。釋成上義。無性故空。無性故誰能作。無性故無所有。非斷無也。又七八九是三脫門。三徴釋意云。雙明深廣。性相交徹。則轉復增勝形奪兩亡。皆無染著成般若故。第六正心住。初自分內。由成就般若了法性相故。皆不動名為正心。初四約所敬三寶。由了法平等聲如谷響故。于贊毀不生欣戚。又在執應毀就理應贊故。故商主天子經云。無有不毀語言。而能至其解脫中故。次三約所愍眾生。有量無量是斷常邊菩薩不墮。有垢無垢是增減邊菩薩遠離。易度難度是苦樂邊菩薩不住。又有垢者難無垢者易。又亦反此。以不發心不知垢故名之為無。后三約所知法界。有量無量亦是斷常。餘二

【現代漢語翻譯】現代漢語譯本其次，由於清凈的信心，（佛）授予（他們）三學（戒、定、慧），使各種根（眼、耳、鼻、舌、身、意）的煩惱都能得到調伏。如何才能得到快樂呢？就是說，都證得涅槃（寂滅），徹底滅除痛苦才是真正的常樂。第一句的九個字流傳到這裡。在後面的殊勝增進中，前面的六個意義包含深廣，後面的四個意義只顯示甚深。什麼是廣呢？一是沒有邊際，二是沒有分界，三是不能用算數計算，四是言語和思慮都無法比擬，五是種類不是單一的，六是不能用稱量來窮盡。所說的深，是沒有邊際，就是說，既不是有，也不是無，既不是斷滅，也不是恒常。無量，是說常在一剎那，沒有長短的分別。無數，是說非一非異，不落入數目的概念。不可思議，就是妄即是真，言語的道路斷絕，心識的活動止息。無量色，是說頓然顯現身和器世間。不可量，是說超出兩種量度（數量和體積）。後面的四句中，第七句是總括性的句子，因為人法皆空。這（人法）如何是空的呢？第八句從能成的角度來說，不是自己、他人、共同作用所造成的。第九句從所成的角度來說，內外推求尋覓，都是一無所有。第十句是沒有自性，解釋併成就上面的意義。因為沒有自性所以是空。因為沒有自性，所以誰能造作？因為沒有自性，所以一無所有。但這不是斷滅的空無。而且，第七、第八、第九句是三解脫門（空、無相、無愿）。三次征問和解釋，是雙重地闡明深和廣，性相交融貫通，那麼就會轉而更加殊勝，形和奪兩種作用都消失，都沒有染著，成就般若（智慧）的緣故。第六，正心安住。首先是安住于自身之內，由於成就般若，了解法的體性和現象的緣故，都不動搖，這叫做正心。最初的四句是關於所尊敬的三寶（佛、法、僧），由於了解法的平等性，聲音如同山谷的迴響的緣故，對於讚揚和譭謗不產生喜悅和憂愁。而且，在執著時應該譭謗，就道理而言應該讚揚。所以商主天子的經典說，沒有不譭謗的言語，而能達到解脫的境界的緣故。其次的三句是關於所憐憫的眾生，有量和無量是斷見和常見的邊見，菩薩不墮入。有垢和無垢是增益和損減的邊見，菩薩遠離。易度化和難度化是苦和樂的邊見，菩薩不住著。而且有垢的人難以度化，無垢的人容易度化。而且也可以反過來說，因為不發菩提心，不知道有垢，所以稱之為無。後面的三句是關於所知的法界，有量和無量也是斷見和常見。其餘的（內容）。

【English Translation】 English version Secondly, due to pure faith, (the Buddha) bestows the Three Learnings (Śīla - discipline, Samādhi - concentration, and Prajñā - wisdom), enabling the afflictions of all the roots (eye, ear, nose, tongue, body, and mind) to be subdued. How can one attain happiness? It means that all attain Nirvāṇa (extinction), and the complete cessation of suffering is true, constant happiness. The nine characters of the first sentence flow to this point. In the subsequent surpassing advancement, the first six meanings contain depth and breadth, while the latter four meanings only reveal profound depth. What is breadth? First, it is without boundaries. Second, it is without limits. Third, it cannot be calculated with numbers. Fourth, speech and thought cannot compare to it. Fifth, the types are not singular. Sixth, it cannot be exhausted by measurement. What is meant by depth is without limit, meaning it is neither existent nor non-existent, neither annihilation nor permanence. Immeasurable means that it is constantly in one instant, without long or short distinctions. Innumerable means that it is neither one nor different, not falling into the concept of number. Inconceivable means that delusion is truth, the path of language is cut off, and the activity of the mind ceases. Immeasurable forms mean that the body and the world appear suddenly. Unmeasurable means that it transcends the two measurements (quantity and volume). In the latter four sentences, the seventh sentence is a summary statement because both persons (pudgala) and dharmas are empty. How is this (person and dharma) empty? The eighth sentence speaks from the perspective of what is capable of being accomplished, not created by oneself, others, or jointly. The ninth sentence speaks from the perspective of what is accomplished, seeking and searching internally and externally, all is without substance. The tenth sentence is without self-nature (svabhāva), explaining and accomplishing the above meaning. Because there is no self-nature, it is empty. Because there is no self-nature, who can create? Because there is no self-nature, there is nothing. But this is not annihilation. Moreover, the seventh, eighth, and ninth sentences are the three doors of liberation (emptiness, signlessness, wishlessness). The three inquiries and explanations doubly clarify depth and breadth, the nature and characteristics interpenetrate, then it will turn and become even more surpassing, the form and the act of taking away both disappear, all without attachment, because of accomplishing Prajñā (wisdom). Sixth, correct mind abiding. First, it abides within oneself, because of accomplishing Prajñā, understanding the nature and characteristics of the Dharma, all without wavering, this is called correct mind. The first four sentences are about the Three Jewels (Buddha, Dharma, Sangha) that are revered, because of understanding the equality of the Dharma, the sound is like the echo in a valley, not producing joy or sorrow for praise or blame. Moreover, one should blame when attached, and one should praise in terms of principle. Therefore, the Sūtra of the Merchant Prince says, 'There is no speech without blame that can reach the state of liberation.' The next three sentences are about the sentient beings who are pitied, measurable and immeasurable are the extreme views of annihilation and permanence, which Bodhisattvas do not fall into. Defiled and undefiled are the extreme views of increase and decrease, which Bodhisattvas stay away from. Easy to liberate and difficult to liberate are the extreme views of suffering and happiness, which Bodhisattvas do not dwell on. Moreover, it is difficult to liberate those who are defiled, and easy to liberate those who are undefiled. And it can also be said the other way around, because not generating Bodhicitta (the mind of enlightenment), not knowing defilement, therefore it is called undefiled. The last three sentences are about the realm of Dharma that is known, measurable and immeasurable are also annihilation and permanence. The rest (of the content).

增減。已得正心故皆不動。又約眾生大悲大愿無限量故。了法界性超量非量故。知法界相緣成世界。說有成壞非成壞故。體有相無體無相有。皆自在故。況並音聲性離。何足動哉。后十勝進中。然勸學者。通聞思修。偈云聽聞乃一義爾。列中一自性之相不可得故。二緣起想成故。三圓成性凈故。四能成非有。五所成無實。六自性本空。七空性亦離。八喻上緣現。九喻上想生。十總離取捨出沒想故。此與六地取染凈法分別慢對治文多相似。三徴釋云。此如順忍欲進后位不退忍故。第七不退。住自分十中初三三寶。次二別顯前法。次三別明初佛。后二約佛境智通佛法也。而十皆言不退轉者。大同前位。然此位中。已入無生知所聞法畢竟空故。又前位會事入理令心不動。今此事理雙現。而心不退。后位從理向事。唯隨事行轉純熟故。是故前位於三寶等。但聞贊毀忍之尚易。今聞有無利害轉深。成忍則難。故過前位。又前言不動但能正心。今云不退有進趣義。又權實方便皆悉通達。有無等言皆有在故。佛則色相虛無。應機為有。法則離相離性不壞相性。菩薩同佛。次二中約事行為有。入理行為無。出離有二。一約自行。義同前文有垢無垢。亦約事理。二就化他。悲故不出由智故出。次下三句。亦論有無何異初句。初句邪見為無

正信言有。此三亦非正見。雖許有佛不遍三世。或言過去入滅。是故非有。未來未成安得為有。現在生界未盡佛愿未滿。今有佛者皆應現耳。俱有可知。今知其謬說為無正說為有。后二句中初智后境。佛智有盡等者。一豎約智體。以盡智故名為有盡窮未來故名為無盡。又若入永滅則名為盡。不永滅度是即無盡。約從修生則名為盡。即同無為故名無盡。二橫就所知。謂法無盡故智亦無盡。以無盡智稱無盡法。則名為盡故。法華云。唯佛與佛乃能究盡諸法實相。智度論云。如函大蓋亦大。還將無盡之智知無盡法。是故如來名一切智。今菩薩窮究。知依豎義半了半不了。知依橫義二俱是了。又相待說有盡無盡。就理而言並非二相。后一就境約性一相。約相非一。知其隨說皆非遍知。后勝進中十事五對。此大同地中樂無作行。對治發起十種殊勝行。由此知其事理無礙。至地則得權實雙行。初一多對。總含三義。一約權實。於一佛乘說無量故。雖有眾多皆佛因故。二約事理。理能成事說一即多。事能顯理說多即一。三約事事無礙有同體異體。義如上說。二文義對。文隨於義。轉變密意故。即如初句一言隨於多義。義隨於文。顯了直說故。即下三對。但顯事理一無礙義。若望下偈云如是一切展轉成。則文義亦通事事無礙。三遍計理

【現代漢語翻譯】現代漢語譯本：說『正信』是『有』，這三種觀點都不是正見。即使承認有佛（Buddha，覺悟者），佛也不遍及過去、現在、未來三世。或者說，過去的佛已經入滅（Nirvana，寂滅），所以說『沒有』。未來的佛尚未成就，怎麼能說是『有』呢？現在的眾生界（Samsara，輪迴）還沒有窮盡，佛的願力還沒有圓滿，如果現在有佛，都應該顯現出來才對。『俱有』是可以知道的。現在知道他們的說法是錯誤的，所以說『無』，正確的說法是『有』。后兩句中，『初智后境』，佛的智慧有窮盡等等，第一種是豎向地就智慧的本體而言，因為有窮盡的智慧，所以名為『有盡』，因為窮盡未來，所以名為『無盡』。又如果進入永遠的寂滅，就名為『盡』，不永遠寂滅，那就是『無盡』。從修行而生來說，就名為『盡』，與無為法（Nirvana，無為）相同，所以名為『無盡』。第二種是橫向地就所知的事物而言，因為法（Dharma，佛法）是無盡的，所以智慧也是無盡的。用無盡的智慧來認知無盡的法，所以名為『盡』。所以《法華經》（Lotus Sutra）說：『只有佛與佛才能究竟通達諸法的真實相。』《智度論》（Mahaprajnaparamita Sutra）說：『如同箱子大，蓋子也大。』用無盡的智慧來認知無盡的法。所以如來（Tathagata，佛的稱號）名為一切智（Sarvajna，全知）。現在菩薩（Bodhisattva，覺悟的有情）窮究，知道依據豎向的意義，一半瞭解一半不瞭解；知道依據橫向的意義，兩種都是瞭解的。又相對待地說有窮盡和無盡，就理而言並非兩種相。最後一種是就境界而言，從本性上說是一種相，從現象上說不是一種相。知道他們隨意的說法都不是普遍的認知。後面的『勝進』中，有十事五對。這與大地（Bhumi，菩薩的階位）中的『樂無作行』相同，對治發起十種殊勝的修行。由此知道事和理沒有障礙，到達大地就能得到權巧方便和真實智慧雙行。第一種是一多對，總共包含三種意義。第一種是就權巧方便和真實智慧而言，在一個佛乘（Ekayana，唯一的成佛之道）中說無量，雖然有眾多，都是成佛的因。第二種是就事和理而言，理能夠成就事，所以說一即多；事能夠顯現理，所以說多即一。第三種是就事事無礙而言，有同體和異體，意義如上面所說。第二種是文義對，文字隨著意義轉變密意，就像第一句中一個字隨著多種意義。意義隨著文字，顯了直說，就像下面的三對，只是顯現事理一無礙的意義。如果看下面的偈頌說『如是一切展轉成』，那麼文義也通事事無礙。第三種是遍計理（Parikalpita，虛妄分別的理）。

【English Translation】 English version: To say 'true faith' is 'existence' – these three views are not correct views. Even if one admits there is a Buddha (Buddha, the Awakened One), the Buddha does not pervade the three times of past, present, and future. Or it is said that the Buddhas of the past have entered Nirvana (Nirvana, cessation), therefore it is said 'non-existence'. The Buddhas of the future have not yet been accomplished, how can they be said to 'exist'? The present realm of sentient beings (Samsara, cycle of rebirth) has not yet been exhausted, and the vows of the Buddhas have not yet been fulfilled. If there were Buddhas now, they should all manifest. 'Both exist' can be known. Now knowing that their statements are wrong, therefore it is said 'non-existence'; the correct statement is 'existence'. In the latter two sentences, 'first wisdom then object', the Buddha's wisdom has limits, etc. The first is vertically in terms of the substance of wisdom; because of limited wisdom, it is called 'limited existence'; because it exhausts the future, it is called 'unlimited existence'. Furthermore, if one enters eternal Nirvana, it is called 'limited'; not entering eternal Nirvana is 'unlimited'. In terms of arising from cultivation, it is called 'limited'; being the same as non-action (Nirvana, non-doing), it is called 'unlimited'. The second is horizontally in terms of what is known; because the Dharma (Dharma, the teachings) is unlimited, wisdom is also unlimited. Using unlimited wisdom to know unlimited Dharma is called 'limited'. Therefore, the Lotus Sutra (Lotus Sutra) says: 'Only Buddhas and Buddhas can completely understand the true nature of all dharmas.' The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says: 'As the box is large, so is the lid.' Using unlimited wisdom to know unlimited Dharma. Therefore, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is called Sarvajna (Sarvajna, All-Knowing). Now Bodhisattvas (Bodhisattva, beings striving for enlightenment) investigate thoroughly, knowing that according to the vertical meaning, they understand half and do not understand half; knowing that according to the horizontal meaning, both are understood. Furthermore, relatively speaking, there is limited and unlimited; in terms of principle, they are not two aspects. The last is in terms of the realm; in terms of nature, it is one aspect; in terms of phenomena, it is not one aspect. Knowing that their arbitrary statements are not universal knowledge. In the later 'superior progress', there are ten matters and five pairs. This is the same as the 'joy of non-action' in the Great Bhumi (Bhumi, stages of the Bodhisattva path), counteracting and initiating ten kinds of superior practices. From this, it is known that there is no obstruction between phenomena and principle; reaching the Bhumi, one can attain both skillful means and true wisdom. The first is the one-many pair, which includes three meanings in total. The first is in terms of skillful means and true wisdom; in one Buddha Vehicle (Ekayana, the One Vehicle to Buddhahood), it speaks of the immeasurable; although there are many, they are all causes for becoming a Buddha. The second is in terms of phenomena and principle; principle can accomplish phenomena, so it is said that one is many; phenomena can reveal principle, so it is said that many are one. The third is in terms of the unobstructedness of phenomena; there are same-entity and different-entity, the meaning is as explained above. The second is the text-meaning pair; the text follows the meaning, transforming the secret intention, just like in the first sentence, one word follows many meanings. The meaning follows the text, clearly and directly speaking, just like the following three pairs, only revealing the meaning of the unobstructedness of phenomena and principle. If one looks at the following verse saying 'Thus all are transformed and accomplished', then the text and meaning also communicate the unobstructedness of phenomena. The third is the Parikalpita (Parikalpita, conceptualized) principle.

無情有無二。四依他幻相性空無二。五圓成性空與不空二如不異。又上三中。皆以三性三無性相即準思。三徴釋中。善能出離者。不沉沒於事理。成后位自在也。第八童真住。自分中初三。三業無失。永離習氣唯佛得之。任運無功在於八地。此中多同八地。能行無漏故。得無失。無十不善失亦無錯謬失。此三自行亦為化體。余皆利他。初一能化身。頓悟菩薩隨愿受生。貴在利人不揀凈穢。慚悟地前。許受變易意生身故。次四以能化智知所化境。即十力智之四智也。次一化處后一化法正化。后明勝進是不動行。初六于剎自在。后四三業自在。此同八地。若色若土皆自在故。初一總知分齊。次二作用持兼願力。四十眼智觀。五有佛便詣。六游以化生。后四中。一意二身三語四通三業。下徴釋意。為得善巧入於後位。辯才自在故。第九王子住。初自分十中。一知六趣四生受報差別。又知九種命終心受生差別故。二知現行煩惱。三知種等相續。非如現行有間斷故。習氣有四如九地說。四知諸行作業所入法門。皆善巧故。上四多同九地十種稠林。彼據入地尤多細密。故名稠林。此但云知。五知法藥。是智成就義。六知法師軌儀。七知所化處。八知化時。隨根生熟不差失故。后二依二諦說。皆說成就也。后勝進十法皆言法王者。既

【現代漢語翻譯】現代漢語譯本無情有無二：指無情之物（無情）的存在與不存在（有無）這兩種情況。四依他幻相性空無二：指四種依他起性（四依他），幻相（幻相），以及空性（性空）這三者並非相互對立，而是統一的。五圓成性空與不空二如不異：指圓成實性（圓成性）的空性（空）與不空性（不空）這兩種狀態，實際上並無差別。又上三中，皆以三性三無性相即準思：以上三種情況，都可以用三自性（三性）和三無自性（三無性）相互關聯的原則來理解。三徴釋中，善能出離者，不沉沒於事理，成后位自在也：在三種征釋中，能夠善於出離的人，不會沉溺於事物和道理之中，從而成就更高層次的自在。第八童真住，自分中初三，三業無失，永離習氣唯佛得之，任運無功在於八地：在第八童真住（菩薩果位）中，從自身來說，最初的三種是身口意三業（三業）沒有過失，永遠脫離了習氣，這種境界只有佛才能達到。任運無功（自然而然，無需努力）的境界在第八地（八地菩薩）才能達到。這裡很多地方與八地相似，因為能夠行持無漏之業，所以沒有過失。沒有十不善業的過失，也沒有錯謬的過失。這三種自身修行也是化身的基礎，其餘都是利他。最初一種是能化身，頓悟的菩薩可以隨愿受生，貴在利益他人，不選擇清凈或污穢的地方。慚悟地前，允許接受變易意生身。次四以能化智知所化境，即十力智之四智也：接下來的四種是以能化之智瞭解所化之境，也就是如來十力智中的四種智慧。次一化處后一化法正化：接下來一個是化身所處的處所，后一個是化身所用的方法，以及如何正確地教化。后明勝進是不動行，初六于剎自在，后四三業自在，此同八地，若色若土皆自在故：後面說明的勝進是不動行，最初六種是對剎土的自在，後面四種是對身口意三業的自在，這與八地菩薩相同，無論是色還是剎土都自在。初一總知分齊，次二作用持兼願力，四十眼智觀，五有佛便詣，六游以化生：最初一種是總的瞭解分際，接下來兩種是作用和願力，四十眼智觀，五是有佛就前往，六是遊歷以化生。后四中，一意二身三語四通三業，下徴釋意，為得善巧入於後位，辯才自在故：後面的四種中，一是意，二是身，三是語，四是三業通達。下面征釋其意義，是爲了獲得善巧，進入更高的果位，因為辯才自在。第九王子住，初自分十中，一知六趣四生受報差別，又知九種命終心受生差別故：在第九王子住（菩薩果位）中，從自身來說，最初的十種是，一是瞭解六道（六趣）和四生（四生）所受果報的差別，又瞭解九種命終心和受生的差別。二知現行煩惱，三知種等相續，非如現行有間斷故，習氣有四如九地說：二是瞭解現行的煩惱，三是瞭解種子等等的相續，不像現行那樣有間斷，習氣有四種，如九地說。四知諸行作業所入法門，皆善巧故：四是瞭解各種行為和作業所進入的法門，都非常善巧。上四多同九地十種稠林，彼據入地尤多細密，故名稠林，此但云知：以上四種大多與九地菩薩的十種稠林相同，九地菩薩更加細密，所以稱為稠林，這裡只是說了解。五知法藥，是智成就義，六知法師軌儀，七知所化處，八知化時，隨根生熟不差失故：五是了解法藥，是智慧成就的意義，六是了解法師的軌儀，七是瞭解所化之處，八是瞭解教化的時機，隨著眾生根性的成熟程度而不會有差錯。后二依二諦說，皆說成就也：後面兩種是依據二諦（二諦）來說的，都是說成就。后勝進十法皆言法王者，既

【English Translation】 English version The duality of sentient and non-sentient: Refers to the two situations of the existence (being) and non-existence (non-being) of inanimate objects (non-sentient). The non-duality of the four dependencies, illusory appearances, and emptiness: Refers to the fact that the four dependent originations (four dependencies), illusory appearances (illusory appearances), and emptiness (emptiness) are not opposed to each other, but unified. The non-difference between the emptiness and non-emptiness of the fifth perfect nature: Refers to the fact that there is actually no difference between the emptiness (emptiness) and non-emptiness (non-emptiness) of the perfectly accomplished nature (perfect nature). Furthermore, in the above three, all can be understood based on the principle of the mutual association of the three natures and the three non-natures: The above three situations can all be understood using the principle of the mutual association of the three self-natures (three natures) and the three non-self-natures (three non-natures). Among the three explanations, those who are good at detachment do not sink into things and principles, and achieve freedom in later stages: Among the three types of explanations, those who are good at detachment will not be immersed in things and principles, thus achieving a higher level of freedom. The eighth stage of the pure child, the first three from one's own part, the three karmas are without fault, and only the Buddha can attain the permanent separation from habitual tendencies. Effortless action is in the eighth ground: In the eighth stage of the pure child (Bodhisattva stage), from one's own perspective, the first three are that the three karmas (three karmas) of body, speech, and mind are without fault, and only the Buddha can attain the permanent separation from habitual tendencies. The state of effortless action (natural and effortless) can only be achieved in the eighth ground (eighth ground Bodhisattva). Many aspects here are similar to the eighth ground, because one can practice uncontaminated karma, so there is no fault. There is no fault of the ten non-virtuous deeds, and there is no fault of mistakes. These three self-cultivations are also the basis of the transformation body, and the rest are for the benefit of others. The first one is the transformation body, and the Bodhisattva of sudden enlightenment can be reborn according to their vows, valuing the benefit of others and not choosing pure or impure places. Before the ground of shame and enlightenment, it is allowed to accept the changeable mind-made body. The next four use the wisdom of transformation to know the realm to be transformed, which is the four wisdoms of the ten powers: The next four use the wisdom of transformation to understand the realm to be transformed, which are the four wisdoms of the Tathagata's ten powers. The next one is the place of transformation, and the last one is the method of transformation and correct transformation: The next one is the place where the transformation body is located, and the last one is the method used by the transformation body, and how to correctly teach. The following explanation of advancement is the immovable practice, the first six are free in the Buddha-field, and the last four are free in the three karmas, which is the same as the eighth ground, because both form and land are free: The following explanation of advancement is the immovable practice, the first six are freedom over the Buddha-fields, and the last four are freedom over the three karmas of body, speech, and mind, which is the same as the eighth ground Bodhisattva, because both form and Buddha-fields are free. The first one is the general knowledge of the boundaries, the next two are the functions of holding and the power of vows, forty eye wisdom views, five go to the Buddha, and six travel to transform: The first one is the general understanding of the boundaries, the next two are the functions and the power of vows, forty eye wisdom views, five go to the Buddha if there is one, and six travel to transform. Among the last four, one is mind, two is body, three is speech, and four is the three karmas are all-pervasive. The following explains the meaning, in order to obtain skill and enter a higher position, because eloquence is free: Among the last four, one is mind, two is body, three is speech, and four is the three karmas are all-pervasive. The following explains its meaning, in order to obtain skill and enter a higher stage, because eloquence is free. The ninth stage of the prince, the first ten from one's own part, one knows the differences in the retribution received by the six realms and the four births, and also knows the differences in the nine kinds of dying minds and rebirths: In the ninth stage of the prince (Bodhisattva stage), from one's own perspective, the first ten are, one is to understand the differences in the retribution received by the six realms (six realms) and the four births (four births), and also to understand the differences in the nine kinds of dying minds and rebirths. Two know the current afflictions, three know the continuity of seeds, etc., not like the current ones with interruptions, and there are four habitual tendencies as said in the ninth ground: Two know the current afflictions, three know the continuity of seeds, etc., not like the current ones with interruptions, and there are four habitual tendencies as said in the ninth ground. Four know the Dharma doors entered by various actions and operations, all of which are skillful: Four know the Dharma doors entered by various actions and operations, all of which are very skillful. The above four are mostly the same as the ten dense forests of the ninth ground, which are more detailed and dense when entering the ground, so they are called dense forests, but here it is only said to know: The above four are mostly the same as the ten dense forests of the ninth ground Bodhisattva, which are more detailed and dense when entering the ground, so they are called dense forests, but here it is only said to know. Five know the Dharma medicine, which is the meaning of wisdom accomplishment, six know the rules of the Dharma master, seven know the place to be transformed, and eight know the time of transformation, without error according to the maturity of the roots of sentient beings: Five know the Dharma medicine, which is the meaning of wisdom accomplishment, six know the rules of the Dharma master, seven know the place to be transformed, and eight know the time of transformation, without error according to the maturity of the roots of sentient beings. The last two are based on the two truths, both of which speak of accomplishment: The last two are based on the two truths (two truths), both of which speak of accomplishment. The last ten methods of advancement all say Dharma King, already

言王子彷彿之儀。合子法度。而言處者。即是位也。如世王子之於父王。今對辯之。一善巧者。言辭安立。及諸伎藝悅可王心今此菩薩學佛法王說法言辭。安立權實善巧方便。以悅佛心。二軌度軌。謂坐立動中規矩容止可觀。度謂升降出入往來進退可度。此明無虧戒行。住佛威儀也。三宮殿者。父王在宮即行子禮。父王處殿即行臣禮。若處涅槃正殿。即令萬行歸宗。若處慈悲宮室。則子愛含識。四趣入者。趣者。就也。謂澤及萬人。入者。收也。謂庭來萬國。菩薩則無機不就無德不收。五觀察者。入則觀父王察其聲色。出則觀群臣知其賢愚。菩薩入則觀佛教理。出則審機可否。六灌頂者。十地有文。出現法喻雙辨。七力持者。聚人則以財為力。慎危則以戒為力。降怨則以忍為力。廣業則以勤為力。定亂則以靜為力。謀安則以智為力。固眾則以仁為力。制敵則以眾為力。菩薩六度四等。萬行總持皆力義也。持財以儉持眾以信。持安以不憍持力以不奢。余可類取皆能持也。八無畏者。為上無亢則無憂悔之畏。節儉財色則無病畏。居上不憍則無亡畏。為下不亂則無刑畏。在丑不爭則無兵畏。三不備者。永無死畏。菩薩修行。離老病死五種怖畏。得十無畏。九宴寢者。晝無故不內宴。夜無故不外寢。宴于側室寢于正處。菩薩入

【現代漢語翻譯】現代漢語譯本言王子彷彿之儀：說的是（菩薩）效彷彿王子的儀態。合子法度：符合為子的法度。而言處者，即是位也：所說的處所，就是（菩薩所處的）地位。如同世間的王子對於父王一樣。今對辯之：現在對此進行辨析。一善巧者：第一是善巧。言辭安立，及諸伎藝悅可王心：言辭的安立，以及各種技藝，都能使國王喜悅。今此菩薩學佛法王說法言辭，安立權實善巧方便，以悅佛心：現在這位菩薩學習佛法之王所說的言辭，安立權巧和真實的善巧方便，以此來使佛陀的心喜悅。二軌度軌：第二是軌度。謂坐立動中規矩容止可觀：軌，指的是坐、立、動中的規矩，容貌舉止值得觀看。度謂升降出入往來進退可度：度，指的是升降、出入、往來、進退都可以度量。此明無虧戒行，住佛威儀也：這說明（菩薩）沒有虧損戒行，安住于佛的威儀之中。三宮殿者：第三是宮殿。父王在宮即行子禮：父王在宮殿里，（王子）就行使為子的禮節。父王處殿即行臣禮：父王在正殿里，（王子）就行使為臣的禮節。若處涅槃正殿，即令萬行歸宗：如果（菩薩）處於涅槃的正殿，就使萬行歸於根本。若處慈悲宮室，則子愛含識：如果（菩薩）處於慈悲的宮室，就以慈愛對待一切有情。四趣入者：第四是趣入。趣者，就也，謂澤及萬人：趣，是接近的意思，指的是恩澤普及萬人。入者，收也，謂庭來萬國：入，是收納的意思，指的是萬國來朝。菩薩則無機不就，無德不收：菩薩則是沒有機會不接近，沒有德行不收納。五觀察者：第五是觀察。入則觀父王察其聲色：進入（宮殿）就觀察父王，觀察他的聲音和臉色。出則觀群臣知其賢愚：出去（宮殿）就觀察群臣，瞭解他們的賢能和愚笨。菩薩入則觀佛教理：菩薩進入（佛法）就觀察佛教的道理。出則審機可否：出去（弘法）就審察時機是否可行。六灌頂者：第六是灌頂。十地有文，出現法喻雙辨：十地經中有關於灌頂的文字，出現法和比喻雙重辨析。七力持者：第七是力持。聚人則以財為力：聚集民眾就用財富作為力量。慎危則以戒為力：謹慎危難就用戒律作為力量。降怨則以忍為力：降伏怨恨就用忍辱作為力量。廣業則以勤為力：擴充套件事業就用勤奮作為力量。定亂則以靜為力：平定混亂就用禪定作為力量。謀安則以智為力：謀求安定就用智慧作為力量。固眾則以仁為力：鞏固大眾就用仁愛作為力量。制敵則以眾為力：制服敵人就用民眾作為力量。菩薩六度四等，萬行總持皆力義也：菩薩的六度、四等、萬行總持都是力量的意義。持財以儉，持眾以信：保持財富用節儉，保持大眾用信用。持安以不憍，持力以不奢：保持安定用不驕傲，保持力量用不奢侈。余可類取皆能持也：其餘的可以依此類推，都能保持。八無畏者：第八是無畏。為上無亢則無憂悔之畏：對於上位沒有違抗就沒有憂愁後悔的畏懼。節儉財色則無病畏：節儉財富和美色就沒有疾病的畏懼。居上不憍則無亡畏：居於上位不驕傲就沒有滅亡的畏懼。為下不亂則無刑畏：對於下位不擾亂就沒有刑罰的畏懼。在丑不爭則無兵畏：在醜陋時不爭鬥就沒有兵禍的畏懼。三不備者，永無死畏：三種不完備的情況，永遠沒有死亡的畏懼。菩薩修行，離老病死五種怖畏，得十無畏：菩薩修行，遠離老、病、死五種怖畏，得到十種無畏。九宴寢者：第九是宴寢。晝無故不內宴，夜無故不外寢：白天沒有緣故不在內室宴飲，夜晚沒有緣故不在外室睡眠。宴于側室，寢于正處：在側室宴飲，在正室睡眠。菩薩入（後續內容未完，翻譯不完整）

【English Translation】 English version 言王子彷彿之儀: It speaks of (a Bodhisattva) emulating the demeanor of a prince. 合子法度: Conforming to the proper conduct of a son. 而言處者，即是位也: The 'place' mentioned refers to the position (of the Bodhisattva). It is like a prince in relation to his father, the king. 今對辯之: Now, let's analyze this. 一善巧者: First is skillfulness. 言辭安立，及諸伎藝悅可王心: The establishment of speech and various skills can please the king's heart. 今此菩薩學佛法王說法言辭，安立權實善巧方便，以悅佛心: Now, this Bodhisattva learns the words spoken by the Dharma King, the Buddha, establishing skillful means of expediency and truth to please the Buddha's heart. 二軌度軌: Second is the standard. 謂坐立動中規矩容止可觀: 'Gui' refers to the rules in sitting, standing, and moving, with deportment worthy of being observed. 度謂升降出入往來進退可度: 'Du' refers to rising, descending, entering, exiting, coming, going, advancing, and retreating, all of which can be measured. 此明無虧戒行，住佛威儀也: This explains that (the Bodhisattva) has no deficiency in precepts and conduct, abiding in the Buddha's dignified manner. 三宮殿者: Third is the palace. 父王在宮即行子禮: When the father king is in the palace, (the prince) performs the rites of a son. 父王處殿即行臣禮: When the father king is in the main hall, (the prince) performs the rites of a minister. 若處涅槃正殿，即令萬行歸宗: If (the Bodhisattva) is in the main hall of Nirvana, then he causes all practices to return to their source. 若處慈悲宮室，則子愛含識: If (the Bodhisattva) is in the palace of compassion, then he treats all sentient beings with loving-kindness. 四趣入者: Fourth is approaching and entering. 趣者，就也，謂澤及萬人: 'Qu' means approaching, referring to grace extending to all people. 入者，收也，謂庭來萬國: 'Ru' means receiving, referring to all nations coming to court. 菩薩則無機不就，無德不收: The Bodhisattva never misses an opportunity to approach and never fails to receive those with virtue. 五觀察者: Fifth is observation. 入則觀父王察其聲色: Upon entering (the palace), observe the father king, examining his voice and expression. 出則觀群臣知其賢愚: Upon exiting (the palace), observe the ministers, knowing their wisdom and foolishness. 菩薩入則觀佛教理: When the Bodhisattva enters (the Dharma), he observes the Buddhist principles. 出則審機可否: When he goes out (to propagate the Dharma), he examines whether the timing is appropriate. 六灌頂者: Sixth is empowerment. 十地有文，出現法喻雙辨: The Ten Stages Sutra has texts about empowerment, with both Dharma and metaphorical explanations. 七力持者: Seventh is upholding with strength. 聚人則以財為力: Gathering people, use wealth as strength. 慎危則以戒為力: Being cautious of danger, use precepts as strength. 降怨則以忍為力: Subduing resentment, use patience as strength. 廣業則以勤為力: Expanding undertakings, use diligence as strength. 定亂則以靜為力: Pacifying chaos, use tranquility as strength. 謀安則以智為力: Seeking peace, use wisdom as strength. 固眾則以仁為力: Strengthening the masses, use benevolence as strength. 制敵則以眾為力: Subduing enemies, use the masses as strength. 菩薩六度四等，萬行總持皆力義也: The Bodhisattva's Six Perfections, Four Immeasurables, and all practices of upholding are all meanings of strength. 持財以儉，持眾以信: Maintain wealth with frugality, maintain the masses with trust. 持安以不憍，持力以不奢: Maintain peace with non-arrogance, maintain strength with non-extravagance. 余可類取皆能持也: The rest can be inferred by analogy, all can be maintained. 八無畏者: Eighth is fearlessness. 為上無亢則無憂悔之畏: Not being defiant to superiors, there is no fear of worry and regret. 節儉財色則無病畏: Being frugal with wealth and beauty, there is no fear of illness. 居上不憍則無亡畏: Being non-arrogant when in a high position, there is no fear of ruin. 為下不亂則無刑畏: Not causing chaos to subordinates, there is no fear of punishment. 在丑不爭則無兵畏: Not contending in ugliness, there is no fear of war. 三不備者，永無死畏: The three unprepared states, there is never fear of death. 菩薩修行，離老病死五種怖畏，得十無畏: The Bodhisattva cultivates, departing from the five fears of old age, sickness, and death, and attains the ten fearlessnesses. 九宴寢者: Ninth is feasting and sleeping. 晝無故不內宴，夜無故不外寢: During the day, do not feast indoors without a reason; at night, do not sleep outdoors without a reason. 宴于側室，寢于正處: Feast in the side chamber, sleep in the main chamber. 菩薩入 (The following content is incomplete, translation is incomplete)

定同佛。不過明以耽其味。不昏沉以滯于境。無幽不得其味。正定不易其心。十讚歎者。樂則歌贊苦則哀嘆。贊音宜和樂。嘆音宜哀思。其情切其辭文。菩薩應仰贊佛德哀嘆眾生。情詣于理使令欣厭。二徴釋云。欲令增進得於后位無礙智故。第十灌頂住。文亦分二。先徴后釋。釋中亦二。先自分后勝進。前中二。初有十句所成德用。後有十句贊勝難測。以位終故加此一段。前中前五。了世界無礙智。后五成就眾生無礙智。以智度滿故。多同大盡分智成就說。后十贊勝。及后勝進皆是神通。有上無上分中義。今贊勝中。前四即業自在不可知。一身二身用三十通四通用。后六心智自在不可知。初三即三達圓明智。四知器世間自在智。五定心所現之境。六大智所知之境。並深廣故。下位不知。后勝進中三。初標即學佛一切智。一切種智。以當位滿灌頂成佛。以攝諸位皆此中具故。如法界品海幢處說。玄中廣明。二徴列中。一學佛三達智。此是總句。二佛法智者。覺法自性善出現儀。三事理無礙。四事法橫廣。五大用周遍。六身智光照。七神力持令不壞。法力持令進善。八窮盡所化。九知化法。十了化主。三徴釋成十勝智。復更學者。為欲成佛種智位故。然上所釋大依十地。第六顯實證成分中二。先現瑞顯實。后菩薩證成。前

中先此界有動地雨供。一萬佛剎猶劣行故。后如此下。結通。二又以下。菩薩證成。于中二。初能證現前。二作如是下。發言贊述。于中四。一讚其所說。二我等下。舉同顯證。此有四同。一能說人。二所說處。三者會主。四所說法。初后與此同。中二但彼同者。法慧表解。不可不同法。若不同豈名為證。中二異此者。表人異道同處殊法一。方表通方之說。成證義也。若亦同此。將謂余異名界佛不同說也。若爾何故同名法雲妙法。不多舉耶。為有表故。謂所說法該於十地故。非粗淺故。就所說中。眾會約人眷屬兼法。文句義理主伴皆同也。三佛子下。舉因結成。四如於此下。結通廣遍。謂非唯來此為汝作證。于余處證亦同證此。彌顯所說是通方也。此是彼菩薩結通。不俟經家結通也。問此經何要十方同說。答引攝之教隨機不一。諸方有殊圓實之教法爾常規故。十方同說十方如來同一道故。三賢十聖無異路故。問說此經處。何要遍於十方。答能詮如所詮故。所詮義理無不同故。表位優劣證有多少。據其所說無處不該。有云。此上瑞應證成應在偈后。有四因故。一未說偈經猶未了。不應先瑞先證。二瑞證本為證經。既不證偈則偈應非經。三證辭不應。云文句無有增減。四若許瑞徴合在頌前。頌中應頌二分。假使梵本如此。

【現代漢語翻譯】現代漢語譯本中先，此界有動地雨供。（指此娑婆世界有震動和大雨供養）因為一萬個佛剎（buddha-kṣetra，佛所居住的國土）的修行還不夠殊勝。後文『如此下』，總結貫通。二『又以下』，菩薩（bodhisattva，為救度眾生而發菩提心的人）的證成。其中分為兩部分：首先是能證的顯現，其次是『作如是下』，發言贊述。贊述中又分四點：一是讚歎他所說的法，二是『我等下』，舉出相同之處來顯明證成。這裡有四個相同點：一是能說法的人，二是所說法的處所，三是法會的主持者，四是所說的法。開始和結尾與此相同，中間兩點只是他們相同。法慧（Dharma-mati，菩薩名）代表理解，不可不同法。如果不同法，怎麼能稱為證成？中間兩點不同於此，表明人不同，道相同，處所不同，法相同，才表明是通方的說法，成就證成的意義。如果也與此相同，就會認為其他異名世界的佛所說的法也不同。如果這樣，為什麼只舉出同名的法雲（Dharma-megha，菩薩名）和妙法（Saddharma，正法）呢？不多舉例的原因是爲了有所表示，即所說的法涵蓋十地（daśa-bhūmi，菩薩修行的十個階段），並非粗淺的法。就所說法的內容來說，從參加法會的人員眷屬到所說的法，文句義理，主伴關係都相同。三『佛子下』，舉出原因來總結成就。四『如於此下』，總結貫通，說明其廣泛普遍。意思是說，不僅僅是來到這裡為你作證，在其他地方的證成也與此相同，更加顯明所說是通方的說法。這是彼菩薩的總結貫通，不需要經家（經典編纂者）來總結貫通。問：這部經為什麼要在十方（ten directions，東、西、南、北、東南、西南、東北、西北、上、下）同時宣說？答：引攝的教法隨機而異，各方的情況不同，圓滿真實的教法是法爾如是的常規，所以十方同時宣說，十方如來（tathāgata，佛的稱號之一）所走的道路是相同的，三賢（指十住、十行、十回向位的菩薩）十聖（指十地菩薩）沒有不同的道路。問：宣說這部經的處所，為什麼要遍及十方？答：能詮（能表達的語言文字）如所詮（所表達的義理），所詮的義理沒有不同之處，表明位次的優劣，證悟的多少，根據其所說，沒有哪個地方不包含。有人說，以上瑞應證成應該在偈頌（gāthā，佛經中的韻文）之後，有四個原因：一是未說偈頌，經文還沒有完結，不應該先有瑞應和證成。二是瑞應和證成本來是爲了證明經文，既然不證明偈頌，那麼偈頌就不應該是經文。三是證成的言辭不應該說『文句無有增減』。四是如果允許瑞應和證成放在偈頌之前，那麼偈頌中應該讚頌兩部分內容。即使梵文字是這樣。

【English Translation】 English version In the beginning, this realm had earth-shaking rain offerings. (Referring to this Saha world having shaking and great rain offerings) Because the practice of ten thousand buddha-kṣetras (buddha-kṣetra, the land where the Buddha resides) is still not superior enough. The following 'such as below' summarizes and connects. Secondly, 'again below' is the proof of the bodhisattva (bodhisattva, a person who has developed bodhicitta to save sentient beings). It is divided into two parts: first, the manifestation of the one who can prove; second, 'doing as below' is speaking and praising. The praise is further divided into four points: first, praising what he said; second, 'we etc. below' cites similarities to show proof. There are four similarities here: first, the person who can speak the Dharma; second, the place where the Dharma is spoken; third, the host of the Dharma assembly; fourth, the Dharma that is spoken. The beginning and the end are the same as this, and the middle two points are only the same as them. Dharma-mati (Dharma-mati, the name of a bodhisattva) represents understanding, and it is impossible to have different Dharmas. If the Dharmas are different, how can it be called proof? The middle two points are different from this, indicating that the people are different, the paths are the same, the places are different, and the Dharmas are the same, which shows that it is a universal statement, achieving the meaning of proof. If it is also the same as this, it will be thought that the Buddhas in other worlds with different names also speak different Dharmas. If so, why only mention the Dharma-megha (Dharma-megha, the name of a bodhisattva) and Saddharma (Saddharma, the true Dharma) with the same name? The reason for not giving more examples is to show something, that is, the Dharma spoken covers the ten bhūmis (daśa-bhūmi, the ten stages of bodhisattva practice), and is not a superficial Dharma. In terms of the content of the Dharma spoken, from the people and relatives attending the Dharma assembly to the Dharma spoken, the wording, meaning, and the relationship between the main and accompanying are all the same. Third, 'disciples of the Buddha below' cites the reasons to summarize the achievement. Fourth, 'as here below' summarizes and connects, explaining its wide spread and universality. It means that it is not only coming here to testify for you, but the proof in other places is also the same as this, which makes it clearer that what is said is a universal statement. This is the summary and connection of the bodhisattva, and there is no need for the compiler of the scriptures to summarize and connect. Question: Why does this sutra need to be spoken simultaneously in the ten directions (ten directions, east, west, south, north, southeast, southwest, northeast, northwest, up, down)? Answer: The teachings of induction and reception vary according to the occasion, and the conditions in each direction are different. The complete and true teachings are naturally the norm, so they are spoken simultaneously in the ten directions. The paths taken by the tathāgatas (tathāgata, one of the titles of the Buddha) in the ten directions are the same, and the three sages (referring to the bodhisattvas in the ten abodes, ten practices, and ten dedications) and ten saints (referring to the bodhisattvas in the ten bhūmis) have no different paths. Question: Why does the place where this sutra is spoken need to be all over the ten directions? Answer: The expressible (the language and words that can express) is like the expressible (the meaning expressed), and there is no difference in the meaning expressed, indicating the superiority of the position and the amount of enlightenment. According to what is said, there is no place that is not included. Some people say that the above auspicious signs and proof should be after the gāthās (gāthā, verses in Buddhist scriptures), for four reasons: first, the sutra has not been completed without speaking the gāthās, and there should be no auspicious signs and proof first. Second, the auspicious signs and proof were originally to prove the sutra. Since they do not prove the gāthās, then the gāthās should not be the sutra. Third, the words of proof should not say 'there is no increase or decrease in the wording'. Fourth, if it is allowed to put the auspicious signs and proof before the gāthās, then the gāthās should praise two parts of the content. Even if the Sanskrit version is like this.

譯者即合迴文。此乃靜法佳判。今為一救。理或可通。為欲表說證同時故。然文不累書。編之作次。若全居末。則似說竟方證。若更居初未說復何所證。故置於散說偈文之際。深有以焉。諸會文同皆仿此釋。第七重頌分中。總有一百頌分二。初九十一頌正頌前法。后如是十住下。九頌結嘆勸修。前中十住即為十段。初住中有四十六頌。文分為四。初三頌頌發心緣。次三十二頌緣境發心。次十頌勝進所學。后一總結。今初。尊重即前眾生樂見。第三偈即廣大法。二中分二。初十頌緣十力發心。一頌一力。初中謂。以因感果斯為是處。從我心冥性等生。無有是處。余文可見。二二十二頌別顯所求。長行結前生后。云求一切智。今偈略顯一切智相。此二十二頌。一頌一智。或有闕智了等言者。蓋文略耳。今以類例相從攝為十智。初一俗諦智。次一真諦智。三一偈神通智。四五頌解脫智。五過去下。一頌劫剎智。六一頌三乘智。七有七頌三密智。謂二頌身密。三頌語密。二頌意密。八一頌唯心智。九過去下。三頌。一多無礙智。十有一頌權實雙行智。三菩薩如是下。十頌。頌勝進十法。一頌一法。皆言令其不退轉者。顯勸學之意也。不退有三。一位不退。七住已上。二證不退初地已上。三念不退八地已去。今此近希位不退故。

若約圓教當位。從信入住得位不退。初發心時成正覺故。四一頌總結亦是引證。第二住五頌。初二頌自分。次二頌勝進。后一頌結說。第三住五頌。前二頌自分。后三頌勝進。第四住六頌。初三自分。次二勝進。后一結嘆。第五住五頌。初三頌自分。次一頌勝進。后一結嘆。第六住四頌。初三自分。于中後半頌。是顯不動之意。二一頌勝進。第七住四頌。初二自分后二勝進。第八住五頌。初三自分后二勝進。第九住五頌。初二自分后三勝進。第十住六頌。初四自分。于中三頌。頌所成德用。一頌頌讚勝難測。后二頌勝進。第二大段結嘆勸修。九頌分三。初一頌總嘆十住。次六別嘆發心住。后二結嘆初心。況出修行。十住位竟。

大方廣佛華嚴經疏卷第十八大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第十九

唐清涼山大華嚴寺沙門澄觀撰

梵行品第十六(從第十七經盡夜摩宮中偈贊品)

四門之中初來意有六。一前是正位。今辨位中之行。故次來也。二前明諸位別行。今辨諸位通行。三前通道俗。今別顯出家所行。四前明隨相差別。今顯會緣入實。五為顯入住之因。謂自他二種梵行凈故。則入初住也。六別顯初住成佛。則類前諸位。位位成佛

【現代漢語翻譯】現代漢語譯本：如果按照圓教的階位來說，從信心位入住就得到了不退轉的地位。因為最初發心的時候就成就了正覺。四句偈的總結也是引證。第二住有五句偈，開始兩句偈是說明自己的位次，接著兩句偈是說明勝進，最後一句偈是總結說明。第三住有五句偈，前面兩句偈是說明自己的位次，後面三句偈是說明勝進。第四住有六句偈，開始三句是說明自己的位次，接著兩句是說明勝進，最後一句是總結讚歎。第五住有五句偈，開始三句偈是說明自己的位次，接著一句偈是說明勝進，最後一句是總結讚歎。第六住有四句偈，開始三句是說明自己的位次，其中後半句偈，是顯示不動的意義。接著一句偈是說明勝進。第七住有四句偈，開始兩句說明自己的位次，後面兩句說明勝進。第八住有五句偈，開始三句說明自己的位次，後面兩句說明勝進。第九住有五句偈，開始兩句說明自己的位次，後面三句說明勝進。第十住有六句偈，開始四句說明自己的位次，其中三句偈，是讚頌所成就的德行作用，一句偈是讚頌殊勝難以測度。後面兩句偈說明勝進。第二大段是總結讚歎勸勉修行，有九句偈，分為三部分。開始一句偈是總贊十住，接著六句是分別讚歎發心住，後面兩句是總結讚歎初心，更何況是修行呢。十住的位次結束。

《大方廣佛華嚴經疏》卷第十八大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第十九

唐朝清涼山大華嚴寺沙門澄觀撰

《梵行品》第十六（從第十七經《盡夜摩宮中偈贊品》）

四門之中，最初的來意有六個：第一，前面是正位，現在辨別位中的修行，所以接著而來。第二，前面說明各個位次的差別修行，現在辨別各個位次的共同修行。第三，前面是通於在家和出家，現在特別顯示出家所修行的。第四，前面說明隨順相狀的差別，現在顯示會歸緣起而入于實相。第五，是爲了顯示入住的原因，就是因為自己和他人的兩種梵行清凈的緣故，就能進入初住。第六，特別顯示初住成就佛果，那麼就類似於前面的各個位次，位位都成就佛果。

【English Translation】 English version: If we consider the positions according to the perfect teaching (圓教), one attains the state of non-retrogression (不退) from the stage of entering faith (信住). This is because one achieves perfect enlightenment (正覺) at the very moment of initial aspiration (初發心). The summary in the four-line verse (四一頌) also serves as evidence. The second stage, the stage of practice (住), is described in five verses. The first two verses describe one's own position (自分), the next two verses describe progress (勝進), and the last verse concludes the explanation. The third stage is described in five verses, with the first two describing one's own position and the last three describing progress. The fourth stage is described in six verses, with the first three describing one's own position, the next two describing progress, and the last one concluding with praise. The fifth stage is described in five verses, with the first three describing one's own position, the next one describing progress, and the last one concluding with praise. The sixth stage is described in four verses, with the first three describing one's own position, and the latter half of the third verse revealing the meaning of immovability (不動之意). The next verse describes progress. The seventh stage is described in four verses, with the first two describing one's own position and the last two describing progress. The eighth stage is described in five verses, with the first three describing one's own position and the last two describing progress. The ninth stage is described in five verses, with the first two describing one's own position and the last three describing progress. The tenth stage is described in six verses, with the first four describing one's own position, including three verses praising the virtues and functions achieved, and one verse praising the supreme and immeasurable qualities. The last two verses describe progress. The second major section concludes with praise and exhortation to practice, consisting of nine verses divided into three parts. The first verse is a general praise of the ten abodes (十住), the next six verses are specific praises of the abode of initial aspiration (發心住), and the last two verses conclude with praise of the initial aspiration, let alone the practice. This concludes the positions of the ten abodes.

The Commentary on the Avatamsaka Sutra (大方廣佛華嚴經疏), Volume 18 Taisho Tripitaka, Volume 35, No. 1735, The Commentary on the Avatamsaka Sutra

The Commentary on the Avatamsaka Sutra, Volume 19

Composed by the Shramana Chengguan (澄觀) of the Great Avatamsaka Monastery on Mount Qingliang (清涼山大華嚴寺) of the Tang Dynasty

Chapter 16: Pure Conduct (梵行品) (From the 17th Sutra, the Chapter on Verses of Praise in the Trayastrimsa Heaven (盡夜摩宮中偈贊品))

Among the four approaches, the initial intention has six aspects: First, the preceding section dealt with the correct positions, and now we are discussing the practices within those positions, hence its sequence. Second, the preceding section clarified the distinct practices of each position, while this section clarifies the common practices of all positions. Third, the preceding section was common to both laypeople and renunciates, while this section specifically highlights the practices of renunciates. Fourth, the preceding section clarified the differences in characteristics, while this section reveals the convergence of conditions and entry into reality. Fifth, it is to reveal the cause of entering the abodes, which is due to the purity of both one's own and others' pure conduct (梵行), thus enabling entry into the first abode. Sixth, it specifically reveals the attainment of Buddhahood in the first abode, thus resembling the preceding positions, where Buddhahood is attained in each position.

不由他悟之相也。具上諸意有此品來。二釋名者。梵是西域之音。具云勃嚂摩。此翻為凈。揀上凈行立梵行名。離染中極故名為梵。即梵為行故名梵行。持業釋也。亦有云。真境為梵智契為行。或涅槃為梵修因為行。此二依主釋。梵行以何為體。體略有三。一者即戒。戒能防非故得稱梵。二者四等。三者是慧。涅槃五行中。梵行即四無量。亦七善知。今此品中具含三義。然此三各二。戒有二者。一隨相二離相。今文即相無相。依如來教染衣出家乞食正命。是隨相也。于修無所著。則戒相如虛空。即離相也。四等二者。一有緣二無緣。生緣法緣皆名為有。今即緣無緣觀察眾生。而不捨離是有緣也。了知境界如幻如夢。即無緣也。慧有二者。一有分別二無分別。今即分別是無分別。謂於十法一一推徴。是分別也。觀無相法了知平等離念契玄。即無分別也。上三中二義。各初義通凡小。后義唯大乘。此二不二為實教梵行。若一行具一切佛法。方是華嚴之梵行也。梵即是凈。但以性凈故即行凈。行凈故則智慧凈。智慧凈故則心凈。心凈故一切功德凈。乃至成佛功歸於行。故云凈行。然前信中之凈。隨事造修悲智兼導。至此純熟了心自性。悲智無二故。小有不同。三宗趣者。即以悲智無二事理雙修觀行為宗。疾滿一切佛法為趣。

【現代漢語翻譯】現代漢語譯本：不由他悟之相。具備上述各種含義，才有了這一品（《凈行品》）。第二，解釋品名。『梵』是西域的語音，完整地說應該是『勃嚂摩』（Brahmā），這裡翻譯為『凈』，是爲了區別于其他的凈行，所以立名為『梵行』。遠離染污中最極致的，就叫做『梵』，以『梵』為修行，所以叫做『梵行』，這是持業釋。也有人說，真如境界為『梵』，智慧與之相應為『行』；或者說，涅槃為『梵』，修行的因是『行』，這兩種是依主釋。『梵行』以什麼為本體呢？本體大致有三種：一是戒律，戒律能夠防止過失，所以可以稱為『梵』；二是四等（四無量心）；三是智慧。在涅槃的五種行中，『梵行』就是四無量心，也是七善知。現在這一品中包含了這三種含義。然而這三種含義又各有兩種：戒律有兩種，一是隨順事相，二是遠離事相。現在文中的既有隨順事相，也有遠離事相。依照如來的教導，穿著染衣出家，乞食，以正當的方式謀生，這是隨順事相。在修行中不執著于任何事物，那麼戒律的相狀就如同虛空，這就是遠離事相。四等也有兩種，一是有緣，二是無緣。對眾生有生緣、法緣都叫做有緣，現在是既有緣又無緣，觀察眾生，但不捨棄，這是有緣。了知境界如幻如夢，這就是無緣。智慧也有兩種，一是有分別，二是無分別。現在是既有分別又無分別。對於十法一一推究，這是分別。觀察無相之法，了知平等，遠離念頭，與玄妙的真理相契合，這就是無分別。以上三種含義中的兩種，各自的第一個含義通於凡夫和小乘，後面的含義只有大乘才有。這二而不二，才是真實的教義『梵行』。如果一種修行包含了所有的佛法，才是《華嚴經》的『梵行』。梵就是凈，但因為自性清凈，所以行為清凈；行為清凈，所以智慧清凈；智慧清凈，所以心清凈；心清凈，所以一切功德清凈，乃至成佛，功勞歸於修行，所以叫做『凈行』。然而前面信位中的凈，是隨著事相造作修行，悲智兼顧引導，到這裡純熟了知心的自性，悲智無二，所以略有不同。第三，宗旨和歸趣。以悲智無二，事理雙修的觀行為宗旨，迅速圓滿一切佛法為歸趣。

【English Translation】 English version: It is not a state of enlightenment that comes from another. Having all the above meanings, this chapter (the 'Pure Conduct' chapter) comes into being. Secondly, explaining the name of the chapter. '梵' (Brahmā) is the sound of the Western Regions, fully stated as '勃嚂摩' (Brahmā), which is translated here as 'pure,' to distinguish it from other pure conducts, hence the name 'Brahmacarya' (梵行, pure conduct). The most extreme of being away from defilement is called '梵' (Brahmā), taking '梵' (Brahmā) as practice is called 'Brahmacarya' (梵行, pure conduct), this is a possessive determinative compound. Some also say that true reality is '梵' (Brahmā), wisdom in accordance with it is '行' (conduct); or that Nirvana is '梵' (Brahmā), the cause of cultivation is '行' (conduct), these two are dependent determinative compounds. What is the substance of 'Brahmacarya' (梵行, pure conduct)? The substance roughly has three aspects: first is precepts, precepts can prevent faults, so they can be called '梵' (Brahmā); second is the four immeasurables (四等, four immeasurable minds); third is wisdom. Among the five conducts of Nirvana, 'Brahmacarya' (梵行, pure conduct) is the four immeasurables, and also the seven good knowledges. Now this chapter contains these three meanings. However, each of these three meanings has two aspects: precepts have two aspects, one is following the characteristics, and the other is being away from the characteristics. Now the text has both following the characteristics and being away from the characteristics. According to the teachings of the Tathagata (如來), wearing dyed robes, leaving home, begging for food, and making a living in a proper way, this is following the characteristics. Not being attached to anything in practice, then the appearance of precepts is like empty space, this is being away from the characteristics. The four immeasurables also have two aspects, one is with conditions, and the other is without conditions. Having conditions of birth and conditions of Dharma (法) for sentient beings is called having conditions, now it is both with and without conditions, observing sentient beings, but not abandoning them, this is having conditions. Knowing that the realm is like illusion and like a dream, this is without conditions. Wisdom also has two aspects, one is with discrimination, and the other is without discrimination. Now it is both with discrimination and without discrimination. Investigating each of the ten dharmas (十法), this is discrimination. Observing the Dharma (法) of no characteristics, knowing equality, being away from thoughts, and being in accordance with the profound truth, this is without discrimination. Among the above three meanings, the first meaning of each is common to ordinary people and the Small Vehicle (小乘), the latter meaning is only for the Great Vehicle (大乘). These two not being two is the true teaching of 'Brahmacarya' (梵行, pure conduct). If one practice contains all the Buddha-Dharmas (佛法), then it is the 'Brahmacarya' (梵行, pure conduct) of the Avatamsaka Sutra (《華嚴經》). '梵' (Brahmā) is purity, but because of the purity of nature, the conduct is pure; because the conduct is pure, the wisdom is pure; because the wisdom is pure, the mind is pure; because the mind is pure, all merits are pure, and even becoming a Buddha (佛), the merit is attributed to the practice, so it is called 'Pure Conduct' (凈行). However, the purity in the previous stage of faith is cultivating and practicing according to phenomena, with compassion and wisdom guiding, and at this point, one is purely aware of the nature of the mind, compassion and wisdom are not two, so it is slightly different. Thirdly, the purpose and the aim. Taking the view of compassion and wisdom being not two, and cultivating both phenomena and principle, as the purpose, and quickly fulfilling all the Buddha-Dharmas (佛法) as the aim.

第四釋文。文分為二。先問后答。今初亦二。先敘問答之人。正念天子問者。天者凈也。表所問事理染相絕故。梵依天行而得成故。念與無念二而不二。為正念也。法慧答者。表巧慧窮法。后佛子下。正顯問端。于中先舉所問境。次云何下。述所問相。問相有二。一問行凈所因。謂隨相持戒之梵行。云何得離相之清凈。故不應言凈劣梵也。二從菩薩下。問因所得果。第二法慧下答。答前二問即為二別。先答行凈所因。后若諸菩薩下。答因所成果。斯即觀成利益也。今初分二。先明自行清凈即離相之戒成。后復應修習下。明利他之行凈。即無緣之四等二種智慧。通在兩文為能凈故前中分四。一總示所應。二所謂下。列名略釋。三若身是下。廣陳修相。四如是觀已下。顯觀成相。今初。作意者。不墮無記故。觀察者。以慧推求故。二中初列十法。即列上所緣之境。后應如是觀下。釋上作意觀察所以。唯令觀十法者。一為成圓數。二梵行緣體不離此十。謂身口意三是行所依處。三業行因三寶行緣。戒謂行體。問以善三業歸於三寶。得受隨戒何要觀耶。答若不觀察。取相堅持同權小故。見戒從緣起心持戒為迷倒故。云何觀耶。廣在下文。今略釋之。意云十中隨一。若是餘九即非明假眾緣。以顯無性。況十中各十。一一推徴。相

【現代漢語翻譯】現代漢語譯本第四釋文。文分為二。先問后答。今初亦二。先敘問答之人。正念天子（Samantasmriti-deva-putra，意為具有正念的天神之子）問者。天者凈也。表所問事理染相絕故。梵依天行而得成故。念與無念二而不二。為正念也。法慧（Dharma-mati）答者。表巧慧窮法。后佛子下。正顯問端。于中先舉所問境。次云何下。述所問相。問相有二。一問行凈所因。謂隨相持戒之梵行。云何得離相之清凈。故不應言凈劣梵也。二從菩薩下。問因所得果。第二法慧下答。答前二問即為二別。先答行凈所因。后若諸菩薩下。答因所成果。斯即觀成利益也。今初分二。先明自行清凈即離相之戒成。后復應修習下。明利他之行凈。即無緣之四等二種智慧。通在兩文為能凈故前中分四。一總示所應。二所謂下。列名略釋。三若身是下。廣陳修相。四如是觀已下。顯觀成相。今初。作意者。不墮無記故。觀察者。以慧推求故。二中初列十法。即列上所緣之境。后應如是觀下。釋上作意觀察所以。唯令觀十法者。一為成圓數。二梵行緣體不離此十。謂身口意三是行所依處。三業行因三寶行緣。戒謂行體。問以善三業歸於三寶。得受隨戒何要觀耶。答若不觀察。取相堅持同權小故。見戒從緣起心持戒為迷倒故。云何觀耶。廣在下文。今略釋之。意云十中隨一。若是餘九即非明假眾緣。以顯無性。況十中各十。一一推徴。相

【English Translation】 English version Fourth explanation of the text. The text is divided into two parts: first, the question, and then the answer. The first part is also divided into two: first, it narrates the people involved in the question and answer. The questioner is Samantasmriti-deva-putra (正念天子, meaning the son of a deva with right mindfulness). 'Deva' (天) means purity, indicating that the matter being questioned is free from defilement. Brahman (梵) is attained by following the conduct of the devas. Mindfulness (念) and non-mindfulness (無念) are two but not two, hence 'right mindfulness'. The answerer is Dharma-mati (法慧, meaning wisdom of the Dharma), indicating skillful wisdom that exhausts the Dharma. Then, 'after the Buddha-son' (后佛子下) directly reveals the point of the question. Among them, first, the object of the question is raised, and then 'how' (云何下) describes the aspect of the question. There are two aspects to the question: first, asking about the cause of pure conduct, namely, how can the Brahman conduct of upholding precepts according to appearances attain purity free from appearances? Therefore, it should not be said that purity is inferior to Brahman. Second, 'from the Bodhisattva' (從菩薩下) asks about the result obtained from the cause. The second part, 'Dharma-mati answers' (法慧下答), answers the previous two questions in two separate parts. First, it answers the cause of pure conduct, and then 'if all Bodhisattvas' (若諸菩薩下) answers the result obtained from the cause. This is the benefit of accomplished contemplation. The first part is divided into two: first, it clarifies that self-cultivation of purity is the accomplishment of precepts free from appearances; then, 'further, one should cultivate' (復應修習下) clarifies the purity of conduct for the benefit of others, namely, the two kinds of wisdom of the four immeasurables (四等) without conditions. Both are included in the two texts as they are capable of purification. The former is divided into four parts: first, it generally shows what should be done; second, 'so-called' (所謂下) lists the names and briefly explains them; third, 'if the body is' (若身是下) extensively presents the aspect of cultivation; fourth, 'having contemplated thus' (如是觀已下) reveals the aspect of accomplished contemplation. Now, the first part. 'Attention' (作意) means not falling into non-recollection. 'Observation' (觀察) means seeking with wisdom. In the second part, first, ten dharmas are listed, which are the objects of contemplation mentioned above. Then, 'one should contemplate thus' (應如是觀下) explains the reason for the above attention and observation. The reason for only contemplating the ten dharmas is: first, to complete a round number; second, the essence of Brahman conduct is inseparable from these ten. Namely, body, speech, and mind are the places where conduct relies; the three karmas are the cause of conduct, and the Three Jewels (三寶) are the conditions of conduct. Precepts (戒) are the essence of conduct. Question: Since good three karmas are dedicated to the Three Jewels, and one receives and follows the precepts, why is it necessary to contemplate? Answer: If one does not observe and grasps appearances and adheres to them, it is the same as provisional and small. Seeing precepts arising from conditions and holding precepts with attachment is delusion. How to contemplate? It is explained extensively in the following text. Now, a brief explanation. The meaning is that any one of the ten, if it is the other nine, is not clear about the false conditions, thus revealing no-self-nature. Moreover, each of the ten within the ten, one by one, is investigated. Appearance

盡理現名真梵行。第三廣陳修相。即尋伺觀也。十法即為十段。前六通染。是故但約染凈相違。名非梵行。亦不析破彼法自體。后四唯凈順於梵行故。分析體空何有梵行。十中各先總牒觀境。后以十事徴顯其非。今初身具中。一非善者。身通不善體非順理。梵行善性體能順理。二法既殊明身非梵行。梵行何在他。皆仿此。當知梵行之言貫通諸句。二體是無記非可軌法。三飲食資成。四自相臭惡。五自性不凈。六種子住處等皆悉可厭。七四蛇違反。八業惑所依故。九是身無知。又要當死究竟不凈故。十八萬戶蟲戶有九億。全以蟲聚成其身故。今此梵行體是可軌性。能澄凈芬馨清潔。賢聖所欣順法順教。體無雜染。與智相應眾善整合。彼豈當是於十事求梵行叵得。當知梵行離相離性下九準之。二身業者。身之作用名為身業。語意亦然。十中四儀無記。餘六通善惡故非梵行。三語具十事。初一語體次五語緣。謂風觸七處而出於聲。此略無臍輪牙齒。后吐納等四。是辨語相十事。望業皆是語體。此唯無記故非梵行。四語業十事通善惡故。亦非梵行。安立說者謂假施設。隨俗說者。隨世名言。余可思準。第五觀意十事。覺是尋求觀是伺察。覺粗觀細是不定法。言分別者。以慧揀擇。三分別中是自性分別。七分別中任運分別。種種

【現代漢語翻譯】現代漢語譯本盡力展現真實的梵行（Brahmacarya，清凈行）。第三部分廣泛陳述修習的相狀，即尋（Vitarka，粗略的思考）和伺（Vicara，細緻的觀察）。十法即分為十段。前六種通於染污，因此只就染凈的對立而言，稱為非梵行，也不分析破除那些法的自體。后四種唯有清凈，順於梵行，所以分析其體性為空，哪裡還有梵行可言？十種之中，每一種都先總括觀想的境界，然後用十件事來證明它不是梵行。現在先說身體的構成中，第一，不是善的。身體通於不善，其體性不順於正理；梵行的善性，其體效能夠順於正理。第二，法既然不同，就說明身體不是梵行，梵行又在哪裡呢？以下都仿照這個思路。應當知道，梵行這個詞貫穿于所有句子。第二，身體的體性是無記（Avyakrta，非善非惡），不是可以傚法的法。第三，依靠飲食來滋養。第四，自身具有臭味。第五，自性是不清凈的。第六，種子、住處等都令人厭惡。第七，被四大（地、水、火、風）所違背。第八，是業和煩惱所依之處。第九，這個身體是無知的，而且必定會死亡，最終是不清凈的。第十八萬個蟲戶有九億隻蟲，完全是由蟲的聚集構成這個身體。現在這個梵行的體性是可以傚法的，能夠澄凈、芬芳、清潔，為賢聖所欣悅，順應正法，順應教導，體性沒有雜染，與智慧相應，由眾多善行整合。身體怎麼能是在這十件事中尋求梵行呢？這是不可能得到的。應當知道，梵行是離相離性的，下面的九種情況也依此推論。第二，身業，身體的作用稱為身業，語言和意念也是這樣。十種身業中，四種威儀是無記的，其餘六種通於善惡，所以不是梵行。第三，語言的構成有十件事。第一是語言的體性，其次五種是語言的緣起，即風觸及七處（指發聲器官）而發出聲音，這裡省略了臍輪和牙齒。後面吐納等四種，是辨別語言的相狀。十件事，就業而言，都是語言的體性，這裡唯有無記，所以不是梵行。第四，語業的十件事通於善惡，所以也不是梵行。安立說，是指假施設；隨俗說，是隨順世俗的名言。其餘可以思考推論。第五，觀想意念的十件事。覺是尋求，觀是伺察。覺是粗略的，觀是細緻的，是不定的法。所說的分別，是用智慧來揀擇。三種分別中是自性分別，七種分別中是任運分別，種種。

【English Translation】 English version Exhaustively manifesting the true Brahmacarya (pure conduct). The third section extensively elaborates on the characteristics of practice, namely Vitarka (initial application of thought) and Vicara (sustained application of thought). The ten dharmas are divided into ten sections. The first six are common to defilement, therefore, only in terms of the opposition between defilement and purity are they called non-Brahmacarya, without analyzing and breaking down the self-nature of those dharmas. The latter four are solely pure, conforming to Brahmacarya, so analyzing their nature as empty, where can Brahmacarya be found? Among the ten, each first summarizes the object of contemplation, and then uses ten matters to demonstrate that it is not Brahmacarya. Now, first, regarding the composition of the body, first, it is not good. The body is connected to unwholesome things, and its nature does not conform to reason; the goodness of Brahmacarya, its nature can conform to reason. Second, since the dharmas are different, it shows that the body is not Brahmacarya, where is Brahmacarya then? The following all follow this line of thought. It should be known that the word Brahmacarya runs through all sentences. Second, the nature of the body is Avyakrta (unspecified, neither good nor bad), not a dharma that can be followed. Third, it is nourished by food. Fourth, it has its own stench. Fifth, its nature is impure. Sixth, the seed, dwelling place, etc., are all disgusting. Seventh, it is violated by the four elements (earth, water, fire, wind). Eighth, it is the basis of karma and afflictions. Ninth, this body is ignorant, and it will surely die, and ultimately it is impure. The 180,000 insect dwellings have 900 million insects, and the body is entirely composed of insect gatherings. Now, the nature of this Brahmacarya is that it can be followed, it can be purified, fragrant, clean, pleasing to the virtuous and sages, in accordance with the Dharma, in accordance with the teachings, its nature has no impurities, it corresponds to wisdom, and it is integrated by many good deeds. How can the body be seeking Brahmacarya in these ten matters? It is impossible to obtain. It should be known that Brahmacarya is apart from characteristics and nature, and the following nine situations are inferred accordingly. Second, body karma, the action of the body is called body karma, and so are language and thought. Among the ten body karmas, the four postures are unspecified, and the remaining six are connected to good and evil, so they are not Brahmacarya. Third, the composition of language has ten matters. The first is the nature of language, and the next five are the causes of language, that is, the wind touches the seven places (referring to the vocal organs) and produces sound, here omitting the navel wheel and teeth. The last four, such as exhalation and inhalation, are to distinguish the characteristics of language. The ten matters, in terms of karma, are all the nature of language, here only unspecified, so it is not Brahmacarya. Fourth, the ten matters of speech karma are connected to good and evil, so they are also not Brahmacarya. Establishment of speech refers to provisional establishment; following customs refers to following worldly names. The rest can be thought and inferred. Fifth, the ten matters of contemplating thoughts. Perception is seeking, observation is examining. Perception is rough, observation is detailed, and it is an uncertain dharma. The so-called discrimination is to choose with wisdom. Among the three discriminations is self-nature discrimination, among the seven discriminations is spontaneous discrimination, various.

分別者。三中隨念計度故。七中餘六。謂有相無相尋求伺察染污不染污故。憶念者。追憶曾習唯緣過去。思惟者。以慧籌度通去來今。並有一多各成二種。上六皆別境攝。種種憶念義兼惡作。幻術通思通念。眠是不定意識亦行。但取境昧略。輕眠有夢。亦通善惡覺之勢故。此十是心所。不離心故同名意也。徴破準前。第六觀意業十事。皆意之用故名為業。約遍行五徴之。一思二想次四是觸。后四是受。作意一種總遍十段。故前云作意觀察。即上四段亦各一蘊。此中思等與意何別。但思等心所有二義故。一扶持心王屬前所攝。二依心起用。屬此位收故。多從受境以辨。若欲破者。既約遍行通於三性故。非梵行余準前知。第七觀佛十事觀於三身。若依小乘。初五法身。以無漏戒等及眷屬無漏五蘊。為法身故。次二報身。以三祇百劫所修感相好故。次一化身。神通化現故。業行通為三身之因。果報通語三身之果。若依大乘。前八皆是化身。后一報身。業行通語二身之因。涅槃是果離系果故。菩提是報報本願故。今一一推徴。若一是佛餘者應非。一一皆佛則有多佛。和合成佛則無自性。故中論云。非陰。不離陰。此彼不相在。如來不有陰。何處有如來。陰合為如來。則無有自性。進退推求佛體寂滅。尚非是有豈當是無。邪見深

厚者。則說無如來。諸法性空中思惟亦不可。是知真佛既超心境。依斯成行行豈相耶。第八觀法。但有八句者。應梵本脫漏。豈餘九皆十此獨八耶。若約有所表者。表除九十八使故。加十總觀破百八煩惱故。然法有教理行果。今就后三略能詮故。八中初一理法。次一果法。餘六通三約理可知。約行者。謂不善不生妄想不起。言語道斷智無分別。定無行處如智兩冥。此六究竟即是果相。今推徴云。若一是法余則應非。一一皆爾。若謂總。是則和合不實。隨得一法即應得余。和合而成則無和合。若以無合而為法者。無合之法豈當有耶。又此舉法皆舉寂滅不生等者。欲明一一自虛。法即非法梵行何從。第九觀僧十事。前八約人後二就德。且依小說。言預流者。始超凡地預聖流故。一來者。修惑未盡。一度來生欲界中故。不還者。欲界惑盡。更不還來生欲界故。阿羅漢者。此有三義。一名殺賊。已斷一切諸煩惱故。二名不生。三界之生永已盡故。三名為應。應受人天大供養故。有四向者。向于果故。謂斷三界見惑有十六心。至第十五道類忍時。名初果向。至第十六即入修道。名須陀洹果。欲界修惑分為九品。斷至五二向。斷六一來果。斷七或八品名第三果向。九品全斷盡即得不還果。次斷上二界修惑。乃至有頂八品惑盡。名阿

【現代漢語翻譯】現代漢語譯本厚者，如果說沒有如來（Tathagata），那麼諸法的自性本空，思慮也是不可能的。由此可知，真正的佛超越了心和境的侷限。依此修行，修行又怎麼會有相呢？第八觀法，只有八句，應該是梵文原本脫漏了。難道其餘九觀都是十句，唯獨這觀是八句嗎？如果說是爲了有所表述，那就是爲了去除九十八使（ninety-eight bondages）。加上十總觀，是爲了破除一百零八種煩惱。然而，法有教、理、行、果。現在就后三者來說，略述能詮釋的方面。八句中，第一句是理法，第二句是果法，其餘六句貫通三者，按照理來理解即可。按照行來說，就是不善不生，妄想不起，言語道斷，智慧沒有分別，禪定沒有行處，如同智慧的兩端都泯滅了。這六句的究竟就是果相。現在推究說，如果一句是法，其餘的就應該不是法。每一句都是這樣。如果說是總的，那就是和合不實。隨便得到一句法，就應該得到其餘的。和合而成，就沒有和合。如果以無合作為法，那麼無合的法怎麼會有呢？又，這裡所舉的法，都是舉寂滅不生等等，想要說明每一句自身都是虛幻的，法即是非法，梵行（Brahma-faring）又從何而來？第九觀僧十事，前八句是關於人的，后兩句是關於德行的。且按照小說來解釋。所說的預流（Srotapanna），是剛超越凡夫之地，預入聖者之流。一來（Sakrdagamin）是修惑沒有斷盡，還要一次到來欲界中受生。不還（Anagamin）是欲界的迷惑已經斷盡，不再還來欲界受生。阿羅漢（Arhat）有三種含義：一是殺賊，已經斷除一切煩惱；二是不生，三界之生永遠已經斷盡；三是應供，應該接受人天的大供養。有四向，是趣向于果位的緣故。斷三界見惑有十六心，到第十五道類忍時，稱為初果向。到第十六心就進入修道，稱為須陀洹果（Sotapanna）。欲界的修惑分為九品，斷到五或六品是二果向，斷七或八品稱為第三果向，九品全部斷盡就得到不還果。接著斷上二界的修惑，乃至有頂的八品惑斷盡，稱為阿羅漢向。

【English Translation】 English version O Thick One, if it is said that there is no Tathagata (如來), then the self-nature of all dharmas is empty, and contemplation is also impossible. Therefore, it is known that the true Buddha transcends the limitations of mind and realm. Relying on this to practice, how can practice have form? The eighth contemplation of Dharma, with only eight sentences, should be a deletion from the original Sanskrit text. Is it that the other nine contemplations all have ten sentences, and only this one has eight? If it is said to be for expressing something, then it is to remove the ninety-eight bondages (九十八使). Adding the ten general contemplations is to break through the one hundred and eight afflictions. However, Dharma has teaching, principle, practice, and result. Now, speaking of the latter three, briefly describe the aspects that can be explained. Among the eight sentences, the first is the Dharma of principle, the second is the Dharma of result, and the remaining six connect all three, which can be understood according to principle. According to practice, it means that unwholesome things do not arise, delusional thoughts do not arise, the path of language is cut off, wisdom has no discrimination, meditation has no place to go, just like the two ends of wisdom are extinguished. The ultimate of these six sentences is the aspect of result. Now, investigating and saying, if one sentence is Dharma, then the others should not be Dharma. Every sentence is like this. If it is said to be general, then it is an unreal combination. If you get one sentence of Dharma, you should get the rest. If it is formed by combination, there is no combination. If you take non-combination as Dharma, then how can there be a Dharma of non-combination? Also, the Dharma mentioned here all refer to extinction and non-arising, wanting to explain that each sentence itself is illusory, Dharma is non-Dharma, and where does Brahma-faring (梵行) come from? The ninth contemplation of the Sangha has ten aspects. The first eight sentences are about people, and the last two are about virtues. Let's explain according to the novel. The so-called Stream-enterer (Srotapanna 預流) is just beyond the land of ordinary people, entering the stream of the saints. Once-returner (Sakrdagamin 一來) is that the delusions of cultivation have not been completely cut off, and they have to come to the desire realm once to be born. Non-returner (Anagamin 不還) is that the delusions of the desire realm have been completely cut off, and they will no longer return to the desire realm to be born. Arhat (阿羅漢) has three meanings: one is killer of thieves, having cut off all afflictions; the second is non-birth, the birth of the three realms has been completely cut off forever; the third is worthy of offering, deserving of great offerings from humans and gods. There are four directions, which are directed towards the fruit position. Cutting off the delusions of views in the three realms has sixteen minds. When reaching the fifteenth mind of the Path-related Endurance, it is called the direction of the first fruit. When reaching the sixteenth mind, one enters the path of cultivation, called the Sotapanna fruit (須陀洹果). The delusions of cultivation in the desire realm are divided into nine grades. Cutting off five or six grades is the direction of the second fruit. Cutting off seven or eight grades is called the direction of the third fruit. Cutting off all nine grades completely obtains the non-returner fruit. Then cut off the delusions of cultivation in the upper two realms, and even the eight grades of delusions at the peak of existence are cut off, called the direction of Arhat.

羅漢向。三界見修都盡得阿羅漢果。今此欲明梵行。粗陳名目。若廣引婆沙俱舍雜集瑜伽則清凈梵行有累名數。力有餘者付在說時。此中觀意。謂僧名和合而有八輩。一若是僧余則應非。又一一別辨則無眾義。集此無眾豈成眾耶。況于入流無所入等。以無為法而有差別。則其體自虛。后二就德。德若是僧何須八輩離法無人離人無法。一一窮究為僧者。誰僧體既虛梵行安寄。第十觀戒。戒為行體。亦賴眾緣。從緣成戒戒性如空。起心持者。是謂迷倒。無善無威儀不雜二乘心。是名持凈戒。此戒乃名真梵行也。其中十事。前八是受后二是隨。受中壇場得戒之處。問凈教儀並教授師。三說羯磨即得戒法。和尚得戒根本。阿阇黎者。正即二師。義兼七證。剃髮著衣是戒外相。隨中乞食四依之一。正命。謂離四邪五邪。若依菩薩戒類例上文。具如善戒經。及彌勒菩薩所造。受菩薩戒羯磨所辨。此上十境。正約菩薩傍兼聲聞。設依小受修觀則為菩薩。即如此方。又善戒經。欲受菩薩戒。皆先具受前之三戒。故所觀境通於大小。其能觀智唯實教大乘。上來尋伺觀竟。第四如是觀下。辨觀成之相。望前尋伺即為觀蓋。望后得正覺果。此但如實觀成。文分為三。初約所觀十境如實觀成。二此中何法下。約所成梵行如實觀成。三如是觀察下

【現代漢語翻譯】現代漢語譯本阿羅漢的果位是斷盡三界見惑和修惑而證得的。（阿羅漢：佛教修行的一個果位，意為『應供』、『殺賊』、『無生』）現在這裡想要闡明梵行（梵行：清凈的行為），粗略地陳述一些名目。如果廣泛地引用《大毗婆沙論》、《俱舍論》、《雜集論》、《瑜伽師地論》，那麼清凈梵行的名目就會有很多。如果精力充裕，可以留待以後再說。這裡主要觀察其意理。所謂的僧，是指和合的僧團，由八種人組成。如果只有僧，那麼其餘的就應該不是僧。如果一一分別辨析，那麼就沒有眾的意義。聚集這些沒有眾的個體，怎麼能成為僧團呢？更何況對於入流（入流：預流果，小乘佛教修行 प्रथम 果位）來說，沒有什麼可以進入的等等。以無為法（無為法：不生不滅、無造作的法）而有差別，那麼它的本體自然是虛假的。後面兩種是就德行而言。如果德行就是僧，那麼為什麼需要八種人？離開了法就沒有人，離開了人就沒有法。一一窮究，誰才是僧呢？僧的本體既然是虛假的，梵行又安放在哪裡呢？第十是觀察戒律。戒律是行為的本體，也依賴於眾多的因緣。從因緣而成就的戒，其自性如虛空。如果起心去執持它，這就是顛倒。沒有善，沒有威儀，不雜染二乘（二乘：聲聞乘和緣覺乘）的心，這才是持凈戒。這樣的戒才稱為真正的梵行。其中有十件事，前八件是關於受戒，后兩件是關於隨戒。受戒中，壇場是得到戒律的地方。詢問關於清凈的教儀以及教授師。三次宣說羯磨（羯磨：佛教儀式），就能得到戒法。和尚（和尚：受戒時的親教師）是得戒的根本。阿阇黎（阿阇黎：受戒時的教授師）是輔助的二師。義理上兼顧七位證人。剃髮、穿袈裟是戒律的外在表相。隨戒中，乞食是四依（四依：比丘修行的四種依靠）之一。正命，是指遠離四邪命和五邪命。如果依據菩薩戒的類別，可以參考上文，詳細內容見《善戒經》以及彌勒菩薩所造的《受菩薩戒羯磨》中所辨析的內容。以上十境，主要是針對菩薩，同時也兼顧聲聞。如果依據小乘的戒律來修觀，那麼就是菩薩。就像這個地方（指當時的地域）。《善戒經》中說，想要受菩薩戒，都必須先具足受持前面的三種戒律。所以所觀的境界貫通大小乘。而能觀的智慧唯有實教大乘。以上是尋伺觀的結束。第四，如下面的『如是觀』，辨析觀行成就的相狀。相對於前面的尋伺，這就是觀蓋（觀蓋：阻礙觀行的因素）。相對於後面證得正覺的果位，這只是如實觀的成就。文章分為三部分。首先，是關於所觀的十境如實觀的成就。第二，『此中何法』以下，是關於所成就的梵行如實觀的成就。第三，『如是觀察』以下。

【English Translation】 English version The Arhat's fruit is attained by completely eradicating the delusions of views and practice in the Three Realms. (Arhat: A stage of Buddhist practice, meaning 'worthy of offerings,' 'slayer of thieves,' 'no rebirth.') Now, this aims to clarify Brahmacharya (Brahmacharya: pure conduct), briefly stating some terms. If we extensively cite the Mahavibhasa, Kosa, Samuccaya, and Yogacara, there would be numerous terms for pure Brahmacharya. If there is sufficient energy, it can be discussed later. Here, we mainly observe the meaning. The so-called Sangha refers to the harmonious Sangha, composed of eight types of individuals. If there is only the Sangha, then the rest should not be the Sangha. If we analyze each one separately, then there is no meaning of a 'community.' Gathering these individuals without a community, how can it become a Sangha? Moreover, for the Stream-enterer (Stream-enterer: Srotapanna, the first stage of practice in Theravada Buddhism), there is nothing to enter, and so on. If there are differences in the Unconditioned Dharma (Unconditioned Dharma: Dharma that is not subject to birth and death, and is uncreated), then its essence is naturally false. The latter two refer to virtues. If virtue is the Sangha, then why are eight types of individuals needed? Without the Dharma, there is no person; without the person, there is no Dharma. If we thoroughly investigate, who is the Sangha? Since the essence of the Sangha is false, where can Brahmacharya be placed? The tenth is observing the precepts. The precepts are the essence of conduct, and also rely on numerous causes and conditions. The precepts that arise from causes and conditions have a nature like emptiness. If one arises with the mind to cling to it, this is delusion. Without goodness, without dignity, without mixing with the mind of the Two Vehicles (Two Vehicles: Sravaka Vehicle and Pratyekabuddha Vehicle), this is called upholding pure precepts. Such precepts are called true Brahmacharya. Among them are ten matters, the first eight are about receiving the precepts, and the last two are about following the precepts. In receiving the precepts, the altar is the place to receive the precepts. Inquire about the pure teachings and the preceptor. Reciting the Karma (Karma: Buddhist ritual) three times, one can receive the precepts. The Upadhyaya (Upadhyaya: the preceptor who ordains one) is the root of receiving the precepts. The Acharya (Acharya: the teacher who instructs one) is the assistant teacher. In terms of meaning, it encompasses seven witnesses. Shaving the head and wearing the robe are the external appearances of the precepts. In following the precepts, begging for food is one of the four reliances (four reliances: the four supports for a bhikkhu's practice). Right livelihood refers to staying away from the four wrong livelihoods and the five wrong livelihoods. If based on the category of Bodhisattva precepts, refer to the above text, detailed in the Sila Samgraha Sutra and the Bodhisattva Pratimoksha Sutra composed by Maitreya Bodhisattva. The above ten objects are mainly for Bodhisattvas, but also include Sravakas. If one cultivates contemplation based on the precepts of the Small Vehicle, then it is a Bodhisattva. Just like this place (referring to the region at that time). The Sila Samgraha Sutra says that if one wants to receive the Bodhisattva precepts, one must first fully receive the previous three precepts. Therefore, the object of contemplation encompasses both the Small and Great Vehicles. And the wisdom that can contemplate is only the True Teaching of the Mahayana. The above is the end of the investigation and analysis. Fourth, as in the following 'Such contemplation,' analyze the characteristics of the accomplishment of contemplation. Relative to the previous investigation and analysis, this is the hindrance to contemplation. Relative to the fruit of attaining enlightenment later, this is only the accomplishment of contemplating reality. The text is divided into three parts. First, it is about the accomplishment of contemplating the ten objects as they truly are. Second, from 'What Dharma in this,' it is about the accomplishment of contemplating the Brahmacharya that has been accomplished as it truly is. Third, from 'Such observation.'

。結成梵行清凈之相。今初。有十句。初六句明三輪清凈觀。一不取能持戒眾生。言身兼口意也。二不著所修行事。三不住于戒法。亦即是事。亦通不住前法。次三句。以三時門明不住持戒時。兼釋上不取等言。三世推求不可得故。已滅未至空理易明。現在多滯偏語空寂。以剎那不住過未分之。故空寂也。次二句明二空觀成。作受者。人業報是法。后二句。以不遷理釋成因果空義。此世不移動。謂不從今至后。彼世不改變。謂不從后至今。是為因自昔滅無力感果。果不俱因無力酬因。何有報受。以物各性住性本空故。二約所成梵行如實觀成者。有十一句。初句總顯無名。十已空故。余句為別。一不從十生。二非屬身等。皆十已空故。上二句約緣以徴。次二句就體以徴。初句明離前十外無別無作戒體。十外有體不假前十。次句亦無有作。作之受隨前已空故。次句雙非顯中。無性防非故。次五句約五陰。有二意。一就戒體。有說。無作戒體體即是色。有說。非色非心。五蘊之內。初一是色后四是心。今言為是色者。顯非是色。以其所立無表依表生。表色無表色。今明觀意。表色尚空。何有無表。為非色者。顯非非色也。從色生於戒尚不名為色。從色生於戒豈是非色耶。言為是識者。意顯非心。若言是心者。一切皆有心應常

【現代漢語翻譯】現代漢語譯本：結成梵行清凈之相。現在開始。有十句。前六句說明三輪清凈觀：一，不執取能持戒的眾生（指身、口、意）；二，不執著所修行的事；三，不住于戒法，也就是事，也通於不住於前面的法。接著三句，用三時門說明不住持戒時，兼解釋上面不取等的說法。因為過去、未來推求不可得，已滅和未至的空理容易明白，現在多滯留于偏頗的語言和空寂，用剎那不住來區分過去和未來，所以是空寂。接著兩句說明二空觀成就。作者、受者，人是業，報是法。后兩句，用不遷的道理來解釋成就因果空的意義。此世不移動，說的是不從現在到未來；彼世不改變，說的是不從未來到現在。這是因為因在過去已經滅亡，沒有力量感得果；果不與因同時存在，沒有力量酬報因，哪裡有報受？因為萬物的自性、住性本來就是空的。二，關於所成就的梵行如實觀成就，有十一句。第一句總顯示無名，因為十種已經空了。其餘的句子是分別說明：一，不從十種產生；二，不屬於身等，都是因為十種已經空了。上面兩句從緣來徵詢。接著兩句就體來徵詢。第一句說明離開前面的十種外，沒有別的無作戒體，十種外有體，不憑藉前面的十種。第二句也沒有有作，有作的受隨前面的已經空了。接著一句雙重否定來顯示中道，沒有自性是爲了防止邪見。接著五句關於五陰，有兩種意思：一，就戒體來說，有人說，無作戒體就是色；有人說，非色非心，在五蘊之內。第一種是色，后四種是心。現在說『是色』，是爲了顯示非色，因為它所立的無表依附於表而生，表是色，無表也是色。現在說明觀的意義，表色尚且是空的，哪裡有無表？說『非色』，是爲了顯示非非色。從色產生的戒尚且不名為色，從色產生的戒難道是非色嗎？說『是識』，意思是顯示非心。如果說是心，那麼一切都應該有心，應該常常存在。

【English Translation】 English version: To form the pure aspect of Brahmacharya (pure conduct). Now we begin. There are ten sentences. The first six sentences explain the contemplation of the purity of the three wheels: first, not grasping the sentient beings who uphold the precepts (referring to body, speech, and mind); second, not being attached to the practices being cultivated; third, not dwelling in the precepts themselves, which is the practice, and also extends to not dwelling in the previous Dharma (teachings). The next three sentences use the three times to explain not dwelling in the time of upholding the precepts, and also explain the statements of not grasping, etc., above. Because the past and future cannot be sought and obtained, the emptiness of what has ceased and what has not yet arrived is easy to understand. The present mostly lingers in biased language and emptiness. Using the non-abiding of a moment to distinguish the past and future, therefore it is emptiness. The next two sentences explain the accomplishment of the two emptinesses. The creator, the receiver, the person is karma, the retribution is Dharma. The last two sentences use the principle of non-change to explain the meaning of the accomplishment of the emptiness of cause and effect. This world does not move, meaning it does not go from now to the future; that world does not change, meaning it does not go from the future to now. This is because the cause has already perished in the past, and has no power to feel the effect; the effect does not exist simultaneously with the cause, and has no power to repay the cause. Where is there retribution? Because the nature and abiding nature of all things are originally empty. Second, regarding the accomplishment of the true contemplation of Brahmacharya, there are eleven sentences. The first sentence generally reveals no name, because the ten have already been emptied. The remaining sentences are separate explanations: first, it does not arise from the ten; second, it does not belong to the body, etc., all because the ten have already been emptied. The above two sentences inquire from the perspective of conditions. The next two sentences inquire from the perspective of substance. The first sentence explains that apart from the previous ten, there is no other unmanifested precept body. The ten outside have a body and do not rely on the previous ten. The second sentence also has no manifested action, and the reception of manifested action follows the previous emptiness. The next sentence uses double negation to reveal the Middle Way, and the absence of self-nature is to prevent wrong views. The next five sentences are about the five skandhas (aggregates), and there are two meanings: first, in terms of the precept body, some say that the unmanifested precept body is form; others say that it is neither form nor mind, within the five aggregates. The first is form, and the last four are mind. Now saying 'is form' is to show that it is not form, because the unmanifested that it establishes depends on the manifested to arise, the manifested is form, and the unmanifested is also form. Now explaining the meaning of contemplation, the manifested form is already empty, where is there unmanifested? Saying 'not form' is to show that it is not non-form. The precepts arising from form are not even called form, how can the precepts arising from form be non-form? Saying 'is consciousness' means to show that it is not mind. If it is said to be mind, then everything should have a mind and should always exist.

有梵行。是知非心也。若言非心木石應梵行。是知非非心也。若言非色非心行蘊攝者。但是行蘊應皆名戒。二就修行梵行不離五蘊。若即蘊者。有蘊皆梵行。若離蘊者。豈是我梵行。故后結云皆不可得。第三結成梵行清凈之相。以無得故。文有十一句。初句為總。次九句別顯無得。一由上三世皆空故。二由於身無所取。于修無所著故。三言心無障礙者。即前於法無所住故。于風行空無有礙故。四作受二念不現行故。五雖空不礙涉有故。六七涉有不迷於空故。受觀無相。受謂忍可於心。觀謂起用於境。八結歸平等。大般若曼殊室利分云。我不見有一法非佛法者故。無法不等。九一收一切方顯具德圓融。末後一句總以結酬。由上義故名凈梵行。上辨自利行凈竟。第二復應下。明利他行凈。文分為二。初深觀果智。即利他之方。后慈念眾產生無緣四等。是則自利利他上求下化。皆具足也。今初文三。初舉法應修謂梵行體也。緣體宛然一心湛寂。梵行用也。不思不造萬行沸騰故。不但心觀圓明。復應廣集佛智。二何者下。徴起別列可知。三于如來下。結勸廣學。第二聞已下。慈念眾產生無緣四等。文有四句。一雙起慈悲。如犢母隨子。二思惟藥病成大法喜。三即行無求以成大舍。四智了諸境導成無緣。此中五喻廣如十忍然釋有

【現代漢語翻譯】現代漢語譯本有梵行（brahmacarya，清凈的行為）。如果認為不是心，那麼木頭和石頭也應該有梵行。因此，可知梵行也不是非心。如果認為梵行是非色（arupa，無形）非心，屬於行蘊（samskara-skandha，積聚）所攝，那麼只要是行蘊都應該稱為戒。從修行角度來說，梵行不離五蘊（panca-skandha，五種構成要素）。如果梵行就是五蘊，那麼有五蘊就都有梵行。如果梵行脫離五蘊，那又怎麼能說是我的梵行呢？所以最後總結說，梵行皆不可得。第三部分總結成就梵行清凈的相狀，因為無所得的緣故。這段文字有十一句，第一句是總說，後面九句分別顯示無所得。一是因為過去、現在、未來三世皆空。二是因為對於自身沒有執取，對於修行沒有執著。三是說心無障礙，就是前面說的對於法沒有執住，像風在空中執行一樣沒有阻礙。四是作和受這兩種念頭不現行。五是雖然是空，但不妨礙涉入有。六和七是涉入有而不迷惑于空。受觀無相，受是指內心認可，觀是指對外境起作用。八是總結歸於平等。《大般若經·曼殊室利分》說：『我沒有見到有一法不是佛法的。』所以沒有法是不平等的。九是總攝一切，才顯示具足功德圓融。最後一句總的用以總結酬答，因為以上這些道理，所以稱為清凈梵行。上面辨析了自利行清凈完畢。第二部分『復應下』，說明利他行清凈。這段文字分為兩部分，首先是深觀果智，也就是利他的方法；然後是慈念眾生，成就無緣四等（catvari apramanani，四種無量心），這就是自利利他，上求佛道，下化眾生，都具足了。現在先說第一部分，有三點。首先是舉出法應修，也就是梵行的本體。緣體宛然，一心湛寂，這是梵行的作用。不思不造，萬行沸騰。不只是心觀圓明，還應該廣泛集聚佛智。第二部分『何者下』，提出問題，分別列舉，可以知道。第三部分『于如來下』，總結勸勉廣泛學習。第二部分『聞已下』，慈念眾產生就無緣四等。這段文字有四句。一是同時生起慈悲，就像母牛跟隨小牛一樣。二是思惟藥和病，成就大法喜。三是實行而不求回報，以成就大舍。四是用智慧明瞭諸境，引導成就無緣。這其中有五個比喻，廣泛地像《十忍》一樣，然而解釋有所不同。

【English Translation】 English version There is brahmacarya (pure conduct). If it is considered not-mind, then wood and stone should also have brahmacarya. Therefore, it is known that brahmacarya is also not non-mind. If it is considered that brahmacarya is non-rupa (formless) and non-mind, and is included in the samskara-skandha (aggregate of mental formations), then as long as it is a samskara-skandha, it should be called sila (precept). From the perspective of practice, brahmacarya is inseparable from the panca-skandha (five aggregates). If brahmacarya is the five aggregates, then having the five aggregates means having brahmacarya. If brahmacarya is separate from the five aggregates, then how can it be said to be my brahmacarya? Therefore, it is finally concluded that brahmacarya is unattainable. The third part summarizes the pure aspect of accomplishing brahmacarya, because of the reason of non-attainment. This text has eleven sentences. The first sentence is a general statement, and the following nine sentences separately show non-attainment. One is because the past, present, and future three times are all empty. Two is because there is no attachment to oneself, and no attachment to practice. Three is to say that the mind is unobstructed, which is what was said earlier about not dwelling on the Dharma, like the wind moving in the sky without hindrance. Four is that the two thoughts of making and receiving do not manifest. Five is that although it is emptiness, it does not hinder entering into existence. Six and seven are entering into existence without being confused by emptiness. 'Reception and observation are without characteristics.' Reception refers to inner acceptance, and observation refers to acting on external objects. Eight is to summarize and return to equality. The 'Manjushri Section' of the Great Prajna Sutra says: 'I have not seen a single dharma that is not the Buddha-dharma.' Therefore, no dharma is unequal. Nine is to encompass everything in order to show complete merit and perfection. The last sentence is generally used to summarize and respond, because of the above reasons, it is called pure brahmacarya. The above analysis of the purification of self-benefiting practice is completed. The second part, 'Furthermore, it should...', explains the purification of benefiting-others practice. This text is divided into two parts: first, deep contemplation of the wisdom of fruition, which is the method of benefiting others; then, loving-kindness towards sentient beings, accomplishing the four apramanani (immeasurable minds), which is self-benefiting and benefiting others, seeking Buddhahood above, and transforming sentient beings below, all are complete. Now, let's talk about the first part, which has three points. The first is to cite the Dharma that should be practiced, which is the essence of brahmacarya. The essence of conditions is clearly present, and the one mind is serene and still, which is the function of brahmacarya. Without thinking or creating, myriad practices are surging. Not only is the mind's contemplation perfect and clear, but one should also widely gather the wisdom of the Buddha. The second part, 'What is below...', raises questions and lists them separately, which can be known. The third part, 'In the Tathagata below...', concludes with encouragement to learn widely. The second part, 'Having heard below...', loving-kindness towards sentient beings accomplishes the four immeasurables. This text has four sentences. One is to simultaneously generate loving-kindness and compassion, just like a cow following its calf. Two is to contemplate medicine and illness, accomplishing great joy. Three is to practice without seeking reward, in order to accomplish great giving. Four is to understand all realms with wisdom, guiding to the accomplishment of immeasurability. There are five metaphors in this, as extensive as the Ten Forbearances, but the explanations are different.

通別。別者如幻似有不實故。似有故假不實故空。此二不二成中道智。如夢者。虛妄見故。如影者。從業緣現故。如響者。屬諸因緣故。如變化者。須臾變滅故。若如是了境。即終日化而無化。亦為眾生說如斯法。是謂利他梵行清凈也。第二大段若諸菩薩下。答因所成果問。文中分二。先牒前因深。初總指前文。不生二解則舉其要。即所行無二。二一切下。酬其果滿。先標后釋。今初。由理觀深玄。了性具足。萬行齊修故。令大果無邊德用現證在。即一切明其果大。疾現語其速證。后初發心下釋。先釋疾現之言。后釋現前之相。今初。上言疾得疾在何時。故云初發心時。何法現前謂無上菩提也。後知一切下。釋現前之相。亦是出其所因。何者。夫初心為始正覺為終。何以初心便成正覺。故今釋云知一切法即心自性故。覺法自性即名為佛。故下經云。佛心豈有他正覺覺世間。斯良證也。斯則發者。是開發之發非發起之發也。何謂現前之相。夫佛智非深情迷謂遠。情亡智現則一體非遙。既言知一切法。即心自性。則知此心即一切法性。今理現自心。即心之性已備無邊之德矣。成就慧身者。上觀法盡也。正法當興今諸見亡也。佛智爰起。覺心則理現。理現則智圓。若鏡凈明生。非前非后非新非故。寂照湛然不由他悟者。成上

慧身。即無師自然智也。又不由他悟是自覺也。知一切法是覺他也。成就慧身為覺滿也。成就慧身必資理髮。見夫心性豈更有他。若見有他安稱為悟。既曰心性自亦不存。寂而能知名為正覺。豈唯定之方寸。不取則於人哉。況初后圓融不待言也。梵行品竟。

初發心功德品第十七

初來意者。謂前二品明位及行。今顯勝德。舉初況后巧顯深勝。故次來也。又前品末云初發心時便成正覺。未知此心有何功用。頓得爾耶。今釋此義故次來也。二釋名者。初有二義。一三種發心之初。二十住之初發。亦二義。一發起上求。二三德開發。能知三世佛智故。永斷一切疑網故。得如來一身無量身等故。在於信位久已研窮。至此位中豁然開悟。故得功齊果位攝德無邊。受斯稱矣。三宗趣者。即以初心攝德為宗。令物窮究發心為趣。然住會發心。定是信成就攝。解行及證自在後文。生如來家。自約解說。不應謂此便是證收。若謂久習無明云何頓成大智者。豈不聞冥室千年之闇一燈倏忽頓除耶。若謂云何能知三世佛法者豈不聞具縛凡夫。能知如來秘密藏耶。余義至文當釋。夫機差教別聖旨深玄。並未證真如同居學地。共詳聖智誠曰才難。且以淺為深有符理之得。以深為淺有謗法之愆。以遠為近則有益於行人。以近為遠則法非

【現代漢語翻譯】現代漢語譯本：『慧身』（Huì Shēn）：指的是無需老師指導的自然智慧。『不由他悟』（Bù yóu tā wù）指的是不依賴他人而自我覺悟。『知一切法』（Zhī yīqiè fǎ）指的是覺悟一切事物規律。『成就慧身』（Chéngjiù huì shēn）指的是覺悟圓滿。成就智慧之身必定要依靠理性的啓發。見到心性，哪裡還會有其他東西存在呢？如果認為還有其他東西存在，又怎能稱之為覺悟呢？既然說是心性，那麼『自我』也不存在了。在寂靜中能夠了知事物，這叫做『正覺』（Zhèngjué）。難道僅僅侷限於禪定的方寸之間嗎？難道不是從他人那裡學習嗎？更何況，從開始到最後都是圓融無礙的，這就不需要多說了。《梵行品》結束。

《初發心功德品》（Chū fāxīn gōngdé pǐn）第十七

解釋『初來意』（Chū lái yì）：指的是前面的兩品闡述了果位和修行，現在彰顯殊勝的功德。用最初的功德來比況後來的功德，巧妙地顯示了深奧殊勝之處，所以本品緊隨其後。另外，前一品末尾說，『初發心時便成正覺』（Chū fāxīn shí biàn chéng zhèngjué），不知道這個發心有什麼功用，能夠立刻達到這種程度呢？現在解釋這個意義，所以本品緊隨其後。解釋『釋名』（Shì míng）：『初』（Chū）有兩層含義，一是三種發心的最初，二是十住的最初發心。也有兩層含義，一是發起上求之心，二是三德開發。能夠知曉三世諸佛的智慧，所以能夠永遠斷除一切疑惑。能夠得到如來一身無量身等等，這是因為在信位已經研究得很透徹了，到了這個果位中豁然開悟，所以得到的功德與果位相當，所包含的功德無邊無際，因此才得到這樣的稱謂。解釋『宗趣』（Zōng qù）：就是以最初的發心包含功德為宗旨，使眾生徹底探究發心為目的。然而，住會發心，一定是信成就所包含的。解行和證自在，在後面的經文中會有闡述。『生如來家』（Shēng rúlái jiā），是從理解的角度來說的，不應該認為這裡就是證收。如果認為長期以來習慣了無明，怎麼能立刻成就大智慧呢？難道沒有聽說過，黑暗的房間里，即使有千年的黑暗，一盞燈也能立刻驅散嗎？如果認為怎麼能知曉三世諸佛的佛法呢？難道沒有聽說過，被束縛的凡夫，也能知曉如來的秘密藏嗎？其餘的意義，到經文時再解釋。眾生的根機不同，佛陀的教法也有區別，聖人的旨意深奧玄妙。在沒有證得真如之前，如同居住在凡夫之地學習。共同詳細地探討聖人的智慧，確實是很難的。姑且以淺顯的理解為深刻的理解，這樣符合道理。以深刻的理解為淺顯的理解，就會有誹謗佛法的過錯。以遙遠的理解為接近的理解，這樣對修行的人有益處。以接近的理解為遙遠的理解，那麼佛法就不是佛法了。

【English Translation】 English version: 'Huì Shēn' (慧身, Wisdom Body): Refers to natural wisdom that doesn't require a teacher. 'Bù yóu tā wù' (不由他悟, Not awakened by others): Refers to self-awakening without relying on others. 'Zhī yīqiè fǎ' (知一切法, Knowing all dharmas): Refers to the awakening to the laws of all things. 'Chéngjiù huì shēn' (成就慧身, Accomplishing the Wisdom Body): Refers to the complete fulfillment of awakening. Accomplishing the Wisdom Body must rely on the inspiration of reason. Having seen the nature of the mind, where else would there be anything else? If one thinks there is something else, how can it be called awakening? Since it is said to be the nature of the mind, then the 'self' also does not exist. Being able to know things in stillness is called 'Zhèngjué' (正覺, Right Awakening). Is it only limited to the square inch of meditation? Isn't it learning from others? Moreover, from beginning to end, it is all perfectly integrated, so there is no need to say more. The chapter of 'Pure Conduct' ends.

Chapter Seventeen: 'Merits of the Initial Aspiration' (初發心功德品, Chū fāxīn gōngdé pǐn)

Explaining 'Chū lái yì' (初來意, The meaning of coming first): Refers to the previous two chapters explaining the stages and practices, and now highlighting the extraordinary merits. Using the initial merits to compare with the later merits, cleverly showing the profound and extraordinary aspects, so this chapter follows. In addition, at the end of the previous chapter, it says, 'Chū fāxīn shí biàn chéng zhèngjué' (初發心時便成正覺, One becomes Rightly Awakened at the time of initial aspiration), not knowing what the function of this aspiration is, to be able to reach this level immediately? Now explaining this meaning, so this chapter follows. Explaining 'Shì míng' (釋名, Explanation of the name): 'Chū' (初, Initial) has two meanings, one is the initial of the three types of aspiration, and the other is the initial aspiration of the ten abodes. It also has two meanings, one is to initiate the aspiration to seek upwards, and the other is the development of the three virtues. Being able to know the wisdom of the Buddhas of the three times, so one can forever cut off all doubts. Being able to obtain the immeasurable bodies of the Tathagata, etc., is because one has studied it thoroughly in the stage of faith, and one suddenly awakens in this stage, so the merits obtained are equivalent to the stage of fruition, and the virtues contained are boundless, hence one receives such a title. Explaining 'Zōng qù' (宗趣, Purpose): It is to take the initial aspiration containing merits as the purpose, and to make sentient beings thoroughly explore the aspiration as the goal. However, the aspiration of the abodes must be included in the accomplishment of faith. The explanation of understanding, practice, and attainment of freedom will be explained in the later scriptures. 'Shēng rúlái jiā' (生如來家, Born into the family of the Tathagata), is from the perspective of understanding, and it should not be considered that this is the collection of attainment. If one thinks that one has been accustomed to ignorance for a long time, how can one immediately achieve great wisdom? Haven't you heard that in a dark room, even if there is thousands of years of darkness, a lamp can immediately dispel it? If one thinks how can one know the Buddhadharma of the Buddhas of the three times? Haven't you heard that a bound ordinary person can also know the secret treasury of the Tathagata? The remaining meanings will be explained when we get to the scriptures. The roots of sentient beings are different, and the Buddha's teachings are also different, and the intentions of the sages are profound and mysterious. Before attaining Suchness, it is like living in the land of ordinary people to learn. It is indeed difficult to discuss the wisdom of the sages in detail together. Let's take the shallow understanding as the deep understanding, which is in line with the truth. Taking the deep understanding as the shallow understanding will have the fault of slandering the Dharma. Taking the distant understanding as the close understanding is beneficial to practitioners. Taking the close understanding as the distant understanding, then the Dharma is not the Dharma.

我分。諸佛說教貴在俯就物機。後輩學人若欲高推聖境。儻失大利豈不傷哉。且夕釣磻溪朝升臺輔。豈與夫明經常選。而語其優劣者哉。況才生王宮貴極臣佐。寧同百戰夷項備歷艱辛。況十千劫之功高。亦非聊爾人耳。是以語其智等虛空而非類。論其德碎塵剎而難量。極念劫之圓融。盡法門之重現。初心契于智海。豈有邊涯。猶微滴入于天池齊無終始。故經云。發心畢竟二不別。如是二心先心難。法慧仰推良在此也。如或未喻勝鬘有文。推佛能知。斯言無過余如賢首品。次正釋文長分為七。一天王請說分。二嘆深難說分。三約喻校量分。四就法略示分。五動地興供分。六他方證成分。七以偈重頌分。又釋于中分二。初長行。后偈頌。前中亦二。初此界后結通。前中亦二。初正說。后證成。前中亦二。先問后答。今依前辨。初中天帝問者。在彼宮故。聞前速成生疑念故。菩提心是萬行主故。問法慧者。是會主故。初心具后之德。唯慧境故。下正顯問端。雖則正問功德下。法慧答功德之量。便顯發心之相。是為菩薩善巧辯才。第二法慧菩薩言下。嘆深難說。所以嘆者。法體深廣去疑令樂故。下寄言顯說未盡其源故。于中初句總。言甚深者。謂約時深徹后際。約德深至佛果。約理深同法界。約行深包萬行。並深中之極故云甚

【現代漢語翻譯】現代漢語譯本：我認為，諸佛說法教化，貴在俯就眾生的根器和時機。後輩學人如果想要過高地推崇聖境，恐怕會失去巨大的利益，豈不是很可惜嗎？況且像姜太公那樣，晚上在磻溪釣魚，早上就能被提拔為宰輔，難道能和那些精通經書、經常被選拔的官員相比，然後去談論他們的優劣嗎？更何況，有的人才生在王宮，尊貴至極，位列臣佐，怎麼能和那些身經百戰、消滅項羽、歷盡艱辛的人相提並論呢？更何況，經歷十千劫的修行所成就的功德，也不是隨便什麼人都能達到的。因此，要說他們的智慧等同於虛空，無法歸類；要論他們的德行，即使粉碎無數的塵土世界也難以衡量。他們窮盡了漫長劫數的圓融，完全重現了所有的法門。最初的發心就契合于智慧的海洋，哪裡會有邊際和涯岸呢？就像一滴水融入到天池中，就變得沒有終始一樣。所以經書上說：『發心和最終的證悟，二者沒有分別。像這樣，最初的發心是最難的。』法慧菩薩的仰慕和推崇，大概就在於此吧。如果還有人沒有領悟，可以參考《勝鬘經》中的文字，推崇佛陀的智慧就能明白。這些話並沒有誇大。其餘的可以參考《賢首品》。接下來正式解釋經文，大致分為七個部分：一天王請說分，二嘆深難說分，三約喻校量分，四就法略示分，五動地興供分，六他方證成分，七以偈重頌分。又在解釋之中分為兩部分：一是長行，二是偈頌。在長行中又分為兩部分：一是此界，二是結通。在此界中又分為兩部分：一是正說，二是證成。在正說中又分為兩部分：一是先問，二是后答。現在依照前面的部分來辨析。在最初的部分中，天帝提問，是因為他在宮殿中，聽到之前快速成就的說法而產生疑惑。菩提心是萬行之主，所以要提問。提問法慧菩薩，是因為他是這次法會的發起人，最初的發心就具備了後來的功德，只有智慧才能達到這樣的境界。下面正式顯明提問的開端。雖然是正式提問功德，但法慧菩薩回答功德的量，就顯明瞭發心的相狀，這就是菩薩善巧的辯才。第二，法慧菩薩在回答時，讚歎其深奧難以言說。之所以讚歎，是因為法的本體深廣，可以消除疑惑，使人快樂。下面寄託言語，顯明所說的還沒有窮盡其源頭。其中第一句是總說。說『甚深』，是指從時間上來說，深徹到未來的盡頭；從功德上來說，深至佛果；從道理上來說，深同法界；從修行上來說，深包萬行。並且是深中的極致，所以說是『甚深』。

【English Translation】 English version: In my opinion, the essence of the Buddhas' teachings lies in accommodating the capacities and opportunities of beings. If later generations of scholars excessively extol the sacred realms, they risk losing great benefits, which would be a pity. Moreover, can someone like Jiang Taigong, who fished at Panxi in the evening and was promoted to a high-ranking official in the morning, be compared to those who are proficient in scriptures and frequently selected for official positions, and then discuss their merits and demerits? Furthermore, how can someone born in a royal palace, extremely noble, and holding a ministerial position be compared to those who have fought hundreds of battles, eliminated Xiang Yu, and experienced countless hardships? Moreover, the merit achieved through ten thousand kalpas of practice is not something that just anyone can attain. Therefore, to say that their wisdom is equal to emptiness, beyond categorization; to discuss their virtue, which is difficult to measure even by crushing countless dust worlds. They have exhausted the perfect fusion of countless kalpas and completely reproduced all the Dharma doors. The initial aspiration is in accordance with the ocean of wisdom, where there are no boundaries or shores? Just like a drop of water merging into the Heavenly Lake, it becomes without beginning or end. Therefore, the scriptures say: 'The initial aspiration and the final enlightenment are not different. Like this, the initial aspiration is the most difficult.' Bodhisattva Dharma Wisdom's admiration and praise probably lie in this. If there are still those who have not understood, they can refer to the text in the 'Śrīmālādevī Siṃhanāda Sūtra', and they will understand by praising the wisdom of the Buddha. These words are not exaggerated. The rest can be referred to in the 'Chapter on the Garland of the Worthy'. Next, the sutra text is officially explained, roughly divided into seven parts: 1. The Division of the Heavenly King's Request for Explanation; 2. The Division of Praising the Profound and Difficult to Explain; 3. The Division of Comparing and Measuring by Analogy; 4. The Division of Briefly Showing the Dharma; 5. The Division of the Earth Shaking and Offering; 6. The Division of the Testimony of Other Lands; 7. The Division of Repeating the Praise in Verses. Furthermore, within the explanation, it is divided into two parts: first, the prose; second, the verses. Within the prose, it is further divided into two parts: first, this realm; second, the conclusion. Within this realm, it is further divided into two parts: first, the correct explanation; second, the proof. Within the correct explanation, it is further divided into two parts: first, the question; second, the answer. Now, according to the previous part, we will analyze it. In the initial part, the Heavenly Emperor asks because he is in the palace and has doubts about the previous statement of rapid achievement. The Bodhi mind is the master of all practices, so he asks. He asks Bodhisattva Dharma Wisdom because he is the initiator of this Dharma assembly, and the initial aspiration possesses the merits of the later stages, and only wisdom can reach such a state. Below, the beginning of the question is officially revealed. Although it is officially asking about merit, Bodhisattva Dharma Wisdom's answer about the amount of merit reveals the appearance of aspiration, which is the skillful eloquence of a Bodhisattva. Second, when Bodhisattva Dharma Wisdom answers, he praises its profundity and difficulty to express. The reason for praising is that the essence of the Dharma is profound and vast, which can eliminate doubts and make people happy. Below, he entrusts words to show that what is said has not exhausted its source. The first sentence is a general statement. Saying 'very profound' means that in terms of time, it is profound to the end of the future; in terms of merit, it is profound to the Buddha fruit; in terms of principle, it is profound to the Dharma realm; in terms of practice, it is profound to all practices. And it is the ultimate in profundity, so it is said to be 'very profound'.

深。又數廣難量理玄叵測。雖深非甚。今即少而多即事而理。初心具后是謂甚深。下十句別由斯十義。故曰甚深。于中初四能所對辨。各前能后所。一離言故難宣示。二無相故超心識。三非自力辯能分別。四非劣慧能信解。后六通能所證。五非有所得及一慧能證。六非起行及一行能行。七次第修慧不能通達。八九思慧不能思惟籌度。十聞慧不能信向趣入。此六後後劣於前前。巧顯深也。所以廣說難者。非唯成上甚深。正誡今後令信。第三雖然下。約喻校量分于中二。初結前生后。謂約自力則甚深。承力則可說。二佛子下。正顯校量中有十一大喻。一利樂眾生喻。二速疾步剎喻。三知劫成壞喻。四善知勝解喻。五善知諸根喻。六善知欲樂喻。七善知方便喻。八善知他心喻。九善知業相喻。十善知煩惱喻。十一供佛及生喻。然此十一喻。後後過於前前故皆舍置前前更舉後後。巧顯深勝。又此諸喻合有通別。通但通合發心德廣。謂如初喻中便合云。為悉知一切世界成壞等。此不同於喻也。別謂所合同喻。但喻有分限。法無限耳。如初喻合云。不但為以一切樂具供養十方等。初一具通具別。下十略無通合。此諸喻文皆應有四。一舉喻二徴問。三領答四校量。初后具四。中九略無中二。又諸喻內一一皆有十重。皆應舉喻問答校量

【現代漢語翻譯】深。又數量廣大難以衡量，道理玄妙難以揣測。雖然深奧但並非到了極致。現在從少到多，從事到理，初心就具備了後面的境界，這叫做甚深。下面的十句分別從這十個方面來說明，所以說甚深。其中前四個是能所的對辨，都是前面是能，後面是所。一是因為離開了言語，所以難以宣說。二是因為沒有形象，所以超越了心識。三不是靠自己的力量就能分辨的。四不是靠低劣的智慧就能相信理解的。後面的六個是通達能所證的。五不是靠有所得和一種智慧就能證得的。六不是靠發起行為和一種行為就能做到的。七靠次第修習的智慧不能通達。八九靠思慮的智慧不能思惟籌劃。十靠聽聞的智慧不能信向趣入。這六個，後面的都比前面的差，巧妙地顯示了深奧。所以廣泛地說難以理解，不僅僅是爲了成就上面的甚深，更是爲了告誡現在和以後的人要相信。第三，雖然下面，用比喻來衡量，分為兩部分。首先是總結前面，引出後面。說的是靠自己的力量就甚深，依靠佛力就可以說。第二，佛子下面，正式顯示衡量，有十一個大的比喻。一是利益眾生的比喻。二是快速跨越剎土的比喻。三是知道劫的成壞的比喻。四是善於瞭解殊勝解脫的比喻。五是善於瞭解諸根的比喻。六是善於瞭解欲樂的比喻。七是善於瞭解方便的比喻。八是善於瞭解他人心意的比喻。九是善於瞭解業相的比喻。十是善於瞭解煩惱的比喻。十一是供養佛和出生的比喻。然而這十一個比喻，後面的都超過前面的，所以都捨棄前面的，而舉出後面的，巧妙地顯示了深勝。而且這些比喻有共通之處和不同之處。共通之處在於都通合了發心的功德廣大，比如第一個比喻中就應該合起來說，爲了完全知道一切世界成壞等等。這不同於其他的比喻。不同之處在於所共同的比喻，只是比喻有分限，佛法是無限的。比如第一個比喻合起來說，不僅僅是爲了用一切快樂的器具供養十方等等。第一個比喻既有共通之處，也有不同之處。下面的十個比喻省略了共通之處。這些比喻的文字都應該有四個方面。一是舉出比喻，二是提出疑問，三是領會回答，四是衡量比較。開頭和結尾都具備四個方面，中間的九個省略了中間的兩個方面。而且每個比喻裡面都有十重含義，都應該舉出比喻，問答，衡量。現代漢語譯本：深。又數量廣大難以衡量，道理玄妙難以揣測。雖然深奧但並非到了極致。現在從少到多，從事到理，初心就具備了後面的境界，這叫做甚深。下面的十句分別從這十個方面來說明，所以說甚深。其中前四個是能所的對辨，都是前面是能，後面是所。一是因為離開了言語，所以難以宣說。二是因為沒有形象，所以超越了心識。三不是靠自己的力量就能分辨的。四不是靠低劣的智慧就能相信理解的。後面的六個是通達能所證的。五不是靠有所得和一種智慧就能證得的。六不是靠發起行為和一種行為就能做到的。七靠次第修習的智慧不能通達。八九靠思慮的智慧不能思惟籌劃。十靠聽聞的智慧不能信向趣入。這六個，後面的都比前面的差，巧妙地顯示了深奧。所以廣泛地說難以理解，不僅僅是爲了成就上面的甚深，更是爲了告誡現在和以後的人要相信。第三，雖然下面，用比喻來衡量，分為兩部分。首先是總結前面，引出後面。說的是靠自己的力量就甚深，依靠佛力就可以說。第二，佛子下面，正式顯示衡量，有十一個大的比喻。一是利益眾生的比喻。二是快速跨越剎土（Buddha-land）的比喻。三是知道劫（kalpa）的成壞的比喻。四是善於瞭解殊勝解脫的比喻。五是善於瞭解諸根（indriya）的比喻。六是善於瞭解欲樂的比喻。七是善於瞭解方便（upaya）的比喻。八是善於瞭解他人心意的比喻。九是善於瞭解業相（karma）的比喻。十是善於瞭解煩惱（klesha）的比喻。十一是供養佛和出生的比喻。然而這十一個比喻，後面的都超過前面的，所以都捨棄前面的，而舉出後面的，巧妙地顯示了深勝。而且這些比喻有共通之處和不同之處。共通之處在於都通合了發心的功德廣大，比如第一個比喻中就應該合起來說，爲了完全知道一切世界成壞等等。這不同於其他的比喻。不同之處在於所共同的比喻，只是比喻有分限，佛法是無限的。比如第一個比喻合起來說，不僅僅是爲了用一切快樂的器具供養十方等等。第一個比喻既有共通之處，也有不同之處。下面的十個比喻省略了共通之處。這些比喻的文字都應該有四個方面。一是舉出比喻，二是提出疑問，三是領會回答，四是衡量比較。開頭和結尾都具備四個方面，中間的九個省略了中間的兩個方面。而且每個比喻裡面都有十重含義，都應該舉出比喻，問答，衡量。 English version: Profound. Moreover, the quantity is vast and difficult to measure, and the principle is profound and unpredictable. Although profound, it is not extreme. Now, from few to many, from event to principle, the initial aspiration possesses the later realms, which is called 'very profound'. The following ten sentences explain this from these ten aspects, hence the term 'very profound'. Among them, the first four are the differentiation of the able and the object, with the able preceding and the object following. Firstly, because it is apart from words, it is difficult to declare. Secondly, because it has no form, it transcends consciousness. Thirdly, it cannot be distinguished by one's own power. Fourthly, it cannot be believed and understood by inferior wisdom. The latter six are the attainment of the able and the object. Fifthly, it cannot be attained by having something to gain and a single wisdom. Sixthly, it cannot be done by initiating action and a single action. Seventhly, wisdom cultivated in sequence cannot penetrate it. Eighthly and ninthly, wisdom of contemplation cannot contemplate and deliberate it. Tenthly, wisdom of hearing cannot believe, aspire, and enter it. These six, the latter are inferior to the former, cleverly showing the profoundness. Therefore, the difficulty in speaking extensively is not only to achieve the above 'very profound', but also to admonish the present and future to believe. Thirdly, although below, measuring with metaphors is divided into two parts. The first is to summarize the previous and lead to the next. It says that it is 'very profound' by one's own power, but it can be said by relying on the Buddha's power. Secondly, below 'Buddhist disciples', it formally shows the measurement, with eleven great metaphors. The first is the metaphor of benefiting sentient beings. The second is the metaphor of quickly traversing Buddha-lands (剎土). The third is the metaphor of knowing the formation and destruction of kalpas (劫). The fourth is the metaphor of being good at understanding supreme liberation. The fifth is the metaphor of being good at understanding the indriyas (諸根). The sixth is the metaphor of being good at understanding desires and pleasures. The seventh is the metaphor of being good at understanding upaya (方便). The eighth is the metaphor of being good at understanding the minds of others. The ninth is the metaphor of being good at understanding the characteristics of karma (業相). The tenth is the metaphor of being good at understanding kleshas (煩惱). The eleventh is the metaphor of offering to the Buddha and being born. However, these eleven metaphors, the latter surpasses the former, so they all abandon the former and cite the latter, cleverly showing the profound superiority. Moreover, these metaphors have commonalities and differences. The commonality lies in that they all combine the vast merit of generating the aspiration, such as in the first metaphor, it should be combined to say, 'In order to fully know the formation and destruction of all worlds, etc.' This is different from other metaphors. The difference lies in that the common metaphors only have limited metaphors, while the Dharma is infinite. For example, the first metaphor combines to say, 'Not only to offer all kinds of joyful instruments to the ten directions, etc.' The first metaphor has both commonalities and differences. The following ten metaphors omit the commonalities. The texts of these metaphors should all have four aspects. The first is to cite the metaphor, the second is to ask questions, the third is to understand and answer, and the fourth is to measure and compare. The beginning and the end both have four aspects, while the middle nine omit the middle two aspects. Moreover, each metaphor has ten layers of meaning, and all should cite the metaphor, ask questions, and measure.

【English Translation】 Profound. Moreover, the quantity is vast and difficult to measure, and the principle is profound and unpredictable. Although profound, it is not extreme. Now, from few to many, from event to principle, the initial aspiration possesses the later realms, which is called 'very profound'. The following ten sentences explain this from these ten aspects, hence the term 'very profound'. Among them, the first four are the differentiation of the able and the object, with the able preceding and the object following. Firstly, because it is apart from words, it is difficult to declare. Secondly, because it has no form, it transcends consciousness. Thirdly, it cannot be distinguished by one's own power. Fourthly, it cannot be believed and understood by inferior wisdom. The latter six are the attainment of the able and the object. Fifthly, it cannot be attained by having something to gain and a single wisdom. Sixthly, it cannot be done by initiating action and a single action. Seventhly, wisdom cultivated in sequence cannot penetrate it. Eighthly and ninthly, wisdom of contemplation cannot contemplate and deliberate it. Tenthly, wisdom of hearing cannot believe, aspire, and enter it. These six, the latter are inferior to the former, cleverly showing the profoundness. Therefore, the difficulty in speaking extensively is not only to achieve the above 'very profound', but also to admonish the present and future to believe. Thirdly, although below, measuring with metaphors is divided into two parts. The first is to summarize the previous and lead to the next. It says that it is 'very profound' by one's own power, but it can be said by relying on the Buddha's power. Secondly, below 'Buddhist disciples', it formally shows the measurement, with eleven great metaphors. The first is the metaphor of benefiting sentient beings. The second is the metaphor of quickly traversing Buddha-lands (kshetra). The third is the metaphor of knowing the formation and destruction of kalpas. The fourth is the metaphor of being good at understanding supreme liberation. The fifth is the metaphor of being good at understanding the indriyas. The sixth is the metaphor of being good at understanding desires and pleasures. The seventh is the metaphor of being good at understanding upaya. The eighth is the metaphor of being good at understanding the minds of others. The ninth is the metaphor of being good at understanding the characteristics of karma. The tenth is the metaphor of being good at understanding kleshas. The eleventh is the metaphor of offering to the Buddha and being born. However, these eleven metaphors, the latter surpasses the former, so they all abandon the former and cite the latter, cleverly showing the profound superiority. Moreover, these metaphors have commonalities and differences. The commonality lies in that they all combine the vast merit of generating the aspiration, such as in the first metaphor, it should be combined to say, 'In order to fully know the formation and destruction of all worlds, etc.' This is different from other metaphors. The difference lies in that the common metaphors only have limited metaphors, while the Dharma is infinite. For example, the first metaphor combines to say, 'Not only to offer all kinds of joyful instruments to the ten directions, etc.' The first metaphor has both commonalities and differences. The following ten metaphors omit the commonalities. The texts of these metaphors should all have four aspects. The first is to cite the metaphor, the second is to ask questions, the third is to understand and answer, and the fourth is to measure and compare. The beginning and the end both have four aspects, while the middle nine omit the middle two aspects. Moreover, each metaphor has ten layers of meaning, and all should cite the metaphor, ask questions, and measure.

。文無者略。今初。喻十重中。初一廣說。后九略明。初中有四。一舉廣事。二徴問三答顯廣。四辨超過。今初有三。先與現世益。文有三廣為供具田時。次然後下。與後世樂。后南西下。類餘九方。二徴問。三答廣並可知。四超過中雲歌羅者。此云豎析。人身上毛。為百分中之一分也。或曰。十六分中之一分義。譯為校量分。優波尼沙陀者。此云近少。謂少許相近比類之分也。百千后即云億分者。中等數也。后九略說中文四同前。今初並舉九事樂具皆同。一切所經劫數漸漸增多。其所教法轉轉增勝。據初世界亦合漸增。以此十前文標一故。余無者略。若十方共十則界不增。第四校量中三。初辨超過。二何以故者徴。徴意云前。云功德除佛難知。何以比此猶少非類。三釋意有二。一別翻前喻。謂發心無限前有限故。亦是反釋。二為令如來種性不斷下。通對前十總顯具德。亦是順釋。于中有十二句。初三總相對前辨勝。一翻前小果。二翻前限處。三翻前有限眾生。下九句即下十喻之本。一即第三知劫成壞喻本。二即第四善知勝解喻本。故下文云。乃至垢解凈解等。三卻是第二速疾步剎喻本。四即第六及第十本。五即第九本。六即五七本。七八皆第八喻本。九知佛境界平等。即第十一供佛喻本。此中九句即佛。十力智。一

【現代漢語翻譯】現代漢語譯本文無者略。現在開始。比喻十重中，最初一個詳細說明，後面九個簡略說明。最初一個中有四個部分：一是舉出廣大的事情，二是征問，三是回答並顯明廣大，四是辨明超過。現在開始的第一個部分有三個方面：首先是給予現世的利益，文中有三個方面，廣泛地提供供養的器具和田地時節。其次，『然後』之後，是給予後世的快樂。後面『南』、『西』之後，是其餘九方的類比。二是征問。三是回答廣大，並且可以知道。四是超過中，『歌羅』（kala）的意思是豎向剖析，指人身上毛髮的百分之一。或者說，是十六分之一的意思，翻譯為校量分。『優波尼沙陀』（Upaniṣad）的意思是接近少量，指少量接近比類的部分。『百千』之後就說是『億分』，是中等的數量。後面的九個簡略說明，文中的四個部分與前面相同。現在開始的第一個部分，並列舉出九件事情，快樂的器具都相同。一切所經歷的劫數漸漸增多，其所教導的佛法也逐漸增勝。根據最初的世界也應該逐漸增多。因為這十個與前面的文句標示為一。其餘沒有的就省略。如果十方共同為十，那麼世界就不會增多。第四個校量中有三個部分：一是辨明超過，二是『何以故』是征問，征問的意思是前面說的功德除了佛之外難以知曉，為什麼相比之下仍然是少量而非同類。三是解釋意思，有兩個方面：一是分別翻譯前面的比喻，意思是發心是無限的，而前面是有限的，這也是反過來解釋。二是『爲了令如來種性不斷』之後，是總的對前面的十個比喻，顯明具備功德。其中有十二句。最初三句是總的相對前面辨明殊勝：一是推翻前面的小果，二是推翻前面的有限之處，三是推翻前面的有限眾生。後面的九句是下面十個比喻的根本。第一句就是第三個知劫成壞比喻的根本。第二句就是第四個善知勝解比喻的根本，所以下面的文句說：『乃至垢解凈解等』。第三句卻是第二個速疾步剎比喻的根本。第四句就是第六個和第十個比喻的根本。第五句就是第九個比喻的根本。第六句和第七句都是第八個比喻的根本。第九句是知佛境界平等，就是第十一個供佛比喻的根本。這其中的九句就是佛的十力智，一 English version Omitted where there is no text. Now beginning. Among the ten analogies, the first is explained in detail, and the latter nine are explained briefly. The first has four parts: first, stating vast matters; second, questioning; third, answering and revealing vastness; and fourth, distinguishing the surpassing. Now, the first part has three aspects: first, giving benefits in the present life, with three aspects in the text: extensively providing offerings, fields, and seasons. Second, after 'then,' giving happiness in future lives. After 'south' and 'west,' there are analogies for the remaining nine directions. Second is the questioning. Third is answering the vastness, which can be understood. Fourth, in the surpassing, 'kala' (歌羅) (meaning 'vertical analysis') refers to one-hundredth of the hair on a person's body. Or, it means one-sixteenth, translated as 'measuring division.' 'Upaniṣad' (優波尼沙陀) (meaning 'near small') refers to a small, close analogy. After 'hundred thousand,' it is said to be 'one hundred millionth,' which is a medium number. The latter nine brief explanations have the same four parts as before. Now, the first part lists nine matters, and the instruments of happiness are all the same. All the kalpas experienced gradually increase, and the Dharma taught becomes increasingly superior. According to the initial world, it should also gradually increase. Because these ten are marked as one with the preceding text. The rest is omitted where there is nothing. If the ten directions are collectively ten, then the world will not increase. The fourth measurement has three parts: first, distinguishing the surpassing; second, 'why is it so' is a question, meaning that the merit mentioned earlier is difficult to know except for the Buddha, so why is it still small and not of the same kind in comparison. Third, explaining the meaning has two aspects: first, translating the previous analogy separately, meaning that the aspiration is infinite, while the previous one is limited, which is also a reverse explanation. Second, after 'to ensure that the Buddha-nature is not interrupted,' it is a general statement about the previous ten analogies, revealing the possession of merit. There are twelve sentences in it. The first three sentences are generally relative to the previous ones, distinguishing the superiority: first, overturning the previous small fruit; second, overturning the previous limited place; third, overturning the previous limited beings. The following nine sentences are the root of the following ten analogies. The first sentence is the root of the third analogy of knowing the formation and destruction of kalpas. The second sentence is the root of the fourth analogy of knowing the excellent understanding, so the following text says: 'even defiled understanding, pure understanding, etc.' The third sentence is actually the root of the second analogy of quick steps and k剎as (剎). The fourth sentence is the root of the sixth and tenth analogies. The fifth sentence is the root of the ninth analogy. The sixth and seventh sentences are both the root of the eighth analogy. The ninth sentence is knowing the equality of the Buddha's realm, which is the root of the eleventh analogy of offering to the Buddha. These nine sentences are the Buddha's ten powers and wisdom, one

【English Translation】 Modern Chinese Translation Text omitted where lacking. Now, to begin. In the analogy of the ten levels, the first is explained in detail, while the latter nine are explained briefly. The first has four parts: first, stating vast matters; second, questioning; third, answering and revealing vastness; and fourth, distinguishing the surpassing. Now, the first part has three aspects: first, giving benefits in the present life, with three aspects in the text: extensively providing offerings, fields, and seasons. Second, after 'then,' giving happiness in future lives. After 'south' and 'west,' there are analogies for the remaining nine directions. Second is the questioning. Third is answering the vastness, which can be understood. Fourth, in the surpassing, 'Gala' (歌羅) (meaning 'vertical analysis') refers to one-hundredth of the hair on a person's body. Or, it means one-sixteenth, translated as 'measuring division.' 'Upaniṣad' (優波尼沙陀) (meaning 'near small') refers to a small, close analogy. After 'hundred thousand,' it is said to be 'one hundred millionth,' which is a medium number. The latter nine brief explanations have the same four parts as before. Now, the first part lists nine matters, and the instruments of happiness are all the same. All the kalpas experienced gradually increase, and the Dharma taught becomes increasingly superior. According to the initial world, it should also gradually increase. Because these ten are marked as one with the preceding text. The rest is omitted where there is nothing. If the ten directions are collectively ten, then the world will not increase. The fourth measurement has three parts: first, distinguishing the surpassing; second, 'why is it so' is a question, meaning that the merit mentioned earlier is difficult to know except for the Buddha, so why is it still small and not of the same kind in comparison. Third, explaining the meaning has two aspects: first, translating the previous analogy separately, meaning that the aspiration is infinite, while the previous one is limited, which is also a reverse explanation. Second, after 'to ensure that the Buddha-nature is not interrupted,' it is a general statement about the previous ten analogies, revealing the possession of merit. There are twelve sentences in it. The first three sentences are generally relative to the previous ones, distinguishing the superiority: first, overturning the previous small fruit; second, overturning the previous limited place; third, overturning the previous limited beings. The following nine sentences are the root of the following ten analogies. The first sentence is the root of the third analogy of knowing the formation and destruction of kalpas. The second sentence is the root of the fourth analogy of knowing the excellent understanding, so the following text says: 'even defiled understanding, pure understanding, etc.' The third sentence is actually the root of the second analogy of quick steps and k剎as (剎). The fourth sentence is the root of the sixth and tenth analogies. The fifth sentence is the root of the ninth analogy. The sixth and seventh sentences are both the root of the eighth analogy. The ninth sentence is knowing the equality of the Buddha's realm, which is the root of the eleventh analogy of offering to the Buddha. These nine sentences are the Buddha's ten powers and wisdom, one

知成壞垢凈自性。即業報智。心樂即種種解智。知煩惱即漏盡智。生死即天眼智。諸根即根勝劣智。方便即禪解脫三昧智。此及佛境並是一切至處道智。心行即種種界智。三世智即宿命智。其處非處智以是總故。亦是前三總句中攝。然此所知皆約一切無齊限也。下文廣釋其相。第二佛子復置下。明速疾步剎喻。然次下。九喻文皆分四。初舉廣喻。二辨超過。三徴四釋。釋中皆先反釋后順釋。今初喻中前三可知。四釋中先反釋彰前不及。后爲了知下順釋。辨此過前。于中十一句初句總。所謂下。別知世界相即相入無障礙義。前七正明即入。八一毛端下二對。釋上即入所由。略舉三門。初以法性融通門釋。謂一切世界差別性。與一毛端體性無二故。是故事隨性融。此彼相即事攬性起。彼此相入各有同體異體。準上思之。九一世界中出生一切世界者。此約緣起門釋。謂諸緣起更互相生。有其二義。一約體有體無體義。是故相即。二約用有力無力義。是故相入。亦有同體異體義。並準上思之。欲知一切世界無體性者。約無自性門。以大非定大故。能即小等。十總結。欲以一念盡知如是廣無邊際。重重即入無障礙事故。發菩提心。又此言知。偈中亦身往彼。第三佛子下。知劫成壞喻。文亦有四。初明喻廣大。舉成攝住舉壞兼空。

【現代漢語翻譯】現代漢語譯本知成壞垢凈自性（知道事物產生、壞滅、染污、清凈的自性）。即業報智（就是了解業力果報的智慧）。心樂即種種解智（心生喜樂就是通達種種理解的智慧）。知煩惱即漏盡智（瞭解煩惱就是斷盡煩惱的智慧）。生死即天眼智（瞭解生死輪迴就是天眼智）。諸根即根勝劣智（瞭解各種根器的優劣就是根勝劣智）。方便即禪解脫三昧智（善巧方便就是通達禪定、解脫和三昧的智慧）。此及佛境並是一切至處道智（這些以及佛的境界都是通達一切處所的道智）。心行即種種界智（心的活動就是通達種種界限的智慧）。三世智即宿命智（通達過去、現在、未來三世的智慧就是宿命智）。其處非處智以是總故（瞭解事理和非理的智慧，因為是總括性的），亦是前三總句中攝（也包含在前面三個總括性的句子中）。然此所知皆約一切無齊限也（然而這裡所說的知，都是指對一切事物無邊無際的瞭解）。下文廣釋其相（下面將詳細解釋這些智慧的相狀）。第二佛子復置下（第二位佛子又開始）。明速疾步剎喻（闡明快速行走遍及無量佛剎的比喻）。然次下（接下來）。九喻文皆分四（九個比喻都分為四個部分）。初舉廣喻（首先舉出廣大的比喻）。二辨超過（其次辨別超越之處）。三徴四釋（再次提出疑問並進行解釋）。釋中皆先反釋后順釋（解釋中都先從反面解釋，再從正面解釋）。今初喻中前三可知（現在第一個比喻中，前三個部分可以理解）。四釋中先反釋彰前不及（第四個解釋中，先從反面解釋，彰顯之前的不足）。后爲了知下順釋（之後爲了瞭解，從正面解釋）。辨此過前（辨明這個比喻超越之前的比喻）。于中十一句初句總（其中十一個句子，第一句是總說）。所謂下（所謂以下）。別知世界相即相入無障礙義（分別瞭解世界相互融合、相互進入而沒有障礙的意義）。前七正明即入（前面七句正是闡明相互融合、相互進入）。八一毛端下二對（第八句『一毛端』以下是第二部分，進行對比）。釋上即入所由（解釋上面所說的相互融合、相互進入的原因）。略舉三門（簡略地舉出三個方面）。初以法性融通門釋（首先用法性融通的方面來解釋）。謂一切世界差別性（即一切世界差別之性），與一毛端體性無二故（與一毛端之體性沒有差別）。是故事隨性融（所以事相隨著法性而融合）。此彼相即事攬性起（彼此相互融合，事相依著法性而生起）。彼此相入各有同體異體（彼此相互進入，各有同體和異體）。準上思之（參照上面的內容思考）。九一世界中出生一切世界者（第九句，一個世界中出生一切世界）。此約緣起門釋（這是從緣起方面來解釋）。謂諸緣起更互相生（即各種緣起互相產生）。有其二義（有兩種含義）。一約體有體無體義（一是就本體而言，有本體和無本體的含義）。是故相即（所以相互融合）。二約用有力無力義（二是就作用而言，有力量和沒有力量的含義）。是故相入（所以相互進入）。亦有同體異體義（也有同體和異體的含義）。並準上思之（都參照上面的內容思考）。欲知一切世界無體性者（想要了解一切世界沒有自體性的），約無自性門（從無自性的方面來解釋）。以大非定大故（因為大不是固定的大），能即小等（能夠與小等相互融合）。十總結（第十句是總結）。欲以一念盡知如是廣無邊際（想要在一念之間完全瞭解如此廣闊無邊），重重即入無障礙事故（重重融合、相互進入而沒有障礙的緣故）。發菩提心（發起菩提心）。又此言知（這裡說的『知』），偈中亦身往彼（偈頌中也說身體前往那裡）。第三佛子下（第三位佛子開始）。知劫成壞喻（瞭解劫的產生和壞滅的比喻）。文亦有四（這段文字也有四個部分）。初明喻廣大（首先說明比喻的廣大）。舉成攝住舉壞兼空（舉出劫的產生、持續，舉出劫的壞滅和空無）。

【English Translation】 English version Knowing the self-nature of formation, decay, defilement, and purity (knowing the self-nature of things arising, decaying, being defiled, and being purified). This is the Wisdom of Karma and Retribution (this is the wisdom of understanding the karmic consequences). Joy in the mind is the Wisdom of Various Understandings (joy arising in the mind is the wisdom of understanding various interpretations). Knowing afflictions is the Wisdom of Exhausting Outflows (understanding afflictions is the wisdom of ending outflows). Birth and death is the Wisdom of the Heavenly Eye (understanding the cycle of birth and death is the Heavenly Eye Wisdom). The various faculties are the Wisdom of the Superiority and Inferiority of Faculties (understanding the superiority and inferiority of various faculties is the Wisdom of the Superiority and Inferiority of Faculties). Expedient means are the Wisdom of Dhyana, Liberation, and Samadhi (skillful means are the wisdom of understanding dhyana, liberation, and samadhi). These and the Buddha's realm are all the Wisdom of the Path to All Places (these and the Buddha's realm are all the Wisdom of the Path to All Places). Mental activity is the Wisdom of Various Realms (mental activity is the wisdom of understanding various realms). The Wisdom of the Three Times is the Wisdom of Past Lives (understanding the past, present, and future is the Wisdom of Past Lives). The Wisdom of What Is and Is Not is included in the first three general sentences because it is comprehensive (understanding what is reasonable and unreasonable is included in the first three general sentences because it is comprehensive). However, this knowledge is all about the unlimited understanding of everything (however, the knowledge mentioned here refers to the boundless understanding of everything). The following text explains its characteristics in detail (the following text will explain these wisdoms in detail). The second Buddha-son then placed below (the second Buddha-son then began). Explaining the metaphor of the rapid stride of Buddha-lands (explaining the metaphor of rapidly walking through countless Buddha-lands). Then next below (then next below). The nine metaphors are all divided into four (the nine metaphors are all divided into four parts). First, give a broad metaphor (first, give a broad metaphor). Second, distinguish the transcendence (second, distinguish the transcendence). Third, ask and explain four times (third, ask and explain four times). In the explanations, first explain the opposite and then explain the direct (in the explanations, first explain the opposite and then explain the direct). Now, in the first metaphor, the first three can be known (now, in the first metaphor, the first three parts can be understood). In the fourth explanation, first explain the opposite to show the previous inadequacy (in the fourth explanation, first explain the opposite to show the previous inadequacy). Later, in order to know, explain the direct below (later, in order to know, explain the direct below). Distinguish this as surpassing the previous (distinguish this as surpassing the previous). Among them, the first sentence of the eleven sentences is general (among them, the first sentence of the eleven sentences is general). The so-called below (the so-called below). Separately know the meaning of the unobstructed interpenetration of the world's phases (separately know the meaning of the unobstructed interpenetration of the world's phases). The first seven clearly explain the interpenetration (the first seven clearly explain the interpenetration). Eight, the end of a hair, the second pair below (eight, the end of a hair, the second pair below). Explain the reason for the above interpenetration (explain the reason for the above interpenetration). Briefly mention three doors (briefly mention three aspects). First, explain with the door of the interpenetration of Dharma-nature (first, explain with the door of the interpenetration of Dharma-nature). That is, the difference in the nature of all worlds (that is, the difference in the nature of all worlds), is no different from the nature of the end of a hair (is no different from the nature of the end of a hair). Therefore, things follow the nature to merge (therefore, things follow the nature to merge). This and that are interpenetrating, and things arise from the nature (this and that are interpenetrating, and things arise from the nature). Each has the same and different bodies in each other's interpenetration (each has the same and different bodies in each other's interpenetration). Think about it according to the above (think about it according to the above). Nine, in one world, all worlds are born (nine, in one world, all worlds are born). This is explained from the door of dependent origination (this is explained from the door of dependent origination). That is, all dependent origination gives rise to each other (that is, all dependent origination gives rise to each other). There are two meanings (there are two meanings). One is about the meaning of having a body, not having a body, and not having a body (one is about the meaning of having a body, not having a body, and not having a body). Therefore, they are interpenetrating (therefore, they are interpenetrating). The second is about the meaning of having power and not having power (the second is about the meaning of having power and not having power). Therefore, they are interpenetrating (therefore, they are interpenetrating). There is also the meaning of having the same body and different bodies (there is also the meaning of having the same body and different bodies). And think about it according to the above (and think about it according to the above). If you want to know that all worlds have no self-nature (if you want to know that all worlds have no self-nature), explain from the door of no self-nature (explain from the door of no self-nature). Because big is not fixed big (because big is not fixed big), it can be integrated into small, etc. (it can be integrated into small, etc.). Ten, summarize (ten, summarize). Want to know such a vast and boundless extent in one thought (want to know such a vast and boundless extent in one thought), the reason for the unobstructed interpenetration of repeated integration (the reason for the unobstructed interpenetration of repeated integration). Generate Bodhicitta (generate Bodhicitta). Also, this word 'know' (also, this word 'know'), in the verse, also go there in person (in the verse, also go there in person). The third Buddha-son below (the third Buddha-son below). Knowing the metaphor of the formation and destruction of kalpas (knowing the metaphor of the formation and destruction of kalpas). The text also has four (the text also has four parts). First, it shows that the metaphor is vast (first, it shows that the metaphor is vast). Mention the formation and retention, and mention the destruction and emptiness (mention the formation and retention, and mention the destruction and emptiness).

二佛子下。對辨超過。三徴四釋。釋中亦二。先反釋后順釋。順中三。初總次所謂下別。三是名下。結能知智別中言平等者。通相即相入。就緣就性唯心等殊。皆無障礙故云平等。一長短者。如娑婆為短安樂為長。遞傳相望以為長短。二三及四文並可知。五量無量者。如勝蓮華界。劫更無有上。名為無量。已下皆有量。六有成壞則有盡。無成壞則無盡。標中但云成壞。從多分說。亦粗盡細不盡。七念劫相望。八劫非劫自有三義。一約未經增減。縱百千年名為非劫。若經增減成壞名劫。二如勝蓮華剎既不可校量。亦無劫數故名非劫。三推妄歸真劫入非劫。依真起妄非劫入劫。斯則前七事事無礙。此乃理事無礙。九一念速知兼總包無盡。以斯無限安可比前。三結能知智。即十通中。知盡未來際劫神通也。第四佛子下。善知勝解喻。文四同前。初舉廣喻。梵云阿地目多。此云勝解。謂于決定境印持為性。不可引轉為業。今譯存略耳。釋中亦先反后順。順中初總。后所謂下別。別中總有十三句。初有八句總相以辨。後有五句一一別明。前中又二。初三解。為得方便解智光。此光通因通果。于中一廣二深。約理等故。三即能知。后五句。為得佛十力中勝解智力。解一切法。初一約人。謂眾生海解故。次一約時及性。三約境明似不

【現代漢語翻譯】現代漢語譯本二佛子（Buddha's disciples）以下，對辨超過前文。分為三部分：徴（zhēng，徵詢）四釋（解釋）。解釋中又分兩部分：先反釋（反向解釋）后順釋（順向解釋）。順釋中分三部分：首先是總說，其次是『所謂下』的分別解釋。第三部分是『是名下』，總結能知之智。分別解釋中說『平等』，是說通相即相入。就緣起和自性而言，唯心等殊勝之處，都沒有障礙，所以說平等。一、長短：比如娑婆世界為短，安樂世界為長。遞相傳遞，互相觀望，就有了長短。二、三以及四，文義都可以理解。五、量無量：比如勝蓮華界（Superior Lotus Flower World），經歷劫數也沒有窮盡，名為無量。以下都有量。六、有成壞就有盡，無成壞就沒有盡。標舉中只說成壞，是從多數情況來說。也有粗略的盡和細微的不盡。七、念和劫互相觀望。八、劫非劫自有三種含義：一、約未經增減來說，縱然經歷百千年也名為非劫。如果經歷增減成壞就名為劫。二、比如勝蓮華剎（Superior Lotus Flower Land），既不可校量，也沒有劫數，所以名為非劫。三、推妄歸真，劫入非劫；依真起妄，非劫入劫。這樣，前七件事事無礙，這是理和事無礙。九、一念速知兼總包容無盡，用這種無限怎麼能和前面的相比？三、總結能知之智，就是十通（Ten Supernatural Powers）中，知盡未來際劫的神通。第四，佛子（Buddha's disciples）以下，善知勝解（understanding）的比喻。文義和前面一樣分為四部分：首先舉廣大的比喻。梵語『阿地目多（adhimukta）』，這裡翻譯為『勝解（understanding）』，是指對於決定的境界，印持為自性，不可引轉為作用。現在翻譯保留了簡略的意思。解釋中也先反后順。順釋中先總說，后是『所謂下』的分別說明。分別說明中總共有十三句。開始的八句是總相辨別，後面的五句是一一分別說明。前面的八句又分為兩部分：開始的三句解釋為得到方便解智光（light of wisdom of liberation through skillful means）。這種光通於因通於果。其中一為廣，二為深，約理等同的緣故。三就是能知。後面的五句，是爲了得到佛的十力（Ten Powers of a Buddha）中勝解智力（power of understanding）。理解一切法。第一句約人來說，是說眾生如海一樣理解的緣故。第二句約時間和自性來說。第三句約境界來說明相似與不相似。

【English Translation】 English version Following the two Buddha's disciples, the comparison and differentiation surpass the previous text. It is divided into three parts: Inquiry (徵, zhēng) and four explanations (釋). The explanations are further divided into two parts: first, reverse explanation (反釋), then forward explanation (順釋). The forward explanation is divided into three parts: first, a general statement; second, the separate explanations of 'so-called below'; and third, 'is named below', summarizing the wisdom of knowing. The separate explanation says 'equality', which means that the general characteristics are identical and interpenetrating. In terms of dependent origination and self-nature, the unique aspects of the mind are without obstacles, so it is called equality. 1. Length: For example, the Saha world is short, and the Sukhavati world is long. Passing on to each other and observing each other creates length. 2. The meanings of two, three, and four can be understood from the text. 5. Measurable and immeasurable: For example, the Superior Lotus Flower World, even after eons, has no end, so it is called immeasurable. The following are all measurable. 6. If there is formation and destruction, there is an end; if there is no formation and destruction, there is no end. The heading only mentions formation and destruction, which is from the majority of cases. There is also a rough end and a subtle endlessness. 7. Thoughts and eons observe each other. 8. Eon and non-eon have three meanings: 1. In terms of not increasing or decreasing, even after hundreds or thousands of years, it is called non-eon. If it undergoes increase, decrease, formation, and destruction, it is called eon. 2. For example, the Superior Lotus Flower Land is both immeasurable and without eons, so it is called non-eon. 3. Returning to truth from delusion, eon enters non-eon; arising from truth to delusion, non-eon enters eon. Thus, the previous seven matters are unobstructed, which is the unobstructedness of principle and phenomena. 9. One thought quickly knows and encompasses the endless, how can this infinity be compared to the previous? 3. Summarizing the wisdom of knowing, which is the supernatural power of knowing the end of future eons among the Ten Supernatural Powers. Fourth, following the Buddha's disciples, the analogy of understanding (勝解) is well known. The meaning of the text is divided into four parts as before: first, give a broad analogy. The Sanskrit word 'Adhimukta' is translated here as 'understanding', which refers to the nature of holding a determined state as its own, and its function cannot be diverted. The current translation retains the simplified meaning. The explanation also first reverses and then follows. The forward explanation first gives a general statement, followed by the separate explanations of 'so-called below'. There are a total of thirteen sentences in the separate explanations. The first eight sentences are general distinctions, and the following five sentences are separate explanations one by one. The previous eight sentences are divided into two parts: the first three sentences explain how to obtain the light of wisdom of liberation through skillful means. This light is common to both cause and effect. Among them, one is broad, and two are deep, because the principles are equal. Three is the knowable. The following five sentences are to obtain the power of understanding among the Ten Powers of a Buddha. Understand all dharmas. The first sentence is about people, saying that sentient beings understand like the sea. The second sentence is about time and nature. The third sentence is about the realm, explaining similarity and dissimilarity.

似。上皆明所知廣。四事事相即顯所知深。上皆所知后一能知。即得十力之一也。第二從欲悉知有上。下一一別明。上但云多。未識差別之相。今略示之。于中五句各是一義。初句三對。約佛菩薩相望。一妙覺無上余皆有上。此約豎論。二約橫辨盡未盡。故三同位互望為等。高下位相望為不等。第二句有六對。約五乘凡聖相望差別。有依無依。約自性差別。托于根境及稱真故。二約淺深差別。甚深般若不共小乘故。三約境差別。佛解無邊余未盡故。四約二諦。世諦差別勝義無差故。五巧拙差別。六漏無漏差別。第三句有四解。約佛乘說。一深故。二廣故。三無份量故。四契真如正位得果解故。事理無礙故。無二礙故。第四句三對。唯約眾生以辨差別。于中初能知方便。不礙空而知假故。后悉知下。明其所知。有三對六解。與惑相應名染。不相應名凈。廣略者。約境及作意差別。粗細者。約行相差別。委悉不委悉故。第五句三對。多約知聖教解。于中文二。先正明。二一切下。通結前文。初中深密者。開則深約方廣一乘。密謂密意。合則深即是密。以秘以妙即事而真故。二方便者。略有三種。一進趣方便。謂見道前方便道是。二施為方便。即第七波羅蜜。依實起權皆善巧故。實無此事假施設有故。三整合方便。諸法同體

【現代漢語翻譯】現代漢語譯本似。以上都是爲了說明所知甚廣。四事的事相即是彰顯所知之深。以上都是所知之後才有一能知。就能得到十力之一。第二部分從『欲悉知有上』開始，下面一一分別說明。上面只是說『多』，還沒有認識到差別的相狀。現在略微展示一下。其中五句各自是一個含義。第一句有三對。約佛菩薩相互比較。一是妙覺無上，其餘都有上。這是從豎向來論述。二是約橫向辨別盡與未盡。所以三個同等地位的相互比較為『等』，高下地位相互比較為『不等』。第二句有六對。約五乘凡聖相互比較差別。有依和無依。約自性差別。依託于根境以及稱合真如的緣故。二是約淺深差別。甚深般若不共小乘的緣故。三是約境差別。佛的理解無邊無際，其餘沒有窮盡的緣故。四是約二諦。世俗諦有差別，勝義諦沒有差別的緣故。五是巧與拙的差別。六是有漏和無漏的差別。第三句有四種解釋。約佛乘來說。一是深邃的緣故。二是廣大的緣故。三是無份量的緣故。四是契合真如正位而得果解的緣故。事和理沒有障礙的緣故。沒有二種障礙的緣故。第四句有三對。唯獨約眾生來辨別差別。其中首先是能知方便。不妨礙空性而知曉假有的緣故。後面『悉知』以下，說明其所知。有三對六種解釋。與迷惑相應名為染污，不相應名為清凈。廣略，是約境和作意的差別。粗細，是約行相的差別。委悉和不委悉的緣故。第五句有三對。多是約知聖教來解釋。其中分為二。先是正面說明。二是『一切』以下。總括前面的內容。最初的『深密』，展開來說是深邃，約方廣一乘。『密』是指密意。合起來說，深邃就是密，以秘以妙，即事而真。二是『方便』。略有三種。一是進趣方便，指見道前的方便道。二是施為方便，就是第七波羅蜜（Paramita），依實起權都是善巧的緣故。實際上沒有這件事，假施設有這件事的緣故。三是整合方便，諸法同體。

【English Translation】 English version It seems. The above all clarify the breadth of what is known. The characteristics of the Four Matters reveal the depth of what is known. The above all refer to the one who knows after what is known. This is to attain one of the Ten Powers (Dasabala). The second part begins with 'Desiring to fully know the superior,' and each point is explained separately below. The above only mentions 'many,' without recognizing the different aspects. Now, a brief demonstration is given. Among them, each of the five sentences has a distinct meaning. The first sentence has three pairs. Comparing Buddhas (Buddha) and Bodhisattvas (Bodhisattva). First, the Wonderful Enlightenment (妙覺) is unsurpassed (無上), while the rest are surpassed (有上). This is discussed vertically. Second, distinguishing between exhaustive and inexhaustive horizontally. Therefore, comparing three equal positions as 'equal,' and comparing high and low positions as 'unequal.' The second sentence has six pairs. Comparing the differences between the Five Vehicles (五乘), ordinary beings, and sages. Dependent and independent. Regarding the difference in self-nature. Relying on the roots and realms, and conforming to Suchness (真如). Second, regarding the difference between shallow and deep. The profound Prajna (般若) is not shared by the Small Vehicle (小乘). Third, regarding the difference in realms. The Buddha's understanding is boundless, while the rest are not exhaustive. Fourth, regarding the Two Truths (二諦). Conventional truth has differences, while ultimate truth has no difference. Fifth, the difference between skillful and unskillful. Sixth, the difference between defiled and undefiled. The third sentence has four explanations. Speaking about the Buddha Vehicle. First, because it is profound. Second, because it is vast. Third, because it is immeasurable. Fourth, because it accords with the true Suchness, attaining the fruit of understanding. Because there is no obstruction between phenomena and principle. Because there are no two obstructions. The fourth sentence has three pairs. Only distinguishing differences based on sentient beings. Among them, first is the ability to know expedient means. Knowing the provisional without obstructing emptiness. Following 'fully knowing' below, clarifying what is known. There are three pairs and six explanations. Being in accordance with delusion is called defilement, and not being in accordance is called purity. Broad and concise, referring to the difference in realms and intention. Coarse and fine, referring to the difference in characteristics. Thorough and not thorough. The fifth sentence has three pairs. Mostly explaining based on knowing the holy teachings. Among them, it is divided into two. First, a direct explanation. Second, 'all' below. Summarizing the previous content. The initial 'profound and secret,' when expanded, is profound, referring to the Extensive and Vast One Vehicle (方廣一乘). 'Secret' refers to secret intention. When combined, profound is secret, using mystery and wonder, being true in phenomena. Second, 'expedient means.' Briefly, there are three types. First, expedient means for advancing, referring to the expedient path before the path of seeing. Second, expedient means for acting, which is the seventh Paramita (波羅蜜). Relying on reality to initiate the provisional is all skillful. In reality, there is no such thing, but it is provisionally established. Third, expedient means for integration, all dharmas are of the same essence.

巧相整合。如六相巧成可名方便。今並能解。言分別者。凡於一法多門抉擇故。言自然者。法爾本覺內熏發故。隨因所起者。過去聞熏之所發故。或於現在正思惟等而能知故。言隨緣所起者。謂得善友增上緣力。所開悟故。二一切下總結。廣多交絡故如網也。為此無限而起大心。豈同前喻。第五知根智。第六知欲樂。欲謂于所樂境希望為性。勤依為業。即勝解智所攝。會釋如前。第七知方便者。即禪善巧及至處道智方便三種。如向所辨所望別故。無相濫失。第八知心義兼王所。即他心智。第九知業即業報智。上皆文四。同前可知。辨其名體。具如初會十力章中。廣顯差別如第九地。第十佛子復置下。明知煩惱差別喻。文亦分四。前三可知。第四釋中亦先反后順。順中初總后所謂下別。別有六門。各先惑后治。謂非但空知。意在斷故。初門總明後一義兼總別。中間四門別舉其重。今初門中輕重眠起。通下諸惑故名為總。就中輕重總中之總。以品言之。一切煩惱各有輕重。約起惑者。心有異故。據難易斷現行為輕。種子為重。即眠起是。又分別為輕俱生為重。若據破壞三寶焚燒善根。則邪見最重余悉名輕。若據損惱自他障菩薩道。瞋恚最重余悉名輕。若據發潤生死流轉。無明愛取為重。若依為諸惑根。則三毒為重。若依障

初聖道不受聖教。見慢為重。若據遠隨現行障無學道。我愛慢為重。余可名輕若煩惱當體相望。十大煩惱為重。隨惑為輕。隨煩惱中大中小隨。展轉輕重。又正使為重習氣為輕。更有異門可略言也。言眠起者。眠即種子眠伏藏識。起即對境發起現行。言一一眾生無量煩惱。總結多端。種種差別如后略說。廣唯佛知。種種覺觀通能所治。有染凈故。染為所治。煩惱依故。如欲恚害覺。能生貪等無量煩惱。涅槃加五說有八覺。一欲覺。求可意事。二瞋覺。念欲瞋他。三惱覺。念欲惱他。四親里覺。憶念親緣。五國土覺。念世安危。六不死覺。積財資養。七族姓覺。念族高下。八輕侮覺。侮即是慢。念自恃欺人。此等非一故云種種。皆能引起一切煩惱。對上一一眾生無量煩惱。亦名引起分別。言凈治者。欲以不凈觀治。瞋以慈治。惱害以悲治。次四以無常觀治。后一以無我我所觀治。故云種種覺觀凈治一切雜染。第二依流轉門。于所治中即癡愛發潤。斷一切下明治。由癡愛故。諸趣流轉。從癡有愛菩薩病生故。一切眾生三有五趣三結要當斷盡。一欲界諸愛別名欲結。二上二界愛合名有結。三三界無明名無明結。三結亦名三漏。即上癡愛斷已永盡生死流故。第三依病行門。四分分別。分是性義。各據偏多受貪等名。名為不等。

【現代漢語翻譯】現代漢語譯本初入聖道之人，不接受聖人的教誨，把傲慢看得比什麼都重要。如果從長遠來看，這種傲慢會成為證得無學道的障礙。我執和傲慢被看得最重，其他的都可以說是輕微的。如果從煩惱本身的性質來看，十大煩惱是最重的，隨煩惱是輕微的。隨煩惱又分為大隨、中隨、小隨，它們之間也有輕重之分。此外，正使煩惱重於習氣煩惱。還有其他的區分方法，這裡就不詳細說了。說到『眠』和『起』，『眠』指的是煩惱的種子潛藏在阿賴耶識中，『起』指的是煩惱遇到外境而生起現行。『一一眾生無量煩惱』，這是總結了煩惱的多種多樣和種種差別，後面會略作說明，詳細情況只有佛陀才能完全瞭解。『種種覺觀』既能作為所要對治的對象，也能作為能對治的方法，因為它既有染污的，也有清凈的。染污的覺觀是所要對治的，因為煩惱依附於它。比如，欲覺、瞋覺、害覺，能生起貪等無量煩惱。在涅槃的基礎上增加五種，就有了八種覺：一是欲覺（Kama-vitakka），追求稱心如意的事物；二是瞋覺（Vyapada-vitakka），想著要嗔恨他人；三是惱覺（Vihimsa-vitakka），想著要惱害他人；四是親里覺（Jnāti-vitakka），憶念親屬；五是國土覺（Janapada-vitakka），考慮國家安危；六是不死覺（Amaratva-vitakka），積攢財富以求長生；七是族姓覺（Kula-vitakka），想著家族的高低貴賤；八是輕侮覺（Avamānana-vitakka），『侮』就是傲慢，想著自己高人一等而欺騙他人。這些覺觀不是單一的，所以說是『種種』，都能引起一切煩惱。針對前面所說的『一一眾生無量煩惱』，也可以說是引起了分別。說到『凈治』，用不凈觀（Asubha-bhavana）來對治欲覺，用慈心（Metta）來對治瞋覺，用悲心（Karuna）來對治惱害覺。接下來的四種覺觀，用無常觀（Anicca-bhavana）來對治。最後一種覺觀，用無我觀（Anatta-bhavana）和我所觀（Mamata-bhavana）來對治。所以說，用種種覺觀來清凈對治一切雜染。第二，從流轉門的角度來看，在所要對治的對象中，由愚癡和愛慾引發滋潤。斷除一切低劣的明智，因為愚癡和愛慾會導致在諸趣中流轉。因為從愚癡產生愛慾，菩薩的疾病也由此而生。一切眾生在三有（Kama-bhava, Rupa-bhava, Arupa-bhava）、五趣（Gati）中流轉，必須斷盡三種結縛：一是欲界（Kama-dhatu）的各種愛，別名為欲結（Kama-samyojana）；二是色界（Rupa-dhatu）和無色界（Arupa-dhatu）的愛合稱為有結（Bhava-samyojana）；三是三界（Trailokya）的無明（Avidya）名為無明結（Avidya-samyojana）。這三種結縛也稱為三種漏（Asava），即上面所說的愚癡和愛慾，斷盡之後就能永遠脫離生死輪迴。第三，從病行門的角度來看，分為四種部分來分別。『分』是性質的意思，各自偏重而接受貪等名稱，所以稱為『不等』。

【English Translation】 English version Those who are newly on the path to holiness do not accept the teachings of the saints, and they value arrogance above all else. If viewed from a long-term perspective, this arrogance will become an obstacle to attaining the state of no-more-learning (Asekha). Self-love and arrogance are considered the most serious, while others can be considered minor. If we consider the nature of the afflictions themselves, the ten fundamental afflictions are the most serious, while the secondary afflictions are minor. Among the secondary afflictions, there are major, medium, and minor ones, and they have varying degrees of severity. Furthermore, the primary afflictions are more serious than the habitual tendencies of afflictions. There are other ways to distinguish them, but I won't go into detail here. Speaking of 'dormancy' and 'arising,' 'dormancy' refers to the seeds of affliction lying dormant in the Alaya-consciousness (Alaya-vijnana), while 'arising' refers to the affliction manifesting when encountering external objects. 'Each and every sentient being has countless afflictions,' which summarizes the multiplicity and various differences of afflictions, which will be briefly explained later. Only the Buddha can fully understand the details. 'Various perceptions and observations' can be both the object to be treated and the method of treatment, because it is both defiled and pure. Defiled perceptions and observations are to be treated because afflictions rely on them. For example, the perception of desire (Kama-vitakka), the perception of anger (Vyapada-vitakka), and the perception of harm (Vihimsa-vitakka) can generate countless afflictions such as greed. Adding five to the basis of Nirvana, there are eight perceptions: first, the perception of desire (Kama-vitakka), seeking desirable things; second, the perception of anger (Vyapada-vitakka), thinking of hating others; third, the perception of harm (Vihimsa-vitakka), thinking of harming others; fourth, the perception of kinship (Jnāti-vitakka), remembering relatives; fifth, the perception of the country (Janapada-vitakka), considering the safety of the country; sixth, the perception of immortality (Amaratva-vitakka), accumulating wealth to seek longevity; seventh, the perception of lineage (Kula-vitakka), thinking about the status of the family; eighth, the perception of contempt (Avamānana-vitakka), 'contempt' is arrogance, thinking of oneself as superior and deceiving others. These perceptions are not singular, so they are called 'various,' and they can all cause all afflictions. Regarding the 'countless afflictions of each and every sentient being' mentioned earlier, it can also be said that they cause discrimination. Speaking of 'purification,' the contemplation of impurity (Asubha-bhavana) is used to treat the perception of desire, loving-kindness (Metta) is used to treat the perception of anger, and compassion (Karuna) is used to treat the perception of harm. The next four perceptions are treated with the contemplation of impermanence (Anicca-bhavana). The last perception is treated with the contemplation of no-self (Anatta-bhavana) and the contemplation of what belongs to self (Mamata-bhavana). Therefore, it is said that various perceptions and observations are used to purify and treat all defilements. Secondly, from the perspective of the cycle of rebirth, ignorance and desire cause and nourish what needs to be treated. Cutting off all inferior wisdom, because ignorance and desire lead to wandering in the various realms of existence. Because desire arises from ignorance, the illness of the Bodhisattva also arises from this. All sentient beings wander in the three realms of existence (Kama-bhava, Rupa-bhava, Arupa-bhava) and the five destinies (Gati), and must completely cut off the three fetters: first, the various desires of the desire realm (Kama-dhatu), also known as the fetter of desire (Kama-samyojana); second, the love of the form realm (Rupa-dhatu) and the formless realm (Arupa-dhatu) combined is called the fetter of existence (Bhava-samyojana); third, the ignorance (Avidya) of the three realms (Trailokya) is called the fetter of ignorance (Avidya-samyojana). These three fetters are also called the three outflows (Asava), which are the ignorance and desire mentioned above. After they are completely cut off, one can be freed from the cycle of birth and death forever. Thirdly, from the perspective of the way of illness, it is divided into four parts to distinguish. 'Part' means nature, and each is biased and receives names such as greed, so it is called 'unequal'.

三分俱多名為等分。然不出三。此三別名三不善根。故治中雲斷根本也。第四依通諸識門。明我我所。謂第七識恒執第八為內我故。惑謂為我所染之起慢。故云我慢。通至第六。內執我身外執資具。恃己陵人。又此我者。亦兼法我。若盡此惑則諸惑皆盡。故治中雲盡無餘也。第五約相生門。以利鈍分別先鈍后利。故凈名推身。以欲貪為本。欲貪以虛妄分別為本。虛妄分別以顛倒想為本。顛倒想以無住為本。今以無住非煩惱故略不言耳。而順明之。從顛倒虛妄分別生貪等惑。依貪等惑有諸隨惑。展轉相生。顛倒想者。不凈計凈等故。利中即身見為本。生六十二見。此有二說。一依三世五蘊。至下當明。二依異道邪見。具如瑜伽八十七說。第六約出家修行門。以障蓋分別。蓋謂五蓋。已見上文。障即二障。此亦總。結前諸惑不離二障。發大悲下。明能治道。謂救有障者。護修行者。此言在末。義兼總結。謂菩薩發心不自為己。但以大悲救護一切。令斷上來諸惑之網。斷之何。為令本智清凈。然能治道。雖復眾多不出二種。一通二別。別如上來隨分開示。如不能斷應宜轉治。謂如起貪以不凈觀治之。不去當起慈悲。緣於前境。應以凈法與之。云何出家無慈悲心。反更染污。如是隨便種種迴轉。皆以無得而為方便。所言通者。

【現代漢語翻譯】現代漢語譯本三分都多稱為等分。然而沒有超出這三者。這三者又分別名為三種不善根（貪嗔癡）。所以《瑜伽師地論》中說，斷除根本就是指斷除這三種不善根。第四，依據通於諸識的門徑，闡明『我』和『我所』（屬於我的事物）。第七識恒常執取第八識為內在的『我』，因此產生迷惑，誤以為是『我所』染污而生起驕慢，所以稱為我慢。這種我慢通達于第六識，內在執著于自身，外在執著于資財器具，依仗自己而欺凌他人。而且，這裡的『我』，也兼指法我（對法的執著）。如果斷盡這種迷惑，那麼所有的迷惑都會斷盡。所以《瑜伽師地論》中說，斷盡無餘。第五，從相生的角度，以根性的利鈍來分別，有先鈍后利的。所以《維摩經》中推究身見，以欲貪為根本。欲貪以虛妄分別（錯誤的認知）為根本。虛妄分別以顛倒想（與事實相反的認知）為根本。顛倒想以無住（沒有恒常不變的實體）為根本。現在因為無住不是煩惱，所以略去不談。而順著說明，從顛倒想、虛妄分別產生貪等迷惑，依靠貪等迷惑產生各種隨煩惱，輾轉相生。顛倒想，是指以不凈為凈等錯誤認知。根性利的人，以身見為根本，產生六十二見（各種錯誤的見解）。對此有兩種說法。一種是依據三世五蘊（過去、現在、未來，色、受、想、行、識），這在下文會說明。另一種是依據異道（外道）的邪見，具體內容如《瑜伽師地論》第八十七卷所說。第六，從出家修行方面，以障蓋來分別。蓋是指五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），已經在上文見過。障是指二障（煩惱障、所知障）。這裡也是總括，總結前面的各種迷惑都離不開二障。『發大悲下』，說明能對治的道路。即救助有障礙的人，護持修行的人。這句話放在最後，意義兼有總結。即菩薩發心不是爲了自己，而是以大悲心救護一切眾生，使他們斷除上面所說的各種迷惑之網。斷除這些迷惑是爲了什麼？爲了使本有的智慧清凈。然而能對治的道路，雖然有很多種，但不超出兩種：一是通途，二是別途。別途如上面隨順不同情況分別開示。如果不能斷除，應該適宜轉變對治的方法。比如生起貪慾，用不凈觀來對治。如果去除不了，應當生起慈悲心，緣於之前的境界，應當用清凈的法來對待它。怎麼能出家卻沒有慈悲心，反而更加染污呢？像這樣隨便用各種方法迴轉，都以無所得（不執著）作為方便。所說的通途是：

【English Translation】 English version The three parts are mostly called equal parts. However, they do not go beyond these three. These three are also separately named the three unwholesome roots (greed, hatred, and delusion). Therefore, it is said in the Yogācārabhūmi-śāstra that cutting off the root means cutting off these three unwholesome roots. Fourth, based on the path that connects to all consciousnesses, it clarifies 'self' and 'what belongs to self' (things that belong to me). The seventh consciousness constantly clings to the eighth consciousness as the inner 'self', thus creating confusion, mistakenly thinking that it is defiled by 'what belongs to self', and arrogance arises, so it is called self-conceit. This self-conceit extends to the sixth consciousness, internally clinging to oneself, externally clinging to possessions and tools, relying on oneself and bullying others. Moreover, the 'self' here also includes the dharma-self (attachment to dharmas). If this confusion is completely eliminated, then all confusions will be eliminated. Therefore, it is said in the Yogācārabhūmi-śāstra that it is completely eliminated without remainder. Fifth, from the perspective of arising, distinguish between sharp and dull faculties, with some being dull first and sharp later. Therefore, Vimalakirti investigates the view of self, taking desire and greed as the root. Desire and greed take false discrimination (incorrect cognition) as the root. False discrimination takes inverted thought (cognition contrary to reality) as the root. Inverted thought takes non-abiding (no constant and unchanging entity) as the root. Now, because non-abiding is not an affliction, it is omitted. Instead, it is explained in order, from inverted thought and false discrimination, greed and other delusions arise, and relying on greed and other delusions, various secondary afflictions arise, arising in turn. Inverted thought refers to the incorrect cognition of considering impurity as purity, etc. For those with sharp faculties, self-view is the root, giving rise to sixty-two views (various incorrect views). There are two explanations for this. One is based on the three times and five aggregates (past, present, future; form, feeling, perception, volition, consciousness), which will be explained below. The other is based on the wrong views of other paths (heretics), as detailed in the eighty-seventh volume of the Yogācārabhūmi-śāstra. Sixth, from the aspect of monastic practice, distinguish by obstacles and coverings. Coverings refer to the five coverings (sensual desire, ill-will, sloth and torpor, restlessness and remorse, doubt), which have already been seen above. Obstacles refer to the two obstacles (afflictive obstacles, cognitive obstacles). This is also a generalization, summarizing that the various preceding delusions are inseparable from the two obstacles. 'Generating great compassion below' explains the path of being able to counteract. That is, rescuing those who have obstacles and protecting those who are practicing. This sentence is placed at the end, and its meaning also includes a summary. That is, the Bodhisattva's aspiration is not for oneself, but to rescue all sentient beings with great compassion, so that they can cut off the various nets of delusion mentioned above. What is the purpose of cutting off these delusions? It is to purify the inherent wisdom. However, although there are many paths that can counteract, they do not go beyond two types: one is the common path, and the other is the specific path. The specific path is as explained above, according to different situations. If it cannot be cut off, the method of counteracting should be changed appropriately. For example, if greed arises, use the contemplation of impurity to counteract it. If it cannot be removed, compassion should arise, focusing on the previous realm, and it should be treated with pure dharma. How can one be a monk without compassion, but instead become more defiled? In this way, using various methods at will, all take non-attainment (non-attachment) as a means. The so-called common path is:

但當深觀第一義諦。謂當觀諸惑即是本覺菩提。故無行雲。貪慾即是道。恚癡亦復然。如是三法中具一切佛法故。惑性智性皆本凈故。但由虛妄分別凡夫不了。如大富盲人動轉為寶所傷。二乘熱狂。謂為蟲蛇驚走遠避。權菩薩輩猶謂有之可斷。今乘一切智乘以凈慧眼。觀惑即真。則煩惱自虛智性常凈。是為開佛知見。使得清凈。不斷煩惱而入涅槃。有斯悲智。如是知斷髮菩提心。豈與夫前喻同年而語哉。第十一明供佛及生喻文三。初舉喻校量。二徴。三釋。今初分二。前廣明一人。后略辨九人。初中有四。一舉廣喻。二問。三答。四校量顯勝。初中有二。初廣說東方。后南西下略例九方。初中又二。先明佛在供養。后至佛滅下明滅后供養。前中又二。先自行后又勸下化他。前中有四深勝。一供具廣妙。二供田廣勝。謂無數界悲敬田故。三供心勝恭敬等故。四供時勝。相續無數劫故。此自行已勝。況于教他。況覆滅后況于余方。余並可知。后略辨九人中二。先舉廣喻。二佛子下校量顯勝前中九人展轉遞望。念敵多劫數量復增。此中如第一人一念以無數供。至第二人皆增至無量。乃至第十增至不可說不可說。皆積當位之念。以至當位極時也。后校量可知。二徴意云。其第十人供福。已至不可說不可說。全比容許不齊。何以

【現代漢語翻譯】現代漢語譯本然而，應當深入觀察第一義諦（paramārtha-satya，最高的真理）。也就是說，應當觀察到諸惑（kleshas，煩惱）即是本覺菩提（bodhi，覺悟）。所以《無行經》說：『貪慾即是道，嗔恚和愚癡也是如此。』像這樣的三種煩惱中，具足一切佛法。因為惑的自性與智的自性本來就是清凈的。只是由於虛妄分別，凡夫不能了悟。就像大富翁的盲人，動來動去反而被自己的寶物所傷。二乘（聲聞乘和緣覺乘）之人就像熱病發狂，以為是蟲蛇而驚慌逃避。權乘菩薩（權教菩薩）還認為煩惱是可以斷除的。現在，乘坐一切智乘（大乘），以清凈的智慧之眼觀察，就會發現惑即是真。那麼，煩惱自然虛妄，智性恒常清凈。這就是開啟佛的知見，使之清凈。不需斷除煩惱就能進入涅槃。具有這樣的悲智。像這樣知道斷除煩惱而發起菩提心，怎麼能和前面所比喻的那些人相提並論呢？第十一部分闡明供佛及生譬喻的經文，分為三部分。首先是舉出譬喻進行比較衡量，其次是提問，最後是解釋。現在開始第一部分，又分為兩部分。前面廣泛闡明一個人的情況，後面簡略辨析九個人的情況。在闡明一個人的情況中，又分為四個方面。一是舉出供品的廣博精妙，二是供養的福田廣大殊勝，指的是無數世界的悲田和敬田，三是供養的心殊勝，因為具有恭敬等等，四是供養的時間殊勝，因為是相續無數劫。這種自己修行的功德已經殊勝了，更何況是教導他人，更何況是佛滅度之後，更何況是其他方位。其餘的都可以類推得知。後面簡略辨析九個人的情況，分為兩部分。先是舉出廣博的譬喻，然後是『佛子』以下，比較衡量顯示殊勝。前面九個人輾轉遞增，念頭的敵對和劫數的數量都增加了。這裡，比如第一個人一念之間以無數的供品，到第二個人都增加到無量，乃至第十個人增加到不可說不可說。都是積累了當下的念頭，以至於達到當下的極致。後面的比較衡量可以知道。提問的意思是說，第十個人供養的福德，已經達到不可說不可說，完全比不上，容許不一致。為什麼呢？

【English Translation】 English version However, one should deeply contemplate the first noble truth (paramārtha-satya). That is, one should observe that all afflictions (kleshas) are inherently bodhi (awakening). Therefore, the Vimalakirti Sutra says: 'Desire itself is the path; so are hatred and delusion.' In these three afflictions are contained all the Buddha-dharmas, because the nature of affliction and the nature of wisdom are originally pure. It is only due to false discriminations that ordinary beings do not understand. Like a blind rich man who, in his movements, is injured by his own treasures. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are like those delirious with fever, thinking they see insects and snakes, and running away in fright. Provisional Bodhisattvas still think that afflictions can be cut off. Now, riding the Vehicle of Omniscience (Mahāyāna), with the pure eye of wisdom, one sees that affliction is truth. Then, afflictions are naturally empty, and the nature of wisdom is eternally pure. This is opening the Buddha's knowledge and vision, making it pure. One enters nirvana without cutting off afflictions. Possessing such compassion and wisdom, how can initiating the Bodhi mind with such understanding of cutting off afflictions be compared to the previous analogies? The eleventh section elucidates the sutra text on offering to the Buddha and the analogy of birth, in three parts. First, analogies are given for comparison and measurement; second, questions are raised; and third, explanations are given. Now, beginning with the first part, it is further divided into two parts. The first part extensively explains the situation of one person, and the second part briefly analyzes the situations of nine people. In explaining the situation of one person, there are four aspects. First, the vastness and exquisiteness of the offerings are mentioned; second, the field of merit for offering is vast and supreme, referring to the fields of compassion and respect in countless worlds; third, the mind of offering is supreme, because it possesses reverence, etc.; and fourth, the time of offering is supreme, because it is continuous for countless kalpas. This self-cultivation is already supreme, let alone teaching others, let alone after the Buddha's parinirvana, let alone other directions. The rest can be inferred. The second part briefly analyzes the situations of nine people, divided into two parts. First, a vast analogy is given, and then, from 'Buddha-son' onwards, comparisons are made to show the supremacy. The previous nine people increase in turn, and the opposition of thoughts and the number of kalpas increase. Here, for example, the first person makes countless offerings in one thought, and the second person increases it to immeasurable, and so on until the tenth person increases it to inexpressible and inexpressible. All are accumulating the present thought, to the point of reaching the extreme of the present. The meaning of the question is that the merit of the tenth person's offering has reached the inexpressible and inexpressible, completely incomparable, allowing for inconsistency. Why?

不及少分。第三釋中分二。先反顯不為齊限。明前不及此。后為供養盡法界下順釋。以無限故辨此過。前略申十種。一時過。謂窮三際念劫重重時故。二處過。謂該十方相即入故。三供過。謂盡法界稱理之供故。四田過。謂盡虛空界塵毛等處。諸如來身各充法界故。五心過。謂一一念中。各以無盡供。供無盡佛。經無盡劫心猶不足故。六悲過。自作教他。以此善根唯為眾生令先成佛。我亦供養故。七智過。了達三事。隨其一一稱法界故。如海一滴。則具百川之味。芥子之空已無分限。八善巧過。能以一事為多攝多為一。善巧成就融攝諸位。真實行故。九所求過。唯為菩提不為余趣故。十平等過。謂生佛自他供與不供。皆平等故。束上十義總不出三。一無齊限故。二稱法性故。三事事無礙故。無此三意設更重重廣喻。亦不及少分。第四發是心已下。就法略示分。前喻顯大心因廣。此明攝德深勝亦是贊勝勸學文中有二。一發是心已者。牒前諸喻所校量心。二能知下明此大心所攝功德。于中有五。一解行圓滿。二妙果當成。三與佛平等。四能作佛事。五大智現前。初中三。一總舉所知。現佛正覺但云智慧。過佛示滅故加涅槃。當佛在因云善根也。過現已從緣應可得云知。未來未有但可云信。亦信一切皆當佛也。二彼諸下攝以

【現代漢語翻譯】現代漢語譯本不及少分（無法比擬極小的一部分）。第三重解釋分為兩部分。首先，從反面說明沒有齊一的界限，表明前面的不如這個。然後，通過『為供養盡法界』（爲了供養遍及整個法界）順著解釋，因為是無限的，所以辨明這個過失。前面略微闡述了十種過失：一是時間上的過失，指的是窮盡過去、現在、未來三重時間，唸唸相續、劫劫重重；二是空間上的過失，指的是包含十方相互融合進入；三是供養上的過失，指的是窮盡法界、符合真理的供養；四是福田上的過失，指的是窮盡虛空界塵埃毛髮等處，諸佛如來之身各自充滿法界；五是心念上的過失，指的是每一個念頭中，都以無盡的供養，供養無盡的佛，經歷無盡的劫數，心仍然覺得不足夠；六是悲憫上的過失，自己修行也教導他人，用這些善根只為眾生，讓他們先成佛，我也才能供養；七是智慧上的過失，了達過去、現在、未來三件事，隨著每一件事都符合法界；就像大海中的一滴水，就具有百川的味道，芥子中的空間已經沒有分界限；八是善巧上的過失，能夠以一件事作為多件事，攝取多件事作為一件事，巧妙地成就融合各個位次，是真實的修行；九是所求上的過失，只爲了菩提，不爲了其他的趣味；十是平等上的過失，指的是眾生與佛、自己與他人，供養與不供養，都是平等的。總結上面的十種意義，總的來說不出三種：一是沒有齊一的界限；二是符合法性；三是事事無礙。沒有這三種意義，即使再三地廣泛比喻，也比不上極小的一部分。第四，『發是心已』（發起這個心之後），就法理簡略地指示。前面用比喻顯示大心的因廣大，這裡說明攝取的功德深刻殊勝，也是讚歎殊勝勸勉學習的文章，其中有兩點：一是『發是心已者』（發起這個心之後），是引用前面的各種比喻所衡量的心。二是『能知下』（能夠知道下面），說明這個大心所攝取的功德。其中有五點：一是理解和行動圓滿，二是美妙的果實即將成就，三是與佛平等，四是能夠做佛事，五是大智慧顯現於前。第一點中有三點：一是總的舉出所知，顯現佛的正覺，只說智慧，因為超過了佛的示現滅度，所以加上涅槃。當佛還在因地時，稱為善根。過去和現在已經從因緣中可以得到，稱為『知』（知道）。未來還沒有，只能稱為『信』（相信），也相信一切都將成佛。二是『彼諸下』（那些下面），攝取以...

【English Translation】 English version Not even a small fraction. The third explanation is divided into two parts. First, it shows from the opposite side that there is no uniform limit, indicating that the previous one is not as good as this one. Then, it explains in accordance with 'to offer to the entire Dharma Realm' (to make offerings throughout the entire Dharma Realm), because it is infinite, so it distinguishes this fault. The previous one briefly elaborated on ten kinds of faults: First, the fault in time, referring to exhausting the three times of past, present, and future, with thoughts following one another, kalpas upon kalpas; Second, the fault in space, referring to encompassing the ten directions that are mutually integrated and entered; Third, the fault in offerings, referring to offerings that exhaust the Dharma Realm and conform to the truth; Fourth, the fault in the field of merit, referring to exhausting the dust and hairs in the empty space, where the bodies of all Tathagatas each fill the Dharma Realm; Fifth, the fault in mind, referring to each thought offering endless offerings to endless Buddhas, experiencing endless kalpas, yet the mind still feels insufficient; Sixth, the fault in compassion, cultivating oneself and also teaching others, using these good roots only for sentient beings, so that they can become Buddhas first, and then I can make offerings; Seventh, the fault in wisdom, understanding the three things of past, present, and future, with each thing conforming to the Dharma Realm; just like a drop of water in the ocean, it has the taste of a hundred rivers, and the space in a mustard seed has no boundaries; Eighth, the fault in skillful means, being able to take one thing as many things, and take many things as one thing, skillfully achieving the integration of various positions, which is true practice; Ninth, the fault in what is sought, only seeking Bodhi, not seeking other interests; Tenth, the fault in equality, referring to sentient beings and Buddhas, oneself and others, offering and not offering, all being equal. Summarizing the above ten meanings, they generally do not go beyond three: First, there is no uniform limit; Second, it conforms to the Dharma nature; Third, there is no obstruction in everything. Without these three meanings, even if metaphors are repeated extensively, they are not comparable to a small fraction. Fourth, 'Having generated this mind' (Having generated this mind), briefly indicates the Dharma principle. The previous one used metaphors to show the greatness of the cause of the great mind, and this one explains the profound and excellent merits of taking in, which is also an article praising excellence and encouraging learning, with two points: First, 'Having generated this mind' (Having generated this mind), is quoting the mind measured by the various metaphors in front. Second, 'Being able to know below' (Being able to know below), explains the merits taken in by this great mind. There are five points: First, understanding and action are complete, Second, wonderful fruits are about to be achieved, Third, being equal to the Buddha, Fourth, being able to do Buddha's work, Fifth, great wisdom appears in front. There are three points in the first point: First, generally listing what is known, showing the Buddha's perfect enlightenment, only saying wisdom, because it exceeds the Buddha's manifestation of extinction, so adding Nirvana. When the Buddha is still in the causal stage, it is called good roots. The past and present have already been obtained from conditions, and it is called 'knowing' (knowing). The future has not yet arrived, so it can only be called 'believing' (believing), and also believing that everything will become Buddhas. Second, 'Those below' (Those below), taking in with...

修證。有為能得無為能知。能證使智身成就法身等佛。古德判此一段。為攝位修成。謂于諸佛功德智慧能信是十信。信成就故。后攝初故。能受是十住。能修是十行。能知是十向。得證是十地。謂本智證后智。得能成就。是結因究竟。能與佛等是果滿。平等謂與諸佛能證所證平等無二故。初心即攝諸位。乃至佛果亦是一理。三徴釋所以。何以初心即滿因位。釋意云。以等真性所為無齊限故。有十一句。初總余別。文並同前初喻中辨。第二以發心故下。妙果當成分二。初標因得果。二徴釋所由。今初得於八事。一解契佛心故為憶念。二入正定聚故當得菩提。三真器已成故佛授妙法。妙法者即如來知見也。四知心性故與佛平等。五圓修助道六度四攝。六力等未證亦定無疑。故云成就。七十八不共修習莊嚴。八得四無礙辨名說法智慧。上七皆言三世明其豎該。今云法界。辨其橫攝。前後影略。二徴釋所由中。初徴意云何以發心即得果法。釋云。以是發心為因。決定當得佛故。望圓極之果故定當成。約見性成智身。上品云即得故。晉經梵本。此中皆云即是佛故者。當此義也。第三應知下與佛平等者。見性均故。發心畢竟二不別也。文有四句。初總余別。總言等佛何所等耶。有三種等。一所緣境界。及分齊境界等。二大悲大定力

【現代漢語翻譯】現代漢語譯本修證：通過有為之行可以獲得無為的智慧，能夠證悟真理，使智慧之身成就法身，最終與佛相等同。古德（古代高僧大德）將這一段經文判為『攝位修成』，意思是說，對於諸佛的功德和智慧能夠深信不疑，這是十信位的修行；因為信成就了，所以後面的修行能夠包含最初的修行。能夠接受佛法是十住位，能夠修行是十行位，能夠了知是十向位，獲得證悟是十地位。這是說，以根本智證悟后得智，獲得成就，是因地的究竟。能夠與佛相等同，是果地的圓滿。平等，是指與諸佛在能證和所證上平等無二。所以，最初的發心就包含了各個位次的修行，乃至佛果也是同一個道理。三、征釋所以：為什麼最初的發心就圓滿了因位的修行？解釋說，因為與真如本性相等同，其所能達到的境界沒有止境。這裡有十一句經文，第一句是總說，其餘是分別解釋。文句與前面初喻中的辨析相同。第二，『以發心故』以下，妙果應當成就，分為兩部分：首先標明因地得果，其次征問解釋原因。現在先說因地得果，可以獲得八種利益：一、因為理解契合佛心，所以能夠憶念佛法（Dharma）。二、進入正定之聚，所以應當獲得菩提（Bodhi，覺悟）。三、因為已經成為堪受佛法的器皿，所以佛會授予妙法。妙法就是如來的知見。四、因爲了知心性，所以與佛平等。五、圓滿修習助道的六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）和四攝（佈施、愛語、利行、同事）。六、雖然力量還未證得，但也必定無疑能夠成就。所以說『成就』。七、以七十八種不共之法修習莊嚴。八、獲得四無礙辯（義無礙、法無礙、辭無礙、樂說無礙），能夠辨別名相，說法智慧。上面七點都提到三世，表明其豎向涵蓋；現在說『法界』，辨明其橫向攝受，前後互相照應。二、在征問解釋原因中，首先征問：為什麼發心就能獲得果法？解釋說：因為這個發心是因，決定能夠成佛。從圓滿究竟的果位來看，必定能夠成就。從見性成就智身來說，上品中說『即得』。晉譯的梵文字中，這裡都說『即是佛』，就是這個意思。三、『應知』以下，與佛平等，是因為見性相同。發心和畢竟（最終）沒有差別。文中有四句，第一句是總說，其餘是分別解釋。總說與佛相等，哪裡相等呢？有三種相等：一、所緣境界以及分齊境界相等。二、大悲大定力相等。

【English Translation】 English version Cultivation and Realization: Through active practice, one can attain non-action and understand wisdom. Being able to realize enables the wisdom body to achieve the Dharmakaya (法身, Dharma Body), ultimately becoming equal to the Buddha. Ancient sages judged this section as 'encompassing the stages of cultivation and achievement,' meaning that being able to deeply believe in the merits and wisdom of all Buddhas is the practice of the Ten Faiths (十信). Because faith is achieved, later practices can encompass the initial practice. Being able to receive the Dharma is the Ten Dwellings (十住), being able to practice is the Ten Practices (十行), being able to understand is the Ten Dedications (十向), and attaining realization is the Ten Grounds (十地). This means that using fundamental wisdom to realize subsequent wisdom leads to achievement, which is the ultimate cause. Being able to be equal to the Buddha is the fulfillment of the result. Equality means being equal and non-dual with all Buddhas in what can be realized and what is realized. Therefore, the initial aspiration encompasses the practices of all stages, and even the Buddha fruit is the same principle. Third, Inquiry and Explanation: Why does the initial aspiration fulfill the cultivation of the causal stage? The explanation is that because it is equal to the true nature, the realm that can be reached has no limit. There are eleven sentences here, the first being a general statement, and the rest being separate explanations. The sentences are the same as the analysis in the initial metaphor. Second, 'Because of aspiration' below, the wonderful fruit should be achieved, divided into two parts: first, stating the cause and obtaining the result, and second, inquiring and explaining the reason. Now, first, let's talk about obtaining the result from the cause, which can obtain eight benefits: First, because understanding is in accordance with the Buddha's mind, one can remember the Dharma (佛法). Second, entering the assembly of right concentration, one should obtain Bodhi (菩提, enlightenment). Third, because one has become a vessel capable of receiving the Dharma, the Buddha will bestow the wonderful Dharma. The wonderful Dharma is the knowledge and vision of the Tathagata (如來). Fourth, because one knows the nature of the mind, one is equal to the Buddha. Fifth, perfectly cultivate the six Paramitas (六度, perfections of giving, morality, patience, effort, meditation, and wisdom) and the four means of attraction (四攝, giving, kind speech, beneficial action, and cooperation). Sixth, although the power has not yet been realized, it will definitely be achieved without doubt. Therefore, it is said 'achievement.' Seventh, adorn with seventy-eight uncommon practices. Eighth, obtain the four unimpeded eloquence (四無礙辯, unobstructed understanding of meaning, Dharma, language, and eloquence), able to distinguish names and speak the Dharma with wisdom. The above seven points all mention the three times (三世, past, present, and future), indicating its vertical coverage; now saying 'Dharmadhatu (法界)', distinguishing its horizontal reception, echoing each other before and after. Second, in the inquiry and explanation of the reason, first ask: Why can one obtain the fruit of the Dharma by making an aspiration? The explanation is: Because this aspiration is the cause, it will definitely become a Buddha. From the perspective of the perfect and ultimate fruit, it will definitely be achieved. From the perspective of seeing the nature and achieving the wisdom body, the upper grade says 'immediately obtained.' In the Sanskrit version translated by Jin, it is said here 'is immediately a Buddha,' which is the meaning. Third, 'It should be known' below, being equal to the Buddha is because the nature of seeing is the same. Aspiration and ultimately (畢竟) have no difference. There are four sentences in the text, the first being a general statement, and the rest being separate explanations. Generally speaking, being equal to the Buddha, where is it equal? There are three kinds of equality: First, the object of focus and the boundaries are equal. Second, great compassion and great samadhi power are equal.

無畏等。皆悉平等。三得知身無從。亦無積聚。隨物分別見種種身。如是智慧與佛平等。第四才發心時下。能作佛事有十一句。皆是才發即得。言即得者有二意故。一約法圓融。初心攝諸位故。通說諸位相攝。總有三類。一以行攝位。如十信中具一切位。賢首品說。二以位攝位。如十住滿即得成佛。如十住品。及法界品海幢比丘處說。其十行十向十地皆爾。各如自品說。三初心攝終。如十住初心即攝諸位。如此品說。並就因位滿說。如普賢作用大分同佛。猶未是佛。此中亦爾。二約見性齊故。說與佛等具諸佛法豎。論位次優劣非無。若爾此與歷別何異。請以喻顯。若彼虛室置之一燈。光周室內。加二加三乃至百千。各各重重遍於室內。雖同周遍不妨後後益。明初心等佛若彼一燈。妙覺等初同第百千。若器中盛燈。雖復百千共置一室。互不相見。歷別修行類同此也。依於此義故。初心即云振動光照一切世界。登地已上卻說百剎千剎。如理思之。又即由此義廢高就下。十住之中即齊地故。第五此初發下明大智現前。此文二意。一別是一段。謂以無著大智求菩提故。二通釋上四段。謂由於一切無所著故。稱性圓融能成能攝一切功德文中分二。初正明無著。后釋其所由。前中初總所謂下別。謂從三世門見佛法僧非佛法僧。同三

【現代漢語翻譯】現代漢語譯本無畏等（指菩薩）。都完全平等。第三，了知自身無所從來，也無積聚。隨順事物分別顯現種種身形。這樣的智慧與佛陀平等。第四，『才發心時下』，能作佛事有十一句，都是才發心就得到的。說『即得』有兩種含義。一是就法理圓融而言，最初的發心就包含了所有位次。普遍來說，各個位次互相包含，總共有三類。一是以行持包含位次，如十信中具足一切位次。《賢首品》中說。二是以位次包含位次，如十住圓滿就能夠成佛，如《十住品》以及《法界品》海幢比丘處所說。十行、十向、十地都是這樣，各自如其品中所說。三是最初的發心包含最終的果位，如十住的最初發心就包含了所有位次，如此品所說。並且就因位的圓滿來說，如普賢的作用大部分與佛相同，但仍然不是佛。這裡也是如此。二是就見性相同而言，說與佛陀相等，具足諸佛的功德。豎向來說，位次有優劣並非沒有。如果這樣，這與歷別修行有什麼不同？請用比喻來說明。如果在一個空房間里放置一盞燈，光芒照遍整個房間。增加兩盞、三盞乃至百千盞燈，每一盞燈的光芒都重重疊疊地照遍整個房間。雖然同樣是照遍，不妨礙後來的燈光更加明亮。最初的發心與佛陀相等，就像那一盞燈，妙覺等同於最初的發心，也等同於第一百千盞燈。如果把燈放在容器中，即使成百上千盞燈共同放置在一個房間里，也互相看不見。歷別修行就像這樣。依據這個道理，所以最初的發心就能震動、光照一切世界。登地以上卻說百剎、千剎，要如理思量。又由此義，捨棄高位而就下位，十住之中就與十地相等。第五，『此初發下』，說明大智慧現前。這段文字有兩種意思。一是單獨是一段，意思是憑藉無著的大智慧求菩提的緣故。二是通釋上面四段，意思是由於對一切都沒有執著，所以稱合本性而圓融，能夠成就和包含一切功德。文中分為兩部分。首先是正面說明無著，然後解釋其原因。前面部分先是總說，『所謂下』是別說，意思是，從三世的角度來看佛法僧，以及非佛法僧，都是相同的。

【English Translation】 English version Fearless ones (referring to Bodhisattvas), etc., are all completely equal. Thirdly, understanding that the self has no origin and no accumulation. Manifesting various forms in accordance with things. Such wisdom is equal to that of the Buddha. Fourthly, 'From the moment of initial aspiration,' there are eleven phrases describing the ability to perform Buddha-deeds, all attained at the moment of initial aspiration. The term 'immediately attained' has two meanings. One is in terms of the perfect fusion of Dharma, where the initial aspiration encompasses all stages. Generally speaking, the stages encompass each other, falling into three categories. One is that practice encompasses stages, such as the ten faiths encompassing all stages, as stated in the 'Virtuous Leader' chapter. Two is that stages encompass stages, such as the completion of the ten dwellings leading to Buddhahood, as stated in the 'Ten Dwellings' chapter and the section on the Bhikshu Sea Banner in the 'Dharma Realm' chapter. The ten practices, ten dedications, and ten grounds are all similar, each as described in their respective chapters. Three is that the initial aspiration encompasses the final fruition, such as the initial aspiration of the ten dwellings encompassing all stages, as stated in this chapter. Furthermore, in terms of the perfection of the causal stage, such as the functions of Samantabhadra being largely the same as the Buddha, but still not the Buddha. It is similar here. Two is in terms of the equality of seeing the nature, stating equality with the Buddha, possessing the virtues of all Buddhas. Vertically speaking, there are indeed superior and inferior stages. If so, how does this differ from gradual practice? Please illustrate with a metaphor. If a lamp is placed in an empty room, its light illuminates the entire room. Adding two, three, or even hundreds and thousands of lamps, each lamp's light overlaps and illuminates the entire room. Although the illumination is the same, it does not prevent the later lamps from being brighter. The initial aspiration being equal to the Buddha is like that one lamp, wondrous enlightenment being equal to the initial aspiration, and also equal to the hundred-thousandth lamp. If lamps are placed in containers, even if hundreds and thousands of lamps are placed in the same room, they cannot see each other. Gradual practice is like this. Based on this principle, the initial aspiration can shake and illuminate all worlds. Above the stage of grounds, it speaks of hundreds and thousands of lands, which should be contemplated reasonably. Furthermore, based on this principle, abandoning the high and embracing the low, the ten dwellings are equal to the ten grounds. Fifthly, 'This initial aspiration below' explains the manifestation of great wisdom. This passage has two meanings. One is that it is a separate section, meaning that one seeks Bodhi through unattached great wisdom. Two is that it is a general explanation of the above four sections, meaning that because one is unattached to everything, one is in accordance with one's nature and perfectly fused, able to accomplish and encompass all merits. The passage is divided into two parts. First, it directly explains non-attachment, and then explains its cause. The first part first gives a general statement, and 'so-called below' is a specific statement, meaning that from the perspective of the three times, the Buddhas, Dharma, Sangha, and non-Buddhas, non-Dharma, non-Sangha are all the same.

世攝。于中三位。初八清凈次四通染凈。后二唯染。后唯求下釋不著所由。文含多意。一云。唯為菩提故云求一切智。不餘趣向故於法界佛等無著。此雖有理不順今文。以佛及佛法豈非一切智耶。二云。求之於己不求佛等。求之於己尚未免求。今釋有二。一隻為求一切智故。求而無著。以有所著非真求故。故凈名云。夫求法者。於一切法應無所求。了法無求順一切智。二者言求者不壞相也。不著者稱法性也。性相雙鑒。終日求而無所求。經云無所求中吾故求之矣。第五爾時下動地興供分。全同上文。第六是時十方下。十方證成分。望于上文有同有異。同義可知。異有三種即為三段。一佛現證成異前菩薩。二顯益證成前文所無。三結通無盡。前略此廣加說因故。今初也。先現身次贊說。后引已同。以初心攝德深廣恐難信受。故佛自證。二汝說此法時下顯益證成。益通二世。初益現在。后我等悉當護持已下。顯及當來。今初清凈心者。以聞菩提心見心性故。而經多劫者。然余教說定三僧祇。此宗所明劫數不定。略有四類。一或展則無量。不可說不可說剎塵。如法界品說。二或千不可說。或減或增。如威光太子及此中說。三或一生二生。如善財童子兜率天子。四初心即得如前所說。所乘之法既自在圓融。能乘之人亦遲速不定

【現代漢語翻譯】現代漢語譯本『世攝』。其中有三種位次。最初的八個是清凈的，接下來的四個是通於染凈的，最後的兩個是唯染的。後面『唯求下釋不著所由』，這句話包含多種含義。一種說法是，僅僅爲了菩提的緣故，才說『求一切智』（Sarvajna，指佛陀的智慧）。因為沒有其他的趣向，所以對於法界（Dharmadhatu，宇宙萬有）和佛等沒有執著。這種說法雖然有道理，但不符合現在的文意。因為佛和佛法難道不是一切智嗎？另一種說法是，向自己求，而不是向佛等求。但是向自己求，仍然沒有免除『求』。現在解釋有兩種：一種是隻爲了求一切智的緣故，求而沒有執著。因為有所執著就不是真求。所以《維摩詰經》說：『求法的人，對於一切法應該無所求。了解法是無所求的，才能順應一切智。』另一種是，說『求』是不破壞現象，說『不著』是稱合法性（Dharmata，諸法的本性）。性相雙重觀察，終日求而無所求。《經》中說：『在無所求中我才求它。』第五，『爾時下動地興供分』，完全和上文相同。第六，『是時十方下』，是十方諸佛證成的部分，和上文相比有相同也有不同。相同之處容易理解。不同之處有三種，分為三段。一是佛現身證成，不同於前面的菩薩。二是顯示利益證成，是前文所沒有的。三是總結貫通無盡。前面簡略，這裡詳細，因為增加了說的因緣。現在是第一點。先是現身，然後是贊說，最後是引證，這些都相同。因為初心所攝的功德深廣，恐怕難以信受，所以佛親自證成。第二，『汝說此法時下顯益證成』，利益貫通過去和未來。先是利益現在，後面『我等悉當護持已下』，顯示利益及於未來。現在，『清凈心者』，是因為聽聞菩提心（Bodhi-citta，覺悟之心）見到心性（Citta-svabhava，心的本性）的緣故。『而經多劫者』，然而其他教派說要經過三大阿僧祇劫（Asankhyeya-kalpa，極長的時間單位），這個宗派所說的時間不定。大概有四種：一是或者擴充套件到無量，不可說不可說剎塵（Ksana-dhuli，極微小的時間單位）。如《法界品》所說。二是或者一千個不可說，或者減少或者增加。如威光太子和這裡所說。三是或者一生二生。如善財童子（Sudhana）兜率天子（Tushita）。四是初心就得到，如前面所說。所乘之法既然自在圓融，能乘之人也遲速不定。

【English Translation】 English version 『Se She (世攝)』. Among them, there are three positions. The first eight are pure, the next four are common to both purity and impurity, and the last two are only impure. The following 『Wei Qiu Xia Shi Bu Zhuo Suo You (唯求下釋不著所由)』 contains multiple meanings. One explanation is that it is only for the sake of Bodhi (菩提, enlightenment) that one speaks of 『seeking Sarvajna (一切智, the wisdom of the Buddha)』. Because there is no other inclination, there is no attachment to Dharmadhatu (法界, the universe and all phenomena) and Buddhas, etc. Although this explanation is reasonable, it does not conform to the present text. Because are the Buddhas and the Dharma (佛法, Buddhist teachings) not Sarvajna? Another explanation is to seek within oneself, not to seek from Buddhas, etc. But seeking within oneself still does not avoid 『seeking』. There are now two explanations: one is only for the sake of seeking Sarvajna, seeking without attachment. Because having attachment is not true seeking. Therefore, the Vimalakirti Sutra says: 『Those who seek the Dharma should have no seeking in all dharmas. Understanding that the Dharma is without seeking is to accord with Sarvajna.』 The other is that 『seeking』 does not destroy phenomena, and 『non-attachment』 is in accordance with Dharmata (法性, the nature of phenomena). Observing both nature and phenomena, one seeks all day long without seeking anything. The Sutra says: 『In non-seeking, I seek it.』 Fifth, 『Er Shi Xia Dong Di Xing Gong Fen (爾時下動地興供分)』 is completely the same as the previous text. Sixth, 『Shi Shi Shi Fang Xia (是時十方下)』 is the part where the Buddhas of the ten directions bear witness, which is the same as and different from the previous text. The similarities are easy to understand. The differences are threefold, divided into three sections. First, the Buddha appears to bear witness, which is different from the previous Bodhisattvas. Second, the manifestation of benefits is a confirmation, which was not in the previous text. Third, it concludes and connects endlessly. The previous was brief, this is detailed, because the causes and conditions for speaking have been added. Now is the first point. First, there is the manifestation of the body, then praise and explanation, and finally citation, which are all the same. Because the merits encompassed by the initial mind are profound and vast, it is feared that they will be difficult to believe, so the Buddha personally bears witness. Second, 『Ru Shuo Ci Fa Shi Xia Xian Yi Zheng Cheng (汝說此法時下顯益證成)』 the benefits extend to the past and the future. First, there is the benefit of the present, and later 『Wo Deng Xi Dang Hu Chi Yi Xia (我等悉當護持已下)』 shows the benefit extending to the future. Now, 『Qing Jing Xin Zhe (清凈心者)』 is because of hearing the Bodhi-citta (菩提心, the mind of enlightenment) and seeing the Citta-svabhava (心性, the nature of the mind). 『Er Jing Duo Jie Zhe (而經多劫者)』, however, other schools say that it takes three Asankhyeya-kalpas (阿僧祇劫, extremely long units of time), but this school says that the time is uncertain. There are roughly four types: one is that it may extend to immeasurable, unspeakable, unspeakable Ksana-dhuli (剎塵, extremely small units of time). As the Dharmadhatu chapter says. Two is either a thousand unspeakable, or decreasing or increasing. Such as Prince Weilord and what is said here. Three is either one or two lives. Such as Sudhana (善財童子) and Tushita (兜率天子). Four is that one attains it at the initial mind, as mentioned earlier. Since the Dharma that is ridden is free and perfectly integrated, the people who ride it are also slow or fast.

。念劫融故。故彌勒云。一切菩薩無量劫修。善財一生皆得。起信則以若遲若速。皆為方便。此宗則以楷定為權。並有聖言無煩固執。不以長時而生退怯。不以速證而起輕心。若遲若疾誓要當克。是佛意也。后益末世令信仰故。今之聞者。皆由佛力愿深愧信行。三如此下結通無盡。是證佛結通非經家也。先明說遍。后其說法下示所說同。文中有三。一說人同。二說儀同。謂神力本願故。三說意同。為欲下是此文大旨。同前十住並顯可知。第七爾時下以偈重頌分。先辨偈意有十一句。初一后一是說偈儀。而離開者欲顯中九。皆承佛力該十方故。中九正明所謂。初總余別。別中四對。一凈業顯理。二除惑開信。妄想分別為雜染根。三知病識藥。四觀果凈因。即由利他自業便凈。第二正顯偈辭。有一百二十一頌。文分三段。初八十二偈。超頌就法略示。二有三十四偈。卻頌就喻校量。三有五偈結德勸贊令景慕發心。嘆深難說遍於三段。又嘆爲長行偈頌之本。故略不頌之初中文亦分五。初有十七偈。頌第一解行圓滿。二菩薩始發下十七頌。超頌第四能作佛事。三菩薩所住下十八偈。卻頌第三得佛平等。四趣向菩提下六偈半。頌第五大智現前。五恒勸眾生下。二十三偈半。頌第二妙果當成。文不次者。顯德無前後故。又長行明先

【現代漢語翻譯】現代漢語譯本。念劫融故（因爲念頭和劫數可以融合）。故彌勒云（所以彌勒菩薩說）：『一切菩薩無量劫修（一切菩薩都要經過無量劫的修行），善財一生皆得（善財童子一生就可獲得）。』起信論則認為若遲若速（如果慢如果快），皆為方便（都是一種方便法門）。此宗則以楷定為權（這個宗派則認為楷定才是權宜之計），並有聖言無煩固執（並且有聖人的言論，無需固執己見）。不以長時而生退怯（不要因為時間長久而產生退縮），不以速證而起輕心（不要因為快速證悟而產生輕視之心）。若遲若疾誓要當克（無論慢還是快，都要發誓一定要克服困難），是佛意也（這才是佛的本意）。后益末世令信仰故（爲了利益末世眾生，讓他們產生信仰）。今之聞者（現在聽到這些話的人），皆由佛力愿深愧信行（都是因為佛的力量，願力深厚，慚愧自己的信行不足）。三如此下結通無盡（第三，像這樣總結，神通是無盡的），是證佛結通非經家也（這是證明佛的神通，而不是經書作者的神通）。先明說遍（首先說明佛法是普遍的）。后其說法下示所說同（後面，『其說法』以下，說明所說的內容是相同的）。文中有三（文中有三點）：一說人同（一是說法的人相同）。二說儀同（二是儀式相同），謂神力本願故（因為有神通力和本來的願力）。三說意同（三是意義相同），為欲下是此文大旨（『為欲』以下是這段文字的主要意思）。同前十住並顯可知（和前面的十住菩薩一樣，都很明顯可以理解）。第七爾時下以偈重頌分（第七，『爾時』以下，用偈頌再次讚頌）。先辨偈意有十一句（首先辨別偈頌的意思，有十一句）。初一后一是說偈儀（第一句和最後一句是說偈頌的儀式）。而離開者欲顯中九（而離開這兩句，是想顯示中間的九句）。皆承佛力該十方故（都是承蒙佛的力量，覆蓋十方）。中九正明所謂（中間的九句，正是要說明的）。初總余別（第一句是總說，其餘的是別說）。別中四對（別說中有四對）：一凈業顯理（一是清凈業障，彰顯真理）。二除惑開信（二是消除迷惑，開啟信心），妄想分別為雜染根（妄想分別是一切雜染的根源）。三知病識藥（三是知道病癥，認識藥物）。四觀果凈因（四是觀察果報，清凈因地），即由利他自業便凈（就是因為利益他人，自己的業障就清凈了）。第二正顯偈辭（第二，正式顯示偈頌的辭句）。有一百二十一頌（有一百二十一首偈頌）。文分三段（文章分為三段）：初八十二偈（最初的八十二首偈頌），超頌就法略示（超越地讚頌，就法理略微顯示）。二有三十四偈（第二部分有三十四首偈頌），卻頌就喻校量（退回來讚頌，就比喻來衡量）。三有五偈結德勸贊令景慕發心（第三部分有五首偈頌，總結功德，勸勉讚歎，令人景仰羨慕，發菩提心）。嘆深難說遍於三段（讚歎佛法深奧難以言說，貫穿於三段之中）。又嘆爲長行偈頌之本（又讚歎偈頌是長行文的根本）。故略不頌之初中文亦分五（所以略去不讚頌，最初的文也分為五部分）。初有十七偈（最初有十七首偈頌），頌第一解行圓滿（讚頌第一解行圓滿）。二菩薩始發下十七頌（第二，『菩薩始發』以下，十七首偈頌），超頌第四能作佛事（超越地讚頌第四能作佛事）。三菩薩所住下十八偈（第三，『菩薩所住』以下，十八首偈頌），卻頌第三得佛平等（退回來讚頌第三得佛平等）。四趣向菩提下六偈半（第四，『趣向菩提』以下，六首半偈頌），頌第五大智現前（讚頌第五大智現前）。五恒勸眾生下（第五，『恒勸眾生』以下），二十三偈半（二十三首半偈頌），頌第二妙果當成（讚頌第二妙果當成）。文不次者（文章沒有按照順序），顯德無前後故（顯示功德沒有先後之分）。又長行明先（而且長行文先說明）

【English Translation】 English version. '念劫融故' (Because thoughts and kalpas can merge). '故彌勒云' (Therefore, Maitreya Bodhisattva said): '一切菩薩無量劫修' (All Bodhisattvas must cultivate for countless kalpas), '善財一生皆得' (Sudhana can attain it in one lifetime).' The Awakening of Faith asserts that '若遲若速' (whether slow or fast), '皆為方便' (are all expedient means). This school considers '楷定為權' (the definitive teaching as provisional), and there are '聖言無煩固執' (sacred words, so no need to stubbornly cling). '不以長時而生退怯' (Do not become discouraged by the long duration), '不以速證而起輕心' (do not become arrogant due to quick realization). '若遲若疾誓要當克' (Whether slow or fast, vow to overcome difficulties), '是佛意也' (this is the Buddha's intention). '后益末世令信仰故' (To benefit sentient beings in the degenerate age and inspire faith). '今之聞者' (Those who hear this now), '皆由佛力愿深愧信行' (are all due to the Buddha's power, deep vows, and ashamed of their insufficient faith and practice). '三如此下結通無盡' (Third, concluding like this, the spiritual powers are endless), '是證佛結通非經家也' (this proves the Buddha's spiritual powers, not the author of the sutra's). '先明說遍' (First, clarify that the Dharma is universal). '后其說法下示所說同' (Later, from '其說法' onwards, it shows that what is said is the same). '文中有三' (There are three points in the text): '一說人同' (First, the speaker is the same). '二說儀同' (Second, the ceremony is the same), '謂神力本願故' (because of spiritual power and original vows). '三說意同' (Third, the meaning is the same), '為欲下是此文大旨' ('為欲' onwards is the main idea of this passage). '同前十住並顯可知' (The same as the previous Ten Abodes Bodhisattvas, it is clear and understandable). '第七爾時下以偈重頌分' (Seventh, from '第七爾時' onwards, use verses to praise again). '先辨偈意有十一句' (First, distinguish the meaning of the verses, there are eleven lines). '初一后一是說偈儀' (The first and last lines describe the ritual of reciting verses). '而離開者欲顯中九' (Leaving these two lines out is to show the nine lines in the middle). '皆承佛力該十方故' (All are due to the Buddha's power, covering the ten directions). '中九正明所謂' (The nine lines in the middle are precisely what needs to be explained). '初總余別' (The first line is general, the rest are specific). '別中四對' (There are four pairs in the specific explanations): '一凈業顯理' (First, purify karma and reveal the truth). '二除惑開信' (Second, eliminate delusion and open faith), '妄想分別為雜染根' (delusion and discrimination are the root of all defilements). '三知病識藥' (Third, know the disease and recognize the medicine). '四觀果凈因' (Fourth, observe the result and purify the cause), '即由利他自業便凈' (that is, by benefiting others, one's own karma becomes pure). '第二正顯偈辭' (Second, formally reveal the words of the verses). '有一百二十一頌' (There are one hundred and twenty-one verses). '文分三段' (The text is divided into three sections): '初八十二偈' (The first eighty-two verses), '超頌就法略示' (transcendently praise and briefly show the Dharma). '二有三十四偈' (The second part has thirty-four verses), '卻頌就喻校量' (return to praise and measure with metaphors). '三有五偈結德勸贊令景慕發心' (The third part has five verses, summarizing merits, encouraging praise, inspiring admiration and aspiration for Bodhi). '嘆深難說遍於三段' (Praising the profound and difficult-to-explain Dharma, permeating the three sections). '又嘆爲長行偈頌之本' (Also praising the verses as the basis of the prose). '故略不頌之初中文亦分五' (Therefore, omitting the praise, the initial text is also divided into five parts). '初有十七偈' (The first has seventeen verses), '頌第一解行圓滿' (praising the first, perfect understanding and practice). '二菩薩始發下十七頌' (Second, from '菩薩始發' onwards, seventeen verses), '超頌第四能作佛事' (transcendently praising the fourth, the ability to perform Buddha deeds). '三菩薩所住下十八偈' (Third, from '菩薩所住' onwards, eighteen verses), '卻頌第三得佛平等' (returning to praise the third, attaining the Buddha's equality). '四趣向菩提下六偈半' (Fourth, from '趣向菩提' onwards, six and a half verses), '頌第五大智現前' (praising the fifth, the manifestation of great wisdom). '五恒勸眾生下' (Fifth, from '恒勸眾生' onwards), '二十三偈半' (twenty-three and a half verses), '頌第二妙果當成' (praising the second, the wonderful fruit will be attained). '文不次者' (The text is not in order), '顯德無前後故' (showing that merits have no order). '又長行明先' (Moreover, the prose explains first)

同果體。后同果用。偈頌明用可在。今果明當得。大智通遍故。前後互明。初中文分為二。初一偈。頌前正明解行圓滿。然初句。是總舉發心為因。餘十六偈頌前徴釋。于中有七。初一偈頌充遍一切世界。二有二偈。頌為欲度脫一切世界眾生。三有一偈。頌知世界成壞。知者意在往化覲佛故四一偈半。頌為悉知一切眾生垢凈故。及一切世界三有清凈。知垢意在令凈故。五趣三有名左右耳。五紹隆下兩偈半。卻頌為不斷如來種性故。初半摧邪顯正即紹隆義。次句示佛種之體性。次二句即起佛種緣。余是種起之相。化化不絕是報佛恩。心如金剛是種性義。照佛所行修菩提行。則佛種不斷也。六五偈。頌知眾生心樂煩惱習氣下。四種發心。于中初偈。總明所知事。想是妄想即煩惱也。業即習氣果即死此生彼。心即心行根性即諸根。次二偈顯知之體相。皆即事入玄。次偈非唯知病亦識法藥。故如世尊。后偈非唯空知。行愿相符能為實益。七有三偈。頌知一切眾生三世智。謂離三世障故。障有十種。一煩惱雜染障。二觸境迷倒障。三長時懈怠障。四取著因果障。五邪教邪師引轉障。六趣下乘障。七粗相現前障。八于遍趣行無堪能障。九隨言生解障。十不亡能所障。如次十句各一對治。末後二句總結通達。第二菩薩始發下有十七偈

。頌上能作佛事。總分為十。初二偈。頌即能說法教化調伏一切眾生。以悲智相導故。二有一偈頌諸佛讚歎。嘆必加故。三有一偈。頌即能振動一切世界。動入互舉。四菩薩具足下六偈。頌即能息滅一切諸惡道苦。于中具悲智之德。故能拔因果之苦。而無我人。五有一偈。頌即能光照一切世界。照世意在照諸眾生。六一偈。頌即能嚴凈一切國土。毛孔現剎即神通嚴也。七有一偈半。頌上即令一切眾生歡喜。供佛問法但為益物故。八一偈半。頌上即能入一切法界性。初半聞而通達。次半思而兼說。後半修而無著。九有半偈。依修而證。頌即能持一切佛種性也。十有一偈半。頌即能示現成佛。第三菩薩所住下十八偈。頌得佛平等。于中分四。初三偈半頌佛境界平等。初偈分齊境。次偈兼所證所緣境。后一偈半舉況顯勝。二善知下四偈半。頌功德平等。三有一偈。頌前文得如來一身無量身平等。四于諸下九偈。頌真實智慧。于中有四。初四頌。發離一切妄想廣大心。二有二頌。發窮三際廣大心。三有二頌。發順涅槃菩提廣大心。四一偈結勸可知。第四趣向菩提下六偈半。頌大智現前。于中初一結前生后。余正頌大智現前。初偈于佛無著。次偈即若眾生若眾生法。次偈即若佛若佛法。次偈若世間若世間法。次偈若菩薩若菩薩法

【現代漢語翻譯】現代漢語譯本：讚頌能夠進行佛事。總共分為十部分。最初兩偈，讚頌能夠說法教化調伏一切眾生，因為以慈悲和智慧互相引導。第二部分有一偈，讚頌諸佛讚歎，讚歎必定會加以推崇。第三部分有一偈，讚頌能夠震動一切世界，動和入互相舉例。第四部分，菩薩具足以下六偈，讚頌能夠息滅一切諸惡道苦，其中具備慈悲和智慧的功德，所以能夠拔除因果之苦，而沒有我人和人相。第五部分有一偈，讚頌能夠光照一切世界，照世的意義在於照耀諸眾生。第六部分一偈，讚頌能夠嚴凈一切國土，毛孔顯現剎土即是神通的莊嚴。第七部分有一偈半，讚頌能夠令一切眾生歡喜，供養佛和請問佛法只是爲了利益眾生。第八部分一偈半，讚頌能夠進入一切法界性，前半部分是聽聞而通達，後半部分是思考而兼說，再後半部分是修行而無執著。第九部分有半偈，依據修行而證悟，讚頌能夠持一切佛種性。第十部分有一偈半，讚頌能夠示現成佛。第三部分，菩薩所住以下十八偈，讚頌得到佛的平等。其中分為四部分。最初三偈半讚頌佛境界平等，初偈是分齊境，次偈兼所證所緣境，后一偈半舉例說明其殊勝。第二部分，善知以下四偈半，讚頌功德平等。第三部分有一偈，讚頌前文得到如來一身無量身平等。第四部分，于諸以下九偈，讚頌真實智慧。其中有四部分。最初四頌，發起遠離一切妄想的廣大心。第二部分有二頌，發起窮盡三際的廣大心。第三部分有二頌，發起順應涅槃菩提的廣大心。第四部分一偈總結勸勉，可以理解。第四部分，趣向菩提以下六偈半，讚頌大智現前。其中最初一偈總結前文，開啟後文。其餘部分正式讚頌大智現前。初偈對於佛沒有執著。次偈即若是眾生，若是眾生法。次偈即若是佛，若是佛法。次偈若是世間，若是世間法。次偈若是菩薩，若是菩薩法。

【English Translation】 English version: Praising can perform Buddha-deeds. It is divided into ten parts in total. The first two verses praise the ability to preach the Dharma, educate, transform, and subdue all sentient beings, because they are guided by compassion and wisdom. The second part has one verse, praising the praises of all Buddhas, and praise must be added. The third part has one verse, praising the ability to shake all worlds, with 'movement' and 'entry' used as mutual examples. In the fourth part, the Bodhisattva possesses the following six verses, praising the ability to extinguish all the sufferings of the evil realms, possessing the virtues of compassion and wisdom, and thus being able to eradicate the suffering of cause and effect, without the notions of 'self' (我) and 'person' (人). The fifth part has one verse, praising the ability to illuminate all worlds, with the meaning of illuminating the world being to illuminate all sentient beings. The sixth part has one verse, praising the ability to adorn and purify all lands, with the manifestation of lands in pores being the adornment of supernatural powers. The seventh part has one and a half verses, praising the ability to make all sentient beings happy, offering to the Buddha and asking for the Dharma only for the benefit of beings. The eighth part has one and a half verses, praising the ability to enter the nature of all Dharma-realms, with the first half being understanding through hearing, the second half being thinking and speaking, and the last half being practice without attachment. The ninth part has half a verse, based on practice and realization, praising the ability to uphold all Buddha-nature. The tenth part has one and a half verses, praising the ability to manifest Buddhahood. In the third part, the eighteen verses below 'where the Bodhisattva dwells' praise the attainment of the Buddha's equality. It is divided into four parts. The first three and a half verses praise the equality of the Buddha's realm, with the first verse being the limited realm, the second verse including the realm of what is realized and what is conditioned, and the last one and a half verses giving examples to illustrate its excellence. The second part, the four and a half verses below 'knowing well', praise the equality of merits. The third part has one verse, praising the equality of the Tathagata's one body and countless bodies mentioned earlier. The fourth part, the nine verses below 'in all', praise true wisdom. It has four parts. The first four verses generate the vast mind that is free from all delusions. The second part has two verses, generating the vast mind that exhausts the three times (三際). The third part has two verses, generating the vast mind that accords with Nirvana and Bodhi. The fourth part has one verse summarizing and exhorting, which can be understood. The fourth part, the six and a half verses below 'approaching Bodhi', praise the manifestation of great wisdom. The first verse summarizes the previous text and opens up the following text. The remaining parts formally praise the manifestation of great wisdom. The first verse has no attachment to the Buddha. The next verse is 'if sentient beings, if the Dharma of sentient beings'. The next verse is 'if the Buddha, if the Dharma of the Buddha'. The next verse is 'if the world, if the Dharma of the world'. The next verse is 'if the Bodhisattva, if the Dharma of the Bodhisattva'.

。二乘文略。後半偈頌上結文。念十方佛即求一切智。無依無取。即于諸法界心無所著。第五有二十三偈半。頌前妙果當成。于中有九。初三偈半頌常為一切諸佛護念。以具德故。二半偈。頌當得無上菩提。三半偈。頌與其妙法。大人法者八大人覺也。四有一偈。頌佛體平等。時處平等即佛體故。五有一偈。頌已修三世諸佛助道之法。六有六偈。頌成就三世諸佛力無所畏。廣十力之別名。略無畏之都號。于中五偈半別明十力。後半偈顯得分齊。七有五偈。頌已莊嚴三世諸佛不共佛法。三世間圓融不共權小故。八五偈。頌悉得諸佛說法智慧力。九一偈。結德無盡並屬初心。該前諸段大文第二十方國土下。三十四頌。頌前約喻校量。于中分二。先十四頌。正頌前喻可知。后二十偈。通釋諸喻不及所由。前雖略釋今此廣辨。又長行中多隨喻別明。今此總辨。亦總相頌前嘆深難說。若將別配。則令難證等互有所局。于中分三。初半偈結前生后。次十七偈半正釋所由。后二偈結德無盡。就正釋中分三。初一偈標章。次十二偈半別釋。三四偈顯德圓滿。今初也。謂標出生無盡體相無限。二章二別釋中。初四偈釋無齊限。或一句是一義。后一偈半頌六度義。可以意得。后八偈半釋出生無盡。于中分三。初二偈半結前生后。以體無限故

出生無盡也。次菩提心是下四偈。正顯出生為本。出生乃一義耳。后二偈略釋為本所由。由修六度為菩薩乘本。由勸正行為人天乘本。由闡妙業通為三乘涅槃之本。三四偈顯德圓滿。中初偈總顯。次二偈別顯愿滿。后一偈別明智圓。第三二偈結德無盡可知。大文第三欲知下結勸發心于中三。初半偈正勸。次三偈半釋勸所由。總舉具足一切德故。后一偈結勸速發。

大方廣佛華嚴經疏卷第十九大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十

唐清涼山大華嚴寺沙門澄觀撰

明法品第十八(入第十八卷經)

初來意者。前明當位所成之德。今辨趣后勝進之行。故次來也。又前明發心之勝德。今辨所具之行相。故次來也。二釋名者。準梵本具翻應云法光明品。統有四義。一法慧智慧。于能所詮進趣行法。分明照了故。即明所知法。二明是能詮。以能顯行故。法是所詮可軌則故。此則詮旨合目。明有法故法之明故。通二釋也。三明是智用法是理行及果。境智合說俱是所詮。法之明明之法依主名也。四所修行法體離無明。亦唯所詮有明之法。法即是明。通有財持業也。三宗趣者。明法不同略有四種。謂教理行果。尋教悟理觀理起行行成得果。皆初宗

【現代漢語翻譯】現代漢語譯本：出生是無盡的。接下來的菩提心是下面的四句偈頌。正是爲了彰顯出生是根本。出生只是一種意義而已。後面的兩句偈頌簡略地解釋了作為根本的原因。由於修習六度（佈施、持戒、忍辱、精進、禪定、智慧）是菩薩乘的根本。由於勸導正行是人天乘的根本。由於闡述妙業通是三乘涅槃的根本。第三和第四句偈頌彰顯功德圓滿。其中第一句偈頌總括地彰顯。接下來的兩句偈頌分別彰顯願力圓滿。最後一句偈頌分別闡明智慧圓滿。第三部分的后兩句偈頌總結功德無盡是可以理解的。大的段落第三部分『想要知道』以下總結勸導發心，其中分為三部分。前半句偈頌正式勸導。接下來的三句半偈頌解釋勸導的原因。總括地舉出具足一切功德的緣故。最後一句偈頌總結勸導迅速發心。

《大方廣佛華嚴經疏》卷第十九大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第二十

唐朝清涼山大華嚴寺沙門澄觀撰

明法品第十八（進入第十八卷經）

最初的來意是。前面闡明了當位所成就的功德。現在辨別趨向後來的殊勝精進行為。所以接著而來。又前面闡明了發心的殊勝功德。現在辨別所具備的行相。所以接著而來。第二解釋名稱。按照梵文字的完整翻譯應該叫做『法光明品』。總共有四種意義。一是法慧智慧。對於能詮釋和所詮釋的進趣行法，分明照了的緣故。就是明瞭所知之法。二是『明』是能詮釋，因為能夠顯現行。『法』是所詮釋，可以作為軌則的緣故。這則是詮釋宗旨符合題目。因為『明』有『法』的緣故，『法』有『明』的緣故。通用於兩種解釋。三是『明』是智慧的運用，『法』是理行以及果。境和智合在一起說，都是所詮釋的。『法』的『明』，『明』的『法』，是依主名。四是所修行的法體離開了無明。也只是所詮釋的『有明』的法。『法』就是『明』。通用於有財持業。第三宗旨和旨趣。明法不同，大致有四種。就是教、理、行、果。尋教悟理，觀理起行，行成得果。都是最初的宗旨。

【English Translation】 English version: Birth is endless. The following Bodhi mind is the following four verses. It precisely reveals that birth is the root. Birth is just one meaning. The latter two verses briefly explain the reason for being the root. Because cultivating the Six Perfections (Dāna (generosity), Śīla (discipline, ethics), Kṣānti (patience, tolerance), Vīrya (energy, diligence), Dhyāna (meditation, concentration), and Prajñā (wisdom, insight)) is the root of the Bodhisattva Vehicle. Because encouraging righteous conduct is the root of the Human and Deva Vehicle. Because elucidating the wonderful karmic powers is the root of the Three Vehicles' Nirvana. The third and fourth verses reveal the perfection of merit. Among them, the first verse generally reveals. The following two verses separately reveal the fulfillment of vows. The last verse separately clarifies the perfection of wisdom. The latter two verses of the third part conclude that the endlessness of merit is understandable. The large section, the third part, 'wanting to know' below, concludes with encouraging the arising of the mind, which is divided into three parts. The first half of the verse formally encourages. The following three and a half verses explain the reason for the encouragement. Generally citing the reason for possessing all merits. The last verse concludes with encouraging the swift arising of the mind.

The Commentary on the Avataṃsaka Sūtra, Volume 19 Taishō Tripiṭaka, Volume 35, No. 1735, The Commentary on the Avataṃsaka Sūtra

The Commentary on the Avataṃsaka Sūtra, Volume 20

Composed by Śramaṇa Chengguan of the Great Avataṃsaka Monastery on Mount Qingliang in the Tang Dynasty

Chapter 18: Entering the Understanding of Dharma (Entering the 18th Scroll of the Sūtra)

The initial intention is: The previous section clarified the merits accomplished in the current position. This section distinguishes the practices that lead to subsequent superior progress. Therefore, it comes next. Also, the previous section clarified the superior merits of generating the mind. This section distinguishes the characteristics of the practices possessed. Therefore, it comes next. Second, explaining the name: According to the complete translation of the Sanskrit text, it should be called 'Chapter on the Light of Dharma'. It has four meanings in total. First, Dharma-wisdom (法慧) and intelligence. Because it clearly illuminates the progressive practices of what can be expressed and what is expressed. That is, clarifying the knowable Dharma. Second, 'light' (明) is what can express, because it can reveal practice. 'Dharma' (法) is what is expressed, because it can be used as a rule. This is because the interpretation of the purpose matches the title. Because 'light' has 'Dharma', and 'Dharma' has 'light'. It applies to both explanations. Third, 'light' is the application of wisdom, and 'Dharma' is the principle of practice and the result. The realm and wisdom are spoken of together, and both are what is expressed. The 'light' of 'Dharma', the 'Dharma' of 'light', is a dependent name. Fourth, the substance of the Dharma that is practiced is apart from ignorance. It is also only the 'light-possessing' Dharma that is expressed. 'Dharma' is 'light'. It applies to possessing wealth and maintaining karma. Third, the doctrine and purpose: The Dharma of light is different, and there are roughly four types. Namely, teaching, principle, practice, and result. Seeking teaching to realize principle, contemplating principle to arise practice, accomplishing practice to attain result. All are the initial purpose.

后趣。又此四皆宗。為成后位及成勝德為趣。第四釋文文有三分。一請說分。二正說分。三結說分。今初分二。先長行后祇夜。前中亦二。初敘問答之人。勝進趣后非勤不能故精進慧問。二佛子下正申所問。亦分為二。初領前自分勝德。后請說勝進之行。前中先總。后具大莊嚴下。別別有七句。一領德即領前莊嚴一切諸佛不共之法。二領乘即上已住究竟一乘道。三領位位不退故。即上已住如來平等性。三世諸佛家中生。此下晉云離生道者。即是領道。圓教初住離生因故。今四五二句成此一句。以舍世間得出世法。入住正位。即上于諸世間不分別等。六去來現在諸佛攝受。領得勝緣。即上佛護佛贊等也。七決定至於菩提。領其當果。即上云當得三世諸佛無上菩提。德雖無量不出於此。故略舉耳。此約當住位釋。若約攝於上位理無不通。而於求勝進義非愜當。二彼諸菩薩下。請后勝進中亦二。先問所成行體。后問行成德用。以破癡等為德用故。前中先正問后結請。前中十句為三。初五自利兼他。一問云何修習順佛令喜。其修習言亦總亦別。總遍諸句。別謂策勤。即下答中明不放逸。二問順法入位。三順行四順愿。五順德積德成藏故。次四利他兼自。束為二對。初常說法而不捨自行。後下念四生上弘三寶。末後一句。總結二

【現代漢語翻譯】現代漢語譯本后趣：此外，這四者都以成就后位和殊勝功德為目標。第四部分是解釋經文，分為三個部分：一是請說分，二是正說分，三是結說分。現在是第一部分，又分為兩部分：先是長行，后是偈頌。長行部分也分為兩部分：一是敘述提問和回答的人。因為不精進就不能勝進，所以精進慧菩薩提問。二是『二佛子下』正式提出所問，也分為兩部分：一是領受前面自己所分的殊勝功德，二是請求宣說勝進之行。前面一部分先是總說，后是『大莊嚴下』分別有七句：一是領德，即領受前面莊嚴的一切諸佛不共之法。二是領乘，即上面已經安住于究竟一乘道。三是領位，因為位不退轉，即上面已經安住于如來平等性，從三世諸佛家中出生。下面的晉譯本說『離生道者』，就是領受道。圓教初住菩薩因為脫離了生因。現在第四句和第五句組成一句，以捨棄世間法而得到出世法，進入正位，即上面所說的『于諸世間不分別』等。六是過去、未來、現在諸佛攝受，領受殊勝因緣，即上面所說的『佛護佛贊』等。七是決定到達菩提，領受將來的果報，即上面所說的『當得三世諸佛無上菩提』。功德雖然無量，但不超出這些，所以略舉而已。這是從安住于目前果位的角度來解釋。如果從包含上位法理的角度來說，沒有不通達的。但對於求勝進的意義來說，並不完全恰當。『彼諸菩薩下』，請求後面的勝進之行，也分為兩部分：一是詢問所成就的行體，二是詢問行成就的功德作用，以破除愚癡等為功德作用。前面一部分先是正式提問，后是總結請求。前面一部分的十句分為三部分：最初五句是自利兼利他。一是問如何修習才能順應佛意，令佛歡喜。『修習』這個詞既是總的，也是別的。總的是遍及所有句子，別的是指策勵勤奮，即下面回答中所說的『不放逸』。二是問如何順應法而入位。三是順應行。四是順應愿。五是順應德，積累功德成就寶藏。其次四句是利他兼自利，歸納為兩對：一是經常說法而不捨棄自己的修行，二是下面憶念四生，上面弘揚三寶。最後一句總結這兩點。

【English Translation】 English version Post-pursuit: Furthermore, all four of these aim to achieve subsequent positions and supreme virtues. The fourth part is the explanation of the text, divided into three sections: first, the request for explanation; second, the actual explanation; and third, the concluding explanation. Now is the first section, which is further divided into two parts: first, the prose section; and second, the verse section. The prose section is also divided into two parts: first, a description of the person asking and answering. Because one cannot advance without diligence, the Bodhisattva of Diligent Wisdom asks the question. Second, 'Two Buddha-sons below' formally raise the question, which is also divided into two parts: first, receiving the supreme merits of one's own share; and second, requesting the explanation of the practice of supreme advancement. The first part begins with a general statement, followed by 'Great Adornment below,' which has seven sentences separately: first, receiving merit, which is receiving all the uncommon Dharmas of the Buddhas adorned previously. Second, receiving the vehicle, which is residing in the ultimate One Vehicle Path mentioned above. Third, receiving the position, because the position does not regress, which is residing in the equality of the Tathagata's nature mentioned above, born from the family of the Buddhas of the three worlds. The Jin translation below says 'Those who leave the path of birth,' which is receiving the path. The initial dwelling Bodhisattva of the perfect teaching leaves the cause of birth. Now, the fourth and fifth sentences form one sentence, using the abandonment of worldly Dharmas to obtain transcendental Dharmas, entering the correct position, which is 'not distinguishing among all worlds' mentioned above. Sixth, the Buddhas of the past, future, and present receive and embrace, receiving supreme causes and conditions, which is 'Buddha's protection and Buddha's praise' mentioned above. Seventh, definitely reaching Bodhi, receiving the future fruition, which is 'will attain the unsurpassed Bodhi of the Buddhas of the three worlds' mentioned above. Although merits are immeasurable, they do not exceed these, so they are briefly mentioned. This is explained from the perspective of residing in the current position. If explained from the perspective of encompassing the principles of higher positions, there is nothing that is not understood. However, it is not entirely appropriate for the meaning of seeking supreme advancement. 'Those Bodhisattvas below' request the subsequent practice of supreme advancement, which is also divided into two parts: first, inquiring about the nature of the practice to be achieved; and second, inquiring about the merits and functions of the practice's achievement, with the eradication of ignorance, etc., as the merits and functions. The first part begins with a formal question, followed by a concluding request. The ten sentences in the first part are divided into three parts: the first five sentences are for self-benefit and benefiting others. First, asking how to cultivate to accord with the Buddha's intention and make the Buddha happy. The word 'cultivation' is both general and specific. General in that it pervades all sentences, specific in that it refers to encouragement and diligence, which is 'non-negligence' mentioned in the answer below. Second, asking how to accord with the Dharma and enter the position. Third, according with practice. Fourth, according with vows. Fifth, according with merit, accumulating merit to achieve a treasure. The next four sentences are for benefiting others and self-benefit, summarized into two pairs: first, constantly expounding the Dharma without abandoning one's own practice; and second, below, remembering the four types of birth, and above, propagating the Three Jewels. The last sentence summarizes these two points.

利不虛。二佛子下結請可知。第二複次下問行成德用。文亦分二。初正問后結請。前中分二。初問行所成因德。二問結因成果德。今初有十二事。初十一字貫下諸句。一能滅無明。未審修何行法。而能滅耶。諸句皆爾。意在徴因。無明有體黑闇為用。非明無之處即名無明。故別有惑體。由無明故事理皆昧。名為黑闇。二問降魔。三問制外。四問究竟斷道。心垢即是所知。亦名習氣。五善根以何而成。六三惡八難云何可出。七智境何由凈治。八地等七種凈德云何成就。九依正三業功德。云何莊嚴滿足。十以何觀力知佛功德。十一一切智境復云何知。十二何法能成就眾生。乃至作大佛事。第二及餘下結因成果。于中二。先正結等。謂結所不說及等如來。第二于諸如來下。顯等佛之用。護持正法便等佛故。故偏明之。文有十句。初總余別。總謂開示演說教理行果。皆有護義。諸魔下別。一異敵不侵。二攝持修行。三十王外助。四舉世同欽。五諸佛灌頂。準梵本云。一切如來共所守護同灌其頂。故應迴文。六菩薩愛敬。七得眾善根。八能演深法。九攝德自嚴。若得此九方名護法二。一切下結請可知。第二爾時下偈文分二。初一讚說者。餘十頌上文。于中亦二。初一頌領前。余頌請后。于中亦二。前四頌所修行體。后五頌行所成

【現代漢語翻譯】現代漢語譯本利不虛（真實利益）。二佛子下總結請求可知。第二複次下詢問修行成就的功德和作用。文段也分為兩部分。首先是正式提問，然後是總結請求。在正式提問中又分為兩部分。首先詢問修行所成就的因地功德，其次詢問因地所結成的果地功德。現在先看第一部分，共有十二件事。最初的『十一字貫下諸句』貫穿下面的所有句子。一問：如何才能滅除無明（對事物真相的迷惑）？不知道修習什麼法門才能滅除它呢？下面的句子都是如此，意在徵詢因地。無明有本體，以黑暗為作用。不是沒有光明的地方就叫做無明，所以另外有迷惑的本體。因為有了無明，所以對事理都感到昧暗，這叫做黑暗。二問：如何降伏魔怨？三問：如何制伏外道？四問：如何究竟斷除道障（修道上的障礙）？心垢就是所知障，也叫做習氣。五問：善根（行善的根基）依靠什麼才能成就？六問：三惡道（地獄、餓鬼、畜生）和八難（八種難以修行的情況）如何才能脫離？七問：智慧的境界如何才能清凈？八問：地等七種清凈功德如何才能成就？九問：依報、正報和三業（身、口、意）的功德，如何才能莊嚴圓滿？十問：依靠什麼觀力才能知曉佛的功德？十一問：一切智（佛的智慧）的境界又如何才能知曉？十二問：什麼法能夠成就眾生，乃至成就廣大的佛事？第二及餘下總結因地成果。其中分為兩部分。首先是正式總結等等，指的是總結沒有說到的以及等同如來的功德。第二，『于諸如來下』，顯示等同佛的作用，護持正法就等同於佛，所以特別說明這一點。文段有十句。首先是總說，然後是別說。總說指的是開示、演說教理行果，都具有護持的意義。『諸魔下』是別說。一，異敵不能侵犯。二，攝持修行。三，得到國王的外部幫助。四，舉世共同欽佩。五，諸佛灌頂。根據梵文版本說，『一切如來共同守護，共同灌頂』，所以應該這樣理解。六，菩薩愛戴敬仰。七，得到各種善根。八，能夠演說深奧的佛法。九，攝取功德來莊嚴自身。如果得到這九種功德，才能稱作護法。二，『一切下』總結請求，可知。第二『爾時下』偈文分為兩部分。最初一句讚歎說法者，其餘十句是歌頌上面的內容。其中也分為兩部分。最初一句是總領前面的內容，其餘是歌頌後面的內容。其中也分為兩部分。前面四句是歌頌所修行的本體，後面五句是歌頌修行所成就的功德。

【English Translation】 English version Liyi Bu Xu (real benefit). The conclusion and request under 'Second Buddha-son' can be understood. The second 'Furthermore' asks about the merits and functions achieved through practice. The passage is also divided into two parts. First, there is the formal question, and then the concluding request. The formal question is further divided into two parts. First, it asks about the causal merits achieved through practice, and second, it asks about the resultant merits achieved from the causal stage. Now, let's look at the first part, which consists of twelve questions. The initial phrase 'Eleven characters connect the following sentences' runs through all the sentences below. First question: How can ignorance (delusion about the true nature of things) be eliminated? I wonder what Dharma practice can eliminate it? The following sentences are similar, intending to inquire about the causal stage. Ignorance has a substance, with darkness as its function. It's not that the absence of light is called ignorance, so there is another substance of delusion. Because of ignorance, one feels obscured about things and principles, which is called darkness. Second question: How to subdue demonic obstacles? Third question: How to subdue external paths? Fourth question: How to ultimately eliminate the obstacles on the path (obstacles in cultivation)? Mental defilements are the object of knowledge, also called habitual tendencies. Fifth question: What does it rely on to achieve good roots (the foundation of virtuous actions)? Sixth question: How can one escape from the three evil paths (hell, hungry ghosts, animals) and the eight difficulties (eight situations that make it difficult to practice)? Seventh question: How can the realm of wisdom be purified? Eighth question: How can the seven kinds of pure merits, such as earth, be achieved? Ninth question: How can the merits of the dependent reward, the proper reward, and the three karmas (body, speech, and mind) be adorned and perfected? Tenth question: What power of contemplation can be relied upon to know the merits of the Buddha? Eleventh question: How can the realm of all-knowing wisdom (the wisdom of the Buddha) be known? Twelfth question: What Dharma can accomplish sentient beings, and even accomplish great Buddha deeds? The section 'Second and the rest' summarizes the results of the causal stage. It is divided into two parts. First, there is the formal summary, referring to summarizing what has not been said and the merits equal to the Tathagata. Second, 'Under all Tathagatas' shows the function of being equal to the Buddha, protecting the Dharma is equal to the Buddha, so this is specifically explained. The passage has ten sentences. First, there is a general statement, and then there are specific statements. The general statement refers to the exposition, explanation of teachings, principles, practice, and results, all of which have the meaning of protection. 'All demons below' are specific statements. One, foreign enemies cannot invade. Two, upholding practice. Three, receiving external help from the king. Four, being admired by the world. Five, the Buddhas anoint the crown. According to the Sanskrit version, 'All Tathagatas jointly protect and jointly anoint the crown', so it should be understood in this way. Six, Bodhisattvas love and respect. Seven, obtaining various good roots. Eight, being able to expound profound Dharma. Nine, gathering merits to adorn oneself. If one obtains these nine merits, one can be called a Dharma protector. Two, 'Everything below' concludes the request, which can be understood. The second 'At that time below' verse is divided into two parts. The first sentence praises the speaker, and the remaining ten sentences praise the content above. It is also divided into two parts. The first sentence is the general lead of the previous content, and the rest are praising the following content. It is also divided into two parts. The first four sentences praise the essence of the practice, and the last five sentences praise the merits achieved through practice.

德。于中亦二。前三頌行所成因德。后二頌結因成果德。大文第二正說分中分二。先長行后偈頌。前中亦二。先贊問許說。后正答所問。前中三。初贊所問利益。二佛子下贊能問具德。三諦聽下誡聽許說。第二正答中二。先答所成行體。后答行成德用。前中答前十問。即為十段今初段中有五十句。前二十句答前修習。后三十句答令佛歡喜。前修習言亦總亦別。今不放逸亦通總別。總則遍下十段。皆由不放逸成。別則屬於修習。在文分二。先牒前標后。勤智守心不犯塵境。名不放逸。是修習相。不守根門則名放逸。涅槃云。不放逸根深固難拔。因不放逸。一切善根皆得增長。故首明之。即精進三根。于所斷修防非為性。對治放逸。成滿一切世出世間善事為業。二別辨中有二十句。前十始修。后十終成。今初有四。一總標。二徴數。三別列。四總結。他皆仿此。列中一對治破戒放逸。三聚非一故名為眾。即三德三身之因。故首明也。寧捨身命不犯小罪。故名護持。二離癡智顯故菩提心凈。三四可知。五恐負自心故思本發。六遠離惡緣。七修善無住。八離小行大。寧起疥癩野干之心。不起二乘之心。難反覆故。九積善無替。十亦愛亦策。不令過分使不相續。若不續者當令相續。故須觀察。二終成十中。一行清凈由不放逸。得

無違教失故名清凈。二念智清凈。念則明記智則決斷。念有智故念即無念。智有念故常得現前。此二相資故名成就。三等持清凈不沈不掉。故名為等。然此沉掉乃含多意。如始學者。不昏沉不惡作。亦名為等。未是深定今稱性寂然。故能不掉。智照不昧。所以不沈。如此深定非深非淺。四勤聞清凈。五思修清凈。六等引清凈。七妙慧清凈稱理平等故。八攝受清凈。等利益故。如大地者。勝鬘云。譬如大地負四重檐。一者大海。二者諸山。三者草木。四者眾生。菩薩大地。荷負四種重任者。謂離善知識無聞非法眾生。以人天善根而成熟之。及三乘人隨機遍攝。名等作利益。九同行清凈。謂如彌伽贊敬善財。十承事清凈離雜心故。次答令佛喜。有三十句。初十結前生后。次十正成行相。后十純熟究竟。今初。此即牒前十種清凈。如次配屬。前八可知。九攝二句。以菩提心佛法無邊誓願知故。既敬此心及事于師。故能順了。上九結前第十生后。故令佛喜。次十正成行相者。前明即前修習故令佛喜。今更別明。于中一勤而不退。成上精進。二內不惜身正念方成。三外絕異求故唯有勝進。四加行觀空方能不息。五正證入理故無所依。六窮得法印方順深法。法印多種。或五或四或三或一。但廣略之異耳。言五印者。即五非常觀。謂

無常苦空無我寂靜。言四印者。合空入于無我。空即我所故。或名優陀那。菩薩藏經第二中。名法鄔陀南。鄔陀南者此名標相。涅槃寂靜是無為法標。相印即決定義。如說有為決定無常等。善戒第七地持第八。瑜伽四十六。廣有分別。言三印者。四中合苦入于無常。或除涅槃寂靜。有為印故。今以諸印印於一切。亦無能印故云不著。則入唯一實相印矣。后四依理起行。七愿護小心故增廣大。八智護凡見方順佛法。九自無法愛十無作而修故。入無諍門矣。后十純熟究竟中。行修成熟故云安住。初二入理行。一加行離逸。二正證舍相。次二救生行。次二隨緣行。十度別修諸行總攝。后四愿智行。即十度后四也。亦可。前十如次成此十種。但生熟之異耳思之。第二答入菩薩所住處問。文分為三。初有十法起入地行。次住地觀修。后明地要勝。今初列中初三自分行。一具資糧。二成加行。一度具十名大莊嚴。三智契實相故不隨他。后七起勝進行。謂四外近良緣。五內須自策。六能安果用。七不厭修因。八雙游定慧深心契寂。利智貫達。以斯二法嚴於法身。故法華云。佛自住大乘。如其所得法定慧力莊嚴。以此度眾生也。九不住法門。住有二失。一不契地智。二不能進趣。不住反此。十善窮地體。謂依一佛智。方便多門更無異體

。二複次下住地觀修。有十一句。初一是總。一切法門是成地之法。次九為別。二諸地證智。三修加行因。四攝報等果。五所知分齊及所化境。六進德修業斷障力用。七示百身等。八分別諸愿。十善等法。九所證法界。皆言隨其者諸地非一故。十悉善下辨成觀相。皆自心者。智與心相應故。因由心學果是心成。境由心現力用。是心分位。神通是心現起。分別是心抉擇。所得是心造詣。並心外無得何所著耶。十一如是下結觀成益。三佛子下顯地要勝。標徴釋結文並可知。第三答大行清凈問。有二十句。初十是因后十是果。今初行成出障故云清凈。雖數名小異大同十行。亦通十度。十行所行即是十度。欲勝進彼故此前修。又下文。由為物說法自增諸度故。復廣明。所望處別互有影略。前七可知。八于惡眾生修菩薩行。心不傾動。是難得中義。本願誓化故。九善法行中。與眾生為清涼法池。大悲堅固普攝眾生為舍為歸是廣度眾生。如橋樑義。有力能故。十真實行中文云。此菩薩入三世諸佛體性。與三世諸佛善根同等。智決體同故。第二菩薩既得下。由行凈因得勝法果一他力勝。二自善勝。三深定勝。四同行勝。五助道勝。六真智勝。七意樂勝。八觀慧勝。九修行勝。十增進勝。第四答大愿問。有二十句。初十起勝凈愿。后十

【現代漢語翻譯】現代漢語譯本二、再次是下住地觀修，有十一個要點。第一個是總綱：一切法門都是成就菩薩地的法。接下來的九個是分別闡述：二、諸地的證悟智慧；三、修習加行之因；四、攝取報身等果；五、所知事物的範圍和所教化的眾生；六、增進德行、修習事業、斷除障礙的力量和作用；七、示現百身等；八、分別諸種愿；九、善等法；十、所證悟的法界。都說『隨其』，是因為諸地並非單一的。十、『悉善下辨成觀相』，都是自心所現，因為智慧與心相應。因由心學習，果由心成就，境界由心顯現，力量和作用是心的分位，神通是心的現起，分別是心的抉擇，所得是心的造詣。心外無所得，又有什麼可以執著的呢？十一、『如是下結觀成益』，總結觀修的成就和利益。『三佛子下顯地要勝』，標示、解釋、總結，文義都可以理解。第三，回答大行清凈的提問，有二十個要點。前十個是因，后十個是果。現在說因，行成就而脫離障礙，所以說是清凈。雖然數量名稱略有不同，但大體與十行相同，也貫通十度。十行所行就是十度。想要勝過他們，所以此前修習。而且下文說，因為為眾生說法，自己增長諸度。所以廣泛闡明，所期望之處不同，互相有影射和省略。前七個可以理解。八、于惡劣眾生修菩薩行，心不傾動，是難得中的意義，因為本願是誓願教化。九、善法行中，與眾生作為清涼的法池，大悲心堅固，普遍攝取眾生作為依靠和歸宿，如同橋樑的意義，因為有力量。十、真實行中，經文說：『此菩薩入三世諸佛體性，與三世諸佛善根同等』，智慧決斷，體性相同。第二，菩薩既然得到，由行清凈之因，得到殊勝的法果。一、他力殊勝；二、自善殊勝；三、深定殊勝；四、同行殊勝；五、助道殊勝；六、真智殊勝；七、意樂殊勝；八、觀慧殊勝；九、修行殊勝；十、增進殊勝。第四，回答大愿的提問，有二十個要點。前十個發起殊勝清凈的愿。

【English Translation】 English version 2. Furthermore, there is the contemplation and cultivation of the lower dwelling grounds, which has eleven points. The first is the general principle: all Dharma doors are the methods for achieving the Bhumis (grounds of a Bodhisattva). The following nine are specific elaborations: 2. The wisdom of enlightenment of the Bhumis; 3. The cause of cultivating preliminary practices; 4. Gathering the results such as the Reward Body (Sambhogakaya); 5. The scope of what is knowable and the beings to be taught; 6. Increasing virtue, cultivating activities, and the power and function of eliminating obstacles; 7. Showing hundreds of bodies, etc.; 8. Differentiating various vows; 9. Good Dharmas, etc.; 10. The Dharmadhatu (realm of Dharma) that is realized. It is said 'according to each' because the Bhumis are not singular. 10. 'Succeeding the good, distinguishing the aspect of accomplishment in contemplation,' all are manifested by one's own mind, because wisdom corresponds with the mind. The cause is learning through the mind, the result is achieved by the mind, the realm is manifested by the mind, the power and function are the divisions of the mind, the supernormal powers are the arising of the mind, the differentiation is the decision of the mind, and what is obtained is the accomplishment of the mind. There is nothing to be gained outside the mind, so what is there to be attached to? 11. 'Thus, concluding the accomplishment and benefit of contemplation,' summarizes the achievement and benefits of contemplation and cultivation. 'The three Buddhas show the importance and excellence of the Bhumis,' indicates, explains, and concludes, and the meaning of the text can be understood. 3. Third, answering the question of great practice and purity, there are twenty points. The first ten are the cause, and the last ten are the result. Now speaking of the cause, practice is accomplished and freed from obstacles, so it is said to be pure. Although the number and names are slightly different, they are generally the same as the Ten Practices, and also connect to the Ten Paramitas (perfections). What the Ten Practices practice is the Ten Paramitas. Wanting to surpass them, therefore cultivate beforehand. Moreover, the text below says, because of speaking Dharma for beings, one's own perfections increase. Therefore, extensively explain, the places of expectation are different, and there are mutual allusions and omissions. The first seven can be understood. 8. Cultivating Bodhisattva practices towards evil beings, the mind does not waver, which is the meaning of being difficult to obtain, because the original vow is to vow to teach. 9. In the practice of good Dharmas, providing beings with a cool Dharma pool, the great compassion is firm, universally gathering beings as reliance and refuge, like the meaning of a bridge, because there is power. 10. In the practice of truth, the sutra says: 'This Bodhisattva enters the nature of the Buddhas of the three times, and is equal to the roots of goodness of the Buddhas of the three times,' wisdom decides, and the nature is the same. Second, since the Bodhisattva has obtained, from the cause of pure practice, obtained the supreme Dharma result. 1. The power of others is supreme; 2. One's own goodness is supreme; 3. Deep Samadhi (meditative absorption) is supreme; 4. Fellow practice is supreme; 5. Aiding the path is supreme; 6. True wisdom is supreme; 7. Intention and joy are supreme; 8. Insightful wisdom is supreme; 9. Practice is supreme; 10. Advancement is supreme. 4. Fourth, answering the question of great vows, there are twenty points. The first ten generate supreme and pure vows.

勵志令滿。今初全同初地十愿。一成熟眾生愿。二凈佛國土愿。三供養。四護法。五承事。六同善根。七攝法上首。法通至佛名如來門。八三業不空。九具修諸行。十現成正覺。但彼文廣。依彼次者。五七一二六八三九四十。為今之次。二佛子菩薩下。令愿成滿者。由斯十句。能滿前十及余多愿。于中五深心則可久。六悉成則可大。可久則菩薩之德。可大則菩薩之業。余並可知。第五佛子已下。答護菩薩藏問文亦有四。初是結前生后。謂以前行愿蘊積成藏故。唯十句更無成熟等異。文有五對。並顯可知。第六菩薩得是下。答隨所應化常為說法問。文分為三。初結前生后。謂蘊積福智用以攝生。二佛子下徴以標起。三所謂下正解其義。于中分二。前知器授法。二具德成益。初中先知器有四一識習氣所作。如金師之子。應教數息等。二知種性因緣。聞法發心為因。隨因成性。遇師聞法為緣隨緣成種。三知心行之病。謂多貪等。四知希望差別二貪慾下授法文有十句。初二可知。三癡有二種。一迷於事理教觀法相。二惡邪推求不信業因。令其觀察十二因緣。能離邪執自性等計。上三唯對治。四等分者。等謂相似三觀不可並施。若等重者教觀勝義。謂淫慾即道等。若等輕者。可以生善為人化之。釋此四分具如雜集十三。五求人天

【現代漢語翻譯】現代漢語譯本勵志令滿。現在開始完全等同於初地菩薩的十個大愿。一是成熟眾生愿（幫助眾產生熟）。二是清凈佛國土愿（凈化佛的國土）。三是供養（供養諸佛）。四是護法（守護佛法）。五是承事（侍奉諸佛）。六是同善根（與眾生共有善根）。七是攝法上首（成為佛法的領導者），法通達到佛，名為如來之門。八是三業不空（身口意三業都不落空）。九是具修諸行（圓滿修習各種修行）。十是現成正覺（當下成就正覺）。但原文內容很廣，按照原文的順序，將五、七、一、二、六、八、三、九、四、十作為現在的順序。二、佛子菩薩以下，爲了使願望圓滿，通過這十句話，能夠圓滿之前的十個大愿以及其他更多的願望。其中，五深心可以長久，六悉成可以廣大。長久是菩薩的德行，廣大是菩薩的事業，其餘的都可以理解。第五、佛子以下，回答守護菩薩藏的提問，也有四個方面。首先是總結前文，開啟後文，意思是之前的修行和願力積累成為菩薩藏，所以只有十句話，沒有成熟眾生等其他差異。文中有五對，都很明顯可以理解。第六、菩薩得到以下，回答隨所應化常為說法的提問。文章分為三部分。首先是總結前文，開啟後文，意思是積累福德和智慧，用來攝受眾生。第二、佛子以下，提出問題。第三、所謂以下，正式解釋其中的含義。其中分為兩部分，一是瞭解根器，傳授佛法。二是具備德行，成就利益。首先了解根器有四個方面：一是認識習氣所造成的，如同金匠的兒子，應該教他數息等。二是瞭解種性和因緣，聽聞佛法，發起菩提心是因，隨因成就種性。遇到善知識，聽聞佛法是緣，隨緣成就種性。三是瞭解心行的毛病，比如貪婪等。四是瞭解希望的差別。二、貪慾以下，傳授佛法的文章有十句。前兩句可以理解。三、愚癡有兩種，一是迷惑於事理，教觀法相。二是邪惡地推求，不相信業因。讓他們觀察十二因緣，能夠脫離邪執，自性等的計較。以上三種只是對治。四、等分，等是相似，三種觀法不能同時施用。如果等同而且嚴重，教觀勝義，比如淫慾即是道等。如果等同而且輕微，可以生善，為人教化。解釋這四種情況，詳細的在《雜集》第十三卷。五、求人天（希求人天福報）。

【English Translation】 English version Aspiration to fulfill vows. Now, it is completely the same as the ten great vows of the first Bhumi (Joyful Ground) Bodhisattva. First is the Vow to Mature Sentient Beings (help sentient beings mature). Second is the Vow to Purify Buddha Lands (purify the lands of the Buddhas). Third is Offering (offering to all Buddhas). Fourth is Protecting the Dharma (guarding the Buddha's teachings). Fifth is Serving (attending to all Buddhas). Sixth is Sharing Good Roots (sharing good roots with sentient beings). Seventh is Becoming the Leader in Gathering the Dharma (becoming the leader of the Dharma), the Dharma leads to the Buddha, named the gate of Tathagata (Thus Come One). Eighth is the Three Karmas Not Being Empty (the three karmas of body, speech, and mind are not in vain). Ninth is Fully Cultivating All Practices (perfectly cultivating all kinds of practices). Tenth is Manifesting Perfect Enlightenment (immediately achieving perfect enlightenment). However, the original text is extensive. According to the original order, 5, 7, 1, 2, 6, 8, 3, 9, 4, and 10 are now used as the current order. Second, 'Buddha-son Bodhisattva' and below, in order to fulfill the vows, through these ten sentences, one can fulfill the previous ten great vows and many other vows. Among them, the five profound minds can be lasting, and the six 'all accomplished' can be vast. Lasting is the virtue of the Bodhisattva, vast is the Bodhisattva's work, and the rest can be understood. Fifth, 'Buddha-son' and below, answering the question of guarding the Bodhisattva's treasury, there are also four aspects. First, it summarizes the previous text and opens up the following text, meaning that the previous practice and vows accumulate to become the Bodhisattva's treasury, so there are only ten sentences, without other differences such as maturing sentient beings. There are five pairs in the text, all of which are obvious and can be understood. Sixth, 'Bodhisattva obtains' and below, answering the question of 'constantly speaking the Dharma according to what should be transformed'. The article is divided into three parts. First, it summarizes the previous text and opens up the following text, meaning accumulating merit and wisdom to gather sentient beings. Second, 'Buddha-son' and below, raises the question. Third, 'So-called' and below, formally explains the meaning. It is divided into two parts, one is to understand the capacity and transmit the Dharma. The second is to have virtue and achieve benefits. First, understanding the capacity has four aspects: one is to recognize what is caused by habits, like the son of a goldsmith, who should be taught to count breaths, etc. Second, understand the nature and conditions, hearing the Dharma and generating Bodhicitta (the mind of enlightenment) is the cause, and the nature is achieved according to the cause. Meeting a good teacher and hearing the Dharma is the condition, and the nature is achieved according to the condition. Third, understand the faults of the mind, such as greed, etc. Fourth, understand the differences in hope. Second, 'Greed' and below, the article on transmitting the Dharma has ten sentences. The first two sentences can be understood. Third, ignorance has two types, one is being confused about things and principles, teachings and views, and Dharma characteristics. The second is evil pursuit and disbelief in the cause of karma. Let them observe the twelve links of dependent origination, so that they can get rid of evil attachments and calculations of self-nature, etc. The above three are only treatments. Fourth, equal division, equal is similar, the three views cannot be applied at the same time. If it is equal and serious, the teaching view is the ultimate meaning, such as lust is the path, etc. If it is equal and slight, it can generate goodness and teach people. The explanation of these four situations is detailed in the thirteenth volume of the Abhidharmasamuccaya. Fifth, seeking human and heavenly (hoping for human and heavenly blessings).

樂為樂生死說三苦者。乃至非想行苦所隨故。次四可知。十樂事寂者令成理寂。若沈空寂令成事用。菩薩已下總結隨宜。二為說法時下明具德成益。有十句十對。一文連義正。二法智無差。即依法不依人。依智不依識。三審定無違即依了義經。不依不了義經。四立法義故能遍斷疑。五了物根故入于佛教。六寂契真際照法性源。七斷真法愛除人法執。八唸佛了音。九亡言巧說。雖無說無示善順宗因。十令悟隨宜終歸平等。即說之益。第七菩薩如是下。答恒不捨離諸波羅蜜問。于中二。先結前生后。則正說法時便具十度。設自修此亦為利他。一向大悲了平等故。通至佛果故皆名道。二是時下。正示不捨度相。十度即為十段。皆先辨相。后是則下結名。前四辨相中先辨施等相。后無著等辨波羅蜜相。檀戒可知。三忍中諸惡通於內外。其心下契理平等成波羅蜜。四進中普發眾業。是無餘修。亦利樂勤常修靡懈。是長時修。恒不退轉是無間修。上即加行勤也。勇猛莫制是勇捍修。亦被甲勤。于諸已下是顯度相。五禪定中文有十一句。一訶五欲。所以訶者。夫禪定虛凝湛猶渟海。高攀聖境尚曰妄情。馳想五塵豈當爲道。云何訶之。色如熱金丸執之則燒。聲如毒涂鼓聞之必死。香如弊龍氣。嗅之則病。味如沸熱蜜。舐之則爛傷。觸如

臥師子近之則嚙。此五欲者。得之無厭如火益薪。亡國敗家世世為害。過於怨賊。故不應著。況菩薩體此即如。復何所著。二入次第定。謂四禪四空及滅受想。為九次第定。下。十地離世間品具明。即一切門禪。三安住理定寂愛味住。智契不出名正思惟。以見心性故。亦善士相。上二定體即定自性。餘六定用。四消滅煩惱通愛見慢等。故云一切即清凈相。五出生諸定。如起信云。得此真如三昧。能生無量諸三昧門。上文云。一三昧生塵等定是也。即難行相。六引發神通。謂精義入神以致用也。亦遂求相。七逆順自在亦難行相。從滅定出入非非想乃至初禪。是名為逆。從初禪出入第二禪乃至滅定。是名為順。此中逆順應各有超間。謂超一超二乃至全超。文無者略。此亦名為師子游步三昧。八一多自在攝一切定。應有四句。謂在一入一。在一入一切。在一切入一。在一切入一切。得其源故。九悉知定境。定境有三。一諸定所緣。二諸定分齊。三諸定境用。皆能知之。十者總結體用無違。言三昧者。此云等持。唯扃有心而通散心。三摩缽底此云等至。通於有心及與無心。唯諸位定體。此二功德名為等引。上二句定體通於此三。六句定用即是所引。言智印者即一實相故。智論釋百八三昧中。第二名寶印三昧。謂與實相般若相應

【現代漢語翻譯】現代漢語譯本臥師子靠近它就會被咬。這五欲（色、聲、香、味、觸）就像火上澆油，永遠無法滿足。它會導致國家滅亡、家庭破敗，世世代代受害，比怨恨的盜賊還要可怕。所以不應該執著於它。更何況菩薩體悟到一切事物本來的如實狀態，又有什麼可以執著的呢？二入次第定（兩種進入禪定的次第）：包括四禪（色界四種禪定）、四空（無色界四種禪定）以及滅受想定（滅盡感受和思緒的禪定），合稱為九次第定。詳細內容在《十地經》的離世間品中有說明，也就是一切門禪。三安住理定寂愛味住（安住于真理的禪定，寂靜而無染，品嚐真理的滋味）：以智慧與真理相契合，不向外馳求，稱為正思惟。因為能夠見到心性，這也是善人的相貌。上面兩種禪定的本體是禪定的自性，其餘六種禪定是禪定的作用。四消滅煩惱通愛見慢等（消除各種煩惱，包括貪愛、邪見、我慢等）：所以說一切都是清凈的相。五出生諸定（生出各種禪定）：如《起信論》所說：『得到這種真如三昧，能生出無量諸三昧門。』上文所說的『一三昧生塵等定』就是這個意思，也就是難行相。六引發神通（引發各種神通）：意思是精研義理，精神貫注，以至於產生神通妙用，也是遂求相。七逆順自在亦難行相（逆行和順行都能自在，也是難行相）：從滅盡定出入到非想非非想處定，乃至初禪，這叫做逆行。從初禪出入到第二禪，乃至滅盡定，這叫做順行。這裡說的逆行和順行，應該各有超越和間隔，也就是超越一個禪定、超越兩個禪定，乃至完全超越。經文中沒有詳細說明，所以省略了。這也叫做師子游步三昧（獅子行走三昧）。八一多自在攝一切定（在單一和多個禪定中自在地攝持一切禪定）：應該有四種情況：在一禪定中進入一禪定，在一禪定中進入一切禪定，在一切禪定中進入一禪定，在一切禪定中進入一切禪定。因為得到了禪定的根源。九悉知定境（完全瞭解禪定的境界）：禪定的境界有三種：一是諸禪定所緣的對象，二是諸禪定的界限和範圍，三是諸禪定的作用。都能瞭解。十者總結體用無違（總結禪定的本體和作用，兩者沒有違背）：說到三昧，這裡翻譯為『等持』，只是約束有心，而通達散心。三摩缽底（Samāpatti）這裡翻譯為『等至』，通於有心和無心，只是各個禪定的本體。這兩種功德稱為等引。上面兩句是禪定的本體，通於這三種情況。六句是禪定的作用，也就是所引發的。說到智印，就是一實相。所以《智度論》解釋百八三昧時，第二種叫做寶印三昧，意思是與實相般若相應。

【English Translation】 English version A sleeping lion bites if approached. These five desires (form, sound, smell, taste, and touch), once obtained, are never satisfied, like adding fuel to a fire. They lead to the downfall of nations and the ruin of families, causing harm generation after generation, even more so than vengeful thieves. Therefore, one should not be attached to them. Moreover, since a Bodhisattva embodies this very suchness, what is there to be attached to? The two entries in sequential samadhi: include the four Dhyanas (the four meditative states of the Form Realm), the four formless realms, and the cessation of perception and sensation, which are known as the nine sequential samadhis. The details are fully explained in the 'Leaving the World' chapter of the Ten Bhumi Sutra, which is the samadhi of all doors. The third is abiding in the samadhi of principle, dwelling in the taste of tranquility and detachment: wisdom aligns with truth, not seeking outward, which is called right thinking. Because one can see the nature of the mind, this is also a mark of a virtuous person. The essence of the above two samadhis is the nature of samadhi, and the remaining six samadhis are the functions of samadhi. The fourth is extinguishing afflictions, including attachment, wrong views, and pride: therefore, it is said that everything is a pure aspect. The fifth is generating all samadhis: as stated in the Awakening of Faith: 'Having attained this Suchness Samadhi, one can generate countless samadhi doors.' The 'one samadhi generates samadhis like dust' mentioned above refers to this, which is the aspect of difficult practice. The sixth is inducing supernormal powers: it means deeply studying the principles and focusing the mind to achieve miraculous functions, which is also the aspect of fulfilling aspirations. The seventh is being free in reverse and forward order, also an aspect of difficult practice: entering and exiting from the cessation samadhi to the realm of neither perception nor non-perception, and even to the first Dhyana, is called reverse order. Entering and exiting from the first Dhyana to the second Dhyana, and even to the cessation samadhi, is called forward order. In this, the reverse and forward order should each have transcendence and intervals, that is, transcending one samadhi, transcending two samadhis, and even completely transcending. The text does not elaborate, so it is omitted. This is also called the Lion's Gait Samadhi. The eighth is being free in one and many, encompassing all samadhis: there should be four situations: entering one samadhi in one samadhi, entering all samadhis in one samadhi, entering one samadhi in all samadhis, and entering all samadhis in all samadhis, because one has obtained the source of samadhi. The ninth is fully knowing the realm of samadhi: there are three realms of samadhi: first, the objects of all samadhis; second, the boundaries and limits of all samadhis; and third, the functions of all samadhis. All can be known. The tenth is summarizing the essence and function without contradiction: speaking of Samadhi, it is translated here as 'equal holding', which only restrains the mindful mind and penetrates the distracted mind. Samāpatti is translated here as 'equal attainment', which is common to both mindful and non-mindful states, and is only the essence of each samadhi. These two merits are called equal induction. The above two sentences are the essence of samadhi, which is common to these three situations. The six sentences are the function of samadhi, which is what is induced. Speaking of the wisdom seal, it is the one reality. Therefore, in the explanation of the hundred and eight samadhis in the Great Perfection of Wisdom Treatise, the second is called the Treasure Seal Samadhi, which means corresponding to the reality of Prajna.

故。上二是定此一是智。合即雙運。今菩薩隨在一定。即與一切三昧。此三無違。十一速入智地。亦即定果。以菩薩之定。事窮無邊理極無際。故能速至一切智地。亦難行相。亦二世樂相。又上二三四。即現法樂住禪。次五引生功德禪。五亦饒益有情禪。后二通三。又通十種清凈。一由世間凈離諸愛味故。即第三句。二出世間凈亦此句攝。三加行凈即是初句。四得根本凈即第二句。五根本勝進凈即第五句。六入住出自在清凈。七舍靜慮已復還證入自在清凈。上二即第七句。八神通變現自在清凈。即第六句。九離一切見趣清凈。十一切煩惱所知障清凈。此二共是第四句攝。余如瑜伽四十三九大禪說。十行之中當顯其相。六般若中句亦有十。前之三句。聞法近友即聞所成慧。初句正明。二近友不倦。是聞慧緣。三樂聞無厭是聞慧因。暫聞則己慧不生故。四即思慧學而後思故。云隨所聽也。內正作意故云如理。五亦思擇慧。又于無煩惱中善抉擇故。舍煩惱故。六善觀下皆是修慧。此句悟入于如。七宿習思量故了無功用道。八週備悟入。一中一切等名為普門。九入二智門。十總結已圓故云休息。后三連環。此中亦有九門之相。恐繁不配。其中雖定慧互有。互相嚴故而為門不同。若全雙運故。起信論合於六度。以為五門。后之方

便義亦準此。涉有不迷於空則名方便。不厭有而觀空。便稱般若。豈令般若不能知有耶。方便若不觀空何名方便。非唯此三萬行皆爾。況般若能行萬行。何法而不用之。寂照盡于理極。不得一行無此君耳。所以開則萬行淼然。泯則一不為一。得意則無所不通耳。七方便中亦有十種。一巧智現世為方便。二悲非愛見故化而無厭。即悲智相導為方便。三依體起用。四非舍非受故一切無染。五凡聖雙行由雙非故。六行無住道。七觀察進趣。八現相不著。九遍入諸趣即無生現生。十度脫眾生是無化現化。初九拔濟余皆迴向。依瓔珞因果品。后之四度亦各有三。方便三者。一進趣方便。即第七句。二巧會有無除第四句。皆此所攝。三不捨不受即第四句。八愿中亦有十愿。前五后三盡字為初。六身恒住盡劫海。七智盡心海。八窮盡有支。九盡現國土。十窮佛果智。此求菩提前九利樂。若依三愿。二三四五為自行愿。六七為神通。初及八九為外化。十通二利。皆云盡者窮彼源故。九力中十句各二。謂標名釋義。一契理。深心是思擇力。染則無力。翻此故有也。余可準知。皆修習力。瓔珞有三。皆名通力。一報通力。二修通力。三變化通力。觀彼似當九十二句耳。十智度中。識病知根順理授法。名為智度。亦有十句。初四知病輕重。次

【現代漢語翻譯】現代漢語譯本便義也同樣如此。如果涉足於『有』（bhava，存在）而不迷惑于『空』（śūnyatā，空性），就叫做『方便』（upāya，善巧方便）。不厭棄『有』而觀察『空』，就稱為『般若』（prajñā，智慧）。難道能讓般若不能瞭解『有』嗎？方便如果不觀察『空』，又怎麼能叫做方便呢？不僅僅這三萬行是這樣，更何況般若能夠實行萬行，有什麼法不能用它呢？寂靜和照了完全達到理的極致，不能有一行沒有這個主宰。所以展開來說，萬行浩瀚無邊；泯滅來說，一也不作為一。領會了其中的意義，就沒有什麼不通達的了。七方便中也有十種：一、巧妙的智慧顯現在世間作為方便；二、悲憫不是愛見的緣故，教化而沒有厭倦，這就是悲智相互引導作為方便；三、依靠本體而起作用；四、不捨棄也不接受，所以一切沒有染污；五、凡夫和聖人同時修行，因為同時否定凡夫和聖人；六、修行沒有停留的道路；七、觀察進取；八、顯現現象而不執著；九、普遍進入各種趣向，就是沒有生而顯現生；十、度脫眾生就是沒有教化而顯現教化。前九種是拔除救濟，其餘都是迴向。依據《瓔珞經·因果品》。後面的四種度脫也各有三種。方便的三種：一、進取方便，就是第七句；二、巧妙地會合『有』和『無』，去除第四句，都包含在這裡面；三、不捨棄也不接受，就是第四句。八愿中也有十愿。前五后三的『盡』字作為開始。六、身體恒常住在劫海；七、智慧窮盡心海；八、窮盡『有』的支分；九、窮盡顯現的國土；十、窮盡佛果的智慧。這求菩提的前九種是利益和安樂。如果依據三愿，第二、三、四、五是自行愿，第六、七是神通，第一以及第八、九是外化，第十通達二利。都說『盡』，是因為窮盡那個根源的緣故。九力中，十句各有兩種，就是標明名稱和解釋意義。一、契合真理，深刻的心是思擇力。如果被染污就沒有力量，翻轉這個原因所以有力量。其餘可以依此類推知道，都是修習的力量。《瓔珞經》有三種，都名叫通力：一、報通力；二、修通力；三、變化通力。觀察它好像應當有九十二句吧。十智度中，認識病癥，瞭解根器，順應道理傳授佛法，叫做智度。也有十句。前四句是瞭解病癥的輕重，接下來...

【English Translation】 English version The meaning of 'upāya' (便義, expedient means) is also similar to this. If one engages with 'bhava' (有, existence) without being deluded by 'śūnyatā' (空, emptiness), it is called 'upāya' (方便, expedient means). Not being averse to 'bhava' and observing 'śūnyatā' is called 'prajñā' (般若, wisdom). How could 'prajñā' not understand 'bhava'? If 'upāya' does not observe 'śūnyatā', how can it be called 'upāya'? Not only are these thirty thousand practices like this, but also, since 'prajñā' can perform all practices, what Dharma (法, teaching) cannot be used by it? Tranquility and illumination completely reach the ultimate principle; there cannot be a single practice without this master. Therefore, when expanded, the myriad practices are vast and boundless; when extinguished, not even one is taken as one. If one comprehends the meaning, there is nothing that is not understood. Among the seven 'upāyas' (方便, expedient means), there are also ten types: First, skillful wisdom manifesting in the world as 'upāya'; second, compassion not arising from love and attachment, teaching without weariness, which is the mutual guidance of compassion and wisdom as 'upāya'; third, relying on the essence to arise function; fourth, neither abandoning nor accepting, so everything is without defilement; fifth, ordinary beings and sages practice simultaneously, because of simultaneously negating ordinary beings and sages; sixth, practicing the path without dwelling; seventh, observing and progressing; eighth, manifesting phenomena without attachment; ninth, universally entering various destinies, which is manifesting birth without birth; tenth, liberating sentient beings is manifesting teaching without teaching. The first nine are to eradicate and rescue, and the rest are dedicated to others. Based on the 'Causation and Result' chapter of the Yingluo Sutra (瓔珞經). The latter four liberations also each have three aspects. The three aspects of 'upāya': first, the 'upāya' of progressing, which is the seventh phrase; second, skillfully uniting 'bhava' and 'abhava' (有無, existence and non-existence), removing the fourth phrase, all are included here; third, neither abandoning nor accepting, which is the fourth phrase. Among the eight vows, there are also ten vows. The word 'exhaust' (盡) at the beginning of the first five and the last three serves as the starting point. Sixth, the body constantly dwells in the ocean of kalpas (劫海, eons); seventh, wisdom exhausts the ocean of mind; eighth, exhausting the branches of 'bhava'; ninth, exhausting the manifested lands; tenth, exhausting the wisdom of the Buddha-fruit. These first nine of seeking Bodhi (菩提, enlightenment) are for benefit and happiness. If based on the three vows, the second, third, fourth, and fifth are vows of self-practice; the sixth and seventh are supernatural powers; the first and the eighth and ninth are external transformations; the tenth penetrates both benefits. All say 'exhaust' because of exhausting that source. Among the nine powers, each of the ten phrases has two aspects, which are marking the name and explaining the meaning. First, conforming to the truth, a profound mind is the power of discernment. If defiled, there is no power; reversing this reason, therefore, there is power. The rest can be known by analogy; all are the power of practice. The Yingluo Sutra has three types, all named supernatural powers: first, the supernatural power of retribution; second, the supernatural power of practice; third, the supernatural power of transformation. Observing it seems there should be ninety-two phrases. Among the ten 'jñāna-pāramitā' (智度, perfections of wisdom), recognizing the illness, understanding the faculties, and transmitting the Dharma in accordance with the principle is called 'jñāna-pāramitā'. There are also ten phrases. The first four phrases are to understand the severity of the illness, and then...

三知根欲樂。一位二行三心。后三知法樂。一知理法。二知果法。三普覺法界。前七成就有情。后三現法樂住。瓔珞三智。一無相智即知法真實。三變化智即如來力。余皆第二一切種智。余義如初會說。第八佛子下。答前所念眾生咸令得度問。于中分三。初結前起后。二正明化度。三結如本誓。前中初結前。清凈約離障。圓滿具事理。不捨謂常相應。住大莊嚴者。總結十度為嚴。是大乘體。后隨其所念下生后。由且前故。二墮惡道下正明化度。文有十句約為四類。初二令離惡果。三塗除無間皆容發心。如慈童女。二令勤修則脫八難。值佛聞法。次三令離惡因。貪有二種。上偏語色貪教修不凈。今通語貪財名等故。但云示無貪法。無貪法者。謂不凈觀空少欲知足。二瞋亦二種。上偏語能為違害。故令修慈。今通瞋情非情故觀同體。不應自瞋。三癡亦二種已如上明。此約邪癡令觀緣起。次三令離流轉三界循環。皆可厭故。初欲恚害等義見三地。二色界雖定慧似均。然是定地。恐其滯寂故為說觀。又無生正觀令得無漏。三無色定多故為說妙慧。又示諦觀方得永出。后二示以三乘隨機為說。又引權歸實令知本寂。三如其往昔下結如本誓。故能真度。師子吼者決定度故。第九佛子下。答前紹三寶種使不斷絕問。文分為二。初仍前

總標。二所以下徴釋所以。由化眾生入三寶海故。能紹前令不斷也。文有四番為成十句。前九別明後一總結。就初三番釋通總別。然皆後後轉深前前。通者通在諸位。別者初在十信。次居三賢后約登地。三番佛種差別云何。初教發心令具因性。未發唯有本住性故。次贊大愿令成因行。令所發心不退轉故。言大愿者。謂求菩提愿利樂有情願。又防惡愿如戒經說。有進善愿如常所明。三下佛種子令成佛智。謂證真如成無漏故。上約別顯。通者發菩提心總有三心。謂即大悲大愿大智。初番為總已含大悲。次番是愿。后番是智。謂示妙理令暫見心性。成金剛種。三番法種差別相者。初開法藏令教不斷。次說因緣令義不斷。后具四種護。令教理行證皆悉不斷。複次初雖領教未發真解。次具解行未能證故。三番僧種有何差別。初受法無乖始墮僧數。次修六和敬僧行已成。后統理大眾令僧清凈。複次初雖奉教解行未具。未是真和。次雖具解行未離眾怖。不能控御。言六和者。三業為三及戒見利。謂身和同集口和無諍。意和無違。見和同解。戒和同奉。利和同均。又約菩薩。三業同慈六皆同體。真實和也。一切恭敬令僧久住。后總句者。弘法奉戒三學兼修。則不斷三寶化化不絕。第十菩薩如是下。答前善根方便皆悉不空問。先略后廣。

【現代漢語翻譯】總標。以下解釋原因。由於教化眾生進入三寶（佛、法、僧）之海，所以能夠繼承前業，使之不斷絕。這段文字有四層含義，構成十句話。前九句分別闡明，后一句總結。最初三層解釋了普遍、總體和個別的含義。然而，都是後者比前者更深入。普遍是指在各個階位都適用。個別是指最初在十信位，其次在三賢位，最後在登地菩薩位。三層佛種的差別是什麼呢？最初是教導發起菩提心，使之具備成佛的因性，因為未發起菩提心時，只有本具的佛性。其次是讚歎大愿，使之成就成佛的因行，使所發起的菩提心不退轉。所謂大愿，是指求菩提的願望和利益眾生的願望。又防止惡愿，如戒經所說。有增進善愿，如常所說。第三是下佛種子，使之成就佛智，即證悟真如，成就無漏智慧。以上是從個別方面顯現。普遍來說，發起菩提心總共有三種心，即大悲心、大願心和大智心。第一層是總說，已經包含了大悲心。第二層是愿。第三層是智，即顯示微妙的道理，使人暫時見到心性，成就金剛種子。三層法種的差別相是什麼呢？最初是開啟法藏，使教法不斷絕。其次是宣說因緣，使義理不斷絕。最後是具備四種護持，使教、理、行、證都不斷絕。再次，最初雖然領受教法，但未發起真正的理解。其次具備理解和修行，但未能證悟。三層僧種有什麼差別呢？最初是接受佛法，沒有違背，開始進入僧團的行列。其次是修習六和敬，僧團的行為已經成就。最後是統理大眾，使僧團清凈。再次，最初雖然奉行教法，但理解和修行尚未完備，還不是真正的和合。其次雖然具備理解和修行，但未脫離大眾的怖畏，不能控制駕馭。所謂六和，是指三業（身、口、意）為三，以及戒、見、利。即身和同住，口和無諍，意和無違，見和同解，戒和同奉，利和同均。又從菩薩的角度來說，三業同慈，六者皆同體，是真實的和合。一切恭敬，使僧團長久住世。最後總結的一句是：弘揚佛法，奉持戒律，三學（戒、定、慧）兼修，就能使三寶不斷絕，教化永不停止。第十句『菩薩如是下』，回答前面關於善根方便都不會落空的提問。先簡略后詳細。現代漢語譯本：總的來說，以下解釋這樣做的原因。由於教化眾生進入佛、法、僧三寶之海，所以能夠繼承前業，使之不斷絕。這段文字有四層含義，構成十句話。前九句分別闡明，后一句總結。最初三層解釋了普遍、總體和個別的含義。然而，都是後者比前者更深入。普遍是指在各個階位都適用。個別是指最初在十信位，其次在三賢位，最後在登地菩薩位。三層佛種的差別是什麼呢？最初是教導發起菩提心，使之具備成佛的因性，因為未發起菩提心時，只有本具的佛性。其次是讚歎大愿，使之成就成佛的因行，使所發起的菩提心不退轉。所謂大愿，是指求菩提的願望和利益眾生的願望。又防止惡愿，如戒經所說。有增進善愿，如常所說。第三是下佛種子，使之成就佛智，即證悟真如，成就無漏智慧。以上是從個別方面顯現。普遍來說，發起菩提心總共有三種心，即大悲心、大願心和大智心。第一層是總說，已經包含了大悲心。第二層是愿。第三層是智，即顯示微妙的道理，使人暫時見到心性，成就金剛種子。三層法種的差別相是什麼呢？最初是開啟法藏，使教法不斷絕。其次是宣說因緣，使義理不斷絕。最後是具備四種護持，使教、理、行、證都不斷絕。再次，最初雖然領受教法，但未發起真正的理解。其次具備理解和修行，但未能證悟。三層僧種有什麼差別呢？最初是接受佛法，沒有違背，開始進入僧團的行列。其次是修習六和敬，僧團的行為已經成就。最後是統理大眾，使僧團清凈。再次，最初雖然奉行教法，但理解和修行尚未完備，還不是真正的和合。其次雖然具備理解和修行，但未脫離大眾的怖畏，不能控制駕馭。所謂六和，是指身、口、意三業為三，以及戒、見、利。即身和同住，口和無諍，意和無違，見和同解，戒和同奉，利和同均。又從菩薩的角度來說，三業同慈，六者皆同體，是真實的和合。一切恭敬，使僧團長久住世。最後總結的一句是：弘揚佛法，奉持戒律，戒、定、慧三學兼修，就能使三寶不斷絕，教化永不停止。第十句『菩薩如是下』，回答前面關於善根方便都不會落空的提問。先簡略后詳細。

【English Translation】 General heading. The following explains the reason. Because it transforms sentient beings to enter the sea of the Three Jewels (Buddha, Dharma, Sangha), it can inherit the past and prevent it from being cut off. This text has four layers of meaning, forming ten sentences. The first nine sentences explain separately, and the last sentence summarizes. The first three layers explain the meanings of universal, general, and individual. However, the latter is always deeper than the former. Universal means applicable to all stages. Individual means initially in the Ten Faiths stage, then in the Three Worthies stage, and finally in the stage of the Grounded Bodhisattva. What are the differences in the three types of Buddha-nature? The first is to teach the arising of Bodhicitta (the mind of enlightenment), so that it possesses the cause of becoming a Buddha, because before the arising of Bodhicitta, there is only the inherent Buddha-nature. The second is to praise the Great Vow, so that it accomplishes the cause of becoming a Buddha, so that the Bodhicitta that has arisen does not regress. The so-called Great Vow refers to the vow to seek Bodhi and the vow to benefit sentient beings. Also, prevent evil vows, as stated in the precepts. There are progressive good vows, as often stated. The third is to plant the seed of Buddha, so that it accomplishes the wisdom of the Buddha, that is, to realize Suchness and accomplish unconditioned wisdom. The above is manifested from the individual aspect. Universally speaking, the arising of Bodhicitta has a total of three minds, namely, the mind of Great Compassion, the mind of Great Vow, and the mind of Great Wisdom. The first layer is a general statement, which already includes the mind of Great Compassion. The second layer is the vow. The third layer is wisdom, that is, to show the subtle principle, so that people can temporarily see the nature of the mind and accomplish the Vajra seed. What are the differences in the three types of Dharma-nature? The first is to open the Dharma treasury, so that the teachings are not cut off. The second is to explain the causes and conditions, so that the meaning is not cut off. The last is to have four kinds of protection, so that the teachings, principles, practices, and realizations are not cut off. Again, although the first receives the teachings, it does not generate true understanding. The second has understanding and practice, but cannot realize it. What are the differences in the three types of Sangha-nature? The first is to accept the Dharma, without violating it, and begin to enter the ranks of the Sangha. The second is to cultivate the Six Harmonies and Reverences, and the behavior of the Sangha has been accomplished. The last is to govern the masses, so that the Sangha is pure. Again, although the first upholds the teachings, understanding and practice are not complete, and it is not true harmony. The second, although possessing understanding and practice, has not escaped the fear of the masses and cannot control it. The so-called Six Harmonies refer to the three karmas (body, speech, and mind) as three, as well as precepts, views, and benefits. That is, body harmony dwells together, speech harmony has no disputes, mind harmony has no violations, view harmony has the same understanding, precept harmony is upheld together, and benefit harmony is equally distributed. Also, from the perspective of Bodhisattvas, the three karmas are the same in compassion, and the six are the same in essence, which is true harmony. All reverence allows the Sangha to live long in the world. The last summarizing sentence is: propagating the Dharma, upholding the precepts, and cultivating the three studies (precepts, concentration, and wisdom) together, can prevent the Three Jewels from being cut off and the transformation from never stopping. The tenth sentence 'Bodhisattva is like this below' answers the previous question about how the skillful means of good roots will not be in vain. First briefly, then in detail. English version: General heading. The following explains the reason. Because it transforms sentient beings to enter the sea of the Three Jewels (Buddha, Dharma, Sangha), it can inherit the past and prevent it from being cut off. This text has four layers of meaning, forming ten sentences. The first nine sentences explain separately, and the last sentence summarizes. The first three layers explain the meanings of universal, general, and individual. However, the latter is always deeper than the former. Universal means applicable to all stages. Individual means initially in the Ten Faiths stage, then in the Three Worthies stage, and finally in the stage of the Grounded Bodhisattva. What are the differences in the three types of Buddha-nature? The first is to teach the arising of Bodhicitta (the mind of enlightenment), so that it possesses the cause of becoming a Buddha, because before the arising of Bodhicitta, there is only the inherent Buddha-nature. The second is to praise the Great Vow, so that it accomplishes the cause of becoming a Buddha, so that the Bodhicitta that has arisen does not regress. The so-called Great Vow refers to the vow to seek Bodhi and the vow to benefit sentient beings. Also, prevent evil vows, as stated in the precepts. There are progressive good vows, as often stated. The third is to plant the seed of Buddha, so that it accomplishes the wisdom of the Buddha, that is, to realize Suchness and accomplish unconditioned wisdom. The above is manifested from the individual aspect. Universally speaking, the arising of Bodhicitta has a total of three minds, namely, the mind of Great Compassion, the mind of Great Vow, and the mind of Great Wisdom. The first layer is a general statement, which already includes the mind of Great Compassion. The second layer is the vow. The third layer is wisdom, that is, to show the subtle principle, so that people can temporarily see the nature of the mind and accomplish the Vajra seed. What are the differences in the three types of Dharma-nature? The first is to open the Dharma treasury, so that the teachings are not cut off. The second is to explain the causes and conditions, so that the meaning is not cut off. The last is to have four kinds of protection, so that the teachings, principles, practices, and realizations are not cut off. Again, although the first receives the teachings, it does not generate true understanding. The second has understanding and practice, but cannot realize it. What are the differences in the three types of Sangha-nature? The first is to accept the Dharma, without violating it, and begin to enter the ranks of the Sangha. The second is to cultivate the Six Harmonies and Reverences, and the behavior of the Sangha has been accomplished. The last is to govern the masses, so that the Sangha is pure. Again, although the first upholds the teachings, understanding and practice are not complete, and it is not true harmony. The second, although possessing understanding and practice, has not escaped the fear of the masses and cannot control it. The so-called Six Harmonies refer to the three karmas (body, speech, and mind) as three, as well as precepts, views, and benefits. That is, body harmony dwells together, speech harmony has no disputes, mind harmony has no violations, view harmony has the same understanding, precept harmony is upheld together, and benefit harmony is equally distributed. Also, from the perspective of Bodhisattvas, the three karmas are the same in compassion, and the six are the same in essence, which is true harmony. All reverence allows the Sangha to live long in the world. The last summarizing sentence is: propagating the Dharma, upholding the precepts, and cultivating the three studies (precepts, concentration, and wisdom) together, can prevent the Three Jewels from being cut off and the transformation from never stopping. The tenth sentence 'Bodhisattva is like this below' answers the previous question about how the skillful means of good roots will not be in vain. First briefly, then in detail.

略中分三。初結前生后。謂由能紹三寶故所行無失。二隨有下由不空故。三業無瑕。謂所作迴向是不空業。三無瑕玷故下。由無瑕故不空。所作反覆相成。玉之內病曰瑕。瑕謂體破。外病曰玷玷謂色污。以顯三業內外無失故。白圭之玷尚可磨也。三業之玷不可為也。初句牒前。次所作下示無瑕相。后皆與下顯不空相。方便有慧方便不空。慧有方便慧亦不空。此辨所行不空。迴向智智辨趣果不空。第二菩薩如是下廣明有二。初明自業不空。后辨利他不空。初中雖明不空。義兼無失。以一切清凈離煩惱故。又此無失即自業不空。順止寂故。文有標徴釋結。釋中皆先標后釋。初四依正莊嚴。次六攝化莊嚴。言涅槃地者。以涅槃嚴地也。謂隨有成道入涅槃處。當知其地即是金剛。今於一切處成。則無非金剛也。標云涅槃釋云成道。文影略耳。四菩薩成就下結文可知。二若有眾生下利他不空。于中有法喻合。文則可知。佛與菩薩俱益不空。今不見者不宜見故。見不益者無行力故。亦遠益故。上來並答所成之行問竟。第二佛子菩薩摩訶薩住此下。答行所成德問。前文有二。今亦二段。第一答以行成因德。二答以因成果德。今初具答十二問。各有二句。上句答下句。上云修何滅廢。今答以智他皆仿此。二用慈降魔。夫欲害人反招自害

【現代漢語翻譯】現代漢語譯本略中分三。首先總結前文，開啟後文。意思是由於能夠繼承和發揚三寶（佛、法、僧）的緣故，所以所做的一切行為都沒有過失。第二，『隨有下由不空故』，因為所做的一切都不是虛空的。第三，行為沒有瑕疵。意思是所做的迴向不是虛妄的業。『三無瑕玷故下』，因為沒有瑕疵所以不是虛空的。所作所為反覆成就。玉石內部的毛病叫做瑕，瑕指的是本體破損。外部的毛病叫做玷，玷指的是顏色污濁。用以表明身、口、意三業內外都沒有過失。白玉上的污點尚且可以磨掉，三業上的污點是無法消除的。第一句承接前文。其次，『所作下』，表明沒有瑕疵的相狀。之後，『皆與下』，彰顯不是虛空的相狀。方便與智慧並存，方便不是虛空的。智慧與方便並存，智慧也不是虛空的。這是辨別所做行為不是虛空的。迴向智智辨別趨向果位不是虛空的。第二，『菩薩如是下』，廣泛闡明，分為兩個部分。首先闡明自身行為不是虛空的，之後辨別利益他人不是虛空的。雖然闡明不是虛空的，但意義兼顧沒有過失。因為一切都是清凈的，遠離煩惱的緣故。而且這種沒有過失就是自身行為不是虛空的，順應止息寂靜的緣故。文章有標示、徵引、解釋、總結。解釋中都是先標示后解釋。首先是四種依正莊嚴，其次是六種攝化莊嚴。『言涅槃地者』，是用涅槃來莊嚴土地。意思是說，隨著菩薩成就佛道，進入涅槃的地方，應當知道那個地方就是金剛。現在在一切地方成就，那麼沒有哪個地方不是金剛了。標示說是涅槃，解釋說是成就佛道，文字簡略而已。『四菩薩成就下』，總結全文，可以理解。『二若有眾生下』，利益他人不是虛空的。其中有法、有比喻、有總結。文章可以理解。佛與菩薩共同利益眾生，不是虛空的。現在看不見佛菩薩利益的眾生，是因為不應該看見的緣故。看見了也沒有利益的眾生，是因為沒有修行力量的緣故。也是因為利益是長遠的緣故。以上一起回答了所成就的行為的提問。第二，『佛子菩薩摩訶薩住此下』，回答行為所成就的功德的提問。前文分為兩個部分，現在也分為兩個段落。第一段回答用行為成就的因德，第二段回答用因成就的果德。現在首先完整地回答十二個提問。每個提問都有兩句話，上一句是提問，下一句是回答。上面說修什麼可以消除過失，現在回答用智慧，其他的都仿照這個格式。第二，用慈悲降伏魔障。想要加害他人，反而會招致自身的傷害。

【English Translation】 English version The section is divided into three parts. First, it summarizes the previous text and introduces the following. It means that because one can inherit and promote the Three Jewels (Buddha, Dharma, Sangha), all actions performed are without fault. Second, '隨有下由不空故 (suí yǒu xià yóu bù kōng gù),' because everything done is not empty. Third, actions are without flaw. It means that the dedication (迴向, huí xiàng) performed is not a false karma. '三無瑕玷故下 (sān wú xiá diàn gù xià),' because there are no flaws, it is not empty. What is done is repeatedly accomplished. Internal defects in jade are called flaws (瑕, xiá), which refer to damage to the body. External defects are called blemishes (玷, diàn), which refer to color stains. This is used to show that the three karmas (身口意, shēn kǒu yì - body, speech, and mind) are without fault internally and externally. The blemish on white jade can still be polished away, but the blemish on the three karmas cannot be removed. The first sentence connects to the previous text. Secondly, '所作下 (suǒ zuò xià),' indicates the appearance of being without flaws. Afterwards, '皆與下 (jiē yǔ xià),' highlights the appearance of not being empty. Skillful means (方便, fāng biàn) and wisdom (智慧, zhì huì) coexist, skillful means are not empty. Wisdom and skillful means coexist, wisdom is also not empty. This distinguishes that the actions performed are not empty. Dedicating wisdom distinguishes that moving towards the fruition is not empty. Second, '菩薩如是下 (pú sà rú shì xià),' extensively explains, divided into two parts. First, it clarifies that one's own actions are not empty, and then distinguishes that benefiting others is not empty. Although it clarifies that it is not empty, the meaning also encompasses being without fault. Because everything is pure and free from afflictions. Moreover, this being without fault is one's own actions not being empty, conforming to cessation and tranquility. '言涅槃地者 (yán niè pán dì zhě),' is using Nirvana (涅槃, niè pán) to adorn the land. It means that as the Bodhisattva (菩薩, pú sà) achieves Buddhahood and enters Nirvana, it should be known that that place is Vajra (金剛, jīn gāng). Now achieving it in all places, then there is no place that is not Vajra. The indication says Nirvana, the explanation says achieving Buddhahood, the text is brief. '四菩薩成就下 (sì pú sà chéng jiù xià),' summarizes the full text, which can be understood. '二若有眾生下 (èr ruò yǒu zhòng shēng xià),' benefiting others is not empty. Among them, there is Dharma, metaphor, and summary. The text can be understood. The Buddha (佛, fó) and Bodhisattvas together benefit sentient beings, it is not empty. Sentient beings who do not see the benefits of the Buddha and Bodhisattvas now are because they should not see it. Sentient beings who do not benefit from seeing it are because they do not have the power of practice. It is also because the benefit is long-term. The above together answers the question of the actions that have been accomplished. Second, '佛子菩薩摩訶薩住此下 (fó zǐ pú sà mó hē sà zhù cǐ xià),' answers the question of the merits accomplished by the actions. The previous text is divided into two parts, and now it is also divided into two paragraphs. The first paragraph answers the cause merits accomplished by actions, and the second paragraph answers the fruit merits accomplished by the cause. Now, first, completely answer the twelve questions. Each question has two sentences, the first sentence is the question, and the second sentence is the answer. Above it says what to cultivate to eliminate faults, now it answers with wisdom, and the others follow this format. Second, use compassion to subdue demons. Wanting to harm others will instead invite harm to oneself.

。茍欲安人則物我俱安。故柔勝剛弱勝強。以慈安一切惡魔。無以施害。慈善根力其功叵量。三福則怖之以威。智則屈之以辯。次四后四文並可知。八以方便智慧出生是答。一切菩薩已下即是所問。準上文中此有七事。今波羅蜜下欠總持句。然方便有二。若加行方便出生地度。若善巧方便。亦生諸度及餘五法。智亦有二。若根本智即成內證。若后得智即成業用。是故此二出生此七。言清凈者治彼障故。二佛子下答以因成果問。于中亦二。先結因成果。謂但勤修上來諸行。則能次第從因得果。二于無邊世界下。正答所成之德。謂護持正法。但當勤修上來以行成因之德。自當成后護持法等諸德。故乘前結因成德明之。答上十句文分九段。第一答初總句。如來法藏守護開演。二佛所護念故。即答眾魔外道無能沮壞。以佛護故。三守護受持下。答攝持正法無有窮盡。四于無邊下。答於一切世界中。演說法時十王敬護。謂身勝音巧令聞者入智故。五知諸眾生下。答舉世同欽稱機令喜故。六其身端正下。答菩薩愛敬端正有德故。其佛灌頂。在前第二佛護之中。七善知眾心下。答得善根力增長白法。于中先總明三業。后得心下別顯十種自在。皆是善根。其十自在之能。並是增長白法。八菩薩如是下。答開演如來甚深法藏。九佛子菩薩

【現代漢語翻譯】現代漢語譯本：如果想要安定他人，那麼萬物與自我都會安定。所以說，柔能勝剛，弱能勝強。用慈悲來安定一切惡魔，使他們無法施加傷害。慈善的根基和力量，其功德不可估量。用三種福報來用威嚴震懾他們，用智慧來用辯論折服他們。接下來的四和再接下來的四段文字都可以依此類推理解。第八段用方便智慧出生是回答。『一切菩薩』以下就是所問的內容。參照上面的文字，這裡有七件事。現在『波羅蜜』下缺少『總持』一句。然而，方便有兩種：如果是加行方便，就能出生地度；如果是善巧方便，也能出生諸度以及其餘五法。智慧也有兩種：如果是根本智，就成就內證；如果是后得智，就成就事業作用。因此，這二者出生了這七件事。說『清凈』，是爲了治理那些障礙的緣故。『二佛子』以下是用因成果來回答問題。其中也分為兩部分：首先是總結因成果，意思是隻要勤奮修習以上各種行為，就能依次從因得到果。第二部分是『于無邊世界』以下，正式回答所成就的功德，意思是護持正法。只要勤奮修習以上以行為成就因的功德，自然會成就後來護持正法等各種功德。所以承接前面的總結因成德來闡明它。回答上面的十句文字，分為九段。第一段回答最初的總句，如來法藏得到守護和開演。第二段『佛所護念故』，就是回答眾魔外道無法沮喪破壞，因為有佛的護佑。第三段『守護受持』以下，回答攝持正法沒有窮盡。第四段『于無邊』以下，回答在一切世界中，演說法時，十王恭敬守護，意思是身形殊勝，聲音巧妙，使聽聞者進入智慧。第五段『知諸眾生』以下，回答舉世同聲欽佩，稱讚其能契合機宜，令人歡喜。第六段『其身端正』以下，回答菩薩受到愛戴和尊敬，因為端正有德。『其佛灌頂』，在前面的第二佛護之中。第七段『善知眾心』以下，回答得到善根力量，增長白法。其中先總明三業，后『得心』以下分別顯示十種自在，都是善根。這十種自在的能力，都是增長白法。第八段『菩薩如是』以下，回答開演如來甚深法藏。第九段『佛子菩薩』 English version: If you wish to bring peace to others, then all things and the self will be at peace. Therefore, the soft overcomes the hard, and the weak overcomes the strong. Pacify all evil demons with compassion, so they cannot inflict harm. The roots and strength of charity are immeasurable in their merit. Use the three blessings to awe them with majesty, and use wisdom to subdue them with debate. The following four and the subsequent four paragraphs can be understood in the same way. The eighth paragraph, 'born from expedient wisdom,' is the answer. 'All Bodhisattvas' and below are the questions. Referring to the above text, there are seven matters here. Now, under 'Paramita' (perfection), the phrase 'Dharani' (total retention) is missing. However, there are two kinds of expediency: if it is 'exertional expediency,' it can give rise to the 'bhumi' (grounds); if it is 'skillful expediency,' it can also give rise to the 'perfections' and the other five dharmas. There are also two kinds of wisdom: if it is 'fundamental wisdom,' it achieves inner realization; if it is 'acquired wisdom,' it achieves karmic function. Therefore, these two give rise to these seven matters. Saying 'pure' is for the sake of governing those obstacles. 'Two Buddha-sons' and below use the cause-and-effect relationship to answer the question. It is also divided into two parts: first, summarizing the cause and effect, meaning that as long as you diligently cultivate the above actions, you can sequentially obtain the result from the cause. The second part is 'in immeasurable worlds' and below, formally answering the merits that have been achieved, meaning upholding the 'Dharma' (righteous law). As long as you diligently cultivate the above merits of achieving the cause through actions, you will naturally achieve the subsequent merits of upholding the Dharma and so on. Therefore, it clarifies it by inheriting the previous summary of cause and merit. Answering the above ten sentences, it is divided into nine paragraphs. The first paragraph answers the initial general sentence, that the 'Tathagata's Dharma-treasury' (the collection of the Buddha's teachings) is protected and expounded. The second paragraph, 'because the Buddhas protect and remember,' is the answer that the demons and heretics cannot frustrate and destroy it, because of the Buddha's protection. The third paragraph, 'guarding and upholding' and below, answers that upholding the Dharma is inexhaustible. The fourth paragraph, 'in immeasurable' and below, answers that in all worlds, when expounding the Dharma, the ten kings respectfully protect it, meaning that the body is superior and the voice is skillful, causing the listeners to enter wisdom. The fifth paragraph, 'knowing all beings' and below, answers that the world unanimously admires and praises its ability to suit the occasion and make people happy. The sixth paragraph, 'his body is upright' and below, answers that the 'Bodhisattva' (enlightenment being) is loved and respected because he is upright and virtuous. 'His Buddha-anointing' is in the previous second Buddha-protection. The seventh paragraph, 'knowing the minds of all well' and below, answers that one obtains the power of good roots and increases white dharmas. Among them, first, the three karmas are generally clarified, and then 'obtaining the mind' and below separately shows the ten kinds of freedom, all of which are good roots. The ability of these ten freedoms is to increase white dharmas. The eighth paragraph, 'Bodhisattvas are like this' and below, answers that they expound the profound Dharma-treasury of the Tathagata. The ninth paragraph, 'Buddha-son Bodhisattvas'

【English Translation】 English version: If one wishes to pacify people, then both things and self will be at peace. Therefore, gentleness overcomes strength, and weakness overcomes might. Pacify all evil demons with compassion, leaving them with no means to harm. The root power of charity is immeasurable in its merit. The three blessings then frighten them with awe, and wisdom then subdues them with debate. The next four and the four after that can be understood accordingly. The eighth, 'born of expedient wisdom,' is the answer. 'All Bodhisattvas' and below is what is being asked. According to the text above, there are seven matters here. Now, under 'Paramita' (perfection), the phrase 'Dharani' (total retention) is missing. However, there are two kinds of expediency: if it is 'applied expediency,' it gives rise to the 'bhumi' (grounds); if it is 'skillful expediency,' it also gives rise to the 'perfections' and the other five dharmas. There are also two kinds of wisdom: if it is 'fundamental wisdom,' it becomes inner realization; if it is 'acquired wisdom,' it becomes karmic function. Therefore, these two give rise to these seven. Saying 'pure' is to cure those obstacles. 'Two Buddha-sons' below answers with cause and effect. Within that, there are also two parts: first, concluding cause and effect, meaning that if one diligently cultivates the above actions, one can sequentially obtain the result from the cause. Second, 'in boundless worlds' below, formally answering the merit that is achieved, meaning upholding the 'Dharma' (righteous law). One should diligently cultivate the above actions to achieve the merit of the cause, and one will naturally achieve the merit of upholding the Dharma and so on. Therefore, it clarifies it by building upon the previous conclusion of cause and merit. Answering the above ten sentences, divided into nine sections. The first section answers the initial general sentence, that the 'Tathagata's Dharma-treasury' (the collection of the Buddha's teachings) is protected and expounded. The second, 'because the Buddhas protect and remember,' answers that the demons and heretics cannot frustrate and destroy it, because of the Buddha's protection. The third, 'guarding and upholding' below, answers that upholding the Dharma is inexhaustible. The fourth, 'in boundless' below, answers that in all worlds, when expounding the Dharma, the ten kings respectfully protect it, meaning that the body is superior and the voice is skillful, causing the listeners to enter wisdom. The fifth, 'knowing all beings' below, answers that the world unanimously admires and praises its ability to suit the occasion and make people happy. The sixth, 'his body is upright' below, answers that the 'Bodhisattva' (enlightenment being) is loved and respected because he is upright and virtuous. 'His Buddha-anointing' is in the previous second Buddha-protection. The seventh, 'knowing the minds of all well' below, answers that one obtains the power of good roots and increases white dharmas. Among them, first, the three karmas are generally clarified, and then 'obtaining the mind' below separately shows the ten kinds of freedom, all of which are good roots. The ability of these ten freedoms is to increase white dharmas. The eighth, 'Bodhisattvas are like this' below, answers that they expound the profound Dharma-treasury of the Tathagata. The ninth, 'Buddha-son Bodhisattvas'

得如是下。答攝持正法以自莊嚴。于中初明自嚴。次徴后釋。以攝正法故。有十句德。亦即是前所成之德。可思準之。第二重頌分。十頌分二。初六偈頌前十種所成行體。后四偈頌行所成德。前中初二偈頌佛喜。于中初半頌不放逸。余頌佛喜。二有一頌。頌入地及大行大愿。三一頌。頌菩薩藏。及所應化而為說法。四一頌頌不捨自行諸度及所念眾生。皆令得度。五半頌頌不斷三寶。六半頌頌善根方便皆悉不空。二菩薩所修下頌行所成德。初一頌初行所成因德。後有三偈。頌以因成果德。于中初二頌。通頌前之八段。后一頌。別頌第九答攝持正法以自莊嚴。以喻而顯。一身儀安諦頌前現身。次辨德威猛。頌前以無畏辯。三心定不動頌安其怯弱。四智深如海。頌以深智慧。五法雨滅障。頌前而為說法。第三時法慧下明結說分。謂契理合機故佛喜眾奉也。第三會竟。

大方廣佛華嚴經疏卷第二十大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十一

唐清涼山大華嚴寺沙門澄觀撰

升夜摩天宮品第十九

(第十九經)自下第三中賢十行會。初來意者。酬前十行問故。匪知之艱行之為艱。前解此行。若膏明相賴目足更資。故次來也。次品來者。此會四

【現代漢語翻譯】得如是下。答：『攝持正法以自莊嚴』。于中，首先闡明『自嚴』，其次提出問題並加以解釋。因為攝持正法，所以有十句功德，也就是前面所成就的功德，可以思考並參照理解。第二重頌分，十頌分為兩部分：前六偈頌揚前面十種所成就的行體，后四偈頌揚行所成就的功德。前一部分中，最初兩偈頌揚佛的歡喜，其中前半頌讚揚不放逸，其餘部分頌揚佛的歡喜。第二部分有一頌，頌揚入地（Bhumi，菩薩修行的階位）以及大行大愿。第三部分一頌，頌揚菩薩藏（Bodhisattva Pitaka，菩薩所修行的法門）以及所應教化而為之說法。第四部分一頌，頌揚不捨棄自行諸度（Paramita，菩薩修行的六種或十種到達彼岸的方法）以及所念的眾生，都令他們得到解脫。第五部分半頌，頌揚不斷絕三寶（Buddha，Dharma，Sangha，佛、法、僧）。第六部分半頌，頌揚善根方便都完全不落空。第二部分，『菩薩所修下』，頌揚行所成就的功德。最初一頌，頌揚初行所成就的因德。後面有三偈，頌揚以因成果德。其中最初兩頌，通頌前面的八段。后一頌，特別頌揚第九答『攝持正法以自莊嚴』，用比喻來顯明：一身儀安諦，頌揚前面現身；其次辨德威猛，頌揚前面以無畏辯才；三心定不動，頌揚安其怯弱；四智深如海，頌揚以深智慧；五法雨滅障，頌揚前面而為說法。第三，『時法慧下』，闡明結論部分，意思是契合真理，符合根機，所以佛歡喜，大眾奉行。第三會結束。《大方廣佛華嚴經疏》卷第二十大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏》卷第二十一唐清涼山大華嚴寺沙門澄觀撰《升夜摩天宮品》第十九（第十九經）從這裡開始是第三中賢十行會。首先說明來意，是爲了酬答前面關於十行的提問。因為不瞭解的困難在於修行，修行的困難在於不瞭解。前面解釋了修行，就像膏油和光明互相依賴，眼睛和腳互相幫助一樣，所以接著而來。其次說明品名來由，這次集會有四...

【English Translation】 The following explains how to obtain such [merit]. The answer is: 'Upholding the True Dharma to adorn oneself.' Among these, it first clarifies 'self-adornment,' then raises a question and explains it. Because of upholding the True Dharma, there are ten sentences of merit, which are the merits achieved earlier. One can contemplate and refer to them for understanding. The second repetition of verses is divided into ten verses: the first six verses praise the ten types of achieved practices mentioned earlier, and the last four verses praise the merits achieved by the practices. In the first part, the first two verses praise the Buddha's joy, with the first half-verse praising non-negligence, and the rest praising the Buddha's joy. The second part has one verse, praising entering the Bhumi (stages of Bodhisattva practice) and the great practices and great vows. The third part has one verse, praising the Bodhisattva Pitaka (Bodhisattva's teachings) and teaching the Dharma to those who should be taught. The fourth part has one verse, praising not abandoning the self-practice of the Paramita (perfections) and ensuring that all sentient beings who are thought of are liberated. The fifth part has half a verse, praising the continuous upholding of the Three Jewels (Buddha, Dharma, Sangha). The sixth part has half a verse, praising that all roots of goodness and skillful means are not in vain. In the second part, 'The Bodhisattva's practice below' praises the merits achieved by the practices. The first verse praises the cause of merit achieved by the initial practice. The following three verses praise the merits achieved by the cause. Among them, the first two verses generally praise the preceding eight sections. The last verse specifically praises the ninth answer, 'Upholding the True Dharma to adorn oneself,' using metaphors to illustrate: 'One's bodily demeanor is peaceful and truthful,' praising the previous manifestation of the body; 'Secondly, distinguishing the power of virtue and ferocity,' praising the previous fearless eloquence; 'Thirdly, the mind is stable and unmoving,' praising pacifying their timidity; 'Fourthly, wisdom is as deep as the sea,' praising profound wisdom; 'Fifthly, the rain of Dharma extinguishes obstacles,' praising the previous teaching of the Dharma. Thirdly, 'When Dharma wisdom is below' clarifies the conclusion, meaning that it accords with the truth and suits the capacity of beings, therefore the Buddha rejoices and the assembly reverently follows. The third assembly concludes. The Shū (Commentary) on the Great Expansive Buddha Flower Garland Sutra, Volume 20 Taishō Tripiṭaka, Volume 35, No. 1735, The Shū (Commentary) on the Great Expansive Buddha Flower Garland Sutra The Shū (Commentary) on the Great Expansive Buddha Flower Garland Sutra, Volume 21 Composed by Śramaṇa Chengguan of the Great Flower Garland Temple on Mount Qingliang in the Tang Dynasty Chapter 19: Ascending to the Palace of the Yama Heaven (Sutra 19) From here begins the third assembly of the Ten Practices of the Middle Worthies. First, the intention is explained, which is to respond to the previous questions about the Ten Practices. Because the difficulty lies in practicing what is not understood, and the difficulty in practice lies in not understanding. The previous explanation was like oil and light relying on each other, and eyes and feet helping each other, so it comes next. Secondly, the reason for the chapter title is explained, this assembly has four...

品分三。初二品當會由致。次一品當會正宗。后一品勝進趣后。于由致中。后品明贊德顯體。此品先明感應道交。前會已終將陳后說。故次來也。二釋名者。會名有三。一約處名夜摩天宮會。夜摩此云時分。即空居之首表十行。涉有化物宜適其時。時而後言聞者悅伏。時而後動見者敬從。涉有依空即事入玄。托此而說。約人名功德林。約法名十行會。並如后釋。三皆依主。次品名者。大同于會。然梵本中。上無升字下有神變。譯者以升爲神變。升爲神變略有四義。一不離前三而升此故。二升一處即升一切處故。三升已廣其處故。四前後同時無障礙故。謂佛以圓遍之身。不起而升時分天宮。升屬如來夜摩。約處相違釋也。前升須彌后升兜率。準此可知。三宗趣者。會品之宗並如名說。意趣可知。四釋文者。一品長分為十。第一本會圓遍。謂前會不散而說後會故。初句遍因。十方下遍相。亦有主伴等並如上說。但處加須彌。則而演說法通上三會。第二爾時世尊下。不離而升。第三時夜摩下。天王見佛並如前會。第四即以下。各嚴殿座。初一句總依空起行。故云化作。無著導行故曰蓮華。一行含多所以稱藏。余如上說。百萬已下別顯嚴相。于中四。初明座體備德嚴。皆云百萬位漸增故。次百萬夜摩下。明座旁圍繞嚴。三從百

【現代漢語翻譯】現代漢語譯本品分三。初二品當會由致。次一品當會正宗。后一品勝進趣后。于由致中。后品明贊德顯體。此品先明感應道交。前會已終將陳后說。故次來也。二釋名者。會名有三。一約處名夜摩天宮會。夜摩（Yama，意為時分）此云時分。即空居之首表十行。涉有化物宜適其時。時而後言聞者悅伏。時而後動見者敬從。涉有依空即事入玄。托此而說。約人名功德林。約法名十行會。並如后釋。三皆依主。次品名者。大同于會。然梵本中。上無升字下有神變。譯者以升爲神變。升爲神變略有四義。一不離前三而升此故。二升一處即升一切處故。三升已廣其處故。四前後同時無障礙故。謂佛以圓遍之身。不起而升時分天宮。升屬如來夜摩（Yama）。約處相違釋也。前升須彌（Sumeru）后升兜率（Tushita）。準此可知。三宗趣者。會品之宗並如名說。意趣可知。四釋文者。一品長分為十。第一本會圓遍。謂前會不散而說後會故。初句遍因。十方下遍相。亦有主伴等並如上說。但處加須彌（Sumeru）。則而演說法通上三會。第二爾時世尊下。不離而升。第三時夜摩（Yama）下。天王見佛並如前會。第四即以下。各嚴殿座。初一句總依空起行。故云『化作』。無著導行故曰『蓮華』。一行含多所以稱『藏』。余如上說。百萬已下別顯嚴相。于中四。初明座體備德嚴。皆云百萬位漸增故。次百萬夜摩（Yama）下。明座旁圍繞嚴。三從百

【English Translation】 English version This section is divided into three parts. The first two sections introduce the causes and conditions of the assembly. The next section presents the main teachings of the assembly. The final section discusses the superior progress and attainment after the assembly. Within the introductory section, the latter part elucidates the virtues and reveals the essence. This section first clarifies the interaction of response and connection. The previous assembly has concluded, and the subsequent teachings are about to be presented, hence this follows. Secondly, regarding the explanation of the name, the assembly has three names. One is named 'The Yama Heaven Palace Assembly' based on the location. 'Yama' (Yama, meaning 'division of time') here means 'division of time,' which is the head of the dwelling in emptiness, representing the ten practices. Engaging with existence to transform beings should be timely. Speaking at the right time brings joy and submission to the listeners. Acting at the right time brings respect and obedience to the observers. Engaging with existence relies on emptiness, entering the profound through events. It is based on this that the teachings are given. It is named 'Merit Forest' based on the people involved, and 'Ten Practices Assembly' based on the Dharma. All are explained later. All three rely on the main subject. The name of the section is largely the same as the assembly. However, in the Sanskrit version, there is no character for 'ascend' above, but there is 'divine transformation' below. The translator uses 'ascend' to mean 'divine transformation.' There are roughly four meanings for 'ascend' as 'divine transformation.' First, it ascends here without leaving the previous three. Second, ascending to one place means ascending to all places. Third, the place is expanded after ascending. Fourth, there is no obstruction between before and after simultaneously. It means that the Buddha, with his complete and pervasive body, ascends to the Yama (Yama) Heaven Palace without moving. 'Ascend' belongs to the Thus Come One Yama (Yama). This is an explanation based on the contradiction of location. Previously ascending to Sumeru (Sumeru) and later ascending to Tushita (Tushita), this can be understood accordingly. Thirdly, regarding the purpose, the purpose of the assembly and section is as stated in the name. The intention can be understood. Fourthly, regarding the explanation of the text, one section is divided into ten parts. The first is the complete pervasiveness of the original assembly, meaning that the subsequent assembly is spoken without the previous assembly dispersing. The first sentence is the pervasive cause. 'Ten directions' below is the pervasive aspect. There are also main companions, etc., as explained above. But the place is added with Sumeru (Sumeru), then the Dharma is expounded, connecting the three assemblies above. Secondly, 'Then, the World Honored One' below, ascends without leaving. Thirdly, 'At the time of Yama (Yama)' below, the Heavenly King sees the Buddha, as in the previous assembly. Fourthly, 'Immediately below,' each adorns the palace and seat. The first sentence generally initiates practice based on emptiness, hence it is said 'transformed.' Guiding practice without attachment is called 'lotus flower.' One practice contains many, hence it is called 'treasury.' The rest is as explained above. 'Millions below' separately reveal the adorned aspects. Among them, four. First, it clarifies that the seat body is fully equipped with virtuous adornments. All say 'millions' because the positions gradually increase. Next, 'millions of Yama (Yama)' below, clarifies the adornments surrounding the seat. Three, from hundreds

萬下法門行德嚴。文有八句。攝為四對。一因緣。二福智深心契理故。三願行四體用。無生法體之所起故。四末後一句法教流通嚴。第五時彼下請佛居殿。第六時佛下如來受請。第七爾時下各念昔因。然晉經亦有樂音止息。今略無者譯人之意。謂不如十解會事歸理。不云樂音止息。不及迴向事理無礙。不云熾然。退可同前進可齊后。故並略之。第八偈贊十佛。此十佛是前會十佛之前。如次十佛明位漸高念昔亦遠。理實三世諸佛皆同此說。余如前會。文亦有二。先明此界后辨結通。前中十偈亦各有四。初句標名贊別德。次句通顯具吉祥。三憶曾入此殿。四結處成勝極。亦初一句諸頌不同。初二字別名次二字通號。下三字別德。亦皆以下別德釋上別名。一以聞十方釋成名稱。二以世間燈釋寶王義。珠有夜光可代燈者。為寶中王。佛有智光照無明夜。故曰寶王。三四五六義並可知。七以世燈釋勝天者。身智光照勝於天故。八以論雄釋無去者。具勇智辯不可動故。九十可知。又此中殿各舉別名。初一嚴體下皆寶之別德。謂此寶清凈。以用莊嚴殊勝無垢。此寶髮香是香必妙。能嚴之寶無所不見。可謂普眼如是。嚴者。是善莊嚴無處不嚴。名普嚴也。又善嚴者善因生故。第九爾時世尊入下。佛同升殿。第十此殿下。處忽寬容並如前

【現代漢語翻譯】現代漢語譯本萬法門下的修行，功德莊嚴。經文有八句，可以概括為四對：一是因緣；二是福德和智慧，深心與真理相契合的緣故；三是愿和行；四是本體和作用，從無生法體所生起的緣故。最後一句是法教流通的莊嚴。第五，『時彼下請佛居殿』，是指當時（菩薩）請佛到殿中安住。第六，『時佛下如來受請』，是指當時佛接受邀請。第七，『爾時下各念昔因』，是指當時各自憶念往昔的因緣。然而，晉譯的經文也有樂音止息的說法，現在省略了，是譯者的意思，認為不如《十解》那樣會歸於事理。不提樂音止息，是因為不及迴向的事理無礙。不提熾然，是因為退後可以與前進相同，前進可以與後退一致，所以都省略了。第八，用偈頌讚嘆十佛。這十佛是前會的十佛之前出現的。依次十佛表明位階逐漸升高，憶念往昔也更加遙遠。實際上，三世諸佛都相同，都可以這樣說。其餘的與前會相同。經文也有兩部分，先說明此界，后辨別總結和貫通。前面部分中的十個偈頌也各有四句。第一句標明佛名，讚歎特別的功德；第二句普遍顯示具備吉祥；第三句回憶曾經進入此殿；第四句總結此處成就殊勝至極。也是第一句的各個頌詞不同，前兩個字是別名，后兩個字是通號，再後面的三個字是特別的功德。也都是用後面的特別功德來解釋上面的別名。一，用『聞十方』來解釋『成名稱』。二，用『世間燈』來解釋『寶王』的含義。珍珠有夜光，可以代替燈，是寶物中的王者。佛有智慧之光，照亮無明的黑夜，所以稱為寶王。三、四、五、六的含義都可以理解。七，用『世燈』來解釋『勝天』，是因為身智光明勝過天人。八，用『論雄』來解釋『無去』，是因為具備勇猛的智慧和辯才，不可動搖。九、十可以理解。另外，這殿中各自舉出別名，第一個『嚴體』以下都是寶物的特別功德。說這寶物清凈，用來莊嚴，殊勝沒有污垢。這寶物散發香氣，是香氣必定美妙。能夠莊嚴的寶物，沒有什麼看不見，可以說是普眼。這樣莊嚴，是善於莊嚴，沒有不莊嚴的地方，名叫普嚴。又，善於莊嚴，是因為善因所生。第九，『爾時世尊入下』，是指佛一同升入殿中。第十，『此殿下』，是指此處忽然寬敞，都與前文相同。

【English Translation】 English version The practice under the myriad Dharma gates is strict with merit and virtue. The text has eight sentences, which can be summarized into four pairs: first, cause and condition; second, blessings and wisdom, with a deep mind in accord with the truth; third, vows and practices; fourth, substance and function, arising from the body of the unproduced Dharma. The last sentence is the solemnity of the Dharma teachings being circulated. Fifth, 'Shi Bi Xia Qing Fo Ju Dian' (時彼下請佛居殿), refers to the time when (Bodhisattvas) invited the Buddha to reside in the palace. Sixth, 'Shi Fo Xia Ru Lai Shou Qing' (時佛下如來受請), refers to the time when the Tathagata accepted the invitation. Seventh, 'Er Shi Xia Ge Nian Xi Yin' (爾時下各念昔因), refers to the time when each one recalled their past causes and conditions. However, the Jin translation of the scripture also mentions the cessation of music, which is now omitted, according to the translator's intention, who believes it is not as good as the 'Ten Explanations' in converging on both phenomena and principle. The cessation of music is not mentioned because it does not reach the unimpededness of phenomena and principle in dedication. 'Chiran' (熾然, blazing) is not mentioned because retreating can be the same as advancing, and advancing can be aligned with retreating, so they are both omitted. Eighth, using verses to praise the ten Buddhas. These ten Buddhas appeared before the ten Buddhas of the previous assembly. The ten Buddhas in sequence indicate that the positions gradually increase, and the recollection of the past also becomes more distant. In reality, all Buddhas of the three times are the same and can be spoken of in this way. The rest is the same as the previous assembly. The text also has two parts, first explaining this realm, and then distinguishing the summary and connection. The ten verses in the first part also each have four sentences. The first sentence marks the Buddha's name, praising special merits; the second sentence universally reveals the possession of auspiciousness; the third sentence recalls having entered this palace; the fourth sentence concludes that this place achieves supreme excellence. Also, the various verses of the first sentence are different, the first two characters are the specific name, the next two characters are the common title, and the next three characters are the special merits. They all use the special merits below to explain the specific name above. One, use 'hearing in the ten directions' to explain 'achieving fame'. Two, use 'lamp of the world' to explain the meaning of 'Treasure King' (寶王, Bao Wang). Pearls have nocturnal light and can replace lamps, being the king among treasures. The Buddha has the light of wisdom, illuminating the night of ignorance, so he is called Treasure King. The meanings of three, four, five, and six can all be understood. Seven, use 'lamp of the world' to explain 'victorious over the heavens' (勝天, Sheng Tian), because the light of body and wisdom surpasses the devas. Eight, use 'lion among debaters' (論雄, Lun Xiong) to explain 'nowhere to go' (無去, Wu Qu), because he possesses courageous wisdom and eloquence, and cannot be moved. Nine and ten can be understood. In addition, each of the palaces here cites a specific name, and everything below the first 'solemn body' (嚴體, Yan Ti) is a special merit of the treasure. It is said that this treasure is pure, used for adornment, supremely without defilement. This treasure emits fragrance, and the fragrance must be wonderful. The treasure that can adorn, there is nothing it cannot see, it can be called the universal eye. Such adornment is skillful adornment, there is no place that is not adorned, it is called universal adornment. Moreover, skillful adornment is born from good causes. Ninth, 'Er Shi Shi Zun Ru Xia' (爾時世尊入下), refers to the Buddha ascending into the palace together. Tenth, 'Ci Dian Xia' (此殿下), refers to this place suddenly becoming spacious, all the same as before.

會。

夜摩宮中偈贊品第二十

初來意者。助化讚揚故。說行體性故。行所依故。然三天偈贊來意宗趣大旨是同。但解行愿以為異耳。釋名宗趣亦不異前。約處約行少有別耳。四釋文者。文亦有三。一集眾。二放光。三偈贊。初中有十。一明集因。亦即各隨其類。為現神通也。二十方下主菩薩。三一一下眷屬數。四從十萬下來處份量。然顯數隨位增。信十住百迴向是萬。此合當千而云十萬。或譯人之誤。或是十百則傳寫之誤。五其名下列菩薩字。同名林者表十行建立故。行類廣多故。聚集顯發故。深密無間故。扶疏庇映故。此十菩薩。錶行之體也。可以意訊息之。六此諸菩薩下。來處剎名同名慧者。十解之慧行所依故。七此諸菩薩各于下。明所事諸佛。同名眼者。以智導行了了分明。成有目之足故。斯即十行當位之果佛。於此位顯者皆名眼故。宜以當界之佛與當界菩薩。共相屬對思而釋之。八是諸下至已設敬。九隨所下參而不雜。十如此下結通無盡。第二爾時下放光足上。謂跌背行必動故。背依輪指得有用故。錶行依信解而成用故。余同前會。第三爾時功德林下。明說偈贊。十菩薩說即為十段。亦以東方為始。上方為終。各有說偈所依。謂承佛力等。今初菩薩。且就能說。積行在躬功德圓滿。故名功德。

【現代漢語翻譯】現代漢語譯本會。

夜摩宮中偈贊品第二十

初來意者。助化讚揚故。說行體性故。行所依故。然三天偈贊來意宗趣大旨是同。但解行愿以為異耳。釋名宗趣亦不異前。約處約行少有別耳。四釋文者。文亦有三。一集眾。二放光。三偈贊。初中有十。一明集因。亦即各隨其類。為現神通也。二十方下主菩薩（菩薩的含義是覺悟的有情）。三一一下眷屬數。四從十萬下來處份量。然顯數隨位增。信十住百迴向是萬。此合當千而云十萬。或譯人之誤。或是十百則傳寫之誤。五其名下列菩薩字。同名林者表十行建立故。行類廣多故。聚集顯發故。深密無間故。扶疏庇映故。此十菩薩（菩薩的含義是覺悟的有情）。錶行之體也。可以意訊息之。六此諸菩薩（菩薩的含義是覺悟的有情）下。來處剎名同名慧者。十解之慧行所依故。七此諸菩薩（菩薩的含義是覺悟的有情）各于下。明所事諸佛（諸佛的含義是覺悟者）。同名眼者。以智導行了了分明。成有目之足故。斯即十行當位之果佛（果佛的含義是最終覺悟的佛）。於此位顯者皆名眼故。宜以當界之佛（佛的含義是覺悟者）與當界菩薩（菩薩的含義是覺悟的有情）。共相屬對思而釋之。八是諸下至已設敬。九隨所下參而不雜。十如此下結通無盡。第二爾時下放光足上。謂跌背行必動故。背依輪指得有用故。錶行依信解而成用故。余同前會。第三爾時功德林下。明說偈贊。十菩薩（菩薩的含義是覺悟的有情）說即為十段。亦以東方為始。上方為終。各有說偈所依。謂承佛力等。今初菩薩（菩薩的含義是覺悟的有情）。且就能說。積行在躬功德圓滿。故名功德。

【English Translation】 English version Yes.

Chapter Twenty: Gathas of Praise in the Yama Palace

The initial intention is to assist in transformation and praise. To explain the nature of practice, and the basis of practice. The intention, purpose, and main idea of the gathas of praise from the three heavens are the same, but the understanding, practice, and vows are different. The explanation of names and purpose is also not different from before, only slightly different in terms of location and practice. There are three parts to the four explanations of the text: first, the gathering of the assembly; second, the emitting of light; and third, the gathas of praise. The first part has ten aspects: first, explaining the cause of the gathering, which is to manifest supernatural powers according to their respective categories. Second, the Bodhisattvas (Beings of Enlightenment) from the ten directions who are masters. Third, the number of retinue members for each. Fourth, the quantity of those coming down from hundreds of thousands. The manifest number increases with the position. Belief in the ten abodes and hundreds of returns is in the tens of thousands. This should be a thousand, but it is said to be hundreds of thousands, perhaps a mistake by the translator, or a mistake in transcription as 'ten hundreds.' Fifth, the names listed below are followed by the word Bodhisattva (Beings of Enlightenment). Those with the same name 'Forest' represent the establishment of the ten practices, the vastness of the types of practices, the gathering and manifestation, the deep secrecy without interruption, and the lush sheltering. These ten Bodhisattvas (Beings of Enlightenment) represent the essence of practice. This can be understood intuitively. Sixth, these Bodhisattvas (Beings of Enlightenment) below, the names of the lands of origin are the same, 'Wisdom,' because wisdom is the basis of the ten understandings and practices. Seventh, these Bodhisattvas (Beings of Enlightenment), each below, clarifies the Buddhas (Enlightened Ones) they serve. Those with the same name 'Eye' use wisdom to guide practice, clearly and distinctly, achieving the feet with eyes. This is the fruition of the ten practices in their respective positions. Those who manifest in this position are all named 'Eye.' It is appropriate to interpret by associating the Buddhas (Enlightened Ones) of that realm with the Bodhisattvas (Beings of Enlightenment) of that realm. Eighth, these below, up to having paid respects. Ninth, following what is below, participating without mixing. Tenth, like this below, concluding with endless connection. Second, at that time below, emitting light on the feet. It is said that the practice of falling back will inevitably move, because the back relies on the wheel fingers to be useful, representing that practice relies on faith and understanding to become useful. The rest is the same as the previous assembly. Third, at that time, below the Merit Forest, clarifying the recitation of gathas of praise. The ten Bodhisattvas' (Beings of Enlightenment) recitation is divided into ten sections, starting with the east and ending with the top. Each has a basis for reciting the gathas, relying on the power of the Buddha (Enlightened One), etc. Now, the first Bodhisattva (Beings of Enlightenment), focusing on the ability to speak, has accumulated practices in his person and perfected merit, hence the name 'Merit.'

若就所嘆。嘆佛勝德故云功德林。有十二頌。以是會主總敘此會普遍之事。于中二。初八述贊奇特。后四舉德釋成。前中四。初一偈敘此品放光。次二敘前品感應。次三敘此品眾集。后二明自在普周。后四舉德釋成中二。前二舉因顯用。后二辨果用深廣。于中一體用自在。上半不去遍至。下半卷舒相盡。謂一身即多。則一相不可得。多即是一則多相不可得。是故恒一恒多恒非一多。由此自在。一塵內身無不周於十方。遍十方身並潛一塵之內。皆悉圓遍非分遍。故難思議也。后一深廣相成。上半牒廣辨深。下半釋深顯廣。謂不住故無處不至。不去故不離本位。此釋深也。塵毛等處無不普入。廣無邊也。第二上明功德此辨智慧。悟此除冥難遇之慧。故名慧林。偈中嘆此十頌分三。初一明佛難遇。次六別釋難遇。于中亦三。初二益廣難遇。次一因圓難遇。后三果深難遇。三有三偈校量顯勝。于中初一長時大行校量。次一長時供佛校量。后一勝物供佛校量。第三勝林悟勝義甚深之法。故偈嘆深廣無涯之德。十頌分二。初三明佛德廣博。后七顯法體甚深橫豎互顯。前中初二喻況。后一法合。喻言孟夏月者取意譯也。梵本敵對翻云后熱月。西域如來聖教。一歲立為三際。謂熱雨寒。西域記云。從正月十六日。至五月十五日為熱時。

【現代漢語翻譯】現代漢語譯本若就所嘆，嘆佛勝德，故云功德林（讚歎佛陀殊勝功德之處）。有十二頌，以是會主總敘此會普遍之事。于中二：初八述贊奇特，后四舉德釋成。前中四：初一偈敘此品放光，次二敘前品感應，次三敘此品眾集，后二明自在普周。后四舉德釋成中二：前二舉因顯用，后二辨果用深廣。于中一體用自在：上半不去遍至，下半卷舒相盡。謂一身即多，則一相不可得；多即是一，則多相不可得。是故恒一恒多，恒非一多。由此自在，一塵內身無不周於十方，遍十方身並潛一塵之內，皆悉圓遍非分遍，故難思議也。后一深廣相成：上半牒廣辨深，下半釋深顯廣。謂不住故無處不至，不去故不離本位，此釋深也。塵毛等處無不普入，廣無邊也。第二上明功德，此辨智慧。悟此除冥難遇之慧，故名慧林。偈中嘆此十頌分三：初一明佛難遇，次六別釋難遇。于中亦三：初二益廣難遇，次一因圓難遇，后三果深難遇。三有三偈校量顯勝：于中初一長時大行校量，次一長時供佛校量，后一勝物供佛校量。第三勝林悟勝義甚深之法，故偈嘆深廣無涯之德。十頌分二：初三明佛德廣博，后七顯法體甚深，橫豎互顯。前中初二喻況，后一法合。喻言孟夏月者取意譯也。梵本敵對翻云后熱月。西域如來聖教，一歲立為三際，謂熱雨寒。西域記云：從正月十六日至五月十五日為熱時。

【English Translation】 English version If we consider what is being praised, it is the Buddha's supreme virtues, hence the name 'Forest of Merit' (功德林). There are twelve verses, which the leader of the assembly uses to generally describe the universal events of this gathering. Within this, there are two parts: the first eight verses describe and praise the extraordinary, and the last four verses explain and establish the virtues. In the first part of four verses: the first verse describes the emitting of light in this chapter, the next two describe the responses from the previous chapter, the third describes the gathering of the assembly in this chapter, and the last two clarify the omnipresent freedom. In the last four verses explaining and establishing the virtues, there are two parts: the first two highlight the cause and reveal the function, and the last two distinguish the result and explain the depth and breadth of the function. Within this, the essence and function are freely intermingled: the first half states that without going, it reaches everywhere; the second half states that contraction and expansion are exhaustive. This means that one body is many, so one form cannot be obtained; many are one, so many forms cannot be obtained. Therefore, it is eternally one and eternally many, eternally neither one nor many. Because of this freedom, within a single dust mote, the body is present in all ten directions; the body pervading the ten directions is hidden within a single dust mote. All are completely and universally present, not partially present, so it is inconceivable. The last verse complements depth and breadth: the first half cites breadth to distinguish depth, and the second half explains depth to reveal breadth. This means that because it does not abide, there is nowhere it does not reach; because it does not go, it does not leave its original position. This explains depth. There is no place, even as small as dust or hair, that it does not universally enter, so its breadth is boundless. The second part above clarifies merit, and this clarifies wisdom. Realizing this wisdom that removes darkness and is difficult to encounter is called 'Forest of Wisdom' (慧林). The verses praise these ten verses in three parts: the first clarifies that encountering the Buddha is difficult, and the next six explain in detail why it is difficult to encounter. Within this, there are also three parts: the first two amplify the difficulty of encountering, the next one explains the completeness of the cause, and the last three explain the depth of the result. The three verses compare and reveal superiority: the first compares long-term great practice, the next compares long-term offerings to the Buddha, and the last compares offerings to the Buddha with superior objects. The third 'Superior Forest' (勝林) realizes the profound Dharma of ultimate meaning, so the verses praise the boundless virtues of depth and breadth. The ten verses are divided into two parts: the first three clarify the Buddha's vast virtues, and the last seven reveal the profound essence of the Dharma, with horizontal and vertical aspects mutually revealing. In the first part, the first two are metaphors, and the last one combines the Dharma. The metaphor of the 'fourth month of summer' is a free translation. The Sanskrit text translates as 'later hot month'. The sacred teachings of the Tathagata in the Western Regions establish three seasons in a year: hot, rainy, and cold. The Western Regions record says: from the sixteenth day of the first month to the fifteenth day of the fifth month is the hot season.

則后熱月。言兼得此方孟夏後半余之二際。各有四月準釋可知。赫日之言。但取陽光時長難窮其際耳。彼方或為四時。與此名同。但以正月黑半為首耳。不見此文妄為異解。后七中令于依他修三無性觀。以余之二性不離依他故。由於二性成依他故。謂圓成是依他體性。遍計但橫執依他。又迷真似現故。即依三性說三無性。三性尚一豈有三無。三無但是即有之無。三性但是即無之有。有無不二為一實性。有無形奪性亦非性故。於一依他中具修諸觀。文即分三。初三作生無自性性觀。次二兼修勝義無自性性觀。后二修相無自性性觀。今初即分為三。初偈正觀無生。初句果空。謂緣生果法非先有體。從世性微塵。及未來藏因緣心識中來。若有來處即先已有。如鳥來棲樹何得言生。次句因空既無有果。對何說因。又世性等。亦是妄計因緣有故。次句雙遣所從。是因所生是果。又初句不自生。次句不他生。次句不共生。又初句非先有而生。次句非先無而生。次句非半有半無。三義各以末句息妄成觀。次偈以無生釋無滅。略有三義。一無生可滅故。二無待對故。三例生從緣故。后偈觀成利益。經。云無生即是佛。故論云。若見因緣法。則為能見佛。依他因緣即無生故。次二偈約依他。兼修勝義無自性性觀中。前偈遣所觀。上半辨觀

。下半明益。各含二義故致兼言。一者成前。謂非唯能相之生。生即無生。所生法體從緣無性。即無所有。此顯依他無生是圓成。性益云深者即事而真故。二云無生真性亦無所有。即彼勝義無自性。性益云深者真性不立故。后偈遣能觀然有二義。一成前所觀。謂以無性故無有能了。如無有人能了龜毛長短大小。知無所了是究竟了。二是正遣能了。既無所了亦無能了。能所兩亡為究竟解。后二偈明相無自性性觀。中初偈正明後偈總結。前中上半顯執。不了國等依他謂為現見。妄計為生故。晉經云。所言有生者。當知由所生。下半明觀。若知無性則離遍計故。后偈總。結稱於事理之實以觀世等。故善說也。第四以信樂力聞深不畏。名無畏林。偈嘆信向益深德故。十頌分二。初一所信之境。謂法身體即法界。智身證極法界。致令應用之身不動而遍。后九聞信之益分五。初一聞信離惡。次二辨其難聞。次三明聞信成佛。將過去已成證現未當成。四有一偈明聞必有由。勵物起愿。五有二頌顯起行益。第五拒妄崇真。拒迷崇智名為慚愧林。偈贊如來大智勝益。十頌分三。初三法說難思。次六以喻並決。后一結德歸佛。今初初偈明聞生勝益。令物希聞自在法者即佛智也。次偈佛窮種智故下位難思。后偈顯智從生。此文反顯。然有二意

【現代漢語翻譯】下半部分闡明了『明益』（enlightenment benefit），因為它同時包含了兩種含義。第一種是成就前文所說的內容，即不僅僅是能相（the aspect of the capable）的生起，生起本身就是無生。所生之法的本體從因緣而生，沒有自性，因此一無所有。這表明依他起性（dependent origination）的無生是圓成實性（perfected nature）。『性益云深』（the benefit of nature is profound）指的是從事相上顯現真如的緣故。第二種是說無生的真性也是一無所有，即勝義諦（ultimate truth）沒有自性。『性益云深』指的是真性不成立的緣故。後面的偈頌遣除了能觀（the capable observer），但其中包含兩種含義。一種是成就前文所觀（the observed），即因為沒有自性，所以沒有能了知者。就像沒有人能夠了知龜毛的長短大小一樣。知道沒有所了知的就是究竟的了知。第二種是真正遣除能了知者，既然沒有所了知，也就沒有能了知。能所兩亡才是究竟的解脫。後面的兩句偈頌闡明了相無自性（the characteristic of no self-nature）的性觀（nature contemplation）。其中，前面的偈頌是正面闡明，後面的偈頌是總結。前面的偈頌中，上半部分揭示了執著，因為不了知國土等是依他起性，所以妄計為現見，錯誤地認為是生起的緣故。《晉經》中說：『所說有生者，當知由所生。』下半部分闡明了觀，如果知道沒有自性，就能遠離遍計所執性（pervasively imagined nature）的緣故。後面的偈頌總結說，依照事理的真實來觀察世間等，所以是善說。第四，以信樂力（the power of faith and joy）聽聞甚深佛法而不畏懼，稱為『無畏林』（fearless forest）。偈頌讚嘆信向佛法的利益深厚。這十句偈頌分為兩部分。第一句是所信之境（the object of faith），即法身體（Dharmakaya），也就是法界（Dharmadhatu）。智身（Wisdom Body）證得極法界，使得應化身（Nirmanakaya）不動而周遍。後面的九句偈頌闡明了聞信的利益，分為五個方面。第一句是聞信可以遠離惡業。第二、三句辨析了難以聽聞佛法。第四句闡明了聞信可以成就佛果，將過去已成就、現在正證得、未來將成就的佛果都包括在內。第五句有一句偈頌闡明了聽聞佛法必定有原因，以此來勉勵眾生髮起願力。第六句有兩句偈頌顯示了發起行動的利益。第五，拒絕虛妄，崇尚真實，拒絕迷惑，崇尚智慧，稱為『慚愧林』（forest of shame and remorse）。偈頌讚嘆如來大智慧的殊勝利益。這十句偈頌分為三部分。前三句是法說（Dharma talk）的難以思議。中間六句用比喻來解釋並做出決斷。最後一句總結功德歸於佛。現在先從第一句開始，闡明聽聞佛法所產生的殊勝利益，使眾生希望聽聞自在法，也就是佛的智慧。接下來的偈頌說，佛窮盡了種種智慧，所以在下位是難以思議的。後面的偈頌顯示了智慧是從生而來的。這段文字是反過來顯示的，但其中包含兩種含義。 English version: The latter half elucidates 'Ming Yi' (enlightenment benefit), as it contains two meanings simultaneously. The first is to accomplish what was mentioned earlier, that is, not only the arising of the 'capable aspect' (the aspect of the capable), but the arising itself is non-arising. The essence of the Dharma that arises comes from conditions and has no self-nature, therefore it is devoid of anything. This indicates that the non-arising of dependent origination is the perfected nature. 'The benefit of nature is profound' refers to the manifestation of Suchness from phenomena. The second is to say that the true nature of non-arising is also devoid of anything, that is, the ultimate truth has no self-nature. 'The benefit of nature is profound' refers to the reason that true nature is not established. The following verses eliminate the 'capable observer' (the capable observer), but they contain two meanings. One is to accomplish what was observed earlier, that is, because there is no self-nature, there is no one who can know. Just as no one can know the length, size, or magnitude of a tortoise's hair. Knowing that there is nothing to know is the ultimate knowing. The second is to truly eliminate the 'capable knower'. Since there is nothing to know, there is no 'capable knower'. The extinction of both the capable and the observed is the ultimate liberation. The following two verses elucidate the nature contemplation of the characteristic of no self-nature. Among them, the previous verse is a positive elucidation, and the following verse is a summary. In the previous verse, the first half reveals attachment, because they do not understand that the land, etc., is dependent origination, so they falsely assume it to be a direct perception, mistakenly thinking that it arises. The 'Jin Sutra' says: 'What is said to arise, know that it is due to what arises.' The latter half elucidates contemplation, if one knows that there is no self-nature, one can be free from the pervasively imagined nature. The following verse concludes by saying that observing the world, etc., according to the reality of things and principles is a good saying. Fourth, listening to the profound Dharma without fear with the power of faith and joy is called the 'fearless forest'. The verses praise the profound benefits of faith in the Dharma. These ten verses are divided into two parts. The first sentence is the object of faith, which is the Dharmakaya, which is the Dharmadhatu. The Wisdom Body attains the ultimate Dharmadhatu, so that the Nirmanakaya is unmoving and pervasive. The following nine verses elucidate the benefits of hearing and believing, divided into five aspects. The first sentence is that hearing and believing can keep one away from evil deeds. The second and third sentences analyze the difficulty of hearing the Dharma. The fourth sentence elucidates that hearing and believing can achieve Buddhahood, including the Buddhas of the past who have already achieved, the present who are attaining, and the future who will achieve. The fifth sentence has one verse that elucidates that there must be a reason for hearing the Dharma, in order to encourage sentient beings to make vows. The sixth sentence has two verses that show the benefits of taking action. Fifth, rejecting falsehood and advocating truth, rejecting delusion and advocating wisdom, is called the 'forest of shame and remorse'. The verses praise the supreme benefits of the Tathagata's great wisdom. These ten verses are divided into three parts. The first three sentences are the inconceivable Dharma talk. The middle six sentences use metaphors to explain and make decisions. The last sentence concludes the merits and attributes them to the Buddha. Now, starting with the first sentence, it elucidates the supreme benefits produced by hearing the Dharma, so that sentient beings hope to hear the Dharma of freedom, which is the wisdom of the Buddha. The following verse says that the Buddha has exhausted all kinds of wisdom, so it is inconceivable in the lower position. The following verse shows that wisdom comes from arising. This passage is shown in reverse, but it contains two meanings.

【English Translation】 The latter half elucidates 'Ming Yi' (enlightenment benefit), as it contains two meanings simultaneously. The first is to accomplish what was mentioned earlier, that is, not only the arising of the 'capable aspect' (the aspect of the capable), but the arising itself is non-arising. The essence of the Dharma that arises comes from conditions and has no self-nature, therefore it is devoid of anything. This indicates that the non-arising of dependent origination is the perfected nature. 'The benefit of nature is profound' refers to the manifestation of Suchness from phenomena. The second is to say that the true nature of non-arising is also devoid of anything, that is, the ultimate truth has no self-nature. 'The benefit of nature is profound' refers to the reason that true nature is not established. The following verses eliminate the 'capable observer' (the capable observer), but they contain two meanings. One is to accomplish what was observed earlier, that is, because there is no self-nature, there is no one who can know. Just as no one can know the length, size, or magnitude of a tortoise's hair. Knowing that there is nothing to know is the ultimate knowing. The second is to truly eliminate the 'capable knower'. Since there is nothing to know, there is no 'capable knower'. The extinction of both the capable and the observed is the ultimate liberation. The following two verses elucidate the nature contemplation of the characteristic of no self-nature. Among them, the previous verse is a positive elucidation, and the following verse is a summary. In the previous verse, the first half reveals attachment, because they do not understand that the land, etc., is dependent origination, so they falsely assume it to be a direct perception, mistakenly thinking that it arises. The 'Jin Sutra' says: 'What is said to arise, know that it is due to what arises.' The latter half elucidates contemplation, if one knows that there is no self-nature, one can be free from the pervasively imagined nature. The following verse concludes by saying that observing the world, etc., according to the reality of things and principles is a good saying. Fourth, listening to the profound Dharma without fear with the power of faith and joy is called the 'fearless forest'. The verses praise the profound benefits of faith in the Dharma. These ten verses are divided into two parts. The first sentence is the object of faith, which is the Dharmakaya, which is the Dharmadhatu. The Wisdom Body attains the ultimate Dharmadhatu, so that the Nirmanakaya is unmoving and pervasive. The following nine verses elucidate the benefits of hearing and believing, divided into five aspects. The first sentence is that hearing and believing can keep one away from evil deeds. The second and third sentences analyze the difficulty of hearing the Dharma. The fourth sentence elucidates that hearing and believing can achieve Buddhahood, including the Buddhas of the past who have already achieved, the present who are attaining, and the future who will achieve. The fifth sentence has one verse that elucidates that there must be a reason for hearing the Dharma, in order to encourage sentient beings to make vows. The sixth sentence has two verses that show the benefits of taking action. Fifth, rejecting falsehood and advocating truth, rejecting delusion and advocating wisdom, is called the 'forest of shame and remorse'. The verses praise the supreme benefits of the Tathagata's great wisdom. These ten verses are divided into three parts. The first three sentences are the inconceivable Dharma talk. The middle six sentences use metaphors to explain and make decisions. The last sentence concludes the merits and attributes them to the Buddha. Now, starting with the first sentence, it elucidates the supreme benefits produced by hearing the Dharma, so that sentient beings hope to hear the Dharma of freedom, which is the wisdom of the Buddha. The following verse says that the Buddha has exhausted all kinds of wisdom, so it is inconceivable in the lower position. The following verse shows that wisdom comes from arising. This passage is shown in reverse, but it contains two meanings.

。一者成前。謂欲生智慧當於佛求佛。無不知故。不應求之於凡凡闇冥故。猶搴芙蓉必于深水。而於木末安可得耶。二者成后智。從熏習自種而生。不從煩惱無智所生。是故下。言二心不同時。屬自愚智故故應慎所習也。若爾何以。經言煩惱泥中有佛法矣。此說在纏如來藏故。然此大智從藏德生。非從迷起。若爾煩惱即菩提。復云何通。約體性故。從所迷故。如波與濕。然實義者真妄愚智。若約相成二門峙立。若約相奪二相寂然。雙照二門非即非離。若說一者離之令異。如此章中。若云異者合之令同。如后章是善須得意。勿滯于言。若準晉經。云非從智慧生。亦非無智生。了達一切法滅除世間闇。則顯智體絕於愚智。不稱實了則名無智。此偈雙明性相。后喻但顯二相不同。二並決中二。先五明二性相違。后一辨功能不等。今初。唯第二偈三句是喻。余偈喻合。各有半偈。一約色非色者。非色謂心緣慮質礙體性不同故。二中有二喻。相無相者理事相反。生死涅槃真妄相反。雖同一體。分別義門不相是故。三成之與壞約相別故。四初心後心時不同故。五諸識身所用別故。緣會不同故眼無耳用。又此眼識不合余根。識身同識尚不相合。愚智。性異安得相生。二功能不等者。非唯二性各別。然智慧滅愚愚不滅智。藥能去毒毒不

【現代漢語翻譯】現代漢語譯本一、成就先決條件。意思是說，如果想要生起智慧，應當向佛（Buddha，覺悟者）尋求，因為佛無所不知。不應該向凡夫（ordinary people，指未開悟的人）尋求，因為凡夫處於愚昧黑暗之中。就像採摘芙蓉（lotus，荷花）必定要在深水中，怎麼能在樹梢上得到呢？二、成就后得智。智慧是從熏習和自身本有的種子而生，不是從煩惱和無智中產生。所以下面說，兩種心不同時存在，因為它們分別屬於愚癡和智慧。因此，應當謹慎選擇所學習的內容。如果這樣說，那麼為什麼經典中說『煩惱泥中有佛法』呢？這是說在纏如來藏（Tathagatagarbha，如來藏）的緣故。然而，這種大智慧是從如來藏的功德中產生，不是從迷惑中產生。如果這樣說，煩惱就是菩提（Bodhi，覺悟），又該如何解釋呢？這是從體性的角度來說的，因為是從所迷惑的事物產生的，就像波浪和潮濕一樣。然而，從真實的意義上來說，真妄、愚智，如果從相互成就的角度來看，這兩者是並立的；如果從相互對立的角度來看，這兩種相狀都寂然不動。同時照見這兩個方面，既不是相同也不是相異。如果說它們是『一』，那就是爲了區分而使它們不同；就像這一章中所說的。如果說它們是『異』，那就是爲了結合而使它們相同；就像後面的章節所說的那樣。善於理解的人應當領會其中的意思，不要拘泥於文字。如果按照晉譯的經典來說，『不是從智慧生，也不是從無智生，了達一切法，滅除世間黑暗』，那麼就顯示出智慧的本體超越了愚癡和智慧。不符合實際的瞭解就叫做無智。這首偈頌同時說明了體性和相狀。後面的比喻只是顯示了兩種相狀的不同。這兩者共同決定了『二』。首先，用五點來說明兩種體性和相狀是相違背的；然後，用一點來辨別功能是不相等的。現在先說第一點。只有第二首偈頌的三句是比喻，其餘的偈頌是比喻和合。各有半首偈頌。一、從色和非色來說，非色是指心，它的緣慮、質礙和體性是不同的。二、其中有兩個比喻：相和無相，事和理是相反的；生死和涅槃，真和妄是相反的。雖然是同一個本體，但從分別的角度來說，它們互不相同。三、成就和破壞是從相狀的角度來區分的。四、初心和後心，時間是不同的。五、諸識身所起的作用是不同的，因為緣起和會合是不同的。所以眼睛沒有耳朵的作用。而且，這種眼識不與其他根結合。識身和識身尚且不能相互結合，愚癡和智慧，體性不同，怎麼能夠相互產生呢？二、功能不相等。不僅是兩種體性各自不同，而且智慧能夠滅除愚癡，而愚癡不能滅除智慧。藥物能夠去除毒素，而毒素不能去除藥物。

【English Translation】 English version 1. Accomplishing the prerequisite. This means that if you want to generate wisdom, you should seek it from the Buddha (Buddha, the awakened one), because the Buddha knows everything. You should not seek it from ordinary people (ordinary people, referring to those who are not enlightened), because ordinary people are in darkness and ignorance. It's like picking a lotus (lotus) you must do so in deep water; how can you get it on the treetop? 2. Accomplishing subsequent wisdom. Wisdom arises from the cultivation and inherent seeds within oneself, not from afflictions and ignorance. Therefore, it is said below that the two minds do not exist simultaneously, because they belong to ignorance and wisdom respectively. Therefore, one should be careful in choosing what to learn. If so, then why do the scriptures say, 'In the mud of afflictions, there is the Buddha-dharma'? This refers to the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One) that is entangled. However, this great wisdom arises from the merits of the Tathagatagarbha, not from delusion. If so, then afflictions are Bodhi (Bodhi, enlightenment), how can this be explained? This is from the perspective of essence, because it arises from what is deluded, like waves and wetness. However, in the true sense, truth and falsehood, ignorance and wisdom, if viewed from the perspective of mutual accomplishment, these two stand side by side; if viewed from the perspective of mutual opposition, these two aspects are both still and unmoving. Simultaneously illuminating both aspects, they are neither the same nor different. If it is said that they are 'one', it is to distinguish them and make them different; as said in this chapter. If it is said that they are 'different', it is to combine them and make them the same; as said in the later chapters. Those who are good at understanding should grasp the meaning, and not be attached to the words. According to the Jin translation of the scriptures, 'It is not born from wisdom, nor is it born from non-wisdom, understanding all dharmas, eliminating the darkness of the world', then it shows that the essence of wisdom transcends ignorance and wisdom. Understanding that does not conform to reality is called non-wisdom. This verse simultaneously explains essence and characteristics. The later metaphor only shows the difference between the two characteristics. These two together determine 'two'. First, use five points to explain that the two essences and characteristics are contradictory; then, use one point to distinguish that the functions are unequal. Now, let's talk about the first point. Only three sentences of the second verse are metaphors, and the rest of the verses are metaphors and combinations. Each has half a verse. 1. From the perspective of form and non-form, non-form refers to the mind, its contemplation, obstruction, and essence are different. 2. There are two metaphors in it: form and formlessness, things and principles are opposite; birth and death, Nirvana and delusion are opposite. Although it is the same entity, from the perspective of distinction, they are not the same. 3. Accomplishment and destruction are distinguished from the perspective of characteristics. 4. The initial mind and the subsequent mind, the time is different. 5. The functions of the various consciousness bodies are different, because the arising and meeting are different. Therefore, the eyes do not have the function of the ears. Moreover, this eye consciousness does not combine with other roots. Consciousness bodies and consciousness bodies cannot combine with each other, ignorance and wisdom, different in nature, how can they produce each other? 2. The functions are not equal. Not only are the two natures different, but wisdom can eliminate ignorance, but ignorance cannot eliminate wisdom. Medicine can remove toxins, but toxins cannot remove medicine.

去藥。亦猶明能滅闇闇不滅明。三一偈結歸如來。迥出世表故難值遇。第六勤觀理事同無差別。離身心相故名精進。十頌總相顯佛此德。前即無差之差。此乃差之無差。二章相接顯非即離。亦互相成。十頌分二。初一約法雙標。后九就喻雙釋。今初也。初句標其所知。五類之法皆無有差。餘三句對人以顯。次句揀非余境。下半唯佛究盡。后九釋中前五釋所知。后四釋能知。前中初四正釋。后一遣疑。前中皆上半喻。下半法無差所由。在於末句。然其能喻不離諸法。取其所易喻其所難耳。一體色無別喻。此喻為總。喻雖是一法合有二該橫豎故。豎約理事交徹。法者事也非法理也。色即空故。亦可法真法也非法妄法也。取文雖異義旨乃同。謂如金之黃色與金體斤兩性無差別。隨取互收。閤中金是所依喻其真法。色是能依喻妄非法。以妄無體攬真而起。則真無不隱唯妄現也。以真體實妄無不盡唯真現也。是則無體之妄不異體實之真。故云無有異也。亦同密嚴如金與指環展轉無差別。橫者異法相望。法者可軌之法也。非法者。不可軌之法也。又法謂有法非法謂無故。中論釋法不生非法。云有不生無故。體性無異者。謂同如故。然前義正順於喻。后義乃順標中。諸法之言要由初義性相無差。方得顯於後義事事無差。若但用后義。

【現代漢語翻譯】現代漢語譯本：去除藥的譬喻。這就像光明能夠驅散黑暗，而黑暗不能驅散光明一樣。三一偈總結歸於如來（Tathagata，佛的稱號），遠遠超出世俗，所以難以值遇。第六是勤奮地觀察理和事，它們是相同而沒有差別的。因為遠離身心之相，所以稱為精進。十頌總括地顯示佛的這種德行。前面是無差別中的差別，這裡是差別中的無差別。兩章相接，顯示非即非離，也互相成就。十頌分為兩部分，開始一頌是就法雙標，後面九頌是就譬喻雙釋。現在是開始的部分。第一句標明其所知，五類之法都沒有差別。其餘三句是對人而顯示。第二句揀擇不是其餘的境界，下半部分唯有佛才能究竟通達。後面的九頌解釋中，前面五頌解釋所知，後面四頌解釋能知。前面的五頌中，開始的四頌是正面的解釋，後面一頌是消除疑惑。前面的四頌中，都是上半部分是譬喻，下半部分是法沒有差別的原因，在於最後一句。然而，能夠作為譬喻的事物不離諸法，只是取其容易理解的來比喻其難以理解的。一體色沒有差別的譬喻，這個譬喻是總體的。譬喻雖然是一種法，但合起來有二，包括橫向和縱向。縱向是約理和事交相貫通，法是事，非法是理，色即是空。也可以說法是真法，非法是妄法。取用的文字雖然不同，但意義旨趣相同。就像金子的黃色與金子的本體斤兩在性質上沒有差別，隨意取用都可以互相包含。合起來說，金是所依，比喻真法，色是能依，比喻妄非法。因為妄沒有本體，依附於真而生起，那麼真就會隱沒，只有妄顯現。如果真體實在，妄就會完全消失，只有真顯現。這樣，沒有本體的妄不異於本體實在的真，所以說沒有差別。也如同《密嚴經》所說，金與指環輾轉沒有差別。橫向是指不同的法相互觀望。法是可遵循的法，非法是不可遵循的法。另外，法是指有，非法是指無，所以《中論》解釋法不生非法，說有不生無。體性沒有差異，是指相同如一。然而，前面的意義正順於譬喻，後面的意義順於標明中的諸法之言，要由最初的意義，即性相沒有差別，才能顯現出後面的意義，即事事沒有差別。如果只用後面的意義，

【English Translation】 English version: Remove the analogy of medicine. It's like how light can dispel darkness, but darkness cannot dispel light. The three-one verse concludes by returning to the Tathagata (title of the Buddha), far surpassing the mundane world, so it is difficult to encounter. Sixth is diligently observing principle (理, lǐ) and phenomena (事, shì), which are the same without difference. Because it is apart from the characteristics of body and mind, it is called diligence (精進, jīngjìn). The ten verses comprehensively reveal this virtue of the Buddha. The former is the difference within non-difference, and this is the non-difference within difference. The two chapters connect to show neither identity nor separation, and they also mutually accomplish each other. The ten verses are divided into two parts. The first verse doubly indicates based on the Dharma (法, fǎ), and the following nine verses doubly explain based on analogies. Now is the beginning part. The first sentence marks what is known, the five categories of Dharma are without difference. The remaining three sentences are shown in relation to people. The second sentence selects what is not other realms, and the latter half is only what the Buddha can ultimately penetrate. In the explanation of the following nine verses, the first five verses explain what is known, and the last four verses explain the knower. In the first five verses, the first four verses are the direct explanation, and the last verse eliminates doubts. In the first four verses, the upper half is the analogy, and the reason why the Dharma has no difference is in the last sentence. However, the things that can be used as analogies are not separate from all Dharmas, but only take what is easy to understand to illustrate what is difficult to understand. The analogy of the unity of form and color without difference, this analogy is general. Although the analogy is one Dharma, it combines into two, including horizontal and vertical. Vertically, it is about the interpenetration of principle and phenomena, Dharma is phenomena, non-Dharma is principle, form is emptiness. It can also be said that Dharma is true Dharma, and non-Dharma is false Dharma. Although the words used are different, the meaning and purpose are the same. It's like the yellow color of gold and the weight of the gold body have no difference in nature, and they can be mutually inclusive when taken at will. Taken together, gold is the support, which is analogous to true Dharma, and color is the dependent, which is analogous to false non-Dharma. Because falseness has no substance, it arises by clinging to truth, then truth will be hidden, and only falseness will appear. If the true substance is real, falseness will completely disappear, and only truth will appear. Thus, the falseness without substance is not different from the truth with substance, so it is said that there is no difference. It is also like what the Ghanavyuha Sutra says, gold and finger rings are not different in transformation. Horizontally, it refers to different Dharmas looking at each other. Dharma is the Dharma that can be followed, and non-Dharma is the Dharma that cannot be followed. In addition, Dharma refers to existence, and non-Dharma refers to non-existence, so the Madhyamaka-karika explains that Dharma does not give rise to non-Dharma, saying that existence does not give rise to non-existence. The nature is not different, which means the same as before. However, the previous meaning is directly in line with the analogy, and the latter meaning is in line with the words of all Dharmas in the mark, which must be based on the initial meaning, that is, the nature and characteristics are not different, in order to reveal the latter meaning, that is, everything is not different. If only the latter meaning is used,

未顯相全同性。那得顯於事事同於一性。第二偈假名不實喻。以真奪俗是故無差。攬緣成眾生。即虛非眾生。所遣既無能遣安有。故俱無實。以喻諸法皆無實義。並從緣故。若以正報為眾生。依報非眾生。乃全是所喻非實之相。尚難顯了。三三世互無喻。喻無相故無別。謂若未來有過去者。應名過去何名未來。故知定無過現之相。文舉一隅應反餘二。諸法無相如彼互無。此以差別喻無差別。四四相非實喻。喻無性故無差別。生等四相離所相法。無別自性。一切諸法離所依理。無別自性。此以相無喻于性無。后遣疑者。疑雲若都無別。云何見有性相等殊。故此釋云。亦如涅槃體離有無百非斯絕。而強立名字曰余無餘。諸法亦然。真俗並虛分別成異。若離分別則無一切境界之相。第二四偈。喻能知者皆展轉遣疑。初偈疑雲。既有分別則有能知。故釋云。離所數物無能數數。既所知無性何有能知。無知之知是真了法。次復疑雲。若依向喻能數喻能知。能知雖無所知猶有故。複用能數法以喻所知。智慧差別以喻能知。反覆相遣顯無差理。謂一上加一名之為二。乃至百千。皆是諸一。由能數智作百千解故。晉譯中第三句。云皆悉是本數。今譯明一多相待故。無體性喻彼妄想。于無性中計為有無耳。次又疑雲。都無能所何名佛智。

【現代漢語翻譯】現代漢語譯本未顯相全同性，那得顯於事事同於一性。第二偈用假名不實的比喻，用真諦來否定世俗諦，所以沒有差別。因緣和合而成眾生，即是虛幻，並非真實的眾生。既然被否定的（所遣）不存在，能否定者（能遣）又怎麼存在呢？所以能遣和所遣都沒有實體。用這個比喻說明諸法都沒有實體的意義，都是因緣和合而生。如果以正報（指眾生所受的果報）為眾生，依報（指眾生所依賴的環境）就不是眾生，這完全是所比喻的非實之相，尚且難以顯明瞭。三三世互無的比喻，比喻沒有相所以沒有差別。如果未來有過去，應該叫做過去，為什麼叫做未來？所以知道一定沒有過去和現在的相。文中只舉了一個例子，應該反推其餘兩個（現在和未來）。諸法沒有相，就像過去、現在、未來互相沒有一樣。這是用差別來比喻沒有差別。四四相非實的比喻，比喻沒有自性所以沒有差別。生、住、異、滅四相離開所相之法，沒有別的自性。一切諸法離開所依賴的理，沒有別的自性。這是用相的空無自性來比喻性的空無自性。後面是爲了消除疑惑。有人疑惑說，如果完全沒有差別，為什麼看到有性相等差別？所以這裡解釋說，也像涅槃的本體，離開有和無等各種對立的概念，超越了這些概念，才勉強立個名字叫做有餘涅槃和無餘涅槃。諸法也是這樣，真諦和俗諦都是虛幻的，分別才造成差異。如果離開分別，就沒有一切境界之相。第二部分四句偈，用比喻來說明能知者都是輾轉遣除疑惑。第一句偈提出疑問，既然有分別，就有能知。所以解釋說，離開所數的物，就沒有能數之數。既然所知沒有自性，哪裡有能知？無知之知才是真正了解法。接著又有人疑惑說，如果按照前面的比喻，能數比喻能知，能知雖然沒有，所知還是有的。所以又用能數之法來比喻所知，用智慧的差別來比喻能知，反覆遣除，顯明沒有差別的道理。比如在一上面加一，就叫做二，乃至百千，都是由一個個一組成的。由於能數的智慧，才把一理解成百千。晉譯本中第三句說，『都完全是本數』，現在的譯本說明一和多是相對待的，沒有自體自性，比喻那些妄想，在沒有自性的事物中妄計為有和無罷了。接著又有人疑惑說，如果都沒有能知和所知，那還叫什麼佛智？

【English Translation】 English version The non-manifested sameness of all things cannot be revealed unless everything is the same in its very nature. The second verse uses the metaphor of false names being unreal, using truth to negate conventional reality, hence there is no difference. The aggregation of conditions forms sentient beings, which is illusory and not truly sentient beings. Since what is negated (that which is to be discarded) does not exist, how can the negator (that which discards) exist? Therefore, both the negator and the negated have no substance. This metaphor illustrates that all dharmas have no substantial meaning, as they all arise from conditions. If we consider the direct retribution (the result of karma) as sentient beings, then the circumstantial retribution (the environment they depend on) is not sentient beings. This is entirely the unreal aspect being illustrated, which is already difficult to make clear. The metaphor of the three times (past, present, future) being mutually non-existent illustrates that there is no difference because there is no form. If the future had a past, it should be called the past, so why is it called the future? Therefore, we know that there is definitely no aspect of past and present. The text mentions one corner (one example), and the other two (present and future) should be inferred. All dharmas are without form, just like the mutual non-existence of the three times. This uses difference to illustrate non-difference. The metaphor of the four marks (of existence) being unreal illustrates that there is no difference because there is no self-nature. The four marks of arising, abiding, changing, and ceasing have no separate self-nature apart from the dharmas they characterize. All dharmas have no separate self-nature apart from the principle they rely on. This uses the non-substantiality of form to illustrate the non-substantiality of nature. The following is to dispel doubts. Someone doubts, 'If there is completely no difference, why do we see differences in nature and characteristics?' Therefore, this explains, 'It is also like the essence of Nirvana, which transcends existence and non-existence and all kinds of oppositions, surpassing these concepts, and only then can we tentatively establish names called Nirvana with remainder and Nirvana without remainder.' All dharmas are also like this; truth and convention are both illusory, and distinctions are created by discrimination. If we abandon discrimination, there will be no aspect of any realm. The second set of four verses uses metaphors to illustrate that those who know are all dispelling doubts in a roundabout way. The first verse raises the question, 'Since there is discrimination, there must be someone who knows.' Therefore, it explains, 'Apart from the objects being counted, there is no number that can count.' Since what is known has no self-nature, where is the knower? The knowledge of non-knowing is the true understanding of the Dharma. Then someone doubts again, 'If according to the previous metaphor, the number that counts is like the knower, even though the knower does not exist, what is known still exists.' Therefore, the method of counting is again used to illustrate what is known, and the difference in wisdom is used to illustrate the knower, repeatedly dispelling doubts and revealing the principle of no difference. For example, adding one to one is called two, and even hundreds or thousands are all composed of individual ones. It is because of the wisdom that can count that one is understood as hundreds or thousands. The third sentence in the Jin translation says, 'All are completely the original number.' The current translation explains that one and many are relative and do not have an inherent self-nature, which is a metaphor for those delusions, falsely imagining existence and non-existence in things that have no self-nature. Then someone doubts again, 'If there is neither knower nor known, what is called Buddha-wisdom?'

故釋云。能所雙亡佛智斯顯。故所知妄法如世成壞。能知真智湛若虛空。尚不初成況當有敗。如出現品。又權智照俗同世成壞。權即是實如不離空。末偈疑雲。佛智既等應用何殊。釋云。隨心妄取佛無異相。又謂常無常如各取空。佛智雙非如空無別。第七智了三種世間。性相諸邊不動。故名力林。十頌顯佛離相真智。于中分三。初四遍明世間。次五雙遣世及出世。后一觀成利益。今初略有二觀。初二偈攝末歸本觀。顯眾生世間空。后二緣生無作觀。兼顯器世間空。今初也。初二句。推假名眾生不出三世。顯是無常。次二句推三世眾生不出于蘊。顯無有我。次句蘊由業生。以明果空顯非邪因。次句推業唯心明心外無法。次句體心如幻。不離性空及與中道。如幻無性故。非有非無故。末句以本例末。則上五一如皆展轉緣生故。二緣生無作觀中。初偈無作故緣成。后偈緣成即無作。今初言不自他作者。通遣諸非。一約外道非自性等作。亦非梵天等他作。但以虛妄無業報故。廣如三論破。二約小乘非同類因自作。亦非異熟因他作。以皆相待無自性故。三約因緣相待。如十地論及對法所明。四約以因望果。中論云。自作及他作。共作無因。作如是說。諸苦於果則不然此自他言含於二意。一以果為自以因為他。論云。果法不能自作

【現代漢語翻譯】現代漢語譯本故經文解釋說：當能知和所知都消亡時，佛的智慧才會顯現。因此，所知的虛妄之法就像世間的成住壞空一樣。能知的真實智慧清澈如虛空，尚且沒有初始的產生，又怎麼會有敗壞呢？如《出現品》所說。另外，權智照見世俗，也如同世間的成住壞空。權智即是實智，如同不離空性。最後的偈頌疑問說：佛的智慧既然平等，那麼應用上有什麼不同呢？解釋說：隨著眾生的心妄自取捨，佛並沒有不同的相狀。又說，常與無常，如同各自取空。佛的智慧超越了常與無常，如同空性沒有分別。第七智了知三種世間（眾生世間、器世間、智正覺世間），其自性、相狀和諸種邊見都不動搖，所以名為力林。十頌顯明佛遠離相狀的真實智慧，其中分為三部分。最初四頌普遍闡明世間，接著五頌同時遣除世間和出世間，最後一頌觀察成就的利益。現在先說最初的部分，略有二種觀法。最初二偈是攝末歸本觀，顯示眾生世間的空性。后二偈是緣生無作觀，兼顯示器世間的空性。現在先說最初的二偈。最初二句，推究假名眾生不出三世（過去、現在、未來），顯示其無常。接著二句，推究三世眾生不出五蘊（色、受、想、行、識），顯示其無我。下一句說五蘊由業力而生，以此說明果是空的，顯示並非邪因。下一句推究業唯是心所造，說明心外沒有法。下一句說心的本體如幻，不離性空以及中道。如幻的事物沒有自性，所以既非有也非無。最後一句以根本為例，那麼上面的五蘊、十二處、十八界等一切法，都輾轉緣生。第二，緣生無作觀中，最初的偈頌說無作所以緣成，後面的偈頌說緣成即是無作。現在先說最初的偈頌，說不是自己、也不是他者所作，這是普遍遣除各種錯誤的觀點。第一，從外道的角度來說，不是自性等所作，也不是梵天等他者所作，只是因為虛妄沒有業報的緣故，詳細的論述在《三論》中有破斥。第二，從小乘的角度來說，不是同類因自己所作，也不是異熟因他者所作，因為都是相互依賴沒有自性的緣故。第三，從因緣相待的角度來說，如《十地論》和《對法論》所闡明的。第四，從以因望果的角度來說，《中論》說：『自己作、他者作、共同作、無因而作，像這樣說，諸苦在果上則不是這樣。』這裡所說的『自己』和『他者』包含兩種意思，一種是以果為自己，以因為他者。論中說：『果法不能自己產生。』

【English Translation】 English version Therefore, the commentary explains: When both the knower and the known are extinguished, the wisdom of the Buddha manifests. Thus, the false dharmas that are known are like the formation, existence, destruction, and emptiness of the world. The true wisdom that knows is clear and still like empty space; it does not even have an initial formation, so how could there be decay? As stated in the 『Appearance Chapter』. Furthermore, expedient wisdom illuminates the mundane world, resembling the formation, existence, destruction, and emptiness of the world. Expedient wisdom is identical to true wisdom, like not being separate from emptiness. The final verse questions: Since the Buddha's wisdom is equal, what are the differences in its application? The commentary explains: According to the mind's deluded grasping, the Buddha has no different appearances. It also says that permanence and impermanence are like each taking emptiness. The Buddha's wisdom transcends both permanence and impermanence, like emptiness having no distinctions. The seventh wisdom understands the three realms of existence (sentient beings realm, physical environment realm, and wisdom enlightenment realm), its nature, characteristics, and all kinds of extreme views are unmoving, therefore it is called the Forest of Strength (力林). The ten verses reveal the Buddha's true wisdom that is free from characteristics, which is divided into three parts. The first four verses universally explain the world, then the next five verses simultaneously negate both the world and transcendence, and the last verse observes the benefits of accomplishment. Now, let's first talk about the initial part, which briefly has two types of contemplation. The first two verses are the contemplation of returning to the root from the branches, revealing the emptiness of the sentient beings realm. The latter two verses are the contemplation of conditioned arising and non-action, also revealing the emptiness of the physical environment realm. Now, let's first talk about the initial two verses. The first two lines investigate that the falsely named sentient beings do not go beyond the three times (past, present, future), revealing their impermanence. The next two lines investigate that the sentient beings of the three times do not go beyond the five aggregates (form, feeling, perception, volition, consciousness), revealing their non-self. The next line says that the five aggregates arise from karma, using this to explain that the result is empty, revealing that it is not a wrong cause. The next line investigates that karma is only created by the mind, explaining that there are no dharmas outside the mind. The next line says that the essence of the mind is like an illusion, not separate from emptiness and the Middle Way. Things that are like illusions have no self-nature, so they are neither existent nor non-existent. The last line uses the root as an example, then the above five aggregates, twelve entrances, eighteen realms, and all dharmas are all mutually conditioned arising. Secondly, in the contemplation of conditioned arising and non-action, the initial verse says that non-action is why conditions are accomplished, and the later verse says that conditioned arising is non-action. Now, let's first talk about the initial verse, saying that it is not made by oneself, nor by others, which universally eliminates various wrong views. First, from the perspective of external paths, it is not made by self-nature, etc., nor is it made by Brahma, etc., but only because of delusion and the absence of karmic retribution, detailed discussions are refuted in the 『Three Treatises』 (三論). Second, from the perspective of the Small Vehicle (小乘), it is not made by the cause of the same kind by oneself, nor is it made by the cause of different maturation by others, because they are all interdependent and have no self-nature. Third, from the perspective of interdependent conditions, as explained in the 『Ten Stages Sutra』 (十地論) and the 『Abhidharma』 (對法論). Fourth, from the perspective of looking at the result from the cause, the 『Middle Treatise』 (中論) says: 『Self-made, other-made, jointly made, made without cause, saying it like this, the sufferings in the result are not like this.』 The 『self』 and 『other』 mentioned here contain two meanings, one is taking the result as oneself and the cause as the other. The treatise says: 『The result dharma cannot produce itself.』

已體故。二以因為自以緣為他。此明不從因緣。無果待對故。離既不成合亦不成故。論云。若彼此共成應有共作。若彼此尚無作。何況無因。作彼此即自他也。下半二意。一不礙緣成以遣無因。二非但不礙幻有。亦由有空義故能成因果。是則不動真際建立諸法。又非但說于苦四種義不成。一切外萬物四義皆不成。成壞之言顯兼器界。后偈緣成即無作者。向約幻有。雖言成壞幻有即空故不應說。是則不壞假名而說實相。第二五頌雙遣中。初半偈假徴。次半標答。次偈出體釋成蘊是世間緣成。寂滅即出世間故。凈名經云。世間性空即是出世間。一體說二故云假名。次二句徴蘊名體。世以蘊為體。蘊以何為體。次二句標答。上句答體下句答名。應名無生五蘊。既云性不可滅。則顯前非事滅。次一偈釋成空故不滅亦非事在。不滅則知本自不生。是無生義。后一偈例出世間。顯智正覺世間。亦應緣無性。又證無性之理為自體故。末後一偈明觀益者。佛以實法為其體故。見法則常見佛也。第八照理觀佛而起正修。故名行林。十頌觀佛體相普周德。于中分二。前七約喻顯修。后三見實成益。前中復二。初二地種無性普周喻。喻佛無生遍應德。后五業相無依成事喻。喻佛難思現用德。于中二。三偈喻二偈合。前中初一明業果互依。次偈

【現代漢語翻譯】已體故（已經證悟）。二以因為自以緣為他（兩種觀點：一是認為因是自生的，一是認為因是緣於他生的）。此明不從因緣（這表明不依賴因緣），無果待對故（因為沒有果可以對應）。離既不成合亦不成故（離開因緣不成，結合因緣也不成）。論云（論中說）。若彼此共成應有共作（如果彼此共同形成，應該有共同的作用），若彼此尚無作（如果彼此尚且沒有作用），何況無因（更何況沒有原因）。作彼此即自他也（作用於彼此，就是作用於自身和他人）。下半二意（下半部分有兩種含義）。一不礙緣成以遣無因（一是不妨礙因緣的成立，從而排除無因論），二非但不礙幻有（二是不但不妨礙幻有的存在），亦由有空義故能成因果（也因為有空性的道理，才能成就因果）。是則不動真際建立諸法（這樣，就能在不改變真如實際的情況下建立諸法）。又非但說于苦四種義不成（而且不僅僅是說苦的四種意義不能成立），一切外萬物四義皆不成（一切外在的萬物四種意義都不能成立）。成壞之言顯兼器界（『成』和『壞』的說法，也包含了器世間）。后偈緣成即無作者（後面的偈頌說因緣和合而成，就沒有作者）。向約幻有（之前是就幻有而言）。雖言成壞幻有即空故不應說（雖然說『成』和『壞』，但幻有本性是空，所以不應該這樣說）。是則不壞假名而說實相（這樣，就能在不破壞假名的前提下宣說實相）。第二五頌雙遣中（第二部分五頌，是雙重破斥）。初半偈假徴（前半偈是假設提問）。次半標答（後半偈是標明回答）。次偈出體釋成蘊是世間緣成（接下來的偈頌闡述了五蘊是世間因緣和合而成）。寂滅即出世間故（寂滅就是出世間）。凈名經云（《維摩詰經》說）。世間性空即是出世間（世間的本性是空，就是出世間）。一體說二故云假名（一體而說二，所以說是假名）。次二句徴蘊名體（接下來的兩句是提問五蘊的名和體）。世以蘊為體（世間以五蘊為體），蘊以何為體（五蘊以什麼為體）。次二句標答（接下來的兩句是標明回答）。上句答體下句答名（上一句回答體，下一句回答名）。應名無生五蘊（應該名為無生的五蘊）。既云性不可滅（既然說本性不可滅），則顯前非事滅（就表明之前說的不是事物滅亡）。次一偈釋成空故不滅亦非事在（接下來的一個偈頌解釋說，因為是空性，所以不滅，也不是事物存在）。不滅則知本自不生（不滅，就知道本來就沒有生）。是無生義（這就是無生的意義）。后一偈例出世間（後面的一個偈頌舉例說明出世間）。顯智正覺世間（顯現智慧正覺的世間），亦應緣無性（也應該是因緣和合而沒有自性）。又證無性之理為自體故（又證明以無自性的道理為自體）。末後一偈明觀益者（最後一偈說明觀的利益）。佛以實法為其體故（佛以實法作為他的體性）。見法則常見佛也（見到法，就常常能見到佛）。第八照理觀佛而起正修（第八是依照道理觀察佛，從而發起正確的修行）。故名行林（所以叫做行林）。十頌觀佛體相普周德（十頌是觀察佛的體相普遍周遍的功德）。于中分二（其中分為兩部分）。前七約喻顯修（前七頌用比喻來顯示修行）。后三見實成益（后三頌是見到實相而成就利益）。前中復二（前七頌中又分為兩部分）。初二地種無性普周喻（最初兩頌用大地和種子無自性而普遍周遍來比喻）。喻佛無生遍應德（比喻佛的無生而普遍應化的功德）。后五業相無依成事喻（後面的五頌用業相無所依賴而成就事情來比喻）。喻佛難思現用德（比喻佛難以思議的顯現作用的功德）。于中二（其中分為兩部分）。三偈喻二偈合（三頌是比喻，兩頌是總結）。前中初一明業果互依（前面部分，第一頌說明業和果互相依賴）。次偈（接下來的偈頌）

【English Translation】 Already realized the truth. Two views: one is that the cause arises from itself, and the other is that the cause arises from others due to conditions. This clarifies that it does not rely on conditions, because there is no result to correspond to. Since separation does not work, neither does combination. The treatise says: 'If they are formed together, there should be a common action. If they do not have any action, how much less without a cause?' Acting on each other is acting on oneself and others. The latter half has two meanings. First, it does not hinder the establishment of conditions to eliminate the theory of no cause. Second, it not only does not hinder the existence of illusion, but also achieves cause and effect because of the meaning of emptiness. Thus, it can establish all dharmas without moving the true reality. Moreover, it is not only saying that the four meanings of suffering cannot be established, but also that the four meanings of all external things cannot be established. The words 'formation' and 'destruction' also include the realm of vessels. The later verse says that there is no author when conditions are formed. Previously, it was about illusion. Although it is said 'formation' and 'destruction', the nature of illusion is empty, so it should not be said like that. Thus, it can speak of the real aspect without destroying the false name. The second part of five verses is a double refutation. The first half of the verse is a hypothetical question. The second half marks the answer. The next verse explains that the skandhas are formed by worldly conditions. Nirvana is the transcendental. The Vimalakirti Sutra says: 'The emptiness of the world is the transcendental.' One body speaks of two, so it is called a false name. The next two sentences ask about the name and body of the skandhas. The world takes the skandhas as the body. What does the skandha take as the body? The next two sentences mark the answer. The first sentence answers the body, and the second sentence answers the name. It should be called the unborn five skandhas. Since it is said that the nature cannot be destroyed, it shows that the previous statement was not about the destruction of things. The next verse explains that because it is empty, it is not destroyed, nor is it a thing that exists. If it is not destroyed, then it is known that it was not born originally. This is the meaning of unborn. The following verse exemplifies the transcendental. Manifesting the world of wisdom and enlightenment should also be conditioned and without self-nature. It also proves that the principle of no self-nature is its own body. The last verse explains the benefits of observation. Because the Buddha takes the real dharma as his body, seeing the dharma is often seeing the Buddha. The eighth is to observe the Buddha according to reason and then initiate correct practice. Therefore, it is called the Forest of Practice. The ten verses are to observe the Buddha's body and appearance, and the universal and pervasive virtues. It is divided into two parts. The first seven verses use metaphors to show practice. The last three verses see the reality and achieve benefits. The first seven verses are divided into two parts. The first two verses use the analogy of the earth and seeds being without self-nature and universally pervasive. It is a metaphor for the Buddha's virtue of being unborn and universally responsive. The last five verses use the analogy of the appearance of karma being without reliance and accomplishing things. It is a metaphor for the Buddha's inconceivable virtue of manifesting function. There are two parts in it. Three verses are metaphors and two verses are summaries. In the first part, the first verse explains that karma and result are mutually dependent. The next verse

明相依無性。業不離生故業性空。因業有生故生無來處。后偈雙結難思顯成真觀。若逆推其本。業復有因卒至無住。無住無本故無所見。無見之見方了業空。二頌閤中。初偈難思普應。合上業果互依。次二句。以互不相是。合互依無性。身若是佛轉輪王等即是如來。佛若是身。正覺之心應同色相。后二句結示真體。唯如唯智。合第三偈難思達本。二有三偈明見實中。初頌見佛即了法。以見佛稱性不疑同體故。次偈見法即見佛。了法即性凈。知佛不住性相故。后偈明瞭正修行。照了無相心寂分別。寂照雙流故名正念。則從佛法生是法王子故。又上三偈初知離名為法。次知法名為佛。後知無名為僧。窮見三寶之實體也。第九照心本末名為覺林。十頌顯于具分唯識。大分為二。前五約喻顯法。后五法合成觀。前中二。前二約事後三約心。乍觀此喻似前喻所作后喻能作。細尋喻意。前喻卻親。故喻真妄依持。后喻心境依持。然依生滅八識。但有心境依持而即如來藏心故。有真妄依持。以會緣入實差別相盡。唯真如門。即前喻所顯。攝境從心不壞相故。是生滅門。即后喻所明。存壞不二唯一緣起。二門無礙唯是一心。故下閤中但明心造欲分義別。喻顯二門。是名具分唯識。今初。二偈真妄依持即真如門。攝一切法也。初偈初句總

【現代漢語翻譯】現代漢語譯本『明相依無性』（一切現象的顯現都相互依存，沒有獨立的自性）。因為業力不離產生，所以業的自性是空的。因為業力導致產生，所以產生沒有來源。後面的偈頌總結了難以思議的道理，從而顯現真正的觀照。如果逆向推究其根本，業力又有其原因，最終達到無所執著的狀態。因為無所執著，所以沒有根本，因此無所見。沒有能見的見，才能明白業是空的。兩首偈頌合在一起，第一首偈頌是難以思議的普遍應現，結合上面的業果相互依存。接下來的兩句，用相互不成立，結合相互依存沒有自性。身體如果是佛或轉輪王等，那就是如來。佛如果是身體，正覺之心應該和色相一樣。後面的兩句總結顯示真如本體，唯有如，唯有智。結合第三首偈頌，難以思議地通達根本。接下來的兩首有三句偈頌，闡明在見到真實之中。第一首偈頌，見到佛就明白了法，因為見到佛是隨順自性，沒有懷疑，同於一體。下一首偈頌，見到法就見到了佛，了解法就是自性清凈，知道佛不住在自性之相中。最後一首偈頌，闡明了正確的修行，照見沒有相的心，寂靜沒有分別。寂照同時流動，所以名為正念。這樣就從佛法產生，是法王子。另外，上面的三首偈頌，第一首知道離開名相是法，第二首知道法就是佛，第三首知道沒有名相是僧，徹底見到三寶的實體。『第九照心本末名為覺林』（第九部分，照見心的本源和末端，名為覺悟之林）。十首偈頌顯示了具分唯識。大體分為兩部分。前面的五首用比喻來顯示法，後面的五首用法來合成觀照。前面的五首又分為兩部分，前面的兩首用事物來比喻，後面的三首用心來比喻。乍一看，這個比喻好像前面的比喻是所作，後面的比喻是能作。仔細尋思比喻的含義，前面的比喻卻更親切，所以比喻真妄相互依存。後面的比喻是心境相互依存。然而，依靠生滅的八識，只有心境相互依存，而這就是如來藏心，所以有真妄相互依存。用會緣入實，差別相就消失了，只有真如門，就是前面比喻所顯示的。從心來攝取境界，不破壞相，這是生滅門，就是後面的比喻所闡明的。存在和壞滅不二，唯一是緣起。二門沒有障礙，唯一是一心。所以下面的閤中只說明心造，欲界有分別的意義。比喻顯示二門，這叫做具分唯識。現在開始，兩首偈頌真妄相互依存，就是真如門，攝取一切法。第一首偈頌的第一句是總說。

【English Translation】 English version 『Manifestations depend on each other and are without inherent nature』 (all phenomena that appear are interdependent and have no independent self-nature). Because karma is inseparable from arising, the nature of karma is empty. Because karma leads to arising, arising has no source. The following verses summarize the inconceivable truth, thereby revealing true contemplation. If one traces back to its root, karma has its cause, eventually reaching a state of non-attachment. Because there is no attachment, there is no root, therefore there is nothing to see. Only the seeing that is without seeing can understand that karma is empty. Combining the two verses, the first verse is the inconceivable universal manifestation, combining the above mutual dependence of karma and result. The next two sentences, using mutual non-establishment, combine mutual dependence without inherent nature. If the body is a Buddha or a Chakravartin King, etc., then it is the Tathagata. If the Buddha is the body, the mind of perfect enlightenment should be the same as form. The last two sentences summarize and reveal the true nature, only Suchness, only Wisdom. Combining the third verse, inconceivably penetrating the root. The following two verses with three sentences each, clarify in seeing the truth. The first verse, seeing the Buddha understands the Dharma, because seeing the Buddha is in accordance with self-nature, without doubt, the same as one body. The next verse, seeing the Dharma sees the Buddha, understanding the Dharma is self-nature pure, knowing that the Buddha does not dwell in the characteristics of self-nature. The last verse clarifies the correct practice, illuminating the mind without characteristics, stillness without discrimination. Stillness and illumination flow simultaneously, therefore it is called Right Mindfulness. Thus, it arises from the Buddha Dharma, and is the Dharma Prince. In addition, the above three verses, the first knows that leaving names and forms is Dharma, the second knows that Dharma is Buddha, the third knows that without names and forms is Sangha, thoroughly seeing the entity of the Three Jewels. 『The ninth, illuminating the origin and end of the mind is called the Forest of Enlightenment』 (the ninth part, illuminating the origin and end of the mind is called the Forest of Enlightenment). Ten verses reveal the complete division of Consciousness-Only. Broadly divided into two parts. The first five use metaphors to reveal the Dharma, and the last five use the Dharma to synthesize contemplation. The first five are further divided into two parts, the first two use things as metaphors, and the last three use the mind as metaphors. At first glance, this metaphor seems like the previous metaphor is what is made, and the latter metaphor is what can be made. Carefully pondering the meaning of the metaphor, the previous metaphor is more intimate, so the metaphor is the mutual dependence of truth and delusion. The latter metaphor is the mutual dependence of mind and environment. However, relying on the eight consciousnesses of arising and ceasing, there is only the mutual dependence of mind and environment, and this is the Tathagatagarbha mind, so there is the mutual dependence of truth and delusion. Using the meeting of conditions to enter reality, the differences disappear, only the Suchness Gate, which is what the previous metaphor revealed. Taking the realm from the mind, without destroying the form, this is the Gate of Arising and Ceasing, which is what the latter metaphor clarifies. Existence and destruction are not two, only dependent origination. The two gates are without obstruction, only one mind. Therefore, the following combination only explains that the mind creates, and the desire realm has the meaning of distinction. The metaphor reveals the two gates, this is called the complete division of Consciousness-Only. Now beginning, the two verses of mutual dependence of truth and delusion, is the Suchness Gate, taking all dharmas. The first sentence of the first verse is a general statement.

喻一心。次句喻隨緣熏變成依他也。次句不了依他故成遍計。第四句喻依他相盡體即圓成。后偈喻依圓真妄非即離義。上半不即能所異故。大種中無色身所觸故。色中無大種眼所見故。又能造無異畫色差別故。喻妄依真能所異故。性無差別相不同故。下半不離義。謂所造青等。離能造地等無別體故。假必依實同聚現故。喻妄必依真性相交徹故。然大必能造色。非色能造大。喻妄必依真起真不依妄生。故不云也。然不離於色有大種可得。后三約心者。喻于唯識心生滅門。于中初一亦明心境不即離義。上半不即。心中無彩畫。不可見故。彩畫中無心。無慮知故。喻能變所變見相別故。下半不離隨心安布故。喻離心則無境界相故。要由心變于境。非是境能變心。故云唯識。不言唯境。但云然不離於心有彩畫可得。不言然不離於畫而有心可得。次一偈喻能所變之行相。明畫師巧思不住。變態多端。所畫非心誰相知者。法合彼心者。真妄和合心也。恒言遮斷。不住遮常。如瀑流故。含一切種故云無量相。甚深細名難思議。次句頓現萬境。下句喻所變境。離心無體。又常不住者。無住為本故。無量難思總標深廣。下二句釋。示現一切廣故難思。各不相知深故難思。三一偈。重喻上來不相知義。謂非唯所畫之法。自不相知。喻所變之

【現代漢語翻譯】現代漢語譯本第一句比喻一心（ekacitta，指專注一境的心）。第二句比喻隨順因緣熏習而轉變成依他起性（paratantra-svabhava，指由因緣和合而生的現象）。因為不瞭解依他起性，所以產生遍計所執性（parikalpita-svabhava，指虛妄分別所執著的自性）。第四句比喻依他起性的相狀消失，本體即是圓成實性（parinispanna-svabhava，指真實圓滿的自性）。後面的偈頌比喻依圓成實性而有的真妄並非既是相同又相互分離的意義。上半部分說的是不即，因為能取和所取是不同的。地、水、火、風四大種（mahābhūta）中沒有色身（rupa-kaya）和所觸（sprastavya），因為它們是無形的；顏色（varna）中沒有四大種，因為顏色是眼睛所見的。而且能造作的四大種和所造作的顏色，它們的差別是不同的。這比喻虛妄依于真實，能取和所取是不同的。自性沒有差別，但相狀不同。下半部分說的是不離的意義。所造作的青色等，離開能造作的地等就沒有別的本體。虛假的必定依于真實，如同聚集顯現一樣。這比喻虛妄必定依于真實而生起，自性和相狀相互交融滲透。然而四大種必定能造作顏色，顏色不能造作四大種。這比喻虛妄必定依于真實而生起，真實不依于虛妄而生。所以不說『也』。然而不離開顏色，就可以得到四大種。後面的三句是就心而言的，比喻唯識（vijnapti-matrata，一切唯心）的心生滅門。其中第一句也說明心和境不即不離的意義。上半部分說的是不即，心中沒有彩畫，因為彩畫是不可見的。彩畫中沒有心，因為彩畫沒有思慮和知覺。這比喻能變（能認識的主體）和所變（被認識的客體）的見分（darsana-bhaga）和相分（nimitta-bhaga）是不同的。下半部分說的是不離，因為彩畫是隨心安立的。這比喻離開心就沒有境界相。一定要由心來變現境界，不是境界能變現心。所以說唯識，不說唯境。只說『然而不離開心，就可以得到彩畫』，不說『然而不離開彩畫，就可以得到心』。下一偈比喻能變和所變的行相。說明畫師巧妙的構思不住留，變幻出多種姿態。所畫的不是心，誰能瞭解呢？法合於彼心，指的是真妄和合的心。『恒言』是遮止斷滅，『不住』是遮止常恒，如同瀑布一樣流動。包含一切種子，所以說是無量相。甚深細微，名稱難以思議。下一句說頓然顯現萬境。下句比喻所變的境界，離開心就沒有本體。又常不住，是因為無住為根本。無量和難思，總標示了深廣。下面的兩句解釋：示現一切，所以廣；各不相知，所以深，所以難思。第三個偈頌，再次比喻上面所說的互不相知的意義。意思是說，不僅僅是所畫的法，自身互不相知，比喻所變的

【English Translation】 English version The first line is a metaphor for ekacitta (one-pointed mind). The second line is a metaphor for the transformation into paratantra-svabhava (the nature of arising from dependent origination) due to conditioning by circumstances. Because of not understanding paratantra-svabhava, parikalpita-svabhava (the imputed nature) is formed. The fourth line is a metaphor for the exhaustion of the characteristics of paratantra-svabhava, with the substance being parinispanna-svabhava (the perfectly accomplished nature). The following verses are a metaphor for the meaning that the true and the false, which arise from parinispanna-svabhava, are neither identical nor separate. The first half speaks of non-identity, because the grasper and the grasped are different. The four great elements (mahābhūta) do not contain the physical body (rupa-kaya) and the tangible (sprastavya), because they are formless; color (varna) does not contain the four great elements, because color is seen by the eye. Moreover, the four great elements that can create and the colors that are created have different distinctions. This is a metaphor for the false relying on the true, with the grasper and the grasped being different. The nature has no difference, but the characteristics are different. The second half speaks of the meaning of non-separation. The created blue color, etc., has no separate substance apart from the creating earth, etc. The false must rely on the true, just as they appear together. This is a metaphor for the false necessarily arising from the true, with the nature and characteristics interpenetrating each other. However, the four great elements can certainly create color, but color cannot create the four great elements. This is a metaphor for the false necessarily arising from the true, with the true not relying on the false to arise. Therefore, it is not said 'also'. However, without separating from color, the four great elements can be obtained. The following three lines are about the mind, a metaphor for the mind's arising and ceasing in Vijnapti-matrata (consciousness-only). The first line also explains the meaning of the mind and the object being neither identical nor separate. The first half speaks of non-identity, the mind does not contain paintings, because paintings are invisible. Paintings do not contain the mind, because paintings have no thought or awareness. This is a metaphor for the difference between the seeing aspect (darsana-bhaga) and the object aspect (nimitta-bhaga) of the transformer (the subject that cognizes) and the transformed (the object that is cognized). The second half speaks of non-separation, because paintings are established according to the mind. This is a metaphor for the absence of the characteristics of the realm without the mind. The realm must be transformed by the mind, not the mind transformed by the realm. Therefore, it is said consciousness-only, not realm-only. It is only said 'However, without separating from the mind, paintings can be obtained', not 'However, without separating from paintings, the mind can be obtained'. The next verse is a metaphor for the characteristics of the transformer and the transformed. It explains that the painter's skillful thoughts do not stay, transforming into various forms. What is painted is not the mind, who can understand it? The Dharma corresponds to that mind, referring to the mind that combines the true and the false. 'Constantly speaking' prevents annihilation, 'not staying' prevents permanence, like a flowing waterfall. Containing all seeds, it is called immeasurable characteristics. Profound and subtle, the name is difficult to conceive. The next line says that myriad realms suddenly appear. The next line is a metaphor for the transformed realm, which has no substance apart from the mind. Also, constantly not staying, because non-abiding is the root. Immeasurable and difficult to conceive, generally indicating depth and breadth. The following two lines explain: manifesting everything, therefore broad; each not knowing the other, therefore deep, therefore difficult to conceive. The third verse is again a metaphor for the meaning of not knowing each other mentioned above. It means that not only the painted dharmas do not know each other, but also the transformed

境無有體性。能畫之心念念生滅。自不相知故。亦不能知于所畫。雙喻心境皆無自性。各不相知故。言不能知自心而由心故畫。又雖不知畫心。而由心能畫。喻眾生雖迷心現量而心變于境。又由不能知所畫。但畫于自心故。能成所畫。喻眾生由迷境唯心方能現妄境。又喻正由無性方成萬境。故云諸法性如是。第二五偈閤中分四。初一偈合。初二句初句合。最初句心者。即總相之心也。下三句合。第二句諸世間者。即諸彩色此句為總。下出諸相即蘊界處。故云無法不造故。晉譯云造種種五蘊。正法念云。心如畫師手。畫出五彩黑青赤黃白及白白。故上文云。布諸彩色。畫手譬心六色。如次喻地獄鬼畜修羅人天。若言種種則十法界。五蘊等法皆心所造。次二頌合前初偈下半。于中二。初一舉例以合。由成前諸言。謂如世五蘊從心而造。諸佛五蘊亦然。如佛五蘊。餘一切眾生亦然。皆從心造。然心是總相悟之名佛。成凈緣起。迷作眾生。成染緣起。緣起雖有染凈心體不殊。佛果契心同真無盡。妄法有極故不言之。若依舊譯。云心佛與眾生。是三無差別。則三皆無盡。無盡即是無別之相。應云心佛與眾生。體性皆無盡。以妄體本真故亦無盡。是以如來不斷性惡。亦猶闡提不斷性善。又上三各有二義。總心二義者。一染二凈。佛

【現代漢語翻譯】現代漢語譯本境無有體性。能畫之心念念生滅。因為自己不能瞭解自己，所以也不能瞭解所畫之物。這雙重比喻說明心和境都沒有自性，彼此不能瞭解。因此說，不能瞭解自己的心，卻因為心而作畫。又即使不瞭解作畫的心，卻因為心而能作畫。這比喻眾生雖然迷惑於心之顯現，但心卻變化為境。又因為不能瞭解所畫之物，只是在自己的心中作畫，所以能成就所畫之物。這比喻眾生因為迷惑于境唯心，才能顯現虛妄之境。又比喻正因為沒有自性，才能成就萬境。所以說諸法的本性就是如此。第二十五偈閤中分為四部分。首先是第一偈的結合。最初兩句中的第一句是結合。最初句中的『心』，就是總相之心。下面的三句是結合。第二句『諸世間』，就是指各種色彩，這句是總說。下面則列出各種相，即五蘊、十二界、十八處。所以說『無法不造』。晉譯本說『造種種五蘊』。《正法念處經》說：『心如畫師手，畫出五彩黑青赤黃白及白白。』所以上文說『布諸彩色』。畫手比喻心，六色依次比喻地獄、餓鬼、畜生、阿修羅、人、天。如果說是種種，那就是十法界。五蘊等法都是心所造。其次是兩頌結合前面第一偈的下半部分。其中分為兩部分。首先是舉例來結合。因為成就了前面的各種言說，即如世間的五蘊是從心而造，諸佛的五蘊也是如此。如佛的五蘊，其餘一切眾生也是如此，都是從心而造。然而心是總相，覺悟了就名為佛，成就清凈的緣起。迷惑了就成為眾生，成就染污的緣起。緣起雖然有染污和清凈，心的本體卻沒有差別。佛果與心相契，同於真如無盡。虛妄之法有窮盡，所以不談論它。如果按照舊譯，說『心佛與眾生，是三無差別』，那麼三者都是無盡的。無盡就是沒有差別的相。應該說『心佛與眾生，體性皆無盡』。因為虛妄的本體本來就是真實的，所以也是無盡的。因此如來不斷絕本性中的惡，也像一闡提不斷絕本性中的善。又上面三者各有兩種含義。總心的兩種含義是：一是染污，二是清凈。佛

【English Translation】 English version The realm has no inherent nature. The mind that paints arises and ceases in every moment. Because it does not understand itself, it also cannot understand what is being painted. This double analogy illustrates that both the mind and the realm lack inherent existence and cannot understand each other. Therefore, it is said that one cannot understand one's own mind, yet painting is done because of the mind. Furthermore, even if one does not understand the painting mind, painting is possible because of the mind. This is analogous to sentient beings being deluded by the mind's manifestation, yet the mind transforms into the realm. Also, because one cannot understand what is being painted, but only paints within one's own mind, one can accomplish what is being painted. This is analogous to sentient beings being able to manifest illusory realms only because they are deluded about the mind-only nature of the realm. It also illustrates that it is precisely because of the absence of inherent nature that the myriad realms are formed. Therefore, it is said that the nature of all dharmas is such. The twenty-fifth verse is divided into four parts. First is the combination of the first verse. The first phrase of the first two lines is a combination. The 'mind' in the initial phrase refers to the mind of the general characteristic. The following three lines are a combination. The second phrase 'all worlds' refers to all colors; this phrase is a general statement. Below, the various characteristics are listed, namely the five skandhas (five aggregates), twelve ayatanas (sense bases), and eighteen dhatus (elements). Therefore, it is said 'nothing is not created'. The Jin translation says 'creates various five skandhas'. The Zheng Fa Nian Chu Jing (Sutra on the Establishment of Mindfulness) says: 'The mind is like the hand of a painter, painting five colors: black, blue, red, yellow, white, and pure white.' Therefore, the above text says 'arranges various colors'. The painting hand is analogous to the mind, and the six colors are analogous to hell, hungry ghosts, animals, asuras (demigods), humans, and devas (gods) in order. If it is said 'various', then it is the ten dharma realms. The five skandhas and other dharmas are all created by the mind. Next, two verses combine the latter half of the first verse. Among them, there are two parts. First is combining by giving an example. Because the previous various statements are accomplished, namely, just as the five skandhas of the world are created from the mind, so are the five skandhas of the Buddhas. Like the five skandhas of the Buddhas, so are all other sentient beings, all created from the mind. However, the mind is the general characteristic; enlightenment is called Buddha, accomplishing pure dependent origination. Delusion becomes sentient beings, accomplishing defiled dependent origination. Although dependent origination has defilement and purity, the essence of the mind has no difference. The fruit of Buddhahood is in accord with the mind, the same as true thusness without end. False dharmas have an end, so it is not discussed. If according to the old translation, it says 'the mind, Buddha, and sentient beings are three without difference', then all three are without end. Without end is the aspect of no difference. It should be said 'the mind, Buddha, and sentient beings, their essence is without end'. Because the essence of falsehood is originally true, it is also without end. Therefore, the Tathagata (Buddha) does not cut off the evil in nature, just as an icchantika (one who has cut off all roots of good) does not cut off the good in nature. Also, the above three each have two meanings. The two meanings of the general mind are: one is defilement, and the other is purity. Buddha

二義者。一應機隨染。二平等違染。眾生二者。一隨流背佛。二機熟感佛。各以初義成順流無差。各以後義為反流無差。則無差之言含盡無盡。又三中二義。各全體相收。此三無差成一緣起。上約橫論。若約一人心即總相。佛即本覺。眾生即不覺。乃本覺隨緣而成此二。為生滅門。下半此二體性無盡。即真如門。隨緣不失自真性故。正合前文大種無差。若謂心佛眾生三有異者。即是虛妄取異色也。后一偈反勢合。謂妄取異色則不知心行。若知心行普造世間。則無虛妄。便了真實。即正合大種無差。兼明觀益。三一偈有二義。一雙合前真妄心境不即離義。上半合前二三偈之上半。即前互無不即之義。心即能變及心體故。身即所變。謂有根身是識相分及性之相故。下半雙合前兩偈。下半不離之義。謂雖不相住。而依心現境依體起用。作諸佛事體用不礙。為未曾有。二又將合前第四偈。謂上半合前恒不住義。及各不相知。而能作佛事。合示現一切色。自在未曾有合無量難思議。為兼此義。不以互無言之而言不住。譯之妙也。晉經但云心亦非是身。但得前文互無之義。末後一偈結勸即反。合前畫師不知心喻。若不知心常畫妄境。觀唯心造則了真佛。上半有機下半示觀。然有二釋。一云。若欲了佛者應觀法界性。上一切差別皆唯

【現代漢語翻譯】現代漢語譯本二義者：一是應機隨染，二是平等違染。眾生二者：一是隨流背佛，二是機熟感佛。各自以最初的意義成就順流而沒有差別，各自以後面的意義作為反流而沒有差別。那麼『無差別』的說法就包含了窮盡和無盡。另外，三者中的兩種意義，各自全體相收。這三種無差別成就了一個緣起。上面是就橫向來說。如果就一個人的心來說，就是總相。佛就是本覺，眾生就是不覺。乃是本覺隨緣而成就這二者，作為生滅門。下半部分這二者的體性是無盡的，就是真如門。隨緣而不失去自身的真性。正符合前面所說的大種無差別。如果說心、佛、眾生三者有差異，那就是虛妄地取異色了。後面一偈以相反的態勢來合攏，說的是虛妄地取異色，那麼就不知道心的執行。如果知道心的執行普遍地創造世間，就沒有虛妄，就明白了真實。這正符合大種無差別，兼明瞭觀想的益處。三、一偈有二義：一是雙重結合了前面真妄心境不即不離的意義。上半部分結合了前面第二、三偈的上半部分，就是前面互相沒有不即的意義。心就是能變以及心體，身就是所變。說的是有根身是識相分以及性的相。下半部分雙重結合了前面兩偈，下半部分不離的意義。說的是雖然不互相安住，但是依靠心顯現境界，依靠體性生起作用，做諸佛事，體用不妨礙，是未曾有的。二是又將結合前面的第四偈，說的是上半部分結合了前面恒常不住的意義，以及各自不互相知道，而能做佛事，結合示現一切色，自在未曾有，結合無量難思議，是兼顧這個意義。不用互相沒有的言語來說，而是說不住，翻譯得巧妙啊。晉代的經書只說『心也不是身』，只得到了前面互相沒有的意義。最後的一偈總結勸誡就是反過來結合前面畫師不知道心的比喻。如果不知道心而常常畫虛妄的境界，觀想唯心所造，就明白了真佛。上半部分是有機，下半部分是示觀。然而有兩種解釋。一種說法是，如果想要了解佛，就應該觀想法界性。上面的一切差別都是唯 English version The two meanings are: first, responding to opportunities and following defilement; second, equality opposing defilement. The two types of sentient beings are: first, following the stream and turning away from the Buddha; second, when conditions are ripe, feeling the Buddha. Each uses the initial meaning to achieve flowing with the stream without difference, and each uses the latter meaning as reversing the stream without difference. Then the statement 'no difference' contains both exhaustive and inexhaustible. Furthermore, the two meanings within the three each encompass the whole aspect. These three 'no differences' form a single arising from conditions. The above is discussed horizontally. If discussed in terms of one person's mind, it is the total aspect. The Buddha is original enlightenment (本覺, Benjue), sentient beings are non-enlightenment. It is original enlightenment following conditions that achieves these two, as the gate of birth and death. The latter half, the essence of these two is inexhaustible, which is the gate of true thusness (真如, Zhenru). Following conditions without losing one's own true nature. This precisely matches the previous statement that the great elements (大種, Dazhong) have no difference. If it is said that the mind, Buddha, and sentient beings are three different things, then that is falsely grasping different forms. The following verse combines in a reverse manner, saying that falsely grasping different forms means not knowing the mind's activity. If one knows the mind's activity and universally creates the world, then there is no falsehood, and one understands the truth. This precisely matches the great elements having no difference, and also clarifies the benefit of contemplation. Three, one verse has two meanings: first, it doubly combines the meaning of the true and false mind and realm being neither identical nor separate. The first half combines the first half of the previous second and third verses, which is the meaning of mutually not being non-identical. The mind is the able to transform and the mind's essence, the body is what is transformed. It says that the body with roots is the aspect of consciousness and the aspect of nature. The latter half doubly combines the previous two verses, the meaning of the latter half not being separate. It says that although they do not mutually abide, they rely on the mind to manifest the realm, rely on the essence to arise function, doing all Buddha-deeds, essence and function are not obstructed, it is unprecedented. Second, it will also combine the previous fourth verse, saying that the first half combines the previous meaning of constantly not abiding, and each not knowing each other, yet being able to do Buddha-deeds, combining manifesting all colors, being at ease and unprecedented, combining immeasurable and inconceivable, it is inclusive of this meaning. Not using the words of mutually not having, but saying not abiding, the translation is wonderful. The Jin dynasty scriptures only say 'the mind is also not the body', only obtaining the previous meaning of mutually not having. The final verse concludes with exhortation, which is to combine in reverse the previous analogy of the painter not knowing the mind. If one does not know the mind and constantly paints false realms, contemplating that everything is created by the mind, then one understands the true Buddha. The first half is organic, the latter half is showing contemplation. However, there are two explanations. One explanation is that if one wants to understand the Buddha, one should contemplate the nature of the Dharma realm (法界, Fajie). All the differences above are only

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

心作。以見法即見佛故。二觀法界性是真如門。觀唯心造即生滅門。是雙結也。又一是真如實觀。一是唯心識觀。大乘觀要不出此二。觀此二門唯是一心。皆各總攝一切法盡。二諦雙融無礙一味。三世諸佛證此為體故。欲知彼者。應當觀此既為妙極。是以暫持能破地獄。第十鑒達諸佛迥超色聲。心言路絕故云智林。頌顯此德十頌分二。初一標章后九解釋。今初。若準晉本。第四句云所思不可思。則四句皆標章。今經則上三句標章。第四句總結。謂標章遮過令不依識。明佛三業非凡境故。第四總結顯德示智入門。謂若了唯一真心。言思斯絕則合菩提之體故。梵本第四句。云于不思何思。即是以一真心而成三業。三業不離一真形奪相融。不可以一多思也。又非唯佛之三業同一真心。亦與觀者真心非異非一。故難思議。若能離於思議則終日見聞。亦無所見聞矣。后九別釋中。即分三別。初二釋不可取。次四釋不可見。后三釋不可聞。今初也。初半偈奪以正釋。后一偈半縱以生過。然有量等實通三業。為對下二且就智明。有如理智不可言量。有如量智不可言無。又一智即是一切智故。眾智所用不相雜故。后縱中初半。縱其令取必無果利。后一偈顯取之失。夫說法者。當如法說法無所得而欲取得。心計有說執石為寶。是謂自欺。

【現代漢語翻譯】現代漢語譯本：心所造作。因為見到法即是見到佛的緣故。二，觀察法界之性，這是真如之門。觀察唯心所造，這是生滅之門。這是雙重的總結。又，一個是真如實觀，一個是唯心識觀。大乘的觀行要領不出這兩者。觀察這兩扇門，其實都只是一個心。它們各自總攝了一切法，二諦雙融，沒有阻礙，成為一體。三世諸佛都以此為本體而證悟。想要了解佛的境界，應當觀察這個道理，因為它極為精妙。因此，即使短暫地持守，也能破除地獄之苦。第十，鑑別通達諸佛的境界，遠遠超越了色聲，心和言語的道路都斷絕了，所以稱為智林。頌文闡釋這個功德，十頌分為兩部分。開始一頌標明綱領，後面九頌解釋。現在是第一頌。如果按照晉譯本，第四句說『所思不可思』，那麼四句都是標明綱領。現在的經文則是前三句標明綱領，第四句總結。所謂標明綱領是爲了遮止過失，使人不依賴於識，說明佛的三業不是凡夫所能理解的境界。第四句總結，是爲了顯揚功德，指示進入智慧之門的途徑。如果瞭解了唯一真心，言語和思慮就會止息，那麼就契合了菩提的本體。梵文字的第四句說『于不思何思』，就是說以一個真心來成就三業，三業不離一個真心的形奪相融，不可以一和多來思量。而且，不僅是佛的三業與同一個真心相同，也與觀者的真心沒有差異，也不是一個，所以難以思議。如果能夠離開思議，那麼即使終日見聞，也如同沒有見聞一樣。後面的九頌分別解釋，分為三個部分。開始兩頌解釋『不可取』，接著四頌解釋『不可見』，最後三頌解釋『不可聞』。現在是第一部分的第一頌。前半偈通過否定來正面解釋，后一偈半通過肯定來引出過失。然而，『有量』等實際上貫通三業，爲了對應下面的兩部分，暫且就智慧來闡明。有如理智，不可用言語衡量；有如量智，不可說沒有。而且，一個智慧就是一切智慧，各種智慧的運用互不混雜。後面的肯定部分，前半部分是說即使勉強去取，也一定沒有結果和利益。后一偈顯明取著的過失。說法的人，應當如法說法，不應有所得。如果想要取得什麼，心中有所計較，執著石頭為寶，這就是自欺欺人。

【English Translation】 English version: Created by the mind. Because seeing the Dharma is seeing the Buddha. Second, observing the nature of the Dharmadhatu (法界, realm of Dharma), this is the gate of Suchness (真如, true thusness). Observing what is created by the mind alone, this is the gate of arising and ceasing. This is a double conclusion. Furthermore, one is the true Suchness observation, and the other is the observation of mind-only consciousness. The essentials of Mahayana (大乘, Great Vehicle) contemplation do not go beyond these two. Observing these two gates, in reality, is just one mind. They each encompass all Dharmas (法, teachings, phenomena), the two truths (二諦, conventional and ultimate truth) are mutually integrated, without obstruction, becoming one flavor. The Buddhas (佛, enlightened one) of the three times (三世, past, present, and future) all realize this as their essence. If you want to know the realm of the Buddha, you should observe this principle, because it is extremely subtle. Therefore, even briefly upholding it can break the suffering of hell. Tenth, discerning and understanding the realm of the Buddhas, far surpassing form and sound, the paths of mind and speech are cut off, therefore it is called the Forest of Wisdom (智林, forest of wisdom). The verses explain this merit, the ten verses are divided into two parts. The first verse states the outline, and the following nine verses explain. Now is the first verse. If according to the Jin (晉) translation, the fourth line says 'What is thought cannot be thought', then all four lines state the outline. The current scripture states the outline in the first three lines, and the fourth line concludes. The so-called stating the outline is to prevent faults, so that people do not rely on consciousness, explaining that the three karmas (三業, actions of body, speech, and mind) of the Buddha are not realms that ordinary people can understand. The fourth line concludes, in order to reveal merit and indicate the path to enter the gate of wisdom. If one understands the one true mind, speech and thought will cease, then one will be in accordance with the essence of Bodhi (菩提, enlightenment). The fourth line of the Sanskrit version says 'What to think about in non-thinking', which means that the three karmas are accomplished with one true mind, the three karmas are inseparable from the transformation and integration of one true mind, and cannot be measured by one or many. Moreover, not only are the three karmas of the Buddha the same as the one true mind, but they are also not different from or the same as the true mind of the observer, so it is difficult to conceive. If one can leave thought, then even if one sees and hears all day long, it is as if one has not seen or heard anything. The following nine verses explain separately, divided into three parts. The first two verses explain 'cannot be taken', then the next four verses explain 'cannot be seen', and the last three verses explain 'cannot be heard'. Now is the first verse of the first part. The first half of the verse explains positively through negation, and the latter one and a half verses introduce faults through affirmation. However, 'measurable' and so on actually penetrate the three karmas, in order to correspond to the following two parts, let us temporarily explain it in terms of wisdom. There is wisdom according to principle, which cannot be measured by words; there is wisdom according to measure, which cannot be said to be non-existent. Moreover, one wisdom is all wisdom, and the use of various wisdoms does not mix with each other. The latter affirmative part, the first half is saying that even if one tries to take it, there will definitely be no result or benefit. The latter verse reveals the fault of attachment. The person who speaks the Dharma (法, teachings, phenomena) should speak the Dharma according to the Dharma, and should not gain anything. If you want to gain something, if you have calculations in your heart, and cling to a stone as a treasure, this is self-deception.

理無謂有是為自誑。終不契理。故云。己事不成污他心識故不令眾喜。又以量無量取則墮斷常。自損損他故皆不可。第二有四偈。嘆佛色身深奧釋不可見。章文分為二。初一法說后三喻況。今初。非色現色故稱為妙。物感斯現是曰無邊。又色即空故邊即無邊。又凈識所現空色相融。故身份總別。乃至一毛皆無邊量。攝德無盡。具上三義豈可以盡言。次三喻中分二。初一摩尼隨映喻。喻佛地實無異色。隨感便現故言無色而現色。喻全似法。故但合云。佛亦如是。后二偈凈空現色喻。喻佛法身體非是色。能現粗妙一切諸色。初偈喻后偈合。四句對前。但二三前卻此是分喻。故委合之。以空但不可眼見。而可心知。佛所現色心行處絕。故為分喻。心眼尚不能見。況肉眼哉。此即見中絕思議也。問二喻。豈不違經上云有無邊妙色。今云非色無色耶。亦違諸論佛有妙色為增上緣。古德云。若約初教大乘義。如前說。若實教大乘。佛地無此色聲粗相功德。但有大智大悲大定大愿諸功德等。然諸功德等並同證真如。若眾生機感。即現色無盡。既無不應機時。故所現色亦無斷絕。此以隨他為自。更無別他自。約此為有。故云。無邊妙色。今約自說。不約隨他。故云無色非色也。亦可前喻初教后。喻實教。有云。若爾彼能現體為有無耶。

十蓮華藏塵數之相。皆示現耶。八地七勸。言佛色聲皆無有量。寧不違耶。若執佛果。唯有如如及如如智獨存者。無漏蘊界窮未來際。遍因陀羅網皆非實事。亦違涅槃滅無常色而獲常色。此義具如智慧莊嚴經說。然上二解各是一理。並符經論。今當會之。攝末從本唯如如智。自受用色智所現故。攝相從性但有如如。既所現即如。何妨妙色。故有亦無失。然如外無法何要須現。萬法即如如即法身。更何所現。故云唯如如。及如如智獨存。于理未失。如色相即有無交徹。若定執有無恐傷聖旨。故今二喻前後相成。摩尼現色但云無色。無即但是無他。非無自體。凈空現色既云非色。非即非其自體。不獨無他。前喻自受用身後喻法身。此二不二為佛真身。故下經云。佛以法為身清凈如虛空。所現眾色形令入此法中。第三三偈。釋所聞不可聞中。初約應聲緣感。便應離相離性故。聲非如來應不差機。非聲之聲故云不離。故以聲取是行邪道。若離聲取未免斷無。次頌約體釋。湛然不遷。心離分別。尚非心見安可耳聞。猶如天鼓無心出故。此即聞中不思議也。后偈釋疑。疑雲。為是有法不可聞耶。為是無法無可說耶。上半順理后句答。次疑雲。若爾何以現聞教法。下半釋云。但自心變非佛說也。若依權教。此約有影無本。然本影相望

【現代漢語翻譯】現代漢語譯本十蓮華藏世界中無數的現象，都是佛的示現嗎？八地菩薩在七次勸請后說，佛的色身和聲音都是無法衡量的，這難道沒有衝突嗎？如果認為佛的果位只有真如（Tathata，事物的本真狀態）和真如智（Tathata-jnana，對事物本真狀態的智慧）獨立存在，那麼無漏的五蘊（Skandha，構成個體的要素）、十二處（Ayatana，感覺器官與對像）和十八界（Dhatu，感官、對像和意識）將會在未來永恒的時間裡，遍佈因陀羅網（Indra's net，一個無限延伸的網路，每個節點都反映其他所有節點）都不是真實存在的。這也違背了涅槃（Nirvana，解脫）中滅除無常的色蘊（Rupa-skandha，物質形態）而獲得常色（Nitya-rupa，永恒的色身）的說法。這些道理在《智慧莊嚴經》（Wisdom Adornment Sutra）中有詳細的闡述。然而，以上兩種解釋各有其道理，並且都符合經論。現在我們來調和它們。從現象歸於本質，只有真如智（Tathata-jnana）才是根本，因為自受用身（Sambhogakaya，報身）的色身是智慧所顯現的。從現象歸於自性，只有真如（Tathata）存在，既然所顯現的就是真如（Tathata），又何妨礙妙色（Sublime form）的存在呢？所以說有也沒有過失。然而，在真如（Tathata）之外沒有其他法，為什麼還需要顯現呢？萬法就是真如（Tathata），真如（Tathata）就是法身（Dharmakaya，法性身），還需要顯現什麼呢？所以說只有真如（Tathata）和真如智（Tathata-jnana）獨立存在，在道理上並沒有錯誤。如同色相（Rupa-lakshana，物質的表象）既是有也是無，相互交融。如果執著于有或無，恐怕會違背佛的旨意。所以現在用兩個比喻前後相互補充。摩尼寶珠（Mani jewel，如意寶珠）顯現顏色，但說它沒有顏色，這個『無』只是沒有其他的顏色，並非沒有自體。清凈的虛空顯現顏色，既然說是『非色』，這個『非』就是非其自體，不僅僅是沒有其他的顏色。前一個比喻是自受用身（Sambhogakaya，報身），后一個比喻是法身（Dharmakaya，法性身）。這兩個不二（Advaya，非二元對立）才是佛的真身。所以下面的經文說，佛以法為身，清凈如虛空，所顯現的各種色相都融入到這個法中。第三個三偈頌，解釋所聽到的不可聽聞之法。首先從應聲緣感（responding to sound based on conditions）的角度來說，就應該遠離相（Lakshana，表象）和自性（Svabhava，自性），所以聲音不是如來（Tathagata，佛）的真實體現，應機說法不會有偏差，不是聲音的聲音，所以說不離。所以如果執著于聲音來理解佛法，就是行邪道。如果脫離聲音來理解佛法，又會陷入斷滅空。其次從本體的角度來頌揚，湛然不動，心離分別，尚且不是心所能見到的，又怎麼能用耳朵聽到呢？猶如天鼓（Heavenly drum，天上的鼓）無心而鳴。這就是聽聞中不可思議的境界。后一個偈頌解釋疑問。疑問說，是因為有法（Existing phenomena）不可聽聞嗎？是因為無法（Non-existent phenomena）無可說嗎？上半句順應道理，下半句回答。接著疑問說，如果這樣，為什麼現在能聽到教法呢？下半句解釋說，這只是自心的變化，不是佛所說的。如果依據權教（Expedient teachings），這是指有影像而沒有本體。然而，本體和影像相互對應。

【English Translation】 English version Are the countless phenomena in the ten Lotus Treasury worlds all manifestations of the Buddha? The eighth-ground Bodhisattva, after seven entreaties, said that the Buddha's form and voice are immeasurable. Does this not contradict the former statement? If one holds that the Buddha's fruition consists solely of Suchness (Tathata, the true nature of things) and Suchness-wisdom (Tathata-jnana, wisdom of the true nature of things) existing independently, then the undefiled aggregates (Skandha, elements constituting an individual), sense bases (Ayatana, sensory organs and objects), and realms (Dhatu, senses, objects, and consciousness) throughout the endless future, pervading Indra's net (Indra's net, an infinitely extending network where each node reflects all others), would not be real. This also contradicts the idea of attaining eternal form (Nitya-rupa, eternal body of form) in Nirvana (Nirvana, liberation) by extinguishing impermanent form (Rupa-skandha, material form). These principles are explained in detail in the Wisdom Adornment Sutra (Wisdom Adornment Sutra). However, the above two explanations each have their own validity and are consistent with the sutras and treatises. Now, let us reconcile them. Returning from phenomena to essence, only Suchness-wisdom (Tathata-jnana) is fundamental, because the form of the self-enjoyment body (Sambhogakaya, reward body) is manifested by wisdom. Returning from phenomena to nature, only Suchness (Tathata) exists. Since what is manifested is Suchness (Tathata), what harm is there in the existence of sublime form (Sublime form)? Therefore, saying there is or is not is without fault. However, there is no other dharma outside of Suchness (Tathata), so why is there a need for manifestation? All dharmas are Suchness (Tathata), and Suchness (Tathata) is the Dharmakaya (Dharmakaya, Dharma body), so what else needs to be manifested? Therefore, saying that only Suchness (Tathata) and Suchness-wisdom (Tathata-jnana) exist independently is not wrong in principle. It is like form and appearance (Rupa-lakshana, the appearance of matter) being both existent and non-existent, intermingling with each other. If one clings to existence or non-existence, one might contradict the Buddha's intention. Therefore, the two metaphors now complement each other. A Mani jewel (Mani jewel, wish-fulfilling jewel) manifests colors, but it is said to have no color. This 'no' simply means it has no other colors, not that it has no self-nature. Pure space manifests colors, but since it is said to be 'non-color,' this 'non' means it is not its self-nature, not just that it has no other colors. The former metaphor is the self-enjoyment body (Sambhogakaya, reward body), and the latter metaphor is the Dharmakaya (Dharmakaya, Dharma body). These two, non-dual (Advaya, non-dualistic), are the true body of the Buddha. Therefore, the following sutra says, 'The Buddha takes Dharma as his body, pure like space, and all the various forms manifested are integrated into this Dharma.' The third set of three verses explains the Dharma that is heard but cannot be heard. First, from the perspective of responding to sound based on conditions (responding to sound based on conditions), one should be detached from appearance (Lakshana, appearance) and self-nature (Svabhava, self-nature). Therefore, sound is not the true embodiment of the Tathagata (Tathagata, Buddha), and teaching according to the capacity of the audience will not be mistaken. It is the sound that is not sound, so it is said to be inseparable. Therefore, if one clings to sound to understand the Buddha's teachings, one is walking a wrong path. If one detaches from sound to understand the Buddha's teachings, one will fall into nihilistic emptiness. Secondly, it praises from the perspective of the essence, which is still and unmoving, with the mind detached from discrimination. It is not even something that the mind can see, so how can it be heard with the ears? It is like a heavenly drum (Heavenly drum, a drum in the heavens) sounding without intention. This is the inconceivable state within hearing. The last verse explains the doubt. The doubt says, is it because existing phenomena (Existing phenomena) cannot be heard? Is it because non-existent phenomena (Non-existent phenomena) cannot be spoken of? The first half of the sentence follows the principle, and the second half answers. Then the doubt says, if so, why can we hear the teachings now? The second half explains that this is just a change in one's own mind, not what the Buddha said. If based on expedient teachings (Expedient teachings), this refers to having an image but no substance. However, the substance and image correspond to each other.

通有四句。若依此宗果海離言故無有說。用隨機現謂如是說。而此本質亦是自心餘如懸談中說。

大方廣佛華嚴經疏卷第二十一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十二

唐清涼山大華嚴寺沙門澄觀撰

十行品第二十一(從第十九經半盡第二十一經)

來意有二。一前序此正故。二前辨所依佛智。此辨能依之行故。二釋名者。隨緣順理造脩名行。數越塵沙寄圓辨十。仁王名為十止。就三學中定心增故。梵網名。為長養。長道根故。若具梵本。應云功德華聚。菩薩說十行品則兼能說人。今文略耳。宗趣可知。四釋文者。此品不同前二。有行德者以行為主。故略無之。又行德已純熟進趣中收。故唯一品義當行中之解。品有七分。一三昧分。二加分。三起分。四本分。五說分。六現證分。七重頌分。今初三昧分。功德林入者為眾首故。表說十行眾德建立故。承佛神力是入定因。入菩薩善思惟者。顯定別名。揀因異果故名菩薩。巧順事理揀擇無礙。無心成事名善思惟。二入是已下明加分有三。初總辨作加因緣。二辨加所為。三正顯加相。初中四。一總標加因。二十方下加緣顯現。三告功德林下贊有加因。四善男子下雙顯加定因緣。于中二

【現代漢語翻譯】現代漢語譯本：通有四句。若依此宗，果海（證悟的果位如大海般深廣）離言，故無有說。用隨機示現，謂如是說。而此本質亦是自心，其餘如懸談中說。

大方廣佛華嚴經疏卷第二十一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十二

唐清涼山大華嚴寺沙門澄觀撰

十行品第二十一(從第十九經半盡第二十一經)

來意有二。一前序此正故。二前辨所依佛智。此辨能依之行故。二釋名者。隨緣順理造脩名行。數越塵沙寄圓辨十。《仁王經》名為十止。就三學中定心增故。《梵網經》名為長養，長道根故。若具梵本，應云功德華聚。菩薩說十行品則兼能說人。今文略耳。宗趣可知。四釋文者。此品不同前二，有行德者以行為主，故略無之。又行德已純熟進趣中收，故唯一品義當行中之解。品有七分。一三昧分。二加分。三起分。四本分。五說分。六現證分。七重頌分。今初三昧分。功德林入者為眾首故，表說十行眾德建立故。承佛神力是入定因。入菩薩善思惟者，顯定別名。揀因異果故名菩薩。巧順事理揀擇無礙。無心成事名善思惟。二入是已下明加分有三。初總辨作加因緣。二辨加所為。三正顯加相。初中四。一總標加因。二十方下加緣顯現。三告功德林下贊有加因。四善男子下雙顯加定因緣。于中二 English version: There are four statements in general. According to this school, the Fruit-Ocean (the state of enlightenment, as vast and profound as the ocean) is beyond words, therefore there is nothing to say. Using expedient manifestations, it is said in this way. And this essence is also one's own mind, the rest is as said in the 'Suspended Talk'.

Avataṃsaka Sūtra Commentary, Scroll 21 T No. 1735 Avataṃsaka Sūtra Commentary, Vol. 35

Avataṃsaka Sūtra Commentary, Scroll 22

Composed by Śramaṇa Chengguan of Great Avataṃsaka Temple on Qingliang Mountain, Tang Dynasty

Chapter 21: The Ten Practices (from the middle of the 19th sutra to the end of the 21st sutra)

There are two reasons for its coming. First, the preceding is the preface to this main text. Second, the preceding distinguishes the Buddha-wisdom that is relied upon; this distinguishes the practices that rely on it. Second, explaining the name: following conditions and according with principle to create and cultivate is called 'practice'. The number exceeds countless dust motes, relying on the complete to distinguish ten. The Renwang Sutra calls them the 'Ten Cessations'. Within the three learnings, the mind of concentration increases. The Brahma Net Sutra calls them 'growth', growing the roots of the path. If the complete Sanskrit version were available, it should be called 'Merit Flower Cluster'. When a Bodhisattva speaks of the Ten Practices chapter, it also includes the person who is able to speak. The current text is abbreviated. The doctrine and purpose can be known. Fourth, explaining the text: this chapter is different from the previous two; those with the virtue of practice take practice as the main thing, therefore it is abbreviated and omitted. Also, the virtue of practice is already purely mature and included in the advancing progress, therefore only one chapter's meaning corresponds to the explanation within practice. The chapter has seven parts. First, the Samadhi section. Second, the Empowerment section. Third, the Rising section. Fourth, the Main section. Fifth, the Speaking section. Sixth, the Manifestation of Proof section. Seventh, the Repeated Verse section. Now, the first is the Samadhi section. Gongdelin (Merit Forest) entering is because he is the leader of the assembly, representing the establishment of the virtues of the Ten Practices. Receiving the Buddha's spiritual power is the cause of entering samadhi. Entering the 'Bodhisattva's Good Contemplation' reveals the special name of the samadhi. Distinguishing the cause from the different fruit is why it is called 'Bodhisattva'. Skillfully according with affairs and principles, discriminating without obstruction. Accomplishing things without mind is called 'Good Contemplation'. The second 'entering' and below explains the Empowerment section, which has three parts. First, generally distinguishing the causes and conditions of empowerment. Second, distinguishing what the empowerment is for. Third, directly revealing the appearance of empowerment. The first has four parts. First, generally stating the cause of empowerment. Second, below 'ten directions' the conditions of empowerment appear. Third, addressing Gongdelin below, praising the cause of empowerment. Fourth, below 'good man' doubly revealing the causes and conditions of empowerment and samadhi. Within this, there are two.

【English Translation】 English version: There are four statements in general. According to this school, the Fruit-Ocean (the state of enlightenment, as vast and profound as the ocean) is beyond words, therefore there is nothing to say. Using expedient manifestations, it is said in this way. And this essence is also one's own mind, the rest is as said in the 'Suspended Talk'.

Avataṃsaka Sūtra Commentary, Scroll 21 T No. 1735 Avataṃsaka Sūtra Commentary, Vol. 35

Avataṃsaka Sūtra Commentary, Scroll 22

Composed by Śramaṇa Chengguan of Great Avataṃsaka Temple on Qingliang Mountain, Tang Dynasty

Chapter 21: The Ten Practices (from the middle of the 19th sutra to the end of the 21st sutra)

There are two reasons for its coming. First, the preceding is the preface to this main text. Second, the preceding distinguishes the Buddha-wisdom that is relied upon; this distinguishes the practices that rely on it. Second, explaining the name: following conditions and according with principle to create and cultivate is called 'practice'. The number exceeds countless dust motes, relying on the complete to distinguish ten. The Renwang Sutra calls them the 'Ten Cessations'. Within the three learnings, the mind of concentration increases. The Brahma Net Sutra calls them 'growth', growing the roots of the path. If the complete Sanskrit version were available, it should be called 'Merit Flower Cluster'. When a Bodhisattva speaks of the Ten Practices chapter, it also includes the person who is able to speak. The current text is abbreviated. The doctrine and purpose can be known. Fourth, explaining the text: this chapter is different from the previous two; those with the virtue of practice take practice as the main thing, therefore it is abbreviated and omitted. Also, the virtue of practice is already purely mature and included in the advancing progress, therefore only one chapter's meaning corresponds to the explanation within practice. The chapter has seven parts. First, the Samadhi section. Second, the Empowerment section. Third, the Rising section. Fourth, the Main section. Fifth, the Speaking section. Sixth, the Manifestation of Proof section. Seventh, the Repeated Verse section. Now, the first is the Samadhi section. Gongdelin (Merit Forest) entering is because he is the leader of the assembly, representing the establishment of the virtues of the Ten Practices. Receiving the Buddha's spiritual power is the cause of entering samadhi. Entering the 'Bodhisattva's Good Contemplation' reveals the special name of the samadhi. Distinguishing the cause from the different fruit is why it is called 'Bodhisattva'. Skillfully according with affairs and principles, discriminating without obstruction. Accomplishing things without mind is called 'Good Contemplation'. The second 'entering' and below explains the Empowerment section, which has three parts. First, generally distinguishing the causes and conditions of empowerment. Second, distinguishing what the empowerment is for. Third, directly revealing the appearance of empowerment. The first has four parts. First, generally stating the cause of empowerment. Second, below 'ten directions' the conditions of empowerment appear. Third, addressing Gongdelin below, praising the cause of empowerment. Fourth, below 'good man' doubly revealing the causes and conditions of empowerment and samadhi. Within this, there are two.

。初別顯所因。二令汝入下結因所屬。今初。亦有四因。一伴佛同加準十住會。即是神力加也。二主佛宿願。三主佛現威。四大眾機感略無助化善根。或是諸字中攝故。余義具於前會。二為增長下辨加所為。有十一句。前十別明。后所謂下一句總結。乃至起分皆同前會。但住行之殊。第三善男子下。正辨加相中三。初語業加。命其說故。二是時諸佛下意業加。與智慧故。有別顯徴釋。別顯中初總余別。別中一捷辯。二無斷辯。三無師智。前後二會並無此智。即是本覺之智了因自得悟。不由師。假佛緣顯故得云與。及無癡智並是迅辯。四應辯五無謬錯辯。六豐義味辯。七一切世間最上妙辯。八總策前七九。此七無勝。三爾時下身業加。增威力故。第三時功德林下。起分可知。第四告諸下本分文二。初行體後行相。前中若約所依。即前善思三昧為體。若約所觀即二諦雙融。若約能觀悲智無礙。今從教相。即下四行為體。若約十行別體。即以十波羅蜜為體。義見初會。今就教相中。若直就經文文分為二。初標顯。二何以下徴釋。初中先標行體難思。行即深心所修行海也。與法界下顯難思之相。深等法界廣齊虛空。故心言罔及也。又超下位名不思議。又即理之事行。同事法界之無量。等虛空之無邊。即事之理。行同理法界之寂

寥。等虛空之絕相。此二俱非言之表詮心之顯詮。故難思議。況二交徹。能令一行攝一切行。一位攝一切位。純雜無礙故。第十行。云入因陀羅網法界。成就如來無礙解脫。人中雄猛大師子吼。乃至到一切法實相源底故。又若唯遮者則凡聖絕分故。非但遮常心言。亦應融常心言。是則于中思議不可盡也。遮融無二。則思與非思體俱寂滅。方曰真不思議。從徴釋中。何以因人之行便叵思耶。釋云同佛果故佛窮事行之邊。極理行之際。斷一切障證一切理。因圓果滿融無障礙。菩薩同彼寧可思議。若取論勢。菩薩行為總句。余皆是別。不可思議即真實行也。彼約地前不見。此約凡愚叵思。亦名真實行布。位中無真如觀故。無觀相行。二與法界等即是勝行。亦是佛本故。三與虛空等即因行也。是無常因亦未得地智。缺常果因也。四學三世佛而修行者是不怯弱行。未能順理真實救護。故無大行。余同前會。第二佛子何等下辨行相。文分為三。初總徴其名。二佛子下標數顯勝。故云三世諸佛同說。三何等下徴數列名。先徴次列后結。列中。然與本業名雖小異。而義意大同。一施悅自他故名歡喜。約三施說在因皆悅故。下經云。為令眾生生歡喜故。若就果說。財獲富饒無畏。身心安泰。法施當獲法喜皆歡喜義。此約隨相。本業云。始

【現代漢語翻譯】現代漢語譯本寥（liáo）：等同於虛空的絕對狀態。這兩者都不是言語或心意所能完全表達的，因此難以思議。更何況二者相互交融，能夠使一種行為包含所有行為，一個位置包含所有位置，純粹與混雜之間沒有障礙。第十行說，進入因陀羅網（Indra's net，帝釋天之網，比喻相互聯繫、相互依存的世界）的法界（Dharmadhatu，宇宙萬法的本體），成就如來（Tathagata，佛的稱號）的無礙解脫（unobstructed liberation）。人中雄猛，如大師子吼（great lion's roar，比喻佛陀的教法具有強大的力量），乃至到達一切法（all dharmas，宇宙間一切事物和現象）的實相（true nature，事物本來的面目）源底。如果只是否定，那麼凡夫和聖人就會完全分離。所以，不應只否定常心（ordinary mind）和言語，也應融合常心和言語。這樣一來，其中的思議就無法窮盡。否定與融合沒有分別，那麼思與非思的本體都寂滅，才可稱為真正的不思議。從征釋中，為什麼因為菩薩的行為就難以思議呢？解釋說，因為與佛果（Buddha fruit，成佛的境界）相同。佛窮盡了事行（actions in the phenomenal world）的邊際，達到了理行（actions based on principle）的極致，斷除一切障礙，證得一切真理。因圓果滿，融合而沒有障礙。菩薩與佛相同，怎麼可以思議呢？如果從論的趨勢來看，菩薩的行為是總的概括，其餘都是分別的方面。不可思議就是真實的行為。那裡是從地上菩薩之前的人看不到的角度來說的，這裡是從凡夫愚人的角度來說的，也稱為真實行布。因為在菩薩的位階中沒有真如觀（contemplation of Suchness），所以沒有觀相行（actions based on contemplation of forms）。二與法界相等，就是殊勝的行為，也是佛的根本。三與虛空相等，就是因行（actions of cause），是無常的因，也沒有得到地的智慧，缺少常果的因。四學習三世佛（Buddhas of the three times，過去、現在、未來諸佛）而修行的人，是不怯弱的行為，但未能順應真理而真實地救護，所以沒有大的行為。其餘與前面的解釋相同。第二，佛子，下面辨別菩薩的行為相狀。文分為三部分。首先，總的征問其名稱。第二，佛子，標明數量，顯示殊勝，所以說三世諸佛共同宣說。第三，何等，征問並列舉名稱。先征問，再列舉，后總結。列舉中，雖然與本業的名稱略有不同，但意義和意圖大體相同。一，佈施使自己和他人喜悅，所以稱為歡喜。從三種佈施（財佈施、法佈施、無畏佈施）來說，在因地都是喜悅的。下經說，爲了使眾生生起歡喜。如果從果報來說，財佈施獲得富饒和無畏，身心安泰；法佈施應當獲得法喜，都是歡喜的意義。這是從隨順相狀來說的。本業說，開始

【English Translation】 English version Liao: Equivalent to the absolute state of emptiness. Neither of these can be fully expressed by words or mind, therefore they are difficult to conceive. Moreover, the two interpenetrate each other, enabling one action to encompass all actions, and one position to encompass all positions, with no obstruction between purity and mixture. The tenth line says, 'Entering the Dharmadhatu (the realm of all phenomena) of Indra's net (a metaphor for the interconnected and interdependent world), one achieves the unobstructed liberation of the Tathagata (the Thus-Gone One, an epithet of the Buddha). The heroic among humans, like the great lion's roar (a metaphor for the powerful teachings of the Buddha), even reaches the source and foundation of the true nature of all dharmas (all things and phenomena in the universe).' If there is only negation, then ordinary beings and sages will be completely separated. Therefore, one should not only negate the ordinary mind and words, but also integrate them. In this way, the contemplation within it cannot be exhausted. Negation and integration are not different, then the substance of thought and non-thought both become extinct, and only then can it be called truly inconceivable. From the explanation of the inquiry, why is it difficult to conceive because of the actions of Bodhisattvas? The explanation says, 'Because it is the same as the fruit of Buddhahood (the state of enlightenment). The Buddha exhausts the boundaries of actions in the phenomenal world, reaches the ultimate of actions based on principle, cuts off all obstacles, and realizes all truths. The cause is perfect and the fruit is full, integrated without obstruction. How can Bodhisattvas, who are the same as the Buddha, be conceived?' If viewed from the trend of the treatise, the actions of Bodhisattvas are the general summary, and the rest are separate aspects. Inconceivable is the true action. There, it is from the perspective of those before the stage of Bodhisattvas that they cannot see it, and here it is from the perspective of ordinary and foolish people, which is also called the true practice. Because there is no contemplation of Suchness in the position of Bodhisattvas, there are no actions based on contemplation of forms. Two, being equal to the Dharmadhatu, is the supreme action, and is also the root of the Buddha. Three, being equal to emptiness, is the action of cause, which is the impermanent cause, and has not obtained the wisdom of the ground, lacking the cause of the permanent fruit. Four, those who practice by learning from the Buddhas of the three times (past, present, and future Buddhas) are not timid actions, but they have not been able to truly protect by following the truth, so there are no great actions. The rest is the same as the previous explanation. Second, 'Buddha-son,' below distinguishes the characteristics of the actions of Bodhisattvas. The text is divided into three parts. First, it generally inquires about its name. Second, 'Buddha-son,' marks the number and shows the superiority, so it says that the Buddhas of the three times jointly proclaim it. Third, 'What,' inquires and lists the names. First inquire, then list, and then summarize. In the listing, although the names are slightly different from the original karma, the meaning and intention are largely the same. One, giving makes oneself and others happy, so it is called joy. From the three kinds of giving (giving of wealth, giving of Dharma, giving of fearlessness), all are joyful in the cause. The lower sutra says, 'In order to make sentient beings generate joy.' If viewed from the result, giving of wealth obtains wealth and fearlessness, and the body and mind are peaceful; giving of Dharma should obtain Dharma joy, all of which are the meaning of joy. This is from the perspective of following the characteristics. The original karma says, 'Beginning'

入法空不為外道邪論所倒。入正位故名歡喜行。此約離相。二三聚凈戒亦益自他。故名饒益。或以後攝前。本業云。得常化一切眾生法。皆利眾生故。此唯據利他。三忍順物理名無違逆。彼云得實法忍無我我所名無瞋恨。此約以後攝初。晉云無恚恨。亦是以初攝后。而實二忍順物法忍順理。以後遵前。皆順事理。四勤無怠退名無屈撓。亦通三勤。彼云。常住功德現化眾生。故名無盡。謂若有怠退斯則有盡。而攝論三精進中。三名無弱無退無喜足。則是以後攝初。五以慧資定離沉掉故。名無癡亂。彼云。命終之時。無明之鬼不亂不濁住正念。故名離癡亂。此但從一義。故下經云。于死此生彼心無癡亂。六慧能顯發三諦之理。般若現前故名善現。彼云。生生常在佛國中生。此但據得報。謂即空照有而能現生。七不滯事理故名無著。彼云。於我無我乃至一切法空故。此即涉有不迷於空。謂於我而無有我也。若於我無我皆不著者。則雙不滯也。以有不捨不受方便智故。八大愿可尊故。又成大行愿乃能得故。故名難得。彼云。三世佛法中常敬順故。名尊重行。彼約修心此約難勝。九善巧說法名善法行。彼經云。說法授人動成物則故。同於九地法師位故。十言行不虛故名真實。又稱二諦故。故彼經云。二諦非如非相非非相。故名真

【現代漢語翻譯】現代漢語譯本入法空（通達諸法本性為空性）而不被外道邪論所迷惑。進入正位（正確的修行位置）因此稱為歡喜行（Prāmodita）。這是從離相（超越對現象的執著）的角度來說的。二三聚凈戒（三種清凈的戒律）也能利益自己和他人，因此稱為饒益行（Vimalā）。或者用後面的解釋包含前面的意思。《本業經》說：『得到能經常教化一切眾生的方法，皆能利益眾生』，這裡只根據利他（利益他人）來說。三忍（三種忍辱）順應事物規律，稱為無違逆行（Apratihatā）。《彼經》說：『得到實法忍（對真實法性的忍耐），沒有我（ātman）和我所（ātmanīya）的執著，稱為無瞋恨』。這是用後面的解釋包含前面的意思。晉譯本說『無恚恨』，也是用前面的解釋包含後面的意思。而實際上，二忍（兩種忍辱）是順應事物，法忍（對法性的忍耐）是順應道理。用後面的解釋遵從前面的解釋，都是順應事理。四勤奮而不懈怠退縮，稱為無屈撓行（Durjayā）。也包括三種勤奮。《彼經》說：『常住功德，顯現教化眾生』，因此稱為無盡。意思是如果懈怠退縮，就會有窮盡。而《攝論》三種精進中，三種名稱是無弱、無退、無喜足，這是用後面的解釋包含前面的意思。五用智慧輔助禪定，遠離昏沉和掉舉（兩種禪修中的障礙），稱為無癡亂行（Abhimukhī）。《彼經》說：『臨命終時，無明（avidyā）之鬼不擾亂，不渾濁，安住正念』，因此稱為離癡亂。這只是從一個角度來說。所以下經說：『于死此生彼，心無癡亂』。六智慧能夠顯發三諦（空、假、中）的道理，般若（prajñā）現前，因此稱為善現行（Dūraṅgamā）。《彼經》說：『生生常在佛國中生』，這只是根據所得的果報來說。意思是即空照有，而能顯現生。七不執著於事和理，因此稱為無著行（Acalā）。《彼經》說：『於我無我乃至一切法空』，這是指涉入有而不迷惑于空。意思是對於我而沒有我。如果對於我和無我都不執著，那就是雙重的不執著。因為有不捨棄、不接受的方便智慧。八大愿值得尊敬，而且成就大行愿才能得到，因此稱為難得行（Sādhumatī）。《彼經》說：『三世佛法中常敬順』，稱為尊重行。彼經是從修心的角度來說，這裡是從難以勝過的角度來說。九善巧說法，稱為善法行（Dharmameghā）。《彼經》說：『說法授人，動成物則』，等同於九地（第九菩薩地）法師的地位。十言行不虛假，因此稱為真實行（Satyamatī）。又稱合乎二諦（世俗諦和勝義諦），因此《彼經》說：『二諦非如非相非非相』，因此稱為真。 English version Entering the emptiness of dharmas (Dharmaśūnyatā) without being misled by heretical doctrines. Entering the right position is therefore called Prāmodita (Joyful Conduct). This is from the perspective of detachment from phenomena. The two or three aggregates of pure precepts also benefit oneself and others, hence called Vimalā (Immaculate Conduct). Or the latter includes the former. The Original Vocation Sutra says: 'Obtaining the method to constantly teach all sentient beings, all can benefit sentient beings,' here it is only based on benefiting others. The three kṣānti (patience) accord with the laws of things, called Apratihatā (Invincible Conduct). The Other Sutra says: 'Obtaining the real Dharma-kṣānti (patience with the true nature of Dharma), without attachment to self (ātman) and what belongs to self (ātmanīya), is called without anger.' This is using the latter to include the former. The Jin translation says 'without hatred,' which is also using the former to include the latter. In reality, the two kṣānti (two types of patience) accord with things, and Dharma-kṣānti (patience with Dharma) accords with reason. The latter follows the former, all accord with both phenomena and principle. Four, diligence without laziness or retreat is called Durjayā (Difficult to Conquer Conduct). It also includes the three diligences. The Other Sutra says: 'Constantly abiding in meritorious qualities, manifesting and teaching sentient beings,' hence called inexhaustible. Meaning if there is laziness and retreat, there will be exhaustion. And in the Compendium of Abhidharma, among the three kinds of vigor, the three names are without weakness, without retreat, and without contentment, which is using the latter to include the former. Five, using wisdom to assist samādhi (concentration), away from dullness and agitation (two obstacles in meditation), is called Abhimukhī (Manifest Conduct). The Other Sutra says: 'At the time of death, the demon of ignorance (avidyā) does not disturb, does not cloud, abiding in right mindfulness,' hence called being away from delusion. This is only from one perspective. Therefore, the sutra below says: 'In death, here, there, the mind is without delusion.' Six, wisdom can reveal the principles of the three truths (emptiness, provisional existence, and the middle way), prajñā (wisdom) manifests, hence called Dūraṅgamā (Far-Reaching Conduct). The Other Sutra says: 'Life after life, constantly born in the Buddha-land,' this is only based on the obtained retribution. Meaning illuminating existence through emptiness, and being able to manifest birth. Seven, not being attached to phenomena and principle, hence called Acalā (Immovable Conduct). The Other Sutra says: 'In self, no-self, and even all dharmas are empty,' this refers to entering existence without being deluded by emptiness. Meaning regarding self, there is no self. If one is not attached to both self and no-self, then it is double non-attachment. Because there is expedient wisdom that neither abandons nor accepts. Eight, great vows are worthy of respect, and only by accomplishing great vows can one obtain it, hence called Sādhumatī (Good Wisdom Conduct). The Other Sutra says: 'Constantly respecting and complying with the Buddhadharma in the three times,' called Respectful Conduct. The Other Sutra is from the perspective of cultivating the mind, here it is from the perspective of being difficult to surpass. Nine, skillfully expounding the Dharma, called Dharmameghā (Cloud of Dharma Conduct). The Other Sutra says: 'Expounding the Dharma and giving it to others, actions become models,' equivalent to the position of a Dharma master on the ninth bhūmi (ninth bodhisattva stage). Ten, words and actions are not false, hence called Satyamatī (True Wisdom Conduct). Also called in accordance with the two truths (conventional truth and ultimate truth), therefore the Other Sutra says: 'The two truths are neither like, nor unlike, nor not unlike,' hence called true.

【English Translation】 Entering the emptiness of dharmas (Dharmaśūnyatā) without being misled by heretical doctrines. Entering the right position is therefore called 'Joyful Conduct' (Prāmodita). This is from the perspective of detachment from phenomena. The two or three aggregates of pure precepts also benefit oneself and others, hence called 'Immaculate Conduct' (Vimalā). Or the latter includes the former. The Original Vocation Sutra says: 'Obtaining the method to constantly teach all sentient beings, all can benefit sentient beings,' here it is only based on benefiting others. The three kṣānti (patience) accord with the laws of things, called 'Invincible Conduct' (Apratihatā). The Other Sutra says: 'Obtaining the real Dharma-kṣānti (patience with the true nature of Dharma), without attachment to self (ātman) and what belongs to self (ātmanīya), is called without anger.' This is using the latter to include the former. The Jin translation says 'without hatred,' which is also using the former to include the latter. In reality, the two kṣānti (two types of patience) accord with things, and Dharma-kṣānti (patience with Dharma) accords with reason. The latter follows the former, all accord with both phenomena and principle. Four, diligence without laziness or retreat is called 'Difficult to Conquer Conduct' (Durjayā). It also includes the three diligences. The Other Sutra says: 'Constantly abiding in meritorious qualities, manifesting and teaching sentient beings,' hence called inexhaustible. Meaning if there is laziness and retreat, there will be exhaustion. And in the Compendium of Abhidharma, among the three kinds of vigor, the three names are without weakness, without retreat, and without contentment, which is using the latter to include the former. Five, using wisdom to assist samādhi (concentration), away from dullness and agitation (two obstacles in meditation), is called 'Manifest Conduct' (Abhimukhī). The Other Sutra says: 'At the time of death, the demon of ignorance (avidyā) does not disturb, does not cloud, abiding in right mindfulness,' hence called being away from delusion. This is only from one perspective. Therefore, the sutra below says: 'In death, here, there, the mind is without delusion.' Six, wisdom can reveal the principles of the three truths (emptiness, provisional existence, and the middle way), prajñā (wisdom) manifests, hence called 'Far-Reaching Conduct' (Dūraṅgamā). The Other Sutra says: 'Life after life, constantly born in the Buddha-land,' this is only based on the obtained retribution. Meaning illuminating existence through emptiness, and being able to manifest birth. Seven, not being attached to phenomena and principle, hence called 'Immovable Conduct' (Acalā). The Other Sutra says: 'In self, no-self, and even all dharmas are empty,' this refers to entering existence without being deluded by emptiness. Meaning regarding self, there is no self. If one is not attached to both self and no-self, then it is double non-attachment. Because there is expedient wisdom that neither abandons nor accepts. Eight, great vows are worthy of respect, and only by accomplishing great vows can one obtain it, hence called 'Good Wisdom Conduct' (Sādhumatī). The Other Sutra says: 'Constantly respecting and complying with the Buddhadharma in the three times,' called Respectful Conduct. The Other Sutra is from the perspective of cultivating the mind, here it is from the perspective of being difficult to surpass. Nine, skillfully expounding the Dharma, called 'Cloud of Dharma Conduct' (Dharmameghā). The Other Sutra says: 'Expounding the Dharma and giving it to others, actions become models,' equivalent to the position of a Dharma master on the ninth bhūmi (ninth bodhisattva stage). Ten, words and actions are not false, hence called 'True Wisdom Conduct' (Satyamatī). Also called in accordance with the two truths (conventional truth and ultimate truth), therefore the Other Sutra says: 'The two truths are neither like, nor unlike, nor not unlike,' hence called true.

實。然上約十度釋名。度各有三。並見初會。第五佛子何等為下說分。十行則為十段。一一各三。謂一徴名。二釋相。三結名。今初。歡喜行即是檀度。初徴名中已如前釋。第二佛子此菩薩下。釋相分二。先略辨體相。后修此行時下。廣顯名相。今初。瑜伽菩薩地。菩薩六度各有九門。一者自性。謂出行體。二者一切。謂能具行。三者難行。謂就中別顯。四者一切門。謂行差別。五者善士。謂作饒益。六者一切種。謂偏攝聖教。七者遂求。謂隨所須。八者與二世樂。謂于現在作大饒益。令得未來廣大安樂。九者清凈。謂勝離相成波羅蜜。今文分三。以攝於九。一總標施主。二其心下離所不應。三但為下彰其意樂。今初。含攝前四及與六七。謂一者施主惠施。顯施自性。惠有二義。一惠即是施。二謂巧惠籌量可不。凡所有物悉能施者。攝餘五門。謂一若內若外。二若難若易。三財法無畏。四一切種門。五隨求與故。二離所不應即清凈施。文有五句。以攝十義。心平等者略有四義。一無執取。離妄見故。二不積聚。施觀漸與頓皆平等故。三不高舉。但行謙下不與他競。離憍慢故。四無向背。不朋黨故。言無有悔吝者。此有三義。一不退弱。施已無悔故。二不下劣。勝物無吝故。三不留滯。速與無吝故。言不望果報者。不求

異熟果故。不求名稱者。無所依故。不貪利養者。不望報恩故。三彰其意樂中。有十二句攝上二門。謂前十一句明善士施。此有五相。一但為救護者。不損惱故。二攝受者。自手授與故。三饒益者。應其時故。上三下益。次有八句。明其上攀不出二意。一凈信故。二恭敬故。八中一創起習學。二憶持不忘。三愛樂不捨。四凈治其障。五更修增廣。六住持不斷。七令不隱沒。八演以示人。后令諸眾生離苦得樂。結歸慈悲。即二世樂。上但為之言流下諸句。又上救護是無畏施。攝受是財饒益是法。第二廣顯名相中。廣前一切施也。亦具諸施恐繁不配。文中二。先現行財施。后願行法施。財中復二。一隨相。二離相。前中亦二。一明施行。二回向行。前中亦二。初願受勝生行施。二示異類身行施。前中依無著論有六意樂。一方便。二歡喜。三恩德。四廣大。五善好。六清凈。下並具之。于中文四。一愿具施緣。即方便意樂先作意故。亦即廣前為大施主。二假使下難求能求。三爾時菩薩下。明難捨能捨舉難況易。即便施者無留滯也。四如是下明一切無違。有三意樂。初即廣大意樂。能廣行故。二但更下。即歡喜意樂也。三作如是念下。恩德意樂也。我今應下是隨順心。第二又作下。明示異類身而行佈施。回現施善未來受身。以

悲深故。亦廣大心也。第二以此下回向行。初自期大果。亦廣大意樂也。后愿施田亦得二果。是善好意樂。第二菩薩如是下。明離相施即清凈意樂也。隨相離相行必同時。言不併彰故分前後。應將離相別別貫前。如大般若。不欲繁文故。並居一處。前後體勢類此可知。文分為三。初人空觀。次法空觀。后二觀之益。即成彼岸智。今初也。如是利益眾生者。牒前事行。欲顯正利益時。即無我想等故。所無之法略有十句。我謂主宰諸蘊假者也。故智論三十五云。於五蘊中我我所心起故。瑜伽大同此說。此句為總。但是一我隨事立下別名。然由迷緣生實性。計有即蘊異蘊之我。既了性空迷想斯寂。故云無也。若別別觀無之所以。如十定品第二定辨。二眾生者。智論云。五蘊和合中生故。瑜伽名為有情。謂諸賢聖如實了知。唯有此法更無餘故。三有想者。智論瑜伽俱名生者。謂計有我人能起眾事。如父生子故。有即所起諸趣生也。四命者。謂命根成就故。瑜伽云。壽命和合故活存現。五種種者。智論名為眾數。謂陰界入等諸因緣。是眾數法故。新譯名異生。能受異趣生故。六補特伽羅者。此云數取趣。瑜伽云。計有我人。數數往取諸趣無厭故。此名依一聲中呼一人。若依多聲中呼多人。即云補特伽羅。七人者。有靈于土木之稱

【現代漢語翻譯】現代漢語譯本『悲深故』，這是廣大的心。第二，從『以此下回向行』開始是迴向的修行。最初，『自期大果』，也是廣大的意樂。之後，『愿施田亦得二果』，這是善好的意樂。第二，『菩薩如是下』，闡明離相的佈施就是清凈的意樂。隨相和離相的修行必定同時進行，因為文字不能同時彰顯，所以分為前後。應該將離相分別貫穿於前面所說的內容，如同《大般若經》一樣，因為不希望文字繁瑣，所以放在一處。前後的體勢可以依此類推。文分為三部分，最初是人空觀，其次是法空觀，最後是二觀的利益，即成就彼岸智。現在是最初的部分。『如是利益眾生者』，是承接前面的事行，想要顯示真正利益眾生的時候，就沒有我相等等。所沒有的法略有十句。『我』指的是主宰諸蘊的假象。所以《智論》第三十五卷說，『於五蘊中我我所心起故』。《瑜伽師地論》的說法大同小異。這句是總說，但是一個『我』隨著事情而建立不同的名稱。然而由於迷惑的因緣而產生實性，計較有蘊和異蘊的我。既然瞭解了性空，迷惑的想法就會止息，所以說『無』。如果分別觀察『無』的原因，如同《十定品》第二定所辨析的那樣。二，『眾生』，《智論》說，『五蘊和合中生故』。《瑜伽師地論》名為『有情』，指的是諸位賢聖如實了知，只有這種法，沒有其他的。三，『有想』，《智論》和《瑜伽師地論》都名為『生者』，指的是計較有我人能夠發起各種事情，如同父親生兒子一樣。『有』就是所發起的諸趣的產生。四，『命』，指的是命根成就。瑜伽說，『壽命和合故活存現』。五，『種種』，《智論》名為『眾數』，指的是陰界入等各種因緣，是眾數法。新譯名為『異生』，能夠承受不同趣的產生。六，『補特伽羅(Pudgala)』，這裡翻譯為『數取趣』。《瑜伽師地論》說，計較有我人，不斷地往取諸趣而沒有厭足。這個名稱依據一聲中呼喚一個人，如果依據多聲中呼喚多個人，就稱為『補特伽羅(Pudgala)』。七，『人』，是有靈性的對土木的稱呼。

【English Translation】 English version 'Bei Shen Gu (悲深故)' [Deep Compassion], this is a vast mind. Secondly, starting from 'Yi Ci Xia Hui Xiang Xing (以此下回向行)' [From this, the practice of dedication], this is the practice of dedication. Initially, 'Zi Qi Da Guo (自期大果)' [Aspirations for great results], is also a vast intention. Afterwards, 'Yuan Shi Tian Yi De Er Guo (愿施田亦得二果)' [Wishing to donate fields and also obtain two results], this is a good intention. Secondly, 'Pu Sa Ru Shi Xia (菩薩如是下)' [The Bodhisattva, in this way, below], clarifies that the selfless giving is a pure intention. The practice of following appearances and being free from appearances must occur simultaneously. Because words cannot express both at the same time, they are divided into before and after. The freedom from appearances should be connected separately to what was said before, just like in the Maha Prajna Paramita Sutra. Because it is not desired to have verbose text, it is placed in one location. The overall structure of before and after can be understood in this way. The text is divided into three parts. Initially, the contemplation of the emptiness of persons. Secondly, the contemplation of the emptiness of phenomena. Lastly, the benefits of the two contemplations, which is the accomplishment of the wisdom of the other shore. Now is the initial part. 'Ru Shi Li Yi Zhong Sheng Zhe (如是利益眾生者)' [Thus benefiting sentient beings], this is in continuation of the previous actions, wanting to reveal that when truly benefiting sentient beings, there is no self-image, etc. The laws that are absent are roughly ten phrases. 'Wo (我)' [Self] refers to the false appearance of the aggregates that are being controlled. Therefore, the Mahaprajnaparamita-sastra Volume 35 says, 'Because the mind of self and what belongs to self arises in the five aggregates.' The Yogacarabhumi-sastra says the same thing. This phrase is a general statement, but one 'self' establishes different names according to the matter. However, due to the causes of delusion, a real nature arises, calculating that there is a self that is within and different from the aggregates. Since the nature of emptiness is understood, the deluded thoughts will cease, therefore it is said to be 'absent'. If one separately observes the reason for 'absence', it is like the analysis in the second meditation of the Ten Samadhi Chapter. Two, 'Zhong Sheng (眾生)' [Sentient beings], the Mahaprajnaparamita-sastra says, 'Because they are born from the combination of the five aggregates.' The Yogacarabhumi-sastra calls them 'You Qing (有情)' [Sentient beings], referring to the wise and holy ones who truly understand that there is only this law, and nothing else. Three, 'You Xiang (有想)' [Having thoughts], both the Mahaprajnaparamita-sastra and the Yogacarabhumi-sastra call them 'Sheng Zhe (生者)' [Those who are born], referring to the calculation that there is a self and others who can initiate various matters, just like a father giving birth to a son. 'You (有)' [Having] is the arising of all the realms of existence that are initiated. Four, 'Ming (命)' [Life], refers to the accomplishment of the life force. The Yogacarabhumi-sastra says, 'Because the combination of lifespan exists, it lives and exists.' Five, 'Zhong Zhong (種種)' [Various], the Mahaprajnaparamita-sastra calls them 'Zhong Shu (眾數)' [Numerous], referring to the various causes and conditions such as the skandhas, realms, and entrances, which are numerous laws. The new translation calls them 'Yi Sheng (異生)' [Different beings], who are able to bear the birth of different realms of existence. Six, 'Pu Te Jia Luo (補特伽羅) [Pudgala]', here translated as 'Shu Qu Qu (數取趣)' [Continuously grasping at realms of existence]. The Yogacarabhumi-sastra says, calculating that there is a self and others, continuously grasping at the various realms of existence without satisfaction. This name refers to calling one person in one voice. If calling multiple people in multiple voices, it is called 'Pu Te Jia Luo (補特伽羅) [Pudgala]'. Seven, 'Ren (人)' [Person], is the term for something with spirit compared to earth and wood.

。智論云。行人法故。大般若名士夫。瑜伽釋云能作一切士夫用故。八摩納婆。此云儒童。謂計有我人。為少年有學之者。此名依一聲中但呼一人。若呼多人多聲中呼。應云摩納婆嚩迦也。九作者者。作諸業故。智論云。手足能有所作故。十受者者。智論云。計後世受罪福果報故。大般若第三四。大品第二及金剛般若中說數有增減。名或小異。大意不殊。迴向十定準斯會釋。二但觀下明法空觀。菩薩既了法空。安有我耶。故上云人空非如二乘人空法有。故此直云但觀法界空等。法界眾生界總舉所觀法體。不出此二。菩薩了之究竟無差。橫則無邊。等虛空故。豎則無際。離始終故。空法者此二皆空也。空亦總句。何以知空。但有名字無實所有故。無何所有。一外無自共之相狀。二內無有為無為之體性。三無所住之處。所謂不在內外中間有中住故。四無二法之相依。有去不留空故。五無造作之功用故無所有。無所有故空。空故眾生界即法界也。第三作是下觀益。九句皆云不見者。窮於法性到彼岸故。初三即是三輪。福田者施所生也。業約成因而招當果。克獲為果酬因曰報。習因習續於前。習果克獲為后。習因習果通名為因。能牽后報此報酬因。此則果通現得又報謂有漏。果謂無漏。同是當果。漏無漏殊。小施小果大施大果

。第二願行法施。文分為二。初觀悲境為起愿由。二我當盡學下。起愿利益。不壞法性是堅固因。安隱快樂是堅固果。第二饒益行。釋相之中先略后廣。皆顯三聚含於九戒。今初。略中文三。初明持相。次彰離過。后顯持意。今初。初句為總。總該三聚即戒自性。於色聲下別釋凈義。意地無著是真律義。亦為生說。即饒益有情戒也。二不求下彰其離過。亦是于果無依。顯清凈義。三但堅持下。顯持戒意。初句為總。盡壽堅持。作如是下以誓自要成上堅相。謂一切利養恭敬。他論本隨煩惱不能伏故。一切惡止得佛正法。是真善行。纏謂八纏。即無慚無愧掉舉惡作惛睡慳嫉。初二障戒。正障律儀。次二障止。次二障觀。后二障舍。即障善法饒益。于相修中。纏繞身心所以偏說。或說十纏。謂加忿覆。于被舉時為重障故。此即隨惑。縛謂四縛。即貪慾瞋恚戒取我見。貪利不遂熱惱生瞋。梵行命難則生譭謗。謗則戒取我則濁亂。不毀不持方為平等。第二佛子菩薩如是下。廣顯三聚。即分為三。初攝律儀。二攝眾生。三攝善法。今初即堅持不犯。為第一難持。文中亦二。先顯難持之境。謂多而且麗加以惑心。日日長時。故為難也。后爾時菩薩下。起觀對治。即能持于難持也。言乃至者。大品云。貪著五慾障礙生天。況復菩提勝事

【現代漢語翻譯】現代漢語譯本第二願行法施。文分為二。初觀悲境為起愿由。二我當盡學下。起愿利益。不壞法性是堅固因。安隱快樂是堅固果。第二饒益行。釋相之中先略后廣。皆顯三聚含於九戒。今初。略中文三。初明持相。次彰離過。后顯持意。今初。初句為總。總該三聚即戒自性。於色聲下別釋凈義。意地無著是真律義。亦為生說。即饒益有情戒也。二不求下彰其離過。亦是于果無依。顯清凈義。三但堅持下。顯持戒意。初句為總。盡壽堅持。作如是下以誓自要成上堅相。謂一切利養恭敬。他論本隨煩惱不能伏故。一切惡止得佛正法。是真善行。纏謂八纏。即無慚(沒有羞恥心)無愧(不感到慚愧)掉舉(心神不定)惡作(後悔)惛睡(昏沉嗜睡)慳(吝嗇)嫉(嫉妒)。初二障戒。正障律儀。次二障止。次二障觀。后二障舍。即障善法饒益。于相修中。纏繞身心所以偏說。或說十纏。謂加忿(憤怒)覆(隱藏)。于被舉時為重障故。此即隨惑。縛謂四縛。即貪慾(貪婪的慾望)瞋恚(憤怒)戒取(執著于戒律)我見(對自我的執著)。貪利不遂熱惱生瞋。梵行命難則生譭謗。謗則戒取我則濁亂。不毀不持方為平等。第二佛子菩薩如是下。廣顯三聚。即分為三。初攝律儀。二攝眾生。三攝善法。今初即堅持不犯。為第一難持。文中亦二。先顯難持之境。謂多而且麗加以惑心。日日長時。故為難也。后爾時菩薩下。起觀對治。即能持于難持也。言乃至者，大品云。貪著五慾障礙生天。況復菩提勝事

【English Translation】 English version The second vow is the Dharma-giving of practice. This section is divided into two parts. The first observes the realm of suffering as the reason for making the vow. The second, starting with 'I shall learn to the utmost,' describes the benefits of making the vow. Not destroying the Dharma-nature is the firm cause, and peace and happiness are the firm result. The second is the beneficial conduct. In explaining the characteristics, it starts briefly and then expands, all revealing that the Three Aggregates are contained within the Nine Precepts. Now, the first. The brief section has three parts. First, it clarifies the characteristics of upholding the precepts. Second, it highlights the avoidance of faults. Third, it reveals the intention of upholding the precepts. Now, the first. The first sentence is the summary, encompassing all Three Aggregates, which is the self-nature of the precepts. 'In form, sound...' explains the meaning of purity separately. Non-attachment in the mind is the true meaning of discipline. It is also spoken for the sake of living beings, which is the precept of benefiting sentient beings. Second, 'Not seeking...' highlights the avoidance of faults, which is also non-reliance on results, revealing the meaning of purity. Third, 'But upholding...' reveals the intention of upholding the precepts. The first sentence is the summary, upholding them throughout life. 'Making such...' uses a vow to affirm oneself, completing the firm aspect mentioned above. This refers to all gains and respect, because other treatises and accompanying afflictions cannot subdue them. Stopping all evil and attaining the Buddha's true Dharma is true virtuous conduct. 'Entanglements' refer to the eight entanglements, namely, lack of shame (no sense of shame), lack of embarrassment (not feeling ashamed), restlessness (mental instability), regret (remorse), drowsiness (lethargy and sleepiness), stinginess (miserliness), and jealousy (envy). The first two obstruct the precepts, directly obstructing moral discipline. The next two obstruct cessation. The next two obstruct contemplation. The last two obstruct renunciation, thus obstructing the benefit of virtuous deeds. Among the practices of characteristics, they entangle the body and mind, so they are specifically mentioned. Or, ten entanglements are mentioned, namely, adding anger (fury) and concealment (hiding). When being called out, they are a heavy obstacle. This refers to accompanying delusions. 'Bonds' refer to the four bonds, namely, greed (greedy desires), hatred (anger), attachment to precepts (clinging to rules), and self-view (attachment to self). If greedy gains are not achieved, vexation arises, leading to anger. If pure conduct faces life-threatening difficulties, slander arises. Slander leads to attachment to precepts, and self-view leads to turbidity and confusion. Not destroying or upholding is the way to equality. Second, 'Buddhist disciples, Bodhisattvas, like this...' broadly reveals the Three Aggregates, which are divided into three parts. First, restraining moral discipline. Second, gathering sentient beings. Third, gathering virtuous dharmas. Now, the first is upholding without transgression, which is the most difficult to uphold. The text also has two parts. First, it reveals the realm that is difficult to uphold, which is much and beautiful, adding to the delusion of the mind, day after day, for a long time, hence the difficulty. Then, 'At that time, the Bodhisattva...' arises with contemplation to counteract, which is being able to uphold what is difficult to uphold. As for 'even to,' the Mahaprajnaparamita Sutra says, 'Attachment to the five desires obstructs birth in the heavens, let alone the supreme matter of Bodhi.'

皆障故。云乃至。第二唯除下攝眾生戒。于中四。初明忘犯濟物。如祇陀末利唯酒唯戒。唯除教化。即行於非道不捨智心。即通達佛道。二佛子下輕身益物。為第二難持。乃至捨命亦無缺故。三菩薩自得下。彰持分齊。是第三難持。謂恒住正念無誤失故。即以難況易以誤況故。本性慣習故分齊者。初發心住。了見心性成正覺故。解法無生常見佛故。觸境皆佛。豈容佛所生欲想耶。四爾時菩薩下。明深起大悲是善士相。在文分三。初悲物著欲。二生勸持心。三徴釋所以。今初。七句初二為總。無時不起。是長夜中想念。下別。一想念未得。二趣向可得。三貪著已得。四決謂為凈。五耽染無厭。六迷醉沉溺。七隨境流轉。八欲罷不能。二我今下生勸持心。初勸他持戒。次住凈戒下兼贊戒功德。三徴釋者。大悲益他菩薩家業故。第三作是學已下。明攝善法戒。文分為二。初明自分現攝。后辨勝進當攝。今初。善法雖多不出悲智故。文中略舉于中分三。初雙標悲智。二然知已下。雙釋二相。三如是解者已下。雙明二果。今初也。先智后悲。智中先明離過。謂離惡行無明。后以智下明其成德。為眾生下即是攝悲。二雙釋二相中。悲智雙運文分為二。先以智導悲自成正觀。二一切諸法下。通明入法顯彼倒因。今初。文有四對。前三

二互相望。后一當體以辨。前三對中。前二不離后一不即。即顯生之與倒非即離也。眾生即能起顛倒之人。乃染分依他。顛倒即所起之妄。是遍計所執。初對明不離者。謂依似執實故。離生無倒。依執似起離倒無生。第二對明不相在。重釋前義。言不離者。明因果相待緣成非先有體。二物相在因中無果。故倒內無生。若必有者則應遍計是依他起。果中無因故。生內無倒。若要令有者。則應無有不倒眾生。第三對明不即。不壞因果能所遍計之二相故。由前三對則知生倒非一非異非即非離。第四對當體以辨倒心。托境方生故非內法。若是內者無境應有境。由情計故非外法。若是外者。智者于境不應不染。既非內外寧在中間。則知心境。當體自虛。將何對也。以明即離眾生亦爾。即蘊求無故非內法。離蘊亦無故非外法。既非內外亦絕中間。本性自空何能起倒。將何對他明非即離。既如是知則自無倒。為物說此倒惑自除。二一切下。通明入法顯彼倒因。謂由不達緣成不堅。妄生遍計。故云誑惑愚夫。實則愚夫自誑。若獼猴執月。三如是已下。雙明二果。即前悲智所成之果也。亦九戒中二世樂戒也。先總后別。總中由解諸法不實幻化。即是覺了諸行了行相虛。名達生死。知行體寂是了涅槃。了之究竟即得菩提。自得度下別有九對

【現代漢語翻譯】現代漢語譯本二、互相觀望。後面的『一』指本體，用來辨析。前面的『三』是相對而言的。前兩組關係是不離，但又不等同於後面的『一』。這表明生起和顛倒並非等同或分離。眾生即是能夠產生顛倒之人，屬於染分依他起。顛倒即是所產生的虛妄，是遍計所執。第一組關係說明不分離，因為依賴相似而執著為真實。離開生起就沒有顛倒，依賴執著相似而生起，離開顛倒就沒有生起。第二組關係說明不相互存在，再次解釋前面的含義。說『不離』，是說明因果相互依賴，因緣和合而成，並非先前就存在本體。兩種事物相互存在，因中沒有果，所以顛倒之內沒有生起。如果一定要有，那麼遍計所執就應該是依他起。果中沒有因，所以生起之內沒有顛倒。如果要讓它有，那麼就應該沒有不顛倒的眾生。第三組關係說明不相等同，不破壞因果、能所、遍計的兩種相狀。由前面的三組關係可知，生起和顛倒非一非異，非即非離。第四組關係用本體來辨析顛倒之心。顛倒心依託外境才產生，所以不是內在之法。如果是內在的，沒有外境也應該存在。由於情識的計度，所以不是外在之法。如果是外在的，智者面對外境不應該不被染污。既然不是內外，難道在中間嗎？由此可知，心和境，本體都是虛幻的，用什麼來相對待呢？用來說明即離，眾生也是如此。在五蘊中尋求，卻找不到，所以不是內在之法。離開五蘊，也沒有，所以不是外在之法。既然不是內外，也斷絕了中間。本性本來空寂，怎麼能生起顛倒？用什麼來相對待，說明非即非離？既然這樣知道了，自然就沒有顛倒。為他人說此，顛倒迷惑自然消除。二、一切以下，總的說明入法，彰顯那些顛倒的原因。是因為不明白因緣和合而成，並非堅實，虛妄地產生遍計所執。所以說『誑惑愚夫』，實際上是愚夫自己欺騙自己。就像獼猴執著于月亮。三、如是以下，雙重說明兩種果報，即前面悲智所成就的果報，也是九戒中的二世樂戒。先總說，后別說。總的說來，由於理解諸法不真實，如幻如化，這就是覺悟到諸行，明瞭行相虛幻，名為通達生死。知道行體的寂滅，就是明瞭涅槃。明瞭到究竟，就得到菩提。從『自得度』以下，分別有九對。

【English Translation】 English version 2. Looking at each other. The latter 'one' refers to the substance, used for discernment. The former 'three' are relative. The first two relationships are inseparable, but not identical to the latter 'one'. This shows that arising and inversion are neither identical nor separate. Sentient beings are those who can generate inversion, belonging to the tainted dependent origination. Inversion is the illusion that arises, which is the completely conceptualized. The first relationship explains inseparability, because it relies on similarity and clings to reality. Without arising, there is no inversion; relying on clinging to similarity, arising occurs; without inversion, there is no arising. The second relationship explains non-existence in each other, re-explaining the previous meaning. Saying 'inseparable' explains that cause and effect are interdependent, arising from conditions, not having a pre-existing substance. Two things exist in each other, but there is no effect in the cause, so there is no arising within inversion. If it must exist, then the completely conceptualized should be dependent origination. There is no cause in the effect, so there is no inversion within arising. If you want it to exist, then there should be no non-inverted sentient beings. The third relationship explains non-identity, not destroying the two aspects of cause and effect, the able and the object, and the completely conceptualized. From the previous three relationships, it can be known that arising and inversion are neither one nor different, neither identical nor separate. The fourth relationship uses the substance to discern the inverted mind. The inverted mind arises by relying on external objects, so it is not an internal dharma. If it were internal, it should exist without external objects. Due to the calculation of emotions, it is not an external dharma. If it were external, wise people should not be undefiled when facing external objects. Since it is neither internal nor external, is it in the middle? From this, it can be known that the mind and the object are both illusory in their substance. What is there to be relative to? Used to explain identity and separation, sentient beings are also like this. Seeking within the five skandhas, but not finding it, so it is not an internal dharma. Leaving the five skandhas, there is also nothing, so it is not an external dharma. Since it is neither internal nor external, it also cuts off the middle. The original nature is originally empty and still, how can inversion arise? What is there to be relative to, explaining non-identity and non-separation? Since you know this, there is naturally no inversion. Speaking this for others, the inverted delusion will naturally be eliminated. 2. From 'All' onwards, generally explaining entering the Dharma, highlighting the causes of those inversions. It is because they do not understand that conditions come together to form, not solid, falsely generating completely conceptualized. Therefore, it is said 'deceiving and confusing fools', in reality, it is the fools deceiving themselves. Like a monkey clinging to the moon. 3. From 'Thus' onwards, doubly explaining the two fruits, which are the fruits achieved by the previous compassion and wisdom, and also the two worldly pleasure precepts in the nine precepts. First generally, then separately. Generally speaking, because of understanding that all dharmas are not real, like illusions and transformations, this is awakening to all actions, understanding the illusory nature of the characteristics of actions, called penetrating birth and death. Knowing the stillness of the body of action is understanding Nirvana. Understanding to the ultimate is attaining Bodhi. From 'Self-attainment of liberation' onwards, there are nine pairs separately.

。一度苦。二脫集。以了生死故。三調之以道。四寂之以滅。以了涅槃故。次四即證四諦之德。如次配上。謂由斷苦故。得安樂等。九即證佛菩提之樂。第二佛子已下勝進當攝。于中有二十句。前十具勝德。一順佛二離世。三行勝法。四住等理。五等慈。六明智。七離過。八忘緣。九舍執。十不斷煩惱而入涅槃。后十住深智。末句為總即是佛智。余別顯深廣之義。一上無過。二言不及。三離依著。四無變動。五超數量。六無邊畔。七無終盡。八絕色相。由上故深。第三無違逆行。即是忍度。于釋相中文分二別。初略辨行相。后對境正修。今初分三。一修忍行。二離忍過。三修忍意今初。常修忍法。即標行所屬。謙下等言彰忍之相。文有十句。初總顯自性。謙尊而光卑而不可逾。若海之下百川歸焉。恭敬崇彼安敢不忍。不自害下九句別明。通有三釋。一約三毒。二就三業。三據三忍。初云。前三治瞋行忍。瞋必害故。一無如前境而自刑害。二力及害他。三以死相敵無論先後。及與一時但取兩害。次三治貪成忍故。梁攝論云。取是貪愛別名。一自貪名利。二使彼令取。或隨喜彼取。三兼行上二。后三治癡修忍。癡故執著一著己德能。云何毀我。二彼人若是云何辱我。三俱染可知。此九皆過菩薩正觀。以不不之能治之觀下文

【現代漢語翻譯】現代漢語譯本一度苦（一切皆苦）。二脫集（斷絕苦的根源）。爲了了斷生死輪迴。三調之以道（用正道調伏身心）。四寂之以滅（證得寂滅涅槃）。爲了證得涅槃的境界。接下來的四個方面，即是證悟四聖諦的功德，依次與上述四點相對應。也就是說，因為斷除了苦，所以得到了安樂等等。第九點，即是證得佛菩提的快樂。第二部分，從『佛子已下勝進當攝』開始，是關於更進一步修行的內容，其中有二十句話。前十句是關於殊勝功德的描述：一，順應佛陀的教導；二，遠離世俗的煩惱；三，奉行殊勝的佛法；四，安住于平等之理；五，具有平等的慈悲心；六，擁有明智的智慧；七，遠離各種過失；八，忘卻一切因緣；九，捨棄一切執著；十，即使煩惱未斷也能進入涅槃。后十句是關於安住于甚深智慧的描述，最後一句是總括，指的是佛的智慧。其餘的句子分別顯示了甚深和廣大的含義：一，至高無上，沒有過失；二，言語無法企及；三，遠離依賴和執著；四，沒有變動；五，超越數量；六，沒有邊際；七，沒有終結；八，超越色相。因為以上這些特點，所以說是甚深。第三部分，無違逆行，指的是忍辱波羅蜜。在解釋忍辱的相狀時，分為兩個部分：首先簡略地辨別忍辱的行相，然後針對具體境界進行修正。現在先說第一部分，分為三個方面：一，修習忍辱之行；二，遠離忍辱的過失；三，修習忍辱的意念。現在先說第一點，常常修習忍辱之法，這是標明所修行的內容。『謙下』等詞語彰顯了忍辱的相狀。這段文字有十句話，首先總的顯示了忍辱的自性：謙虛恭敬，尊貴而光明，卑微而不可逾越，如同大海，百川歸流。恭敬崇拜他人，怎麼敢不忍耐呢？從『不自害下』開始的九句話，分別說明了忍辱的具體表現，總共有三種解釋：一，從貪嗔癡三毒的角度來解釋；二，從身口意三業的角度來解釋；三，根據三種忍的角度來解釋。首先說，前三句是用來對治嗔恨，修習忍辱的。因為嗔恨必定會帶來傷害。一，沒有像之前的境界那樣自我傷害；二，有力量傷害他人；三，以死亡作為對抗，無論先後，都取兩方面的傷害。接下來的三句是用來對治貪慾，成就忍辱的。梁攝論中說，『取』是貪愛的一個別名。一，自己貪圖名利；二，使他人去獲取，或者隨喜他人獲取；三，兼具以上兩種行為。最後三句是用來對治愚癡，修習忍辱的。因為愚癡所以會執著。一，執著于自己的德行和能力，認為別人不應該詆譭自己；二，認為別人不應該侮辱自己；三，以上兩種情況都受到染污。這九種都是菩薩的正觀所要避免的過失，用『不不之能治之觀』來對治這些過失，下文會詳細解釋。

【English Translation】 English version First, 'dukkha' (suffering). Second, 'nirodha' (cessation of suffering). To end the cycle of birth and death. Third, 'discipline' with the path. Fourth, 'peace' with extinction. To attain the state of Nirvana. The next four aspects are the merits of realizing the Four Noble Truths, corresponding to the above four points in order. That is, because suffering is cut off, happiness is obtained, and so on. The ninth point is the joy of attaining Buddha's Bodhi. The second part, starting from 'From the Buddha's disciples onwards, superior progress should be included,' is about further practice, with twenty sentences. The first ten sentences describe the supreme merits: first, following the Buddha's teachings; second, staying away from worldly troubles; third, practicing the supreme Dharma; fourth, abiding in the principle of equality; fifth, having equal compassion; sixth, possessing clear wisdom; seventh, staying away from various faults; eighth, forgetting all conditions; ninth, abandoning all attachments; tenth, entering Nirvana even if afflictions are not cut off. The last ten sentences are about abiding in profound wisdom, and the last sentence is a summary, referring to the wisdom of the Buddha. The remaining sentences separately show the meaning of profoundness and vastness: first, supreme and without fault; second, beyond the reach of words; third, away from dependence and attachment; fourth, without change; fifth, beyond quantity; sixth, without boundaries; seventh, without end; eighth, beyond form. Because of these characteristics, it is said to be profound. The third part, non-rebellious conduct, refers to the Paramita of patience. When explaining the characteristics of patience, it is divided into two parts: first, briefly distinguishing the characteristics of patience, and then correcting it for specific situations. Now, let's talk about the first part, which is divided into three aspects: first, cultivating the practice of patience; second, staying away from the faults of patience; third, cultivating the intention of patience. Now, let's talk about the first point, often cultivating the Dharma of patience, which is to indicate what is being practiced. Words such as 'humility' highlight the characteristics of patience. There are ten sentences in this passage, first generally showing the nature of patience: humility and respect, noble and bright, humble and insurmountable, like the sea, where hundreds of rivers flow. Respecting and worshiping others, how dare you not be patient? The nine sentences starting from 'Not harming oneself' separately explain the specific manifestations of patience, and there are three explanations in total: first, from the perspective of the three poisons of greed, anger, and ignorance; second, from the perspective of the three karmas of body, speech, and mind; third, according to the three types of patience. First of all, the first three sentences are used to counteract hatred and cultivate patience. Because hatred will definitely bring harm. First, not harming oneself like the previous situation; second, having the power to harm others; third, taking death as a confrontation, regardless of the order, taking both aspects of harm. The next three sentences are used to counteract greed and achieve patience. The Liang She Lun says that 'taking' is another name for greed. First, being greedy for fame and profit oneself; second, making others obtain it, or rejoicing in others obtaining it; third, having both of the above behaviors. The last three sentences are used to counteract ignorance and cultivate patience. Because of ignorance, one will be attached. First, being attached to one's own virtues and abilities, thinking that others should not slander oneself; second, thinking that others should not insult oneself; third, both of the above situations are contaminated. These nine are all faults that the Bodhisattva's correct view should avoid, and use 'the ability to cure it without it' to deal with these faults, which will be explained in detail below.

自辨。二約三業者。害必加身著必由意。自他贊舉名為取也。茍心讚他尚為諂媚。況自稱舉。故並安忍之。三約三忍者。害即怨害。取即不能安受飢寒等苦。妄受取故。著則不見諦理。由見諦理。三忍皆成。故思益云。諸法念念滅。其性常不住。于中無罵辱。亦無有恭敬。若節節解身。其心常不動等。又上三即約違順中庸之境。故成三毒。余可準思。二亦不下離忍過也。名引中人利誘下士。菩薩上士。故不貪求。三但作下修忍之意也。所以修者。先自忍己后為生說。令修忍行離惡斷惑。是內安忍惑亡智現。則住法忍。既去煩惱礦穢。則身心柔和堪任法器。如彼鍊金。上來皆是清凈忍也。第二佛子下。對境修忍廣顯行相。文中分二。先明修忍行。后明修忍意。前中有三。初耐冤害。次安受苦。三諦察法。今初分二。先彰難忍之境。后明能忍之行。此亦難行忍也。今初分三。初明口加毀辱故。梁攝論以耐冤害。亦名他毀辱忍。略顯十種。一觸忌諱故。二惡軌則故。三令憂戚故。四無風雅故。五極庸賤故。六詮邪惡故。七不入人心故。八詮猥雜故。九極鄙惡故。十極粗獷故。以是言下總結所作。多人多口各多惡言。二又此下身加逼害。上二事廣。三如是經下總辨長時。是謂難忍之境也。二菩薩遭此下明能忍行。先結前生后。

【現代漢語翻譯】現代漢語譯本自辨。二約三業者：害必加身，著必由意。自他贊舉名為取也。如果內心讚美他人尚且算是諂媚，更何況是自我稱讚和抬舉呢？所以一併安忍這些。三約三忍者：害即怨害，取即不能安然接受飢寒等苦，妄自承受這些苦難的緣故。著則不見諦理（真理）。一旦見到諦理，三種忍辱都能成就。所以《思益經》說：『諸法念念生滅，其自性常常不住留。在這種情況下，沒有謾罵侮辱，也沒有恭敬讚揚。即使身體被節節肢解，內心也常常不動搖』等等。又，以上三種情況是針對違逆、順從和中庸的境界，所以會產生貪嗔癡三毒。其餘的可以類推思考。第二種情況也不會脫離忍辱的範疇。用名利來引誘中等根器的人，用利益來誘惑下等根器的人，菩薩和上等根器的人，因此不會貪求這些。第三種情況只是作為下等根器的人修忍辱的意念。之所以要修忍辱，首先要自己忍辱，然後為眾生說法，讓他們修忍辱行，遠離罪惡，斷除迷惑。這是內心的安忍，迷惑消失，智慧顯現，就能安住於法忍。既然去除了煩惱的礦渣和污穢，那麼身心就會變得柔和，堪能成為容納佛法的器皿，就像鍊金一樣。以上都是清凈的忍辱。第二，『佛子』以下，針對各種境界修忍辱，廣泛地闡釋忍辱的修行方式。文中分為兩部分：先說明修忍辱的修行，后說明修忍辱的意圖。前面一部分又分為三點：首先是忍耐冤害，其次是安然承受痛苦，第三是諦察諸法。現在先說第一點，又分為兩部分：先彰顯難以忍受的境界，后說明能夠忍受的行為。這也是難行能忍。現在先說第一部分，又分為三點：首先說明口頭上的譭謗侮辱。梁朝的《攝大乘論》將忍耐冤害也稱為『他毀辱忍』，簡略地顯示了十種情況：一是觸犯禁忌，二是違背好的規矩，三是令人憂愁悲傷，四是沒有風雅情趣，五是極其庸俗卑賤，六是宣揚邪惡，七是不合人心，八是宣揚猥瑣雜亂的事情，九是極其鄙陋醜惡，十是極其粗魯野蠻。用『以是言下』總結所作所為，很多人用很多嘴巴說出各種惡毒的語言。第二，『又此下』是身體上施加逼迫和傷害，與上面的兩件事相比範圍更廣。第三，『如是經下』是總的說明長時間的傷害。這些就是所謂難以忍受的境界。第二，『菩薩遭此下』說明能夠忍受的行為，先總結前生。

【English Translation】 English version Self-explanation. Two aspects concerning the three karmas: harm will inevitably befall the body, and attachment invariably arises from the mind. Praising or promoting oneself or others is termed 'taking' (取). If praising others is already considered flattery, how much more so is self-praise and self-promotion? Therefore, one should patiently endure all of these. Three aspects concerning the three types of endurance: 'harm' refers to resentment and harm; 'taking' refers to the inability to peacefully accept the suffering of hunger and cold, and the false acceptance of these sufferings. 'Attachment' (著) means not seeing the ultimate truth (諦理). Once the ultimate truth is seen, all three types of endurance are accomplished. Therefore, the Si Yi Jing (思益經) says: 'All dharmas arise and cease in every moment, their nature constantly does not abide. In this, there is no abuse or insult, nor is there respect or praise. Even if the body is dismembered joint by joint, the mind remains constantly unmoved,' and so on. Furthermore, the above three situations are directed at the realms of adversity, compliance, and neutrality, thus giving rise to the three poisons of greed, anger, and delusion. The rest can be inferred accordingly. The second situation also does not deviate from the scope of endurance. Using fame and gain to entice people of middling capacity, and using benefits to lure those of lower capacity, Bodhisattvas and those of higher capacity, therefore, do not crave these things. The third situation is merely taken as the intention of cultivating endurance for those of lower capacity. The reason for cultivating endurance is that one must first endure oneself, and then speak to sentient beings, causing them to cultivate the practice of endurance, to stay away from evil, and to cut off delusion. This is inner endurance, where delusion disappears and wisdom manifests, and one can abide in the Dharma endurance. Since the dross and impurities of afflictions have been removed, the body and mind become gentle and capable of being vessels for the Dharma, just like refining gold. All of the above is pure endurance. Second, from 'Buddha-son' (佛子) onwards, cultivating endurance in response to various situations, extensively explaining the practice of endurance. The text is divided into two parts: first, explaining the practice of cultivating endurance; second, explaining the intention of cultivating endurance. The first part is further divided into three points: first, enduring injustice and harm; second, peacefully accepting suffering; and third, contemplating the Dharma. Now, let's first talk about the first point, which is further divided into two parts: first, highlighting the unbearable realm; second, explaining the behavior of being able to endure. This is also difficult to practice and endure. Now, let's first talk about the first part, which is further divided into three points: first, explaining verbal abuse and insult. The She Da Cheng Lun (攝大乘論) of the Liang Dynasty also refers to enduring injustice and harm as 'others' insult endurance' (他毀辱忍), briefly showing ten situations: first, violating taboos; second, violating good rules; third, causing sorrow and grief; fourth, lacking elegance and refinement; fifth, being extremely vulgar and lowly; sixth, propagating evil; seventh, not being agreeable to people; eighth, propagating obscene and chaotic matters; ninth, being extremely base and ugly; tenth, being extremely rude and barbaric. Use 'with these words' (以是言下) to summarize what has been done, many people use many mouths to speak all kinds of vicious words. Second, 'furthermore' (又此下) refers to physical coercion and harm, which is broader in scope compared to the above two matters. Third, 'as such' (如是經下) is a general explanation of long-term harm. These are the so-called unbearable realms. Second, 'Bodhisattvas encounter this' (菩薩遭此下) explains the behavior of being able to endure, first summarizing the previous life.

謂遭前極苦。二作是念下正顯忍相。以失自要。文有十句。初一假設不忍失念易志故。云動亂。餘九明失。一則不調瞋恚。二則不護根門。三迷忍法門。四不修忍行。五隨風外轉。六動亂內生。七不惜善根。八未忘彼此。上八自損。由此不能利他今能忍故。以不不之。便成八行。自他俱利自他俱調。若說此勝利成善士行。二菩薩爾時下。安受苦忍。雖仍前文義當安受故。引往所受苦以況今苦。而欲安受。所以引者。無始顯昔苦時長。諸苦明其事廣。雖事廣時長而空無二利。今時促苦少能成忍。度自利利他安不忍哉。故練磨頌云。汝已惡道經多劫。無益受苦尚能超。今行少善得菩提大利不應生退屈。由斯重自勸勉誡勵。令凈而無亂喜不憂戚。調其瞋蔽攝護根門。是自住忍法。令物同忍。第三複更已下諦察法忍。亦仍前起故云復更。斯則一忍之中。便具三忍。表非全異故。一境具明。文分三別。一自成法忍。文有五句。初句總標。無我已下釋成空義。以苦空無常無我四行釋之。倒為其次。又約大乘故苦樂等雙遣。一人我法我兩亡。二常與無常非實相待有故。三空有俱寂故云無二四苦樂。皆遣云無所有。二諸法空下令他成忍。眾生迷空故應為。說皆清凈忍也。三是故下結行應修。然莊嚴論中。由三思五想則能忍受。一思他毀

【現代漢語翻譯】謂遭前極苦（指之前遭受的巨大痛苦）。二作是念下正顯忍相（第二部分，『作是念』之後，正式闡述了忍辱的相狀）。以失自要（因為失去了自我控制的關鍵）。文有十句（這段文字有十句）。初一假設不忍失念易志故（第一句假設了如果不能忍耐，失去正念，就容易改變意志），云動亂（稱為『動亂』）。餘九明失（其餘九句說明了失去忍耐的後果）。一則不調瞋恚（第一，不能調伏嗔恨）。二則不護根門（第二，不能守護六根）。三迷忍法門（第三，迷惑于忍辱的法門）。四不修忍行（第四，不修習忍辱的行為）。五隨風外轉（第五，隨著外境的風而轉動）。六動亂內生（第六，內心的動亂產生）。七不惜善根（第七，不珍惜善根）。八未忘彼此（第八，未能忘記彼此的分別）。上八自損（以上八點是自我損害）。由此不能利他今能忍故（因為這些原因不能利益他人，現在能夠忍耐的緣故）。以不不之（用『不』來否定這些『不』）。便成八行（就成就了八種行為）。自他俱利自他俱調（自己和他人都能得到利益，自己和他人都能得到調伏）。若說此勝利成善士行（如果宣說這種勝利，就能成就善士的行為）。二菩薩爾時下（第二，菩薩在那個時候）。安受苦忍（安然接受痛苦的忍辱）。雖仍前文義當安受故（雖然仍然沿用前面的文義，但重點在於安然接受）。引往所受苦以況今苦（引用過去所受的痛苦來比況現在的痛苦）。而欲安受（從而想要安然接受）。所以引者（引用的原因是）。無始顯昔苦時長（『無始』顯示了過去痛苦的時間長久）。諸苦明其事廣（『諸苦』說明了痛苦的事情廣泛）。雖事廣時長而空無二利（雖然事情廣泛，時間長久，卻空無自利利他兩種利益）。今時促苦少能成忍（現在時間短暫，痛苦較少，卻能成就忍辱）。度自利利他安不忍哉（能夠度脫自利利他，怎麼能不忍耐呢）。故練磨頌云（所以《練磨頌》說）。汝已惡道經多劫（你已經在惡道中經歷了無數劫）。無益受苦尚能超（毫無益處地承受痛苦尚且能夠超越）。今行少善得菩提大利不應生退屈（現在修行少許善行就能獲得菩提的巨大利益，不應該產生退縮）。由斯重自勸勉誡勵（因此，要再次自我勸勉，自我告誡）。令凈而無亂喜不憂戚（使內心清凈而沒有動亂，喜悅而不憂愁）。調其瞋蔽攝護根門（調伏嗔恨的遮蔽，攝護六根）。是自住忍法（這是自己安住于忍辱的方法）。令物同忍（使眾生一同忍辱）。第三複更已下諦察法忍（第三，再次深入觀察法忍）。亦仍前起故云復更（也是從前面的基礎上生起，所以說『復更』）。斯則一忍之中（這樣，在一個忍辱之中）。便具三忍（就具備了三種忍辱）。表非全異故（表明它們並非完全不同）。一境具明（在一個境界中都能夠明白）。文分三別（這段文字分為三個部分）。一自成法忍（第一，自己成就法忍）。文有五句（這段文字有五句）。初句總標（第一句總標）。無我已下釋成空義（『無我』以下解釋成就空性的意義）。以苦空無常無我四行釋之（用苦、空、無常、無我四種行相來解釋它）。倒為其次（顛倒為其次要）。又約大乘故苦樂等雙遣（又因為是關於大乘的，所以苦和樂等都要一起捨棄）。一人我法我兩亡（第一，人我和法我兩種都消亡）。二常與無常非實相待有故（第二，常和無常並非真實相互依存而存在）。三空有俱寂故云無二（第三，空和有都寂滅，所以說沒有二）。四苦樂皆遣云無所有（第四，苦和樂都捨棄，稱為『無所有』）。二諸法空下令他成忍（第二，『諸法空』以下，使他人成就忍辱）。眾生迷空故應為（因為眾生迷惑于空性，所以應該為他們宣說）。說皆清凈忍也（宣說一切都是清凈的忍辱）。三是故下結行應修（第三，『是故』以下，總結應該修行的行為）。然莊嚴論中（然而，在《莊嚴論》中）。由三思五想則能忍受（通過三種思考和五種觀想就能忍受）。一思他毀（第一，思考他人譭謗）。 English version: Referring to experiencing extreme suffering in the past. The second part, starting with 'making this thought,' formally elucidates the characteristics of forbearance (ksanti). Because of losing self-control, this section contains ten sentences. The first sentence assumes that if one cannot forbear, loses mindfulness, and easily changes their will, it is called 'disturbance.' The remaining nine sentences explain the consequences of losing forbearance. First, one cannot subdue anger (krodha). Second, one cannot guard the sense faculties (indriya). Third, one is confused about the Dharma gate of forbearance. Fourth, one does not cultivate the practice of forbearance. Fifth, one is swayed by external winds. Sixth, internal disturbances arise. Seventh, one does not cherish roots of virtue (kusalamula). Eighth, one fails to forget the distinction between self and others. The above eight points are self-damaging. Because of these reasons, one cannot benefit others; now, because one can forbear, using 'not' to negate these 'nots,' one achieves eight kinds of conduct. Both oneself and others benefit, and both oneself and others are tamed. If one proclaims this victory, one can accomplish the conduct of a virtuous person. Second, 'Bodhisattva at that time' refers to enduring suffering with forbearance. Although it still follows the meaning of the previous text, the emphasis is on enduring peacefully. Citing past suffering to compare with present suffering, one desires to endure peacefully. The reason for citing is that 'beginningless' shows the length of past suffering, and 'various sufferings' clarify the breadth of suffering. Although the events are broad and the time is long, there is no benefit of self or others. Now, the time is short, the suffering is less, but one can accomplish forbearance. Being able to liberate oneself and others, how can one not forbear? Therefore, the 'Refining Verse' says: 'You have already passed through countless kalpas in evil realms, enduring suffering without benefit, yet you can still transcend. Now, practicing a little virtue, you can obtain the great benefit of Bodhi; you should not generate discouragement.' Therefore, one should repeatedly encourage and admonish oneself, making the mind pure and without disturbance, joyful and without sorrow. Taming the obscuration of anger and guarding the sense faculties is the method of abiding in forbearance oneself, enabling beings to forbear together. Third, 'Again, further' refers to deeply observing Dharma forbearance. It also arises from the previous foundation, so it is called 'again, further.' Thus, within one forbearance, one possesses three forbearances, indicating that they are not entirely different. All can be understood within one realm. This text is divided into three parts. First, one accomplishes Dharma forbearance oneself. This text has five sentences. The first sentence is a general statement. 'No-self' and below explain the meaning of accomplishing emptiness, using the four aspects of suffering, emptiness, impermanence, and no-self to explain it. Inversion is secondary. Also, because it is about Mahayana, both suffering and happiness, etc., must be abandoned together. First, both the self of person and the self of Dharma vanish. Second, permanence and impermanence do not truly depend on each other for existence. Third, emptiness and existence are both quiescent, so it is said there is no duality. Fourth, both suffering and happiness are abandoned, called 'nothing whatsoever.' Second, 'All Dharmas are empty' and below, enabling others to accomplish forbearance. Because beings are confused about emptiness, one should proclaim to them that all is pure forbearance. Third, 'Therefore' and below, concluding that one should cultivate the practice. However, in the 'Ornament of the Great Vehicle Sutras' (Mahāyānasaṃgraha). Through three kinds of thinking and five kinds of contemplation, one can endure. First, thinking about others' slander.

【English Translation】 Refers to experiencing extreme suffering in the past. The second part, starting with 'making this thought,' formally elucidates the characteristics of forbearance (ksanti). Because of losing self-control, this section contains ten sentences. The first sentence assumes that if one cannot forbear, loses mindfulness, and easily changes their will, it is called 'disturbance.' The remaining nine sentences explain the consequences of losing forbearance. First, one cannot subdue anger (krodha). Second, one cannot guard the sense faculties (indriya). Third, one is confused about the Dharma gate of forbearance. Fourth, one does not cultivate the practice of forbearance. Fifth, one is swayed by external winds. Sixth, internal disturbances arise. Seventh, one does not cherish roots of virtue (kusalamula). Eighth, one fails to forget the distinction between self and others. The above eight points are self-damaging. Because of these reasons, one cannot benefit others; now, because one can forbear, using 'not' to negate these 'nots,' one achieves eight kinds of conduct. Both oneself and others benefit, and both oneself and others are tamed. If one proclaims this victory, one can accomplish the conduct of a virtuous person. Second, 'Bodhisattva at that time' refers to enduring suffering with forbearance. Although it still follows the meaning of the previous text, the emphasis is on enduring peacefully. Citing past suffering to compare with present suffering, one desires to endure peacefully. The reason for citing is that 'beginningless' shows the length of past suffering, and 'various sufferings' clarify the breadth of suffering. Although the events are broad and the time is long, there is no benefit of self or others. Now, the time is short, the suffering is less, but one can accomplish forbearance. Being able to liberate oneself and others, how can one not forbear? Therefore, the 'Refining Verse' says: 'You have already passed through countless kalpas in evil realms, enduring suffering without benefit, yet you can still transcend. Now, practicing a little virtue, you can obtain the great benefit of Bodhi; you should not generate discouragement.' Therefore, one should repeatedly encourage and admonish oneself, making the mind pure and without disturbance, joyful and without sorrow. Taming the obscuration of anger and guarding the sense faculties is the method of abiding in forbearance oneself, enabling beings to forbear together. Third, 'Again, further' refers to deeply observing Dharma forbearance. It also arises from the previous foundation, so it is called 'again, further.' Thus, within one forbearance, one possesses three forbearances, indicating that they are not entirely different. All can be understood within one realm. This text is divided into three parts. First, one accomplishes Dharma forbearance oneself. This text has five sentences. The first sentence is a general statement. 'No-self' and below explain the meaning of accomplishing emptiness, using the four aspects of suffering, emptiness, impermanence, and no-self to explain it. Inversion is secondary. Also, because it is about Mahayana, both suffering and happiness, etc., must be abandoned together. First, both the self of person and the self of Dharma vanish. Second, permanence and impermanence do not truly depend on each other for existence. Third, emptiness and existence are both quiescent, so it is said there is no duality. Fourth, both suffering and happiness are abandoned, called 'nothing whatsoever.' Second, 'All Dharmas are empty' and below, enabling others to accomplish forbearance. Because beings are confused about emptiness, one should proclaim to them that all is pure forbearance. Third, 'Therefore' and below, concluding that one should cultivate the practice. However, in the 'Ornament of the Great Vehicle Sutras' (Mahāyānasaṃgraha). Through three kinds of thinking and five kinds of contemplation, one can endure. First, thinking about others' slander.

辱我是我自業。二思彼我俱是行苦。三思聲聞自利尚不以苦加人。此三文在安受忍中。思昔諸苦自他調攝故。言五想者。一本親想。眾生無始無非親屬故。二修法想。打罵不可得故。三修無常想。四修苦想。五修攝取想。即此文攝對前可思。第二為慈念下明修忍意。文有十句義兼通別。通則三忍皆為此十在義可知。別則為初五。故修耐冤害。慈念為總。次但欲饒益於他。不懼他不饒益。本欲安人豈當加報。愍彼淪倒寧懷恨心。以忍調行攝諸恚怒。次一安受苦忍。隨逐眾生無疲苦故。次二句。為覺自他修諦察法。后二通於前三。上一為言下流至此。斯即九中二世樂也。第四無屈撓行。撓者曲也弱也。即牢強精進也。釋相中二。先總顯其相。后隨難別釋。前中文三。初正顯精進。二性無下明離過失。三但為下辨進所為。此之三段。初即總舉次是釋。精謂無雜故。三是釋進趣所為故。今初正顯中。初句標行所屬。所謂已下顯勝列名。精進多名望業用故。初第一者亦是首義。此義有三。一大故。第一謂為大菩提故。二勝故。第一光明功德故。三殊勝故。第一謂超出故。第二大亦三義。一最勝故。大勝中極故。如世大王。二最妙故。大事理融通故。如世大德。三上故。大行體高上如世尊長第三勝者亦有三義。一無上故。勝不可加

【現代漢語翻譯】現代漢語譯本『辱我是我自業』（侮辱我是我自己的業力所致）。二思『彼我俱是行苦』（思考對方和我都是在經歷苦難）。三思『聲聞自利尚不以苦加人』（思考小乘修行者爲了自己的利益，尚且不會將痛苦加於他人）。這三段文字在安受忍（安忍于苦難）中。思考過去種種苦難，是爲了調伏和攝受自己和他人。所以說五想：一、本親想（視眾生為親屬）。因為眾生在無始以來，沒有不是自己親屬的。二、修法想（修習佛法之想）。因為打罵是不可得的（沒有實體的）。三、修無常想（修習世事無常之想）。四、修苦想（修習苦難之想）。五、修攝取想（修習攝取眾生之想）。這段文字可以用來對照前面的思考。第二段『為慈念下明修忍意』（爲了慈悲憐憫，闡明修忍的意義）。文中有十句，意義兼顧共通和個別。共通之處在於三種忍都包含這十種意義，這是可以理解的。個別之處在於前五句，因此修習忍耐冤害。慈念是總綱。接下來『但欲饒益於他，不懼他不饒益』（只想饒益他人，不害怕他人不饒益自己）。『本欲安人豈當加報』（本來想要安定他人，怎麼能想著回報）。『愍彼淪倒寧懷恨心』（憐憫他們沉淪顛倒，怎麼能懷恨在心）。『以忍調行攝諸恚怒』（用忍耐來調伏行為，攝持各種嗔恚憤怒）。接下來一句是安受苦忍（安忍于苦難），因為隨順眾生而沒有疲憊和痛苦。接下來的兩句，是爲了覺悟自己和他人而修習諦察法（如實觀察諸法的智慧）。後面的兩句適用於前面的三種忍。『上一為言下流至此，斯即九中二世樂也』（上面所說的一直到這裡，就是九種禪定中的二禪之樂）。第四是無屈撓行（不屈不撓的修行）。屈撓就是彎曲和軟弱。也就是牢固、堅強和精進。解釋相狀分為兩部分。先總的顯示它的相狀，然後隨著疑問分別解釋。前面的文字分為三段。首先是正式顯示精進，其次是『性無下明離過失』（從本性上來說，沒有過失，闡明遠離過失），然後是『但為下辨進所為』（只是爲了什麼，辨別精進所為）。這三個段落，第一個是總的概括，接下來是解釋。精，指的是沒有雜染。第三段是解釋精進所要達到的目的。現在首先正式顯示精進，第一句標明修行所屬。『所謂已下顯勝列名』（所謂的以下顯示殊勝，列出名稱）。精進有很多名稱，是因為它的作用很大。第一個，也是首要的意義。這個意義有三個方面。一是大，第一個指的是爲了大菩提。二是勝，第一個指的是光明功德。三是殊勝，第一個指的是超出。第二個大，也有三個意義。一是最為殊勝，在殊勝之中最為極致，就像世間的大王。二是最為微妙，大事和理融會貫通，就像世間的大德。三是高上，大行本體高上，就像世尊高長。第三個勝，也有三個意義。一是無上，殊勝到無法再增加。

【English Translation】 English version 'To insult me is my own karma.' (Rǔ wǒ shì wǒ zì yè) (Insulting me is due to my own karmic actions). Secondly, contemplate 'both they and I are subject to the suffering of existence.' (Bǐ wǒ jù shì xíng kǔ) (Consider that both the other person and I are experiencing suffering). Thirdly, contemplate 'even the Śrāvakas (聲聞) (those who listen to the Buddha's teachings) who seek self-benefit do not inflict suffering on others.' (Shēngwén zì lì shàng bù yǐ kǔ jiā rén) (Consider that even those practicing for their own liberation would not add suffering to others). These three passages are within the context of enduring suffering (安受忍) (ān shòu rěn). Contemplate past sufferings to tame and subdue both oneself and others. Therefore, it speaks of five contemplations: First, the contemplation of inherent kinship (本親想) (běn qīn xiǎng). Because all beings, since beginningless time, have been related to us. Second, the contemplation of cultivating the Dharma (修法想) (xiū fǎ xiǎng). Because scolding and beating are unattainable (without substance). Third, the contemplation of impermanence (無常想) (wú cháng xiǎng). Fourth, the contemplation of suffering (苦想) (kǔ xiǎng). Fifth, the contemplation of embracing (攝取想) (shè qǔ xiǎng), which is to embrace all beings. This passage can be used to reflect on the previous contemplations. The second passage, 'To cultivate compassion, clarify the meaning of cultivating patience' (為慈念下明修忍意) (wèi cí niàn xià míng xiū rěn yì). There are ten sentences in the text, with meanings that encompass both the general and the specific. The general aspect is that all three types of patience contain these ten meanings, which is understandable. The specific aspect is the first five sentences, thus cultivating patience to endure harm. Compassionate thought is the general principle. Next, 'Only desiring to benefit others, not fearing that others will not benefit oneself' (但欲饒益於他，不懼他不饒益) (dàn yù ráo yì yú tā, bù jù tā bù ráo yì). 'Originally intending to bring peace to others, how could one expect repayment?' (本欲安人豈當加報) (běn yù ān rén qǐ dāng jiā bào). 'Pitying their downfall, how could one harbor resentment?' (愍彼淪倒寧懷恨心) (mǐn bǐ lún dǎo níng huái hèn xīn). 'Using patience to tame actions, restraining all anger and resentment' (以忍調行攝諸恚怒) (yǐ rěn tiáo xíng shè zhū huì nù). The next sentence is enduring suffering (安受苦忍) (ān shòu kǔ rěn), because following beings without fatigue or suffering. The next two sentences are for awakening oneself and others to cultivate the wisdom of discerning the truth (諦察法) (dì chá fǎ). The last two sentences apply to the previous three types of patience. 'The above flows from the first word to here, this is the joy of the second dhyana among the nine' (上一為言下流至此，斯即九中二世樂也) (shàng yī wèi yán xià liú zhì cǐ, sī jí jiǔ zhōng èr shì lè yě). Fourth is the practice of non-yielding (無屈撓行) (wú qū náo xíng). Yielding means bending or weakness. That is, firmness, strength, and diligence. Explaining the characteristics is divided into two parts. First, generally show its characteristics, and then explain separately according to the questions. The previous text is divided into three paragraphs. The first is to formally show diligence, the second is 'From the nature, there is no fault, clarifying the separation from faults' (性無下明離過失) (xìng wú xià míng lí guò shī), and then 'Only for what, distinguishing what diligence is for' (但為下辨進所為) (dàn wèi xià biàn jìn suǒ wéi). These three paragraphs, the first is a general summary, and the next is an explanation. Diligence refers to being without impurities. The third paragraph explains the purpose of diligence. Now, first formally show diligence, the first sentence marks the belonging of practice. 'The so-called below shows the excellence, listing the names' (所謂已下顯勝列名) (suǒ wèi yǐ xià xiǎn shèng liè míng). Diligence has many names because its function is great. The first one is also the primary meaning. This meaning has three aspects. First, great, the first refers to the great Bodhi. Second, excellent, the first refers to the light and merit. Third, supreme, the first refers to transcendence. The second great also has three meanings. First, the most excellent, the most extreme among the excellent, like the great king of the world. Second, the most subtle, the great events and principles are integrated, like the great virtue of the world. Third, high, the body of great practice is high, like the tall and long World Honored One. The third excellent also has three meanings. First, unsurpassed, excellent to the point that it cannot be increased.

故。二無等故。勝不可匹故。三普遍故。勝體周法界無可勝故。二離過中即難行精進。性無間雜最為難故。先離自惱之過。謂本隨煩惱任運不起。故曰性無。圓融教中地前得爾。后終不為下明離惱他。三辨精進所為中。有二十句具含三種精進。但為是被甲四弘願故。而行即是方便加行所為之法。是所攝善。文分為四。初三斷惑。次七度生。次四知法。后六求佛。即四弘也。今初。初斷現行。次斷種子。后斷余習。二度眾生中為成十力智故。煩惱是漏意令其盡。境界即遍趣行。心行義兼于業生死義。兼宿住處非處力。總故不明。三有四句。知法中初總余別。別中一事法界。若自入法則以凈信為根本。若約利他則以慈悲為根本等。二即理法界。云平等性。三事理無礙法界。三世之事。即平等理性也。事隨理融義含事事無礙。四有六句。求佛中初二即智。初句教智光明。后句證智。次二知境先真后俗。后二皆權智。前句知機識藥。后句四辯宣陳分別演說。即是樂說。說於法義句即是辭上之四弘。初二知苦斷集。后二修道證滅。即無作四諦之境也。第二佛子菩薩下。隨難別釋。于中二。先明被甲精進。后明利樂精進。今初。全同瑜伽之文。但論以被甲為初。約先心自誓故。本業三進之中初名大誓。今居攝善之後。就假設遇緣耳

。文有兩番問答。初番可知。後設復有下第二番中。更難於前。得大善利者。我本發心愿代物苦。但慮不容相代。今聞苦身能遂順本悲心。不慮時長。但增喜慶長劫不懈。況盡壽耶。一念不悔即忘身無間。自慶得利即平等通達。有深功德為難行也。第二菩薩以此下。利樂精進。即用前加行攝善。以利眾生。令彼涅槃真安樂也。第五離癡亂行。釋相中二。先總顯無癡亂。后別明無癡亂。今初。句雖有六義乃有十。初總余別。總云成就正念者。然通三義皆名正念。一就奢摩他品名為正念。正念即定。以彼定心離妄念之亂。故名為正。此從業用立名。亦鄰近立稱故。八正道中正念定攝。起信論云。心若馳散即當攝來令住正念。二就毗缽舍那品。亦名正念。謂不偏鑒達明瞭于緣。故下經云。正念諸法未曾忘失。三雙運道名為正念。次下經云。以正念故善解世間等。謂于緣明瞭是無癡義。不異所緣名無亂義。即雙運也。又下經。云禪定持心常一緣智慧了境同三昧。雖有毗缽舍那及雙運道。皆就心一境。辨名禪自性。別中初句復是無亂之總。謂不隨境轉故無散亂。三障不能壞名為堅固。四緣不能牽故云不動。五超劣顯勝故云最上。六異世無染故云清凈。上五釋無亂也。下四義釋無癡。謂七稱法界故云廣。八趣一切智故云大。九引發

【現代漢語翻譯】這段文字包含兩輪問答。第一輪問答的內容比較容易理解。後文設定的第二輪問答，難度更勝於前。能夠獲得大利益的人，是因為我最初發愿要代替眾生受苦。只是擔心無法真正代替。如今聽聞苦修自身能夠順應我最初的悲心，便不再顧慮時間長短。只會增加喜悅，長久不懈地修行。更何況只是盡此一生呢？只要一念不悔，即使粉身碎骨也在所不惜。自我慶幸能夠獲得利益，即是平等通達。具有深刻的功德，是因為這是難行之事。『第二菩薩以此下』，是爲了利益眾生而精進修行。即運用之前的加行來攝取善法，以此利益眾生，使他們獲得涅槃的真正安樂。第五，遠離愚癡散亂的行為。在解釋『相』時，分為兩部分。首先總的顯示沒有愚癡散亂，然後分別說明沒有愚癡散亂。現在先說總的方面。雖然句子有六個，但含義卻有十個。首先是總說，其餘是別說。總的說『成就正念者』。然而，通達三種含義都可以稱為正念。第一，就奢摩他（Samatha，止觀中的止）品來說，稱為正念。正念即是禪定。因為禪定之心遠離妄念的擾亂，所以稱為正。這是從業用上立名，也因為鄰近而立稱。八正道中，正念屬於禪定。起信論中說：『心如果散亂，就應當收攝回來，使其安住于正念。』第二，就毗缽舍那（Vipassanā，止觀中的觀）品來說，也稱為正念。是指不偏頗地鑑別，明瞭地通達于緣起。所以下文經中說：『正念諸法，未曾忘失。』第三，雙運道稱為正念。接下來經中說：『以正念故，善解世間等。』是指對於緣起明瞭，就是沒有愚癡的含義。不異於所緣，就是沒有散亂的含義。這就是雙運。另外，下文經中說：『禪定持心常一緣，智慧了境同三昧。』雖然有毗缽舍那以及雙運道，都是就心專注於一境，來辨別禪的自性。分別解釋中，第一句又是沒有散亂的總說。是指不隨境界而轉，所以沒有散亂。三種障礙不能破壞，稱為堅固。四種因緣不能牽引，所以說不動。超越低劣而顯示殊勝，所以說是最上。與世俗不同，沒有染污，所以說是清凈。以上五種解釋沒有散亂。以下四種解釋沒有愚癡。是指稱合於法界，所以說是廣。趨向一切智（Sarvajna，佛陀的智慧）故說是大。引發...

【English Translation】 This passage contains two rounds of questions and answers. The first round is relatively easy to understand. The second round, set later, is even more difficult than the first. Those who can obtain great benefits do so because I initially vowed to take the suffering of sentient beings upon myself. I was just worried that I couldn't truly take their place. Now that I hear that cultivating oneself through hardship can align with my original compassionate heart, I no longer worry about the length of time. I will only increase joy and practice diligently without懈怠 for a long time. Moreover, it's only for this lifetime. As long as there is no regret in a single thought, even if my body is shattered, I will not hesitate. I rejoice in gaining benefits, which is equal to thorough understanding. It has profound merit because it is a difficult practice. 'The second Bodhisattva, from this point onward,' is to diligently practice for the benefit of sentient beings. That is, using the previous preliminary practices to gather good deeds, thereby benefiting sentient beings and enabling them to attain the true bliss of Nirvana (Nirvana, a state of perfect peace). Fifth, to be free from foolish and confused actions. In explaining 'characteristics,' it is divided into two parts. First, generally showing the absence of foolishness and confusion, and then separately explaining the absence of foolishness and confusion. Now, let's talk about the general aspect first. Although there are six sentences, there are ten meanings. The first is general, and the rest are specific. Generally speaking, 'those who achieve right mindfulness.' However, understanding all three meanings can be called right mindfulness. First, in terms of Samatha (Samatha, calming meditation) practice, it is called right mindfulness. Right mindfulness is meditation. Because the mind in meditation is free from the disturbance of delusional thoughts, it is called right. This is named from its function, and also because it is named due to its proximity. In the Eightfold Path, right mindfulness belongs to meditation. The Awakening of Faith says: 'If the mind is scattered, it should be gathered back and made to abide in right mindfulness.' Second, in terms of Vipassanā (Vipassanā, insight meditation) practice, it is also called right mindfulness. It refers to discerning without bias and clearly understanding the arising of conditions. Therefore, the sutra below says: 'Right mindfulness of all dharmas, never forgotten.' Third, the dual practice path is called right mindfulness. The following sutra says: 'Because of right mindfulness, one can well understand the world, etc.' It means that being clear about conditions is the meaning of no foolishness. Not being different from what is conditioned is the meaning of no confusion. This is the dual practice. In addition, the sutra below says: 'Meditation holds the mind constantly on one object, wisdom understands the realm like Samadhi (Samadhi, a state of meditative consciousness).' Although there are Vipassanā and the dual practice path, they all discern the nature of meditation based on the mind focusing on one object. In the separate explanations, the first sentence is again a general statement of no confusion. It means not being turned by the environment, so there is no confusion. The three obstacles cannot destroy it, so it is called firm. The four conditions cannot pull it, so it is said to be immovable. Surpassing the inferior and showing the superior, so it is said to be the highest. Different from the mundane, without defilement, so it is said to be pure. The above five explain the absence of confusion. The following four explain the absence of foolishness. It means being in accordance with the Dharmadhatu (Dharmadhatu, the realm of all phenomena), so it is said to be vast. Tending towards Sarvajna (Sarvajna, the wisdom of the Buddha), therefore it is said to be great. To initiate...

難量故云無量。十不捨大悲名無迷惑。上九別句攝為三禪。前六現法樂住。次二引生功德。后一饒益有情。第二以是下。別顯無癡亂。如次釋前十義。即為十段。亦初一為總釋前正念。于中分二。初結前生后。后善解已下顯正念之能。文曲分二。先雙標后雙釋。今初也。正念有觀故能善解。正念有止所以能持。世言無益但須善解。出世有益偏語憶持。出世不解應不持義。世言不持應無記憶。故文雖影略義必兩兼。解事解理故名善解。二所謂下雙釋分二。先通就諸境明無癡亂。后此菩薩下。別約所持明無癡亂。今初也。據無癡亂文但有九。開初為二句亦有十。謂法義別故。初句即法無礙合蘊成二。謂色與心。非色謂心即餘四蘊。二能持建立下義無礙也。義有二種。自性亦二。一事二理。事即質礙為色性等。理即無性為色等性。皆無名相中。施設建立持言及義。即文義二持。今正覺理事離妄分別。名無癡亂。此二釋上能持。下八釋上善解。義必兼具故癡亂雙舉。三於五蘊生滅得無癡亂。十地品云。死有二種業。一能壞諸行。二不覺知故相續不絕。今此菩薩。於二事理靜無遺照。故無癡亂。四偏語胎生明無癡亂。瑜伽第二說四種入胎。一正知入而不知住出。所謂輪王。二正知入住不正知出。所謂獨覺。三俱能正知。所謂菩薩

【現代漢語翻譯】難量故云無量（immeasurable）。十不捨大悲名無迷惑（ten non-abandoning great compassion is called non-delusion）。上九別句攝為三禪（the preceding nine separate phrases are summarized as the third dhyana）。前六現法樂住（the first six are dwelling in the present life with joy）。次二引生功德（the next two lead to the arising of merit）。后一饒益有情（the last one benefits sentient beings）。第二以是下。別顯無癡亂（the second 'because of this' below, separately reveals non-ignorance and non-confusion）。如次釋前十義（explaining the preceding ten meanings in order）。即為十段（thus forming ten sections）。亦初一為總釋前正念（also, the first one is a general explanation of the preceding right mindfulness）。于中分二（within which it is divided into two）。初結前生后（first, connecting the preceding and generating the following）。后善解已下顯正念之能（after 'good understanding,' below, reveals the ability of right mindfulness）。文曲分二（the text is subtly divided into two）。先雙標后雙釋（first, double marking, then double explanation）。今初也（this is the first）。正念有觀故能善解（right mindfulness has observation, therefore it can understand well）。正念有止所以能持（right mindfulness has cessation, therefore it can maintain）。世言無益但須善解（worldly words are useless, only good understanding is needed）。出世有益偏語憶持（transcendental words are beneficial, especially remembering and maintaining）。出世不解應不持義（if one does not understand the transcendental, one should not maintain its meaning）。世言不持應無記憶（if one does not maintain worldly words, one should have no memory）。故文雖影略義必兩兼（therefore, although the text is concise, the meaning must encompass both）。解事解理故名善解（understanding affairs and understanding principles is called good understanding）。二所謂下雙釋分二（the second, 'so-called,' below, double explanation, divides into two）。先通就諸境明無癡亂（first, generally explaining non-ignorance and non-confusion in all realms）。后此菩薩下。別約所持明無癡亂（after 'this Bodhisattva' below, specifically explaining non-ignorance and non-confusion in terms of what is maintained）。今初也（this is the first）。據無癡亂文但有九（according to the text on non-ignorance and non-confusion, there are only nine）。開初為二句亦有十（opening the first into two sentences also makes ten）。謂法義別故（because the dharma and meaning are different）。初句即法無礙合蘊成二（the first sentence is the dharma unimpeded, combining aggregates to form two）。謂色與心（namely, form and mind）。非色謂心即餘四蘊（non-form refers to mind, which is the remaining four aggregates）。二能持建立下義無礙也（the second, 'able to maintain and establish,' below, is the meaning unimpeded）。義有二種（meaning has two kinds）。自性亦二（self-nature also has two）。一事二理（one is phenomena, two is principle）。事即質礙為色性等（phenomena are substantial obstacles, such as the nature of form）。理即無性為色等性（principle is non-nature, such as the nature of formlessness）。皆無名相中（all are without names and forms）。施設建立持言及義（establishing the words and meanings of maintaining）。即文義二持（namely, the two maintainings of text and meaning）。今正覺理事離妄分別（now, correct awareness of phenomena and principle is free from false discrimination）。名無癡亂（called non-ignorance and non-confusion）。此二釋上能持（these two explain the above 'able to maintain'）。下八釋上善解（the following eight explain the above 'good understanding'）。義必兼具故癡亂雙舉（because the meaning must encompass both, ignorance and confusion are mentioned together）。三於五蘊生滅得無癡亂（three, in the arising and ceasing of the five aggregates, one attains non-ignorance and non-confusion）。十地品云（the Tenth Ground chapter says）。死有二種業（death has two kinds of karma）。一能壞諸行（one can destroy all actions）。二不覺知故相續不絕（two, because of non-awareness, the continuity is not broken）。今此菩薩（now, this Bodhisattva）。於二事理靜無遺照（in the two phenomena and principles, there is stillness and complete illumination）。故無癡亂（therefore, there is no ignorance and confusion）。四偏語胎生明無癡亂（four, specifically speaking of womb-birth, clarifies non-ignorance and non-confusion）。瑜伽第二說四種入胎（the second [chapter of] Yoga [text] speaks of four kinds of entering the womb）。一正知入而不知住出（one knows entering but does not know dwelling and exiting）。所謂輪王（called a wheel-turning king）。二正知入住不正知出（two knows entering and dwelling but does not know exiting）。所謂獨覺（called a Pratyekabuddha）。三俱能正知（three, both can know correctly）。所謂菩薩（called a Bodhisattva）。

【English Translation】 Immeasurable because it is difficult to measure, hence called 'immeasurable.' The ten non-abandoning great compassion is called 'non-delusion.' The preceding nine separate phrases are summarized as the third dhyana. The first six are dwelling in the present life with joy. The next two lead to the arising of merit. The last one benefits sentient beings. The second 'because of this' below, separately reveals non-ignorance and non-confusion. Explaining the preceding ten meanings in order, thus forming ten sections. Also, the first one is a general explanation of the preceding right mindfulness, within which it is divided into two. First, connecting the preceding and generating the following. After 'good understanding,' below, reveals the ability of right mindfulness. The text is subtly divided into two. First, double marking, then double explanation. This is the first. Right mindfulness has observation, therefore it can understand well. Right mindfulness has cessation, therefore it can maintain. Worldly words are useless, only good understanding is needed. Transcendental words are beneficial, especially remembering and maintaining. If one does not understand the transcendental, one should not maintain its meaning. If one does not maintain worldly words, one should have no memory. Therefore, although the text is concise, the meaning must encompass both. Understanding affairs and understanding principles is called good understanding. The second, 'so-called,' below, double explanation, divides into two. First, generally explaining non-ignorance and non-confusion in all realms. After 'this Bodhisattva' below, specifically explaining non-ignorance and non-confusion in terms of what is maintained. This is the first. According to the text on non-ignorance and non-confusion, there are only nine. Opening the first into two sentences also makes ten, because the dharma and meaning are different. The first sentence is the dharma unimpeded, combining aggregates to form two, namely, form and mind. Non-form refers to mind, which is the remaining four aggregates. The second, 'able to maintain and establish,' below, is the meaning unimpeded. Meaning has two kinds, self-nature also has two. One is phenomena, two is principle. Phenomena are substantial obstacles, such as the nature of form. Principle is non-nature, such as the nature of formlessness. All are without names and forms, establishing the words and meanings of maintaining, namely, the two maintainings of text and meaning. Now, correct awareness of phenomena and principle is free from false discrimination, called non-ignorance and non-confusion. These two explain the above 'able to maintain.' The following eight explain the above 'good understanding.' Because the meaning must encompass both, ignorance and confusion are mentioned together. Three, in the arising and ceasing of the five aggregates, one attains non-ignorance and non-confusion. The Tenth Ground chapter says, death has two kinds of karma. One can destroy all actions. Two, because of non-awareness, the continuity is not broken. Now, this Bodhisattva, in the two phenomena and principles, there is stillness and complete illumination, therefore, there is no ignorance and confusion. Four, specifically speaking of womb-birth, clarifies non-ignorance and non-confusion. The second [chapter of] Yoga [text] speaks of four kinds of entering the womb. One knows entering but does not know dwelling and exiting, called a wheel-turning king (Cakravartin). Two knows entering and dwelling but does not know exiting, called a Pratyekabuddha. Three, both can know correctly, called a Bodhisattva.

。四俱不正知。謂余有情。前之二人尚有癡亂也。凡夫癡亂相者。謂下者見所生處。在於廁穢中者。見在舍宅。上者見處華林。若男于母生愛。于父生瞋。謂競母故。女則反上。大集二十七。涅槃十八二十九。俱舍第九。皆具說之。次三及十文並可知。八九各有通別。別謂四魔十魔及業。如離世間品。及如大品魔事品起信論說。若依智論。除諸法實相皆菩薩魔事。起心動念悉是魔業。今以智覺察不隨其轉。如人覺賊及偷狗故。知魔界如與佛界如。如無二故。既覺其事即不造其業。第二此菩薩下。別約所持法門明無癡亂。文有二別。先正明後徴釋。前中三。初結前標。后次所謂下正顯所持。三菩薩下結無癡亂。二正顯中有十五法。一所證理體。大分深義。所謂空故。即事真故。二即體業用之法。三具德相故。四一具一切故云種種。上四即所詮理法。五即能詮教法義。見初卷。六行法以因嚴果故。七果法。上七通明四法。下八唯約地位。亦果行收。謂八即初地大愿。已證理故名正希望。決定解斷二障。故云清凈。九即根本智。十即后得。此二通至七地。十一甚廣大法。即八地法證深法忍。如法界故。十二九地是法師位。了物機故。十三十地。知世間集共不共等故。苦無常等通色心故。名之為共。色心類殊名為不共。又器世

間名共。共業感故。眾生世間名不共。自業成故。此二唯約所知。又隨他意行名共。隨自意行名不共。又靜慮無色四等五通。雖共凡小菩薩無漏大悲故名不共。十四等覺智。十五如來智。上豎明諸位。若約橫配者。初一唯因后一唯果。中間六智通於因果。而別義相顯。三結無癡亂者。不忘不癡不失無亂。心常憶下通結相續。第二何以故下徴釋。釋中。以因深故不亂眾生。得無亂果。不壞正法增廣大智。得無癡果。不斷善根得相續果。因果影響孱然無差。第二複次下別釋上九。攝為三禪。初六釋前現法樂住。即為六段。今初釋前心無散亂文二。初標。二所謂下釋。釋中又二。前釋種種音聲。略列七種。言沮壞六根者。非唯引奪耳根。亦令余根不能緣境。故名沮壞根。以見等而為義故。又沮壞者。如治禪病經云。因於外聲動六情根。心脈顛倒。五種惡風從心脈入風動心故。或歌或舞作種種變。此即破壞之義。既壞意身余皆隨壞。然色可冥目觸味合知。香少詮顯。為禪定刺唯在於聲。故偏語之。明無癡亂。非餘四塵不能亂也。故上忍中遇身加害。心無散亂。二此菩薩下釋不能惑亂。文亦分二。先總明長時不亂。后所謂下。別顯不亂之相。句有十一。初總余別。別為五對。一境審心定。二教達行成。三憶因念緣。四觀真起用。

【現代漢語翻譯】現代漢語譯本間名共（共同）。共業所感，故名眾生世間為共。自業成就，故名不共。這兩種說法僅就所知而言。此外，隨順他人意願行事名為共，隨順自己意願行事名為不共。又，靜慮（禪定）、無色界（佛教宇宙觀中的最高境界）、四等（四無量心，即慈、悲、喜、舍）、五通（天眼通、天耳通、他心通、宿命通、神足通），雖然與凡夫和小菩薩共有，但因有無漏大悲心，故名不共。十四等覺智（菩薩的十四種智慧）。十五如來智（佛的智慧）。以上向上闡明了各個位次。如果從橫向來配合，最初的「一」唯是因，最後的「一」唯是果，中間的六智貫通因果，而各自的意義和相狀顯現。三結（三種結使，即貪、嗔、癡）無癡亂，指不忘、不癡、不失、無亂。心常憶下文貫通總結相續。第二「何以故」下文是提問和解釋。解釋中，因為因深，所以不亂眾生，得到無亂的果報；不壞正法，增長廣大智慧，得到無癡的果報；不斷善根，得到相續的果報。因果影響，絲毫不差。第二「複次」下文分別解釋上面的九種禪定，歸納為三種禪。最初的六種解釋前面的「現法樂住」，分為六段。現在首先解釋前面的「心無散亂」文，分為兩部分。首先是標示，其次是「所謂」下文的解釋。解釋中又分為兩部分。前面解釋種種音聲，簡略列舉了七種。所說的「沮壞六根」，並非僅僅是引奪耳根，也使其他根不能緣境，所以名為沮壞根。以見等作為意義。又，沮壞，如《治禪病經》所說，因為外面的聲音擾動六情根，心脈顛倒，五種惡風從心脈進入，風擾動心，或歌或舞，作出種種變化。這就是破壞的意義。既然破壞了意和身，其餘的都會隨之破壞。然而色可以閉目不見，觸味可以合知，香很少顯現，對於禪定來說，刺唯在於聲，所以偏重於說聲音。說明無癡亂，並非其餘四塵不能擾亂。所以上忍中遇到身體加害，心無散亂。第二「此菩薩」下文解釋不能迷惑擾亂。文也分為兩部分。先總明長時間不亂，后「所謂」下文，分別顯示不亂的相狀。句子有十一句。最初一句是總說，其餘是分別說。分別說分為五對。一是境審心定，二是教達行成，三是憶因念緣，四是觀真起用。

【English Translation】 English version 『Jian Ming Gong』 (Shared Name). Because of shared karma, the world of sentient beings is called 『Gong』 (shared). Because of individual karma, it is called 『Bu Gong』 (not shared). These two only refer to what is known. Furthermore, acting according to others' intentions is called 『Gong』 (shared), while acting according to one's own intentions is called 『Bu Gong』 (not shared). Moreover, 『Jing Lu』 (Dhyana, meditative absorption), the 『Wu Se Jie』 (Formless Realm, the highest realm in Buddhist cosmology), the 『Si Deng』 (Four Immeasurables: loving-kindness, compassion, joy, and equanimity), and the 『Wu Tong』 (Five Supernatural Powers: clairvoyance, clairaudience, knowing others' minds, remembering past lives, and magical powers), although shared with ordinary people and lesser Bodhisattvas, are called 『Bu Gong』 (not shared) because of the unconditioned great compassion. The 『Shi Si Deng Jue Zhi』 (Fourteen Kinds of Enlightenment Wisdom of Bodhisattvas). The 『Shi Wu Ru Lai Zhi』 (Fifteen Wisdoms of the Tathagata, Buddha). The above clarifies the positions vertically. If matched horizontally, the first 『one』 is only the cause, and the last 『one』 is only the result. The six wisdoms in the middle connect cause and effect, while their respective meanings and characteristics are manifested. The three 『Jie』 (fetters, bonds: greed, hatred, delusion) without delusion and confusion refer to not forgetting, not being deluded, not losing, and not being confused. 『Xin Chang Yi』 (The mind always remembers) below connects and summarizes the continuity. The second 『He Yi Gu』 (Why) below is the question and explanation. In the explanation, because the cause is deep, one does not confuse sentient beings and obtains the result of non-confusion; one does not destroy the true Dharma and increases great wisdom, obtaining the result of non-delusion; one does not cut off good roots and obtains the result of continuity. The influence of cause and effect is clear and without difference. The second 『Fu Ci』 (Furthermore) below separately explains the above nine dhyanas, summarized into three dhyanas. The first six explain the previous 『Xian Fa Le Zhu』 (dwelling in happiness in the present life), divided into six sections. Now, first explain the previous text 『Xin Wu San Luan』 (mind without distraction), divided into two parts. First is the indication, and second is the explanation below 『Suo Wei』 (what is called). The explanation is again divided into two parts. The first part explains various sounds, briefly listing seven types. The so-called 『Ju Huai Liu Gen』 (obstructing and destroying the six roots) does not only refer to attracting and seizing the ear root, but also prevents the other roots from connecting with their objects, so it is called 『Ju Huai Gen』 (obstructing and destroying the roots). Taking seeing etc. as the meaning. Furthermore, 『Ju Huai』 (obstructing and destroying), as stated in the 『Zhi Chan Bing Jing』 (Sutra on Curing Dhyana Sickness), because external sounds disturb the six emotional roots, the heart channels are reversed, and five evil winds enter from the heart channels, causing the wind to disturb the heart, or singing or dancing, making various changes. This is the meaning of destruction. Since the mind and body are destroyed, the rest will follow. However, form can be unseen by closing the eyes, touch and taste can be combined to know, and fragrance is rarely manifested. For dhyana, the thorn is only in sound, so it is emphasized. Explaining non-delusion and non-confusion, it is not that the other four dusts cannot disturb. Therefore, in the upper endurance, when encountering physical harm, the mind is without distraction. The second 『Ci Pu Sa』 (This Bodhisattva) below explains the inability to confuse and disturb. The text is also divided into two parts. First, generally explain the long-term non-disturbance, and then 『Suo Wei』 (what is called) below, separately showing the aspects of non-disturbance. There are eleven sentences. The first sentence is a general statement, and the rest are separate statements. The separate statements are divided into five pairs. First, the object is examined and the mind is settled; second, the teachings are understood and the practice is accomplished; third, the cause is remembered and the conditions are contemplated; fourth, the truth is observed and the function arises.

五外凈他惑自決義門。雖遇惡聲此皆無損。上皆一切種禪。謂通名義止觀及二利故。第三不作下釋前堅固。謂四障不壞。是知正念堅固。亦是出前不亂之因。言法障者。於法不了如彼牛羊。此即所知障也。三障為言攝在煩惱。體即無明故。斯亦清凈靜慮也。第四佛子如上下。釋前不動。謂諸惡緣不能牽故。悉能壞亂眾生身心。彰聲之過不能壞此菩薩心。對顯難思。第五菩薩入下。釋前最上。謂超劣顯勝故。此下三段亦即出前無癡亂緣。正示現法樂住之相。言超勝者。初標人揀禪。云菩薩入。異凡小故。住于已下舉法以揀聖法。即是無漏揀于凡夫。思惟觀察揀於二乘。二乘入禪不能緣境故。身子不覺刑害之手。迦葉不聞涅槃之音。善知已下正顯勝相。了性相故。相則唸唸不住。取不可得。性則三相性空固無所得。不得性相違順何依。第六如是聞已下。釋前清凈。即清凈禪。順違中境不生三毒。不染善取有定慧故。了相無相故名善取。有斯正念。大地為鼓妙高為椎。豈能亂哉。第七知一切下釋廣。謂稱法界如虛空故。亦近釋前文有六句。初總余別。別中無得相空無作人空。無際性空。此三相盡故法界理現。與法界等事如理。故無有差別。理即事故。第八菩薩如是下釋前大義。此下二段。釋引生功德。今云大者。趣一切智不

【現代漢語翻譯】現代漢語譯本五外凈他惑自決義門：即使遇到惡劣的聲音，對此（菩薩）也沒有任何損害。上面所說都是一切種禪（Sarva-akarajnana-samadhi），因為通達名稱、意義、止觀以及自利利他兩種功德的緣故。第三，『不作』以下解釋前面的『堅固』，指的是四種障礙（四障）不能破壞（正念）。由此可知，正念的堅固也是不被之前的（外境）擾亂的原因。所說的『法障』，是指對於佛法不瞭解，就像牛羊一樣。這就是所知障。三障總括來說都屬於煩惱，其本體就是無明。這也就是清凈的靜慮（Dhyana）了。第四，『佛子如上下』，解釋前面的『不動』，指的是各種惡劣的因緣不能牽動（菩薩）。（惡緣）能夠破壞擾亂眾生的身心，但聲音的過患不能破壞這位菩薩的心。這是對比顯現了（菩薩的定力）難以思議。第五，『菩薩入下』，解釋前面的『最上』，指的是超越低劣而顯現殊勝。以下三段也正是說明前面沒有愚癡擾亂的因緣，正面展示了安住于現法樂的相狀。所說的『超勝』，首先標明人，以區別于其他禪定，說『菩薩入』，不同於凡夫和小乘。『住于已下』，舉出法來區別于聖法，也就是無漏法，區別于凡夫；『思惟觀察』，區別於二乘，因為二乘入禪不能緣境。例如，身子（Sariputra）不覺察到行刑傷害的手，迦葉（Kasyapa）聽不到涅槃的聲音。『善知已下』，正面顯示殊勝的相狀，因爲了解了自性（性）和現象（相）。現象是念念不住，不可執取；自性是三相（生、住、滅）本空，本來就無所得。如果自性和現象的違背和順從都沒有所依據，那又依據什麼呢？第六，『如是聞已下』，解釋前面的『清凈』，也就是清凈禪。在順境和逆境中不生起貪嗔癡三毒，不執著于善，因為有定和慧的緣故。因爲了解了現象和無相，所以叫做『善取』。有了這種正念，即使以大地為鼓，妙高山（Sumeru）為鼓槌，又怎麼能擾亂（菩薩）呢？第七，『知一切下』，解釋『廣』，指的是（菩薩的正念）周遍法界，如同虛空一樣。也近似於解釋前面文中的六句。開始是總說，後面是分別解說。在分別解說中，有無得相空、無作人空、無際性空。這三種相都窮盡了，所以法界的真理顯現。與法界等同的事物如同真理一樣，所以沒有差別。真理就是事物。第八，『菩薩如是下』，解釋前面的『大義』。以下兩段，解釋引生功德。現在說『大』，是因為趣向一切智（Sarvajna）的緣故。

【English Translation】 English version The Gate of Resolving Doubts Through Five External Purifications for the Benefit of Others: Even when encountering harsh sounds, there is no harm to this (Bodhisattva). The above all refer to Sarva-akarajnana-samadhi (all-knowing samadhi), because it comprehends names, meanings, cessation and contemplation, and the two benefits (self and others). Thirdly, 'Not acting' below explains the preceding 'firmness,' referring to the four obstacles (four hindrances) not being able to destroy (right mindfulness). From this, it is known that the firmness of right mindfulness is also the cause of not being disturbed by the preceding (external environment). The so-called 'dharma obstacle' refers to not understanding the Dharma, like cattle and sheep. This is the jnana-avarana (cognitive obscuration). The three obstacles are collectively referred to as afflictions, and their essence is ignorance. This is also pure Dhyana (meditation). Fourthly, 'Buddha-son as above and below' explains the preceding 'immovability,' referring to various evil conditions not being able to move (the Bodhisattva). (Evil conditions) can destroy and disturb the minds and bodies of sentient beings, but the fault of sound cannot destroy the mind of this Bodhisattva. This is a comparison showing the inconceivable (power of the Bodhisattva's samadhi). Fifthly, 'Bodhisattva enters below' explains the preceding 'supreme,' referring to surpassing the inferior and manifesting the superior. The following three sections also explain the absence of ignorant and disturbing conditions, and directly show the aspect of abiding in the joy of the present Dharma. The so-called 'surpassing' first marks the person to distinguish it from other meditations, saying 'Bodhisattva enters,' which is different from ordinary people and Hinayana practitioners. 'Abiding below' cites the Dharma to distinguish it from the holy Dharma, which is the anasrava (untainted) Dharma, distinguishing it from ordinary people; 'thinking and observing' distinguishes it from the two vehicles (Hinayana and Pratyekabuddha), because those in the two vehicles entering samadhi cannot perceive objects. For example, Sariputra (Sariputra) did not notice the hand inflicting harm, and Kashyapa (Kasyapa) did not hear the sound of Nirvana. 'Knowing well below' directly shows the supreme aspect, because it understands the nature (svabhava) and phenomena (lakshana). Phenomena are impermanent and cannot be grasped; nature is empty of the three characteristics (birth, duration, and cessation), and originally there is nothing to be obtained. If the compliance and opposition of nature and phenomena have nothing to rely on, then what is relied on? Sixthly, 'Having heard thus below' explains the preceding 'purity,' which is pure Dhyana. In favorable and unfavorable circumstances, the three poisons of greed, hatred, and delusion do not arise, and there is no attachment to goodness, because there is both samadhi and prajna (wisdom). Because phenomena and non-phenomena are understood, it is called 'skillful grasping.' With this right mindfulness, even if the earth were the drum and Mount Sumeru (Sumeru) were the drumstick, how could it disturb (the Bodhisattva)? Seventhly, 'Knowing all below' explains 'vastness,' referring to (the Bodhisattva's right mindfulness) pervading the Dharmadhatu, like space. It is also similar to explaining the six sentences in the preceding text. The beginning is a general statement, and the following is a separate explanation. In the separate explanation, there is emptiness of non-attainment, emptiness of non-action, and emptiness of infinite nature. When these three characteristics are exhausted, the truth of the Dharmadhatu manifests. Things equal to the Dharmadhatu are like the truth, so there is no difference. Truth is things. Eighthly, 'Bodhisattva thus below' explains the preceding 'great meaning.' The following two sections explain the generation of merit. Now saying 'great' is because it is directed towards Sarvajna (all-knowing wisdom).

退轉故。即難行禪也。第九善入下。釋前無量。謂能引發難量德故。文分為三。初引自利德。文有六句。初標一切門禪。次四別顯后一類結多門。則何定不攝。復雲門者三昧無量。數如虛空。今一中攝多故名為門。如牽衣一角。如蜂王來。次增長下引利他德。后是時下結不為亂。非唯不亂本定更增。如豬揩金山風熾於火。第十作如是下釋無迷惑。謂耽著禪味不起大悲。是為迷惑。今悲以導禪。故無迷也。此即饒益有情禪也。住清凈念即現世樂。得智斷果即後世樂。是謂與二世樂也。第六善現行。體即般若。瑜伽一切般若。亦有三種。一能于所知真實隨覺通達慧。二能于如所說五明處及三聚中。決定善巧慧。三能作一切有情義利慧。攝論以加行根本后得為三。皆六度明義。唯識以生法俱空。本業以照於三諦。皆十度明義。經有十度應依本業今為順文。且依瑜伽則權實無礙。皆名善現。雖彼依六度。今圓行菩薩則十度齊修。據行布分兼正不同。亦不相濫。就釋相中。古人亦依本業三慧分三。初明中道。次念生無性等以為照無。普入已下明其照有。此得次第三諦。失於圓融。又照無經中佛法世法二互不異。亦不雜亂。豈獨是無。今約圓融依于瑜伽兼正以辨。各具三諦故。彼論釋初慧云。於一切法悟平等性。入大總相究達一切

所知邊際。遠離增益損減二邊。順入中道故。文分二別。先明行相后顯成益。前中亦二。先略后廣。前中又二。先總標。后能知下解釋。今初也。三業清凈是能示體。示於三業正是現義。住無得現。現即無得寂用無礙。斯即中道可稱善現。若異後有無。而說中者相待中也。二釋中能知三業。皆無所有是住無得義。不妄取有離二邊縛。是清凈義。凡所示現無性無依。釋示無得義。以境無定性心無所依。皆不可得也。三業皆示故致凡言。二住如實下廣辨行相中三。初如實隨覺慧。二佛子此菩薩作如是下。於五明等善巧慧。三菩薩爾時下。能作有情義利慧。今初如實覺。於三業而現三業。于中先別明後總結。前中三業即為三段。今初意業是二本故。首而明之。如實心者用所依也。住者心冥體也。知無量心等者不礙用也。即所示意業。多心多法皆有諦也。境既無相心何所得。即無諦也。有無不二故曰甚深。即中道義也。不可以次第三觀而觀。故名難入。唯圓機方能入故。何者。若偏觀三諦是常是斷。是相待故。若總觀者。一則壞於三諦。異則迷於一實。故即一而三。即三而一。非三非一。雙照三一。在境則三諦圓融。在心則三觀俱運。住之與知即是觀也。古德以凡所下至於難入。明唯識觀非無所以。然且唯識之義不彰。又有釋

【現代漢語翻譯】現代漢語譯本所知邊際：指的是認知的極限。遠離增益損減二邊：不偏執于增加或減少的兩種極端觀點。順入中道故：因此順應進入中道。文分二別：本文分為兩個部分。先明行相后顯成益：首先闡明修行的狀態，然後彰顯成就的利益。前中亦二：第一部分也分為兩個部分。先略后廣：先簡略后詳細。前中又二：簡略的部分又分為兩個部分。先總標：首先總括標明。后能知下解釋：然後在『能知』之後進行解釋。現在開始第一個部分。三業清凈是能示體：身、口、意三業的清凈是能示現的本體。示於三業正是現義：在三業中示現正是『現』的意義。住無得現：安住于無所得的境界而示現。現即無得寂用無礙：示現即是無所得，寂靜而作用無礙。斯即中道可稱善現：這就是中道，可以稱為『善現』。若異後有無：如果執著于有和無的對立。而說中者相待中也：那麼所說的中道就是相對的中道。二釋中能知三業：解釋能夠認知三業。皆無所有是住無得義：一切皆無所有，是安住于無所得的意義。不妄取有離二邊縛：不虛妄地執取有，遠離有和無的兩種束縛。是清凈義：這就是清凈的意義。凡所示現無性無依：凡是所示現的都是無自性、無所依。釋示無得義：解釋示現無所得的意義。以境無定性心無所依：因為境界沒有固定的自性，心也沒有所依賴。皆不可得也：一切都是不可得的。三業皆示故致凡言：三業都示現，所以用『凡』這個詞。二住如實下廣辨行相中三：第二部分，從『安住如實』開始，詳細辨析修行的狀態，分為三個部分。初如實隨覺慧：首先是如實隨順覺悟的智慧。二佛子此菩薩作如是下：第二部分，從『佛子，此菩薩作如是』開始，闡述在五明（聲明、工巧明、醫方明、因明、內明）等方面的善巧智慧。三菩薩爾時下：第三部分，從『菩薩爾時』開始，闡述能夠為有情眾生帶來利益的智慧。今初如實覺：現在開始第一個部分，如實覺悟。於三業而現三業：在三業中示現三業。于中先別明後總結：其中先分別闡明，然後總結。前中三業即為三段：前面的部分，三業即分為三個段落。今初意業是二本故：現在首先闡明意業，因為意業是身口二業的根本。首而明之：所以首先闡明意業。如實心者用所依也：如實的心是作用的所依。住者心冥體也：安住是心與本體冥合。知無量心等者不礙用也：知曉無量的心等等，是不妨礙作用。即所示意業：這就是所示現的意業。多心多法皆有諦也：多種心、多種法都有真諦。境既無相心何所得：境界既然沒有相，心又有什麼可以得到的呢？即無諦也：也就是沒有真諦。有無不二故曰甚深：有和無不是對立的，所以說是甚深。即中道義也：這就是中道的意義。不可以次第三觀而觀：不可以按照次第用三種觀（空觀、假觀、中觀）來觀照。故名難入：所以叫做難以進入。唯圓機方能入故：只有具有圓滿根機的人才能進入。何者：為什麼呢？若偏觀三諦是常是斷：如果偏執地認為三諦（空諦、假諦、中諦）是常或斷。是相待故：這是相對的緣故。若總觀者：如果總括地觀照。一則壞於三諦：要麼就破壞了三諦。異則迷於一實：要麼就迷惑於一實相。故即一而三：所以說即一即三。即三而一：即三即一。非三非一：非三非一。雙照三一：同時照見三和一。在境則三諦圓融：在境界上，三諦圓融無礙。在心則三觀俱運：在心上，三種觀同時運用。住之與知即是觀也：安住和知曉就是觀照。古德以凡所下至於難入：古代的德行高尚的人用『凡所』以下的內容，直到『難入』。明唯識觀非無所以：說明唯識觀並非沒有道理。然且唯識之義不彰：然而唯識的意義並不明顯。又有釋：還有其他的解釋。

【English Translation】 English version The boundary of what is known: refers to the limit of cognition. Away from the two extremes of increase and decrease: not clinging to the two extreme views of increase or decrease. Therefore, in accordance with entering the Middle Way: therefore, in accordance with entering the Middle Way. The text is divided into two parts: This text is divided into two parts. First, clarify the state of practice, then reveal the benefits of accomplishment: First, clarify the state of practice, then highlight the benefits of achievement. The first part is also divided into two: The first part is also divided into two parts. First briefly, then in detail: First briefly, then in detail. The brief part is further divided into two: The brief part is further divided into two parts. First, a general indication: First, a general indication. Then explain after 'able to know': Then explain after 'able to know'. Now start the first part. The purity of the three karmas is the body that can show: The purity of body, speech, and mind is the essence that can manifest. Showing in the three karmas is precisely the meaning of manifestation: Manifesting in the three karmas is precisely the meaning of 'manifestation'. Abiding in non-attainment manifests: Abiding in the realm of non-attainment manifests. Manifestation is non-attainment, stillness and function are unobstructed: Manifestation is non-attainment, stillness and function are unobstructed. This is the Middle Way, which can be called 'Good Manifestation': This is the Middle Way, which can be called 'Good Manifestation'. If there is a difference between existence and non-existence: If you are attached to the opposition between existence and non-existence. Those who speak of the Middle Way are in the relative Middle Way: Then the Middle Way spoken of is the relative Middle Way. Second, explain that the Middle Way can know the three karmas: Explain that the Middle Way can know the three karmas. All are without possession, which is the meaning of abiding in non-attainment: All are without possession, which is the meaning of abiding in non-attainment. Not falsely grasping existence, away from the bondage of the two extremes: Not falsely grasping existence, away from the two bondages of existence and non-existence. This is the meaning of purity: This is the meaning of purity. All that is shown is without nature and without reliance: All that is shown is without self-nature and without reliance. Explain the meaning of showing non-attainment: Explain the meaning of showing non-attainment. Because the realm has no fixed nature and the mind has no reliance: Because the realm has no fixed nature and the mind has no reliance. All are unattainable: All are unattainable. All three karmas are shown, hence the word 'all': All three karmas are shown, hence the word 'all'. Second, from 'abiding in reality' onwards, broadly distinguish the state of practice into three: The second part, starting from 'abiding in reality', analyzes the state of practice in detail, divided into three parts. First, the wisdom of truly following awareness: First is the wisdom of truly following awareness. Second, Buddha-son, this Bodhisattva acts as follows: The second part, starting from 'Buddha-son, this Bodhisattva acts as follows', elaborates on the skillful wisdom in the five sciences (sound science, craftsmanship, medicine, logic, and inner science). Third, Bodhisattva at that time: The third part, starting from 'Bodhisattva at that time', elaborates on the wisdom that can bring benefits to sentient beings. Now, first, truly awaken: Now start the first part, truly awaken. In the three karmas, the three karmas are manifested: In the three karmas, the three karmas are manifested. Among them, first explain separately, then summarize: Among them, first explain separately, then summarize. In the previous part, the three karmas are divided into three paragraphs: In the previous part, the three karmas are divided into three paragraphs. Now, first, the mind karma is the root of the two: Now, first, clarify the mind karma, because the mind karma is the root of the body and speech karmas. First, clarify it: So first clarify the mind karma. The true mind is the basis of function: The true mind is the basis of function. Abiding is the mind merging with the essence: Abiding is the mind merging with the essence. Knowing the immeasurable minds, etc., does not hinder function: Knowing the immeasurable minds, etc., does not hinder function. That is, the mind karma shown: That is the mind karma shown. Many minds and many dharmas all have truth: Many minds and many dharmas all have truth. Since the realm has no form, what can the mind obtain: Since the realm has no form, what can the mind obtain? That is, there is no truth: That is, there is no truth. Existence and non-existence are not two, hence it is called profound: Existence and non-existence are not opposed, so it is called profound. That is, the meaning of the Middle Way: That is the meaning of the Middle Way. It cannot be viewed with the three views in order: It cannot be viewed with the three views (emptiness, provisional existence, and the Middle Way) in order. Therefore, it is called difficult to enter: Therefore, it is called difficult to enter. Only those with complete faculties can enter: Only those with complete faculties can enter. Why: Why? If one clings to the view that the three truths are permanent or impermanent: If one clings to the view that the three truths (emptiness, provisional existence, and the Middle Way) are permanent or impermanent. This is because they are relative: This is because they are relative. If one views them comprehensively: If one views them comprehensively. One will destroy the three truths: One will destroy the three truths. Otherwise, one will be confused about the one reality: Otherwise, one will be confused about the one reality. Therefore, it is one and three: Therefore, it is one and three. It is three and one: It is three and one. Neither three nor one: Neither three nor one. Simultaneously illuminating three and one: Simultaneously illuminating three and one. In the realm, the three truths are perfectly integrated: In the realm, the three truths are perfectly integrated. In the mind, the three views are simultaneously applied: In the mind, the three views are simultaneously applied. Abiding and knowing are contemplation: Abiding and knowing are contemplation. The ancient virtuous ones used 'all that' below to 'difficult to enter': The ancient virtuous ones used 'all that' below to 'difficult to enter'. To show that the Consciousness-Only view is not without reason: To show that the Consciousness-Only view is not without reason. However, the meaning of Consciousness-Only is not clear: However, the meaning of Consciousness-Only is not clear. There are other explanations: There are other explanations.

云。心非境外故無得。境非心外故無相。即心是境故甚深。即境是心故難入。亦是一理。二住于正位下釋示身業。正位等三即示所依。方便已下依體起用。由非惑業之生故。生滅即無生滅。此中正位即真如異名。非約見道以智契會。故稱為住無住。住者即住真如。三住涅槃下釋示語業。前之三句示之所依。言語道斷。顯示而無相即言亡言。是斷言道故。晉經云。非有說有言語道斷。然上之所住總有七種。體一名異異從義別。一如實心者。即自性清凈心。是為總相。次正位等三。即心之體性。正位者法所住故。真如語其自體是實是常法性。約為諸法之本。迷此真如有諸法故。成諸法已不失自性。故名法性。亦即因相。涅槃等三即是果相。住涅槃界即是真如體圓寂故。出二礙故。故智論云。有菩薩發心即觀涅槃行道。恐此涅槃濫唯在果。故云住寂靜性。謂約真如體無妄動。即是涅槃。如此之性體為有無。故云無性。無性之性即是實性。非謂斷無故舉多名。方顯所住之深奧。依此示現方明所現之為善。二入離下總結三業中。初句結心故無縛著。次句結身即所住真如等。三結前語。即超諸世間等。末句總結三業。皆寂用無礙故名善巧。善現之名從斯而立。第二佛子下辨五明處。三聚中決定善巧慧故。于文中解世間法。于中分三

【現代漢語翻譯】現代漢語譯本云（指現象）。心不是外在的，所以沒有『得』（獲得）。境（指外在世界）不是心之外的，所以沒有『相』（表象）。心即是境，所以非常深奧。境即是心，所以難以進入。這是一種道理。『二住于正位下釋示身業』，『正位』等三個詞語，是用來指示所依據的。『方便已下依體起用』，是從本體出發而產生作用。因為不是由迷惑和業力所生，所以生滅即是無生滅。這裡所說的『正位』，是真如（tathata，事物的真實如是的狀態）的另一種稱謂。不是通過見道（darshana-marga，佛教修行道路上的一個階段）以智慧來契合，所以稱為『住無住』。『住』，就是安住于真如。『三住涅槃下釋示語業』，前面的三句話指示了所依據的。言語之道斷絕，顯示了沒有表象，也就是言語消失了。這是斷絕言語之道。晉譯的經書說：『非有說有言語道斷』。然而，上面所說的『住』，總共有七種。本體只有一個，名稱不同，名稱的不同是因為意義不同。一、『如實心』，就是自性清凈心（prakrti-parisuddha-citta，本性清凈的心），這是總相。其次，『正位』等三個詞語，是心的體性。『正位』，是因為法所安住的地方。真如是它的自體，是真實、是常住的法性。可以作為諸法的根本。迷惑了這個真如，所以有諸法產生。成就了諸法之後，也不會失去它的自性，所以叫做『法性』，也就是因相。涅槃等三個詞語，是果相。安住于涅槃界（nirvana-dhatu，涅槃的境界），就是真如的本體圓滿寂靜。脫離了兩種障礙，所以《智論》說：『有菩薩發心就觀察涅槃，行道』。恐怕這個涅槃被誤解為只存在於果位，所以說『住寂靜性』，是說真如的本體沒有妄動，這就是涅槃。這樣的體性是有還是沒有呢？所以說『無性』。無性的性，就是實性。不是說斷滅了就沒有了，所以舉出多個名稱，才能夠顯示所安住的深奧。依據這個來示現，才能夠明白所顯現的是善。『二入離下總結三業中』，第一句總結了心，所以沒有束縛。第二句總結了身，也就是所安住的真如等。第三句總結了前面的話，也就是超越了諸世間等。最後一句總結了三業，都是寂靜而作用無礙，所以叫做『善巧』。『善現』（Subhuti，須菩提，佛陀的十大弟子之一）的名字，就是從這裡建立的。『第二佛子下辨五明處』，在三聚（指戒、定、慧三學）中，因為有決定性的善巧智慧，所以在文中解釋世間法。在其中分為三個部分。

【English Translation】 English version Cloud (referring to phenomena). The mind is not external, so there is no 'attainment' (getting). The realm (referring to the external world) is not outside the mind, so there is no 'appearance' (representation). The mind is the realm, so it is very profound. The realm is the mind, so it is difficult to enter. This is one principle. 'Two, residing in the correct position, explains the body karma.' 'Correct position' and the other two terms are used to indicate what is relied upon. 'Convenience from below, based on the body, gives rise to function,' which means that function arises from the essence. Because it is not born from delusion and karma, birth and death are non-birth and non-death. The 'correct position' mentioned here is another name for tathata (the state of things as they truly are). It is not through the path of seeing (darshana-marga, a stage on the Buddhist path) that wisdom is used to unite, so it is called 'dwelling without dwelling'. 'Dwelling' is dwelling in tathata. 'Three, residing in nirvana, explains the speech karma.' The first three sentences indicate what is relied upon. The path of speech is cut off, showing that there is no appearance, which means that speech disappears. This is cutting off the path of speech. The Jin translation of the scriptures says: 'Non-existent saying existent, the path of speech is cut off.' However, the 'dwelling' mentioned above has a total of seven types. The essence is only one, the names are different, and the difference in names is because of the difference in meaning. One, 'the mind as it is', is the naturally pure mind (prakrti-parisuddha-citta, the mind that is pure in nature), which is the general characteristic. Secondly, 'correct position' and the other three terms are the essence of the mind. 'Correct position' is because it is the place where the Dharma dwells. Tathata is its own essence, it is true, it is the permanent Dharma nature. It can be regarded as the root of all dharmas. Because of delusion about this tathata, all dharmas arise. After all dharmas are accomplished, it does not lose its own nature, so it is called 'Dharma nature', which is also the cause aspect. Nirvana and the other three terms are the result aspect. Dwelling in the nirvana realm (nirvana-dhatu, the realm of nirvana) is the complete and tranquil essence of tathata. It is free from the two obstacles, so the Treatise on the Great Perfection of Wisdom says: 'Some Bodhisattvas, upon generating the aspiration for enlightenment, immediately observe nirvana and practice the path.' Fearing that this nirvana would be misunderstood as existing only in the result stage, it is said 'dwelling in tranquil nature', which means that the essence of tathata has no deluded movement, and this is nirvana. Is such an essence existent or non-existent? Therefore, it is said 'no-nature'. The nature of no-nature is the real nature. It is not saying that it is annihilated and non-existent, so multiple names are given in order to show the profundity of what is dwelled in. Based on this to demonstrate, it can be understood that what is manifested is good. 'Two, entering separation, summarizes the three karmas.' The first sentence summarizes the mind, so there is no bondage. The second sentence summarizes the body, which is the tathata that is dwelled in, etc. The third sentence summarizes the previous words, which is transcending all worlds, etc. The last sentence summarizes the three karmas, all of which are tranquil and unobstructed in their function, so it is called 'skillful'. The name 'Subhuti' (one of the ten great disciples of the Buddha) is established from here. 'Second, the Buddha-child explains the five sciences.' In the three aggregates (referring to the three learnings of morality, concentration, and wisdom), because there is decisive skillful wisdom, worldly dharmas are explained in the text. It is divided into three parts within it.

。初以理會事。二菩薩如是下。事理無礙。三永不下順理起悲。今初。文有六句。一眾生緣生故說無性。二法依真起故會歸無為。三國是心之相分故。四時依法以假言故。五名無得物之功故。若名在法中見義。應知名故。六物無當名之實故。若法在名中聞名則應識義。召火應當燒口故。二菩薩如是下。明事理無礙。文有七句。初一總顯甚深。余句別顯深相。然世法與佛法實無二體。假約事理以分其二。故以五句顯非一異。一世相即空故云寂靜。二佛法平等故無增益。三以理無不事故。佛法不異世法。事無不理。故世法不異佛法。四此全理之事與全事之理。而事理不雜。五各全收盡互無所遺。故云亦無差別。末句了前諸法。同法界體。故得镕融。普入三世橫豎該攝。若約漏無漏說為世法佛法。各具事理釋者。一生死即涅槃故。云世間寂靜。二無有一法非佛法故。更何所增。三二法染凈雖殊。同一真性故不相異。四不壞相故。無有雜亂。五皆是即理之事。而各互收無遺。即無差也。六同一法界總顯所因。三永不下順理起悲。謂無緣之悲以導前亡機之智。入假化物。初句為總。謂雖深入智慧不忘本心。非如八地心欲放舍。下三句別。一不捨愿炷。二增大悲油。三兼前智光故。堪為依處。第三菩薩爾時下。作一切有情義利慧。

【現代漢語翻譯】現代漢語譯本首先從理上理解事物。其次，菩薩如下所示。事和理之間沒有障礙。第三，永遠不要捨棄順應真理而生起的慈悲。現在開始。這段文字有六句話。第一句，因為眾生由因緣而生，所以說沒有自性。第二句，法依真如而生起，所以會歸於無為。第三句，國土是心的相分。第四句，時間依照法而用假名來表達。第五句，名稱沒有獲得事物的功用。如果名稱在法中顯現意義，應該知道名稱的緣故。第六句，事物沒有符合名稱的實際。如果法在名稱中，聽到名稱就應該認識意義，那麼召喚火就應該燒傷嘴巴。其次，菩薩如下所示，說明事和理之間沒有障礙。這段文字有七句話。第一句，總的顯示甚深。其餘的句子分別顯示甚深的相。然而，世間法和佛法實際上沒有兩個本體，只是假借事和理來區分它們。所以用五句話來顯示非一非異。第一句，世間相就是空，所以說寂靜。第二句，佛法平等，所以沒有增益。第三句，因為理沒有不周遍事物，所以佛法不異於世間法。事物沒有不符合理，所以世間法不異於佛法。第四句，這完全是理的事物和完全是事物之理，而事和理不混雜。第五句，各自完全收攝窮盡，互相沒有遺漏，所以說也沒有差別。最後一句，瞭解前面的諸法，與法界的本體相同，所以能夠融合貫通，普遍進入三世，橫豎都包含攝取。如果按照有漏和無漏來說世間法和佛法，各自具備事和理來解釋。第一句，生死就是涅槃，所以說世間寂靜。第二句，沒有一法不是佛法，還增加什麼呢？第三句，兩種法，染和凈雖然不同，但同一真性，所以不相異。第四句，不壞相，所以沒有雜亂。第五句，都是即理之事，而各自互相收攝沒有遺漏，就是沒有差別。第六句，同一法界總的顯示所因。第三，永遠不要捨棄順應真理而生起的慈悲。意思是說，用無緣的慈悲來引導前面忘卻機巧的智慧，進入假象來化度眾生。第一句是總說，意思是說，雖然深入智慧，但不忘記本心，不像八地菩薩那樣想要放棄。下面三句是分別說明。第一句，不捨棄願望的燈炷。第二句，增大悲心的油。第三句，兼具前面的智慧之光，所以堪能成為依靠之處。第三，菩薩在那個時候，做一切有情眾生的義利和智慧。

【English Translation】 English version Initially, understand matters through principle. Secondly, Bodhisattvas are as follows. There is no obstruction between matter and principle. Thirdly, never abandon the compassion that arises in accordance with principle. Now, let's begin. This text has six sentences. The first sentence states that because sentient beings arise from conditions, it is said that they have no self-nature. The second sentence states that the Dharma arises from true reality, so it returns to non-action (Wuwei). The third sentence states that the lands are the appearance-division of the mind. The fourth sentence states that time uses provisional names according to the Dharma. The fifth sentence states that names have no function of obtaining things. If the meaning appears in the Dharma through the name, one should know the reason for the name. The sixth sentence states that things do not conform to the reality of the name. If the Dharma is in the name, and one should recognize the meaning upon hearing the name, then summoning fire should burn the mouth. Secondly, Bodhisattvas are as follows, explaining that there is no obstruction between matter and principle. This text has seven sentences. The first sentence generally reveals the profound. The remaining sentences separately reveal the aspects of the profound. However, worldly dharmas and Buddha-dharmas actually have no two entities, but are only distinguished by borrowing matter and principle. Therefore, five sentences are used to show neither one nor different. The first sentence states that the worldly appearance is emptiness, so it is said to be tranquil. The second sentence states that the Buddha-dharma is equal, so there is no increase. The third sentence states that because principle pervades all things, the Buddha-dharma is not different from worldly dharmas. Things do not fail to conform to principle, so worldly dharmas are not different from Buddha-dharmas. The fourth sentence states that this is entirely the matter of principle and entirely the principle of matter, and matter and principle are not mixed. The fifth sentence states that each completely collects and exhausts, and there is no omission from each other, so it is said that there is no difference either. The last sentence understands that the preceding dharmas are the same as the body of the Dharma Realm, so they can be integrated and penetrated, universally entering the three times, horizontally and vertically encompassing and collecting. If worldly dharmas and Buddha-dharmas are spoken of according to defiled and undefiled, each possesses matter and principle to explain. The first sentence states that birth and death are Nirvana, so it is said that the world is tranquil. The second sentence states that there is no Dharma that is not Buddha-dharma, so what else is there to increase? The third sentence states that although the two dharmas, defilement and purity, are different, they are the same true nature, so they are not different from each other. The fourth sentence states that because the aspect is indestructible, there is no confusion. The fifth sentence states that they are all matters of principle, and each mutually collects without omission, which is no difference. The sixth sentence states that the same Dharma Realm generally reveals the cause. Thirdly, never abandon the compassion that arises in accordance with principle. It means using unconditioned compassion to guide the wisdom of forgetting skillfulness, entering into illusion to transform sentient beings. The first sentence is a general statement, meaning that although one deeply enters wisdom, one does not forget the original mind, unlike the eighth-ground Bodhisattvas who want to abandon it. The following three sentences are separate explanations. The first sentence states not abandoning the wick of the vow. The second sentence states increasing the oil of great compassion. The third sentence states possessing the light of previous wisdom, so it is capable of being a place of reliance. Thirdly, the Bodhisattva at that time, makes the benefit and wisdom of all sentient beings.

于中二。先建攝生志。二先人後己。今初文有五句。成熟是總。或因成果熟故。或始末勸獎故。余句是別。一折伏。二攝化。三令悟本性成大菩提。四斷惑清凈得涅槃果。二復作下先人後己。文分為四。一假設自度。二而諸眾生下。觀物輪迴具業惑苦。三菩薩如是下。結所不應有二過故。一違本誓心。二墮慳貪失。此為不可。四我當下決志先拔。第二是菩薩下顯行成益。于中三業不空。是為遍益。終至菩提是究竟益(此下入二十經)。

大方廣佛華嚴經疏卷第二十二大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十三(此下入二十經)

唐清涼山大華嚴寺沙門澄觀撰

第七無著行體即方便。依二方便由迴向故。不住生死。由拔濟故不住涅槃。俱無住故名為無著。本業后四亦各有三方便。三者一進趣向果。二巧會有無。三一切法不捨不受。初即迴向。二由巧會故方能拔濟。不捨不受相同般若。唯識唯明後得。故不立之。本業約兼正不同不妨此一。三皆善巧故俱無住著。則不二而二之悲智。即二不二之一心。是無著也。有是幻有無是真空。幻有是不有。有故即真空。真空是不空。空故即幻有。此二無礙故名巧會。如是相融故無所著。有能起用空可觀察

【現代漢語翻譯】現代漢語譯本：在其中有第二點。首先建立攝生之志。第二是先人後己。現在最初的文句有五句。『成熟』是總括。或許因為成果成熟的緣故，或許因為從始至終勸勉嘉獎的緣故。其餘的句子是分別說明。一是折伏，二是攝化，三是令眾生覺悟本性，成就大菩提（Mahabodhi，偉大的覺悟），四是斷除迷惑，清凈身心，得到涅槃（Nirvana，解脫）的果實。第二段『復作下』是先人後己。文句分為四部分。一是假設自己已經得度，二是『而諸眾生下』，觀察眾生輪迴，具備業、惑、苦。三是『菩薩如是下』，總結不應該有的兩種過失，一是違背最初的誓願，二是墮入慳吝和貪婪的過失，這是不可取的。四是『我當下』，下定決心先救拔眾生。第二段『是菩薩下』，顯示菩薩的行為成就利益。其中身、口、意三業不空，這是普遍的利益。最終達到菩提，這是究竟的利益（以下進入二十經）。

《大方廣佛華嚴經疏》卷第二十二大正藏第35冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第二十三（以下進入二十經）

唐朝清涼山大華嚴寺沙門澄觀撰

第七，無著行體即是方便。依靠兩種方便，由於迴向的緣故，不住于生死；由於救拔眾生的緣故，不住于涅槃。因為兩者都不執著，所以稱為『無著』。根本事業后的四種也各有三種方便。三種方便是：一是進取趨向果位，二是巧妙地會合有和無，三是一切法不捨也不受。最初的就是迴向。第二，由於巧妙地會合，才能救拔眾生。不捨也不受，與般若（Prajna，智慧）相同。唯識只闡明后得智，所以不單獨列出。根本事業是兼顧正行，不同於此處的單一，不妨礙這三種都是善巧的緣故，所以都不執著。那麼不二而二的悲智，就是二而不二的一心，這就是無著。有是幻有，無是真空。幻有不是實有，因為有所以就是真空。真空不是空無，因為空所以就是幻有。這二者沒有障礙，所以名為巧妙會合。像這樣相互融合，所以沒有執著。有能起作用，空可以觀察。

【English Translation】 English version: Among these, there is a second point. First, establish the aspiration to embrace all beings. Second, prioritize others before oneself. Now, the initial text consists of five sentences. 'Maturity' is the summary. Perhaps it's due to the maturity of the fruit, or perhaps due to the encouragement and commendation from beginning to end. The remaining sentences are separate explanations. First, subjugation; second, embracing and transforming; third, enabling sentient beings to awaken to their inherent nature and attain Mahabodhi (great enlightenment); fourth, severing delusions, purifying the mind, and attaining the fruit of Nirvana (liberation). The second paragraph, '復作下', is about prioritizing others before oneself. The text is divided into four parts. First, assuming one's own liberation; second, '而諸眾生下', observing the cycle of rebirth of sentient beings, possessing karma, afflictions, and suffering. Third, '菩薩如是下', concluding that there should not be two faults: first, violating the original vow; second, falling into stinginess and greed, which is unacceptable. Fourth, '我當下', resolving to first liberate sentient beings. The second paragraph, '是菩薩下', reveals the benefits of the Bodhisattva's actions. Among them, the three karmas of body, speech, and mind are not empty, which is a universal benefit. Ultimately reaching Bodhi is the ultimate benefit (the following enters the twenty sutras).

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 22 Taisho Tripitaka Volume 35, No. 1735, The Commentary on the Great Expansive Buddha Flower Adornment Sutra

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 23 (the following enters the twenty sutras)

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Mount Qingliang in the Tang Dynasty

Seventh, the body of unattached conduct is skillful means. Relying on two skillful means, due to dedication, one does not abide in Samsara (birth and death); due to rescuing sentient beings, one does not abide in Nirvana. Because one is not attached to either, it is called 'unattached'. The four after the fundamental karma also each have three skillful means. The three skillful means are: first, advancing towards the fruit; second, skillfully uniting existence and non-existence; third, not abandoning or accepting all dharmas. The first is dedication. Second, due to skillful union, one can rescue sentient beings. Not abandoning or accepting is the same as Prajna (wisdom). Vijnaptimatrata (Yogacara) only clarifies the wisdom attained after enlightenment, so it is not listed separately. The fundamental karma encompasses both the primary and secondary practices, unlike the singularity here, which does not hinder the fact that all three are skillful, so one is not attached to any. Then the compassion and wisdom that are non-dual yet dual are the one mind that is dual yet non-dual, and this is unattachment. Existence is illusory existence, and non-existence is true emptiness. Illusory existence is not real existence, because of existence, it is true emptiness. True emptiness is not empty, because of emptiness, it is illusory existence. These two are without obstruction, so it is called skillful union. Because they merge in this way, there is no attachment. Existence can give rise to function, and emptiness can be observed.

。故皆不捨。若受有同凡夫。受無同趣證。故俱不受。二釋相中大分為二。前明自分無著。后明勝進無著。于自分中已含前說。二三方便在文分三。初唯明自行無著。二何以下徴釋所由。后菩薩如是下。類顯萬行。前中又二。先明凈境無著。后見不凈下。染境不嫌。前中三。一明嚴剎無著。二往詣下於三寶無著。于中初敬事供佛。次如是下顯供所為。後於唸唸下。別示無著之相。義兼三寶及自進修。皆無所著。言唸唸者顯速而且多。三此菩薩下長時無著。二明染境不嫌。唯一句者染易舍故。第二徴釋中徴意云。欣凈惡穢人之常情。菩薩如何不嫌不著。釋意云。不依佛慧凈穢是生順法而觀二相安在。故云如諸佛法而觀察故。佛法即法界佛慧也。第三類顯萬行。若自若他皆無所著。于中初句結前生后。教化已下廣列所行。言佛所住者即聖天梵等。余並可知。第二菩薩摩訶薩下。勝進無著。文分為三。初明自行。二得授記已下利他。三菩薩如是觀身下。結行成滿。今初分二先牒前自分。後於佛法下正顯勝進。有十一句。初總余別。總謂了達教理行果之法故。別中一了果法。謂佛菩提。二了理法。謂證法毗尼。毗尼梵音具云毗奈耶。此稱為滅。若律藏受名義兼調伏。今云法滅通四種法皆有滅義。謂教詮滅故。行滅惑故。果證滅

【現代漢語翻譯】現代漢語譯本因此都不捨棄。如果接受（凈土）有，就和凡夫一樣；如果接受（凈土）無，就和趣向證悟的人一樣。所以（菩薩）都不接受。第二重解釋相，大體分為兩部分：前面說明就自身而言沒有執著，後面說明勝進（更進一步）的沒有執著。在就自身而言的沒有執著中，已經包含了前面所說的二種或三種方便，在文義上分為三部分：首先只說明自己修行沒有執著；其次『何以下徴釋所由』，是提問並解釋原因；最後『菩薩如是下』，是分類顯示萬種修行。在前面一部分中又分為兩部分：先說明對清凈的境界沒有執著，后『見不凈下』，說明對染污的境界不嫌棄。在前面一部分中分為三點：一是說明對莊嚴的佛土沒有執著；二是『往詣下』，說明對三寶沒有執著。其中，首先是恭敬供養佛；其次『如是下』，顯示供養的目的；最後『于唸唸下』，分別顯示沒有執著的相狀，意義上兼顧三寶以及自身的進步和修持，都沒有執著。說『唸唸』，是顯示快速而且眾多。三是『此菩薩下』，說明長時間沒有執著。二是說明對染污的境界不嫌棄，只有一句，是因為染污容易捨棄的緣故。第二部分提問並解釋原因，提問的意思是說：欣喜清凈、厭惡污穢是人之常情，菩薩為什麼不嫌棄也不執著？解釋的意思是說：不依靠佛的智慧，清凈和污穢都是順應生滅之法而觀察的兩種相，安住在哪裡呢？所以說『如諸佛法而觀察故』，佛法就是法界佛慧。第三部分是分類顯示萬種修行，無論是自己還是他人，都沒有執著。其中，第一句總結前面並引出後面，『教化已下』是廣泛列舉所修行的內容。『言佛所住者』，就是指聖天梵等，其餘的都可以知道。第二『菩薩摩訶薩下』，是勝進的沒有執著。文義上分為三部分：首先說明自己修行；二是『得授記已下』，是利益他人；三是『菩薩如是觀身下』，是總結修行圓滿。現在先說第一部分，分為兩部分：先引用前面的就自身而言的（無著），后『于佛法下』，正式顯示勝進的（無著），有十一句。第一句是總說，其餘是分別說明。總說是指完全通達教理行果之法，分別說明中，一是完全通達果法，指佛的菩提；二是完全通達理法，指證法毗尼。『毗尼』是梵語，具足的說法是『毗奈耶』（Vinaya），這裡稱為『滅』。如果律藏接受這個名稱，意義上兼顧調伏。現在說『法滅』，通指四種法都有滅的意義，是指教義詮釋滅盡，修行滅除迷惑，果證滅盡。

【English Translation】 English version Therefore, they do not abandon any of them. If they accept existence (of Pure Land), they are the same as ordinary people; if they accept non-existence, they are the same as those who are heading towards enlightenment. Therefore, (Bodhisattvas) accept neither. The second interpretation of characteristics is broadly divided into two parts: the first explains non-attachment in terms of oneself, and the second explains progressive non-attachment. The non-attachment in terms of oneself already includes the aforementioned two or three expedient means, and is divided into three parts in the text: first, it only explains self-cultivation without attachment; second, 'Why the following questions and explanations of the reasons', is to ask and explain the reasons; and finally, 'Bodhisattvas are like this', is to classify and display myriad practices. In the first part, it is further divided into two parts: first, it explains non-attachment to pure realms, and then 'seeing impurity below', it explains not disliking defiled realms. In the first part, it is divided into three points: first, it explains non-attachment to adorned Buddha lands; second, 'going to', it explains non-attachment to the Three Jewels. Among them, the first is to respectfully serve and make offerings to the Buddha; second, 'like this', it shows the purpose of making offerings; and finally, 'in every thought', it separately shows the characteristics of non-attachment, and in meaning, it takes into account the Three Jewels and one's own progress and cultivation, all without attachment. Saying 'every thought' shows that it is fast and numerous. Third, 'this Bodhisattva', explains long-term non-attachment. Second, it explains not disliking defiled realms, which is only one sentence, because defilement is easy to abandon. The second part asks and explains the reasons, and the meaning of the question is: rejoicing in purity and disliking filth are common human feelings, why do Bodhisattvas not dislike or attach to them? The meaning of the explanation is: without relying on the wisdom of the Buddha, purity and filth are both two aspects observed in accordance with the laws of arising and ceasing, where do they reside? Therefore, it says 'observing according to the Buddhadharma', Buddhadharma is the Dharmadhatu (法界) Buddha wisdom. The third part is to classify and display myriad practices, whether it is oneself or others, there is no attachment. Among them, the first sentence summarizes the previous and introduces the following, 'teaching and transforming' is a broad list of the contents of cultivation. 'What the Buddha dwells in' refers to the holy heavens, Brahma (梵天), etc., and the rest can be known. Second, 'Bodhisattva Mahasattva (菩薩摩訶薩)', is progressive non-attachment. In terms of meaning, it is divided into three parts: first, it explains self-cultivation; second, 'having received the prediction', is to benefit others; and third, 'Bodhisattvas observe the body like this', is to summarize the completion of cultivation. Now, let's first talk about the first part, which is divided into two parts: first, it quotes the previous non-attachment in terms of oneself, and then 'in the Buddhadharma', it formally shows progressive non-attachment, which has eleven sentences. The first sentence is a general statement, and the rest are separate explanations. The general statement refers to fully understanding the Dharma of teaching, principle, practice, and result, and in the separate explanations, one is to fully understand the result Dharma, which refers to the Bodhi (菩提) of the Buddha; and the second is to fully understand the principle Dharma, which refers to the Dharma Vinaya (毗尼) of proof. 'Vinaya' is a Sanskrit word, and the complete saying is 'Vinaya (毗奈耶)', which is called 'extinction' here. If the Vinaya Pitaka (律藏) accepts this name, it also takes into account taming in meaning. Now it says 'Dharma extinction', which generally refers to the meaning of extinction in all four types of Dharma, which means that the teachings explain extinction, cultivation extinguishes delusion, and the result proves extinction.

故。理本寂滅故。今文上下既有餘三故。此滅者即理滅也。又與證義相應。圓融教中此容證故。三住佛正教。即了教法如所教住故。四修菩薩行下。皆行法也。三句隨相行。行即萬行。心謂四等。解脫即諸解脫門。次二句無相行住處。即前教理及果。所行即前萬行等。皆無染著也。由此故能凈菩薩道。堪受記別。第二大悲利他中二。先增長大悲。后要心拔濟。前中又二。先觀其所悲后增悲無著。前中又二。先觀迷四諦故入于險道。后觀迷勝義故入于險道。今初也。初二句標起念時。凡夫已下辨所念境。有十三句。初總余別。總謂迷於四諦。皆曰愚癡。別中前五彰迷后七顯過。前中一不知苦諦。二不見集過三不信性本寂滅。四五不能修道。一解二行。后七顯過。一不見集過故。頑嚚貪著即癡愛也。二由貪愛故受生死苦。次不求見下四句。釋不修道。初三缺道緣。四由不信故迷正道失本解。以邪為正名為錯誤。后一由前不修故入險失滅。上一向是凡。二不敬下明迷勝義故入于險道。通於凡小。初二句離勝緣。次二句缺勝因。三有生空皆為住處。怖法空者謂斷滅故。故大般若諸會之末。善現皆愍眾生怖畏法空。而興問言。云何令諸眾生悟諸法空。佛言。非先有法后說為無。既非先有後亦非無。自性常空。勿生驚怖。遠離已下

覆疏上義。由著處怖空故。遠正住邪舍夷入險。由離勝緣故。背佛隨魔執有不捨。魔樂生死佛住空故。二菩薩如是下增長悲心。結成無著。第二菩薩爾時下要心拔濟。以大悲心長劫隨逐。文分二別。先起行。后乃至下顯無著。前中亦二。先明心無疲厭。以無著故即大悲堅固。不以難化而厭舍之。后又以下明其心廣大。謂一毛量處化多眾生。法界皆爾。是為廣大。二顯無著中三。初舉少況多。次於一一下廣顯無著。后何以下徴釋所以。所以不著者。后釋有二意。一稱深無相而興念故。二廣遍虛空起加行故。前中無相難明寄以喻顯。然此諸喻通喻諸法。如下本品。今取義便各舉其一。則明前所見皆無相也。初句為總觀事法界。從緣如幻無實體故。是以不著。余句為別。一佛隨機現。如影隨質故。又現心水故。二菩薩行想念生故。未大覺故。三緣成之聲故。隨感有說故。余句經文自釋。一切法如實際者總結也。又前明法界如幻。即體從緣。后結一切法如實際。即事而寂。世人皆謂實際不變。而謂諸法無常。以其所知喻所不知。故置如言。理實圓融世間之相。即是常住。然古德以後七喻展轉釋疑。一疑雲。世間幻火不成燒用。佛現益物豈同幻耶。釋云如影。亦有應質蔭覆等義。豈是實耶。然諸法喻各有三義。一緣成義。二無實

【現代漢語翻譯】現代漢語譯本覆疏前文的意義。由於執著于處所而怖畏空性，遠離正道而安住于邪道，捨棄平坦而進入險境。由於遠離殊勝的因緣，背離佛陀而追隨魔道，執著于有而不捨棄。魔喜歡生死輪迴，而佛安住于空性之中。這兩位菩薩因此生起廣大的悲心，最終成就無所執著。第二位菩薩在此時下定決心要拔濟眾生，以大悲心長久地隨順追逐他們。文義分為兩個部分。首先是發起行動，然後是顯示無所執著。在前面的部分也分為兩個部分。首先是說明內心沒有疲厭，因為無所執著，所以大悲心堅固，不會因為難以教化而厭倦捨棄他們。然後是說明他的心廣大，即在一毛孔大小的地方教化眾多的眾生，整個法界都是如此，這就是廣大。在顯示無所執著的部分有三點。首先是舉少況多，其次是在每一個地方都廣泛地顯示無所執著，最後是徵詢解釋原因。之所以不執著的原因，後面解釋有兩個含義。一是稱合甚深無相的境界而興起念頭，二是廣泛地遍佈虛空而發起加行。在前面的部分，無相難以明白，所以藉助比喻來顯示。然而這些比喻普遍地比喻諸法，如下面的品所說。現在取其意義方便，各自舉出一個比喻，則是說明前面所見到的都是無相的。第一句是總觀事法界，從因緣而生如幻，沒有實體，因此不執著。其餘的句子是分別說明。一，佛陀隨機顯現，如影像隨順形質。又如顯現於心水之中。二，菩薩的行動是想念所生，因為還沒有大覺悟。三，因緣和合而成的聲音，隨順感應而有說法。其餘的句子是經文自己解釋。『一切法如實際』是總結。前面說明法界如幻，即本體從因緣而生。後面總結一切法如實際，即事相就是寂滅。世人都認為實際是不變的，而認為諸法是無常的，這是用他們所知道的比喻他們所不知道的，所以加上『如』字。理實上是圓融的，世間的相，就是常住。然而古德用後面的七個比喻輾轉解釋疑惑。一，有人疑惑說，世間的幻火不能成辦燒的作用，佛陀顯現利益眾生難道和幻化一樣嗎？解釋說如影像，也有應合形質、廕庇覆蓋等意義，難道是真實的嗎？然而諸法的比喻各有三種意義。一是因緣和合的意義，二是無實體的意義。

【English Translation】 English version Expounding further on the previous meaning: Due to attachment to locations, there is fear of emptiness, straying far from the right path and dwelling in evil ways, abandoning the easy and entering danger. Due to separation from superior conditions, turning away from the Buddha and following demons, clinging to existence and not relinquishing it. Demons delight in birth and death, while the Buddha abides in emptiness. These two Bodhisattvas thus generate great compassion, ultimately achieving non-attachment. The second Bodhisattva at this time resolves to deliver beings, following and pursuing them with great compassion for a long time. The text is divided into two parts: first, initiating action; then, revealing non-attachment. The former part is also divided into two: first, clarifying that the mind has no weariness, because of non-attachment, great compassion is firm, and they will not weary of or abandon beings due to their difficulty in being transformed. Then, it explains that their mind is vast, that is, in a place the size of a hair pore, they transform many beings; the entire Dharma Realm is like this, which is vast. In the part revealing non-attachment, there are three points: first, citing the few to exemplify the many; second, extensively revealing non-attachment in each and every place; and third, inquiring into the reason why. The reason for non-attachment is explained later with two meanings: first, according with the profound, non-dual realm and arising thoughts; second, extensively pervading space and initiating application. In the former part, non-duality is difficult to understand, so it is shown through metaphors. However, these metaphors universally represent all dharmas, as stated in the following chapter. Now, for the sake of convenience, each metaphor is cited, which explains that what was seen earlier is all non-dual. The first sentence is a general observation of the Realm of Phenomena, arising from conditions like illusions, without substance, therefore without attachment. The remaining sentences explain separately. First, the Buddha appears according to circumstances, like a shadow following form. Also, like appearing in the water of the mind. Second, the actions of Bodhisattvas arise from thoughts, because they have not yet attained great enlightenment. Third, sounds formed by conditions, speaking according to perception. The remaining sentences are explained by the sutra itself. 'All dharmas are like reality' is the conclusion. The previous explanation that the Dharma Realm is like an illusion means that the essence arises from conditions. The later conclusion that all dharmas are like reality means that phenomena are quiescence. People generally believe that reality is unchanging, while believing that all dharmas are impermanent, using what they know to exemplify what they do not know, so the word 'like' is added. In reality, it is harmonious, the appearance of the world is permanence. However, ancient sages used the following seven metaphors to repeatedly explain doubts. First, someone doubts, saying that illusory fire in the world cannot accomplish the function of burning, so is the Buddha's manifestation of benefiting beings the same as illusion? The explanation is like a shadow, which also has the meaning of corresponding to form, sheltering, and covering, so is it real? However, the metaphors of all dharmas each have three meanings: first, the meaning of arising from conditions; second, the meaning of being without substance.

義。三有用義。意取無實故不著也。二疑雲。若佛如影菩薩何以起行。往求因既不虛果寧非實。釋云如夢。夢亦三義。無體現實與覺為緣。謂有夢走而驚覺故。菩薩起行亦爾。證理故空無明未盡故似實。能與佛果為緣勤勇不已。豁然覺悟。如夢渡河。三疑雲。若菩薩行如夢者。何以經說此是菩薩行。此是二乘行。釋云如響。緣成無本稱聲。大小聖教亦爾。機感無本隨機異聞。四疑雲。果行可然世間未悟。此應是實。釋云如化。心業神力所持無實有用。五疑雲。若皆如化何有差別之身。釋云如幻。六疑雲身若如幻何有報類不同。釋云如心。此二三義如前影說。七總結可知。上來古德之釋。既二經小異略加添改。然其所解似過穿鑿。亦是一塗。二又作下遍周虛空起加行故。所以不著。初明處廣。唸唸明達彰其解廣。正念現前是不著因。第三結行成滿中分三。初結自行成。二為化下結利他行成。

三何以下徴釋雙結二行成就。利他中三。初總顯教化無疲。次無疲厭故下。別示無厭之相。其中施設者。隨方儀式異故。和合者善惡緣會故余可知。后不令下結成無著。三徴釋雙結可知。第八難得行體即是愿。就釋相中文分二別。前明自分行。后明勝進行。然此二行。各攝上求下化之愿。略無神通。今初分四。初明自行次辨利

【現代漢語翻譯】現代漢語譯本義。三有用義。意取無實故不著也。二疑雲：若佛如影，菩薩何以起行？往求因既不虛，果寧非實？釋云：如夢。夢亦三義：無體、現實、與覺為緣。謂有夢走而驚覺故。菩薩起行亦爾，證理故空，無明未盡故似實，能與佛果為緣，勤勇不已，豁然覺悟，如夢渡河。三疑雲：若菩薩行如夢者，何以經說此是菩薩行，此是二乘行？釋云：如響。緣成無本稱聲，大小聖教亦爾，機感無本隨機異聞。四疑雲：果行可然，世間未悟，此應是實。釋云：如化。心業神力所持，無實有用。五疑雲：若皆如化，何有差別之身？釋云：如幻。六疑雲：身若如幻，何有報類不同？釋云：如心。此二三義如前影說。七總結可知。上來古德之釋，既二經小異，略加添改，然其所解似過穿鑿，亦是一塗。二又作下遍周虛空起加行故，所以不著。初明處廣，唸唸明達彰其解廣，正念現前是不著因。第三結行成滿中分三。初結自行成。二為化下結利他行成。三何以下徴釋雙結二行成就。利他中三。初總顯教化無疲。次無疲厭故下。別示無厭之相。其中施設者，隨方儀式異故；和合者，善惡緣會故，余可知。后不令下結成無著。三徴釋雙結可知。第八難得行體即是愿。就釋相中文分二別。前明自分行，后明勝進行。然此二行，各攝上求下化之愿。略無神通。今初分四。初明自行次辨利

【English Translation】 English version 'Yi. Three have useful meaning. The intention is to take it as unreal, therefore there is no attachment.' Second doubt: 'If the Buddha is like a shadow, why do Bodhisattvas engage in practice? If the cause sought is not false, how can the result not be real?' Explanation: 'Like a dream.' A dream also has three aspects: no substance, apparent reality, and arising from conditions. It is said that one may run in a dream and wake up startled. The practice of Bodhisattvas is similar. Because they realize the truth, it is empty; because ignorance is not yet exhausted, it seems real. It can be a condition for Buddhahood, so they diligently strive without ceasing, suddenly awakening, like crossing a river in a dream. Third doubt: 'If the practice of Bodhisattvas is like a dream, why do the sutras say, 'This is the practice of Bodhisattvas, this is the practice of the Two Vehicles'?' Explanation: 'Like an echo.' Conditions arise without an inherent source, responding to sound. The teachings of the Great and Small Vehicles are also like this, arising from the potential of beings without an inherent source, with different understandings arising according to the situation. Fourth doubt: 'The result of practice is acceptable, but the world is not enlightened; this should be real.' Explanation: 'Like an illusion (hua).' Sustained by the power of mind, karma, and spiritual abilities, it is unreal but useful. Fifth doubt: 'If everything is like an illusion (hua), why are there different bodies?' Explanation: 'Like a mirage (huan).' Sixth doubt: 'If the body is like a mirage (huan), why are there different types of retribution?' Explanation: 'Like the mind.' These two have three meanings, as explained earlier with the shadow. Seventh, the conclusion is self-evident. The explanations of the ancient masters above, with slight additions and modifications to the two sutras, seem to be overly contrived and are also a single perspective. Second, because they engage in practice that pervades all of space, they are not attached. First, clarifying the breadth, each thought is clear and understanding, demonstrating the breadth of understanding. Right mindfulness is the cause of non-attachment. Third, concluding the completion of practice is divided into three. First, concluding the completion of self-benefit. Second, concluding the completion of benefiting others. Third, what follows is a question and explanation, doubly concluding the accomplishment of the two practices. In benefiting others, there are three aspects. First, generally showing that teaching is without fatigue. Second, 'because there is no fatigue,' specifically showing the aspect of non-weariness. Among them, 'establishment' refers to differences in local customs; 'harmonization' refers to the meeting of good and bad conditions; the rest is self-evident. Later, 'not causing' concludes the accomplishment of non-attachment. The three questions and explanations doubly conclude, which is self-evident. Eighth, the body of the difficult-to-obtain practice is the vow. In the explanation of the characteristics, the text is divided into two parts. The first clarifies the practice of self-benefit, and the second clarifies the superior practice. However, these two practices each encompass the vows of seeking upwards and transforming downwards. There is a lack of supernatural powers. Now, first divide into four. First, clarify self-benefit, then distinguish benefit

他。第三雙結二行動寂無礙。第四雙非二行拂跡入玄。初中分三。一明修成善根。二顯善根行相。三行成利益。今初也。斯即起行所依。善謂順理益物。根謂增上生長。獲之在己故名成就。文有十句。初總余別。總具后九受難得名。二此菩薩下顯善根行相。亦有十句。如次對前。謂由得最勝解。故受難得名等。亦可。有難得根能有勝解。又亦以後一行成前十善。隨前一善具后十行。而別配分明。三是菩薩下行成利益。文中先結前後。于唸唸下顯益。于中初自益。能轉生死成大智益。不捨大愿成大悲益。若有已下顯能益他。由前自行成此能益。夫正利他。第二此菩薩下辨利他行。文分為三。謂法喻合。今初。謂有大智故了眾生非有。則不住生死。有大悲故不捨眾生界。則不住涅槃。大悲般若互相輔翼。成無住道。二喻中。初句喻能化人。次三句喻悲智不住之行相。后而能下三句。喻不住之功能。初二句正喻功能。以往返不息一句。結能度所以。三法閤中二。先正合后徴釋。前中具合三段。生死即此岸。涅槃合彼岸。合上中流。亦言生死者。以發心之後成佛之前。十地三賢尚居二死。是以中流即是生死。故云生死中流。非生死涅槃之中間。名生死中也。文旨顯然。晉譯失旨不應廣引。有以煩惱為中流。約其漂溺從因說也。

【現代漢語翻譯】現代漢語譯本他。第三雙結二行動寂無礙（第三對是行動和寂靜兩者都無礙）。第四雙非二行拂跡入玄（第四對是不執著於二元對立，從而進入玄妙的境界）。初中分三（初段分為三部分）。一明修成善根（首先闡明修習成就的善根）。二顯善根行相（其次顯示善根的行相）。三行成利益（第三說明修行成就的利益）。今初也（現在開始第一部分）。斯即起行所依（這就是發起修行的所依據）。善謂順理益物（善是指順應道理，利益眾生）。根謂增上生長（根是指能夠增進和生長的力量）。獲之在己故名成就（獲得它在於自身，所以稱為成就）。文有十句（這段文字有十句）。初總余別（第一句是總說，其餘是分別說明）。總具后九受難得名（總說包含了後面的九種，因此被稱為難得）。二此菩薩下顯善根行相（第二部分，從『此菩薩』開始，顯示善根的行相）。亦有十句（也有十句）。如次對前（依次對應前面的內容）。謂由得最勝解（因為獲得了最殊勝的理解）。故受難得名等（所以被稱為難得等等）。亦可（也可以這樣理解）。有難得根能有勝解（有了難得的善根，才能有殊勝的理解）。又亦以後一行成前十善（也可以用後面的一行來成就前面的十種善）。隨前一善具后十行（隨著前面一種善，具備後面的十種修行）。而別配分明（而分別配合說明）。三是菩薩下行成利益（第三部分，從『是菩薩』開始，說明修行成就的利益）。文中先結前後（文中首先總結前後內容）。于唸唸下顯益（在『唸唸』之後，顯示利益）。于中初自益（其中首先是自身的利益）。能轉生死成大智益（能夠轉化生死，成就大智慧的利益）。不捨大愿成大悲益（不捨棄大愿，成就大慈悲的利益）。若有已下顯能益他（『若有』之後，顯示能夠利益他人）。由前自行成此能益（通過前面的自身修行，成就這種利益他人的能力）。夫正利他（真正地利益他人）。第二此菩薩下辨利他行（第二部分，從『此菩薩』開始，辨別利益他人的行為）。文分為三（這段文字分為三部分）。謂法喻合（即法說、比喻和合說）。今初（現在開始第一部分）。謂有大智故了眾生非有（因為有大智慧，所以明白眾生並非實有）。則不住生死（就不會執著于生死）。有大悲故不捨眾生界（因為有大慈悲，所以不捨棄眾生界）。則不住涅槃（就不會執著于涅槃）。大悲般若互相輔翼（大慈悲和般若智慧互相輔助）。成無住道（成就不住于生死的道路）。二喻中（第二部分，比喻中）。初句喻能化人（第一句比喻能夠教化他人的人）。次三句喻悲智不住之行相（接下來的三句比喻慈悲和智慧不住于生死的行相）。后而能下三句（後面的三句）。喻不住之功能（比喻不住于生死的功能）。初二句正喻功能（前兩句正是比喻功能）。以往返不息一句（用『往返不息』一句）。結能度所以（總結能夠度化眾生的原因）。三法閤中二（第三部分，法說和合說中）。先正合后徴釋（先是正面結合，然後是徵詢解釋）。前中具合三段（前面的內容總共包含三段）。生死即此岸（生死就是此岸）。涅槃合彼岸（涅槃就是彼岸）。合上中流（結合上面的中流）。亦言生死者（之所以說生死）。以發心之後成佛之前（因為從發心之後到成佛之前）。十地三賢尚居二死（十地菩薩和三賢位的菩薩仍然處於分段生死和變易生死之中）。是以中流即是生死（所以中流就是生死）。故云生死中流（所以說生死中流）。非生死涅槃之中間（不是生死和涅槃的中間狀態）。名生死中也（稱為生死之中）。文旨顯然（這段文字的旨意很明顯）。晉譯失旨不應廣引（晉代的譯本失去了原文的旨意，不應該廣泛引用）。有以煩惱為中流（有人以煩惱為中流）。約其漂溺從因說也（這是從煩惱使人沉溺的原因來說的）。

【English Translation】 English version He. The third pair concludes with action and stillness being unobstructed (the third pair is that both action and stillness are unhindered). The fourth pair is non-duality, erasing traces and entering the profound (the fourth pair is not clinging to duality, thereby entering the realm of the profound). The beginning is divided into three parts. First, clarifying the good roots cultivated and achieved. Second, revealing the characteristics of good roots. Third, the benefits of accomplished practice. Now, the first part. This is the basis upon which practice arises. 'Good' means conforming to reason and benefiting beings. 'Root' means increasing and growing. Obtaining it within oneself is called 'accomplishment'. The text has ten sentences. The first is general, the rest are specific. The general encompasses the following nine, hence the name 'difficult to obtain'. Second, from 'This Bodhisattva' onwards, the characteristics of good roots are revealed. There are also ten sentences, corresponding to the previous ones in order. It is said that due to obtaining the most excellent understanding, it is called 'difficult to obtain', and so on. It can also be understood that having a difficult-to-obtain root enables excellent understanding. Furthermore, the following one practice can accomplish the preceding ten good deeds. With each preceding good deed, the following ten practices are complete, and they are clearly allocated and explained separately. Third, from 'This Bodhisattva' onwards, the benefits of accomplished practice are explained. The text first concludes the preceding and following. From 'moment to moment' onwards, the benefits are revealed. Among them, first is self-benefit, which is the benefit of transforming birth and death into great wisdom. Not abandoning great vows is the benefit of achieving great compassion. From 'If there are' onwards, it is shown that one can benefit others. This ability to benefit others is achieved through one's own practice. Truly benefiting others. Second, from 'This Bodhisattva' onwards, the practice of benefiting others is distinguished. The text is divided into three parts: the Dharma explanation, the analogy, and the combination. Now, the first part. It is said that because one has great wisdom, one understands that beings are not truly existent, thus one does not dwell in birth and death. Because one has great compassion, one does not abandon the realm of beings, thus one does not dwell in Nirvana. Great compassion and prajna (wisdom) support each other, achieving the path of non-dwelling. In the analogy, the first sentence is an analogy for the person who can transform others. The next three sentences are analogies for the characteristics of the practice of non-dwelling in compassion and wisdom. The last three sentences, from 'and able to' onwards, are analogies for the function of non-dwelling. The first two sentences are directly analogous to the function. The sentence 'unceasingly going back and forth' concludes the reason for being able to liberate. In the combination of Dharma explanation and analogy, there are two parts: first, the direct combination, then the inquiry and explanation. The preceding content contains three sections in total. Birth and death are this shore. Nirvana is the other shore. Combining the middle stream above. It is also said that birth and death, because from the time of generating the aspiration until becoming a Buddha, the Bodhisattvas of the Ten Grounds and the Three Sages still reside in the two deaths (segmental death and variable death). Therefore, the middle stream is birth and death. Hence, it is said 'the middle stream of birth and death', not the intermediate state between birth and death and Nirvana, which is called 'the middle of birth and death'. The meaning of the text is clear. The Jin Dynasty translation lost the original meaning and should not be widely cited. Some consider afflictions to be the middle stream, which is explained from the perspective of being drowned by them.

有以聖賢為中流約受生死之人也。有以中道為中流約觀行說並不應住。安隱已下涅槃之德。常故安隱。樂故無畏。我故無憂凈則無惱。亦不已下廣明以智導悲。合前往返無休息義。謂由不住著故。所以往返運濟無休。及顯法中非有不捨之義。謂非唯悲故不捨。亦由了其非有無可舍故。則終日度而無度也。初句總明。不捨下別有五對十句。初一多對。已化未化俱有舍著二義思之。二增減對。化之成道生界不減。不從化者生界不增。此約多人相望。三約一人。果起不生惑盡非滅。四謂空為盡謂有為長。五一對總結。四對不亡併名為二。今無分別契本不二。第二徴釋中文有兩番。前番正徴不著。后番重徴前義。今初也。先徴意云。現化眾生有增有減。而言不著。其故何耶。釋意云。以菩薩深觀生界。同於法界無增等故。所以不著文中。初二句總。上句是不異義故云如也。下句是相即義故云無二。后無二法中下。別彰無二之相。即屬對上文。無取依著釋不分別。余文相顯。此文昭著。而末學之徒。但謂一分眾生不成佛。故名不減生界。深可悲哉。第二番重徴意云。何以生界即同法界。釋云。一切諸法皆同法界。豈獨眾生而不同也。第三菩薩如是下。雙結二行動寂無礙。亦名無盡心行。有法喻合。法中十句。初二牒前起后。既方

【現代漢語翻譯】現代漢語譯本有這樣一種人，他們以聖賢為榜樣，處於生死輪迴的激流之中，受到生死的束縛。還有一種人，他們以中道為準則，處於中流，觀察修行，宣說佛法，卻不應執著於此。安穩等同於涅槃的功德。常，所以安穩；樂，所以無畏；我，所以無憂；凈，所以無惱。以下進一步闡明以智慧引導慈悲，結合之前的往返，體現了沒有止息的意義。這是因為不住著，所以才能往返運濟，沒有停歇。並且彰顯了佛法中沒有捨棄的含義，不僅僅是因為慈悲而不捨棄，也是因爲了悟到一切皆空，沒有什麼可以捨棄，所以終日度化眾生，卻好像沒有度化一樣。第一句是總的說明。不捨以下分別有五對十句。第一對是一和多，已度化和未度化的眾生，都有捨棄和執著的兩種含義，需要仔細思考。第二對是增和減，度化眾產生就佛道，眾生界並沒有減少；不接受度化的眾生，眾生界也沒有增加。這是從多數人相互比較的角度來說的。第三對是針對一個人而言，果報生起不是真正的生，迷惑斷盡也不是真正的滅。第四對是認為空是斷盡，認為有是常存。第五對是總結，前面四對不消失，都叫做二。現在沒有分別，就契合了本來的不二。第二部分，提問解釋文中有兩段。前一段是正式提問不執著的原因，后一段是再次提問之前的含義。現在是第一段。先提問，意思是說，現在度化眾生，有增加有減少，卻說不執著，這是為什麼呢？解釋說，因為菩薩深刻地觀察到眾生界，等同於法界，沒有增減等現象，所以不執著。文中，前兩句是總的說明。上一句是不異的含義，所以說『如』。下一句是相即的含義，所以說『無二』。後面的『無二法中』以下，分別彰顯不二的相狀，是對應上面的文字。『無取依著』解釋了不分別。其餘的文字相互顯明。這段文字非常明顯，但是後來的學佛之人，卻認為一部分眾生不能成佛，所以說不減少眾生界，真是可悲啊。第二段再次提問，意思是說，為什麼眾生界等同於法界呢？解釋說，一切諸法都等同於法界，難道只有眾生不同嗎？第三部分，菩薩像這樣以下，總結了行動和寂靜沒有障礙，也叫做無盡心行。有法和比喻的結合。法中有十句，前兩句是承接前面的話，引出後面的內容。既然如此既方

【English Translation】 English version There are those who take sages and worthies as their model, being in the midst of the stream of Samsara (Saṃsāra) (cycle of birth and death), bound by birth and death. There are also those who take the Middle Way (Madhyamā) as their guide, being in the midst of the stream, observing and practicing, expounding the Dharma (teachings), but should not be attached to it. Tranquility is equivalent to the merits of Nirvana (Nirvāṇa) (liberation). Because of permanence, there is tranquility; because of joy, there is no fear; because of self, there is no sorrow; because of purity, there is no vexation. The following further clarifies guiding compassion with wisdom, combining the previous going and returning, embodying the meaning of no cessation. This is because of non-attachment, so one can go back and forth, delivering without stopping. And it manifests the meaning of not abandoning in the Dharma, not only because of compassion not abandoning, but also because of realizing that all is empty, there is nothing to abandon, so one transforms beings all day long, yet it seems as if no one has been transformed. The first sentence is a general explanation. 'Not abandoning' below separately has five pairs of ten sentences. The first pair is one and many, both those who have been transformed and those who have not been transformed have the two meanings of abandoning and attachment, which need to be carefully considered. The second pair is increase and decrease, transforming beings to achieve Buddhahood, the realm of beings does not decrease; beings who do not accept transformation, the realm of beings does not increase. This is from the perspective of comparing many people with each other. The third pair is for one person, the arising of fruition is not true birth, the exhaustion of delusion is not true extinction. The fourth pair is considering emptiness as exhaustion, considering existence as permanence. The fifth pair is a summary, the previous four pairs do not disappear, all are called two. Now there is no distinction, then it fits the original non-duality. The second part, the question and explanation in the text has two sections. The first section is formally asking the reason for non-attachment, the second section is asking again the meaning of the previous. Now is the first section. First ask, meaning that now transforming beings, there is increase and decrease, but saying non-attachment, why is this? Explaining, because Bodhisattvas (Bodhisattva) (enlightenment beings) deeply observe the realm of beings, equivalent to the Dharma Realm (Dharmadhātu) (the ultimate nature of reality), there is no increase or decrease, so there is no attachment. In the text, the first two sentences are a general explanation. The previous sentence is the meaning of non-difference, so it says 'as'. The next sentence is the meaning of mutual identity, so it says 'non-duality'. The following 'in non-dual Dharma' below, separately manifests the appearance of non-duality, which corresponds to the above text. 'No taking, relying, attaching' explains non-discrimination. The remaining text mutually clarifies. This text is very clear, but later Buddhist practitioners think that some beings cannot become Buddhas, so they say that the realm of beings does not decrease, it is truly sad. The second section asks again, meaning why is the realm of beings equivalent to the Dharma Realm? Explaining, all Dharmas (teachings) are equivalent to the Dharma Realm, is it only beings that are different? The third part, Bodhisattvas like this below, summarizes that action and stillness have no obstacles, also called inexhaustible mind practice. There is a combination of Dharma and metaphor. In the Dharma, there are ten sentences, the first two sentences are inheriting the previous words, leading to the following content. Since it is so

便深入故性相無礙。住于下余有八對。正顯行相。一約起行之身。二了法藥。三識根緣。四游佛剎。五達佛法。六深契離言不捨言說。七無求離欲而萬行爰修。前七明即寂之用。八常勤下一對。明即用之寂。亦通顯所由由勤修故。涉權入法界故常寂。二喻中。木喻法界火喻所成身智。火事喻悲化。無邊本火不滅喻身智常湛。三合可知。第四非究竟下雙非二行拂跡入玄者。然初自行。云能轉生死而不捨大愿。已有權實雙行。而謂多明照體大智。次利他之中。既云無住運濟。則悲智相導。而多似起用大悲。次復以導悲之智遣彼著心。復似悲智二心行有前後故。第三段辨動寂雙行。則理無不盡。而猶慮物。謂二事不融故。此明形奪兩亡權實無寄。豈唯十行菩薩修行善巧。彌顯功德林悲濟之深。文有五對十句。然其所非之法。即前權實二行。且如究竟即實。不究竟即權。今乃雙非者。實即權故非究竟。權即實故非不究竟。又但言非究竟。非謂有不究竟。故亦非之。是則借權以遣實。實去而權亡。借實以破權。權亡實不立。言窮慮絕何實何權。體本寂寥孰非孰是。唯蕭然無寄理自玄會。故辨雙非非有雙非可立。然雙非是遮雙是為照。即遮而照故雙非即是雙行。即照而遮雙行即為雙遣。總前諸段理極於斯。下諸句中皆仿於此。二對

【現代漢語翻譯】現代漢語譯本於是深入到對『故性』（事物本來的性質）和『相』（現象）的理解，達到無礙的境界。安住于下文將要闡述的八對關係中，以此來正面地彰顯菩薩的修行狀態。第一對是關於發起修行的『身』（報身或化身）。第二對是關於理解佛法的『法藥』（比喻佛法能治眾生煩惱）。第三對是關於認識『根』（感覺器官）和『緣』（外在條件）的關係。第四對是關於遊歷諸佛的『佛剎』（佛所居住的清凈國土）。第五對是關於通達『佛法』（佛陀的教法）。第六對是關於深刻地契合『離言』（超越語言文字的真理）的境界，同時又不捨棄『言說』（用語言文字來表達真理）。第七對是關於『無求離欲』（不追求世俗慾望）的同時，又廣泛地修習各種善行。前面的七對闡明了『即寂之用』（在寂靜中起作用），第八對『常勤』（持續精進）以下，闡明了『即用之寂』（在作用中保持寂靜），也同時顯明瞭寂靜的由來，因為通過勤奮修行，才能涉入權巧方便而進入法界，所以才能常保寂靜。第二個比喻中，木頭比喻『法界』（一切法的本體），火焰比喻所成就的『身智』（佛的報身和智慧）。火焰的作用比喻『悲化』（以慈悲心教化眾生）。無邊無盡的火焰不熄滅，比喻『身智』（佛的報身和智慧）永遠清澈明亮。第三部分結合前文，可以理解。第四部分『非究竟』（不是最終的）以下，是否定了兩種修行方式，是爲了拂去痕跡而進入玄妙的境界。然而，最初的『自行』（自己修行），說到能夠轉變生死，卻不捨棄廣大的誓願，這已經包含了權巧和真實的雙重修行。而說『多明照體大智』（更多地闡明照亮本體的廣大智慧），接下來在利他之中，既然說到『無住運濟』（不住于任何地方而救濟眾生），那麼就是慈悲和智慧相互引導。而更多地像是發起作用的廣大慈悲。接下來又用引導慈悲的智慧來遣除眾生的執著心，又像是慈悲和智慧兩種心行的先後順序。所以第三段辨析動和寂的雙重修行，那麼道理就沒有不窮盡的。而仍然顧慮到眾生，認為動和寂兩件事不能融合。這裡闡明形和奪都消失，權巧和真實都沒有寄託。難道僅僅是十行菩薩修行善巧嗎？更加彰顯了功德林慈悲救濟的深刻。文中有五對十句。然而它所否定的法，就是前面的權巧和真實的兩種修行。比如『究竟』（最終的）就是真實，『不究竟』（不是最終的）就是權巧。現在卻雙雙否定，真實就是權巧所以說『非究竟』（不是最終的），權巧就是真實所以說『非不究竟』（不是非最終的）。又只是說『非究竟』（不是最終的），並不是說有『不究竟』（不是最終的），所以也否定它。這就是借用權巧來遣除真實，真實去除而權巧也消失。借用真實來破除權巧，權巧消失而真實也不成立。言語窮盡，思慮斷絕，哪裡還有真實和權巧？本體本來寂寥，哪裡還有誰是誰非？只有蕭然無寄，道理自然玄妙會通。所以辨析雙重否定，不是有雙重否定可以成立。然而雙重否定是遮，雙重肯定是爲了照。即遮即照，所以雙重否定就是雙重肯定。即照即遮，雙重肯定就是雙重否定。總而言之，前面的各個段落，道理到這裡就窮盡了。下面的各個句子中，都仿照這個方式。第二對

English version Then, they deeply understand the 'inherent nature' (the original nature of things) and 'phenomena' (appearances), reaching a state of unobstructedness. They abide in the eight pairs mentioned below, which positively manifest the state of a Bodhisattva's practice. The first pair is about the 'body' (Sambhogakaya or Nirmanakaya) that initiates practice. The second pair is about understanding the 'Dharma medicine' (a metaphor for the Buddha's teachings that can cure the afflictions of sentient beings). The third pair is about recognizing the relationship between 'roots' (sense organs) and 'conditions' (external factors). The fourth pair is about visiting the 'Buddha-fields' (pure lands where Buddhas reside). The fifth pair is about thoroughly understanding the 'Buddha-dharma' (the teachings of the Buddha). The sixth pair is about deeply aligning with the state of 'beyond words' (the truth that transcends language), while not abandoning 'verbal expression' (using language to express the truth). The seventh pair is about 'non-seeking and detachment from desires' (not pursuing worldly desires) while extensively practicing various good deeds. The preceding seven pairs explain 'using stillness' (acting within stillness), and the eighth pair, 'constant diligence' and below, explains 'stillness within action' (maintaining stillness within action), which also reveals the origin of stillness, because only through diligent practice can one enter skillful means and enter the Dharma realm, thus maintaining constant stillness. In the second metaphor, wood symbolizes the 'Dharma realm' (the essence of all dharmas), and fire symbolizes the 'body and wisdom' (the Buddha's Sambhogakaya and wisdom) that are achieved. The function of fire symbolizes 'compassionate transformation' (transforming sentient beings with compassion). The endless fire that does not extinguish symbolizes the 'body and wisdom' (the Buddha's Sambhogakaya and wisdom) that are forever clear and bright. The third part can be understood by combining the previous text. The fourth part, 'not ultimate' and below, denies two types of practice in order to brush away traces and enter the mysterious realm. However, the initial 'self-practice' (practicing oneself) speaks of being able to transform birth and death without abandoning vast vows, which already includes the dual practice of skillful means and reality. And saying 'more clearly illuminating the great wisdom of illuminating the essence', then in benefiting others, since it says 'dwelling nowhere while saving beings', then it is compassion and wisdom guiding each other. And it is more like the great compassion that initiates action. Next, using the wisdom that guides compassion to dispel the attachments of sentient beings, it is again like the order of the two mental activities of compassion and wisdom. Therefore, the third section analyzes the dual practice of movement and stillness, so there is no principle that is not exhausted. And still worrying about sentient beings, thinking that the two things of movement and stillness cannot be integrated. Here it explains that both form and seizure disappear, and neither skillful means nor reality has a place to rely on. Is it only the skillful practice of the Ten Conduct Bodhisattvas? It further highlights the depth of the merit forest's compassion and salvation. There are five pairs and ten sentences in the text. However, the Dharma that it denies is the two types of practice of skillful means and reality mentioned earlier. For example, 'ultimate' is reality, and 'not ultimate' is skillful means. Now they are both denied, reality is skillful means, so it is said 'not ultimate', skillful means is reality, so it is said 'not not ultimate'. And it only says 'not ultimate', it does not say there is 'not ultimate', so it also denies it. This is using skillful means to dispel reality, reality is removed and skillful means also disappears. Using reality to break skillful means, skillful means disappears and reality is not established. Words are exhausted, thoughts are cut off, where is there reality and skillful means? The essence is originally still and silent, where is there who is right and who is wrong? Only in serene non-reliance does the principle naturally become mysterious and interconnected. Therefore, analyzing dual negation does not mean that dual negation can be established. However, dual negation is obscuring, and dual affirmation is for illuminating. Obscuring and illuminating are the same, so dual negation is dual affirmation. Illuminating and obscuring are the same, so dual affirmation is dual negation. In short, the principles of the previous paragraphs are exhausted here. In the following sentences, they all follow this pattern. Second pair

【English Translation】 English version Then, they deeply understand the 'inherent nature' (the original nature of things) and 'phenomena' (appearances), reaching a state of unobstructedness. They abide in the eight pairs mentioned below, which positively manifest the state of a Bodhisattva's practice. The first pair is about the 'body' (Sambhogakaya or Nirmanakaya) that initiates practice. The second pair is about understanding the 'Dharma medicine' (a metaphor for the Buddha's teachings that can cure the afflictions of sentient beings). The third pair is about recognizing the relationship between 'roots' (sense organs) and 'conditions' (external factors). The fourth pair is about visiting the 'Buddha-fields' (pure lands where Buddhas reside). The fifth pair is about thoroughly understanding the 'Buddha-dharma' (the teachings of the Buddha). The sixth pair is about deeply aligning with the state of 'beyond words' (the truth that transcends language), while not abandoning 'verbal expression' (using language to express the truth). The seventh pair is about 'non-seeking and detachment from desires' (not pursuing worldly desires) while extensively practicing various good deeds. The preceding seven pairs explain 'using stillness' (acting within stillness), and the eighth pair, 'constant diligence' and below, explains 'stillness within action' (maintaining stillness within action), which also reveals the origin of stillness, because only through diligent practice can one enter skillful means and enter the Dharma realm, thus maintaining constant stillness. In the second metaphor, wood symbolizes the 'Dharma realm' (the essence of all dharmas), and fire symbolizes the 'body and wisdom' (the Buddha's Sambhogakaya and wisdom) that are achieved. The function of fire symbolizes 'compassionate transformation' (transforming sentient beings with compassion). The endless fire that does not extinguish symbolizes the 'body and wisdom' (the Buddha's Sambhogakaya and wisdom) that are forever clear and bright. The third part can be understood by combining the previous text. The fourth part, 'not ultimate' and below, denies two types of practice in order to brush away traces and enter the mysterious realm. However, the initial 'self-practice' (practicing oneself) speaks of being able to transform birth and death without abandoning vast vows, which already includes the dual practice of skillful means and reality. And saying 'more clearly illuminating the great wisdom of illuminating the essence', then in benefiting others, since it says 'dwelling nowhere while saving beings', then it is compassion and wisdom guiding each other. And it is more like the great compassion that initiates action. Next, using the wisdom that guides compassion to dispel the attachments of sentient beings, it is again like the order of the two mental activities of compassion and wisdom. Therefore, the third section analyzes the dual practice of movement and stillness, so there is no principle that is not exhausted. And still worrying about sentient beings, thinking that the two things of movement and stillness cannot be integrated. Here it explains that both form and seizure disappear, and neither skillful means nor reality has a place to rely on. Is it only the skillful practice of the Ten Conduct Bodhisattvas? It further highlights the depth of the merit forest's compassion and salvation. There are five pairs and ten sentences in the text. However, the Dharma that it denies is the two types of practice of skillful means and reality mentioned earlier. For example, 'ultimate' is reality, and 'not ultimate' is skillful means. Now they are both denied, reality is skillful means, so it is said 'not ultimate', skillful means is reality, so it is said 'not not ultimate'. And it only says 'not ultimate', it does not say there is 'not ultimate', so it also denies it. This is using skillful means to dispel reality, reality is removed and skillful means also disappears. Using reality to break skillful means, skillful means disappears and reality is not established. Words are exhausted, thoughts are cut off, where is there reality and skillful means? The essence is originally still and silent, where is there who is right and who is wrong? Only in serene non-reliance does the principle naturally become mysterious and interconnected. Therefore, analyzing dual negation does not mean that dual negation can be established. However, dual negation is obscuring, and dual affirmation is for illuminating. Obscuring and illuminating are the same, so dual negation is dual affirmation. Illuminating and obscuring are the same, so dual affirmation is dual negation. In short, the principles of the previous paragraphs are exhausted here. In the following sentences, they all follow this pattern. Second pair

所化。能所取寂故非是取。了知心行故非不取。三約化處。不著世界故非是依。依剎現身故非無依。亦約所證智。無分別而善入故四約化法。深達義理故非世法。隨世語言故非佛法。五證離欲際故非凡夫。不斷菩薩行故非得果。第二菩薩成就下。明勝進行。文分為二。初明慧行。后菩薩如是下辨悲行。今初分二。先牒前自分行。后不說已下正辨勝進行相。皆即事入玄。分四。初總明離相無說。二徴釋以顯雙非。釋意云。所以不說者。一無法可說故。二菩薩于如是下。明無心說。謂不起念故。三何以故下。轉釋無念。所以無念者稱法界故。故不說聲聞法等。四假徴以顯雙運。徴意云。既無所著。何以復修二利之行。釋意云。性相雙非故能雙運。文有法喻合。法中諸法無二故無說無著。無不二故不妨起行。二喻可知。三閤中皆顯性不礙相。于中二。先正明。后普與下辨功成德。立勝進之相故。晉經此初有此菩薩言。第二辨悲行中分三。一牒智顯悲。悲假智深所以先牒。二於三惡下正顯悲相。三複作是下偏語化惡。顯勝進相文中三。初明惡是所悲。次明善非化境。后徴釋所由。今初所悲中。先明有違教之惑。后貪愛下明總具塵勞。惑病既深方假醫救。前中不知恩報者。必無敬養更相酬對則難以訶責。邪見執著則不受正教。迷

惑顛倒所領不真。愚癡無智為說不知。無有信心。絕於希向。隨逐惡友必遠善人。起諸惡慧無由正解。故難化也。二設有下善非化境可知。三徴釋中。初徴次釋後轉徴釋。初徴意云。菩薩化生理宜平等。偏惡棄善其故何耶。次釋意云。菩薩於物無主定於親疏。就於惑重偏是化境。如母矜病子豈不等耶。又若求名利應化知恩。本為凈他理應隨惡。若棄惡從善魔攝持故。三轉徴釋。徴云。菩薩眾生本不相預。何為長劫悲救無求。釋意云。諸佛菩薩法爾同遵。不爾不名為明導故。第九善法行體即力度。就文分三。初徴名。二釋相。三結嘆。今初唯識有二。一思擇力。二修習力。本業有三。一報通力。二修定通力。三變化通力。唯識約修本業約用互舉一邊。由前二力為機說法。則成語意二業之善法。有本業三力。則成身意二業之善法。以修定通。即意業故。依梁攝論。由思擇力。能伏一切正行等所對治障。令不起故。由修習力。能令一切善行堅固決定。既言一切善行。此則二力通三業善。此位大同九地。是法師位善說法故。釋相中二。前自分后勝進。然此二段各具二力。至文當知。亦有三力。謂善知根緣一音普應。成就十身義該三通。初自分中。先總明後別顯。前中作清涼法池標也。言含法喻。謂如無熱惱池清凈無濁。下二句

【現代漢語翻譯】現代漢語譯本『惑顛倒所領不真』：被迷惑顛倒，所理解的不是真理。『愚癡無智為說不知』：愚昧無知，即使為他們講解也聽不明白。『無有信心。絕於希向。隨逐惡友必遠善人』：沒有信心，斷絕了希望和方向，跟隨壞朋友，必定遠離好人。『起諸惡慧無由正解。故難化也』：生起各種邪惡的智慧，沒有途徑獲得正確的理解，所以難以教化。二、『設有下善非化境可知』：即使有微小的善根，也可以知道他們不是教化的對象。三、『徴釋中』：在問答解釋中。『初徴次釋後轉徴釋』：首先提問，然後解釋，之後再次提問並解釋。『初徴意云。菩薩化生理宜平等。偏惡棄善其故何耶』：第一次提問的意思是，菩薩教化眾生應該平等，為什麼偏向惡人而捨棄善人呢？『次釋意云。菩薩於物無主定於親疏。就於惑重偏是化境。如母矜病子豈不等耶。又若求名利應化知恩。本為凈他理應隨惡。若棄惡從善魔攝持故』：接下來的解釋是，菩薩對於萬物沒有主觀的親疏遠近之分，而是針對那些迷惑深重的人，這才是教化的對象。就像母親憐憫生病的孩子，難道不是一樣的嗎？而且，如果追求名利，應該教化那些懂得感恩的人。本來是爲了凈化他人，理應順應那些惡人。如果捨棄惡人而順從善人，那是因為善人已經被魔所控制了。『三轉徴釋。徴云。菩薩眾生本不相預。何為長劫悲救無求』：第三次提問並解釋。提問說，菩薩和眾生本來互不相干，為什麼長久以來悲憫救助而毫無所求呢？『釋意云。諸佛菩薩法爾同遵。不爾不名為明導故』：解釋的意思是，諸佛菩薩自然而然地共同遵循這個原則，否則就不能被稱為明智的引導者。第九，善法行體即力度。就文分三。初徴名。二釋相。三結嘆。今初唯識有二。一思擇力。二修習力。本業有三。一報通力。二修定通力。三變化通力。唯識約修本業約用互舉一邊。由前二力為機說法。則成語意二業之善法。有本業三力。則成身意二業之善法。以修定通。即意業故。依梁攝論。由思擇力。能伏一切正行等所對治障。令不起故。由修習力。能令一切善行堅固決定。既言一切善行。此則二力通三業善。此位大同九地。是法師位善說法故。釋相中二。前自分后勝進。然此二段各具二力。至文當知。亦有三力。謂善知根緣一音普應。成就十身義該三通。初自分中。先總明後別顯。前中作清涼法池標也。言含法喻。謂如無熱惱池清凈無濁。下二句第九，善法行體的體現就是力度。從文章結構上分為三部分：一是提出名稱，二是解釋相狀，三是總結讚歎。現在先說唯識宗有兩種力度：一是思擇力，二是修習力。根本事業有三種力度：一是報通力，二是修定通力，三是變化通力。唯識宗從修行的角度，根本事業從運用的角度，各自舉出一方面。通過前面的兩種力度來根據機緣說法，就能成就語言和意念兩種行為的善法。擁有根本事業的三種力度，就能成就身、語、意三種行為的善法。因為修定通力就是意業。根據《梁攝論》，通過思擇力，能夠降伏一切正行等所要對治的障礙，使它們無法生起。通過修習力，能夠使一切善行堅固和確定。既然說是一切善行，那麼這兩種力度就貫通了身、語、意三種善業。這個地位大致相當於九地菩薩，是法師的地位，善於說法。解釋相狀分為兩部分：前面是自分，後面是勝進。然而這兩段各自具備兩種力度。到後面的經文自然會明白。也有三種力度，就是善於瞭解根器和因緣，用一種聲音普遍迴應，成就十身，意義涵蓋了三種神通。首先在自分中，先總的說明，然後分別顯示。前面是作為清涼法池的標誌。語言包含著法和比喻，就像沒有熱惱的池塘，清凈沒有污濁。下面的兩句

【English Translation】 English version 'Bewildered and inverted, what is understood is not true': Being confused and inverted, what is understood is not the truth. 'Ignorant and without wisdom, explaining to them is not understood': Being ignorant and without wisdom, even if explained to them, they cannot understand. 'Without faith, cut off from hope and direction, following bad friends, they will surely stay away from good people': Without faith, cutting off hope and direction, following bad friends, they will surely stay away from good people. 'Arising all kinds of evil wisdom, without a way to correct understanding, therefore difficult to transform': Giving rise to all kinds of evil wisdom, without a way to obtain correct understanding, therefore difficult to transform. Second, 'Even if there is little goodness, it can be known that they are not objects of transformation': Even if there is a small amount of good roots, it can be known that they are not objects of transformation. Third, 'In the question and answer explanation': In the question and answer explanation. 'First question, then explanation, then again question and explanation': First ask a question, then explain, then ask again and explain. 'The meaning of the first question is: Bodhisattvas should equally transform sentient beings. Why do they favor the wicked and abandon the good?': The meaning of the first question is that Bodhisattvas should equally transform sentient beings. Why do they favor the wicked and abandon the good? 'The following explanation is: Bodhisattvas have no subjective distinction between near and far, but target those who are deeply confused, which is the object of transformation. Just like a mother pities a sick child, isn't it the same? Moreover, if seeking fame and profit, one should transform those who know gratitude. Originally, it was to purify others, and one should follow those who are evil. If abandoning the evil and following the good, it is because the good have been controlled by demons.': The following explanation is that Bodhisattvas have no subjective distinction between near and far, but target those who are deeply confused, which is the object of transformation. Just like a mother pities a sick child, isn't it the same? Moreover, if seeking fame and profit, one should transform those who know gratitude. Originally, it was to purify others, and one should follow those who are evil. If abandoning the evil and following the good, it is because the good have been controlled by demons. 'The third question and explanation. The question says, Bodhisattvas and sentient beings originally do not interfere with each other. Why have they been compassionately saving without seeking for a long time?': The third question and explanation. The question says, Bodhisattvas and sentient beings originally do not interfere with each other. Why have they been compassionately saving without seeking for a long time? 'The meaning of the explanation is that all Buddhas and Bodhisattvas naturally follow this principle together, otherwise they cannot be called wise guides.': The meaning of the explanation is that all Buddhas and Bodhisattvas naturally follow this principle together, otherwise they cannot be called wise guides. Ninth, the embodiment of good Dharma practice is strength. From the structure of the text, it is divided into three parts: first, naming; second, explaining the characteristics; and third, summarizing and praising. Now, let's talk about the two strengths of the Consciousness-Only School: one is the power of deliberation, and the other is the power of practice. There are three kinds of fundamental karma: one is the power of retribution, the second is the power of meditation, and the third is the power of transformation. The Consciousness-Only School focuses on the aspect of cultivation, and the fundamental karma focuses on the aspect of application, each citing one aspect. By using the first two strengths to preach according to the opportunity, one can achieve the good Dharma of speech and mind. Having the three strengths of fundamental karma can achieve the good Dharma of body, speech, and mind. Because the power of meditation is the karma of the mind. According to the Liang She Lun, through the power of deliberation, one can subdue all the obstacles to be treated by all the right practices, so that they cannot arise. Through the power of practice, one can make all good practices firm and determined. Since it is said that all good practices, then these two strengths run through the three good karmas of body, speech, and mind. This position is roughly equivalent to the ninth Bhumi Bodhisattva, which is the position of Dharma Master, who is good at preaching. Explaining the characteristics is divided into two parts: the first is self-division, and the second is superior progress. However, these two paragraphs each have two strengths. It will be understood naturally in the following scriptures. There are also three strengths, that is, being good at understanding the roots and conditions, responding universally with one voice, achieving the ten bodies, and the meaning covers the three supernatural powers. First, in the self-division, first explain generally, and then show separately. The front is as a sign of the cool and clear Dharma pool. The language contains Dharma and metaphor, just like a pool without heat and annoyance, clean and without turbidity. The following two sentences

釋上句。如池含于德水故。云攝持正法。下句以四辨才出愿智等。饒益眾生相續無盡。究竟入於一切智海。名不斷佛種。如彼大池流出四河相續入海。二得清凈下。別顯文分為二。初廣攝持正法。二此菩薩大悲下。廣不斷佛種。今初也。具十總持是攝持義。十持為體十辯為用。初句為總。寂障鑒法名凈光明。餘九為別。初四即四辯才。四持即池之德水。四辯即池之四口。五即外力加辯。智水灌心故稱根令喜。此即得辯之緣。六即內力自證之辯。謂道契內心光明外徹。此乃得辯之因也。七同類音辯此約順機。八訓釋辯。此約窮法。前四辯中但明通相文句。此明曲盡其源。義身即當名身。名所詮故。體是名境義即境義。梵云得種種名身故。九總顯深廣持辯無邊。旋有入空旋空入有等故無有邊。皆言無盡者稱法界故。第二廣前不斷佛種中。文分三別。初總明三業利生。二假使下假設深勝。三以得一切下總釋所以。前二含於四河。今初即大悲河。大悲堅固標其體也。悲紹佛種故首明之。普攝眾生正明不斷。於三千下示其攝相。二假設深勝於中有三。即為三河。一大會斷疑。明問答成就。處多大眾頓領頓酬。由具諸度故。即波羅蜜河。二複次下微細斷疑。前直明大會異問能答。今乃云於一毛端處有不可說。如前大會。多劫殊問一

【現代漢語翻譯】現代漢語譯本解釋上句。例如，水池包含著功德之水，所以說『攝持正法』。下句用四種辯才來表達愿智等，饒益眾生，相續無盡，最終進入一切智海，名為『不斷佛種』。如同那個大池流出四條河流，相續不斷地流入大海。『二得清凈下』，分別顯示文義分為兩部分。首先是廣泛地攝持正法，其次是『此菩薩大悲下』，廣泛地不斷佛種。現在先說第一部分。具備十種總持是攝持的含義。十持為體，十辯為用。第一句是總說，寂靜地遮蔽鑑察法性，名為凈光明。其餘九種是分別說明。前四種就是四種辯才，四持就是水池的功德之水，四辯就是水池的四個口。第五種是外力加持的辯才，智慧之水灌溉內心，所以稱為根令喜，這就是獲得辯才的因緣。第六種是內力自證的辯才，意思是道與內心相契合，光明向外透徹，這是獲得辯才的原因。第七種是同類音辯，這是順應機緣。第八種是訓釋辯，這是窮盡法理。前面的四種辯才只是說明了通常的相狀和文句，這裡說明了窮盡其源。義身就是當中的名身（Nāmakāya，指語言文字），因為名是所詮釋的。體是名的境界，義是境界的意義。梵語稱為『得種種名身』。第九種是總的顯示深廣，總持和辯才無邊無際，旋轉于入空和旋轉于空入有等等，所以沒有邊際。都說無盡，是因為稱合法界。第二部分，廣泛地闡述前面所說的不斷佛種，文義分為三個部分。首先是總的說明三業（身、口、意）利益眾生。其次是『假使下』，假設深奧殊勝。第三是『以得一切下』，總的解釋原因。前面的兩個部分包含著四條河流。現在先說第一部分，也就是大悲河。大悲堅固，標明它的本體。因為悲能繼承佛種，所以首先說明它。普遍地攝受眾生，正是說明不斷。在三千世界之下，顯示它攝受的相狀。第二部分，假設深奧殊勝，其中有三個方面，也就是三條河流。第一是大會斷疑，說明問答成就。在眾多的大會中，立刻領悟立刻回答，因為具備各種波羅蜜（Pāramitā，到彼岸），也就是波羅蜜河。第二是『複次下』，微細地斷除疑惑。前面只是說明大會中不同的提問能夠回答，現在說在每一個毛孔的末端都有不可說，如同前面的大會，多個劫數不同的提問，一

【English Translation】 English version Explaining the previous sentence. For example, a pond contains water of merit, hence 'upholding the true Dharma'. The following sentence uses the four kinds of eloquence to express the wisdom of vows, benefiting sentient beings continuously and endlessly, ultimately entering the ocean of all wisdom, called 'uninterrupted Buddha-seed'. It's like that great pond flowing out four rivers, continuously flowing into the sea. 'Two attain purity below', separately showing the meaning of the text in two parts. First, broadly upholding the true Dharma, second, 'This Bodhisattva's great compassion below', broadly uninterrupted Buddha-seed. Now, let's talk about the first part. Possessing the ten kinds of total retention is the meaning of upholding. The ten retentions are the substance, and the ten kinds of eloquence are the function. The first sentence is a general statement, quietly obscuring and discerning the nature of Dharma, called pure light. The remaining nine are separate explanations. The first four are the four kinds of eloquence, the four retentions are the water of merit of the pond, and the four kinds of eloquence are the four mouths of the pond. The fifth is the eloquence of external force blessing, the water of wisdom irrigates the heart, so it is called the root of joy, which is the cause of obtaining eloquence. The sixth is the eloquence of inner force self-realization, meaning that the Tao is in harmony with the heart, and the light penetrates outward, which is the reason for obtaining eloquence. The seventh is the eloquence of similar sounds, which is in accordance with the opportunity. The eighth is the eloquence of interpretation, which is to exhaust the principles of Dharma. The previous four kinds of eloquence only explained the usual appearances and sentences, here it explains the exhaustion of its source. The body of meaning is the body of name (Nāmakāya, referring to language and words), because the name is what is explained. The substance is the realm of the name, and the meaning is the meaning of the realm. In Sanskrit, it is called 'obtaining various bodies of name'. The ninth is the general display of depth and breadth, the total retention and eloquence are boundless, rotating in entering emptiness and rotating in emptiness entering existence, etc., so there is no limit. All say endless, because it is in accordance with the Dharma realm. The second part, broadly elaborating on the aforementioned uninterrupted Buddha-seed, the meaning of the text is divided into three parts. The first is the general explanation of the three karmas (body, speech, and mind) benefiting sentient beings. The second is 'If below', assuming profound and supreme. The third is 'By obtaining all below', the general explanation of the reason. The previous two parts contain four rivers. Now, let's talk about the first part, which is the river of great compassion. Great compassion is firm, marking its essence. Because compassion can inherit the Buddha-seed, it is first explained. Universally accepting sentient beings is precisely explaining uninterrupted. Below the three thousand worlds, it shows the appearance of its acceptance. The second part, assuming profound and supreme, has three aspects, which are the three rivers. The first is the great assembly resolving doubts, explaining the accomplishment of questions and answers. In many great assemblies, immediately comprehending and immediately answering, because possessing various Pāramitās (Pāramitā, to the other shore), which is the Pāramitā river. The second is 'Furthermore below', subtly resolving doubts. The previous only explained that different questions in the great assembly can be answered, now it says that at the end of each pore there are unspeakable, like the previous great assembly, multiple kalpas of different questions, one

念能答。不怖大眾不怯文義。決斷揀擇顯轉超勝。是三昧力。即三昧河故。下經云。菩薩住此三昧。能于自身一一毛孔中。見不可說不可說佛剎。微塵數諸佛如來。亦見彼佛所有國土道場眾會聽法。乃至云。其諸眾生亦無迫隘。何以故。入不思議三昧境界故。彼約聽法此約答問。以之為異。余義大同。此約圓教普賢位中。故於地前有斯自在。非三乘中得斯作用。三而作是念下週遍斷疑。上舉毛端多眾猶有量故。今明一切眾各具多言。悉能答故。即愿智河。愿智相導悲救無休。故云作念。文中先顯多眾。后假使下復顯多言。第三總釋所以者。所以得此四河廣利者。略舉四因。此之四因。或以一因成前四河。或以四因成其一河。一他佛外加故。二自藏離礙故。三所照法圓故。四能照智具故。或各配屬一同體悲加故。二見心性故。三諸度圓故。四二智滿故。第二佛子此菩薩下明勝進行。亦即是前四河之相。文分為二。初牒自分行成。二能自下正顯勝進。文分為四。一辯四河清凈之義。二如於此下辯四河入海無能障義。于多界中化無障故。三佛子下。辯此四河旋繞池義。四菩薩成就下。辨累劫入海無疲厭義。三旋繞中。謂成就隨順身語意業。智為先導。身語意業四方流注入智海故。隨順即是旋繞之義。文中二。先總標。二所謂

【現代漢語翻譯】現代漢語譯本：念能回答，不畏懼大眾，不怯懦于文義，決斷揀擇，顯現轉化，超勝一切，這是三昧（Samadhi，專注）的力量，也就是三昧之河的緣故。下文經中說：『菩薩住於此三昧，能于自身每一個毛孔中，見到不可說不可說的佛剎（Buddha-kshetra，佛土），微塵數般的諸佛如來，也見到那些佛的所有國土道場，以及聽法的眾會。』乃至說：『那些眾生也沒有擁擠狹隘之感。』為什麼呢？因為進入了不可思議的三昧境界的緣故。』那裡是就聽法而言，這裡是就回答問題而言，以此作為不同之處，其餘的意義大體相同。這裡是就圓教普賢（Samantabhadra）位中而言，所以在成佛之前就有這樣的自在，不是三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）中所能得到的這種作用。『三而作是念』以下，是周遍斷除疑惑。上面舉毛端多眾，仍然有數量的限制，現在說明一切眾生各自具有多種言語，都能回答問題。這就是愿智之河。愿智相互引導，悲憫救度沒有止息，所以說『作念』。文中先顯示眾多聽眾，后『假使』以下又顯示多種言語。第三總解釋原因，之所以能得到這四條河的廣泛利益，是略舉了四個原因。這四個原因，或者以一個原因成就前面的四條河，或者以四個原因成就其中的一條河。一是其他佛陀的加持的緣故，二是自身寶藏沒有阻礙的緣故，三是所照耀的法圓滿的緣故，四是能照耀的智慧具足的緣故。或者各自配合：一是同體大悲的加持的緣故，二是見到心性的緣故，三是諸波羅蜜（Pāramitā，到彼岸）圓滿的緣故，四是二智（根本智和后得智）圓滿的緣故。第二，『佛子，此菩薩』以下，說明殊勝的精進行，也就是前面四條河的相狀。文分為二，首先是依照自身修行成就，第二是『能自』以下，正式顯示殊勝的精進。文分為四：一是辨別四條河清凈的意義，二是『如於此』以下，辨別四條河入海沒有能夠阻礙的意義，在多個世界中教化沒有障礙的緣故。三，『佛子』以下，辨別這四條河旋繞水池的意義。四，『菩薩成就』以下，辨別累劫入海沒有疲厭的意義。三，在旋繞中，是指成就隨順身語意業，以智慧為先導，身語意業向四方流注入智慧之海的緣故。隨順就是旋繞的意義。文中分為二，首先是總標，第二是『所謂』。

【English Translation】 English version: 'Thinking' means being able to answer, not fearing the assembly, not being timid about the meaning of the texts, decisively discerning and selecting, manifesting transformation, and surpassing everything. This is the power of Samadhi (concentration), and therefore the river of Samadhi. The following sutra says: 'Bodhisattvas abiding in this Samadhi can see in each pore of their bodies unspeakable, unspeakable Buddha-kshetras (Buddha-fields), as many Buddhas and Tathagatas as there are dust motes, and also see all the lands, Bodhimandas (enlightenment places), and assemblies listening to the Dharma of those Buddhas.' It even says: 'Those beings also do not feel crowded or confined.' Why? Because they have entered the inconceivable realm of Samadhi.' That refers to listening to the Dharma, while this refers to answering questions, using this as the difference, the remaining meanings are largely the same. This refers to the position of Samantabhadra in the Perfect Teaching, so before becoming a Buddha, one has such freedom, which is not the kind of function that can be obtained in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). 'Three and make this thought' below, is to completely eliminate doubts. The above example of many people at the tip of a hair still has a limit in number, now it is explained that all beings each have many languages and can answer questions. This is the river of Vow-Wisdom. Vow-Wisdom guides each other, and compassion and salvation do not cease, so it is said 'make thought'. The text first shows many listeners, and then 'suppose' below shows many languages. The third general explanation of the reason is that the reason for obtaining the broad benefits of these four rivers is briefly listed as four reasons. These four reasons, either one reason achieves the previous four rivers, or four reasons achieve one of them. One is the addition of other Buddhas, two is that one's own treasure is free from obstacles, three is that the Dharma being illuminated is complete, and four is that the illuminating wisdom is complete. Or each is matched: one is the addition of the compassion of the same body, two is seeing the nature of the mind, three is the perfection of the Paramitas (to the other shore), and four is the perfection of the two wisdoms (fundamental wisdom and subsequent wisdom). Second, 'Buddha-son, this Bodhisattva' below, explains the superior diligent progress, which is the appearance of the previous four rivers. The text is divided into two, first according to one's own practice, and second 'can self' below, formally shows superior diligent progress. The text is divided into four: one is to distinguish the meaning of the purity of the four rivers, two is 'as in this' below, to distinguish the meaning that the four rivers entering the sea cannot be hindered, because there is no obstacle to teaching in many worlds. Three, 'Buddha-son' below, distinguishes the meaning of these four rivers revolving around the pool. Four, 'Bodhisattva achieves' below, distinguishes the meaning of not being tired of entering the sea for many kalpas. Three, in the revolving, it means achieving compliance with body, speech, and mind karma, with wisdom as the guide, because body, speech, and mind karma flow into the sea of wisdom in all directions. Compliance is the meaning of revolving. The text is divided into two, first is the general mark, and second is 'so-called'.

下列釋。皆上句標名下句釋相。勒此十身以為五對。一證滅示生對。二不生不滅對。三非實非虛對。四不遷不壞對。五一相無相對。束此五對不出體用。一一對中體用對辨。第一對體用自體。第二對體用之相。第三對體用之力。第四對體用之性。第五對體用之德。今初。理無不證名入無邊法界。世無不超名為非趣。下釋中。但釋非趣者。謂若入法界必滅世間。若滅世間即入法界。標釋相成。此即體之自體也。二用無不遍故入無邊法界。隨類受身。故云諸趣。此言入者應往之入。不同上來證入之入。釋文可知。此即用之自體也。第二對。初不生身。即前應用之身生而不生。言住無生平等法者有二義。一依體起用。用不離體故。二體之與用平等無生故。此即用之相也。后不滅身。即前體滅離言說故。一因滅顯理理非滅故。二寂滅之理離滅相故。此即體之相也。故上體滅現生之身。即以不生不滅為相。第三對。體有何力得如實理。離世俗之實也。用有何力隨應而現。不同塵也。第四對。用以何為性。隨流應而不遷。體以何為性。即法界而無壞。第五對。體有何德。過去無始。未來無終。現在非有故。三世言斷用有何德。體即無相能照法相故。此十身不離體用。用有聚義體具體依。皆得名身。體外無用用即是體。用外無體體即

是用。體即法性用即智應。二既不二理智圓融。唯一無礙法界之身。隨相顯十以表無盡。一乘圓融地前能爾。更有餘義。如十地離世間品明。此略舉成就隨順之身言。身兼語意也。四顯無疲厭。謂四河入海累劫無疲。菩薩亦爾。以普賢行愿盡未來劫。修菩薩行入如來海。不生疲厭。是以廣顯與生為歸為救等。文中先牒前所成之身。為益他之本。為一切下正顯成益。句別有十。在文可見。十地又明。今略其要。俗須委示。故名為燈。真但高明故目為炬。甚深則能所不二。如光合空為照為明。但約入地示德為異。第三佛子已下結嘆分二。先結名。后菩薩安住下嘆勝。盡法源故。以清涼法池即是行體故。標結皆舉。顯中是其相。第十真實行文三。同前初徴名者。如本分釋。體即智度今更略釋。若約二智。受用法樂成熟有情。並如行能說如說能行。即是真實。本業有三。一無相智即受用法樂。二一切種智。三變化智。皆成熟有情。下文云。入一切三昧真實相。即受用法樂智。知眾生種種想等。即成熟有情。知十力智是一切種。不著一切世間解。眾生無際。即無相智。我為善變化及示現如來自在神通。即變化智。就釋相中文分三別。第一總顯名體。二別顯行相。三結住行益。今初。初句總標。后如說下解釋。謂言行相符故名誠諦

【現代漢語翻譯】現代漢語譯本是用。體即法性，用即智應。二者既不二，理智圓融。唯一無礙的法界之身。隨順各種相狀顯現十種功德，以表示無盡的功德。一乘圓融的境界，在十地菩薩之前就能達到。還有更深遠的意義，如《十地離世間品》所闡明。這裡簡略地說明成就隨順之身，『身』也兼指語和意。四顯無疲厭，就像四條河流匯入大海，經歷無數劫也不會疲倦，菩薩也是如此。以普賢行愿，盡未來劫，修菩薩行，進入如來的大海，不生疲厭。所以廣泛地顯現以給予眾生歸宿和救度等。文中先引述前面所成就之身，作為利益他人的根本。『為一切』以下，正式顯現成就和利益。句別有十種含義，在文中可以見到。《十地經》中又有闡明，現在簡略地說明其要點。世俗需要詳細地開示，所以名為『燈』。真諦但求高明，所以稱為『炬』。甚深之理則是能與所不二，如同光與空合一，成為照耀和光明。只是根據入地的不同來顯示功德的差異。第三，『佛子』以下是總結讚歎，分為兩部分。先總結名稱，后在『菩薩安住』下讚歎殊勝。窮盡法源的緣故，因為清涼法池就是行體的緣故。標示和總結都舉出，顯現其中是其相。第十，真實行文分為三部分，與前面相同。首先徵詢名稱，如本分所解釋。體即智度，現在更簡略地解釋。如果按照二智來說，受用佛法的快樂，成熟有情眾生，並且如行能說，如說能行，這就是真實。本業有三種：一、無相智，即受用佛法的快樂；二、一切種智；三、變化智，都能成熟有情眾生。下文說：『入一切三昧真實相』，即受用佛法的快樂智。『知眾生種種想』等，即成熟有情眾生。『知十力智是一切種，不著一切世間解，眾生無際』，即無相智。『我為善變化及示現如來自在神通』，即變化智。就解釋相狀的文句分為三個部分：第一，總的顯現名稱和體性；第二，分別顯現行相；第三，總結安住於行所帶來的利益。現在是第一部分。第一句總的標示，後面『如說』以下是解釋。意思是言語和行為相符，所以名為誠諦。

【English Translation】 English version It is use. The substance is Dharmata (法性, the nature of Dharma), and the function is wisdom's response. The two are not two, principle and wisdom are perfectly integrated. It is the only unobstructed Dharmadhatu (法界, realm of Dharma) body. Following various appearances, it manifests ten kinds of virtues to represent endless merits. The perfect integration of the One Vehicle (一乘, Ekayana) can be achieved before the Ten Bhumis (十地, ten grounds or stages of a Bodhisattva's path). There are even deeper meanings, as explained in the 『Ten Bhumis Leaving the World』 chapter. Here, it briefly explains the accomplishment of the compliant body; 『body』 also includes speech and mind. Four shows no weariness, just as four rivers flow into the sea, they will not be tired after countless kalpas (劫, eons), so are Bodhisattvas. With Samantabhadra's (普賢, Universal Worthy) vows, they exhaust the future kalpas, cultivate Bodhisattva practices, and enter the sea of Tathagata (如來, Thus Come One), without generating weariness. Therefore, it extensively manifests giving beings refuge and salvation, etc. The text first cites the previously accomplished body as the foundation for benefiting others. From 『for all』 onwards, it formally manifests accomplishment and benefit. There are ten different meanings in the sentences, which can be seen in the text. The Ten Bhumi Sutra also explains it, now briefly explaining its essentials. The mundane needs detailed instruction, so it is called 『lamp』. The truth only seeks brilliance, so it is called 『torch』. The profound principle is the non-duality of subject and object, like light and space merging, becoming illumination and brightness. It only shows the difference in virtue based on entering different Bhumis. Third, from 『Buddha-son』 onwards is the conclusion and praise, divided into two parts. First, summarize the name, then praise the excellence under 『Bodhisattvas abide』. Because it exhausts the source of Dharma, because the pure cool Dharma pool is the body of practice. Both the indication and conclusion are mentioned, showing that the appearance is its aspect. Tenth, the text on true practice is divided into three parts, the same as before. First, inquire about the name, as explained in the original section. The substance is wisdom and prajna (智度, wisdom), now explaining it more briefly. If according to the two wisdoms, enjoying the bliss of Dharma, maturing sentient beings, and being able to speak as one acts, and act as one speaks, this is truth. There are three fundamental activities: first, non-form wisdom, which is enjoying the bliss of Dharma; second, all-knowing wisdom; third, transformation wisdom, all of which can mature sentient beings. The following text says: 『Entering the true aspect of all samadhis (三昧, concentration)』, which is the wisdom of enjoying the bliss of Dharma. 『Knowing the various thoughts of sentient beings』, etc., which is maturing sentient beings. 『Knowing the ten powers of wisdom is all-knowing, not attached to all worldly understanding, sentient beings are boundless』, which is non-form wisdom. 『I am good at transformation and manifestation of the self-existent divine power of the Tathagata』, which is transformation wisdom. The sentences explaining the appearance are divided into three parts: first, generally manifesting the name and essence; second, separately manifesting the aspects of practice; third, summarizing the benefits of abiding in practice. Now is the first part. The first sentence generally indicates, and 『as said』 below is the explanation. It means that words and actions are consistent, so it is called sincerity.

。誠實審諦即真實義。此有二義。一約先誓自他。二利決志具修。今如昔說決能行之。亦如此。行以為他說故。下文云我若先成則違本願等。二約現修自他二行如所演說。決定能行。非數他寶故。云如說能行。亦如所證宣示於人。不昧所知名如行能說。第二此菩薩學三世下。別顯行相。文分二別。先標章后依章別釋。今初。文有五句。一稱實演法師子吼故。二深住實相契一性故。三二利善根等同佛故。四得如說行同本誓故。五學佛十力智已成故。第二此菩薩成就下。依章別釋。從后倒釋即分五段。第一釋智慧成就。文中三。初顯所成十力。言時非時者。垢凈之時不同。化不化時別故。次而不捨下得果不捨因。后何以下徴釋所以。十力化生之智故須得之。令物清凈故須不捨因行。第二此菩薩復生下。釋得三世諸佛無二語。文中三。初反舉違誓自誡不應。次是故下順釋。要當先人後己。后何以下徴釋所由。徴有二意。一云何以違誓。是所不應。二云何以要須先人後己。釋此二徴即分二別。初釋前徴云。由先許故不與則違先誓。不請強許今之不與豈是所應。后是故下釋第二徴。菩薩之道必先人後己。不爾豈得名最勝耶。文有六句。當句自釋不俟繁文。第三此菩薩摩訶薩不捨下釋同佛善根。本誓智慧皆究竟故。文中二。先標德

【現代漢語翻譯】現代漢語譯本：誠實審諦即是真實義。這有兩層含義：一是關於先前的誓言，涉及自己和他人；二是利益眾生，堅定決心，全面修行。現在就像過去所說的那樣，決心能夠實行，也是如此。實行是爲了告訴他人。下文說『我如果先成就，就違背了本來的誓願』等等。二是關於現在的修行，自己和他人兩種行為都如所演說的那樣，決定能夠實行，不是數說他人的珍寶。所以說『如說能行』，也像所證悟的那樣向人宣說，不迷惑所知，像實行一樣能夠宣說。第二，『此菩薩學三世下』，分別顯示修行的相狀。文分為兩個部分：先標明綱要，然後依據綱要分別解釋。現在是開始。文有五句：一是稱揚真實，演說佛法，如獅子吼；二是深入安住于實相，與唯一真性相契合；三是利益自己和他人，善根與佛相等同；四是得到如所說之行，與本來的誓願相同；五是學習佛的十力智慧，已經成就。第二，『此菩薩成就下』，依據綱要分別解釋。從后往前倒著解釋，就分為五個段落。第一，解釋智慧成就。文中分為三部分：首先顯示所成就的十力。『言時非時者』，垢染和清凈的時間不同，可以教化和不可以教化的時候有區別。其次，『而不捨下』，得到果位不捨棄因地修行。然後，『何以下』，征問解釋原因。因為十力是教化眾生的智慧，所以必須得到它；爲了使眾生清凈，所以必須不捨棄因地修行。第二，『此菩薩復生下』，解釋得到三世諸佛沒有差異的語言。文中分為三部分：首先，反過來舉出違背誓言的例子，以此自我告誡不應該這樣做。其次，『是故下』，順著解釋，一定要先人後己。然後，『何以下』，征問解釋原因。征問包含兩層意思：一是『云何以違誓』，為什麼違背誓言是不應該的；二是『云何以要須先人後己』，為什麼一定要先人後己。解釋這兩個征問就分為兩個部分。首先解釋前面的征問說，因為先前已經答應了，不給予就違背了先前的誓言，沒有請求就強行答應，現在不給予難道是應該的嗎？然後，『是故下』，解釋第二個征問。菩薩的道路必定是先人後己，不這樣怎麼能稱得上是最殊勝的呢？文有六句，每句自己解釋，不需要繁瑣的文字。第三，『此菩薩摩訶薩不捨下』，解釋與佛相同的善根。本來的誓願和智慧都究竟圓滿，所以如此。文中分為兩部分：先標明功德。 English version: 'Honest and thorough examination' is the true meaning. This has two meanings: first, regarding previous vows, involving oneself and others; second, benefiting sentient beings, firmly resolving, and fully practicing. Now, just as said in the past, resolving to be able to practice, it is also like this. Practicing is for telling others. The following text says, 'If I achieve enlightenment first, I will violate my original vow,' and so on. Second, regarding present practice, both one's own and others' actions are as explained, determined to be able to practice, not just counting others' treasures. Therefore, it is said, 'Able to practice as said,' also like proclaiming to others what has been realized, not being confused about what is known, able to proclaim like practicing. Second, 'This Bodhisattva studies the three worlds below,' separately showing the aspects of practice. The text is divided into two parts: first, stating the outline, then explaining separately according to the outline. Now is the beginning. The text has five sentences: first, praising the truth, expounding the Dharma, like a lion's roar; second, deeply dwelling in the true nature, in harmony with the one true nature; third, benefiting oneself and others, with roots of goodness equal to the Buddha; fourth, obtaining the practice as said, the same as the original vow; fifth, studying the Buddha's ten powers of wisdom, already accomplished. Second, 'This Bodhisattva accomplishes below,' explaining separately according to the outline. Explaining in reverse order from the end, it is divided into five sections. First, explaining the accomplishment of wisdom. The text is divided into three parts: first, showing the accomplished ten powers. 'Speaking of timely and untimely,' the times of defilement and purity are different, the times of being able to be taught and not being able to be taught are different. Second, 'And not abandoning below,' obtaining the fruit does not abandon the practice of the causal stage. Then, 'Why below,' questioning and explaining the reason. Because the ten powers are the wisdom of teaching sentient beings, it is necessary to obtain them; in order to purify sentient beings, it is necessary not to abandon the practice of the causal stage. Second, 'This Bodhisattva again arises below,' explaining obtaining the language of the Buddhas of the three worlds without difference. The text is divided into three parts: first, citing examples of violating vows in reverse, using this to self-admonish that it should not be done. Second, 'Therefore below,' explaining in accordance, it is necessary to put others before oneself. Then, 'Why below,' questioning and explaining the reason. The questioning contains two meanings: first, 'Why violate the vow,' why violating the vow is not right; second, 'Why must one put others before oneself,' why must one put others before oneself. Explaining these two questions is divided into two parts. First, explaining the previous question, saying that because it was promised before, not giving it violates the previous vow, forcibly promising without being asked, is it right not to give it now? Then, 'Therefore below,' explaining the second question. The path of the Bodhisattva must be putting others before oneself, how can it be called the most supreme if it is not like this? The text has six sentences, each sentence explains itself, without the need for verbose words. Third, 'This Bodhisattva Mahasattva does not abandon below,' explaining the roots of goodness that are the same as the Buddha. The original vow and wisdom are both ultimately complete, therefore it is like this. The text is divided into two parts: first, stating the merits.

【English Translation】 English version: 'Honest and thorough examination' is the true meaning. This has two meanings: first, regarding previous vows, involving oneself and others; second, benefiting sentient beings, firmly resolving, and fully practicing. Now, just as said in the past, resolving to be able to practice, it is also like this. Practicing is for telling others. The following text says, 'If I achieve enlightenment first, I will violate my original vow,' and so on. Second, regarding present practice, both one's own and others' actions are as explained, determined to be able to practice, not just counting others' treasures. Therefore, it is said, 'Able to practice as said,' also like proclaiming to others what has been realized, not being confused about what is known, able to proclaim like practicing. Second, 'This Bodhisattva studies the three worlds below,' separately showing the aspects of practice. The text is divided into two parts: first, stating the outline, then explaining separately according to the outline. Now is the beginning. The text has five sentences: first, praising the truth, expounding the Dharma, like a lion's roar; second, deeply dwelling in the true nature, in harmony with the one true nature; third, benefiting oneself and others, with roots of goodness equal to the Buddha; fourth, obtaining the practice as said, the same as the original vow; fifth, studying the Buddha's ten powers of wisdom, already accomplished. Second, 'This Bodhisattva accomplishes below,' explaining separately according to the outline. Explaining in reverse order from the end, it is divided into five sections. First, explaining the accomplishment of wisdom. The text is divided into three parts: first, showing the accomplished ten powers. 'Speaking of timely and untimely,' the times of defilement and purity are different, the times of being able to be taught and not being able to be taught are different. Second, 'And not abandoning below,' obtaining the fruit does not abandon the practice of the causal stage. Then, 'Why below,' questioning and explaining the reason. Because the ten powers are the wisdom of teaching sentient beings, it is necessary to obtain them; in order to purify sentient beings, it is necessary not to abandon the practice of the causal stage. Second, 'This Bodhisattva again arises below,' explaining obtaining the language of the Buddhas of the three worlds without difference. The text is divided into three parts: first, citing examples of violating vows in reverse, using this to self-admonish that it should not be done. Second, 'Therefore below,' explaining in accordance, it is necessary to put others before oneself. Then, 'Why below,' questioning and explaining the reason. The questioning contains two meanings: first, 'Why violate the vow,' why violating the vow is not right; second, 'Why must one put others before oneself,' why must one put others before oneself. Explaining these two questions is divided into two parts. First, explaining the previous question, saying that because it was promised before, not giving it violates the previous vow, forcibly promising without being asked, is it right not to give it now? Then, 'Therefore below,' explaining the second question. The path of the Bodhisattva must be putting others before oneself, how can it be called the most supreme if it is not like this? The text has six sentences, each sentence explains itself, without the need for verbose words. Third, 'This Bodhisattva Mahasattva does not abandon below,' explaining the roots of goodness that are the same as the Buddha. The original vow and wisdom are both ultimately complete, therefore it is like this. The text is divided into two parts: first, stating the merits.

成滿。二於一切下別顯同相。一意業智慧同。二唸唸下身業神通同。第四此菩薩現無量身下。釋入佛種性。于中二。一約身明入。入世無依。又身中現剎皆得性融故。二此菩薩知眾生下。智入種性。于中二。初入悲種性。知根善化故。二觀諸菩薩下。入智種性窮實相故。故結句云住一性無二地。以此智性導前悲性。成無住道。是為如來無二之性。文中初會緣入實。次得義身下依實了相。后智慧最勝下性相無二。文有三句。初句約智則雙照性相。次句約定動寂契真。后句釋成並由住無二性。第五菩薩摩訶薩以諸下釋學三世諸佛真實語。文中二。先牒前起后。眾生著二不能悲智雙游。菩薩即寂修悲故得不二。后得佛十力下。成果起用顯實語相。能師子吼轉法輪故。結云知實相源方為實語也。文中大同十地窮佛所得。圓融教中位位果滿故。窮法實相。謂如是性相體力等。皆盡源故。余句可知。第三菩薩住此下。結行成益。第三結名並如文顯。說分已竟。大文第六爾時已下。顯瑞證成分。文分二別。一瑞證二人證前中先此會。后如此下結通。二復以下人證。亦先此界。十住一萬此云十萬。表位增故。前現瑞中。亦應云十方各有十萬。文無者略。余義已見十住之末。后佛子我等下結通。第七重頌分中分二。初說偈儀意。先彰說儀

【現代漢語翻譯】現代漢語譯本成滿。二、於一切下別顯同相。一、意業智慧同。二、唸唸下身業神通同。第四、此菩薩現無量身下。釋入佛種性。于中二：一、約身明入，入世無依，又身中現剎皆得性融故；二、此菩薩知眾生下，智入種性。于中二：初、入悲種性，知根善化故；二、觀諸菩薩下，入智種性窮實相故。故結句云：『住一性無二地』。以此智性導前悲性，成無住道，是為如來無二之性。文中初會緣入實，次得義身下依實了相，后智慧最勝下性相無二。文有三句：初句約智則雙照性相，次句約定動寂契真，后句釋成並由住無二性。第五、菩薩摩訶薩以諸下釋學三世諸佛真實語。文中二：先牒前起后，眾生著二不能悲智雙游，菩薩即寂修悲故得不二。后得佛十力下，成果起用顯實語相，能師子吼轉法輪故。結云：『知實相源方為實語也』。文中大同十地窮佛所得，圓融教中位位果滿故。窮法實相，謂如是性相體力等，皆盡源故。余句可知。第三、菩薩住此下，結行成益。第三結名並如文顯。說分已竟。大文第六、爾時已下，顯瑞證成分。文分二別：一、瑞證二人證前中先此會，后如此下結通。二、復以下人證，亦先此界。十住一萬此云十萬，表位增故。前現瑞中，亦應云十方各有十萬。文無者略。余義已見十住之末。后佛子我等下結通。第七、重頌分中分二：初、說偈儀意，先彰說儀。

【English Translation】 English version Accomplishment and fulfillment. Secondly, 'yu yi qie xia bie xian tong xiang' (distinguishing the common characteristics from all aspects). 1. 'Yi ye zhi hui tong' (The intention-karma and wisdom are the same). 2. 'Nian nian xia shen ye shen tong tong' (From moment to moment, the body-karma and supernatural powers are the same). Fourthly, 'ci pu sa xian wu liang shen xia' (This Bodhisattva manifests limitless bodies). Explanation of entering the Buddha-nature. In this, there are two aspects: 1. Explaining entry based on the body, entering the world without reliance, and also because the realms manifested within the body all attain the fusion of nature. 2. 'Ci pu sa zhi zhong sheng xia' (This Bodhisattva knows sentient beings), wisdom enters the seed-nature. In this, there are two aspects: Firstly, entering the seed-nature of compassion, knowing the roots and skillfully transforming them. Secondly, 'guan zhu pu sa xia' (observing all Bodhisattvas), entering the seed-nature of wisdom, thoroughly understanding the true nature. Therefore, the concluding sentence says: 'Staying in one nature without two grounds'. Using this wisdom-nature to guide the preceding compassion-nature, accomplishing the non-abiding path, this is the non-dual nature of the Tathagata. In the text, the initial gathering relies on conditions to enter reality, then 'de yi shen xia' (attaining the body of meaning) relies on reality to understand the characteristics, and finally 'zhi hui zui sheng xia' (wisdom is supreme) nature and characteristics are non-dual. There are three sentences in the text: The first sentence, in terms of wisdom, illuminates both nature and characteristics; the second sentence determines that movement and stillness are in accordance with truth; the last sentence explains that all accomplishments arise from dwelling in the non-dual nature. Fifthly, 'pu sa mo he sa yi zhu xia' (Bodhisattva Mahasattva uses all) explains learning the true words of the Buddhas of the three times. In the text, there are two aspects: First, referring to the preceding to initiate the following, sentient beings are attached to duality and cannot roam freely in compassion and wisdom; Bodhisattvas cultivate compassion in stillness and thus attain non-duality. Later, 'de fo shi li xia' (attaining the ten powers of the Buddha), the accomplishment manifests the function, revealing the aspect of true speech, being able to roar like a lion and turn the Dharma wheel. The conclusion says: 'Knowing the source of true reality is true speech'. In the text, it is largely the same as the ten grounds, exhausting what the Buddha attains. In the perfect and harmonious teaching, each position is filled with accomplishment. Exhausting the true aspect of the Dharma means that such nature, characteristics, physical strength, etc., all exhaust the source. The remaining sentences can be understood. Thirdly, 'pu sa zhu ci xia' (Bodhisattva dwells here), concluding the practice and accomplishing benefits. The third conclusion of the name is as evident in the text. The explanation of the division is complete. The sixth major section, 'er shi yi xia' (at that time), reveals the component of auspicious signs and testimony. The text is divided into two distinctions: 1. Auspicious signs and testimony, two people testify to the preceding, first this gathering, then the following concludes the connection. 2. Again, the following human testimony also precedes this realm. 'Shi zhu yi wan' (Ten dwellings, one myriad), here called 'shi wan' (ten myriads), indicating the increase in position. In the preceding manifestation of auspicious signs, it should also be said that each of the ten directions has ten myriads. Those without text are omitted. The remaining meaning has already been seen at the end of the ten dwellings. Later, 'fo zi wo deng xia' (Buddha-child, we, etc.) concludes the connection. Seventh, in the repeated verse section, there are two divisions: First, the intention of the verse-speaking ceremony, first proclaiming the ceremony.

。后欲令下說意。意有九句。初總余別。別中一凈治因性。二不退愿性。三行性續愿。四以真性導行。五上攝果性。六開已修性即十行所習。七觀所化性。八照當果性。二正說偈辭。總有一百一頌。大分為三。初之一頌總申歸敬。次九十六頌正頌前文。三有四頌結嘆深廣。今初也。將申偈頌再展敬心。初四字申敬。十力下顯佛三德。十力智德。次句斷德。次句恩德。眾生為境故。末句通喻三德。智廣惑凈悲深遠故。第二正頌前文大分為二。初十一偈頌前本分。后八十五偈頌前說分。然十住頌文則舉其次第。今沒其次第。直云行斯道者。略有四意。一前則約位始終行布而說。今將融會前說令無始終。欲顯一位之中具行諸行。一行之中具一切故。二前約別行今約普行。普別無礙二文互顯。三前約同教今約別教。同別無礙為一圓教故。四前約不雜辯才。此約任放辯才說不待次。言辭不斷故。又前多約因此多就果。或廣略綺互體用更陳。總別遞明互相影發。顯菩薩行深廣難思。下文雖依次第既沒本名。一同離世間圓融之行也。今初亦可。總嘆行深不頌前文。頌亦無失。今頌本分曲分為二。前四頌前學三世佛而修行故。后七頌前行體不可思議。今初分二。初三別明後一總說。各初三句辨德。后句結德。所行下諸文行斯道言。皆仿

【現代漢語翻譯】現代漢語譯本之後，爲了讓下文闡述其含義，這個含義包含九個方面。首先是總述，然後是分述。在分述中，第一是凈化因的自性（hetu-svabhāva），第二是不退轉的愿的自性（praṇidhāna-svabhāva），第三是行的自性持續願力，第四是以真如自性引導修行，第五是向上包含果的自性（phala-svabhāva），第六是開啟已修行的自性，也就是十行所修習的內容，第七是觀察所化眾生的自性，第八是照見當來果的自性。第二部分是正式宣說偈頌，總共有一百零一頌。大致分為三個部分。最初的一頌總括地表達歸敬之意，其次九十六頌正式歌頌前文，最後有四頌總結讚歎其深廣。現在是第一頌，將要宣說偈頌，再次表達敬意。最初四個字表達敬意，'十力'（daśabala，如來的十種力量）以下彰顯佛的三德。'十力'是智德，下一句是斷德，再下一句是恩德，因為以眾生為對象。最後一句總括比喻三德，因為智慧廣大，煩惱清凈，慈悲深遠。第二部分正式歌頌前文，大致分為兩個部分。最初十一偈頌歌頌前面的本分，後面八十五偈頌歌頌前面的說分。然而，十住（daśa-bhūmi，菩薩的十個住處）的頌文則按照次第排列，現在沒有按照次第，直接說'行斯道者'。略有四個含義：一是前面是按照位次的始終行布而說，現在將要融合前面的說法，使其沒有始終，想要彰顯在一個位次之中具足修習諸行，一行之中具足一切行。二是前面是按照別行，現在是按照普行，普行和別行沒有障礙，兩種說法互相彰顯。三是前面是按照同教，現在是按照別教，同教和別教沒有障礙，成為一個圓教。四是前面是按照不雜的辯才，這裡是按照任運放逸的辯才來說，不等待次第，言辭不斷。而且前面多是按照因，這裡多是就果，或者廣略交替，體用相互陳述，總別遞相闡明，互相輝映，彰顯菩薩的修行深廣難以思議。下文雖然依照次第，既然沒有本來的名稱，就如同離世間的圓融之行。現在最初也可以總嘆修行的深奧，不歌頌前文，歌頌也沒有過失。現在歌頌本分，曲折地分為兩個部分。前面四頌是歌頌學習三世諸佛而修行，後面七頌是歌頌修行的本體不可思議。現在最初分為兩個部分。最初三頌分別闡明，後面一頌總說。每一頌的最初三句辨明功德，最後一句總結功德。'所行'以下，諸文中的'行斯道'的說法，都是效仿

【English Translation】 English version Afterwards, in order to have the following text explain its meaning, this meaning contains nine aspects. First is a general statement, then a detailed explanation. In the detailed explanation, the first is the self-nature of purifying the cause (hetu-svabhāva), the second is the self-nature of the irreversible vow (praṇidhāna-svabhāva), the third is the self-nature of practice continuing the power of the vow, the fourth is guiding practice with the self-nature of true thusness, the fifth is upwardly containing the self-nature of the fruit (phala-svabhāva), the sixth is opening the self-nature of already cultivated practice, which is what the ten practices cultivate, the seventh is observing the self-nature of the beings to be transformed, and the eighth is illuminating the self-nature of the future fruit. The second part is the formal declaration of the verses, totaling one hundred and one verses. It is roughly divided into three parts. The first verse generally expresses the meaning of taking refuge and reverence, the next ninety-six verses formally praise the previous text, and the last four verses summarize and praise its depth and breadth. Now is the first verse, about to declare the verses, expressing reverence again. The first four words express reverence, 'Ten Powers' (daśabala, the ten powers of the Tathagata) below highlight the three virtues of the Buddha. 'Ten Powers' is the virtue of wisdom, the next sentence is the virtue of severance, and the next sentence is the virtue of kindness, because it takes sentient beings as its object. The last sentence generally compares the three virtues, because wisdom is vast, afflictions are pure, and compassion is profound and far-reaching. The second part formally praises the previous text, roughly divided into two parts. The first eleven verses praise the previous fundamental part, and the last eighty-five verses praise the previous exposition part. However, the verses of the Ten Abodes (daśa-bhūmi, the ten abodes of the Bodhisattva) are arranged in order, but now they are not in order, directly saying 'those who practice this path'. There are roughly four meanings: first, the previous was said according to the beginning and end of the positions, now it will integrate the previous statement, so that it has no beginning and end, wanting to highlight that in one position, all practices are fully cultivated, and in one practice, all practices are fully cultivated. Second, the previous was according to separate practices, now it is according to universal practices, universal and separate practices are not obstructed, and the two statements highlight each other. Third, the previous was according to the same teaching, now it is according to different teachings, the same and different teachings are not obstructed, becoming a perfect teaching. Fourth, the previous was according to unmixed eloquence, here it is said according to effortless and unrestrained eloquence, not waiting for order, and the words are continuous. Moreover, the previous was mostly according to the cause, here it is mostly based on the fruit, or broad and concise alternate, substance and function are mutually stated, general and specific are explained in turn, reflecting each other, highlighting that the practice of the Bodhisattva is profound and inconceivable. Although the following text follows the order, since there is no original name, it is like the perfect and harmonious practice of leaving the world. Now the first can also generally praise the profundity of practice, not praising the previous text, praising is also not a mistake. Now praising the fundamental part, dividing it into two parts. The first four verses praise learning from the Buddhas of the three times and practicing, and the last seven verses praise that the essence of practice is inconceivable. Now the first is divided into two parts. The first three verses explain separately, and the last verse summarizes. The first three sentences of each verse distinguish the merits, and the last sentence summarizes the merits. 'What is practiced' below, the statements of 'practicing this path' in the texts all imitate

於此。后七頌行體中。然文旨包含略為二解。一頌行體。二頌加之所為。然所為正為十行。義旨不殊故得同頌。配文少異。分為二解。先配行禮。文分為四。初一頌總顯不可思議。故云心無分別。彼無動故。二一頌頌前與法界等。等法界有三義。所有皆明瞭等事法界。次句等理法界。此二無二等無礙法界。由此等故能破惑成德。三有二偈頌等虛空界。等空五義。初偈顯二。謂空無分別而顯萬像。菩薩亦爾。入實自悟則無分別。不礙分別于諸眾生故。結云等空。由入法界故等虛空。二界相成故舉入法界。后偈顯三義。一等空廣大。初二句顯示。二等空清凈。三等空不可壞。第三句顯由等虛空。是勝寂靜名曰牟尼。四有三偈。頌前菩薩行。初偈總舉自分之行。后二即勝進之行。二以此文頌加所為。雖開合不同依次不亂。初偈頌前為增長佛智。前半所觀後半能觀。次偈頌深入法界。余如前釋。三中初句頌了知眾生界。次二句頌所入無礙。四中頌所行無障。往諸國土則身無障。說法清凈則自行無障。異論不壞則外無障。第五偈頌得無量方便。以願行等皆善修故。六中頌攝取一切智性。無邊一切地即智地故。十地之智同佛智故。嘆勝可知。七中初句頌覺悟一切法。次句知一切諸根。隨宜摧伏。次句即持說一切法也。第二遠離下頌

【現代漢語翻譯】現代漢語譯本在此，後面的七頌是關於行體（xingti）的。然而，文中的主旨包含兩種解釋。第一種解釋是關於行體本身，第二種解釋是關於行體所帶來的結果。然而，這些結果實際上是爲了十行（shixing）而設的。因為義理沒有不同，所以可以用同一頌來概括。只是在文字的安排上略有不同，所以分為兩種解釋。首先是關於行禮（xingli）的解釋，分為四個部分。第一頌總括地顯示了不可思議的境界，所以說『心無分別』，因為彼處沒有動搖。第二頌讚頌了之前所說的與法界（fajie，Dharmadhatu）相等。與法界相等有三種含義：所有事物都明瞭，這是事法界（shifajie）；下一句是與理法界（lifajie）相等；這兩者無二，是無礙法界（wuai fajie）。因為這種相等，所以能夠破除迷惑，成就功德。第三部分有兩偈頌讚頌了與虛空界（xukongjie，space realm）相等。與虛空相等有五種含義。第一偈顯示了兩種含義，即虛空沒有分別，卻能顯現萬象；菩薩也是如此，進入真實自悟的境界就沒有分別，但不妨礙爲了眾生而進行分別。總結說與虛空相等，是因為進入了法界，所以與虛空相等。因為兩個界相互成就，所以舉例說進入法界。後面的偈頌顯示了三種含義：一是與虛空一樣廣大，前兩句顯示了這一點；二是與虛空一樣清凈；三是與虛空一樣不可破壞。第三句顯示了因為與虛空相等，所以是殊勝的寂靜，被稱為牟尼（Muni，sage）。第四部分有三偈頌讚頌了之前菩薩的修行。第一偈總括地舉出了自身所修之行，後面的兩偈是關於勝進之行。第二種解釋是用這些文字來讚頌行體所帶來的結果。雖然開合不同，但依次沒有錯亂。第一偈頌讚頌了之前爲了增長佛智（fozhi，Buddha's wisdom）所做的努力，前半句是所觀，後半句是能觀。下一偈頌讚頌了深入法界，其餘的解釋與之前相同。第三部分中，第一句讚頌了了知眾生界（zhong shengjie，sentient beings realm），接下來的兩句讚頌了所進入的無礙境界。第四部分讚頌了所行的沒有障礙，前往各個國土則身體沒有障礙，說法清凈則自身修行沒有障礙，異論不能破壞則外在沒有障礙。第五偈頌讚頌了獲得無量方便，因為願行等都得到了很好的修習。第六部分讚頌了攝取一切智性（yiqiezhi xing，nature of all wisdom），無邊的一切地就是智地（zhidi，wisdom ground），因為十地（shidi，ten grounds）的智慧與佛智相同，讚歎殊勝之處是可以理解的。第七部分中，第一句讚頌了覺悟一切法，下一句是了知一切諸根（zhugen，roots），隨宜摧伏，下一句就是持說一切法。第二部分『遠離下』頌

【English Translation】 English version Here, the following seven verses are about the nature of practice (xingti). However, the main idea of the text contains two interpretations. The first interpretation is about the nature of practice itself, and the second is about the results brought about by the practice. However, these results are actually for the sake of the Ten Practices (shixing). Because the meaning is not different, it can be summarized in the same verse. Only the arrangement of the words is slightly different, so it is divided into two interpretations. First is the interpretation of practice and ritual (xingli), which is divided into four parts. The first verse generally shows the inconceivable realm, so it says 'the mind has no discrimination,' because there is no movement there. The second verse praises what was said before as being equal to the Dharmadhatu (fajie, realm of reality). Being equal to the Dharmadhatu has three meanings: all things are clear, which is the phenomenal Dharmadhatu (shifajie); the next sentence is equal to the principle Dharmadhatu (lifajie); these two are non-dual, which is the unobstructed Dharmadhatu (wuai fajie). Because of this equality, it is possible to break through delusion and achieve merit. The third part has two verses praising equality with the space realm (xukongjie). Being equal to space has five meanings. The first verse shows two meanings, that is, space has no discrimination, but it can manifest all phenomena; Bodhisattvas are also like this, entering the realm of true self-realization has no discrimination, but it does not prevent discrimination for the sake of sentient beings. It concludes that it is equal to space because it has entered the Dharmadhatu, so it is equal to space. Because the two realms accomplish each other, it is exemplified by entering the Dharmadhatu. The following verses show three meanings: one is as vast as space, the first two sentences show this; the second is as pure as space; the third is as indestructible as space. The third sentence shows that because it is equal to space, it is a supreme tranquility, called Muni (sage). The fourth part has three verses praising the previous practice of the Bodhisattva. The first verse generally mentions the practice cultivated by oneself, and the following two verses are about the practice of surpassing progress. The second interpretation is to use these words to praise the results brought about by the practice. Although the opening and closing are different, the order is not chaotic. The first verse praises the previous efforts to increase Buddha's wisdom (fozhi), the first half of the sentence is what is observed, and the second half is what can be observed. The next verse praises the deep entry into the Dharmadhatu, and the rest of the explanation is the same as before. In the third part, the first sentence praises knowing the realm of sentient beings (zhong shengjie), and the next two sentences praise the unobstructed realm entered. The fourth part praises that there is no obstacle in what is practiced, going to various lands means that the body has no obstacles, pure speech means that one's own practice has no obstacles, and different theories cannot destroy it, which means that there are no external obstacles. The fifth verse praises obtaining immeasurable expedient means, because vows and practices have been well cultivated. The sixth part praises the absorption of the nature of all wisdom (yiqiezhi xing), the boundless all lands are the wisdom ground (zhidi), because the wisdom of the ten grounds (shidi) is the same as the wisdom of the Buddha, and it is understandable to praise the superior aspects. In the seventh part, the first sentence praises the enlightenment of all dharmas, the next sentence is knowing all the roots (zhugen), subduing them as appropriate, and the next sentence is holding and speaking all dharmas. The second part 'far away from below' praises

前說分。十行即為十段。第一六偈頌歡喜行。文分四別。初一財施。財去慳過安隱他故。次二偈無畏施。前偈修因后偈得果。次二偈法施。后一頌總結因圓果滿。言百福者。涅槃二十四云。五品心修十善。謂下中上上中上上。各十善成五十。始修終修故成百福。然十善之中。不殺不瞋是無畏施。不盜不貪是財施。離口四過。不淫不癡是法施。故具上三施成百福果。第二智地下頌饒益行。五偈分四。初偈律儀。謂有智慧護心不動故。是菩薩律儀。次二攝善。三有一偈饒益有情。舉處攝人。后偈總結三聚。第三智慧下無違逆行。四頌中三。初一諦察法忍。次二安受苦忍。一引他勵己以策修。二引所成德以進道。后一頌耐怨害忍。遇害無惱但增救心。第四于諸下無屈撓行。五偈分三。初二頌前攝善精進。亦名加行。初半偈。即頌第一精進等十句。次句即頌前離過十句。后偈頌前所為。次一頌被甲精進。為物受苦心無厭等。后二偈頌利樂精進。第五善解下頌離癡亂行。二頌中三初一頌現法樂住。于中前半。頌能持色法言說等。後半通頌前無癡亂等七句。次半偈頌引生功德。禪了一切法無有邊際。得一切法真實智慧。故云得究竟也。後半偈頌饒益有情中。我當令一切眾生。乃至究竟無餘涅槃。即無盡地也。第六功德下二頌。頌善

現行。第七四偈頌無著行。對前思之。第八安住下八偈。頌難得行分五。初一偈即自行之愿。次四神通次一外化。次一求菩提。后一成熟有情。若屬經文初四偈。頌前于佛法中得最勝解等十句。二無量下三偈。頌自行成益。第三一偈頌前利他不捨一眾生著多眾生等。第九修習下六頌。頌善法行。初一修習力。次一思擇力。次二修定通。次一報得通。后一變化通。若屬經文。初偈頌釋名前半攝持正法。後半不斷佛種亦大悲河。次偈即波羅蜜河。問答成就。次偈即三昧河。前舉三昧之用。此約三昧之體。次一即愿智河。次一十身體用。后一即示現如來自在。第十了達下四十三偈。頌真實行。文分為六。第一三偈頌得十力。二善守下三偈。頌得三世諸佛無二語。初偈正明依法修行。即無二語。餘二偈頌我為最勝等。三六偈頌同佛善根。四法界下十一偈。頌入佛種性。于中分二。初三偈頌身入。余頌意入。于中初四頌入悲種性。后智眼下四頌。頌入智種性。五成就下十八偈。頌學三世諸佛真實語。得佛十力等。如文思之。六一光下二頌。頌益物不空。第三大段四偈結嘆深廣。文顯可知。

大方廣佛華嚴經疏卷第二十三大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十四

【現代漢語翻譯】現代漢語譯本現行。第七十四偈頌講述無著行（Avyatha-gāmin）。要對前面的內容進行思考。第八安住下有八個偈頌，講述難得行，分為五個部分。首先一個偈頌是關於自身修行的願望。接著四個偈頌是關於神通，一個偈頌是關於外化，一個偈頌是關於求菩提（Bodhi），最後一個偈頌是關於成熟有情（Sattva）。如果屬於經文，最初四個偈頌是關於前面在佛法中獲得最殊勝的理解等十句。第二個『無量』下有三個偈頌，講述自身修行成就的利益。第三個一個偈頌是關於前面利益他人不捨棄一個眾生，執著于眾多眾生等。第九『修習』下有六個偈頌，講述善法行。最初一個是修習力，接著一個是思擇力，接著兩個是關於修定通，接著一個是報得通，最後一個是變化通。如果屬於經文，第一個偈頌是解釋名稱的前半部分，即攝持正法，後半部分是不中斷佛種，也是大悲河。接著的偈頌是波羅蜜（Pāramitā）河，問答成就。接著的偈頌是三昧（Samādhi）河，前面舉出三昧的用處，這裡是關於三昧的本體。接著一個是愿智河，接著一個是十身體用，最後一個是示現如來自在。第十『了達』下有四十三偈，講述真實行。文分為六個部分。第一三個偈頌是關於獲得十力。第二『善守』下有三個偈頌，講述獲得三世諸佛無二語。第一個偈頌是正明依法修行，即無二語。其餘兩個偈頌是關於『我為最勝』等。第三六個偈頌是關於同佛善根。第四『法界』下有十一個偈頌，講述入佛種性。其中分為兩個部分。最初三個偈頌是關於身入，其餘的是關於意入。其中最初四個偈頌是關於入悲種性，後面『智眼』下四個偈頌是關於入智種性。第五『成就』下有十八個偈頌，講述學習三世諸佛真實語，獲得佛十力等。如文思之。第六『一光』下有兩個偈頌，講述利益眾生不落空。第三大段有四個偈頌，總結讚歎深廣。文意顯明可知。《大方廣佛華嚴經疏》卷第二十三大正藏第35冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏》卷第二十四

【English Translation】 English version Now proceeding. The seventy-fourth verse speaks of Avyatha-gāmin (無著行, the practice of non-attachment). Reflect on the preceding thoughts. The eighth section, beginning with 'Dwelling in Peace,' contains eight verses, discussing the difficult-to-attain practice, divided into five parts. The first verse is about the vow for self-cultivation. The next four verses are about supernormal powers (神通), one verse is about external transformation (外化), one verse is about seeking Bodhi (菩提, enlightenment), and the last verse is about maturing sentient beings (有情, Sattva). If belonging to the sutra text, the first four verses are about the ten phrases preceding, such as obtaining the most excellent understanding in the Buddhadharma. The second section, beginning with 'Immeasurable,' contains three verses, discussing the benefits of self-cultivation. The third section, one verse, is about benefiting others without abandoning a single sentient being, being attached to many sentient beings, and so on. The ninth section, beginning with 'Cultivating,' contains six verses, discussing the practice of wholesome dharmas. The first is the power of cultivation, the next is the power of discernment, the next two are about cultivating meditative powers, the next is the power obtained as a result, and the last is the power of transformation. If belonging to the sutra text, the first verse explains the first half of the name, which is embracing the correct Dharma, and the second half is not interrupting the Buddha-seed, which is also the river of great compassion. The next verse is the Pāramitā (波羅蜜, perfection) river, the accomplishment of questions and answers. The next verse is the Samādhi (三昧, concentration) river, the former mentioning the use of Samādhi, and this is about the essence of Samādhi. The next one is the river of wisdom and vows, the next one is the use of the ten bodies, and the last one is the manifestation of the Tathagata's (如來) self-mastery. The tenth section, beginning with 'Understanding,' contains forty-three verses, discussing the true practice. The text is divided into six parts. The first three verses are about obtaining the ten powers. The second section, beginning with 'Guarding Well,' contains three verses, discussing obtaining the non-dual speech of the Buddhas of the three times. The first verse is about rightly clarifying practicing according to the Dharma, which is non-dual speech. The remaining two verses are about 'I am the most excellent,' and so on. The third section, six verses, is about sharing the same roots of goodness as the Buddha. The fourth section, beginning with 'Dharma Realm,' contains eleven verses, discussing entering the Buddha-nature. Among them, it is divided into two parts. The first three verses are about entering through the body, and the rest are about entering through the mind. Among them, the first four verses are about entering the nature of compassion, and the last four verses, beginning with 'Wisdom Eye,' are about entering the nature of wisdom. The fifth section, beginning with 'Accomplishing,' contains eighteen verses, discussing learning the true speech of the Buddhas of the three times, obtaining the ten powers of the Buddha, and so on. Contemplate as the text suggests. The sixth section, beginning with 'One Light,' contains two verses, discussing benefiting beings without fail. The third major section contains four verses, summarizing and praising the depth and breadth. The meaning of the text is clear and understandable. Commentary on the Avataṃsaka Sūtra, Scroll 23 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avataṃsaka Sūtra Commentary on the Avataṃsaka Sūtra, Scroll 24

唐清涼山大華嚴寺沙門澄觀撰

十無盡藏品第二十二(此下當第二十二經)

初來意者。總有五義。一為答前第二會初十藏問故。二前明正位今依位起行故。同梵行品。三前約位別行。今辨始終通行故。四前明成位行。今辨凈治彼行故。同十地中信等十行。五前明自分究竟。今辨勝進趣后。同上明法。準問應在十回向後。今此辨者略有二義。一云藏有二義。約蘊攝義在十行后。約出生義在十地前。義通二處問答互顯。一云。迴向無別自體。但以能回前行為其自體。今十藏既為十行勝進。亦為迴向勝進故。迴向后無別勝進。此即前後互舉顯義方備。然明法品及第五回向。皆有十藏隨三賢異故不相濫。又前是勝進所成。后是一位之果。今通為勝進故意旨不同。二釋名者。藏是出生蘊積之義。謂一藏內體含法界故。攝德出用一一無盡。寄圓顯十即帶數釋也。三宗趣者。十藏為宗。攝前生后得果為趣。四釋文中大分四別。第一唱數顯同。二徴名列異。三依名廣釋。四總嘆勝能。今初三世同說顯勝令遵。二何等下徴名列異。藏如前解。信等對藏皆持業釋。心凈名信制止名戒。崇重賢善為慚。輕拒暴惡為愧。餐教廣轉為聞。輟己惠人為施。抉擇諸法名慧。令心明記爲念。任持所記為持。巧宣所持為辯。各有業

【現代漢語翻譯】現代漢語譯本唐代清涼山大華嚴寺的沙門澄觀撰寫。

《十無盡藏品》第二十二（以下是第二十二部經）

最初的來意有五個方面。一是回答前面第二會的最初十藏的提問。二是前面闡明了正位，現在依據這個位置而生起修行，與《梵行品》相同。三是前面是按照位置來區分修行，現在辨別從開始到結束的普遍修行。四是前面闡明了成就位置的修行，現在辨別凈化和治理這些修行，與十地中的信等十行相同。五是前面闡明了自身部分的究竟，現在辨別勝進趨向後面的階段，與上面的闡明法相同。按照提問，應該在十回向之後。現在這裡辨別，大概有兩個含義。一是說藏有兩種含義，按照蘊藏和攝取的意思，在十行之後；按照出生和產生的意思，在十地之前。意義貫通兩個地方，提問和回答相互顯明。一是說，迴向沒有別的自體，只是以能夠迴轉前面的行為作為它的自體。現在十藏既然是十行勝進，也是迴向勝進。因此，迴向之後沒有別的勝進，這正是前後相互舉例來顯明意義完備。然而，《明法品》和第五回向，都有十藏隨著三賢的不同而不同，因此不會相互混淆。而且，前面是勝進所成就的，後面是一個位置的果報，現在普遍作為勝進，用意不同。

二是解釋名稱。藏是出生、蘊藏、積累的意思。說一個藏內，本體包含法界，因此，攝取功德，產生作用，一一都是無盡的。寄託圓滿來顯示十，就是帶有數字的解釋。三是宗旨和旨趣。十藏是宗旨，攝取前面的，產生後面的，得到果報是旨趣。四是解釋文中，大概分為四個部分。第一是唱數顯明相同。第二是征名列出不同。第三是依據名稱廣泛解釋。第四是總的讚歎殊勝的能力。現在首先是三世共同宣說，顯明殊勝，令人遵循。第二，『何等下』，征名列出不同。藏如前面解釋。信等對應藏，都是持業釋。心清凈名為信（Śrāddha，信仰）。制止惡行名為戒（Śīla，戒律）。崇尚和重視賢善為慚（Hrī，慚愧）。輕視和拒絕暴惡為愧（Apatrāpya，羞恥）。學習教義並廣泛傳播為聞（Śruta，聽聞）。捨棄自己的東西惠施於人為施（Tyāga，佈施）。決斷和選擇諸法名為慧（Prajñā，智慧）。使心明瞭記憶爲念（Smṛti，正念）。任持所記憶的內容為持（Dhāraṇī，總持）。巧妙宣說所持的內容為辯（Pratibhāna，辯才）。各自有其作用。

【English Translation】 English version Composed by Śramaṇa Chengguan of Great Huayan Temple on Qingliang Mountain in the Tang Dynasty.

Chapter Twenty-Two: Ten Inexhaustible Treasuries (This is the twenty-second sutra)

The initial intention has five aspects in general. First, it is to answer the questions about the initial ten treasuries of the Second Assembly mentioned earlier. Second, the previous section clarified the position of the Righteous, and now practice arises based on this position, similar to the 'Brahmacarya Chapter'. Third, the previous section differentiated practices according to position, while this section distinguishes the universal practice from beginning to end. Fourth, the previous section clarified the practice of achieving position, while this section distinguishes the purification and governance of these practices, similar to the ten practices of faith, etc., in the Ten Bhūmis. Fifth, the previous section clarified the ultimate of one's own part, while this section distinguishes the superior progress towards the later stages, similar to the above clarification of Dharma. According to the questions, it should be after the Ten Transferences. Now, there are roughly two meanings to distinguish here. One is that 'treasury' has two meanings: according to the meaning of containing and gathering, it is after the Ten Practices; according to the meaning of birth and production, it is before the Ten Bhūmis. The meaning connects both places, and the questions and answers mutually illuminate each other. One is that Transference has no separate self-nature, but takes the ability to transfer previous actions as its self-nature. Now that the Ten Treasuries are superior progress of the Ten Practices, they are also superior progress of Transference. Therefore, there is no other superior progress after Transference. This is precisely the mutual citation of front and back to make the meaning complete. However, the 'Clarifying Dharma Chapter' and the Fifth Transference both have Ten Treasuries that differ according to the Three Worthies, so they will not be confused with each other. Moreover, the former is achieved by superior progress, and the latter is the result of a position. Now, it is universally regarded as superior progress, and the intention is different.

Second, explain the names. 'Treasury' means birth, storage, and accumulation. It is said that within one treasury, the essence contains the Dharma Realm, therefore, gathering merits and producing functions are all inexhaustible. Entrusting perfection to reveal ten is an explanation with numbers. Third, the purpose and aim. The Ten Treasuries are the purpose, gathering the previous, producing the later, and obtaining the result is the aim. Fourth, in the explanation of the text, it is roughly divided into four parts. The first is chanting numbers to show similarity. The second is questioning names to list differences. The third is widely explaining based on the names. The fourth is generally praising the supreme ability. Now, first, the three worlds jointly proclaim, showing the supreme, causing people to follow. Second, 'What are the following', questioning names to list differences. 'Treasury' is as explained before. Faith, etc., corresponding to the treasury, are all possessive explanations. The purity of mind is called faith (Śrāddha). Restraining evil actions is called precepts (Śīla). Respecting and valuing the virtuous and good is called shame (Hrī). Despising and rejecting violence and evil is called disgrace (Apatrāpya). Learning the teachings and spreading them widely is called hearing (Śruta). Giving up one's own things to bestow on others is called giving (Tyāga). Deciding and choosing all dharmas is called wisdom (Prajñā). Making the mind clear and remembering is called mindfulness (Smṛti). Upholding what is remembered is called retention (Dhāraṇī). Skillfully proclaiming what is upheld is called eloquence (Pratibhāna). Each has its own function.

用。然念慧及信慚愧等五。皆當體為性。餘五行用立名。此約隨相。若就融通。皆順法界之行。良以法界性自清凈。離過等故。隨義說十。然約隨相前九自利。后一利他。通皆具二。信為行本故首明之。依信離過。慚愧莊嚴戒行光潔。上三離過之行余皆進善。進善之首必藉多聞。如聞而行。唯福與慧念使增明。持令經久辯以利他故。前七即七聖財慧為正導。故終辨之。次二守護。后一積而能散。第三依名廣釋十藏。即為十段。信中有四。謂徴名釋相。結名辨益。辨益一種唯初七十。余之七段。文但有三。今初段中初徴可知。釋中分三。初明信相。次若菩薩下明信力。三此菩薩入佛下總結信成。今初也。十句為四。初三三空。信所執無相。謂情有理無名空。空亦無相。空無相故無所愿求。次三信依他無生。一緣起無作二不實故。無能所分別。三無體故無所依。次三信圓成無性。一廣無邊量。二勝故無上。三深不可越。后一總信三性無生。如初會辨則十皆無生。並通三性。如一無生觀。但信依他無遍計人法自然之生性。則是無性圓成。余例此知。第二明信力中二。先正顯業用。后徴釋所由。今初文有十句。遍從前十前十併成此十。若類例辨。初二于勝上法不怯。次四。廣多法不怯。一所化眾生。二即化法。三是化處。四化

之所歸。后四寬遠法不怯。若克文取義。以後十句逆配前十。謂由信法無生故。于佛法不怯。佛法以無生為體故。佛難超故。眾生無盡故。法界無邊故。虛空無依故。涅槃無分別故。過去之因不作果故。未來之法無可願故。現在之法即無相故。入劫無障礙。以即空故。此十皆深廣難思。二徴釋中。先徴意云何。以深廣難思。菩薩聞而不怯。釋意云。以于深廣皆堅信故。文分為二。初總后別。總云一向信者無猶豫故。堅者異說不壞故。所信謂何即佛智慧。智慧何相無邊無盡。然通二義。一廣無邊涯豎不可盡。二無二邊之偏同真性之無盡。二十方下別釋。初釋前意。十方無量是無邊義。已現當入是無盡義。言得菩提是自證義。出世入滅是應現義。法無邊故佛智無邊。一佛之智尚不可盡。況橫遍十方豎該三際。菩薩於斯廣遠堅信不移。寧有怯耶。二彼諸下釋第二意。聞深不怯。謂已得今得菩提而不增。當得未得而不減。已出今出而不生。已入今入而不滅。當出而不進當入而不退。現得出入而不近。在於已當而不遠。照窮萬法而無知。頓寂諸相而不捨。以寂照之體。如如超戲論故。但以世俗文字數故。說有三世。非菩提涅槃有去來今。菩薩既堅信於此。寧聞深而怯耶。此二段釋文。具前十句難思之法。如文詳之。第三總結信成

【現代漢語翻譯】現代漢語譯本：這些是菩薩最終歸宿之處。後面的四個『寬遠法』使菩薩不會怯懦。如果按照克文取義的方法，後面的十句可以逆向對應前面的十句。也就是說，因為相信『法本無生』，所以對於佛法不會感到怯懦。佛法以『無生』為本體，所以佛難以超越；眾生沒有窮盡，所以菩薩不怯懦；法界沒有邊際，所以菩薩不怯懦；虛空沒有依靠，所以菩薩不怯懦；涅槃沒有分別，所以菩薩不怯懦；過去的因不產生果，所以菩薩不怯懦；未來的法沒有可以期望的，所以菩薩不怯懦；現在的法就是沒有相狀的，所以菩薩不怯懦；進入永劫也沒有障礙，因為一切皆是空性。這十個方面都深廣難思議。第二部分是征釋，首先提問：『意云何？』（意思是為什麼？）因為深廣難思議，菩薩聽了也不會怯懦。解釋說：因為對於深廣都堅信不疑。文章分為兩部分，先總說后別說。總的說，『一向信者無猶豫故』，堅定的人不會被其他說法動搖。所相信的是什麼呢？就是佛的智慧。智慧是什麼樣的呢？沒有邊際，沒有窮盡。這裡貫通兩種含義：一是廣闊沒有邊涯，豎直方向不可窮盡；二是與沒有二邊之偏的真性相同，是無盡的。『二十方下』是分別解釋。首先解釋前面的意思，十方無量是無邊義，已現當入是無盡義。『言得菩提』是自證的意義，『出世入滅』是應現的意義。法沒有邊際，所以佛的智慧也沒有邊際。一佛的智慧尚且不可窮盡，何況橫遍十方，豎窮三際。菩薩對於這種廣遠堅信不移，怎麼會怯懦呢？『二彼諸下』是解釋第二種意思，聽聞甚深也不會怯懦。意思是，已經得到、現在得到菩提也不會增加什麼，將要得到、還沒有得到菩提也不會減少什麼；已經出世、現在出世也不會產生什麼，已經入滅、現在入滅也不會消滅什麼；將要出世也不會前進，將要入滅也不會後退；現在得出世入滅也不會接近，存在於已得和當得之間也不會遠離。照見窮盡萬法而沒有知，頓時寂滅諸相而不捨棄。以寂照的本體，如如不動地超越戲論。只是因為世俗文字的計數，才說有三世，菩提和涅槃並沒有過去、現在、未來。菩薩既然堅信於此，怎麼會聽聞甚深而怯懦呢？這兩段解釋文字，包含了前面十句難思之法，詳細內容可以參考原文。第三部分總結，因為堅信所以成就。

【English Translation】 English version: These are the places where Bodhisattvas ultimately return. The following four 'vast and far-reaching Dharmas' prevent Bodhisattvas from being timid. If we interpret the text literally, the following ten sentences can be inversely matched with the previous ten. That is, because of the belief in 'Dharma is without origination', one will not feel timid towards the Buddha Dharma. The Buddha Dharma has 'no origination' as its essence, so the Buddha is difficult to surpass; sentient beings are endless, so Bodhisattvas are not timid; the Dharma realm is boundless, so Bodhisattvas are not timid; emptiness has no reliance, so Bodhisattvas are not timid; Nirvana has no distinctions, so Bodhisattvas are not timid; past causes do not produce results, so Bodhisattvas are not timid; future Dharmas have nothing to be desired, so Bodhisattvas are not timid; present Dharmas are without characteristics, so Bodhisattvas are not timid; entering endless kalpas has no obstacles, because everything is emptiness. These ten aspects are all profound and inconceivable. The second part is questioning and explanation. First, it asks: 'What is the meaning?' (意云何？) Because it is profound and inconceivable, Bodhisattvas will not be timid upon hearing it. It explains: because they firmly believe in the profoundness. The text is divided into two parts, first general and then specific. Generally speaking, 'those who believe wholeheartedly have no hesitation', those who are firm will not be swayed by other views. What is believed in? It is the wisdom of the Buddha. What is the nature of wisdom? It is without boundaries, without end. This encompasses two meanings: one is vast without boundaries, inexhaustible in the vertical direction; the other is the same as the true nature without the bias of two extremes, which is endless. 'Twenty directions below' (二十方下) is a separate explanation. First, it explains the previous meaning, the immeasurable ten directions are the meaning of boundlessness, already manifested, about to manifest, and entering are the meaning of endlessness. 'Gaining Bodhi' (得菩提) is the meaning of self-realization, 'entering the world and entering extinction' (出世入滅) is the meaning of manifestation. The Dharma has no boundaries, so the Buddha's wisdom has no boundaries. The wisdom of one Buddha is inexhaustible, let alone horizontally pervading the ten directions and vertically exhausting the three periods of time. Bodhisattvas have unwavering faith in this vastness, how could they be timid? 'Two, those below' (二彼諸下) explains the second meaning, hearing profoundness will not cause timidity. It means that already attained, now attaining Bodhi does not increase anything, about to attain, not yet attained Bodhi does not decrease anything; already entered the world, now entering the world does not produce anything, already entered extinction, now entering extinction does not eliminate anything; about to enter the world will not advance, about to enter extinction will not retreat; now entering the world and entering extinction is neither near, existing between already attained and about to attain is not far. Illuminating and exhausting all Dharmas without knowledge, instantly extinguishing all appearances without abandoning. With the essence of stillness and illumination, transcending conceptual proliferation like Thusness. It is only because of the counting of worldly words that there are three times, but Bodhi and Nirvana do not have past, present, and future. Since Bodhisattvas firmly believe in this, how could they be timid upon hearing profoundness? These two paragraphs of explanation contain the previous ten inconceivable Dharmas, detailed content can be referred to the original text. The third part concludes that because of firm belief, it is accomplished.

于中二。初一句總牒信成。謂由明達佛智無邊無盡故。稱此成信。二得此信下顯成信之益。亦是正顯成相。有十一句。前七行體堅牢。初句為總。二內心不雜故不退。三外緣不沮故。四不染相故。五有正慧故。無慧之信長無明故。靜法雲。梵云阿慕羅匿陀。此云不從根生。謂無生之信無根生故。經本云常有根本者。譯人不審阿字沒在上。句翻無為有于理背也。此或應爾。今以理通二義無違。無根語慧之體。根本約慧之用。亦猶從無住本立一切法故。無本者即是根本。六順同古聖故。七安住菩提心故。后四攝德無盡。一護已成性。二復長新解。三順如生善。四不滯有無。三是名下結。四菩薩住此下辨益易知。第二戒藏文三。釋相中二。初列十名后隨牒釋。初中十戒皆通三聚。取其相顯。初但饒益有情。后一律儀中八通三。約遮過罪皆菩薩律儀。但為救護等即是饒益。攝善可知。為顯此十皆通三聚故。釋后一復顯三聚。二牒釋中十戒為十。皆先牒后釋。初饒益者。菩薩本意故首明之。二不受中文有二意。一不受邪戒。謂雞狗等。二三聚宿成動不逾矩。三中唯為菩提及眾生故。非如難陀之類。四中涅槃云。何故持戒。為不悔故。何故不悔。為歡喜故。乃至為得大涅槃故。五中有四。非者違也。一不違制立。不同調達。二不違

【現代漢語翻譯】現代漢語譯本於此第二部分。第一句總括地說明了信心的成就。說因為明達佛的智慧無邊無盡，所以稱此為成就信心。從『二、得此信』開始，彰顯成就信心的利益，這也是正面地彰顯信心的相狀。共有十一個句子。前面的七行說明信心的體性堅固牢靠。第一句是總說。第二句，因為內心不雜染，所以不退轉。第三句，因為外在的因緣不能沮喪它。第四句，因為不染著于相。第五句，因為具有正慧。沒有智慧的信心，會增長無明。靜法雲：梵語是『阿慕羅匿陀』（Amuraruddha），意思是『不從根生』。說的是無生的信心，因為沒有根可以生起。經本上說『常有根本』，是翻譯的人沒有仔細審察，把『阿』字放在了上面，把沒有翻譯成了有，這在道理上是相悖的。這或許應該是這樣。現在用道理來解釋，兩種意義沒有衝突。『無根』說的是智慧的體性，『根本』說的是智慧的作用。也就像是從無住的根本上建立一切法一樣。沒有根本，也就是根本。第六句，順同於古代的聖賢。第七句，安住在菩提心中。後面的四句是攝取功德，沒有窮盡。第一，守護已經成就的體性。第二，又增長新的理解。第三，順應如實地生起善法。第四，不滯留在有和無的觀念中。『三、是名』以下是總結。『四、菩薩住此』以下是辨別利益，容易理解。第二部分是戒藏，分為三個部分。在解釋相狀中，分為兩個部分。首先列出十個名稱，然後隨著名稱來解釋。在第一個部分中，十條戒都貫通三聚（律儀戒、攝善法戒、饒益有情戒）。選取它們最明顯的相狀。第一條只是饒益有情。後面一條律儀中，八條貫通三聚。從遮止過失罪行的角度來說，都是菩薩的律儀。但是爲了救護等等，就是饒益有情。攝善可以知道。爲了彰顯這十條都貫通三聚，所以在解釋之後又彰顯三聚。第二部分是隨著名稱來解釋，十條戒分為十個部分，都是先列出名稱，然後解釋。第一條，饒益有情，因為是菩薩的本意，所以首先說明它。第二條，不受持，文中有兩個意思。第一，不接受邪戒，比如雞狗等的戒。第二，三聚戒是宿世修成的，行為不會超越規矩。第三條，心中唯獨爲了菩提和眾生，不像難陀之類的人。第四條，涅槃經上說：『為什麼要持戒？爲了不後悔。為什麼要不後悔？爲了歡喜，乃至爲了得到大涅槃。』第五條，有四種『非』，『非』是違背的意思。第一，不違背制度的建立，不同於提婆達多。第二，不違背……

【English Translation】 English version Here is the second part. The first sentence generally explains the accomplishment of faith. It says that because of the clear understanding of the Buddha's wisdom, which is boundless and endless, this is called the accomplishment of faith. Starting from '2. Obtaining this faith', it highlights the benefits of accomplishing faith, which is also a positive manifestation of the characteristics of faith. There are eleven sentences in total. The first seven lines explain that the nature of faith is firm and reliable. The first sentence is a general statement. The second sentence, because the mind is not mixed with impurities, it does not regress. The third sentence, because external conditions cannot frustrate it. The fourth sentence, because it is not attached to appearances. The fifth sentence, because it possesses right wisdom. Faith without wisdom will increase ignorance. Jing Fa Yun: The Sanskrit word is 'Amuraruddha', which means 'not born from roots'. It refers to unborn faith, because there are no roots from which it can arise. The scripture says 'always has roots', which means the translator did not carefully examine it and put the 'a' at the top, translating 'no' into 'yes', which is contrary to reason. Perhaps this should be the case. Now, using reason to explain, the two meanings do not conflict. 'No roots' refers to the nature of wisdom, and 'roots' refers to the function of wisdom. It is like establishing all dharmas from the root of non-abiding. Having no root is the root. The sixth sentence, in accordance with the ancient sages. The seventh sentence, abiding in the Bodhi mind. The following four sentences are the collection of merits, which are inexhaustible. First, guarding the nature that has already been accomplished. Second, increasing new understanding. Third, conforming to the truthful arising of good dharmas. Fourth, not dwelling on the concepts of existence and non-existence. '3. This is called' below is the conclusion. '4. Bodhisattvas abiding in this' below is to distinguish the benefits, which is easy to understand. The second part is the Vinaya Pitaka, divided into three parts. In explaining the characteristics, it is divided into two parts. First, list the ten names, and then explain them according to the names. In the first part, the ten precepts all penetrate the three aggregates (the precepts of discipline, the precepts of collecting good dharmas, and the precepts of benefiting sentient beings). Select their most obvious characteristics. The first one only benefits sentient beings. In the following one, eight of the precepts of discipline penetrate the three aggregates. From the perspective of preventing faults and sins, they are all the precepts of the Bodhisattva. But for the sake of saving and protecting, it is benefiting sentient beings. Collecting good can be known. In order to highlight that these ten all penetrate the three aggregates, the three aggregates are highlighted again after the explanation. The second part is to explain according to the names. The ten precepts are divided into ten parts, all of which first list the names and then explain them. The first one, benefiting sentient beings, is explained first because it is the original intention of the Bodhisattva. The second one, not accepting, has two meanings in the text. First, not accepting evil precepts, such as those of chickens and dogs. Second, the three aggregates of precepts are cultivated from past lives, and behavior will not exceed the rules. The third one, in the heart, only for Bodhi and sentient beings, not like Nanda and others. The fourth one, the Nirvana Sutra says: 'Why keep the precepts? In order not to regret. Why not regret? For joy, and even to obtain great Nirvana.' The fifth one, there are four 'non-', 'non-' means to violate. First, not violating the establishment of the system, unlike Devadatta. Second, not violating...

涅槃。不取相故。三不違律儀。具足持故。四不違利物。不惱他故。六有二意。一非為欲惱眾生先須持戒。二非為欲成凈戒逼惱眾生。如殺馬祀等。七中戒正見邪故名為雜。定有定無為斷常雜。觀緣性離非有非無。則名為持。又無煩惱之雜真出離矣。八中不現異相彰己有德。五邪之一。已見凈行。又如十住論說。一者矯異。二者自親。三者激動。四者抑揚。五者因利求利。大同前引智度論說。今文即矯異也。九中不輕毀者。無行經云。見破戒人。不說其過惡。應念彼人久久亦當得道。問涅槃云。見破戒人應當擯黜訶責舉處。當知是人得福無量。豈不違于無行。此經答略有三義。一此經約自行涅槃據攝眾。二此經約根未熟。護恐增惡故且攝受。涅槃約根熟者慈心拔濟故。應折伏。三彼約慈心此約輕毀故。不同也。十中釋內分二。初明律儀。十善眾戒之本。故偏明之。廣如二地。二菩薩持此下雙明二聚。攝菩提善益眾生故。第三慚藏。釋相中二。先標章。二謂彼下別釋。今初然慚愧相別諸說不同。涅槃云。慚者羞天愧者羞人。慚者自不作惡。愧者不教他作。慚者內自羞恥。愧者發露向人。瑜伽四十四亦云。內生羞恥為慚。外生羞恥為愧。大同涅槃后解。成唯識云。依自法力崇重賢善為慚。依世間力輕拒暴惡為愧。俱舍亦同

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana，指解脫）。因為不執著于表相的緣故。三不違律儀：因為能夠完備地持守戒律的緣故。四不違利物：因為不惱害其他眾生的緣故。六有二意：一是並非爲了惱害眾生而先要持戒；二是並非爲了成就清凈的戒律而逼迫惱害眾生，例如殺馬祭祀等。七中，戒的正見因為邪見而被稱為雜染。定有定無的狀態是斷見和常見混雜。觀照諸法緣起性空，既非有也非無，這便稱為持戒。又沒有煩惱的雜染，才是真正的出離。八中，不顯現奇異的表相來彰顯自己有德，這是五種邪命之一。已經見過清凈的行為。又如《十住論》所說：一是矯揉造作，與衆不同；二是偏袒親近；三是激動炫耀；四是抑低抬高；五是因利求利。這與之前引用的《智度論》所說的大致相同。現在文中的意思就是矯揉造作，與衆不同。九中，不輕視譭謗他人。無行經說：『見到破戒的人，不說他的過錯惡行，應當想到這個人久久以後也會得道的。』涅槃經說：『見到破戒的人，應當擯除斥責，公開揭露他的罪行，要知道這個人得到的福報是無量的。』這難道不是與《無行經》相違背嗎？對此經的回答略有三種含義：一是《無行經》是就自身修行而言，《涅槃經》是就攝受大眾而言。二是《無行經》是就根基尚未成熟的人而言，爲了保護他們，恐怕增加惡業，所以暫且攝受。《涅槃經》是就根基成熟的人而言，用慈悲心來救拔，所以應當折伏。三是《無行經》是就慈悲心而言，《涅槃經》是就輕視譭謗而言，所以不同。十中，解釋內涵分為兩部分。首先闡明律儀，十善是眾多戒律的根本，所以偏重於闡明它，詳細內容見《二地經》。二是菩薩持此以下，同時闡明兩種戒律（律儀戒和攝善法戒）。因為攝取菩提善法能夠利益眾生的緣故。第三是慚愧的蘊藏。解釋相狀分為兩部分。首先標出章節，二是『謂彼下』分別解釋。現在先說第一個，然而慚愧的相狀，各種說法不同。《涅槃經》說：『慚是羞於天，愧是羞於人。慚是自己不作惡，愧是不教他人作惡。慚是內心自我羞恥，愧是發露於人。』《瑜伽師地論》第四十四卷也說：『內心生起羞恥為慚，外在生起羞恥為愧。』與《涅槃經》後面的解釋大同小異。《成唯識論》說：『依靠自身法力，崇尚尊重賢善為慚；依靠世間力量，輕視拒絕暴惡為愧。』《俱舍論》也相同。

【English Translation】 English version Nirvana (liberation). Because of not clinging to appearances. Three non-violations of Vinaya (rules of conduct): Because of being able to perfectly uphold the precepts. Four non-violations of benefiting beings: Because of not harming other sentient beings. Six has two meanings: One is not to hold precepts in order to harm sentient beings; the other is not to force and harm sentient beings in order to achieve pure precepts, such as killing horses for sacrifices. In seven, the right view of precepts is called defiled because of wrong views. The state of definite existence and definite non-existence is a mixture of eternalism and annihilationism. Contemplating the emptiness of the nature of dependent origination, which is neither existent nor non-existent, is called upholding the precepts. Moreover, the absence of defilement of afflictions is true liberation. In eight, not displaying strange appearances to show off one's virtues is one of the five wrong livelihoods. Pure conduct has already been seen. Furthermore, as stated in the Ten Stages Sutra (Daśabhūmika Sūtra): One is artificiality and being different; two is partiality and closeness; three is excitement and boasting; four is suppressing and elevating; five is seeking profit for profit. This is roughly the same as what was previously quoted from the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom). The meaning in the current text is artificiality and being different. In nine, not looking down upon or slandering others. The Nirārambha Sūtra says: 'Seeing someone who has broken the precepts, do not speak of their faults and evils, one should think that this person will attain the Way after a long time.' The Nirvana Sutra says: 'Seeing someone who has broken the precepts, one should expel and rebuke them, and publicly expose their crimes, know that this person will receive immeasurable blessings.' Isn't this contradictory to the Nirārambha Sūtra? The answer to this sutra has three meanings: First, the Nirārambha Sūtra is about self-cultivation, and the Nirvana Sutra is about gathering the masses. Second, the Nirārambha Sūtra is about people whose roots are not yet mature, in order to protect them and prevent them from increasing evil karma, so they are temporarily accepted. The Nirvana Sutra is about people whose roots are mature, using compassion to save them, so they should be subdued. Third, the Nirārambha Sūtra is about compassion, and the Nirvana Sutra is about looking down upon and slandering, so they are different. In ten, the explanation of the inner meaning is divided into two parts. First, clarify the Vinaya (rules of conduct). The ten good deeds are the foundation of many precepts, so the emphasis is on clarifying them. See the Two Lands Sutra for details. Second, Bodhisattvas uphold this below, and at the same time clarify the two sets of precepts (the precepts of Vinaya and the precepts of gathering good dharmas). Because gathering Bodhi good dharmas can benefit sentient beings. The third is the storehouse of shame and remorse. Explaining the characteristics is divided into two parts. First, mark the chapter, and second, 'referring to the following' to explain separately. Now, let's talk about the first one. However, the characteristics of shame and remorse vary according to different statements. The Nirvana Sutra says: 'Shame is being ashamed of heaven, and remorse is being ashamed of people. Shame is not doing evil oneself, and remorse is not teaching others to do evil. Shame is inner self-shame, and remorse is revealing it to others.' The forty-fourth volume of the Yogācārabhūmi-śāstra also says: 'Innerly arising shame is shame, and outwardly arising shame is remorse.' It is largely the same as the later explanation in the Nirvana Sutra. The Vijñaptimātratāsiddhi says: 'Relying on one's own Dharma power, respecting and valuing the virtuous and good is shame; relying on worldly power, despising and rejecting violence and evil is remorse.' The Abhidharmakośa is also the same.

。若無慚愧但翻上慚愧。謂不羞天則是無慚。余可例知。若說羞恥為慚愧者。是二通相。今經多同唯識。而以不相恭敬為二通相。二別釋中分二。先釋過去作惡即無慚行。二自惟下釋而生於慚。前中亦二。初自念無慚。后一切下悲他亦爾。第二正顯慚相中。初自念昔非恥佛知見。現修慚相。自惟即是內自羞恥。是故已下決志斷證。文言去來現在行無慚者。言總意別。菩薩自惟昔過愍物。三世常行故。專心斷除防己伏之。再起為眾生說。則物我之兼亡。第四愧藏。釋相中三。初自念無愧而修愧行。故云我今不應復行是事。即愧行也。二又作下。傷物無愧不覺苦集。故云無知無見。三于母人下。依顧世間而修愧行。誓益自他。于中初所愧境。有智慧下。顧他生愧。即外羞也。初因人後諸佛。是故已下決志斷證。言不凈之法者。從淫慾生。即種子不凈。母人腹中即住處不凈。成垢穢身即自相自性。究竟發白意含究竟不凈。又垢穢形。是內污穢不凈。處胎受生有苦觸不凈。從淫慾生下劣不凈。若觀待涅槃三界併爲不凈。其五取蘊體是違壞不凈。上來煩惱亦是不凈。言誑三世佛者。違本四弘誓斷惑故。余文易了。第五聞藏。釋相中二。初明所知之法。后菩薩摩訶薩下。顯多聞之意。今初標稱聞藏。釋云知者聞為本故。實則多知耳

【現代漢語翻譯】現代漢語譯本：如果一個人沒有慚愧之心，反而顛倒是非，將無慚當成有慚。所謂『不羞天』就是無慚（Ahrikya）。其餘情況可以依此類推。如果說羞恥是慚愧（Hri）的體現，那麼『慚』和『愧』是二者共通的相。現在這部經的說法大多與《唯識》相同，認為不互相恭敬是二者共通的相。在分別解釋『慚』和『愧』時，分為兩部分。首先解釋過去作惡就是無慚的行為，然後『自惟下』解釋由此而生慚愧。前面一部分也分為兩部分，首先是自己反思沒有慚愧，然後『一切下』悲憫他人也是如此。第二部分正式顯現慚愧之相，首先是自己反思過去不以佛的知見為恥，現在修習慚愧之相。『自惟』就是內心自我羞恥。因此，下面表達了斷除惡行的決心。文中說過去、現在、未來都在做無慚的事情，這是總的來說，實際意義有所區別。菩薩自己反思過去的過錯，憐憫眾生，因為三世都在做這樣的事情，所以專心斷除，防止它再次發生，制伏它。如果再爲了眾生而說這些，那麼物與我的界限就消失了。第四，『愧』藏（Trapa）。在解釋『愧』的相狀時，分為三部分。首先是自己反思沒有『愧』而修習『愧』的行為，所以說『我現在不應該再做這樣的事情』，這就是『愧』的行為。第二，『又作下』，感傷眾生沒有『愧』，不覺知苦集（Duhkha-samudaya）。所以說『無知無見』。第三，『于母人下』，考慮到世間的情況而修習『愧』的行為，發誓利益自己和他人。其中，首先是所『愧』的對象。『有智慧下』，考慮到他人而生『愧』，這就是外在的羞恥。首先是因人而生『愧』，然後是諸佛。因此，下面表達了斷除惡行的決心。文中所說的『不凈之法』，是從淫慾產生的，也就是種子不凈。在母親的腹中，就是住處不凈。形成垢穢的身體，就是自相自性不凈。最終頭髮變白，意味著究竟不凈。而且垢穢的形體，是內在污穢不凈。處在胎中受生，有苦觸不凈。從淫慾產生，是下劣不凈。如果從涅槃的角度來看，三界都是不凈的。五取蘊（Panca-upadanakkhandha）的體性是違背壞滅的不凈。以上所說的煩惱也是不凈。說『誑三世佛』，是因為違背了最初的四弘誓願（Cattāri praṇidhānāni）斷除迷惑的誓言。其餘的文字很容易理解。第五，聞藏（Shruta）。在解釋『聞藏』的相狀時，分為兩部分。首先是說明所知的法，然後是『菩薩摩訶薩下』，顯示多聞的意義。現在首先標出『聞藏』的名稱，解釋說：『知』是以『聞』為根本的。實際上，多聞才能多知。

【English Translation】 English version: If one has no sense of shame (Ahrikya) but instead inverts the truth, considering shamelessness as shame. 'Not being ashamed before heaven' is what is meant by Ahrikya. The rest can be understood by analogy. If shame is said to be the manifestation of Hri, then 'Hri' and 'Trapa' are common aspects of both. The current sutra's statements are mostly the same as in Vijnaptimatrata, considering not respecting each other as a common aspect of both. In separately explaining 'Hri' and 'Trapa', it is divided into two parts. First, it explains that doing evil in the past is the act of Ahrikya, and then 'from self-reflection below' explains the arising of Hri from this. The first part is also divided into two parts, first is self-reflection on having no Hri, and then 'everything below' compassion for others is also like this. The second part formally reveals the aspect of Hri, first is self-reflection on not being ashamed of the Buddha's knowledge and views in the past, and now cultivating the aspect of Hri. 'Self-reflection' is inner self-shame. Therefore, below expresses the determination to cut off evil deeds. The text says that in the past, present, and future, one is doing shameless things, which is a general statement, but the actual meaning is different. The Bodhisattva reflects on past mistakes, has compassion for sentient beings, and because such things are done in the three times, he wholeheartedly cuts them off, prevents them from happening again, and subdues them. If these are said again for the sake of sentient beings, then the boundary between things and self disappears. Fourth, the 'Trapa' (shame) store. In explaining the aspect of 'Trapa', it is divided into three parts. First, it is self-reflection on having no 'Trapa' and cultivating the act of 'Trapa', so it says 'I should not do such things again now', which is the act of 'Trapa'. Second, 'again doing below', feeling sad that sentient beings have no 'Trapa' and do not perceive Duhkha-samudaya (the origination of suffering). Therefore, it says 'without knowledge and without seeing'. Third, 'regarding the mother below', considering the situation of the world and cultivating the act of 'Trapa', vowing to benefit oneself and others. Among them, first is the object of 'Trapa'. 'Having wisdom below', giving rise to 'Trapa' considering others, which is external shame. First, 'Trapa' arises because of people, and then because of all Buddhas. Therefore, below expresses the determination to cut off evil deeds. The 'impure dharma' mentioned in the text arises from lust, which is the impurity of the seed. In the mother's womb, it is the impurity of the dwelling place. Forming a defiled body is the impurity of self-nature. Eventually, the hair turns white, meaning ultimate impurity. Moreover, the defiled form is internal defilement and impurity. Being in the womb and being born has the impurity of painful touch. Arising from lust is inferior impurity. If viewed from the perspective of Nirvana, the three realms are all impure. The nature of the five aggregates (Panca-upadanakkhandha) is the impurity of violating and destroying. The above-mentioned afflictions are also impure. Saying 'deceiving the Buddhas of the three times' is because it violates the original four vows (Cattāri praṇidhānāni) to cut off the vows of delusion. The rest of the text is easy to understand. Fifth, the Shruta (learning) store. In explaining the aspect of the 'Shruta' store, it is divided into two parts. First, it explains the dharma that is known, and then 'Bodhisattva Mahasattva below' shows the meaning of extensive learning. Now, first, the name of the 'Shruta' store is marked, and it is explained that 'knowledge' is based on 'learning'. In fact, extensive learning leads to extensive knowledge.

。文亦分二。先標章后牒釋。今初句。雖有十義束為七。初之四句但是緣生故。謂一緣生。二有漏五蘊。三無漏五蘊。四有為五無為。六有記七無記。二何等下牒釋。即為七段。初緣起中依生引二門。開為四重徴釋。謂十二支。初二能引。次五所引。次三能生。后二所生。故為四也。然依雜集第四云。十二有支。皆具此有彼有等義故。彼論文釋支相云。相者謂無作緣生故。無常緣生故。勢用緣生故。此有彼有者。顯無作緣生義。唯有緣故果法得有。非緣有實作用能生果法。此生故彼生者。顯無常緣生義。非無生法為因故。少有法生而得成立。無明緣行等者顯勢用緣生義。雖復諸法無作無常。然不隨一法為生故。一切果生。以諸法功能差別故。然今經中欲顯緣起無性。舉前二門。勢用一門六地廣辨。就二門中。從增勝說前後互舉。前七許同因位故。名能引所引。后五要因果相望。云能生所生。由此能所引中但云此有彼有。後文則云此起彼起。起即生也。故集論云。謂于因時有能引所引。于果時有能生所生。然文有染凈二觀。初于能引中明染觀。故云無明有故行有。第二約所引。亦通能所相對以明凈觀。故云識無故名色無。以識通能引有二種業。一持諸有情所有業縛。謂與行所引習氣俱生滅故。二與名色作緣。謂由識入母

【現代漢語翻譯】現代漢語譯本。文分兩部分。首先是標明章節，然後是詳細解釋。現在是第一句。雖然有十種含義，但歸納為七種。最初的四句只是關於緣起，即：一、緣起（Pratītyasamutpāda，指事物相互依存的產生）；二、有漏五蘊（指受煩惱影響的色、受、想、行、識五種聚合）；三、無漏五蘊（指不受煩惱影響的五蘊）；四、有為（Saṃskṛta，指有條件的事物）五、無為（Asaṃskṛta，指無條件的事物）；六、有記（Vyākata，指可明確說明的事物）；七、無記（Avyākata，指不可明確說明的事物）。第二句『何等下』開始詳細解釋，分為七段。最初在緣起中，依據『生』和『引』兩個方面，展開為四重提問和解釋。即十二因緣（Dvādaśāṅga-pratītyasamutpāda）。最初兩個是能引支（指無明和行），接下來五個是所引支（指識、名色、六入、觸、受），再接下來三個是能生支（指愛、取、有），最後兩個是所生支（指生、老死），所以分為四個部分。然而，依據《雜集論》第四卷所說，十二有支都具備『此有故彼有』等的含義。該論文解釋支相時說：『相，是指無作緣生故，無常緣生故，勢用緣生故。』『此有彼有』，顯示了無作緣生的含義。唯有因緣，果法才能存在。並非因緣有實際作用能產生果法。『此生故彼生』，顯示了無常緣生的含義。如果不是無生法作為因，那麼很少有法產生而能夠成立。『無明緣行』等，顯示了勢用緣生的含義。即使諸法無作無常，但不是隨一種法就能產生一切果，而是因為諸法的功能差別。然而，現在經文中想要顯示緣起無自性，所以舉出前兩個方面。勢用一方面在六地中廣泛辨析。就這兩個方面來說，從增勝的角度，前後互相舉例。前七個允許相同于因位，所以稱為能引和所引。后五個因為因果相互對應，稱為能生和所生。因此，能引和所引中只說『此有彼有』，後面的文句則說『此起彼起』，『起』就是『生』。所以《集論》說：『在因位時有能引和所引，在果位時有能生和所生。』然而，文中有染觀和凈觀兩種觀察。最初在能引中闡明染觀，所以說『無明有故行有』。第二，關於所引，也貫通能引和所引的相對關係來闡明凈觀，所以說『識無故名色無』。因為識貫通能引，有兩種業。一是持有情的所有業縛，即與行所引的習氣一同生滅。二是與名色作為因緣，即由識進入母胎。

【English Translation】 English version The text is divided into two parts. First, the chapters are marked, and then detailed explanations are given. Now is the first sentence. Although there are ten meanings, they are summarized into seven. The first four sentences are only about dependent origination (Pratītyasamutpāda), namely: 1. Dependent origination; 2. Defiled five aggregates (Skandhas) (referring to the five aggregates of form, feeling, perception, mental formations, and consciousness, which are influenced by afflictions); 3. Undefiled five aggregates (referring to the five aggregates that are not influenced by afflictions); 4. Conditioned (Saṃskṛta, referring to conditioned things); 5. Unconditioned (Asaṃskṛta, referring to unconditioned things); 6. Determinate (Vyākata, referring to things that can be clearly explained); 7. Indeterminate (Avyākata, referring to things that cannot be clearly explained). The second sentence, 'What are the following,' begins to explain in detail, divided into seven sections. Initially, in dependent origination, based on the two aspects of 'arising' and 'leading,' it unfolds into fourfold questions and explanations. That is, the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda). The first two are the leading links (ignorance and action), the next five are the led links (consciousness, name and form, six entrances, contact, sensation), the next three are the generating links (craving, grasping, becoming), and the last two are the generated links (birth, old age and death), so it is divided into four parts. However, according to the fourth volume of the Abhidharmasamuccaya, all twelve links have the meaning of 'this being, that being,' etc. When explaining the characteristics of the links, the essay says: 'Characteristics refer to arising from non-action, arising from impermanence, and arising from potential.' 'This being, that being' shows the meaning of arising from non-action. Only with conditions can the resultant dharma exist. It is not that conditions have the actual function of producing the resultant dharma. 'This arising, that arising' shows the meaning of arising from impermanence. If it were not for the unarisen dharma as the cause, then few dharmas could arise and be established. 'Ignorance conditions action,' etc., shows the meaning of arising from potential. Even though all dharmas are non-action and impermanent, it is not that any one dharma can produce all results, but because of the functional differences of the dharmas. However, now the sutra wants to show that dependent origination has no self-nature, so it cites the first two aspects. The aspect of potential is widely analyzed in the six grounds. Regarding these two aspects, from the perspective of increasing superiority, the front and back are cited mutually. The first seven are allowed to be the same as the causal position, so they are called leading and led. The latter five are called generating and generated because the cause and effect correspond to each other. Therefore, in leading and led, it only says 'this being, that being,' while the following sentences say 'this arising, that arising,' and 'arising' is 'birth.' Therefore, the Abhidharmasamuccaya says: 'In the causal position, there are leading and led, and in the resultant position, there are generating and generated.' However, there are two types of observation in the text: defiled and pure. Initially, the defiled observation is explained in the leading, so it says 'because there is ignorance, there is action.' Second, regarding the led, it also connects the relative relationship of leading and led to explain the pure observation, so it says 'because there is no consciousness, there is no name and form.' Because consciousness connects to the leading, there are two types of karma. One is to hold all the karmic bonds of sentient beings, that is, to arise and cease together with the habitual energies led by action. The second is to act as a condition for name and form, that is, to enter the mother's womb through consciousness.

胎。名色得增長。今言識無者。即不為業熏不持業縛故不入胎。增長名色故。云識無故名色無。第三能生所生相對。以明染觀故。云愛起故苦起。苦即當果愛即能生。能生有三。舉初攝末。下明凈觀舉末攝初。蓋巧辨影略耳。第四亦能所生相對。以明凈觀。謂因亡果喪耳。后之三門皆能所相望。何以無明與行。唯約能引而相望耶。答欲顯十二支皆有無作無常二門故。于初一位相次以明。不爾則謂要四位相望。方得此有彼有故。下之三門。欲顯四位不同故。能所相望。又為顯能引支中或二或三。故於前二別為一段。蓋說者之妙也。第二有漏五蘊。蘊者積聚義。雜集第一云。藏果重擔義而標名世間者。世即隱覆義。隱覆勝義故。又可破壞義。三世所遷故。間者墮虛偽中故。隱覆之法即墮虛偽故。世即是間。然色等蘊通於無漏。出世之義。欲訶毀故略舉一分。云何知之。應知三種。一知其相。謂色以變礙為相。受以領納為義。想者取像行謂遷流。識以了別。二知其生滅。謂生無所從來滅無所至。三知其不生不滅。謂法本不生今則無滅。故力林菩薩云。分別此諸蘊。其性本空寂。空故不可滅。此是無生義。況知一切法趣蘊。蘊即法界無礙。方名真實多聞。然諸蘊性。性皆遷流。隨勝立名。行之一種。雖標總稱即受別名。又攝法

【現代漢語翻譯】現代漢語譯本：

『胎。名色（nāmarūpa，身心）得增長。今言識無者。即不為業熏，不持業縛故不入胎。增長名色故。云識無故名色無。』第三能生所生相對。以明染觀故。云『愛起故苦起』。苦即當果，愛即能生。能生有三，舉初攝末。下明凈觀舉末攝初。蓋巧辨影略耳。第四亦能所生相對。以明凈觀。謂因亡果喪耳。后之三門皆能所相望。何以無明與行。唯約能引而相望耶。答欲顯十二支皆有無作無常二門故。于初一位相次以明。不爾則謂要四位相望。方得此有彼有故。下之三門。欲顯四位不同故。能所相望。又為顯能引支中或二或三。故於前二別為一段。蓋說者之妙也。第二有漏五蘊。蘊者積聚義。《雜集》第一云：『藏果重擔義』而標名世間者。世即隱覆義，隱覆勝義故。又可破壞義，三世所遷故。間者墮虛偽中故。隱覆之法即墮虛偽故。世即是間。然色等蘊通於無漏，出世之義。欲訶毀故略舉一分。云何知之？應知三種。一知其相，謂色以變礙為相，受以領納為義，想者取像，行謂遷流，識以了別。二知其生滅，謂生無所從來，滅無所至。三知其不生不滅，謂法本不生，今則無滅。故力林菩薩云：『分別此諸蘊，其性本空寂。空故不可滅。』此是無生義。況知一切法趣蘊，蘊即法界無礙，方名真實多聞。然諸蘊性，性皆遷流，隨勝立名。行之一種，雖標總稱即受別名。又攝法 English version:

'Rebirth. Nāmarūpa (name and form, mind and body) increases. Now, to say that consciousness is absent means that it is not influenced by karma, and because it does not hold the bonds of karma, it does not enter the womb. Because nāmarūpa increases, it is said that because consciousness is absent, nāmarūpa is absent.' The third relates to the relative arising of cause and effect, clarifying the view of defilement. Thus, it is said, 'When craving arises, suffering arises.' Suffering is the resulting fruit, and craving is the cause. There are three causes, the first encompassing the last. The following clarifies the pure view, taking the last to encompass the first. This is merely a skillful and subtle explanation. The fourth also relates to the relative arising of cause and effect, clarifying the pure view, meaning that when the cause ceases, the effect is lost. The latter three sections all relate to the mutual dependence of cause and effect. Why are ignorance and action only related in terms of what they can lead to? The answer is to show that all twelve links have the two aspects of non-action and impermanence. Therefore, they are explained sequentially in the first position. Otherwise, it would be said that the four positions must be related to each other in order for this to exist because that exists. The latter three sections aim to show that the four positions are different, hence the mutual dependence of cause and effect. Furthermore, to show that among the links that can lead, there may be two or three, the first two are separated into a distinct section. This is the subtlety of the speaker. Secondly, the five aggregates with outflows. 'Aggregate' means accumulation. The first chapter of the Compendium of Determinations says: 'The meaning of storing fruits and bearing burdens' is what marks the name 'world'. 'World' means concealment, concealing the ultimate meaning. It also means destructible, as it changes through the three times. 'Interval' means falling into falsehood. The law of concealment thus falls into falsehood. The world is thus the interval. However, the aggregates such as form are common to the outflow-free, the meaning of transcendence. Because it is desired to criticize and destroy, only a portion is briefly mentioned. How is this known? It should be known in three ways. First, know its characteristics, namely, form has the characteristic of change and obstruction, sensation has the meaning of reception, conception is taking images, formations are flowing, and consciousness is distinguishing. Second, know its arising and ceasing, namely, arising comes from nowhere, and ceasing goes nowhere. Third, know its non-arising and non-ceasing, namely, the Dharma is originally unborn, and now there is no cessation. Therefore, Bodhisattva Lìlín said: 'Distinguishing these aggregates, their nature is originally empty and still. Because of emptiness, they cannot be destroyed.' This is the meaning of non-arising. Moreover, knowing that all dharmas tend towards the aggregates, and the aggregates are the unobstructed realm of Dharma, is called true and extensive learning. However, the nature of all aggregates is flowing, and names are established according to what is predominant. One of the formations, although labeled with a general term, receives a separate name. It also encompasses dharmas.

【English Translation】 English version:

'Rebirth. Nāmarūpa (name and form, mind and body) increases. Now, to say that consciousness is absent means that it is not influenced by karma, and because it does not hold the bonds of karma, it does not enter the womb. Because nāmarūpa increases, it is said that because consciousness is absent, nāmarūpa is absent.' The third relates to the relative arising of cause and effect, clarifying the view of defilement. Thus, it is said, 'When craving arises, suffering arises.' Suffering is the resulting fruit, and craving is the cause. There are three causes, the first encompassing the last. The following clarifies the pure view, taking the last to encompass the first. This is merely a skillful and subtle explanation. The fourth also relates to the relative arising of cause and effect, clarifying the pure view, meaning that when the cause ceases, the effect is lost. The latter three sections all relate to the mutual dependence of cause and effect. Why are ignorance and action only related in terms of what they can lead to? The answer is to show that all twelve links have the two aspects of non-action and impermanence. Therefore, they are explained sequentially in the first position. Otherwise, it would be said that the four positions must be related to each other in order for this to exist because that exists. The latter three sections aim to show that the four positions are different, hence the mutual dependence of cause and effect. Furthermore, to show that among the links that can lead, there may be two or three, the first two are separated into a distinct section. This is the subtlety of the speaker. Secondly, the five aggregates with outflows. 'Aggregate' means accumulation. The first chapter of the Compendium of Determinations says: 'The meaning of storing fruits and bearing burdens' is what marks the name 'world'. 'World' means concealment, concealing the ultimate meaning. It also means destructible, as it changes through the three times. 'Interval' means falling into falsehood. The law of concealment thus falls into falsehood. The world is thus the interval. However, the aggregates such as form are common to the outflow-free, the meaning of transcendence. Because it is desired to criticize and destroy, only a portion is briefly mentioned. How is this known? It should be known in three ways. First, know its characteristics, namely, form has the characteristic of change and obstruction, sensation has the meaning of reception, conception is taking images, formations are flowing, and consciousness is distinguishing. Second, know its arising and ceasing, namely, arising comes from nowhere, and ceasing goes nowhere. Third, know its non-arising and non-ceasing, namely, the Dharma is originally unborn, and now there is no cessation. Therefore, Bodhisattva Lìlín said: 'Distinguishing these aggregates, their nature is originally empty and still. Because of emptiness, they cannot be destroyed.' This is the meaning of non-arising. Moreover, knowing that all dharmas tend towards the aggregates, and the aggregates are the unobstructed realm of Dharma, is called true and extensive learning. However, the nature of all aggregates is flowing, and names are established according to what is predominant. One of the formations, although labeled with a general term, receives a separate name. It also encompasses dharmas.

多故。第三無漏五蘊。亦名無取五蘊。然無漏蘊亦有二類。一仍本名。亦名色等。不與漏相應。故名為無漏。二從已轉立名。即五分法身如今文是。欲顯戒等德是可欣故。從極果標以出世。理實亦有世間戒等。戒定慧三上來頻釋。解脫即是離系。為名解脫知見由離繫縛。于境自在觀求覺了。智論八十八云。戒眾者。攝一切戒和合成眾。眾即蘊也。余皆準之。然即轉前五蘊成此五分。謂轉色蘊成於戒身。表無表戒皆色蘊故。轉受蘊而成定身。定名正受。入四靜慮出四受故。轉想成慧。凡所有相皆是虛妄。見相非相見法身故轉行為解脫。無貪等行名心解脫。永斷無知慧解脫故。又轉識成解脫知見。若與邪受妄想相應。謂識依根了別諸境。若與正受智慧相應。即是現量如實知故。仁王觀空品云。觀色識受想行。得戒忍知見忍定忍慧忍解脫忍。即斯義也。知見與慧此二何別。佛地論第四。總有三說。略舉其一。謂無漏凈戒。名為戒蘊。無漏定慧名定慧蘊。無學勝解名解脫蘊。無學正見名解脫知見蘊。前三是因后二是果。此五別說四法為性。謂定慧勝解。及無表色。然此五分法身。不覆勝義不為相遷。不墮虛偽故名出世。雜集云。謂能對治三界。無顛倒無戲論。無分別故。是出世間義。問無取五蘊即有為無漏。何以言不為相遷。

答約教異故。前是權小所明。若實教定說非為無為。同真性故。但似蘊相現。立以蘊名故。涅槃純陀云。善覆如來有為之相。應言如來同於無為況一一融攝。若如是知名為多聞。第四有為者。瑜伽一百云。有生滅系屬因緣。是名有為。智論云。有所得故。是名有為。二論心境為異。今略舉四事。三界即所依處。眾生即能依之者。然所依處隨心成異。故論云。欲所屬界名欲界等。第五無為。為者作也。即前生滅今虛空等。寂寞沖虛湛然常住。無彼造作。故名無為。瑜伽云。無生滅不繫屬因緣。是名無為。智論云。無所得故名為無為。凈名云。不墮數故。然諸論總名大旨無別。然其名數開合不同。小乘多說三種。即此中初及三四。諸大乘中掌珍說四。謂加真如。法相論中或說有六。復加不動及想受滅。謂于擇滅中滅惑障。故名為擇滅。滅定障故復加后二。或開為八。于真如中開出三性。謂善法真如等。漸欲展此真如遍諸法故。此經說六。于擇滅中開出涅槃。二道別故。復加緣起。顯無一事不即真故。略無二定未究竟故。言虛空者。離諸障礙無物所顯故。二涅槃者古有二釋。一云性寂滅故。此即性凈涅槃。涅槃三十四。亦同此說。此與擇滅顯未顯殊。一云即性凈之果。此即解脫道。后擇滅乃在無間道中。然大乘非擇滅。既約

【現代漢語翻譯】答：因為教義的約定不同。前面所說的是權教和小乘所闡明的，如果從實教的角度來說，『定說』並非是『無為』，因為它們與真性相同。只是因為類似於『蘊』的現象顯現，所以才設立『蘊』的名稱。就像《涅槃經》中純陀所說：『善於覆蓋如來的有為之相』，應該說如來等同於無為，何況一一融合攝受呢？如果能這樣理解，就可稱為多聞。第四，『有為』，如《瑜伽師地論》第一百卷所說：『有生滅、系屬於因緣，這叫做有為。』《大智度論》說：『因為有所得，所以叫做有為。』這兩部論典在心和境的理解上有所不同。現在簡略地舉出四件事，三界就是所依之處，眾生就是能依止這些地方的人。然而，所依之處隨著心的變化而不同，所以論中說：『屬於慾望的界限叫做欲界』等等。第五，『無為』，『為』是造作的意思，就是指前面的生滅，以及現在的虛空等，寂靜空虛，清澈常住，沒有那些造作，所以叫做『無為』。《瑜伽師地論》說：『沒有生滅，不繫屬於因緣，這叫做無為。』《大智度論》說：『因為無所得，所以叫做無為。』《維摩詰經》說：『不墮入數量之中。』然而，各論典總體的宗旨沒有區別，只是名稱和數量的開合不同。小乘多說三種，就是此處的最初、第三和第四種。大乘中，《掌珍論》說四種，即加上真如（Tathata，事物的真實本性）。法相宗的論典中或者說有六種，又加上不動和想受滅。這是因為在擇滅（Pratisankhya-nirodha，通過智慧力量而達到的滅）中滅除惑障，所以叫做擇滅；因為滅除定障，所以又加上后兩種。或者展開為八種，在真如中開出三性，即善法真如等，逐漸想要將此真如遍及所有法。此經說六種，在擇滅中開出涅槃（Nirvana，解脫），因為二道不同。又加上緣起（Pratītyasamutpāda，事物相互依存的產生），顯示沒有一件事不是真如。簡略地說，沒有兩種禪定未達到究竟的境界。說到虛空（Akasa，沒有阻礙的空間），是因為遠離各種障礙，沒有物體所顯現的緣故。關於涅槃，古人有兩種解釋，一種說法是自性寂滅，這就是自性清凈涅槃。涅槃經第三十四卷也同樣這樣說，這與擇滅的區別在於顯現與未顯現。另一種說法是自性清凈的果，這就是解脫道。後來的擇滅乃是在無間道中。然而，大乘並非是擇滅，既然是關於

【English Translation】 Answer: Because the doctrinal agreements are different. What was previously discussed is what is elucidated by the provisional teachings and the Hinayana. If viewed from the perspective of the true teachings, 'fixed assertion' is not 'unconditioned' (無為, Wuwei), because they are identical to true nature (真性, Zhenxing). It is only because phenomena resembling 'skandhas' (蘊, Yun) appear that the name 'skandha' is established. As stated by Cunda in the Nirvana Sutra: 'Skillfully covering the conditioned aspects of the Tathagata,' it should be said that the Tathagata is equivalent to the unconditioned, let alone the fact that they are all integrated and embraced? If one can understand in this way, one can be called learned. Fourth, 'conditioned' (有為, Youwei), as stated in the hundredth volume of the Yogacarabhumi-sastra: 'Having arising and ceasing, being bound by conditions, this is called conditioned.' The Mahaprajnaparamita-sastra says: 'Because there is something obtained, it is called conditioned.' These two treatises differ in their understanding of mind and object. Now, let's briefly mention four things: the three realms are the places of reliance, and sentient beings are those who rely on these places. However, the places of reliance vary with the changes of the mind, so the treatise says: 'The realm belonging to desire is called the desire realm,' and so on. Fifth, 'unconditioned' (無為, Wuwei), 'conditioned' means creation, referring to the aforementioned arising and ceasing, as well as the present space, etc., which are tranquil and empty, clear and constant, without those creations, so it is called 'unconditioned.' The Yogacarabhumi-sastra says: 'Without arising and ceasing, not bound by conditions, this is called unconditioned.' The Mahaprajnaparamita-sastra says: 'Because there is nothing obtained, it is called unconditioned.' The Vimalakirti Sutra says: 'Not falling into numbers.' However, the overall purpose of the various treatises is not different, only the names and numbers are opened and closed differently. The Hinayana often speaks of three types, which are the first, third, and fourth types mentioned here. In the Mahayana, the Abhidharmasamuccaya says four types, which is to add Suchness (真如, Zhenru, the true nature of things). In the treatises of the Dharmalaksana school, it is sometimes said that there are six types, adding immovability and the cessation of perception and sensation. This is because in cessation through discrimination (擇滅, Pratisankhya-nirodha, extinction achieved through the power of wisdom), afflictions are extinguished, so it is called cessation through discrimination; because the obstacles of samadhi are extinguished, the latter two are added again. Or it is expanded into eight types, and three natures are opened up in Suchness, namely the Suchness of good dharmas, etc., gradually wanting to spread this Suchness throughout all dharmas. This sutra speaks of six types, opening up Nirvana (涅槃, Nirvana, liberation) in cessation through discrimination, because the two paths are different. In addition, dependent origination (緣起, Pratītyasamutpāda, the interdependent arising of things) is added, showing that there is nothing that is not Suchness. Briefly speaking, there are no two samadhis that have not reached the ultimate state. Speaking of space (虛空, Akasa, unobstructed space), it is because it is far from various obstacles and is not manifested by objects. Regarding Nirvana, the ancients had two explanations: one said that it is the extinction of self-nature, which is the Nirvana of self-nature purity. The thirty-fourth volume of the Nirvana Sutra also says the same, and the difference between this and cessation through discrimination lies in manifestation and non-manifestation. Another saying is that it is the fruit of self-nature purity, which is the path of liberation. The later cessation through discrimination is in the uninterrupted path. However, the Mahayana is not cessation through discrimination, since it is about

性凈。又下說法性。則后解為正。三數緣滅者。數謂慧數。由慧為緣揀擇諸惑。能顯滅理故。唐三藏譯為擇滅。謂擇力所得滅名為擇滅。然此滅言有其二義。一理性寂滅。此從所顯得名。二因滅惑顯名理為滅。則從能顯得名。四非數緣滅者。非由慧數滅惑所得。但以性凈及於緣缺之所顯故。五緣起者。有別有通。別謂十二因緣故。分別論者大眾。一說雞胤化地。說出世部。皆立十二緣起。以為無為。彼意以其次第作緣。恒無雜亂故。說為常。有佛無佛此法自爾。名曰無為。故智論三十二云。聲聞法中。亦說法性實際。故雜阿含中說。有一比丘。問佛十二因緣為是佛作。為是餘人作。佛告比丘。我不作十二因緣。亦非餘人作。有佛無佛諸法皆如。法相法位一切常有。所謂是事有故是事有等。涅槃亦說即是無為。遠公云。就人論法三世流轉。是其有為。廢人談法法相常定。故曰無為。望今經意緣起無性。故曰無為。大品云。菩薩觀十二因緣。如虛空不可盡。涅槃云。十二因緣即是佛性。雖舉十二因緣。即已攝陰界諸法。六法性住者即真如也。謂非妄倒故名真如。又真實如常揀妄揀事。於一切位恒如其性。而云住者離遷變故。與法為性是隨緣義。復云住者是不變義。即妄即真事皆如矣。若準智論。法性法住各是一義(云云)

。即為七法。然小乘說三。虛空則就外空。復計三皆實有。若大乘說非唯數增。義亦有異。唯識論中二義建立一唯心變故。二依法性假施設。有謂此諸義但一真如隨義假設。一無相義。二所證義。三惑盡義。四性凈義。五隨緣義。六隨緣即不變義。此中法性即是真如。然法性真如亦假施設。遮撥為無故說為有。遮執為有故說為空。勿謂虛幻故說為實。理非妄倒故名真如。為法之性名為法性。非離色心別有實體。今多聞之人。不唯知名而已應如是知。第六有記法者。有釋云。謂能招愛非愛果。故名有記。此乃通說。余處辨記即是善惡。今唯舉善。應云順理善法可記錄故。下出所記法體。句有十一義攝唯五。四聖諦如前本品已辨。四沙門果如梵行品。四辨如第九地。三十七品如第四地。四無所畏今當略明。謂外難無怯故名無畏。瑜伽云。如來於此謗難。都不見有如實因相。由是因緣能自了知坦然無畏。無畏有四。一一切智無畏。二漏盡無畏。三者障道。四出苦道。此之四段各有難答。初外難云若佛是一切智者。有諸比丘從他方來。何須問言安樂住不。言一切智無所不知。今問於他一何相反。佛自唱言。我是一切智人。但為攝受來者。隨順世間師弟人事故。二有難云。若佛自言漏永盡者。何以愛語羅睺訶罵調達。佛於此難正

【現代漢語翻譯】現代漢語譯本這就是七法。然而小乘佛教只說三種。對於虛空，他們只理解為外在的空虛，並且認為這三種都是真實存在的。如果按照大乘佛教的說法，不僅數量增加，意義也有所不同。《唯識論》中建立了兩種意義：一是唯心變現，二是依於法性而假立。有人認為這些意義都只是一個真如（Tathata，如實、真如），隨著不同的意義而假設：一是無相義，二是所證義，三是惑盡義，四是性凈義，五是隨緣義，六是隨緣即不變義。這裡說的法性就是真如。然而，法性真如也是假立的，爲了遮止人們認為它不存在，所以說它存在；爲了遮止人們執著它真實存在，所以說它是空。爲了避免人們認為它是虛幻的，所以說它是真實的。因為它的道理不是虛妄顛倒的，所以叫做真如。作為法的本性，所以稱為法性。並非脫離色（rupa，物質、色蘊）和心（citta，心識）之外，另有一個實體。現在很多博學多聞的人，不應該只是知道這些名稱，而應該這樣去理解。第六，有記法（having marks）指的是什麼呢？有人解釋說，指的是能夠招感可愛或不可愛果報的法，所以稱為有記。這是一種普遍的說法。其他地方辨別有記，指的是善和惡。現在只舉出善，應該說順應道理的善法是可以記錄的。下面列出所記錄的法的本體。句子包含十一種意義，總括起來只有五種：四聖諦（Four Noble Truths）如前面本品已經辨明。四沙門果（Four Fruits of Asceticism）如梵行品（Chapter on Pure Conduct）。四辨（Four Kinds of Eloquence）如第九地（Ninth Stage of the Bodhisattva Path）。三十七品（Thirty-seven Limbs of Enlightenment）如第四地（Fourth Stage of the Bodhisattva Path）。四無所畏（Four Fearlessnesses）現在將簡略說明。指的是對外來的責難沒有怯懦，所以稱為無所畏。《瑜伽師地論》（Yogacarabhumi-sastra）中說：如來對於這些誹謗和責難，都看不到有如實的因相，因為這個緣故，能夠自己了知，坦然無畏。無所畏有四種：一是一切智無畏（fearlessness of perfect enlightenment），二是漏盡無畏（fearlessness of the extinction of outflows），三是說障道無畏（fearlessness in declaring obstacles），四是說出苦道無畏（fearlessness in declaring the path to liberation）。這四個方面各有難以回答的問題。首先，外來的責難說：如果佛是一切智者，為什麼有比丘從其他地方來，還要問他們是否安樂居住？說是一切智，無所不知，現在卻問別人，這不是很矛盾嗎？佛自己說：我是一切智人，但爲了攝受來者，隨順世間師徒之間的禮節，所以才這樣問。第二，有人責難說：如果佛自己說煩惱已經永遠斷盡，為什麼還要用愛語（affectionate speech）對待羅睺羅（Rahula），用罵（scolding）來調伏提婆達多（Devadatta）？佛對於這個責難，正面

【English Translation】 English version These are the seven dharmas. However, the Hinayana (Small Vehicle) only speaks of three. Regarding emptiness (sunyata), they only understand it as external emptiness, and they consider all three to be truly existent. If according to the Mahayana (Great Vehicle), not only does the number increase, but the meaning is also different. In the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only), two meanings are established: one is the transformation of mind-only (citta-matra), and the other is the provisional establishment based on the nature of dharma (dharmata). Some believe that these meanings are just one Tathata (suchness, thusness), hypothetically assumed according to different meanings: one is the meaning of no-characteristic (animitta), the second is the meaning of what is realized, the third is the meaning of the exhaustion of delusion, the fourth is the meaning of self-nature purity, the fifth is the meaning of conditioned arising, and the sixth is the meaning of conditioned arising is identical to unchanging. The dharma-nature mentioned here is Tathata. However, dharma-nature Tathata is also provisionally established, in order to prevent people from thinking that it does not exist, so it is said to exist; in order to prevent people from clinging to its real existence, so it is said to be empty. In order to avoid people thinking it is illusory, it is said to be real. Because its principle is not false or inverted, it is called Tathata. As the nature of dharma, it is called dharma-nature. It is not a separate entity apart from rupa (form, matter) and citta (mind, consciousness). Now, many learned people should not just know these names, but should understand them in this way. Sixth, what is meant by 'having marks' (sa-nimitta)? Some explain that it refers to dharmas that can attract desirable or undesirable karmic results, so they are called 'having marks'. This is a general explanation. Elsewhere, 'having marks' is distinguished as good and evil. Now, only good is mentioned, it should be said that good dharmas that accord with reason can be recorded. The following lists the substance of the dharmas that are recorded. The sentences contain eleven meanings, which can be summarized into only five: the Four Noble Truths as already explained in the previous chapter. The Four Fruits of Asceticism as in the Chapter on Pure Conduct (brahmacarya). The Four Kinds of Eloquence as in the Ninth Stage (bhumi) of the Bodhisattva Path. The Thirty-seven Limbs of Enlightenment as in the Fourth Stage of the Bodhisattva Path. The Four Fearlessnesses will now be briefly explained. It refers to not being timid in the face of external accusations, so it is called fearlessness. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: The Tathagata does not see any real cause for these slanders and accusations, and for this reason, he can know for himself and be fearless. There are four kinds of fearlessness: first, the fearlessness of perfect enlightenment (sarva-jnatatva-vaisaradya), second, the fearlessness of the extinction of outflows (ksinasrava-vaisaradya), third, the fearlessness in declaring obstacles (antarrayika-dharma-vaisaradya), and fourth, the fearlessness in declaring the path to liberation (nairyarnika-marga-vaisaradya). Each of these four aspects has difficult questions to answer. First, the external accusation says: If the Buddha is omniscient, why do monks from other places still need to be asked if they are living comfortably? Saying that he is omniscient, knowing everything, but now asking others, isn't this contradictory? The Buddha himself said: I am an omniscient person, but in order to receive those who come, and to follow the worldly etiquette between teacher and disciple, that is why I ask. Second, someone accuses: If the Buddha himself says that defilements have been completely extinguished, why does he still use affectionate speech towards Rahula and scolding to tame Devadatta? The Buddha, in response to this accusation, directly

見無由。安隱無怯。自唱德號我實漏盡。但為隨根而調伏故。三有難云。若佛說欲能障道者。何故預流一來。尚有妻子之愛。佛於此難心無怯懼。謂自唱德號。我說欲能障道。但障不還羅漢非初二果。四有難云。若佛說諸聖道能盡苦者。何故羅漢受瘡潰蛇螫之苦。佛於此難心無怯懼。自唱德號。我說聖道實能盡苦邊際。但說未來非現在故。四中初一離所知障。次離煩惱障。三是出離道障。四即出離之道。初二自利后二利他。所以自嘆此四者。初一為菩薩。第二為聲聞。后二通為。智論二十八。瑜伽五十對法十四。廣辨其相。第七無記中分二。先徴名。后謂世間下辨相。今初無記二義。一非善非惡不能招感愛非愛果。名為無記。可釋余文。今此正謂虛妄推度非理問難不可記錄。故名無記。非對善惡故。俱舍第十九云。諸契經說十四無記。即其義也。亦名置記記即答也。不應答故。所以不答者何。謂此乃無義語也。知之不免生死不知不障涅槃。前說有記則反於此。智論第三云。所以不答十四難者。此事無實故。諸法有常無此理故。言斷亦爾。如有人問。𤛓于牛角得幾升乳。豈曰問耶。複次世界無窮猶如車輪。複次無利有失墮惡邪中。覆於四諦諸法實相。複次人不能知。複次稱法說故。第十七云。有一比丘。思惟十四難不能

【現代漢語翻譯】現代漢語譯本見無由（沒有理由）。安隱無怯（安穩沒有畏懼）。自唱德號我實漏盡（自己宣稱我的功德，我確實已經斷盡了煩惱）。但為隨根而調伏故（只是爲了隨順眾生的根器而調伏他們）。三有難云（第三種困難是）：若佛說欲能障道者（如果佛說慾望能夠障礙修道），何故預流一來（為什麼須陀洹和斯陀含）尚有妻子之愛（還有對妻子兒女的愛）？佛於此難心無怯懼（佛對於這種困難心中沒有畏懼），謂自唱德號（並且自己宣稱功德）：我說欲能障道（我說慾望能夠障礙修道），但障不還羅漢非初二果（但它障礙的是阿那含和阿羅漢，而不是初果和二果）。四有難云（第四種困難是）：若佛說諸聖道能盡苦者（如果佛說各種聖道能夠斷盡痛苦），何故羅漢受瘡潰蛇螫之苦（為什麼阿羅漢還會遭受瘡口潰爛、被蛇咬的痛苦）？佛於此難心無怯懼（佛對於這種困難心中沒有畏懼），自唱德號（並且自己宣稱功德）：我說聖道實能盡苦邊際（我說聖道確實能夠斷盡痛苦的邊際），但說未來非現在故（但說的是未來，不是現在）。四中初一離所知障（四種困難中，第一個是遠離所知障），次離煩惱障（第二個是遠離煩惱障），三是出離道障（第三個是出離道的障礙），四即出離之道（第四個就是出離的道路）。初二自利后二利他（前兩個是自利，后兩個是利他）。所以自嘆此四者（所以自己讚歎這四種）：初一為菩薩（第一個是爲了菩薩），第二為聲聞（第二個是爲了聲聞），后二通為（后兩個是共通的）。智論二十八（《大智度論》第二十八卷），瑜伽五十（《瑜伽師地論》第五十卷），對法十四（《阿毗達摩集論》第十四卷），廣辨其相（廣泛地辨別它們的相狀）。第七無記中分二（第七種無記分為兩部分）：先徴名（首先解釋名稱），后謂世間下辨相（然後從『世間』開始辨別相狀）。今初無記二義（現在首先解釋無記的兩種含義）：一非善非惡不能招感愛非愛果（一是既非善也非惡，不能招感可愛或不可愛的果報），名為無記（稱為無記）。可釋余文（可以用來解釋其餘的文字）。今此正謂虛妄推度非理問難不可記錄（現在這裡主要指的是虛妄的推測、不合道理的問難，不可記錄），故名無記（所以稱為無記），非對善惡故（不是針對善惡而言的）。俱舍第十九云（《俱舍論》第十九卷說）：諸契經說十四無記（各種契經中說的十四種無記），即其義也（就是這個意思）。亦名置記記即答也（也稱為置記，記就是回答）。不應答故（不應該回答）。所以不答者何（為什麼不回答呢）？謂此乃無義語也（因為這是沒有意義的話）。知之不免生死不知不障涅槃（知道它不能免除生死，不知道它也不能障礙涅槃）。前說有記則反於此（前面說的有記則與此相反）。智論第三云（《大智度論》第三卷說）：所以不答十四難者（所以不回答十四種困難的原因是），此事無實故（這件事沒有真實性）。諸法有常無此理故（諸法有常的說法沒有這個道理）。言斷亦爾（言語斷絕也是如此）。如有人問（比如有人問）：𤛓于牛角得幾升乳（從牛角里能擠出幾升奶）？豈曰問耶（這能叫問題嗎）？複次世界無窮猶如車輪（其次，世界是無窮的，就像車輪一樣）。複次無利有失墮惡邪中（其次，沒有利益反而有損失，會墮入惡見邪見中）。覆於四諦諸法實相（會遮蓋四諦和諸法的實相）。複次人不能知（其次，人不能知道）。複次稱法說故（其次，因為符合佛法而說）。第十七云（第十七卷說）：有一比丘（有一位比丘），思惟十四難不能（思惟十四難不能）。

【English Translation】 English version Seeing no reason. Peaceful and without fear. Proclaiming my virtues, I have truly exhausted all outflows (I have truly ended all defilements). But only to subdue them according to their roots. The third difficulty is: If the Buddha said that desire can obstruct the path, why do Srotāpanna (Stream-enterer) and Sakṛdāgāmin (Once-returner) still have love for their wives and children? The Buddha had no fear in his heart regarding this difficulty, and proclaimed his virtues: I said that desire can obstruct the path, but it obstructs Anāgāmin (Non-returner) and Arhat, not the first two fruits. The fourth difficulty is: If the Buddha said that all noble paths can exhaust suffering, why do Arhats still suffer from festering sores and snake bites? The Buddha had no fear in his heart regarding this difficulty, and proclaimed his virtues: I said that the noble path can truly exhaust the boundary of suffering, but I was speaking of the future, not the present. Among the four difficulties, the first is to be free from the obstacle of what is knowable (jñeyāvaraṇa), the second is to be free from the obstacle of afflictions (kleśāvaraṇa), the third is the obstacle to the path of liberation, and the fourth is the path of liberation itself. The first two are for self-benefit, and the latter two are for the benefit of others. Therefore, he praises these four himself: the first is for Bodhisattvas, the second is for Śrāvakas (Hearers), and the latter two are common to both. Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) chapter 28, Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) chapter 50, Abhidharmasamuccaya (Compendium of Abhidharma) chapter 14, extensively distinguish their characteristics. The seventh, indeterminate (avyākṛta), is divided into two parts: first, explaining the name; then, starting from 'the world,' distinguishing the characteristics. Now, first, the two meanings of indeterminate: one is neither good nor evil, and cannot cause agreeable or disagreeable results, this is called indeterminate. This can be used to explain the remaining text. Now, this mainly refers to false speculation, unreasonable questions that cannot be recorded, therefore it is called indeterminate, not in relation to good or evil. Abhidharmakośa (Treasury of Abhidharma) chapter 19 says: The sutras say fourteen indeterminates, that is its meaning. It is also called 'placing a mark' (sthāpanā), 'mark' (sthāpanā) means answering. It should not be answered. Why should it not be answered? Because it is meaningless speech. Knowing it does not avoid birth and death, not knowing it does not obstruct Nirvana. The previously mentioned determinate is the opposite of this. Mahāprajñāpāramitopadeśa chapter 3 says: The reason for not answering the fourteen difficulties is that this matter has no reality. There is no reason for the permanence of all dharmas. The cessation of speech is also like this. For example, if someone asks: How many liters of milk can be squeezed from a cow's horn? Can this be called a question? Furthermore, the world is infinite, like a wheel. Furthermore, there is no benefit but loss, falling into evil and wrong views. It covers the Four Noble Truths and the true nature of all dharmas. Furthermore, people cannot know. Furthermore, it is said in accordance with the Dharma. Chapter 17 says: There was a Bhikṣu (monk) who contemplated the fourteen difficulties and could not.

解辭。佛不為弟子。佛言我為老病死人。說法濟度。此是斗諍法如中毒箭。不應推尋。楞伽亦云。皆是世論非我所說。言十四者。即此中前四四句。其第四四句但合為二。謂身與神一身與神異。然諸經論多說十四難。而相或同異不繁會釋。今經委論不出我法二執。文分五段。第一有四四句。就我明無記。第二過去下。就三世橫論凡聖數之多少。三何等下。約凡聖豎論初后。四世間從何下徴三世間所從。五何者下約生死際畔。以辨無記。今初句雖十六。其過不出斷常二見。言世間者。準大品中通三世間。謂眾生世間五蘊世間。及器世間。今此文意。正顯眾生世間。兼明五蘊世間。以眾生是總主假者外道計以為我故。有邊等諸見。初有邊四句約未來世。常等四句約過去世。如來有無依涅槃起。故中論邪見品云。我於過去世為有為是無。世間常等見皆依過去世。我于未來世為作為無作。有邊等諸見。皆依未來世。涅槃品云。如來滅後有無等。依涅槃起。我及眾生有無四句約現在說。既知起見之本。次隨文別釋。即為四段。第一四句言有邊者。即斷見外道。計我於後世更不復作。則與此身俱盡。無邊者。謂我於後世更有所作。三俱句者。身盡故有邊。我不異故無邊。四俱非句者。亦以我存身盡見上有過故立此句。謂身盡故非無

【現代漢語翻譯】現代漢語譯本解辭：佛陀不為弟子而存在。佛說：『我為受老、病、死困擾的人說法，以濟度他們。』這種爭論之法如同中毒的箭，不應去推究探尋。《楞伽經》也說：『這些都是世俗的言論，不是我所說的。』所說的『十四』，就是指這段經文中的前四個四句。其中第四個四句合併爲兩個，即身與神是一，身與神是異。然而，許多經論都說到十四難，但它們的相狀或者相同，或者相異，這裡不繁瑣地會合解釋。這部經詳細論述，不出我執和法執這兩種執著。文義分為五個段落。第一段有四個四句，就『我』來闡明無記。第二段『過去下』，就三世橫向論述凡夫和聖人數量的多少。第三段『何等下』，約凡夫和聖人縱向論述先後。第四段『世間從何下』，追問三世間所從何來。第五段『何者下』，約生死界限，來辨別無記。現在第一句雖然有十六種說法，但其過失不出斷見和常見這兩種見解。所說的『世間』，按照《大品般若經》中的說法，通指三世間，即眾生世間、五蘊世間和器世間。現在這段文字的意義，主要在於顯明眾生世間，兼明五蘊世間。因為眾生是總體的，是假立的主體，外道認為這就是『我』，因此產生有邊等各種見解。最初的有邊四句是就未來世而言，常見等四句是就過去世而言。如來有無等見解是依據涅槃而產生的。所以《中論·邪見品》說：『我於過去世是有還是無，世間常見等見解都是依據過去世而產生的。我于未來世是有作為還是無作為，有邊等各種見解都是依據未來世而產生的。』《涅槃品》說：『如來滅后是有還是無等見解，是依據涅槃而產生的。』我及眾生有無四句是就現在說的。既然知道了產生見解的根本，接下來就隨文分別解釋，分為四個段落。第一，四句說『有邊』，這是斷見外道的主張，他們認為『我』在後世不再產生作用，就會與此身一同消亡。『無邊』，是指『我』在後世還會繼續產生作用。『俱』句，是指身體會消亡，所以是有邊；『我』沒有不同，所以是無邊。『俱非』句，也是因為認為『我』存在，身體會消亡，見解上有過失，所以立此句。認為身體會消亡，所以不是無。

【English Translation】 English version Explanation: The Buddha does not exist for the sake of disciples. The Buddha said, 'I preach the Dharma for those afflicted by old age, sickness, and death, in order to liberate them.' This method of contention is like a poisoned arrow and should not be pursued or investigated. The Laṅkāvatāra Sūtra also says, 'These are all worldly discussions, not what I have spoken.' The 'fourteen' refers to the first four sets of four sentences in this passage. The fourth set of four sentences is combined into two, namely, the self and the spirit are one, and the self and the spirit are different. However, many sutras and treatises mention the fourteen difficulties, but their appearances are either the same or different, and they are not elaborately explained here. This sutra discusses in detail and does not go beyond the two attachments of self and Dharma. The meaning of the text is divided into five sections. The first section has four sets of four sentences, explaining the unrecordable with respect to 'self'. The second section, 'Past below', discusses the number of ordinary beings and sages horizontally in the three periods of time. The third section, 'What below', discusses the beginning and end of ordinary beings and sages vertically. The fourth section, 'Where does the world come from below', asks where the three worlds come from. The fifth section, 'What below', distinguishes the unrecordable with respect to the boundary of birth and death. Now, although the first sentence has sixteen statements, its fault does not go beyond the two views of annihilationism and eternalism. The 'world' mentioned, according to the Mahāprajñāpāramitā Sūtra, refers to the three worlds in general, namely, the world of sentient beings (sattvaloka), the world of the five aggregates (skandhaloka), and the world of the container (bhājanaloka). The meaning of this passage mainly lies in clarifying the world of sentient beings, while also clarifying the world of the five aggregates. Because sentient beings are the totality, the provisional subject, and the heretics consider this to be the 'self' (ātman), thus giving rise to various views such as having a limit. The initial four sentences about having a limit refer to the future, and the four sentences about eternalism refer to the past. Views such as the existence or non-existence of the Tathāgata arise based on Nirvana. Therefore, the Mūlamadhyamakakārikā, chapter on views, says, 'Whether I existed or did not exist in the past, the views of eternalism in the world all arise based on the past. Whether I act or do not act in the future, the various views of having a limit all arise based on the future.' The Nirvana Sutra says, 'Whether the Tathāgata exists or does not exist after extinction arises based on Nirvana.' The four sentences about the existence or non-existence of the self and sentient beings are spoken about the present. Now that we know the root of the arising of views, we will next explain them separately according to the text, dividing them into four sections. First, the four sentences say 'having a limit', which is the assertion of annihilationist heretics, who believe that the 'self' will no longer function in the afterlife and will perish together with this body. 'Without limit' refers to the 'self' continuing to function in the afterlife. The 'both' sentence refers to the body perishing, so it has a limit; the 'self' is not different, so it is without limit. The 'neither' sentence is also because it is believed that the 'self' exists and the body will perish, and there is a fault in the view, so this sentence is established. It is believed that the body will perish, so it is not without.

邊。我存故非有邊。既皆邪見故不答之。若欲破者。初之二句。墮無後世過。謂有邊則與陰同盡。無邊則是今身。故皆無後世。無後世者。修道苦行為何益耶。第三句亦有邊無邊者。若身盡我存身我為一為異。一則不應有盡不盡。異則離蘊何相知有我耶。若謂舍人生天。人分猶在天分。更增則半天半人故。皆不可。第四句非有邊未免於無。非無邊未免於有。云何於此強分別耶。二常等四句。約過去者。過去世我即是今我。名之為常。若常即有大過。破壞因果涅槃等故。若謂我今始生名為無常。若爾我是作法。亦墮無因。無因則亦無涅槃等。第三見上二過。便謂我常身無常。離身何處有我。又成上二過。第四謂我不異故非無常。身有異故非常。破同第三句。又中論云。一切法空故。何有邊無邊及常等見。余義廣如彼論。三如來滅后等四句。釋有二義。一明如來者非是佛也。如即相似。來謂從前際來。謂一有執云。如從前世來生此間。去向後世亦復如是。故云如來滅後有。謂如前際來時有故。此由計我異陰故。二云。如從前世來此間死後斷滅。故云如來滅后無。謂不如來時去故。此計陰我一故。三由計我有粗細故。謂粗我與身俱盡故。云不如去。細我異陰不同滅故。亦如來時而去故。云如來滅后亦有亦無。四云我如虛空體

【現代漢語翻譯】現代漢語譯本邊。我存在所以並非有邊。既然這些都是邪見，所以不回答。如果要駁斥這些觀點，最初的兩句會陷入否定後世的過失。認為『有邊』就意味著『我』與五蘊一同消亡，『無邊』則意味著『我』就是現在的身體，因此都沒有後世。如果沒有後世，那麼修行和苦行又有什麼意義呢？第三句『亦有邊亦無邊』，如果身體消亡后『我』仍然存在，那麼身和『我』是一還是異？如果是一，就不應該有窮盡和不窮盡的說法；如果是異，那麼離開五蘊，又如何知道有『我』的存在呢？如果說捨棄人身而生天，那麼人的一部分仍然在，天的一部分增加，這樣就成了半人半天，所以都是不可能的。第四句『非有邊非無邊』，沒有免於『無』，『非無邊』沒有免於『有』，又何必在此強行分別呢？『常』等四句，是就過去而言的。過去世的『我』就是現在的『我』，這叫做『常』。如果『我』是常，就會有很大的過失，會破壞因果和涅槃等等。如果認為『我』是現在才產生的，這叫做『無常』。如果是這樣，『我』就是被造作的，也會陷入無因的境地。沒有原因，也就沒有涅槃等等。第三種觀點看到了前面兩種觀點的過失，就認為『我』是常，而身體是無常。但是離開身體，哪裡有『我』的存在呢？這又成了前面兩種過失。第四種觀點認為『我』不異於身體，所以不是無常；身體有變化，所以不是常。這駁斥了第三種觀點。另外，《中論》說，一切法都是空性的，哪裡會有『有邊』、『無邊』以及『常』等等的見解呢？其餘的意義可以參考《中論》。『如來滅後有』等四句，有兩種解釋。一種是說明『如來』不是佛。（如：相似，來：從前際來）意思是說，有一種執著認為，『如來』從前世來到這裡，去向後世也是這樣，所以說『如來滅後有』，意思是說像從前際來時一樣存在。這是因為認為『我』異於五蘊。第二種解釋是說，『如來』從前世來到這裡，死後斷滅，所以說『如來滅后無』，意思是說不像來時那樣去了。這是因為認為五蘊和『我』是一體的。第三種解釋是因為認為『我』有粗細之分，認為粗『我』與身體一同消亡，所以說『不如來時去』；細『我』與五蘊不同，不會一同消滅，也像來時一樣去了，所以說『如來滅后亦有亦無』。第四種解釋認為『我』像虛空一樣，本體...

【English Translation】 English version 『Has limits』. Because I exist, it is not without limits. Since these are all wrong views, they are not answered. If you want to refute them, the first two sentences fall into the fault of denying the afterlife. To say 『has limits』 means that 『I』 perishes together with the five skandhas (Pancha Skandha, the five aggregates of clinging: form, feeling, perception, mental formations, and consciousness), 『without limits』 means that 『I』 is the present body, so there is no afterlife. If there is no afterlife, what is the benefit of cultivation and ascetic practices? The third sentence, 『both has limits and without limits』, if 『I』 still exists after the body perishes, then are the body and 『I』 one or different? If they are one, there should be no saying of exhaustion and inexhaustibility; if they are different, then apart from the five skandhas, how can one know that 『I』 exists? If it is said that one abandons the human body and is born in heaven, then part of the human remains, and part of the heaven increases, so it becomes half human and half heaven, so all are impossible. The fourth sentence, 『neither has limits nor without limits』, has not avoided 『without』, 『neither without limits』 has not avoided 『has』, so why force a distinction here? The four sentences such as 『permanent』 are about the past. The 『I』 of the past life is the 『I』 of the present, which is called 『permanent』. If 『I』 is permanent, there will be great faults, which will destroy cause and effect and Nirvana (Nirvana, a state of perfect peace and happiness like heaven) and so on. If it is thought that 『I』 is only now produced, this is called 『impermanent』. If so, 『I』 is created, and will also fall into the realm of no cause. Without cause, there is no Nirvana and so on. The third view sees the faults of the previous two views, and thinks that 『I』 is permanent, while the body is impermanent. But apart from the body, where does 『I』 exist? This becomes the previous two faults again. The fourth view thinks that 『I』 is not different from the body, so it is not impermanent; the body has changes, so it is not permanent. This refutes the third view. In addition, the Madhyamaka-karika (Mūlamadhyamakakārikā, Fundamental Verses on the Middle Way) says that all dharmas (Dharma, the teachings of the Buddha) are empty, where can there be views of 『has limits』, 『without limits』 and 『permanent』 and so on? The remaining meanings can be referred to the Madhyamaka-karika. The four sentences such as 『after the Tathagata (Tathāgata, 'one who has thus gone' or 'one who has thus come', an epithet of the Buddha) ceases to exist, there is』 have two explanations. One is to explain that 『Tathagata』 is not the Buddha. (Like: similar, come: come from the past) It means that there is an attachment that 『Tathagata』 comes from the previous life to here, and goes to the afterlife in the same way, so it is said 『after the Tathagata ceases to exist, there is』, meaning that it exists like when it came from the past. This is because it is thought that 『I』 is different from the five skandhas. The second explanation is that 『Tathagata』 comes from the previous life to here, and is annihilated after death, so it is said 『after the Tathagata ceases to exist, there is not』, meaning that it does not go like when it came. This is because it is thought that the five skandhas and 『I』 are one. The third explanation is because it is thought that 『I』 has coarse and fine distinctions, thinking that the coarse 『I』 perishes together with the body, so it is said 『does not go like when it came』; the fine 『I』 is different from the five skandhas, and will not perish together, and goes like when it came, so it is said 『after the Tathagata ceases to exist, there is both and is not』. The fourth explanation thinks that 『I』 is like the void, the essence...

無來去故。晉經云。如來滅后如去不如去等。此則通望三世以辨。若依中論。附涅槃起四句。如來即佛也。順此經文。亦是外道自立己師。而為如來。有謂如來滅后定有不變。或謂入無餘依同於太虛。或謂法有應無。或謂約應非有。約法非無。以其四句皆成戲論。不見如來寂滅相。故亦為邪見。此則權小之徒。未能免也。瑜伽八十七云。依二道理如實隨觀。俱不可記如來滅后若有若無。所以者何。且依勝義彼不可得。況其滅后或有或無。若依世俗。為于諸行假立如來。為于涅槃若於諸行。如來滅后無有一行流轉可得。爾時何處假立如來。既無如來何有無等。若於涅槃。涅槃唯是無行所顯。絕諸戲論。自內所證絕戲論故。施設為有不應道理。亦復不應施設非有。勿當損毀施設妙有寂靜涅槃。又此涅槃極難知故。最微細故。說名甚深。種種非一。諸行煩惱斷所顯故。說名廣大。現量比量及正教量。所不量故說名無量。四我及眾生有無等四句。此並雙立眾生即是五蘊。非約總主。有即定有定有著常。無即定無定無著斷。三遠上二過雙立有無。即墮相違。四避此相違立俱非句。又成戲論。然此四句。亦有單計我有所無所有我無。亦不離初之二句。又合上成第三。互奪成第四。亦不出初之二句。第二門明三乘凡聖數之多少者。以

【現代漢語翻譯】現代漢語譯本無來去故：因為如來沒有來處，也沒有去處。《晉經》中說：『如來滅度后，說去也不是去，說不去也不是不去』等等。這是通盤考慮過去、現在、未來三世來辨析的。如果依照《中論》的觀點，附會涅槃而生起四句：如來就是佛。順著這部經的文義，也是外道自己樹立自己的老師，而稱之為如來。有人說如來滅度后必定有不變的東西存在，或者說進入無餘涅槃后就等同於太虛，或者說法（dharma）有應無，或者說從應化的角度來說非有，從法（dharma）的角度來說非無。因為這四句都成了戲論，沒有見到如來寂滅的真面目，所以也是邪見。這是權教小乘之徒，未能免除的。《瑜伽師地論》第八十七卷說：『依照兩種道理如實地隨順觀察，都不可記說如來滅度后是有還是沒有。』為什麼呢？且依照勝義諦（paramārtha-satya），如來是不可得的，更何況說他滅度后是有還是沒有呢？如果依照世俗諦（saṃvṛti-satya），是爲了諸行（saṃskāra）假立如來。對於涅槃，如果對於諸行（saṃskāra），如來滅度后沒有一行流轉可得，那時在哪裡假立如來呢？既然沒有如來，哪裡有有無等等的說法呢？如果對於涅槃，涅槃唯是無行所顯現的，斷絕一切戲論，是自己內心所證悟的。因為斷絕戲論的緣故，施設為有是不應道理的，也不應施設為非有，不要損毀施設妙有寂靜的涅槃。而且這涅槃極其難以知曉，最為微細，所以名為甚深。種種非一，諸行（saṃskāra）煩惱斷滅所顯現的緣故，名為廣大。現量、比量以及正教量所不能衡量，所以名為無量。四種我（ātman）以及眾生的有無等等四句，這都是同時立論的，眾生就是五蘊（skandha），不是約總主來說的。有就是定有，定有就執著于常；無就是定無，定無就執著于斷。同時立論有無，就墮入互相違背的境地。爲了避免這種互相違背，就立俱非句，又成了戲論。然而這四句，也有單獨計度我有所、無所有、我無，也不離最初的有和無這二句。又合起來成為第三句，互相奪取成為第四句，也不超出最初的有和無這二句。第二門，說明三乘（triyāna）凡夫和聖人的數量多少。以...

【English Translation】 English version Because there is no coming or going. The Jin Sutra says, 'After the Tathagata's (Tathāgata) (one who has thus come, thus gone) extinction, it is like going and not going, etc.' This is to distinguish by considering the three times. If according to the Middle Treatise (Madhyamaka-śāstra), attaching to Nirvana (Nirvāṇa) gives rise to four sentences: the Tathagata (Tathāgata) is the Buddha (Buddha). Following the meaning of this sutra, it is also the case that externalists establish their own teachers and call them Tathagatas (Tathāgata). Some say that after the Tathagata's (Tathāgata) extinction, there must be something unchanging, or that entering Nirvana (Nirvāṇa) without remainder is the same as the great void, or that the Dharma (dharma) exists but should not, or that from the perspective of response it is non-existent, and from the perspective of Dharma (dharma) it is not non-existent. Because these four sentences all become playful arguments, and they do not see the true aspect of the Tathagata's (Tathāgata) extinction, they are also wrong views. This is what those of the provisional and small vehicles cannot avoid. The eighty-seventh volume of the Yogācārabhūmi-śāstra says: 'According to two principles, observe in accordance with reality, and it is not possible to record whether the Tathagata (Tathāgata) exists or does not exist after extinction.' Why? Moreover, according to the ultimate truth (paramārtha-satya), he cannot be obtained. How much more so after his extinction, whether he exists or does not exist. If according to conventional truth (saṃvṛti-satya), the Tathagata (Tathāgata) is provisionally established for all activities (saṃskāra). Regarding Nirvana (Nirvāṇa), if regarding all activities (saṃskāra), after the Tathagata's (Tathāgata) extinction, there is not a single activity (saṃskāra) flowing that can be obtained. At that time, where is the Tathagata (Tathāgata) provisionally established? Since there is no Tathagata (Tathāgata), where are existence and non-existence, etc.? If regarding Nirvana (Nirvāṇa), Nirvana (Nirvāṇa) is only manifested by non-activity, cutting off all playful arguments, and is personally realized within. Because of cutting off playful arguments, it is not reasonable to establish it as existent, nor should it be established as non-existent. Do not damage the establishment of the wonderfully existent and tranquil Nirvana (Nirvāṇa). Moreover, this Nirvana (Nirvāṇa) is extremely difficult to know, and is most subtle, so it is called profound. It is various and not one, and is called vast because it is manifested by the cutting off of all activities (saṃskāra) and afflictions. It is called immeasurable because it cannot be measured by direct perception, inference, and valid scriptural authority. The four sentences of the four selves (ātman) and the existence or non-existence of sentient beings, etc., are all established simultaneously. Sentient beings are the five aggregates (skandha), not in terms of a general master. Existence is definite existence, and definite existence is attached to permanence; non-existence is definite non-existence, and definite non-existence is attached to annihilation. Simultaneously establishing existence and non-existence falls into contradiction. To avoid this contradiction, the sentence of neither both nor neither is established, which again becomes a playful argument. However, these four sentences also include the single calculation of what I have, what I do not have, and what I do not have, and do not depart from the initial two sentences of existence and non-existence. Furthermore, combining them forms the third sentence, and mutually negating them forms the fourth sentence, which also does not go beyond the initial two sentences of existence and non-existence. The second section explains the number of ordinary and holy beings in the Three Vehicles (triyāna). By...

橫無邊故不可記也。第三門豎無際故不可記也。有人答問云。有初佛言自然悟引獺祭天。亦為應機寧加置記。若有初佛如來應知。則可說名。言何法者。染凈等一切法也。第四門徴世間所從有六句。初二句問眾生及蘊世間。次四句約器世間。以外道計眾生有最初生故。或謂從冥諦中來還至冥故。或謂世界皆微塵成。謂至妙之色常恒不變聚。則為身器。散則成微塵故。此皆邪見之源故不應答。有情世間不言成壞者。瑜伽云。有情望器有五不同。一謂器界生死共因所生。有情生死但由不共故。是因不同。二謂器有除斷有情流轉不斷故。是時不同。三謂三災壞不壞故。名法不同。四謂器界因無永斷有情不爾。名斷不同。五謂器則斷而復續。有情斷已無續。名續不同。以斯義故略無成壞也。第五約生死初后際。唯有二句。問初際無始聖教所明。生死有終豈非正理。答略有三義。一約一人則可云終。通望一切則無終極。二以彼定執長邪見。故亦不應答。謂若許有終必有始故。常法無始亦無終故。三約法性皆不可說故。中論云。大聖之所說本際不可得。生死無有始亦復無有終。若無有始終。中當云何有。是故於此中先後共亦無。既言本際不可得。亦不應定謂無始無終。況有始終之見耶。又有偈云。真法及說者聽者難得故。是故則生

死非有邊無邊。上諸邪見多是外道。亦參小乘。菩薩善知則問答無滯。便舉破者。令自他造中故也。第二菩薩下顯多聞之意。謂悲物無聞長淪生死。故誓持聞藏自證利他。第六施藏文三同前。釋相中二第一標列十章。第二佛子下依章牒釋。釋中十段一一各三。謂標釋結。然此十施前六事舍。謂身命財。次三心舍。謂不取著。后一俱舍名為究竟。第一分減施。釋中三。初明分減之相。二若自食下明施善巧。外無施境而不捨施心。三複作下對治施障。第二竭盡施者。不顧活命傾竭所有也。然施心須成施行須量。若彼為成大利則身命無吝。若彼但為貪求無厭。或噁心欲行大害。應以方便勿成人惡。如月光王施頭。與怨奪萬姓之歡。施二人之死。怨王喜死。乞者恨死。雖有賢行未全可準。今言竭盡者。以彰菩薩施心已成。有應施境終無吝也。內施內外準此可知。若不爾者。菩薩能雨七珍充足一切。何不施耶。亦見眾生所不宜故。釋相中三。初明難施之物。二或時下乞境現前。三菩薩自念下正修施行。下之四施皆有此三。第三內施。謂內身也。煢者單也。玉篇云無兄曰煢。無子曰獨。頓者損也冀者望也。第四外施即王位也。窶者無財備禮也。第五內外施者。王位為外兼身作役為內也。第六一切施者。凡所有物也。此與竭盡及內外

【現代漢語翻譯】現代漢語譯本『死』既非『有邊』也非『無邊』（有邊：認為死後存在；無邊：認為死後不存在）。執著于這些邪見的，多是外道（佛教以外的宗教），也摻雜著小乘（聲聞乘和緣覺乘）。菩薩（覺悟的有情）善於瞭解這些，因此問答沒有障礙，能夠立即指出並破除這些觀點，使自己和他人都不再造作這些錯誤的見解。第二段『菩薩下顯多聞之意』，是爲了彰顯菩薩廣博的聞法。菩薩悲憫眾生因為沒有聽聞佛法而長期沉淪於生死輪迴，所以發誓受持佛法，自己證悟也利益他人。第六段『施藏文三同前』，意思是說佈施的分類和前面的段落相同。解釋佈施的相狀分為兩部分，第一部分標列十章，第二部分『佛子下依章牒釋』，是按照章節來解釋。解釋中每一段都分為三部分，分別是標（標題）、釋（解釋）、結（總結）。這十種佈施中，前六種是捨棄事物，也就是捨棄身命和財物。接下來的三種是捨棄心念，也就是不執著。最後一種是全部捨棄，稱為究竟。第一種是分減施，解釋分為三部分。首先說明分減施的相狀，其次『若自食下明施善巧』，說明佈施的善巧方便，即使沒有佈施的對象，也不捨棄佈施的心。第三『復作下對治施障』，是對治佈施的障礙。第二種是竭盡施，是不顧惜自己的生命，傾盡所有。然而佈施的心必須成就，佈施的行為必須衡量。如果爲了成就更大的利益，那麼身命也不吝惜。如果對方只是貪求無厭，或者心懷惡意想要做大惡事，就應該用方便法門，不要助長別人的惡行。比如月光王佈施頭顱，卻被怨家奪走了萬民的歡樂；佈施兩個人的性命，怨王高興地死去，乞求者卻遺憾地死去。雖然有賢善的行為，但並不完全可以效仿。現在說竭盡施，是爲了彰顯菩薩的佈施之心已經成就，對於應該佈施的對象，終究不會吝惜。內施、內外施可以參照這個來理解。如果不是這樣，菩薩能夠降下七寶雨，充足一切所需，為什麼不佈施呢？也是因為看到眾生不適合接受這樣的佈施。解釋相狀分為三部分。首先說明難以佈施的物品，其次『或時下乞境現前』，是說乞求的境界出現在眼前。第三『菩薩自念下正修施行』，是真正地修習佈施的行為。下面的四種佈施都有這三部分。第三種是內施，也就是佈施自己的身體。『煢』是孤獨的意思，玉篇中說沒有哥哥叫做『煢』，沒有兒子叫做『獨』。『頓』是減少，『冀』是希望。第四種是外施，也就是王位。『窶』是沒有財物準備禮物。第五種是內外施，王位是外施，兼自身作奴役是內施。第六種是一切施，是凡所有的一切事物。這和竭盡施以及內外施

【English Translation】 English version 'Death' is neither 'finite' nor 'infinite' (finite: believing in existence after death; infinite: believing in non-existence after death). Those who cling to these wrong views are mostly heretics (religions other than Buddhism), also mixed with Hinayana (Śrāvakayāna and Pratyekabuddhayāna). Bodhisattvas (enlightened beings) are good at understanding these, so there is no obstacle in questioning and answering, and they can immediately point out and break these views, so that neither themselves nor others will create these wrong views. The second paragraph 'Bodhisattva shows the intention of extensive learning', is to highlight the Bodhisattva's extensive learning of the Dharma. Bodhisattvas have compassion for sentient beings who are trapped in the cycle of birth and death for a long time because they have not heard the Dharma, so they vow to uphold the Dharma, to realize themselves and benefit others. The sixth paragraph 'The three treasures of giving are the same as before', means that the classification of giving is the same as the previous paragraphs. The explanation of the characteristics of giving is divided into two parts, the first part lists ten chapters, and the second part 'The Buddha's disciples explain according to the chapters', is to explain according to the chapters. Each paragraph in the explanation is divided into three parts, namely the title, the explanation, and the conclusion. Among these ten kinds of giving, the first six are giving up things, that is, giving up body, life and wealth. The next three are giving up thoughts, that is, not clinging. The last one is giving up everything, which is called ultimate. The first is fractional giving, and the explanation is divided into three parts. First, explain the characteristics of fractional giving, and second, 'If you eat yourself, you will know the skillful means of giving', explain the skillful means of giving, even if there is no object of giving, do not give up the heart of giving. The third 'Re-do the following to treat the obstacles of giving', is to treat the obstacles of giving. The second is exhaustive giving, which is to give up everything regardless of one's own life. However, the heart of giving must be accomplished, and the act of giving must be measured. If it is to achieve greater benefits, then life is not spared. If the other party is just greedy and insatiable, or has malicious intentions and wants to do great evil, then one should use expedient means and not help others to do evil. For example, King Moonlight gave his head, but was robbed of the joy of the people by his enemy; giving the lives of two people, the enemy king died happily, but the beggar died with regret. Although there are virtuous deeds, they are not entirely worthy of emulation. Now that we say exhaustive giving, it is to highlight that the Bodhisattva's heart of giving has been accomplished, and he will never be stingy with those who should be given. Inner giving, inner and outer giving can be understood by referring to this. If not, the Bodhisattva can rain down seven treasures to satisfy all needs, why not give them? It is also because he sees that sentient beings are not suitable to receive such giving. The explanation of the characteristics is divided into three parts. First, explain the things that are difficult to give, and second, 'Sometimes the begging realm appears', which means that the begging realm appears in front of you. The third 'The Bodhisattva thinks about the following and cultivates the practice of giving', is to truly cultivate the practice of giving. The following four kinds of giving all have these three parts. The third is inner giving, which is giving one's own body. 'Qióng' means lonely, and the Jade Chapter says that not having an older brother is called 'qióng', and not having a son is called 'dú'. 'Dùn' means to reduce, and 'jì' means to hope. The fourth is external giving, which is the throne. 'Jù' means without wealth to prepare gifts. The fifth is inner and outer giving, the throne is external giving, and serving as a slave is inner giving. The sixth is giving everything, which is everything. This is the same as exhaustive giving and inner and outer giving.

施異者。竭盡揀異分減。但約資生內外合前二門空。言作役王位。今云一切通前諸門。又是事舍之終故總該收舉難攝易。略列數條。廣則無邊。如第六回向所辨。第七過去施者。然三世之施。通相皆明不著。別則過去不生追戀。未來預止貪求。現在心無染著。今過去釋中分二。先明於佛法無著。后又復下於一切法無著。前中初二句總明。次不起分別下別顯。先顯不著之相。不分別者稱法性故。次不貪染不愛味。亦不方便求取以為己德。亦不依此而起修行。次見法下。廣上了達釋不著所由。次但為下釋疑。疑雲。既俱無著云何而說。釋云爲化眾生令無著故。二於一切法無著者。以般若智求不可得。觸目現境尚了性空。過往法中寧當計有。第八未來施釋中分二。先正顯后釋疑。前中不著修行之因。不願凈土之果。不味其好不厭其事。不迴向者釋上不味。不自安處求勝樂故。不退已下。釋上不厭修彼行故。二但欲下釋疑。疑雲。既于凈不味修行何為。釋有二意。一者約悲但為攝物故。二然此下約智。智了非有故。生即非生故。不著不礙事故。非生之生故修行。非有處所者與理冥故。非無處所者事像形故。非內者相分境故。非外者心所凈故。非近者十萬等殊故。非遠者我凈土不毀故。此約凈國以說。若通論未來法者。可以意知

【現代漢語翻譯】現代漢語譯本關於『施異者』（以不同方式佈施的人）。要竭盡全力去區分和減少（佈施的）差異。但如果只從生活必需品和身外之物的角度，結合前面兩種『空』（指對內和對外佈施的空性）的理解，那麼談論『作役』（勞作）、『王位』（權力地位）就沒有意義了。現在說『一切』，是貫通前面所有的方面。而且這是對『事舍』（行為的捨棄）的最終歸納，所以總括地涵蓋了難以概括和容易概括的方面。這裡只列舉幾條，如果展開來說，則是無邊無際的，就像第六回向所闡述的那樣。第七，關於過去（已發生的）佈施。雖然三世（過去、現在、未來）的佈施，從普遍意義上來說都是明智而不執著的，但從個別意義上來說，過去的事情不應產生追憶和留戀，未來之事預先阻止貪婪和渴求，現在的心不應有任何染著。現在對過去的佈施進行解釋，分為兩部分。首先闡明對於佛法沒有執著，然後進一步闡明對於一切法都沒有執著。在第一部分中，前兩句是總體的闡明，接下來從『不起分別』開始是分別的顯現。首先顯現不執著的相狀，因為『不分別』是符合法性的。其次，不貪婪染著，不喜愛品味，也不爲了自己的功德而方便地去求取，也不依賴這些而開始修行。接下來，從『見法』開始，廣泛而深入地解釋了不執著的原因。然後，從『但為』開始解釋疑問。疑問是：既然都沒有執著，為什麼還要說佈施呢？解釋說，這是爲了教化眾生，使他們也能夠沒有執著。第二部分，關於對一切法都沒有執著。用般若智慧去尋求，（一切法）都是不可得的。觸目所及的現前境界，尚且了知其本性是空，那麼對於已經過去的法，又怎麼會執著地認為它存在呢？第八，關於未來（尚未發生的）佈施的解釋，分為兩部分。首先是正面地闡述，然後是解釋疑問。在第一部分中，不執著于修行的因，不期望凈土的果，不品味其中的美好，也不厭惡其中的事務。『不迴向』，是解釋上面所說的『不味』（不品味）。因為不為自己安樂而尋求殊勝的快樂。『不退』以下，是解釋上面所說的『不厭』（不厭惡），因為不厭惡修習那些行為。第二部分，從『但欲』開始解釋疑問。疑問是：既然對於凈土沒有品味，對於修行也沒有執著，那為什麼要修行呢？解釋有兩種含義。一是就悲心而言，只是爲了攝受眾生。二是『然此』以下，就智慧而言。因為智慧了知一切法並非實有，所以生起即非生起，因此不執著，不妨礙事相。因為非生而生，所以修行。『非有處所』，是因為與真理相契合。『非無處所』，是因為事相的顯現。『非內』，是因為相分的境界。『非外』，是因為心所的清凈。『非近』，是因為十萬億佛土的差別。『非遠』，是因為我的凈土不會被毀壞。這是就凈土而言的。如果從普遍意義上討論未來的法，可以自己領會。

【English Translation】 English version Regarding 『those who give differently』 (Śīla-vyatirikta, those who donate in different ways). One should exert oneself to the utmost to distinguish and reduce the differences (in giving). However, if only from the perspective of necessities of life and external possessions, combining the previous two understandings of 『emptiness』 (referring to the emptiness of internal and external giving), then talking about 『labor』 (work) and 『kingship』 (power and status) is meaningless. Now saying 『everything』 encompasses all the previous aspects. Moreover, this is the final summary of 『abandoning actions』 (karma-tyāga), so it comprehensively covers aspects that are difficult to summarize and easy to summarize. Here, only a few are listed; if elaborated, they are boundless, just as the sixth dedication explains. Seventh, regarding past (already happened) giving. Although giving in the three times (past, present, future), in a general sense, is wise and unattached, from an individual sense, past events should not generate recollection and attachment, future events should be prevented from greed and craving, and the present mind should not have any defilement. Now, explaining past giving is divided into two parts. First, it clarifies that there is no attachment to the Buddha's teachings (Dharma), and then it further clarifies that there is no attachment to all dharmas. In the first part, the first two sentences are a general clarification, and then from 『not arising from discrimination』 begins the separate manifestation. First, it manifests the appearance of non-attachment, because 『not discriminating』 is in accordance with the nature of Dharma. Second, not greedily clinging, not liking to savor, nor conveniently seeking for one's own merits, nor relying on these to begin practice. Next, from 『seeing the Dharma』 begins a broad and deep explanation of the reasons for non-attachment. Then, from 『but for』 begins the explanation of doubts. The doubt is: since there is no attachment, why still talk about giving? The explanation is that this is to teach sentient beings so that they can also be without attachment. The second part is about not being attached to all dharmas. Using prajna wisdom to seek, (all dharmas) are unattainable. Even the present realm that meets the eye is known to be empty in nature, so how can one cling to the past dharmas and think that they exist? Eighth, the explanation of future (not yet happened) giving is divided into two parts. First, it is a positive exposition, and then it is an explanation of doubts. In the first part, do not be attached to the cause of practice, do not expect the fruit of the Pure Land (Sukhavati), do not savor the goodness in it, and do not dislike the affairs in it. 『Not dedicating』 is to explain the above-mentioned 『not savoring』. Because one does not seek superior happiness for one's own pleasure. 『Not retreating』 below is to explain the above-mentioned 『not disliking』, because one does not dislike practicing those actions. The second part, from 『but desiring』 begins the explanation of doubts. The doubt is: since there is no savoring of the Pure Land and no attachment to practice, why practice? There are two meanings to the explanation. One is in terms of compassion, it is only to gather sentient beings. The second is from 『but this』 below, in terms of wisdom. Because wisdom knows that all dharmas are not real, so arising is non-arising, therefore there is no attachment, and it does not hinder phenomena. Because of non-arising arising, one practices. 『Not having a place』 is because it is in accordance with the truth. 『Not having no place』 is because of the manifestation of phenomena. 『Not internal』 is because of the realm of the aspect-division. 『Not external』 is because of the purity of the mental states. 『Not near』 is because of the difference of hundreds of thousands of millions of Buddha lands. 『Not far』 is because my Pure Land will not be destroyed. This is in terms of the Pure Land. If discussing future dharmas in a general sense, one can understand it oneself.

。復作已下。更約性空結成舍義。又目擊尚舍況于未形。第九現在施釋中有三。初明所舍之境。二聞已下正明舍心。三為令下釋通外難。今初先列諸天。后列二乘功德。上二世中舉佛菩薩。今舉諸天二乘者。文影略耳。天中初六慾界。已如初會。梵天已下明色界天。然色界攝天多少。諸說小異。俱舍正理皆說十七。故頌云。三靜慮各三。第四靜慮八。長行之中建立十六。以梵王梵輔同一天故。瑜伽云處有十八。謂色究竟外說大自在。不言無想。意在廣果中收。今此即文而數有二十二。然四禪初一皆是總標。則初靜慮四。二三各三。第四有八還成十八。正理初說有三。今加梵身。晉經梵眾名梵眷屬。若然身亦眾義。則梵身是外所領之眾。梵眾則為內眷屬眾。梵輔即大梵前行列侍御大梵。即彼天王獲中間定。初生后歿威德等勝。故名為大。次光天下。即二禪三天。一自地天內光明最少故。二光明轉勝量難測故。三光音者口出凈光故。次凈天下即三禪三天。意地受樂總名為凈。一于自地中此凈最劣。故名少凈。二凈增難量故。三此凈周普故。次廣天下明四禪八天。初三是凡離八災患。皆稱福廣。于自地中此福猶劣。故名少廣。三福難量故。三異生果中此最勝故。無煩已上名五凈居。謂離欲諸聖以聖道水濯煩惱垢。故名為凈。

【現代漢語翻譯】現代漢語譯本再次進行如下操作。進一步依據性空的道理，構建捨棄的意義。而且親眼所見尚且要捨棄，更何況是未成形的事物。第九，現在施的解釋中有三個方面。首先闡明所捨棄的境界，其次從『聞已下』開始，正式闡明捨棄的心念，第三，爲了『為令下』，解釋普遍存在的疑問。現在首先列舉諸天，然後列舉二乘的功德。上面在過去世和未來世中，列舉了佛和菩薩，現在列舉諸天和二乘，只是爲了使文章簡略而已。諸天中，首先是六慾天，已經如同初會中所述。梵天以下，闡明色界天。然而色界天所包含的天有多少，各種說法略有不同。《俱舍論》和《正理經》都說有十七天，所以頌文說：『三靜慮各有三，第四靜慮有八。』長行之中建立了十六天，因為梵王和梵輔是同一天。瑜伽論說有十八處，在色究竟天之外，說了大自在天，沒有說無想天，意思是將無想天包含在廣果天中。現在按照這段文字來數，有二十二天。然而四禪中的第一個都是總的標示，那麼初靜慮有四天，第二、第三靜慮各有三天，第四靜慮有八天，還是成為十八天。《正理經》最初說有三天，現在加上梵身天。晉譯的經文中，梵眾天被稱為梵眷屬天，如果這樣，梵身天也是眾多的意思，那麼梵身天是外面所統領的眾多天眾，梵眾天則是內部的眷屬天眾。梵輔天就是大梵天前行列隊侍奉的天眾。大梵天就是那位獲得中間禪定的天王，最初出生，最後死亡，威德等等都殊勝，所以名為大梵天。其次是光天以下，是二禪的三天。第一，因為在自己的天界內，光明最少，所以是少光天。第二，光明逐漸增勝，難以測量，所以是無量光天。第三，光音天是因為口中發出清凈的光芒。其次是凈天以下，是三禪的三天。意念的感受快樂，總稱為凈。第一，在自己的天界中，這種清凈最差，所以名為少凈天。第二，清凈增加，難以測量，所以是無量凈天。第三，這種清凈周遍，所以是遍凈天。其次是廣天以下，闡明四禪的八天。最初的三天是凡夫所居，遠離八種災患，都稱為福廣天。在自己的天界中，這種福報還很差，所以名為少廣天。第二，福報難以測量，所以是無量廣天。第三，在異生果報中，這是最殊勝的，所以是廣果天。無煩天以上，名為五凈居天。意思是遠離慾望的聖者，用聖道的法水洗滌煩惱的污垢，所以名為清凈。

【English Translation】 English version Again, proceed as follows. Further, based on the principle of emptiness of inherent existence (性空, xìng kōng), construct the meaning of renunciation (舍, shě). Moreover, if one must renounce what is seen, how much more so what is unformed. Ninth, there are three aspects to the explanation of present giving (現在施, xiànzài shī). First, clarify the realm to be renounced; second, beginning with 'having heard' (聞已下, wén yǐ xià), formally clarify the mind of renunciation; third, for the sake of 'to cause' (為令下, wèi lìng xià), explain the common difficulties. Now, first list the various heavens, then list the merits of the Two Vehicles (二乘, èrchéng). Above, in the past and future lives, Buddhas and Bodhisattvas were listed; now, listing the heavens and the Two Vehicles is merely for the sake of brevity. Among the heavens, first are the Six Desire Realms (六慾界, liùyùjiè), as already described in the initial assembly. From Brahma Heaven (梵天, Fàntiān) downwards, clarify the Form Realm (色界, sèjiè) heavens. However, the number of heavens included in the Form Realm varies slightly in different accounts. The Abhidharmakośa (俱舍, Jùshě) and Nyāyānusāra (正理, Zhènglǐ) both state seventeen, hence the verse says: 'The three dhyānas each have three, the fourth dhyāna has eight.' Within the prose, sixteen are established, because Brahma King (梵王, Fànwáng) and Brahma Minister (梵輔, Fànfǔ) are the same heaven. The Yogācārabhūmi-śāstra (瑜伽, Yújiā) says there are eighteen abodes, stating the Great自在天 (Dàzìzài Tiān) beyond the Pure Abode (色究竟, Sèjiūjìng), without mentioning the Non-Perception Heaven (無想, Wúxiǎng), intending to include it within the Extensive Fruit Heaven (廣果, Guǎngguǒ). Now, counting according to this text, there are twenty-two. However, the first of the four dhyānas is a general indication, then the first dhyāna has four, the second and third each have three, and the fourth has eight, still resulting in eighteen. The Nyāyānusāra initially says there are three; now, the Brahma Body Heaven (梵身, Fànshēn) is added. In the Jin translation of the sutra, the Brahma Multitude Heaven (梵眾, Fànzhòng) is called the Brahma Retinue Heaven (梵眷屬, Fànjuànshǔ). If so, then the Brahma Body also means multitude, then the Brahma Body Heaven is the multitude led from the outside, while the Brahma Multitude Heaven is the multitude of the inner retinue. The Brahma Minister Heaven is the retinue that lines up and attends before the Great Brahma (大梵, Dàfàn). The Great Brahma is the king of that heaven who obtained the intermediate dhyāna, first born and last to die, with superior power and virtue, hence the name Great. Next, the Light Heavens (光天, Guāngtiān) below are the three heavens of the second dhyāna. First, because the light is least within its own realm, it is the Limited Light Heaven (少光, Shǎoguāng). Second, the light gradually increases and is difficult to measure, hence the Immeasurable Light Heaven (無量光, Wúliàngguāng). Third, the Sound of Light Heaven (光音, Guāngyīn) is because pure light emanates from the mouth. Next, the Pure Heavens (凈天, Jìngtiān) below are the three heavens of the third dhyāna. The experience of pleasure in the mind is generally called purity (凈, jìng). First, within its own realm, this purity is the worst, hence the Limited Purity Heaven (少凈, Shǎojìng). Second, the purity increases and is difficult to measure, hence the Immeasurable Purity Heaven (無量凈, Wúliàngjìng). Third, this purity is pervasive, hence the Universal Purity Heaven (遍凈, Biànjìng). Next, the Extensive Heavens (廣天, Guǎngtiān) below clarify the eight heavens of the fourth dhyāna. The first three are inhabited by ordinary beings, free from the eight calamities, and are all called the Extensive Fortune Heavens (福廣, Fúguǎng). Within its own realm, this fortune is still poor, hence the Limited Extent Heaven (少廣, Shǎoguǎng). Second, the fortune is difficult to measure, hence the Immeasurable Extent Heaven (無量廣, Wúliàngguǎng). Third, among the fruits of different births, this is the most superior, hence the Extensive Fruit Heaven (廣果, Guǎngguǒ). The No Affliction Heaven (無煩, Wúfán) and above are called the Five Pure Abodes (五凈居, Wǔjìngjū). It means that the sages who are free from desire wash away the defilements of affliction with the water of the holy path, hence the name purity.

凈身所止故名凈居。或此天中無異生雜。純聖所止故名凈居。一無煩者。煩謂繁雜或謂繁廣。無繁雜中此最初故。繁廣天中此最劣故。此依正理。若順今經皆作此煩。則無廣義。二無熱者。已善伏除雜修靜慮上中品障。意樂調柔離熱惱故。或熱者熾盛為義。謂上品修靜慮及果。此猶未證故。三善現者。已得上品雜修靜慮果德易彰。故名善現。四善見者。雜修定障余品至微見極清徹。故名善見。經本先見后現或恐誤也。五色究竟者。更無有處於有色中能過於此故。或此已到眾苦所依身最後邊故。言乃至二乘功德者。中間越於四空等。故二正明舍心中。聞上世出世境已。不迷為實。不沉沒于貪。不聚集其善因。不散動以分別。但觀下釋其所以可知。三釋難者。疑雲既言不聚善因。何以說五乘因果。釋云。拯三塗之劇苦。示人天以穌息。止劣見之妄情。說二乘以引攝。為物然耳。非自不捨也。第十究竟施文三。同前徴名者。略有五義得究竟名。一前六舍財命。次三舍著心。今則兼上二門故。二又發大愿令物無著故。三令物得究竟果故。四不生一念愛著。則微細無著故。五究竟能令物實益故。如無眼等而施之者。如世凡人。豈能將他之目安之於己。今菩薩福力令彼還得。以慈善根力故。如五百群賊。平復如故。故云究竟益。釋

【現代漢語翻譯】現代漢語譯本凈身所止，故名凈居（Suddhavasa）。或者說，此天之中沒有凡夫俗子混雜，純粹是聖者所居住的地方，所以叫做凈居天。一、無煩天（Avṛha）：『煩』的意思是繁雜，或者說是繁廣。在無繁雜的天界中，此天是最開始的。在繁廣的天界中，此天是最下位的。這是依據《正理經》的說法。如果順應現在的經文，都將『煩』理解為此處的煩惱，那就沒有廣義了。二、無熱天（Atapa）：已經很好地降伏和消除了雜修靜慮的上中品障礙，意樂調柔，遠離熱惱的緣故。或者說，『熱』的意思是熾盛，指的是上品修靜慮及其果報，此天尚未證得。三、善現天（Sudṛśa）：已經得到上品雜修靜慮的果德，容易彰顯，所以叫做善現天。四、善見天（Sudarśana）：雜修禪定的障礙，其餘品類極其微細，見解極其清澈，所以叫做善見天。經本中先說『見』后說『現』，或許是錯誤。五、色究竟天（Akaniṣṭha）：再也沒有任何處於有色界中的地方能夠超過這裡了。或者說，此天已經到達眾苦所依之身的最後邊際。說到乃至二乘的功德，中間跨越了四空天等。所以在舍心中明確說明，聽聞上世出世間的境界之後，不迷惑地認為是真實的，不沉溺於貪愛，不聚集善因，不散亂地進行分別，只是觀察，下文解釋了其中的原因，可以知道。三、解釋疑問：有人懷疑說，既然說不聚集善因，為什麼又說五乘的因果呢？解釋說：是爲了拯救三惡道的劇烈痛苦，向人天展示安樂的休息，阻止低劣見解的虛妄情感，宣說二乘法門來引導攝受眾生，這是爲了眾生而做的，並非自身不捨棄。第十、究竟施文有三點。與前面徵詢名稱一樣，大致有五種含義可以得到『究竟』的名稱：一是前面六種捨棄財物和生命，其次三種捨棄執著心，現在則是兼顧以上兩種門徑的緣故。二是又發大愿，使眾生沒有執著的緣故。三是使眾生得到究竟果報的緣故。四是不生起一念愛著，則是微細的無著。五是究竟能夠使眾生得到實際利益的緣故。例如沒有眼睛等等而施捨的人，就像世俗凡人，怎麼能將他人的眼睛安在自己身上呢？現在菩薩的福德力量使他們能夠恢復原狀。因為慈善的根力。例如五百群賊，平復如初。所以說『究竟益』。解釋完畢。

【English Translation】 English version It is called Suddhavasa (Pure Abode) because it is where the pure reside. Alternatively, there are no ordinary beings mixed in this heaven; it is purely where the sages reside, hence the name Suddhavasa. 1. Avṛha (No Affliction): 'Affliction' means complexity or vastness. Among the heavens without complexity, this is the first. Among the vast heavens, this is the lowest. This is according to the Nyaya Sutra. If we follow the current sutra, 'affliction' is understood as the affliction here, then there is no broad meaning. 2. Atapa (No Heat): Having well subdued and eliminated the upper and middle grade obstacles of mixed meditative concentration, the intention is harmonious, and it is free from the heat of affliction. Alternatively, 'heat' means intense, referring to the upper grade mixed meditative concentration and its result, which this heaven has not yet attained. 3. Sudṛśa (Good Appearance): Having obtained the fruit of the upper grade mixed meditative concentration, its virtuous qualities are easily manifested, hence the name Sudṛśa. 4. Sudarśana (Good Vision): The remaining obstacles of mixed meditative concentration are extremely subtle, and the view is extremely clear, hence the name Sudarśana. In the sutra text, 'vision' is mentioned before 'appearance,' which may be a mistake. 5. Akaniṣṭha (Ultimate in Form): There is no place in the realm of form that can surpass this. Alternatively, this heaven has reached the final boundary of the body, which is the basis of all suffering. Speaking of the merits of even the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it spans the Four Formless Realms and others. Therefore, it is clearly stated in the mind of renunciation that after hearing about the worldly and transcendental realms of the past, one is not deluded into thinking it is real, does not sink into greed, does not accumulate good causes, and does not become distracted by discrimination, but simply observes. The explanation below reveals the reason for this. 3. Explaining the difficulty: Someone doubts, saying, 'Since it is said that one does not accumulate good causes, why then are the causes and effects of the Five Vehicles mentioned?' The explanation is: It is to rescue the intense suffering of the three evil realms, to show humans and devas a peaceful rest, to stop the false emotions of inferior views, and to proclaim the Two Vehicles to guide and embrace beings. This is done for the sake of beings, not because one does not renounce oneself. Tenth, the section on ultimate giving has three points. Similar to the previous inquiry about the name, there are roughly five meanings by which one can attain the name 'ultimate': First, the previous six involve giving up wealth and life; the next three involve giving up attachment; now, it encompasses both of the above paths. Second, it also involves making great vows to free beings from attachment. Third, it is because it enables beings to attain the ultimate result. Fourth, not generating a single thought of attachment is subtle non-attachment. Fifth, it is ultimately able to bring real benefit to beings. For example, those who give without eyes, etc., how can ordinary people attach the eyes of others to themselves? Now, the power of the Bodhisattva's merit enables them to recover. Because of the power of the roots of charity. For example, the five hundred bandits are restored to their original state. Therefore, it is said to be 'ultimate benefit'. Explanation complete.

相中三。初施境現前。二菩薩聞下正明施行。三如我下回向眾生。二中分二。初正施無吝。二但自下釋成行之由。由入觀故。此觀即是念處觀也。皆言身者觀有通別。別觀五蘊一一名身故。凈名云。是身如泡不得久立等。通觀五陰皆無常等故。智論云。五陰即無常無常即苦。苦即無我等。今此不凈偏語色身。余之三觀皆通五蘊。第一苦觀。謂始從入胎皆生苦。攝老等可知。二又觀下明無我觀。謂無真實主宰故。無有慚愧者。雖假以澡浴衣食。一旦背恩如小兒故。非賢聖物者是世間故。故智論云由無我故令舍世間。三臭穢下明不凈觀。四復作下明無常觀。觀危脆故。三迴向者揀小乘故。然菩薩修此觀時。以無所得而為方便故。同法界故。已不共小況迴向耶。第七慧藏中分四。一徴名二釋相。三結名四嘆益。就釋相中二。初明慧藏后釋無盡。前中三。初明如實知境。次云何下釋如實知義。三菩薩成就下總結多門。以彰善巧。今初以四諦慧照十種法。攝十為五類。前五五蘊次二有支。后三三乘故。收此五類不出二門。初二凡境后三聖境。又若后三就果。則初二有作四諦。后一無作四諦。界內界外因果異故。此就所觀。若約菩薩能觀皆無作也。又初二流轉后三還滅。前有滅道。是流轉始修之還滅。後有苦集。是還滅未盡之流轉

【現代漢語翻譯】現代漢語譯本：相中分三部分。第一部分是施捨的境界顯現於前。第二部分從『二菩薩聞下』開始，正式闡明施行佈施。第三部分從『如我下』開始，將功德迴向給眾生。在第二部分中又分為兩部分。第一部分是真正地施捨而不吝嗇。第二部分從『但自下』開始，解釋成就這種行為的原因。因為進入了觀想的緣故。這種觀想就是念處觀。都說『身』，是因為觀想有通有別。分別觀想五蘊，一一名為身。如《維摩詰經》所說：『是身如泡，不得久立』等等。普遍觀想五陰，都是無常等等。如《大智度論》所說：『五陰即是無常，無常即是苦，苦即是無我』等等。現在這裡的不凈觀偏重於色身，其餘的三種觀想都通於五蘊。第一是苦觀，即從入胎開始就產生苦，包括衰老等等，可以知道。第二部分從『二又觀下』開始，闡明無我觀，即沒有真實的主宰。因為沒有慚愧之心，即使給予洗浴、衣服、食物，一旦違背恩情就像小孩子一樣。『非賢聖物者』，是指世間之物。所以《大智度論》說，因為無我的緣故，才捨棄世間。第三部分從『臭穢下』開始，闡明不凈觀。第四部分從『復作下』開始，闡明無常觀，觀想其危脆。第三部分迴向，是爲了區別于小乘。然而菩薩修習這種觀想時，以無所得作為方便，因為與法界相同，已經不與小乘相同，更何況是迴向呢？第七慧藏中分為四部分。第一是標明名稱，第二是解釋相狀，第三是總結名稱，第四是讚歎利益。在解釋相狀中分為兩部分。第一部分是闡明慧藏，後面解釋無盡。在前面一部分中分為三部分。第一部分是闡明如實地知曉境界。第二部分從『次云何下』開始，解釋如實知曉的含義。第三部分從『菩薩成就下』開始，總結多種門徑，以彰顯善巧。現在首先以四諦的智慧照耀十種法，將十種法歸納為五類。前五種是五蘊，接著兩種是有支，后三種是三乘。總括這五類不出二門。前兩種是凡夫的境界，后三種是聖人的境界。又如果后三種就果位而言，那麼前兩種是有作四諦，后一種是無作四諦。界內界外的因果不同。這是就所觀的對象而言。如果就菩薩的能觀而言，都是無作。又前兩種是流轉，后三種是還滅。前面有滅道，是流轉開始時修習的還滅。後面有苦集，是還滅尚未窮盡的流轉。

【English Translation】 English version: There are three sections in this passage. The first section is the manifestation of the realm of giving. The second section, starting from '二菩薩聞下' (Er Pusa Wen Xia) [Two Bodhisattvas hearing below], formally elucidates the practice of giving. The third section, starting from '如我下' (Ru Wo Xia) [Like I below], dedicates the merit to sentient beings. Within the second section, there are two parts. The first part is truly giving without stinginess. The second part, starting from '但自下' (Dan Zi Xia) [But from self below], explains the reason for accomplishing this practice, which is due to entering contemplation. This contemplation is the mindfulness of the four foundations of mindfulness (念處觀, Nianchu Guan) [Contemplation of the Four Foundations of Mindfulness]. The use of '身' (Shen) [body] indicates that the contemplation is both general and specific. Specifically, contemplating the five aggregates (五蘊, Wu Yun) [Five Aggregates], each is named 'body'. As the Vimalakirti Sutra says, 'This body is like a bubble, it cannot stand for long,' and so on. Generally, contemplating the five skandhas (五陰, Wu Yin) [Five Skandhas], all are impermanent, and so on. As the Mahaprajnaparamita Sastra says, 'The five skandhas are impermanent, impermanence is suffering, suffering is no-self,' and so on. Here, the contemplation of impurity (不凈觀, Bu Jing Guan) [Contemplation of Impurity] focuses on the physical body (色身, Se Shen) [Form Body], while the other three contemplations are applicable to all five aggregates. The first is the contemplation of suffering (苦觀, Ku Guan) [Contemplation of Suffering], which is that suffering arises from the moment of entering the womb, including old age, and so on, which can be understood. The second part, starting from '二又觀下' (Er You Guan Xia) [Two Also Contemplate Below], elucidates the contemplation of no-self (無我觀, Wu Wo Guan) [Contemplation of No-Self], which is that there is no real master. Because there is no sense of shame, even if given bathing, clothing, and food, once betraying kindness, it is like a child. '非賢聖物者' (Fei Xian Sheng Wu Zhe) [Not the things of the wise and holy] refers to worldly things. Therefore, the Mahaprajnaparamita Sastra says that because of no-self, one abandons the world. The third part, starting from '臭穢下' (Chou Hui Xia) [Foul and Filthy Below], elucidates the contemplation of impurity. The fourth part, starting from '復作下' (Fu Zuo Xia) [Again Make Below], elucidates the contemplation of impermanence (無常觀, Wu Chang Guan) [Contemplation of Impermanence], contemplating its fragility. The third part, dedication, is to distinguish it from the Hinayana (小乘, Xiao Cheng) [Small Vehicle]. However, when a Bodhisattva practices this contemplation, they use non-attainment as a means, because it is the same as the Dharma realm, it is already not the same as the Hinayana, let alone dedication? The seventh, the treasury of wisdom (慧藏, Hui Zang) [Wisdom Treasury], is divided into four parts. The first is naming, the second is explaining the characteristics, the third is summarizing the name, and the fourth is praising the benefits. In explaining the characteristics, there are two parts. The first part is elucidating the treasury of wisdom, and the latter explains the inexhaustible. In the first part, there are three parts. The first part is elucidating the truthful knowledge of the realm. The second part, starting from '次云何下' (Ci Yun He Xia) [Next How Below], explains the meaning of truthful knowledge. The third part, starting from '菩薩成就下' (Pusa Cheng Jiu Xia) [Bodhisattva Accomplishment Below], summarizes many paths to highlight skillful means. Now, first, use the wisdom of the Four Noble Truths (四諦, Si Di) [Four Noble Truths] to illuminate the ten dharmas, and summarize the ten dharmas into five categories. The first five are the five aggregates, then two are the links of dependent origination (有支, You Zhi) [Limbs of Existence], and the last three are the Three Vehicles (三乘, San Cheng) [Three Vehicles]. Summarizing these five categories does not go beyond two doors. The first two are the realms of ordinary beings, and the last three are the realms of sages. Also, if the last three are in terms of the result, then the first two are the Four Noble Truths with action, and the last one is the Four Noble Truths without action. The causes and effects within and outside the realm are different. This is in terms of what is observed. If it is in terms of the Bodhisattva's ability to observe, all are without action. Also, the first two are transmigration, and the last three are cessation. The former has cessation and path, which is the cessation that is practiced at the beginning of transmigration. The latter has suffering and accumulation, which is the transmigration that has not yet exhausted cessation.

。又前是所知之法。后是能知之人。人中有法即是前法。歷於四諦是聲聞法。所緣有支是緣覺法。五蘊即是三乘共法。皆如實知是菩薩法。皆言如實知者。下經總釋今當略辨。一如事實。二如理實。十中前七當相是苦。無明與愛有漏性故。行苦隨故。行蘊攝故。緣成是集無性是滅。顯滅為道從詮顯故。此則總說及就理滅。若別說者。不了無常不凈等過。而生愛著名為色集。若滅癡愛名為色滅。唯止與觀是色滅道。由止離愛由觀離癡。若兼助道。即有戒學及道品等。受想行識例此可知。無明集者。由他言說不如理引。由自妄想不正思惟。滅此名滅。言愛集者。謂無明觸為緣所生受故。亦滅此名滅癡愛之道。皆同蘊說。十二支中唯舉二者。發業潤業唯此二故。能引能生各舉初故。從癡有愛病之源故。涅槃三十四云。從無明生愛。當知是愛即是無明。從愛生取當知是取即無明。愛等亦似斯義。又約三際。無明為本愛取為際。此二中間。有識等五及生老死。今悟無明。由迷過去有識等五。現在之愛即是無明。若不斷者輪轉不息。今思斷之。將來無復生死矣。后三約凈。聲聞是人四諦為法。所行道品為集。所成果為涅槃。十二因緣是緣覺法。無邊法界是菩薩法。又知聲聞即是知苦。以聲聞苦是已知故。但舉其位。法即是彼所行之

法即是道諦。集即是彼惑。集未盡是為集諦。已有斷故法后說之。涅槃即是滅諦。已證滅故改名涅槃。緣覺菩薩準斯可見。前釋通因后釋就果。若定以前二為分段。后三為變易。則小乘三果已前應受變易。直往七地已下。非此所知故不可也。第二釋如實知義。非唯能知行相。亦顯所知之相也。先徴后釋。徴意云。為隨相知為無相知。若隨相知寧異凡小。若無相知。無相無知故言云何知。后釋意云。知相知性無有障礙。是菩薩所知。無知之知是菩薩知。文分二別。先約自利明知苦集。后約利他彰知滅道。二文影略應各具四。又二段中含前五類。具顯三乘。今初段中知。從業報是五蘊相。業集報苦是二諦相。言諸行因緣之所造作。十二支相諸行因緣。即是集相之所造作。是苦諦相。上辨知相。一切已下顯知無相。通於苦集。初有二句共三乘相。非我已下釋成上文。揀二別相。由非我故空無有實。但假五陰是聲聞相。以非堅固空無有實。但緣成假是緣覺相。若無少法可得空無有實。但虛假幻相是菩薩相。非安立諦無可成故。二欲令已下。次約利他彰知滅道。能知實性是道諦相。法不可壞及所知性。即滅諦相。廣為宣說唯菩薩相。文中二。初標說意。二為說下展轉徴釋。總有三重。初徴意云。說何等法令知實性。釋云。說不可

壞此略示其宗。次徴云。此不可壞為性為相。此尋說處。釋云相即性故。五類等法皆不可壞。依般若中。自色已上種智已還。悉皆遍歷。后徴云。現見諸法。猶如聚沫泡焰芭蕉幻夢不實。那言不壞下釋所由略由三義。一色等性空無可壞故若壞方空非本空故。二由空即真同法性故。若壞方真事在理外故。三由即空不待壞故。壞則斷滅。文中十句五對。初無我無造故不可壞。二離能所詮故。三能生不生所生不起故。四因不取果果不與因故。五體無動轉用無作相故。第三總結多門以彰善巧者。更有多門。皆以無所得等為少方便。則色空見盡。壞與不壞兩亡。不隨境轉。名不由他悟。第二釋無盡義。有標徴釋結。釋亦十事五對。一因緣二教理。三福智四持辨。五智通。福智中雲。一味者。百華異色共成一陰。萬法雖殊貫之一智。亦如上酥無不入也。三結四嘆文可知。第八念藏。釋相中有四。一總標念體。二所念差別。三能念勝相。四明念益相。二憶念下所念差別中。唯依宿住以辨明記。略舉十事以顯無盡。一生二劫。三佛名四授記。五演教六眾會。七說義八根性。九所治十能治。文並可知。十二分教今當略說。舊名十二部經。恐濫部帙改名分教。各有二相。唯修多羅或二或三。修多羅者。此云契經廣如初卷。言二相者。一是總

【現代漢語翻譯】現代漢語譯本壞此略示其宗。接下來提問說：『此不可壞，是就其自性還是現象而言？』這是在追尋解釋之處。解釋說：『現象即是自性。』五蘊等法都是不可破壞的。依據《般若經》的觀點，從色蘊開始，一直到一切種智，都完全經歷。之後提問說：『現在所見的諸法，猶如聚沫、水泡、火焰、芭蕉、幻術、夢境，都是不真實的，為何說不可破壞？』下面的解釋說明了原因，大致有三個方面：一是色蘊等的自性本空，沒有什麼可以破壞的，如果破壞之後才空，那就不是原本就空。二是因為空即是真如，與法性相同，如果破壞之後才真，那就是事相在理體之外。三是因為當下就是空性，不需要等待破壞，如果破壞，那就成了斷滅。』文中十句話，分為五對。一是無我、無造作，所以不可破壞。二是遠離能詮釋和所詮釋。三是能生的不生，所生的不起。四是因不取果，果不與因。五是本體沒有動轉，作用沒有造作之相。第三，總結多種方法來彰顯善巧方便：『還有很多方法，都以無所得等作為方便，那麼色、空的見解都會消失，破壞與不破壞兩種觀念都不存在，不隨外境而轉，名為不由他悟。』第二，解釋無盡的含義。有標示、提問、解釋、總結。解釋也分為十個方面，五對：一是因緣，二是教理，三是福德和智慧，四是持戒和辯才，五是智慧神通。福德和智慧中說：『一味，就像百種花的不同顏色共同形成一個花陰，萬法雖然不同，卻貫穿於一個智慧。也像酥油一樣，沒有不能融入的。』總結和讚歎的內容可以理解。第八，念藏。解釋相有四個方面：一是總標唸的本體，二是所念的差別，三是能唸的殊勝之相，四是說明唸的利益之相。在『憶念』下，所念的差別中，只依據宿世的經歷來辨別明記。簡略地列舉十件事來顯示無盡：一生，二劫，三佛名，四授記，五演教，六眾會，七說義，八根性，九所治，十能治。文中的內容都可以理解。十二分教現在將要簡略地說一下。舊稱十二部經，恐怕與部帙相混淆，所以改名為分教。各有兩種相。只有修多羅或者兩種或者三種。修多羅，這裡稱為契經，詳細的解釋如同第一卷。所說的兩種相，一是總相

【English Translation】 English version This briefly indicates its principle. Next, it asks: 'Is this indestructible in terms of its nature or its phenomena?' This is seeking the point of explanation. The explanation says: 'Phenomena are identical to nature.' The five aggregates and other dharmas are all indestructible. According to the Prajna (wisdom) perspective, from the aggregate of form onwards, up to all-knowing wisdom, everything is fully experienced. Then it asks: 'The phenomena we see now, like foam, bubbles, flames, banana trees, illusions, and dreams, are unreal. Why do you say they are indestructible?' The following explanation clarifies the reasons, roughly in three aspects: First, the nature of form, etc., is inherently empty, and there is nothing to destroy. If it becomes empty only after destruction, then it is not originally empty. Second, because emptiness is identical to Suchness (true nature), which is the same as Dharmata (the nature of reality). If it becomes true only after destruction, then the phenomena are outside of the principle. Third, because it is immediately emptiness, without waiting for destruction. Destruction would then be annihilation.' The ten sentences in the text are divided into five pairs. First, it is without self and without creation, so it is indestructible. Second, it is apart from the able to express and the expressed. Third, what is able to produce does not arise, and what is produced does not arise. Fourth, the cause does not take the effect, and the effect does not give to the cause. Fifth, the substance has no movement, and the function has no appearance of creation. Third, summarizing various methods to manifest skillful means: 'There are many other methods, all using non-attainment, etc., as skillful means. Then the views of form and emptiness will disappear, and the two concepts of destruction and non-destruction will both cease to exist. Not turning with external circumstances is called enlightenment not derived from others.' Second, explaining the meaning of inexhaustible. There is indication, question, explanation, and conclusion. The explanation is also divided into ten aspects, five pairs: First, cause and condition; second, doctrine and reason; third, merit and wisdom; fourth, upholding precepts and eloquence; fifth, wisdom and supernatural powers. In merit and wisdom, it says: 'One flavor, like hundreds of flowers of different colors forming one shade, the myriad dharmas, though different, are connected by one wisdom. It is also like ghee, there is nothing that cannot be integrated.' The conclusion and praise can be understood. Eighth, the treasure of mindfulness. The explanation of the characteristics has four aspects: First, generally indicating the substance of mindfulness; second, the differences in what is mindful; third, the superior characteristics of the ability to be mindful; fourth, clarifying the benefits of mindfulness. Under 'recollection,' in the differences of what is mindful, it only relies on past lives to distinguish and remember clearly. Briefly listing ten things to show the inexhaustible: One, life; two, kalpas (eons); three, the names of Buddhas; four, predictions of Buddhahood; five, teaching the Dharma; six, assemblies; seven, explaining the meaning; eight, faculties; nine, what is to be subdued; ten, what is able to subdue. The content of the text can be understood. The twelve divisions of teachings will now be briefly explained. Formerly called the twelve divisions of scriptures, fearing confusion with the divisions of texts, it is renamed divisions of teachings. Each has two aspects. Only Sutras have either two or three. Sutra, here called '契經'(Qì jīng, corresponding scripture), the detailed explanation is like the first volume. The two aspects mentioned, one is the general aspect.

相。謂涅槃十五云始從如是我聞。終至歡喜奉行皆修多羅。二者別相。雜集十一云。謂長行綴緝。略說所應說義。然更有異名異名有四。一法本二但名經。三直說四聖教。言法本者。遠公以五義釋之。一教為理本。二經為論本。三總為別本。四初為后本。五略為廣本。以彼立三修多羅故。一總相二別相三本相。亦名略相。總不異前。別謂就前總相分出十一。余不收者。還復攝在修多羅中。名為別相用斯別相望祇夜等。為其本故。名初為后本。言本相者。于彼別相十二部中。初略標舉名修多羅。后廣釋者隨別名之。如言色者即是根本略相。復云青黃等者是名廣相。故云略為廣本。然其後二。不違雜集長行綴緝等言。綴緝即是十一所不攝者。如賢首品云。爾時文殊師利說無濁亂清凈行大加德已等類。此是結集綴緝。非佛正說。故云十一所不攝者。其略說所應說義。即是略為廣本。如欲顯示菩提心功德故。即其類也。此第三略相亦順成實。成實名直說。語言總相而言名為直說。一一語言多義分別。名非直說。斯則通十二分教皆有此一。若十二分中修多羅。並通前三。若三藏修多羅唯局總相。但開雜集別義。以成后二有不曉者妄非先賢。而云修多羅但依總相業用。則違諸論長行綴緝等。言二祇夜者。此云應頌。一與長行相應之

【現代漢語翻譯】現代漢語譯本相。所謂涅槃經第十五卷說，從『如是我聞』開始，到『歡喜奉行』結束，都屬於修多羅（Sūtra，經）。二者的區別在於，《雜集論》第十一卷說，修多羅是指用長行文體（散文）來連綴、概括地講述應該講述的義理。此外，修多羅還有不同的名稱，共有四種：一是法本，二是隻稱為經，三是直說，四是聖教。所謂『法本』，慧遠大師用五種意義來解釋它：一是教義是理的根本，二是經是論的根本，三是總說是別說的根本，四是最初是後來的根本，五是簡略是廣博的根本。因為他們建立了三種修多羅：一是總相，二是別相，三是本相（也稱為略相）。總相與前面所說相同。別相是指從前面的總相中分出十一種（體裁），其餘未包括的，仍然歸入修多羅之中，這稱為別相。用這種別相來對照祇夜（Geya，應頌）等，因為它是祇夜等的根本，所以說最初是後來的根本。所謂『本相』，在前面所說的十二部經中，最初簡略地標舉，稱為修多羅，後來廣為解釋的，則根據不同的名稱來稱呼它。例如，說到『色』，這就是根本的簡略相；再說到『青、黃』等，這就是廣博相。所以說簡略是廣博的根本。然而，後面的兩種（最初是後來的根本，簡略是廣博的根本），並不違背《雜集論》中『長行連綴』等說法。『連綴』就是指十一種（體裁）所沒有包括的，例如《賢首品》中說：『爾時文殊師利說無濁亂清凈行大加德已』等等。這是結集者連綴的，不是佛陀親自說的，所以說是十一種（體裁）所沒有包括的。『概括地講述應該講述的義理』，就是指簡略是廣博的根本。例如想要顯示菩提心的功德，就是這一類。這第三種略相也符合《成實論》的觀點。《成實論》稱之為『直說』，用語言總括地表達，稱為直說；如果用一一語言來分別多種意義，就不是直說。這樣說來，十二分教都具有這一特點。如果十二分教中的修多羅，都包括前面的三種（總相、別相、本相）。如果三藏中的修多羅，則只侷限於總相，只是開出了《雜集論》的別義，從而形成了后兩種（別相、本相）。有些人不明白，就胡亂否定先賢的說法，認為修多羅只依據總相的業用，這就違背了各種論典中『長行連綴』等說法。二、祇夜（Geya，應頌）：這譯為『應頌』，一種與長行文體相應的體裁。

【English Translation】 English version Aspect. The Nirvana Sutra, chapter 15, states that from 'Thus have I heard' to 'joyfully practice,' all are Sutras (Sūtra, discourses). The difference between the two is that the Abhidharmasamuccaya (Compendium of Abhidharma), chapter 11, states that Sutras are prose passages that connect and concisely explain the meanings that should be explained. Furthermore, Sutras have different names, four in total: first, Dharma-root; second, simply called Sutra; third, direct speech; and fourth, holy teaching. As for 'Dharma-root,' Master Huiyuan explains it with five meanings: first, the teaching is the root of the principle; second, the Sutra is the root of the treatise; third, the general is the root of the specific; fourth, the beginning is the root of the end; and fifth, the concise is the root of the extensive. Because they establish three types of Sutras: first, general aspect; second, specific aspect; and third, root aspect (also called concise aspect). The general aspect is the same as mentioned before. The specific aspect refers to the eleven (types of texts) that are distinguished from the preceding general aspect, and those not included are still included in the Sutra, which is called the specific aspect. Using this specific aspect to compare with Geya (Geya, verses), etc., because it is the root of Geya, etc., it is said that the beginning is the root of the end. As for the 'root aspect,' among the twelve divisions of scriptures mentioned earlier, the initial concise indication is called Sutra, and the later extensive explanations are named according to different names. For example, when 'form' is mentioned, this is the fundamental concise aspect; when 'blue, yellow,' etc., are mentioned, this is the extensive aspect. Therefore, it is said that the concise is the root of the extensive. However, the latter two (the beginning is the root of the end, the concise is the root of the extensive) do not contradict the statements in the Abhidharmasamuccaya such as 'prose passages connect.' 'Connect' refers to what is not included in the eleven (types of texts), such as in the Chief of Virtues Chapter: 'At that time, Manjushri spoke of the undefiled and pure conduct of great merit,' and so on. This is connected by the compilers, not directly spoken by the Buddha, so it is said that it is not included in the eleven (types of texts). 'Concisely explaining the meanings that should be explained' refers to the concise being the root of the extensive. For example, wanting to reveal the merits of Bodhicitta (Bodhicitta, the mind of enlightenment) is of this kind. This third concise aspect also agrees with the view of the Tattvasiddhi Shastra (Treatise on the Accomplishment of Truth). The Tattvasiddhi Shastra calls it 'direct speech,' expressing it generally with language, which is called direct speech; if multiple meanings are distinguished with each language, it is not direct speech. In this way, all twelve divisions of teachings have this characteristic. If the Sutras in the twelve divisions of teachings include the preceding three (general aspect, specific aspect, root aspect). If the Sutras in the Tripitaka (Tripitaka, the three baskets) are limited to the general aspect, only opening up the specific meaning of the Abhidharmasamuccaya, thus forming the latter two (specific aspect, root aspect). Some people do not understand and recklessly deny the statements of the former sages, thinking that Sutras only rely on the function of the general aspect, which contradicts the statements in various treatises such as 'prose passages connect.' Two, Geya (Geya, verses): This is translated as 'responsive verses,' a type of text corresponding to prose passages.

頌。由於長行說未盡故。雜集云。不了義經應更頌釋。如十住品發心住頌。即其類也。二為後來應更頌故。涅槃云。佛昔為諸比丘說契經竟。爾時復有利根眾生。為聽法故后至佛所。即便問人。如來曏者為說何事。佛時知已。即因本經以偈頌曰。我昔與汝等不識四真諦。是故久流轉生死大苦海等。三授記者。梵雲和伽羅那。亦云記別。記者錄也。別謂分別。一記弟子生死因果。其文非一。二記菩薩當成佛事。如記彌勒。此發心品及出現品。並有其文四伽陀者。此云諷頌。諷即是頌。謂孤起偈。一為易誦持故。二為樂偈者故。三天偈贊皆是其流。五尼陀那此云因緣。一因請方說為重法故。如三家五請等。二因事方說知本末故。如觀善財。又雜集云。又有因緣制立學處。即因事制戒。亦第二攝。六優陀那此云自說。一為令知而請法故。如十地本分等。二為令所化生殷重故。唸佛慈悲為不請友。如普賢行品等。七本事者。梵云伊帝目多伽。一說佛往事。如說威光太子等。二說弟子往事。如說諸善友因緣等。八本生者。梵云阇陀伽。謂說昔受身。一說如來如說威光數數轉身值諸佛等。二說弟子如諸善友等。然其本事。但云其事除所生事。本生要說受身耳。九方廣者。梵云毗佛略。一廣大利樂故。二正法廣陳故。此經一部全受斯

【現代漢語翻譯】現代漢語譯本：頌（Gatha）。由於長行（Prose）敘述未盡詳盡，所以《雜集論》（Abhidharmasamuccaya）說：『不了義經（Nitartha Sutra）應該用頌文（Gatha）來進一步解釋。』例如《十住品》（Ten Dwellings Chapter）中發心住（First Ground of Bodhisattva）的頌文，就是這類例子。第二，爲了後來應該用頌文來補充的緣故。《涅槃經》（Nirvana Sutra）說：『佛陀過去為眾比丘（Bhikkhu）說完契經（Sutra）后，當時又有利根的眾生，爲了聽法而後來到佛陀處所，便問人：『如來（Tathagata）剛才說了什麼事？』佛陀當時知道后，就根據原來的經文用偈頌說：『我過去與你們不認識四聖諦（Four Noble Truths），因此長久地流轉于生死大苦海等等。』第三，授記（Vyakarana）：梵文為和伽羅那（Vyakarana），也叫記別（Distinction）。記者，是記錄的意思；別，是分別的意思。一是記錄弟子生死因果，這樣的經文不止一處；二是記錄菩薩（Bodhisattva）將來成佛的事，例如記述彌勒（Maitreya）。這部《發心品》（Chapter on the Arising of the Mind）和《出現品》（Chapter on the Manifestation）中，都有這樣的經文。四、伽陀（Gatha）：這裡指諷頌。諷就是頌，指孤起偈。一是為容易誦讀受持的緣故；二是為喜愛偈頌的人的緣故；三是天（Deva）的偈頌讚美都是這一類。五、尼陀那（Nidana）：這裡指因緣。一是因請法才說，是爲了尊重佛法的緣故，如三家五請等；二是因事才說，是爲了知曉本末緣故，如觀察善財（Sudhana）。又《雜集論》說：『又有因緣制定學處（Siksa-pada），即因事制定戒律（Vinaya），也屬於第二種情況。』六、優陀那（Udana）：這裡指自說。一是為讓人知道而請法的緣故，如《十地本分》（Dasabhumika Sutra）等；二是為讓所教化眾生慇勤尊重的緣故，唸佛慈悲是不請之友，如《普賢行品》（Samantabhadra-carya）等。七、本事（Itivrttaka）：梵文為伊帝目多伽（Itivrttaka）。一是說佛陀往事，如說威光太子等；二是說弟子往事，如說諸善友因緣等。八、本生（Jataka）：梵文為阇陀伽（Jataka），指說過去所受之身。一是說如來，如說威光數數轉身值遇諸佛等；二是說弟子，如諸善友等。然而，本事，只說其事，除去所生之事；本生則要說所受之身。九、方廣（Vaipulya）：梵文為毗佛略（Vaipulya）。一是廣大利益眾生故；二是正法廣為陳述故。此經一部，完全屬於這一類。

【English Translation】 English version: Gatha. Because the prose (long lines) narration is not exhaustive, the Abhidharmasamuccaya states: 'Sutras with implied meanings (Nitartha Sutras) should be further explained with verses (Gathas).' For example, the verses in the Ten Dwellings Chapter regarding the 'Arising of the Mind' dwelling are of this kind. Second, it is for the reason that verses should be added later. The Nirvana Sutra says: 'In the past, after the Buddha finished speaking the Sutras to the Bhikkhus (monks), there were sharp-witted beings who arrived at the Buddha's place later to listen to the Dharma (teachings). They asked people, 'What did the Tathagata (Buddha) just say?' The Buddha, knowing this, then used verses based on the original Sutra, saying: 'In the past, I and you did not recognize the Four Noble Truths, therefore we have long wandered in the great ocean of suffering of birth and death, etc.'' Third, Prediction (Vyakarana): The Sanskrit is Vyakarana, also called Distinction. 'Record' means to record; 'Distinction' means to distinguish. One is to record the causes and effects of disciples' birth and death, and there are many such passages. Two is to record the future Buddhahood of Bodhisattvas (enlightenment beings), such as the prediction of Maitreya (the future Buddha). Both this Chapter on the Arising of the Mind and the Chapter on the Manifestation contain such passages. Fourth, Gatha: Here it refers to laudatory verses. 'Laudatory' is the same as 'verse,' referring to isolated verses. One is for the sake of easy recitation and memorization; two is for the sake of those who enjoy verses; three is that the verses and praises of the Devas (gods) are all of this kind. Fifth, Nidana: Here it refers to causes and conditions. One is that it is spoken because of the request for Dharma, for the sake of respecting the Dharma, such as the three requests and five requests, etc.; two is that it is spoken because of an event, for the sake of knowing the beginning and the end, such as observing Sudhana (a youth who sought enlightenment). Furthermore, the Abhidharmasamuccaya says: 'There are also causes and conditions for establishing the precepts (Siksa-pada), that is, establishing the Vinaya (rules of conduct) based on events, which also belongs to the second category.' Sixth, Udana: Here it refers to self-utterance. One is for the sake of letting people know and requesting the Dharma, such as the Dasabhumika Sutra (Ten Stages Sutra), etc.; two is for the sake of making the beings being transformed diligent and respectful, and mindfulness of the Buddha's compassion is an uninvited friend, such as the Samantabhadra-carya (Universal Worthy's Conduct) chapter, etc. Seventh, Itivrttaka: The Sanskrit is Itivrttaka. One is to speak of the Buddha's past events, such as speaking of Prince威光 (Majestic Light), etc.; two is to speak of the disciples' past events, such as speaking of the causes and conditions of the virtuous friends, etc. Eighth, Jataka: The Sanskrit is Jataka, referring to speaking of past lives. One is to speak of the Tathagata (Buddha), such as speaking of Majestic Light repeatedly transforming and encountering Buddhas, etc.; two is to speak of the disciples, such as the virtuous friends, etc. However, Itivrttaka only speaks of the events, excluding the events of birth; Jataka must speak of the lives received. Ninth, Vaipulya: The Sanskrit is Vaipulya. One is for the sake of greatly benefiting sentient beings; two is for the sake of widely expounding the correct Dharma. This entire Sutra belongs to this category.

稱。涅槃云。所謂大乘方等經典。其義廣大猶如虛空。雜集開為五義。云方廣者。謂菩薩藏相應言說。亦名廣破。以能廣破一切障故。亦名無比法。無有諸法能比類故。一切有情利益安樂所依處故。宣說廣大甚深義故。十未曾有者。梵云阿浮達磨。亦云希法一德業殊異故。如佛。初生即行七步。斯經不起而升四天等。二法體希奇故。謂說佛菩薩不共功德。經文非一。十一譬喻者。梵云阿波陀那。一為深智。說似令解真故。如法華云。諸有智者以譬喻得解。如出現品一一喻明。二為淺識就彼取類誘令信故。如為擔人說二蘊等。此經所無。雜集通說。為令本義得明瞭故。十二論義者。梵云優波提舍。一以理深故。二義不了故。並須循環研核。或佛自說或菩薩相論。如問明品等。此之十二。于大於小為局為通。若皆大者則違涅槃等文。涅槃第三云。護大乘者受持九部。法華第一云。我此九部法隨順眾生說。瑜伽等論說聲聞藏。無有方廣。然諸經論。且約一相故作是說。如實說者。大小皆具。如深密中。菩薩依十二分教修奢摩他。瑜伽二十一云。佛為聲聞一一具演十二分教。而涅槃說大但有九者。依三部中之小相故。謂因緣中取因事制戒。于譬喻中依為誘引。于論議中約非了義。法華九部小者。三相大故。于記別中取記作佛。

【現代漢語翻譯】現代漢語譯本稱（名稱）。《涅槃經》（Nirvana Sutra）說：『所謂大乘方等經典，其義廣大猶如虛空。』《雜集論》（Abhidharma-samuccaya）將其開立為五義：稱為『方廣』，是指與菩薩藏相應的言說，也稱為『廣破』，因為它能廣泛破除一切障礙；也稱為『無比法』，沒有其他法可以與之相比，是一切有情眾生利益安樂的所依之處，宣說廣大甚深的義理。『十未曾有』，梵文是阿浮達磨（adbhuta-dharma），也稱為『希法』，因為其德業殊異。例如佛陀初生時即行走七步，此經不必升起而升至四天等。二，法體希奇，是指宣說佛菩薩不共的功德，這樣的經文有很多。『十一譬喻』，梵文是阿波陀那（avadana），一是為使深智者，通過比喻來理解真理，如《法華經》（Lotus Sutra）所說：『諸有智者以譬喻得解。』如《出現品》（Appearance Chapter）中一一用比喻來說明。二是為使淺識者，就其所知取類比方，誘導他們相信，如為挑夫說二蘊等，此經中沒有。《雜集論》中普遍宣說，是爲了使本義更加明瞭。『十二論義』，梵文是優波提舍（upadesha），一是由於義理深奧，二是由於意義不明確，都需要循環研核，或者佛陀親自宣說，或者菩薩相互討論，如《問明品》（Inquiries Chapter）等。這十二種分類，對於大乘和小乘來說，是侷限還是共通呢？如果都屬於大乘，則與《涅槃經》等經文相違背。《涅槃經》第三卷說：『護持大乘者受持九部。』《法華經》第一卷說：『我此九部法隨順眾生說。』《瑜伽師地論》（Yogacarabhumi-sastra）等論典說聲聞藏沒有方廣。然而，各種經論只是就某一角度而言才這樣說。如實而言，大小乘都具備。如《深密解脫經》（Samdhinirmocana Sutra）中，菩薩依據十二分教修習奢摩他（samatha，止）。《瑜伽師地論》第二十一卷說：『佛陀為聲聞一一具足演說十二分教。』而《涅槃經》說大乘只有九部，是依據三部中的小乘之相而言的，即在因緣中取因事制戒，在譬喻中依據誘導，在論議中依據非了義。《法華經》九部小乘，是因為三相廣大，在記別中取記作佛。

【English Translation】 English version It is called. The Nirvana Sutra says: 'The so-called Mahayana Vaipulya Sutras, their meaning is as vast as space.' The Abhidharma-samuccaya divides it into five meanings: It is called 'Vaipulya' (方廣), which refers to speech corresponding to the Bodhisattva-pitaka (菩薩藏), and is also called 'extensive destruction' (廣破), because it can extensively destroy all obstacles; it is also called 'incomparable Dharma' (無比法), because no other Dharma can be compared to it, it is the place where all sentient beings rely for benefit and happiness, and it proclaims vast and profound meanings. 'Ten unprecedented things' (十未曾有), the Sanskrit is adbhuta-dharma (阿浮達磨), also called 'rare Dharma' (希法), because its virtues and karma are particularly different. For example, when the Buddha was first born, he walked seven steps, and this sutra does not need to rise to the four heavens, etc. Second, the Dharma body is rare, which refers to proclaiming the uncommon merits of Buddhas and Bodhisattvas, and there are many such sutras. 'Eleven parables' (十一譬喻), the Sanskrit is avadana (阿波陀那), one is to enable those with deep wisdom to understand the truth through parables, as the Lotus Sutra says: 'Those with wisdom can understand through parables.' For example, the Appearance Chapter explains each one with parables. The second is to enable those with shallow knowledge to take analogies based on what they know and induce them to believe, such as explaining the two aggregates to porters, etc., which is not in this sutra. The Abhidharma-samuccaya generally proclaims it in order to make the original meaning clearer. 'Twelve treatises' (十二論義), the Sanskrit is upadesha (優波提舍), one is because the meaning is profound, and the other is because the meaning is unclear, and both need to be repeatedly studied and examined, or the Buddha himself proclaims it, or Bodhisattvas discuss with each other, such as the Inquiries Chapter, etc. Are these twelve categories limited or common to Mahayana and Hinayana? If they all belong to Mahayana, then they contradict the Nirvana Sutra and other scriptures. The third volume of the Nirvana Sutra says: 'Those who uphold the Mahayana uphold the nine parts.' The first volume of the Lotus Sutra says: 'I proclaim these nine parts of the Dharma according to sentient beings.' The Yogacarabhumi-sastra and other treatises say that the Sravaka-pitaka does not have Vaipulya. However, various scriptures and treatises only say this from a certain perspective. In reality, both Mahayana and Hinayana possess it. For example, in the Samdhinirmocana Sutra, Bodhisattvas practice samatha (奢摩他, cessation) based on the twelve divisions of teachings. The twenty-first volume of the Yogacarabhumi-sastra says: 'The Buddha fully explained the twelve divisions of teachings to the Sravakas one by one.' The Nirvana Sutra says that Mahayana only has nine parts, which is based on the aspect of Hinayana in the three parts, that is, taking the cause and establishing precepts in the Nidana (因緣), relying on induction in the Avadana (譬喻), and relying on non-definitive meaning in the Upadesha (論議). The nine parts of Hinayana in the Lotus Sutra are because the three aspects are vast, and taking the prediction of becoming a Buddha in the Vyakarana (記別).

自說之內依不請友。方廣之中依廣大利樂。其正法廣陳通大通小。然契經。望余總相略相則許通。有別相則無。應頌諷頌本事本生。互望並無。本事本生望于記別亦是互無。自說因緣容得互有。如因事說不由請故。除上所除余皆互有。此經之中具足十二。已如上引。十二分教義已略周。有欲廣知。如涅槃十五。雜集十一。瑜伽八十一等說。言一三昧種種性者。如一定中。凡小權實多差別故。又一多即入故。三此念下明能念勝相。于中十句。一靜慮相應故。二無漏俱轉故。三凈信俱故。四了了知故。五不取相故。六離分別故。七離所知故。八與慧俱故。九具上諸德故。十離上諸過故。四菩薩住此下明念益相。亦有十句。既世與出世皆念故。能離過成德並顯可知。第九持藏。釋相中三。初別舉文義顯長時持。二持一佛下。遍舉諸法顯能廣持。所持即前所念之法。三佛子下辨能持德量。文有十句。一大之無外。二廣能虛受。三深難至底。四四邊絕相。五外無能制。六體無份量。七用無窮盡。八內含眾德。九因徹果源。十餘無能究。第十辯藏文有四別。謂徴釋結嘆。釋相中四。初總舉體用雙照事理。二種實相名深智慧。二說一品下顯能廣演。三或一日下明長時演。二先正明。后徴釋。以是十藏之終故說具前十藏。近接總持。復

舉陀羅尼門。四其說法下彰辯之德。亦有正明徴釋可知。四嘆勝中文有十句。義該七辯。一無窮盡是豐義味辯。一一句中出多事理故。二即捷辯。欲言即言無分段故。三無疏謬辯。不以邪錯間深理故。四無斷辯。相續連環故。五應辯。應時應機無變異故。六迅辯。迅若懸河無隔礙故。已下四句。即一切世間最上妙辯。此辯有五德。一甚深如雷即第八句。二清徹遠聞故不退轉。即第七句。三其聲哀雅。如迦陵頻伽故。能普入一切佛法。即第十句。四能令眾生入心敬愛。五其有聞者歡喜無厭故。難可得入上二即第九句。上來第三依章別釋竟。第四佛子下。總嘆十藏勝能分三。初標嘆二徴釋。釋有十句攝為五對。一下化上求。二豎窮橫遍。三舍相契實。四無變善攝。五外護內明。三是為下結嘆。此後應有偈等或是略無。多是經來未盡。第四會竟。

大方廣佛華嚴經疏卷第二十四大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十五

唐清涼山大華嚴寺沙門澄觀撰

升兜率天宮品第二十三(從二十二經至二十五經一半)

自下第五會。明上賢十向。四門同前。初來意中。先會來者。正為答前回向問故。回前解行以向真證。廣益自他令行彌綸。無不周故

【現代漢語翻譯】現代漢語譯本：舉陀羅尼門（Dharani-mukha，總持之門）。四、關於其說法，以下彰顯其辯才之德。也有直接闡明和徵引解釋，可以理解。四、在讚歎殊勝的內容中有十句，意義涵蓋七種辯才。一、無窮無盡是豐義味辯（含義豐富，意味深長的辯才）。一句之中能引出諸多事理的緣故。二、是捷辯（敏捷的辯才）。想要表達就能立即表達，沒有分段。三、是無疏謬辯（沒有疏漏錯誤的辯才）。不以邪見錯誤摻雜深刻的道理的緣故。四、是無斷辯（沒有中斷的辯才）。像相續的連環一樣。五、是應辯（應機的辯才）。應時應機，沒有變異。六、是迅辯（迅速的辯才）。迅速如懸河傾瀉，沒有阻隔障礙。以下四句，即一切世間最上妙辯。此辯才具有五種德行。一、甚深如雷，即第八句。二、清澈遠聞，所以不退轉，即第七句。三、其聲音哀婉雅正，如迦陵頻伽（Kalavinka，妙音鳥）一樣，所以能夠普遍進入一切佛法，即第十句。四、能夠令眾生內心敬愛。五、聽聞者歡喜而沒有厭倦，所以難以獲得，以上二句即第九句。以上第三部分，依據章節分別解釋完畢。第四、佛子以下，總贊十藏的殊勝能力，分為三部分。首先是標示讚歎，其次是徵引解釋。解釋有十句，概括為五對。一是下化上求（向下教化眾生，向上追求佛法）。二是豎窮橫遍（時間上窮盡過去未來，空間上遍及十方）。三是舍相契實（捨棄表相，契合實際）。四是無變善攝（沒有變異，善巧攝受）。五是外護內明（對外守護，對內明徹）。三是『是為』以下，總結讚歎。此後應該有偈頌等，或許是省略了，大多是經典流傳未盡。第四會結束。

《大方廣佛華嚴經疏》卷第二十四大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第二十五

唐清涼山大華嚴寺沙門澄觀撰

升兜率天宮品第二十三（從二十二經至二十五經一半）

從下面開始是第五會，闡明上賢十向。四門與前面相同。最初的來意中，先是集會來者。正是爲了回答前回向的提問。將前面的解行用來趨向真證。廣泛利益自己和他人，使修行瀰漫周遍，沒有不周到的地方。

【English Translation】 English version: Regarding the Dharani-mukha (Gate of Dharani), the following highlights the virtues of its eloquence. There are also direct explanations and cited interpretations that can be understood. In the praise of the excellent qualities, there are ten sentences, encompassing the seven kinds of eloquence. First, 'infinite and inexhaustible' is the eloquence of abundant meaning and taste. This is because one sentence can lead to many principles and reasons. Second, it is quick eloquence. One can express what one wants to express immediately, without segmentation. Third, it is eloquence without errors or mistakes. It does not mix profound principles with wrong views and errors. Fourth, it is continuous eloquence. It is like a continuous chain. Fifth, it is appropriate eloquence. It is appropriate for the time and the occasion, without variation. Sixth, it is swift eloquence. It is as swift as a waterfall, without obstruction. The following four sentences are the most excellent eloquence in all the world. This eloquence has five virtues. First, it is profound like thunder, which is the eighth sentence. Second, it is clear and far-reaching, so it does not regress, which is the seventh sentence. Third, its sound is mournful and elegant, like the Kalavinka (bird with a beautiful voice), so it can universally enter all Buddha-dharma, which is the tenth sentence. Fourth, it can make sentient beings respect and love it in their hearts. Fifth, those who hear it are happy and not tired of it, so it is difficult to obtain, the above two sentences are the ninth sentence. The above third part, according to the chapters, the separate explanations are completed. Fourth, from 'Buddha-son' onwards, the overall praise of the excellent abilities of the Ten Treasuries is divided into three parts. First, there is the indication of praise, and then the citation of explanation. The explanation has ten sentences, summarized into five pairs. One is to transform downwards and seek upwards (to teach sentient beings downwards and seek the Buddha-dharma upwards). The second is to exhaust vertically and pervade horizontally (to exhaust the past and future in time, and to pervade the ten directions in space). The third is to abandon appearances and accord with reality. The fourth is to skillfully gather without change. The fifth is external protection and internal clarity. The third is 'Therefore' below, summarizing the praise. After this, there should be verses, etc., perhaps they are omitted, mostly because the scriptures have not been fully transmitted. The fourth assembly ends.

The Avatamsaka Sutra Commentary, Volume 24 Taisho Tripitaka Volume 35, No. 1735, Avatamsaka Sutra Commentary

The Avatamsaka Sutra Commentary, Volume 25

Composed by Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang, Tang Dynasty

Chapter 23: Entering the Tusita Heaven Palace (from Sutra 22 to half of Sutra 25)

From below is the fifth assembly, explaining the Ten Directions of the Upper Worthies. The four doors are the same as before. In the initial intention, first gather those who come. It is precisely to answer the previous question of dedication. Use the previous understanding and practice to move towards true realization. Broadly benefit oneself and others, so that practice pervades and is complete, without any incompleteness.

。菩薩大乘藏經云。以少善根引無量果者謂迴向心。以迴向心為大利故。故行后明之。又前解行既著。今悲願彌博。后品來者。前會既終將陳后說。先明說處表法故來。二釋名者。先會得名亦有三義。同前二會。二釋品名。兜率是處。佛以法界之身不起而應。故名為升。處此說者表位超勝是次第故。又上下放逸。此天知足。表世間行滿故。居喜足之天。又以彼有一生補處。表菩提之心功行滿故。又積功累勛知階未足。回勛授子乃知有餘。菩薩亦爾。勤苦積行未見有餘。迴向眾生乃知自足。又欲界六天此居其中。表悲智均平處於中故。又生此天而修三福。謂施戒定。自余不具偏多不均故。處此說也。第三宗趣者。會以十向大愿為宗。得地為趣。品以昇天赴感為宗。說向為趣。第四釋文。此會有三品經。初二當會由致。后一正說。所以無勝進者。由二義故。一以此會是三賢位終。攝前解行總為趣地方便。迴向當體自是勝進。是故無也。此經上下其例有四。一約行滿入位之際。如賢首品。信滿總為入住方便。二約愿滿入證之際。如此迴向初僧祇滿。總為入地方便。三約功用滿。入無功用之際。如第八地初。總攝前七地以為方便。此第二僧祇滿。四約因位成滿之際。如第十地初。攝前九地為入方便。此約三僧祇滿處攝也。余同

{ "translations": [ "現代漢語譯本", "《菩薩大乘藏經》中說，以微少的善根引出無量的果報，這指的是迴向心（將自己的功德利益迴向給眾生）。因為迴向心有巨大的利益，所以在修行之後要明確這一點。此外，前面的理解和修行已經有所執著，現在要用悲心和願力來彌補。後面的品目即將到來，前一次集會已經結束，將要陳述後面的內容，首先說明說法的處所，以此來表明佛法的殊勝。", "關於解釋名稱，前一次集會得名也有三重含義，與前兩次集會相同。現在解釋品名，兜率（梵文：Tusita，意為『知足天』）是一個處所。佛以法界之身，不生不滅而應化世間，所以名為『升』。在此處說法，表明菩薩的果位超越殊勝，這是有次第的緣故。此外，上下兩界容易放逸，而此天知足常樂，表明世間的修行圓滿。居住在喜足天，又因為那裡有一生補處菩薩（指下一尊將成佛的菩薩，即彌勒菩薩），表明菩提之心和功行圓滿。還有，積累功德和勛勞，知道自己的階位還不足夠，將勛勞授予兒子，才知道還有剩餘。菩薩也是這樣，勤苦地積累修行，未曾覺得有剩餘，將功德迴向給眾生，才知道自己是知足的。另外，欲界六天，此天居於其中，表明悲智均等，處於中道。又因為生於此天而修習三種福業，即佈施、持戒、禪定，其餘的天不具備這些，或者偏頗不均，所以選擇在此處說法。", "第三，關於宗趣，集會以十回向的大愿為宗旨，以證得果地為目標。品以升到兜率天應化眾生為宗旨，以宣說迴向為目標。第四，解釋經文。這次集會有三品經，前兩品是集會的緣起，后一品是正式的宣說。之所以沒有勝進品，是因為兩個原因：一是這次集會是三賢位（十住、十行、十回向）的終結，總攝前面的理解和修行，作為趣向果地的方便，迴向的本體本身就是勝進，所以沒有勝進品。這部經的上下結構有四種情況：一是關於修行圓滿進入果位的時候，如《賢首品》，信心的圓滿總攝一切，作為進入果位的方便；二是關於願力圓滿進入證悟的時候，如此次迴向初僧祇（三大阿僧祇劫的第一個阿僧祇劫）圓滿，總攝一切，作為進入果位的方便；三是關於功用圓滿進入無功用的時候，如第八地（不動地）的開始，總攝前面的七地作為方便，這是第二個阿僧祇劫圓滿；四是關於因位成就圓滿的時候，如第十地（法雲地）的開始，總攝前面的九地作為進入的方便，這是關於第三個阿僧祇劫圓滿的地方。其餘的與前面相同。" ], "english_translations": [ "English version", \"The Bodhisattva Mahayana Sutra Collection states that drawing limitless fruits from minimal roots of goodness refers to the heart of dedication (Parināmanā citta). Because the heart of dedication brings great benefit, it should be clarified after practice. Furthermore, previous understanding and practice have become attached; now, compassion and vows should compensate. The following chapters are forthcoming; the previous assembly has concluded, and the subsequent teachings will be presented. First, the location of the teachings is explained to indicate the Dharma's excellence.\"", "Regarding the explanation of the name, the previous assembly's naming also has three meanings, similar to the previous two assemblies. Now, explaining the chapter's name, Tusita (meaning 'contentment') is a place. The Buddha, with the Dharma-realm body, neither arising nor ceasing, responds to the world, hence the name 'Ascent'. Teaching here indicates the Bodhisattva's attainment surpasses excellence, which is sequential. Moreover, the upper and lower realms are prone to indulgence, while this heaven knows contentment and is always joyful, indicating the perfection of worldly practice. Residing in the Heaven of Joy, and because there is a Bodhisattva destined for one more life (referring to the next Buddha, Maitreya), it indicates the perfection of the Bodhi heart and meritorious conduct. Furthermore, accumulating merit and achievements, knowing one's rank is insufficient, bestowing the achievements upon the son, one knows there is surplus. Bodhisattvas are the same, diligently accumulating practice, never feeling surplus, dedicating the merit to sentient beings, one knows oneself is content. Additionally, among the six heavens of the desire realm, this heaven resides in the middle, indicating that compassion and wisdom are equal, residing in the middle way. Also, because one is born in this heaven and cultivates the three blessings, namely giving, morality, and meditation, the other heavens do not possess these, or are biased and uneven, hence the choice to teach here.", "Third, regarding the purpose and aim, the assembly takes the great vows of the ten dedications as its purpose, and attaining the ground as its goal. The chapter takes ascending to Tusita Heaven to respond to sentient beings as its purpose, and expounding dedication as its goal. Fourth, explaining the text. This assembly has three chapters, the first two being the causes of the assembly, and the last being the formal exposition. The reason there is no 'Superior Progress' chapter is due to two reasons: one, this assembly is the culmination of the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications), comprehensively gathering the previous understanding and practice as a convenient means to approach the ground; the essence of dedication itself is superior progress, hence there is no such chapter. The structure of this sutra, up and down, has four situations: one, regarding the time of perfect practice entering the position, such as the Worthy Leader Chapter, the perfection of faith comprehensively gathers everything as a convenient means to enter the position; two, regarding the time of perfect vows entering realization, such as this dedication, the first asamkhya kalpa (the first of the three great asamkhya kalpas) is complete, comprehensively gathering everything as a convenient means to enter the ground; three, regarding the time of perfect function entering non-function, such as the beginning of the Eighth Ground (Immovable Ground), comprehensively gathering the previous seven grounds as a means; this is the completion of the second asamkhya kalpa; four, regarding the time of perfect causal position, such as the beginning of the Tenth Ground (Dharma Cloud Ground), comprehensively gathering the previous nine grounds as a means; this is regarding the place of completion of the third asamkhya kalpa. The rest is the same as before." ] }

位相接。即別有方便。故非一例二。方欲入地必離進趣相。與無分別為方便故。就初二品。前一化主赴機。后品助化贊佛。今初品中大分十段。一本會齊現。二不離而升。三見佛嚴處。四迎佛興供。五睹佛勝德。六請佛處殿。七如來受請。八天王獲益。九承力偈贊。十如來就坐。今初也。初言神力即是遍因。未必起神境通。但是修成心自在力。十方已下辨所現相。于中亦有化主助化。望第四會。既加及須彌頂。此亦應云坐于樹下及須彌頂夜摩天宮。文無者略。以第二段中帶前升。后既全舉。前四則影。顯前四皆圓遍也。而演說者。亦通四會之所說也。第二爾時下。明不離而升。謂前十方一切處。四會皆儼然不散而升。此說意。明橫遍十方豎該九會。佛法界身遍時處故。余義具如第三會初。第三時兜率下。見佛嚴處中二。初明感應緣會。二即于已下正顯嚴處。于中分二。先明一方嚴處。后結通十方。今初。初雖標座。下列樓帳等皆兼處嚴。文分為二。初總顯體德。後有百萬下別明體用。今初有十一句。初總余別。總中無盡大愿隨意出生。悲智必俱生死無染。名摩尼藏。展行彌布故有敷言。別有十種圓滿勝相。以斯妙座實德成故。初一自體相以寶成故。次六因相。一深遠相。二勝妙相。三廣大相。四同體相。五具德相。六

【現代漢語翻譯】現代漢語譯本位相接，即別有方便，故非一例二。想要進入初地菩薩的境界，必定要遠離有所追求的表相，與無分別智相結合作為方便。就最初的兩品經文來說，前一品是化主應機說法，后一品是助化者讚歎佛陀。現在第一品中，大體分為十個段落：一、本會大眾齊聚顯現；二、不離本處而上升；三、見到佛陀莊嚴的處所；四、迎接佛陀並供養；五、瞻仰佛陀殊勝的功德；六、請佛陀到宮殿中；七、如來接受邀請；八、天王獲得利益；九、憑藉佛力以偈頌讚嘆；十、如來就座。現在是第一段。開始說的『神力』，就是普遍的因，未必是發起神通變化，而是修成內心自在的力量。『十方』以下是辨明所顯現的景象。其中也有化主和助化者。參照第四會的情況，既然加上了須彌山頂，這裡也應該說坐在樹下以及須彌山頂夜摩天宮。經文中沒有這樣說，是省略了。因為第二段中包含了前面的上升，後面既然全部舉出，前面四種景象就只是影子，顯示前面四種景象都是圓滿周遍的。而『演說』，也貫通了四會所說的內容。第二段，『爾時』以下，說明不離本處而上升。意思是說，前面十方一切處，四會大眾都整齊地沒有散開而上升。這裡說明，橫向遍及十方，縱向包含九會，佛的法界身遍及一切時處。其餘的意義都像第三會開始時所說。第三段，『時兜率』以下，見到佛陀莊嚴的處所，分為兩部分：首先說明感應的因緣聚合，其次『即于已下』正式顯示莊嚴的處所。其中又分為兩部分：先說明一方的莊嚴處所，然後總結貫通十方。現在先說一方。雖然標明是寶座，但下面所列的樓閣、帷帳等都兼指處所的莊嚴。經文分為兩部分：首先總的顯示本體的功德，然後『有百萬下』分別說明本體的作用。現在先說總的顯示本體功德，共有十一句。先總說，后別說。總說中，無盡的大愿隨意出生，悲心和智慧必然具備，不被生死所染，名為摩尼寶藏。擴充套件施行而瀰漫分佈，所以有『敷』的說法。別說有十種圓滿殊勝的相。因為這個美妙的寶座是由真實的功德成就的，所以，第一是自體相，因為由寶物構成；其次是六種因相：一是深遠相，二是殊勝美妙相，三是廣大相，四是同體相，五是具足功德相，六是...

【English Translation】 English version The positions are connected, meaning there are other expedient means, so it's not a single example. If one wants to enter the first Bhumi (stage of a Bodhisattva), one must abandon the appearance of seeking progress and combine it with non-discriminating wisdom as an expedient means. Regarding the first two chapters, the first chapter is the transformation master responding to the opportunity to speak the Dharma, and the second chapter is the assistant transformers praising the Buddha. Now, in the first chapter, it is broadly divided into ten sections: 1. The assembly of the main gathering manifests; 2. Ascending without leaving the original location; 3. Seeing the Buddha's majestic abode; 4. Welcoming the Buddha and making offerings; 5. Beholding the Buddha's supreme virtues; 6. Inviting the Buddha to the palace; 7. The Tathagata accepting the invitation; 8. The Heavenly Kings obtaining benefits; 9. Praising with verses by relying on the Buddha's power; 10. The Tathagata taking his seat. Now is the first section. The initial mention of 'divine power' is the universal cause, not necessarily initiating supernatural transformations, but rather cultivating the power of inner freedom. 'Ten directions' below identifies the manifested appearances. Among them, there are also transformation masters and assistant transformers. Referring to the fourth assembly, since the summit of Mount Sumeru was added, it should also be said here that they were seated under the tree and in the Yama Heaven Palace on the summit of Mount Sumeru. The text does not mention this, it is omitted. Because the second section includes the previous ascent, and since the latter fully mentions it, the previous four appearances are just shadows, showing that the previous four appearances are all complete and pervasive. And 'expounding' also connects to what was said in the four assemblies. The second section, 'At that time' below, explains ascending without leaving the original location. It means that in all places of the ten directions mentioned earlier, the four assemblies all ascended neatly without dispersing. This explains that horizontally it pervades the ten directions, and vertically it encompasses the nine assemblies, because the Buddha's Dharma-realm body pervades all times and places. The remaining meanings are as in the beginning of the third assembly. The third section, 'When in the Tushita Heaven' below, seeing the Buddha's majestic abode, is divided into two parts: first, explaining the gathering of responsive causes and conditions, and second, 'immediately below' formally revealing the majestic abode. Among them, it is again divided into two parts: first, explaining the majestic abode of one direction, and then summarizing and connecting the ten directions. Now, first speaking of one direction. Although the throne is indicated, the pavilions, curtains, etc., listed below all refer to the majesty of the abode. The text is divided into two parts: first, generally showing the virtues of the essence, and then 'having a million below' separately explaining the function of the essence. Now, first speaking of the general display of the virtues of the essence, there are eleven sentences in total. First, a general statement, then separate statements. In the general statement, endless great vows are born at will, compassion and wisdom are necessarily present, and are not tainted by birth and death, called the Mani Treasury. Expanding and spreading, therefore there is the saying of 'spreading'. Separately, there are ten kinds of complete and supreme aspects. Because this wonderful throne is accomplished by real virtues, the first is the self-nature aspect, because it is made of treasures; the second is six causal aspects: one is the profound and distant aspect, two is the supreme and wonderful aspect, three is the vast and great aspect, four is the same-body aspect, five is the aspect of possessing virtues, six is...

堅固相。后三總顯殊特即座之德用。一端嚴故。二離染故。三無極故。二別明體用中。通有三百二種百萬億。廣上三段即為三別。初廣自體。次有百萬億初發心下廣前殊特。三百萬億善根下廣前因相。初一多明器世間嚴。后二顯眾生世間嚴。皆智正覺世間之力也。皆言百萬億者。位增十行之百萬故。初中長分為十。前九色相嚴。后一音聲嚴。其一一嚴事皆即法門。可以意得。第一有十句座體嚴。于中初句辨座層級。后九覆座之嚴。雖四面行列執蓋亦為覆座。第二樓閣下十句。復于殿內建立樓閣繞座莊嚴。亦是嚴處。于中初句總。下九句別顯嚴閣。第三寶鈴帳下。十句辨帳嚴。亦是繞座。前已辨覆故。若重辨者。帳上建樓樓上覆帳重重無盡耳。第四妙寶華下。有十二句辨嚴座身。其頻婆帳應在寶華之前。類例穩便。亦可十二句辨帳。九句嚴座身。頻婆者此云身影質。謂帳莊嚴具中。現外質之影故。第五因陀羅金剛寶下。有十七句。亦嚴座四周皆明妙寶以為窗門。及覆亦嚴座體。以莊嚴其藏。是蓮華藏故。標中表法有異。住行不言蓮華。理實應有。或是座身之龕名藏。第六真珠瓔珞下十二句。瓔珞周垂嚴。其摩尼身下二句。文似缺略。謂因陀羅妙色寶下無所結屬。又非下之香類。不可別為一段。第七黑栴檀下有十六句。以

【現代漢語翻譯】現代漢語譯本堅固相（指佛菩薩所顯現的堅固不壞的相）。後面三段總括地顯示了殊勝特別的即座之德用。第一是端莊嚴正的緣故。第二是遠離染污的緣故。第三是無有窮極的緣故。第二部分分別闡明體和用，其中共有三百零二種百萬億。擴充套件上面的三段，就成為三個部分。首先是擴充套件自體。其次是有百萬億初發心下，擴充套件前面的殊勝特別之處。第三是百萬億善根下，擴充套件前面的因相。最初一部分主要闡明器世間的莊嚴，後面兩部分顯示眾生世間的莊嚴，都是智正覺世間（指佛的智慧和覺悟所顯現的清凈世界）的力量。都說百萬億，是因為位階增至十行（菩薩修行階位之一）的百萬倍的緣故。最初一部分又分為十個小部分。前面九個部分是色相莊嚴，後面一個是音聲莊嚴。其中每一個莊嚴之事都即是法門，可以意會。第一部分有十句，是座體莊嚴。其中第一句辨別座的層級，後面九句是覆蓋座的莊嚴。雖然四面排列執持寶蓋，也算是覆蓋座。第二部分樓閣下有十句，又在殿內建立樓閣，圍繞座進行莊嚴，這也是莊嚴之處。其中第一句是總說，下面九句分別顯示莊嚴的樓閣。第三部分寶鈴帳下有十句，辨別寶帳的莊嚴，也是圍繞座。前面已經辨別了覆蓋，如果重複辨別，那就是帳上建樓，樓上覆蓋帳，重重無盡罷了。第四部分妙寶華下有十二句，辨別莊嚴座身。其中的頻婆帳應該在寶華之前，這樣類比就穩妥方便。也可以用十二句辨別寶帳，九句莊嚴座身。頻婆（Bimba）在這裡的意思是身影質，指的是寶帳莊嚴具中，顯現外質的影像的緣故。第五部分因陀羅金剛寶下有十七句，也是莊嚴座的四周，都用美妙的寶物作為窗戶和門，以及覆蓋，也是莊嚴座體。用以莊嚴其藏，因為是蓮華藏（指佛所居的蓮花座）。標示中表述的法有所不同，住行（菩薩的修行階段）沒有說蓮華，但實際上應該有。或者座身的龕的名字叫藏。第六部分真珠瓔珞下有十二句，瓔珞週身垂掛進行莊嚴。其中的摩尼身下兩句，文字似乎有所缺失。指的是因陀羅妙色寶下沒有所連線的。又不是下面的香類，不可以單獨作為一段。第七部分黑栴檀下有十六句，以黑栴檀（一種珍貴的香木）

【English Translation】 English version The aspect of solidity (referring to the firm and indestructible appearance manifested by Buddhas and Bodhisattvas). The following three sections collectively display the extraordinary and special virtues and functions of the seat itself. First, it is due to its dignified and solemn nature. Second, it is due to its being free from defilement. Third, it is due to its being limitless. The second part separately elucidates the substance and function, which includes a total of three hundred and two kinds of millions of billions. Expanding the above three sections, they become three separate parts. First, there is the expansion of the self-nature. Second, there is 'millions of billions of initial aspirations,' expanding the preceding extraordinary and special aspects. Third, there is 'millions of billions of roots of goodness,' expanding the preceding causal aspects. The initial part mainly elucidates the adornment of the vessel world (the physical world), while the latter two parts display the adornment of the sentient being world, all of which are the power of the world of wisdom, correct knowledge, and enlightenment (referring to the pure world manifested by the Buddha's wisdom and enlightenment). The mention of 'millions of billions' is because the position has increased to millions of times the ten practices (one of the stages of Bodhisattva practice). The initial part is further divided into ten smaller parts. The first nine parts are the adornment of forms and appearances, and the last one is the adornment of sound. Each of these adornments is itself a Dharma gate, which can be understood intuitively. The first part has ten sentences, which is the adornment of the seat's body. Among them, the first sentence distinguishes the levels of the seat, and the following nine sentences are the adornment of covering the seat. Although the canopies are held in rows on all four sides, they are also considered to be covering the seat. The second part, 'below the pavilions,' has ten sentences, and pavilions are built inside the hall, surrounding the seat for adornment, which is also a place of adornment. Among them, the first sentence is a general statement, and the following nine sentences separately display the adorned pavilions. The third part, 'below the jeweled bell curtains,' has ten sentences, distinguishing the adornment of the jeweled curtains, which also surround the seat. Since the covering has already been distinguished earlier, if it is distinguished again, it would be building pavilions on top of the curtains, and covering the curtains on top of the pavilions, endlessly. The fourth part, 'below the wonderful jeweled flowers,' has twelve sentences, distinguishing the adornment of the seat's body. The Bimba (Bimba) curtain should be before the jeweled flowers, so that the analogy is stable and convenient. It can also be that twelve sentences distinguish the jeweled curtains, and nine sentences adorn the seat's body. Bimba here means the shadow quality, referring to the fact that the adornments of the jeweled curtains manifest the image of the external quality. The fifth part, 'below the Indra Vajra Jewel,' has seventeen sentences, which also adorn the surroundings of the seat, all using wonderful jewels as windows and doors, as well as coverings, which also adorn the seat's body. It is used to adorn its treasury, because it is the Lotus Treasury (referring to the lotus seat where the Buddha resides). The Dharma expressed in the indication is different, and the stages of dwelling and practice (stages of Bodhisattva practice) do not mention the lotus, but in reality, it should be there. Or the name of the niche of the seat's body is called the treasury. The sixth part, 'below the pearl necklaces,' has twelve sentences, with necklaces hanging all around for adornment. The two sentences below the Mani body seem to be missing something. It refers to the fact that there is nothing connected below the Indra wonderful colored jewel. Also, it is not the category of incense below, so it cannot be regarded as a separate section. The seventh part, 'below the black sandalwood,' has sixteen sentences, using black sandalwood (a precious fragrant wood)

香為嚴。阿樓那者。此云紅赤色。第八雨百萬下二十句。雨雲為嚴。第九建百萬下四十八句。座外四面嚴。于中有四。初二十句。雜雜莊嚴羅列座側。言樓閣延袤者。靜法雲。梵云蒲莫迦。此云帳輿。若是樓閣應云微么囊。既不爾者譯之誤也。此或應爾。前文已有樓閣故。若重辯者亦無大失。寶悉底迦者。具云塞縛悉底迦。此云有樂。若見此相必獲安樂。其形如萬字具于音義。今寶形似此。二光明寶下九句。光明嚴。言網覆者。若世之燈。以護夕蟲成隱映故。三天寶衣下九句。寶衣敷布嚴。四天鈴幢下十句。寶幢行列嚴。第十天蠡出妙音下。辨音聲嚴。于中二。初十句樂音嚴。后悅意音下二十句法音嚴。前中雲牟陀羅者。此云鋒鼓。謂天樂初奏。此鼓先作故。后法音嚴中。初十一句讚歎三寶。后隨順音下九句。說法益物。大文第二廣前殊特者。前文略云見者無厭。亦已略明益相。今廣顯之。即座之德用。恭敬供養復顯為嚴。文分為二。初明獲益后申供養。前中有三十九句。曲分為四。初十約位辨益。二得自在下有十二句。雜辨得益。三得檀下十句。約行辨益。四入一切佛剎下七句。約大用辨益。后三並通諸位。或可第二段明迴向。第三段明十行。第四段明十地。或唯約十住通別無礙。二諸天恭敬下。明供養文分為五。

【現代漢語翻譯】現代漢語譯本香為嚴（莊嚴）。阿樓那者（Aruna），此云紅赤色。第八雨百萬下二十句。雨雲為嚴。第九建百萬下四十八句。座外四面嚴。于中有四。初二十句。雜雜莊嚴羅列座側。言樓閣延袤者。靜法雲。梵云蒲莫迦（Pramoka），此云帳輿。若是樓閣應云微么囊（Vimana）。既不爾者譯之誤也。此或應爾。前文已有樓閣故。若重辯者亦無大失。寶悉底迦者（Svastika），具云塞縛悉底迦（Sarva-svastika），此云有樂。若見此相必獲安樂。其形如萬字具于音義。今寶形似此。二光明寶下九句。光明嚴。言網覆者。若世之燈。以護夕蟲成隱映故。三天寶衣下九句。寶衣敷布嚴。四天鈴幢下十句。寶幢行列嚴。第十天蠡出妙音下。辨音聲嚴。于中二。初十句樂音嚴。后悅意音下二十句法音嚴。前中雲牟陀羅者（Mridanga），此云鋒鼓。謂天樂初奏。此鼓先作故。后法音嚴中。初十一句讚歎三寶。后隨順音下九句。說法益物。大文第二廣前殊特者。前文略云見者無厭。亦已略明益相。今廣顯之。即座之德用。恭敬供養復顯為嚴。文分為二。初明獲益后申供養。前中有三十九句。曲分為四。初十約位辨益。二得自在下有十二句。雜辨得益。三得檀下十句。約行辨益。四入一切佛剎下七句。約大用辨益。后三並通諸位。或可第二段明迴向。第三段明十行。第四段明十地。或唯約十住通別無礙。二諸天恭敬下。明供養文分為五。

【English Translation】 English version 'Fragrance is Adornment.' Aruna (Aruna), which means 'reddish-crimson.' The eighth, 'Rain of a Million,' consists of twenty lines. 'Rain clouds are Adornment.' The ninth, 'Building a Million,' consists of forty-eight lines. 'Adornment on the four sides outside the seat.' Within this, there are four sections. The first twenty lines describe the various adornments arranged around the seat. Regarding the extension of pavilions and towers, Jing Fa Yun says, 'Pramoka (Pramoka) in Sanskrit means a tented carriage. If it were a pavilion or tower, it should be called Vimana (Vimana).' Since it is not, the translation is mistaken. Or perhaps it should be this way, as there were pavilions and towers mentioned earlier. If it is re-explained, there is no great loss. Svastika (Svastika), fully called Sarva-svastika (Sarva-svastika), means 'having joy.' If one sees this symbol, one will surely obtain peace and happiness. Its shape is like the swastika symbol, complete with its phonetic and semantic meanings. The current treasure resembles this. The second, 'Light Treasure,' consists of nine lines. 'Adornment of Light.' Regarding the 'net covering,' it is like a lamp in the world, protecting evening insects and creating a dim reflection. The third, 'Three Heavens' Treasure Garments,' consists of nine lines. 'Adornment of Treasure Garments spread out.' The fourth, 'Four Heavens' Bell Banners,' consists of ten lines. 'Adornment of Treasure Banners in rows.' The tenth, 'Heavenly Conch emits Wonderful Sounds,' explains the adornment of sound. Within this, there are two sections. The first ten lines describe the adornment of musical sounds. The latter twenty lines, 'Pleasing Sounds,' describe the adornment of Dharma sounds. In the former section, Mridanga (Mridanga) means 'sharp drum,' referring to the initial playing of heavenly music, as this drum is played first. In the latter adornment of Dharma sounds, the first eleven lines praise the Three Jewels. The latter nine lines, 'Following Sounds,' describe the benefit of teaching the Dharma to beings. The second major section, 'Expanding on the Previous Special Qualities,' expands on the previous statement that 'those who see it are never satisfied,' which already briefly explained the aspect of benefit. Now it is explained in detail, which is the virtue and function of the seat. Respectful offerings are further revealed as adornment. The text is divided into two sections: first, explaining the benefits obtained, and then elaborating on the offerings. The former section consists of thirty-nine lines, divided into four subsections. The first ten lines explain the benefits in terms of position. The second, 'Obtaining Freedom,' consists of twelve lines, variously explaining the benefits obtained. The third, 'Obtaining Dana,' consists of ten lines, explaining the benefits in terms of practice. The fourth, 'Entering all Buddha Lands,' consists of seven lines, explaining the benefits in terms of great function. The latter three sections all apply to all positions. Or perhaps the second section explains dedication, the third section explains the Ten Practices, and the fourth section explains the Ten Grounds. Or it may only apply to the Ten Abodes, with unobstructed distinction and non-distinction. The second, 'All the Devas respectfully,' explains the offerings, and the text is divided into five sections.

初十七句。雜明八部人天菩薩三業設敬。其中所作各隨類所宜。二天女專心下二十六句。唯明諸天三業敬養。初之三句。即欲界天色究竟。后復言種種天者。或通無色或總上諸類。善思惟天亦通諸類。三菩薩天下有十二句。明菩薩事供養。四諸天子從天宮出下四句。諸天身供養。五思惟菩薩下十句。菩薩修法供養。亦明得益。菩薩多明得益。諸天但說供養者。諸天供養是益因故。諸天得益即菩薩故。第三百萬億善根下。廣前因深十句可知。所以此會嚴事偏多者。一此天多以補處為王故。二賢位已極大悲普周故。所以十住無菩薩嚴。表凡入位故。夜摩即有已入位故。然亦未廣。而此勝相皆是如來海印所現。法界差別自在實德。人法無礙依正混融之嚴事也。第二如此世界下。結通十方可知。第四爾時下迎佛興供。于中二。先將迎興供二爾時如來威神力下。見佛興供。前中二。初奉迎。二以清凈下興供。于中先諸天興供。皆從身出者。非唯顯諸天福力。亦表身為供具供自心生。后兜率宮下菩薩興供可知。第二見佛興供中二先諸天后百千億那由他先住下明菩薩。前中三。初明承力見佛。一現佛神力。二宿善力。三法門力。二同興下慶遇奉迎。三各以下正明興供。于中三。初十句衣盛供以散佛。表修寂滅以趣果故。二百千億下十

句。明起心雨供嚴空。顯所修萬行稱法性空。空有無礙。是嚴空義。三百千億那由他阿僧祇天子下九句。雜申供養。表萬行雜修故。調順寂靜無放逸心。應分為二則有十句。第二菩薩興供中二。先明行成依報供。后其諸菩薩下身出正報供。前中二十七句文分。為三初十句。多因。成多果之供次八句。一因成一果供。后九句一因成多果供。應有四句。由多因成一果。攝在初段。以多因能一一成故。又初段即一切中有一。及一切中有一切。次段即一中一。後段即一中一切也。今初十句。一時並舉多因。后通成諸供。出過諸天者。勝故多故余可知。第二一因一果中。皆因果相似。一蓋以障塵。若度能除敝。二帳以庇廕。若悲為佛境。華以開敷如覺解清凈。三法忍和悅用嚴法身。四演教網。則震金剛之妙音觀教網則不礙文而見理。五香氣聞而不可見。見而不可攬。猶幻法見而不可取。取而不可得。知幻無堅以成堅法。六週遍法空。是佛智身所依之境座之義也。七摧懈慢幢樹法勝幢故。八諸法如夢。是佛棲托之所也。第三無著下一因多果供。無著無生但是一義。無生約理無著約智。此二契合方成一因。文中九句可知。第二身出正報供中。文有十句。初二明現身德量。謂一一量周法界德齊佛故。次以從下三句。明勝辯之因。次具足

【現代漢語翻譯】句。明起信，如雨般供養，莊嚴虛空。彰顯所修的萬行，與法性之空相應。空有之間，毫無阻礙，這就是莊嚴虛空的意義。三百千億那由他阿僧祇（均為很大的數字單位）天子降臨，以下九句，共同陳設供養，表示萬行雜修的緣故。調順寂靜，無放逸之心，應分為二，則有十句。第二部分，菩薩興供中，分為兩部分：先說明行成就后，依報的供養；後文『其諸菩薩』以下，顯現正報的供養。前一部分二十七句，文分為三：最初十句，多因成就多果的供養；其次八句，一因成就一果的供養；后九句，一因成就多果的供養。應有四句，由多因成就一果，攝入最初一段，因為多因能夠一一成就。而且，最初一段即一切中有一，以及一切中有一切；其次一段即一中一；后一段即一中一切。現在看最初十句，一時並舉多種因，之後共同成就各種供養。『出過諸天』，是因為殊勝和眾多，其餘可以類推得知。第二部分，一因一果中，都是因果相似。一、寶蓋用來遮蔽塵埃，如果度化眾生，就能消除弊端。二、寶帳用來庇廕，如果大悲心，就成為佛的境界。三、華用來開敷，如同覺悟解脫清凈。四、法忍和悅，用來莊嚴法身。五、演說教法之網，則震動金剛的妙音；觀察教法之網，則不被文字所障礙而能見到真理。六、香氣聞得到卻看不見，看得見卻無法抓取，如同幻化的法，看得見卻不可取，取了也得不到。知道幻化之物並非堅固，從而成就堅固之法。七、周遍法空，是佛智之身所依之境界，是座位的意義。八、摧毀懈怠和傲慢之幢，樹立法勝之幢的緣故。九、諸法如夢，是佛安住之所。第三部分，無著以下，一因多果的供養。無著和無生，只是一個意思，無生是就理而言，無著是就智而言，這二者契合，才能成就一因。文中九句，可以得知。第二部分，身出正報供中，文有十句。最初兩句，說明顯現之身的德量，即每一德量周遍法界，德行與佛相等。其次，以下三句，說明殊勝辯才之因。其次，具足

【English Translation】 Sentence. Clearly arising faith, offering like rain, adorning the empty space. Manifesting the myriad practices cultivated, corresponding to the emptiness of Dharma-nature. Between emptiness and existence, there is no obstruction, this is the meaning of adorning the empty space. Three hundred trillion nayuta asamkhya (all very large numerical units) of devas descend, the following nine sentences, jointly present offerings, indicating the reason for the mixed cultivation of myriad practices. Harmonious and tranquil, without a mind of negligence, should be divided into two, then there are ten sentences. In the second part, the Bodhisattvas making offerings, divided into two parts: first explaining that after the practice is accomplished, the reward of environment is offered; later, from 'the Bodhisattvas' below, the reward of body is manifested. The previous twenty-seven sentences, the text is divided into three: the first ten sentences, many causes accomplish the offering of many effects; the next eight sentences, one cause accomplishes the offering of one effect; the last nine sentences, one cause accomplishes the offering of many effects. There should be four sentences, where many causes accomplish one effect, included in the first paragraph, because many causes can accomplish each one. Moreover, the first paragraph is one in all, and all in all; the next paragraph is one in one; the last paragraph is all in one. Now look at the first ten sentences, at once mentioning many causes, and then jointly accomplishing various offerings. 'Exceeding the devas', is because of the supreme and numerous, the rest can be inferred. In the second part, in one cause and one effect, the causes and effects are similar. First, the jeweled canopy is used to cover dust, if one liberates sentient beings, one can eliminate the drawbacks. Second, the jeweled tent is used to shelter, if one has great compassion, it becomes the realm of the Buddha. Third, flowers are used to bloom, like awakening and liberation, pure. Fourth, Dharma-patience is harmonious and pleasing, used to adorn the Dharma-body. Fifth, expounding the net of teachings, then vibrates the wonderful sound of Vajra; observing the net of teachings, then one is not obstructed by the words and can see the truth. Sixth, the fragrance can be smelled but not seen, can be seen but cannot be grasped, like the illusory Dharma, can be seen but cannot be taken, and cannot be obtained even if taken. Knowing that illusory things are not firm, thereby accomplishing firm Dharma. Seventh, pervading the emptiness of Dharma, is the realm on which the body of Buddha-wisdom relies, is the meaning of the seat. Eighth, destroying the banner of laziness and arrogance, establishing the banner of Dharma-victory. Ninth, all Dharmas are like dreams, is the place where the Buddha dwells. In the third part, from non-attachment below, the offering of one cause and many effects. Non-attachment and non-arising are just one meaning, non-arising is in terms of principle, non-attachment is in terms of wisdom, the combination of these two can accomplish one cause. The nine sentences in the text can be known. In the second part, the offering of the reward of body, there are ten sentences in the text. The first two sentences, explaining the virtue and measure of the manifested body, that is, each measure pervades the Dharma-realm, and the virtue is equal to the Buddha. Next, the following three sentences, explaining the cause of supreme eloquence. Next, possessing

下四句顯勝辯所依。后以不可下一句。正申辯贊。皆從總持辯藏之所流故。情動于中故形於言。言猶不足敬之至也。第五爾時一切下。睹佛勝德中分二。先明睹佛身云勝德。后爾時如來大悲下。明現勝德意。前中分二。初睹佛勝德。后爾時大眾咸見下。見佛光用。前通十眼所見后約天眼所見。今初也。然此經文。次第具顯如來二十一種殊勝功德。以文言浩汗致古釋同迷。然離世間品雖具二十一句。而此文義兼廣。故隨便引于諸論。文分為三。初總觀如來。次別觀德相。三結成觀解。今初略舉三德以顯一雄。一者如來。二言應者即是應供。三正等覺即正遍知。此一應字亦通屬下。隨應覺故。此即總句。離世間品名妙悟皆滿。佛地攝論皆名最清凈覺。親光釋云。謂佛世尊。普於一切有為無為所應覺境正開覺故。此釋正義揀異邪覺。又於一切所應覺境。凈妙圓滿正開覺故。此釋最清凈義。亦明覺滿揀異菩薩。又於一切。如所有性盡所有性。正開覺故。此釋符今等字。謂雙照二諦平等覺故。亦是遍義。故云正遍知。彼經無正等言。此經缺最清凈。上妙嚴品則有最言故云於一切法成最正覺。下離世間中復有妙悟。妙者微妙離覺相故。悟覺及知名異義同。妙正遍最名義俱別所揀異故。若世親無性不解總句。但以下別德成斯一覺。故

【現代漢語翻譯】現代漢語譯本下四句闡明了殊勝辯才所依據的基礎。之後用『不可下』一句，正是爲了申述辯才的讚歎，因為這些都源自總持辯藏的流淌。情感在內心涌動，所以才形諸于言語。言語尚且不足以表達，這是敬佩到了極點。第五，『爾時一切下』，在『睹佛勝德』（見到佛陀殊勝功德）中分為兩部分。首先闡明見到佛身雲集的殊勝功德，之後『爾時如來大悲下』，闡明顯現殊勝功德的意圖。前一部分又分為兩部分，首先是見到佛陀的殊勝功德，之後『爾時大眾咸見下』，見到佛光的作用。前者是所有十眼所見，後者是天眼所見。現在是第一部分。然而，這段經文次第完整地顯現瞭如來的二十一種殊勝功德。因為文辭浩瀚，導致古代的解釋也存在迷惑。然而，《離世間品》雖然具備二十一句，但這段經文的意義更加廣泛，所以隨便引用各種論述。文辭分為三部分：首先是總觀如來，其次是分別觀察德相，第三是總結觀解。現在是第一部分，簡略地舉出三種功德來彰顯一位雄者。一是如來（Tathagata），二是『應』，即是應供（Arhat），三是正等覺（Samyaksambuddha），即正遍知。這個『應』字也可以統屬於下文，隨應而覺。這即是總句。《離世間品》名為『妙悟皆滿』，《佛地攝論》都名為『最清凈覺』。親光解釋說：『佛世尊普遍地對於一切有為無為所應覺悟的境界，正確地開悟，所以稱為最清凈覺。』這個解釋的正義在於區別于邪覺。又對於一切所應覺悟的境界，清凈微妙圓滿地正確開悟，所以稱為最清凈義。也闡明了覺悟圓滿，區別于菩薩。又對於一切如所有性（Yathāvadbhūta）和盡所有性（Yāvatadbhūta），正確地開悟，所以這個解釋符合現在的『等』字，即雙重照耀二諦，平等覺悟，也是遍義，所以說正遍知。那部經沒有『正等』的說法，這部經缺少『最清凈』。上面的《妙嚴品》則有『最』字，所以說『於一切法成最正覺』。下面的《離世間品》中又有『妙悟』，『妙』是微妙，遠離覺相的緣故。『悟』、『覺』和『知』，名稱不同，意義相同。『妙』、『正』、『遍』、『最』，名稱和意義都不同，所要區別的也不同。如果世親（Vasubandhu）和無性（Asanga）不理解總句，只是以下面的別德來成就這一覺悟，所以……

【English Translation】 English version The following four sentences clarify the basis upon which the superior eloquence relies. Afterwards, the phrase 'cannot be below' is precisely to express praise for the eloquence, because these all flow from the treasury of total retention and eloquence. Emotions stir within, thus taking form in words. Words are still insufficient to express it, this is the utmost respect. Fifth, 'Then, all below', in 'Seeing the Buddha's Superior Virtues' is divided into two parts. First, it clarifies seeing the Buddha's body gathering superior virtues, then 'Then, the Tathagata's great compassion below', clarifies the intention of manifesting superior virtues. The former part is further divided into two parts, first is seeing the Buddha's superior virtues, then 'Then, the assembly all saw below', seeing the function of the Buddha's light. The former is seen by all ten eyes, the latter is seen by the divine eye. Now is the first part. However, this sutra passage sequentially and completely manifests the Tathagata's twenty-one kinds of superior virtues. Because the wording is vast and profuse, it leads to confusion even in ancient interpretations. However, although the 'Leaving the World Chapter' possesses twenty-one sentences, the meaning of this passage is even more extensive, so various treatises are cited at will. The passage is divided into three parts: first is the general contemplation of the Tathagata (Tathagata), second is the separate observation of the characteristics of virtue, and third is the conclusion of the contemplation and understanding. Now is the first part, briefly mentioning three virtues to manifest one hero. One is the Tathagata, two is 'deserving', which is Arhat (Arhat), three is Samyaksambuddha (Samyaksambuddha), which is perfect and complete knowledge. This word 'deserving' can also be attributed to the following, awakening according to what is deserving. This is the general sentence. The 'Leaving the World Chapter' is named 'Wonderful Enlightenment is Complete', the 'Compendium on the Buddha-Land' is named 'Most Pure Awakening'. Kin-guang explains: 'The World-Honored Buddha universally and correctly awakens to all realms of conditioned and unconditioned phenomena that should be awakened to, therefore it is called the most pure awakening.' The correct meaning of this explanation lies in distinguishing it from wrong awakenings. Furthermore, it correctly awakens to all realms that should be awakened to, purely, wonderfully, and completely, therefore it is called the meaning of most pure. It also clarifies that awakening is complete, distinguishing it from Bodhisattvas. Furthermore, it correctly awakens to all suchness (Yathāvadbhūta) and all that exists (Yāvatadbhūta), therefore this explanation corresponds to the current word 'equal', that is, doubly illuminating the two truths, equal awakening, which is also the meaning of pervasive, therefore it is said to be perfect and complete knowledge. That sutra does not have the phrase 'equal and correct', this sutra lacks 'most pure'. The above 'Wonderful Adornment Chapter' has the word 'most', therefore it says 'achieving the most correct awakening in all dharmas'. The 'Leaving the World Chapter' below also has 'wonderful enlightenment', 'wonderful' is subtle, because it is far from the appearance of awakening. 'Enlightenment', 'awakening', and 'knowledge' have different names but the same meaning. 'Wonderful', 'correct', 'pervasive', and 'most' have different names and meanings, and what is to be distinguished is also different. If Vasubandhu (Vasubandhu) and Asanga (Asanga) do not understand the general sentence, but only use the following separate virtues to achieve this awakening, then...

清凈覺句句皆遍。第二其身下。別觀德相。二十一德分二十段。后二合故。然攝論中二十一德通有三節。一先列經二十一句。二無著菩薩。立功德名以為解釋。三無性等。但釋論名以符經旨。今各句句配屬。其佛地論釋有同攝論有異攝論。異者引之。今初明不二現行經也。即觀察如來一向無障礙轉功德。此是無著立名。他皆仿此。無性二釋。一云謂佛一向無障礙智。於一切事品類差別無著無疑故。非如聲聞等。有處有障有處無障二種。此約離所知障智德滿故。非如聲聞有處有障者。謂于極遠時方無邊差別。諸佛法中有無智轉。第二釋云。或二處現行。此中無有如是所說二種現行。此釋二處亦前有障無障。但前釋約表為一智轉。此釋約遮故無彼二。正同下經二行永絕。世親同於后釋。親光云。凡夫二乘現行二障。世尊無故。凡夫現行生死起諸雜染。二乘現行涅槃棄利樂事。世尊無彼現行二事故。名不二現行。無性生起云。云何而得此最勝覺。故次說此諸聲聞等。于所知境有二現行。所謂正智不染無知。佛無此故。文中分二。初廣顯利樂。明離所知故。不同二乘二住于下結成所住。彰離煩惱不同凡夫。前中三。初明應廣順機令喜。二普遍下。明其遍應定慧莊嚴生物善根。三示現下彰應用深。雖超語言而無遺曲濟。二結成所

【現代漢語翻譯】現代漢語譯本『清凈覺句句皆遍』。第二，從『其身下』開始，分別觀察功德相。二十一種功德分為二十段，因為最後兩段合併了。然而，《攝大乘論》中二十一種功德貫穿三個部分。第一，先列出經文的二十一句。第二，無著（Asanga）菩薩建立功德的名稱並加以解釋。第三，無性（Asvabhava）等人只解釋論名，以符合經文的旨意。現在將每一句都進行配屬。佛地論的解釋有些與《攝大乘論》相同，有些不同，不同的地方會引用。現在首先闡明『不二現行』的經文含義，也就是觀察如來一向沒有障礙的轉功德。這是無著（Asanga）所立的名稱，其他人都是仿照這個做法。無性（Asvabhava）有兩種解釋。一種解釋是說，佛陀一向沒有障礙的智慧，對於一切事物種類差別沒有執著和疑惑，不像聲聞等，有處有障礙，有處沒有障礙兩種情況。這是從遠離所知障的智慧圓滿的角度來說的，不像聲聞有處有障礙，指的是對於極遠的時空和無邊的差別，諸佛法中有沒有智慧的運轉。第二種解釋是說，或者有兩種現行，這裡面沒有像所說的兩種現行。這種解釋中的『兩種現行』也是指前面所說的有障礙和沒有障礙。只不過前面的解釋是從表述上說是一種智慧的運轉，這種解釋是從遮止的角度來說，所以沒有那兩種情況。這與下面的經文『二行永絕』的意思相同。世親（Vasubandhu）的解釋與后一種解釋相同。親光（Prajnakaragupta）說，凡夫和二乘有現行的兩種障礙，世尊沒有這些障礙。凡夫現行生死，產生各種雜染；二乘現行涅槃，捨棄利益和快樂的事情。世尊沒有這兩種現行的事故，所以叫做『不二現行』。無性（Asvabhava）在《生起論》中說，如何才能獲得這種最殊勝的覺悟？所以接下來就說這些聲聞等，對於所知的境界有兩種現行，也就是正智不染和無知。佛陀沒有這些，所以在文中分為兩部分。首先廣泛地顯示利益和快樂，說明遠離所知障，不同於二乘；第二，住在下面，總結所住之處，彰顯遠離煩惱，不同於凡夫。前面一部分分為三部分。首先說明應該廣泛地順應眾生的根機，使他們歡喜；第二，『普遍下』，說明普遍地適應，用禪定和智慧來莊嚴，產生眾生的善根；第三，『示現下』，彰顯應用深刻，雖然超越了語言，但是沒有遺漏，能夠救濟眾生。第二部分總結所住之處。

【English Translation】 English version 『Pure awareness is all-pervasive in every phrase.』 Secondly, starting from 『Its body below,』 observe the characteristics of virtues separately. The twenty-one virtues are divided into twenty sections, because the last two are combined. However, in the Mahāyānasaṃgraha (Compendium of the Mahāyāna), the twenty-one virtues are discussed in three parts. First, the twenty-one phrases of the sutra are listed. Second, the Bodhisattva Asanga (無著) establishes the names of the virtues and explains them. Third, Asvabhava (無性) and others only explain the names of the treatises to conform to the meaning of the sutra. Now, each phrase is assigned accordingly. The explanation in the Buddhabhūmi Sūtra Śāstra (佛地論) is partly the same as the Mahāyānasaṃgraha and partly different. The differences are cited. Now, first, the meaning of the sutra 『Non-dual Manifestation』 is explained, which is to observe the Tathagata』s (如來) unobstructed turning of virtues. This is the name established by Asanga (無著), and others follow this approach. Asvabhava (無性) has two explanations. One explanation is that the Buddha』s unobstructed wisdom has no attachment or doubt regarding all kinds of differences in things, unlike the Śrāvakas (聲聞) and others, who have two kinds of situations: obstructed in some places and unobstructed in others. This is from the perspective of the perfection of wisdom that is free from the obstacle of the knowable, unlike the Śrāvakas who are obstructed in some places, referring to the lack of wisdom in the turning of the Buddhadharma (佛法) in extremely distant times and spaces and boundless differences. The second explanation is that there are two kinds of manifestations, but there are no such two kinds of manifestations mentioned here. The 『two kinds of manifestations』 in this explanation also refer to the obstructed and unobstructed mentioned earlier. However, the previous explanation speaks of the turning of one wisdom from the perspective of expression, while this explanation speaks from the perspective of negation, so there are no those two situations. This is the same as the meaning of the following sutra 『Two practices are forever cut off.』 Vasubandhu』s (世親) explanation is the same as the latter explanation. Prajnakaragupta (親光) says that ordinary people and the Two Vehicles (二乘) have two kinds of manifest obstacles, which the World-Honored One (世尊) does not have. Ordinary people manifest birth and death, producing various defilements; the Two Vehicles manifest Nirvana (涅槃), abandoning beneficial and joyful things. The World-Honored One does not have these two kinds of manifest events, so it is called 『Non-dual Manifestation.』 Asvabhava (無性) says in the Treatise on Origination (生起論), how can one obtain this most supreme enlightenment? Therefore, it is said that these Śrāvakas (聲聞) and others have two kinds of manifestations in the realm of the knowable, namely, undefiled correct wisdom and ignorance. The Buddha does not have these, so the text is divided into two parts. First, it broadly reveals benefits and happiness, explaining the freedom from the obstacle of the knowable, which is different from the Two Vehicles; second, residing below, summarizing the place of residence, highlighting the freedom from afflictions, which is different from ordinary people. The first part is divided into three parts. First, it explains that one should broadly adapt to the faculties of sentient beings and make them happy; second, 『Universally below,』 explains that one should universally adapt, adorn with meditation and wisdom, and generate the good roots of sentient beings; third, 『Manifesting below,』 highlights the profound application, although it transcends language, there is no omission, and it can save sentient beings. The second part summarizes the place of residence.

住者。初句明智住法身。能住所住二俱廣大。下句心無煩惱。善根清凈色相超倫。具上二義名清凈覺。他皆仿此。第二智慧已下。明趣無相法。即觀察如來於有無無二相。真如最清凈能入功德。無性云。為明斷德故次說之。不住生死涅槃相故。即無住涅槃。然無相法即是清凈真如。趣謂趣入。謂此真如諸法無性以為相。故非是有相。體即圓成自相有故。非是無相。此二不相離名無二相。諸法中勝故名最勝。遠離客塵故名清凈。既自能入亦令他入。為最清凈。自入則不住生死。他入則不住涅槃。文中先明自入。后明他入。今初先明不住生死智稱如境。皆不可盡。無比三昧令智出生。又令真如出二障故。二其身下明不住涅槃。同體大悲遍住物身。心真如性物物遍故。二令無量下辨令他入。一則大悲冥熏。二則大智為說令于身中見如來性。成一切智故。種性不斷是入義也。此用常寂名為涅槃。第三住于諸佛究竟已下。明住于佛住。即觀察如來無功用佛事。不休息功德。為欲得上無住涅槃故次明之。文中初明所住后彰住益。今初言住佛住者。謂聖天梵等皆佛所住。而於空大悲遍善安住大悲性空即是佛家故。能不住生死涅槃。為究竟住。此即恩德。是以親光亦名為觀。所調化功德常住大悲。晝夜六時觀世間故。后令不可下彰住家

益。初明由住大悲。故能益物無遺。是不休息義。由住性空自無功用故。能令物住無分別。出過眾生。總顯勝也。第四獲一切下。明逮得一切佛平等性。下云得佛平等。即觀察如來。於法身中所依意樂。作事無差別功德。如上佛住為共不共。故次明之。此一切諸佛展轉和雜而同住故。一切諸佛三事無差。非如聲聞但有所依。文即分三。初明所依無差別。謂一切智。以一切諸佛。皆依真如清凈智故。放大光下顯智之用。二普使已下明意樂無差。謂同有利樂勝意樂故。普使之言即意樂也。不可壞智即如來藏。普賢菩薩自體遍故。染而不染名不可壞。反源照極故名安住。三遍住下作業無差。一切皆作受用變化利他事故。于中先明作業周遍。次從於下作業所依。即自受用身。一受不失名為不退。謂得法性即念不退。此後親生佛智。此智生已還住法界。次明瞭已下正顯作業。初觀機。后現不可說下。作業受用變化。各有多類名不可說差別之身。能令已下彰業之益。一能益他。二隨初下滿本所愿。亦令於物能現色身。此上四段明其自利。后十七段明其利他。第五等觀眾生下。明到無障處。即觀察如來修一切障對治功德。利他之中先明化障對治。故次明之。謂已慣習一切煩惱及所知障對治聖道。即一切智及定自在性。故論名為修治。

又已到永離一切習氣所依趣處。經名到無障處。二文互顯。以有治必無障。無障由有治故。文中心無所著。是無煩惱障。住無礙住明無所知障。得佛十力即是種智。是所知障治。心常寂定住一切智。即煩惱障治。第六善能開演下。明不可轉法。即觀察如來降伏一切外道功德。由有上能治故他不能轉利有情事故次明之。謂教證二法。皆不為他所動轉故。無有餘法勝過此故。文中初明教道。能悉已下證道。出生已下二道之益。第七恒以佛日下。明所行無礙。觀察如來生在世間。不為世法所礙功德。顯示如來所化之中。無高下礙。故次明之。謂世八風不能拘礙故。親光名降魔功德。謂色等境不能亂故。文中以佛身日普照法界。則橫無礙。常現不沒則豎無礙。不以無信生盲等而不現故。正顯八風不礙。恒住已下顯無礙因。無有變異示無礙相。如摩尼珠不隨物變。不著我所于內無礙。世法不染于外無礙。由住出世如蓮華故。如有頌云。諸佛常游於世間。利樂一切有情類。八法勢風邪分別不能傾動不拘礙。第八於一切下。明其所安立不可思議。即觀察如來安立正法功德。由依前方便能作饒益之事。故次明之。謂十二分教名所安立。由深廣故不可思議。文中分二。初約所詮以辨深廣。后約能詮以明深廣。今初。初句總顯。建即安立。

【現代漢語翻譯】現代漢語譯本又已經到達永遠脫離一切習氣所依賴的去處。經名叫做到達無障礙處。這兩段文字互相輝映，因為有對治必定沒有障礙，沒有障礙是因為有對治的緣故。文中『心無所著』，是沒有煩惱障。『住無礙住』，表明沒有所知障。『得佛十力』，就是種智（一切種類的智慧），是對所知障的對治。『心常寂定住一切智』，是對煩惱障的對治。第六，『善能開演』以下，說明不可轉變的法，即觀察如來降伏一切外道的功德。因為有上述能對治的緣故，其他不能轉變利益有情的事，所以接著說明它。指的是教法和證法兩種，都不被其他所動搖轉變。因為沒有其他法勝過此法。文中首先說明教道，『能悉』以下說明證道，『出生』以下說明教證二道的利益。第七，『恒以佛日』以下，說明所行沒有障礙，即觀察如來生在世間，不被世間法所障礙的功德。顯示如來所教化的人中，沒有高下之別。所以接著說明它，指的是世間的八風（利、衰、毀、譽、稱、譏、苦、樂）不能拘束障礙。『親光』是指降伏魔的功德，指的是色等境界不能擾亂。文中用佛身如太陽普照法界，就是橫向沒有障礙；常時顯現不隱沒，就是縱向沒有障礙；不因為沒有信心或天生盲人而不顯現，正是顯示八風不能障礙。『恒住』以下顯示沒有障礙的原因，『無有變異』顯示沒有障礙的相狀，如同摩尼珠（如意寶珠）不隨物體而改變。不執著于『我所』，在內沒有障礙；世間法不染著，在外沒有障礙。因為安住于出世間法，如同蓮花一樣。如有頌說：諸佛常游於世間，利益安樂一切有情眾生，八法之風和邪分別不能傾動和拘礙。第八，『於一切』以下，說明其所安立的不可思議，即觀察如來安立正法的功德。因為依靠前面的方便能夠做饒益的事情，所以接著說明它，指的是十二分教（佛經的十二種分類）名為所安立。因為深廣的緣故不可思議。文中分為兩部分，首先從所詮釋的內容來辨別深廣，然後從能詮釋的語言來辨別深廣。現在先說第一部分。第一句是總的顯示，『建』就是安立。

【English Translation】 English version Furthermore, it has reached the place of refuge that is eternally free from all habitual tendencies. The sutra is named 'Reaching the Place Without Obstructions'. These two passages mutually illuminate each other, because where there is a remedy, there must be no obstruction, and the absence of obstruction is due to the presence of a remedy. In the text, 'the mind is without attachment' signifies the absence of the affliction of mental obscurations. 'Dwelling in unobstructed dwelling' clarifies the absence of cognitive obscurations. 'Attaining the ten powers of the Buddha' is the seed wisdom (Jnana, the wisdom of all types), which is the remedy for cognitive obscurations. 'The mind is always tranquil and dwells in all wisdom' is the remedy for afflictive obscurations. Sixth, 'Skillfully expounding' below explains the immutable Dharma, which is observing the merit of the Tathagata (如來, Thus Come One) subduing all external paths. Because of the aforementioned ability to remedy, other things cannot transform the benefit of sentient beings, so it is explained next. It refers to both the doctrine and the realization, neither of which can be moved or transformed by others. Because there is no other Dharma that surpasses this. The text first explains the path of doctrine, 'Able to completely' below explains the path of realization, 'Born' below explains the benefits of the two paths of doctrine and realization. Seventh, 'Always with the Buddha's sun' below explains that what is practiced is without obstruction, which is observing the merit of the Tathagata being born in the world without being obstructed by worldly dharmas. It shows that among those transformed by the Tathagata, there is no distinction of high or low. Therefore, it is explained next, referring to the fact that the eight worldly winds (gain, loss, disgrace, fame, praise, criticism, suffering, and pleasure) cannot bind or obstruct. 'Intimate light' refers to the merit of subduing demons, referring to the fact that objects such as form cannot disturb. In the text, the Buddha's body is like the sun shining universally on the Dharma realm, which is horizontally without obstruction; constantly appearing without disappearing is vertically without obstruction; not appearing because of lack of faith or congenital blindness, which precisely shows that the eight winds cannot obstruct. 'Always dwelling' below shows the cause of no obstruction, 'Without change' shows the appearance of no obstruction, like a Mani jewel (如意寶珠, wish-fulfilling jewel) that does not change with objects. Not being attached to 'what is mine' is without inner obstruction; worldly dharmas do not defile is without outer obstruction. Because of dwelling in the transcendental Dharma, like a lotus flower. As a verse says: The Buddhas constantly travel in the world, benefiting and bringing joy to all sentient beings, the winds of the eight dharmas and wrong discriminations cannot shake or bind. Eighth, 'In all' below explains that what is established is inconceivable, which is observing the merit of the Tathagata establishing the correct Dharma. Because relying on the previous means can do beneficial things, so it is explained next, referring to the twelve divisions of teachings (the twelve categories of Buddhist scriptures) called what is established. Because of its depth and breadth, it is inconceivable. The text is divided into two parts, first distinguishing the depth and breadth from the content being explained, and then distinguishing the depth and breadth from the language being explained. Now, let's talk about the first part. The first sentence is a general display, 'Establish' is to establish.

其智下釋超世廣大。即是幢義。拔置智地即是建義。所有已下福智相對。明高廣義。二以大慈下現身說法。約能詮教以明安立。第九于去來今下。明游於三世平等法性。即觀察如來授記功德。以上加行利有情事。三世諸佛皆悉平等。故次明之。謂於三世平等性中。能隨解了。過去未來曾當轉事。皆如現在而授記故。故下經云。普見三世。文中。初明三世平等之義。故云心常清凈自得平等。令物不著使他平等。恒與已下正明授記。授記未來令同過去種性。亦名平等。第十常游十方下。明其身流佈一切世間。即觀察如來於一切世界。示現受用變化身功德。顯上利益一時頓遍非次第作。故次明之。文中初通辨二身。常約豎窮。遍約橫廣。十方法界。綺互其文。后諸眾生心下總顯現相德。無不凈故不住生死。機無不鑒故普現世間。第十一以智慧月下。明於一切法智無疑滯。即觀察如來斷疑功德。以于上十方彼彼之處作斷疑事。故次明之。謂于諸境善決定故。故下經云。智恒明達一切諸法。文中初自斷疑。非不自決能斷他疑故。智月普照總明瞭。境了達無得是了真境。非不證真能了俗故。恒以智下明瞭俗境。一切皆以心為自性義通二境。攝境為心是世俗勝義。心之自性即是真如。是勝義。勝義如是而住。以無所得而為方便。雙照

【現代漢語翻譯】現代漢語譯本其智慧的闡釋超越世俗，廣大無邊，這就是『幢』（dhvaja）的含義。將智慧安置於穩固之地，這就是『建』（sthāpana）的含義。『所有已下』是福德與智慧相對而言，闡明了高廣的意義。第二，『以大慈下』是示現身相說法，依據能詮釋的教義來闡明安立。第九，『于去來今下』是闡明遊歷於三世平等的法性，即觀察如來授記的功德。以上是增進行為利益有情眾生之事。三世諸佛都完全平等，所以接著闡明這一點。即在三世平等的自性中，能夠隨順理解過去、未來曾經或將要轉變之事，都如同現在一樣而授記。所以下面的經文說：『普見三世』。文中，首先闡明三世平等的意義，所以說『心常清凈，自得平等，令物不著，使他平等』。『恒與已下』是正式闡明授記。授記未來，使其與過去具有相同的種性，也稱為平等。第十，『常游十方下』是闡明其身流佈於一切世間，即觀察如來在一切世界示現受用變化身（nirmāṇakāya）的功德，顯示上述利益一時頓然周遍，而非次第而作，所以接著闡明這一點。文中，首先總括辨別二身，『常』是就豎窮而言，『遍』是就橫廣而言，十方法界，交織成文。后『諸眾生心下』總括顯示現相的功德。沒有不凈之處，所以不住于生死；根機沒有不能照鑒的，所以普遍示現於世間。第十一，『以智慧月下』是闡明對於一切法智沒有疑惑滯礙，即觀察如來斷除疑惑的功德。因為在上述十方各個地方作斷除疑惑之事，所以接著闡明這一點。即在各種境界中善於決斷，所以下面的經文說：『智恒明達一切諸法』。文中，首先是自己斷除疑惑，因為不自己決斷就不能斷除他人的疑惑。『智月普照』總括闡明了達境界，了達無所得是了達真境，因為不證得真如就不能了達世俗。『恒以智下』闡明了達世俗境界。一切都以心為自性，義理貫通真俗二境。攝取境界為心是世俗勝義，心的自性就是真如，是勝義。勝義就這樣安住，以無所得作為方便，雙重照耀。

【English Translation】 English version His wisdom's explanation transcends the mundane, vast and boundless, which is the meaning of 'dhvaja' (banner). Placing wisdom in a stable ground is the meaning of 'sthāpana' (establishment). 'All that follows' refers to the relative merits of fortune and wisdom, elucidating the meaning of height and breadth. Second, 'With great compassion below' is the manifestation of the physical form to expound the Dharma, based on the teachings that can be explained to clarify the establishment. Ninth, 'In the past, present, and future below' elucidates traveling in the Dharma-nature of equality in the three times, which is to observe the merits of the Tathāgata's (如來) prediction. The above is to increase actions that benefit sentient beings. The Buddhas of the three times are all completely equal, so this is explained next. That is, in the nature of equality in the three times, one can follow and understand the past, future, and what has been or will be transformed, all like the present, and make predictions. Therefore, the following sutra says: 'Universally seeing the three times'. In the text, first, the meaning of equality in the three times is explained, so it says, 'The mind is always pure, naturally attaining equality, causing things not to be attached, making others equal'. 'Constantly giving below' is formally explaining the prediction. Predicting the future, making it have the same nature as the past, is also called equality. Tenth, 'Constantly traveling in the ten directions below' elucidates that his body flows throughout all worlds, which is to observe the merits of the Tathāgata's Nirmāṇakāya (變化身) in all worlds, showing that the above benefits are suddenly and universally pervasive, not in sequence, so this is explained next. In the text, first, the two bodies are distinguished in general. 'Constantly' refers to vertical exhaustion, and 'universally' refers to horizontal breadth. The ten directions of the Dharma realm are interwoven. Later, 'The minds of all sentient beings below' summarizes and shows the merits of the manifested form. There is no impurity, so one does not dwell in birth and death; there is no potential that cannot be illuminated, so it universally manifests in the world. Eleventh, 'With the moon of wisdom below' elucidates that there is no doubt or stagnation in all Dharma wisdom, which is to observe the merits of the Tathāgata's cutting off doubts. Because the act of cutting off doubts is done in the above ten directions, this is explained next. That is, one is good at making decisions in various realms, so the following sutra says: 'Wisdom is always bright and understands all Dharmas'. In the text, first, one cuts off one's own doubts, because one cannot cut off others' doubts without making one's own decisions. 'The moon of wisdom universally illuminates' summarizes and elucidates the attainment of the realm, and understanding non-attainment is understanding the true realm, because one cannot understand the mundane without attaining the true. 'Constantly with wisdom below' elucidates the attainment of the mundane realm. Everything takes the mind as its nature, and the meaning connects the two realms of truth and falsehood. Taking the realm as the mind is the conventional ultimate truth, and the nature of the mind is thusness, which is the ultimate truth. The ultimate truth abides in this way, taking non-attainment as a means, shining doubly.

真俗無住住故。菩薩智光月法界以為輪。游於畢竟空世間靡不現。亦可屬上現受用身。二隨諸已下能斷他疑。初明隨機現身。如來已下所斷疑境。為說緣起是斷疑法。深入緣起疑見亡故。知緣起無性故知法無相。無相無異故名一相。智體理成故為其本。后欲令下正明斷疑。若離相著開示菩提。疑方斷故。第十二為欲救下。明於一切行成就大覺。即觀察如來令入種種行功德。由所化生性有差別。故次明之。謂入種種行皆成大覺。下經但云了一切行。文中初約說法令入。開示佛道者令悟入故。后令其下約現身令入。攀緣修習是進善行。除滅已下是離惡行修菩提行。總舉萬行心不散動。即是入義。既萬行齊修則因無不滿。果無不成。第十三悉能觀察下。明於諸法智無有疑惑。即觀察如來當來法生妙智功德。由即於前所化有能無能善巧別知。故次明之。謂聖聲聞言此人全無少分善根。如來知彼善法當生。現證過去微少善根種子所隨故。故文云悉能觀察。下經云。盡一切疑。如求度者遠劫採薪興一善念。佛便知故觀已便化故。不壞其清凈業報。智慧已下釋其所以。以智普入無不知故。故親光名為能隨所應恒正教誨功德。謂于諸法懷疑惑者。無有堪能。隨應教誨唯佛能故。名智慧明瞭。則第十一是自斷疑。此斷他疑。第十四永離一

【現代漢語翻譯】現代漢語譯本真俗無住住故：因為菩薩不住于真諦和俗諦的任何一邊，所以能夠安住于其中。菩薩智光月法界以為輪：菩薩以智慧之光照亮整個法界，如同明月一般。游於畢竟空世間靡不現：菩薩遊歷于究竟空性的境界，在世間無處不顯現。亦可屬上現受用身：這也可以歸屬於菩薩所顯現的受用身。二隨諸已下能斷他疑：接下來所說的內容能夠斷除他人的疑惑。初明隨機現身：首先說明佛陀隨機顯現各種身相。如來已下所斷疑境：如來以下所要斷除的疑惑境界。為說緣起是斷疑法：爲了說明緣起是斷除疑惑的方法。深入緣起疑見亡故：深入瞭解緣起，疑惑的見解就會消失。知緣起無性故知法無相：知道緣起沒有自性，所以知道一切法沒有固定的相狀。無相無異故名一相：沒有相狀的差別，所以稱為一相。智體理成故為其本：智慧的本體是真理成就的，所以是根本。后欲令下正明斷疑：後面想要說明如何真正斷除疑惑。若離相著開示菩提：如果能夠遠離對相的執著，開示菩提，疑惑才能斷除。第十二為欲救下：第十二部分是爲了救度眾生。明於一切行成就大覺：說明在一切修行中成就偉大的覺悟。即觀察如來令入種種行功德：即是觀察如來，使眾生進入各種修行的功德。由所化生性有差別：由於所教化眾生的根性有差別。故次明之：所以接下來對此進行說明。謂入種種行皆成大覺：即是說進入各種修行都能成就偉大的覺悟。下經但云了一切行：下面的經文只是說了解一切修行。文中初約說法令入：文中首先通過說法使眾生進入修行。開示佛道者令悟入故：開示佛道是爲了讓眾生覺悟並進入。后令其下約現身令入：後來通過示現各種身相使眾生進入修行。攀緣修習是進善行：攀緣修習是增進善行的行為。除滅已下是離惡行修菩提行：消除和滅除是遠離惡行，修習菩提之行。總舉萬行心不散動：總括萬種修行，內心不散亂。即是入義：這就是進入的含義。既萬行齊修則因無不滿：既然萬種修行同時進行，那麼因地就沒有不圓滿的。果無不成：果地就沒有不能成就的。第十三悉能觀察下：第十三部分說明對於諸法，智慧沒有疑惑。明於諸法智無有疑惑：說明對於一切法，智慧沒有疑惑。即觀察如來當來法生妙智功德：即是觀察如來，未來產生微妙智慧的功德。由即於前所化有能無能善巧別知：由於對於前面所教化的眾生，有能力和沒有能力，善巧地分別知道。故次明之：所以接下來對此進行說明。謂聖聲聞言此人全無少分善根：即是說，即使是聖聲聞說這個人完全沒有絲毫善根。如來知彼善法當生：如來也知道他的善法將會產生。現證過去微少善根種子所隨故：因為如來能夠現證過去微小的善根種子所跟隨。故文云悉能觀察：所以經文中說能夠完全觀察。下經云盡一切疑：下面的經文說盡除一切疑惑。如求度者遠劫採薪興一善念：比如一個想要得到救度的人，在遙遠的過去生起一個善念。佛便知故觀已便化故：佛陀也知道，所以觀察之後就進行教化。不壞其清凈業報：不破壞他清凈的業報。智慧已下釋其所以：智慧以下解釋其中的原因。以智普入無不知故：因為智慧普遍進入一切法，沒有不知道的。故親光名為能隨所應恒正教誨功德：所以親光被稱為能夠隨順眾生的根器，恒常正確地教誨的功德。謂于諸法懷疑惑者：即是說，對於諸法懷有疑惑的人。無有堪能：沒有能力。隨應教誨唯佛能故：隨順根器進行教誨，只有佛陀才能做到。名智慧明瞭：稱為智慧明瞭。則第十一是自斷疑：那麼第十一部分是自己斷除疑惑。此斷他疑：這裡是斷除他人的疑惑。第十四永離一：第十四部分是永遠遠離一切。

【English Translation】 English version 『True and mundane without abiding, therefore abiding』: Because Bodhisattvas do not dwell on either the true or the mundane side, they are able to abide within them. 『Bodhisattva's wisdom light illuminates the Dharma realm as a wheel』: Bodhisattvas illuminate the entire Dharma realm with the light of wisdom, like a bright moon. 『Wandering in the ultimate emptiness, there is no place in the world where they do not appear』: Bodhisattvas travel in the realm of ultimate emptiness, appearing everywhere in the world. 『It can also be attributed to the manifested enjoyment body above』: This can also be attributed to the enjoyment body manifested by Bodhisattvas. 『Secondly, following all that is below, it can sever others' doubts』: What is said next can sever the doubts of others. 『First, clarifying the manifestation of bodies according to circumstances』: First, it explains how the Buddha manifests various forms according to circumstances. 『The realm of doubt to be severed from the Tathagata onwards』: The realm of doubt to be severed from the Tathagata onwards. 『Explaining dependent origination is the method of severing doubt』: To explain that dependent origination is the method of severing doubt. 『Deeply entering dependent origination, doubt and views vanish』: Deeply understanding dependent origination, doubtful views will disappear. 『Knowing that dependent origination is without self-nature, therefore knowing that dharmas are without characteristics』: Knowing that dependent origination has no self-nature, therefore knowing that all dharmas have no fixed characteristics. 『Without characteristics and without difference, therefore named one characteristic』: Without differences in characteristics, therefore called one characteristic. 『The body of wisdom is established by principle, therefore it is the root』: The body of wisdom is established by truth, so it is the root. 『Later, wanting to make it clear below, it is precisely clarifying the severing of doubt』: Later, wanting to clarify how to truly sever doubt. 『If one is free from attachment to characteristics, revealing Bodhi, then doubt can be severed』: If one can be free from attachment to characteristics and reveal Bodhi, then doubt can be severed. 『Twelfth, wanting to save below』: The twelfth part is to save sentient beings. 『Clarifying the accomplishment of great enlightenment in all practices』: Explaining the accomplishment of great enlightenment in all practices. 『That is, observing the Tathagata to enter the merits of various practices』: That is, observing the Tathagata to lead sentient beings into the merits of various practices. 『Because the nature of those to be transformed is different』: Because the nature of the beings to be taught is different. 『Therefore, it is explained next』: So it will be explained next. 『That is, entering various practices all accomplish great enlightenment』: That is, entering various practices all accomplish great enlightenment. 『The lower sutra only says understanding all practices』: The following sutra only says understanding all practices. 『In the text, first about speaking Dharma to make them enter』: In the text, first through speaking Dharma to make sentient beings enter practice. 『Revealing the Buddha's path to make them realize and enter』: Revealing the Buddha's path is to make sentient beings realize and enter. 『Later, making them enter through manifesting bodies』: Later, through manifesting various forms to make sentient beings enter practice. 『Clinging to and practicing is advancing good deeds』: Clinging to and practicing is advancing good deeds. 『Eliminating and extinguishing below is leaving evil deeds and cultivating Bodhi practices』: Eliminating and extinguishing is leaving evil deeds and cultivating Bodhi practices. 『Generally holding ten thousand practices, the mind is not scattered』: Generally encompassing ten thousand practices, the mind is not scattered. 『That is the meaning of entering』: That is the meaning of entering. 『Since ten thousand practices are cultivated simultaneously, then the cause is not unfulfilled』: Since ten thousand practices are carried out simultaneously, then the causal ground is not unfulfilled. 『The result is not unaccomplished』: The result is not unaccomplished. 『Thirteenth, being able to observe below』: The thirteenth part explains that there is no doubt about wisdom regarding all dharmas. 『Clarifying that there is no doubt about wisdom regarding all dharmas』: Explaining that there is no doubt about wisdom regarding all dharmas. 『That is, observing the Tathagata's future Dharma generating wonderful wisdom merits』: That is, observing the Tathagata's future Dharma generating wonderful wisdom merits. 『Because immediately knowing the skillful differences between those who can and cannot be transformed』: Because immediately knowing the skillful differences between those who can and cannot be transformed. 『Therefore, it is explained next』: So it will be explained next. 『That is, even if the holy Sravakas say that this person has no small amount of good roots』: That is, even if the holy Sravakas say that this person has no small amount of good roots. 『The Tathagata knows that their good Dharma will arise』: The Tathagata also knows that their good Dharma will arise. 『Manifestly proving that the seeds of past slight good roots follow』: Because the Tathagata can manifestly prove that the seeds of past slight good roots follow. 『Therefore, the text says being able to observe completely』: Therefore, the text says being able to observe completely. 『The lower sutra says exhausting all doubts』: The following sutra says exhausting all doubts. 『Like a seeker of salvation, gathering firewood for eons, giving rise to a good thought』: Like a person seeking salvation, gathering firewood for eons, giving rise to a good thought. 『The Buddha knows it, so after observing, they transform them』: The Buddha knows it, so after observing, they transform them. 『Not destroying their pure karmic retribution』: Not destroying their pure karmic retribution. 『Wisdom below explains the reason』: Wisdom below explains the reason. 『Because wisdom universally enters and knows everything』: Because wisdom universally enters all dharmas and knows everything. 『Therefore, the light of kindness is called the merit of being able to constantly and correctly teach according to what is appropriate』: Therefore, the light of kindness is called the merit of being able to constantly and correctly teach according to what is appropriate. 『That is, those who harbor doubts about all dharmas』: That is, those who harbor doubts about all dharmas. 『Have no ability』: Have no ability. 『Only the Buddha can teach according to what is appropriate』: Only the Buddha can teach according to what is appropriate. 『Called wisdom and clarity』: Called wisdom and clarity. 『Then the eleventh is self-severing doubt』: Then the eleventh part is self-severing doubt. 『This severs others' doubts』: This severs others' doubts. 『Fourteenth, eternally leaving one』:

切下。明凡所現身不可分別。下經但云無能測身。即觀察如來。如其勝解示現功德。由上云善巧別知故。此次云。於前所化邪正及俱行中無有分別。文中初二句明無分別義。世虛妄解種現俱亡故云永離。由自無分別故。余不可以分別知故。親光名為能正攝受無染自體殊勝功德。謂佛身功德。非是雜染分別所起。無煩惱業生之雜染故。不可分別。而無性云隨機現身。如摩尼珠無分別者。則順今文佛無分別。不順彼經不可之言。次放光明下彰所示現皆無分別。見無厭足而顯眾生不能分別。如瞿波觀佛毛孔。唸唸無厭不能窮究故。以大功德下辨能現德。出生已下明所現益。諸根已下辨所現相。謂諸根圓滿境界自在。作諸佛事總彰現意。作已便沒明現時分。既隨勝解現則感謝應移。第十五善能開示下。明一切菩薩等所求智。即觀察如來無量所依調伏有情加行功德。為欲引發任持不定種性聲聞。菩薩唯贊大乘故次明之。言等所求者無不求故。佛地名為正所求智。謂唯菩薩正能求故。文中初明所求即一切智。此所求智即是無量菩薩所依。而言道者通因果也。為諸已下即成所依義。謂由無量菩薩。為欲調伏諸有情故。發起加行。要以佛增上力故。聞法為先獲得妙智而為所依。令其發起廣大欲樂者。即是調伏有情加行。受持修習者即成

【現代漢語翻譯】現代漢語譯本：切下。明白凡所有示現之身都不可分別（不可區分）。下文經典只說『無能測身』（沒有人能夠測量佛的身），即是觀察如來（Tathagata，如來），如其殊勝的理解而示現功德。因為上文說善於巧妙地辨別，所以這裡說，對於先前所教化的邪正以及共同修行者中，沒有分別。文中前兩句說明沒有分別的意義。世俗虛妄的理解，種子和顯現都消亡了，所以說永遠脫離。因為自身沒有分別，所以其餘的不能用分別來認知。親光（親近光明）名為能夠正確地攝受沒有染污的自體殊勝功德，指的是佛身功德，不是由雜染分別所產生的，沒有煩惱業力產生的雜染，所以不可分別。而無性（Asanga，無著）說隨機示現身，如同摩尼寶珠沒有分別一樣，那麼就順應了本文佛沒有分別的說法，不順應那部經典中『不可』的說法。接下來『放光明』以下，彰顯所示現的都沒有分別。見到沒有厭足，而顯示眾生不能分別。如同瞿波（Gopa，瞿波）觀看佛的毛孔，唸唸不厭倦，不能窮盡探究。『以大功德』以下，辨別能夠示現的功德。『出生已下』，說明所示現的利益。『諸根已下』，辨別所示現的相。說諸根圓滿，境界自在，做各種佛事，總的彰顯示現的意義。做完就消失，說明示現的時間。既然隨著殊勝的理解而示現，那麼感謝應該轉移。第十五『善能開示』以下，說明一切菩薩等所求的智慧，即是觀察如來無量所依的調伏有情（sentient beings，有情眾生）的加行功德。爲了引發任持不定種性的聲聞（Śrāvaka，聲聞），菩薩只讚歎大乘，所以接下來說明。說『等所求者』，沒有不求的。佛地（Buddha-bhūmi，佛地）名為真正所求的智慧，說只有菩薩真正能夠求得。文中開始說明所求即是一切智（Sarvajna，一切智）。這個所求的智慧就是無量菩薩所依賴的，而說道，是貫通因果的。『為諸已下』，即成就所依賴的意義。說由無量菩薩，爲了調伏各種有情，發起加行，要以佛的增上力，以聽聞佛法為先，獲得妙智而作為所依賴，令他們發起廣大的慾望和快樂，這就是調伏有情的加行。受持修習，即成就。

【English Translation】 English version: Cut off. Understand that all manifested bodies cannot be distinguished. The following sutra only says 'no one can measure the body' (of the Buddha), which means observing the Tathagata (如來), manifesting merits according to their superior understanding. Because the previous text says to skillfully distinguish, this says that there is no distinction between the previously taught right and wrong, and those who practice together. The first two sentences in the text explain the meaning of no distinction. Worldly false understandings, seeds, and manifestations all disappear, so it is said to be eternally free. Because oneself has no distinctions, others cannot be known through distinctions. 'Close Light' (親光) is named as being able to correctly gather the superior merits of the untainted self-nature, referring to the merits of the Buddha's body, not produced by defiled distinctions, without the defilement produced by afflictions and karma, so it cannot be distinguished. And Asanga (無著) says that bodies are manifested randomly, like a Mani jewel without distinctions, then it conforms to the statement in this text that the Buddha has no distinctions, not conforming to the statement of 'cannot' in that sutra. Next, 'emitting light' below, highlights that all manifestations have no distinctions. Seeing without satisfaction shows that sentient beings cannot distinguish. Like Gopa (瞿波) watching the Buddha's pores, never tiring, unable to exhaustively explore. 'With great merit' below, distinguishes the merits that can be manifested. 'Born below', explains the benefits of what is manifested. 'The roots below', distinguishes the aspects of what is manifested. It says that the roots are complete, the realm is free, doing all kinds of Buddha deeds, generally highlighting the meaning of manifestation. Disappearing after doing it explains the time of manifestation. Since it manifests according to superior understanding, then gratitude should be transferred. The fifteenth 'skillfully revealing' below, explains the wisdom sought by all Bodhisattvas, which is observing the Tathagata's immeasurable reliance on the practice merits of taming sentient beings. In order to induce Śrāvakas (聲聞) of uncertain nature, Bodhisattvas only praise the Mahayana, so it is explained next. Saying 'those who seek equally' means that there is no one who does not seek. Buddha-bhūmi (佛地) is named as the wisdom truly sought, saying that only Bodhisattvas can truly seek it. The text begins by explaining that what is sought is Sarvajna (一切智). This wisdom sought is what immeasurable Bodhisattvas rely on, and the path is said to connect cause and effect. 'For all below' means to accomplish the meaning of reliance. It says that by immeasurable Bodhisattvas, in order to tame all kinds of sentient beings, initiating practice, it is necessary to rely on the Buddha's increased power, taking hearing the Dharma as the first step, obtaining wonderful wisdom as reliance, causing them to initiate great desires and happiness, this is the practice of taming sentient beings. Receiving, upholding, and practicing, that is, accomplishing.

智之因。第十六成就一切下。明得佛無二住勝彼岸。即觀察如來平等法身波羅蜜多。成滿功德。為遮所化。于大師所疑一切智。非一切智故次明之。由滿諸度是一切智。言無二者即平等也。平等有二。一法身平等。於法身中滿諸度故。二果位諸度無增減。故名為平等。親光則以住於法身。即是彼岸。不說諸度故云法身無差別相。名為無二。緣彼勝定常住其中。故名為住。即無二住名勝彼岸。佛已窮到故名為得。文中初滿諸度故云熾盛。次無邊下。以度滿故莊嚴故身。故法華云。微妙凈法身具相三十二。以八十種好用莊嚴法身。以十身圓融不相離故。言一切世間者不隔凡聖。靡不現睹。雙睹受用變化之身。永離已下無二礙故和合識破相續心滅故。於一切下顯現法身。智純凈故。于功德下諸度滿故。第十七為大法王下。明不相間雜如來解脫妙智究竟。即觀察如來隨其勝解示現差別佛土功德。以外人聞上平等。謂同一性故。次說言不相間雜。謂一切如來十身體用各各別故。猶如冥室千光。但經云如來解脫。無著釋云隨其勝解。世親無性皆云。此中勝解名為解脫。又勝解者通機及佛故。無性云。謂觀眾生勝解差別。現金銀等土不相間雜。如來勝解現在前時。隨眾生樂皆悉顯現。無不了知。名如來解脫等。親光又為一釋。即離障

【現代漢語翻譯】現代漢語譯本智之因。第十六成就一切下。闡明證得佛陀無二住的殊勝彼岸，即是觀察如來平等法身波羅蜜多（到達彼岸的智慧）。圓滿功德，爲了遮止被教化者對於大師所證的一切智產生懷疑，認為並非一切智，所以接著闡明。因為圓滿了各種波羅蜜多，所以是一切智。所說的『無二』，就是平等的意思。平等有兩種：一是法身平等，因為在法身中圓滿了各種波羅蜜多；二是果位諸波羅蜜多沒有增減，所以稱為平等。親光則認為安住於法身，就是到達彼岸，沒有說諸波羅蜜多，所以說法身沒有差別相，稱為『無二』。因為憑藉殊勝禪定常住其中，所以稱為『住』，即無二住名為殊勝彼岸。佛陀已經窮盡到達，所以稱為『得』。文中最初說圓滿各種波羅蜜多，所以說熾盛。其次『無邊』以下，因為波羅蜜多圓滿的緣故，莊嚴了法身，所以《法華經》說：『微妙清凈法身，具足三十二相，以八十種好用來莊嚴法身。』因為十身圓融不相分離的緣故，說『一切世間』是不隔絕凡夫和聖人，沒有不顯現看到的。同時看到受用身和變化身。『永離』以下，因為沒有二種障礙的緣故，和合識破除了相續心，消滅了。『於一切』以下，顯現法身，因為智慧純凈的緣故。『于功德』以下，因為各種波羅蜜多圓滿的緣故。第十七為大法王下。闡明不相間雜的如來解脫妙智究竟，即是觀察如來隨著眾生的殊勝理解而示現差別佛土的功德。因為外人聽到上面所說的平等，認為是同一體性的緣故，所以接著說不相間雜，是指一切如來的十身體用各自不同。猶如黑暗的房間里有千道光芒。但是經文說如來解脫，無著解釋說隨著眾生的殊勝理解。世親和無性都說，這裡殊勝理解稱為解脫。而且殊勝理解貫通了根機和佛陀，所以無性說，觀察眾生殊勝理解的差別，顯現金銀等佛土，不互相間雜。如來的殊勝理解現在前時，隨著眾生的喜好都全部顯現，沒有不瞭解的，稱為如來解脫等。親光又作另一種解釋，即是遠離障礙。

【English Translation】 English version The cause of wisdom. The sixteenth [section] achieves all below. It elucidates attaining the unsurpassed shore of the Buddha's non-dual abiding, which is observing the Tathagata's (如來, one who has thus come) equal Dharmakaya (法身, Dharma body) Paramita (波羅蜜多, perfection, gone beyond). It perfects merit and virtue. To prevent those being transformed from doubting the All-Knowing Wisdom (一切智) attained by the Great Teacher, thinking it is not All-Knowing Wisdom, it is then elucidated. Because of perfecting all Paramitas, it is All-Knowing Wisdom. The term 'non-dual' means equality. There are two types of equality: first, Dharmakaya equality, because all Paramitas are perfected within the Dharmakaya; second, the Paramitas in the fruition position do not increase or decrease, hence they are called equal. Pragna-raksha considers abiding in the Dharmakaya as reaching the other shore, without mentioning the Paramitas, thus stating that the Dharmakaya has no differentiating characteristics, hence it is called 'non-dual'. Because one constantly abides therein through superior Samadhi (禪定, meditative absorption), it is called 'abiding', that is, non-dual abiding is called the unsurpassed shore. The Buddha has exhausted and arrived, hence it is called 'attained'. The text initially mentions perfecting all Paramitas, hence it says 'blazing'. Next, 'boundless' below, because the Paramitas are perfected, the body is adorned. Therefore, the Lotus Sutra says: 'The subtle and pure Dharmakaya possesses thirty-two characteristics, and is adorned with eighty minor marks.' Because the ten bodies are perfectly integrated and inseparable, it says 'all worlds' do not exclude ordinary beings and sages, and there is nothing that is not manifested and seen. Simultaneously seeing the enjoyment body and the transformation body. 'Forever departing' below, because there are no two obstacles, the combined consciousness breaks the continuous mind and extinguishes it. 'In all' below, the Dharmakaya is manifested because the wisdom is pure. 'In merit and virtue' below, because all Paramitas are perfected. The seventeenth [section], 'For the Great Dharma King' below. It elucidates the ultimate non-intermingled Tathagata's wondrous wisdom of liberation, which is observing the merit and virtue of the Tathagata manifesting different Buddha lands according to the superior understanding of beings. Because outsiders hear the above-mentioned equality and think it is of the same nature, it then says non-intermingled, referring to the fact that the ten bodies and functions of all Tathagatas are each different. It is like a thousand rays of light in a dark room. However, the sutra says Tathagata's liberation, and Asanga explains it as according to the superior understanding of beings. Vasubandhu and Asvabhava both say that here, superior understanding is called liberation. Moreover, superior understanding penetrates both the faculties and the Buddha, so Asvabhava says, observing the differences in the superior understanding of beings, manifesting Buddha lands of gold, silver, etc., which do not intermingle with each other. When the Tathagata's superior understanding manifests, it all appears according to the preferences of beings, and there is nothing that is not understood, hence it is called Tathagata's liberation, etc. Pragna-raksha gives another explanation, which is being free from obstacles.

解脫故云如來妙智。令眾生解脫。名如來解脫妙智。佛於此智已得究竟。觀今經中諸論各得一意。復應加佛自得離障及作用解脫。謂文云離諸障翳故。具無邊德故。令其入道故。明見善惡是如來勝解。其心所樂即眾生勝解。是以不可偏取。下經但云具足如來平等解脫。在文分二。初明變化身土不雜。二明受用身土不雜。無著但云差別佛土。略舉一邊。親光則雙明身土。合今文意。今初變化中。先身後土。初中先總顯化身超勝。次普現者。通十法界身放智慧光。合如日義。欲令已下彰所化意。能為多化。方顯佛德無邊所以。名不間雜者。以於一切世間普化。一佛既爾余何所化。故知所屬不同。重重皆遍是不間雜義。后以無礙下。別化因圓果滿之身。初明因圓。為大醫下現果滿身。二一切世下明現化土。初明非唯能化。亦能遍往。清凈慧下明佛觀機。即是如來勝解現前。于作不善下隨機現土等。隨諸眾生。應以何國起調伏心。入佛智慧而取佛土。故云善取時宜。無適凈穢。故云種種。欲該余化略無土言。義必含有。又對后平等但言不善。亦應合有有漏之善。二若諸眾生下。現受用身土。先土後身已證真如。名平等心。睹受用土是平等報。上則心有高下。此則依于佛慧。后隨其心樂下現受用身。故親光云。于凈佛土現受用身

【現代漢語翻譯】現代漢語譯本因為解脫的緣故，所以稱為如來的妙智。使眾生得到解脫，就叫做如來解脫妙智。佛對於這種智慧已經達到究竟的地步。觀察現在經文中的各種論述，各自得到一個方面的意思。還應該加上佛自己證得的遠離障礙以及作用的解脫。經文中說，因為遠離各種障礙，所以具足無邊的功德，使眾生能夠進入佛道，明白地見到善惡，這是如來的殊勝理解。眾生內心所喜愛的，就是眾生的殊勝理解。因此，不可以偏頗地只取一方面。下面的經文只說具足如來平等的解脫，在文義上分為兩部分。首先說明變化身和佛土不混雜，其次說明受用身和佛土不混雜。無著（Vasubandhu）只說了差別佛土，簡略地提到了一個方面。親光（Prajnakaramati）則同時說明了身和土，符合現在的文義。現在先說變化中的內容，先說身再說土。首先總的顯示化身的超勝，其次是普遍顯現，貫通十法界的身放出智慧的光芒，合起來就像太陽一樣。『欲令已下』以下彰顯所教化的意圖，能夠進行多種變化，才能夠彰顯佛的功德無邊無際。稱為『不間雜』，是因為在一切世間普遍教化，一佛既然如此，其餘的佛又教化什麼呢？所以知道所屬不同，重重遍滿就是不間雜的含義。後面以『無礙下』以下，分別闡述化因圓滿和果報圓滿的身。首先說明因圓滿，『為大醫下』顯現果報圓滿的身。其次『一切世下』說明顯現的化土。首先說明不僅能夠教化，也能夠普遍前往。『清凈慧下』說明佛觀察眾生的根機，這就是如來的殊勝理解顯現。『于作不善下』隨著眾生的根機顯現佛土等等，隨著各種眾生，應該用什麼樣的佛國來生起調伏之心，進入佛的智慧而選取佛土，所以說善於選取時機，沒有凈土和穢土的分別，所以說是種種。想要概括其餘的教化，所以省略了佛土的說法，但義理上必定包含。又針對後面的平等，只說了不善，也應該包含有漏的善。其次『若諸眾生下』，顯現受用身和佛土。先說佛土后說身，已經證得真如，叫做平等心。看到受用土就是平等的果報。上面是心中有高下之分，這裡則是依據佛的智慧。後面『隨其心樂下』顯現受用身。所以親光說，在清凈的佛土顯現受用身。

【English Translation】 English version Because of liberation, it is called the Tathagata's Wonderful Wisdom. Causing sentient beings to be liberated is called the Tathagata's Wonderful Wisdom of Liberation. The Buddha has attained the ultimate in this wisdom. Observing the various arguments in the current scripture, each gains a certain aspect of meaning. It should also be added that the Buddha himself attains liberation from obstacles and the function of liberation. The scripture says that because it is free from various obstacles, it possesses boundless merits, enabling sentient beings to enter the Buddhist path, clearly seeing good and evil. This is the Tathagata's superior understanding. What sentient beings delight in is the sentient beings' superior understanding. Therefore, one should not partially take only one aspect. The following scripture only says that it possesses the Tathagata's equal liberation, which is divided into two parts in the text. First, it explains that the transformation body and land are not mixed, and second, it explains that the enjoyment body and land are not mixed. Vasubandhu (無著) only mentioned the different Buddha lands, briefly mentioning one aspect. Prajnakaramati (親光) simultaneously explained both the body and the land, which is in accordance with the current meaning of the text. Now, first, let's talk about the content of transformation, first the body and then the land. First, generally show the transcendence of the transformation body, and secondly, the universal manifestation, the body that penetrates the ten dharma realms emits the light of wisdom, which together is like the sun. 'Desiring to let the following' below highlights the intention of what is being taught, being able to perform various transformations, in order to highlight the Buddha's boundless merits. It is called 'not mixed' because it universally teaches in all worlds. Since one Buddha is like this, what do the other Buddhas teach? Therefore, knowing that the affiliations are different, the repeated pervasiveness is the meaning of not being mixed. Later, from 'unobstructed below', respectively elaborate on the body of complete transformation cause and complete fruition. First, explain the completeness of the cause, 'for the great physician below' manifests the body of complete fruition. Secondly, 'all worlds below' explains the manifested transformation land. First, it explains that it is not only able to teach, but also able to universally go. 'Pure wisdom below' explains that the Buddha observes the faculties of sentient beings, which is the manifestation of the Tathagata's superior understanding. 'In doing unwholesome below' manifests Buddha lands etc. according to the faculties of sentient beings, according to various sentient beings, what kind of Buddha land should be used to generate the mind of taming, enter the Buddha's wisdom and choose the Buddha land, so it is said to be good at choosing the timing, there is no distinction between pure land and impure land, so it is said to be various. Wanting to summarize the rest of the teachings, the statement of the Buddha land is omitted, but the meaning must be included. Also, in response to the following equality, only unwholesome is mentioned, and wholesome with outflows should also be included. Secondly, 'if all sentient beings below', manifests the enjoyment body and land. First the Buddha land and then the body, having already attained Suchness, is called equal mind. Seeing the enjoyment land is equal retribution. Above, there is a distinction between high and low in the mind, here it is based on the Buddha's wisdom. Later, 'according to their heart's delight below' manifests the enjoyment body. Therefore, Prajnakaramati said that the enjoyment body is manifested in the pure Buddha land.

。亦不相雜。令其已下明現之益。親光云。大集會中現種種身。與諸菩薩受用法樂。亦不相雜得智心喜等皆法樂也。又心大歡喜。即是初地見諸佛故生歡喜等。以證生信故名深重。以證不退故得永言。第十八一切眾生下。明證無中邊佛平等地。即觀察如來三種佛身方處無分限功德。由疑上如來妙智究竟。非一非異其相云何。故次明此無中邊等。常無常等皆二邊相。言方處者。謂諸世界。無分限者釋無中邊。此無中邊略有四義。一世界無中邊。佛德如彼無有分限。二世界無邊。諸佛十身。即于其中稱世界量。平等遍滿。三此法身等。于佛地中平等遍滿。無中無邊無有分限。四此法身等遍一切處。為諸眾生現作饒益。然非自性無中無邊。親光復名此為真如相殊勝功德。謂真如相無有中邊。如此真如。即是佛地平等法性。證此性故遍知一切。于中不染。今此文中總顯十身皆無分限。文中分二。先別顯四智十身。后無數下總結因果。今初先就覺他翻明自覺。成就法身。于中先明覺他。即妙觀察智及成所作智之所利樂。若得見下彰其所益。無依義智即大圓鏡。是無中邊。佛平等地以無礙智身無所依故。則證真如為佛地性。轉昔染依為智所依。即是如如及如如智。既令他證顯自己證也。次智慧下二句。即妙觀察智。莊嚴無奪。顯圓

【現代漢語翻譯】現代漢語譯本亦不相雜，使其已有的明現之益更加顯著。親光云：『大光明中顯現種種身形，與諸菩薩一同享受佛法的快樂，並且這些快樂互不混雜，如獲得智慧的喜悅等，都屬於佛法的快樂。』又，心中大歡喜，即是初地菩薩見到諸佛而生起的歡喜等。因為證得了這種歡喜，所以說『深重』。因為證得了不退轉，所以說『永言』。第十八段，『一切眾生下』，闡明證得無中邊佛的平等之地，即觀察如來三種佛身在方所和功德上沒有分界和限制。因為有人懷疑如來的妙智是否究竟，是否非一非異，其相狀如何，所以接著說明這種無中邊等境界。常與無常等都屬於二邊之相。『方處』指的是諸世界，『無分限』解釋了無中邊的含義。這種無中邊略有四種意義：一、世界沒有中邊，佛的功德也像世界一樣沒有分界和限制。二、世界沒有邊際，諸佛的十身就在其中，按照世界的量，平等地遍滿。三、這種法身等在佛的境界中平等地遍滿，沒有中間，沒有邊際，沒有分界和限制。四、這種法身等遍佈一切處，為諸眾生顯現並帶來利益，但並非自性上沒有中間和邊際。親光又將此稱為真如相殊勝功德，即真如之相沒有中間和邊際。這樣的真如，就是佛的境界中平等的法性。證得了這種法性，就能遍知一切，並且在其中不被染污。現在這段文字中總共顯示了十身都沒有分界和限制。文中分為兩部分，先分別顯示四智十身，後用『無數下』總結因果。現在先就覺他來反過來闡明自覺，成就法身。其中先闡明覺他，即妙觀察智及成所作智所帶來的利益和快樂。『若得見下』彰顯了這種利益。無依義智即大圓鏡智，是無中邊的佛平等之地，因為無礙智身沒有所依賴，所以證得真如作為佛地的自性。將過去染污的所依轉變為智慧的所依，就是如如以及如如智。既能使他人證得，也能彰顯自己證得。其次，『智慧下』兩句，即妙觀察智，莊嚴而不可奪取，顯示圓滿。

【English Translation】 English version They also do not intermingle, further illuminating the benefits already present. Qinguang says: 'Within the great light, various forms appear, enjoying the Dharma bliss with all the Bodhisattvas. These joys do not mix; for example, the joy of gaining wisdom is also Dharma bliss.' Furthermore, great joy in the heart is like the joy arising from the first Bhumi (ground) Bodhisattvas seeing all the Buddhas. Because this joy is realized, it is called 'profound and weighty.' Because non-retrogression is realized, it is called 'eternal words'. Section 18, 'All sentient beings below,' elucidates the realization of the Buddha's equal ground without center or edge, which is observing the Tathagata's (如來) three Buddha bodies (法身，報身，應身) in terms of location and merit without boundaries or limitations. Because there is doubt about whether the Tathagata's wonderful wisdom is ultimate, whether it is neither one nor different, and what its form is like, this explanation of no center or edge follows. Constancy and inconstancy are both aspects of the two extremes. 'Location' refers to the various worlds, and 'without limitation' explains the meaning of no center or edge. This no center or edge has roughly four meanings: 1. The world has no center or edge, and the Buddha's virtues are like the world, without boundaries or limitations. 2. The world is boundless, and the ten bodies of the Buddhas are within it, equally pervading according to the measure of the world. 3. These Dharmakayas (法身) etc., equally pervade the Buddha's realm, without center, without edge, without boundaries or limitations. 4. These Dharmakayas etc. pervade all places, manifesting and bringing benefits to all sentient beings, but they are not inherently without center or edge. Qinguang also calls this the extraordinary merit of the Suchness (真如) aspect, that is, the aspect of Suchness has no center or edge. Such Suchness is the equal Dharma-nature in the Buddha's realm. Realizing this nature allows one to know everything and not be defiled by it. Now, this passage shows that all ten bodies have no boundaries or limitations. The passage is divided into two parts: first, the four wisdoms and ten bodies are shown separately, and then 'countless below' summarizes the cause and effect. Now, first, based on benefiting others, the self-realization is clarified, accomplishing the Dharmakaya. Among them, benefiting others is clarified first, which is the benefit and joy brought by the Wonderful Observing Wisdom (妙觀察智) and the Accomplishing Wisdom (成所作智). 'If one gains sight below' highlights this benefit. The Wisdom of Meaning Without Reliance is the Great Perfect Mirror Wisdom (大圓鏡智), which is the Buddha's equal ground without center or edge, because the body of unobstructed wisdom has no reliance, so Suchness is realized as the nature of the Buddha's ground. Transforming the past defiled reliance into the reliance of wisdom is Suchness and the Wisdom of Suchness. Both enabling others to realize and highlighting one's own realization. Secondly, the two sentences 'wisdom below' are the Wonderful Observing Wisdom, which is adorned and cannot be taken away, showing perfection.

鏡智所現之影。智山清凈即平等性智。平等高出所以名山。四惑已亡故云清凈。因惑為種生必待時。今能生自在故種受芽稱。或現已下。即平等性所現之影。兼顯十身不唯此二故。復言或令諸眾生至無患地者。即成佛地。以遠離微細念故名為無患。后總結中初總明。謂十力四智等莊嚴法身。業行所成即是報佛現於世間。結他受用及變化身。總上諸義則有十身。一切已下總結異因同歸一智。謂智導萬行故。能證此佛平等地。若報若化無不清凈。第十九常守本願下。明極於法界。即觀察如來窮生死際常現利益安樂一切有情功德。以上言無中邊相。云何無相故次云極於法界。謂此法界最清凈故。離諸戲論是法界相。能起等流利益之事。極此法界無有盡期。親光亦名此德為證得果相殊勝功德。謂得窮極清凈法界。如是法界修道得故。以斯則極法界言有於二義。一同法界常故。二同法界清凈故。文中先明常利樂。二廣利樂。今初常守本願者。謂本發心法界生界。若有盡者我願乃盡。今生界未窮故常現利樂。作善友者。世之善友略有七事。一遭苦不捨。二貧賤不輕。三密事相告。四遞相覆藏。五難作能作。六難與能與。七難忍能忍。如來亦爾。為物隨於六趣苦而不捨。貧無法財而不見輕。本性客塵無不相告。善根未熟則以權覆實。

【現代漢語翻譯】現代漢語譯本鏡智（Adarsha-jnana，如鏡子般反映萬物的智慧）所顯現的影像。智山清凈即平等性智（Samata-jnana，證悟諸法平等性的智慧）。平等高出所以名為山。四惑（貪、嗔、癡、慢）已經滅亡，所以稱為清凈。因為惑是種子，產生需要時間。現在能夠自在產生，所以種子接受萌芽的名稱。或者『現已下』，即平等性所顯現的影像。兼且顯示十身（Dasakaya，佛陀的十種化身），不只是這兩種，所以又說『或令諸眾生至無患地者』，即是成佛之地。因為遠離微細的念頭，所以名為無患。後面總結中，首先總括說明。所謂十力（Dasabala，佛陀的十種力量）、四智（Catur-jnana，四種智慧）等莊嚴法身（Dharmakaya，法性之身）。業行所成就的是報佛（Sambhogakaya，報身）顯現在世間，是為他人受用和變化身（Nirmanakaya，化身）。總括以上各種意義，則有十身。一切以下總結不同的因，共同歸於一個智慧。所謂智慧引導萬行，所以能夠證得此佛的平等之地。無論是報身還是化身，沒有不清凈的。第十九『常守本願下』，說明窮極於法界（Dharmadhatu，諸法界）。即觀察如來窮盡生死之際，常現利益安樂一切有情（Sattva，眾生）的功德。以上說沒有中間和邊際的相狀。為什麼說沒有相狀呢？所以接著說窮極於法界。說此法界最清凈，遠離各種戲論，是法界的相狀。能夠發起等流利益的事情，窮盡此法界沒有盡期。親光也稱此功德為證得果相殊勝的功德。說得到窮極清凈的法界。這樣的法界是修道得到的，因此窮極法界這句話有兩層意義。一是同法界一樣常住，二是同法界一樣清凈。文中先說明常時利益安樂，二是廣泛利益安樂。現在首先說『常守本願者』，說最初發心法界生界，如果有窮盡的時候，我的愿才窮盡。現在生界沒有窮盡，所以常現利益安樂。『作善友者』，世間的善友大概有七件事。一是遭遇苦難不捨棄，二是貧賤不輕視，三是秘密的事情互相告知，四是互相掩蓋過失，五是難做的事情能夠做，六是難給的東西能夠給，七是難忍的事情能夠忍受。如來也是這樣，爲了眾生隨順於六道（Gati，輪迴的六個道）的苦難而不捨棄，貧乏無法財而不輕視。本性客塵沒有不互相告知的，善根沒有成熟就用權巧來掩蓋真實。

【English Translation】 English version The image reflected by the Adarsha-jnana (Mirror-like Wisdom). The pure Wisdom Mountain is the Samata-jnana (Wisdom of Equality). Equality is high and outstanding, hence the name 'Mountain'. The four Kleshas (afflictions: greed, hatred, delusion, and pride) have been extinguished, hence the term 'pure'. Because afflictions are seeds, their arising requires time. Now, they can arise freely, so the seed receiving the sprout is named. Or 'appearing below' refers to the image manifested by the Samata-jnana. It also reveals the Dasakaya (Ten Bodies of the Buddha), not just these two. Therefore, it is further said, 'Or causing all sentient beings to reach the land without suffering,' which is the land of Buddhahood. Because it is far from subtle thoughts, it is called 'without suffering'. In the later summary, the initial part generally explains. The Dharmakaya (Dharma Body), adorned with the Dasabala (Ten Powers) and Catur-jnana (Four Wisdoms), etc. What is accomplished by karma and practice is the Sambhogakaya (Enjoyment Body) appearing in the world, for the enjoyment and transformation of others, and the Nirmanakaya (Emanation Body). Summarizing the above meanings, there are the Ten Bodies. 'Everything below' summarizes different causes converging into one wisdom. Because wisdom guides myriad practices, it can realize this Buddha's land of equality. Whether it is the Sambhogakaya or Nirmanakaya, none are impure. The nineteenth, 'Always upholding the original vow below,' explains the ultimate extent of the Dharmadhatu (Dharma Realm). That is, observing the Tathagata (Thus Come One) constantly manifesting the merits of benefiting and bringing joy to all Sattva (sentient beings) throughout the cycle of birth and death. Above, it is said that there is no middle or boundary. Why is it said that there is no form? Therefore, it is then said that it extends to the Dharmadhatu. It is said that this Dharmadhatu is the purest, free from all fabrications, and is the characteristic of the Dharmadhatu. It can initiate events of equal benefit, and there is no end to this Dharmadhatu. The 'Close Light' also calls this merit the supreme merit of attaining the fruit. It is said to have attained the ultimate pure Dharmadhatu. Such a Dharmadhatu is attained through cultivation, so the phrase 'extending to the Dharmadhatu' has two meanings. One is that it is as constant as the Dharmadhatu, and the other is that it is as pure as the Dharmadhatu. The text first explains constant benefit and joy, and second, extensive benefit and joy. Now, first, 'Always upholding the original vow' means that the initial aspiration was that if the Dharmadhatu and the realm of beings were to end, then my vow would end. Now that the realm of beings has not ended, constant benefit and joy are manifested. 'Being a good friend' means that a good friend in the world generally has seven qualities. First, not abandoning in times of suffering. Second, not looking down upon in poverty and lowliness. Third, sharing secrets with each other. Fourth, concealing each other's faults. Fifth, being able to do what is difficult to do. Sixth, being able to give what is difficult to give. Seventh, being able to endure what is difficult to endure. The Tathagata is also like this, following sentient beings in the suffering of the six Gati (realms of existence) without abandoning them, not looking down upon them for lacking the wealth of the Dharma. There is nothing that is not shared between the inherent nature and the adventitious defilements. If the roots of goodness are not yet ripe, then expedient means are used to cover the truth.

堪真實化則以實覆虛著弊垢衣執除糞器。為難作能作。解髻明珠為難與能與。生違佛化。乃至多劫心無退動。為難忍能忍無不究竟方名堅固。次清凈已下明同法界清凈。雖復常化。離能所相故名第一。次六趣下廣多不捨。次若有已下不捨昔緣。次而於下通顯不捨。若暫不隨則捨本愿。如願能作名不欺誑。次悉以下彰攝巧益。令同法界清凈摧魔惑故。第二十從無礙際下顯於二句。謂盡虛空性窮未來際即觀察如來無盡等功德。謂上利樂皆無盡故。深密佛地具斯二句。開則別中自有二十一句。下離世間但云等虛空界而無窮未來際欲顯圓數故。親光亦云。次後二句顯示世尊無盡功德。初句自利后句利他。故云。謂如虛空。經成壞劫性常無盡。如來一切真實功德亦復如是。如未來際無有盡期。利他功德亦復如是。而無著釋但云無盡功德等。不言開合。世親無性開此等字。為究竟功德故皆云等言。等取究竟功德則以無盡功德釋初句。究竟功德釋后句。而無性意。后句是究竟無盡。與前無盡異者。前則橫論無盡。故云盡一切界遍作有情諸饒益事。后句則豎顯無盡。故云顯佛功德永無窮盡。所化有情永無盡故。同顯無盡故。二句合自他等異。二句則開。今文意合。欲顯二利不相離故。窮未來際。通在極於法界及盡虛空故。前段中已顯常

隨不捨。為順二論文分為兩。初唯橫論無盡。正明盡虛空性。二為上福田下。雙約橫豎以顯無盡。兼明窮未來際。今初先二句。總言無礙際者。即法身智身如彼虛空。無有障礙。無邊無際無盡無減。無生無滅無有變易。名無礙際。而能現前作諸利樂。如彼虛空容受質礙。故云出廣大力。次最勝日下別顯依空無礙之用。略舉一日而有四德。一蘊藏千光。二百川現影。三有目皆睹。四產生萬差名種種施。上一段文言含法喻。佛是已下唯就法說。初光明藏。即上日藏身智光明。含攝出生故。諸力已下如日無缺。恒以大下。如日舒光。離諸魔敵降老死怨。如日大明眾景奪耀不獨合上故。文有影略。二雙約橫豎論無盡者。但云一切。通於十方及來際故。文中先明為生福智之田。上福田者具前德故。凡所有下釋上田義。三義名上。一令清凈如無荒穢。二因少果多。如涅槃說純陀施福。三入無盡智。如田隨種隨生。如谷展轉無盡。成金剛種終不銷故。具斯三義稱曰上田。次為一切下顯為田主。次為一切眾生髮生下。明體即是田。后智慧下明能為田義。具悲智故。初權實無二總為一智。對下能救。悲智無礙合為一心。則是如來最清凈覺。上所引功德之名全依無著。其所解釋多依無性。有不同者亦已對決。與世間品小有同異大旨無違。至

【現代漢語翻譯】現代漢語譯本不隨順捨棄。分為順二論文。首先唯有橫向論述無盡，正面闡明窮盡虛空的自性。其次是『上福田下』，同時概括橫向和縱向來彰顯無盡，兼明窮盡未來際。現在先說第一部分的前兩句，總說『無礙際』，即法身（Dharmakāya，佛的法身）和智身（Jñānakāya，佛的智慧身）如同虛空，沒有障礙，沒有邊際，沒有窮盡，沒有減少，沒有產生，沒有滅亡，沒有變易，名為『無礙際』。而能現前利益安樂眾生，如同虛空容納質礙，所以說『出廣大力』。其次『最勝日下』分別顯示依空無礙的功用，略舉一日而有四種功德：一、蘊藏千光；二、百川現影；三、有目皆睹；四、產生萬差名種種施。上一段文字包含比喻，『佛是已下』唯就佛法來說。首先是光明藏，即上文所說的日藏身智光明，含攝出生之意。『諸力已下』如同太陽沒有缺損，『恒以大下』如同太陽舒展光明，遠離諸魔敵，降伏老死怨。如同太陽大放光明，眾景奪耀，不單獨與上文相合，所以文中有省略。二、同時概括橫向和縱向論述無盡，只說『一切』，貫通十方和未來際。文中先說明是為生福智之田，『上福田』具備前面的功德。『凡所有下』解釋上文田的含義，三種含義名為『上』：一、令人清凈，如同沒有荒穢；二、因少果多，如同《涅槃經》所說純陀施福；三、進入無盡智，如同田地隨著播種而生長，如同穀物輾轉無盡，成就金剛種子終不銷燬。具備這三種含義，稱為『上田』。其次『為一切下』顯示是田的主人。其次『為一切眾生髮生下』，說明本體就是田。後面『智慧下』說明能成為田的含義，具備悲智的緣故。最初權實無二，總為一智，『對下能救』，悲智無礙合為一心，則是如來最清凈覺。上面所引用的功德之名完全依據無著（Asaṅga），其所解釋大多依據無性（Asvabhāva）。有不同的地方也已經對比決斷，與《世間品》小有相同差異，大旨沒有違背，直至……

【English Translation】 English version Not following abandonment. The treatises are divided into two according to the order. The first only discusses the endless horizontally, directly clarifying the nature of exhausting the void. The second is 'Above the field of blessings below', simultaneously encompassing the horizontal and vertical to reveal the endless, also clarifying the exhaustion of the future. Now, let's first discuss the first part's first two sentences, generally speaking of 'Unobstructed Realm', which is the Dharmakāya (Body of the Dharma, the body of the Buddha's teachings) and Jñānakāya (Body of Wisdom, the body of the Buddha's wisdom) like the void, without obstruction, without boundaries, without exhaustion, without reduction, without birth, without death, without change, named 'Unobstructed Realm'. And able to manifest benefits and happiness for sentient beings, like the void accommodating material obstacles, therefore it is said 'producing vast power'. Secondly, 'Below the most victorious sun' separately displays the function of relying on the unobstructedness of emptiness, briefly mentioning one day having four virtues: 1. Containing a thousand lights; 2. Hundreds of rivers reflecting shadows; 3. Visible to all with eyes; 4. Generating myriad differences named various offerings. The previous paragraph contains metaphors, 'Buddha is below' only speaks in terms of the Dharma. First is the treasury of light, which is the light of the body and wisdom of the sun treasury mentioned above, implying containment and birth. 'The powers below' are like the sun without defects, 'Constantly with great below' is like the sun spreading light, away from all demonic enemies, subduing the enemies of old age and death. Like the sun shining brightly, all scenes are dazzling, not solely in accordance with the above, so there are omissions in the text. Second, simultaneously encompassing the horizontal and vertical to discuss the endless, only saying 'all', connecting the ten directions and the future. The text first clarifies that it is for the field of generating blessings and wisdom, 'Above the field of blessings' possesses the previous virtues. 'All that exists below' explains the meaning of the field above, three meanings are named 'above': 1. Making it pure, like without barrenness; 2. Little cause, much fruit, like the pure offering of blessings mentioned in the Nirvana Sutra; 3. Entering endless wisdom, like the field growing with sowing, like grains endlessly transforming, achieving indestructible seeds that will never be destroyed. Possessing these three meanings, it is called 'above field'. Secondly, 'For all below' shows that it is the master of the field. Secondly, 'For all sentient beings generating below', clarifies that the essence is the field. Later, 'Wisdom below' clarifies the meaning of being able to become the field, due to possessing compassion and wisdom. Initially, provisional and real are not two, collectively as one wisdom, 'Opposite below able to save', compassion and wisdom unobstructed combined as one mind, which is the Tathagata's (Tathāgata, 'the thus-gone one', another term for the Buddha) most pure awareness. The names of the merits quoted above are entirely based on Asaṅga (Asaṅga, an important figure in Yogācāra Buddhism), and his explanations are mostly based on Asvabhāva (Asvabhāva, a commentator on Yogācāra texts). Differences have also been compared and decided, with small similarities and differences with the 'Worldly Chapter', the main points are not contradictory, until...

下品中當更顯示。依上所釋文旨有據德相可分。若列宿羅空粲然不雜。豈得寬文廣申辭句。于佛勝德蔑然略陳。幸諸後學不咎其繁而不要也。第三如是下結成觀解。謂前諸德。不出內德及與外相。今初二句總明能觀。信解約于仰推。觀察通於諸眼。后之八句。就所顯德以辨能觀。前四內德后四外相。前中謂佛內德無量不出福智。前二福智之體智慧之淵。略語其深。功德之海義兼深廣。淵宜趣入海宜游涉。次二句福智之用。智廣虛空福無不益。稱此而了名普至知。后四外相中。初一句重舉能觀。揀內外故。言正念者明非散心。了佛德相唯心無性。靜而能鑒復云觀察。后三句。亦就所觀以辨能觀。初一句總后二句別。身云普現即是相好。神通自在即前業用。前二十一德中。或一句之內言兼福智。一德之內體用雙明。若別配屬義成偏近。第二時彼大眾下明見佛光用。前雖有用。乃觀如來常所具德。今現目睹故不同也。文中三初睹常光。二睹放光。三顯光意。今初雖云毛出意取常出。有十一句。初總余別。前三光相后七光益。二爾時下睹放光中。先舉體相后以佛下。辨光業用。文有五現。一說法。二現嚴。此二皆先現后因。三現佛則先現后意。令成教證二甚深故。四現神變。五現寶焰光皆先現后因。第三為顯下現光意並顯可知

【現代漢語翻譯】現代漢語譯本下品中等往生者將進一步顯現（佛的功德）。依據以上所解釋的文義，佛的功德和外相是可以區分的。如果眾星羅列在空中，明亮而不混雜，怎麼能寬泛地用辭藻來描述呢？如果對佛殊勝的功德輕率地簡略陳述，希望後來的學習者不要責怪我的繁瑣和不必要。第三，『如是』以下總結觀想和理解。意思是前面所說的各種功德，不出于內在的功德以及外在的相好。現在，前兩句總括地說明能觀想的心。『信解』側重於仰慕和推崇，『觀察』則適用於各種眼根。後面的八句，就所顯現的功德來辨別能觀想的心。前四句是內在的功德，后四句是外在的相好。前面的部分說佛的內在功德無量，不出于福德和智慧。前兩句是福德和智慧的本體，是智慧的深淵。簡略地說明它的深奧，功德如大海，意義兼具深遠和廣博。深淵適合進入，大海適合遊歷。接下來的兩句是福德和智慧的作用。智慧廣大如虛空，福德利益一切眾生。稱量這些而明瞭，就叫做『普至知』（普遍知曉）。後面的四句是外在的相好。第一句再次提起能觀想的心，是爲了區分內在和外在。說『正念』，是爲了說明不是散亂的心。明瞭佛的功德和相好，唯有心是無自性的。寂靜而能照見，又說是『觀察』。後面的三句，也是就所觀想的對象來辨別能觀想的心。第一句是總說，后兩句是別說。『身云普現』就是指相好，『神通自在』就是指前面的業用。在前面的二十一種功德中，或者一句之內兼說福德和智慧，一種功德之內體和用都明白。如果分別配屬，意義就顯得片面和接近。第二，『時彼大眾』以下說明見到佛光的作用。前面雖然有作用，但那是觀想如來常常具有的功德，現在是親眼目睹，所以不同。文中分為三部分：一是見到常光，二是見到放光，三是顯現光明的用意。現在先說見到常光，雖然說是從毛孔發出，但意思是常常發出。共有十一句，第一句是總說，其餘是別說。前三句是光明的相狀，后七句是光明的利益。二，『爾時』以下說見到放光。先舉出光明的本體和相狀，然後用『佛』以下的內容，辨別光明的業用。文中有五種顯現：一是說法，二是顯現莊嚴，這兩種都是先顯現后說明原因。三是顯現佛，則是先顯現后說明用意，爲了成就教證二種甚深之法。四是顯現神通變化，五是顯現寶焰光明，這些都是先顯現后說明原因。第三，『為顯』以下說明顯現光明的用意，並且顯現可知。

【English Translation】 English version The intermediate grade of the lower level will further reveal (the Buddha's merits). According to the meaning of the text explained above, the Buddha's merits and external characteristics can be distinguished. If the stars are arranged in the sky, bright and unmixed, how can we broadly describe them with rhetoric? If the Buddha's supreme merits are carelessly and briefly stated, I hope that later learners will not blame my verbosity and unnecessariness. Third, 'Thus' below summarizes contemplation and understanding. It means that the various merits mentioned above do not go beyond inner merits and external marks. Now, the first two sentences summarize the mind that can contemplate. 'Faith and understanding' focus on admiration and reverence, while 'observation' applies to all sense organs. The following eight sentences distinguish the mind that can contemplate based on the merits that are revealed. The first four sentences are inner merits, and the last four sentences are external marks. The first part says that the Buddha's inner merits are immeasurable, not going beyond blessings and wisdom. The first two sentences are the substance of blessings and wisdom, the abyss of wisdom. Briefly explain its profundity, merits are like the sea, and the meaning combines profundity and breadth. The abyss is suitable for entering, and the sea is suitable for traveling. The next two sentences are the function of blessings and wisdom. Wisdom is as vast as the void, and blessings benefit all beings. Measuring these and understanding them is called 'Universal Knowledge'. The last four sentences are external marks. The first sentence raises the mind that can contemplate again in order to distinguish between inner and outer. Saying 'right mindfulness' is to explain that it is not a distracted mind. Understanding the Buddha's merits and marks, only the mind is without self-nature. Being quiet and able to see clearly is also called 'observation'. The last three sentences also distinguish the mind that can contemplate based on the object of contemplation. The first sentence is a general statement, and the last two sentences are specific statements. 'The body cloud universally appears' refers to the marks and characteristics, and 'supernatural powers are unhindered' refers to the previous karmic functions. Among the previous twenty-one merits, either a sentence includes both blessings and wisdom, or the substance and function are both clear within a merit. If they are assigned separately, the meaning will appear one-sided and close. Second, 'At that time, the great assembly' below explains the function of seeing the Buddha's light. Although there was a function before, it was contemplating the merits that the Tathagata always possesses. Now it is witnessing with one's own eyes, so it is different. The text is divided into three parts: first, seeing the constant light; second, seeing the emitted light; and third, revealing the intention of the light. Now, let's first talk about seeing the constant light. Although it is said to be emitted from the pores, it means that it is always emitted. There are eleven sentences in total, the first sentence is a general statement, and the rest are specific statements. The first three sentences are the appearance of the light, and the last seven sentences are the benefits of the light. Two, 'At that time' below says seeing the emitted light. First, it presents the substance and appearance of the light, and then uses the content below 'Buddha' to distinguish the function of the light. There are five manifestations in the text: first, preaching the Dharma; second, manifesting adornments, both of which manifest first and then explain the reason. Third, manifesting the Buddha, then manifesting first and then explaining the intention, in order to achieve the two profound Dharmas of teaching and proof. Fourth, manifesting supernatural transformations, and fifth, manifesting precious flame light, all of which manifest first and then explain the reason. Third, 'To reveal' below explains the intention of revealing the light, and reveals what can be known.

。第二爾時如來下。明現勝德之意。文分二別。先牒前現德。悲為能現智為所現者。影略其文。應以依二嚴體現二嚴德。二欲令下正明現意。分二。先明下益眾生。二開示如來下明上弘佛道。今初分二。先彰現益。後世尊下辨現益之因。今初先舉所益。后未信下辨益不同。然此益中文含多勢。且依一判先約行布。初五十信。始自初信令心調伏。信位滿故。次觀下七句皆十住益。謂初二句是住中觀慧。次二句下化上求之心。后三句住中證入。知心自性。故曰不違。不退二乘故。不怖實際不由他悟。是證實理。圓教十住許入證故。三滿足下三句十行益。初句位中之行。后二句位中之德。四離魔下三句十向益。初句起行一向利他。離二乘等魔迴向菩提故入佛境。次句得法隨相離相無礙難思。后句行成。五常見諸下盡明十地。初四句皆歡喜地。一見受用身故稱曰常。二根本證真。后得證無量法。又證遍行真如亦名無量。三則僧祇積福證理出生。名福藏力。四發歡喜心。是此位名入見道。故名無疑地。離惡清凈是第二地。依一切智見法不動。是三四地。得入一切菩薩眾會。是五六七地。常生佛家八地已上。念無有間故曰常生。若約圓融。初之五句信中攝位。句各一位如理思之。從觀甚深下義通諸位。以圓教中位位攝德故。二辨現

【現代漢語翻譯】第二，爾時如來下，闡明示現殊勝功德的意義。文段分為兩部分。首先，『牒前現德』，說明大悲是能示現者，智慧是所示現者，此處省略了原文。應理解為依靠二種莊嚴來體現二種莊嚴的功德。其次，『二欲令下正明現意』，正式闡明示現的意圖，分為兩部分。先說明對下能利益眾生，其次『開示如來下明上弘佛道』，說明對上能弘揚佛道。現在先看第一部分，又分為兩部分，先彰顯示現的利益，后『世尊下辨現益之因』，辨析示現利益的原因。現在先看第一部分，先舉出所利益的對象，后『未信下辨益不同』，辨析利益的不同之處。然而，此處的利益包含多種含義。暫且依據一種判別，先按照修行次第來分析。最初的五十信，始於初信，使內心調伏，因為信位圓滿的緣故。其次，『觀下七句皆十住益』，這七句都是十住位的利益。其中，前兩句是住位中的觀慧。其次，『次二句下化上求之心』，是下化眾生、上求佛道之心。后三句是住位中證入，了知心的自性，所以說『不違』，不退轉於二乘，所以『不怖實際不由他悟』，這是證實真理。圓教十住允許進入證悟的境界。第三，『滿足下三句十行益』，這三句是十行位的利益。第一句是位中的修行，后兩句是位中的功德。第四，『離魔下三句十向益』，這三句是十向位的利益。第一句是發起修行，一向利益他人，遠離二乘等魔，迴向菩提，所以進入佛的境界。第二句是得到法，隨順法相、遠離法相，沒有障礙，難以思議。后一句是修行成就。第五，『常見諸下盡明十地』，完全闡明十地的功德。前四句都是歡喜地的功德。一是常見受用身，所以稱為『常』。二是根本證真，后得證無量法。又證遍行真如，也稱為無量。三是僧祇積福，證理出生，名為福藏力。四是發起歡喜心，是此位的名稱，進入見道，所以名為無疑地。『離惡清凈』是第二地。『依一切智見法不動』是第三、四地。『得入一切菩薩眾會』是第五、六、七地。『常生佛家』是八地以上，念無有間，所以說『常生』。如果按照圓融的觀點，最初的五句是信位中攝入的位次，每一句各代表一個位次，如理思之。從『觀甚深下義通諸位』，意義貫通各個位次，因為圓教中位位都包含所有功德。二辨現

【English Translation】 Secondly, 'Then, the Tathagata below' clarifies the meaning of manifesting supreme virtues. This passage is divided into two parts. First, 'referring to the previously manifested virtues,' it explains that great compassion is the one who can manifest, and wisdom is what is manifested, here omitting the original text. It should be understood as relying on two kinds of adornments to embody the virtues of two kinds of adornments. Secondly, 'The second desire to make below is the intention of Zhengming Xian,' formally clarifying the intention of manifestation, divided into two parts. First, it explains that it can benefit sentient beings below, and secondly, 'Enlightenment Tathagata below Ming Shang Hong Buddha Road,' explains that it can promote the Buddha's path above. Now let's look at the first part, which is divided into two parts, first highlighting the benefits of manifestation, and then 'World Honored One below distinguishes the cause of the benefits of manifestation,' distinguishing the reasons for the benefits of manifestation. Now let's look at the first part, first citing the objects of benefit, and then 'Unbelievers below distinguish the differences in benefits,' distinguishing the differences in benefits. However, the benefits here contain multiple meanings. For the time being, based on one judgment, let's first analyze according to the order of practice. The initial fifty beliefs begin with the initial belief, making the mind subdued, because the position of faith is complete. Secondly, 'Guanxia Seven Sentences are all Ten Dwellings Benefits,' these seven sentences are all benefits of the Ten Dwellings positions. Among them, the first two sentences are the wisdom of observation in the dwelling position. Secondly, 'The next two sentences are the hearts of those who transform and seek,' is the heart of transforming sentient beings below and seeking the Buddha's path above. The last three sentences are the entry into the dwelling position, knowing the nature of the mind, so it is said that 'no violation,' no regression to the Two Vehicles, so 'no fear of reality, no enlightenment by others,' this is confirming the truth. The perfect teaching of the Ten Dwellings allows entry into the realm of enlightenment. Third, 'Satisfaction below three sentences ten lines benefit,' these three sentences are the benefits of the ten lines positions. The first sentence is the practice in the position, and the last two sentences are the merits in the position. Fourth, 'Leaving the Demon below three sentences ten directions benefit,' these three sentences are the benefits of the ten directions positions. The first sentence is to initiate practice, always benefiting others, staying away from demons such as the Two Vehicles, and dedicating to Bodhi, so entering the realm of the Buddha. The second sentence is to obtain the Dharma, follow the Dharma appearance, stay away from the Dharma appearance, without obstacles, and difficult to think about. The last sentence is the achievement of practice. Fifth, 'Often seeing all below clearly shows the ten places,' completely clarifying the merits of the ten places. The first four sentences are all the merits of the Land of Joy. One is to often see the body being used, so it is called 'often'. The second is the fundamental proof of truth, and the latter is the proof of immeasurable Dharma. Also, proving the pervasive Suchness is also called immeasurable. The third is the accumulation of blessings by Sangha, the birth of proof, and the name of the power of the treasure of blessings. The fourth is to initiate a joyful heart, which is the name of this position, entering the path of seeing, so it is called the land of no doubt. 'Leaving evil and purity' is the second place. 'Relying on all wisdom to see the Dharma without moving' is the third and fourth places. 'Gaining entry into all Bodhisattva assemblies' is the fifth, sixth, and seventh places. 'Often born in the Buddha's family' is above the eighth place, with no interval in thought, so it is said 'often born'. If according to the perfect view, the first five sentences are the positions included in the position of faith, each sentence representing a position, think about it as it should be. From 'Guan Shen Shen Xia Yi Tong Zhu Wei', the meaning runs through each position, because each position in the perfect teaching contains all merits. Two distinguish the present

因。既積善所成故。為益深大。為欲調伏諸眾生故一句。文含二勢。一結前謂結因所屬。二生后。生后開示亦是為生。第二明上弘佛道中分二。先別彰所為。二自在已下舉因結嘆。前中有十七句。為欲顯前二十一種殊勝功德。初句為總余皆是別。于中前五各攝二德。余句各一。第一照明無礙智慧藏句。顯二德者。一顯不二現行故云無礙。無二礙故。二顯趣無相法故。云照智慧藏。慧為能照藏即所照。無相真如照明趣達眼目殊稱。第二句。一顯住于佛住。謂住空大悲任運利樂無休息時。名曰熾然。二顯逮得一切佛平等住。謂依清凈智起利樂意。作二身業皆熾然故。第三句一顯到無障處。二顯不可轉法。謂此二是降魔伏外功德。前由有對治則不為他動。今由有神變乃能轉他。第四句。一為顯所行無礙。今遍趣現身即是所行有漏。盡通八風不染。又神通力即能遍因。二顯其所安立不可思議。謂佛威神所建立故。第五句。初顯游於三世平等法性。約記三世事。亦是神通無邊際言。即平等性。二顯其身流佈一切世間。此言甚顯。下皆各攝一德。六顯於一切法智無疑滯。本願已滿故。七顯於一切行成最正覺。名智遍往。八顯于諸法智無有疑惑。名於法自在。九顯一切菩薩等所求智。十顯凡所現身不可分別。十一為顯得佛無二住勝彼

【現代漢語翻譯】現代漢語譯本因。既然是積累善行所成就的，所以利益深遠廣大。『爲了調伏一切眾生』一句，文句包含兩種含義。一是總結前文，說明因由所屬；二是引發後文，開啟後文的開示，也是爲了利益眾生。第二部分說明上弘佛道，分為兩部分。首先分別彰顯所為，其次從『自在已下』開始，舉出原因並總結讚歎。前面有十七句，是爲了彰顯前文所說的二十一種殊勝功德。第一句是總說，其餘都是別說。其中前五句每句包含兩種功德，其餘每句各包含一種功德。第一句『照明無礙智慧藏』，彰顯兩種功德：一是彰顯不二現行，所以說『無礙』，沒有二的障礙；二是彰顯趣向無相法，所以說『照智慧藏』，智慧是能照，藏是所照。無相真如的照明趣達，是眼目殊勝的稱謂。第二句，一是彰顯安住于佛的安住，即安住于空性大悲，任運利樂，沒有休息的時候，名叫熾然；二是彰顯獲得一切佛的平等安住，即依靠清凈智慧生起利樂之心，所作的二身事業都熾然。第三句，一是彰顯到達沒有障礙的地方；二是彰顯不可轉變的法。這兩種是降伏魔怨和外道的功德。之前因為有對治，所以不被他人所動搖；現在因為有神通變化，所以能夠轉變他人。第四句，一是彰顯所行沒有障礙，現在普遍趣向現身，就是所行有漏，窮盡通達八風而不被污染。而且神通力能夠普遍作為因。二是彰顯其所安立不可思議，因為是佛的威神所建立。第五句，一是彰顯游於三世平等法性，約記三世事，也是神通無邊際的言語，即平等性；二是彰顯其身流佈一切世間，這句話非常明顯。下面每句各包含一種功德。第六句，彰顯對於一切法智沒有疑惑滯礙，因為本願已經圓滿。第七句，彰顯對於一切行成就最正覺，名叫智遍往。第八句，彰顯對於諸法智沒有疑惑，名叫於法自在。第九句，彰顯一切菩薩等所求的智慧。第十句，彰顯凡所現身不可分別。第十一句，爲了彰顯佛的無二安住勝過他們。

【English Translation】 English version The cause. Since it is accomplished by accumulating good deeds, its benefits are profound and vast. The phrase 'to subdue all sentient beings' contains two meanings. First, it summarizes the previous text, indicating the cause to which it belongs; second, it initiates the following text, revealing the teachings that follow, also for the benefit of sentient beings. The second part explains the propagation of the Buddha's path, divided into two parts. First, it separately highlights the purpose; second, starting from 'being at ease,' it cites the cause and concludes with praise. The preceding seventeen sentences are to highlight the twenty-one kinds of extraordinary merits mentioned earlier. The first sentence is a general statement, and the rest are specific statements. Among them, the first five sentences each contain two merits, and the remaining sentences each contain one merit. The first sentence, 'illuminating the unobstructed treasury of wisdom' (Zhao Ming Wu Ai Zhi Hui Zang), highlights two merits: first, it highlights the non-dual manifestation, hence 'unobstructed' (Wu Ai), without the obstruction of duality; second, it highlights the approach to the formless Dharma, hence 'illuminating the treasury of wisdom' (Zhao Zhi Hui Zang), where wisdom is the illuminator and the treasury is what is illuminated. The illumination and attainment of formless Suchness is a particularly excellent designation for the eye. The second sentence, first, highlights dwelling in the Buddha's dwelling, that is, dwelling in emptiness, great compassion, effortlessly benefiting and bringing joy without ceasing, called 'burning brightly' (Chi Ran); second, it highlights attaining the equal dwelling of all Buddhas, that is, relying on pure wisdom to generate the intention to benefit and bring joy, and the actions of the two bodies are all 'burning brightly' (Chi Ran). The third sentence, first, highlights reaching a place without obstacles; second, it highlights the irreversible Dharma. These two are the merits of subduing demons and external paths. Previously, because there was a countermeasure, one was not swayed by others; now, because there are supernatural transformations, one can transform others. The fourth sentence, first, highlights that what is practiced is unobstructed, now universally approaching manifestation in the present body, which is the practice of the afflicted, exhausting and penetrating the eight winds without being defiled. Moreover, the power of supernatural abilities can universally serve as a cause. Second, it highlights that what is established is inconceivable, because it is established by the Buddha's majestic power. The fifth sentence, first, highlights wandering in the equal Dharma-nature of the three times, recording the events of the three times, which is also the language of boundless supernatural abilities, that is, equal nature; second, it highlights that its body spreads throughout all worlds, this sentence is very clear. The following sentences each contain one merit. The sixth sentence highlights that there is no doubt or stagnation in the wisdom of all Dharmas, because the original vow has already been fulfilled. The seventh sentence highlights that the accomplishment of the most perfect enlightenment is achieved through all practices, called 'wisdom pervading everywhere' (Zhi Bian Wang). The eighth sentence highlights that there is no doubt in the wisdom of all Dharmas, called 'being at ease with the Dharma' (Yu Fa Zi Zai). The ninth sentence highlights the wisdom sought by all Bodhisattvas and others. The tenth sentence highlights that the manifested body cannot be distinguished. The eleventh sentence is to highlight that the Buddha's non-dual dwelling surpasses them.

岸。彼岸已圓十身殊妙故。十二顯不相間雜如來解脫妙智。究竟功德。又諸佛平等皆遍而不相雜故。十三顯證無中邊佛平等地。平等之地即清凈藏。十四顯極同法界。故云上妙。十五有十力故能盡虛空。見者無厭。十六窮未來際故照三世。第二舉因結嘆。前舉積因后嘆無盡。第六爾時兜率下。天王請佛處殿。亦稱五號並曰善來。及下文意皆如第三會說。第七爾時世尊下。如來受請分二。先受請入殿。二爾時一切下入已現嚴。前中先明此界后辨結通。前中初一句明能應之德。次明所為之意。三正受請並顯可知。第二現嚴顯是佛力故。出過諸天。第八時兜率宮下。天王獲益。文中初得定益。往昔已下是進善益。佛神力言通此二益。十住位劣攝散歸靜。故樂音止息。此位超勝得動實性故。動寂無二。熾然音樂心不動也。第九爾時下承力偈贊。然憶念昔因亦是益相取文便故為說偈依。文中二。先明此處偈贊。后結通十方。前中先說偈所依。后正陳偈贊。十頌頌各一佛佛名有異。略無別德余同前會。此佛即前會十佛。次前十佛寄位漸深。憶念漸遠耳。第十爾時世尊下如來就座。文分四別。一明就座。二法身下顯德亦大。同前二十一德。恐厭繁文不能具釋。三不可說下。眾集即眷屬圓滿。然後品眾集有所表故。但云一萬。理實遍集

【現代漢語翻譯】現代漢語譯本岸。彼岸已圓，因佛具有十種殊勝微妙之身。十二，彰顯諸佛的解脫妙智不相互混雜，如來（Tathagata）的解脫妙智是究竟的功德。又，諸佛平等且周遍，但不相互混雜。十三，彰顯證悟到無邊際的佛平等之地，這平等之地即是清凈藏（Ālayavijñāna）。十四，彰顯與法界完全相同，所以稱為上妙。十五，因具有十力（Daśabala），所以能窮盡虛空，見者無厭。十六，窮盡未來際，所以能照見過去、現在、未來三世。第二部分是舉因結嘆，前面舉出積累的因，後面讚歎其無盡。第六，爾時兜率（Tuṣita）下，天王（Deva-rāja）邀請佛陀的地方是宮殿，也稱五號，並說『善來』。以及下文的意思都如第三會所說。第七，爾時世尊下，如來接受邀請分為兩部分：一是接受邀請進入宮殿，二是爾時一切下，進入后顯現莊嚴。前面先說明此界，後面辨別結通。前面第一句說明能應之德，其次說明所為之意，三是正式接受邀請並顯現可知。第二部分顯現莊嚴，彰顯是佛的力量，超出諸天。第八，時兜率宮下，天王獲得利益。文中先得到定益，往昔已下是增進善益。佛的神力言語貫通這兩種利益。十住位的劣勢在於攝散歸於靜，所以樂音止息。此位超勝，得到動的真實性，所以動寂無二。熾熱的音樂，心不動搖。第九，爾時下，承蒙佛力以偈頌讚嘆。然而憶念昔日的因也是利益之相，爲了取文的方便，所以說是偈頌所依。文中分為兩部分：先說明此處偈頌讚嘆，后總結貫通十方。前面先說偈頌所依，後面正式陳述偈頌讚嘆。十頌，每頌一位佛，佛名有差異，略無其他功德，其餘與前會相同。此佛即前會的十佛。其次，前十佛寄託的地位逐漸加深，憶念也逐漸遙遠。第十，爾時世尊下，如來就座。文分為四個部分：一是說明就座，二是法身下，彰顯功德也很大，與前文的二十一種功德相同，恐怕厭煩繁文，不能全部解釋。三是不可說下，眾集即眷屬圓滿，然後品眾集有所表，所以只說一萬，實際上是普遍聚集。

【English Translation】 English version The other shore is perfected because the Buddha possesses ten kinds of extraordinary and subtle bodies. Twelve, it manifests that the wonderful wisdom of liberation of all Buddhas does not intermingle; the Tathagata's (如來) wonderful wisdom of liberation is the ultimate merit. Furthermore, all Buddhas are equal and pervasive, but they do not intermingle. Thirteen, it manifests the enlightenment of the Buddha's equal ground without boundaries, which is the pure store (Ālayavijñāna). Fourteen, it manifests complete identity with the Dharma realm, hence it is called supreme and wonderful. Fifteen, because of possessing the ten powers (Daśabala), it can exhaust the empty space, and those who see it are never satiated. Sixteen, it exhausts the future, so it illuminates the three worlds of past, present, and future. The second part is to cite the cause and conclude with praise; the former cites the accumulated causes, and the latter praises its inexhaustibility. Sixth, 'At that time, from Tuṣita (兜率) downwards,' the place where the Deva-rāja (天王) invited the Buddha was a palace, also called the five names, and said, 'Welcome.' And the meaning of the following text is as described in the third assembly. Seventh, 'At that time, the World-Honored One downwards,' the Tathagata's acceptance of the invitation is divided into two parts: first, accepting the invitation to enter the palace; second, 'At that time, everything downwards,' after entering, manifesting solemnity. The former first explains this realm, and the latter distinguishes the connection. The first sentence of the former explains the virtue of being able to respond, the second explains the intention of what is done, and the third is the formal acceptance of the invitation and manifestation that can be known. The second part manifests solemnity, highlighting that it is the power of the Buddha, surpassing all the gods. Eighth, 'At the time of Tuṣita Palace downwards,' the Deva-rāja gains benefits. The text first obtains the benefit of samadhi, and 'In the past downwards' is the benefit of advancing goodness. The Buddha's divine power and words connect these two benefits. The inferiority of the ten dwelling positions lies in gathering scattered thoughts and returning to stillness, so the sound of music ceases. This position is superior, obtaining the true nature of movement, so movement and stillness are not two. The fervent music does not move the mind. Ninth, 'At that time downwards,' receiving the Buddha's power to praise with verses. However, remembering the causes of the past is also a sign of benefit; for the convenience of taking the text, it is said to be the basis of the verses. The text is divided into two parts: first, explaining the praise of the verses here, and then summarizing and connecting the ten directions. The former first speaks of the basis of the verses, and the latter formally presents the praise of the verses. Ten verses, each verse for one Buddha, the names of the Buddhas are different, slightly without other merits, the rest are the same as the previous assembly. This Buddha is the ten Buddhas of the previous assembly. Secondly, the positions entrusted by the previous ten Buddhas gradually deepen, and the memory gradually becomes distant. Tenth, 'At that time, the World-Honored One downwards,' the Tathagata takes his seat. The text is divided into four parts: first, explaining the taking of the seat; second, 'The Dharma body downwards,' highlighting that the merits are also great, the same as the twenty-one kinds of merits in the previous text, fearing the tediousness of the text, it cannot be fully explained. Third, 'Unspeakable downwards,' the assembly is the perfection of the retinue, and then the assembly of the chapter has something to express, so it only says ten thousand, but in reality, it is a universal gathering.

故此但云不可說眾。未必但是后品之人。四坐此座下現嚴。初此界后結通。有云。此升座一段。宜置入殿之後。嘆處之前。迴文不曉者未必然也。謂初請入殿贊為請坐于理何違。

兜率宮中偈贊品第二十四(已下入第二十三經)

初來意者前明化主赴感。今明助化讚揚。及顯位體所依故次來也。二釋名者。謂十方菩薩於此宮中贊佛實德故受斯名。通二種釋如第三會。三宗趣者。集眾放光偈贊為宗。為說迴向為趣。四釋文亦三。初集眾二放光三偈贊。初中二。先明集因謂佛神力。二十方下眾集。于中文二。先明此會。后如此世界下結通。今初長分十段。一總舉上首。二眷屬數。三來處遠近。位增數增故各一萬。四主菩薩。名同名幢者略有五義。一高出義。表三賢位極故。二建立義大悲大智建立眾生及菩提故。三歸向義。謂大悲攝生智愿攝善。歸向菩提及實際故。四摧殄義。如猛將幢降伏一切諸魔軍故。五滅怖畏義。如帝釋幢不怖惑業故。異名即表十向行體。至偈當明。五所從來剎皆稱妙者。迴向之力微善彌於法界故。其別名即表十向所修法門。一救護眾生離眾生相。最可貴故。二得不壞信常樂因故。三等佛白凈故。四如金遍至諸色像故。五出用無盡如摩尼故。六善根堅固如金剛故。七隨順眾生不染塵故。八

【現代漢語翻譯】現代漢語譯本因此，只能說不可說眾（不可計數的菩薩大眾）。未必只是后品（指《法華經》後半部分）之人。四坐（指在座的四眾弟子）在此座下顯現莊嚴。最初是此界（指娑婆世界），然後是結通（與十方世界連通）。有人說，這段升座（指佛陀升座說法）應該放在入殿之後，嘆處（讚歎佛陀功德之處）之前。迴文不理解的人未必能明白。說最初請佛入殿，讚歎佛陀為請坐，在道理上有什麼違背呢？

兜率宮中偈贊品第二十四（以下進入第二十三經）

最初說明來意，是前面已經說明化主（指佛陀）應感而來。現在說明助化（輔助教化）讚揚。以及顯示位體（菩薩的地位和本體）所依，所以接著而來。第二是解釋名稱。說十方菩薩在此宮中讚歎佛陀真實的功德，所以得到這個名稱。通兩種解釋，如同第三會（指《華嚴經》第三會）。第三是宗旨和旨趣。聚集大眾，放出光明，偈頌讚嘆爲宗旨。為眾生演說迴向為旨趣。第四是解釋經文，也分為三部分。首先是聚集大眾，其次是放出光明，第三是偈頌讚嘆。首先是聚集大眾，分為兩部分。先說明聚集的原因，是佛的神力。其次是十方（指十方世界的菩薩）下眾集。在文中分為兩部分。先說明此會（指此次法會），然後是如此世界下結通。現在先說長行文，分為十段。一是總舉上首（指菩薩中的領袖）。二是眷屬的數量。三是來處的遠近。因為地位增高，數量增多，所以各有一萬。四是主菩薩。名字相同都叫名幢（菩薩名），大概有五種含義。一是高出義，表示三賢位（指十住、十行、十回向）達到極點。二是建立義，用大悲心和大智慧建立眾生以及菩提。三是歸向義，用大悲心攝受眾生，用智慧和願力攝受善法，歸向菩提和實際（真如）。四是摧殄義，如同猛將的旗幟降伏一切諸魔軍。五是滅怖畏義，如同帝釋天的旗幟不怖畏迷惑和業力。不同的名字就表示十向（指十回向）的行體。到偈頌時會說明。五是所從來的佛剎都稱為妙者，是因為迴向的力量，微小的善也能充滿法界。其不同的名字就表示十向所修的法門。一是救護眾生，遠離眾生相，最為可貴。二是得到不壞的信心，是常樂（常、樂、我、凈）的原因。三是等同佛的白凈。四是如同黃金遍至各種色像。五是出用無盡，如同摩尼寶珠。六是善根堅固，如同金剛。七是隨順眾生，不染塵埃。八

【English Translation】 English version Therefore, it can only be said that there are innumerable assemblies (innumerable Bodhisattvas). It is not necessarily only people from the latter part (referring to the latter part of the 'Lotus Sutra'). The four assemblies (referring to the four types of disciples present) manifest solemnity under this seat. Initially, it is this realm (referring to the Saha world), and then it is connected (connecting with the ten directions of the world). Some say that this section of ascending the seat (referring to the Buddha ascending the seat to preach) should be placed after entering the hall and before the place of praise (the place of praising the Buddha's merits). Those who do not understand the palindrome may not necessarily understand it. What is wrong with saying that initially inviting the Buddha to enter the hall and praising the Buddha is inviting him to sit?

Chapter Twenty-Four: Verses of Praise in the Tushita Heaven (Entering the Twenty-Third Sutra below)

Initially explaining the intention of coming is that the previous explanation has already clarified that the transformation lord (referring to the Buddha) comes in response to the senses. Now explain assisting in transformation (assisting in teaching) and praising. And to show the position and essence (the position and essence of the Bodhisattva) on which it depends, so it comes next. The second is to explain the name. It is said that the Bodhisattvas of the ten directions praise the Buddha's true merits in this palace, so they get this name. Both explanations are the same as the third assembly (referring to the third assembly of the 'Flower Adornment Sutra'). The third is the purpose and aim. Gathering the masses, emitting light, and verses of praise are the purpose. Explaining the dedication to sentient beings is the aim. The fourth is to explain the scriptures, which are also divided into three parts. The first is to gather the masses, the second is to emit light, and the third is to praise in verses. The first is to gather the masses, divided into two parts. First explain the reason for gathering, which is the Buddha's divine power. The second is that the masses gather from the ten directions (referring to the Bodhisattvas of the ten directions). The text is divided into two parts. First explain this assembly (referring to this Dharma assembly), and then connect with the world below. Now let's talk about the long line of text, divided into ten paragraphs. The first is to generally mention the leaders (referring to the leaders among the Bodhisattvas). The second is the number of dependents. The third is the distance of the place of origin. Because the status increases and the number increases, there are 10,000 each. The fourth is the main Bodhisattva. The names are the same and they are all called Name Banner (Bodhisattva name), which probably has five meanings. The first is the meaning of being outstanding, indicating that the three worthy positions (referring to the ten dwellings, ten practices, and ten dedications) have reached the extreme. The second is the meaning of establishment, using great compassion and great wisdom to establish sentient beings and Bodhi. The third is the meaning of returning, using great compassion to gather sentient beings, and using wisdom and vows to gather good dharmas, returning to Bodhi and reality (Tathata). The fourth is the meaning of destruction, just like the banner of a fierce general subduing all the demon armies. The fifth is the meaning of eliminating fear, just like the banner of Indra not fearing confusion and karma. Different names represent the body of the ten dedications (referring to the ten dedications). It will be explained in the verses. The fifth is that the Buddha lands from which they come are all called wonderful, because of the power of dedication, even small good can fill the Dharma realm. The different names represent the Dharma doors practiced by the ten dedications. The first is to save sentient beings and stay away from the characteristics of sentient beings, which is the most valuable. The second is to obtain indestructible faith, which is the cause of permanence and happiness (permanence, happiness, self, purity). The third is equal to the Buddha's white purity. The fourth is like gold spreading to various colors and images. The fifth is endless use, like a Mani jewel. The sixth is that the roots of goodness are firm, like diamonds. The seventh is to follow sentient beings and not be stained by dust. The eighth

真如之因如水生華最為勝故。九如白栴檀。能去熱惱之縛著故。十如彼香氣能普周故。故下文慈氏座前燒一丸香彌滿法界。即其事也。六本所事佛同名幢。義不異菩薩。別名即表修十向智。亦表當位之果。謂一救護之心不可盡。故成無盡佛。二如空中風不住不壞故。三等佛解脫故。四四威儀中無不至故。五明瞭功德相故。六常能隨順善根故。七隨順眾生善最勝故。八同於真如得自在故。九凈無垢染不縛著故。十觀察即是入法界故。七其諸已下至已脩敬。八以佛神力下。善住威儀。座體云妙寶者。十住以慧光遍照故。以毗盧遮那藏為體。十行以行凈離垢故。以摩尼藏為體。今十向大悲處於生死。普該萬法不拘乎一故。座體直云妙寶。不限色類。以教行遍周籠攝眾生。如以寶網彌覆其上。九其身悉放下放光利物。此位多辨悲智救物故。復辨此于中。初光體。次此無量下辨光因。即圓凈迴向心。后顯示下略示光業。一智敬上業。二悲救下業。十其菩薩眾下略贊勝德。有十一句。初總余別。別中十門。一神通門。二入證門。三以智下依智修福。四入于下上入果用。五住于下住善抉擇。六于諸下四辨無盡。七智開總持。八慧眼見性。九智慧遍知。十究竟離障。結通可知。第二爾時世尊下。放光文分四別。一放光處。言膝輪者位漸

【現代漢語翻譯】現代漢語譯本真如之因就像水中生出的花朵一樣，是最殊勝的緣故。（真如：佛教術語，指宇宙萬物的真實本性）九如就像白色的栴檀（zhān tán）（栴檀：一種香木），能夠去除熱惱的束縛的緣故。十如就像那香氣能夠普遍周遍的緣故。所以下文說慈氏（Maitreya）菩薩座前燒一丸香，香氣瀰漫整個法界，就是這件事。六本所事佛（指佛的六種根本功德）同名幢（dhvaja）（幢：一種佛教法器，類似於旗幟），意義與菩薩沒有區別。別名就表示修習十向（Dashamukha）的智慧，也表示當位的果報。所謂一救護之心不可窮盡，所以成就無盡佛。二如空中之風，不住不壞的緣故。三等於佛的解脫的緣故。四在四威儀（指行、住、坐、臥四種姿勢）中無處不到的緣故。五明白功德相的緣故。六常常能夠隨順善根的緣故。七隨順眾生，善最為殊勝的緣故。八等同於真如，得到自在的緣故。九清凈沒有垢染，不被束縛的緣故。十觀察就是進入法界的緣故。七，從『其諸已下』到『已脩敬』。八，憑藉佛的神力，善於安住威儀。座體說是妙寶，是因為十住（Dashabhumi）菩薩用慧光普遍照耀的緣故，以毗盧遮那藏（Vairocana-garbha）（毗盧遮那：佛教中報身佛的名字）為本體。十行（Dashacharyas）菩薩用清凈的行動遠離垢染的緣故，以摩尼藏（mani-garbha）（摩尼：寶珠）為本體。現在十向菩薩以大悲心處於生死之中，普遍涵蓋萬法而不侷限於一，所以座體直接說是妙寶，不限定顏色種類，用教化和行動普遍周遍地籠罩攝取眾生，就像用寶網覆蓋在上面一樣。九，他的身體全部都放光來利益眾生。這個位次的菩薩大多善於運用悲智來救度眾生，所以又辨析這其中的含義。首先是光體，其次是『此無量下』辨析光的原因，也就是圓滿清凈的迴向心。後面『顯示下』簡略地顯示光的功業。一是智敬上業，二是悲救下業。十，從『其菩薩眾下』簡略地讚歎殊勝的功德，有十一句。首先是總說，然後是分別敘述。分別敘述中分為十個方面：一是神通門，二是入證門，三是以智慧來修福，四是進入果地的作用，五是安住于善的抉擇，六是在諸法中辨析無盡，七是智慧開啟總持，八是慧眼見性，九是智慧普遍知曉，十是究竟遠離障礙。總結起來，這些都是可以理解的。第二，從『爾時世尊下』開始，放光文分為四個部分。一是放光之處，說『膝輪』表示位次漸進。

【English Translation】 English version The cause of Tathata (true thusness) is like a flower born from water, being the most excellent reason. The nine 'as' are like white sandalwood, capable of removing the bondage of heat and vexation. The ten 'as' are like the fragrance that can universally pervade. Therefore, the following text says that burning a ball of incense before the seat of Maitreya (the future Buddha) fills the entire Dharma realm, which is the matter at hand. The Buddha (Buddha) served by the six roots is named Dhvaja (banner), and its meaning is not different from that of a Bodhisattva (enlightenment being). The separate name represents the wisdom of cultivating the Ten Directions (Dashamukha), and also represents the fruit of the position. It is said that the heart of one who saves and protects cannot be exhausted, thus becoming the inexhaustible Buddha. The second 'as' is like the wind in the sky, not dwelling and not decaying. The third 'as' is equal to the liberation of the Buddha. The fourth 'as' is present in all four dignities (walking, standing, sitting, and lying down). The fifth 'as' clarifies the characteristics of merit. The sixth 'as' is always able to accord with good roots. The seventh 'as' accords with sentient beings, and goodness is the most excellent. The eighth 'as' is the same as Tathata, attaining self-mastery. The ninth 'as' is pure, without defilement, and not bound. The tenth 'as' is that observation is entering the Dharma realm. Seven, from 'Its various...' to 'already cultivated reverence'. Eight, relying on the Buddha's divine power, one dwells well in dignified conduct. The seat body is said to be a wonderful treasure because the Ten Abodes (Dashabhumi) Bodhisattva illuminates everywhere with the light of wisdom, taking the Vairocana-garbha (the womb of Vairocana) as its essence. The Ten Practices (Dashacharyas) Bodhisattva uses pure actions to be free from defilement, taking the mani-garbha (jewel womb) as its essence. Now, the Bodhisattva of the Ten Directions, with great compassion, is in the midst of birth and death, universally encompassing all dharmas without being limited to one, so the seat body is directly said to be a wonderful treasure, not limited to color or type, using teaching and practice to universally encompass sentient beings, like covering it with a jeweled net. Nine, his body entirely emits light to benefit beings. Bodhisattvas in this position are mostly good at using compassion and wisdom to save beings, so they further analyze the meaning within this. First is the light body, and then 'This immeasurable...' analyzes the cause of the light, which is the complete and pure mind of dedication. Later, 'Displaying...' briefly shows the karma of the light. One is the karma of wisdom and reverence above, and the other is the karma of compassion and saving below. Ten, from 'Its Bodhisattva assembly...' briefly praises the excellent virtues, with eleven sentences. First is the general statement, then the separate descriptions. The separate descriptions are divided into ten aspects: one is the gate of supernatural powers, two is the gate of entering realization, three is cultivating blessings based on wisdom, four is the function of entering the fruit, five is dwelling in good discernment, six is discerning the inexhaustible in all dharmas, seven is wisdom opening total retention, eight is the wisdom eye seeing nature, nine is wisdom universally knowing, and ten is ultimately being free from obstacles. In conclusion, these are all understandable. Second, starting from 'At that time, the World Honored One...', the text on emitting light is divided into four parts. One is the place of emitting light, saying 'knee wheel' indicates the gradual progression of position.

高故。又表回因向果等。有屈申進趣之相故。又悲智相導屈申無住故。二放百千下光數。三普照下光照分齊。四彼諸下光所作業。謂令彼此互相見故。于中分三。初正明彼此相見。二如是下釋見所由。三如是等下結德所屬。二中由二因故見。一宿因同行故。二悉已下現德圓滿故。文有二十句。束為十對。一離障成身對。二入剎近佛對。三用速心凈對。四外護內證對。五能覺所覺對。謂一切智處是所覺故。六用廣證深對。身即智身同住法界及大悲故。七得智生身對。身即應身。八行深解廣對。九智極定深對。此位中顯名金剛幢對。金剛定即菩提智。十得通立法對。由得通故調化無數。由離數故而能安立。數有二種。一數量數。二色心有為皆名為數。今文具二。謂由不著一多能立一切故。不著于有能安立故。即真俗镕融。謂世俗幻有之相。相本自空勝義真空之理理常自有。有是空有非常有。斯有未曾不空。空是有空非斷空。此空何嘗不有。有空空有體一名殊。名殊故真俗互乖。迢然不雜。體一故空有相順。冥然不二。一與不一不即不離。镕融無礙。菩薩智契其源。所以雖迥絕無寄而善修安立。三結德所屬。謂無盡德屬於此會菩薩。及光中所見也。第三偈贊中。十菩薩即為十段。亦十方如次。皆先標說人及說儀式。今初東方

【現代漢語翻譯】現代漢語譯本高故（緣故）。又表回因向果等。有屈申進趣之相故。又悲智相導屈申無住故。二放百千下光數。三普照下光照分齊。四彼諸下光所作業。謂令彼此互相見故。于中分三。初正明彼此相見。二如是下釋見所由。三如是等下結德所屬。二中由二因故見。一宿因同行故。二悉已下現德圓滿故。文有二十句。束為十對。一離障成身對。二入剎近佛對。三用速心凈對。四外護內證對。五能覺所覺對。謂一切智處是所覺故。六用廣證深對。身即智身同住法界及大悲故。七得智生身對。身即應身。八行深解廣對。九智極定深對。此位中顯名金剛幢對。金剛定即菩提智。十得通立法對。由得通故調化無數。由離數故而能安立。數有二種。一數量數。二色心有為皆名為數。今文具二。謂由不著一多能立一切故。不著于有能安立故。即真俗镕融。謂世俗幻有之相。相本自空勝義真空之理理常自有。有是空有非常有。斯有未曾不空。空是有空非斷空。此空何嘗不有。有空空有體一名殊。名殊故真俗互乖。迢然不雜。體一故空有相順。冥然不二。一與不一不即不離。镕融無礙。菩薩智契其源。所以雖迥絕無寄而善修安立。三結德所屬。謂無盡德屬於此會菩薩。及光中所見也。第三偈贊中。十菩薩即為十段。亦十方如次。皆先標說人及說儀式。今初東方因為高深的原因。又表示迴轉因地趨向果地等等，有屈曲伸展，進步趨向的表相。又因為悲智相互引導，屈曲伸展而無所住著。第二是放出百千道光芒的數量。第三是普照的光芒照耀的範圍。第四是那些光芒所做的事業，就是使彼此互相看見。其中分為三部分。首先是正面說明彼此相見。第二是『如是』以下解釋看見的原因。第三是『如是等』以下總結功德所屬。第二部分中由兩個原因而得見。一是宿世的因緣同行。二是『悉已』以下顯示現世功德圓滿。文中有二十句，歸納為十對。一是離障成就身相的對仗。二是進入佛剎親近佛陀的對仗。三是用功迅速心性清凈的對仗。四是外在護持內在證悟的對仗。五是能覺悟和所覺悟的對仗，說的是一切智所在之處就是所覺悟的。六是用功廣大證悟深遠的對仗，身就是智慧之身，同住於法界和大悲之中。七是得到智慧生出應身的對仗，身就是應身。八是修行深遠理解廣大的對仗。九是智慧達到極致，禪定深遠的對仗，這個位置中顯現名為金剛幢的對仗，金剛定就是菩提智慧。十是得到神通建立法則的對仗，由於得到神通的緣故調伏教化無數眾生，由於遠離數量的執著，所以能夠安立一切。數量有兩種，一是數量的數，二是色心有為法都名為數。現在文中具備這兩種。說的是由於不執著於一和多，所以能夠建立一切。不執著于有，所以能夠安立一切。這就是真諦和俗諦的融合。說的是世俗虛幻存在的表相，相的本體本來就是空，勝義真空的道理本來就存在。有是空有，不是恒常的有，這個有從來沒有不空的。空是有空，不是斷滅空，這個空何嘗沒有有呢。有和空，空和有，本體是一個，名稱不同。名稱不同，所以真諦和俗諦互相違背，遙遠而不相混雜。本體是一個，所以空和有互相順應，融合而不二。一與不一，不即不離，融合而沒有障礙。菩薩的智慧契合這個根源，所以雖然迥然隔絕而無所寄託，卻能善於修行安立一切。三是總結功德所屬，說的是無盡的功德屬於這次法會的菩薩，以及光芒中所見到的景象。第三首偈頌的讚歎中，十位菩薩就作為十段，也是十方如來依次出現。都先標明說法的人以及說法的儀式。現在從東方開始。

【English Translation】 English version Because of the profound reason. It also represents the turning of cause towards effect, etc., having the appearance of bending and stretching, advancing and progressing. Also, because compassion and wisdom guide each other, bending and stretching without dwelling. Second is the number of hundreds of thousands of rays of light emitted. Third is the extent of the illumination of the light. Fourth is the work done by those rays of light, which is to enable each other to see each other. Among them, there are three parts. First, it clearly states that they see each other. Second, 'Thus' below explains the reason for seeing. Third, 'Thus, etc.' below concludes the attribution of merit. In the second part, they see each other for two reasons. One is that the karmic causes of past lives are the same. Second, 'All have' below shows the perfection of present merits. There are twenty sentences in the text, summarized into ten pairs. One is the opposition of being free from obstacles and accomplishing the body. Two is the opposition of entering the Buddha-land and being close to the Buddha. Three is the opposition of quick use and pure mind. Four is the opposition of external protection and internal realization. Five is the opposition of the knower and the known, saying that the place of all-knowing wisdom is the known. Six is the opposition of vast use and profound realization, the body is the wisdom body, co-dwelling in the Dharma Realm and great compassion. Seven is the opposition of obtaining wisdom and generating the manifested body, the body is the manifested body. Eight is the opposition of profound practice and vast understanding. Nine is the opposition of extreme wisdom and profound samadhi, in this position the name Vajra Banner is manifested. Vajra Samadhi is Bodhi wisdom. Ten is the opposition of obtaining supernatural powers and establishing the Dharma, because of obtaining supernatural powers, countless beings are tamed and taught, and because of being free from attachment to numbers, everything can be established. There are two kinds of numbers, one is the number of quantity, and the other is that form and mind, conditioned dharmas, are all called numbers. Now the text has both. It says that because of not being attached to one and many, everything can be established. Not being attached to existence, everything can be established. This is the fusion of truth and convention. It says that the appearance of mundane illusory existence, the essence of the appearance is originally empty, the principle of ultimate emptiness is originally existent. Existence is empty existence, not constant existence, this existence has never not been empty. Emptiness is existent emptiness, not annihilation emptiness, how can this emptiness not have existence. Existence and emptiness, emptiness and existence, the essence is one, the names are different. Because the names are different, truth and convention contradict each other, far away and not mixed. The essence is one, so emptiness and existence correspond to each other, merging and not two. One and not one, not identical and not separate, merging without obstruction. The wisdom of the Bodhisattva corresponds to this source, so although it is completely isolated and without dependence, it can skillfully cultivate and establish everything. Three is to conclude the attribution of merit, saying that the endless merit belongs to the Bodhisattvas of this Dharma assembly, and the scenes seen in the light. In the praise of the third verse, the ten Bodhisattvas are taken as ten sections, and the ten directions of the Tathagatas appear in order. They all first indicate the person who speaks and the ritual of speaking. Now starting from the East.

金剛幢者。此是會主名含總別。總顯迴向不出悲智。金剛者堅利也。即悲之智。二乘實際不能壞堅也。斷難斷惑利也。故文云智慧到彼岸。即智之悲愛見不能動堅也。無所不救利也。故文中遍剎利生。七十八云。譬如金剛唯從金剛處及金處生。非余寶處生。菩提心金剛亦復如是。唯從大悲救護眾生。金剛處一切智智殊勝境界金處而生。非餘眾生善根處生。故知金剛不獨喻智。攻般若者不得此意。但以標名獨將金剛喻于般若。不觀文中悲濟九類而無所度。悲智相導方為真實不共般若。智者應知。別名即是救護眾生悲也。離眾生相智也。義不殊總。說頌儀式頻見上文。正顯頌文。十頌嘆佛寂用無礙德。大分為二。初八贊佛勝德。后二結勸修行。今初分三。初五偈寂而常用。次一偈用而常寂。后二無礙自在。今初分三。初二偈無生滅而示生滅。于中前偈就法正顯。后偈寄對顯深。以依體起用體用無礙。故難思議。又心有心相動不能行。故難思議。智無智相名到彼岸。方見佛境。次二偈非色聲而現色聲。亦前偈就法正顯。后偈寄對顯深。少智謂權小。久修謂圓機。素習見聞故能了實。后一頌明無來去而示來去。覺處即現不從方來。迷處自無不從此去。以神力故示有來去。然從神力中來即無來矣。二用常寂中。三句用末句寂。三

無礙自在中。初偈了事理無礙起用自在。后偈了生法無礙起用自在可知。后二偈結勸中。初偈勸修智進行。后偈勸修福斷疑。第二南方堅固者。表不壞迴向故。菩提心堅故。觀佛無厭故。十頌多明如來為物所依德。于中分二。初三贊佛勝德。后七勸修辨益。前中初頌明佛體離言。次偈無相現相。后偈現相所因。后七中舉修有益。即顯佛德深玄。文中分三。初偈指德勸依。即結前生后。次三示能入者令物思齊。各先舉行后彰行益。后三正勸進修。然夫進修略有五法。謂欲精進念巧慧一心。初偈明欲次偈辨念。后偈巧慧。前二正明後一反顯。一心精進攝在志求之中。又慈氏論引醍醐喻經共說九善。謂一切法欲為根本。作意所生觸所集起。受所引攝以念為主。定為上首慧為最勝。解脫為堅固出離為後邊。有前未必有後。有後定須有前。是故先說欲為其本。下二句。揀非惡欲為勝希望。次偈上半念主下半作意。后偈反釋初句慧勝。次句觸集及受。次句定及解脫。后句出離。第三西方菩薩。凈心智力見佛盡源。等一切佛。故名勇猛。十頌分二。前六明感應道交見佛聞法。后四令舍偽求真。拂見聞相故。此一段總顯如來見聞弘益之德。前中前五各上半喻。下半合。通分為二。初二見佛后四聞法。前中初偈雙明感應。凈心如凈眼為見

【現代漢語翻譯】現代漢語譯本在『無礙自在中』，第一首偈頌闡述了事理無礙，從而能夠自在地運用。後面的偈頌闡述了生法無礙，從而能夠自在地運用，這都是可以理解的。後面的兩首偈頌是總結勸勉，第一首偈頌勸勉修習智慧並付諸行動，後面的偈頌勸勉修習福德以斷除疑惑。第二，『南方堅固者』，象徵著不壞的迴向，菩提心堅定，以及觀佛永不厭倦。十首頌歌大多闡明如來作為眾生所依賴的德行。其中分為兩部分，前三首讚美佛的殊勝德行，后七首勸勉修習並辨明利益。前三首中，第一首頌歌闡明佛的本體超越言語，第二首偈頌闡述無相而現相，第三首偈頌闡述現相的原因。后七首中，舉出修習的益處，從而彰顯佛德的深奧玄妙。文中分為三部分，第一首偈頌指明德行並勸勉依靠，這是總結前文並引出後文。接下來的三首偈頌展示能夠進入佛道的人，使眾生思考並效仿，每一首都是先舉出修行，然後彰顯修行的益處。後面的三首偈頌正式勸勉精進修習。然而，精進修習略有五種方法，即欲、精進、念、巧慧、一心。第一首偈頌闡明欲，第二首偈頌辨明念，第三首偈頌闡述巧慧。前兩首是正面闡明，后一首是反面顯現。一心和精進包含在志向追求之中。此外，慈氏菩薩的《瑜伽師地論》引用了醍醐的比喻，共同闡述了九種善法，即一切法以欲為根本，由作意所生，由觸所集起，由受所引攝，以念為主，以定為上首，以慧為最勝，以解脫為堅固，以出離為後邊。有前未必有後，有後必定有前。因此，先說欲是根本。下面的兩句，選擇非惡欲作為殊勝的希望。第二首偈頌的上半部分是念為主，下半部分是作意。第三首偈頌反過來解釋，第一句是慧勝，第二句是觸集及受，第三句是定及解脫，最後一句是出離。第三，『西方菩薩』，以清凈的心和智慧的力量，見到佛的盡源，等同於一切佛，因此名為勇猛。十首頌歌分為兩部分，前六首闡明感應道交，見到佛並聽聞佛法，后四首使人捨棄虛偽而追求真實，拂去見聞之相。這一段總共彰顯瞭如來見聞弘益的德行。前六首中，前五首各上半部分是比喻，下半部分是合喻。總體分為兩部分，前兩首是見佛，后四首是聞法。前兩首中，第一首偈頌同時闡明感應，清凈的心就像清凈的眼睛一樣能夠見到。

【English Translation】 English version In 'Unobstructed Freedom', the first verse elucidates the unobstructedness of phenomena and principle, enabling free application. The subsequent verses elucidate the unobstructedness of arising and ceasing, enabling free application, which is understandable. The following two verses are concluding exhortations. The first verse encourages cultivating wisdom and taking action, while the subsequent verse encourages cultivating merit to dispel doubts. Second, 'The Steadfast One of the South' symbolizes indestructible dedication, a firm Bodhi mind, and unwearied contemplation of the Buddha. The ten verses mostly elucidate the virtues of the Tathagata as the reliance of beings. Among them, they are divided into two parts: the first three praise the Buddha's supreme virtues, and the latter seven encourage cultivation and discern benefits. In the first three, the first verse elucidates the Buddha's essence beyond words, the second verse elucidates the manifestation of formlessness, and the third verse elucidates the cause of manifestation. In the latter seven, the benefits of cultivation are cited, thereby highlighting the profound and mysterious virtues of the Buddha. The text is divided into three parts: the first verse points out the virtues and encourages reliance, which summarizes the previous and introduces the following. The next three verses show those who can enter the Buddha's path, causing beings to contemplate and emulate, each first citing practice and then highlighting the benefits of practice. The last three verses formally encourage diligent cultivation. However, there are roughly five methods of diligent cultivation, namely desire (yu), diligence (jingjin), mindfulness (nian), skillful wisdom (qiaohui), and one-pointedness of mind (yixin). The first verse elucidates desire, the second verse discerns mindfulness, and the third verse elucidates skillful wisdom. The first two are positive elucidations, and the last one is a reverse manifestation. One-pointedness of mind and diligence are included in the pursuit of aspiration. Furthermore, Maitreya's 'Yogacarabhumi-sastra' cites the analogy of ghee, jointly elucidating the nine wholesome dharmas, namely all dharmas take desire as the root, are born of attention (zuoyi), are gathered by contact (chu), are drawn in by feeling (shou), take mindfulness as the master, take concentration (ding) as the head, take wisdom as the most supreme, take liberation (jietuo) as firmness, and take detachment (chuli) as the rear. Having the former does not necessarily mean having the latter, but having the latter necessarily requires having the former. Therefore, it is first said that desire is the root. The following two sentences select non-evil desire as the supreme hope. The upper half of the second verse is mindfulness as the master, and the lower half is attention. The third verse explains in reverse, the first sentence is wisdom is supreme, the second sentence is contact gathers and feeling, the third sentence is concentration and liberation, and the last sentence is detachment. Third, 'The Bodhisattva of the West', with a pure mind and the power of wisdom, sees the ultimate source of the Buddha, equal to all Buddhas, therefore named courageous (yongmeng). The ten verses are divided into two parts: the first six elucidate the interaction of response and the path, seeing the Buddha and hearing the Dharma, and the latter four cause people to abandon falsehood and pursue truth, brushing away the appearance of seeing and hearing. This section altogether highlights the virtues of the Tathagata's seeing and hearing, benefiting and increasing. In the first six, the first five each have an analogy in the upper half and a combined analogy in the lower half. Overall, they are divided into two parts: the first two are seeing the Buddha, and the latter four are hearing the Dharma. In the first two, the first verse simultaneously elucidates response, a pure mind is like a pure eye that can see.

之因。佛力如日為見之緣。如來如色為見之境。如人入闇則無所見。斯則獨因不見也。如明凈日瞽者莫見。獨緣不見也。此辨因緣和合方能見也。后偈偏舉于感。以因奪緣。如出現品云。此非如來威神之力等。后聞法中四偈分三。初偈顯因能生法。次二顯得法之益。前偈得權智慧離所知心垢。后偈有根本智。能除煩惱之患。三一偈顯緣令聞法故。上文云。佛法無人說雖慧莫能了。后四令舍偽求真中二。前一示偽令舍住相施故。以色見佛行邪道故。后三顯真令求。初二偈顯真佛。前偈即相非相故非色能見。后偈即寂而應故不可以寂取。末偈顯真法。真法無生亦無滅故。第四北方菩薩。以大悲力運智慧光。朗彼重昏無所不至。名光明幢。又以智慧令諸善根無所不至故。此頌中。多顯如來即體化用周普之德。十頌分三。初一化用廣。亦明化處。次七化用深。亦明化依。后二雙結釋化依中分四。初四雙明能所依。次一拂其能化心。次一拂其所依體。后一雙融自在。亦拂能依。今初初偈總明一多無礙。依一總心變多王所。於一實佛應化多端。故無礙也。次一相二無礙。無相現相無二現二。體絕能所故云無二。相依身有是即二也。然相二相對應成四句略舉其一。無二現二即於一現多。乃至百千亦名二故。次偈顯依性起。起不異性故

【現代漢語翻譯】現代漢語譯本是根本原因。佛陀的力量就像陽光，是看見的助緣。如來（Tathagata，佛的稱號）就像顏色，是看見的對象。如果人進入黑暗中就什麼也看不見，這就是因為缺少根本原因而看不見。就像在明亮的陽光下，盲人也看不見東西，這是因為缺少助緣而看不見。這說明因緣和合才能看見。後面的偈頌側重於感應，用根本原因來取代助緣。就像《出現品》里說的：『這並非如來的威神之力』等等。後面聽法中的四句偈頌分為三部分。第一句偈頌顯示根本原因能夠產生佛法。接下來的兩句偈頌顯示得到佛法的好處。第一句偈頌得到權智（方便的智慧），能夠遠離所知的心垢。後面的偈頌有根本智（根本的智慧），能夠去除煩惱的禍患。第三句偈頌顯示助緣使人聽聞佛法。上文說：『佛法無人說，雖有智慧也不能理解。』後面的四句偈頌是讓人捨棄虛偽，追求真實，分為兩部分。前面一句偈頌揭示虛偽，讓人捨棄執著于相的佈施，因為執著於色相見佛是行邪道。後面的三句偈頌顯示真實，讓人追求。最初的兩句偈頌顯示真佛。第一句偈頌說明即相非相，所以不能用色相看見。後面的偈頌說明即寂而應，所以不能用寂滅來理解。最後一句偈頌顯示真法。真法無生也無滅。第四位是北方的菩薩，用大悲的力量執行智慧的光芒，照亮那重重黑暗，無所不至，名叫光明幢（Light Banner）。又用智慧使各種善根無所不至。這首頌歌中，大多顯示如來（Tathagata，佛的稱號）即體化用周遍的功德。十句偈頌分為三部分。最初一句是化用廣，也說明化處。接下來的七句是化用深，也說明化依。最後的兩句是雙重總結，解釋化依，其中分為四部分。最初的四句是雙重說明能依和所依。接下來一句是拂去能化的心。接下來一句是拂去所依的體。最後一句是雙重融合自在，也拂去能依。現在是最初的偈頌，總的說明一多無礙，依靠一個總心變化出多個國王住所，在一個真實的佛陀身上應化出多種形態，所以沒有障礙。接下來一句是相和無相沒有障礙，沒有相顯現相，沒有二顯現二，本體斷絕能和所，所以說沒有二。相依靠身體而有，這就是二。然而相和相對應，形成四句，這裡只舉其中一句。沒有二顯現二，就是在一種顯現多種，乃至百千也叫二。接下來的偈頌顯示依靠自性而起，起不異性，所以……

【English Translation】 English version is the fundamental cause. The Buddha's power is like the sun, serving as the condition for seeing. The Tathagata (如來, Buddha's title) is like color, serving as the object of seeing. If a person enters darkness, they cannot see anything; this is because they lack the fundamental cause for seeing. Just as in bright sunlight, a blind person cannot see, this is because they lack the auxiliary condition. This explains that only when cause and condition come together can one see. The subsequent verses emphasize the response, using the fundamental cause to replace the auxiliary condition. As stated in the 『Appearance Chapter』: 『This is not due to the majestic power of the Tathagata (如來, Buddha's title),』 and so on. The four verses in the subsequent Dharma hearing are divided into three parts. The first verse reveals that the fundamental cause can generate Dharma. The next two verses reveal the benefits of obtaining Dharma. The first verse obtains expedient wisdom (權智), which can remove the defilements of the mind regarding what is knowable. The subsequent verse possesses fundamental wisdom (根本智), which can eliminate the suffering of afflictions. The third verse reveals that the auxiliary condition enables one to hear the Dharma. The preceding text states: 『If the Buddha's teachings are not spoken, even with wisdom, one cannot understand.』 The subsequent four verses are about abandoning the false and seeking the true, divided into two parts. The first verse reveals the false, urging people to abandon giving that is attached to form, because seeing the Buddha through attachment to form is practicing a heretical path. The subsequent three verses reveal the true, urging people to seek it. The initial two verses reveal the true Buddha. The first verse explains that it is both form and not form, so it cannot be seen through form. The subsequent verse explains that it is both stillness and response, so it cannot be understood through stillness. The final verse reveals the true Dharma. The true Dharma is neither born nor does it perish. The fourth is the Bodhisattva of the North, using the power of great compassion to operate the light of wisdom, illuminating the layers of darkness, reaching everywhere, named Light Banner (光明幢). And using wisdom to make all good roots reach everywhere. In this verse, it mostly reveals the Tathagata's (如來, Buddha's title) virtues of being the essence, transformation, and universal application. The ten verses are divided into three parts. The first verse is about the breadth of transformation, also explaining the place of transformation. The next seven verses are about the depth of transformation, also explaining the reliance of transformation. The final two verses are a double conclusion, explaining the reliance of transformation, which is divided into four parts. The initial four verses are a double explanation of the able-to-rely and the relied-upon. The next verse brushes away the mind that is able to transform. The next verse brushes away the essence that is relied upon. The final verse is a double fusion of freedom, also brushing away the able-to-rely. Now is the initial verse, generally explaining that one and many are unobstructed, relying on one total mind to transform into multiple kings' residences, in one true Buddha, there should be many forms, so there is no obstruction. The next verse is that form and formlessness are unobstructed, no form manifests form, no two manifests two, the essence cuts off the able and the relied upon, so it is said that there is no two. Form relies on the body to exist, this is two. However, form and form correspond, forming four sentences, here only one of them is mentioned. No two manifests two, that is, in one, many are manifested, even hundreds and thousands are also called two. The next verse reveals that it arises depending on nature, arising is not different from nature, so...

。如幻無盡。后偈從法身流。舉三世佛以顯道同。二拂能化心中。謂如摩尼珠無私成事故。三一偈拂所依。謂上無二無相法性法身。即是法界。法界本自無差。亦無定有為化依止由無依無別故為依為別故。下文云。虛空雖無所依能令三千世界而得安住。如空無色而能顯現一切諸色。四一偈雙融自在。言非非化者。此有二義。一假非化以遣化。非謂是非化則上半約體絕待。下半依體起用。二不礙化故。然真化無二融為一身。不壞體用名依真起。依真起者則報亦依真。非謂三身獨一是化。且依真起化略有二門。一開義二融合。初中真應各有二義。真中一不變義。謂雖化而常湛然。初句顯之。二隨緣義。謂不守自性無不現故。故云亦復非非化。二約化中。一無體即空義。謂攬緣無性故云于無化法中。二從緣幻有義。故云示有變化形。二融合中亦二義。一真化別合。二真化融通。初中由真中隨緣即不變故。是故亦真亦非真。非真非不真名真法身。化中體空即幻有故。是故亦化亦非化。非化非不化名為佛化身。二融通者。謂由真不變顯化體空。此真不無化不有。以為法身。而不無化用以有化中空義故。又由真隨緣顯化幻有。此是化不無真不有。以為化身。而不無真理。以有真中隨緣義故。又由隨緣幻有。不異不變體空故。是故現

【現代漢語翻譯】現代漢語譯本：如幻無盡。後面的偈頌是從法身流出的。舉出三世諸佛來顯示道的同一性。二、拂去能化心中的執著。就像摩尼珠（如意寶珠，能滿足人們願望的寶珠）一樣，無私地成就一切事物。三、一偈頌拂去所依賴之物。指的是無二無相的法性法身，也就是法界（宇宙萬物的本體）。法界原本就沒有差別，也沒有固定的存在，爲了教化眾生而有所依止，因為無所依、無差別，所以才成為依止和差別。下文說：『虛空雖然沒有所依，卻能讓三千世界得以安住。』就像空無一物，卻能顯現一切諸色。四、一偈頌雙重融合自在。說『非非化』，這裡有兩種含義。一是借用『非化』來去除『化』的執著。『非』不是指『不是化』，而是指上半部分是就本體而言，是絕對的。下半部分是依本體而起作用。二是不妨礙『化』的顯現。然而，真和化沒有二元對立，融合爲一體。不破壞本體和作用，稱為依真而起。依真而起，那麼報身也依真而起。不是說三身（法身、報身、應身）單獨一個是『化』。且依真而起『化』，略有兩扇門：一是開顯意義，二是融合。最初，真和應各有兩種含義。真中，一是不變義，指雖然變化，但常保持湛然不動。第一句就顯示了這個含義。二是隨緣義，指不固守自己的本性，無所不現。所以說『亦復非非化』。二是從『化』的角度來說，一是無體即空義，指攬緣而無自性，所以說『于無化法中』。二是從緣而幻有義，所以說『示有變化形』。二、融合中也有兩種含義，一是真化別合，二是真化融通。最初，由於真中的隨緣即不變，所以既是真，又不是真。非真非不真，名為真法身。化中，體空即幻有，所以既是化，又不是化。非化非不化，名為佛化身。二、融通，指的是，由於真不變而顯現化體空，這個真不是沒有化，化不是沒有真，以此為法身。而且不無化用，以有化中空義的緣故。又由於真隨緣而顯現化幻有，這是化不無真，真不有，以此為化身。而且不無真理，以有真中隨緣義的緣故。又由於隨緣幻有，不異於不變體空，所以顯現

【English Translation】 English version: Like an illusion, it is endless. The subsequent verses flow from the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality). They cite the Buddhas of the three times to show the sameness of the path. Second, brush away the attachments in the mind that can be transformed. Like a Mani jewel (摩尼珠, wish-fulfilling jewel) it selflessly accomplishes all things. Third, one verse brushes away what is relied upon. This refers to the non-dual and non-form Dharmata Dharmakaya (法性法身, the body of Dharma nature), which is the Dharmadhatu (法界, the realm of Dharma, the totality of all things). The Dharmadhatu is originally without difference and without fixed existence. It relies on something for the sake of teaching sentient beings, because it is without reliance and without difference, it becomes reliance and difference. The following text says: 'Although emptiness has nothing to rely on, it can allow the three thousand worlds to abide.' Just as emptiness has no form, it can manifest all forms. Fourth, one verse doubly integrates freedom. Saying 'non-non-transformation' has two meanings here. One is to use 'non-transformation' to remove the attachment to 'transformation'. 'Non' does not mean 'not transformation', but refers to the upper half being about the essence, which is absolute. The lower half is based on the essence and arises from function. The second is that it does not hinder the manifestation of 'transformation'. However, truth and transformation are not dual, but integrated into one body. Not destroying the essence and function is called arising from truth. Arising from truth, then the Sambhogakaya (報身, the reward body) also arises from truth. It is not that the Trikaya (三身, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya) is solely 'transformation'. Moreover, arising from truth and 'transformation' has roughly two doors: one is to reveal meaning, and the other is to integrate. Initially, truth and response each have two meanings. In truth, one is the meaning of immutability, which means that although it transforms, it always remains serene and unmoving. The first sentence reveals this meaning. The second is the meaning of following conditions, which means that it does not adhere to its own nature and manifests everything. Therefore, it is said 'also non-non-transformation'. Second, from the perspective of 'transformation', one is the meaning of no-essence being emptiness, which means grasping conditions without self-nature, so it is said 'in the Dharma of no transformation'. The second is the meaning of illusory existence from conditions, so it is said 'showing forms of transformation'. Second, integration also has two meanings, one is the separate combination of truth and transformation, and the other is the fusion of truth and transformation. Initially, because the following of conditions in truth is immutability, it is both truth and not truth. Non-truth and non-non-truth is called the true Dharmakaya. In transformation, the emptiness of essence is illusory existence, so it is both transformation and not transformation. Non-transformation and non-non-transformation is called the Buddha's Nirmanakaya (佛化身, the body of transformation). Second, fusion refers to the fact that because truth is immutable, the emptiness of the transformation body is revealed. This truth is not without transformation, and transformation is not without truth, and this is taken as the Dharmakaya. Moreover, it is not without the use of transformation, because it has the meaning of emptiness in transformation. Also, because truth follows conditions and reveals the illusory existence of transformation, this is transformation not without truth, and truth not without existence, and this is taken as the Nirmanakaya. Moreover, it is not without truth, because it has the meaning of following conditions in truth. Also, because the illusory existence of following conditions is not different from the immutable emptiness of essence, it manifests

化紛然。未嘗不寂。真性湛然未曾不化。真化镕融為一無礙清凈法界宜審思之。第三二偈雙結釋中。前偈結歸於體。謂智冥真境等法界故。深無底等虛空故。廣無涯皆絕言道為不可量。后偈舉因釋成。所以法界無礙者。智行遍故。第五東北方。于佛寂用之境決斷無礙故。又智導萬行出生無盡故。名智幢故。頌中多嘆如來應現出生無盡無礙之德。十頌分二。初一標章勸信。信有修行之益。后九所信勝德。于中分二。初一總餘八別。總中上半用而無盡。下半寂而無住。不著應處不住法體。即本末雙寂也。通為寂用無礙。別中二。初二明無盡。一一眾生前能現無盡身故。眾生可知。佛不可數。后六明無礙。于中三。初四一異無礙。亦是本末無礙。一法。二喻。三合。四釋。次一偈延促無礙。后一偈性相無礙。第六東南方菩薩。以圓凈智照平等理。不礙應現。隨順一切如摩尼寶。故名寶幢。頌中多顯平等超世之德。十頌分二。前五總顯難思。后五迥超時數。前中初二正明。前一超量現量。后一超處遍處故。出現品云。譬如虛空遍至一切色非色處等。如是難思雙結上二。后三展轉釋成。初云何以難思。若身若處非生滅心行之境故。何以非心境。佛自不起心故。何以不起體無生滅故。若爾何以現見。次偈釋云。病眼所睹。取色分齊

【現代漢語翻譯】現代漢語譯本化解紛擾。未曾有片刻不寂靜。真性澄澈，未曾有片刻不變化。真如與變化融為一體，構成無礙清凈的法界，應當仔細思量。第三十二偈，上下兩句分別總結解釋，前一句總結歸於本體，因為智慧與真如之境等同於法界，深不見底如同虛空，廣闊無邊以至於無法用言語表達，不可衡量。后一句舉出原因來解釋成就，法界之所以無礙，是因為智慧與行動遍及一切。第五，東北方，對於佛陀寂靜與作用的境界，決斷沒有障礙，並且智慧引導萬行，生出無盡的功德，所以名為智幢（智慧之旗）。頌詞中大多讚歎如來應化顯現，出生無盡無礙的功德。十首頌詞分為兩部分，開始一首標明宗旨，勸人相信，相信修行有益處。後面九首是所信的殊勝功德，其中又分為兩部分，開始一首總說，其餘八首分別說明。總說中，上半句講作用而沒有窮盡，下半句講寂靜而沒有住著，不執著于應化之處，不住於法體，就是本末雙重寂靜。總的來說是寂靜與作用沒有障礙。分別說明中分為兩部分，開始兩首說明沒有窮盡，在每一個眾生面前都能顯現無盡的身形，眾生可以知曉，佛陀不可計數。後面六首說明沒有障礙，其中分為三部分，開始四句說明一與異沒有障礙，也是本與末沒有障礙。第一句是法，第二句是比喻，第三句是合，第四句是解釋。接下來一首偈說明時間長短沒有障礙，最後一首偈說明自性與現象沒有障礙。第六，東南方菩薩，以圓滿清凈的智慧照見平等的真理，不妨礙應化顯現，隨順一切如同摩尼寶珠，所以名為寶幢（寶物之旗）。頌詞中大多彰顯平等超脫世俗的功德。十首頌詞分為兩部分，前面五首總的顯示難以思議，後面五首迥然超脫時間與數量。前面五首中，開始兩首正面說明，前一首超脫數量與顯現的數量，后一首超脫處所與遍及的處所。出現品中說，『譬如虛空遍及一切有色與無色的處所』等等。這樣難以思議，上下兩句總結上面兩句。後面三句輾轉解釋成就，開始說為什麼難以思議，因為無論是身形還是處所，都不是生滅心念行為的境界。為什麼不是心念的境界，因為佛陀自己不起心念。為什麼不起心念，因為本體沒有生滅。如果這樣，為什麼能顯現被看見？接下來的偈頌解釋說，如同病眼所見，只能取到顏色的部分。

【English Translation】 English version Resolving all disturbances, there is never a moment of non-stillness. The true nature is clear and still, never without transformation. True nature and transformation merge into one, forming an unobstructed and pure Dharma realm, which should be carefully contemplated. The thirty-second verse, in its two parts, concludes and explains. The first part concludes by returning to the essence, because wisdom is equal to the realm of truth, like the Dharma realm, unfathomable like the void, and boundless to the point of being beyond words, immeasurable. The latter part cites the cause to explain the accomplishment, the reason why the Dharma realm is unobstructed is because wisdom and action pervade everything. Fifth, the northeast, regarding the realm of the Buddha's stillness and function, the resolution is without obstruction, and wisdom guides myriad practices, giving rise to endless merits, hence the name Wisdom Banner (Jnana-dhvaja). The verses mostly praise the Tathagata's manifested appearances, the birth of endless and unobstructed merits. The ten verses are divided into two parts, the first verse states the purpose and encourages faith, believing that practice is beneficial. The latter nine verses are the sublime merits of what is believed, which are further divided into two parts, the first verse is a general statement, and the remaining eight verses explain separately. In the general statement, the first half speaks of function without exhaustion, and the second half speaks of stillness without dwelling, not clinging to the place of manifestation, not dwelling in the essence of the Dharma, which is the dual stillness of the root and the branch. Generally speaking, stillness and function are unobstructed. In the separate explanations, there are two parts, the first two verses explain without exhaustion, being able to manifest endless forms in front of every sentient being, sentient beings can know, the Buddhas are countless. The latter six verses explain without obstruction, which are divided into three parts, the first four lines explain that one and different are without obstruction, which is also the root and the branch without obstruction. The first line is the Dharma, the second line is a metaphor, the third line is a combination, and the fourth line is an explanation. The next verse explains that the length of time is without obstruction, and the last verse explains that nature and phenomena are without obstruction. Sixth, the Bodhisattva of the southeast, with perfect and pure wisdom illuminates the equal truth, without hindering manifested appearances, following everything like a Mani jewel, hence the name Treasure Banner (Ratna-dhvaja). The verses mostly reveal the merits of equality and transcendence of the world. The ten verses are divided into two parts, the first five verses generally show the inconceivable, and the latter five verses transcend time and number. In the first five verses, the first two verses explain directly, the first verse transcends quantity and the quantity of manifestation, and the second verse transcends the place and the place of pervasion. In the Appearance Chapter it says, 'For example, the void pervades all places with and without form' etc. Thus, the inconceivable, the upper and lower lines summarize the above two lines. The latter three lines explain the accomplishment through repeated explanations, beginning by saying why it is inconceivable, because neither the form nor the place is the realm of the mind's thoughts and actions of arising and ceasing. Why is it not the realm of the mind, because the Buddha himself does not arise thoughts. Why does he not arise thoughts, because the essence has no arising and ceasing. If so, why can it be manifested and seen? The following verse explains, like what is seen by a diseased eye, only the part of the color can be taken.

勿謂為實。次疑雲。若爾豈無如來出現世耶。次偈釋云自機見耳。上三句以應就感。眾生謂出。末句既因物感出即非出。名實不出故。諸法無行經云。如來不出世。亦不度眾生。眾生強分別作佛度眾生。既無有出安有沒耶。上三亦初一超心行。次一超內外。后一超出沒。后五偈迥超時數而現時數于中初一偈結前標。后國土結前處故。后四別顯超時。初偈立宗。上半牒妄情。下半正立菩提是有法。定不繫時是宗法。次偈立三因。一智無分別故。二三世不遷故。三體非有為之數故。次偈舉同喻。謂日體常明故不合昏夜。后偈合結。上半合下半結。閤中語倒。若順應云一切諸如來不與三世合。又若以超時現時為宗者。則上宗中四句皆宗。應云菩提是有法。定不繫日隨機說日是宗法。因云。體非三世等。不礙三世等故。同喻云。如日輪不合昏夜。以山映故說有日夜。合云佛無三世。以不應見機之所映。故而說三世。是則上三句皆合。下一句結。第七西南方。勤觀如來真應皆同故。能平等隨順一切眾生。名精進幢。十頌顯此同義。文分為二。初一總標餘九別釋。前中上半正標。下半略顯同相。言身同者。三身十身皆悉同故。義亦然者此含多意。一且約三身體依聚義。無不同故。所覺能覺覺他同故。又義名所以。所以得名佛者。正

【現代漢語翻譯】現代漢語譯本不要認為（佛的出現和度化）是真實的。接下來是消除疑惑。如果這樣說，難道如來（Tathagata，佛的稱號）就沒有出現在世間嗎？接下來的偈頌解釋說，這只是（眾生）各自的根機所見而已。前面的三句（如來出現世間）是爲了應合衆生的感受。眾生認為（如來）出現，但最後一句說，既然是因外物感應而出現，那就不是真正的出現。名相和實質都沒有出現。《諸法無行經》說：『如來不出現於世間，也不度化眾生。』是眾生自己強行分別，認為佛在度化眾生。既然沒有出現，又哪裡有消失呢？前面的三句，第一句超越了心識的活動，第二句超越了內外，第三句超越了出現和消失。後面的五個偈頌超越了時間的概念，卻又在時間中顯現。其中第一個偈頌總結前文並標明主題，因為後面的國土（佛土）總結了前面的處所。後面的四個偈頌分別顯示了超越時間的概念。第一個偈頌確立了宗旨，上半部分陳述了虛妄的情感，下半部分正面確立了菩提（Bodhi，覺悟）是有為法。確定不被時間束縛是宗法。接下來的偈頌確立了三個原因：一是智慧沒有分別，二是三世（過去、現在、未來）不遷流，三是本體不是有為法的數量。接下來的偈頌舉出相同的比喻，說太陽的本體常明，所以不會與昏暗的夜晚相合。後面的偈頌總結，上半部分是總合，下半部分是總結。總合中的語序顛倒了，如果順著說，應該說一切諸如來不與三世相合。又如果以超越時間而顯現於時間為宗旨，那麼上面宗旨中的四句都是宗旨，應該說菩提是有為法，確定不被太陽（時間）束縛，隨順眾生的根機而說太陽（時間），這是宗法。原因是本體不是三世等等，不妨礙三世等等。相同的比喻是，如同太陽不會與昏暗的夜晚相合，因為被山遮蔽，所以說有白天和夜晚。總合說佛沒有三世，因為不應被所見之根機所遮蔽，所以說有三世。這樣，上面的三句都是總合，下一句是總結。第七，西南方。勤奮地觀察如來的真身和應身都是相同的，所以能夠平等地隨順一切眾生，名為精進幢。十個偈頌顯示了這個相同的意義。文分為兩部分，第一個偈頌總標，其餘九個偈頌分別解釋。前面的偈頌中，上半部分正面標明，下半部分簡略地顯示了相同的相狀。說身相同，是因為三身（法身、報身、應身）和十身都完全相同。意義也是這樣，這裡包含多種意義。一是且從三身體現依聚的意義來說，沒有不同，所覺、能覺、覺他都相同。二是意義是名稱的原因，所以得名為佛，正是因為...

【English Translation】 English version Do not consider (the appearance and salvation of the Buddha) to be real. Next is the elimination of doubts. If that is the case, wouldn't the Tathagata (title of the Buddha) appear in the world? The following verse explains that this is only what is seen by (sentient beings) according to their respective capacities. The previous three sentences (the Tathagata appears in the world) are to respond to the feelings of sentient beings. Sentient beings believe that (the Tathagata) appears, but the last sentence says that since it appears due to external influences, it is not a true appearance. Neither the name nor the substance appears. The 'Sutra on the Absence of Characteristics in All Dharmas' says: 'The Tathagata does not appear in the world, nor does he save sentient beings.' It is sentient beings themselves who forcibly distinguish and believe that the Buddha is saving sentient beings. Since there is no appearance, where is there disappearance? The previous three sentences, the first sentence transcends the activity of consciousness, the second sentence transcends the internal and external, and the third sentence transcends appearance and disappearance. The following five verses transcend the concept of time, but appear in time. The first verse summarizes the previous text and marks the theme, because the following Buddha-land (Buddha-kshetra) summarizes the previous place. The following four verses separately show the concept of transcending time. The first verse establishes the purpose, the first half states the false emotions, and the second half positively establishes that Bodhi (Enlightenment) is a conditioned dharma. Determining not to be bound by time is the Dharma of Purpose. The following verse establishes three causes: first, wisdom has no discrimination; second, the three times (past, present, and future) do not transmigrate; and third, the substance is not the number of conditioned dharmas. The following verse gives the same metaphor, saying that the substance of the sun is always bright, so it will not be combined with the dark night. The following verse concludes, the first half is a summary, and the second half is a conclusion. The word order in the summary is reversed. If it is said in order, it should be said that all Tathagatas do not combine with the three times. Also, if the purpose is to transcend time and appear in time, then all four sentences in the above purpose are the purpose, and it should be said that Bodhi is a conditioned dharma, and it is determined not to be bound by the sun (time), and the sun (time) is said according to the capacity of sentient beings, which is the Dharma of Purpose. The reason is that the substance is not the three times, etc., and does not hinder the three times, etc. The same metaphor is that the sun does not combine with the dark night, because it is obscured by the mountain, so it is said that there is day and night. The summary says that the Buddha has no three times, because it should not be obscured by the capacity of what is seen, so it is said that there are three times. In this way, the above three sentences are all summaries, and the next sentence is a conclusion. Seventh, southwest. Diligently observe that the true body and manifested body of the Tathagata are the same, so they can equally follow all sentient beings, and are called the Banner of Diligence. Ten verses show this same meaning. The text is divided into two parts, the first verse is a general mark, and the remaining nine verses explain separately. In the previous verse, the first half is positively marked, and the second half briefly shows the same appearance. Saying that the bodies are the same is because the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and the ten bodies are completely the same. The meaning is also the same, which contains multiple meanings. First, from the meaning of the three bodies embodying the meaning of aggregation, there is no difference, and what is perceived, what can be perceived, and what others perceive are the same. Second, the meaning is the reason for the name, so the reason for being named Buddha is precisely because...

覺真智力無畏等。無不具故。得名為佛。佛佛皆然故義同也。又應用利樂無不同故。故攝論第十云。諸佛法身。應知恒時能作五業等。二十一種功德之中。名為逮得一切佛平等性。所依意樂作業無差別故。二約十身釋義同者。皆通三世間。彼此互望無差別故。種種利樂居然是同。此有三因。一行海齊滿。二大愿齊具。三同一法性故。非唯相似。亦一即一切互相融故。余如問明品說下平同相略舉應用同。以應即真故。非應之外別明法身是同。然普有二義。一約諸佛。謂無有佛不遍十方故。二約一佛。謂無一方而不現故。后九別釋中分二。先四頌正釋。后五頌轉釋。前中初偈。釋前普於十方無餘二義。一無處不遍故。二一切皆佛身故。諸佛本師二頌影略。次偈釋前現義。謂有感方現故。云非內神力能現故云非外。次偈釋前隨應種種義。一隨物類。則十法界等萬類殊應。二於一類中。隨其先業各見不同。如金色涂灰等。后偈釋前身同之義。結成難思。佛身皆同無數量故。唯除大覺者佛佛同證故。后五轉釋中。從後向前釋上四偈。前四兼喻后一唯法。于中初二釋第四無能思義。一以我為喻。謂如妄計之我本無所有故。不可思。此以妄計情有理無。非聖智境。以況法身理有情無。非下位測。后偈以剎為喻。喻雖絕相難思而不礙相

【現代漢語翻譯】現代漢語譯本覺真智力、無畏等等，沒有不具備的，因此得名為佛（Buddha）。佛與佛之間都是如此，所以意義相同。而且應用（應化身）利益眾生沒有不同，所以《攝大乘論》第十說：『諸佛的法身，應當知道恒常能夠作五種事業等等。』在二十一種功德之中，名為證得一切佛的平等性，所依據的意樂和作業沒有差別。第二，從十身（十種佛身）解釋意義相同，是指都通於三世間，彼此相互觀望沒有差別，種種利益安樂顯然是相同的。這有三個原因：一是行海圓滿，二是大愿具足，三是同一法性。所以不僅僅是相似，也是一即一切，互相融合。其餘的如同《問明品》所說，下面平等相同之處略舉應用相同，因為應化身即是真如法身，不是在應化身之外另說法身相同。然而『普』有二義：一是就諸佛而言，指沒有哪一尊佛不遍佈十方；二是就一尊佛而言，指沒有哪一個地方不顯現。後面的九頌分別解釋，分為兩部分。前面四頌是正式解釋，後面五頌是轉而解釋。前面的四頌中，第一偈解釋前面『普於十方無餘』的兩個含義：一是沒有哪個地方不遍佈；二是所有一切都是佛身。『諸佛本師』兩頌是影略（暗示）。其次的偈頌解釋前面的『現』義，是指有感應的地方就顯現。說『非內神力能現』，所以說『非外』。其次的偈頌解釋前面的『隨應種種』義：一是隨順物類，則十法界等萬類有不同的應化；二是在同一類中，隨順他們先前的業力，所見各不相同，如金色或涂灰等等。後面的偈頌解釋前面的『身同』之義，總結為不可思議，佛身都是相同且沒有數量的，只有大覺悟者（佛）與佛之間共同證得。後面的五頌轉而解釋，是從後向前解釋上面的四偈。前面的四偈兼有比喻，後面一偈只有法（佛法）。其中前兩偈解釋第四偈的『無能思』義：一是以『我』為比喻，如同妄計的『我』本來沒有所有，所以不可思議。這是用妄計的情有理無，不是聖智的境界，來比況法身理有情無，不是下位者所能測度的。後面的偈頌以剎土（佛國）為比喻，比喻雖然絕相難以思議，但不妨礙相的顯現。

【English Translation】 English version Perfected wisdom, power, fearlessness, etc., are all fully possessed; therefore, one is named Buddha. All Buddhas are the same in this respect, hence the meaning is identical. Moreover, their application (Nirmanakaya) to benefit beings is the same. Therefore, the tenth chapter of the Mahāyānasaṃgraha states: 'The Dharmakaya of all Buddhas should be known to be constantly capable of performing five activities, etc.' Among the twenty-one merits, it is named the attainment of the equality of all Buddhas, because the underlying intention and actions are without difference. Secondly, explaining the sameness of meaning from the perspective of the ten bodies (ten kinds of Buddha bodies) means that they all pervade the three realms, and there is no difference in how they view each other. The various benefits and joys are clearly the same. There are three reasons for this: first, the ocean of practices is fully complete; second, the great vows are fully possessed; and third, they share the same Dharmata (nature of reality). Therefore, it is not merely similar, but also one is all, mutually interpenetrating. The rest is as stated in the Vimalakīrti-nirdesa Sūtra, the equality below briefly mentions the sameness of application, because the Nirmanakaya is the same as the Dharmakaya, not explaining the sameness of the Dharmakaya separately from the Nirmanakaya. However, 'universal' has two meanings: first, in relation to all Buddhas, it means that there is no Buddha who does not pervade the ten directions; second, in relation to one Buddha, it means that there is no place where they do not manifest. The following nine verses are explained separately, divided into two parts. The first four verses are the formal explanation, and the last five verses are the explanation by transformation. In the first four verses, the first verse explains the two meanings of 'universally in the ten directions without remainder': first, there is no place that is not pervaded; second, all things are the body of the Buddha. The two verses 'original teacher of all Buddhas' are suggestive (hinting). The next verse explains the meaning of 'manifestation' mentioned earlier, which means that it manifests wherever there is a response. It says 'not manifested by internal divine power', so it says 'not external'. The next verse explains the meaning of 'responding in various ways' mentioned earlier: first, according to the types of beings, the ten Dharma realms and other myriad types have different manifestations; second, within the same type, according to their previous karma, their perceptions are different, such as golden color or smeared with ashes, etc. The following verse explains the meaning of 'sameness of body' mentioned earlier, concluding that it is inconceivable, the bodies of the Buddhas are the same and without number, only the greatly enlightened ones (Buddhas) jointly attain it. The following five verses explain by transformation, explaining the above four verses from back to front. The first four verses have both metaphors, and the last verse only has Dharma (Buddha's teachings). Among them, the first two verses explain the meaning of 'unthinkable' in the fourth verse: first, using 'I' as a metaphor, just as the falsely conceived 'I' originally has nothing, so it is inconceivable. This uses the emotional existence and rational non-existence of false conception, which is not the realm of holy wisdom, to compare the rational existence and emotional non-existence of the Dharmakaya, which cannot be measured by those in lower positions. The following verse uses the Buddha-field (Buddha land) as a metaphor, the metaphor is that although the absolute aspect is difficult to conceive, it does not hinder the manifestation of the relative aspect.

。次一偈釋第三隨業異現。所以要隨業者。同一切法必假緣故。此以總喻別。次一偈釋第二非內外義。如珠現物。雖非內外能滿物心。后偈釋充滿法界義。所以能滿者。本願普周故。第八西北方菩薩。真如體凈能成白法。復凈世間故名離垢。十頌多嘆如來凈德。前六凈他后四自凈。前中前二總明。后四別釋。今初前偈智凈妄惑既寂。真智不無。開示無我知見性相。故名為法。后偈身凈謂拂應顯真。后別釋中前二釋第二偈。后二釋初偈。前中初偈。正明欲見諸佛應專佛境。隨念隨現故名心等。又了心境即佛真性。迷則不知念則便現。次偈轉釋專念之義。無漏具德故能專念。后二中前偈釋普凈世間。說法現身而能凈故。后偈釋開示佛法。示其所悟二無我故。后四自凈中初一已凈差別之用。后三內凈三德。一見性成佛。自開法身稱性現應。次偈無得成佛。自開般若。佛法所覺菩提能覺。必能所相因故俱叵得。無所得者則得菩提。后偈離妄成佛。自開解脫。不動無住故。妄倒斯寂名真解脫。第九下方菩薩。解佛遍應法界之身而不離法性。若彼星宿粲然羅空不可縛著。故以為名十頌。顯佛此德分為三別。初三總顯即體之應。次六別釋體應自在。后一拂去自在之跡。前中初偈約處顯身之遍。謂法性身則無所住。約自受用則無所不住

【現代漢語翻譯】現代漢語譯本次一偈解釋第三隨業異現。所以要隨業的原因是，一切法都必須依賴因緣。這裡用總體的比喻來說明個別的情況。接下來一偈解釋第二非內外義。如同寶珠顯現事物，雖然不是從內部或外部產生，卻能滿足事物的心意。後面的偈頌解釋充滿法界之義。之所以能夠充滿，是因為本願普遍周遍。第八位西北方的菩薩，真如的體性清凈，能夠成就清白的法，又能夠凈化世間，所以名為離垢（遠離塵垢）。十首頌歌大多讚歎如來的清凈功德。前六首是清凈他人的功德，后四首是自身清凈的功德。前六首中，前兩首是總的說明，后四首是分別解釋。現在先看第一首偈，智慧清凈，妄想迷惑已經寂滅，真正的智慧不會消失。開示無我的知見和自性，所以名為法（佛法）。後面的偈頌是身體清凈，意思是拂去塵埃，應現真實。後面的分別解釋中，前兩句解釋第二偈，后兩句解釋第一偈。前兩句中，第一偈，正是說明想要見到諸佛，應當專注于佛的境界。隨著念頭而顯現，所以名為心等（心與佛平等）。又瞭解心和境界就是佛的真性，迷惑了就不知道，唸佛就顯現。下一偈轉換解釋專唸的意義。因為具有無漏的功德，所以能夠專念。後面的兩句中，前一句解釋普遍清凈世間，說法現身而能夠清凈的緣故。后一句解釋開示佛法，顯示他們所領悟的二無我（人無我和法無我）。後面的四句自身清凈中，第一句是已經清凈了差別的作用。後面的三句是內在清凈的三德（法身德、般若德、解脫德）。一是見性成佛，自己開啟法身，按照自性顯現應化之身。下一偈是無所得成佛，自己開啟般若。佛法所覺悟的菩提，能夠覺悟，必然是能覺悟和所覺悟相互依存，所以都是不可得的。沒有所得，就得到了菩提。后一偈是遠離妄想成佛，自己開啟解脫。不動搖，沒有執著，所以妄想顛倒就寂滅了，名為真正的解脫。第九位下方的菩薩，理解佛普遍應化法界之身而不離開法性。如果那些星宿燦爛地羅列在空中，不可束縛執著。所以用這個來命名這十首頌歌。顯示佛的這種功德分為三個部分。開始的三句是總的顯示即體之應（本體的應化）。接下來的六句是分別解釋體應的自在。最後一句是拂去自在的痕跡。前面的三句中，第一句是根據處所來顯示身的普遍。所謂法性身就沒有住所，根據自身受用就沒有什麼地方不住。

【English Translation】 English version The following verse explains the third aspect: 'Manifestation Differently According to Karma'. The reason it is necessary to accord with karma is that all dharmas (laws/teachings) must depend on conditions. This uses a general analogy to explain a specific situation. The next verse explains the second meaning: 'Neither Internal nor External'. Like a pearl manifesting objects, although it doesn't originate from inside or outside, it can fulfill the mind of beings. The subsequent verse explains the meaning of 'Filling the Dharma Realm'. The reason it can fill is because the original vow is universally pervasive. The eighth Bodhisattva from the Northwest, whose true nature is pure, can accomplish pure dharmas and purify the world, hence the name 'Immaculate' (free from defilements). The ten verses mostly praise the pure virtues of the Tathagata (Thus Come One, Buddha). The first six verses are about purifying others, and the last four are about self-purification. Among the first six, the first two provide a general explanation, and the last four explain separately. Now, let's look at the first verse: with wisdom purified, delusional thoughts are extinguished, but true wisdom does not disappear. Revealing the knowledge and nature of 'no-self', hence it is called Dharma (Buddha's teachings). The following verse is about the purity of the body, meaning to wipe away the dust and manifest the truth. In the subsequent separate explanations, the first two lines explain the second verse, and the last two lines explain the first verse. In the first two lines, the first verse precisely states that if one wants to see all Buddhas, one should focus on the realm of the Buddha. Manifesting according to thoughts, hence it is called 'Mind Equal' (mind is equal to Buddha). Furthermore, understanding that the mind and the realm are the true nature of the Buddha; being deluded means not knowing, and mindfulness means manifestation. The next verse transforms and explains the meaning of focused mindfulness. Because one possesses undefiled virtues, one can be mindful. In the following two lines, the first line explains universally purifying the world, because teaching the Dharma and manifesting the body can purify. The last line explains revealing the Buddha's teachings, showing the two 'no-self' (no self of person and no self of phenomena) that they have realized. In the following four lines about self-purification, the first line is about already purifying the function of differentiation. The following three lines are about the inner purity of the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue). First, seeing one's nature and becoming a Buddha, self-opening the Dharmakaya (Dharma Body), manifesting the responsive body according to one's nature. The next verse is about becoming a Buddha without attainment, self-opening Prajna (wisdom). The Bodhi (enlightenment) that the Buddha's teachings awaken, being able to awaken, must be mutually dependent on the able and the awakened, so both are unattainable. Without attainment, one attains Bodhi. The last verse is about becoming a Buddha by abandoning delusion, self-opening liberation. Without movement or attachment, delusional inversions cease, which is called true liberation. The ninth Bodhisattva from below understands that the Buddha universally responds to the Dharma Realm without departing from Dharma nature. If those stars are brilliantly arranged in the sky, they cannot be bound or attached to. Therefore, this is used to name these ten verses. Showing this virtue of the Buddha is divided into three parts. The first three lines generally show the response of the essence. The next six lines separately explain the freedom of the essence and response. The last line wipes away the traces of freedom. In the first three lines, the first line shows the universality of the body according to the location. The so-called Dharmakaya has no dwelling place, and according to self-enjoyment, there is no place where it does not dwell.

。名為普住。約他受用及變化身。有感則往故云一切土皆往。若約十身無處非佛。故云一切處咸見。次偈約機顯身之多。故云一切。及八相事皆由物感。后偈結嘆難思。初句總標。下三句顯相。二句約感不能思。思惟約心見通心眼。下句約應難思。云誰能現。次六別釋中。初三順釋。后三反釋今初。初偈釋前誰能現義。謂現即同如無生滅故。次偈釋前誰能思義。謂起心而思是妄分別。有依有正。法性之中能所斯寂。后偈釋前誰能見義。謂能應隨緣體本自無。能感之機竟何所見。后三反釋中。謂由無思見等方能思等。則反顯前有思見等。不了佛境。于中初偈無思思。要無著無礙故。次偈無現現。神力之現體即虛故。后偈明無見見。躡前無所有為見。則稱實之見非唯見佛。亦得疾成。三一偈拂自在之跡者。上明自在尚假言詮。正覺超言故拂言跡。超言亦假應忘言契之。第十上方菩薩。知真實之法普入法界。則所修行皆無份量。故名法幢。知法名佛故。先贊見佛之益。十頌雙顯佛法難聞。于中分二。前四贊佛勸人聞見。后六贊法勸物聞求。前中初一正令甘苦近佛。后三釋其所以。略舉三事。初偈聞名益。次偈發心益。后偈生信益。既受苦得聞成斯勝益。受樂不睹不免長淪故。應甘苦而近佛也。后六中已遇良醫復須法藥。于中

【現代漢語翻譯】現代漢語譯本名為普住（佛菩薩的住所）。就他所受用和變化之身而言，因眾生有感應才會前往，所以說一切國土都能到達。如果從十身（佛的十種化身）的角度來說，沒有哪個地方不是佛，所以說一切地方都能見到。接下來的偈頌是就眾生的根機來顯示佛身的多樣性，所以說『一切』。以及佛陀示現的八相成道（佛陀一生的八個重要階段）都是由眾生的感應所致。最後的偈頌總結讚歎佛的境界難以思議。第一句總括標明，下面三句顯示佛的相狀。第二句和第三句是說，用感官去認識佛是不能思議的，用思惟去認識佛，只有通過心才能見到，才能通過心眼見到。最後一句是說，佛的應化難以思議，說『誰能現』。接下來的六句分別解釋，先用三句順著解釋，再用三句反著解釋。先看順著解釋的前三句。第一句偈頌解釋前面『誰能現』的含義，意思是說，佛的顯現與如來是相同的，沒有生滅。第二句偈頌解釋前面『誰能思』的含義，意思是說，如果起心動念去思惟，那就是虛妄分別，是有所依賴、有所執著的。在法性之中，能思的和所思的都寂滅了。后一句偈頌解釋前面『誰能見』的含義，意思是說，佛的應化是隨緣的，其本體本來就是空無的，能感應的根機究竟能見到什麼呢？接下來是反著解釋的三句，意思是說，正因為沒有思、沒有見等等，才能思、才能見等等，這反過來顯示了前面所說的有思、有見等等，是不瞭解佛的境界。其中第一句是說無思之思，要沒有執著、沒有障礙。第二句是說無現之現，神力所顯現的本體就是虛空的。后一句是說無見之見，緊接著前面所說的『無所有』作為見，才是真實的見，不僅僅是見到佛，也能迅速成就。三，用一句偈頌拂去自在的痕跡，上面說明自在尚且要藉助言語來表達，真正的覺悟超越了言語，所以要拂去言語的痕跡，超越言語也要假借應機，忘記言語才能契合真理。第十，上方的菩薩，知道真實的法普遍進入法界，那麼所修行的就沒有限量，所以名為法幢（比喻佛法如旗幟一樣）。知道法就是佛，所以先讚歎見到佛的益處。用十句偈頌來雙重顯示佛法難聞，其中分為兩部分，前面四句讚歎佛，勸人聞見，後面六句讚歎法，勸人聞求。前面四句中，第一句是勸人甘苦都親近佛，後面三句解釋這樣做的原因，簡略地舉了三件事。第一句偈頌是說聞佛名的益處，第二句偈頌是說發菩提心的益處，后一句偈頌是說生起信心的益處。既然受苦能夠聽聞佛法，成就這樣的殊勝利益，享受安樂卻不見到佛，就不能免於長久地沉淪，所以應該甘苦都親近佛。後面的六句是說，已經遇到了良醫，還需要佛法之藥，其中

【English Translation】 English version Named Pu Zhu (the abode of Buddhas and Bodhisattvas). Regarding his enjoyment and transformation bodies, he goes where sentient beings have a response, so it is said that he goes to all lands. If viewed from the perspective of the ten bodies (ten manifestations of the Buddha), there is no place that is not the Buddha, so it is said that he is seen everywhere. The following verse reveals the diversity of the Buddha's body based on the faculties of sentient beings, hence the word 'all'. And the eight phases of enlightenment (the eight important stages of the Buddha's life) manifested by the Buddha are all due to the responses of sentient beings. The final verse summarizes and praises the inconceivable realm of the Buddha. The first line is a general statement, and the following three lines reveal the Buddha's form. The second and third lines say that perceiving the Buddha with the senses is inconceivable, and perceiving the Buddha with thought can only be achieved through the mind, through the mind's eye. The last line says that the Buddha's manifestations are inconceivable, saying 'Who can manifest'. The following six lines explain separately, first with three lines explaining in a forward manner, and then with three lines explaining in a reverse manner. Let's first look at the first three lines of the forward explanation. The first verse explains the meaning of 'Who can manifest' mentioned earlier, meaning that the Buddha's manifestation is the same as the Tathagata, without arising or ceasing. The second verse explains the meaning of 'Who can think' mentioned earlier, meaning that if one initiates thoughts to contemplate, that is false discrimination, with dependence and attachment. Within the Dharma-nature, both the thinker and the thought are extinguished. The last verse explains the meaning of 'Who can see' mentioned earlier, meaning that the Buddha's manifestations are conditioned by circumstances, and its essence is originally empty, so what can the faculties that can respond actually see? The following are the three lines explained in reverse, meaning that it is precisely because there is no thought, no seeing, etc., that one can think, can see, etc., which in turn reveals that the previously mentioned having thought, having seeing, etc., is not understanding the realm of the Buddha. Among them, the first line is about thinking without thought, which requires no attachment and no obstruction. The second line is about manifesting without manifestation, the essence of the manifestation of divine power is emptiness. The last line is about seeing without seeing, following the previously mentioned 'nothing' as seeing, which is true seeing, not only seeing the Buddha, but also quickly achieving enlightenment. Three, using a verse to brush away the traces of freedom, the above explains that freedom still needs to be expressed through language, true enlightenment transcends language, so the traces of language should be brushed away, and transcending language also requires borrowing the appropriate opportunity, forgetting language can be in accordance with the truth. Tenth, the Bodhisattva of the upper direction knows that the true Dharma universally enters the Dharma realm, so what is practiced is limitless, hence the name Dharma Banner (a metaphor for the Dharma being like a flag). Knowing the Dharma is the Buddha, so first praise the benefits of seeing the Buddha. Use ten verses to doubly show that the Dharma is difficult to hear, which is divided into two parts, the first four verses praise the Buddha and encourage people to hear and see, and the last six verses praise the Dharma and encourage people to hear and seek. In the first four verses, the first verse encourages people to be close to the Buddha in both happiness and suffering, and the following three verses explain the reasons for doing so, briefly citing three things. The first verse is about the benefits of hearing the Buddha's name, the second verse is about the benefits of generating Bodhicitta, and the last verse is about the benefits of generating faith. Since suffering can lead to hearing the Dharma and achieving such supreme benefits, enjoying happiness without seeing the Buddha cannot avoid prolonged sinking, so one should be close to the Buddha in both happiness and suffering. The following six verses say that having met a good doctor, one still needs the medicine of the Dharma, among which

初二由聞實法能成行法。前反后順。次二由聞理智成於果法。前順后反。后二以感應釋成。前偈佛興由生迷實。后偈說法示于真實。不動真際建立諸法。則性不可壞。不壞假名而說實相。則相不可壞。斯則天魔外道等皆法印故。無能壞。余如十藏品。上十菩薩之偈應以六相圓融。所以偈后無結通者。為顯法界兜率贊德異故。猶彼處處文殊偈偈各別。顯佛德無盡故。

大方廣佛華嚴經疏卷第二十五大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十六

唐清涼山大華嚴寺沙門澄觀撰

十回向品第二十五

初來意者。當會序分已彰。正宗宜顯故。又已總示所依佛智。次別顯能依行位。故次來也。二釋名者。回者轉也向者趣也。轉自萬行趣向三處。故名迴向。迴向不同有其十種。然十之別名本分當釋。迴向通稱今當重明隨境所向義有眾多。以義通收不出三處。謂眾生菩提及以實際。上二皆隨相。實際即離相。開三為十。一回自向他故。初回向云。若有善根。不欲饒益一切眾生。不名迴向。二回少向多故。下文云。善根雖少普攝眾生。以歡喜心廣大回向。又云。隨一善根普以眾生而為所緣。乃名迴向。三回自因行向他因行故。第三回向云。菩薩以諸善

【現代漢語翻譯】現代漢語譯本：初二，由聽聞真實的佛法，才能成就修行的方法。先反后順。其次，由聽聞佛理和智慧，才能成就證得佛果的方法。先順后反。後面兩句以感應來解釋成就。前面的偈頌說佛的興起是由於眾生的迷惑和執著于虛妄的實有。後面的偈頌說佛說法是爲了開示真實。在不動的真如實際之上建立一切諸法，那麼自性是不可破壞的。在不破壞假名（虛幻的名稱）的情況下宣說實相（真實的本質），那麼現象也是不可破壞的。這樣一來，天魔、外道等等都因為有佛法的印證，而無法破壞。其餘的可以參考《十藏品》。前面的十位菩薩的偈頌應該用六相圓融的道理來理解。之所以偈頌後面沒有總結和貫通，是爲了彰顯法界和兜率天（Tushita Heaven）讚歎佛德的殊勝。就像各處的文殊（Manjusri）菩薩的偈頌各自不同一樣，是爲了彰顯佛的功德是無盡的。

《大方廣佛華嚴經疏》卷第二十五大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第二十六

唐朝清涼山大華嚴寺沙門澄觀撰

《十回向品》第二十五

首先說明來由。既然法會上的序分已經彰顯，就應該顯明正宗的內容。而且已經總的顯示了所依的佛智，接下來應該分別顯示能依的行位，所以接下來就是《十回向品》。第二解釋名稱。『回』是迴轉，『向』是趣向。將自己的萬行功德迴轉趣向三個地方，所以叫做迴向。迴向的不同之處有十種。然而這十種不同的名稱，應該在本品中分別解釋。迴向是一個通稱，現在應該重新說明，隨著境界所趣向的意義有很多，用義理來統攝，不出三個地方。就是眾生（sentient beings）、菩提（Bodhi，覺悟）以及實際（ultimate reality）。前面兩個都是隨順現象，實際就是遠離現象。將三個展開為十個。第一，迴轉自己的功德，趣向他人，所以第一個迴向說：『如果有了善根，不想要饒益一切眾生，就不能叫做迴向。』第二，迴轉少分的功德，趣向多分，所以下文說：『善根即使很少，也能普遍地攝受眾生，用歡喜心廣大地迴向。』又說：『隨順一種善根，普遍地以眾生作為所緣，才能叫做迴向。』第三，迴轉自己的因行，趣向他人的因行，所以第三回向說：『菩薩用各種善

【English Translation】 English version: The second [section] is that by hearing the true Dharma, one can accomplish the practice of the Dharma. First reverse, then compliant. Next, by hearing the principles and wisdom of the Dharma, one can accomplish the method of attaining Buddhahood. First compliant, then reverse. The last two verses explain accomplishment through interaction and response. The preceding verse says that the arising of the Buddha is due to the delusion and attachment of sentient beings to illusory reality. The following verse says that the Buddha's teaching is to reveal the truth. Establishing all dharmas upon the immovable true reality (真際), then the nature cannot be destroyed. Without destroying the provisional names (假名), while speaking of the true aspect (實相), then the phenomena also cannot be destroyed. Thus, demons, heretics, and so on, all cannot destroy [the Dharma] because of the seal of the Dharma. For the rest, refer to the chapter on the Ten Treasuries (十藏品). The verses of the preceding ten Bodhisattvas should be understood with the principle of the Six Aspects of Perfect Harmony (六相圓融). The reason why there is no conclusion or connection after the verses is to highlight the Dharma Realm and the excellence of the praises in Tushita Heaven (兜率天). Just as the verses of Manjusri (文殊) Bodhisattva are different in each place, it is to highlight the endless merits of the Buddha.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 25 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 26

Composed by Shramana Chengguan (澄觀) of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

Chapter 25: Ten Dedications (十回向品)

First, explaining the reason for coming [to this chapter]. Since the introductory section of the Dharma assembly has already been revealed, the main teaching should be made clear. Moreover, since the Buddha's wisdom, which is relied upon, has already been generally shown, the practices and stages that rely on it should be shown separately next, so this chapter comes next. Second, explaining the name. 'Dedicating (回)' means turning around, and 'directing (向)' means heading towards. Turning one's myriad practices and directing them towards three places is therefore called dedication. There are ten different kinds of dedication. However, these ten different names should be explained separately in this chapter. Dedication is a general term, and now it should be explained again. There are many meanings depending on the object towards which it is directed, but using the principle to encompass them, they do not go beyond three places: namely, sentient beings (眾生), Bodhi (菩提, enlightenment), and ultimate reality (實際). The first two follow phenomena, while ultimate reality is apart from phenomena. Expanding the three into ten. First, turning one's own merits towards others, so the first dedication says: 'If one has good roots but does not want to benefit all sentient beings, it cannot be called dedication.' Second, turning a small amount of merit towards a large amount, so the following text says: 'Even if the good roots are few, one can universally embrace sentient beings, dedicating them broadly with a joyful mind.' It also says: 'Following one good root, universally taking sentient beings as the object, this is called dedication.' Third, turning one's own causal practices towards the causal practices of others, so the third dedication says: 'Bodhisattvas use various good

根迴向佛已。復即以此善根。迴向一切菩薩。所謂愿未滿者。令得愿滿。心未凈者令得清凈。四回因向果。此復二種。一向自果。下文云。修諸善根迴向阿耨菩提故。深密瑜伽梁攝論等。大同此說。二回向他果。第三回向云。愿以我今所種善根。令諸佛樂轉更增勝故。五回劣向勝。謂隨喜凡夫二乘之福。迴向無上菩提故。六回比向證經文非一。七回事向理故不壞迴向。云與諸法性相應。迴向入無作法。成所作迴向。第六回向云。永離依處到于彼岸。故名迴向。永絕所作至於彼岸。故名迴向。八回差別行向圓融行故。如第九回向廣說。九回世向出世故。下文云。所有善根皆悉隨順出世間法。教化成熟一切眾生。心常回向出世之道。第六回向云。永出諸蘊到于彼岸。故名迴向等。十回順理事行。向理所成事故。廣如第八回向所說。前十義中。初三皆迴向眾生。次三皆迴向菩提。次二回向實際。后二義通於果及與實際。若依總云十回向。即帶數釋。若準梵本晉經皆云金剛幢菩薩十回向品。則人法雙舉。或人之法法之人。人有法通二釋也。三宗趣者。以無邊行海。順無盡大愿為宗。成就普賢法界德用為趣。四釋文者文有十分。一三昧分。二加分。三起分。四本分。五說分。六瑞應分。七結通分。八證成分。九偈贊勸修分。十校

【現代漢語翻譯】現代漢語譯本：在將善根迴向諸佛之後，再次以這些善根迴向一切菩薩。這包括：願望尚未滿足的菩薩，令其願望圓滿；心不清凈的菩薩，令其心得清凈。四、回因向果，這又分為兩種：一是向自果，如下文所說：『修習各種善根，迴向阿耨多羅三藐三菩提』。《深密瑜伽梁攝論》等經典，大體也是這樣說的。二是迴向他果，第三回向說：『愿以我現在所種的善根，令諸佛的喜樂輾轉增勝。』五、回劣向勝，即隨喜凡夫、二乘（聲聞、緣覺）的福德，迴向無上菩提的緣故。六、回比向證，這樣的經文不止一處。七、回事向理，所以是不壞迴向，說『與諸法性相應，迴向入于無作法』，成就所作迴向。第六回向說：『永遠脫離依處，到達彼岸，所以名為迴向；永遠斷絕所作，到達彼岸，所以名為迴向。』八、回差別行向圓融行，如第九回向所廣泛闡述的。九、回世間向出世間，如下文所說：『所有善根都完全隨順出世間法，教化成熟一切眾生，心常回向出世之道。』第六回向說：『永遠脫離諸蘊，到達彼岸，所以名為迴向』等等。十、回順理事行，向理所成之事，詳細內容如第八回向所說。在前十種意義中，前三種都是迴向眾生，中間三種都是迴向菩提，再其次兩種迴向實際，最後兩種意義貫通於果和實際。如果依據總的來說十回向，就是帶數字的解釋。如果按照梵文字和晉譯的經文，都說是《金剛幢菩薩十回向品》，則是人和法雙舉，或者人即是法，法即是人，人有法通這兩種解釋。三、宗趣：以無邊行海，順應無盡大愿為宗旨，成就普賢（Samantabhadra）法界德用為歸趣。四、釋文：文有十分：一、三昧分，二、加分，三、起分，四、本分，五、說分，六、瑞應分，七、結通分，八、證成分，九、偈贊勸修分，十、校量分。 English version: After dedicating the root of merit to the Buddhas, again dedicate this merit to all Bodhisattvas. This includes: for those Bodhisattvas whose vows are not yet fulfilled, may their vows be fulfilled; for those whose minds are not yet purified, may their minds be purified. Four, dedicating the cause towards the effect, which is further divided into two types: first, towards one's own fruit, as the following text says: 'Cultivating all kinds of good roots, dedicating them to Anuttara-samyak-sambodhi (supreme enlightenment)'. The Sandhinirmocana Sutra ( 解深密經 ) and the Yoga-bhumi-sastra (瑜伽師地論) and She Lun (攝論) etc., largely say the same. Second, dedicating towards the fruit of others, the third dedication says: 'May I, with the good roots I now plant, cause the joy of all Buddhas to increase and become even more victorious.' Five, dedicating the inferior towards the superior, that is, rejoicing in the merits of ordinary people and the Two Vehicles (聲聞、緣覺 - Shravakas and Pratyekabuddhas), dedicating them towards unsurpassed Bodhi. Six, dedicating comparison towards realization, such sutra passages are not unique. Seven, dedicating phenomena towards principle, therefore it is indestructible dedication, saying 'Corresponding with the nature of all dharmas, dedicating to entering the uncreated dharma', accomplishing the accomplished dedication. The sixth dedication says: 'Forever departing from the place of reliance, reaching the other shore, therefore it is called dedication; forever cutting off what is done, reaching the other shore, therefore it is called dedication.' Eight, dedicating differentiated practice towards complete and harmonious practice, as the ninth dedication extensively elaborates. Nine, dedicating the mundane towards the supramundane, as the following text says: 'All good roots completely accord with supramundane dharmas, teaching and maturing all sentient beings, the mind constantly dedicates towards the supramundane path.' The sixth dedication says: 'Forever departing from the aggregates, reaching the other shore, therefore it is called dedication' and so on. Ten, dedicating according with principle and practice, towards the affairs accomplished by principle, detailed content as described in the eighth dedication. Among the previous ten meanings, the first three are all dedicating to sentient beings, the middle three are all dedicating to Bodhi, the next two are dedicating to reality, and the last two meanings penetrate through the fruit and reality. If based on the general saying of the ten dedications, it is an explanation with numbers. If according to the Sanskrit text and the Jin translation of the sutra, they all say the Ten Dedications Chapter of Vajradhvaja Bodhisattva (金剛幢菩薩). Then it is both person and dharma mentioned together, or the person is the dharma, the dharma is the person, the person has dharma penetrating these two explanations. Three, the doctrine and purpose: taking the boundless ocean of practice, according with endless great vows as the doctrine, accomplishing the virtue and function of Samantabhadra's (普賢) dharma realm as the purpose. Four, explaining the text: the text has ten parts: one, the Samadhi section; two, the Addition section; three, the Arising section; four, the Main section; five, the Speaking section; six, the Auspicious Response section; seven, the Concluding and Connecting section; eight, the Proof and Accomplishment section; nine, the Verse Praise and Encouragement to Cultivate section; ten, the Collation section.

【English Translation】 English version: After dedicating the root of merit to the Buddhas, again dedicate this merit to all Bodhisattvas. This includes: for those Bodhisattvas whose vows are not yet fulfilled, may their vows be fulfilled; for those whose minds are not yet purified, may their minds be purified. Four, dedicating the cause towards the effect, which is further divided into two types: first, towards one's own fruit, as the following text says: 'Cultivating all kinds of good roots, dedicating them to Anuttara-samyak-sambodhi (supreme enlightenment)'. The Sandhinirmocana Sutra ( 解深密經 ) and the Yoga-bhumi-sastra (瑜伽師地論) and She Lun (攝論) etc., largely say the same. Second, dedicating towards the fruit of others, the third dedication says: 'May I, with the good roots I now plant, cause the joy of all Buddhas to increase and become even more victorious.' Five, dedicating the inferior towards the superior, that is, rejoicing in the merits of ordinary people and the Two Vehicles (聲聞、緣覺 - Shravakas and Pratyekabuddhas), dedicating them towards unsurpassed Bodhi. Six, dedicating comparison towards realization, such sutra passages are not unique. Seven, dedicating phenomena towards principle, therefore it is indestructible dedication, saying 'Corresponding with the nature of all dharmas, dedicating to entering the uncreated dharma', accomplishing the accomplished dedication. The sixth dedication says: 'Forever departing from the place of reliance, reaching the other shore, therefore it is called dedication; forever cutting off what is done, reaching the other shore, therefore it is called dedication.' Eight, dedicating differentiated practice towards complete and harmonious practice, as the ninth dedication extensively elaborates. Nine, dedicating the mundane towards the supramundane, as the following text says: 'All good roots completely accord with supramundane dharmas, teaching and maturing all sentient beings, the mind constantly dedicates towards the supramundane path.' The sixth dedication says: 'Forever departing from the aggregates, reaching the other shore, therefore it is called dedication' and so on. Ten, dedicating according with principle and practice, towards the affairs accomplished by principle, detailed content as described in the eighth dedication. Among the previous ten meanings, the first three are all dedicating to sentient beings, the middle three are all dedicating to Bodhi, the next two are dedicating to reality, and the last two meanings penetrate through the fruit and reality. If based on the general saying of the ten dedications, it is an explanation with numbers. If according to the Sanskrit text and the Jin translation of the sutra, they all say the Ten Dedications Chapter of Vajradhvaja Bodhisattva (金剛幢菩薩). Then it is both person and dharma mentioned together, or the person is the dharma, the dharma is the person, the person has dharma penetrating these two explanations. Three, the doctrine and purpose: taking the boundless ocean of practice, according with endless great vows as the doctrine, accomplishing the virtue and function of Samantabhadra's (普賢) dharma realm as the purpose. Four, explaining the text: the text has ten parts: one, the Samadhi section; two, the Addition section; three, the Arising section; four, the Main section; five, the Speaking section; six, the Auspicious Response section; seven, the Concluding and Connecting section; eight, the Proof and Accomplishment section; nine, the Verse Praise and Encouragement to Cultivate section; ten, the Collation section.

量功德分。初中金剛幢入者是眾首故。表歸向高出等義故。不異名說。承佛神力彰入定緣。入菩薩智光三昧者。顯所入名揀異果定。故云菩薩智即是體。謂根本智。光有三義。一是證智前相。如明得定等。此約寄位在賢終故。二光即根本智用。對治無明故。如大乘光明定等。三光即后得了所緣故。二智無礙朗照法界。此約剛幢自體釋也。第二入是下加分有三。一總顯能加。二辨加所為。三正顯加相。今初有二。一明佛現。二明贊善。今初有五。一標所因。謂入是三昧已故。十住中雲以三昧力。二十方下佛來近遠。三有十下佛數多少。上二顯位過行故。云十萬。四皆同下顯佛名同。五而現下正明佛至。余如前說。二咸稱贊下明佛贊善。于中初標稱善。次別嘆得定。后顯得定所因。先別顯五因。一伴佛神力。二主佛宿願。三主佛現威。四說者智凈。五聽者善根。十住無聽者善根。十行缺說者自力。此則具二理應遍具。而影略者。表住初自悟。行則捨己利他。今則悲兼自他俱無障礙故也。所以要此五力者。因果主伴皆具足故。謂法因久遠愿遂將化故。主伴加威非器不傳。明因主自力。非感不應顯因伴善根。余之差當如第三會。后令汝下結前生后。第二為令下辨加所為。有二十二句分二。前二十一別明所為。后一結為所屬。前

【現代漢語翻譯】現代漢語譯本量功德分（衡量功德的程度）。初中金剛幢入者是眾首（最初進入金剛幢三昧的人是大眾的首領），所以表歸向高出等義（表示歸向、高超等含義）。不異名說（沒有用不同的名稱來描述）。承佛神力彰入定緣（憑藉佛的神力來彰顯入定的因緣）。入菩薩智光三昧者（進入菩薩智光三昧的人），顯所入名揀異果定（顯示所進入的三昧的名稱，以區別于其他果位的禪定）。所以說菩薩智即是體（菩薩的智慧就是三昧的本體），指的是根本智（根本智慧）。光有三義（光明有三種含義）：一是證智前相（是證悟智慧之前的徵兆），如明得定等（例如明得定等）。這是從寄位在賢位的終結來說的。二是光即根本智用（光明就是根本智的作用），對治無明故（用來對治無明）。如大乘光明定等（例如大乘光明定等）。三是光即后得了所緣故（光明就是後來證得了所緣境的緣故）。二智無礙朗照法界（兩種智慧沒有障礙，明亮地照耀著法界）。這是從金剛幢本身的自體來解釋的。第二入是下加分有三（第二次進入是下加行位，有三種情況）：一總顯能加（總的顯示能加持者），二辨加所為（辨別加持的目的），三正顯加相（正式顯示加持的相狀）。今初有二（現在第一種情況有兩種）：一明佛現（說明佛的顯現），二明贊善（說明讚歎善行）。今初有五（現在第一種情況有五種）：一標所因（標明所因），謂入是三昧已故（因為已經進入了三昧的緣故）。十住中雲以三昧力（《十住經》中說，以三昧的力量）。二十方下佛來近遠（十方諸佛前來，有近有遠）。三有十下佛數多少（有十方諸佛，數量有多少）。上二顯位過行故（以上兩種情況顯示了果位的殊勝和修行的功德）。云十萬（說是十萬諸佛）。四皆同下顯佛名同（都一樣，顯示諸佛的名號相同）。五而現下正明佛至（而顯現，正式說明佛的到來）。其餘如前所述。二咸稱贊下明佛贊善（第二，都稱讚，說明佛讚歎善行）。于中初標稱善（其中，首先標明稱讚善行）。次別嘆得定（其次，分別讚歎獲得禪定）。后顯得定所因（最後，顯示獲得禪定的原因）。先別顯五因（首先分別顯示五種原因）：一伴佛神力（憑藉佛的神力）。二主佛宿願（依靠佛的宿願）。三主佛現威（依靠佛顯現的威神力）。四說者智凈（說法者的智慧清凈）。五聽者善根（聽法者的善根）。十住無聽者善根（十住位沒有聽法者的善根）。十行缺說者自力（十行位缺少說法者自身的力量）。此則具二理應遍具（這裡具備了兩種，理應普遍具備）。而影略者（而有所省略），表住初自悟（表示十住位最初是自己覺悟）。行則捨己利他（十行位則是捨棄自己利益而利益他人）。今則悲兼自他俱無障礙故也（現在則是悲憫自己和他人，都沒有障礙的緣故）。所以要此五力者（所以需要這五種力量的原因是），因果主伴皆具足故（因為因、果、主、伴都具備的緣故）。謂法因久遠愿遂將化故（說法的原因是久遠的願望得以實現，將要教化眾生）。主伴加威非器不傳（主和伴的加持威神力，不是合適的根器就無法傳授）。明因主自力（說明原因在於自身的力量）。非感不應顯因伴善根（沒有感應，就不會顯現，原因在於同伴的善根）。其餘的差別應當像第三次集會一樣。后令汝下結前生后（之後讓你，總結前面，開啟後面）。第二為令下辨加所為（第二，爲了讓你，辨別加持的目的）。有二十二句分二（有二十二句，分為兩部分）。前二十一別明所為（前面的二十一句分別說明加持的目的）。后一結為所屬（最後一句總結為所屬）。前（前面）

【English Translation】 English version Measuring the Merit of Virtues. The initial entry of Vajradhvaja (Vajradhvaja: 'Diamond Banner', name of a Samadhi) is because he is the leader of the assembly, signifying meanings such as returning to, surpassing, and so on. It is not described with a different name. Relying on the Buddha's divine power, it manifests the conditions for entering Samadhi. Entering the Samadhi of Bodhisattva Wisdom Light signifies that the name of the entered Samadhi distinguishes it from the Samadhi of other fruitions. Therefore, it is said that Bodhisattva Wisdom is the essence, referring to fundamental wisdom. Light has three meanings: First, it is the preliminary sign of realized wisdom, such as the Samadhi of Clear Attainment, etc. This is described from the perspective of residing at the end of the stage of the Worthy. Second, the light is the function of fundamental wisdom, counteracting ignorance, such as the Great Vehicle Light Samadhi, etc. Third, the light is the object of perception attained later. The two wisdoms are unobstructed, brightly illuminating the Dharma Realm. This is explained from the perspective of the essence of Vajradhvaja itself. The second entry is the stage of subsequent practice, which has three aspects: First, generally showing the ability to bless; second, distinguishing the purpose of the blessing; third, formally showing the appearance of the blessing. Now, the first aspect has two parts: First, clarifying the Buddha's appearance; second, clarifying the praise of goodness. Now, the first part has five aspects: First, marking the cause, which is because one has already entered Samadhi. In the Ten Dwellings, it is said, 'By the power of Samadhi.' Second, the Buddhas from the ten directions come from near and far. Third, there are ten Buddhas, showing the number of Buddhas. The above two show the excellence of the position and the merit of practice. It is said, 'Ten thousand.' Fourth, 'All the same' shows that the names of the Buddhas are the same. Fifth, 'And appear' formally clarifies the arrival of the Buddhas. The rest is as previously described. Second, 'All praise' clarifies the Buddha's praise of goodness. Among them, first, mark the praise of goodness. Second, separately admire the attainment of Samadhi. Third, show the cause of attaining Samadhi. First, separately show the five causes: First, accompanied by the Buddha's divine power. Second, relying on the Buddha's past vows. Third, relying on the Buddha's manifested majesty. Fourth, the speaker's wisdom is pure. Fifth, the listeners' good roots. The Ten Dwellings lack the listeners' good roots. The Ten Practices lack the speaker's own power. This, possessing both, should universally possess. And the abbreviated ones indicate that the initial dwelling is self-awakening. Practice is abandoning self-interest to benefit others. Now, it is compassion for both oneself and others, without any obstacles. The reason why these five powers are needed is that the cause, effect, master, and companion are all complete. The reason for teaching the Dharma is that the long-standing vows are fulfilled, and one will transform sentient beings. The majesty of the master and companion is not transmitted to those who are not suitable vessels. Clarifying that the cause lies in one's own power. Without feeling, there will be no response, showing the good roots of the companion. The remaining differences should be like the third assembly. 'After letting you' concludes the previous and initiates the following. Second, 'In order to let you' distinguishes the purpose of the blessing. There are twenty-two sentences, divided into two parts. The previous twenty-one separately clarify the purpose. The last one concludes the affiliation. The previous

中初十標所成。后十一明所作。亦猶十地前十自利后十利他。前中初九內德。后一外加。謂得佛護持信等根故。前中前八橫具諸德。后一豎繼不斷。從前所成明記決斷故。前中前七法體。后一大用。佛神力者。非神境通。離世間品。神力神通義有異故。通謂無擁力謂干能。通多就外力多約內。就前七中前六別明。后一總說。謂一門之中具于多門。總攝福智重重無盡。名普門法界故。就前六中前五所具。后一離過。謂所具福智不與二礙有漏相應故。前五中前四智慧后一福德。就智慧中前三自分。后一勝進住佛智故。就自分中前二說教。后一入證。謂入緣起法界相。即自在智故。前中無畏則于緣無懼。辯才常說不斷。上來從后褶疊已釋所成。二以無量下明其所作。于中初一總謂廣說故。后十別。于中初一約法。次三約位。一攝地前。二安地上。三照佛果。次三約修。一令開發十向大愿。二令解實際。三令知迴向廣大與法界等。后三約人。一稱根令喜。二喜故學三世佛迴向。三救護一切眾生故。不斷佛種。后一總結所屬者。謂若說十向前益皆成故。加所為即說所為。六相融攝如理應思。然約行布地約說地。此為迴向故與下不同。況彼義皆次第。今復反此。第三佛子下正顯加相。于中三。初語業勸說以增辯。二意業冥加以益智

。三身業摩頂以增威。今初口加承語便故。文有十句。初總余別。總云說此法者有二種力。一者他力。如經得佛護念故。此亦名果力。亦名增上緣力。二者自力。即下八句亦名因位力。亦是因緣力。是故此法要自他因果親疏融合方得。有說。自力八中。初三明有作凈法力。一總謂既住佛家理宜宣法以行家業下二別。一長無漏功德。二入總持智慧故在佛家。次二句無作凈法力。一離所凈障。謂無二障礙。二得所凈智謂事理普照。后三顯身凈力即三種盡。一二乘不同盡。謂雙集悲智離於舍悲入寂過失故。二菩薩盡。謂離心意識。唯依大智法身境故。三者佛盡。無障礙智是佛法故。此是地前有三盡者。一圓教普賢位融攝故。二約金剛幢內德位已極故。又前加所為中。住行但有十句。正口加中唯有一句。今並過前者表位增故。鄰于地故。多同地經。二爾時下意加中二。先正明加相。二何以下釋偏加所以。前中十句初總余別。然此十句大同地經。唯五六前卻余如彼次。后別中。一不著辯才。說法不斷無留礙故。二堪辯才。以善凈堪智有四種。謂緣法作成故云分別句義。三任放辯才。說不待次言辭不斷處處隨意有忘名義故。云無礙法光忘不隨意則有礙故。四即第五不雜辯才。三種同智常現在前者。慧身平等知三相故。故彼云與遍至

【現代漢語翻譯】現代漢語譯本三身業摩頂以增威。現在開始口加持，承接佛語的緣故。文分十句。第一句總說，其餘為別說。總的說來，宣說此法者有兩種力量。一是他力，如經中所說，得到佛的護念，因此也稱為果力，也稱為增上緣力。二是自力，即下面的八句，也稱為因位力，也是因緣力。所以此法要將自力、他力、因、果、親、疏融合才能得到。有人說，自力八句中，前三句說明有作為的清凈法力。第一句總說，既然住在佛家，理應宣揚佛法以行持家業，下面兩句分別說明。一是增長無漏功德，二是進入總持智慧，所以在佛家。其次兩句是無作為的清凈法力。一是遠離所清凈的障礙，即沒有二種障礙。二是得到所清凈的智慧，即事理普遍照耀。后三句顯示身清凈力，即三種斷盡。一是與二乘不同之處在於斷盡，即雙重聚集悲智，遠離捨棄悲心而入寂滅的過失。二是菩薩的斷盡，即遠離心意識，唯獨依靠大智法身境界。三是佛的斷盡，無障礙的智慧是佛法。這是指地前有三種斷盡，一是圓教普賢位的融攝，二是約金剛幢內的德位已經達到極致。另外，前面加持所為中，住和行只有十句，而正式的口加持中只有一句，現在合併超過前者，表明位次增進的緣故，接近於地，所以多與地經相同。二、爾時下，意加持中有二部分。首先是正式說明加持的相狀，然後是『何以』以下解釋偏加持的原因。前面十句，第一句總說，其餘為別說。然而這十句大多與地經相同，只有第五句和第六句前後顛倒，其餘與地經相同。後面的別說中，一是不執著辯才，說法不斷絕沒有滯礙的緣故。二是堪能辯才，以善凈堪能的智慧有四種，即緣法作成，所以說『分別句義』。三是任運放逸辯才，說法不等待次第，言辭不斷絕，處處隨意沒有遺忘名義的緣故，所以說『無礙法光』，遺忘不隨意則有障礙的緣故。四是第五句，不雜辯才，三種與智慧常現在前者相同，慧身平等了知三相的緣故，所以經中說『與遍至』。

【English Translation】 English version The karma of the three bodies is crowned to increase majesty. Now, the oral empowerment begins, inheriting the Buddha's words. The text is divided into ten sentences. The first sentence is a general statement, and the rest are specific explanations. Generally speaking, those who expound this Dharma have two kinds of power. One is other-power (他力), as stated in the scriptures, receiving the Buddha's protection (佛護念), hence it is also called fruit-power (果力), and also called the augmenting condition power (增上緣力). The second is self-power (自力), which is the following eight sentences, also called the power of the causal position (因位力), and also the power of causal conditions (因緣力). Therefore, this Dharma requires the integration of self-power, other-power, cause, effect, close, and distant to be obtained. Some say that among the eight sentences of self-power, the first three sentences explain the power of active pure Dharma. The first sentence is a general statement, that since one resides in the Buddha's family (佛家), one should propagate the Dharma to practice the family business, and the following two sentences explain separately. One is to increase un-outflowed merits (無漏功德), and the other is to enter the wisdom of total retention (總持智慧), so it is in the Buddha's family. The next two sentences are the power of non-active pure Dharma. One is to be away from the obstacles of what is purified (所凈障), that is, there are no two obstacles. The second is to obtain the wisdom of what is purified (所凈智), that is, the universal illumination of things and principles. The last three sentences show the power of body purification, that is, the three kinds of exhaustion. One is the difference from the Two Vehicles (二乘) in exhaustion, that is, the dual accumulation of compassion and wisdom, away from the fault of abandoning compassion and entering extinction. The second is the exhaustion of Bodhisattvas, that is, away from mind-consciousness (心意識), relying solely on the realm of great wisdom Dharmakaya (大智法身). The third is the exhaustion of Buddhas, unobstructed wisdom is the Buddha Dharma. This refers to the three kinds of exhaustion before the ground, one is the integration of the Universal Worthy position (普賢位) of the perfect teaching, and the second is that the virtue position within the Vajra Banner (金剛幢) has reached its extreme. In addition, in the previous empowerment of what is done, dwelling and practice only have ten sentences, while the formal oral empowerment only has one sentence. Now, merging and exceeding the former indicates that the position is increasing, close to the ground, so it is mostly the same as the ground sutra. Second, 'At that time' (爾時) below, there are two parts in the mind empowerment. The first is to formally explain the appearance of empowerment, and then 'Why' (何以) below explains the reason for the partial empowerment. In the previous ten sentences, the first sentence is a general statement, and the rest are specific explanations. However, these ten sentences are mostly the same as the ground sutra, only the fifth and sixth sentences are reversed, and the rest are the same as the ground sutra. In the following separate explanations, one is not attached to eloquence (辯才), because the Dharma is preached continuously without hindrance. The second is capable of eloquence, with four kinds of well-purified capable wisdom, that is, created by the conditions of Dharma, so it is said 'distinguishing the meaning of sentences' (分別句義). The third is effortless eloquence, preaching the Dharma without waiting for order, words are continuous, everywhere at will without forgetting names and meanings, so it is said 'unobstructed Dharma light' (無礙法光), forgetting and not at will will be hindered. The fourth is the fifth sentence, non-mixed eloquence, the three kinds are the same as those who are always present with wisdom, because the wisdom body equally knows the three aspects, so the sutra says 'with pervasive arrival' (與遍至).

一切處智。五即第四能說辯才有凈音故。六教出辯才。靜鑒雙流故。七不畏辯才。智不可壞何有畏哉。或六七前卻思之。八即無量辯才。謂一切法智隨順宣說修多羅等六種正見故。九即同化辯才。得一切佛無畏身等。三種教化隨所度者。顯示殊勝三業神變化故。次釋偏加。及爾時下身加。並第三金剛幢下起分。並如前後說。第四告諸菩薩下。本分中分二。先總顯體相。后佛子菩薩摩訶薩迴向有幾下。別示名相。今初。若直就經文應分為三。初句總標愿體難思。希求名愿。即具攝普賢無盡愿海深廣難思。二充滿下顯難思相。謂體充法界故難思議。用普救護故稱為大。又約體深不思議。約用廣不思議又深廣無礙名不思議。又體相用三並充法界。隨所遍處無不救護。實難思議。三所謂下釋成難思。以行同佛故。然總論品內一一難思。別示其相略申十種。一體深。二用廣如上已辨。三攝德無盡。四出生眾行。五餘不能壞。此三充滿法界中攝。六都不自為。七忍苦無倦。八背恩不轉。九逆順多端。十盡窮來際。此五普能救護中攝。此之十句一一超于言念。皆不思議。故收前後有三種體。一所依體即智光三昧。二約克性即上大愿。三約總含通有六法。一定。二智。三愿。四悲。五所依法界。六通慧作用。即不思議解脫以為體性。而

【現代漢語翻譯】現代漢語譯本一切處智（Sarvatra-jñāna，指對一切事物和處所的智慧）。五即第四能說辯才，有清凈的聲音的緣故。六教出辯才，靜止的智慧和動態的智慧同時流動的緣故。七不畏辯才，智慧不可摧毀，有什麼可畏懼的呢？或許第六和第七可以前後顛倒來思考。八即無量辯才，指的是對一切法的智慧，隨順宣說修多羅（Sūtra，佛經）等六種正見（正確的見解）的緣故。九即同化辯才，得到一切佛的無畏身等，三種教化隨著所要度化的人，顯示殊勝的三業（身、口、意）神通變化的緣故。接下來解釋偏加，以及『爾時』下面的身加，以及第三『金剛幢』下面的起分，都如前後所說。第四『告諸菩薩』下面，本分中分為二。先總的顯示體相，后『佛子菩薩摩訶薩迴向有幾』下面，分別指示名相。現在是開始。如果直接按照經文來分，應該分為三部分。第一句總的標明愿的本體難以思議。希求稱為愿，就具備了普賢（Samantabhadra）無盡愿海的深廣，難以思議。第二『充滿』下面，顯示難以思議的相。說的是本體充滿法界（Dharmadhātu，宇宙萬法總體的意思），所以難以思議。用普遍救護，所以稱為大。又從本體的深度來說不可思議，從作用的廣度來說不可思議，又深度和廣度沒有阻礙，名為不可思議。又本體、相、用三者都充滿法界，隨著所遍及之處沒有不救護的，實在難以思議。第三『所謂』下面，解釋成就難以思議，因為行為和佛一樣。然而總的來說，品內每一個都難以思議，分別指示它的相，略微陳述十種。一是本體深，二是作用廣，如上面已經辨明。三是攝取的功德沒有窮盡。四是出生眾多的行為。五是其餘的不能破壞。這三者在充滿法界中攝取。六是完全不為自己。七是忍受痛苦沒有厭倦。八是背棄恩情也不會改變。九是逆境和順境多種多樣。十是直到未來的盡頭。這五者在普遍能夠救護中攝取。這十句每一句都超越了言語和念頭，都不可思議。所以收攝前後有三種體。一是所依體，即智光三昧（智慧之光的三昧）。二是約克性，即上面的大愿。三是約總含，通有六法。一定（禪定）。二智（智慧）。三愿（願力）。四悲（慈悲）。五所依法界（作為依據的法界）。六通慧作用（神通智慧的作用），即以不可思議解脫作為體性。而且

【English Translation】 English version Sarvatra-jñāna (omniscience, the wisdom of all things and places). Five is the fourth eloquence of skillful speech, because of the pure sound. Six, the eloquence that teaches, because the stillness of wisdom and the dynamism of wisdom flow together. Seven, the eloquence of fearlessness, if wisdom cannot be destroyed, what is there to fear? Perhaps six and seven can be considered in reverse order. Eight is immeasurable eloquence, referring to the wisdom of all dharmas (laws, phenomena), speaking in accordance with the six correct views (right views) such as the Sutras (Buddhist scriptures). Nine is the eloquence of assimilation, obtaining the fearless body of all Buddhas, etc., the three kinds of teachings, according to those who are to be saved, displaying the supreme three karmas (body, speech, and mind) and miraculous transformations. Next, explain the partial addition, and the body addition below 'at that time', and the starting part below the third 'Vajra Banner', all as described before and after. Fourth, below 'tell all the Bodhisattvas', the main part is divided into two. First, generally show the essence and characteristics, and then below 'How many kinds of dedication do the Buddha's sons, Bodhisattvas, and Mahasattvas have', separately indicate the names and characteristics. Now is the beginning. If we divide it directly according to the scriptures, it should be divided into three parts. The first sentence generally indicates that the essence of the vow is inconceivable. Seeking is called a vow, which includes the unfathomable depth and breadth of Samantabhadra's (Universal Virtue) endless ocean of vows. Second, below 'full', it shows the inconceivable aspect. It is said that the essence fills the Dharmadhātu (the totality of all things in the universe), so it is inconceivable. Using universal protection, it is called great. Also, from the depth of the essence, it is inconceivable, and from the breadth of the function, it is inconceivable. Moreover, depth and breadth are unobstructed, which is called inconceivable. Also, the essence, characteristics, and function all fill the Dharmadhātu, and there is no place where it does not protect, which is really inconceivable. Third, below 'so-called', it explains the achievement of the inconceivable, because the behavior is the same as the Buddha. However, in general, each one in the chapter is inconceivable, and separately indicates its aspects, briefly stating ten kinds. One is the depth of the essence, and the second is the breadth of the function, as has been explained above. The third is that the virtues taken are endless. The fourth is the birth of numerous behaviors. The fifth is that the rest cannot be destroyed. These three are taken in filling the Dharmadhātu. The sixth is not at all for oneself. The seventh is enduring suffering without weariness. The eighth is that betraying kindness will not change. The ninth is that adversity and prosperity are diverse. The tenth is until the end of the future. These five are taken in universally being able to protect. Each of these ten sentences transcends words and thoughts, and all are inconceivable. Therefore, there are three kinds of essence that are collected before and after. The first is the dependent essence, which is the Samadhi (state of profound meditation) of Wisdom Light. The second is about the nature, which is the great vow above. The third is about the general inclusion, which includes six dharmas (laws, phenomena). One is Samadhi (meditative absorption). Two is wisdom. Three is vow (power of vow). Four is compassion. Five is the Dharmadhātu (the realm of reality) on which it depends. Six is the function of spiritual wisdom, that is, taking inconceivable liberation as its essence. And

圓融無礙為迴向體。若取論勢。亦初句是總。下三句別。一充滿法界即是勝愿。以是一切佛根本故。二普救一切即是大愿。順作利益故。三所謂學佛迴向。是不怯弱愿。決定入佛大愿故。亦未入地故。無觀相及真實愿。大悲增故加前行住大愿利益。而住行中有無常愛果因。今此缺者。大悲既增惟愿救護。不欲自求菩提果故。第二別示名相。文分四別。一舉名徴數。二佛子下標數顯勝。諸佛共說故。三何等下徴數列名。四佛子是為下。結數引證。三中先徴后列。十回向義略以五門分別。一釋名。二義相。三體性。四定位。五行法差別。初中先總名已見品初。后別名今當略釋。然通相而辨有其二意。一回向二字。皆是能回之愿。救護等名皆是所回之行。故皆依主受名。二救護等名。皆迴向之別相。迴向二字皆別相之通名。當名相望。救護等即迴向。若互相揀是救護之迴向。非不壞之迴向。則通依主。隨其義便不可局定。第一救護等者。大悲廣濟名為救護一切眾生。大智無著故云離眾生相。即是廣大不顛倒心。迴向是行。謂以善根回成救生離相之行故名迴向。從所向立名。故下文云。愿此善根。普能饒益一切眾生。明知救護非是所回。自以十度為所迴向耳。又唯以離眾生相為能回者。則迴向中無隨相也。將墜者護已墜者救。

【現代漢語翻譯】現代漢語譯本：圓融無礙是迴向的本體。如果從論述的態勢來看，第一句是總說，下面三句是別說。第一，充滿法界就是殊勝的願望，因為這是一切佛的根本。第二，普救一切眾生就是大愿，順應眾生而作利益之事。第三，所謂學佛迴向，是不怯懦的願望，決定進入佛的大愿。也因為尚未入地（菩薩十地），所以沒有觀想之相以及真實愿。因為大悲心增長，所以加上前行住的大愿利益。而住行之中有無常的愛果因。現在這裡缺少的是，大悲心既然增長，就唯愿救護眾生，不希望自己求得菩提果。第二部分，分別顯示名相，文義分為四個部分。第一，舉出名稱，徵詢數量。第二，佛子標明數量，顯示殊勝，因為諸佛共同宣說。第三，『何等下』徵詢並列出名稱。第四，『佛子是為下』，總結數量，引用證明。在第三部分中，先徵詢后列出。十回向的意義，略以五門分別：一、解釋名稱；二、解釋義相；三、解釋體性；四、解釋定位；五、解釋行法差別。在第一部分中，先總說名稱，已經在品初見過。後分別說名稱，現在應當略作解釋。然而，通相而辨別，有兩種意義。一是『迴向』二字，都是能迴轉的願望，『救護』等名稱都是所迴轉的行，所以都依主受名。二是『救護』等名稱，都是迴向的別相，『迴向』二字都是別相的通名。當名相望時，『救護』等就是迴向。如果互相揀擇，是『救護』的迴向，不是『不壞』的迴向，那麼通依主，隨其義方便，不可侷限。第一，『救護』等，以大悲心廣泛救濟，名為救護一切眾生。以大智慧沒有執著，所以說遠離眾生相。這就是廣大不顛倒的心。迴向是行，意思是將善根迴轉成為救護眾生、遠離眾生相的行，所以名叫回向。從所向之處立名，所以下文說：『愿此善根，普能饒益一切眾生。』明確知道救護不是所迴轉的，自己以十度為所迴向。又僅僅以遠離眾生相作為能迴轉的，那麼迴向中就沒有隨相了。將要墜落的加以保護，已經墜落的加以救助。

【English Translation】 English version: Perfect and unobstructed is the substance of dedication (Parinamana). If we consider the structure of the discourse, the first sentence is the general statement, and the following three sentences are specific explanations. First, filling the Dharma Realm is the supreme vow, because it is the root of all Buddhas. Second, universally saving all beings is the great vow, acting for their benefit. Third, the so-called dedication of learning the Buddha's way is a non-cowardly vow, determined to enter the great vow of the Buddha. Also, because one has not yet entered the Bhumi (Bodhisattva stages), there is no contemplation of forms or true vow. Because great compassion increases, the benefits of the great vow of preliminary conduct and abiding are added. However, within abiding and conduct, there are impermanent causes and effects of love. What is lacking here is that since great compassion has increased, one only vows to save and protect, not desiring to seek the fruit of Bodhi for oneself. The second part, specifically showing the names and characteristics, is divided into four sections. First, listing the names and inquiring about the number. Second, the 'Buddha-sons' mark the number, showing the superiority, because all Buddhas speak of it together. Third, 'What are...' inquires and lists the names. Fourth, 'Buddha-sons, these are...' concludes the number and cites evidence. In the third part, first inquire and then list. The meaning of the ten dedications is briefly distinguished by five aspects: 1. Explanation of the name; 2. Explanation of the meaning and characteristics; 3. Explanation of the substance; 4. Explanation of the position; 5. Explanation of the differences in practice. In the first part, the general name has already been seen at the beginning of the chapter. The specific names should now be briefly explained. However, distinguishing the general characteristics has two meanings. First, the two words 'dedication' (Parinamana) are both the wish to turn around, and the names 'saving and protecting' are the actions to be turned around, so they are named according to the master. Second, the names 'saving and protecting' are all different aspects of dedication, and the two words 'dedication' are the general name of the different aspects. When names and characteristics are viewed in relation to each other, 'saving and protecting' is dedication. If they are distinguished from each other, it is the dedication of 'saving and protecting', not the dedication of 'non-destruction', then it generally depends on the master, and it is convenient according to its meaning and cannot be limited. First, 'saving and protecting' etc., is called saving and protecting all beings with great compassion and broad relief. With great wisdom and no attachment, it is said to be free from the appearance of beings. This is the vast and non-inverted mind. Dedication is action, meaning to turn good roots into the action of saving beings and being free from the appearance of beings, so it is called dedication. The name is established from the place to which it is directed, so the following text says: 'May these good roots universally benefit all beings.' It is clear that saving and protecting is not what is turned around, and one uses the ten perfections (Paramitas) as what is dedicated. Also, if only being free from the appearance of beings is taken as what can be turned around, then there is no following of appearances in dedication. Protecting those who are about to fall and saving those who have already fallen.

救令脫苦護令息惡。並以善根愿能成此。二於三寶等得不壞信。以此善根用將回向三學三世佛所作迴向名等諸佛。四菩薩令其善根至一切處。五由迴向故。能成無盡功德之藏。六順理修善事理無違入于平等。七以善根等心順益眾生。八善根合如以成迴向。九不為相縛不于見著。作用自在故名解脫。如不思議解脫等。十稱性起用。謂以法界善根迴向法界故。至隨文中當更開顯。第二顯義相者。先別後通。別中前七隨事行。后三稱理行。前中初一悲智不住明行本。次四明行相。于中一者起行心堅。二約佛辨廣。三約法顯遍。四約德顯多。下二行成。一智行成。二悲行成。后三中。一正與理合顯體深廣。二明依體起無方大用。三顯體用無礙圓明自在。二通。論一一中皆有三種迴向。謂以善根迴向眾生菩提實際。此三各有二義故成迴向。一以菩薩善根必由眾生而成。是眾生之分故還向彼。由余二成餘二流故。菩提分故。稱實除故法爾向彼。二凡是菩薩必為度生不爾同二乘故。必求無上菩提是家法故不爾同凡小故。必證實際背無明故。照二空故。所以要須三者。義乃無邊。略申十意。謂依三法故。滅三道故。凈三聚戒顯三佛性。成三寶會三身。具三德得三菩提。證三涅槃安住三種秘密藏故。一依三法者。謂真性觀照及與資成。即

【現代漢語翻譯】現代漢語譯本救令脫苦，護令息惡，並且以這些善根，愿能成就此事。第二，對於佛、法、僧三寶（the Three Jewels）等，得到不壞的信心。以此善根，用來回向三學（the Three Learnings），迴向給三世諸佛所作的迴向之名等等。第四，菩薩令其善根到達一切處。第五，由於迴向的緣故，能夠成就無盡功德之藏。第六，順應道理修習善事，事和理沒有違背，進入平等之境。第七，以善根平等地利益眾生。第八，善根聚合，如同成就回向。第九，不被表象束縛，不執著于見解，作用自在，所以名為解脫，如不思議解脫等等。第十，稱合自性而起作用，就是以法界（Dharmadhatu）的善根迴向法界。至於隨後的文中，將會更加詳細地闡述。第二，顯示迴向的義相，先分別后總括。分別中，前七種是隨事而行，后三種是稱理而行。前七種中，第一種是悲智不住，闡明修行的根本。其次四種，闡明修行的相狀。其中第一是發起修行之心堅定。第二是依據佛來辨別其廣大。第三是依據法來顯示其普遍。第四是依據功德來顯示其眾多。下面兩種是修行成就。第一是智慧之行成就。第二是慈悲之行成就。后三種中，第一是正與理相合，顯示本體的深廣。第二是闡明依據本體而起無方的大用。第三是顯示本體和作用沒有障礙，圓滿光明自在。第二是總括，論述每一種迴向中都有三種迴向，就是以善根迴向眾生、菩提（Bodhi，Enlightenment）、實際（Ultimate Reality）。這三種各有兩種含義，所以成就回向。第一，以菩薩的善根必定由眾生而成，是眾生的一部分，所以迴向給他們。由於其餘兩種成就其餘兩種流出。因為是菩提的一部分，所以稱合實相而去除虛妄，自然而然地迴向給它。第二，凡是菩薩必定爲了度化眾生，否則就和二乘（Two Vehicles）一樣了。必定尋求無上菩提，這是家法，否則就和凡夫小乘一樣了。必定證得實際，背離無明，照亮二空（Two Emptinesses）。所以必須要這三種，意義乃是無邊。簡略地陳述十種意義，就是依靠三法，所以滅除三道，清凈三聚戒（Threefold Precepts），顯現三佛性（Three Buddha-natures），成就三寶之會，具足三身（Trikaya），獲得三德，得到三菩提，證得三涅槃（Three Nirvanas），安住於三種秘密藏（Three Secret Treasures）。第一，依靠三法，就是真性、觀照以及資成，即

【English Translation】 English version To rescue and liberate from suffering, to protect and cause cessation of evil. Furthermore, with these roots of goodness, may this be accomplished. Secondly, to attain unwavering faith in the Three Jewels (Buddha, Dharma, Sangha). With these roots of goodness, to dedicate towards the Three Learnings (sila, samadhi, prajna), dedicating to the names of dedications made by the Buddhas of the three times, and so on. Fourthly, may the Bodhisattvas cause their roots of goodness to reach everywhere. Fifthly, due to the dedication, one is able to accomplish a treasury of inexhaustible merits. Sixthly, to cultivate good deeds in accordance with reason, with no contradiction between phenomena and principle, entering into equality. Seventhly, with roots of goodness, to equally benefit sentient beings. Eighthly, the aggregation of roots of goodness is like accomplishing dedication. Ninthly, not bound by appearances, not attached to views, functioning freely, hence named liberation, such as inconceivable liberation, and so on. Tenthly, to function in accordance with one's nature, that is, to dedicate the roots of goodness of the Dharmadhatu (realm of phenomena) towards the Dharmadhatu. As for the subsequent text, it will be elaborated upon in more detail. Secondly, to reveal the aspects of dedication, first separately, then comprehensively. In the separate aspect, the first seven are practices according to phenomena, and the last three are practices according to principle. Among the first seven, the first is non-abiding compassion and wisdom, clarifying the root of practice. The next four clarify the characteristics of practice. Among them, the first is to firmly arouse the mind of practice. The second is to distinguish its vastness based on the Buddha. The third is to reveal its pervasiveness based on the Dharma. The fourth is to reveal its abundance based on merit. The following two are the accomplishment of practice. The first is the accomplishment of the practice of wisdom. The second is the accomplishment of the practice of compassion. Among the last three, the first is the proper alignment with principle, revealing the depth and breadth of the essence. The second is to clarify the great function arising from the essence without direction. The third is to reveal the unobstructed, complete, luminous, and free nature of the essence and function. The second is the comprehensive aspect, discussing that in each dedication, there are three dedications, that is, to dedicate roots of goodness to sentient beings, Bodhi (Enlightenment), and Ultimate Reality. Each of these three has two meanings, thus accomplishing dedication. Firstly, the Bodhisattva's roots of goodness must be accomplished through sentient beings, being a part of sentient beings, hence dedicating to them. Due to the other two accomplishing the outflow of the other two. Because it is a part of Bodhi, it is in accordance with reality and removes falsehood, naturally dedicating to it. Secondly, all Bodhisattvas must be for the sake of liberating sentient beings, otherwise they would be the same as the Two Vehicles. They must seek unsurpassed Bodhi, this is the family tradition, otherwise they would be the same as ordinary beings and the Small Vehicle. They must realize Ultimate Reality, turning away from ignorance, illuminating the Two Emptinesses. Therefore, these three are necessary, and the meanings are boundless. Briefly stating ten meanings, that is, relying on the Three Dharmas, hence extinguishing the Three Paths, purifying the Threefold Precepts, revealing the Three Buddha-natures, accomplishing the assembly of the Three Jewels, possessing the Trikaya (Three Bodies of the Buddha), attaining the Three Virtues, obtaining the Three Bodhisattvas, realizing the Three Nirvanas, and abiding in the Three Secret Treasures. Firstly, relying on the Three Dharmas, that is, true nature, contemplation, and support, which is

起信論體相用也。實際依體。菩提依相。眾生依用。二滅三道者。見苦實際方能滅苦。照煩惱空即得菩提。回結縛業為利生業。三凈三聚者。謂向實際故律儀離過。向菩提故廣攝眾善。向眾生者即是攝生也。四顯三佛性者。實際正因。菩提了因。向眾生者即是緣因。五成三寶者。實際成法。菩提成佛。向彼眾產生同體僧。六會三身者。謂法報化。七具三德。謂斷智恩。八得三菩提。謂實相菩提實智菩提方便菩提。菩提樹下示成佛故。九證三涅槃者。謂性凈涅槃。圓凈涅槃。方便凈涅槃。謂薪盡火滅。若依地論。唯有上二者。則真極之成寧殊示滅。菩提亦爾。上四皆如次。配迴向實際菩提眾生。可以意得。十安住三種秘密藏者。由向實際則住法身。佛以法為身清凈如虛空故。由向菩提能成般若。菩提朗鑒居極照故。由向眾生能成解脫。自既無累令他解脫。隨機應現亦無礙解脫也。以斯十義立三迴向。若立三種菩提之心。亦依此十。又此十內。舉一為首展轉相由。又此三者。成二行故向實自利向生利他。菩提通二。又向實護煩惱。向生護小乘。菩提通二護。又為成悲智。智照理事故有三也。又隨舉悲智亦具此三。悲中三者。令彼眾生知其實際。同證菩提故。智中三者。照生相盡即同實際證菩提故。又此三者其必相資。一即

【現代漢語翻譯】現代漢語譯本：《起信論》講的是體、相、用。實際（真如本性）依于體，菩提（智慧）依于相，眾生依于用。二滅三道指的是：見到苦的實際（苦諦的真如本性）才能滅苦，照見煩惱的空性就能得到菩提，迴轉結縛的業力成為利益眾生的事業。三凈三聚指的是：趨向實際（真如本性）的緣故，律儀清凈沒有過失；趨向菩提（智慧）的緣故，廣泛地攝取各種善行；趨向眾生，就是攝受眾生。四顯三佛性指的是：實際（真如本性）是正因佛性，菩提（智慧）是了因佛性，趨向眾生是緣因佛性。五成三寶指的是：實際（真如本性）成就法寶，菩提（智慧）成就佛寶，趨向眾生而成同體僧寶。六會三身指的是：法身、報身、化身。七具三德指的是：斷德、智德、恩德。八得三菩提指的是：實相菩提、實智菩提、方便菩提。在菩提樹下示現成佛的緣故。九證三涅槃指的是：性凈涅槃、圓凈涅槃、方便凈涅槃。就像薪盡火滅一樣。如果依據《地論》，只有前兩種涅槃，那麼真極之成就又何必特別示現滅度呢？菩提也是如此。以上四種都依次配合迴向實際（真如本性）、菩提（智慧）、眾生，可以意會。十安住三種秘密藏指的是：由於趨向實際（真如本性）就安住於法身，佛以法為身，清凈如虛空的緣故。由於趨向菩提（智慧）就能成就般若，菩提光明照鑒，處於極高的照察地位的緣故。由於趨向眾生就能成就解脫，自己已經沒有牽累，使他人也得到解脫，隨機應現也沒有障礙，也是一種解脫。用這十種意義來建立三種迴向。如果建立三種菩提心，也依據這十種意義。而且這十種意義中，舉出一個作為首要，輾轉相互依存。而且這三種迴向，成就兩種行為，趨向實際（真如本性）是自利，趨向眾生是利他，菩提（智慧）貫通兩者。而且趨向實際（真如本性）能守護煩惱，趨向眾生能守護小乘，菩提（智慧）貫通兩種守護。而且爲了成就悲智，智慧照亮理性的緣故，所以有這三種迴向。而且隨便舉出悲或智，也都具備這三種迴向。悲心中包含的三種迴向是：使那些眾生知道其實際（真如本性），共同證得菩提的緣故。智心中包含的三種迴向是：照見眾生的相貌窮盡，就等同於實際（真如本性），證得菩提的緣故。而且這三種迴向必定相互資助，一即是全部。

【English Translation】 English version: The Awakening of Faith discusses Essence, Attributes, and Function. Reality (Tathata) relies on Essence, Bodhi (Wisdom) relies on Attributes, and sentient beings rely on Function. 'Two Extinctions and Three Paths' refers to: only by seeing the Reality of suffering (the Tathata of the Truth of Suffering) can suffering be extinguished; by illuminating the emptiness of afflictions, one attains Bodhi; and by transforming the karma of bondage into the work of benefiting sentient beings. 'Three Purities and Three Aggregations' refers to: because of turning towards Reality (Tathata), the precepts are pure and without fault; because of turning towards Bodhi (Wisdom), one widely gathers all good deeds; and turning towards sentient beings is the same as embracing sentient beings. 'Four Manifestations of the Three Buddha-natures' refers to: Reality (Tathata) is the Direct Cause Buddha-nature, Bodhi (Wisdom) is the Enabling Cause Buddha-nature, and turning towards sentient beings is the Conditioning Cause Buddha-nature. 'Five Accomplishments of the Three Jewels' refers to: Reality (Tathata) accomplishes the Dharma Jewel, Bodhi (Wisdom) accomplishes the Buddha Jewel, and turning towards sentient beings accomplishes the Sangha Jewel of Oneness. 'Six Assemblies of the Three Bodies' refers to: the Dharmakaya, Sambhogakaya, and Nirmanakaya. 'Seven Possessions of the Three Virtues' refers to: the Virtue of Cessation, the Virtue of Wisdom, and the Virtue of Grace. 'Eight Attainments of the Three Bodhis' refers to: Reality Bodhi, Real Wisdom Bodhi, and Expedient Bodhi. Because of demonstrating enlightenment under the Bodhi tree. 'Nine Proofs of the Three Nirvanas' refers to: Self-Nature Purity Nirvana, Complete Purity Nirvana, and Expedient Purity Nirvana. Like the exhaustion of fuel and the extinction of fire. If based on the Dasabhumika Sutra, there are only the first two Nirvanas, then why would the attainment of True Ultimate specially demonstrate extinction? Bodhi is also like this. The above four all correspond in order to turning towards Reality (Tathata), Bodhi (Wisdom), and sentient beings, which can be understood intuitively. 'Ten Abidings in the Three Secret Treasures' refers to: because of turning towards Reality (Tathata), one abides in the Dharmakaya, because the Buddha takes the Dharma as his body, which is pure like empty space. Because of turning towards Bodhi (Wisdom), one can accomplish Prajna, because Bodhi's bright mirror dwells in the position of supreme illumination. Because of turning towards sentient beings, one can accomplish liberation, since one is already free from burdens, enabling others to also attain liberation, manifesting responsively without obstruction, which is also a kind of liberation. Using these ten meanings to establish the Three Turnings. If establishing the Three Minds of Bodhi, it also relies on these ten meanings. Moreover, within these ten meanings, one is taken as primary, with mutual dependence in turn. Furthermore, these three turnings accomplish two actions: turning towards Reality (Tathata) is self-benefit, turning towards sentient beings is benefiting others, and Bodhi (Wisdom) encompasses both. Moreover, turning towards Reality (Tathata) protects against afflictions, turning towards sentient beings protects against the Hinayana, and Bodhi (Wisdom) encompasses both protections. Furthermore, in order to accomplish compassion and wisdom, because wisdom illuminates reason, there are these three turnings. Moreover, whether compassion or wisdom is mentioned, both possess these three turnings. The three turnings contained in compassion are: enabling those sentient beings to know their Reality (Tathata), and jointly attain Bodhi. The three turnings contained in wisdom are: illuminating the exhaustion of the appearances of sentient beings, which is equivalent to Reality (Tathata), and attaining Bodhi. Moreover, these three turnings must necessarily assist each other; one is all.

具三方成其一。一為證實際故迴向眾生。以化眾產生其自利。斷障證實故。亦向菩提速證菩提。具一切智斷於二障。方窮實故。二為救眾生故迴向實際。速證實際。于惑自在方能化故。故凈名云。若自有縛能解彼縛。無有是處。亦向菩提速證菩提方能廣利故。地經云。欲度眾生不離無障礙解脫智。三為得菩提故迴向眾生。不化眾生不證果故亦向實際。不證實際豈得菩提。故此三事相資成立。非唯三事自互相資。隨一一事具攝法界德用。即入無礙方名真實迴向三事。第三體性者。有總有別總如前說。謂大愿等別在說分。隨位顯之。第四定位者。若約資糧等五諸說不同。一云。此迴向位。是修大乘順解脫分資糧位。終從十信來皆資糧故。十回向後別立加行故。莊嚴論說。行盡一僧祇長養信令增上。增上修達分善根。又成唯識第九云。初無數劫福智資糧順解脫分既圓滿。已為入見道住唯識性。復修加行。雜集十一亦同此說。有云。此十回向是加行位。復有二說。一云。四順抉擇分中。是后二攝。謂十解為暖。十行為頂。前九迴向為忍。第十回向為世第一法。成唯識云。此四善根亦勝解行攝。此文為證雖不分明。玄奘三藏意存此釋。一云。四加行中世第一攝故。真諦翻攝大乘雲。如須陀洹道前有四方便。菩薩亦爾。有四方便。

【現代漢語翻譯】現代漢語譯本具備三種因素才能成就一個迴向。第一，爲了證悟實際（Dharmadhatu，法界）而回向眾生，通過教化眾生來成就自身的利益，斷除障礙並證實真如實性，也迴向菩提（Bodhi，覺悟），以求迅速證得菩提，具備一切智慧，斷除煩惱障和所知障這二種障礙，才能徹底明瞭實際。第二，爲了救度眾生而回向實際，迅速證得實際，在迷惑中獲得自在才能教化眾生。所以《維摩詰經》（Vimalakirti Sutra）說：『如果自身被束縛，卻能解開他人的束縛，這是不可能的。』也迴向菩提，迅速證得菩提才能廣大利益眾生。《地持經》（Bodhisattvabhumi Sutra）說：『想要度化眾生，不能離開無障礙的解脫智慧。』第三，爲了獲得菩提而回向眾生，不教化眾生就不能證得果位，也迴向實際，不證得實際怎麼能獲得菩提？所以這三件事互相資助才能成立。不僅這三件事互相資助，每一件事都具備攝取法界的功德和作用，進入無礙的境界才能稱為真實的迴向這三件事。第三，關於迴向的體性，有總相和別相之分。總相如前面所說，指的是大愿等等；別相則在具體的論述中，根據不同的位次來顯現。第四，關於迴向的定位，如果按照資糧位等五種說法，則有不同的觀點。一種觀點認為，這種迴向的位次，是修習大乘順解脫分的資糧位。從十信位開始，都是資糧位，十回向之後才特別設立加行位。《莊嚴論》（Mahayanasutralamkara）說，經歷一個阿僧祇劫（asamkhya-kalpa，無數大劫）來增長信心，使之增上，增上修習通達分善根。此外，《成唯識論》（Vijnaptimatratasiddhi Sastra）第九卷說，最初無數劫積累的福德和智慧資糧，圓滿了順解脫分，已經爲了進入見道位，安住于唯識性，而再次修習加行。《雜集論》（Abhidharmasamuccaya）第十一卷也持有相同的觀點。另一種觀點認為，這十回向是加行位。又有兩種說法。一種認為，在四順抉擇分中，屬於后兩種，即十解為暖位，十行為頂位，前九迴向為忍位，第十回向為世第一法位。《成唯識論》說，這四種善根也屬於勝解行位。雖然這段文字的證據不夠明確，但玄奘三藏（Xuanzang，唐三藏）的意圖在於這種解釋。還有一種觀點認為，在四加行位中，屬於世第一位。《真諦》（Paramartha）翻譯的《攝大乘論》（Mahayana-samgraha）說，如同須陀洹（Srotapanna，入流果）道前有四種方便，菩薩也是如此，有四種方便。

【English Translation】 English version Three factors are required to accomplish a dedication. First, dedicating to sentient beings for the sake of realizing the Dharmadhatu (the realm of reality), achieving self-benefit through transforming sentient beings, eliminating obstacles and verifying true reality, and also dedicating to Bodhi (enlightenment) in order to quickly attain Bodhi, possessing all wisdom, and eliminating the two obstacles of afflictive and cognitive obscurations to fully understand reality. Second, dedicating to reality for the sake of saving sentient beings, quickly realizing reality, and being free in delusion in order to transform sentient beings. Therefore, the Vimalakirti Sutra says: 'If one is bound, how can one untie others? There is no such possibility.' Also dedicating to Bodhi, quickly attaining Bodhi in order to broadly benefit sentient beings. The Bodhisattvabhumi Sutra says: 'If one wishes to liberate sentient beings, one cannot be separated from unobstructed liberation wisdom.' Third, dedicating to sentient beings for the sake of attaining Bodhi, as one cannot attain fruition without transforming sentient beings, and also dedicating to reality, as how can one attain Bodhi without realizing reality? Therefore, these three matters support each other to be established. Not only do these three matters support each other, but each matter possesses the virtues and functions of encompassing the Dharmadhatu, and entering the realm of unobstructedness is called truly dedicating these three matters. Third, regarding the nature of dedication, there are general and specific aspects. The general aspect is as mentioned before, referring to great vows, etc.; the specific aspects are manifested in specific discussions, according to different stages. Fourth, regarding the positioning of dedication, if based on the five views such as the accumulation stage, there are different opinions. One view is that this stage of dedication is the accumulation stage of cultivating the Mahayana path of liberation. Starting from the ten faiths, all are accumulation stages, and after the ten dedications, the application stage is specifically established. The Mahayanasutralamkara says that one spends an asamkhya-kalpa (countless great eons) to increase faith, making it superior, and superiorly cultivating the roots of goodness that lead to understanding. Furthermore, the Vijnaptimatratasiddhi Sastra, Volume 9, says that the accumulation of merit and wisdom in the initial countless eons has perfected the path of liberation, and in order to enter the path of seeing and abide in the nature of consciousness-only, one cultivates the application stage again. The Abhidharmasamuccaya, Volume 11, also holds the same view. Another view is that these ten dedications are the application stage. There are two more views. One view is that among the four stages leading to definite understanding, it belongs to the latter two, namely, the ten understandings are the warmth stage, the ten practices are the peak stage, the first nine dedications are the forbearance stage, and the tenth dedication is the highest worldly dharma stage. The Vijnaptimatratasiddhi Sastra says that these four roots of goodness also belong to the stage of superior understanding and practice. Although the evidence in this passage is not clear, the intention of Xuanzang (Tang Sanzang) lies in this explanation. Another view is that among the four application stages, it belongs to the highest worldly stage. The Mahayana-samgraha translated by Paramartha says that just as there are four expedient means before the path of a Srotapanna (stream-enterer), so too are there four expedient means for a Bodhisattva.

謂四十心。若依此釋則無五位。地前四十心皆加行故。余約四位十三住等。並如十住品明。上來多是大乘初門。接引二乘擬議彼立四善根故。有說三賢總為趣聖方便。不分資糧加行遠近。此據終說。有言。一切行位都不可說。此約頓顯真性而說。若依當部。一位之中頓攝諸位不礙前後。而位滿處即是因圓。約圓教說然與前教相參應成四句。一唯約相如前諸教。二唯約自體如前頓說。三以體從相。四以性融相。此二即當今文。謂以性隨相性不差而位歷然以性融相相不壞而常相即故。下一一位中。具一切位。非但融因亦常融果。融果之因方是真因。第五行法差別者。行隨位別。亦有圓融及寄法差別。若對前教亦成四句。準位應知。有以十向配於十度。隨勝受名。雖位位所回皆具諸度。以名收之亦有理在。四結數引證可知。第五佛子云何下說分。說十回向即為十段。一一段中皆先長行。后明偈頌。長行中各二。初位行后位果。有不具者。至文當知。位行中各三。初牒名徴起。二依徴廣釋。三依釋結名。文處可見。今初。迴向文缺位果。于位行中先牒名者。具如本分。又本業云。常以無相心中。常行六道而入果報。不受而受諸受。回易轉化故名救護等。二廣釋中二。先明所回善根。后修善根時下。正明迴向。今初古人名此以為

行體。若順前名救護眾生是悲離眾生相為智。則以悲智為其行體。以是初行故。將總體以為別體。若以為欲迴向故修諸善根。即彼善根亦得稱體。古義依此。后正明迴向中二。先明隨相迴向。后我應如日下。明離相迴向。前即迴向眾生及與菩提。釋救護眾生。后即迴向實際釋離眾生相。前中二先總明令物離苦。至究竟菩提。即雙明慈悲及二回向。后菩薩摩訶薩下。別顯文分為四。一利樂救護。二佛子菩薩于非親友下。受惱救護。三佛子菩薩見諸眾生下。代苦救護。四佛子菩薩以諸善根正迴向下。迥拔救護。初中三。一總標。二我當下別顯。三佛子下。總結。今初。晉無菩薩等言。而有復作是念之語。彌顯前已迴向。別顯中文有十句。初離苦果。二離苦因。三通因果。五怖畏中含三道故。上三通於深淺。后七唯約究竟。四得菩提。五得涅槃。六滅煩惱之源。根本不覺若滅此者。如天之大明。七滅所知之闇。故云一切無明。即觸事不了者。若滅於此。如人執炬委悉而照。八令得解脫故。涅槃云澄渟清凈即真解脫。已脫重昏故云燈也。九令證法身故言真法。十令成般若無二礙智亦是權實無礙之智。三結中以前十句有通淺深故。令究竟得一大事。第二受惱救護中二。先明受惱之相。后佛子菩薩摩訶薩以諸佛法下。明迴向之相。

【現代漢語翻譯】現代漢語譯本：行體（Xingti，行為的本體）。如果順應之前的名稱救護眾生是悲（Bei，慈悲），遠離眾生相為智（Zhi，智慧），那麼就以悲智作為其行體。因為這是最初的修行，所以將總體作為個別的本體。如果認為是爲了迴向（Hui Xiang，功德迴向）的緣故而修習各種善根，那麼那些善根也可以稱為本體。古義是依據這個。後面正式闡明迴向分為兩部分。先闡明隨相迴向（Sui Xiang Hui Xiang，隨著現象的迴向），然後『我應如日』以下，闡明離相迴向（Li Xiang Hui Xiang，脫離現象的迴向）。前面是迴向眾生以及菩提（Pu Ti，覺悟），解釋救護眾生。後面是迴向實際，解釋遠離眾生相。前面分為兩部分，先總的闡明使眾生脫離痛苦，直至究竟菩提，即同時闡明慈悲以及兩種迴向。後面『菩薩摩訶薩』以下，特別顯示，分為四個部分：一，利樂救護（Li Le Jiu Hu，利益和快樂的救護）；二，『佛子菩薩于非親友』以下，受惱救護（Shou Nao Jiu Hu，承受煩惱的救護）；三，『佛子菩薩見諸眾生』以下，代苦救護（Dai Ku Jiu Hu，代替痛苦的救護）；四，『佛子菩薩以諸善根正迴向』以下，迥拔救護（Jiong Ba Jiu Hu，超拔的救護）。最初的部分分為三部分：一，總標；二，『我當』以下特別顯示；三，『佛子』以下總結。現在是最初的部分。晉譯本沒有『菩薩』等詞語，而有『復作是念』的語句，更加明顯地表明前面已經迴向。特別顯示的部分有十句。第一句，脫離苦果；第二句，脫離苦因；第三句，貫通因果；五種怖畏中包含三道（San Dao，三惡道）的緣故。上面三句貫通深淺，後面七句只針對究竟。第四句，得到菩提；第五句，得到涅槃（Nie Pan，寂滅）；第六句，滅除煩惱的根源，根本不覺（Bu Jue，不覺悟），如果滅除這個，就像天空的大光明；第七句，滅除所知的黑暗，所以說一切無明（Wu Ming，無明），就是接觸事物不能明瞭的人。如果滅除這個，就像人拿著火炬詳細地照亮；第八句，使得到解脫，所以涅槃說澄澈清凈就是真正的解脫，已經脫離了重重昏暗，所以說是燈；第九句，使證得法身（Fa Shen，佛的法身），所以說真法；第十句，使成就般若（Bo Re，智慧），沒有二礙智（Er Ai Zhi，二種障礙的智慧），也是權實無礙的智慧。第三部分總結中，因為前面的十句貫通淺深，所以使究竟得到一件大事。第二部分受惱救護分為兩部分：先闡明受惱的相狀，然後『佛子菩薩摩訶薩以諸佛法』以下，闡明迴向的相狀。

【English Translation】 English version: Xingti (The substance of action). If according to the previous name, rescuing sentient beings is Bei (Compassion), and being apart from the appearance of sentient beings is Zhi (Wisdom), then take compassion and wisdom as its Xingti. Because this is the initial practice, take the whole as a separate substance. If it is thought that various good roots are cultivated for the sake of dedication of merit (Hui Xiang), then those good roots can also be called substance. The ancient meaning is based on this. Later, the dedication is officially clarified in two parts. First, clarify the dedication according to appearance (Sui Xiang Hui Xiang), and then 'I should be like the sun' below, clarify the dedication apart from appearance (Li Xiang Hui Xiang). The former is the dedication to sentient beings and Bodhi (Enlightenment), explaining the rescue of sentient beings. The latter is the dedication to reality, explaining being apart from the appearance of sentient beings. The former is divided into two parts, first generally clarifying to make sentient beings get rid of suffering, until ultimate Bodhi, that is, simultaneously clarifying compassion and the two dedications. Later, 'Bodhisattva Mahasattva' below, is specially displayed, divided into four parts: one, benefiting and protecting rescue (Li Le Jiu Hu); two, 'Buddhist son Bodhisattva towards non-relatives and friends' below, suffering rescue (Shou Nao Jiu Hu); three, 'Buddhist son Bodhisattva seeing all sentient beings' below, suffering substitution rescue (Dai Ku Jiu Hu); four, 'Buddhist son Bodhisattva with all good roots rightly dedicating' below, outstanding rescue (Jiong Ba Jiu Hu). The initial part is divided into three parts: one, general mark; two, 'I shall' below is specially displayed; three, 'Buddhist son' below is summarized. Now is the initial part. The Jin translation does not have words such as 'Bodhisattva', but has the phrase 'again make this thought', which more clearly shows that the front has already been dedicated. The specially displayed part has ten sentences. The first sentence, getting rid of the suffering result; the second sentence, getting rid of the suffering cause; the third sentence, connecting cause and effect; the five fears contain the three paths (San Dao). The above three sentences connect the shallow and deep, and the latter seven sentences are only for the ultimate. The fourth sentence, obtaining Bodhi; the fifth sentence, obtaining Nirvana (Extinction); the sixth sentence, eliminating the source of troubles, the fundamental non-awakening (Non-awakening), if this is eliminated, it is like the great light of the sky; the seventh sentence, eliminating the darkness of knowledge, so it is said that all ignorance (Ignorance), that is, those who cannot understand when contacting things. If this is eliminated, it is like a person holding a torch and illuminating in detail; the eighth sentence, making one obtain liberation, so Nirvana says that clear purity is true liberation, having escaped from the heavy darkness, so it is said to be a lamp; the ninth sentence, making one attain the Dharmakaya (Dharma Body), so it is said to be true Dharma; the tenth sentence, making one achieve Prajna (Wisdom), without the two obstacles (Two Obstacles), it is also the wisdom without obstacles of the provisional and real. In the third part of the summary, because the previous ten sentences connect the shallow and deep, so making one ultimately obtain a major event. The second part of suffering rescue is divided into two parts: first clarifying the appearance of suffering, and then 'Buddhist son Bodhisattva Mahasattva with all Buddhist dharmas' below, clarifying the appearance of dedication.

前中亦二。先法后喻。法中有標徴釋可知。后喻中有二喻。先大海不變喻。喻遇惡緣不變本心海。喻菩薩器量大故。眾毒喻惡眾生。不變喻菩薩不亂。二日輪普照喻。喻遇惡不息利益。于中三。

初喻次合後徴釋喻中略有其二。先日輪具德。后遇緣不息。有十一惡緣閤中具合。先合具德舉其十德。以合於日影。顯于日亦具十德。一福德之輪已圓。二智用深廣難測。三正念游空無有高下。四慈風運用不退不疲。五圓福智輪顯照空法。六三乘山谷普照無私。七使目睹萬像。了真俗之義。八使居自乘業以智成辦。九常為利益晝夜無休。十無器生盲亦不語舍。后不以眾生下合。非緣不阻於中有四。不以具合十一事。初一不以通合生盲。先正合。后但以下反合。故出現品云。無信無解毀戒毀見等。皆名生盲。若別合者。弊惡合生盲。邪見合干城。令人妄謂為實故。瞋濁合修羅手。日為帝釋先鋒。彼瞋故覆障。次不知思。合閻浮樹崇巖邃谷。次不以凡愚下。合前塵霧煙雲。以彼能遍空。猶彼凡愚同一處住。后不以眾生數起下。合前時節改變。謂頻起過惑乍善乍惡。如彼晝夜陰陽失度等。三何以下徴。釋中先徴。意云何以惡不厭舍。釋意云。悲智均故。文中二。初喻后合。閤中二初總合。后不但下。別合。于中二。初以大悲合

【現代漢語翻譯】現代漢語譯本前文中的兩種比喻。首先是法喻，然後是事喻。法喻中，有標示、徵引和解釋，可以理解。事喻中有兩種比喻。首先是大海不變的比喻，比喻遇到惡劣的因緣，也不會改變本心的海洋，比喻菩薩的器量廣大。各種毒物比喻惡劣的眾生。不變比喻菩薩不會因此而心生混亂。第二是日輪普照的比喻，比喻遇到惡劣也不會停止利益眾生。其中有三點。

首先是比喻，其次是結合，然後是徵引和解釋。比喻中略有兩點。首先是日輪具備各種功德，然後是遇到因緣也不會停止。有十一種惡劣的因緣，結合中全部結合。首先是結合具備的功德，列舉了日輪的十種功德，用來結合日影，顯示日輪也具備這十種功德。一、福德之輪已經圓滿。二、智慧的運用深廣難以測度。三、正念在空中游走，沒有高下之分。四、慈悲的風的運用不會退轉和疲憊。五、圓滿的福德和智慧之輪，顯現照耀空性的法。六、對三乘的山谷普遍照耀，沒有私心。七、使眼睛能夠看到萬象，瞭解真諦和俗諦的意義。八、使眾生安住于各自的乘業，以智慧成就。九、常常爲了利益眾生，晝夜沒有休息。十、對於沒有器官的盲人，也不會不說話而捨棄。然後是不以眾生下劣來結合。並非因緣不能阻礙，其中有四點。不以……來結合，共有十一件事。首先，一，不以……來通合生盲。先是正面結合，然後只是以下來反向結合。所以《出現品》中說：『沒有信心，沒有理解，毀壞戒律，毀壞見解』等等，都叫做生盲。如果分別結合，弊端和惡行結合生盲，邪見結合干城（指堅固的城池），令人錯誤地認為是真實的。嗔恨和污濁結合修羅的手。太陽是帝釋（Indra）的先鋒，他們因為嗔恨而覆蓋和遮蔽。其次，不知思，結合閻浮樹（Jambudvipa tree）的崇山峻嶺和深邃的山谷。其次，不以凡夫愚昧下，結合之前的塵霧煙雲，因為它們能夠遍佈天空，就像那些凡夫愚昧住在同一個地方。然後，不以眾生數量的起伏下，結合之前的時節改變，指的是頻繁生起過失和迷惑，時而善良時而邪惡，就像晝夜陰陽失去常度等等。三、何以下徵引。解釋中先徵引，意思是為什麼因為惡劣而不厭棄捨棄。解釋的意思是，因為悲和智是均等的。文中分為兩部分，首先是比喻，然後是結合。結合中分為兩部分，首先是總的結合，然後是不但……下，是分別結合。其中分為兩部分，首先是以大悲來結合

【English Translation】 English version The previous two analogies. First, the Dharma analogy, then the event analogy. In the Dharma analogy, there are indications, references, and explanations that can be understood. In the event analogy, there are two analogies. First, the analogy of the unchanging great ocean, which is a metaphor for not changing the ocean of one's original mind even when encountering adverse conditions, and a metaphor for the vast capacity of a Bodhisattva. Various poisons are metaphors for evil beings. Unchanging is a metaphor for the Bodhisattva not being confused by this. Second, the analogy of the sun wheel universally illuminating, which is a metaphor for not ceasing to benefit beings even when encountering evil. Among these, there are three points.

First is the analogy, second is the combination, and then the reference and explanation. In the analogy, there are slightly two points. First, the sun wheel possesses various merits, and then it does not cease even when encountering conditions. There are eleven kinds of adverse conditions, which are all combined in the combination. First, combining the possessed merits, listing the ten merits of the sun wheel, used to combine with the sun's shadow, showing that the sun also possesses these ten merits. 1. The wheel of merit and virtue is already complete. 2. The application of wisdom is profound and difficult to fathom. 3. Right mindfulness wanders in the sky without high or low. 4. The application of the wind of compassion does not regress or become weary. 5. The complete wheel of merit and wisdom manifests and illuminates the Dharma of emptiness. 6. Universally illuminates the mountains and valleys of the Three Vehicles without selfishness. 7. Enables the eyes to see all phenomena, understanding the meaning of truth and conventional truth. 8. Enables beings to abide in their respective vehicle karma, accomplishing with wisdom. 9. Constantly for the benefit of beings, without rest day or night. 10. For the blind who have no organs, it will not abandon them without speaking. Then it is combined by not considering beings as inferior. It is not that conditions cannot hinder, among which there are four points. Combining by not considering... there are eleven things in total. First, 1, combining by not considering... to generally combine with the congenitally blind. First is the positive combination, and then it is only combined in reverse by using 'not'. Therefore, the 'Appearance Chapter' says: 'Without faith, without understanding, destroying precepts, destroying views,' etc., are all called congenitally blind. If combined separately, shortcomings and evil deeds combine with the congenitally blind, wrong views combine with the citadel (referring to a solid city), causing people to mistakenly believe it is real. Anger and turbidity combine with the hand of the Asura. The sun is the vanguard of Indra, and they cover and obscure because of anger. Second, not knowing thought, combines with the high mountains and deep valleys of the Jambudvipa tree. Second, not considering ordinary people as foolish, combines with the previous dust, fog, smoke, and clouds, because they can pervade the sky, just like those ordinary people live in the same place. Then, not considering the rise and fall of the number of beings, combines with the previous changes of seasons, referring to the frequent arising of faults and delusions, sometimes good and sometimes evil, just like the day and night yin and yang losing their constant measure, etc. 3. Why is the following a reference? In the explanation, first refer, meaning why not be disgusted and abandon because of evil. The meaning of the explanation is that because compassion and wisdom are equal. The text is divided into two parts, first is the analogy, and then is the combination. The combination is divided into two parts, first is the general combination, and then not only... is the separate combination. Among them, it is divided into two parts, first is combining with great compassion

日惡是其境。本為一切豈獨揀于惡人。如日普益寧復棄于槁木。二如是已下。以智合日善惡均照故。第二明迴向之相中二。先辨迴向之心。后佛子下。辨迴向之愿。前中依悲智心行迴向故。于中二。先緣境廣大上等佛心。即以圓覺因果之法為所緣境。圓明可貴所以稱寶。后菩薩如是下。悲成利樂下救物心。于中先牒前起。後生二種心。一于上等佛得凈信心。二下與眾生同。大悲體由依此二。成甚深等十心。一契理故。二自慶慶他故。三離過故。四超二乘故。五定樂相應故。餘五可知。普為已下。結其所用。心順口故名為真實。第二正辨迴向之愿。文中二。先愿眾生令成法器。二又作下。令得法圓滿。于中四。一總舉遇緣得法。二于諸佛下。成自分德滿。七財者。即十藏前七。三于諸佛所常隨下。勝進德圓。四令一切下。明得果滿。先標佛樂下。二句釋故。第三回向略明十種樂。謂不可思議佛所住樂等。又不思議法品。略明十種無量住。謂常住大悲等。第三代苦救護中。文分為三。初總明代苦迴向。二復作是念我所修行下。別明迴向之心。三佛子菩薩摩訶薩以諸善根如是迴向所謂隨宜下。總結成益。今初分二。初明先救重苦。后菩薩爾時作是念言下。念遍救諸苦。今初有二。先見苦興悲心堅不退。堅有七相。謂不捨所行

【現代漢語翻譯】現代漢語譯本『日惡是其境』，太陽照耀之處皆是其境界。本性是爲了利益一切眾生，豈會只選擇惡人？如同太陽普遍照耀萬物，難道會捨棄枯槁的樹木？『二如是已下』，以下的內容，是用智慧與太陽的特性相結合，說明太陽對善惡都是平等照耀的緣故。第二部分闡明迴向的相狀，分為兩部分。首先辨明迴向的『心』。然後『佛子下』，辨明迴向的『愿』。前面一部分是依據悲智之心來實行迴向，因此分為兩部分。首先是緣于境界廣大，與上等佛的心相應，也就是以圓覺因果之法作為所緣的境界。圓滿光明，值得珍視，所以稱為『寶』。然後『菩薩如是下』，以悲心成就利益眾生的心願，救度眾生。其中先承接前面的內容，然後生起兩種心。第一種是對上等佛生起清凈的信心。第二種是與下方的眾生同心同德。大悲的本體是依靠這兩種心而成就甚深等十種心。第一種是契合真理的緣故。第二種是自我慶幸，也慶幸他人的緣故。第三種是遠離過失的緣故。第四種是超越二乘的緣故。第五種是禪定與快樂相應的緣故。其餘五種可以自己瞭解。『普為已下』，總結其作用。心與口一致，所以稱為『真實』。第二部分正式辨明迴向的愿。文中分為兩部分。首先是愿眾生能夠成為接受佛法的器皿。第二是『又作下』，愿眾生能夠得到佛法的圓滿。其中分為四部分。第一部分是總的說明遇到因緣就能得到佛法。第二部分是『于諸佛下』，成就自身功德圓滿。『七財』，就是十藏前面的七種。第三部分是『于諸佛所常隨下』，殊勝精進，功德圓滿。第四部分是『令一切下』，說明得到果報圓滿。先標明佛的快樂，『下』面兩句是解釋的緣故。第三部分迴向略微說明十種快樂，指的是不可思議佛所住的快樂等。又在不可思議法品中，略微說明十種無量住，指的是常住大悲等。第三部分是代替眾生受苦，救護眾生，文中分為三部分。首先是總的說明代替眾生受苦的迴向。第二部分是『復作是念我所修行下』，分別說明迴向的心。第三部分是『佛子菩薩摩訶薩以諸善根如是迴向所謂隨宜下』，總結成就利益。現在先說第一部分，分為兩部分。首先說明先救度承受重大苦難的眾生。然後『菩薩爾時作是念言下』，發願普遍救度一切苦難。現在先說第一部分，分為兩部分。首先是見到眾生的苦難，生起悲憫之心，堅定不退轉。堅定有七種相狀，指的是不捨棄所修行的。

【English Translation】 English version 『Ri E Shi Qi Jing』 (日惡是其境, the realm of the sun's evil): Wherever the sun shines is its realm. Its nature is to benefit all beings, so how could it only choose evil people? Just as the sun universally benefits all things, would it abandon withered trees? 『Er Ru Shi Yi Xia』 (二如是已下, the following content): The following content combines wisdom with the characteristics of the sun, explaining that the sun shines equally on both good and evil. The second part elucidates the characteristics of dedication, divided into two parts. First, it distinguishes the 『mind』 of dedication. Then, 『Fo Zi Xia』 (佛子下, the following of Buddha's disciples), it distinguishes the 『vow』 of dedication. The first part is based on the mind of compassion and wisdom to practice dedication, so it is divided into two parts. First, it is related to the vastness of the realm, corresponding to the mind of the superior Buddhas, that is, taking the Dharma of perfect enlightenment as the object of dedication. Perfect and bright, worthy of cherishing, so it is called 『treasure』. Then, 『Pu Sa Ru Shi Xia』 (菩薩如是下, the following of Bodhisattvas), with compassion, it fulfills the wish to benefit all beings, saving sentient beings. Among them, first, it connects with the previous content, and then generates two kinds of minds. The first is to generate pure faith in the superior Buddhas. The second is to be of one mind and one heart with the sentient beings below. The essence of great compassion relies on these two kinds of minds to achieve ten kinds of profound minds. The first is because it is in accordance with the truth. The second is because it is self-congratulatory and also congratulates others. The third is because it is free from faults. The fourth is because it transcends the two vehicles. The fifth is because it is in accordance with samadhi and happiness. The remaining five can be understood by oneself. 『Pu Wei Yi Xia』 (普為已下, the following of universally for): Summarize its function. The mind and mouth are consistent, so it is called 『true』. The second part formally distinguishes the vow of dedication. The text is divided into two parts. The first is to wish that sentient beings can become vessels for receiving the Dharma. The second is 『You Zuo Xia』 (又作下, the following of also making), to wish that sentient beings can obtain the perfection of the Dharma. Among them, it is divided into four parts. The first part is a general explanation that one can obtain the Dharma when encountering conditions. The second part is 『Yu Zhu Fo Xia』 (于諸佛下, the following of in all Buddhas), achieving the perfection of one's own merits. 『Qi Cai』 (七財, seven treasures), that is, the first seven of the ten treasures. The third part is 『Yu Zhu Fo Suo Chang Sui Xia』 (于諸佛所常隨下, the following of always following in all Buddhas), excellent progress, perfect merit. The fourth part is 『Ling Yi Qie Xia』 (令一切下, the following of making all), explaining that one obtains the perfection of the fruit. First, mark the happiness of the Buddha, the two sentences 『Xia』 (下, below) are the reason for the explanation. The third part of dedication briefly explains ten kinds of happiness, referring to the happiness of dwelling in the inconceivable Buddha, etc. Also, in the inconceivable Dharma chapter, it briefly explains ten kinds of immeasurable dwellings, referring to constant dwelling in great compassion, etc. The third part is to replace sentient beings in suffering and protect sentient beings, the text is divided into three parts. The first is a general explanation of the dedication of replacing sentient beings in suffering. The second part is 『Fu Zuo Shi Nian Wo Suo Xiu Xing Xia』 (復作是念我所修行下, the following of again making this thought, what I cultivate), separately explaining the mind of dedication. The third part is 『Fo Zi Pu Sa Mo He Sa Yi Zhu Shan Gen Ru Shi Hui Xiang Suo Wei Sui Yi Xia』 (佛子菩薩摩訶薩以諸善根如是迴向所謂隨宜下, the following of Buddha's disciples, Bodhisattvas, Mahasattvas, dedicating all good roots in this way, so-called according to appropriateness), summarizing the achievement of benefits. Now, first say the first part, divided into two parts. First, explain first saving sentient beings who are suffering great hardships. Then 『Pu Sa Er Shi Zuo Shi Nian Yan Xia』 (菩薩爾時作是念言下, the following of Bodhisattvas at that time making this thought), vowing to universally save all sufferings. Now, first say the first part, divided into two parts. First, seeing the suffering of sentient beings, generating a compassionate heart, firm and not retreating. Firmness has seven aspects, referring to not abandoning what is practiced.

。不避苦事。不驚忽至。不怖迷倒。不退大悲。多苦不怯。長苦無厭。二何以下。徴以釋成。徴有二意。一云生自造苦何干菩薩。而欲代之。二云劇苦難堪何為不厭。釋意云。本願荷故。逢苦若厭焉能荷負。二念遍救諸苦中二。先救八苦八難等苦故。有諸言。隨業流轉是業系苦。邪見無智是愚癡苦。我應已下。起救之心二又諸眾生下。救迷四諦苦。文中分二。初念苦境。二菩薩見下。正興悲救。今初。于中先不知集。謂癡愛為本是煩惱道。染著已下。明其業道。為有造行故名染著。隨業入苦如彼鳥獸因食愛故入于籠檻。作魔業行明有惡業。福智都盡明無善業。次常懷疑惑。無生道見滅之因。故不見安隱圓寂。不知出離道諦。在於生死苦諦。二興悲救中起大悲心者。令脫苦集故。大饒益心者。令得清凈滅道故。故用善根迴向。大回向經者。賢首云。如圓教所說普賢迴向故。然藏內有大回向經。此教最初不應指彼。若結集從簡于理可然。第二別明代苦迴向之心。中有五復念。前三明代苦之心。

后二明迴向之心。今初。即分為三。初明一向普救無自為心。次眾苦備受無懈怠心。三決志保護無虛妄心。初文可知。二中復二。先正明後徴釋。今初。言大壑者。如尾閭壑。飲縮眾生無暫已故。后徴釋中先徴。意云何以獨為

眾生備受眾苦。復勤修耶。釋云。一身之苦令多解脫故愿自受。顯悲之深。問眾生之苦自業所招。自心所變。云何菩薩而能代耶。答通論代苦有其七義。一以苦自要增悲念故瑜伽四十九問云。菩薩從勝解行地。隨入凈勝意樂地時。云何超過諸惡趣等。此問菩薩云何自離惡趣下答文廣。意云。謂菩薩於世間清凈靜慮。已善積資糧于多苦有情修習哀愍。無餘思惟。由此修習故。得哀愍意樂及悲意樂。為利惡趣有情誓處惡趣。如己舍宅。設住惡趣能證菩提。亦能忍受。為除物苦愿身代受。令彼惡業永不現行。一切善業常得現行。由此悲願力故。一切惡趣諸煩惱品所有粗重。于自所依皆得除遣。得入初地。釋曰。約此但有悲願意樂。身不能代。由悲決定自獲勝益。二約菩薩本為利生求法苦行。已名為代后能為物為增上緣。亦名代受。三約菩薩留惑同事受有苦身。為生說法令不造苦因。因亡果喪亦名代受。四設有眾生欲造無間等業。菩薩化止不從。遂斷其命。菩薩自受惡趣苦報。令彼得免無間大苦。名為代受。此依梁攝論第十一說。涅槃仙預國王。亦同此義。非唯意樂而已。五由菩薩初修正愿為生受苦。至究竟位愿成自在。常在惡趣救代眾生。如地藏菩薩及現莊嚴王等。乃至饑世身為大魚。皆其類也。或以光明照觸。或神力冥加

【現代漢語翻譯】現代漢語譯本眾生飽受各種痛苦。他們還會繼續精進修行嗎？解釋說：爲了使更多眾生解脫，菩薩願意親自承受痛苦，這顯示了菩薩深切的悲憫之心。有人問：眾生的痛苦是自身業力所招致，也是自身心念所變現的，菩薩如何能夠代替他們承受呢？回答是：總的來說，代替眾生受苦有七種含義。第一，菩薩以承受痛苦來堅定自己的悲憫之心。《瑜伽師地論》第四十九問中說：『菩薩從勝解行地進入凈勝意樂地時，如何超越諸惡趣等？』這裡問的是菩薩如何脫離惡趣。下面的回答很長，意思是說：菩薩在世間清凈的禪定中，已經積累了充足的資糧，對處於痛苦中的眾生修習哀憫，沒有其他任何想法。通過這樣的修習，菩薩獲得了哀憫意樂和悲意樂，爲了利益惡趣的眾生，發誓要身處惡趣，就像在自己的家一樣。即使身處惡趣，也能證得菩提，並且能夠忍受痛苦。爲了消除眾生的痛苦，菩薩願意代替他們承受，使他們的惡業永遠不再發生，一切善業常常能夠發生。由於這種悲願的力量，一切惡趣的煩惱品所帶來的粗重，在菩薩自身都能得到消除，從而進入初地。』解釋說：從這個角度來看，菩薩只有悲憫的意願和喜樂，身體並不能代替眾生受苦。但由於這種悲憫的決心，菩薩自身獲得了殊勝的利益。第二，菩薩本來爲了利益眾生而求法苦行，這已經可以稱為代替眾生受苦。之後，菩薩能夠為眾生提供增上緣，也可以稱為代替眾生受苦。第三，菩薩爲了利益眾生而保留惑業，與眾生一同承受有苦的身體，為眾生說法，使他們不再造作痛苦的因，因滅則果亡，這也稱為代替眾生受苦。第四，假設有眾生想要造作無間地獄的惡業，菩薩通過化現阻止他們，甚至斷絕他們的性命，菩薩自己承受墮入惡趣的苦報，使他們免受無間地獄的巨大痛苦，這稱為代替眾生受苦。這是依據《梁攝大乘論》第十一卷所說。涅槃仙人預先殺死國王的故事，也與此義相同，並非僅僅是意願而已。第五，由於菩薩最初發愿為眾生受苦，到了究竟的地位，願力成就，獲得自在，常常在惡趣中救助和代替眾生受苦，例如地藏菩薩（Ksitigarbha）和現莊嚴王等。乃至在饑荒的年代化身為大魚，都是這一類的例子。或者用光明照耀和觸碰眾生，或者用神力暗中加持眾生。

【English Translation】 English version Beings suffer from various kinds of suffering. Do they continue to practice diligently? It is explained that: In order to liberate more beings, Bodhisattvas are willing to personally endure suffering, which shows the depth of their compassion. Someone asks: The suffering of beings is caused by their own karma and transformed by their own minds. How can Bodhisattvas take their place and endure it? The answer is: Generally speaking, there are seven meanings to taking the place of beings to endure suffering. First, Bodhisattvas use the endurance of suffering to strengthen their compassion. In the forty-ninth question of the Yogacarabhumi-sastra, it says: 'When a Bodhisattva enters the Pure Superior Intention Ground from the Ground of Understanding and Practice, how does he transcend the evil realms, etc.?' This asks how Bodhisattvas escape from the evil realms. The answer below is lengthy, meaning: Bodhisattvas, in the pure meditation of the world, have accumulated sufficient resources, cultivate compassion for sentient beings in suffering, and have no other thoughts. Through such cultivation, Bodhisattvas obtain the intention of compassion and the intention of sorrow, and in order to benefit sentient beings in the evil realms, they vow to be in the evil realms, as if they were in their own home. Even if they are in the evil realms, they can attain Bodhi and endure suffering. In order to eliminate the suffering of beings, Bodhisattvas are willing to take their place and endure it, so that their evil karma will never occur again, and all good karma can often occur. Due to the power of this compassionate vow, all the heaviness brought about by the afflictions of all the evil realms can be eliminated in the Bodhisattva themselves, thereby entering the first ground.' It is explained that: From this perspective, Bodhisattvas only have the intention of compassion and joy, and the body cannot take the place of beings to endure suffering. However, due to this determination of compassion, Bodhisattvas themselves obtain superior benefits. Second, Bodhisattvas originally sought the Dharma and practiced asceticism for the benefit of beings, which can already be called taking the place of beings to endure suffering. Afterwards, Bodhisattvas can provide beings with the condition of enhancement, which can also be called taking the place of beings to endure suffering. Third, Bodhisattvas retain afflictions for the benefit of beings, and together with beings endure the suffering body, teach the Dharma to beings, so that they no longer create the cause of suffering, and the cause is extinguished and the fruit is lost, which is also called taking the place of beings to endure suffering. Fourth, suppose there are beings who want to create the evil karma of the Avici Hell, Bodhisattvas prevent them through manifestation, and even cut off their lives. Bodhisattvas themselves endure the suffering of falling into the evil realms, so that they are spared the great suffering of the Avici Hell, which is called taking the place of beings to endure suffering. This is based on the eleventh volume of the Mahayana-samgraha. The story of the Nirvana Immortal killing the king in advance is the same as this meaning, and it is not just intention. Fifth, because Bodhisattvas initially vowed to endure suffering for beings, and when they reach the ultimate position, the power of the vow is fulfilled and they attain freedom, they often rescue and take the place of beings to endure suffering in the evil realms, such as Ksitigarbha Bodhisattva and King Present Adornment, etc. Even transforming into a large fish in times of famine are all examples of this kind. Or they illuminate and touch beings with light, or they secretly bless beings with divine power.

其事非一。六由菩薩此愿契同真如。彼眾生苦即同如性。以同如之愿。還潛至即真之苦。依此融通亦名代也。七由普賢以法界為身。一切眾生皆是法界。即眾生受苦常是菩薩。故名為代。上來七義初但意樂。次二但約為增上緣。四五二義實能身代。六七二義理觀融通。問若依四五二義。應能普代。何故猶有眾生受苦。答此有三義。一有緣無緣故。與菩薩有緣則可代也。二業有定不定故。不定者可代。三若受苦有益菩薩令受。方能究竟得離苦故。如父母教子付嚴師令治。如是密益非凡小所知。第三決志保護中二。先正明。后徴釋。徴意云。云何不捨何名不虛。釋有二意。一異小乘不自為故。二亦不為下。明異凡夫著欲過故。文中三。初正明不求。二徴釋所以。所以不求者見多過故。文中體即是苦復能生苦。近障天樂況大菩提惑習雙亡。今言淫慾即是道者。善須得意。三菩薩如是下。結成前義。第二有二復念明迴向之心。即分為二。初念令彼得樂。后念身為保護。今初。乘前欲苦故令得樂。文有十句。初總余別。別中前八涅槃后一菩提。于涅槃中。一住涅槃能建大事。名為利益。二滅心數。三證無為。四無能所。五相不能遷。六廣無份量。七生死真性即是涅槃故。無所舍智冥真理是以不退。八一得永常湛然不滅依解節經說

【現代漢語翻譯】現代漢語譯本這件事並非只有一種解釋。六、由於菩薩的願力與真如（Tathata，事物的真實本性）相契合，眾生的痛苦即等同於真如的性質。憑藉這種與真如相同的願力，還能暗中深入到真實的痛苦之中。依據這種融通的理解，也可以稱之為『代』。七、由於普賢菩薩以法界（Dharmadhatu，宇宙萬有的本體）為身，一切眾生皆是法界的一部分，因此眾生所受的痛苦常常也是菩薩所感受的。所以稱之為『代』。以上七種解釋，最初一種只是意樂上的，其次兩種只是從增上緣（因緣）的角度來說，第四和第五兩種解釋實際上能夠以自身代替，第六和第七兩種解釋則是從理性的觀察和融通的角度來說。問：如果依據第四和第五兩種解釋，應該能夠普遍地代替眾生受苦，為什麼仍然有眾生在受苦呢？答：這有三種原因。一、有緣和無緣的緣故，與菩薩有緣的眾生才可以被代替。二、業有定業和不定業的緣故，不定業可以被代替。三、如果受苦對菩薩有益，就讓眾生承受，這樣才能最終脫離痛苦。如同父母教導孩子，將他們交給嚴厲的老師管教一樣。這種秘密的利益不是凡夫俗子所能理解的。第三部分是決意保護，分為兩部分。首先是正面闡明，然後是提問解釋。提問的意思是：為什麼不捨棄？什麼叫做不虛妄？解釋分為兩層意思。一是不同於小乘，不是隻為自己。二是不為下，說明不同於凡夫執著慾望的過失。文中分為三部分。首先是正面說明不追求。二是提問解釋原因。不追求的原因是看到慾望的諸多過失。文中，慾望的本體就是痛苦，而且還能產生更多的痛苦，近則障礙天上的快樂，更何況是大的菩提（Bodhi，覺悟），迷惑和習氣都無法消除。現在說淫慾就是道，需要好好領會其中的意思。三、菩薩如此，總結前面的意思。第二部分有兩層意思，再次憶念並闡明迴向（Parināmanā，功德迴向）之心，即分為兩部分。首先是憶念令他們得到快樂，然後是憶念自身作為保護。現在先說第一部分。承接前面的慾望之苦，所以要令眾生得到快樂。文中有十句。第一句是總說，其餘是別說。別說中，前八句是關於涅槃（Nirvana，寂滅），后一句是關於菩提。在涅槃中，一是安住于涅槃能夠建立大事，稱之為利益。二是滅除心識的活動。三是證得無為（Asamskrta，不生不滅的境界）。四是沒有能和所的分別。五是相狀不能改變。六是廣大沒有份量。七是生死和真性就是涅槃，因此沒有捨棄。智慧與真理相合，所以不會退轉。八是一旦獲得就永遠常在，湛然不滅，依據《解節經》所說。

【English Translation】 English version The matter is not just one thing. Six, because the Bodhisattva's vow is in accord with Suchness (Tathata, the true nature of things), the suffering of sentient beings is the same as the nature of Suchness. With the vow that is the same as Suchness, it also secretly penetrates into the real suffering. According to this fusion and understanding, it can also be called 'substitution'. Seven, because Samantabhadra Bodhisattva takes the Dharmadhatu (the essence of all things in the universe) as his body, and all sentient beings are part of the Dharmadhatu, the suffering of sentient beings is often the suffering of the Bodhisattva. Therefore, it is called 'substitution'. Among the above seven explanations, the first is only in terms of intention, the next two are only from the perspective of the augmenting condition (cause and condition), the fourth and fifth explanations can actually substitute with themselves, and the sixth and seventh explanations are from the perspective of rational observation and fusion. Question: If according to the fourth and fifth explanations, it should be possible to universally substitute for the suffering of sentient beings, why are there still sentient beings suffering? Answer: There are three reasons for this. One, the reason of affinity and non-affinity, sentient beings who have affinity with the Bodhisattva can be substituted. Two, the reason that karma has fixed karma and unfixed karma, unfixed karma can be substituted. Three, if suffering is beneficial to the Bodhisattva, let sentient beings bear it, so that they can eventually get rid of suffering. It is like parents teaching their children and handing them over to strict teachers to discipline them. This secret benefit is not something that ordinary people can understand. The third part is the determination to protect, divided into two parts. The first is a positive explanation, and then a question and explanation. The meaning of the question is: Why not abandon? What is called not false? The explanation is divided into two levels of meaning. One is different from the Hinayana, not just for oneself. The second is not for the lower, indicating the fault of ordinary people clinging to desires. The text is divided into three parts. The first is a positive statement of not pursuing. The second is to ask and explain the reason. The reason for not pursuing is to see the many faults of desire. In the text, the body of desire is suffering, and it can also produce more suffering, which hinders the happiness of heaven, let alone the great Bodhi (Enlightenment), confusion and habits cannot be eliminated. Now that lust is said to be the Tao, one needs to understand the meaning of it well. Three, the Bodhisattva is like this, summing up the previous meaning. The second part has two levels of meaning, recalling and clarifying the heart of dedication (Parināmanā, merit dedication) again, which is divided into two parts. The first is to remember to make them happy, and then to remember oneself as protection. Now let's talk about the first part. Continuing the previous suffering of desire, so we must make sentient beings happy. There are ten sentences in the text. The first sentence is a general statement, and the rest are separate statements. In the separate statements, the first eight sentences are about Nirvana (Extinction), and the last sentence is about Bodhi. In Nirvana, one is that dwelling in Nirvana can establish great things, which is called benefit. The second is to eliminate the activities of consciousness. The third is to attain the Unconditioned (Asamskrta, the realm of non-birth and non-death). The fourth is that there is no distinction between the able and the possessed. The fifth is that the appearance cannot be changed. The sixth is vast and has no weight. The seventh is that birth and death and true nature are Nirvana, so there is no abandonment. Wisdom is in harmony with truth, so it will not regress. The eighth is that once obtained, it will always be there, serene and indestructible, according to the Explanation of Knots Sutra.

有五樂。一出家樂脫家難故。二遠離樂。以斷欲得初禪故。三寂靜樂。二禪為首。覺觀息故。四菩提樂。於法如實覺故。五涅槃樂。息化入無餘故。彼通人天今唯究竟。會釋可知。二保護中初示安隱道。令得菩提名知實義。后又于下。令度生死海得大涅槃。名到彼岸。第三總結成益中。初總標。所謂下別顯。別中初句救護余皆成益。第四回拔救護。謂孤標大志普為眾生。而無冀望。文中二。先喻后合。喻中有二。一獨照喻。二又諸下。成益喻。法合亦二。先合獨照。后修習下。合前成益。即正顯迴向。初之一句通其二勢。一成前二標。后所謂下。別顯。文有十句。初總余別。照謂照機顧復之義。見於毛詩餘文可知。第二大段我應如日普照一切下。離相迴向。于中二。先以忘機之智導前大悲令成無緣。后安置下。正明大智離眾生相。今初。功高二儀而不仁。明逾日月而彌昏故。于中先正明無私。不求恩故能容受惡。為普照故不以一惡而舍眾多。設盡背恩尚無嫌恨。豈況一耶。后善根雖少下。顯成廣大。大智導悲能普緣故。如聲入角小亦遠聞。第二正明離相迴向。謂向實際。然一一隨相皆具。如下諸句離相。說有前後行在一心。文分為二。先正明離相。后菩薩如是下。總結成益。前中義雖總通。且取文便略分為二。先會前

迴向眾生明入實際。后以如是等下。會前回向菩提明入實際。然入實際即事理無礙故。前段亦明不離蘊等。後段亦明離我我所。前中二。先廣明離善根迴向之相。二解一切下。雙結二相。前中有二十一回向分四。初十四句離所取相。次二句離能取想。三一句離能詮名言。四有四句顯如如理。由離妄想成正智故。令前名相皆即如如。今初。初總余別。總謂令所向眾生契同所向實際。故名安置。實際即法性性自無著。別中二前十入理。后三離過。今初。初句遣所向眾生了自性故不著。凝然不動隨緣不變。二遣能回悲願。不依于悲不取愿相。三遣所回善根。四遣所獲果報。五六二句雙明起行之身及所向眾生之相。即真故不著。即俗故不壞。七遣所成業行。八遣所得報相。上四遣體。九總顯諸事能成因緣。十總明前事從緣所起。明上回向不出前十。由后二句故無性。無性故即法性。故無所著。后三離過。一不著虛名。二不著報處。三敬養等名虛妄法。二離能取想中。初句對所說能。后句別無三倒。謂於前諸事起心。分別常無常等名為心倒。于常等境取分齊相。名為想倒。于相執實名為見倒。翻背正信立以倒名。翻上名為不起三倒故。大品十七彌勒語須菩提言。新發意菩薩。隨喜諸佛及佛弟子善根已。迴向菩提。云何不墮想心見

【現代漢語翻譯】現代漢語譯本『迴向眾生明入實際』，是指將功德迴向給眾生，使他們明白真理，證入實際（dharmadhatu，萬法本性）。後面的『如是等下』，是指在法會前回向菩提（bodhi，覺悟），使覺悟之明證入實際。然而，證入實際即是事理無礙的境界，所以前一段也闡明了不離五蘊（skandha，構成眾生個體的五種要素：色、受、想、行、識）等，后一段也闡明了離我（ātman，靈魂）我所（ātmīya，屬於我的）。前文分為兩部分，首先廣泛地闡明了遠離執著善根迴向的相狀。『二解一切下』，是總結這兩種相狀。前文又分為二十一個迴向，分為四個部分。最初十四句是遠離所取之相（grāhaka，被認知的事物），其次兩句是遠離能取之想（grāhaka-vikalpa，能認知的主體），第三句是遠離能詮釋的名言（abhilāpa，語言文字），第四部分有四句，是顯現如如之理（tathatā，真如）。因為遠離了妄想，才能成就正智（samyag-jñāna，正確的智慧），使前面的名相都即是如如。現在開始解釋第一部分。第一句是總說，其餘是別說。總說，是指令所迴向的眾生，與所迴向的實際相契合，所以名為『安置』。實際即是法性（dharmatā，法的本性），其性自無執著。別說中分為兩部分，前十句是入理，后三句是遠離過失。現在開始解釋第一部分。第一句是遣除所迴向的眾生了悟自性，所以不執著，凝然不動，隨緣不變。第二句是遣除能迴向的悲願，不依賴於悲心，不執取愿相。第三句是遣除所迴向的善根。第四句是遣除所獲得的果報。第五句和第六句，是雙重闡明發起修行之身，以及所迴向眾生的相狀。因為是真（satya，真實）所以不執著，因為是俗（saṃvṛti，世俗）所以不壞。第七句是遣除所成就的業行（karma，行為）。第八句是遣除所得到的報相。以上四句是遣除體（svabhāva，自性）。第九句是總的顯示諸事能夠成就的因緣（hetu-pratyaya，原因和條件）。第十句是總的闡明前述諸事是從因緣所生起。闡明以上回向沒有超出前十句，因為後面的兩句是無自性（niḥsvabhāva，沒有不變的自體），因為無自性，所以即是法性，所以無所執著。後面三句是遠離過失。第一句是不執著虛名。第二句是不執著報處。第三句是恭敬供養等名稱是虛妄法。第二部分是遠離能取之想。第一句是針對所說的能（grāhaka，能取）而說。后一句是特別說明沒有三種顛倒（viparyāsa，顛倒見）。所謂對於前面的諸事，生起心，分別常無常等，名為心倒。于常等境界，取分齊相，名為想倒。于相執著為實有，名為見倒。翻轉背離正信，而立以顛倒之名。翻轉以上，名為不生起三種顛倒。大品般若經第十七品中，彌勒（Maitreya，慈氏菩薩）對須菩提（Subhūti，解空第一的弟子）說：『新發意的菩薩，隨喜諸佛以及佛弟子的善根之後，迴向菩提，如何才能不墮入想心見？』

【English Translation】 English version 'Dedicating merit to sentient beings, enabling them to realize and enter actuality' refers to dedicating merit to sentient beings, enabling them to understand the truth and realize actuality (dharmadhatu, the nature of all phenomena). The following 'such as these' refers to dedicating merit to bodhi (enlightenment) before the assembly, enabling the light of enlightenment to enter actuality. However, entering actuality means that there is no obstruction between phenomena and principle, so the previous section also clarifies not being separate from the five skandhas (the five aggregates that constitute an individual: form, sensation, perception, volition, and consciousness), and the latter section also clarifies being separate from self (ātman, soul) and what belongs to self (ātmīya, belonging to me). The preceding text is divided into two parts. First, it extensively clarifies the characteristics of dedicating merit while being free from attachment to the root of goodness. 'The second, explaining all' summarizes these two characteristics. The preceding text is further divided into twenty-one dedications, divided into four parts. The first fourteen lines are about being free from the aspect of what is grasped (grāhaka, the object of cognition), the next two lines are about being free from the thought of the grasper (grāhaka-vikalpa, the subject of cognition), the third line is about being free from the names and words that explain (abhilāpa, language), and the fourth part has four lines, which reveal the principle of suchness (tathatā, thusness). Because one is free from delusion, one can achieve right wisdom (samyag-jñāna, correct wisdom), making all the preceding names and forms identical to suchness. Now, let's begin explaining the first part. The first sentence is a general statement, and the rest are specific explanations. The general statement refers to enabling the sentient beings to whom merit is dedicated to be in harmony with the actuality to which merit is dedicated, hence the name 'settlement'. Actuality is the nature of dharma (dharmatā, the nature of dharma), and its nature is inherently free from attachment. The specific explanations are divided into two parts: the first ten lines are about entering the principle, and the last three lines are about being free from faults. Now, let's begin explaining the first part. The first sentence is to dispel the attachment of the sentient beings to whom merit is dedicated by realizing their own nature, so they are not attached, remaining still and unchanging, adapting to conditions without changing. The second sentence is to dispel the compassionate vows of the one who dedicates merit, not relying on compassion, not grasping the aspect of vows. The third sentence is to dispel the root of goodness to which merit is dedicated. The fourth sentence is to dispel the rewards obtained. The fifth and sixth sentences doubly clarify the aspect of the body that initiates practice, as well as the sentient beings to whom merit is dedicated. Because it is truth (satya, reality), there is no attachment; because it is conventional (saṃvṛti, conventional truth), it is not destroyed. The seventh sentence is to dispel the karmic actions (karma, actions) that are accomplished. The eighth sentence is to dispel the aspect of the rewards obtained. The above four sentences are to dispel the essence (svabhāva, self-nature). The ninth sentence is a general display of the causes and conditions (hetu-pratyaya, causes and conditions) that enable all things to be accomplished. The tenth sentence is a general clarification that the aforementioned things arise from causes and conditions. It clarifies that the above dedication does not go beyond the first ten sentences, because the last two sentences are without self-nature (niḥsvabhāva, without inherent existence), and because there is no self-nature, it is the nature of dharma, so there is no attachment. The last three sentences are about being free from faults. The first sentence is not being attached to empty names. The second sentence is not being attached to the place of reward. The third sentence is that names such as reverence and offerings are false dharmas. The second part is about being free from the thought of the grasper. The first sentence is addressed to the grasper (grāhaka, the grasper) that was mentioned. The latter sentence specifically explains that there are no three inversions (viparyāsa, inverted views). The so-called arising of mind towards the preceding things, distinguishing between permanence and impermanence, is called the inversion of mind. Taking the aspect of boundaries in the realm of permanence, etc., is called the inversion of thought. Clinging to the aspect as real is called the inversion of view. Turning away from right faith and establishing the name of inversion. Reversing the above is called not giving rise to the three inversions. In the seventeenth chapter of the Mahaprajnaparamita Sutra, Maitreya (Maitreya, the Bodhisattva of Loving-Kindness) said to Subhuti (Subhūti, the disciple foremost in understanding emptiness): 'How can a newly aspiring Bodhisattva, after rejoicing in the roots of goodness of all Buddhas and disciples of the Buddha, and dedicating them to Bodhi, not fall into the mind of thought and view?'

倒。須菩提言。于彼善根心不生想。用此心迴向菩提。於此迴向心亦不生心想。如是迴向則非想倒心倒見倒。若取相迴向為想心見倒。光明覺品云。若於一切智發生迴向心。見心無有生當獲大名稱。此亦無三倒也。若依大般若第二會隨喜迴向品意。則上諸事皆盡滅離變。此中何者是諸事耶。若菩薩知此一切乃至菩提。皆無所有而復能行隨喜迴向。則非想心見倒。以無所得為方便故。然小乘或說想心見三次第而起。或說一時義分前後。心想非倒。由見亂故立以倒名。雖諸說一同皆六識建立。若大乘中亦有多說。一云依七識心義分。三倒謂七識妄心性是乖理。顛倒之法。名為心倒。依是心故便有一切妄境界生。如依夢心有夢境起。即于彼境妄取其相。說為想倒。于所取法執實分明。說為見倒。依此三倒。于為無為境起常無常等八種顛倒。諸宗異說恐厭繁文。三離能詮名。四有四句顯如如者。前明妄空一切皆空。此彰實有一切妙有。又即前之空是此之實。二義不二為真法印。是即妄取回向菩薩不有。真實迴向菩薩不無。文有四句。初總顯實性。次別約眾生。三印諸事善。四心絕貪求。第二雙結者。一句結所回善根。善根可以獨修但云種植。一句結迴向行。迴向必有能所。故觀無二。如此則德本不生惑本不滅。又惑累寂然不生

【現代漢語翻譯】現代漢語譯本：倒（顛倒）。須菩提（佛陀的弟子）說：『對於那些善根，心中不生起執著的想法，用這種心迴向菩提（覺悟）。對於這種迴向的心，也不生起執著的想法。』像這樣迴向，就不是想倒、心倒、見倒。如果執著于相而回向，就是想倒、心倒、見倒。《光明覺品》中說：『如果對於一切智（佛的智慧）生起迴向的心，見到心沒有生起，就將獲得大的名聲。』這也沒有三種顛倒。如果依照《大般若經》第二會的《隨喜迴向品》的意義，那麼上面所說的各種事情都完全滅除、遠離、變化。這裡面哪些是各種事情呢？如果菩薩知道這一切乃至菩提，都是沒有實在自性的，卻又能實行隨喜迴向，那就不是想倒、心倒、見倒。因為以無所得作為方便的緣故。然而小乘或者說想、心、見三種顛倒依次生起，或者說同時生起，只是在意義上區分前後。心、想不是顛倒，因為是由於見解錯亂的緣故，才安立顛倒的名稱。雖然各種說法相同，都是六識（眼識、耳識、鼻識、舌識、身識、意識）所建立的。如果在大乘中，也有多種說法。一種說法是依照七識（末那識）的心義來區分，三種顛倒是指七識的虛妄心性是違背真理、顛倒的法，稱為心倒。依靠這個心，便有一切虛妄的境界產生，就像依靠夢中的心有夢境生起一樣。就在那些境界上虛妄地執取它的相，說為想倒。對於所執取的法，執著為真實而分明，說為見倒。依靠這三種顛倒，對於有為和無為的境界生起常、無常等八種顛倒。各種宗派的異說，恐怕令人厭煩而省略。三種遠離能詮說的名相。四有四句來顯示如如（真如）的道理。前面說明虛妄空，一切都是空。這裡彰顯真實有，一切都是妙有。而且前面的空就是這裡的實，兩種意義不二是真正的法印。這就是虛妄執取回向的菩薩不是有，真實迴向的菩薩不是無。文中有四句。第一句總的顯示實性。第二句分別地針對眾生。第三句印證各種事情的善。第四句心絕斷貪求。第二雙重總結，一句總結所迴向的善根，善根可以獨自修習，只說是種植。一句總結迴向的行為，迴向必定有能迴向和所迴向，所以觀察能所二者沒有差別。像這樣，那麼德本不生，惑本不滅。而且惑的積累寂靜，不再生起。

【English Translation】 English version: 'Inversion.' Subhuti (a disciple of the Buddha) said, 'Regarding those roots of goodness, the mind does not generate clinging thoughts, and uses this mind to dedicate towards Bodhi (enlightenment). Regarding this dedicating mind, it also does not generate clinging thoughts.' Dedicating in this way is not thought-inversion, mind-inversion, or view-inversion. If one clings to characteristics while dedicating, it is thought-inversion, mind-inversion, and view-inversion. The 'Chapter on the Light of Awareness' says, 'If one generates a dedicating mind towards all-wisdom (the wisdom of the Buddha), seeing that the mind has no arising, one will obtain great renown.' This also has no three inversions. If according to the meaning of the 'Chapter on Joyful Dedication' in the second assembly of the 'Great Perfection of Wisdom Sutra,' then all the above-mentioned matters are completely extinguished, distanced, and transformed. What are these various matters? If a Bodhisattva knows that all of this, even up to Bodhi, has no inherent existence, yet is still able to practice joyful dedication, then it is not thought-inversion, mind-inversion, or view-inversion, because of using non-attainment as a means. However, the Hinayana (Small Vehicle) either says that the three inversions of thought, mind, and view arise in sequence, or says that they arise simultaneously, only differentiated in meaning as before and after. Mind and thought are not inversions, because it is due to the confusion of views that the name of inversion is established. Although the various explanations are the same, they are all established by the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). In the Mahayana (Great Vehicle), there are also many explanations. One explanation is based on the meaning of the seventh consciousness (Manas consciousness) to differentiate the three inversions, referring to the deluded nature of the seventh consciousness as being contrary to reason and an inverted dharma, called mind-inversion. Relying on this mind, all deluded realms arise, just as dream realms arise relying on the mind in a dream. One then falsely grasps the characteristics of those realms, which is called thought-inversion. Regarding the dharma that is grasped, one clings to it as real and distinct, which is called view-inversion. Relying on these three inversions, one generates the eight inversions of permanence, impermanence, etc., towards the realms of conditioned and unconditioned. The differing explanations of the various schools are omitted for fear of being tedious. The three are apart from the names that can be expressed. The four have four phrases to reveal the principle of Suchness (Tathata). The previous explains that delusion is emptiness, and all is empty. This reveals that reality is existence, and all is wondrous existence. Moreover, the previous emptiness is this reality, and the two meanings are non-dual, which is the true Dharma seal. This is that the Bodhisattva who falsely clings to dedication is not existent, and the Bodhisattva who truly dedicates is not non-existent. The text has four phrases. The first phrase generally reveals the nature of reality. The second phrase specifically addresses sentient beings. The third phrase seals the goodness of various matters. The fourth phrase cuts off greed and seeking. The second double conclusion, one phrase concludes the roots of goodness that are dedicated, roots of goodness can be cultivated alone, only saying planting. One phrase concludes the act of dedication, dedication must have the one who dedicates and the one to whom it is dedicated, so observe that the two are not different. In this way, then the root of virtue does not arise, and the root of delusion does not perish. Moreover, the accumulation of delusion is still and does not arise.'

。真德湛然不滅。第二會前回向菩提入實際者。又前明隨相次辨離相。欲顯此二同時故雙非即離。文中三。初結前生后。二非即下。法喻釋成。三離我下。結成迴向。今初。由前離相所行清凈故。順出世無上菩提。而言二者。善根迴向世與出世。若有若無若即若離。皆名為二。今並無之。二釋成中先法后喻。法中二對。初以所回善根對能回行愿。辨非即離明因中無二。初句業非迴向能所別故。次句不離。離業無可回故。亦同凈名佈施迴向一切智為二佈施性。即是迴向一切智性。故不離斯為不二。非即故無不二也后對因果相望。初句果不即因。后句離因無果。文影略耳。理應因果各有非即離義。后喻中乘光發影。及水月之影皆緣生無性。非即非離故云清凈。初二句。以因對報報通十地故。后二句以報對果。三結成迴向者。能回之我所回我所。若隨若離並稱動亂。今照而常寂故離斯分別。而不壞相故名方便。第二總結成益者。由隨離不二故。成無礙離過之益。及第三結名文並可知。第二爾時下。重頌分二。先敘儀意于中初后二句說儀。入深句義者說依。以無量下。亦是說依。依此說故亦說所為。為此說故后正陳偈詞。二十八偈分二。前八偈半頌所回善根。前六四等。一慈二悲。一偈半喜。一偈半舍。如地無心故。一偈結其

【現代漢語翻譯】現代漢語譯本真德湛然不滅（真實的德行清澈明亮，永不磨滅）。第二會前回向菩提入實際者（第二次集會前回向菩提，進入真實境界的人）。又前明隨相次辨離相（前面闡明隨順現象，接著辨別脫離現象）。欲顯此二同時故雙非即離（想要顯示這二者同時存在，所以同時否定即和離）。文中三（文中分為三部分）。初結前生后（首先總結前面，引出後面）。二非即下（第二部分從『非即』開始）。法喻釋成（用佛法和比喻來解釋說明）。三離我下（第三部分從『離我』開始）。結成迴向（總結完成迴向）。今初（現在開始第一部分）。由前離相所行清凈故（由於前面脫離現象所產生的行為是清凈的）。順出世無上菩提（順應超越世間的無上菩提）。而言二者（說到『二』）。善根迴向世與出世（善根迴向世間和出世間）。若有若無若即若離（無論是存在還是不存在，是即還是離）。皆名為二（都稱為『二』）。今並無之（現在都沒有這些『二』）。二釋成中先法后喻（第二部分解釋說明中，先講佛法，後用比喻）。法中二對（佛法中分為兩對）。初以所回善根對能回行愿（首先用所迴向的善根，對應能迴向的行為和願望）。辨非即離明因中無二（辨別非即非離，說明因中沒有『二』）。初句業非迴向能所別故（第一句，業不是迴向，因為能迴向和所迴向是不同的）。次句不離（第二句，不能脫離）。離業無可回故（脫離了業，就沒有什麼可以迴向的了）。亦同凈名佈施迴向一切智為二佈施性（也如同《維摩詰經》所說，佈施迴向一切智慧，是兩種佈施的性質）。即是迴向一切智性（即是迴向一切智慧的性質）。故不離斯為不二（所以不脫離這個，就是不二）。非即故無不二也（因為不是『即』，所以沒有『不二』）。后對因果相望（後面對應因果相互觀望）。初句果不即因（第一句，果不是即因）。后句離因無果（第二句，脫離了因就沒有果）。文影略耳（文字的影子只是簡略地提了一下）。理應因果各有非即離義（道理上，因果各自都有非即非離的含義）。后喻中乘光發影（後面的比喻中，憑藉光線產生影子）。及水月之影皆緣生無性（以及水中的月亮影子，都是因緣而生，沒有自性）。非即非離故云清凈（非即非離，所以說是清凈）。初二句（最初兩句）。以因對報報通十地故（用因對應果報，果報通達十地）。后二句以報對果（後面兩句用果報對應結果）。三結成迴向者（第三部分總結完成迴向的人）。能回之我所回我所（能迴向的我，所迴向的我所）。若隨若離並稱動亂（無論是隨順還是脫離，都稱為動亂）。今照而常寂故離斯分別（現在照見而常寂靜，所以脫離這些分別）。而不壞相故名方便（而不破壞現象，所以稱為方便）。第二總結成益者（第二部分總結完成利益的人）。由隨離不二故（由於隨順和脫離不二的緣故）。成無礙離過之益（成就無礙，脫離過失的利益）。及第三結名文並可知（以及第三部分總結名稱的文字都可以知道）。第二爾時下（第二部分，那時）。重頌分二（重新頌揚，分為兩部分）。先敘儀意于中初后二句說儀（首先敘述儀式和意義，其中最初和最後兩句說的是儀式）。入深句義者說依（進入深奧語句意義的人，說的是依據）。以無量下（用無量）。亦是說依（也是說依據）。依此說故亦說所為（依據這個來說，也說所作為）。為此說故后正陳偈詞（爲了這個緣故，後面正式陳述偈詞）。二十八偈分二（二十八個偈子分為兩部分）。前八偈半頌所回善根（前面八個半偈頌揚所迴向的善根）。前六四等（前面六個偈子，四個是平等的）。一慈二悲（一個是慈，兩個是悲）。一偈半喜（一個半偈是喜）。一偈半舍（一個半偈是舍）。如地無心故（如同大地沒有分別心一樣）。一偈結其（一個偈子總結其）。

【English Translation】 English version True virtue is clear and bright, never extinguished. Those who, in the second assembly, dedicate merit towards Bodhi and enter reality. Furthermore, previously clarifying following phenomena, then distinguishing detachment from phenomena. Desiring to reveal that these two exist simultaneously, therefore both negate 'identity' and 'separation'. The text is divided into three parts. First, connecting the previous and generating the next. Second, starting from 'non-identity'. Explaining and establishing through Dharma and metaphors. Third, starting from 'detachment from self'. Concluding the dedication of merit. Now, the first part begins. Because the practice of detachment from phenomena is pure, it aligns with the unsurpassed Bodhi that transcends the world. When referring to 'two', it means that the roots of goodness are dedicated to both the worldly and the transcendental. Whether existent or non-existent, identical or separate, all are called 'two'. Now, all of these are absent. In the second part of the explanation, Dharma comes first, followed by metaphors. Within the Dharma, there are two pairs. First, the dedicated roots of goodness are contrasted with the actions and vows of dedication. Discriminating non-identity and separation clarifies that there is no 'two' in the cause. The first sentence states that karma is not dedication because the dedicator and the dedicated are distinct. The second sentence states that there is no separation. Because without karma, there is nothing to dedicate. It is also like Vimalakirti's statement that giving dedicated to all-knowing wisdom are two aspects of the nature of giving. That is, dedicating to the nature of all-knowing wisdom. Therefore, not separating from this is non-duality. Because it is not 'identity', there is no 'non-duality'. Later, the cause and effect are viewed in relation to each other. The first sentence states that the effect is not identical to the cause. The second sentence states that without the cause, there is no effect. The text only briefly mentions this. In principle, both cause and effect should have the meaning of non-identity and separation. In the later metaphor, light generates shadows, and the reflection of the moon in water are all produced by conditions and have no inherent nature. Because they are neither identical nor separate, they are said to be pure. The first two sentences use the cause to correspond to the retribution, which pervades the ten grounds. The last two sentences use the retribution to correspond to the result. The third part concludes with those who accomplish the dedication of merit. The 'I' that dedicates and the 'mine' that is dedicated. Whether following or separating, both are called disturbances. Now, because of illuminating and being constantly tranquil, these distinctions are abandoned. And because the phenomena are not destroyed, it is called skillful means. The second part concludes with those who accomplish the benefit. Because of the non-duality of following and separating, the benefit of achieving unobstructedness and freedom from faults is attained. And the text of the third part, which concludes the name, can also be understood. The second part, 'At that time', repeats the verses and divides them into two parts. First, narrating the ceremony and its meaning, the first and last two sentences describe the ceremony. Those who enter the meaning of the profound sentences speak of the basis. 'With immeasurable' is also speaking of the basis. Because it is based on this, it also speaks of what is done. For this reason, the verses are formally presented later. The twenty-eight verses are divided into two parts. The first eight and a half verses praise the dedicated roots of goodness. The first six are four equal ones. One is loving-kindness, two are compassion. One and a half verses are joy. One and a half verses are equanimity. Because the earth has no mind, one verse concludes it.

普遍。后二偈半明六度。后如是下。十九偈半。頌迴向行分二。前七偈半頌隨相。初一偈半頌利樂迴向。后六頌代苦迴向。余略不頌。未曾下十二偈頌前離相。于中二。前五頌正明離相。后十方下七偈頌前成益。文並可知(自下入第二十四經)第二不壞迴向。長行中二。先位行后位果。位行中三。謂牒釋結。今初。牒名徴起。謂于諦寶等十種勝境。深信堅固得不壞名。然十表無盡。信通事理故。本業云。觀一切法但有用但有名。唸唸不住故名不壞。是知善根迴向皆通事事無礙。方真不壞耳。第二佛子下。依徴廣釋中三。初舉所回善根。二辨迴向之行。三明迴向所為。今初分二。先明起不壞信。后佛子下。依信種善。今初。十句不出三寶四信。初句佛寶。次句僧寶。余皆法寶。于中初句是總。兼含理法。餘七句別。別中初一教法。次四行法。一大悲行。二惡止善行。行亦攝於戒。三迴向行。四近友行。次一果法。后一重舉行法。意欲總包其中理法。即信真如。第二依信種善根中二。先種善根。后令菩提下。長菩薩道有十句。初總余別可知。第二菩薩摩訶薩以如是等善根下。明迴向行中二。先將善根迴向。后將勝報迴向。前中即雙向眾生菩提。文中又二。初正明迴向。后菩薩如是積集下結成。今初。先總明迴向菩提之果。

【現代漢語翻譯】普遍。後面的兩偈半闡明了六度（paramita，到達彼岸的六種修行）。後面的『如是』以下，十九偈半頌揚了迴向行，分為兩部分。前面的七偈半頌揚了隨相，最初的一偈半頌揚了利樂迴向，後面的六頌揚了代苦迴向，其餘的略而不頌。『未曾』以下的十二偈頌揚了前面的離相，其中分為兩部分。前面的五頌正面闡明了離相，後面的『十方』以下的七偈頌揚了前面的成就利益。文義都可以理解。（從下面進入第二十四經）第二是不壞迴向。長行中分為兩部分，先是位行，后是位果。位行中分為三部分，即牒釋結。現在開始，牒名徴起，即對於諦寶等十種殊勝境界，深信堅固，得到不壞之名。然而，十代表無盡，信貫通事理。本業說：『觀察一切法，但有用，但有名，唸唸不住，所以名為不壞。』由此可知，善根迴向都貫通事事無礙，才是真正的不壞。第二，『佛子』以下，依據徴廣釋，分為三部分。首先舉出所迴向的善根，其次辨別迴向的行為，最後闡明迴向的目的。現在開始，首先闡明起不壞信，然後『佛子』以下，依據信種善。現在開始，十句不出三寶（triratna，佛、法、僧）四信。第一句是佛寶（Buddha-ratna，佛陀），第二句是僧寶（Sangha-ratna，僧伽），其餘都是法寶（Dharma-ratna，佛法）。其中，第一句是總說，兼含理法，其餘七句是別說。別說中，第一句是教法，其次是四種行法：一大悲行，二惡止善行，行也攝於戒，三迴向行，四近友行。其次是一果法，最後是重舉行法，意欲總括其中的理法，即信真如（tathata，事物的真實本性）。第二，依據信種善根中分為兩部分，先種善根，后『令菩提』以下，長菩薩道有十句，初總余別可知。第二，菩薩摩訶薩以如是等善根下，闡明迴向行中分為兩部分，先將善根迴向，后將勝報迴向。前中即雙向眾生菩提（bodhi，覺悟）。文中又分為兩部分，首先正面闡明迴向菩提之果，后菩薩如是積集下結成。現在開始，先總明迴向菩提之果。

【English Translation】 Universally. The latter two and a half Gathas clarify the Six Perfections (paramita, the six practices to reach the other shore). Following 'Thus,' the nineteen and a half Gathas praise the practice of dedication, divided into two parts. The preceding seven and a half Gathas praise following the characteristics, with the initial one and a half Gathas praising the dedication of benefit and joy, and the subsequent six praising the dedication of suffering substitution, with the rest being omitted. The twelve Gathas from 'Never' onwards praise the preceding detachment from characteristics, divided into two parts. The preceding five Gathas directly clarify detachment from characteristics, and the seven Gathas from 'Ten Directions' onwards praise the preceding accomplishment of benefits. The meaning is understandable. (Entering the twenty-fourth Sutra from below) The second is indestructible dedication. The prose section is divided into two parts: first, the practice of the position; second, the fruit of the position. The practice of the position is divided into three parts: namely, repetition, explanation, and conclusion. Now, beginning with the repetition of the name, it arises from the inquiry, referring to the deep and firm belief in the ten kinds of supreme realms, such as the Truth Treasure, thus obtaining the name of indestructible. However, ten represents the inexhaustible, and faith penetrates both phenomena and principle. The fundamental karma states: 'Observing all dharmas, there is only function, only name, and thoughts do not abide, hence it is called indestructible.' From this, it can be known that the dedication of good roots all penetrates the unobstructedness of phenomena, which is truly indestructible. Second, following 'Son of Buddha,' according to the broad explanation based on the inquiry, it is divided into three parts. First, it cites the good roots to be dedicated; second, it distinguishes the practice of dedication; and third, it clarifies the purpose of dedication. Now, beginning with the first, it clarifies the arising of indestructible faith, and then 'Son of Buddha' onwards, based on faith, cultivates goodness. Now, beginning with the first, the ten sentences do not go beyond the Three Jewels (triratna, Buddha, Dharma, Sangha) and the four faiths. The first sentence is the Buddha Jewel (Buddha-ratna, the Buddha), the second sentence is the Sangha Jewel (Sangha-ratna, the Sangha), and the rest are all Dharma Jewels (Dharma-ratna, the Dharma). Among them, the first sentence is general, encompassing both principle and Dharma, and the remaining seven sentences are specific. Among the specific ones, the first sentence is the teaching Dharma, followed by four practices: first, the practice of great compassion; second, the practice of stopping evil and doing good, which also encompasses precepts; third, the practice of dedication; and fourth, the practice of close friendship. Next is the Dharma of fruit, and finally, the repeated practice of Dharma, intending to encompass the principle and Dharma within, which is believing in Suchness (tathata, the true nature of things). Second, based on cultivating good roots through faith, it is divided into two parts: first, cultivating good roots; and then, from 'May Bodhi' onwards, the long Bodhisattva path has ten sentences, with the first being general and the rest being specific, which can be understood. Second, 'The Bodhisattva Mahasattva, with such good roots,' clarifies the practice of dedication, divided into two parts: first, dedicating the good roots; and second, dedicating the supreme rewards. The former is the dual dedication to sentient beings and Bodhi (bodhi, enlightenment). The text is further divided into two parts: first, directly clarifying the fruit of dedicating to Bodhi; and then, 'The Bodhisattva thus accumulates,' concluding it. Now, beginning with the first, it generally clarifies the fruit of dedicating to Bodhi.

愿常下。別明迴向成得果之因。文有十句。初三行緣。次二行因。后五所成之行。初成利他行即迴向眾生意。次三自利后一通二利。二結成中九句。前三通顯收攝。亦是聞慧。一積一至多。二令至究竟。三隨一使增。次四皆思慧。后二修慧起行為修習。相應為安住。二菩薩摩訶薩如是積集諸善根已下。將勝報迴向。謂依迴向得報。復將回向通向三處。文中二。先明所回善根。二如是修習無量功德下。顯迴向行。今初又二。先結前生后。後於唸唸下。正明供佛善根。于中又二。先總標。后以阿僧祇下。廣顯。今初言如其所應者有二義。一隨何所要如應即供。二稱佛境界所應之供。謂不以稱法界之供。不能供稱法界之佛故。二廣顯中四。一廣列供事。二明供佛。三顯供意。四結分齊。今初廣列供事。有六十七句為六。初二十句雜門。明內外之供。下皆純門。二座。三經行處。四宮殿。五樹嚴。六嚴宮殿。亦純雜無礙可知。二佛子下。明供佛中二。先供現佛。后一一下。明供舍利。三為令一切下。明供意。有十一句可知。四如是供養現在下。結供分齊。謂非唯如上所列。故云不可盡。第二如是修集下。顯迴向行中三。初回向之心。二回向之相。三迴向行成。前中有三。初不離大悲兼迴向眾生之意。無有執著下。離妄契真即離

【現代漢語翻譯】現代漢語譯本愿常下（願力恒常存在）。下面分別闡明迴向成就果報的原因。文中共十句。前三句是緣起，接著兩句是因，后五句是所成就之行。首先成就利他之行，即將功德迴向給眾生。接著三句是自利，最後一句是通向二利（自利和利他）。第二部分總結成就，共九句。前三句是總括顯現和收攝，也屬於聞慧（聽聞佛法而獲得的智慧）。一是從少積到多，二是令眾生達到究竟解脫，三是隨順一種善行使其增長。接著四句都是思慧（通過思考佛法而獲得的智慧），最後兩句是修慧（通過修行佛法而獲得的智慧），起行為修習，相應為安住。二、菩薩摩訶薩如是積集諸善根已下，是將殊勝的果報迴向。意思是依靠迴向而獲得果報，又將回向通向三個方面。文中分為兩部分。首先闡明所迴向的善根，二是『如是修習無量功德』以下，闡明迴向之行。現在先說第一部分，又分為兩部分。先總結前生后，后『于唸唸』以下，正式闡明供佛的善根。其中又分為兩部分。先總標，后以『阿僧祇』以下，廣為闡明。現在先說總標，說到『如其所應』有兩種含義。一是隨順任何所需，如其所應地進行供養。二是稱合佛的境界，所應有的供養。意思是不用稱合法界的供養，不能供養稱合法界的佛。二、廣為闡明中分為四部分。一是廣列供養之事，二是闡明供佛，三是顯明供養的意圖，四是總結分齊。現在先說廣列供養之事，共有六十七句，分為六類。最初二十句是雜門，闡明內外之供。下面都是純門。二是座，三是經行處，四是宮殿，五是樹嚴，六是嚴宮殿。也純雜無礙，可以理解。二、『佛子』以下，闡明供佛，分為兩部分。先供養現世佛，后『一一』以下，闡明供養舍利。三、『為令一切』以下，闡明供養的意圖，共有十一句，可以理解。四、『如是供養現在』以下，總結供養的分齊。意思是並非僅僅如上面所列舉的，所以說不可窮盡。第二、『如是修集』以下，闡明迴向之行，分為三部分。一是迴向之心，二是迴向之相，三是迴向行成就。前一部分中有三點。首先是不離大悲心，兼顧迴向眾生的意圖。『無有執著』以下，是離妄契真，即離開妄想，契合真如。

【English Translation】 English version May the Vow be constant. Next, explain separately the causes of retribution achieved through dedication. The text has ten sentences. The first three lines are the causes, the next two lines are the conditions, and the last five lines are the actions achieved. First, achieve the act of benefiting others, which is to dedicate merit to all sentient beings. The next three lines are for self-benefit, and the last line is for the benefit of both (self and others). The second part summarizes the achievement, with nine sentences in total. The first three sentences are general manifestations and collections, which also belong to the wisdom of hearing (wisdom gained from hearing the Dharma). One is accumulating from little to much, two is enabling sentient beings to reach ultimate liberation, and three is following one good deed to increase it. The next four sentences are all wisdom of thought (wisdom gained through thinking about the Dharma), and the last two sentences are wisdom of cultivation (wisdom gained through practicing the Dharma), arising action is cultivation, corresponding is dwelling. Second, 'Bodhisattva Mahasattva, having accumulated all good roots in this way' below, is dedicating the superior retribution. It means relying on dedication to obtain retribution, and dedicating the dedication to three aspects. The text is divided into two parts. First, it clarifies the good roots to be dedicated, and second, 'cultivating immeasurable merits in this way' below, clarifies the act of dedication. Now, let's talk about the first part, which is divided into two parts. First, summarize the previous life, and then 'in every thought' below, formally clarify the good roots of offering to the Buddha. Among them, it is divided into two parts. First, the general mark, and then 'Asamkhya' below, widely clarifies. Now, let's talk about the general mark first, saying 'as it should be' has two meanings. One is to follow whatever is needed and make offerings as appropriate. The second is to match the Buddha's realm with the appropriate offerings. It means that without offerings that match the Dharmadhatu, one cannot offer to the Buddha who matches the Dharmadhatu. Second, the wide clarification is divided into four parts. One is to widely list the offerings, two is to clarify the offering to the Buddha, three is to clarify the intention of the offering, and four is to summarize the divisions. Now, let's talk about widely listing the offerings, there are sixty-seven sentences in total, divided into six categories. The first twenty sentences are miscellaneous, clarifying the inner and outer offerings. The following are all pure. Two are seats, three are places for walking meditation, four are palaces, five are tree decorations, and six are decorated palaces. It is also purely mixed without hindrance, which can be understood. Second, 'Buddha's son' below, clarifies the offering to the Buddha, divided into two parts. First, offer to the Buddha in this world, and then 'one by one' below, clarify the offering to the relics. Third, 'in order to make everything' below, clarifies the intention of the offering, there are eleven sentences in total, which can be understood. Fourth, 'offering to the present in this way' below, summarizes the divisions of the offering. It means that it is not only as listed above, so it is said to be inexhaustible. Second, 'cultivating in this way' below, clarifies the act of dedication, divided into three parts. One is the heart of dedication, two is the appearance of dedication, and three is the achievement of the act of dedication. There are three points in the first part. First, it does not depart from great compassion, taking into account the intention of dedicating to sentient beings. 'Without attachment' below, is leaving delusion and conforming to truth, that is, leaving delusion and conforming to Suchness.

相之意。后諸佛下。結前生后。二與諸法性下。迴向之相。兼顯迴向菩提。于中有十一句。前六離相后五隨相。三佛子下。迴向行成。于中三。初隨相行成。二以清凈下。離相行成。三菩薩如是善巧下。雙結二行無礙。今初有三。初牒前由前離相非唯不礙隨相。亦能成此隨相。次雖隨下。正顯文有十句。一由前法性相應故。隨生死而不變。二以入無作成所作故。求一切智未曾退轉。三由舍離想著故。諸有不動。四住多善巧能度眾生。五永出諸有故不染有為。六修行不住相故。不失無礙智。七普攝善根故因緣無盡。八普凈大愿故世法不動。九發菩提心故具修諸度。十由善根同住故具足十力。如次配上。后菩薩如是下。結前生后。即由前最上信解心生。二明離相行成。由前事不礙理故觸境瞭如。于中初一句總。了一切下別。別中初唯心觀成。次知業下。緣生無性觀成。次出生下。法眼了真。具菩薩下。妙行無著。亦如次配前。一了心性故。二業無作故。三不起想故。四行善巧故。五諸有緣生故。六行無住故。七普攝無著故。八諸行廣大故。九了菩提性無有二。唯一實故。十由與善根同住故。能具菩薩行。十一由最上信解故。于無漏白法無有廢舍。若通由前則易可知。三雙結二行無礙。以成迴向中。初總明不迷理惑事。故名

善巧思惟。后不違下。別皆事理無礙可知。第三菩薩摩訶薩以諸善根如是迴向下。迴向所為。初句總明。后不斷下別顯。于中前離魔業。通一切惡。后魔事業通一切相。但違法印皆魔事故。故下釋。云以平等印普印諸業則離魔也。余句可知。第二位果。亦如十地調柔等果。文中初牒得時。次得見下。正辨果相。后菩薩下。總結所屬。第二偈頌。二十五偈分三。初二頌所回善根。及第一節迴向。次十八偈頌所成供行。復將回向。后五偈頌迴向所為。二中亦二。前八頌所回善根。后十頌迴向之行。文中三。初四頌迴向之心。次二頌迴向之相。后四頌迴向行成。所為可知。

大方廣佛華嚴經疏卷第二十六大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十七

唐清涼山大華嚴寺沙門澄觀撰

第三等一切佛迴向。長行亦二。先位行后位果。前中亦三。初標名者。若準次文。但等三世諸佛迴向之道準下亦等善根。故文云如過去佛所行一切善根。我亦如是故。本業亦。云三世諸佛法一切時行。兼顯無間故。下文云。與妻子俱未曾暫舍菩提之心。此從所等立名。即等一切佛之迴向。以深入法性行普門善。而為其性。二依徴廣釋中二。先總標舉即釋名也。后如是下。

廣釋亦二。先顯迴向。后明成益。前中又二。先等隨相后等離相。前中復二。先明對境善根。以將回向。后總攝萬善以將回向。前中又二。初所回善根。后佛子下。正顯迴向。今初。謂學佛修時。於六境違順成四凈心。一于順違成就行舍。不為境牽名心自在。二異於凡小。以悲智廣大凈諸惑故。三離憂過故。有喜樂舍無憂苦惱。四禪定輕安故心意柔軟。不妄取境故諸根清涼。第二正迴向中。迴向五乘之境。文分五段。一佛。二菩薩。三有善眾生。四二乘。五有惡眾生。初中二。先牒前起后。后愿以我下。正顯所愿。初總愿樂增。然佛德已圓。今愿增者。尊重荷恩展誠敬故。亦猶獻芹于上。香華奉佛非彼須待。所謂下。別文有十句。初句望九亦是總句。具下諸住故。由此名不思議。二即天住謂海印等。三即梵住。四即聖住。謂無邊解脫等。五種類俱生無作行通。六十自在樂。或八自在我。七智用無邊。八離覺圓寂。九大用恒湛。十二行永亡。二佛子下。迴向菩薩亦二。初結前生后。后所謂下。正顯有十。前六自行后四利他。前中通有三義。一通相辨隨願行等而滿故。二究竟滿故。三從次滿。初信中隨緣之愿。如凈行品。二凈十住解心故。晉經。云未凈直心者。三成十行。四成十向故。菩薩戒名十金剛。五得初地已上證不

【現代漢語翻譯】現代漢語譯本廣釋分為兩部分。首先闡明迴向，然後說明成就的利益。在第一部分中又分為兩部分：先是平等隨順於現象的迴向，后是平等遠離現象的迴向。在前者中又分為兩部分：首先闡明對於外境的善根，以便進行迴向；然後總攝一切善行，以便進行迴向。在前者中又分為兩部分：首先是所迴向的善根，然後是『佛子下』，正式闡明迴向。現在開始第一部分，即學習佛法修行時，對於六種境界（六境：色、聲、香、味、觸、法）的順境和逆境成就四種清凈心：一，對於順境和逆境成就舍心（行舍），不被外境所牽引，這叫做心自在；二，不同於凡夫和小乘，以悲智廣大來清凈各種迷惑；三，遠離憂愁的過患，具有喜樂和舍心，沒有憂愁和苦惱；四，因為禪定和輕安的緣故，心意柔軟，不隨意執取外境，所以諸根清涼。第二部分，正式迴向中，將功德迴向於五乘（五乘：人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的境界。文分為五個段落：一、佛（Buddha，覺悟者）；二、菩薩（Bodhisattva，追求覺悟的眾生）；三、有善根的眾生；四、二乘（聲聞和緣覺）；五、有惡業的眾生。在第一部分（迴向佛）中又分為兩部分：首先承接前文，引出後文；然後是『愿以我下』，正式闡明所愿。首先總愿快樂增長，然而佛的功德已經圓滿，現在愿其增長，是爲了尊重、感謝佛的恩德，表達誠敬之心，就像將芹菜獻給上位者，用香花供奉佛，並不是佛需要這些。『所謂下』，下面的經文有十句，第一句總括了後面的九句，也是總句，因為它具足了下面所有的住處，因此名為不可思議。二，即天住，指海印三昧等。三，即梵住（梵住：慈、悲、喜、舍四無量心）。四，即聖住，指無邊解脫等。五，種類俱生，無作而行，通行無礙。六，十自在樂，或八自在（八自在：能示一身為多身，能示多身為一身，身能飛行，於一切處皆無障礙，天眼能見一切，天耳能聞一切，能知他人心，能隨意至一切處）。七，智慧運用無邊。八，遠離覺悟，達到圓寂。九，大用恒常清凈。十，二行（有行、無行）永遠滅亡。『二佛子下』，迴向菩薩也分為兩部分：首先總結前文，引出後文；然後是『所謂下』，正式闡明有十種功德。前六種是自行（自我修行），后四種是利他（利益他人）。在自行中，普遍具有三種含義：一，普遍地辨別隨順願行等而圓滿；二，究竟圓滿；三，從次第圓滿。首先，在信心中，隨順因緣的願望，如《凈行品》所說。二，清凈十住，理解心性，如晉譯的經文所說，『未清凈直心者』。三，成就十行。四，成就十回向，所以菩薩戒名為十金剛。五，得到初地（歡喜地）以上的證悟。

【English Translation】 English version The extensive explanation is also in two parts. First, it elucidates dedication (迴向, huíxiàng), and then it explains the benefits of accomplishment. Within the first part, there are again two parts: first, dedication that equally follows appearances (等隨相, děng suíxiàng), and then dedication that equally departs from appearances (等離相, děng líxiàng). Within the former, there are again two parts: first, clarifying the roots of goodness in relation to external objects, in order to dedicate them; and then, comprehensively gathering all good deeds in order to dedicate them. Within the former, there are again two parts: first, the roots of goodness to be dedicated; and then, '佛子下 (fózǐ xià)' [literally, 'under the Buddha's children'], which formally elucidates dedication. Now, beginning with the first part, it refers to when studying and practicing Buddhism, one achieves four pure minds in relation to the six objects (六境, liùjìng: form, sound, smell, taste, touch, and dharma) in accordance with and in opposition to them: first, in accordance with and in opposition to them, one achieves equanimity (行舍, xíngshě), not being led by objects, which is called freedom of mind; second, different from ordinary people and the small vehicle (小乘, xiǎoshèng), one purifies all delusions with great compassion and wisdom; third, one is free from the faults of sorrow, having joy, happiness, and equanimity, without sorrow or suffering; fourth, because of meditation and lightness, the mind is gentle, not randomly grasping at objects, so the senses are cool and clear. In the second part, in formally dedicating, one dedicates merit to the realms of the five vehicles (五乘, wǔshèng: human vehicle, deva vehicle, śrāvaka vehicle, pratyekabuddha vehicle, and bodhisattva vehicle). The text is divided into five sections: 1. Buddha (佛, fó: the awakened one); 2. Bodhisattva (菩薩, púsà: a being who seeks awakening); 3. Sentient beings with good roots; 4. Two Vehicles (二乘, èrshèng: śrāvakas and pratyekabuddhas); 5. Sentient beings with evil karma. In the first part (dedicating to the Buddha), there are again two parts: first, connecting to the previous text, introducing the following text; and then, '愿以我下 (yuàn yǐ wǒ xià)' [literally, 'wishing that with my...'], which formally elucidates what is wished for. First, one generally wishes for happiness to increase, but since the Buddha's merits are already complete, wishing for them to increase now is to respect, thank the Buddha's kindness, and express sincerity and reverence, just like offering celery to a superior, offering incense and flowers to the Buddha, not because the Buddha needs these things. '所謂下 (suǒwèi xià)' [literally, 'what is called below'], the following text has ten sentences, the first sentence summarizes the following nine sentences, and is also a general sentence, because it fully possesses all the abodes below, therefore it is called inconceivable. Second, it is the deva abode, referring to Samādhi of the Ocean Seal (海印三昧, hǎiyìn sānmèi) and so on. Third, it is the Brahma abode (梵住, fànzhù: the four immeasurables of loving-kindness, compassion, joy, and equanimity). Fourth, it is the holy abode, referring to boundless liberation and so on. Fifth, types are born together, acting without effort, unobstructed passage. Sixth, the joy of the ten freedoms, or the eight freedoms (八自在, bā zìzài: the ability to show one body as many bodies, the ability to show many bodies as one body, the body can fly, there are no obstacles in all places, the heavenly eye can see everything, the heavenly ear can hear everything, can know the minds of others, can go to all places at will). Seventh, the use of wisdom is boundless. Eighth, departing from awakening, reaching parinirvana. Ninth, the great function is always pure. Tenth, the two practices (有行, yǒu xíng; 無行, wú xíng) are forever extinguished. '二佛子下 (èr fózǐ xià)' [literally, 'under the two Buddha's children'], dedicating to the Bodhisattvas is also divided into two parts: first, summarizing the previous text, introducing the following text; and then, '所謂下 (suǒwèi xià)' [literally, 'what is called below'], which formally elucidates that there are ten kinds of merits. The first six are self-cultivation (自行, zìxíng), and the last four are benefiting others (利他, lìtā). In self-cultivation, there are generally three meanings: first, universally distinguishing and fulfilling in accordance with vows and practices; second, ultimately fulfilling; third, fulfilling in sequence. First, in the mind of faith, the wish to follow conditions, as stated in the Pure Conduct Chapter. Second, purifying the ten abodes, understanding the nature of the mind, as stated in the Jin translation of the sutra, 'those who have not purified the straight mind'. Third, accomplishing the ten practices. Fourth, accomplishing the ten dedications, so the Bodhisattva precepts are called the ten vajras. Fifth, attaining the realization above the first ground (歡喜地, huānxǐ dì: Joyful Ground).

退故。六得八地已上無功用行。名大精進。任運了一切法。名護菩提門善根。后四利他中。初令證發心離二我故。二遍安諸地。三通得地中之德。四令證佛果。三佛子下。迴向有善眾生。亦是迷真實義。愚眾生有于少善。但為求有處人天乘。今令住佛乘。以成十益。初三令念三寶。次三念己成德。后三由德成益。各如次配佛法僧寶。唸佛三昧能發通故。四如為下。迴向二乘。然眾生於佛法易反覆故。先回向之。二乘終竟迴心故亦不捨。例前成益。五又愿下。為于有惡。謂不遺闡提。亦是迷異熟愚眾生。不見苦果故。初令離苦果成善因。后永不下。令離惡因成當果。上來五段。初一回向菩提。餘四迴向眾生。第二佛子菩薩摩訶薩所有善根下。總攝萬善迴向中二。先總顯其相。后佛子下。歷事別陳。今初。所有善根即所發起等也。皆以大愿即能發起等也。別有三句。一未生善根。以大愿方便發起令生故晉經以發起為行。二亦以大愿積集令多。三隨已生善一一增勝令充佛地。而皆有重句。云正發起等者。謂隨發起積集增進。必向三處不餘趣求。離諸過失名之為正。悉令已下。總結成益。由正發等故。令稱悲智故名廣大。由發起積集故諸善具足。由增長故一一充滿法界。等於如來。無善不爾故云悉令。而晉經譯正為等。以梵本

【現代漢語翻譯】現代漢語譯本退故（退還）。六得八地（第六得到第八地）已上無功用行（無需刻意作為的修行）。名大精進（名為大精進）。任運了（任運自然）一切法（一切法門）。名護菩提門善根（名為守護菩提門的善根）。后四利他中（在後面的四種利益他人的行為中）。初令證發心離二我故（首先，使眾生證悟併發菩提心，遠離人我和法我）。二遍安諸地（其次，普遍安住于各個菩薩的階位）。三通得地中之德（再次，通達並獲得各個階位的功德）。四令證佛果（最後，使眾生證得佛果）。三佛子下（第三，佛子）。迴向有善眾生（將功德迴向給具有善根的眾生）。亦是迷真實義（也是因為迷惑了真實的意義）。愚眾生有于少善（愚癡的眾生即使有少許善根）。但為求有處人天乘（也只是爲了求得人天道的果報）。今令住佛乘（現在讓他們安住于佛乘）。以成十益（以此成就十種利益）。初三令念三寶（最初三種利益是讓他們憶念三寶）。次三念己成德（接下來的三種利益是憶念自己成就的功德）。后三由德成益（最後三種利益是由功德成就的利益）。各如次配佛法僧寶（各自依次對應佛、法、僧三寶）。唸佛三昧能發通故（憶念佛的三昧能夠引發神通的緣故）。四如為下（第四，如同爲了）。迴向二乘（將功德迴向給聲聞和緣覺二乘）。然眾生於佛法易反覆故（然而眾生對於佛法容易反覆）。先回向之（所以先將功德迴向給他們）。二乘終竟迴心故亦不捨（二乘最終也會迴心向大乘，所以也不捨棄他們）。例前成益（依照前面的例子成就利益）。五又愿下（第五，又發願）。為于有惡（爲了那些有惡業的眾生）。謂不遺闡提（即不捨棄斷善根的闡提）。亦是迷異熟愚眾生（也是迷惑于異熟果報的愚癡眾生）。不見苦果故（因為他們看不見苦果）。初令離苦果成善因（首先讓他們脫離苦果，成就善因）。后永不下（之後永遠不再）。令離惡因成當果（讓他們脫離惡因，成就當來的善果）。上來五段（以上五個部分）。初一回向菩提（第一個部分是迴向菩提）。餘四迴向眾生（其餘四個部分是迴向眾生）。第二佛子菩薩摩訶薩所有善根下（第二，佛子、菩薩摩訶薩所有善根）。總攝萬善迴向中二（在總攝萬善迴向中有兩個部分）。先總顯其相（首先總的顯示它的相）。后佛子下（後面佛子）。歷事別陳（歷數各種事情分別陳述）。今初（現在是第一個部分）。所有善根即所發起等也（所有善根就是所發起等等）。皆以大愿即能發起等也（都以大愿作為能夠發起等等）。別有三句（分別有三句話）。一未生善根（一，未生的善根）。以大愿方便發起令生故（以大愿的方便發起，使它產生）。晉經以發起為行（晉譯本將『發起』譯為『行』）。二亦以大愿積集令多（二，也以大愿積累，使它增多）。三隨已生善一一增勝令充佛地（三，隨著已經產生的善根，一一增進殊勝，使它充滿佛地）。而皆有重句（而都有重複的語句）。云正發起等者（說『正發起』等等，）。謂隨發起積集增進（是說隨著發起、積累、增進）。必向三處不餘趣求（必定趣向三個地方，不向其他地方尋求）。離諸過失名之為正（遠離各種過失，稱之為『正』）。悉令已下（全部使令以下）。總結成益（總結成就利益）。由正發等故（由於『正發起』等等的緣故）。令稱悲智故名廣大（使之符合悲智，所以名為廣大）。由發起積集故諸善具足（由於發起和積累的緣故，各種善根具足）。由增長故一一充滿法界（由於增長的緣故，一一充滿法界）。等於如來（等於如來）。無善不爾故云悉令（沒有哪種善不是這樣，所以說『全部使令』）。而晉經譯正為等（而晉譯本將『正』譯為『等』）。以梵本（因為梵文字）。

【English Translation】 English version Retreating (退故). Those who have attained the Sixth and Eighth Grounds (六得八地) and above have no more effortful practice (無功用行). This is called Great Diligence (大精進). Naturally understanding (任運了) all Dharmas (一切法). This is called guarding the roots of goodness of the Bodhi gate (護菩提門善根). In the latter four ways of benefiting others (后四利他中). First, to enable them to realize and generate the aspiration for enlightenment, and to be free from the two selves (人我 and 法我) (初令證發心離二我故). Second, to universally establish them in all the Bodhisattva grounds (遍安諸地). Third, to thoroughly attain the virtues within each ground (通得地中之德). Fourth, to enable them to realize Buddhahood (令證佛果). Third, the Buddha-sons (佛子). Dedicating merit to sentient beings who have goodness (迴向有善眾生). This is also due to being deluded about the true meaning (迷真實義). Foolish beings have little goodness (愚眾生有于少善). But they only seek rewards in the realms of humans and gods (人天乘) (但為求有處人天乘). Now, let them abide in the Buddha Vehicle (佛乘) (今令住佛乘). In order to accomplish ten benefits (以成十益). The first three benefits are to make them mindful of the Three Jewels (三寶) (初三令念三寶). The next three are to be mindful of the virtues they have accomplished (念己成德). The last three benefits arise from the virtues (由德成益). Each corresponds to the Buddha, Dharma, and Sangha Jewels in order (各如次配佛法僧寶). The Samadhi of Buddha-recollection can generate supernatural powers (唸佛三昧能發通故). Fourth, as for (如為). Dedicating merit to the Two Vehicles (二乘) (迴向二乘). However, sentient beings easily waver in their faith in the Buddha-dharma (然眾生於佛法易反覆故). Therefore, dedicate merit to them first (先回向之). The Two Vehicles will eventually turn their minds towards the Mahayana, so they are not abandoned either (二乘終竟迴心故亦不捨). Following the previous example, benefits are accomplished (例前成益). Fifth, again wishing (又愿). For those who have evil (有惡), meaning not abandoning even the icchantikas (闡提) (謂不遺闡提). These are also foolish beings deluded about the results of karma (異熟) (亦是迷異熟愚眾生). Because they do not see the suffering results (不見苦果故). First, let them be free from suffering results and accomplish good causes (令離苦果成善因). Afterwards, never again (后永不下). Let them be free from evil causes and accomplish future good results (令離惡因成當果). The above five sections (上來五段). The first one is dedicating merit to Bodhi (菩提) (初一回向菩提). The remaining four are dedicating merit to sentient beings (餘四迴向眾生). Second, 'All the roots of goodness of the Buddha-sons, Bodhisattva-Mahasattvas' (佛子菩薩摩訶薩所有善根) (總攝萬善迴向中二). In the general collection of all good dedications, there are two parts (總攝萬善迴向中二). First, generally show its appearance (先總顯其相). Then, 'Buddha-sons' (佛子) (后佛子下). List each matter separately (歷事別陳). Now is the first part (今初). 'All the roots of goodness' are what are aroused, etc. (所有善根即所發起等也). 'All with great vows' are what can arouse, etc. (皆以大愿即能發起等也). There are three separate sentences (別有三句). First, unarisen roots of goodness (未生善根). With the skillful means of great vows, arouse them to arise (以大愿方便發起令生故). The Jin translation translates 'arouse' as 'practice' (晉經以發起為行). Second, also with great vows, accumulate them to increase (亦以大愿積集令多). Third, following the already arisen goodness, increase and excel each one, making it fill the Buddha-ground (隨已生善一一增勝令充佛地). And there are all repeated sentences (而皆有重句). Saying 'rightly arousing,' etc. (云正發起等者). Meaning following arousing, accumulating, and increasing (謂隨發起積集增進). They must go to three places and not seek elsewhere (必向三處不餘趣求). Separating from all faults is called 'right' (離諸過失名之為正). 'Completely causing' below (悉令已下). Concluding and accomplishing benefits (總結成益). Because of 'rightly arousing,' etc. (由正發等故). Causing it to be in accordance with compassion and wisdom, therefore it is called vast and great (令稱悲智故名廣大). Because of arousing and accumulating, all goodness is complete (由發起積集故諸善具足). Because of increasing, each one fills the Dharma-realm (由增長故一一充滿法界). Equal to the Tathagata (等於如來). There is no goodness that is not like this, therefore it is said 'completely causing' (無善不爾故云悉令). And the Jin translation translates 'right' as 'equal' (而晉經譯正為等). Because of the Sanskrit text (以梵本).

云。三通正及等。然等有二義。一者等佛。謂以菩薩之行等佛之行。二者等余。謂以一行等余諸行。然古德將為結上。雖穿鑿非一併未會下文。若以等為平等與正相近。亦攝義不周。並非今用。第二歷事別陳。諸善非一略舉一兩。以顯隨緣攝善皆成迴向。文中二。初顯增長迴向。后佛子菩薩爾時下。明積集迴向。其發起迴向通在二處。前段亦是大悲隨順。後段以明大悲深重。此約善根。若據迴向。前明迴向菩提。為眾生故。后迴向眾生令得菩提。皆是綺互。欲顯一時迴向三處耳。今初。增長中分二。先別明。后菩薩如是下總。結前中三。初明隨染無污迴向。以慈故隨染。以智故居清凈道念薩婆若。二菩薩摩訶薩下。動與道合迴向遍而無間。三為欲下。總顯迴向之相。正顯前文大愿發起增長之義。文中二。先總明。初句標意。安住下。即能發起愿。攝取下。所起所增。善根普救一切即結成正義。二永離下。別顯文有十句。一離惑故。二正趣向故。三不取余道故。四正觀故。五舍雜染故。六具修因故。七于菩提因舍二障故。八持誦智地。九以智集善。十不染世行受出世法。十皆自德能向菩提。若以上普救一切貫之。則十皆為生令得此善。二總結中。以此文。證釋增長義理甚分明。第二明積集迴向中二。初別明。后菩薩摩訶

【現代漢語翻譯】現代漢語譯本：云。『三通正及等』。然『等』有二義。一者『等佛』，謂以菩薩之行等同佛之行。二者『等余』，謂以一行等同其餘諸行。然古德將此句作為對上文的總結，雖穿鑿附會之處不少，但並未領會下文的含義。若以『等』為平等，與『正』相近，亦不能周全地概括其義，並非現在所用的含義。第二，歷數諸事分別陳述，諸善行並非只有一種，略舉一兩種，以顯示隨順因緣攝取善行皆可成就回向。文中分為兩部分，首先顯示增長迴向，後文『佛子菩薩爾時下』，闡明積集迴向。其發起迴向貫通於兩處。前段也是大悲隨順，後段闡明大悲的深重。這是就善根而言。若依據迴向，前段闡明迴向菩提，爲了眾生的緣故；後段迴向眾生，令眾生獲得菩提。都是相互交錯的，想要顯示一時迴向於三處。現在開始第一部分，增長迴向中分為兩部分，先分別闡明，後文『菩薩如是下』總結前文，其中分為三部分。首先闡明隨順染污而無染著的迴向，因為慈悲的緣故隨順染污，因為智慧的緣故安住于清凈道，心念薩婆若（Sarvajna，一切智）。第二，『菩薩摩訶薩下』，行動與道相合，迴向普遍而沒有間斷。第三，『為欲下』，總的顯示迴向的相狀，正是爲了顯示前文大愿發起增長的意義。文中分為兩部分，首先總的闡明，第一句標明意旨，『安住下』，即能夠發起愿，『攝取下』，所發起所增長的善根普遍救度一切，即總結成正義。第二，『永離下』，分別顯示，文中有十句。一，遠離迷惑的緣故。二，正確趣向的緣故。三，不取其餘道路的緣故。四，正確觀照的緣故。五，捨棄雜染的緣故。六，具足修習因的緣故。七，對於菩提之因捨棄二障的緣故。八，持誦智地。九，以智慧積集善行。十，不染著世間行為，接受出世間法。這十句都是自身德能趨向菩提，若以上文『普救一切』貫穿其中，則這十句都是爲了使眾生獲得此善。第二，總結中，用此文來證明解釋增長的義理非常分明。第二部分闡明積集迴向中分為兩部分，先分別闡明，後文『菩薩摩訶』

【English Translation】 English version: Cloud. ''Three comprehensions, correctness, and equality.'' However, ''equality'' has two meanings. First, ''equality to the Buddha,'' which means equating the conduct of a Bodhisattva with the conduct of a Buddha. Second, ''equality to others,'' which means equating one practice with all other practices. However, ancient sages interpreted this as a conclusion to the preceding text, which, although forced, did not comprehend the following text. If ''equality'' is taken as equivalence, similar to ''correctness,'' it also does not comprehensively encompass the meaning and is not the meaning used here. Second, listing events separately, good deeds are not singular; briefly mentioning one or two to show that following conditions and gathering good deeds all accomplish dedication. The text is divided into two parts: first, showing increasing dedication; later, ''Buddhist disciples, Bodhisattvas, at that time, below,'' clarifying accumulating dedication. The initiation of dedication pervades both parts. The former part is also great compassion following along, and the latter part clarifies the depth of great compassion. This is in terms of roots of goodness. According to dedication, the former clarifies dedication to Bodhi (Enlightenment) for the sake of sentient beings; the latter dedicates to sentient beings, enabling them to attain Bodhi. These are all intertwined, intending to show dedication to three places at once. Now, beginning with the first part, increasing dedication is divided into two parts: first, clarifying separately; later, ''Bodhisattvas thus, below,'' summarizing the preceding, which is divided into three parts. First, clarifying dedication that follows defilement without being defiled, following defilement because of compassion, abiding in the pure path because of wisdom, mindful of Sarvajna (all-knowing). Second, ''Bodhisattvas, Mahasattvas, below,'' action aligning with the path, dedication pervasive and without interruption. Third, ''For the sake of, below,'' generally showing the appearance of dedication, precisely showing the meaning of the great vow arising and increasing in the preceding text. The text is divided into two parts: first, generally clarifying, the first sentence marking the intention, ''Abiding below,'' which is the ability to initiate the vow, ''Gathering below,'' the roots of goodness initiated and increased universally saving all, which concludes into the correct meaning. Second, ''Eternally departing below,'' clarifying separately, the text having ten sentences. One, because of departing from delusion. Two, because of correctly heading towards. Three, because of not taking other paths. Four, because of correct contemplation. Five, because of abandoning mixed defilements. Six, because of fully cultivating causes. Seven, because of abandoning the two obstacles for the cause of Bodhi. Eight, upholding and reciting the wisdom ground. Nine, gathering good with wisdom. Ten, not being defiled by worldly actions, receiving transcendent laws. These ten are all one's own virtuous abilities heading towards Bodhi. If the preceding ''universally saving all'' is threaded through them, then these ten are all for enabling beings to attain this goodness. Second, in the summary, this text is used to prove and explain the principle of increasing, which is very clear. The second part clarifies accumulating dedication, divided into two parts: first, clarifying separately; later, ''Bodhisattvas, Mahasattvas''

薩如是下總結前。中二。初明微細積集。后菩薩初發下。長時積集。前中亦二。先明所積善根。下至一摶一粒。其福至微施與畜生其田至劣。積此微善。亦以大愿令正發起。成迴向行。二咸作下。明迴向行。先總明離苦得樂。次永度已下。別彰離苦。文有九句。初總顯深廣。次八別明苦相。受即苦之自性。蘊即苦依。謂五盛陰。苦覺謂苦相。亦攝怨會愛離等覺。聚謂生老病死三苦八苦。行即罪業因即諸惑。本即貪慾處即三塗。乃至變易所依。皆得舍離。通后五句。后菩薩如是下。總結令得菩提。第二長時積集者。從初發心即積集故。文中二。先總標善根迴向。后欲令下。明迴向意。即是迴向之相。以欲令之言是心願故。文有十三句。前十二為六對。得隨相益。后一句入平等理益。前中一離苦果得滅樂。二出集因修正道。三具悲智成上修道。四護善近佛則出煩惱海。餘二對共成初對。第二總結中。一摶一粒等即現集也。初發心來即已集也。當集之善。雖則未起願力逆要。起必任運注向三處。況依此教九世圓融。第二復作是念如過去下。等佛離相迴向者。即向實際。統於前二。說有前後行在一心。文中二。初等過去。后佛子下。等於現未前中二先舉所等。后如彼下。顯于能等。前中三。初標隨相即有離相。故末句云而無所

【現代漢語翻譯】現代漢語譯本薩如是下總結前。中二。初明微細積集。后菩薩初發下。長時積集。前中亦二。先明所積善根。下至一摶一粒（一小團，一小粒）。其福至微施與畜生其田至劣。積此微善。亦以大愿令正發起。成迴向行。二咸作下。明迴向行。先總明離苦得樂。次永度已下。別彰離苦。文有九句。初總顯深廣。次八別明苦相。受即苦之自性。蘊即苦依。謂五盛陰（色、受、想、行、識五種聚合）。苦覺謂苦相。亦攝怨會愛離等覺。聚謂生老病死三苦八苦。行即罪業因即諸惑。本即貪慾處即三塗（地獄、餓鬼、畜生三惡道）。乃至變易所依。皆得舍離。通后五句。后菩薩如是下。總結令得菩提（覺悟）。第二長時積集者。從初發心即積集故。文中二。先總標善根迴向。后欲令下。明迴向意。即是迴向之相。以欲令之言是心願故。文有十三句。前十二為六對。得隨相益。后一句入平等理益。前中一離苦果得滅樂。二出集因修正道。三具悲智成上修道。四護善近佛則出煩惱海。餘二對共成初對。第二總結中。一摶一粒等即現集也。初發心來即已集也。當集之善。雖則未起願力逆要。起必任運注向三處。況依此教九世圓融。第二復作是念如過去下。等佛離相迴向者。即向實際。統於前二。說有前後行在一心。文中二。初等過去。后佛子下。等於現未前中二先舉所等。后如彼下。顯于能等。前中三。初標隨相即有離相。故末句云而無所

【English Translation】 English version Summarizing the preceding in this way falls into the second category. The first part clarifies the subtle accumulation, followed by the Bodhisattva's (one who seeks enlightenment) initial aspiration and long-term accumulation. The first part also has two aspects: first, it clarifies the accumulated roots of goodness, down to 'yi tuan yi li' (a small lump, a small grain). Even the slightest blessing from giving to animals, even the most inferior field, accumulating these small merits is also accompanied by great vows to properly initiate and accomplish the practice of dedication. The second part, 'xian zuo xia', clarifies the practice of dedication, first generally clarifying leaving suffering and attaining happiness, then 'yong du yi xia', separately highlighting leaving suffering. The text has nine sentences. The first generally reveals depth and breadth, and the next eight separately clarify the aspects of suffering. 'Shou' (reception) is the nature of suffering itself. 'Yun' (skandhas) is the basis of suffering, referring to the 'wu sheng yin' (five aggregates: form, feeling, perception, mental formations, and consciousness). 'Ku jue' (suffering awareness) refers to the aspect of suffering, also encompassing the awareness of resentment, meeting, love, separation, etc. 'Ju' (gathering) refers to the three sufferings and eight sufferings of birth, old age, sickness, and death. 'Xing' (action) is the cause of sinful karma, and 'yin' (cause) is all delusions. 'Ben' (root) is greed, and 'chu' (place) is the 'san tu' (three evil realms: hell, hungry ghosts, and animals). Even the basis of transformation can be abandoned. This applies to the last five sentences. Then, 'hou pusa ru shi xia', concludes to attain 'bodhi' (enlightenment). The second part, long-term accumulation, is accumulated from the initial aspiration. The text has two aspects: first, it generally marks the dedication of the roots of goodness, then 'yu ling xia', clarifies the intention of dedication, which is the aspect of dedication. The words 'yu ling' (desiring to cause) are the intention of the heart. The text has thirteen sentences. The first twelve are six pairs, gaining mutual benefit. The last sentence enters the benefit of equal principle. The first part includes: one, leaving the fruit of suffering and attaining the joy of cessation; two, exiting the cause of accumulation and correcting the path; three, possessing compassion and wisdom to accomplish the superior path; four, protecting goodness and being close to the Buddha (enlightened one) to exit the sea of afflictions. The remaining two pairs together form the first pair. In the second conclusion, 'yi tuan yi li' (a small lump, a small grain), etc., is the present accumulation. It has already been accumulated from the initial aspiration. The goodness to be accumulated, although the power of vows has not yet arisen, will inevitably be directed towards three places. Moreover, according to this teaching, the nine worlds are perfectly integrated. The second part, 'fu zuo shi nian ru guo qu xia', equating the Buddha's (enlightened one) dedication without characteristics, is directed towards reality, unifying the preceding two. Saying that there is before and after, the practice is in one mind. The text has two aspects: first, equating the past, then 'fo zi xia', equating the present and future. The first part first raises what is equated, then 'ru bi xia', reveals what can be equated. The first part has three aspects: first, marking the appearance, which is the absence of appearance, so the last sentence says without

著。次所謂下。別顯離相之相。三如是深入下。結其無礙。二中先離妄契止。初蘊次處。不住世法即十八界。有根境識是世間故。不依不著即是出世。次知一切下。釋前不著所以。不著者。由見實成觀故。初句是喻。無所從下。文含法喻。但觀所喻能喻可知。皆由從緣無性故無來等。五句展轉相釋故。上文云。一切法無來。是故無有生等。遠離已下。結其成觀。心無分別故寂然不動。外緣不轉不失於照不壞於止。故與實際相應。實際謂何。即是無相。何名無相體離十相。唯是一相。一相謂何。即是無相。又無相約理本自無故。離相約智離取相故。唯是一相心境冥故。三結無礙者。既稱法性修隨相故。一攝一切名普門善。悉見諸佛。略辨成益。二顯能等中二。先牒所等總顯能等。二解如是下。別顯等相。初二句愿等佛解證。次二句依之修行。不違已下。顯修行相。至究竟地即是修果。第二等現未中分三。初牒所等。即舉過去例于現未。次我今下。總顯能等。三第一下。別明等相。通能所等。前過去章中已廣顯離相。今此文內直嘆殊勝。義存影略不欲繁文。有十九句。晉經具二十句。謂廣大下。有明凈迴向。今譯謂同清凈故缺此一。于中初九形對辨勝。初總明首出故名第一。二越凡小故。三超因位故。四獨出故。五無加過

【現代漢語翻譯】現代漢語譯本著。其次所謂下。別顯離相之相。三如是深入下。結其無礙。二中先離妄契止。初蘊次處。不住世法即十八界（六根、六境、六識）。有根境識是世間故。不依不著即是出世。次知一切下。釋前不著所以。不著者。由見實成觀故。初句是喻。無所從下。文含法喻。但觀所喻能喻可知。皆由從緣無性故無來等。五句展轉相釋故。上文云。一切法無來。是故無有生等。遠離已下。結其成觀。心無分別故寂然不動。外緣不轉不失於照不壞於止。故與實際相應。實際謂何。即是無相。何名無相體離十相。唯是一相。一相謂何。即是無相。又無相約理本自無故。離相約智離取相故。唯是一相心境冥故。三結無礙者。既稱法性修隨相故。一攝一切名普門善。悉見諸佛。略辨成益。二顯能等中二。先牒所等總顯能等。二解如是下。別顯等相。初二句愿等佛解證。次二句依之修行。不違已下。顯修行相。至究竟地即是修果。第二等現未中分三。初牒所等。即舉過去例于現未。次我今下。總顯能等。三第一下。別明等相。通能所等。前過去章中已廣顯離相。今此文內直嘆殊勝。義存影略不欲繁文。有十九句。晉經具二十句。謂廣大下。有明凈迴向。今譯謂同清凈故缺此一。于中初九形對辨勝。初總明首出故名第一。二越凡小故。三超因位故。四獨出故。五無加過 English version It is written. Next is what is called 'below'. It separately reveals the aspect of detachment from appearances. Third, 'such profound entry below' concludes its unobstructedness. The second part first detaches from delusion and aligns with cessation. First, the aggregates and then the sense bases. Not dwelling in worldly dharmas means the eighteen realms (six roots, six objects, six consciousnesses). Having roots, objects, and consciousnesses is worldly. Not relying or clinging means transcending the world. Next, 'knowing all below' explains why not clinging. Not clinging is because of seeing reality and forming contemplation. The first sentence is a metaphor. 'Nowhere from below' contains both dharma and metaphor. But observing what is metaphorical and what can be metaphorical can be known. All are without inherent nature due to arising from conditions, hence no coming, etc. The five sentences explain each other in turn. The previous text says, 'All dharmas have no coming, therefore there is no birth, etc.' 'Far from below' concludes its formation of contemplation. The mind is without discrimination, hence serenely unmoving. External conditions do not turn, not losing illumination, not destroying cessation, hence corresponding with actuality. What is actuality? It is the absence of characteristics (無相). What is meant by the absence of characteristics? The essence is apart from the ten characteristics, only one characteristic. What is the one characteristic? It is the absence of characteristics. Moreover, the absence of characteristics is inherently without existence in terms of principle. Detachment from characteristics is about wisdom detaching from grasping at characteristics. Only one characteristic, mind and environment merging. The third conclusion of unobstructedness is that since it is called dharma-nature, cultivation follows appearances. One encompasses all, called universal goodness. All see the Buddhas. Briefly distinguishing accomplishment and benefit. The second part reveals the ability to be equal in two parts. First, citing what is equal, generally revealing the ability to be equal. Second, 'explaining thus below' separately reveals the aspects of equality. The first two sentences, vows are equal to the Buddha's understanding and realization. The next two sentences, relying on it to cultivate. 'Not violating below' reveals the aspect of cultivation. Reaching the ultimate ground is the result of cultivation. The second equality manifests in the past, present, and future in three parts. First, citing what is equal, that is, citing the past as an example for the present and future. Next, 'I now below' generally reveals the ability to be equal. Third, 'first below' separately clarifies the aspects of equality. Connecting the ability and what is equal. The previous chapter on the past has extensively revealed detachment from appearances. Now, this text directly praises the extraordinary. The meaning is preserved in outline, not desiring verbose text. There are nineteen sentences. The Jin version has twenty sentences. 'Called vast below' has bright and pure dedication. The current translation says it is the same as pure, hence this one is missing. Among them, the first nine are shaped to distinguish victory. First, generally clarifying the foremost, hence called first. Second, surpassing the ordinary and small. Third, transcending the causal position. Fourth, uniquely emerging. Fifth, without adding fault.

【English Translation】 It is written. Next is what is called 'below'. It separately reveals the aspect of detachment from appearances. Third, 'such profound entry below' concludes its unobstructedness. The second part first detaches from delusion and aligns with cessation. First, the aggregates and then the sense bases. Not dwelling in worldly dharmas means the eighteen realms (six roots, six objects, six consciousnesses). Having roots, objects, and consciousnesses is worldly. Not relying or clinging means transcending the world. Next, 'knowing all below' explains why not clinging. Not clinging is because of seeing reality and forming contemplation. The first sentence is a metaphor. 'Nowhere from below' contains both dharma and metaphor. But observing what is metaphorical and what can be metaphorical can be known. All are without inherent nature due to arising from conditions, hence no coming, etc. The five sentences explain each other in turn. The previous text says, 'All dharmas have no coming, therefore there is no birth, etc.' 'Far from below' concludes its formation of contemplation. The mind is without discrimination, hence serenely unmoving. External conditions do not turn, not losing illumination, not destroying cessation, hence corresponding with actuality. What is actuality? It is the absence of characteristics (無相). What is meant by the absence of characteristics? The essence is apart from the ten characteristics, only one characteristic. What is the one characteristic? It is the absence of characteristics. Moreover, the absence of characteristics is inherently without existence in terms of principle. Detachment from characteristics is about wisdom detaching from grasping at characteristics. Only one characteristic, mind and environment merging. The third conclusion of unobstructedness is that since it is called dharma-nature, cultivation follows appearances. One encompasses all, called universal goodness. All see the Buddhas. Briefly distinguishing accomplishment and benefit. The second part reveals the ability to be equal in two parts. First, citing what is equal, generally revealing the ability to be equal. Second, 'explaining thus below' separately reveals the aspects of equality. The first two sentences, vows are equal to the Buddha's understanding and realization. The next two sentences, relying on it to cultivate. 'Not violating below' reveals the aspect of cultivation. Reaching the ultimate ground is the result of cultivation. The second equality manifests in the past, present, and future in three parts. First, citing what is equal, that is, citing the past as an example for the present and future. Next, 'I now below' generally reveals the ability to be equal. Third, 'first below' separately clarifies the aspects of equality. Connecting the ability and what is equal. The previous chapter on the past has extensively revealed detachment from appearances. Now, this text directly praises the extraordinary. The meaning is preserved in outline, not desiring verbose text. There are nineteen sentences. The Jin version has twenty sentences. 'Called vast below' has bright and pure dedication. The current translation says it is the same as pure, hence this one is missing. Among them, the first nine are shaped to distinguish victory. First, generally clarifying the foremost, hence called first. Second, surpassing the ordinary and small. Third, transcending the causal position. Fourth, uniquely emerging. Fifth, without adding fault.

故。六無與齊故。七唯至極無二者可齊等故。八無匹故。九無敵故。后十約自體顯勝。一尊可貴重故。二妙者言思不及故。三稱理無差故。四不餘趣向故。五攝德故。六週法界故舊云大愿。七離無記故。八離垢染故。九自無惡行故。十不隨惡緣故。上來正顯迴向竟。第二明迴向成益。文顯可知。第二位果略辨十種勝德。一因修佛業以等佛迴向故。迴向眾生是佛業故。又如離世間品十種佛業。二趣佛果德向菩提故。三智入深理向實際故。余可知。第二偈頌。二十四偈分三。初二十一頌頌前位行。次二位果。后一結嘆。前中二。初一頌總標釋名。后二十偈頌上廣釋亦二。先十九頌正明迴向。后一頌成益。前中隨相離相雙頌。文中亦二。初六頌對境所生善根迴向。于中初二偈。頌所回善根兼迴向佛樂。后四頌迴向眾生。令得佛安樂。二有十三偈。頌總攝萬善迴向分三。初四頌增長迴向。二有三偈頌積集迴向。三六偈卻頌上對境善根。迴向菩薩。迴文前卻初四隨相。后二離相。于中初偈達法際。二與不二相待皆寂。后偈了妄源以想遣境。境儘想亡非想遣想相待俱寂。寂而常照方名了想。其成益位果結嘆可知。第四至一切處迴向。長行亦二。先位行后位果。前中亦三。謂牒釋結。今初。牒名徴起。至是能至善根。及其供具。一切

【現代漢語翻譯】現代漢語譯本因此，第一，因為六者（指六根、六塵、六識）沒有可以比擬的。第二，只有達到極致、沒有第二者可以與之相比。第三，因為沒有匹敵。第四，因為沒有敵人。後面的十點是從自身本體來彰顯殊勝之處。第一，因為值得尊敬和珍貴。第二，因為精妙之處超出言語和思慮。第三，因為符合真理，沒有偏差。第四，因為不趨向其他目標。第五，因為能攝取功德。第六，因為周遍法界（舊說為大愿）。第七，因為遠離無記（非善非惡的狀態）。第八，因為遠離垢染。第九，自身沒有惡行。第十，不隨順惡緣。以上是正式闡明迴向。第二部分說明迴向成就的利益，文義顯而易見。第二，對於位和果，簡略辨別十種殊勝功德。第一，因為修習佛業，以等同於佛的迴向。迴向眾生就是佛的行業。又如《離世間品》中的十種佛業。第二，趣向佛的果德，迴向菩提。第三，智慧深入深奧的道理，迴向實際。其餘可以類推得知。第二部分是偈頌。二十四偈分為三部分。最初的二十一頌是讚頌前面的位行。其次兩頌是讚頌位果。最後一頌是總結讚歎。前面的二十一頌又分為兩部分。最初一頌是總標釋名。後面的二十偈是讚頌上面廣泛的解釋，也分為兩部分。先十九頌是正式闡明迴向。后一頌是成就利益。前面的十九頌中，隨相和離相相互讚頌。文中也分為兩部分。最初六頌是對境界所生善根的迴向。其中最初兩偈，讚頌所迴向的善根，兼迴向佛的快樂。后四頌是迴向眾生，令眾生得到佛的安樂。第二部分有十三偈，讚頌總攝萬善的迴向，分為三部分。最初四頌是增長迴向。其次有三偈是讚頌積集迴向。最後六偈是反過來讚頌上面對境界所生的善根，迴向菩薩。迴文前面反過來，最初四頌是隨相，後面兩頌是離相。其中最初一偈是通達法際。第二偈是不二與二相對待，都歸於寂靜。后一偈是了達虛妄的根源，用想來遣除境界。境界消盡，想也消亡，非想遣除想，相對待都歸於寂靜。寂靜而常照，才稱爲了想。其中的成就利益、位果、總結讚歎，都可以類推得知。第四是至一切處迴向。長行也分為兩部分。先是位行，后是位果。前面也分為三部分，即牒名、解釋、總結。現在開始，牒名征起。『至』是能至的善根，以及供養的器具，一切...

【English Translation】 English version Therefore, first, because the six (referring to the six senses, six objects of sense, and six consciousnesses) have nothing to compare with. Second, only that which has reached the ultimate and has no second can be compared equally. Third, because there is no match. Fourth, because there is no enemy. The following ten points are to highlight the superior aspects from one's own essence. First, because it is worthy of respect and precious. Second, because the subtle aspects are beyond words and thoughts. Third, because it conforms to the truth and has no deviation. Fourth, because it does not tend towards other goals. Fifth, because it can gather merits. Sixth, because it pervades the Dharma Realm (formerly said to be the Great Vow). Seventh, because it is away from non-recollection (a state that is neither good nor evil). Eighth, because it is away from defilement. Ninth, one has no evil deeds. Tenth, one does not follow evil conditions. The above is the formal explanation of dedication. The second part explains the benefits of dedication, and the meaning of the text is obvious. Second, for the position and fruit, briefly distinguish ten kinds of superior merits. First, because of cultivating Buddha deeds, to be equal to the dedication of the Buddha. Dedicating to sentient beings is the Buddha's industry. Also, like the ten kinds of Buddha deeds in the 'Leaving the World' chapter. Second, tending towards the fruit of the Buddha, dedicating to Bodhi (Enlightenment). Third, wisdom penetrates deep and profound principles, dedicating to reality. The rest can be inferred. The second part is verses. The twenty-four verses are divided into three parts. The first twenty-one verses are praising the previous position and practice. The next two verses are praising the position and fruit. The last verse is a summary of praise. The previous twenty-one verses are divided into two parts. The first verse is a general description of the name. The following twenty verses are praising the above extensive explanation, also divided into two parts. The first nineteen verses are formally explaining the dedication. The last verse is the achievement of benefits. In the previous nineteen verses, the appearance and non-appearance are praised each other. The text is also divided into two parts. The first six verses are the dedication of the good roots produced by the environment. Among them, the first two verses praise the good roots dedicated, and also dedicate the happiness of the Buddha. The last four verses are dedicated to sentient beings, so that sentient beings can get the peace and happiness of the Buddha. The second part has thirteen verses, praising the dedication of all good deeds, divided into three parts. The first four verses are increasing dedication. The second has three verses praising the accumulation of dedication. The last six verses are praising the good roots produced by the above environment, dedicating to Bodhisattvas. The text in front is reversed, the first four verses are appearance, and the last two verses are non-appearance. Among them, the first verse is to reach the boundary of the Dharma. The second verse is that non-duality and duality are relative, and both return to silence. The last verse is to understand the source of delusion, and use thought to dispel the realm. When the realm disappears, the thought also disappears, and non-thought dispels thought, and both return to silence. Silence and constant illumination are called understanding thought. The achievement of benefits, position and fruit, and summary of praise can be inferred.

處即所至供境。謂以大愿令此善根供具。遍至一切時處。隨所應供供諸福田。本業云以大願力入一切佛國中。供養一切佛故。然準下文。若因若果皆至一切略舉十事。一法身至一切處。如來藏身普周遍故。二法身至故智身至。三智身至故大愿至。四大愿至故。供具善根至。五則見佛聽聞至。六則現身開悟至。七則無來無去至。八則不出一毛孔而能至。九則一身一毛等一切身毛至。十則一念等一切劫至。若克陳別體。則以供佛善根。及勝解心為體。通則該於法界。第二依徴廣釋中三。初回向眾生菩提。二回向實際。三結嘆成益。前中二。初略明後廣顯。前中三。謂法喻合。法中謂以願力及善根力。此二相資故。能遍至。次譬如下。喻況中實際者。即一切法真實之際故。無不在一切物者。謂凡是有形故。晉經中名一切有。余並可知。此與如相及法界迴向有差別者。此據善根迴向。成供具至一切處。第八約善根迴向。同如體相業用。第十約所迴向行廣多無量。故無濫也。第三愿此善下。以法閤中。先總後過去下別明。于中二。先舉三世合所至處。能事已畢。過云愿滿。修因已圓未云具足。現成正化故云國土道場。后愿以信下。明能至供。于中先成供因。因有三種。一以勝解則隨心轉變。二以大智了無障礙。三以善根迴向稱願

【現代漢語翻譯】現代漢語譯本處即所至供境：指的是以大願力使這些善根供養之物，遍及所有時間和處所，根據所應供養的對象，供養給各種福田。本業經中說：『以大願力進入一切佛國中，供養一切佛。』因此，根據下文，無論是因還是果，都遍及一切處，這裡簡要列舉十個方面：一、法身遍及一切處，因為如來藏身普遍周遍。二、法身遍及，所以智慧之身也遍及。三、智慧之身遍及，所以大愿也遍及。四、大愿遍及，所以供養之物和善根也遍及。五、就能見到佛並聽聞佛法。六、就能顯現自身並開悟。七、就能達到無來無去之境。八、就能不從一毛孔中出來而能到達。九、就能一身一毛等同於一切身毛而到達。十、就能一念等同於一切劫而到達。如果具體陳述其本體，那麼以供佛的善根和殊勝的理解心為本體，普遍而言則涵蓋整個法界。第二，依據征釋廣泛解釋，分為三個部分：首先，迴向眾生菩提；其次，迴向實際；最後，總結讚歎其成就和利益。在第一部分中，又分為兩個部分：先是簡要說明，然後是廣泛顯現。在簡要說明中，又分為三個部分，即法、比喻和合。在『法』的部分中，指的是以願力和善根力，這二者相互資助，所以能夠遍及一切處。接下來是比喻，如下所示。比喻中所說的『實際』，就是一切法真實的本際，所以無所不在一切事物之中。所謂『凡是有形』，晉譯本中稱為『一切有』，其餘部分可以類推得知。這與如相和法界的迴向有所不同，因為這裡是根據善根迴向，成就供養之物遍及一切處。第八點是關於善根迴向，與如的體相業用相同。第十點是關於所迴向的行，廣大眾多，無量無邊，所以不會混淆。第三，『愿此善』以下，是以法來合，先是總說，然後是『過去』以下分別說明。其中分為兩個部分：先是舉出三世來合所到達之處，能做的事情已經完畢，過去說『愿滿』，修因已經圓滿，但未說『具足』，現在成就正化，所以說『國土道場』。后是『愿以信』以下，說明能到達的供養。其中先成就供養之因，因有三種：一是以殊勝的理解，就能隨心轉變；二是以大智慧，了達沒有障礙；三是以善根迴向，稱合願望。

【English Translation】 English version 'The place is the realm of offering wherever it reaches': This refers to using great vows to make these roots of goodness and offerings pervade all times and places, and according to the objects to be offered, offering to various fields of merit. The Original Vows Sutra says: 'Entering all Buddha lands with the power of great vows, making offerings to all Buddhas.' Therefore, according to the following text, whether it is cause or effect, it pervades all places. Here are ten aspects briefly listed: First, the Dharmakaya (法身) (Dharma body) pervades all places, because the Tathagatagarbha (如來藏身) (Tathagata-garbha) body is universally pervasive. Second, because the Dharmakaya pervades, the Wisdom Body also pervades. Third, because the Wisdom Body pervades, the Great Vow also pervades. Fourth, because the Great Vow pervades, the offerings and roots of goodness also pervade. Fifth, one can see the Buddha and hear the Dharma. Sixth, one can manifest oneself and attain enlightenment. Seventh, one can reach the state of no coming and no going. Eighth, one can reach without coming out of a single pore. Ninth, one's body and every hair are equal to all bodies and hairs. Tenth, one thought is equal to all kalpas (劫) (aeons). If we specifically state its essence, then the essence is the roots of goodness from offering to the Buddha and the supreme understanding mind, which universally encompasses the entire Dharmadhatu (法界) (Dharma Realm). Second, the extensive explanation based on the inquiry is divided into three parts: First, dedicating merit towards the Bodhi (菩提) (enlightenment) of sentient beings; second, dedicating merit towards reality; and third, concluding with praise for its accomplishments and benefits. In the first part, there are two parts: first, a brief explanation, and then an extensive manifestation. In the brief explanation, there are three parts, namely Dharma, metaphor, and combination. In the 'Dharma' part, it refers to using the power of vows and the power of roots of goodness, which mutually support each other, so they can pervade all places. Next is the metaphor, as follows. The 'reality' mentioned in the metaphor is the true essence of all Dharmas, so it is present in all things. What is called 'all that has form' is called 'all that exists' in the Jin translation, and the rest can be inferred. This is different from the dedication of merit to Suchness (如相) (Tathata) and the Dharmadhatu, because here it is based on the dedication of merit from roots of goodness, achieving the offerings pervading all places. The eighth point is about the dedication of merit from roots of goodness, which is the same as the essence, characteristics, and function of Suchness. The tenth point is about the practice of dedication, which is vast and numerous, immeasurable and boundless, so there is no confusion. Third, 'May this goodness' below, is using Dharma to combine, first a general statement, and then a separate explanation from 'past' below. It is divided into two parts: first, listing the three times to combine the places reached, the things that can be done have been completed, the past says 'vows fulfilled', the cultivation of causes has been completed, but it does not say 'complete', now achieving the correct transformation, so it says 'Buddha-land and Bodhimanda (道場) (place of enlightenment)'. Later, 'May with faith' below, explains the offerings that can be reached. Among them, first achieve the cause of offering, there are three causes: first, with supreme understanding, one can transform at will; second, with great wisdom, one understands there are no obstacles; third, with the dedication of merit from roots of goodness, it matches the vows.

而成。以如諸下。辨所成供可知。第二佛子菩薩摩訶薩復作是念下廣明。于中二。先約十方佛明其遍至。后約常住佛明其遍至。前中分三。初總明供處。二如是一切下。別明供養。三以此善根下。通顯迴向之心。今初。先約處顯多。次種種業所起約因顯多。十方已下。約數顯多。種種世界約形類顯多。義通受用及變化土。二別明供養中二。初供現在佛。后若佛形像下。供住持佛。前中二。先所供田。后佛子下。明能供行。前中二。初實報田。二彼有下。辨權應田。于中三。初現身。次說法。言以至一切處智者。意明今此位菩薩亦能爾也。此即本下跡高。若佛為菩薩。則本高跡下。或俱高俱下因果交徹思之。三法身下釋權佛所由。初之三句顯與果佛平等。同性起故。一得法性身同遍往故。二等有智身入法界故。三普賢自體如來藏身不生滅故。由上三義故。能善巧普現世間。若爾眾生豈無如來藏身。故下三句復釋成前義。一證法實故得同法身。二有無礙智力。故普入法界。三佛種中生故得如來藏身之用。謂絕二障權實無礙。是如來見。廣大威德。是如來用。菩薩隨順悟入。是生彼種性之中。故出現品云。若得聞此如來無量不思議無障礙智慧法門。聞已俱解隨順悟入。當知此人生如來家。廣如彼。說得斯后三因位尚即為果。

【現代漢語翻譯】現代漢語譯本：成就。如同諸佛以下所說。辨別所成就的供養是可以理解的。第二段『佛子菩薩摩訶薩復作是念』以下，廣泛闡明。其中分為兩部分。首先，依據十方諸佛闡明其普遍到達；然後，依據常住佛闡明其普遍到達。前一部分分為三部分。首先，總的闡明供養之處；其次，『如是一切』以下，分別闡明供養；第三，『以此善根』以下，普遍顯示迴向之心。現在開始第一部分。首先，依據處所顯示其多；其次，種種業所起，依據因緣顯示其多；十方以下，依據數量顯示其多；種種世界，依據形類顯示其多。意義上包括受用土和變化土。第二部分，分別闡明供養，分為兩部分。首先，供養現在佛；然後，『若佛形像』以下，供養住持佛。前一部分分為兩部分。首先，所供養的福田；然後，『佛子』以下，闡明能供養的行為。前一部分分為兩部分。首先，實報莊嚴土；其次，『彼有』以下，辨別權應化土。其中分為三部分。首先，示現身；其次，說法。說到『以至一切處智者』，意思是說明現在此位的菩薩也能如此。這即是本高跡下。如果佛為菩薩，則是本高跡下。或者俱高俱下，因果交徹，仔細思考。第三部分，『法身』以下，解釋權佛的由來。最初的三句顯示與果佛平等，因為同性而起。一，得到法性身，同樣普遍前往；二，等有智身，進入法界；三，普賢自體如來藏身，不生不滅。由於以上三種意義，所以能夠善巧普遍示現在世間。如果這樣，眾生難道沒有如來藏身嗎？所以，以下三句又解釋併成就前面的意義。一，證得法實，所以得到同法身；二，有無礙智力，所以普遍進入法界；三，佛種中生，所以得到如來藏身的作用。所謂斷絕二障，權實無礙，是如來見；廣大威德，是如來用。菩薩隨順悟入，是生於彼種性之中。所以《出現品》說：『若得聞此如來無量不思議無障礙智慧法門，聞已俱解隨順悟入，當知此人生如來家。』廣泛如彼所說，得到這之後，三因位尚且即為果。

【English Translation】 English version: Accomplished. As it is said below regarding all Buddhas. Discriminating the accomplished offerings is understandable. The second section, 'A Buddha-son, a Bodhisattva-Mahasattva, again makes this thought' and below, extensively elucidates. Within this, there are two parts. First, based on the Buddhas of the ten directions (Shi Fang) (ten directions), it clarifies their universal arrival; then, based on the eternally abiding Buddhas (Chang Zhu Fo), it clarifies their universal arrival. The former part is divided into three sections. First, it generally clarifies the places of offering; second, 'Thus, all' and below, it separately clarifies the offerings; third, 'With this root of goodness' and below, it universally reveals the mind of dedication (Hui Xiang). Now begins the first part. First, based on the places, it shows their multiplicity; second, the various karmas that arise, based on causes, show their multiplicity; 'Ten directions' and below, based on numbers, show their multiplicity; the various worlds, based on forms and types, show their multiplicity. In meaning, it includes both the enjoyment lands (Shou Yong Tu) and the transformation lands (Bian Hua Tu). The second part, separately clarifying the offerings, is divided into two parts. First, offering to the present Buddhas; then, 'If there are Buddha images' and below, offering to the Buddhas who maintain the Dharma (Zhu Chi Fo). The former part is divided into two parts. First, the fields of merit to be offered to; then, 'Buddha-son' and below, it clarifies the actions of offering. The former part is divided into two parts. First, the Land of Actual Retribution (Shi Bao Zhuang Yan Tu); second, 'There are' and below, it distinguishes the lands of provisional response (Quan Ying Hua Tu). Within this, there are three parts. First, manifesting the body; second, expounding the Dharma. Saying 'to the wise who reach all places', the intention is to explain that the Bodhisattva in this position can also do so. This is the root being high and the traces being low. If the Buddha is for the Bodhisattva, then the root is high and the traces are low. Or both are high and both are low, the cause and effect interpenetrate, think about it carefully. The third part, 'Dharma-body' and below, explains the origin of the provisional Buddhas. The first three sentences show equality with the fruition Buddhas, because they arise from the same nature. One, obtaining the Dharma-nature body, similarly universally going; two, equally having the wisdom body, entering the Dharma-realm (Fa Jie); three, the Samantabhadra (Pu Xian) self-nature Tathagatagarbha (Ru Lai Zang) body, not being born and not dying. Due to the above three meanings, they are able to skillfully universally manifest in the world. If so, do sentient beings not have the Tathagatagarbha body? Therefore, the following three sentences again explain and accomplish the preceding meaning. One, realizing the truth of the Dharma, therefore obtaining the same Dharma-body; two, having unobstructed wisdom power, therefore universally entering the Dharma-realm; three, being born from the Buddha-seed, therefore obtaining the function of the Tathagatagarbha body. So-called severing the two obscurations, provisional and real being unobstructed, is the Tathagata's view; vast majestic virtue is the Tathagata's function. The Bodhisattva follows and awakens to it, being born within that lineage. Therefore, the 'Appearance Chapter' says: 'If one hears this immeasurable, inconceivable, unobstructed wisdom Dharma-gate of the Tathagata, and upon hearing it, understands and follows and awakens to it, know that this person is born into the Tathagata's family.' As extensively as it is said there, after obtaining this, the three causal positions are still the same as the result.

況應現耶。上亦供行所因。二明供行及供住持佛等。文並可知。三通顯迴向之心中。初句總牒善根迴向。后所謂下。別顯行相。謂前以善根迴向成供。供諸田時如是用心。文有十句。一不生妄念二專注正境。三不由他悟四于田殷重。五違順不動。六不住於法。七不依于境。八知我空。九心行安審。十正順涅槃。第二約常住佛明遍至者。謂三世住壽盡未來際。應亦常也。三身十身融無礙故。不同前文有塔廟等。文中有三。初以善根迴向供佛。二愿令一切下。以供佛善迴向眾生。三譬如下。總愿善根普攝迴向。初中二。先所供境。后如是一切下。顯能供行。今初。盡空法界明處無不遍。去來現劫時無不窮。諸佛世尊總該真應。得一切下。明真極之成。于種種時下。明應現成成即有始應乃無終故。皆住壽盡未來際。真應無二故。一一各以法界莊嚴主伴圓通。故道場眾會皆周法界。出非在我故曰隨時。興必利生名作佛事。二顯能供行中三。初結前生后。二愿以下。所成供具。三以如是下。結成供行。二中三。初以香為蓋等二十事。次無量華蓋下。以華鬘等九例於前香。各具二十。香等離蓋等更無別體。故有二百。后如是一一下。隨彼蓋幢等中。若總相說皆有楯等九事。成一千八百。並前本門總有二千。是則香等成蓋等蓋等有楯

【現代漢語翻譯】現代漢語譯本況且佛應化顯現於世間嗎？以上也說明了供養和修行的因由。第二部分闡明了供養和修行，以及供養常住佛等。文中的意思都很明顯。第三部分總括地闡明了迴向的心。第一句總括地說明了將善根迴向。後面的『所謂下』，分別闡明了迴向的行相。意思是說，之前用善根迴向來成就供養，在供養各種福田時，也應該這樣用心。文中有十句：一、不生妄念；二、專注正境；三、不依賴他人開悟；四、對福田殷重恭敬；五、面對順境和逆境都不動搖；六、不住著於法；七、不依賴於外境；八、了知『我』是空性的；九、心行安穩審慎；十、正順於涅槃。第二部分，根據常住佛說明『遍至』的含義。意思是說，三世諸佛的壽命是盡未來際的，佛的應化也是常住的。法身、應身、報身、化身等十身融合而無有障礙。這與前面所說的有塔廟等不同。這段文字分為三部分。首先，用善根迴向供佛。其次，『愿令一切下』，用供佛的善根迴向給眾生。第三，『譬如下』，總愿善根普遍攝受和迴向。第一部分又分為兩部分。首先是所供養的對境。然後是『如是一切下』，顯示能供養的修行。現在先說所供養的對境。『盡空法界』說明處處無不周遍，『去來現劫』說明時時無不窮盡。『諸佛世尊』總括了法身佛和應化身佛。『得一切下』，說明法身佛的成就。『于種種時下』，說明應化身佛的成就，成就即有開始，應化則沒有終結，所以說『皆住壽盡未來際』。法身佛和應化身佛沒有分別，所以說一一佛都以法界來莊嚴，主伴圓融通達。『出非在我』，所以說『隨時』。『興必利生』，名為『作佛事』。第二部分，顯示能供養的修行，分為三部分。首先是承上啟下。其次是『愿以下』，說明所成就的供具。第三是『以如是下』，總結成就供養的修行。第二部分又分為三部分。首先是以香為蓋等二十件事物。其次是『無量華蓋下』，用華鬘等九種事物來比照前面的香，每一種都具有二十種含義。香等離開了蓋等就沒有別的本體，所以共有二百種。最後是『如是一一下』，隨著那些蓋、幢等，如果總的來說，都有楯（shǔn，盾牌）等九件事物，成就一千八百種。加上前面的本門，總共有兩千種。這樣，香等成就了蓋等，蓋等具有楯等。

【English Translation】 English version Moreover, should [the Buddha] appear in manifestation? The above also explains the causes of offering and practice. The second part clarifies offering and practice, as well as offering to the eternally abiding Buddhas, etc. The meaning in the text is clear. The third part comprehensively elucidates the mind of dedication (迴向, huíxiàng). The first sentence generally states the dedication of wholesome roots. The following '所謂下 (suǒwèi xià)' separately elucidates the aspects of dedication. It means that previously, wholesome roots were used to accomplish offerings. When offering to various fields of merit, one should also apply the mind in this way. There are ten sentences in the text: 1. Not generating deluded thoughts; 2. Focusing on the correct object; 3. Not relying on others for enlightenment; 4. Being deeply respectful towards the field of merit; 5. Not being moved by favorable or unfavorable circumstances; 6. Not clinging to the Dharma; 7. Not relying on external objects; 8. Knowing that 'I' is empty; 9. The mind's actions are stable and prudent; 10. Rightly conforming to Nirvana. The second part, according to the eternally abiding Buddhas, explains the meaning of '遍至 (biànzhì, universally reaching)'. It means that the lifespan of the Buddhas of the three times is to the end of the future, and the manifestations of the Buddhas are also eternally abiding. The Dharmakaya (法身, Fǎshēn), Nirmanakaya (應身, Yīngshēn), Sambhogakaya (報身, Bàoshēn), and other ten bodies are integrated without obstruction. This is different from what was mentioned earlier about having stupas and temples, etc. This passage is divided into three parts. First, dedicating wholesome roots to offer to the Buddhas. Second, '願令一切下 (yuàn lìng yīqiè xià)', dedicating the wholesome roots of offering to the Buddhas to all sentient beings. Third, '譬如下 (pìrú xià)', generally wishing that wholesome roots universally embrace and dedicate. The first part is further divided into two parts. First is the object of offering. Then is '如是一切下 (rúshì yīqiè xià)', showing the practice of being able to offer. Now, first talk about the object of offering. '盡空法界 (jìn kōng fǎjiè)' explains that there is no place that is not universally present, '去來現劫 (qùlái xiànjié)' explains that there is no time that is not exhausted. '諸佛世尊 (zhūfó shìzūn)' encompasses the Dharmakaya Buddha and the Nirmanakaya Buddha. '得一切下 (dé yīqiè xià)', explains the accomplishment of the Dharmakaya Buddha. '於種種時下 (yú zhǒngzhǒng shí xià)', explains the accomplishment of the Nirmanakaya Buddha, accomplishment has a beginning, manifestation has no end, so it is said '皆住壽盡未來際 (jiē zhù shòu jìn wèilái jì, all abide in life until the end of the future)'. The Dharmakaya Buddha and the Nirmanakaya Buddha are not different, so it is said that each Buddha uses the Dharmadhatu (法界, Fǎjiè) to adorn, the principal and accompanying are perfectly integrated and unobstructed. '出非在我 (chū fēi zài wǒ)', so it is said '隨時 (suíshí, at any time)'. '興必利生 (xīng bì lìshēng)', is called '作佛事 (zuò fóshì, doing Buddha's work)'. The second part, showing the practice of being able to offer, is divided into three parts. First is connecting the previous and leading to the next. Second is '願以下 (yuàn yǐxià)', explaining the offerings that are accomplished. Third is '以如是下 (yǐ rúshì xià)', summarizing the accomplishment of the practice of offering. The second part is further divided into three parts. First is the twenty things such as incense as a canopy. Second is '無量華蓋下 (wúliàng huágài xià)', using nine things such as garlands to compare with the previous incense, each having twenty meanings. Incense, etc., without canopies, etc., have no other substance, so there are a total of two hundred. Finally, '如是一一下 (rúshì yī yī xià)', following those canopies, banners, etc., if generally speaking, there are nine things such as shields (楯, shǔn), accomplishing one thousand eight hundred kinds. Adding the previous original section, there are a total of two thousand kinds. Thus, incense, etc., accomplishes canopies, etc., canopies, etc., have shields, etc.

等。從無數無量如是漸增。且至不可說。理實皆等法界難可稱也。然一一諸言定通香等。不全通於蓋等。以衣及光明何有門闥樓閣等耶。是則都數未必二千。但通相言一一諸境界也。三結成供行可知。第二以供佛善根迴向眾生者。正顯迴向之愿。然前段供。後有不亂等心。今此供后明清凈等愿者。文有影略義實相通。文分為二。初總顯所為謂令得果惑凈智明。后令一切下。別顯愿得因圓果滿。初明二利因圓。成就已下。智用果滿。第三總愿善根普攝迴向者。以上來三段別明善根但說成供供佛。今欲顯此善根無所不成。故復明此。于中二。初喻謂。二無我理普攝理事無不周故。二我諸下。法合有二十句。前十二句攝成自利德。后八成利他並顯可知。第二佛子至以諸善根如下。實際迴向中二。初總標。二不于下別顯。今初。用無所得為方便者。略有二義。一以無所得導前隨相。即涉有不迷於空。為入有之方便。二假無得以入有不存無得。即此無得亦是方便。此為入空之方便也。今文正用前意義兼於後。欲顯隨相離相無前後故。然略云無得。準大般若。亦以無生無滅無住等。皆為涉有之方便也。二別顯中三。初正顯觀心。二菩薩如是了達下。明觀成之相。三菩薩如是觀一切下。明觀成益。初中十句義有四節。初一會事歸理。

謂事法既虛相無不盡。理無不現故業果皆空。業空故無體可能招報。況謂因中而有果耶。報空故無體可以酬因。況謂果中而有因耶。若約觀心名會用歸寂。次五句明理不礙事。約心則寂不礙用。于中初句。理無能所分別。而不礙有能入之智所入法界。次句無作而造作。次句無起而修起。次句無能所信。而能即事入玄。此與初句但事理之異。大般若云。若信一切法。則不信一切法。以不信一切法。名信一切法。此約不信是真信。今約不信不礙信。末句不有能所見。而不礙能所見。三有二句事理雙絕。約心即止觀兩亡。初句正釋。作事也。不作理也。待對假言故皆不可得。下句釋成。法從緣起不能不生。諸緣離散不能不滅。從緣生滅不能不有。緣生無性不能不空。故諸法性無暫自在。何有性相而可得耶。四有二句明事理無礙。約心即寂照雙流。良以事虛攬理無不理之事。理實應緣無不事之理。所以寂而常照照而常寂。故終日知見而無知見也。上四句初則會有歸空。有未曾損。次依空立有有未始存。次空有兩亡無隱無顯。后空有無礙存沒同時。四句镕融。方名離相實際觀也。二觀成之相。然此段文更有二意。一前是即觀之止。后明即止之觀。前雖云知意明無知。二以後段釋成前文。由知因緣等故。不于業中分別報等。雖有此

【現代漢語翻譯】現代漢語譯本謂事法既然是虛幻的，那麼一切現象都無不窮盡地包含在其中。真理無所不在地顯現，所以業和果都是空性的。因為業是空性的，所以沒有實體可以招致報應。更何況說在因中存在果呢？報應是空性的，所以沒有實體可以用來酬償因。更何況說在果中存在因呢？如果從觀心的角度來說，這叫做會用歸寂（指在運用中迴歸寂靜的境界）。接下來的五句說明真理不妨礙事物。從心的角度來說，寂靜不妨礙運用。其中第一句，真理沒有能分別的主體和客體，但不妨礙存在能入之智和所入的法界。第二句，無作而造作（指雖然沒有刻意作為，但一切都在自然而然地發生）。第三句，無起而修起（指雖然沒有發起，但修行自然而然地進行）。第四句，沒有能信和所信，但能夠即事入玄（指能夠從具體的事物進入玄妙的境界）。這與第一句只是事和理的差異。《大般若經》說：『如果相信一切法，那就不相信一切法。因為不相信一切法，才叫做相信一切法。』這是從不信的角度來說才是真信。現在是從不信不妨礙信的角度來說。最後一句，不有能見和所見，但不妨礙能見和所見。三有二句，事和理都超越了。從心的角度來說，就是止觀兩亡（指止和觀都超越了）。第一句是正面的解釋。作事是從事物的角度來說，不作是從真理的角度來說。因為是待對假言（指相對的、假設的言語），所以都是不可得的。下一句是解釋和成就。法從因緣而生，不能不生。諸緣離散，不能不滅。從因緣生滅，不能不有。因緣生無自性，不能不空。所以諸法的自性沒有片刻的自在，哪裡有自性和相可以得到呢？四有二句，說明事和理沒有障礙。從心的角度來說，就是寂照雙流（指寂靜和光明同時存在）。實在是因為事物是虛幻的，包含真理，沒有不是真理的事物。真理是實在的，應緣而生，沒有不是事物之理的。所以寂靜而常照，照而常寂。所以終日知見而無知見（指整天都有知覺和見解，但又沒有執著于知覺和見解）。上面的四句，最初是會有歸空，有並沒有減少。其次是依空立有，有並沒有開始存在。其次是空有兩亡，沒有隱藏也沒有顯現。最後是空有無礙，存在和消失同時發生。這四句融合在一起，才叫做離相實際觀（指遠離一切相的真實的觀察）。二、觀成之相（指觀修成就的相）。然而這段文字還有兩層意思。一是前面是即觀之止（指從觀的角度來說的止），後面是明即止之觀（指從止的角度來說的觀）。前面雖然說知意明無知（指知道意思，但明白沒有真正的知），二是以後面的段落解釋和成就前面的文字。因為知道因緣等等，所以不在業中分別報等等。雖然有這些。

【English Translation】 English version Since the nature of phenomena is illusory, all phenomena are exhaustively contained within it. Truth manifests everywhere, therefore karma and its results are all empty. Because karma is empty, there is no substance that can invite retribution. How much more so to say that there is a result within the cause? Retribution is empty, so there is no substance that can repay the cause. How much more so to say that there is a cause within the result? If viewed from the perspective of observing the mind, this is called 'meeting use and returning to stillness' (referring to the state of returning to stillness in application). The following five sentences explain that truth does not hinder phenomena. From the perspective of the mind, stillness does not hinder application. Among them, the first sentence, truth has no subject or object of discrimination, but it does not hinder the existence of the wisdom that can enter and the Dharma realm that is entered. The second sentence, 'without action, yet acting' (referring to everything happening naturally without deliberate effort). The third sentence, 'without arising, yet cultivating' (referring to cultivation proceeding naturally without initiation). The fourth sentence, there is no believer or believed, but one can enter the profound from concrete things (referring to the ability to enter the subtle realm from concrete things). This differs from the first sentence only in terms of phenomena and truth. The Great Perfection of Wisdom Sutra says: 'If you believe in all dharmas, then you do not believe in all dharmas. Because you do not believe in all dharmas, it is called believing in all dharmas.' This is from the perspective of disbelief being true belief. Now it is from the perspective of disbelief not hindering belief. The last sentence, there is no seer or seen, but it does not hinder the seer and the seen. The three have two sentences, phenomena and truth are both transcended. The first sentence is a direct explanation. 'Acting' is from the perspective of phenomena, 'not acting' is from the perspective of truth. Because they are relative and hypothetical words, they are all unattainable. The next sentence is an explanation and accomplishment. Dharmas arise from conditions, they cannot but arise. When conditions disperse, they cannot but cease. From the arising and ceasing of conditions, they cannot but exist. The arising of conditions is without self-nature, they cannot but be empty. Therefore, the nature of all dharmas has no moment of freedom, where can there be a nature and characteristics to be obtained? The four have two sentences, explaining that phenomena and truth are unobstructed. From the perspective of the mind, it is the 'dual flow of stillness and illumination' (referring to stillness and luminosity existing simultaneously). It is truly because phenomena are illusory, containing truth, there is nothing that is not the truth. Truth is real, arising in response to conditions, there is no principle that is not a phenomenon. Therefore, it is still and constantly illuminating, illuminating and constantly still. Therefore, all day long there is knowledge and seeing, but there is no attachment to knowledge and seeing (referring to having awareness and views all day long, but without being attached to them). The above four sentences, the first is that meeting has a return to emptiness, existence is not diminished. The second is establishing existence based on emptiness, existence has not begun to exist. The third is that emptiness and existence are both gone, there is no hiding and no manifestation. The last is that emptiness and existence are unobstructed, existence and disappearance occur simultaneously. These four sentences are fused together, and are called the 'actual observation of separation from characteristics' (referring to the real observation of being away from all characteristics). Two, the appearance of the accomplishment of observation (referring to the appearance of the accomplishment of meditation). However, this passage has two more meanings. One is that the front is the cessation of immediate observation (referring to the cessation from the perspective of observation), and the back is the observation of immediate cessation (referring to the observation from the perspective of cessation). Although the front says that knowing the meaning clarifies no-knowing (referring to knowing the meaning, but understanding that there is no real knowing), the second is that the following paragraphs explain and accomplish the previous text. Because knowing the causes and conditions, etc., therefore do not distinguish retribution, etc. in karma. Although there are these.

二觀成相顯。于中分二。初句結前生后。由依如前了達心境故。能成下如是知見。後知一切下。正顯其相。文有八句。初總余別。總中由上觀故能知因緣。何等因緣。謂一切法若漏無漏為無為等。皆以因緣而為其本。云何為本。謂因緣故有。因緣故空。因緣故不有。因緣故不空。因緣故流轉。因緣故還滅。乃至一切皆由因緣故。中論云。未曾有一法不從因緣生。有為緣生無為緣顯。因有有為則有無為。又形奪相儘是真無為。下別有七句。釋成上義。由觀因緣得見佛等。是故因緣為諸法本。一見法身因緣無住。無住之本即是法身。經。云佛以法為身故。論云。若見因緣法則為能見佛。二見法實際。因緣性離為法實故。三無性緣生故如化似有。四理外無事故唯一法。皆如來藏事事皆虛故無二性。尚無有二何況有五。五緣性無礙故。于業境皆得善巧。以業攝報境必對心。則內外因果皆善巧也。六即事顯理而不壞事。故云于有為等。七即理成事。而不隱理故云于無為等。若滅壞有為。則失有為本空。若分別無為即壞無為之性。是以若約相即。為即無為無可滅壞。無為即為亦無可分別。若約無礙。則事能顯理而非理。理能成事而非事。事理相即性相歷然。故為無為體非一異。示謂顯示有為界分無為界性。三觀成之益。文顯可知。

【現代漢語翻譯】現代漢語譯本二、觀成相顯。此部分分為兩部分。第一句總結前文，引出後文。由於像前面那樣了達心境，所以能夠形成如下的知見。『後知一切下』，正是顯現其相。文中有八句，第一句是總說，其餘是別說。總說中，由於上面的觀察，能夠知曉因緣（hetu-pratyaya，事物生起的原因和條件）。什麼是因緣呢？就是一切法，無論是『有漏』（sāsrava，指有煩惱的）還是『無漏』（anāsrava，指沒有煩惱的），『有為』（saṃskṛta，指由因緣和合而成的）還是『無為』（asaṃskṛta，指不依賴因緣而存在的），都以因緣作為根本。怎樣是根本呢？就是因為因緣的緣故而有，因為因緣的緣故而空，因為因緣的緣故而不有，因為因緣的緣故而不空，因為因緣的緣故而流轉，因為因緣的緣故而還滅，乃至一切都是因為因緣的緣故。《中論》（Madhyamaka-śāstra）說：『未曾有一法不從因緣生。有為緣生，無為緣顯。因有有為，則有無為。又形奪相儘是真無為。』下面七句是分別解釋，成就上面的意義。由於觀察因緣，得以見到佛等，所以因緣是諸法的根本。一、見法身（Dharmakāya，佛的法性之身）因緣無住（anirodha，不停止）。無住的根本就是法身。《經》（Sūtra）中說：『佛以法為身』，《論》（Śāstra）中說：『若見因緣法則為能見佛』。二、見法實際（Dharmatā，法的真實性質）。因緣的自性是離（vivikta，分離）的，所以是法的真實。三、無自性（aniḥsvabhāva，沒有固定不變的自性）的緣生（pratītyasamutpāda， dependent origination）就像幻化一樣，看似存在。四、在理性之外沒有其他事情，所以是唯一法（ekadharma，唯一的真理）。都是如來藏（Tathāgatagarbha，佛性的種子）的事情，事事都是虛幻的，所以沒有二性（dvaya，二元對立）。尚且沒有二，更何況有五（pañca，五蘊）？五、因緣的自性沒有障礙，所以在業（karma，行為）的境界中都能得到善巧（kauśalya，熟練）。因為業包含報（vipāka，果報）的境界必定與心相對，所以內外因果都能夠善巧。六、在事物中顯現真理，而不破壞事物，所以說『于有為等』。七、在真理中成就事物，而不隱藏真理，所以說『于無為等』。如果滅壞有為，就失去了有為的本空（śūnyatā，空性）；如果分別無為，就破壞了無為的自性。因此，如果從相即（sameness）的角度來說，有為即是無為，沒有什麼可以滅壞；無為即是有為，也沒有什麼可以分別。如果從無礙（apratihata，沒有阻礙）的角度來說，事物能夠顯現真理而不是真理本身，真理能夠成就事物而不是事物本身。事理相互融合，自性和現象清晰分明，所以有為和無為的本體不是一體也不是異體。顯示是指顯示有為的界限，區分無為的性質。三、觀察成就的利益，文中的意思很明顯，可以理解。

【English Translation】 English version II. Manifestation of Accomplished Aspects. This section is divided into two parts. The first sentence summarizes the previous text and introduces the following text. Because of understanding the mind and realm as before, one can form the following knowledge and views. 'After knowing all below,' it is precisely revealing its aspects. There are eight sentences in the text, the first of which is a general statement, and the rest are specific statements. In the general statement, due to the above observation, one can know the hetu-pratyaya (causes and conditions for the arising of things). What are the causes and conditions? That is, all dharmas, whether 'sāsrava' (with outflows, referring to those with afflictions) or 'anāsrava' (without outflows, referring to those without afflictions), 'saṃskṛta' (conditioned, referring to those formed by the combination of causes and conditions) or 'asaṃskṛta' (unconditioned, referring to those that exist independently of causes and conditions), all take causes and conditions as their root. How is it the root? That is, because of causes and conditions, there is existence; because of causes and conditions, there is emptiness; because of causes and conditions, there is non-existence; because of causes and conditions, there is non-emptiness; because of causes and conditions, there is samsaric existence; because of causes and conditions, there is cessation. Even everything is because of causes and conditions. The Madhyamaka-śāstra (Treatise on the Middle Way) says: 'There has never been a single dharma that does not arise from causes and conditions. Conditioned things arise from conditions, and unconditioned things are revealed by conditions. Because there are conditioned things, there are unconditioned things. Moreover, the exhaustion of form and the seizing of characteristics is true unconditionedness.' The following seven sentences are separate explanations, accomplishing the above meaning. Because of observing causes and conditions, one can see the Buddhas, etc., so causes and conditions are the root of all dharmas. 1. Seeing the Dharmakāya (the body of the Dharma, the nature of the Buddha) as anirodha (non-cessation) due to causes and conditions. The root of non-cessation is the Dharmakāya. The Sūtra (scripture) says: 'The Buddha takes the Dharma as his body,' and the Śāstra (treatise) says: 'If one sees the law of causes and conditions, then one can see the Buddha.' 2. Seeing the Dharmatā (the true nature of the Dharma). The nature of causes and conditions is vivikta (separated), so it is the reality of the Dharma. 3. Pratītyasamutpāda (dependent origination) without aniḥsvabhāva (inherent existence) is like an illusion, seemingly existing. 4. There is nothing outside of reason, so it is ekadharma (the one Dharma, the sole truth). All are matters of the Tathāgatagarbha (the womb of the Tathagata, the seed of Buddhahood), and everything is illusory, so there is no dvaya (duality). There is not even duality, let alone pañca (the five aggregates)? 5. The nature of causes and conditions is apratihata (unobstructed), so one can attain kauśalya (skillfulness) in the realm of karma (action). Because the realm of vipāka (result) contained in karma must be relative to the mind, both internal and external causes and effects can be skillful. 6. Manifesting truth in things without destroying things, so it is said 'in conditioned things, etc.' 7. Accomplishing things in truth without concealing truth, so it is said 'in unconditioned things, etc.' If one destroys conditioned things, one loses the śūnyatā (emptiness) of the conditioned; if one distinguishes unconditioned things, one destroys the nature of the unconditioned. Therefore, if speaking from the perspective of sameness, the conditioned is the unconditioned, and there is nothing that can be destroyed; the unconditioned is the conditioned, and there is nothing that can be distinguished. If speaking from the perspective of apratihata (unobstructedness), things can manifest truth but are not truth itself, and truth can accomplish things but is not things themselves. Things and truth merge with each other, and nature and phenomena are clearly distinct, so the substance of the conditioned and unconditioned is neither one nor different. Showing refers to showing the boundaries of the conditioned and distinguishing the nature of the unconditioned. III. The benefits of accomplished observation are obvious in the text and can be understood.

第三佛子至稱可下。結嘆成益。上來近明離相之益。今則通辨一回向益文中二。先明自分。二利益。初句上稱佛心。余句自成二利。二佛子下勝進。二利益文兼體用並顯可知。第二大段菩薩下。位果中三。初牒得時。二得至下。正顯所得。文有十句。初三三業體遍。次三三業用遍。后四顯用自在。三佛子下結。第二重頌有十一偈分三。初七頌迴向眾生及菩提。次三偈半頌迴向實際。後半頌成益。前中二。初一偈頌前略明至一切處。但頌法說所修善根。后六頌前廣明。于中初半偈通頌前所至處。次一偈半頌前回向眾生。后四頌前普攝迴向。余可知(自下入第二十五經)。

第五無盡功德藏迴向。長行中亦二。先明位行中亦三。今初。牒名徴起。由緣無盡境行迴向故。成無盡善根功德之行。得十無盡藏之果。從能回及果行受名。或無盡功德之藏。或即藏通二釋。以迴向望行。迴向為能藏無盡功德是所藏。以因望果亦然。並有財釋。本業云。常以三寶授與前人。故名無盡功德藏。此義亦通所回善根。即以五門善根迴向而為其性。第二依徴廣釋中三。初明所回善根。二明迴向之行。三結行成德。今初。文有八句。初三可知。四聞法修證屬於勸請。以對佛親請必聞法故。后四皆隨喜。然依離垢慧所問禮佛法經總有八重。一

【現代漢語翻譯】現代漢語譯本第三佛子至稱可下，總結讚歎成就利益。上面是接近說明離相的利益，現在則是通盤辨明一回向的利益，文中分為兩部分。首先說明自身的部分，二利益。第一句讚歎佛心，其餘的句子自然成就二利。第二佛子下，是更進一步。二利益文中兼顧本體和作用，一併顯現，可以知曉。第二大段菩薩下，是位果中的三個部分。首先是照應得到的時間，二得至下，正式顯現所得。文中有十句。最初三句是三業本體周遍，其次三句是三業作用周遍，最後四句是顯現作用自在。三佛子下，是總結。第二重頌有十一偈，分為三部分。最初七頌是迴向眾生及菩提（覺悟），其次三偈半是迴向實際（真如），最後半頌是成就利益。前面部分又分為兩部分。最初一偈是頌揚前面略微說明到達一切處，只是頌揚法說所修的善根。後面六頌是頌揚前面廣為說明，其中最初半偈是通頌前面所到達之處，其次一偈半是頌揚前回向眾生，最後四頌是頌揚前面普遍攝取回向，其餘可以知曉（從下面進入第二十五經）。第五無盡功德藏迴向。長行中也分為兩部分。首先說明位行，其中也分為三部分。現在是最初的部分，照應名稱，發起提問。由於緣于無盡的境界和行為迴向的緣故，成就無盡善根功德的行為，得到十無盡藏的果報。從能迴向以及果行接受名稱，或者說是無盡功德的寶藏，或者就是寶藏，這是兩種解釋。以迴向來看待行為，迴向是能夠藏匿無盡功德的，是所藏匿的。以因來看待果也是這樣，都具有財釋。本業經中說，經常以三寶授予前面的人，所以叫做無盡功德藏。這個意義也通用於所迴向的善根，就是以五門善根迴向而作為它的性質。第二依徴廣釋中分為三部分。首先說明所迴向的善根，二說明迴向的行為，三總結行為成就功德。現在是最初的部分，文中有八句。最初三句可以知曉，四聞法修證屬於勸請，因為面對佛的親自請求必定聽聞佛法的緣故。後面四句都是隨喜。然而依據離垢慧所問禮佛法經，總共有八重，一

【English Translation】 English version The third Buddha-son, down to 'called worthy'. Concluding with praise and accomplishing benefit. The above closely clarifies the benefit of being apart from characteristics. Now, it comprehensively discusses the benefit of one dedication, with two parts in the text. First, clarifying one's own part, two benefits. The first sentence praises the Buddha-mind, the remaining sentences naturally accomplish two benefits. Second, 'Buddha-son' below, is further advancement. The two benefits in the text encompass both essence and function, both are revealed and can be understood. The second major section, 'Bodhisattva' below, is three parts within the position and fruit. First, corresponding to the time obtained. Second, 'obtained until' below, formally reveals what is obtained. There are ten sentences in the text. The first three sentences are the pervasiveness of the three karmas in essence. The next three sentences are the pervasiveness of the three karmas in function. The last four sentences reveal the freedom of function. Third, 'Buddha-son' below, is the conclusion. The second repetition in verse has eleven stanzas, divided into three parts. The first seven stanzas are dedication to sentient beings and Bodhi (enlightenment). The next three and a half stanzas are dedication to actuality (Tathata). The last half stanza is accomplishing benefit. The preceding part is further divided into two parts. The first stanza praises the preceding brief explanation of reaching all places, only praising the roots of goodness cultivated by the Dharma teaching. The latter six stanzas praise the preceding extensive explanation, among which the first half stanza is a general praise of the places reached before. The next one and a half stanzas praise the previous dedication to sentient beings. The last four stanzas praise the previous universal gathering of dedication. The rest can be understood (from below enters the twenty-fifth sutra). Fifth, the inexhaustible treasury of merit dedication. There are also two parts in the long passage. First, clarifying the position and practice, which also has three parts. Now is the initial part, corresponding to the name, raising the question. Because of the dedication based on the inexhaustible realm and practice, it accomplishes the practice of inexhaustible roots of goodness and merit, obtaining the fruit of the ten inexhaustible treasuries. It receives its name from the ability to dedicate and the resulting practice, or it is the treasury of inexhaustible merit, or it is the treasury, these are two explanations. Regarding practice from the perspective of dedication, dedication is able to conceal inexhaustible merit, which is what is concealed. Regarding the fruit from the perspective of the cause is also like this, both have a wealth explanation. The fundamental karma sutra says, 'Always bestow the Three Jewels to the person in front, therefore it is called the inexhaustible treasury of merit.' This meaning also applies to the roots of goodness being dedicated, which is to use the five gates of roots of goodness for dedication as its nature. Second, the extensive explanation based on the question is divided into three parts. First, clarifying the roots of goodness being dedicated. Second, clarifying the practice of dedication. Third, concluding that the practice accomplishes merit. Now is the initial part, there are eight sentences in the text. The first three sentences can be understood, the fourth, hearing the Dharma, cultivating and realizing, belongs to exhortation, because facing the Buddha's personal request, one must hear the Dharma. The last four sentences are all rejoicing. However, according to the Vimalakirti Sutra on the Dharma of Paying Homage to the Buddha, there are a total of eight layers, one

供養佛。二贊佛德。三禮佛。余即五悔。或合禮讚。或略供養。或但為五。以發願迴向但總別之異。如十住婆沙。今文依此迴向在於下文故此有四或但為三故。智論云。菩薩晝夜三時各行三事。謂懺悔勸請隨喜。行此三事功德無量。轉近得佛。若依善戒經但有二事。謂懺悔迴向皆隨時廣略。然懺名陳露先罪。悔名改往修來。除惡業障故須懺也。然懺有二種。若犯遮罪先當依教作法悔之。若犯性罪應須起行。此復二種。一事行。如方等經及禮佛名等。二依理觀。謂觀諸法空如凈名說。當直除滅勿擾其心等。若依普賢觀及下隨好品。皆具事理無礙之懺。至下廣明。言禮敬者。除我慢障起信敬善故。勒那三藏說七種禮。今加后三以成圓十。一我慢禮。謂依次位立無敬心故。二唱和禮。高聲喧雜故。此二非儀。三恭敬禮。五輪著地捧足殷重故。四無相禮。入深法性離能所故。五起用禮。雖無能所而禮。不可禮之三寶。一一佛前皆影現故。六內觀禮。但禮身中法身佛故。七實相禮。無內無外同一實故。八大悲禮。前雖有觀未顯為生今一一禮普代眾生故。九總攝禮。總攝前六為一觀故。十無盡禮。入帝網境。若佛若禮重重無盡故。言勸請者。名為祈求。除謗法障起慈善根故。聲聞自度但懺己罪。菩薩愍眾故須勸請。但勸如來普雨法

【現代漢語翻譯】現代漢語譯本：供養佛（Buddha）。二贊佛德。三禮佛。其餘即是五悔（five repentances）。或者合禮讚，或者簡略供養，或者僅為五悔。以發願迴向（dedication of merit）來說，只是總別上的差異，如《十住婆沙》（Daśabhūmika-vibhāṣā）。現在這段文字依據此經，迴向在下文，因此這裡有四種，或者僅為三種。智論（Mahāprajñāpāramitopadeśa）說：菩薩晝夜三時各行三事，即懺悔、勸請、隨喜。行此三事功德無量，迅速接近成佛。若依據《善戒經》（Śīlaskandha），則只有二事，即懺悔和迴向，都隨時可廣可略。然而，懺，名為陳述顯露先前的罪過；悔，名為改正以往，修習未來。爲了去除惡業的障礙，所以必須懺悔。然而，懺悔有兩種。若犯了遮罪（prohibitory precepts），首先應當依照教法作法懺悔。若犯了性罪（fundamental precepts），則應當發起修行。這又分為兩種：一是事行，如《方等經》（Vaipulya Sūtra）以及禮佛名等；二是依理觀，即觀諸法空，如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所說，應當直接去除滅除，不要擾亂內心等。若依據《普賢觀經》（Samantabhadra Meditation Sūtra）以及下文的《隨好品》，都具備事理無礙的懺悔，到下文會詳細說明。說到禮敬，是爲了去除我慢的障礙，生起信敬的善心。勒那三藏（Ratnatraya）說了七種禮，現在加上后三種，以成就圓滿的十種。一、我慢禮，即依次位站立，沒有恭敬心；二、唱和禮，高聲喧譁雜亂。這兩種不合儀軌。三、恭敬禮，五輪著地，捧足殷重。四、無相禮，進入深妙的法性，遠離能禮和所禮。五、起用禮，雖然沒有能禮和所禮，但禮不可禮的三寶，每一尊佛前都顯現影像。六、內觀禮，只是禮自身中的法身佛。七、實相禮，無內無外，同一實相。八、大悲禮，前面雖然有觀想，但未顯現為眾生，現在一一禮拜，普遍代替眾生。九、總攝禮，總攝前面的六種為一種觀想。十、無盡禮，進入帝網（Indra's net）境界，佛和禮拜重重無盡。說到勸請，名為祈求，去除謗法的障礙，生起慈善的根本。聲聞（Śrāvaka）只度自己，只懺悔自己的罪過。菩薩憐憫眾生，所以必須勸請。只是勸請如來普降法雨。

【English Translation】 English version: Offering to the Buddha. Second, praising the Buddha's virtues. Third, paying homage to the Buddha. The rest are the five repentances. Sometimes combined with praise, sometimes with brief offerings, or only the five repentances. In terms of making vows and dedicating merit (dedication of merit), it's just a difference in generality and specificity, as in the Daśabhūmika-vibhāṣā. This text now relies on this sutra, with dedication of merit in the following text, so there are four here, or only three. The Mahāprajñāpāramitopadeśa says: Bodhisattvas perform three things at three times of day and night, namely repentance, exhortation, and rejoicing. Performing these three things has immeasurable merit, quickly approaching Buddhahood. If based on the Śīlaskandha, there are only two things, namely repentance and dedication of merit, both of which can be extensive or brief as needed. However, 'repentance' means stating and revealing past sins; 'remorse' means correcting the past and cultivating the future. To remove the obstacles of evil karma, repentance is necessary. However, there are two types of repentance. If one has violated prohibitory precepts, one should first repent according to the Dharma. If one has violated fundamental precepts, one should initiate practice. This is further divided into two types: first, practical actions, such as the Vaipulya Sūtra and paying homage to the names of the Buddhas; second, relying on rational contemplation, that is, contemplating the emptiness of all dharmas, as the Vimalakīrti Nirdeśa Sūtra says, one should directly remove and extinguish them, without disturbing the mind, etc. If based on the Samantabhadra Meditation Sūtra and the following 'Minor Marks' chapter, both possess repentance that is unobstructed in both practice and principle, which will be explained in detail below. Speaking of paying homage, it is to remove the obstacle of arrogance and generate good thoughts of faith and respect. Ratnatraya spoke of seven types of homage, and now adding the last three to achieve a complete ten. First, arrogant homage, that is, standing in order without a respectful heart; second, chanting homage, loudly and noisily. These two are not in accordance with the ritual. Third, respectful homage, with the five wheels touching the ground, holding the feet earnestly. Fourth, formless homage, entering deep Dharma-nature, away from the one who pays homage and the one who is paid homage. Fifth, active homage, although there is no one who pays homage and no one who is paid homage, one pays homage to the Three Jewels that cannot be paid homage to, and images appear before each Buddha. Sixth, inner contemplation homage, simply paying homage to the Dharma-body Buddha within oneself. Seventh, reality homage, without inner or outer, the same reality. Eighth, great compassion homage, although there was contemplation before, it was not manifested for sentient beings, now paying homage one by one, universally on behalf of sentient beings. Ninth, total collection homage, totally collecting the previous six into one contemplation. Tenth, endless homage, entering the realm of Indra's net, the Buddhas and the homage are endlessly repeated. Speaking of exhortation, it is called prayer, removing the obstacle of slandering the Dharma and generating the root of charity. Śrāvakas only liberate themselves and only repent of their own sins. Bodhisattvas have compassion for sentient beings, so they must exhort. Simply exhorting the Tathāgata to universally rain the Dharma.

雨。則自必沾洽。此文略云勸佛說法。智論復加請佛住世。占察經中亦請菩薩速成正覺。次句因聞法故起悟入善。言修習者。瑜伽八十三云。修者。了相作意。習者勝解作意故。又修者。于所知事而發趣故。習者。無間殷重修加行故。言隨喜者。為慶悅彼故。除嫉妒障起平等善。然十住智論皆有三位。一諸佛善。二二乘善。三人天善。今文四句。初一總明具於三善。二乘正是所訶故。不別舉而含在一切眾生之中。后三句別。其第二句別明三善。結一隨喜。后一隨喜諸佛因果。大品隨喜品。明大千海水一毛破為百分滴。取海水可知其數。隨喜之福不可知數。法華展轉第五十人。尚難校量。況初隨喜。此據隨喜如來權實功德。其福更多。然佛是除罪勝緣故與懺悔前後無在。既凈身器次希法雨。復攝他同己迴向三處。不墮三界及與二乘。然禮等五果通得菩提。別則懺得依正具足。禮則尊貴身器具足。勸請得慧。隨喜得大眷屬並大財福。迴向離邪常遇佛世。常能修行。約教不同可以思準。第二菩薩如是下。明迴向行中二。先結前善根。后悉以下。正明迴向。前中二。初橫結上來及不說者。后凡所下。豎結前善。謂隨前一善皆有積集等故。具足為圓滿學成為成就。證入為獲得。了性為覺知。余文並顯。二正明迴向于中二。先回向

菩提。后迴向眾生前中二。先明隨相后明離相。前中亦二。先正起行愿。后結行成益。前中又二。先回向凈土。后總攝迴向。前中亦二。先明眾寶莊嚴。后明人寶為嚴。泛論嚴凈有其三種。一處所凈。二住處眾生凈。即前二段。三法門流佈凈。亦名受用凈。遍上二段。又此二段之中。具足十八圓滿。今初有二。初總標所成。二如過去下。別顯嚴相。于中亦二。先舉三世土嚴。二愿成彼嚴。今初亦二。先別明二總。結前中三世即為三。別謂過未現在而為其次。今初分二。先總明後別顯。今初先舉時辨處。次所謂下。總標世界種者。即方處間列如初會說。無量者。無份量故。無數者。數多故。佛智所知者。凈識所現唯佛窮故。菩薩所識者。登地分見故。大心所受者。地前能受故。莊嚴佛剎者。即正顯示。此雖義當形色意是總該。二清凈下。別明有二圓滿。初辨因圓滿。謂出過三界凈土。亦有出過之因。然上世界成就品中。起具因緣總有十種。生佛兼說有凈穢故。今此唯五。欲同佛凈故略眾生。初句亦總亦別。總明三土之因。皆無漏業故云清凈。自受用土。凈行所流萬行生故。他受用土及變化土。凈業所引隨業現故。別則唯約受用。因緣所流增上緣所引故。佛地論云。如來藏識中。無漏善根為因而生。有義。但是增上緣生。

以外法故。有義。亦是因緣而生。親能生故。若不爾者。應無因緣。外法相望非因緣故。意以後義為正。言亦是者。通二緣故。有云。感報凈土以四塵種子而為正因。親感土故。六度萬行而為緣因。助成土故。或以自利后得而為緣因。依此經宗。以一切波羅蜜行隨其所應。依正二果互為二因互相資辨。以皆是法性相應善根成故。常融常別。余如世界成就品。下四唯別。初二變化土因。初句約為緣義。后句約為因義。次句是自受用因。故云出世凈業。后句義兼自他受用土因。登地已上皆修普賢之妙行故。又此妙行即圓融因。融上諸土無障礙故。二一切下事業圓滿。自能現作一切有情一切義利故。如來雖即是主意取義利。第二盡未來下。舉未來土嚴文中二。初總標。二盡法界下別。顯有九圓滿。文分為五。一份量圓滿。此通二土。謂約自受用。從初得佛。盡未來際相續無變橫周法界。故無邊際。約他受用。為于地上隨宜而。現勝劣大小改變不定。但地前不測言無邊際。登地常見亦無斷盡。此文兼明方所圓滿。以方所有二。一自受用周遍法界。於三界處不即不離故。二他受用處下文當辨。二皆從如來智慧生者。即果圓滿自受用土圓鏡智生。他受用土平等智生。三無量下依持圓滿故。佛地經云。無量功德眾所莊嚴。大寶華王是

【現代漢語翻譯】現代漢語譯本以外法（指心識之外的法）的緣故，有一種觀點認為，外在事物也是因緣和合而生的。因為外在事物能夠直接產生某種結果。如果不是這樣，那就應該沒有因緣了，因為外在事物之間的相互作用並非因緣關係。我認為以後一種觀點為正確。說『也是』，是因為它同時包含了兩種緣。有人說，感得報身佛的凈土，是以四塵種子（四大元素微細的種子）作為正因，因為它們直接感生凈土；以六度萬行作為緣因，因為它們輔助成就凈土。或者以自利之後的利他行為作為緣因。依據此經的宗旨，一切波羅蜜行（菩薩的六種主要修行）都隨其所應，依報和正報兩種果報互為二因，互相資助辨明，因為它們都是與法性相應的善根所成就的。它們既是常融的，又是常別的。其餘的道理可以參考《世界成就品》。下面的四句經文只說明瞭別相。前兩句是變化土的因。第一句概括了緣義，后一句概括了因義。第三句是自受用土的因，所以說是『出世凈業』。后一句兼顧了自受用和他受用土的因。登地菩薩以上都修普賢菩薩的妙行。而且這種妙行就是圓融因，因為它能使上面的各種凈土融為一體，沒有障礙。第二句『一切下』是事業圓滿，因為佛能親自顯現和創造一切有情的一切義利。如來雖然是主，但這裡取的是義利。第二段『盡未來下』，是舉出未來凈土莊嚴的兩種情況。首先是總標，然後是『盡法界下』的別顯，顯示了九種圓滿。經文分為五部分。一是份量圓滿，這包括自受用土和他受用土。就自受用土而言，從最初成佛開始，直到未來際，相續不斷，橫遍法界，所以是無邊無際的。就他受用土而言，爲了適應地上菩薩的需要，隨宜顯現勝妙或粗劣、大小不定的凈土。但地前菩薩無法測知，所以說是無邊無際。登地菩薩則能常見，而且沒有斷絕。這段經文也兼明瞭方所圓滿。因為方所有兩種：一是自受用土周遍法界，處於三界之中，但不即不離；二是他受用土的處所，下文將會辨明。二是『皆從如來智慧生者』，這是果圓滿。自受用土是從如來圓鏡智所生，他受用土是從如來平等智所生。三是『無量下』，這是依持圓滿。如《佛地經》所說：『無量功德眾所莊嚴，大寶華王是』

【English Translation】 English version Due to external dharmas (dharmas outside of consciousness), there is a view that external things are also produced by causes and conditions. Because external things can directly produce a certain result. If this were not the case, then there should be no causes and conditions, because the interaction between external things is not a causal relationship. I think the latter view is correct. Saying 'also' is because it includes both kinds of conditions. Some say that the pure land of the reward body Buddha is felt by taking the seeds of the four elements (the subtle seeds of the four great elements) as the direct cause, because they directly produce the pure land; taking the six perfections and myriad practices as the contributing cause, because they help to accomplish the pure land. Or taking benefiting others after benefiting oneself as the contributing cause. According to the doctrine of this sutra, all Paramita practices (the six main practices of a Bodhisattva) are, as appropriate, the dependent and reward bodies mutually as two causes, mutually assisting and clarifying, because they are all accomplished by good roots corresponding to the Dharma nature. They are both constantly integrated and constantly distinct. For the rest of the principles, refer to the 'World Accomplishment Chapter'. The following four sentences of scripture only explain the distinct aspects. The first two sentences are the cause of the transformation land. The first sentence summarizes the meaning of the condition, and the second sentence summarizes the meaning of the cause. The third sentence is the cause of the self-enjoyment land, so it is said to be 'transcendental pure karma'. The last sentence takes into account the cause of both self-enjoyment and other-enjoyment lands. Bodhisattvas above the tenth ground all practice the wonderful practices of Samantabhadra Bodhisattva. Moreover, this wonderful practice is the perfect and harmonious cause, because it can integrate the various pure lands above without obstacles. The second sentence 'everything below' is the perfection of the career, because the Buddha can personally manifest and create all the benefits of all sentient beings. Although the Tathagata is the master, here it takes the benefit. The second paragraph 'to the end of the future' is to cite two situations of the adornment of the future pure land. First is the general mark, and then the separate display of 'to the end of the Dharma realm', showing nine perfections. The scripture is divided into five parts. One is the perfection of quantity, which includes both the self-enjoyment land and the other-enjoyment land. As far as the self-enjoyment land is concerned, from the beginning of becoming a Buddha, until the future, it continues uninterrupted, horizontally covering the Dharma realm, so it is boundless. As far as the other-enjoyment land is concerned, in order to adapt to the needs of the Bodhisattvas on the ground, pure lands of superior or inferior, large or small, are manifested as appropriate. However, Bodhisattvas before the ground cannot measure it, so it is said to be boundless. Bodhisattvas on the ground can often see it, and it is not cut off. This passage also clarifies the perfection of the place. Because there are two kinds of places: one is that the self-enjoyment land pervades the Dharma realm, being in the three realms, but neither close nor separate; the second is the place of the other-enjoyment land, which will be clarified below. Second, 'all are born from the wisdom of the Tathagata', this is the perfection of the fruit. The self-enjoyment land is born from the perfect mirror wisdom of the Tathagata, and the other-enjoyment land is born from the equal wisdom of the Tathagata. Third, 'immeasurable below', this is the perfection of support. As the 'Buddha Land Sutra' says: 'Immeasurable merits are adorned by the multitude, the great treasure flower king is'

為依持。今文中先總標妙寶。所謂下別列。初三事嚴中有蓮華。次二德嚴。初即無量功德。佛力即是能持。后一即是所持之國。佛地唯據於事但云蓮華。今通事理故云佛力功德。莊嚴亦通事理。四如來所都明主圓滿。五不可思下輔翼圓滿。復兼四種。文中分二。初總顯則兼眷屬圓滿。眷屬謂人天八部。然皆菩薩化作示凈土不空故。今但云諸清凈眾則兼之矣。后未來下別顯勝德兼三圓滿。初明方所圓滿。佛地經云。超過三界所行之處。今云一切諸佛之所成就。通於自他受用非世所睹。即是超過菩薩能見是他受用。受用方所或說凈居。或說西方等。是二此諸菩薩具大威下皆門圓滿。以三三昧為所入門。此中初句顯門之因。知一切下是空門相。行菩薩業是無相門相。善巧方便下是無作門相。入不思議三昧通該前後。三又此凈業即攝益圓滿。以離煩惱纏垢等為攝益。故名為清凈第三現在下舉現在嚴中亦二。初總標類同過未云亦如是。二無量下別顯有三圓滿。一者形相。即形色圓滿。二無量光色。即顯色圓滿。悉是已下總以因結。三無量香下住處圓滿。于中有三。初總明住處。次隨順下別顯處因。即他受用因故云示現。后所謂下廣顯處嚴。以超過一切菩薩及余住處。名處圓滿。第二如是等下。總結三世嚴具及土。于中二。初總結

能所嚴。后所謂下別顯所嚴。有二十九種隨體德用立名不同。亦可並前總標通。結上來十八圓滿隨勝立土。如理應思。第二如是過去下愿成彼嚴。于中二。先嚴一界。后如一世界下。例嚴普周顯嚴分齊。令法界土皆具三世一切莊嚴。既一佛土即具無盡莊嚴。則一嚴一切嚴。亦顯一圓滿即一切圓滿。重重無盡。方是華嚴凈土圓滿。第二佛子菩薩至復以善根下。人寶為嚴。同十大愿中第七愿也。亦即是前輔翼圓滿。文中三。初總愿所成。二其諸下別顯愿相。三愿令如是下結以嚴剎。二中文二。先愿德高后愿業廣。前中亦二。先正顯德后結德嚴土。前中有二十句。初二總明體實智圓。后善能下十八句別顯。于中先明智圓。后深入下明體實。今初即路圓滿。大念慧行為所游路。路即道之異名。文中初明大慧。分別是權深入是實。此是慧體離癡慧業。成就念下即大念也。七念之中略舉前四。七念如離世間品。后法日下即是大行。行即修慧故。后釋體實亦是行攝。二結德嚴土中。初句總。次生如是處指前凈土。有如是德即指向文。第二常作佛事下。愿業廣中分四。即四圓滿。初明事業圓滿。上辨佛業今菩薩業。二得大智下即乘圓滿。大止妙觀以為乘故。三趣薩婆下無畏圓滿。內無災患外無畏故。四隨順三世下即任持圓滿。論云。諸

【現代漢語翻譯】現代漢語譯本能所嚴。後面是所謂的『下別顯所嚴』，有二十九種根據本體的德行和作用而立的不同名稱。也可以和前面的總標一起貫通。總結前面的十八種圓滿，根據殊勝之處建立佛土，應該如理思維。第二，『如是過去』以下是『愿成彼嚴』，其中分為兩部分。首先是莊嚴一個世界，然後是『如一世界下』，以類比的方式莊嚴普遍周遍，彰顯莊嚴的範圍，使法界佛土都具備三世一切莊嚴。既然一個佛土就具備無盡莊嚴，那麼一個莊嚴就是一切莊嚴，也彰顯一個圓滿就是一切圓滿，重重無盡，才是華嚴凈土的圓滿。第二，『佛子菩薩至復以善根下』，以人寶作為莊嚴，等同於十大愿中的第七愿。也就是前面的輔翼圓滿。文中分為三部分。首先是總愿所成，其次是『其諸下』分別彰顯愿相，最後是『愿令如是下』總結以莊嚴佛剎。二文中分為兩部分。首先是愿德高，然後是愿業廣。前者中也分為兩部分。首先是正顯德，然後是結德嚴土。前者中有二十句。最初兩句總明體實智圓，然後是『善能下』十八句分別彰顯。其中先明智圓，然後是『深入下』明體實。現在開始是路圓滿，大念慧行為所游之路，路就是道的別名。文中首先闡明大慧，『分別是權』，『深入是實』。這是慧體，遠離愚癡的慧業。『成就念下』就是大念，七念之中略舉前四。七念如同《離世間品》。『后法日下』就是大行，行就是修慧，後面解釋體實也是行所攝。二，總結德嚴土中，第一句是總說，其次『生如是處』指向前面的凈土，有這樣的德行就是指向經文。第二，『常作佛事下』，在愿業廣中分為四部分，也就是四種圓滿。首先闡明事業圓滿，上面辨別佛業，現在是菩薩業。第二，『得大智下』就是乘圓滿，以大止妙觀作為乘。第三，『趣薩婆下』是無畏圓滿，內心沒有災患，外在沒有畏懼。第四，『隨順三世下』就是任持圓滿。論中說，諸

【English Translation】 English version The Adornment of the Knower and the Known. What follows, referred to as 'Specifically Revealing the Adornment of the Known,' consists of twenty-nine types, each named differently based on the inherent virtues and functions of the entity. These can also be combined with the preceding general headings for a comprehensive understanding. Summarizing the eighteen perfections mentioned earlier, the Buddha-land is established based on its superior qualities, and should be contemplated accordingly. Secondly, 'Thus in the past' and onwards refers to 'Wishing to Accomplish That Adornment,' which is divided into two parts. First, the adornment of a single world; then, 'As in one world and onwards,' using analogy to adorn universally and completely, manifesting the extent of the adornment, so that all realms of the Dharma are endowed with the adornments of the three times. Since one Buddha-land possesses endless adornments, one adornment is all adornments, also manifesting that one perfection is all perfections, endlessly layered, which is the perfection of the Avatamsaka Pure Land. Secondly, 'Disciples of the Buddha, Bodhisattvas, and further with roots of goodness and onwards,' uses the treasures of people as adornments, equivalent to the seventh vow among the Ten Great Vows. This is also the aforementioned auxiliary perfection. The text is divided into three parts. First, the general wish accomplished; second, 'Their various and onwards' specifically reveals the aspects of the vows; and third, 'Wishing that thus and onwards' concludes with the adornment of the Buddha-land. The second part is divided into two parts. First, wishing for high virtue; then, wishing for vast activity. The former is also divided into two parts. First, directly revealing virtue; then, concluding with the virtue adorning the land. The former contains twenty sentences. The first two sentences generally clarify the essence of reality and the perfection of wisdom; then, 'Skillfully able and onwards' eighteen sentences specifically reveal. Among these, first clarifying the perfection of wisdom; then, 'Deeply entering and onwards' clarifies the essence of reality. Now beginning is the perfection of the path, with great mindfulness, wisdom, and practice as the path to travel. The path is another name for the Way. The text first elucidates great wisdom, 'Discriminating is provisional,' 'Deeply entering is real.' This is the essence of wisdom, the activity of wisdom that is free from ignorance. 'Accomplishing mindfulness and onwards' is great mindfulness, briefly mentioning the first four of the seven mindfulnesses. The seven mindfulnesses are as in the 'Leaving the World' chapter. 'The subsequent Dharma sun and onwards' is great practice, practice being the cultivation of wisdom, and the subsequent explanation of the essence of reality is also encompassed by practice. Secondly, in concluding the virtue adorning the land, the first sentence is general, and then 'Born in such a place' points to the preceding Pure Land, having such virtues points to the text. Secondly, 'Constantly performing Buddha-deeds and onwards,' in the vastness of wishing for activity, it is divided into four parts, which are the four perfections. First, elucidating the perfection of activity, above distinguishing the Buddha's activity, now it is the Bodhisattva's activity. Secondly, 'Attaining great wisdom and onwards' is the perfection of the vehicle, using great cessation and wondrous contemplation as the vehicle. Thirdly, 'Approaching all and onwards' is the perfection of fearlessness, with no calamities within and no fears without. Fourthly, 'Complying with the three times and onwards' is the perfection of upholding. The treatise says, all

佛菩薩后得無漏。能說能受大乘法味。生喜樂故。文中二。前明能受。後知阿僧祇下能說。第三結以嚴剎中。初總彰人遍。次熏修下結行德深。謂以止以觀唯智唯悲。熏修身心無有間斷。名極熏修。現惑不生故云純凈。種習不起名極純凈。恬和也宴安也。恬和安寂即照寂之相也。亦一乘也。後於一佛剎下別示遍相。兼顯數多。于中三節。一剎中一方有多數量。次以方例剎。后以剎例法界。一方所言義兼大小。準下僧祇品。於一微細毛端處。則有不可說諸普賢也。言如是者如前具德也。第二佛子菩薩摩訶薩以諸善根方便迴向下。總攝迴向。非唯但向佛凈土故。文有十句。初三結前已說后七辨所未明言出要者。小乘出要。唯有四種。謂進念定慧。三十七品不離此故。今亦兼有。大乘出要唯有三科。謂四攝四等及與十度。三乘切要唯止與觀。大乘切要唯智與悲故十地皆云大悲為首。智慧增上余並可知。第二佛子菩薩摩訶薩如是迴向下。結行成益。總收三種世間。第二佛子至以如是等下。離相迴向即向實際。文中二。先明見實智冥實際。后彰離妄德合實際。此之二段反覆相成。今初。初句牒前回向菩提。其心已下正顯離相。寂然無涯為入不思議。即事契真故常平等。由此故能遍入。若事若理無礙法界名為一切。二佛子下彰其離

【現代漢語翻譯】現代漢語譯本佛菩薩以其後得無漏智，能夠宣說和領受大乘佛法的滋味，從而生起喜悅和快樂。這段經文分為兩部分。第一部分說明了能夠領受佛法的人。第二部分，從『後知阿僧祇』開始，說明了能夠宣說佛法的人。第三部分以莊嚴佛剎來作總結。在第一部分中，首先總體彰顯了人的普遍性。其次，從『熏修下』開始，總結了修行功德的深厚，指的是以止觀雙運，唯有智慧和慈悲，熏修身心，沒有間斷，這叫做極熏修。因為現行的煩惱不生起，所以說是純凈。種子習氣也不生起，叫做極純凈。恬和，是安靜平和的意思；宴安，是安寧的意思。恬和安寂，就是照與寂的相互映照之相，也是一乘的境界。之後，從『後於一佛剎下』開始，分別展示了普遍的相狀，同時也顯示了數量眾多。其中分為三個小節。第一節，在一個佛剎中的一個方位，有多種數量。第二節，以一個方位為例，類比整個佛剎。第三節，以一個佛剎為例，類比整個法界。一個方位所說的，義理兼顧大小。參照下面的僧祇品，在一個微細的毛端處，就有不可說的諸普賢菩薩。所說的『如是』，指的是如前面所說的具備功德。第二，佛子、菩薩摩訶薩以各種善根方便迴向，總括了迴向。不是僅僅迴向于佛的凈土。經文有十句。前三句總結了前面已經說過的，后七句辨明了尚未明瞭的。所說的『出要』，小乘的出要，只有四種，就是精進、念、定、慧。三十七道品沒有離開這四種。現在也兼有。大乘的出要只有三科，就是四攝、四等以及十度。三乘的切要只有止和觀。大乘的切要只有智慧和慈悲，所以十地都說大悲為首，智慧增上，其餘的都可以知道。第二，佛子、菩薩摩訶薩這樣迴向，總結了修行成就的利益，總括了三種世間。第二，佛子，到『以如是等下』，是離相迴向，就是迴向實際。經文分為兩部分。先說明了見實智冥合實際，后彰顯了離妄功德契合實際。這兩段經文反覆互相成就。現在先說第一部分。第一句是承接前面迴向菩提。『其心已下』，正式顯示了離相。寂然無涯，是爲了進入不可思議的境界。即事契真，所以常常平等。因為這個緣故，能夠普遍進入。無論是事還是理，沒有障礙的法界，叫做一切。第二，佛子，以下彰顯了他們的離相。

【English Translation】 English version The Buddhas and Bodhisattvas, with their wisdom attained after enlightenment (Houde Wulou, wisdom attained after enlightenment, free from outflows), are able to speak and receive the flavor of the Mahayana Dharma (Da Cheng Fa Wei, the flavor of the Great Vehicle Dharma), thus generating joy and happiness. This passage is divided into two parts. The first part explains those who are able to receive the Dharma. The second part, starting from 'Hou Zhi Asengqi (after knowing countless),' explains those who are able to speak the Dharma. The third part concludes with the adornment of the Buddha-land. In the first part, it first generally highlights the universality of people. Secondly, starting from 'Xun Xiu Xia (cultivation and practice),' it summarizes the depth of the merits of practice, referring to the dual practice of cessation and contemplation, only wisdom and compassion, cultivating body and mind without interruption, which is called extreme cultivation (Ji Xun Xiu). Because the present afflictions do not arise, it is said to be pure. The seeds of habits also do not arise, which is called extremely pure (Ji Chun Jing). 'Tian He (tranquil harmony)' means quiet and peaceful; 'Yan An (peaceful repose)' means tranquility. 'Tian He An Ji (tranquil harmony and peaceful repose)' is the aspect of mutual reflection of illumination and stillness, which is also the realm of the One Vehicle (Yi Cheng). Afterwards, starting from 'Hou Yu Yi Fo Cha Xia (after, in a Buddha-land),' it separately shows the universal aspects, and also shows the multitude of numbers. Among them, it is divided into three sections. The first section is that in one direction of a Buddha-land, there are multiple quantities. The second section uses one direction as an example to analogize the entire Buddha-land. The third section uses one Buddha-land as an example to analogize the entire Dharma Realm. What is said in one direction encompasses both large and small meanings. Referring to the Sangha chapter below, in one subtle tip of a hair, there are unspeakable Samantabhadra Bodhisattvas (Pu Xian, Universal Virtue). What is said as 'Ru Shi (thus)' refers to possessing the merits as mentioned before. Second, the Buddha-children, Bodhisattva-Mahasattvas, with various roots of goodness and skillful means, dedicate their merits, encompassing the dedication. It is not only dedicated to the pure land of the Buddha. The text has ten sentences. The first three sentences summarize what has been said before, and the last seven sentences clarify what has not yet been clarified. What is said as 'Chu Yao (essential exit)' refers to the essential exit of the Hinayana (Xiao Cheng, Small Vehicle), which only has four types, namely diligence, mindfulness, concentration, and wisdom. The thirty-seven factors of enlightenment do not depart from these four. Now it also includes. The essential exit of the Mahayana only has three categories, namely the four means of attraction, the four immeasurables, and the ten perfections. The essential of the three vehicles is only cessation and contemplation. The essential of the Mahayana is only wisdom and compassion, so all ten grounds say that great compassion is the head, and wisdom is supreme, and the rest can be known. Second, the Buddha-children, Bodhisattva-Mahasattvas, dedicate their merits in this way, summarizing the benefits of cultivation and accomplishment, encompassing the three realms. Second, the Buddha-children, to 'Yi Ru Shi Deng Xia (with such and so on),' is dedication without characteristics, which is dedication to reality. The text is divided into two parts. First, it explains that seeing the real wisdom merges with reality, and then it highlights that leaving delusion and virtue aligns with reality. These two paragraphs repeatedly complement each other. Now, let's talk about the first part first. The first sentence is to continue the previous dedication to Bodhi (Pu Ti, enlightenment). 'Qi Xin Yi Xia (their minds below)' formally shows the separation from characteristics. Silent and boundless is to enter the inconceivable realm. Being true to the matter, so it is always equal. Because of this reason, it can universally enter. Whether it is matter or reason, the unobstructed Dharma Realm is called everything. Second, the Buddha-children, below, highlight their separation from characteristics.

妄文有十對。初六遮妄執有。以緣成無性故。皆前回向之法。思所起者謂身語業。余文可知。次一對遮妄執空以即空故。不礙存故不壞假名。說實相故不壞因果。后三對雙遮空有。初遮事理。法即理法。互相即故不可定取。次遮生死涅槃。離向背相。通有二義。一約離相。為生死涅槃相待而有。俱空叵得。二約體融。以緣就實生死即涅槃故。無妄分別。以實從緣涅槃即生死故。非真寂靜故。中論云。涅槃之實際。及與世間際。如是二際者。無毫釐差別。而晉經。云生死非雜亂涅槃非寂靜。言異義同。后對即遮能所證。既二際無差。唯佛能證故復拂之。上句標下句釋。亦通二意。一約離相。能證相離不能證於佛境。所證體空故。無少法與能證智。同止相契故。楞伽云。遠離覺所覺。二約體融。佛即法界。不應以法界更證法界故。文殊問經云。若以法界證法界。則是諍競如智一體。如外無少智為能證。智外無少如為所證故。無可同止。次下文云。無有少法為智所入。亦無少智而入於法。影公云。法性不併真。聖賢無異道。即斯意也。上來三節皆約遮邊。前來契實已辨雙照。則四門備矣。第二佛子下。迴向眾生中。初總明。謂即前回向菩提時。便以善根迴向眾生。故云如是迴向時也。次決定下別顯行相有七句。二句隨相。一

【現代漢語翻譯】現代漢語譯本妄文有十對。第一對遮止對『有』的虛妄執著，因為一切事物都是因緣和合而成，沒有自性。這些都是之前回向的方法。『思所起者』指的是身、語、意所產生的業。其餘的文字可以自行理解。下一對遮止對『空』的虛妄執著，因為『空』的本性並不妨礙事物的存在，所以不會破壞假名（暫時的名稱）。因為宣說實相，所以不會破壞因果。後面的三對同時遮止『空』和『有』。首先遮止事和理。『法』就是『理法』，因為它們互相融合，所以不能固定地執取。其次遮止生死和涅槃，遠離趨向和背離的相對關係。『通』有兩種含義：一是就離相而言，生死和涅槃是相對而存在的，都是空而不可得的；二是就本體融合而言，因為依隨因緣而成就實相，所以生死就是涅槃，沒有虛妄的分別；因為從實相隨順因緣，所以涅槃就是生死，並非真正的寂靜。中論說：『涅槃的實際，和世間的邊際，這兩者之間，沒有絲毫的差別。』而晉譯的經文說：『生死不是雜亂的，涅槃不是寂靜的。』說法不同，意義相同。最後一對遮止能證和所證。既然兩個邊際沒有差別，只有佛才能證悟，所以又否定了它。上句是總標，下句是解釋，也包含兩種含義：一是就離相而言，能證的智慧和所證的境界是分離的，不能證悟佛的境界，所證的本體是空性的，所以沒有少許的法與能證的智慧，能夠共同安住而相互契合。楞伽經說：『遠離覺悟者和所覺悟的境界。』二是就本體融合而言，佛就是法界，不應該用法界再去證悟法界。文殊問經說：『如果用法界證悟法界，那就是爭論和競爭，如同智慧是一個整體。』如同在智慧之外沒有少許的智慧作為能證，在智慧之外沒有少許的真如作為所證，所以沒有可以共同安住的地方。接下來的經文說：『沒有少許的法可以被智慧所進入，也沒有少許的智慧可以進入法。』影公說：『法性不與真相對立，聖賢沒有不同的道路。』就是這個意思。以上三節都是就遮止一邊而言，前面契合實相已經辨明了雙重觀照，那麼四種法門就完備了。第二，『佛子』以下，是迴向眾生。首先是總的說明，指的是在之前回向菩提的時候，就用善根迴向眾生，所以說『如是迴向時也』。其次，『決定』以下，分別顯示迴向眾生的行為，有七句。兩句是隨順眾生的相貌，第一句是

【English Translation】 English version There are ten pairs of false statements. The first pair refutes the false attachment to 'existence' (有), because all things arise from conditions and lack inherent nature (無性). These are all methods of previous dedication (迴向). 'What arises from thought' (思所起者) refers to the karma generated by body, speech, and mind. The remaining text can be understood on its own. The next pair refutes the false attachment to 'emptiness' (空), because the nature of 'emptiness' does not hinder the existence of things, so it does not destroy provisional names (假名). Because it proclaims the true nature (實相), it does not destroy cause and effect (因果). The following three pairs simultaneously refute 'emptiness' and 'existence'. First, it refutes phenomena and principle (事理). 'Dharma' (法) is 'principle-dharma' (理法), because they interpenetrate each other, so they cannot be fixedly grasped. Second, it refutes birth and death (生死) and Nirvana (涅槃), being apart from the relative aspects of inclination and aversion (向背). 'Penetrating' (通) has two meanings: one is in terms of being apart from characteristics, birth and death and Nirvana are relative and exist, both are empty and unattainable; the other is in terms of the fusion of the essence, because relying on conditions to accomplish reality, birth and death is Nirvana, without false distinctions; because from reality following conditions, Nirvana is birth and death, not true quiescence. The Middle Treatise (中論) says: 'The actuality of Nirvana, and the boundary of the world, these two boundaries, have no difference of a hair's breadth.' And the Jin translation of the sutra says: 'Birth and death are not chaotic, Nirvana is not quiescent.' The wording is different, but the meaning is the same. The last pair refutes the able to realize (能證) and the realized (所證). Since the two boundaries have no difference, only the Buddha can realize it, so it is negated again. The first sentence is the general statement, and the second sentence is the explanation, also containing two meanings: one is in terms of being apart from characteristics, the wisdom of the able to realize and the realm of the realized are separate, unable to realize the Buddha's realm, the essence of the realized is emptiness, so there is not a little dharma and the wisdom of the able to realize, able to dwell together and correspond with each other. The Lankavatara Sutra (楞伽經) says: 'Being apart from the perceiver and the perceived.' The second is in terms of the fusion of the essence, the Buddha is the Dharma Realm (法界), it should not use the Dharma Realm to realize the Dharma Realm. The Manjushri Questions Sutra (文殊問經) says: 'If using the Dharma Realm to realize the Dharma Realm, that is contention and competition, like wisdom is a whole.' Just as outside of wisdom there is not a little wisdom as the able to realize, outside of wisdom there is not a little Suchness (如) as the realized, so there is no place to dwell together. The following text says: 'There is not a little dharma that can be entered by wisdom, and there is not a little wisdom that can enter the dharma.' Ying Gong (影公) said: 'The nature of dharma does not stand opposite to truth, sages and worthies have no different paths.' That is the meaning. The above three sections are all in terms of refuting one side, the previous agreement with reality has already distinguished the dual contemplation, then the four gates are complete. Second, 'Buddha-son' (佛子) below, is dedicating to sentient beings. First is the general explanation, referring to when previously dedicating to Bodhi (菩提), then using good roots to dedicate to sentient beings, so it says 'at the time of such dedication' (如是迴向時也). Second, 'deciding' (決定) below, separately shows the behavior of dedicating to sentient beings, there are seven sentences. Two sentences are following the appearances of sentient beings, the first sentence is

無放舍心。二無怨親相。五句離相。一不見眾生相。二不取化緣。三不稱量根性。四無能度我人末句總結。第三菩薩至如是迴向已下。結行成德有四佛子。兼此為五。一成無盡善根德。二成二空智慧德。三成境界清凈德。四成福智無盡德。五成福智廣大德。就此五中。初一雙明。次二離相。后二隨相。今初。由隨一一行發無盡心故成無盡德。文有十句初總。所謂下別。于中前四隨相所成。初二因果。后二依正。次二離相所成顯其深廣。次二解行。通於隨相及與離相。后二通顯上來回向同三世故。第二佛子下成二空智慧益。中十句。初四我空。一無眾生。離眾生垢故。二無壽命。離生死故。三無作者。亦名無我離我垢故。四無數取趣。前後際斷故。余如十行說。后六法空文亦可知。第三佛子成境界清凈德。一剎凈者略有三義。一了穢即空故。二如螺髻等穢處見凈故。三雖睹凈穢無見相故。三眾生凈同一空故。同如來藏故無見相故。三法凈。對法辨智義便故來。此亦二義。一空無能所故。二同一如故舉一全收。智外無如為智所入。如外無智而入于如。法性寂然故名為如。寂而常照故名為智。何有異耶。亦同上來無法同住。后一佛凈。為破執有說佛如空。若同空無此見非凈。今明二利德圓。非如虛空一向無也。第四佛子福智

【現代漢語翻譯】現代漢語譯本無放舍心（沒有捨棄之心）。二無怨親相（沒有怨恨和親近的分別）。五句離相（以下五句是遠離一切相）：一不見眾生相（不見眾生的表相）。二不取化緣（不接受化緣）。三不稱量根性（不去衡量眾生的根性）。四無能度我人（沒有能度者和我、人的分別）。末句總結（最後一句總結）。第三菩薩至如是迴向已下（第三，菩薩達到如此迴向的境界之後）。結行成德有四佛子（總結修行成就的功德，有四種佛子）。兼此為五（加上前面的總結，共有五種）。一成無盡善根德（成就無盡的善根功德）。二成二空智慧德（成就人法二空的智慧功德）。三成境界清凈德（成就境界清凈的功德）。四成福智無盡德（成就福德和智慧無盡的功德）。五成福智廣大德（成就福德和智慧廣大的功德）。就此五中（在這五種功德中）。初一雙明（第一種是雙重闡明）。次二離相（第二和第三種是遠離一切相）。后二隨相（第四和第五種是隨順一切相）。今初（現在先說第一種）。由隨一一行發無盡心故成無盡德（因為隨順任何一種修行，都能發起無盡的心，所以能成就無盡的功德）。文有十句初總（經文有十句，第一句是總說）。所謂下別（所謂以下是分別解說）。于中前四隨相所成（其中前四句是隨順一切相所成就的）。初二因果（前兩句是因果關係）。后二依正（后兩句是依報和正報）。次二離相所成顯其深廣（接下來的兩句是遠離一切相所成就的，顯示其深遠和廣博）。次二解行（再接下來的兩句是理解和修行）。通於隨相及與離相（貫通隨順一切相和遠離一切相）。后二通顯上來回向同三世故（最後兩句是普遍顯示，上面的迴向與過去、現在、未來三世相同）。第二佛子下成二空智慧益（第二種佛子成就人法二空的智慧利益）。中十句（其中有十句）。初四我空（前四句是人空）。一無眾生（沒有眾生）。離眾生垢故（因為遠離眾生的污垢）。二無壽命（沒有壽命）。離生死故（因為遠離生死）。三無作者（沒有作者），亦名無我（也稱為無我）。離我垢故（因為遠離我的污垢）。四無數取趣（沒有無數的趣向）。前後際斷故（因為前後際都斷絕了）。余如十行說（其餘的如同《十行品》所說）。后六法空文亦可知（後面的六句是法空，經文的意思也很容易理解）。第三佛子成境界清凈德（第三種佛子成就境界清凈的功德）。一剎凈者略有三義（剎土清凈略有三種含義）。一了穢即空故（明白污穢的本質就是空性）。二如螺髻等穢處見凈故（如同在螺髻等污穢之處見到清凈）。三雖睹凈穢無見相故（雖然看到清凈和污穢，但沒有能見和所見的表相）。三眾生凈同一空故（眾生清凈，是因為與空性相同）。同如來藏故無見相故（與如來藏相同，所以沒有能見和所見的表相）。三法凈（三種法清凈）。對法辨智義便故來（爲了闡明對法辨別的智慧的意義，所以才這樣說）。此亦二義（這也有兩種含義）。一空無能所故（空性中沒有能和所）。二同一如故舉一全收（與真如相同，舉出一個就全部包含）。智外無如為智所入（在智慧之外沒有真如，真如被智慧所證入）。如外無智而入于如（在真如之外沒有智慧，智慧證入真如）。法性寂然故名為如（法性寂靜，所以稱為真如）。寂而常照故名為智（寂靜而常照，所以稱為智慧）。何有異耶（有什麼不同呢）。亦同上來無法同住（也如同上面所說，沒有法可以同住）。后一佛凈（最後一種是佛清凈）。為破執有說佛如空（爲了破除執著于有的觀念，所以說佛如同虛空）。若同空無此見非凈（如果與虛空相同，這種見解就不是清凈）。今明二利德圓（現在說明自利利他的功德圓滿）。非如虛空一向無也（不是像虛空一樣一無所有）。第四佛子福智（第四種佛子成就福德和智慧的功德）

【English Translation】 English version No abandoning mind. Second, no discrimination between enemies and relatives. Five sentences on detachment from appearances: First, not seeing the appearance of sentient beings. Second, not accepting alms. Third, not measuring the capacity of beings. Fourth, no one to liberate 'I' and others. The last sentence summarizes. Third, after the Bodhisattva reaches such dedication. Concluding the practice and achieving virtues, there are four Buddha-sons. Including this, there are five. First, achieving the virtue of inexhaustible good roots. Second, achieving the virtue of wisdom of the two emptinesses. Third, achieving the virtue of pure realms. Fourth, achieving the virtue of inexhaustible blessings and wisdom. Fifth, achieving the virtue of vast blessings and wisdom. Among these five, the first one is explained in pairs. The next two are detached from appearances. The last two follow appearances. Now, the first one. Because of generating an inexhaustible mind through following any one practice, inexhaustible virtues are achieved. The text has ten sentences, the first being a summary. 'So-called' below are separate explanations. Among them, the first four are achieved by following appearances. The first two are cause and effect. The last two are dependent and principal. The next two are achieved by detaching from appearances, showing their depth and breadth. The next two are understanding and practice, encompassing both following and detaching from appearances. The last two universally show that the above dedication is the same as the three times. The second Buddha-son achieves the benefit of the wisdom of the two emptinesses. Among the ten sentences, the first four are the emptiness of self. First, no sentient beings, because of being detached from the defilements of sentient beings. Second, no lifespan, because of being detached from birth and death. Third, no creator, also called no self, because of being detached from the defilements of self. Fourth, no countless destinies, because the past and future are cut off. The rest is as described in the Ten Practices. The last six sentences on the emptiness of phenomena are also understandable. The third Buddha-son achieves the virtue of pure realms. 'Realm purity' briefly has three meanings. First, understanding that defilement is emptiness. Second, seeing purity in defiled places such as the 'snail-shell hair' (ushnisha). Third, although seeing purity and defilement, there is no appearance of seeing. Three, sentient beings are pure, the same as emptiness. The same as the 'Tathagatagarbha' (Tathagata's womb), therefore there is no appearance of seeing. Three, the purity of phenomena. Explaining the meaning of discerning wisdom towards phenomena, therefore it comes. This also has two meanings. First, emptiness has no subject or object. Second, the same as 'suchness' (tathata), so taking one includes all. Outside of wisdom, there is no suchness for wisdom to enter. Outside of suchness, there is no wisdom to enter into suchness. The nature of phenomena is still, therefore it is called suchness. Still and constantly illuminating, therefore it is called wisdom. What difference is there? It is also the same as above, no phenomena can abide together. The last one is Buddha's purity. To break the attachment to existence, it is said that the Buddha is like emptiness. If the same as emptiness, this view is not pure. Now clarifying that the virtues of benefiting oneself and others are complete, not like emptiness, which is entirely nothing. The fourth Buddha-son, blessings and wisdom.

無盡德。初上攝佛智。謂十力智地。有不可說用故。唸唸得多福。次具足下自為福田。此菩薩下福智無盡。第五佛子福智超勝德中。初句總顯福智之因。次福德下正顯勝相。初明福勝。其心已下顯智超勝。第二菩薩下辨位果中四。謂標徴釋結。三中有十句。皆先標名后釋義。于中初六自利。初一見佛。約微細門。一毛之義前文頻釋。今重發揮。謂心性本無大小。悟之成智身。土皆為智影。智凈影明故。大小無礙一多即入。次五見法。即相入門。一證理法二持教法。三慧知密意。謂以實覆權等。四義窮意趣。謂四意趣等。亦是窮於性相。五聞藏義兼修證。次三利他。一福滿他意。二智滅他惑。三辯教平等。后一攝行成果。此上多有同十藏品。可以意得。四結可知。第二應頌二十五偈分二。初一頌所回善根。文並具含。餘二十四偈雙頌前回向善根。及結行成益。于中二。先有十一偈頌二段隨相。后十三偈頌二段離相。今初分三。初八頌向菩提。于中亦三。初四頌上嚴剎。次三偈半頌人寶嚴。後半偈頌總攝迴向。二菩薩如是下一偈頌迴向眾生。三十方下二偈頌結行成德。五段通頌。第二菩薩善觀下頌二段離相中三。初七頌前菩提離相。與前見實及離妄。相參而頌。顯此二相成故。次二頌眾生離相。后四頌結行成德離相。中初

二偈。頌境界清凈德后二頌二空智慧德。第五回向竟。

大方廣佛華嚴經疏卷第二十七大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十八

唐清涼山大華嚴寺沙明澄觀撰

十回向品(從二十五經一半盡三十三經)

第六隨順堅固一切善根迴向。長行中亦二。謂位行位果。行中亦三。謂牒釋結。今初牒名徴起。謂所修事善皆悉順入堅固法性故。下文云。則為隨順真實住。本分名入一切平等善根。入即隨順。平等即堅固。平等之理不可壞故。若順等理則順諸善根故。下文云。則為隨順佛住等。又本業云。習行相善無漏善而不二故。名隨順平等一切善根。此則不唯事順於理。理事相順受平等名。如此平等方名堅固。此約所回善根。及所向實際。以立斯名。亦可名為堅固之善根。堅固即善根。若以隨順望堅固。善根亦通二義。即以無礙善根而為其性。第二依徴廣釋中二。先明行所依身。二具足下依身起行。前中復二。先明得位。后顯具德。今初。菩薩行檀之身。隨宜萬類故置或言。而偏語王者。一則在家是施位故。二難捨能捨舉勝策劣故。三者菩薩多為王故。以菩薩位唯有二種。一者法王。二者人王。法王教化人王攝化。具菩薩戒處處為王故。發

【現代漢語翻譯】現代漢語譯本二偈。頌揚境界清凈的功德之後，兩首頌揚二空的智慧功德。第五回向完畢。

《大方廣佛華嚴經疏》卷第二十七大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第二十八

唐朝清涼山大華嚴寺沙門澄觀撰

十回向品（從第二十五經一半到第三十三經）

第六，隨順堅固一切善根迴向。長行中也分為二：位行和位果。行中又分為三：牒釋結。現在開始解釋牒名徴起，意思是所修的善事都順應並進入堅固的法性。下文說：『則為隨順真實住。』本分名為入一切平等善根。『入』就是隨順，『平等』就是堅固，因為平等的道理不可破壞。如果順應平等的道理，就順應了諸善根。下文說：『則為隨順佛住等。』又本業說：『習行相善無漏善而不二故，名隨順平等一切善根。』這不僅是事相順應于理體，理事相互順應，才能承受平等之名。如此平等才名為堅固。這是從所迴向的善根以及所趨向的實際來立此名。也可以名為堅固之善根，堅固即是善根。如果以隨順來期望堅固，善根也通達二義，即以無礙的善根作為其體性。第二，依據徴起廣為解釋，分為二：先說明行所依的身，然後『二具足下依身起行』，依據身而生起修行。前面又分為二：先說明所得的地位，后顯示所具的功德。現在開始說明，菩薩行佈施的身，隨順適宜於各種類別，所以用『或』字。而偏重於說王者，一是由於在家是佈施的地位，二是由於難以捨棄而能捨棄，舉出殊勝的來策勵低劣的，三是由於菩薩多為國王。因為菩薩的地位只有兩種：一是法王，二是人王。法王教化，人王攝受教化。具足菩薩戒，處處為王，所以要發心。

【English Translation】 English version Two Gathas (verses). After praising the merit of pure realms, two verses praise the merit of the wisdom of the two emptinesses. The Fifth Dedication is completed.

Commentary on the Avatamsaka Sutra, Volume 27 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

Commentary on the Avatamsaka Sutra, Volume 28

Composed by Shramana Chengguan of Great Avatamsaka Temple on Qingliang Mountain, Tang Dynasty

Chapter on the Ten Dedications (from half of the twenty-fifth sutra to the thirty-third sutra)

Sixth, Dedication of Following and Firmly Establishing All Good Roots. The prose section is also divided into two: the position of practice and the result of position. The practice section is further divided into three: repetition, explanation, and conclusion. Now, we begin with the repetition of the name to initiate the discussion, meaning that all the good deeds cultivated are in accordance with and enter the firm Dharma-nature. The following text says: 'Then it is to follow the true dwelling.' The inherent nature is called entering all equal good roots. 'Entering' means following, and 'equality' means firmness, because the principle of equality cannot be destroyed. If one follows the principle of equality, then one follows all good roots. The following text says: 'Then it is to follow the Buddha's dwelling, etc.' Also, the fundamental karma says: 'Practicing good aspects and non-outflow good without duality is called following equal all good roots.' This is not only that the phenomenal aspects follow the principle, but the principle and phenomena follow each other, and one receives the name of equality. Only such equality is called firmness. This is established based on the good roots being dedicated and the actual reality being directed towards. It can also be called firm good roots, where firmness is good roots. If one expects firmness from following, good roots also encompass two meanings, that is, taking unobstructed good roots as their nature. Second, according to the initiation, the broad explanation is divided into two: first, explaining the body on which the practice relies, and then 'two fully equipped, the practice arises based on the body', the practice arises based on the body. The preceding is further divided into two: first, explaining the position attained, and then showing the merits possessed. Now, we begin by explaining that the body of a Bodhisattva practicing generosity is suitable for all kinds of beings, so the word 'or' is used. However, emphasis is placed on speaking of kings, firstly because being at home is the position of giving, secondly because it is difficult to give up but one is able to give up, raising the superior to encourage the inferior, and thirdly because Bodhisattvas are often kings. Because there are only two positions for Bodhisattvas: one is the Dharma King, and the other is the Human King. The Dharma King teaches and transforms, and the Human King gathers and transforms. Fully possessing the Bodhisattva precepts, being a king everywhere, therefore one must generate the aspiration.

號施令無敢違故。具能施物遂所求故。帝者主也。王者王也。臨者治也。御亦主領千乘之國。即稱為大。下言為轉輪王。則以一洲已去可稱為大。二威德下顯具德中二。先統領自在德。后菩薩下正報殊倫德。今初。有十二句。初二句總。有威則下必畏之。有德則下必懷之。故令名振。次凡諸下十句別。初句釋威。祖父之仇曰怨。四夷有土曰敵。由威被故敵歸怨順。次發號下釋上有德。依正施令物可則也。執持一蓋等兼釋臨御。一蓋有三。一則無私萬物故。二等教十善故。下施蓋中雲。為令眾生得自在蓋。能持一切諸善法故。三慈悲蓋。大光王云。如諸菩薩為高蓋。慈心普蔭諸眾生故。以離垢繒釋為帝義。於法自在釋為王義。不刑已下雙顯威德。謂不以刑戮徴罰之威。但令感德從化。則威而不猛也。又加苦曰刑。削奪為罰。導之以德義莫敢不服。則庶人無刑。齊之以禮樂。莫敢不敬。則大夫無罰。次以四攝下。顯是菩薩揀異世王為轉輪王。結成有位。一切周給。結有大財即財位果。二正報殊倫德。初句結前義兼生后。有大眷屬下具七種果。一宗族果。二離眾過失。不亢不驕發言誠實。見者無厭。有慈有慧人所信順。即信言果。三福德已下顯大色果。四獲那羅延堅固之身。顯壽命果。五大力成就等顯大力果。六得清凈業。

【現代漢語翻譯】現代漢語譯本號令施布，無人敢於違抗，這是因為他具有權威。能夠施捨財物，滿足人們的各種需求，這是因為他具有恩德。『帝』是主宰的意思，『王』是統治的意思，『臨』是治理的意思，『御』也是主領的意思。能夠統治擁有千輛兵車的國家，就可以被稱為『大』。下文說到的『轉輪王』，則是因為他統治的範圍超過了一個洲，所以可以被稱為『大』。下面從威德方面來彰顯具足功德的轉輪王，分為兩個方面：一是統領自在的功德，二是菩薩的正報殊勝的功德。現在先說第一方面，共有十二句。前兩句是總說，有威嚴，下面的人必然畏懼；有恩德，下面的人必然歸懷。所以他的名聲遠揚。接下來從『凡諸』開始的十句是分別解釋。第一句解釋威嚴。祖父的仇人稱為『怨』，四方的夷族擁有土地稱為『敵』。因為他的威嚴，所以敵人歸順，怨家和順。接下來從『發號』開始解釋上面的恩德。依據正理髮布號令，萬物都可以傚法。『執持一蓋』等於是兼釋『臨御』。『一蓋』有三種含義：一是無私地覆蓋萬物；二是平等地教化十善；下文施蓋中說：『爲了令眾生得到自在的覆蓋，能夠執持一切諸善法。』三是慈悲的覆蓋。《大光王經》說：『如同諸菩薩作為高大的傘蓋，用慈悲心普遍廕庇所有的眾生。』用離垢的繒帛來解釋『帝』的含義，在於法自在來解釋『王』的含義。『不刑』以下是雙重彰顯威德。說的是不以刑罰和徵收的威勢，只是令人感動於他的恩德而歸順教化，這就是威嚴而不兇猛。又說，增加痛苦叫做『刑』，削減奪取叫做『罰』。用道德來引導他們，沒有人敢不服從，所以平民百姓沒有刑罰；用禮樂來規範他們，沒有人敢不尊敬，所以大夫沒有懲罰。接下來從『以四攝』開始，彰顯這是菩薩，區別於世間的國王，而是轉輪王。總結他成就了尊位，一切都周全供給。總結他擁有巨大的財富，這就是財富和地位的果報。二是正報殊勝的功德。第一句總結前面的含義，兼帶引出後面的內容。從『有大眷屬』開始，具足七種果報：一是宗族果報；二是遠離各種過失，不傲慢不驕橫，說話誠實，見到他的人沒有厭倦，有慈悲有智慧，人們都信賴順從他，這就是信言果報；三是『福德』以下彰顯他的大色果報；四是獲得那羅延（Narayana）堅固之身，彰顯壽命果報；五是大力成就等彰顯他的大力果報；六是得到清凈的業。

【English Translation】 English version His commands are issued and no one dares to disobey, because he possesses authority. He is able to bestow things and fulfill people's various needs, because he possesses virtue. 'Emperor' means to be the master, 'King' means to rule, 'To oversee' means to govern, 'To control' also means to be the master. Being able to rule a country with a thousand chariots can be called 'great'. The 'Wheel-Turning King' mentioned below is called 'great' because his dominion extends beyond one continent. The following highlights the merits of the virtuous Wheel-Turning King from the aspects of power and virtue, divided into two aspects: first, the merit of freely leading; second, the merit of the superior reward of a Bodhisattva. Now, let's talk about the first aspect, which consists of twelve sentences. The first two sentences are a general statement: with power, those below will inevitably fear; with virtue, those below will inevitably cherish. Therefore, his name is renowned. Next, the ten sentences starting from 'Generally' are separate explanations. The first sentence explains power. The enemy of one's grandfather is called 'resentment', and the barbarians in the four directions who possess land are called 'enemies'. Because of his power, enemies submit and those with resentment become harmonious. Next, starting from 'Issuing commands' explains the above virtue. Issuing commands based on righteousness allows all things to follow. 'Holding a parasol' etc. is a combined explanation of 'overseeing'. 'One parasol' has three meanings: first, it covers all things without selfishness; second, it equally teaches the ten virtues; the following verse on bestowing the parasol says: 'In order to enable sentient beings to obtain the covering of freedom, it is able to uphold all good dharmas.' Third, it is the parasol of compassion. The Great Light King Sutra says: 'Like the Bodhisattvas acting as a tall parasol, universally sheltering all sentient beings with compassion.' Using untainted silk to explain the meaning of 'Emperor' lies in the freedom of the Dharma, and using the freedom of the Dharma to explain the meaning of 'King'. 'Without punishment' below doubly highlights power and virtue. It means not using the power of punishment and taxation, but simply moving people with his virtue to submit to his teachings, which is power without ferocity. Furthermore, adding suffering is called 'punishment', and reducing and seizing is called 'taxation'. Guiding them with morality and righteousness, no one dares to disobey, so common people have no punishment; regulating them with rituals and music, no one dares to disrespect, so officials have no penalties. Next, starting from 'With the four means of attraction', it highlights that this is a Bodhisattva, distinguishing him from worldly kings, but rather a Wheel-Turning King. It concludes that he has achieved a position of honor, and everything is fully provided. It concludes that he possesses great wealth, which is the fruit of wealth and status. Second, the merit of the superior reward. The first sentence summarizes the previous meaning and also introduces the following content. Starting from 'Having a large retinue', he possesses seven kinds of rewards: first, the reward of lineage; second, being free from various faults, not being arrogant or proud, speaking truthfully, those who see him are not tired of him, having compassion and wisdom, people trust and follow him, which is the reward of trustworthy words; third, 'Merit' below highlights his great physical reward; fourth, obtaining the firm body of Narayana (Narayana), highlighting the reward of longevity; fifth, the achievement of great strength etc. highlights his reward of great strength; sixth, obtaining pure karma.

謂得大念慧成就總持。曾事不忘未萌先覺。由斯有上名振天下。即聲譽果。七離諸業障顯人性果。有業報障非丈夫故。兼上財位具八異熟。是增上生。如是自在是大勢生。第二依身起行中三。一明隨相迴向。二明離相迴向。三釋迴向名。初即迴向菩提。及向眾生。次即迴向實際。後段通二。又初是廣大回向。次甚深迴向。后兼深廣。今隨相中分三。初總相標列善根迴向。二佛子菩薩摩訶薩隨所施下。依標廣顯善根迴向。三佛子菩薩摩訶薩隨諸眾生下。總結多門善根迴向。今初亦三。一列所施物。二其中下辨所施田。三佛子下顯行所依心。今初初句總。或施下別。別中若望下。迴向應為六十。若直就文數都八十事。初從飲食至床座。為一十。以床座但通是一床。下文別施座故。次房舍至蓋為二十。傘至頂髻為三十。以王位為重。為明外財施竟故。結云乃至王位。下文自有王位。后迴向中此次後無故。次眼至足為四十。血至腸為五十。厚皮至救損他形為六十。示佛興至邑為七十。從聚落至終為八十。救獄囚中雖有妻等四事。但為一救囚之行耳。于中前二十七事是外財施。次救獄囚。一兼于內外代囚命。下二十九事唯明內財。下諸門中或兼內外。或但是外可以意得。又前二十七施無樂者。是為慈行。救囚代命等為大悲行。余

【現代漢語翻譯】現代漢語譯本被稱為獲得大念慧，成就總持（dharani，總括憶持一切法而不忘的記憶力）。曾經經歷的事情不會忘記，事情還未發生就能預先察覺。因此擁有至上的名聲，名揚天下，這就是聲譽的果報。遠離各種業障，彰顯人性的果報。因為有業報的障礙，所以不是大丈夫。兼有上等的財富和地位，具備八種殊勝的異熟果報，這是增上生。像這樣自在，就是大勢生。第二，依據身（kaya，身體）而起的修行分為三個方面：一是闡明隨相迴向（anuloma-parinati，順著事物表相的迴向），二是闡明離相迴向（pratiloma-parinati，不執著事物表相的迴向），三是解釋迴向的名稱。最初的迴向是迴向菩提（bodhi，覺悟）以及迴向眾生。其次的迴向是迴向實際（tathata，真如實性）。最後一段貫通以上兩種。此外，最初是廣大回向，其次是甚深迴向，最後兼具甚深和廣大。現在在隨相迴向中分為三個部分：首先，總括地標明各種善根迴向；其次，『佛子菩薩摩訶薩隨所施下』，依據標明的內容廣泛地闡釋善根迴向；第三，『佛子菩薩摩訶薩隨諸眾生下』，總結多種善根迴向。現在先說第一個部分，也分為三個方面：一是列舉所施捨的物品，二是『其中下』辨別所施捨的福田，三是『佛子下』彰顯修行所依的心。現在先說第一個方面，第一句是總說，『或施下』是分別說明。在分別說明中，『若望下』，迴向應該有六十種。如果直接按照文中的數量來計算，總共有八十件事。最初從飲食到床座，為十種，因為床座只是指一張床，下文有單獨施捨座位的內容。其次，房舍到傘蓋為二十種。傘到頂髻為三十種，因為王位很重要，爲了說明外財的施捨已經完畢，所以總結說『乃至王位』。下文還有王位，後面的迴向中沒有這一項。其次，眼到足為四十種。血到腸為五十種。厚皮到救助他人損傷的形體為六十種。顯示佛興起到村邑為七十種。從聚落到終結為八十種。救助獄囚中雖然有妻子等四件事，但只算作一種救助囚犯的行為。其中，前二十七件事是外財的施捨。其次是救助獄囚，兼有內外，代替囚犯的性命。後面的二十九件事只是說明內財。後面的各種門類中，或者兼有內外，或者只是外財，可以意會。此外，前二十七種施捨沒有快樂，這是慈行。救助囚犯代替性命等是大悲行。其餘的...

【English Translation】 English version They are said to have attained great mindfulness and wisdom, accomplishing dharani (the power to retain all teachings without forgetting). They never forget past events and can foresee events before they occur. Therefore, they possess supreme fame, renowned throughout the world, which is the fruit of reputation. They are free from all karmic obstacles, manifesting the fruit of human nature. Because of the hindrance of karmic retribution, they are not great beings. They also possess superior wealth and status, endowed with eight kinds of extraordinary ripened fruits, which is superior rebirth. Being so free is the birth of great power. Secondly, the practice arising from the body (kaya) is divided into three aspects: first, explaining anuloma-parinati (returning in accordance with appearances); second, explaining pratiloma-parinati (returning without attachment to appearances); and third, explaining the name of returning. The initial returning is to return towards bodhi (enlightenment) and towards sentient beings. The second returning is to return towards tathata (suchness, the true nature of reality). The last section connects both of the above. Furthermore, the first is vast returning, the second is profound returning, and the last combines both profoundness and vastness. Now, within anuloma-parinati, it is divided into three parts: first, generally listing the roots of good; second, 'Buddha-sons, Bodhisattva-mahasattvas, according to what they give,' broadly explaining the returning of the roots of good based on the listed content; third, 'Buddha-sons, Bodhisattva-mahasattvas, according to all sentient beings,' summarizing the returning of the roots of good in many ways. Now, let's talk about the first part, which is also divided into three aspects: first, listing the items given; second, 'among them,' distinguishing the fields of merit where the giving takes place; third, 'Buddha-sons,' revealing the mind upon which the practice relies. Now, let's talk about the first aspect, the first sentence is a general statement, 'or giving' is a separate explanation. In the separate explanation, 'if looking,' there should be sixty kinds of returning. If calculating directly according to the number in the text, there are a total of eighty things. Initially, from food and drink to beds, there are ten kinds, because the bed only refers to one bed, and there is a separate giving of seats in the following text. Secondly, from houses to canopies, there are twenty kinds. From umbrellas to topknots, there are thirty kinds, because the throne is very important, to explain that the giving of external wealth is complete, so it is summarized as 'even the throne.' There is a throne in the following text, but this item is not in the subsequent returning. Secondly, from eyes to feet, there are forty kinds. From blood to intestines, there are fifty kinds. From thick skin to helping others with damaged forms, there are sixty kinds. Showing the Buddha arising to villages, there are seventy kinds. From settlements to the end, there are eighty kinds. Although there are four things such as wives in rescuing prisoners, it is only counted as one act of rescuing prisoners. Among them, the first twenty-seven things are the giving of external wealth. Secondly, rescuing prisoners includes both internal and external, replacing the lives of prisoners. The following twenty-nine things only explain internal wealth. In the following categories, there may be both internal and external, or only external, which can be understood. In addition, the first twenty-seven givings have no joy, which is the practice of loving-kindness. Rescuing prisoners and replacing lives is the practice of great compassion. The rest...

或通二行。若通相辨皆兼二行。又代命救殘害男形。是無畏施。斷殺有二。若望所殺是無畏施。若望能殺。令持五戒是為法施。告示佛興即是法施。財施可知。又此等既並是法門。俱通三施。二所施田中等皆施與者。不揀賢愚等故。悉令滿足者隨所求故。三顯能施迴向之心者。望前是能施之心。故云如是施時發善攝心。望后是能迴向心故。云發善攝心。悉以迴向。故下諸門迴向之內皆以此心貫之。文中二。先總明。后所謂下別顯。于中所攝有五。總收上來能施所施。及以施物。言善攝者釋隨順義。謂此菩薩若行於施迴向之時。于自他五蘊等心無住著。不令馳散故云善攝。如此則與實際相應。便能隨順堅固善根。謂舍住著故隨順施善。無異求故隨順戒善。忍深理故隨順忍善。離色相故隨順進善。不馳散故隨順定善。了無生故隨順慧善。如是乃至一切由順實際。任運順於一切稱性之善。第二依標廣顯中。粗相望前略有五異。一傘二頂前有後無。舍宅一種前無後有。即有無異也。二前以法導化。即后禁殺令住五戒。即名字異也。三承事供養前合。后開象馬等事。前開。后合。即開合異也。四後文舌居牙齒之後。眷屬居妻子之前。骨居腸下。飲于食后。即前後異。五前略后廣。其文非一也。余皆大同。然其都門但有六十。由開

【現代漢語翻譯】現代漢語譯本或通二行：或者貫通兩種施捨。若通相辨皆兼二行：如果通達並且能分辨，那麼就兼具兩種施捨。又代命救殘害男形，是無畏施：代替他人犧牲性命，救助那些被殘害失去男性性徵的人，這是無畏施。斷殺有二：斷除殺戮有兩種情況。若望所殺是無畏施：如果從被殺者的角度來看，這是無畏施。若望能殺，令持五戒是為法施：如果從能殺者的角度來看，使他持守五戒，這就是法施。告示佛興即是法施：告知他人佛陀出世的訊息，這就是法施。財施可知：財施的含義容易理解。又此等既並是法門，俱通三施：以上這些既然都是佛法門徑，那麼都貫通財施、法施、無畏施三種施捨。二所施田中等皆施與者，不揀賢愚等故：第二，所施捨的田地等都施捨給他人，不選擇賢能或愚笨的人，因為要平等對待。悉令滿足者隨所求故：使所有人都得到滿足，因為要隨順他們的需求。三顯能施迴向之心者：第三，顯示能施者的迴向之心。望前是能施之心，故云如是施時發善攝心：從前面的內容來看，這是能施者的發心，所以說在佈施的時候要發起善良的心念並收攝心神。望后是能迴向心故，云發善攝心，悉以迴向：從後面的內容來看，這是能施者的迴向之心，所以說要發起善良的心念並收攝心神，全部用來回向。故下諸門迴向之內皆以此心貫之：所以下面各個法門的迴向都用這種心念貫穿其中。文中二：文中有兩部分。先總明：先總括說明。后所謂下別顯：後面『所謂』部分分別顯示。于中所攝有五：其中包含五點。總收上來能施所施，及以施物：總括收攝上面所說的能施者、所施對像以及施捨的物品。言善攝者釋隨順義：『善攝』是解釋隨順的含義。謂此菩薩若行於施迴向之時，于自他五蘊等心無住著，不令馳散故云善攝：意思是說，這位菩薩如果進行佈施迴向的時候，對於自身和他人的五蘊等，內心沒有執著，不讓心神散亂，所以叫做『善攝』。如此則與實際相應，便能隨順堅固善根：這樣就與實相相應，便能隨順並堅固善根。謂舍住著故隨順施善，無異求故隨順戒善，忍深理故隨順忍善，離色相故隨順進善，不馳散故隨順定善，了無生故隨順慧善：意思是說，因為捨棄執著所以隨順佈施的善行，因為沒有其他企求所以隨順持戒的善行，因為忍受深刻的道理所以隨順忍辱的善行，因為遠離色相所以隨順精進的善行，因為不散亂所以隨順禪定的善行，因爲了悟無生所以隨順智慧的善行。如是乃至一切由順實際，任運順於一切稱性之善：像這樣乃至一切都隨順實際，自然而然地隨順一切符合自性的善行。第二依標廣顯中：第二，依據標題廣泛地顯示其中含義。粗相望前略有五異：粗略地與前面的內容相比，有五點不同。一傘二頂前有後無：第一，傘和頂，前面有而後面沒有。舍宅一種前無後有：舍宅這一種，前面沒有而後面有。即有無異也：這就是有無的差異。二前以法導化，即后禁殺令住五戒：第二，前面用佛法引導教化，後面禁止殺戮並使人持守五戒。即名字異也：這就是名稱的差異。三承事供養前合，后開象馬等事：第三，承事供養，前面合併在一起，後面分開來說象馬等事。前開，后合：前面分開，後面合併。即開合異也：這就是開合的差異。四後文舌居牙齒之後，眷屬居妻子之前，骨居腸下，飲于食后：第四，後面的文字中，舌頭在牙齒之後，眷屬在妻子之前，骨頭在腸子下面，飲水在吃飯之後。即前後異：這就是前後順序的差異。五前略后廣，其文非一也：第五，前面簡略而後面詳細，這不僅僅是一處不同。余皆大同：其餘的都大致相同。然其都門但有六十，由開：然而總共有六十個都門，因為展開了說明。

【English Translation】 English version Or it penetrates two acts. If understanding and distinguishing, it encompasses both acts. Furthermore, substituting one's life to save another from harm, including castration, is the giving of fearlessness (Abhaya Dana). There are two aspects to ceasing killing. From the perspective of the one being killed, it is the giving of fearlessness. From the perspective of the potential killer, guiding them to uphold the five precepts is the giving of Dharma (Dharma Dana). Announcing the Buddha's (Buddha) emergence is the giving of Dharma. The giving of wealth (Artha Dana) is easily understood. Since these are all Dharma gates, they all encompass the three givings. Secondly, the fields and other items given are all bestowed upon others, without discriminating between the wise and the foolish, for equality is paramount. Fulfilling all needs is done according to their requests. Thirdly, revealing the giver's heart of dedication. Looking back, it is the giver's intention, hence it is said, 'When giving in this way, generate good thoughts and gather the mind.' Looking forward, it is the heart of dedication, hence it is said, 'Generate good thoughts and gather the mind, dedicating everything.' Therefore, the dedication within all subsequent gates is permeated with this intention. There are two parts in the text: first, a general explanation; then, the 'so-called' section reveals details. Within this, there are five points included: a general collection of the giver, the recipient, and the items given. 'Gathering well' explains the meaning of compliance. It means that when this Bodhisattva (Bodhisattva) performs giving and dedication, their mind is without attachment to their own and others' five aggregates (Skandhas), not allowing it to scatter, hence it is called 'gathering well.' In this way, it corresponds with reality and can comply with and strengthen good roots. That is, relinquishing attachment complies with the goodness of giving; having no different requests complies with the goodness of precepts; enduring profound principles complies with the goodness of patience; being detached from form complies with the goodness of diligence; not scattering complies with the goodness of concentration; understanding non-arising complies with the goodness of wisdom. Thus, everything complies with reality, naturally complying with all goodness that accords with one's nature. Secondly, expanding and revealing based on the title. Roughly comparing with the previous content, there are five differences. First, umbrellas and crowns are present in the former but absent in the latter. The category of dwellings is absent in the former but present in the latter. This is the difference of presence and absence. Second, the former guides and transforms with the Dharma, while the latter prohibits killing and encourages adherence to the five precepts. This is a difference in names. Third, service and offerings are combined in the former but separated into matters such as elephants and horses in the latter. The former is separated, the latter is combined. This is a difference of separation and combination. Fourth, in the latter text, the tongue is after the teeth, relatives are before the wife, bones are below the intestines, and drinking is after eating. This is a difference in order. Fifth, the former is brief while the latter is detailed, and this is not the only difference. The rest are largely the same. However, there are only sixty gates in total, due to the expansion.

合故。謂十二段。二二相合。一象馬。二幢幡。三寶冠明珠。四耳鼻。五牙齒。六手足。七髓肉。八厚薄皮。九手足指。十僮僕。十一園林。十二妻子。復有二段各五事合。謂一腸腎肝肺四事。及大小腸。合一回向二王位邑聚落宮殿合一回向。故下文。云國土一切諸物。即斯五事都十四門。合二十事。雖缺二事而加二事。謂舍宅及開承事。與供侍別故有六十門。昔光統師。以後都門束前標中。亦唯六十。成一百二十門。皆有十善成千二百。以七施乘之。成八千四百。一一具十回向成八萬四千。言七施者。隨相有六。謂心有三種。即三時。喜事有三種。即是三輪。入理有一。即照三輪空。又以七聖財乘之。亦得如一施行有八萬四千。餘一一行皆亦如是。此上且約法門非無有理。若散說者行相無量。如施資具及大會等。不可言一故。次標。云無量無邊。后都結。云阿僧祇物。實則皆是法界大緣起門。普賢無礙自在之行故。以一切所有施於一田。一切皆爾。一微塵處即施一切眾生。遍法界皆爾。一剎那中頓成此行。盡前後際亦爾。此一菩薩滿法界身。備起此行仍有純雜。若以純門於一施眼遍上時處。唯見施眼十方無邊。初后無際余門如虛空。雜則隨一施眼具足諸門。余亦如是。純雜無礙重重無盡。故知六十八十乃舉其大綱耳

【現代漢語翻譯】現代漢語譯本因緣和合的緣故。這裡指十二段內容，兩兩相合。一是象和馬（象徵力量和行動）。二是幢和幡（象徵莊嚴和信仰）。三是寶冠和明珠（象徵尊貴和光明）。四是耳朵和鼻子（象徵聽覺和嗅覺）。五是牙齒（象徵力量和防禦）。六是手和腳（象徵行動和實踐）。七是骨髓和肌肉（象徵身體的構成）。八是厚皮和薄皮（象徵內外防護）。九是手指和腳趾（象徵細微的行動）。十是僮僕（象徵服務和支援）。十一是園林（象徵清凈和休憩）。十二是妻子（象徵家庭和關係）。又有兩段內容，每段包含五件事相合。一是腸、腎、肝、肺四事（象徵身體內部的運作），以及大腸和小腸。相合為一，迴向一切眾生。二是王位、城邑、聚落、宮殿（象徵世間的權力與安樂）相合為一，迴向一切眾生。所以下文說，『國土一切諸物』，就是這五件事。總共十四個門，相合為二十件事。雖然缺少兩件事，但增加了兩件事，即舍宅（住所）和開承事（開始承擔事務），與供養侍奉有所區別。因此有六十個門。過去光統律師，將後面的都門放在前面標示的中間，也只有六十個。成就一百二十個門，每個門都有十善，成就一千二百善。用七施來乘它，成就八千四百。每一個都具備十回向，成就八萬四千。所說的七施，從現象上來說有六種，即心有三種，指過去、現在、未來三時。喜事有三種，即是三輪（佈施輪、持戒輪、忍辱輪）。入理有一種，即照見三輪皆空。又用七聖財（信、戒、慚、愧、聞、舍、慧）來乘它，也能像一次施行一樣有八萬四千。其餘每一行也都是這樣。以上只是就法門而言，並非沒有道理。如果分散來說，行相無量，比如佈施資具以及舉辦大法會等，不可說只有一種。所以接下來標示說，『無量無邊』。最後總結說，『阿僧祇物』。實際上都是法界大緣起之門，是普賢菩薩無礙自在的行持。因此，將一切所有佈施於一個福田，一切都是如此。一個微塵之處，就佈施給一切眾生，遍及整個法界都是如此。一個剎那間，頓然成就這種行持，盡未來際也是如此。這一位菩薩充滿法界之身，完備地發起這種行持，仍然有純粹和雜染之分。如果用純粹的法門，在一個佈施之眼遍及上方時處，唯見佈施之眼，十方無邊，初始和最後都沒有邊際，其餘的門如同虛空。雜染則是隨一個佈施之眼具足各種門，其餘的也都是這樣。純粹和雜染沒有障礙，重重無盡。所以說六十、八十，只是舉其大綱而已。

【English Translation】 English version It is due to the combination of causes and conditions. This refers to twelve sections, combined in pairs. First, elephant and horse (symbolizing power and action). Second, banners and flags (symbolizing solemnity and faith). Third, jeweled crown and bright pearl (symbolizing nobility and light). Fourth, ears and nose (symbolizing hearing and smell). Fifth, teeth (symbolizing strength and defense). Sixth, hands and feet (symbolizing action and practice). Seventh, marrow and flesh (symbolizing the composition of the body). Eighth, thick skin and thin skin (symbolizing internal and external protection). Ninth, fingers and toes (symbolizing subtle actions). Tenth, servants (symbolizing service and support). Eleventh, gardens and parks (symbolizing purity and rest). Twelfth, wife (symbolizing family and relationships). There are also two sections, each containing five things that combine. First, the four things of intestines, kidneys, liver, and lungs (symbolizing the internal workings of the body), as well as the large and small intestines. Combined as one, dedicating it to all sentient beings. Second, the throne, cities, villages, and palaces (symbolizing worldly power and happiness) combined as one, dedicating it to all sentient beings. Therefore, the following text says, 'All things in the country,' which are these five things. A total of fourteen doors, combined into twenty things. Although two things are missing, two things are added, namely, dwellings and the initiation of undertakings, which are different from offerings and service. Therefore, there are sixty doors. In the past, Master Guangtong placed the later 'all doors' in the middle of the previously indicated ones, and there were only sixty. Achieving one hundred and twenty doors, each door has ten virtues, achieving one thousand two hundred virtues. Multiplying it by the seven gifts, achieving eight thousand four hundred. Each one possesses ten dedications, achieving eighty-four thousand. The so-called seven gifts, from the phenomenon, there are six kinds, namely, the mind has three kinds, referring to the three times of past, present, and future. Joyful events have three kinds, which are the three wheels (the wheel of giving, the wheel of precepts, the wheel of patience). Entering into principle, there is one kind, which is seeing that the three wheels are empty. Also, multiplying it by the seven noble treasures (faith, precepts, shame, remorse, learning, renunciation, wisdom), one can also have eighty-four thousand like a single act of giving. Each of the remaining actions is also like this. The above is only in terms of the Dharma gate, it is not without reason. If speaking separately, the aspects of practice are immeasurable, such as giving resources and holding large Dharma assemblies, etc., it cannot be said that there is only one. Therefore, the following indicates, 'Immeasurable and boundless.' Finally, it concludes, 'Asamkhya things.' In reality, they are all the doors of the great dependent arising of the Dharma realm, which are the unobstructed and free practices of Samantabhadra Bodhisattva. Therefore, giving everything to one field of merit, everything is like this. In one dust mote, giving to all sentient beings, throughout the entire Dharma realm is like this. In one instant, suddenly accomplishing this practice, throughout the endless future is also like this. This Bodhisattva, filling the body of the Dharma realm, completely initiates this practice, still having pure and impure distinctions. If using the pure Dharma gate, in one giving eye, throughout the above time and place, only seeing the giving eye, the ten directions are boundless, the beginning and the end have no boundaries, the remaining doors are like empty space. Impurity is that one giving eye possesses all kinds of doors, and the remaining ones are also like this. Purity and impurity are without obstruction, endlessly layered. Therefore, it is known that sixty and eighty are only mentioning the main points.

。文中二。初總標施行。成迴向行無量之義。已如上辨。第二所謂下一一別顯。六十門內一一皆四。一施行。二回向行。三雙結二行。四迴向所為。若缺所為則但有三。亦可合後二段為雙結所為。此科宜記。下有廣略至文當知。若具四段門前多不科判。今第一施食以食為世命。貴賤同依故首明之。文但有三。先明施行。言其心清凈者。離施過故。謂不求名利果報為怖畏等而行施故。不貪著者是無貪思。無顧吝者是無慳思。又施時無貪著。施已無顧吝。隨所施行與眾生共兼於事理。名為具足。此心在初亦貫下諸段。二愿一切下回向行。然其所愿。正為眾生令得成佛。即向菩提也。下皆準之。然阿含唯識等說世間食。總有四種。一觸。二思。三識。四段。說出世食有其五種。一禪悅。二愿。三念。四解脫。五法喜。今翻四成五。一翻思食成智慧食。即是念食。念慧鄰故。二無所貪下。翻于觸食以成法喜。觸以攝受喜等能為食事故。但願法喜。其出離食即解脫食。總離四故。三智慧充下。翻于識食以成禪悅。禪則不動故。以法堅住引生功德故。攝取善根能除煩惱故。二身清凈並如識食能執持故。四哀愍下。大悲願力現受段食。今云摶者尚依古譯。三是為下雙結二行。第二施飲中亦三。初施行。二以此下回向行。于中先牒前起

【現代漢語翻譯】現代漢語譯本文中二。初總標施行。成迴向行無量之義。已如上辨。第二所謂下一一別顯。六十門內一一皆四。一施行。二回向行。三雙結二行。四迴向所為。若缺所為則但有三。亦可合後二段為雙結所為。此科宜記。下有廣略至文當知。若具四段門前多不科判。今第一施食以食為世命。貴賤同依故首明之。文但有三。先明施行。言其心清凈者。離施過故。謂不求名利果報為怖畏等而行施故。不貪著者是無貪思。無顧吝者是無慳思。又施時無貪著。施已無顧吝。隨所施行與眾生共兼於事理。名為具足。此心在初亦貫下諸段。二愿一切下回向行。然其所愿。正為眾生令得成佛。即向菩提（Bodhi，覺悟）也。下皆準之。然阿含（Agama，佛教經典）唯識（Yogacara，佛教宗派）等說世間食。總有四種。一觸。二思。三識。四段。說出世食有其五種。一禪悅。二愿。三念。四解脫。五法喜。今翻四成五。一翻思食成智慧食。即是念食。念慧鄰故。二無所貪下。翻于觸食以成法喜。觸以攝受喜等能為食事故。但願法喜。其出離食即解脫食。總離四故。三智慧充下。翻于識食以成禪悅。禪則不動故。以法堅住引生功德故。攝取善根能除煩惱故。二身清凈並如識食能執持故。四哀愍下。大悲願力現受段食。今云摶者尚依古譯。三是為下雙結二行。第二施飲中亦三。初施行。二以此下回向行。于中先牒前起

【English Translation】 English version The second part of the text consists of two sections. The first section generally outlines the practice of giving, which leads to the immeasurable meaning of dedicating merit. This has been discussed above. The second section, 'so-called next, individually reveals,' indicates that within the sixty categories, each has four aspects: 1. Giving (施, shī); 2. Dedicating merit (迴向行, huíxiàng xíng); 3. Doubly concluding the two practices; 4. The purpose of dedicating merit. If the purpose is missing, there are only three aspects. Alternatively, the latter two sections can be combined into a double conclusion of the purpose. This point should be noted. The following text will reveal the extensive and concise aspects. If all four aspects are present, the categories are often not marked. Now, the first practice of giving food (施食, shī shí) is explained first because food is essential for life in the world, and both the noble and the humble rely on it. The text has only three aspects. First, it explains the practice of giving. It says that the mind is pure because it is free from the faults of giving. This means giving without seeking fame, profit, rewards, or being motivated by fear. 'Not being greedy' means having no greedy thoughts. 'Not being stingy' means having no miserly thoughts. Furthermore, there is no greed when giving, and no stinginess after giving. Whatever is given is shared with all beings in both principle and practice, which is called 'complete.' This mind is present at the beginning and pervades all the following sections. Second, 'May all...' below refers to the practice of dedicating merit. The wish is precisely for all beings to attain Buddhahood, which is directing towards Bodhi (菩提, Pútí, enlightenment). The following sections are similar. However, the Agamas (阿含, Āhán, Buddhist scriptures), Yogacara (唯識, Wéishí, a Buddhist school) and others say that there are four kinds of food in the world: 1. Contact; 2. Thought; 3. Consciousness; 4. Material food. They say that there are five kinds of supramundane food: 1. Dhyana (禪, Chán) bliss; 2. Vow; 3. Mindfulness; 4. Liberation; 5. Dharma joy. Now, the four are transformed into five. First, thought-food is transformed into wisdom-food, which is mindfulness-food, because mindfulness and wisdom are close. Second, 'Without greed...' below transforms contact-food into Dharma joy, because contact can lead to joy and other things that can be food. Therefore, one only wishes for Dharma joy. The food of detachment is liberation-food, because it is completely detached from the four. Third, 'Wisdom fills...' below transforms consciousness-food into Dhyana bliss. Dhyana is unmoving, and it uses the Dharma to firmly establish and generate merit. It gathers good roots and removes afflictions. Second, a pure body, like consciousness-food, can uphold. Fourth, 'Compassionately...' below, the power of great compassion and vows manifests as receiving material food. The term 'lump' still follows the ancient translation. Third, 'This is...' below doubly concludes the two practices. The second practice of giving drink also has three aspects. First, giving. Second, 'With this...' below refers to the practice of dedicating merit, in which the previous statement is first repeated.

后。后所謂愿一切下別。顯愿相下皆仿此。然望食雖異不離五食。望水雖異多同水用。故所愿事。或翻或順。或敵體相似。或流類以明。不全克定。文中。一如飲無間易得充足。飲法精勤速具大道。余並可知。第三施味文四。加所為故。初施行可知。二以此下回向行中十愿。初願晉經得上味相。則是三十二相之一。經說佛大牙後有甘露泉。但食入口悉為甘露。約法亦即涅槃。為甘露不死之味。余文並顯第四施車乘分三。初施行者。義通馬等。以第十六別施車故。迴向十愿皆約代步。初一唯果余兼通因。然乘體性通於理智。隨義立名。一體性包含。二不可廢立。三超劣。四無過。五不歷三祇。六十力普運。七兼五度萬行。八無漏相應。九發心趣者即名菩薩。第五衣中。瑜伽施衣能感妙色。以衣禦寒令顏色潤澤故。人新衣成。暫持獻佛得無量福。若要期日。數未滿而取成取佛物。第六施華文四。初施行中先列施物。后供養下明所施田。下至自身者身為福田。是法器故。依之進道故。故施自身勝施外道無量。迴向十愿前七可知。八赤蓮華等不遇日光。翳死無疑。菩薩之行必資乎智。涅槃第九云。譬如蓮華為日所照無不開敷。九月開青蓮華佛智照行。涅槃二十云。譬如月光能令一切優缽羅華開敷鮮明。十約寶華。后二段可知。

【現代漢語翻譯】現代漢語譯本后。后所謂愿一切下別。顯愿相下皆仿此。然望食雖異不離五食（五種食物：段食、觸食、思食、識食、），望水雖異多同水用。故所愿事。或翻或順。或敵體相似。或流類以明。不全克定。文中。一如飲無間易得充足。飲法精勤速具大道。余並可知。第三施味文四。加所為故。初施行可知。二以此下回向行中十愿。初願晉經得上味相。則是三十二相之一。經說佛大牙後有甘露泉。但食入口悉為甘露。約法亦即涅槃（佛教用語，指解脫生死輪迴的境界）。為甘露不死之味。余文並顯第四施車乘分三。初施行者。義通馬等。以第十六別施車故。迴向十愿皆約代步。初一唯果余兼通因。然乘體性通於理智。隨義立名。一體性包含。二不可廢立。三超劣。四無過。五不歷三祇（佛教時間單位，指極長的時間），六十力普運。七兼五度萬行。八無漏相應。九發心趣者即名菩薩（佛教用語，指立志成佛的人）。第五衣中。瑜伽施衣能感妙色。以衣禦寒令顏色潤澤故。人新衣成。暫持獻佛得無量福。若要期日。數未滿而取成取佛物。第六施華文四。初施行中先列施物。后供養下明所施田。下至自身者身為福田。是法器故。依之進道故。故施自身勝施外道無量。迴向十愿前七可知。八赤蓮華等不遇日光。翳死無疑。菩薩之行必資乎智。涅槃第九云。譬如蓮華為日所照無不開敷。九月開青蓮華佛智照行。涅槃二十云。譬如月光能令一切優缽羅華開敷鮮明。十約寶華。后二段可知。

【English Translation】 English version Afterward. The 'wishing everything below to be different' is imitated throughout the section on manifesting the aspect of vows. Although desiring food is different, it does not deviate from the five kinds of food (five kinds of nutriment: edible food, sense-impression food, volitional food, and consciousness food). Although desiring water is different, it largely shares the same uses as water. Therefore, the matters wished for may be translated directly or indirectly, or be similar in opposing forms, or be clarified through related categories. They are not entirely fixed. In the text, one is like drinking, which is easily and continuously obtained in abundance. The method of drinking diligently and quickly embodies the Great Path. The rest can be understood accordingly. The third is the section on offering flavors, with four parts, adding what is done. The initial act of giving can be understood. Second, the ten vows in the dedication of merit below. The first vow in the Jin translation obtains the aspect of supreme flavor, which is one of the thirty-two marks of a Buddha. The scripture says that behind the Buddha's large tooth is a spring of nectar. But all food entering the mouth becomes nectar. In terms of Dharma, it is also Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death), the taste of nectar and immortality. The rest of the text is also clear. Fourth, the section on offering vehicles is divided into three parts. The initial giver broadly includes horses, etc., because the sixteenth offering is specifically vehicles. The ten vows of dedication all concern transportation. The first one only concerns the result, while the rest also concern the cause. However, the essence of the vehicle encompasses both reason and wisdom. Names are established according to meaning. One, the essence encompasses. Two, it cannot be abolished or established. Three, it transcends inferiority. Four, it is without fault. Five, it does not traverse the three kalpas (an extremely long period of time in Buddhism). Six, the ten powers universally operate. Seven, it encompasses the five perfections and myriad practices. Eight, it corresponds to non-outflow. Nine, those who aspire to it are called Bodhisattvas (a Buddhist term referring to someone who aspires to become a Buddha). Fifth, in the section on clothing. Offering clothing through Yoga can evoke wonderful colors. Because clothing protects against the cold, it makes the complexion radiant. When new clothes are made, temporarily offering them to the Buddha brings immeasurable blessings. If a date is set, taking the completed clothes before the number is fulfilled is taking the Buddha's property. Sixth, the section on offering flowers has four parts. The initial act of giving first lists the objects of offering. Then, 'below offering' clarifies the field of offering. 'Down to oneself' means the body is a field of merit. It is a vessel of Dharma. Therefore, relying on it to advance on the path. Therefore, offering oneself is superior to offering to external paths immeasurably. The first seven of the ten vows of dedication can be understood. Eight, red lotuses, etc., without sunlight, will undoubtedly wither and die. The practice of a Bodhisattva must rely on wisdom. Nirvana Sutra Ninth says, 'For example, lotuses, when illuminated by the sun, all bloom.' Blue lotuses bloom in the ninth month, the Buddha's wisdom illuminates practice. Nirvana Sutra Twenty says, 'For example, moonlight can cause all blue lotuses to bloom brightly.' Ten, concerning precious flowers. The latter two sections can be understood.

第七施鬘者。貫華如環而為首飾。或以纓身故。未見則樂見。正見則愛樂。第八施香中。準下涂香十度萬行皆香。此偏語戒者翻破戒之穢故。愿有十二。初一總標。次十別顯。少同十藏多同智論。隨宜不同但案文釋。一具持三聚。二不雜外道。三無染心。涅槃經中乃至染環釧聲。亦名污菩薩戒。四不犯重故。犯重之人多生悔恨。五設有誤犯深慚愧故。如其故犯數犯不生慚愧。深愛著犯見犯是福。名之為纏。六七定共相應故。無惑熱常持如初。八九道共相應離斷常邊。成出世行。十遠離二乘。圓修十度。方名不犯菩薩律儀。是智所贊戒。末句結因成果。謂五分之一。第九涂香十度皆有熏發。資長菩提心義。辟除蔽障。俱得稱香。第十施床座中初舉施行。下第十八別明施座故。晉譯此以為床敷深允當也。迴向行中十愿。一即第一義天大智證故。二菩提心是賢聖依。三涅槃解脫。四首楞嚴定名為究竟如。四禪座能發神通。餘六可知。十一房舍中。攝取一切諸佛所住。謂聖天梵等。後言不捨佛最上住者。住大寂室余取事類。例可以虛求。十二住處。謂僧坊等。十三施燈。一明施行。于中列其施物。寶燈者如夜光之類。沉水栴檀用和酥油。無量色者。然膏色白。然漆色赤。然油色黃。然檀色綠。如是種種。如是等下明其施意。二

以此下回向行。于中先正顯迴向愿。后辨迴向意。前中十愿。然準瑜伽賢首。皆明施燈得凈眼報。然燈功德經。燒燈供養大能滅罪生福。令發願言。當以大海為油。須彌為炷然大燈明。遍佛剎海供養無休。又愿法門之燈大愿為炷等。今文愿中。具身智光並可思準。后菩薩如是下。顯迴向意三。是為下雙結。四如是迴向所為。其迴向意。諸文應具。大同所為故略不明。十四湯藥中三。一施行施藥。近果得無病報。如薄俱羅。遠得藥王樹身等。如十大愿中辨。二回向行。言不重發者。經云世醫所療治雖差還復生。如來所治者畢竟不復發。余可知。三菩薩下。雙辨二行所為。言金剛圍山所不能壞者。如不思議法品。十種大那羅延幢勇健法中。第一說。堅固滿足力。亦是彼品中。十力第七名堅固力。不可奪樂者是常樂故。自在堅固身者即金剛身。金剛為內照之實。非唯金色故云自在。十五施器中文四。初施行中三。一所施物。二或施下對田顯施聖僧通三乘。三如是下成波羅蜜。二菩薩下明迴向行。十愿。一廣。二深。三高。四堅。五勝。六凈。七果。八悲。九熏聞納教。十攝法上首。然隨施一器即發多愿。未必一器以對一愿。三結四所為可知(從此已下入第二十六經)十六施車中二。先標列財田。后佛子菩薩摩訶薩以如是下。

【現代漢語翻譯】現代漢語譯本以下是迴向的修行方法。首先正確地闡明迴向的願望，然後辨析迴向的意義。在前面的內容中包含十個願望。依據《瑜伽師地論》和賢首宗的觀點，都闡明了佈施燈可以獲得清凈眼報。而《燃燈功德經》中說，燒燈供養能夠大量地滅罪生福，因此發願說：『應當以大海為油，以須彌山為燈炷，點燃巨大的燈明，遍照所有佛剎，無有間斷地進行供養。』又愿法門的燈，以大愿為燈炷等等。現在文中的願望中，包含身光和智慧之光，都可以參照這些來理解。後面的『菩薩如是』以下，闡明迴向的意義，共有三點。『是為』以下，是雙重總結。『四如是迴向所為』，關於迴向的意義，各種經文中應該都有詳細說明，因為大體相同，所以這裡省略不提。十四、湯藥的佈施包含三點：一是施行施藥，近期可以獲得無病之報，如薄俱羅尊者；遠期可以獲得藥王樹之身等等，如十大愿中所辨析的那樣。二是迴向修行。經文中沒有重複闡述，是因為經中說，世間醫生所治療的疾病，即使痊癒也會復發；而如來所治療的疾病，最終都不會再復發。其餘內容可以自行理解。三是『菩薩』以下，雙重辨析兩種修行的意義。所說的『金剛圍山所不能壞』，如《不思議法品》中所說，十種大那羅延幢勇健法中，第一種是堅固滿足力，也是該品中十力中的第七種，名為堅固力。『不可奪樂』是因為常樂的緣故。『自在堅固身』就是金剛身。金剛是內在照耀的真實，不僅僅是金色的緣故，所以說是自在。十五、佈施器具包含四個方面。首先在施行佈施中包含三點：一是所佈施的物品。二是『或施』以下，針對福田，闡明佈施給聖僧，包括三乘的僧眾。三是『如是』以下，成就波羅蜜。二是『菩薩』以下，闡明迴向修行。十個願望分別是：一、廣；二、深；三、高；四、堅；五、勝；六、凈；七、果；八、悲；九、熏聞納教；十、攝法上首。然而，隨著佈施一件器具，就發起多個願望，不一定一件器具對應一個願望。三是總結，四是所為，可以自行理解。（從這裡開始進入第二十六經）十六、佈施車乘包含兩點。首先是標明陳列財物和福田。然後是『佛子菩薩摩訶薩以如是』以下的內容。

【English Translation】 English version The following are the practices of dedicating merit. First, correctly elucidate the vows of dedication, then analyze the meaning of dedication. The preceding content includes ten vows. According to the 'Yogacarabhumi-sastra' and the views of the Huayan School, both explain that giving lamps can obtain the reward of pure eyes. The 'Merit of Lighting Lamps Sutra' says that burning lamps for offerings can greatly eliminate sins and generate blessings, therefore make the vow: 'One should use the ocean as oil, and Mount Sumeru as the wick, to light a great lamp, illuminating all Buddha lands without interruption for offerings.' Also, may the lamp of Dharma, with great vows as the wick, and so on. Now, the vows in the text include both physical light and wisdom light, which can be understood by referring to these. The following 'Bodhisattvas thus' explains the meaning of dedication, with three points. 'Therefore' below is a double conclusion. 'Four, what is accomplished by such dedication,' regarding the meaning of dedication, various sutras should have detailed explanations, but because they are largely the same, they are omitted here. Fourteen, the giving of medicine includes three points: First, the practice of giving medicine, in the near future, can obtain the reward of being free from illness, like the Venerable Bakula; in the distant future, one can obtain the body of the Medicine King Tree, etc., as analyzed in the Ten Great Vows. Second, the practice of dedication. The sutra does not repeat the explanation because the sutra says that the diseases treated by worldly doctors, even if cured, will recur; while the diseases treated by the Tathagata will never recur. The remaining content can be understood by oneself. Third, 'Bodhisattvas' below, doubly analyzes the meaning of the two practices. What is said about 'cannot be destroyed by the Vajra Mountain Range,' as said in the 'Inconceivable Dharma Chapter,' among the ten kinds of great Narayana banner courageous Dharma, the first is the power of firm fulfillment, which is also the seventh of the ten powers in that chapter, named the power of firmness. 'Joy that cannot be taken away' is because of the nature of constant joy. 'The free and firm body' is the Vajra body. Vajra is the reality of inner illumination, not just the golden color, so it is said to be free. Fifteen, the giving of utensils includes four aspects. First, the practice of giving includes three points: First, the items to be given. Second, 'or giving' below, addressing the field of merit, explains giving to the Sangha of the saints, including the Sangha of the Three Vehicles. Third, 'Thus' below, accomplishes the Paramita. Second, 'Bodhisattvas' below, explains the practice of dedication. The ten vows are: 1. Vast; 2. Deep; 3. High; 4. Firm; 5. Superior; 6. Pure; 7. Fruit; 8. Compassionate; 9. Perfuming hearing and accepting teachings; 10. Leading the Dharma. However, with the giving of one utensil, multiple vows are made, not necessarily one utensil corresponding to one vow. Third is the conclusion, and fourth is what is accomplished, which can be understood by oneself. (From here onwards, entering the twenty-sixth sutra) Sixteen, the giving of vehicles includes two points. First, marking and displaying wealth and the field of merit. Then, the content from 'Buddhist disciples, Bodhisattvas, Mahasattvas, with such' onwards.

隨田別顯前中三。一總標所施。二奉施下別舉福田。于中先辨類。后此諸人下彰其來意因緣故。來者往昔有緣應受施故。三菩薩是時下。別列所施。以明施行問。瑜伽三十九云。若有眾生。來求種種能引戲樂。能引無義所施之物。不應與。今施美色豈不相違。又云。施妻子時。不應施與怨家惡人藥叉羅剎兇暴業者。今云種種福田。豈皆施與。答能有二。謂必知能為損惱不施無咎。若不委知。但作利安之心施亦無咎。況菩薩能知無染。又同行之女必不生物染。又女能以法而化彼故。故攝論中。有利有染無利無染有染無利。此三菩薩不行。有利無染菩薩乃行。第二隨田別顯。約五類田則分為五。一一段中文皆具四。今初。施佛。先施行可知。迴向行中有二十愿。初十約所施佛田立愿。后十約所施車立愿。並顯可知。但云修安樂行者。法華安樂行品說四安樂行。一畢竟空行。經名行處近處。已入于理而履行之。名為行處故。經云。又復於法無所行。而觀諸法如實相等。雖未入理能遠諸惡。親而近之。名親近處故。經云。不親近國王及外道等。為遠惡也。觀一切法空為近理也。二名身口無過失行。三者心無嫉妒行。四大慈悲行。廣如彼說。然安樂者略有二意。一涅槃之果名為安樂。此行能趣即安樂之行。二住此四行則身靜神定

【現代漢語翻譯】現代漢語譯本隨田別顯前中三：一、總標所施；二、奉施下別舉福田，于中先辨類，后此諸人下彰其來意因緣故，來者往昔有緣應受施故；三、菩薩是時下，別列所施，以明施行問。《瑜伽師地論》三十九云：『若有眾生，來求種種能引戲樂，能引無義所施之物，不應與。』今施美色豈不相違？又云：『施妻子時，不應施與怨家惡人藥叉（Yaksa，夜叉，一種鬼神）羅剎（Raksa，羅剎，一種惡鬼）兇暴業者。』今云種種福田，豈皆施與？答：能有二，謂必知能為損惱不施無咎，若不委知，但作利安之心施亦無咎。況菩薩能知無染。又同行之女必不生物染，又女能以法而化彼故。故《攝大乘論》中，有利有染、無利無染、有染無利，此三菩薩不行，有利無染菩薩乃行。第二，隨田別顯，約五類田則分為五。一、一段中文皆具四，今初，施佛。先施行可知，迴向行中有二十愿，初十約所施佛田立愿，后十約所施車立愿，並顯可知。但云修安樂行者，《法華經·安樂行品》說四安樂行：一、畢竟空行，經名行處、近處。已入于理而履行之，名為行處故。經云：『又復於法無所行，而觀諸法如實相等。』雖未入理能遠諸惡，親而近之，名親近處故。經云：『不親近國王及外道等。』為遠惡也。觀一切法空為近理也。二、名身口無過失行；三者心無嫉妒行；四大慈悲行。廣如彼說。然安樂者略有二意：一、涅槃之果名為安樂，此行能趣即安樂之行；二、住此四行則身靜神定。

【English Translation】 English version Regarding the differentiation of fields, there are three aspects in the preceding section: First, a general statement of what is given. Second, 'Offering...' specifically lists the fields of merit, first distinguishing the categories, and then 'These people...' highlights the reason and conditions for their coming, because those who come have past connections and should receive offerings. Third, 'The Bodhisattva at that time...' specifically lists what is given, clarifying the question of giving. The Yogācārabhūmi-śāstra (瑜伽師地論) 39 states: 'If there are sentient beings who come seeking various things that lead to amusement and pleasure, things that lead to meaningless giving, they should not be given.' Isn't giving beautiful women contradictory to this? It also says: 'When giving wives and children, one should not give them to enemies, evil people, Yakshas (夜叉, a type of spirit), Rakshasas (羅剎, a type of demon), or those with violent karma.' Now it says various fields of merit, are all given? Answer: There can be two possibilities. If one knows for certain that it will cause harm, there is no fault in not giving. If one does not know clearly, but gives with a mind of benefiting and bringing peace, there is also no fault. Moreover, Bodhisattvas can know without defilement. Also, women who practice together will certainly not produce defilement, and the women can transform them through the Dharma. Therefore, in the Mahāyānasaṃgraha (攝大乘論), there are benefit with defilement, no benefit with no defilement, and defilement with no benefit. These three are not practiced by Bodhisattvas; benefit with no defilement is practiced by Bodhisattvas. Second, the differentiation of fields is shown separately, divided into five categories of fields. One, each section of the text has four aspects. Now, first, offering to the Buddha. The initial giving is knowable. In the practice of dedication, there are twenty vows. The first ten vows are established based on the field of merit of offering to the Buddha, and the latter ten vows are established based on the field of merit of offering vehicles, and both are clearly knowable. But it says those who cultivate the practice of peace and joy. The Anāgatabhayādhyāya (安樂行品) of the Lotus Sutra (法華經) speaks of four practices of peace and joy: First, the practice of ultimate emptiness, which the sutra calls the place of practice and the place of proximity. Having entered into the principle and practicing it, it is called the place of practice. Therefore, the sutra says: 'Moreover, in the Dharma, there is nothing to practice, but one observes all dharmas as they truly are, equal.' Although one has not entered into the principle, one can stay away from all evils, being close and near to it, it is called the place of proximity. Therefore, the sutra says: 'Do not be close to kings and external paths, etc.' This is to stay away from evil. Observing all dharmas as empty is to be close to the principle. Second, it is called the practice of no faults in body and speech; third, the practice of no jealousy in the mind; fourth, the practice of great compassion. As explained in detail there. However, peace and joy have two meanings in brief: First, the fruit of Nirvana is called peace and joy, and this practice that leads to it is the practice of peace and joy; second, dwelling in these four practices, the body is still and the spirit is settled.

。身靜神定則外苦不幹。故稱安樂。又常見外道因果俱苦。斷見外道因樂果苦。析法二乘因苦果樂。唯有菩薩因果俱樂故。涅槃云。定苦行者謂諸凡夫。苦樂行者謂聲聞緣覺。定樂行者。謂諸佛菩薩。因果俱樂名安樂行。三結文中。加及佛滅后。所有塔廟。塔安舍利。廟置形像。塔者正云窣堵波。此云高顯。亦曰歸宗之所。言所有者不局佛塔故。長阿含說四種人應可起塔。一佛。二辟支佛。三阿羅漢。四輪王。十二四緣經云。八種人應起塔。一佛。其露盤八層已上。餘七謂菩薩緣覺四果輪王。次第減一層。輪王唯一層。見一層塔不應禮拜。非聖人故。僧祇律說凡僧亦許起塔。然不得安露盤。令在屏處。謂一持律。二法師。三營事。四德望。今造塔者宜審此文。泛論起塔總有六意。一為表人勝。二為令生凈信。三令標心有在。四令供養生福。五為報恩行畢。六生福滅罪。若造佛塔近招梵福。遠脫生死故。無上依經。供佛舍利如芥子許。悉得究竟脫生死苦。二施菩薩中有二十愿。前十約所施田發相似愿。后十約所施車發相似愿。並顯可知。三施僧。初施行中顯十施心。一財無不捨田無所揀。二了事可不。受畜不凈不應施故。三凈三輪故。四順檀行故。五因佛有僧佛難遇故。六依僧知佛故。七依僧知教故。八應景慕。九不局

【現代漢語翻譯】身心平靜，精神安定，那麼外在的痛苦就不會干擾到你。所以稱為安樂。又常見外道認為因果都是苦的，斷見外道認為因樂果苦，析法二乘認為因苦果樂。只有菩薩因果都是快樂的。所以《涅槃經》說：『執著苦行的人是指凡夫，苦樂兼行的人是指聲聞緣覺，定樂行的人是指諸佛菩薩。』因果都是快樂的，叫做安樂行。在三結文中，增加了佛滅度后，所有的塔廟。塔安放舍利（Śarīra，佛陀或高僧火化后的遺骨），廟安置佛像。塔，正確的說法是窣堵波（Stūpa），這裡的意思是高顯，也是歸宗的地方。說『所有』，是不侷限於佛塔。所以《長阿含經》說四種人可以建造塔：一、佛陀（Buddha）。二、辟支佛（Pratyekabuddha，獨覺佛）。三、阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。四、轉輪王（Cakravartin，以正法統治世界的理想君王）。《十二四緣經》說八種人可以建造塔：一、佛陀，他的露盤是八層以上。其餘七種人，菩薩（Bodhisattva，發願救度一切眾生的修行者）、緣覺、四果阿羅漢、轉輪王，依次減少一層。轉輪王只有一層。見到一層塔不應該禮拜，因為不是聖人的塔。僧祇律說，凡是僧眾也可以建造塔，但是不能安放露盤，要放在隱蔽的地方。指一、持律者，二、法師，三、營事者，四、有德望者。現在建造塔的人應該仔細審查這些經文。泛泛而論，建造塔總共有六個意義：一、爲了表彰人的殊勝。二、爲了使人生起清凈的信心。三、爲了使標立的心有所寄託。四、爲了使供養的人產生福報。五、爲了報恩，修行圓滿。六、產生福報，消滅罪過。如果建造佛塔，近的可以招來梵天的福報，遠的可以脫離生死輪迴。所以《無上依經》說，供養佛陀的舍利，即使像芥菜籽那麼小，都能究竟解脫生死之苦。第二是佈施菩薩，其中有二十個愿。前十個是根據所佈施的福田而發的相似的愿，后十個是根據所佈施的車乘而發的相似的愿，都很容易明白。第三是佈施僧眾。最初的施行中顯示了十種佈施的心：一、錢財沒有不捨的，福田沒有不選擇的。二、瞭解事情是否可以做，不接受、不蓄積不凈之物，因為不應該佈施這些東西。三、清凈三輪（施者、受者、施物皆清凈）。四、順應佈施的行為。五、因為有佛才有僧，佛很難遇到。六、依靠僧眾才能瞭解佛。七、依靠僧眾才能瞭解教法。八、應該景仰僧眾。九、不侷限

【English Translation】 With a calm body and a settled mind, external suffering will not disturb you. Therefore, it is called peace and happiness. Furthermore, it is commonly seen that externalists believe that both cause and effect are suffering; nihilistic externalists believe that the cause is happiness and the effect is suffering; and adherents of Hinayana Buddhism who analyze the Dharma believe that the cause is suffering and the effect is happiness. Only Bodhisattvas experience both happiness in cause and effect. Therefore, the Nirvana Sutra says: 'Those who adhere to ascetic practices refer to ordinary people; those who practice both suffering and happiness refer to Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas); those who practice only happiness refer to all Buddhas and Bodhisattvas.' Happiness in both cause and effect is called the practice of peace and happiness. In the section on the Three Bindings, it adds all the stupas (towers) and temples after the Buddha's Parinirvana (death). Stupas enshrine Śarīra (relics, usually cremated remains of the Buddha or other high monks), and temples house images. Stūpa (Sanskrit for heap), properly called Stūpa, here means high and prominent, and is also the place to return to the source. Saying 'all' means it is not limited to Buddhist stupas. Therefore, the Dirgha Agama Sutra says that four types of people can build stupas: 1. Buddha. 2. Pratyekabuddha (Solitary Buddha). 3. Arhat (one who has attained Nirvana). 4. Cakravartin (Wheel-Turning King). The Twelve Nidana Sutra says that eight types of people can build stupas: 1. Buddha, whose finial has eight or more tiers. The remaining seven types of people, Bodhisattvas, Pratyekabuddhas, Arhats of the four fruits, and Cakravartins, decrease by one tier in order. Cakravartins have only one tier. One should not bow to a one-tiered stupa because it is not the stupa of a sage. The Sanghika Vinaya says that ordinary monks are also allowed to build stupas, but they cannot place a finial on it and must keep it in a secluded place. This refers to 1. those who uphold the precepts, 2. Dharma masters, 3. those who manage affairs, and 4. those who are virtuous and respected. Those who build stupas now should carefully examine these texts. Generally speaking, there are six meanings to building stupas: 1. To show the superiority of people. 2. To cause people to generate pure faith. 3. To give the established mind a place to rest. 4. To cause those who make offerings to generate blessings. 5. To repay kindness and complete practice. 6. To generate blessings and eliminate sins. If one builds a Buddhist stupa, one can attract Brahma's blessings in the near future and escape the cycle of birth and death in the distant future. Therefore, the Anuttara-tantra says that offering even a mustard seed's worth of the Buddha's relics will ultimately lead to liberation from the suffering of birth and death. Second is giving to Bodhisattvas, which includes twenty vows. The first ten are similar vows based on the field of merit to which one gives, and the last ten are similar vows based on the vehicles to which one gives, and they are all easy to understand. Third is giving to the Sangha (monastic community). The initial giving shows ten kinds of giving minds: 1. One does not withhold wealth, and one does not discriminate against the field of merit. 2. Understand whether things can be done; do not accept or accumulate impure things, because one should not give these things. 3. Purity of the three wheels (giver, receiver, and object of giving are all pure). 4. Accordance with the act of giving. 5. Because there is the Buddha, there is the Sangha; the Buddha is difficult to encounter. 6. Relying on the Sangha, one can know the Buddha. 7. Relying on the Sangha, one can know the Dharma. 8. One should admire the Sangha. 9. Not limited

一僧。十由教說僧故。二回向行中。有二十愿。亦前十約田。后十約車。其十三云。乘虛空身者。當其無有車之用故。四施二乘中亦四。初施行中言如來勢力生者。設是獨覺亦由曾習佛法。后道成無佛世故。六七翻彼三生百劫故。二以此下回向行中。亦二十愿多翻劣顯勝。前十多翻緣覺樂獨善寂等故。無諍有二。一人嫌我行。我則長立等。二觀緣無性無乖違故。后十翻聲聞。一翻彼小乘。非究竟滅罪之法。彼犯律儀容可懺滅。犯四重禁為不可救。大乘至教無所不滅。佛名經說。一聞佛名。滅無量卻生死重罪。涅槃第十云。若犯四禁及五逆罪。若為邪鬼毒惡所持。聞是經典所有諸惡悉皆消滅。又云。犯四重禁不還生者。無有是處。如是等文處處皆有由曾所未聞大經力故。二聲聞雖從佛聞未悟深理故。三不能廣傳故。四望于大乘猶是邪故。所以諸處多說九十五種。別有九十五種外道邪論經。今言九十六者。自有二義。一依薩婆多律說外道六師。各有十六種所學法。一法自學餘十五種。各教十五弟子。師徒合論有九十六。二者外道有二。一外外道。即佛法外。二內外道。此復三種。一附佛法外道。起自犢子方廣。自以聰明讀佛經書。而生一見。附佛法起故。得此名犢子。讀舍利弗毗曇自別制義。言我在四句。外第五不可說。

【現代漢語翻譯】現代漢語譯本一位僧人提問。因為十種原因，教義中說僧侶是重要的。在迴向修行中，有二十個願望。也像之前的十個願望是關於田地，之後的十個願望是關於車輛。其中第十三個願望說：『乘坐虛空之身』，這是因為虛空沒有車輛的用途。在佈施給聲聞乘（Śrāvakayāna，小乘）的四種情況中，也有四點。最初在佈施修行中說，『如來的勢力產生』，即使是獨覺（Pratyekabuddha，緣覺）也是因為曾經學習過佛法，後來在沒有佛陀的時代證悟。六七翻是指他們需要經歷三生百劫才能達到目標。第二點，在迴向修行中，也有二十個願望，多次翻譯是爲了顯示劣勢和優勢。之前的十個願望多次翻譯是因為緣覺喜歡獨自修行和寂靜等等。無諍（Araṇa）有兩種含義：一是有人不喜歡我的行為，我就長久地站立不動等；二是觀察因緣的無自性，沒有乖違。之後的十個願望是關於聲聞乘的。一是推翻他們的小乘，因為那不是究竟滅罪的方法。他們所犯的戒律或許可以懺悔，但如果犯了四重禁（Pārājika），就無法挽救。而大乘的至高教義沒有不能滅除的罪業。《佛名經》說：『一聞佛名，滅無量劫生死重罪。』《涅槃經》第十卷說：『如果犯了四重禁及五逆罪（Ānantarika-karma），或者被邪鬼毒惡所控制，聽到這部經典，所有的惡業都會消滅。』又說：『犯了四重禁還能不墮落到惡道，沒有這樣的道理。』像這樣的經文到處都有，這是因為他們曾經沒有聽聞過大乘經典的威力。二是聲聞乘雖然從佛陀那裡聽聞佛法，但沒有領悟到深刻的道理。三是他們不能廣泛傳播佛法。四是相對於大乘來說，他們仍然是邪見。所以很多地方都說有九十五種外道。另外還有九十五種外道邪論的經典。現在說有九十六種，有兩種含義：一是根據薩婆多部（Sarvāstivāda）的律藏說，外道六師（Six heretical teachers）各有十六種所學之法。一種法是自己學習，其餘十五種法各自教導十五個弟子。師徒合起來討論，就有九十六種。二是外道有兩種：一是外外道，即佛法之外的；二是內外道。這又分為三種：一是附佛法的外道，起源於犢子部（Vātsīputrīya）。他們自以為聰明，讀佛經，卻產生了一種片面的見解，因為依附佛法而起，所以得到這個名字。犢子部讀《舍利弗毗曇》（Śāriputra Abhidharma）時，自己另外製定義理，說我在四句之外，還有第五句不可說。

【English Translation】 English version A monk asks. For ten reasons, the teachings say that monks are important. In the practice of dedication (Pariṇāmanā), there are twenty vows. Similar to the previous ten vows concerning fields, and the subsequent ten vows concerning vehicles. The thirteenth vow states: 'Riding the body of emptiness,' because emptiness has no use for vehicles. Among the four situations of giving to the Śrāvakayāna (Hearer Vehicle), there are also four points. Initially, in the practice of giving, it is said, 'The power of the Tathāgata (如來) arises,' even a Pratyekabuddha (獨覺, Solitary Buddha) attained enlightenment because they had previously studied the Buddha's teachings, and later attained enlightenment in an age without a Buddha. Six or seven turns refer to the fact that they need to experience three lives and a hundred kalpas (劫, eons) to reach their goal. Secondly, in the practice of dedication, there are also twenty vows, translated multiple times to show inferiority and superiority. The previous ten vows are translated multiple times because Pratyekabuddhas enjoy solitary practice and tranquility, etc. Non-contention (Araṇa, 無諍) has two meanings: one is that if someone dislikes my behavior, I will stand still for a long time, etc.; the other is to observe the selflessness of conditions, without contradiction. The subsequent ten vows are about the Śrāvakayāna. One is to overturn their Small Vehicle, because that is not the ultimate method of extinguishing sins. The precepts they have violated may be repented, but if they have committed the four major prohibitions (Pārājika, 四重禁), they cannot be saved. However, the supreme teachings of the Mahāyāna (大乘, Great Vehicle) eliminate all sins. The Buddha Name Sutra says: 'Hearing the name of the Buddha once extinguishes countless kalpas of heavy sins of birth and death.' The tenth volume of the Nirvana Sutra says: 'If one has committed the four major prohibitions and the five heinous crimes (Ānantarika-karma, 五逆罪), or is controlled by evil ghosts and poisons, hearing this scripture will eliminate all evil deeds.' It also says: 'There is no such thing as one who has committed the four major prohibitions and does not fall into evil realms.' Such scriptures are found everywhere, because they have never heard the power of the Mahāyāna scriptures. Secondly, although the Śrāvakas heard the Dharma from the Buddha, they did not understand the profound principles. Thirdly, they cannot widely spread the Dharma. Fourthly, relative to the Mahāyāna, they are still heretical views. Therefore, many places say that there are ninety-five kinds of heretics. There are also ninety-five kinds of heretical scriptures. Now it is said that there are ninety-six kinds, with two meanings: one is according to the Sarvāstivāda (薩婆多部) Vinaya (律藏), the six heretical teachers (Six heretical teachers) each have sixteen kinds of learning. One Dharma is learned by oneself, and the remaining fifteen Dharmas are taught to fifteen disciples each. The teachers and disciples together discuss, and there are ninety-six kinds. The second is that there are two kinds of heretics: one is external heretics, that is, outside the Buddha's Dharma; the other is internal and external heretics. This is further divided into three types: one is the heretics attached to the Buddha's Dharma, originating from the Vātsīputrīya (犢子部). They consider themselves clever, read the Buddhist scriptures, but produce a one-sided view. Because they arise from attachment to the Buddha's Dharma, they get this name. When the Vātsīputrīya read the Śāriputra Abhidharma (舍利弗毗曇), they formulated their own doctrines, saying that outside the four sentences, there is a fifth unspeakable sentence.

藏中佛說此人不異外道。諸論皆推不受名外道也。又方廣道人自以聰明讀佛十喻。自作義云。不生不滅。如幻如化空幻為宗。龍樹斥言。此非佛法方廣。所作亦邪人法也。二學佛法成外道。謂執佛教門而生煩惱。不得入理故。智論云。若不得般若。意入阿毗曇即墜有中等。三以大斥小故。七卷楞伽第一云。大慧云何為外道惡見。謂不知境界自心分別現。于第一義見有見無而起言說。又第二云。復有說。言見一切法因作者有。此是涅槃。大慧。彼無解脫。以未能見法無我故。此是聲聞及外道種性。于未出中生出離相。應勤修習舍此惡見故。諸大乘訶彼二乘同於外道。非奪方便之意。今合後三總為一類。成九十六。依此義故。發願永離。七中得目見者。非聞見故。余可例知。五施諸田。初施行中有悲境故。加以拜跪等言。以有劣田重舉妙物。最下乞人等如來故。言袨服者。大盛玄黃之服也。二以此下回向行。亦二十愿。施田非一故。但就車發相似愿。其中亦兼所施女等。可以意得。六云十出離道者。即是十地以十度行。出十重障離十粗故。七乘四輪乘者。文中自列。然莊嚴論第六名四種不放逸輪。先辨相者。各具五種因緣。一住好國土輪者。彼名勝土輪。言五緣者。一者易求。謂四事易故。二善護王。如法故。三善地處。

【現代漢語翻譯】現代漢語譯本藏傳佛教認為，這種人與外道沒有區別。各種論典都認為，不接受正法的人可以被稱為外道。還有方廣道人，自恃聰明，讀了佛經中的十個比喻，自己解釋說：『不生不滅，如幻如化，以空幻為宗旨。』龍樹菩薩斥責說：『這不是佛法，方廣所說的也是邪法。』第二種是學習佛法卻成了外道，指的是執著于佛教的教義，反而生起煩惱，不能領悟真理。如《智論》所說：『如果不能得到般若智慧，心意進入阿毗曇，就會墮入有見之中。』第三種是以大乘貶斥小乘。七卷本《楞伽經》第一卷中說：『大慧，什麼是外道的惡見？就是不知道境界是自心分別顯現的，對於第一義諦，見有見無，而生起種種言說。』第二卷又說：『還有人說，見到一切法都是因作者而有的，這就是涅槃。大慧，他們不能解脫，因為未能見到法無我。』這說的是聲聞乘和外道的種性，在未出離中生起出離之相，應當勤加修習，捨棄這種惡見。諸位大乘菩薩呵斥二乘，如同外道，並非是要剝奪他們的方便之意。現在將后三種情況合併爲一類，總共成為九十六種外道。依據這個意義，發願永遠遠離。七種情況中，能夠親眼見到真相的人，不是通過聽聞而見到的，其餘情況可以類推得知。第五種是佈施給各種田地。最初的施行中，因為有悲憫之境，所以加上拜跪等行為。因為有劣田，所以要鄭重地舉起妙物，最下等的乞丐等同於如來。所說的『袨服』，指的是非常盛大的玄黃之服。第二，從這裡開始是迴向之行，也是二十個愿。佈施的田地不止一種，所以只就車出發相似的愿。其中也兼顧所佈施的女子等，可以意會。第六句所說的『十出離道』，就是十地，以十度之行，出離十重障礙，遠離十種粗重煩惱。第七句所說的『乘四輪乘』，文中有自述。然《莊嚴論》第六卷中名為四種不放逸輪。先辨別其相狀，各自具有五種因緣。一是安住於好的國土輪，那裡名為勝土輪。所說的五種因緣是：一是容易求得，指的是四事容易得到；二是善於守護的國王，如法治理；三是好的地處。

【English Translation】 English version In Tibetan Buddhism, it is said that such a person is no different from a heretic (外道, wàidào - non-Buddhist religious practitioner). Various treatises assert that those who do not accept the true Dharma can be called heretics. Furthermore, there was a practitioner named Fang Guang (方廣, Fāng Guǎng), who, priding himself on his intelligence, read the ten metaphors in the Buddhist scriptures and interpreted them himself, saying: 'Neither arising nor ceasing, like illusion and transformation, taking emptiness and illusion as its principle.' Nāgārjuna (龍樹, Lóngshù) rebuked him, saying: 'This is not the Buddha's Dharma; what Fang Guang says is also a heretical teaching.' The second type is learning the Buddha's Dharma but becoming a heretic, referring to those who are attached to the teachings of Buddhism, but instead generate afflictions and cannot comprehend the truth. As the Mahāprajñāpāramitopadeśa (智論, Zhìlùn) says: 'If one cannot obtain prajna (般若, bōrě - wisdom), and the mind enters Abhidharma (阿毗曇, Āpídámó - Buddhist scholastic treatises), one will fall into the view of existence.' The third type is using the Mahayana (大乘, Dàchéng - Great Vehicle) to disparage the Hinayana (小乘, Xiǎochéng - Lesser Vehicle). The first chapter of the seven-fascicle Laṅkāvatāra Sūtra (楞伽經, Léngqié jīng) says: 'Mahamati (大慧, Dàhuì), what are the evil views of the heretics? It is not knowing that the realm is manifested by the discrimination of one's own mind, and regarding the first principle as having existence or non-existence, thus generating various discourses.' The second chapter also says: 'There are also those who say that seeing all dharmas as having a cause and creator is nirvana (涅槃, nièpán - liberation). Mahamati, they cannot be liberated because they have not seen the non-self of dharmas.' This refers to the nature of the Śrāvakas (聲聞, Shēngwén - Hearers) and heretics, who generate the appearance of liberation in what is not liberation, and should diligently cultivate to abandon this evil view. The Mahayana Bodhisattvas (菩薩, Púsà - enlightened beings) rebuke the Two Vehicles (二乘, Èrchéng - Śrāvakayāna and Pratyekabuddhayāna) as being like heretics, not intending to deprive them of their expedient means. Now, combining the latter three situations into one category, there are a total of ninety-six types of heretics. Based on this meaning, one should vow to stay away from them forever. Among the seven situations, those who can see the truth with their own eyes do not see it through hearing; the remaining situations can be inferred. The fifth is giving alms to various fields. In the initial giving, because there is a state of compassion, actions such as bowing and kneeling are added. Because there are inferior fields, one should solemnly offer excellent objects, and the lowest beggars are equal to the Tathagata (如來, Rúlái - Thus Come One). The 'ornate clothing' (袨服, xuànfú) refers to very grand dark yellow clothing. Second, from here begins the practice of dedication, which is also twenty vows. The fields of giving are not just one type, so only similar vows are made based on the departure of the chariot. It also takes into account the women who are given as alms, which can be understood. The 'ten paths of liberation' (十出離道, Shí chūlí dào) mentioned in the sixth sentence are the ten bhumis (十地, Shí dì - ten grounds), using the practice of the ten perfections (十度, Shí dù - ten pāramitās) to liberate from the ten heavy obstacles and stay away from the ten coarse afflictions. The 'vehicle with four wheels' (乘四輪乘, Chéng sì lún chéng) mentioned in the seventh sentence is described in the text itself. However, the sixth chapter of the Mahāyānasaṃgraha (莊嚴論, Zhuāngyán lùn) is called the four wheels of non-negligence. First, distinguish their appearances, each having five causes and conditions. One is dwelling in a good country wheel, which is called the excellent land wheel. The five causes and conditions are: first, it is easy to obtain, referring to the four requisites being easy to obtain; second, a king who is good at protecting, governing according to the Dharma; third, a good place.

調和故。四善伴。同戒見故。五善寂。無喧聲故。二依止善人輪。五緣者。一多聞。二見諦。三巧說。四憐愍。不貪利故。五不退。無疲倦故。三集勝福德輪者。彼當第四名先福輪。一可樂。由住勝世為因故。二無難。由值善人為因故。三無病。四三昧。五智慧。此三以自正輪為因。四發大誓願。彼當第三名自正輪。故成實論名自發正愿輪。一善緣。妙法為緣故。二善聚。具福智故。三善修止觀。諸行相應修故。四善說。無求利故。五善出所有。上法恭愿修故。然前二就果立稱。后二從因立名。雖俱通因果影略互顯。前二外緣后二內因。愿是智因福是福因。此四何因受輪之稱。依成實論。以此四輪能摧八難故。謂初住善處能除五難。即三塗北洲。及長壽天。次依善人除佛前後難。三發大誓願除世智辯聰。四宿植善根除主盲聾啞。前五是惡處。六是惡時。七是惡因。八是惡果。已知四輪。云何總名為乘。瑜伽論說住好國土。謂得人天身出諸難處。以為車體。二由集勝福。諸根完具如車轂軸釭锏。可施脂膏。三發大愿如良牛引重致遠。四依善人。謂佛菩薩如善御者。由具此四成大涅槃故。云成滿一切清凈梵行。因圓必至果也。若依此經。國土即十國土海。善人即十身如來。勝福即性起功德。大愿即普賢愿海。共成無盡大法

【現代漢語翻譯】現代漢語譯本調和的緣故，具備四種善的伴侶。因為共同遵守戒律和見解相同的緣故。五是善於寂靜，沒有喧譁的聲音的緣故。二是依止善良的人的法-輪。具備五種因緣：一是廣博的聞法，二是證見真諦，三是善於說法，四是憐憫眾生，不貪圖利益的緣故，五是不退轉，沒有疲倦的緣故。三是積聚殊勝福德的法-輪。這相當於第四個名稱，稱為先福輪。一是令人喜悅，因為安住于殊勝的世間為因緣的緣故。二是無有災難，因為值遇善良的人為因緣的緣故。三是沒有疾病，四是三昧（Samadhi，禪定），五是智慧。這三者以自身正直的法-輪為因緣。四是發起廣大的誓願。這相當於第三個名稱，稱為自身正直的法-輪。所以《成實論》稱之為自身發起正直誓願的法-輪。一是良好的因緣，以妙法為因緣的緣故。二是善於聚集，具備福德和智慧的緣故。三是善於修習止觀，因為諸種修行與止觀相應修習的緣故。四是善於付出所有，以上妙的佛法恭敬發願修習的緣故。然而，前兩個是就結果而立名，后兩個是從原因而立名。雖然都貫通因果，但或隱或顯。前兩個是外在的因緣，后兩個是內在的原因。誓願是智慧的因，福德是福德的因。這四者為何被稱為法-輪？依據《成實論》，因為這四種法-輪能夠摧毀八難的緣故。所謂最初安住于善良的地方能夠去除五難，即地獄、餓鬼、畜生三惡道，北俱盧洲，以及長壽天。其次，依止善良的人能夠去除佛出世前和佛滅度后的災難。三是發起廣大的誓願能夠去除世間的智慧和辯才。四是宿世種植善根能夠去除做國王的盲、聾、啞的果報。前五個是惡劣的處所，第六個是惡劣的時間，第七個是惡劣的原因，第八個是惡劣的結果。已經知道了四種法-輪，如何總稱為乘呢？《瑜伽師地論》說，安住於好的國土，意味著得到人天之身，脫離各種災難之處，作為車體。二是通過積聚殊勝的福德，諸根完具，如同車子的輪轂、車軸、車釭、車锏，可以塗抹油脂。三是發起大愿，如同良牛拉著重物到達遠方。四是依止善人，如同佛菩薩是善於駕馭的人。因為具備這四種，成就大涅槃的緣故，所以成就圓滿一切清凈的梵行，原因圓滿必定達到結果。如果依據這部經，國土就是十國土海，善人就是十身如來（Tathagata），殊勝的福德就是自性生起的功德，大愿就是普賢（Samantabhadra）的愿海。共同成就無盡的大法。

【English Translation】 English version It is harmonious, possessing four good companions, due to sharing the same precepts and views. Five, it is good at tranquility, due to the absence of noisy sounds. Second, it relies on the Dharma-wheel of good people, possessing five conditions: first, extensive learning of the Dharma; second, seeing the truth; third, being skilled in speaking; fourth, having compassion for sentient beings, without greed for profit; fifth, not retreating, without being weary. Third, it is the Dharma-wheel of accumulating supreme merits. This is equivalent to the fourth name, called the 'Prior Merit Wheel'. First, it is delightful, because residing in a supreme world is the cause. Second, there are no difficulties, because encountering good people is the cause. Third, there is no illness, fourth is Samadhi (concentration), and fifth is wisdom. These three take the self-righteous wheel as the cause. Fourth, it is to make great vows. This is equivalent to the third name, called the 'Self-Righteous Wheel'. Therefore, the Tattvasiddhi Shastra calls it the 'Self-Initiated Righteous Vow Wheel'. First, it is a good condition, with the wonderful Dharma as the condition. Second, it is good at gathering, possessing both merit and wisdom. Third, it is good at cultivating cessation and contemplation, because all practices are cultivated in accordance with cessation and contemplation. Fourth, it is good at giving everything, with the supreme Dharma respectfully vowing to cultivate. However, the first two are named based on the result, and the latter two are named based on the cause. Although both connect cause and effect, they are either implicit or explicit. The first two are external conditions, and the latter two are internal causes. Vow is the cause of wisdom, and merit is the cause of merit. Why are these four called Dharma-wheels? According to the Tattvasiddhi Shastra, because these four Dharma-wheels can destroy the eight difficulties. The so-called initial dwelling in a good place can remove the five difficulties, namely the three evil paths of hell, hungry ghosts, and animals, Uttarakuru, and the heavens of longevity. Secondly, relying on good people can remove the difficulties before the Buddha's appearance and after the Buddha's extinction. Third, making great vows can remove worldly wisdom and eloquence. Fourth, planting good roots in past lives can remove the karmic retribution of being a blind, deaf, or mute king. The first five are evil places, the sixth is an evil time, the seventh is an evil cause, and the eighth is an evil result. Having known the four Dharma-wheels, how are they collectively called a vehicle? The Yogacarabhumi-sastra says that dwelling in a good country means obtaining the body of humans and gods, escaping from various difficult places, and taking it as the body of the vehicle. Second, by accumulating supreme merits, the faculties are complete, like the hub, axle, linchpin, and axle pin of a car, which can be greased. Third, making great vows is like a good ox pulling heavy objects to a distant place. Fourth, relying on good people is like the Buddha and Bodhisattvas being skilled drivers. Because possessing these four, one achieves great Nirvana, so one achieves the complete and pure Brahma conduct, and the cause is complete, and the result will surely be achieved. If based on this sutra, the country is the ten Buddha-land seas, the good people are the ten Tathagatas, the supreme merit is the merit arising from self-nature, and the great vow is the ocean of Samantabhadra's vows. Together, they accomplish the endless great Dharma.

界緣起車也。余並可知。十七施象馬二事。合有十愿。一如性調順。二如隨意所往。三似彼盛壯。四如超步萬里。五猶行步平正。六如彼象寶。七似彼如華。八即迅疾如風。九上云調順通顯增于功德。今云具菩薩地名最勝調象馬。各有調義故分二愿。十似彼上立金幢。十八施座迴向中。言三種世間義如常釋。辨法師云。地前為愿樂世間。初地至七地名功用世間。八至等覺名無功用世間。有云。西域相傳。眾生界中有三世間。一地下世間龍修羅等。二人中世間。三天上世間。若依智論。三世間者。即眾生五蘊及器為三。于彼顯勝義皆無失。余並可知。十九施蓋中。本行經。說編草為蓋七寶蓋隨。況眾寶嚴功報何極。四所為中有十為令二十又欲。皆令眾生因圓果滿。觸理皆蓋方顯菩薩悲智深妙。可謂隨順一切善根。並可虛求。法門浩大不可具釋。二十幢幡二事。合一回向十中初二。幢幡合愿。一建善翻惡。二重法翻慢。次一唯就幡幡書字故。后七皆就幢辨。二十一開藏施寶。迴向行中言十六智寶者。辨法師云地前。明得明增印順無間等四定。地上。光明集。福德王。賢首健行等四定。此八各有自分勝進。依此發智為十六智寶。有云。佛地四智。智各有四。故為十六。以果位自在互融通故。今依賢首即是八忍八智。然此有二

【現代漢語翻譯】現代漢語譯本界緣起如車。其餘可以類推得知。十七、佈施象和馬兩件事，合起來有十個願望：一、如同（大象）天性調順；二、如同（大象）能隨意前往任何地方；三、像它們一樣雄壯；四、如同（大象）能超步萬里；五、仍然能平穩端正地行走；六、如同那些大象珍寶；七、像它們一樣如花般美麗；八、就像風一樣迅速；九、在（以上）調順的基礎上，更加通達顯現功德。現在說具備菩薩地的名稱，是最殊勝的調象和調馬，各有調伏的含義，所以分為兩個願望。十、像它們一樣，上面豎立著金幢。十八、佈施座位迴向中，所說的三種世間的意義，如同通常的解釋。辨法師說，十地之前是愿樂世間，初地到七地名為功用世間，八地到等覺名為無功用世間。有人說，西域相傳，眾生界中有三種世間：一、地下世間，如龍、修羅等；二、人中世間；三、天上世間。如果依照《智度論》，三種世間，就是眾生的五蘊和器世間這三者。在這些方面顯示殊勝的意義都沒有錯。其餘可以類推得知。十九、佈施傘蓋中，《本行經》說，編草為蓋，或者用七寶為蓋，更何況用眾寶莊嚴，其功德回報何其廣大！四種所為之中，有十種『為令』，二十種『又欲』，都是爲了令眾生因圓果滿。接觸到的道理都用傘蓋來覆蓋，才能夠顯現菩薩的悲智深妙。可以說是隨順一切善根，都可以虛心求取。法門浩大，無法全部解釋。二十、寶幢和寶幡兩件事，合為一個迴向，在十個迴向中，最初兩個是寶幢和寶幡合起來的願望：一、建立善，推翻惡；二、重視佛法，推翻傲慢。接下來一個願望只針對寶幡，因為寶幡上書寫文字的緣故。後面的七個願望都是針對寶幢來辨析的。二十一、開啟寶藏，佈施珍寶，在迴向的『行』中，所說的十六智寶，辨法師說，十地之前，有明得、明增、印順、無間等四種禪定。地上，有光明集、福德王、賢首、健行等四種禪定。這八種禪定各有自己的殊勝之處，依此而發出的智慧，就是十六智寶。有人說，佛地的四智，每一種智慧各有四種作用，所以是十六種。因為果位的自在，可以互相融合貫通。現在依照賢首的說法，就是八忍八智。然而這裡有兩種說法。

【English Translation】 English version 'The boundary arises like a chariot.' The rest can be understood by analogy. Seventeen, the two matters of giving elephants and horses, together have ten vows: First, like (elephants) being naturally tamed; second, like (elephants) being able to go anywhere at will; third, like them being strong and robust; fourth, like (elephants) being able to stride ten thousand miles; fifth, still being able to walk steadily and uprightly; sixth, like those elephant treasures; seventh, like them being as beautiful as flowers; eighth, being as swift as the wind; ninth, on the basis of (the above) taming, further penetrating and manifesting merits. Now it is said to possess the name of the Bodhisattva ground, being the most supreme taming of elephants and horses, each having the meaning of taming, so it is divided into two vows. Tenth, like them, with golden banners erected on top. Eighteen, in the dedication of giving seats, the meaning of the three kinds of worlds mentioned is like the usual explanation. The Dharma Master Bian said that before the ten grounds is the world of desire and joy, from the first ground to the seventh ground is called the world of effort, and from the eighth ground to the equal enlightenment is called the world of no effort. Some say that it is traditionally passed down in the Western Regions that there are three worlds in the realm of sentient beings: first, the underground world, such as dragons, asuras, etc.; second, the human world; third, the heavenly world. If according to the Mahāprajñāpāramitāśāstra, the three worlds are the five aggregates of sentient beings and the vessel world. There is nothing wrong with showing the supreme meaning in these aspects. The rest can be understood by analogy. Nineteen, in the giving of canopies, the Běnxíng Jīng says that weaving grass into canopies, or using seven treasures as canopies, let alone decorating with many treasures, how vast is the reward of merit! Among the four kinds of purposes, there are ten 'to cause' and twenty 'also desire', all to cause sentient beings to have complete causes and fulfilled results. The principles touched are all covered with canopies, so that the profound and subtle compassion and wisdom of the Bodhisattva can be revealed. It can be said to be in accordance with all good roots, and can be humbly sought. The Dharma gate is vast and cannot be fully explained. Twenty, the two matters of jeweled banners and streamers are combined into one dedication. Among the ten dedications, the first two are the vows combined by jeweled banners and streamers: first, to establish good and overthrow evil; second, to value the Dharma and overthrow arrogance. The next vow is only for streamers, because streamers are written with words. The following seven vows are all analyzed for jeweled banners. Twenty-one, opening the treasure and giving treasures, in the 'practice' of dedication, the sixteen wisdom treasures mentioned, Dharma Master Bian said that before the ten grounds, there are four kinds of samādhi such as míngdé, míngzēng, yìnshùn, and wújiàn. On the grounds, there are four kinds of samādhi such as guāngmíngjí, fúdéwáng, xiánshǒu, and jiànxíng. Each of these eight kinds of samādhi has its own unique excellence, and the wisdom generated based on this is the sixteen wisdom treasures. Some say that the four wisdoms of the Buddha ground, each wisdom has four functions, so there are sixteen kinds. Because of the freedom of the fruit position, they can be integrated and interconnected. Now, according to the saying of Xiánshǒu, it is the eight kṣānti and eight jñāna. However, there are two sayings here.

。一依觀能所取以立十六。一苦法智忍觀三界苦真如。正斷三界見苦所斷分別隨眠。二苦法智。謂忍無間觀前真如。證前所斷煩惱解脫。三苦類智忍。謂智無間無漏慧生。於法忍智各別內證。言后聖法皆是此類。四苦類智。謂此無間無漏智生審定印可苦類智忍。前二觀如后二觀智。苦下有四三諦亦然。為十六智。二者依觀上下諦境別立。謂觀欲苦有法忍法智。初即無間道。后即解脫道。次觀上二界苦為類忍類智。類同欲故。如苦既然餘三亦爾為十六智。廣如唯識雜集第九所明。第十愿言無上寶主者。佛為法寶之主故。二十二施莊嚴具中十愿。初一利他后九自利。于中初三約身次三約語。后三約意。其中言百福相。前文已引涅槃二十四說。依瑜伽五十三。名百福行故論云。復由百行所攝律儀。謂少分。離殺乃至邪見為一十。二多分離殺等。三全分離。四少時離。五多時離。六盡壽離。七自離。八教人離。九以無量門稱揚贊述離。十見離殺等深心慶悅。生大歡喜。十門各十。總說為百行所生福量亦爾。此且就同教三十二相化身而說。若依此經十身相海。隨一一相無盡因成故。上普興云幢主水神偈云。清凈慈門剎塵數。共生如來一妙相等故。余可知。二十三施寶冠及髻珠二事。合一回向。六智慧明珠等者。體圓德備鑒徹惑亡

【現代漢語翻譯】現代漢語譯本一、依據觀能所取而建立十六種智。第一是苦法智忍（Kufazhiren），觀察三界苦的真如（Zhenru），直接斷除三界見苦所斷的分辨隨眠（Fenbian suimian）。第二是苦法智（Kufazhi），即在苦法智忍無間之後，觀察之前的真如，證得之前所斷煩惱的解脫。第三是苦類智忍（Kulèizhiren），即在苦法智無間之後，產生無漏的智慧，對於法忍和法智各自進行內在的證悟。之後所有的聖法都屬於此類。第四是苦類智（Kulèizhi），即在此無間之後，產生無漏的智慧，審定並認可苦類智忍。前兩個觀（苦法智忍和苦法智）類似於后兩個觀智（苦類智忍和苦類智）。在苦諦之下有四種智，集諦、滅諦、道諦也是如此，總共構成十六智。二、依據觀察上下諦境的不同而建立。觀察欲界苦時，有法忍和法智。最初是無間道（Wujiandao），之後是解脫道（Jietuodao）。然後觀察上二界（色界和無色界）的苦，為類忍和類智，因為它們與欲界類似。如同苦諦一樣，其餘三諦也是如此，構成十六智。詳細內容見《唯識雜集》第九卷所闡述的。第十愿說『無上寶主』，因為佛是法寶之主。二十二種施莊嚴具中的十愿，最初一個是利他，後面九個是自利。其中，前三個是關於身，中間三個是關於語，後面三個是關於意。其中說到『百福相』，前面已經引用《涅槃經》二十四品中的說法。依據《瑜伽師地論》第五十三卷，稱為『百福行』，所以論中說：『又由百行所攝的律儀』，即少分地遠離殺生乃至邪見為一，二、多分地遠離殺生等，三、完全地遠離，四、暫時地遠離，五、多數時間遠離，六、盡一生遠離，七、自己遠離，八、教導他人遠離，九、用無量的方式稱揚贊述遠離，十、見到遠離殺生等，內心深感慶幸喜悅，生起大歡喜。這十個方面各有十種，總的來說就是百行所生的福德。這只是就同教的三十二相化身佛而言。如果依據此經的十身相海，每一個相都是由無盡的因緣所成就的。正如普興云幢主水神偈中所說：『清凈慈門如剎塵數，共同生起如來一妙相』。其餘可以類推得知。第二十三是施捨寶冠和髻珠兩件事，合為一個迴向。第六是智慧明珠等，體性圓滿，德行具備，鑑照透徹，惑業消亡。

【English Translation】 English version Firstly, sixteen types of wisdom are established based on the observed object and the ability to observe. The first is Kufazhiren (苦法智忍, Acceptance of the Truth of Suffering), which observes the true nature (Zhenru, 真如) of suffering in the Three Realms and directly cuts off the differentiated latent tendencies (Fenbian suimian, 分辨隨眠) that are severed by seeing suffering in the Three Realms. The second is Kufazhi (苦法智, Knowledge of the Truth of Suffering), which, immediately after Kufazhiren, observes the previous true nature and attains liberation from the afflictions previously severed. The third is Kulèizhiren (苦類智忍, Acceptance of the Category of Suffering), which, immediately after Kufazhi, generates undefiled wisdom and internally realizes the acceptance of the Dharma and the knowledge of the Dharma separately. All subsequent holy Dharmas belong to this category. The fourth is Kulèizhi (苦類智, Knowledge of the Category of Suffering), which, immediately after this, generates undefiled wisdom and definitively approves Kulèizhiren. The first two observations (Kufazhiren and Kufazhi) are similar to the latter two knowledges (Kulèizhiren and Kulèizhi). There are four types of wisdom under the Truth of Suffering, and the same applies to the Truth of Accumulation, the Truth of Cessation, and the Truth of the Path, constituting a total of sixteen wisdoms. Secondly, they are established based on the difference in the objects of observation in the upper and lower realms. When observing the suffering of the Desire Realm, there are the acceptance of the Dharma and the knowledge of the Dharma. The first is the Immediate Path (Wujiandao, 無間道), and the latter is the Path of Liberation (Jietuodao, 解脫道). Then, observing the suffering of the upper two realms (the Form Realm and the Formless Realm), they are categorized as acceptance and knowledge, because they are similar to the Desire Realm. Just as with the Truth of Suffering, the other three truths are also the same, constituting sixteen wisdoms. Detailed content can be found in the ninth volume of the 'Collection of Consciousness-only Teachings'. The tenth vow speaks of 'Supreme Treasure Lord' because the Buddha is the lord of the Dharma treasure. Among the twenty-two types of adornments of giving, the first ten vows are for the benefit of others, and the latter nine are for one's own benefit. Among them, the first three are about the body, the middle three are about speech, and the last three are about the mind. Among them, it is said 'Hundred Blessings Marks', which has been quoted earlier in the twenty-fourth chapter of the 'Nirvana Sutra'. According to the fifty-third volume of the 'Yogacara-bhumi-sastra', it is called 'Hundred Blessings Practices', so the treatise says: 'Also, the precepts collected by the hundred practices', that is, partially abstaining from killing to wrong views as one, two, mostly abstaining from killing, etc., three, completely abstaining, four, temporarily abstaining, five, mostly abstaining, six, abstaining for life, seven, abstaining oneself, eight, teaching others to abstain, nine, praising and extolling abstaining in countless ways, ten, seeing abstaining from killing, etc., feeling deeply fortunate and joyful, generating great joy. Each of these ten aspects has ten types, which are generally said to be the amount of merit generated by the hundred practices. This is only in terms of the manifested body of the Buddha with the thirty-two marks of the same teaching. If according to the ten body mark oceans of this sutra, each mark is accomplished by endless causes and conditions. Just as the Water God verse of Puxing Cloud Canopy Lord says: 'Pure compassionate doors are like dust motes in countless lands, jointly generating the Buddha's one wonderful mark'. The rest can be inferred. The twenty-third is giving away the jeweled crown and the hair knot jewel, combining them into one dedication. The sixth is the wisdom bright pearl, etc., the essence is complete, the virtue is fully equipped, the discernment is thorough, and the delusions and karma are extinguished.

。為智明珠。極果所宗故名頂上。是秘是妙無能見者。亦以權隱實名在髻中。開權顯實故名解髻。文無解義因便故來。若不明解佛有秘藏前後。可知。二十四施妻子等。救獄囚者。上來皆明外施。此下二段明無畏施。初一兼于內外之財。內財為難故。佛本行經說。昔五百長者子。各舍珍寶等施。有一貧人。問求何愿。云欲求佛道。遂自念貧無以蜜涂身。冢間而舍。天帝試之心安不動。知求佛果而稱讚云。汝此勇猛過彼五百菩薩所施百千億倍。當先作佛。彼貧人者即我身是。故知難中之難。施行有三。初睹境興悲。二如大悲下指同先例大悲即觀自在也。以其偏主此門故。下文引例皆準此知。后既救度下施以財法。迴向行十愿準思易了。二十五捨身代死囚。一向內財。文四可知(從此已下入第二十七經)二十六連膚頂髻即肉髻也。施行中三。初總標施行。二如寶髻下指物同修。三菩薩是時下正明施行。于中六。一睹乞生欣住種性故。二而語下語意清凈。離二障故。三便執下身業正舍。事業勝故。四正念下欣慕上流。意樂勝故。五于諸法下巧安諦理。無相攝故。六是故下決志思齊。依止勝故。此及迴向有七最勝成波羅蜜。前後諸施文多略無。二菩薩下回向行中十愿。一無見頂者。縱窮上界亦有餘故。言如塔者菩薩敬故。二堅

無中斷故。五中靜法雲。準梵本令得二相發謂室利靺蹉塞縛悉底迦相發。義如前說。六云得佛相發。準梵本卻是右旋。余可知。迴向所為中。總綰諸發成髻圓滿故云爾也。二十七施眼。智論十四說。施有三種。飲食為下。珍寶為中。頭目五臟為上。廣如彼說。文中施行內有四。一標章引例。二菩薩摩訶薩下發起勝心。三為究竟下明行心所為可知。四佛子下彰施儀式。二回向行愿成十眼。與離世間大同小異。二十八施耳鼻中。二事合明施行。別顯迴向而文但三。今初。施行有二。一標章引例。二佈施之時下安住勝心。一具佛種性即安住最勝。二念諸下事業最勝。三常勤下依止最勝。四隨順下清凈最勝。五免濟下意樂最勝。六生長下巧便最勝。二回向行中。先耳十愿。初及第七俱名無礙者。準梵本初名無著聵者。從生即聾故為耳王者聞與不聞皆自在故。后施鼻迴向中有四。初牒起。二正顯中有二愿。前一愿得十鼻。言隨好者兩孔不現故。善相者。相海品云。如來鼻有大人相。名一切神通智慧云故。隨順鼻者。隨宜所現故。后一愿得十面。鼻居面中好醜由起。故相從立愿。一切法者正向諸法故。三是為下結。四為令下回向所為有十。以鼻香氣所入故。攝受香故。了知故。住于覺故。如眼見色故。閤中知故。不壞鼻根故。不邪

【現代漢語翻譯】現代漢語譯本無中斷的緣故。《五蘊靜法》中說，依據梵文字，可以得到兩種相的顯現，即Śrīmātyā-satya（室利靺蹉塞縛悉底迦）相的顯現。其含義如前所述。第六（種靜法）說得到佛相的顯現。依據梵文字，這卻是右旋的。其餘可以類推得知。在迴向所為中，總括各種（功德）使之成為圓滿的髮髻，所以這樣說。第二十七（項）是施眼。《智度論》第十四卷說，佈施有三種：飲食為下等，珍寶為中等，頭目五臟為上等。詳細內容如該論所述。文中關於施行（施眼）的內容有四點：一是標明章節並引用例子；二是『菩薩摩訶薩』以下，發起殊勝的心；三是『為究竟』以下，說明行心的所為，可以理解；四是『佛子』以下，彰顯佈施的儀式。二是迴向行愿成就十眼，與《離世間》經大同小異。第二十八（項）是施耳鼻。將兩件事合在一起說明施行，分別顯示迴向，但文字只有三段。現在先說第一點，施行有二：一是標明章節並引用例子；二是『佈施之時』以下，安住殊勝的心。一是具足佛的種性，即是安住于最殊勝；二是『念諸』以下，事業最殊勝；三是『常勤』以下，依止最殊勝；四是『隨順』以下，清凈最殊勝；五是『免濟』以下，意樂最殊勝；六是『生長』以下，巧便最殊勝。二是迴向行中，先說耳的十種愿。第一種和第七種都名為無礙者。依據梵文字，第一種名為無著聵者，因為從出生就是聾子，所以對於耳根來說，聽與不聽都是自在的。後面施鼻的迴向中有四點：一是提綱挈領；二是正式顯現，其中有二愿。前一愿是得到十個鼻，說『隨好』是因為兩個鼻孔不顯現。『善相』是說，《相海品》中說，如來的鼻子有大人相，名為一切神通智慧云。『隨順鼻』是說，隨順適宜而顯現。后一愿是得到十個面，鼻子位於面部中央，美醜由此而起，所以相隨而立愿。『一切法』是說，正向于諸法。三是『是為』以下，總結。四是『為令』以下，迴向所為有十種，因為鼻子的香氣所入，所以攝受香，了知，安住于覺，如眼見色，閤中知，不壞鼻根，不邪（見）。

【English Translation】 English version It is without interruption. The 'Five Contemplations of Stillness' states: According to the Sanskrit version, one can attain the manifestation of two aspects, namely the Śrīmātyā-satya (室利靺蹉塞縛悉底迦) aspect. The meaning is as previously explained. The sixth (contemplation of stillness) states that one attains the manifestation of the Buddha's aspect. According to the Sanskrit version, this is actually dextrorotatory (right-spiraling). The rest can be inferred. In the dedication of merit, all (merits) are gathered to form a complete topknot, hence the saying. The twenty-seventh (item) is the giving of eyes. The fourteenth chapter of the Mahāprajñāpāramitāśāstra (智度論) states that there are three types of giving: food and drink are inferior, treasures are intermediate, and heads, eyes, and internal organs are superior. The details are as described in that treatise. In the text, there are four points regarding the act of giving (eyes): first, marking the chapter and citing examples; second, from 'Bodhisattva-Mahāsattva' onwards, generating a supreme mind; third, from 'For the ultimate' onwards, explaining the purpose of the mind of practice, which can be understood; fourth, from 'Buddha-son' onwards, highlighting the ritual of giving. Second, the dedication of practice and vows accomplishes ten eyes, which is largely the same as the Vimalakīrti Nirdeśa Sūtra (離世間經) with minor differences. The twenty-eighth (item) is the giving of ears and nose. The two matters are explained together regarding the act of giving, separately showing the dedication, but the text only has three sections. Now, let's first talk about the first point, the act of giving has two aspects: first, marking the chapter and citing examples; second, from 'At the time of giving' onwards, abiding in a supreme mind. First, possessing the Buddha-nature is abiding in the most supreme; second, from 'Thinking of all' onwards, the most supreme in activity; third, from 'Always diligent' onwards, the most supreme in reliance; fourth, from 'Following' onwards, the most supreme in purity; fifth, from 'Freeing and saving' onwards, the most supreme in intention; sixth, from 'Growing' onwards, the most supreme in skillful means. Second, in the dedication of practice, first, the ten vows for the ears. The first and seventh are both called unobstructed. According to the Sanskrit version, the first is called anāvaraṇa-badhira (無著聵者), because one is deaf from birth, so for the ear, hearing or not hearing is unconstrained. Later, there are four points in the dedication of the nose: first, outlining the main points; second, formally revealing, in which there are two vows. The first vow is to obtain ten noses, saying 'well-formed' because the two nostrils are not visible. 'Good marks' means that the Lakṣaṇa-samudra chapter says that the Tathāgata's nose has the marks of a great man, called the cloud of all supernatural powers and wisdom. 'Nose that accords' means that it appears according to suitability. The latter vow is to obtain ten faces, the nose is located in the center of the face, and beauty or ugliness arises from it, so the vows are established accordingly. 'All dharmas' means facing towards all dharmas. Third, from 'This is for' onwards, summarizing. Fourth, from 'To cause' onwards, there are ten purposes for dedication, because the fragrance of the nose enters, so it receives fragrance, understands, abides in awareness, like the eye seeing color, knowing in combination, not destroying the root of the nose, not deviating (from the path).

分別故。香氣嚴潔故。五分法身香故。二十九施牙齒。初施行中。安住堅固。自在位者。登地已上故。智論十四云。像王施牙是法身菩薩事。廣如彼及十輪第四。二菩薩下回向行十愿。唯第三單約心說。謂智慧調惑趣于彼岸。如牙調食以資法身。余皆約牙齒說。萬字成就者。準梵本但云右旋及有樂耳。放無量光者。即如相海品說。三十施舌愿中。初即相海品廣長舌相余可知。三十一施頭。初施行中三。初標章引證。引迦尸國王者。又本行經說月光王報恩。第五名大光王施頭與婆羅門。具說如彼。次為欲下。顯施所為為有十種。皆約佛智隨義不同。一入理。二導悲。三見事。四離障。五融事理。六為所依。七超劣。八見無初相。九現用自在。十即事而真故不可壞。后佛子下正顯施行。亦具最勝可以意得。二菩薩下。迴向行等可知。三十二施手足二事合愿。文但有三。初施行亦三。初標章引證。次以信下標因祈果。信為手因果能雨寶行為足因果普游步等。后佛子下凈心正施。于中初施手。心願力已下明施足心。如足住地能持身故。愿住智地能成智身。離心垢故。能顯法身。法身湛然故不可壞智。證永續故無有斷。二佛子下明迴向行。文二。初廣辨一用。手能雨寶足能游剎。次又令下略舉諸手諸用。三十三壞身出血施。文亦

唯三。施行引例。及下施髓並如智論十四中說。三十四施身髓肉中。二事合愿。初施行中三。初標章引證。次於諸趣下正顯行相。后佛子下彰施現益。二回向十愿。三云意生身者。七卷楞伽第二云。譬如意去速疾無礙。名意生身。此乃意是舉喻。然此身類有其三種。一三昧樂。二覺法自性。三種類俱生無作行。初者楞伽第四云。謂入於三昧離種種心。寂然不動。心海不起轉識波浪。了境心現皆無所有。云何覺法自性。謂了法如幻皆無有相。心轉所依。依如幻定及餘三昧。能現無量自在神通。如華開敷速疾如意。如幻如夢如影如像。非造所造。與造相似。一切色相具足莊嚴。普入佛剎了諸法性故。云何種類俱生無作行。謂了達諸佛自證法相。釋曰。初身從所依定為名。次身從所依智立稱。三自證法相。義兼定慧及法性相。故名種類。由此故能隨眾生愿種種一時現生。任運而成。云無作行。若依地位。初即五地前。次即八地前。后即八地后。若成唯識第八名為意成。隨意願成故。意明但轉變成。非新生故。故論又云。亦名變化身。無漏定力轉令異本。如變化故。上皆通因。今即十身之一。義取亦通后一。廣如別章。四云百福相身。此舉三十二相之通因。若別因者。如涅槃師子吼品五云。八十種好者。謂皆殊妙立隨好名。具

如瑜伽四十九。大般若三百八十一說。余文可知。十云菩提藏身者。如出現品。如來成正覺時。于其身中普見一切眾產生正覺等故。三十五施心。初施行。二回向行中先辨意。后顯愿有二十心。初云金剛藏者。藏即名堅。其猶樹藏金剛亦堅。即佛地智世法莫壞。如不思議品十種勇健法中第一法說。二中外標卐相。表萬德吉祥。內智契如名金剛界。界者性也。由契性故堅如金剛不可損壞。由成智故利如金剛壞難壞惑。故十地受職分內。名金剛莊嚴臆德相。不思議法品及離世間。皆有此心名大同也。第九回向及離世間。又名金剛界根金剛焰根。亦即此名以清凈心王。于無分別智有所依增上義。故立以根稱。其大勇猛幢取降伏義。言堅固幢。取不為他壞義。被金剛甲是大誓義。余並可知。三十六施腸腎肝肺。四事合一回向。前有大小二腸。今合為一腸言智藏身者。身為智依故余可知。三十七支節諸骨。前云骨髓。髓已前明。而加支節諸骨。若合者但是一事。謂支節之骨。若開支節自是一事。如節節支解等。即前列所無。迴向行中言無系界者。即涅槃界。言具那羅延支節大力者。如涅槃校量言普照現身者。如凈明鏡無不現故余可知。所為中言得智者。智為萬德之骨故。三十八施身皮。引例中。清凈藏菩薩未見同名。智論十六中

【現代漢語翻譯】現代漢語譯本如《瑜伽師地論》第四十九卷、《大般若經》第三百八十一卷所說。（其餘內容）可以參考其他文獻。關於『菩提藏身』，如《出現品》所說，如來成正覺時，在其身中普遍見到一切眾產生正覺等。關於三十五施心，首先是施行，其次是迴向行，迴向行中先辨明意義，后顯現願望，共有二十種心。首先說『金剛藏』，藏即是堅固的意思，就像樹木的中心堅固一樣，金剛也很堅固，即佛地的智慧，世間法無法破壞。如《不思議品》十種勇健法中的第一法所說。其次，外在標誌是『卍』相（Svastika，吉祥的標誌），表示萬德吉祥。內在的智慧與真如契合，名為金剛界。界，指的是自性。由於與自性契合，所以堅固如金剛，不可損壞。由於成就智慧，所以銳利如金剛，能摧毀難以摧毀的迷惑。所以在十地受職分內，名為金剛莊嚴臆德相。《不思議法品》及《離世間品》中，都有此心，名為大同。第九回向及《離世間品》中，又名金剛界根、金剛焰根，也是指此名，以清凈心王，對於無分別智有所依增上的意義，所以立以根的名稱。其大勇猛幢，取降伏的意義。說堅固幢，取不被他破壞的意義。被金剛甲，是大誓願的意義。其餘的都可以理解。關於三十六施腸腎肝肺，四事合一回向。前面有大小二腸，現在合為一腸。說『智藏身』，是因為身體是智慧的所依，其餘的可以理解。關於三十七支節諸骨，前面說骨髓，骨髓已經在前面說明了，而加上支節諸骨，如果合併來說，只是一件事，指支節之骨。如果分開來說，支節本身是一件事，如節節支解等，是前面沒有列出的。迴向行中說『無系界』，即涅槃界。說『具那羅延支節大力』，如《涅槃經》校量中所說。說『普照現身』，如清凈的明鏡，沒有不能顯現的，其餘的可以理解。所為中說『得智者』，智慧是萬德的骨幹。關於三十八施身皮，引用的例子中，清凈藏菩薩（Cittaguhya Bodhisattva）未見同名。《智度論》第十六卷中。

【English Translation】 English version As stated in the forty-ninth volume of the Yogācārabhūmi-śāstra and the three hundred and eighty-first volume of the Mahāprajñāpāramitā Sūtra. (The remaining content) can be found in other literature. Regarding 'Bodhi-garbha-kāya' (body as the storehouse of enlightenment), as stated in the Appearance Chapter, when the Tathagata (如來，one of the titles of a Buddha) attains perfect enlightenment, he universally sees all sentient beings attaining perfect enlightenment within his body. Regarding the thirty-five acts of giving, first is the act of giving, and second is the act of dedicating merit. In the act of dedicating merit, first discern the meaning, then manifest the vows, totaling twenty types of minds. First, regarding 'Vajra-garbha' (金剛藏，diamond storehouse), 'garbha' means firmness, just as the core of a tree is firm, so too is the vajra (金剛，diamond/thunderbolt), which is the wisdom of the Buddha-ground, which worldly dharmas cannot destroy. As stated in the first of the ten heroic dharmas in the Inconceivable Chapter. Second, the external mark is the 'Svastika' (卍，auspicious symbol), representing the auspiciousness of myriad virtues. The inner wisdom aligns with Suchness (真如，true thusness), named Vajradhātu (金剛界，diamond realm). 'Dhātu' refers to nature. Because of aligning with nature, it is as firm as a vajra, indestructible. Because of accomplishing wisdom, it is as sharp as a vajra, able to destroy difficult-to-destroy delusions. Therefore, within the scope of receiving office in the ten bhumis (十地，ten grounds/levels of Bodhisattva development), it is named Vajra-adorned chest virtue aspect. The Inconceivable Dharma Chapter and the World-Transcending Chapter both have this mind, named Great Sameness. In the ninth dedication and the World-Transcending Chapter, it is also named Vajradhātu root, Vajra-flame root, which also refers to this name, using the pure mind-king, for the meaning of reliance and enhancement on non-discriminating wisdom, therefore establishing the name of root. Its great heroic banner takes the meaning of subduing. Saying firm banner takes the meaning of not being destroyed by others. Wearing vajra armor is the meaning of great vows. The rest can be understood. Regarding the thirty-six acts of giving involving the intestines, kidneys, liver, and lungs, the four are combined into one dedication. Previously, there were two intestines, large and small, now combined into one intestine. Saying 'Jnana-garbha-kāya' (智藏身，body as the storehouse of wisdom) is because the body is the basis of wisdom, the rest can be understood. Regarding the thirty-seven limbs and bones, previously it was said marrow, marrow has already been explained earlier, and adding limbs and bones, if combined, it is only one thing, referring to the bones of the limbs. If separated, the limbs themselves are one thing, such as dismemberment, which was not listed earlier. In the act of dedicating merit, saying 'Unbound realm' refers to Nirvana (涅槃，liberation from the cycle of rebirth). Saying 'Possessing Narayana (那羅延，a powerful deity in Hinduism, often associated with strength) limbs and great strength' is as stated in the Nirvana Sutra in the section on comparison. Saying 'Universally illuminating manifestation body' is like a clear mirror, nothing is not manifested, the rest can be understood. In what is done, saying 'Obtaining the wise' is because wisdom is the backbone of myriad virtues. Regarding the thirty-eight acts of giving involving the skin of the body, in the cited example, Cittaguhya Bodhisattva (清凈藏菩薩，Bodhisattva of Pure Hidden Mind) is not found with the same name. In the sixteenth volume of the Mahāprajñāpāramitopadeśa (《智度論》，Great Treatise on the Perfection of Wisdom).

。如毒龍受一日戒。被剝五色皮忍而施之云云。言金脅鹿王者。智論及菩薩本緣集經第四說。金脅鹿救于溺者。彼人背恩告王取鹿。大例名同而非施皮。愿中雲相好皮者。謂金色等。所為云凈佛剎者。皮為外相故。三十九施手足指。迴向十愿。纖長者量。𦟛圓者形。赤銅者色。能攝者力。此以智為指。隨好者妙。言十力者隨一一指能持一切世界等。齊等者不參差。輪相等者。準梵本云。愿一切眾生得十指端。裡面皆有千輻輪相。所餘節中裹面。皆有本那伽吒及以塞縛悉底迦相。相間莊嚴準此則圓滿之言應云滿鉼。右旋之言應云有樂。若準觀佛三昧海經。一一指節端有十二輪相現。八中準梵本。愿得大蓮華難提迦物多相指。卻是右旋。十力業報者。亦十種大那羅延幢勇健法也。相即纖等好即殊妙。有云。卐字旋者約中文也。準三昧海經指端各有萬字相。萬字點間有千輻輪相。網縵者。經云斂指不現張時即現。如真珠網分明可愛余可知。所為云得清凈心者。得指由心故。四十施連肉爪中。言赤銅相者。即是小相。五無比者。事爪則不染塵垢。智爪則不染境相。言善生者善業生故。有云。西域方言。謂善生為端正余可知。所以求法偏語施爪者。一則以引例中有現事故。下入火求法亦準此通。二有所表。以爪能攫取順求義故。

下入火求者表難取故。故智論云。般若波羅蜜猶如大火聚。四邊不可取。無取亦不取故。四十一求法入火。施行中言七仞者。一仞七尺也。迴向行中。初及第九約求法為愿。余約入火為愿。四十二為求法護法受眾苦者。如香城粉骨雪嶺忘軀。其類非一。四十三求法舍海內所有。即舍王位所統也。迴向行中言疑箭者。如涅槃說人中毒箭應速拔之。若妄分別未究而終故。四十四為王斷殺等。施行中自住三聚凈戒。令他住於五戒。是為法施。五戒殺初故。此偏語。若望所殺是無畏施。四十五救于形殘。初施行中具足三施。于中三。初睹境興悲次菩薩爾時下以法諫喻。後作是語下財法雙救。財救所害之現苦。法救能害之當苦。示寂靜滅修凈業道。滅集因故。俱舍論說。昔有黃門救五百牛毀形之事。善根力故男形具足。二回向行中。修諸梵行未必制心。后離欲心必無身過具男子形。但異女身具大丈夫。必心壞道德。四迴向所為中。初令得果。后常勤下令得起行。丈夫行者。涅槃十八云。一切男女若具四法。即名丈夫。一近善知識。二聽聞正法。三思惟其義。四如說修行。又四相品具四相故。名為丈夫。又云。雖是女人能信自身有佛性者。即是丈夫故。男子不信即是女人。顯示七丈夫道。即丈夫用道字。梵本名為揭底。此云事業。

【現代漢語翻譯】現代漢語譯本下入火中求法，是因為很難取得。所以《大智度論》說：『般若波羅蜜猶如一大火聚，四邊不可取。』因為無所取，所以也不執著于不取。四十一、爲了求法而進入火中。在『施行』中提到的『七仞』，一仞等於七尺。在『迴向』行中，最初和第九個愿是關於求法的，其餘的愿是關於進入火中的。四十二、爲了求法、護法而承受各種苦難，例如香城粉身碎骨，雪山捨棄生命，這樣的例子數不勝數。四十三、爲了求法而捨棄海內所有，也就是捨棄王位和所統治的一切。在『迴向』行中提到的『疑箭』，就像《涅槃經》所說，人中了毒箭應該迅速拔除，如果妄加分別，沒有徹底瞭解就死去，那就太可惜了。四十四、爲了國王而斷除殺戮等惡行。在『施行』中，自己安住於三聚凈戒，令他人安住於五戒，這是法施。五戒以不殺為首，所以這裡偏重於說不殺。如果從被殺者的角度來看，這是無畏施。四十五、救助那些身體殘疾的人。最初的『施行』中，具足了三種佈施。其中分為三個部分：最初是看到情境而生起悲憫之心，其次是『菩薩爾時』以下，用佛法勸諫開導，最後是『作是語』以下，財施和法施雙管齊下。財施救助所害之人的現世痛苦，法施救助能害之人的未來痛苦，指示寂靜涅槃，修習清凈的業道，滅除集諦的因。俱舍論說，過去有一個太監救了五百頭牛，導致身體殘缺，因為善根的力量，後來男根具足。在第二個『迴向』行中，修習各種梵行未必能控制內心，但如果能遠離慾望，心中必定沒有身體上的過失，具備大丈夫的形貌，雖然不同於女身，但具備大丈夫的特徵，必定內心清凈，具有道德。在第四個『迴向所為』中，首先是令眾生得到果報，然後是『常勤』以下，令眾生髮起修行。『丈夫行』，《涅槃經》第十八卷說，一切男女如果具備四種法，就稱為丈夫：一、親近善知識，二、聽聞正法，三、思惟其義，四、如說修行。又在『四相品』中，因為具備四種相，所以稱為丈夫。又說：『即使是女人，如果能相信自身具有佛性，就是丈夫。』男子如果不信，就是女人。顯示了七種丈夫之道，這裡的『道』字，梵本名為『揭底』（Gati），這裡翻譯為『事業』。

【English Translation】 English version Entering fire to seek the Dharma is because it is difficult to obtain. Therefore, the Mahaprajnaparamita Sastra says: 'Prajnaparamita is like a great fire; it cannot be grasped from any side.' Because there is nothing to grasp, there is no attachment to non-grasping either. Forty-one, entering fire to seek the Dharma. In 'Giving,' it is mentioned that 'seven ren (仞),' one ren equals seven chi (尺, Chinese feet). In 'Dedication,' the first and ninth vows are about seeking the Dharma, while the remaining vows are about entering fire. Forty-two, enduring various sufferings to seek and protect the Dharma, such as shattering bones in Fragrant City and sacrificing life on Snow Mountain; examples of this kind are countless. Forty-three, giving up everything within the seas to seek the Dharma, which means giving up the throne and all that is ruled. In 'Dedication,' the 'arrow of doubt' is like what the Nirvana Sutra says: if a person is struck by a poisoned arrow, it should be removed quickly. If one speculates wildly and dies without thorough understanding, it would be a great pity. Forty-four, stopping the king from killing and other evil deeds. In 'Giving,' one dwells in the three clusters of pure precepts (tri-samvara), and causes others to dwell in the five precepts. This is Dharma giving. The five precepts begin with non-killing, so this emphasizes non-killing. From the perspective of those who are killed, this is fearlessness giving (abhayadana). Forty-five, saving those who are physically disabled. In the initial 'Giving,' the three kinds of giving are complete. Among them, there are three parts: first, seeing the situation and arousing compassion; second, from 'When the Bodhisattva,' using Dharma to advise and enlighten; and finally, from 'Saying these words,' both material and Dharma giving are used. Material giving saves the present suffering of those who are harmed, and Dharma giving saves the future suffering of those who can harm, indicating serene Nirvana, cultivating pure karma, and extinguishing the cause of suffering. The Abhidharmakosa says that in the past, there was a eunuch who saved five hundred cows, resulting in physical defects. Due to the power of good roots, he later had complete male genitalia. In the second 'Dedication,' cultivating various pure practices (brahmacarya) may not necessarily control the mind, but if one can be free from desire, there will certainly be no physical faults, possessing the appearance of a great man. Although different from a woman's body, possessing the characteristics of a great man, one must have a pure mind and possess morality. In the fourth 'Dedication of Merit,' first, it is to enable sentient beings to obtain the fruit, and then from 'Constantly diligent,' it is to enable sentient beings to initiate practice. 'Manly conduct,' the eighteenth volume of the Nirvana Sutra says that all men and women who possess four qualities are called men: 1. Approaching good teachers, 2. Hearing the correct Dharma, 3. Contemplating its meaning, 4. Practicing as taught. Also, in the 'Four Aspects' chapter, because they possess four aspects, they are called men. It also says: 'Even if a woman can believe that she has Buddha-nature, she is a man.' If a man does not believe, he is a woman. It shows the seven paths of a man, where the word 'path' (dao) in the Sanskrit version is called Gati (揭底), which is translated here as 'undertaking' or 'activity'.

晉本。云丈夫趣與道相近。然七丈夫總有多說。一約世間。瑜伽丈夫有其七義。一長壽久住。二妙色端嚴。三無病少惱。四非仆非女非半擇迦。五智慧猛利。六發言威肅。七有大宗葉。具此七法名為丈夫道。即是彼之因也。即下所列六句小有開合。可以思準。前令具丈夫形即非女等也。二依小乘有七丈夫。即七賢聖。一隨信行。二隨法行。三信解。四見至。五身證。六慧解脫。七俱解脫。離世間品當說。此應不願成彼小乘。三依大乘。瑜伽七地即七賢聖。如十住品初說。四依瓔珞六位及信即上生賢聖家。復有說言。即七善知。謂知法知義知時知足知自知眾知尊卑故。佛丈夫種。所謂大悲成十力等。為佛丈夫。丈夫正教即內三藏及外五明。余文易了(從此已下入第二十八經)。

大方廣佛華嚴經疏卷第二十八大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第二十九

唐清涼山大華嚴寺沙門澄觀撰

四十六嘆佛出世。如上大威光童子偈聲是告等。初施行者。即法施行。于中三。一見佛興世。二以大下法施益生。三爾時下結所成益。二中四。初令聞名離惑益。二復更下見身起行益。三複為下贊希增敬益。四復于下展轉增長益。結益可知。二回向可知。四十七

【現代漢語翻譯】現代漢語譯本：晉本說，丈夫的追求與道相近。然而，關於七丈夫，總共有多種說法。第一種是世間的說法。《瑜伽師地論》中，丈夫有七種含義：一是長壽久住，二是相貌美好端莊，三是無病少惱，四不是僕人、不是女人、不是半擇迦（指不男不女的人），五是智慧猛利，六是言語威嚴莊重，七是有大的宗族家業。具備這七種條件，就稱為丈夫之道，也就是成為丈夫的原因。下面所列的六句，略有開合，可以思考推斷。前面說具備丈夫的形體，也就是不是女人等等。第二種是依據小乘的說法，有七丈夫，也就是七賢聖：一是隨信行，二是隨法行，三是信解，四是見至，五是身證，六是慧解脫，七是俱解脫。《離世間品》中將會說到。這裡應該是不願成就小乘。第三種是依據大乘的說法，《瑜伽師地論》的七地，也就是七賢聖，如《十住品》最初所說。第四種是依據《瓔珞經》的六位以及信心，也就是上生賢聖家。還有一種說法，就是七善知，也就是知法、知義、知時、知足、知自、知眾、知尊卑。佛的丈夫種性，就是以大悲心成就十力等等，成為佛丈夫。丈夫的正教，就是內三藏以及外五明。其餘的文字容易理解（從這裡開始進入第二十八經）。

《大方廣佛華嚴經疏》卷第二十八大正藏第35冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第二十九

唐朝清涼山大華嚴寺沙門澄觀撰

第四十六，讚歎佛出世。如上面大威光童子（Mahā-tejas-kumāra）的偈頌聲音，是告知等等。最初的施行者，就是施行佛法。其中有三點：一是見到佛陀興盛於世，二是以大乘佛法施予眾生利益，三是『爾時』以下總結所成就的利益。第二點中有四點：一是使眾生聽聞佛名，遠離迷惑的利益；二是『復更』以下，見到佛身而生起修行的利益；三是『復為』以下，讚歎佛的稀有，增長恭敬的利益；四是『復于』以下，輾轉增長的利益。總結利益可以知道。第二，迴向可以知道。第四十七

【English Translation】 English version: The Jin version says that a 'zhangfu' (丈夫, man) pursuit is close to the 'dao' (道, the way). However, there are many interpretations of the 'qi zhangfu' (七丈夫, seven men). The first is the worldly interpretation. In the Yogācārabhūmi-śāstra (瑜伽師地論), a 'zhangfu' has seven meanings: first, longevity and long life; second, beautiful and dignified appearance; third, freedom from illness and few afflictions; fourth, not a servant, not a woman, not a 'ban ze jia' (半擇迦, hermaphrodite); fifth, sharp and keen intelligence; sixth, dignified and solemn speech; seventh, having a large clan and family business. Possessing these seven qualities is called the 'zhangfu dao' (丈夫道, the way of man), which is the cause of becoming a 'zhangfu'. The six sentences listed below have slight variations and can be inferred through contemplation. The previous statement about having the form of a 'zhangfu' means not being a woman, etc. The second interpretation is based on the Hinayana (小乘) teachings, which have seven 'zhangfu', namely the seven 'xian sheng' (賢聖, noble ones): first, 'suixin xing' (隨信行, follower by faith); second, 'suifa xing' (隨法行, follower by dharma); third, 'xinjie' (信解, faith understanding); fourth, 'jianzhi' (見至, vision attained); fifth, 'shenzheng' (身證, body realization); sixth, 'huijietuo' (慧解脫, wisdom liberation); seventh, 'jujietuo' (俱解脫, both liberation). This will be discussed in the Lishijian Pin (離世間品, Chapter on Leaving the World). Here, one should not aspire to achieve the Hinayana. The third interpretation is based on the Mahayana (大乘) teachings, where the seven 'bhūmi' (地, levels) of the Yogācārabhūmi-śāstra are the seven 'xian sheng', as mentioned at the beginning of the Ten Abodes Chapter (十住品). The fourth interpretation is based on the six positions and faith in the Yingluo Jing (瓔珞經), which is to be reborn into a noble family. Another interpretation is the seven 'shan zhi' (善知, good knowledge), which are knowing the Dharma, knowing the meaning, knowing the time, knowing contentment, knowing oneself, knowing the assembly, and knowing the honorable and the humble. The Buddha's 'zhangfu' nature is to achieve the ten powers (十力) through great compassion, becoming a Buddha 'zhangfu'. The 'zhangfu's' proper teachings are the inner 'san zang' (三藏, three baskets) and the outer 'wu ming' (五明, five sciences). The remaining text is easy to understand (from here onwards, entering the twenty-eighth sutra).

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 28 Taisho Tripitaka Volume 35, No. 1735 Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 29

Composed by the 'shamen' (沙門, monk) Chengguan (澄觀) of the Great Flower Adornment Temple on Qingliang Mountain during the Tang Dynasty

Forty-sixth, praising the Buddha's appearance in the world. Like the sound of the 'gatha' (偈) of the 'Mahā-tejas-kumāra' (大威光童子, Great Majestic Light Youth) above, it is an announcement, etc. The initial practitioner is the one who practices the Dharma. There are three points: first, seeing the Buddha flourishing in the world; second, bestowing benefits on sentient beings with the Mahayana Dharma; third, summarizing the achieved benefits from 'er shi' (爾時, at that time) onwards. There are four points in the second point: first, the benefit of enabling sentient beings to hear the Buddha's name and be free from delusion; second, from 'fu geng' (復更, again) onwards, the benefit of seeing the Buddha's body and arising to practice; third, from 'fu wei' (復為, again for) onwards, the benefit of praising the Buddha's rarity and increasing reverence; fourth, from 'fu yu' (復于, again at) onwards, the benefit of gradual increase. The summary of benefits can be known. Second, the dedication can be known. Forty-seventh.

施大地中但通相言也。初施行中略列諸田。實通一切。言別人者。有資財人非敬非悲故。菩薩通於一切善知識。要在益我。于中佛塔菩薩知識。父母是恩田亦敬田。眾僧二乘是德田亦敬田。貧孤是悲田亦苦田。此等皆能生福如世之田。若敬田有病。則亦敬亦悲。乃成四句。故智論十四云。一憐愍施。謂于貧窮下賤及畜生。二恭敬施。謂于佛及法身菩薩等。三憐愍恭敬施。謂于老病貧窮阿羅漢辟支佛等。總收為二。謂悲與敬。其非敬非悲亦悲田攝。無德可敬故。然此二田以理御心則等無優劣故。凈名云。最下乞人猶如如來福田無異。無所分別等於大悲。若直就境論。則敬強悲劣。以恩深德厚故。如校量功德經說。若就於心即悲田為勝。親引悲故。故敬則田強而悲心弱。悲則田弱而悲心強。各有其美俱為良田。若等是敬田恩則勝德故。校量經云。供百羅漢不及一生身父母阿含中。說供養父母共一生補處功德齊等。若同是恩田。在家人則父母恩勝。出家則師僧恩勝。如舍利弗請問經說。或約生色身及生法身。則優劣可知矣。等是德田別不如普故。梵網經說。別請五百羅漢菩薩僧不如僧次一凡夫僧。又由主財田異。感報勝劣種種不同。恐繁不載。然今此中菩薩施心。悲智齊于虛空。事物窮乎法界。施田凡聖盡於十方故。三事性

【現代漢語翻譯】現代漢語譯本施（施捨）大地中但通相言罷了。最初施行中略微列舉各種福田，實際上是通於一切的。說到『別人』，是指有資財的人，對他們既不敬也不悲憫，所以菩薩的施捨是通於一切善知識的，關鍵在於能利益我。其中，佛塔、菩薩、善知識、父母是恩田，也是敬田；眾僧、二乘（聲聞、緣覺）是德田，也是敬田；貧窮孤獨者是悲田，也是苦田。這些都能產生福報，就像世間的田地一樣。如果敬田有病，那麼就既敬又悲憫，這便構成了四句（四種情況）。所以《大智度論》第十四卷說：『一、憐憫施，是對於貧窮困苦者及畜生；二、恭敬施，是對於佛及法身菩薩等；三、憐憫恭敬施，是對於年老有病、貧窮的阿羅漢、辟支佛等。』總的來說，可以歸納為兩種：悲憫和恭敬。那些非敬非悲的對象，也屬於悲田的範疇，因為他們沒有值得尊敬的德行。然而，這兩種福田如果以理性來駕馭內心，那麼就平等而沒有優劣之分。所以《維摩詰經》說：『最下賤的乞丐，猶如如來的福田，沒有差別。』沒有分別，等同於大悲心。如果直接就對像來論，那麼敬田強於悲田，因為恩情深厚，德行高尚。如《校量功德經》所說。如果就內心來說，那麼悲田更為殊勝，因為親近悲心。所以，恭敬則福田強而悲心弱，悲憫則福田弱而悲心強。各有其美，都是良田。如果同是敬田，那麼恩田勝過德田。所以《校量經》說：供養一百個阿羅漢，不如供養一生身的父母。阿含經中說，供養父母與供養一生補處菩薩的功德相等。如果同是恩田，那麼在家人供養父母的恩情更勝，出家人供養師僧的恩情更勝。如《舍利弗請問經》所說。或者從生色身和生法身的角度來說，那麼優劣就可以知道了。同是德田，別供不如普供。所以《梵網經》說，分別請五百個羅漢、菩薩僧，不如按次序供養一個凡夫僧。又因為所施捨的財物和田地的不同，所感得的果報也有勝劣種種不同，恐怕繁瑣，就不一一記載了。然而現在這裡所說的菩薩的施捨之心，悲智等同於虛空，事物窮盡於法界，施捨的福田，凡夫聖賢遍及十方，所以三事（施者、受者、施物）的性質都是清凈的。

【English Translation】 English version Giving (almsgiving) to the great earth is simply a matter of speaking in general terms. The initial act of giving briefly lists various fields of merit (Fukuden), but in reality, it encompasses everything. When referring to 'others,' it means those with wealth who are neither respected nor pitied. Therefore, a Bodhisattva's giving extends to all virtuous friends (Kalyanamitra), with the key being to benefit oneself. Among them, pagodas, Bodhisattvas, virtuous friends, and parents are fields of grace (On den) and also fields of respect (Kyō den); the Sangha and the Two Vehicles (Shravakas and Pratyekabuddhas) are fields of virtue (Toku den) and also fields of respect; the poor and the orphaned are fields of compassion (Hi den) and also fields of suffering (Ku den). All of these can generate blessings, just like fields in the world. If a field of respect is ill, then one both respects and pities, thus forming the four conditions (four situations). Therefore, the Mahaprajnaparamita Shastra, Chapter 14, says: '1. Giving with compassion, which is for the poor and suffering and animals; 2. Giving with respect, which is for the Buddha and the Dharmakaya Bodhisattvas, etc.; 3. Giving with compassion and respect, which is for the elderly, sick, poor Arhats, Pratyekabuddhas, etc.' In general, it can be summarized into two types: compassion and respect. Those who are neither respected nor pitied also fall under the category of fields of compassion because they have no virtue worthy of respect. However, if these two fields of merit are governed by reason, then they are equal and without superiority or inferiority. Therefore, the Vimalakirti Sutra says: 'The lowest beggar is like the Tathagata's field of merit, without difference.' There is no discrimination, equal to great compassion. If we directly discuss the object, then the field of respect is stronger than the field of compassion because the grace is deep and the virtue is high, as stated in the Sutra on the Measurement of Merits. If we discuss the mind, then the field of compassion is more excellent because it is close to compassion. Therefore, with respect, the field is strong but the compassionate heart is weak; with compassion, the field is weak but the compassionate heart is strong. Each has its own beauty, and both are good fields. If they are both fields of respect, then the field of grace is superior to the field of virtue. Therefore, the Sutra on the Measurement of Merits says: Offering to one hundred Arhats is not as good as offering to one's parents for a lifetime. The Agamas say that the merit of offering to parents is equal to the merit of offering to a Bodhisattva who will attain Buddhahood in their next life (Ekajatipratibaddha). If they are both fields of grace, then for laypeople, the grace of parents is superior; for monks, the grace of teachers is superior, as stated in the Shariputrapariprccha Sutra. Or, from the perspective of generating the physical body and generating the Dharma body, then the superiority or inferiority can be known. If they are both fields of virtue, then separate offerings are not as good as universal offerings. Therefore, the Brahmajala Sutra says that separately inviting five hundred Arhats and Bodhisattva Sangha is not as good as offering to an ordinary Sangha in order. Also, because of the difference in the wealth and fields being given, the resulting rewards have various superiorities and inferiorities, which would be too cumbersome to list one by one. However, the Bodhisattva's heart of giving mentioned here is equal to the emptiness of space in compassion and wisdom, the things are exhausted in the Dharma realm, and the fields of merit for giving, both ordinary and saintly, extend throughout the ten directions. Therefore, the nature of the three things (giver, receiver, and gift) are all pure.

空深無底。三事殊特勝無比三事廣大遍無涯。三事相融俱無礙。二回向行中初一果地。餘九因地各相似義。如理應思。四十八施僮僕。少美曰僮以擬瞻侍。執守曰仆以備勞役。然不放之。從良而施與人。還令成仆者。以菩薩行海無善不修。若唯放從良有三義缺。一行海不具。二彼仆本願不滿。三佛果。缺此應機之德余可知。四十九施自身為給侍。二回向行中有二十愿。前十進善後十住持。五十聞法喜悅捨身供佛。初施行者。即財法二供。文中三。初標行體。二欣樂下別顯行相。初自利行。后能以如下利他行。三佛子下結行成益。五十一以身普施一切眾生。施行中亦具事法二施初總標。后菩薩下別顯。若約事則身為日月光明河池井泉。以施於物。以三種世間身得自在故。若約法施。則法燈照耀法日利益等。文中或法或事。而義實兩兼。二回向行中。上之施行。以身就生等翻愿眾生以身近佛等。隨義思之。五十二施身給侍諸佛。初施行亦有身侍心侍。二回向行亦依二侍立愿。五十三施國所有乃至王位。初施行中先明事舍。後於諸下明其心舍自在是總。下十句別現棄萬乘。猶如脫屣何繫縛哉。余義見十藏品。五十四施王都城可知。五十五施內宮眷屬。初施行中二。一女麗具德。二而於下明施心清凈。二菩薩爾時下明迴向行。

【現代漢語翻譯】現代漢語譯本空深無底：指（佈施的）空性深邃而沒有底限。三事殊特勝無比：指（佈施的）三種殊勝的特質，無比殊勝。三事廣大遍無涯：指（佈施的）三種特質廣大而沒有邊際。三事相融俱無礙：指（佈施的）三種特質相互融合，沒有任何障礙。二回向行中初一果地：在兩種迴向的修行中，最初一種是果地（佛果的境界）。餘九因地各相似義：其餘九種是因地（成佛的因緣），各自具有相似的意義。如理應思：應該如理如實地思考。四十八施僮僕：第四十八種佈施是佈施僮僕。少美曰僮以擬瞻侍：年少貌美的人稱為僮，用來比擬瞻仰侍奉。執守曰仆以備勞役：執守職事的人稱為仆，用來預備勞作役使。然不放之從良而施與人還令成仆者：然而不放他們從良，而是佈施給別人仍然讓他們做僕人。以菩薩行海無善不修：因為菩薩的修行如大海般廣闊，沒有哪種善行不修習。若唯放從良有三義缺：如果只放他們從良，就會缺少三種意義。一行海不具：一是菩薩的修行大海就不完備。二彼仆本願不滿：二是那些僕人原本的願望就不能滿足。三佛果缺此應機之德余可知：三是佛果會缺少這種應機的功德，其餘的可以類推得知。四十九施自身為給侍：第四十九種佈施是佈施自身來給（諸佛）做侍者。二回向行中有二十愿：在兩種迴向的修行中，有二十種愿。前十進善後十住持：前十種是增進善行的愿，后十種是住持佛法的愿。五十聞法喜悅捨身供佛：第五十種佈施是聽聞佛法後心生喜悅，從而捨身供養佛。初施行者即財法二供：最初的施行就是財供養和法供養兩種。文中三：文中分為三部分。初標行體：首先標明修行的本體。二欣樂下別顯行相：其次從『欣樂』開始分別顯示修行的相狀。初自利行：首先是自利的行為。后能以如下利他行：然後從『能以』開始是利他的行為。三佛子下結行成益：最後從『佛子』開始總結修行的成就和利益。五十一以身普施一切眾生：第五十一種佈施是用身體普遍佈施給一切眾生。施行中亦具事法二施：在施行中也具備事施和法施兩種。初總標：首先總的標明。后菩薩下別顯：然後從『菩薩』開始分別顯示。若約事則身為日月光明河池井泉以施於物：如果從事相上來說，就是將身體化為日月光明、河池井泉，用來佈施給萬物。以三種世間身得自在故：因為以三種世間的身獲得自在的緣故。若約法施則法燈照耀法日利益等：如果從法施上來說，就是用佛法之燈照耀，用佛法之日利益眾生等等。文中或法或事而義實兩兼：文中或者說法，或者說事，但實際上意義兼具兩者。二回向行中：在兩種迴向的修行中。上之施行以身就生等翻愿眾生以身近佛等：上面的施行，將自身佈施給眾生等，可以轉化為愿眾生以自身親近佛等。隨義思之：可以根據意義來思考。五十二施身給侍諸佛：第五十二種佈施是佈施身體來給侍奉諸佛。初施行亦有身侍心侍：最初的施行也有身體的侍奉和內心的侍奉。二回向行亦依二侍立愿：在兩種迴向的修行中，也依據這兩種侍奉來立下誓願。五十三施國所有乃至王位：第五十三種佈施是佈施國家的所有，乃至王位。初施行中先明事舍：最初的施行中，首先說明事相上的捨棄。後於諸下明其心舍自在是總：然後在『于諸』之後說明其內心的捨棄，自在是總的概括。下十句別現棄萬乘猶如脫屣何繫縛哉：下面的十句分別展現了捨棄萬乘之尊，就像脫掉鞋子一樣，有什麼可以束縛的呢？余義見十藏品：其餘的意義可以參見《十藏品》。五十四施王都城可知：第五十四種佈施是佈施王都城，意義可以類推得知。五十五施內宮眷屬：第五十五種佈施是佈施內宮的眷屬。初施行中二：最初的施行分為兩部分。一女麗具德：一是女子美麗且具備德行。二而於下明施心清凈：二是在『而於』之後說明佈施的心清凈。二菩薩爾時下明迴向行：其次從『菩薩爾時』開始說明迴向的修行。

【English Translation】 English version Empty, deep, and bottomless: Refers to the emptiness of (giving) being profound and without limit. Three matters are uniquely superior and incomparable: Refers to the three special qualities of (giving) being uniquely superior. Three matters are vast and boundless: Refers to the three qualities of (giving) being vast and without limit. Three matters are integrated and unobstructed: Refers to the three qualities of (giving) being integrated with each other without any obstruction. In the Second Dedication Practice, the first is the Fruition Ground: In the two kinds of dedication practices, the first one is the Fruition Ground (the state of Buddhahood). The remaining nine are similar in the Cause Ground: The remaining nine are the Cause Ground (the causes for becoming a Buddha), each having similar meanings. One should contemplate accordingly: One should contemplate according to the truth. Forty-eighth, giving away servants: The forty-eighth kind of giving is giving away servants. Young and beautiful are called 'tong' to resemble attendance: Young and beautiful people are called 'tong,' used to symbolize looking up to and attending. Holding and guarding are called 'pu' to prepare for labor: Holding and guarding duties are called 'pu,' used to prepare for labor and service. However, not releasing them to freedom but giving them to others to still be servants: However, not releasing them to freedom but giving them to others to still be servants. Because the Bodhisattva's practice is like a sea where no good is left undone: Because the Bodhisattva's practice is as vast as the sea, there is no good deed that is not cultivated. If only releasing to freedom, three meanings are lacking: If only releasing them to freedom, three meanings will be lacking. First, the sea of practice is incomplete: First, the Bodhisattva's sea of practice will be incomplete. Second, the original vows of those servants are not fulfilled: Second, the original vows of those servants will not be fulfilled. Third, the Buddha-fruit lacks this expedient virtue, the rest can be known: Third, the Buddha-fruit will lack this expedient virtue, and the rest can be inferred. Forty-ninth, giving oneself to serve: The forty-ninth kind of giving is giving oneself to serve (the Buddhas). In the Second Dedication Practice, there are twenty vows: In the two kinds of dedication practices, there are twenty vows. The first ten advance goodness, the last ten maintain: The first ten are vows to advance goodness, the last ten are to maintain the Dharma. Fiftieth, rejoicing in hearing the Dharma and sacrificing oneself to offer to the Buddha: The fiftieth kind of giving is rejoicing in hearing the Dharma and then sacrificing oneself to offer to the Buddha. The initial giving is both wealth and Dharma offerings: The initial giving is both wealth offering and Dharma offering. Three parts in the text: There are three parts in the text. First, marking the body of practice: First, marking the essence of the practice. Second, from 'rejoicing' onwards, separately showing the aspects of practice: Second, from 'rejoicing' onwards, separately showing the aspects of practice. First, self-benefiting practice: First, self-benefiting practice. Then, from 'able to' onwards, other-benefiting practice: Then, from 'able to' onwards, other-benefiting practice. Third, from 'Buddha-son' onwards, concluding the practice and completing the benefits: Third, from 'Buddha-son' onwards, concluding the practice and completing the benefits. Fifty-first, universally giving oneself to all sentient beings: The fifty-first kind of giving is using the body to universally give to all sentient beings. In giving, there are also both material and Dharma giving: In giving, there are also both material giving and Dharma giving. First, a general marking: First, a general marking. Then, from 'Bodhisattva' onwards, separately showing: Then, from 'Bodhisattva' onwards, separately showing. If according to matter, then the body becomes the sun, moon, light, rivers, ponds, wells, to give to things: If according to matter, then the body becomes the sun, moon, light, rivers, ponds, wells, to give to things. Because one obtains freedom with the three kinds of worldly bodies: Because one obtains freedom with the three kinds of worldly bodies. If according to Dharma giving, then the Dharma lamp illuminates, the Dharma sun benefits, etc.: If according to Dharma giving, then the Dharma lamp illuminates, the Dharma sun benefits, etc. In the text, sometimes Dharma, sometimes matter, but the meaning actually combines both: In the text, sometimes Dharma, sometimes matter, but the meaning actually combines both. In the Second Dedication Practice: In the two kinds of dedication practices. The above giving, using the body to approach beings, etc., translates into vowing that sentient beings use their bodies to approach the Buddha, etc.: The above giving, using the body to approach beings, etc., can be translated into vowing that sentient beings use their bodies to approach the Buddha, etc. Contemplate according to the meaning: Contemplate according to the meaning. Fifty-second, giving the body to serve all Buddhas: The fifty-second kind of giving is giving the body to serve all Buddhas. The initial giving also has body service and mind service: The initial giving also has body service and mind service. In the Second Dedication Practice, vows are also made based on the two services: In the two kinds of dedication practices, vows are also made based on these two services. Fifty-third, giving all possessions of the kingdom, even the throne: The fifty-third kind of giving is giving all the possessions of the kingdom, even the throne. In the initial giving, first clarifying the material giving: In the initial giving, first clarifying the material giving. Then, after 'in all,' clarifying the mind's giving, freedom is the general summary: Then, after 'in all,' clarifying the mind's giving, freedom is the general summary. The following ten sentences separately show abandoning the ten thousand chariots as if discarding shoes, what is there to bind?: The following ten sentences separately show abandoning the ten thousand chariots as if discarding shoes, what is there to bind? The remaining meaning can be seen in the 'Ten Treasures' chapter: The remaining meaning can be seen in the 'Ten Treasures' chapter. Fifty-fourth, giving the royal capital city can be known: The fifty-fourth kind of giving is giving the royal capital city, the meaning can be inferred. Fifty-fifth, giving the inner palace family members: The fifty-fifth kind of giving is giving the inner palace family members. In the initial giving, two parts: In the initial giving, two parts. First, women are beautiful and virtuous: First, women are beautiful and virtuous. Second, after 'and in,' clarifying the purity of the giving mind: Second, after 'and in,' clarifying the purity of the giving mind. Second, from 'Bodhisattva at that time' onwards, clarifying the dedication practice: Second, from 'Bodhisattva at that time' onwards, clarifying the dedication practice.

文分為二。初回向意。二正顯迴向。今初以歷事將終文勢稍展。此一段文貫於前后。然晉經迴向二字皆在句初。則是迴向菩提意也。今經在於句末。則是迴向之意。然迴向意與迴向所為。大同小異。小異云何。謂有此意故所以迴向。今迴向者為成此故。又意則多通諸行。所為別約施行。言大同者意為此故。就文又二。初正顯迴向之意。文有十句。后佛子下重牒前意欲將回向。初句總指上意故。云住如是法。生如來家下從后倒牒。亦有十句。一牒入佛家。二勝因即出世善。次五可知。八善巧者謂不堅易堅。九修習者是得法喜。十常攝善根為令出離。西域文勢義多如此。反騰前辭。二菩薩爾時下正明迴向。文有十愿。隨一一愿具前十意。十愿皆云三昧者。禪定輕安身心柔軟猶彼女故。故善財偈云。定女常供侍。三結四所為並可知。五十六施妻子二事合愿。初施行中二。先標章引例。須達拏者此云善愛。或云好愛事。如彼經。現莊嚴王如大莊嚴經說。又如菩薩本緣經說。一切持王子施二子等。二菩薩爾時下明能施心。于中初自分所依。后菩薩摩訶薩下勝進所為。初結前生后。次自觀下觀身不堅。況于妻子。后又以下而修堅固二利之法。二佛子下明迴向行。有十一愿。初一依于施心欲令普遍故。次二依妻立愿。次三及后一依子

【現代漢語翻譯】現代漢語譯本：此段文字分為兩部分。第一部分是初步的迴向之意，第二部分是正式顯明迴向。現在先從初步迴向之意開始，憑藉敘述將要結束的文勢，稍微展開說明。這一段文字貫穿前後。然而，晉譯的經文中，『迴向』二字都在句子的開頭，那是迴向菩提之意。而現在的經文中，『迴向』二字在句末，那是迴向之意本身。然而，迴向之意與迴向所為，大同小異。小異之處在於，因為有此意，所以才回向；而現在迴向，是爲了成就此目的。而且，『意』多通用於各種行為，『所為』則特別針對施行。說『大同』，是因為意為此目的。就文義而言，又分為兩部分。首先是正式顯明迴向之意，文中有十句。後面『佛子』以下，再次強調前面的意思，想要進行迴向。第一句總括指代上面的意思，所以說『住如是法』。『生如來家』以下，從后往前倒敘，也有十句。第一句是歸入佛家，第二句是殊勝的因，也就是出世的善。接下來的五句可以自行理解。第八句，『善巧』是指將不堅固的轉化為堅固的。第九句，『修習』是指獲得法喜。第十句，『常攝善根』是爲了使之出離。西域的文勢，很多意義都是這樣，反過來騰躍前面的詞語。第二部分，『菩薩爾時』以下，正式闡明迴向。文中有十個願望，每一個願望都具備前面的十種意義。十個願望都說『三昧』，禪定輕安，身心柔軟，就像她的緣故。所以善財的偈頌說：『定女常供侍。』第三部分總結了四個所為，都可以理解。第五、六句，施捨妻子兩件事合併爲一個願望。最初的施行中分為兩部分。首先標明章節，引用例子。須達拏（Sudatta，意為善愛，或好愛事），就像那部經所說。現莊嚴王（Present Adornment King），如《大莊嚴經》（Great Adornment Sutra）所說。又如《菩薩本緣經》（Bodhisattva Jataka Sutra）所說，一切持王子施捨兩個兒子等等。第二部分，『菩薩爾時』以下，闡明能夠施捨的心。其中，首先是區分自己所依靠的，然後是『菩薩摩訶薩』以下，更加深入地闡明所為。首先總結前文，引出後文。其次，『自觀』以下，觀察身體的不堅固，更何況是妻子。後面『又以下』，修習堅固的二利之法。第二部分，『佛子』以下，闡明迴向的行為。有十一個願望。第一個願望是依據施捨的心，想要使其普遍。第二、三個願望是依據妻子而立愿。第四個到第六個以及最後一個願望是依據兒子。

【English Translation】 English version: This passage is divided into two parts. The first part is the initial intention of dedication (Parinamana), and the second part is the formal manifestation of dedication. Now, let's begin with the initial intention of dedication, using the momentum of the narrative coming to an end to elaborate slightly. This passage runs through the beginning and the end. However, in the Jin translation of the scriptures, the words 'dedication' are at the beginning of the sentences, which means dedication to Bodhi. In the current scripture, the word 'dedication' is at the end of the sentence, which is the meaning of dedication itself. However, the intention of dedication and the purpose of dedication are largely the same with minor differences. The minor difference is that because there is this intention, there is dedication; and now dedication is to achieve this purpose. Moreover, 'intention' is often used for various actions, while 'purpose' is specifically for implementation. Saying 'largely the same' is because the intention is for this purpose. In terms of the meaning of the text, it is further divided into two parts. First, the formal manifestation of the intention of dedication, with ten sentences. Following 'Buddha's children' below, the previous meaning is emphasized again, wanting to perform dedication. The first sentence summarizes and refers to the above meaning, so it says 'abiding in such Dharma'. 'Born into the family of the Tathagata' below, recounting from the end to the beginning, also has ten sentences. The first sentence is entering the Buddha's family, the second sentence is the superior cause, which is the goodness of transcending the world. The next five sentences can be understood by oneself. The eighth sentence, 'skillful means', refers to transforming the impermanent into the permanent. The ninth sentence, 'cultivation', refers to obtaining the joy of Dharma. The tenth sentence, 'constantly gathering good roots', is to enable liberation. The style of writing in the Western Regions is often like this, reversing and leaping over the previous words. The second part, 'Bodhisattva at that time' below, formally clarifies dedication. There are ten vows, each vow possessing the previous ten meanings. All ten vows say 'Samadhi', meditative tranquility, physical and mental softness, just like her reason. Therefore, the verse of Sudhana says: 'The Samadhi maiden always attends.' The third part summarizes the four purposes, which can all be understood. The fifth and sixth sentences, the two matters of giving away wife and children are combined into one vow. The initial implementation is divided into two parts. First, mark the chapter and cite examples. Sudatta (須達拏, meaning 'good love' or 'loving affair'), as that scripture says. Present Adornment King (現莊嚴王), as the Great Adornment Sutra (大莊嚴經) says. Also, as the Bodhisattva Jataka Sutra (菩薩本緣經) says, all the princes who hold the land give away two sons, etc. The second part, 'Bodhisattva at that time' below, clarifies the heart that is able to give. Among them, first is distinguishing what one relies on, then 'Bodhisattva Mahasattva' below, further clarifying the purpose. First, summarize the previous text and introduce the following text. Secondly, 'self-observation' below, observing the impermanence of the body, let alone wife and children. Later, 'and below', cultivating the firm Dharma of benefiting oneself and others. The second part, 'Buddha's children' below, clarifies the act of dedication. There are eleven vows. The first vow is based on the heart of giving, wanting to make it universal. The second and third vows are based on the wife. The fourth to sixth and the last vow are based on the son.

立愿。生自己心。如己骨肉等故。余通依上三立愿。然所施化實應成四句。一乞者是化所施為實。如賢愚經說。毗沙門化作夜叉從王乞子等。此破菩薩執故。二乞者是實所施是化。如攝論說毗荀陀王舍子與婆羅門。是化無惱。以菩薩方便滿乞意故。三者俱化旁警眾生。四者俱實。復有二種。一始行者。欲將施時再三本問故。瑜伽三十九說。施妻子時先當曉喻令喜。終不強逼令其憂惱。于來乞者。雖以正言曉喻不施怨家等。二根熟者。其所施人。多與菩薩同結志願。互為主伴。今將為施遂本所祈故。下經。云生生行施處愿常以我施。五十七施宅舍可知。五十八施園林等。施行中二。先標起念。后佛子下離過成德余可知。五十九設大施會。初施行中初總標。次一切下離過成德。擇薪而爨濾水而用。不強乞求名不惱眾生。今多反此豈成大益。次開置下略顯儀式。次發甚難得下顯施所依心成波羅蜜。六十施資具者以別說諸門不可盡故。末後總說一切資具。文但有二。一施行。二回向行。以鄰后都結故缺后二。今初有四。一施時離過。二善思惟下辨施所依。三隨諸眾生下正明施行。四行此施下顯所成德。二佛子下明迴向行中二。先牒前起后。后愿一切下正顯顯中十愿。資生多種愿亦類別。一施洗滌資具愿。二施掃拭資具愿。余可

【現代漢語翻譯】現代漢語譯本立愿。生起自己的心，視（眾生）如自己的骨肉一般。其餘的（立愿方式）都依照上面三種立愿方式。（菩薩）所施與的化現，實際上應該成就四句：一、乞討者是化現，所施與的是真實。如《賢愚經》所說，毗沙門天王化作夜叉向國王乞討兒子等。這是爲了破除菩薩的執著。二、乞討者是真實，所施與的是化現。如《攝大乘論》所說，毗荀陀王捨棄兒子給婆羅門，這是化現而沒有惱害，因為菩薩以方便滿足乞討者的意願。三、兩者都是化現，以此來警醒眾生。四、兩者都是真實。又有兩種情況：一是初行菩薩，在將要佈施時，再三詢問對方的本意。如《瑜伽師地論》第三十九卷所說，佈施妻子時，應當先曉之以理，使其歡喜，始終不強迫，不使其憂惱。對於前來乞討的人，雖然用正當的言語曉喻，但不佈施給怨家等。二是根器成熟的菩薩，其所佈施的人，多與菩薩一同結下志願，互為主伴，如今將要佈施，遂其本來的祈求。下文經中說：『生生世世行佈施之處，愿常以我施。』五十七，佈施宅舍，可知其義。五十八，佈施園林等。（此段經文）施行中有二部分。先標明起心動念，后『佛子』以下，是遠離過失，成就德行，其餘可知。五十九，設定大型佈施法會。最初，施行中先總標，其次『一切』以下，是遠離過失，成就德行。如同選擇乾柴來燒火，過濾清水來使用一樣，不強行乞求，名為不惱害眾生。現在很多人都與此相反，怎麼能成就大的利益呢？其次，『開置』以下，略微顯示儀式。其次，『發甚難得』以下，顯示佈施所依之心，成就波羅蜜。六十，佈施資具，因為分別述說各種門類是無法窮盡的，所以在最後總說一切資具。經文只有兩部分：一是施行，二是迴向。因為與後面的內容都總結在一起，所以缺少了後面的兩部分。現在，最初有四部分：一是佈施時遠離過失，二是『善思惟』以下，辨明佈施所依之心，三是『隨諸眾生』以下，正式闡明施行，四是『行此施』以下，顯示所成就的德行。二、『佛子』以下，闡明迴向行中有兩部分：先是承接前面的內容，然後是『愿一切』以下，正式闡明，其中有十個愿。資生之物多種多樣，愿也各有類別。一是佈施洗滌資具的愿，二是佈施掃拭資具的愿，其餘可以類推得知。

【English Translation】 English version Making Vows. Generate one's own mind, regarding (sentient beings) as one's own flesh and blood. The remaining (ways of making vows) all follow the above three ways of making vows. The manifestations that (Bodhisattvas) bestow should actually accomplish four statements: First, the beggar is a manifestation, and what is given is real. As the Xian Yu Jing (Sutra of the Wise and Foolish) says, Vaishravana (guardian king of the north) manifested as a Yaksha (a type of spirit) to beg a son from the king, etc. This is to break the attachment of Bodhisattvas. Second, the beggar is real, and what is given is a manifestation. As the She Da Cheng Lun (Mahāyānasaṃgraha) says, King Vishvantara (a previous life of the Buddha) gave his son to a Brahmin (a member of the priestly class), which was a manifestation without harm, because the Bodhisattva used skillful means to fulfill the beggar's wishes. Third, both are manifestations, using this to alert sentient beings. Fourth, both are real. There are also two situations: One is the beginning practitioner, who asks the other party's original intention again and again when about to give. As the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) Chapter 39 says, when giving away one's wife and children, one should first explain the reasons to them and make them happy, and never force them to be sad and troubled. For those who come to beg, although they are explained with proper words, one should not give to enemies, etc. The second is the practitioner with mature roots, whose recipients often make vows together with the Bodhisattva, acting as each other's companions. Now that they are about to give, they fulfill their original requests. The sutra below says: 'In every life where I practice giving, may I always give with myself.' Fifty-seven, giving houses, the meaning is knowable. Fifty-eight, giving gardens, etc. (This passage of scripture) has two parts in the practice of giving. First, it marks the arising of thoughts, and then 'Buddha-son' below, is to stay away from faults and accomplish virtues, the rest is knowable. Fifty-nine, setting up a large giving assembly. Initially, the practice of giving first generally marks, and then 'everything' below, is to stay away from faults and accomplish virtues. It is like choosing dry firewood to burn and filtering clear water to use, not forcibly begging, which is called not harming sentient beings. Now many people are the opposite of this, how can they achieve great benefits? Secondly, 'opening and placing' below, slightly shows the ceremony. Secondly, 'generating the extremely rare' below, shows the mind on which giving relies, accomplishing Paramita (perfection). Sixty, giving resources, because it is impossible to exhaustively describe the various categories separately, so in the end, all resources are generally described. There are only two parts to the scripture: one is giving, and the other is dedication. Because it is all summarized with the following content, the last two parts are missing. Now, initially there are four parts: one is to stay away from faults when giving, two is 'thinking well' below, distinguishing the mind on which giving relies, three is 'according to all sentient beings' below, formally explaining the practice of giving, and four is 'practicing this giving' below, showing the virtues that are accomplished. Two, 'Buddha-son' below, explains that there are two parts in the practice of dedication: first, it connects with the previous content, and then 'may everything' below, formally explains, in which there are ten vows. There are many kinds of resources for life, and the vows are also of different categories. One is the vow to give washing resources, the second is the vow to give sweeping resources, and the rest can be inferred.

準思。又資具總明愿亦總髮。未必別配。上來依標別顯善根迴向竟。第三從佛子菩薩摩訶薩隨諸眾生下。總結多門善根迴向。別不可盡故。此總明文分二別。先結善根即前施行。后佛子下結前回向。今初分三。一結施物。謂菩薩所施非止六十。故等以僧祇。二為令下結施所為。三時十方下結能施心。二中文含二意。以初貫后即是所為。若依大悲等而行佈施。是施所依。所為即通為自他所依。則自心所住。瑜伽三十九云。又諸菩薩。于諸有怨以慈意樂。而行惠施。于諸有苦以悲意樂。于諸有德以喜意樂。于諸有恩親善同意以舍意樂。而行惠施。當知。亦名菩薩巧慧而行佈施。文中初句總。后大悲下。別顯不斷之相。謂以四等心而行萬行。為相續不斷。初悲次慈不斷。一切下明其大舍。後段廣明大喜。又下離相亦是大舍。三結能施心中四。初對多田生喜離過。二時諸乞下明其田彌多其喜彌廣。三假使下校量顯廣。略舉十王所受之樂。不及菩薩喜樂之心。其中色天缺于光音。若依瓔珞。十五。輪王則二禪王。當第十三。應言王二千樂。若王三千。即當第十四覺德光相輪。作三界王。當等覺菩薩也。又依十大數不可思后。有不可量。今文缺此。則似梵本脫於二禪。四禪已上雖舍受相應地無報樂。而有定樂。凡是禪定皆有輕安適

悅之樂故。又五那含分有解脫樂故。無色界中報非顯現。故此不言。若依大丈夫行論中。菩薩喜樂過於世間及二乘涅槃。今但過世間者。凈居天中兼二乘樂。四菩薩摩訶薩下結喜廣深。何等菩薩見乞生喜。謂施行熟。故施障盡故。言施障者。瑜伽三十九云。又諸菩薩于施障及對治如實了知。施障有四。一先未慣習。二施物鮮缺。三耽著上妙物。四欣樂當來具足財果。云何對治。若現有施物乞者現前。而施心不發。應觀此心由往習故。今若不施。後世之中定背施行故。應勵力思擇而行惠施。二觀宿業過。今受飢渴乏少之苦。尚應亡軀。況有少活命而不行施。三應觀妄樂能生當苦。四應觀當果。是邪果報速滅離散。求大菩提。第二結前回向。迴向隨義已具上文。今但結其迴向所為。則顯前來別。別迴向不出於此可知。大文第二佛子菩薩摩訶薩。以諸善根如是迴向時下。離相迴向即向實際。行稱涅槃。此彰行深前彰行廣。深廣同時言不併彰耳。文分為二。先正明離相。后菩薩如是觀察下不礙隨相。前中三。初略標。二無眾生下別顯。三何以故下徴釋。今初三句解脫是總。不著于解不繫于縛。是真解脫。二別顯中分二。一內絕想念故無縛解。二佛子下。觸境離染故無縛解。今初分二。先明絕想。后如是下彰其行成。前中又二。

【現代漢語翻譯】現代漢語譯本因悅意的快樂的緣故。又有五那含（Anagamin，不還果）分享解脫的快樂的緣故。無色界天沒有中陰身，所以不明顯，因此這裡沒有提及。如果按照《大丈夫行論》中所說，菩薩的喜樂超過世間以及二乘（聲聞乘和緣覺乘）的涅槃。現在只說超過世間，是因為凈居天中兼有二乘的快樂。下面的『四菩薩摩訶薩』總結了喜的廣大和深刻。什麼樣的菩薩見到乞討者會感到喜悅呢？這是因為他已經熟練地施行佈施，所以佈施的障礙已經消除。說到佈施的障礙，《瑜伽師地論》第三十九卷說：『諸菩薩對於佈施的障礙以及對治方法如實了知。佈施的障礙有四種：一是先前沒有習慣佈施；二是佈施的物品稀少缺乏；三是貪戀上好的物品；四是欣樂將來具足財富的果報。』什麼是對治方法呢？如果現在有佈施的物品，乞討者就在眼前，但是佈施的心卻發不出來，應該觀察這個心是因為過去的習氣所致。如果現在不佈施，後世之中必定會背離佈施的行為，所以應該努力思考選擇而行佈施。二是觀察過去的業報，現在遭受飢渴乏少的痛苦，尚且應該捨棄身體，何況只有少許的活命機會而不行佈施呢？三是應該觀察虛妄的快樂能產生將來的痛苦。四是應該觀察當下的果報，是邪惡的果報，迅速滅亡離散，應該追求大菩提。第二是總結前面的迴向。迴向的意義已經在上文詳細說明，現在只是總結迴向的目的，這樣就顯示出與前面的不同。可以知道，所有的迴向都離不開這些內容。大文第二部分，『佛子菩薩摩訶薩，以諸善根如是迴向時』以下，是離相迴向，即趨向實際。行為與涅槃相稱。這彰顯了行為的深刻，前面彰顯了行為的廣大，深刻和廣大是同時存在的，只是語言上沒有同時彰顯而已。文分為兩部分，先是正面說明離相，后是『菩薩如是觀察』以下，不妨礙隨順相。前面一部分分為三點，首先是略微標示，第二是『無眾生』以下，分別顯示，第三是『何以故』以下，提問解釋。現在是第一點，前三句，解脫是總綱，不執著于解脫，不被束縛，才是真正的解脫。第二點分別顯示中分為兩點，一是內心斷絕想念，所以沒有束縛和解脫，二是『佛子』以下，接觸外境而遠離染污，所以沒有束縛和解脫。現在是第一點，又分為兩點，先是說明斷絕想念，后是『如是』以下，彰顯行為的成就。前面一點又分為兩點。

【English Translation】 English version It is because of the pleasure of delight. Also, the five Anagamins (那含, non-returners) share the joy of liberation. The formless realm does not have an intermediate existence, so it is not obvious, and therefore it is not mentioned here. According to the Mahapurusa-gati Sutra, the joy of a Bodhisattva exceeds the worldly joy and the Nirvana of the two vehicles (聲聞乘 and 緣覺乘). Now, it is only said to exceed the worldly joy because the Pure Abode heavens also include the joy of the two vehicles. The following 'four Bodhisattva Mahasattvas' summarize the vastness and depth of joy. What kind of Bodhisattva feels joy when seeing a beggar? This is because they are skilled in giving, so the obstacles to giving have been eliminated. Speaking of the obstacles to giving, the thirty-ninth volume of the Yogacarabhumi-sastra says: 'Bodhisattvas truly know the obstacles to giving and their antidotes. There are four obstacles to giving: first, not being accustomed to giving; second, the scarcity of things to give; third, being attached to excellent things; and fourth, delighting in the future reward of abundant wealth.' What are the antidotes? If there are things to give and a beggar is present, but the mind of giving does not arise, one should observe that this mind is due to past habits. If one does not give now, one will surely turn away from giving in future lives, so one should strive to contemplate and practice generosity. Second, observe the faults of past karma, now suffering from hunger, thirst, and lack, one should even abandon the body, let alone not give when there is only a little chance to live. Third, one should observe that false pleasures can produce future suffering. Fourth, one should observe that the present reward is an evil reward, quickly perishing and scattering, one should seek great Bodhi. Second is to summarize the previous dedication. The meaning of dedication has been explained in detail above, now it is only summarizing the purpose of dedication, so it shows the difference from the previous. It can be known that all dedications cannot be separated from these contents. The second part of the main text, 'When a Buddha-son Bodhisattva Mahasattva dedicates all good roots in this way' below, is dedication without characteristics, that is, towards reality. Actions are in accordance with Nirvana. This highlights the depth of action, and the previous highlights the vastness of action. Depth and vastness exist simultaneously, but they are not expressed simultaneously in language. The text is divided into two parts, first is the positive explanation of detachment from characteristics, and then 'Bodhisattvas observe in this way' below, does not hinder following characteristics. The first part is divided into three points, first is a slight indication, second is 'no sentient beings' below, separate display, third is 'why' below, question and explanation. Now is the first point, the first three sentences, liberation is the general outline, not being attached to liberation, not being bound, is true liberation. The second point is divided into two points, one is that the mind cuts off thoughts, so there is no bondage and liberation, and the second is 'Buddha-son' below, contacting external objects and staying away from defilement, so there is no bondage and liberation. Now is the first point, which is divided into two points, first is to explain the cutting off of thoughts, and then 'in this way' below, highlighting the achievement of actions. The previous point is divided into two points.

先絕我想。但法上妄執故。具如前釋。后無有想下絕其法想。前段以法奪我。今則以我除法。既無有我則無我所故。法我無礙。文有六對。一不於法體起增減想。二於法時離三世想。三于分位離流轉想。四於法義離斷常想。五于影像離依處想。六於法本遣心非心想。無知所以下經自釋。今且略明初對為總。言無有想者。有即空故。二空一味等無差故。言無無想乃有五意。一以事例。無有法觸目尚不生想。無法無物安可念耶。二者相無來去故。謂有本自無非有去無來。即以此義則無可無也。故無無想。三者有即非有。不可謂之為有。況得言無。則言思道斷。四者假非有。以遣有非謂有于非有。故復遣之。五者以是法無我理非是斷無。必不礙有故無無也。故下釋。云非有非非有矣。有無既寂俱及俱非。豈當有寄。余對例知。末對總結前有無等想。總名為想。一切都絕是曰無想。假非想以遣想。非有非想故云非非想。余義例知。二顯行成文有五對。初對為總。由絕如是我法想故。無有縛解。謂非想故非縛。非非想故非解。下四對別。初對唯語于縛。但因果之異。由無作者及受者故。次對雙顯縛解。由無有無等想故。即顯上來有分別業無分別業。二皆絕故。次對雙顯二業行俱為思行。后為思已。后對亦雙明縛解即思所依。王有

【現代漢語翻譯】現代漢語譯本：先斷絕『我』（Ātman）的妄想。但因為對『法』（Dharma，佛法）的虛妄執著，所以情況如前文所解釋的那樣。後面『無有想下』是斷絕對於『法』的執著。前一段是用『法』來破除『我』，現在是用『我』來去除『法』。既然沒有了『我』，也就沒有了『我所』，所以『法』和『我』之間就沒有了障礙。這段經文有六種對治：一，不對『法』的本體產生增減的妄想；二，在理解『法』的時候，要遠離過去、現在、未來這三世的妄想；三，對於『法』的各個階段，要遠離流轉變化的妄想；四，對於『法』的意義，要遠離斷滅和常有的妄想；五，對於『法』的影像，要遠離依賴和處所的妄想；六，對於『法』的根本，要去除心和非心的妄想。『無知所以下』是經文自己解釋的。現在先簡略地說明第一種對治是總綱。說『無有想』，是因為『有』即是『空』。『二空一味』，等等，沒有差別。說『無無想』，有五個意思：一，用事例來說明，沒有『法』觸及眼睛尚且不產生妄想，沒有『法』沒有『物』，怎麼可能產生念頭呢？二，從相上來說，沒有來去。所謂『有』本來就是『無』，不是從『有』到『無』，也不是從『無』到『有』。就用這個道理來說，也就沒有『無』可言了。所以沒有『無無想』。三，『有』即非『有』，不能說它就是『有』，更何況說是『無』呢？這樣就斷絕了言語和思慮的道路。四，假借『非有』來去除『有』，不是說『有』存在於『非有』之中，所以又要去除『非有』。五，因為這個『法』是『無我』的道理，不是斷滅的『無』，必定不妨礙『有』的存在，所以沒有『無無』。所以下面解釋說，『非有非非有』。『有』和『無』既然寂靜，包括『俱及』和『俱非』，哪裡應當有所寄託呢？其餘的對治可以依此類推。最後一種對治總結了前面『有』、『無』等等的妄想，總稱為『想』。一切都斷絕了，就叫做『無想』。假借『非想』來去除『想』，不是『有』也不是『想』，所以叫做『非非想』。其餘的意義可以依此類推。二，顯現修行成就，經文有五種對治。第一種對治是總綱。由於斷絕了像『我』和『法』這樣的妄想，所以沒有束縛和解脫。所謂『非想』所以不是束縛，『非非想』所以不是解脫。下面的四種對治是分別說明。第一種對治只在于語言上的束縛，但因為因果不同。由於沒有作者和受者，所以……。第二種對治同時顯現束縛和解脫。由於沒有『有』、『無』等等的妄想，就顯現了上面所說的有分別業和無分別業，二者都斷絕了。第三種對治同時顯現兩種業，修行都是思行。後面是思已。最後一種對治也同時說明束縛和解脫，就是思所依賴的。王有……

【English Translation】 English version: First, sever the thought of 'self' (Ātman). However, due to the false attachment to 'Dharma' (the teachings of Buddhism), the situation is as explained previously. The phrase 'after no-thought' severs the attachment to 'Dharma'. The previous section used 'Dharma' to dispel 'self', and now 'self' is used to eliminate 'Dharma'. Since there is no 'self', there is also no 'what belongs to self', so there is no obstacle between 'Dharma' and 'self'. This passage has six counteractions: first, do not generate thoughts of increase or decrease regarding the essence of 'Dharma'; second, when understanding 'Dharma', stay away from the thoughts of the three times: past, present, and future; third, regarding the various stages of 'Dharma', stay away from the thoughts of flowing and changing; fourth, regarding the meaning of 'Dharma', stay away from the thoughts of annihilation and permanence; fifth, regarding the image of 'Dharma', stay away from the thoughts of reliance and location; sixth, regarding the root of 'Dharma', eliminate the thoughts of mind and non-mind. 'The reason for ignorance below' is explained by the sutra itself. Now, let's briefly explain that the first counteraction is the general principle. Saying 'no-thought' is because 'existence' is 'emptiness'. 'Two emptinesses are of one taste', etc., there is no difference. Saying 'no-no-thought' has five meanings: first, using examples to illustrate, if there is no 'Dharma' touching the eyes, thoughts are not generated, without 'Dharma' and without 'things', how can thoughts be generated? Second, from the perspective of characteristics, there is no coming and going. The so-called 'existence' is originally 'non-existence', not from 'existence' to 'non-existence', nor from 'non-existence' to 'existence'. Using this principle, there is no 'non-existence' to speak of. Therefore, there is no 'no-no-thought'. Third, 'existence' is not 'existence', it cannot be said to be 'existence', let alone 'non-existence'? This cuts off the path of speech and thought. Fourth, borrowing 'non-existence' to remove 'existence' does not mean that 'existence' exists in 'non-existence', so 'non-existence' must also be removed. Fifth, because this 'Dharma' is the principle of 'no-self', not the 'non-existence' of annihilation, it must not hinder the existence of 'existence', so there is no 'no-no'. Therefore, the following explains, 'neither existence nor non-existence'. Since 'existence' and 'non-existence' are both tranquil, including 'both' and 'neither', where should there be any reliance? The remaining counteractions can be inferred by analogy. The last counteraction summarizes the previous thoughts of 'existence', 'non-existence', etc., collectively called 'thought'. Everything is cut off, which is called 'no-thought'. Borrowing 'non-thought' to remove 'thought', neither 'existence' nor 'thought', so it is called 'neither non-thought'. The remaining meanings can be inferred by analogy. Second, manifesting the accomplishment of practice, the sutra has five counteractions. The first counteraction is the general principle. Because of severing thoughts like 'self' and 'Dharma', there is no bondage and liberation. So-called 'non-thought' is therefore not bondage, 'neither non-thought' is therefore not liberation. The following four counteractions are explained separately. The first counteraction is only in the bondage of language, but because the causes and effects are different. Since there is no author and no receiver, therefore... The second counteraction simultaneously manifests bondage and liberation. Because there are no thoughts of 'existence', 'non-existence', etc., it manifests the above-mentioned discriminatory karma and non-discriminatory karma, both of which are cut off. The third counteraction simultaneously manifests the two karmas, and the practice is all thought-practice. The latter is after thought. The last counteraction also simultaneously explains bondage and liberation, which is what thought relies on. King has...

心則生死波浪。無心則同乎外道。又以無心為是。則未免於有。故皆非之。第二觸境離染。無縛解者文分為三。初明無著次辨不縛。后明不解。心染于境故名爲著。由境纏心故名為縛。楞伽云。心縛于境界覺想智隨轉。此之謂也。離於心境故名為解。今初無著中。初牒前起后。謂內無想念。迴向之時。則于諸境心無所著。文有十六句。初十句五對。顯界處空故不染著。內謂六入外謂六塵。次對兼前即十八界。能緣是識所緣通於內外。因果一對。即界處為緣所生之法。法與非法總顯諸法。通其三義一則有無。二則善惡。三則性相。已如上辨。末後一對別語業體性相。后之六句顯不著蘊。大般若中觀色等有三。一相二生滅三無生滅。今不著前二。即契無生滅。不著色者即是色相。知色緣成如聚沫故。不著生滅者。生無所來滅無所至故。由此則入無生滅理。后之四蘊但相有異。餘二並同。已遣三科則無所遺矣。二佛子下明其不縛。縛著雖異義不出前。三若能下明其不解。若本無縛其誰求解。離縛取解未免於縛故復遣之。遣之又遣以至無遣。儻然無寄理自玄會矣。三徴釋中。先徴意云。設我假立法體不無。今無念著其故何耶。后釋意云法性爾故。文分無二。初總顯法體離相。后非一下別彰所離。今初先顯法體。無生故不可取著

。即般若中第三義也。三世求生不可得故。從無而有故名為生。已生已有不可名生。如母已有不名生故。未生未有亦不名生。若未生名生。眾生菩提應名為生。諸未生法悉應名生。現在之法剎那不住。恒屬已未。離於已未無別現故。為生之理不出三世。三世既無生將安寄。既無有生則亦無滅。無生無滅則無境可取。於何執著。次應問云生是能生之相。可許推無所相。法體豈應非有。故復釋云。一切諸法自相如是。離生滅外有為法體不可得故。從緣而生相即無相故。生即無生故。此顯相空。次應問云。法從緣生相可觸目。云何言無。故復釋云。從緣而生無自性故。此顯性空。自性相離雙結上二。又顯法本自離非推之使離。二別彰所離者。上但云離。為離何相謂一二等。文有十對。初二約數。次二約量。外望論大小內望論廣陜。次二約理智。淺深約事理靜論語識智。次二約教法。處非處者邪正教相對。法非法者善惡相對。后二約體相。初對約體。色心之體不可得故。離色心外非體之法亦叵得故。后對約相。為法之相不出有無。設非有非無。若有此者亦不出有。若無此句亦不出無。但遣有無萬法。斯寂由離性相故觸法斯非。第二菩薩如是觀察下。不礙隨相者。凡情封執觸言生滯。聞于離相。則謂乖前隨相之言失於業果菩提之

【現代漢語翻譯】這就是般若中的第三層含義。因為過去、現在、未來三世都無法找到『生』（birth, arising）的實在性。從無到有，所以稱之為『生』。已經出生、已經存在的，不能稱之為『生』，如同母親已經懷有，不能稱之為『生』。未出生、未存在的，也不能稱之為『生』。如果未出生可以稱之為『生』，那麼眾生的菩提（bodhi, enlightenment）也應該被稱為『生』，一切未出生的法都應該被稱為『生』。現在的法，剎那不停留，總是屬於已過去和未到來。離開已過去和未到來，沒有獨立的現在。『生』的道理不出三世，三世既然沒有『生』，『生』將寄託在哪裡呢？既然沒有『生』，也就沒有『滅』（cessation, passing away）。沒有『生』沒有『滅』，就沒有境界可以執取，又執著于什麼呢？接下來應該問，『生』是能生的相狀，可以允許推論沒有所生的相狀，但法的本體難道不應該存在嗎？所以進一步解釋說，一切諸法的自性就是如此，離開生滅之外，有為法的本體是不可得的。從因緣而生，相就是無相，所以生就是無生。這顯示了相是空性的。接下來應該問，法從因緣而生，相可以觸及看到，為什麼說沒有呢？所以進一步解釋說，從因緣而生，沒有自性，這顯示了性是空性的。自性和相分離，總結了以上兩種空性。又顯示法本來就是分離的，不是通過推論才使之分離。分別闡明所分離的是什麼，上面只是說『分離』，分離的是什麼相呢？是指一和二等等。文中有十對概念。最初兩對是關於數量的，接下來兩對是關於大小的，從外在來看是大小，從內在來看是廣狹。接下來兩對是關於理智的，淺顯和深刻，關於事和理，靜止和語言，認識和智慧。接下來兩對是關於教法，處非處是指邪教和正教相對，法非法是指善和惡相對。最後兩對是關於體和相，最初一對是關於體的，色（form, matter）和心（mind）的本體不可得，離開色和心之外，不是本體的法也是不可得的。后一對是關於相的，法的相不出有和無。假設不是有也不是無，如果有這種情況，也離不開有，如果沒有這種情況，也離不開無。只是遣除了有和無，萬法就寂靜了，因為離開了自性和相，接觸法就錯了。第二位菩薩這樣觀察，不妨礙隨順相狀，凡夫的情感封閉執著，一接觸到『言』就產生停滯，聽到『離相』，就認為違背了之前的隨順相狀之說，失去了業果和菩提的……

【English Translation】 This is the third meaning in Prajna (wisdom). Because birth (arising) cannot be found in the three times (past, present, future). From non-existence to existence, it is called 'birth'. What has already been born and already exists cannot be called 'birth', just as a mother who is already pregnant cannot be called 'birth'. What has not been born and does not exist cannot be called 'birth' either. If what has not been born can be called 'birth', then the Bodhi (enlightenment) of sentient beings should also be called 'birth', and all unborn dharmas (phenomena, teachings) should be called 'birth'. The present dharma does not stay for a moment, it always belongs to the past and the future. Apart from the past and the future, there is no independent present. The principle of 'birth' does not go beyond the three times. Since there is no 'birth' in the three times, where will 'birth' be placed? Since there is no 'birth', there is also no 'cessation' (passing away). Without 'birth' and 'cessation', there is no realm to grasp, so what is there to be attached to? Next, one should ask, 'Birth' is the characteristic of being able to give rise, it can be allowed to infer that there is no characteristic of what is born, but shouldn't the substance of the dharma exist? Therefore, it is further explained that the self-nature of all dharmas is like this, apart from birth and cessation, the substance of conditioned dharmas is unattainable. Arising from conditions, the characteristic is no characteristic, so birth is no birth. This shows that the characteristic is emptiness. Next, one should ask, dharmas arise from conditions, and the characteristics can be touched and seen, so why say there is none? Therefore, it is further explained that arising from conditions, there is no self-nature, which shows that the nature is emptiness. Self-nature and characteristics are separated, summarizing the above two emptinesses. It also shows that the dharma is originally separated, not made separate by inference. Separately clarifying what is separated, above it only says 'separated', what characteristic is separated? It refers to one and two, and so on. There are ten pairs of concepts in the text. The first two pairs are about quantity, and the next two pairs are about size, from the outside it is size, and from the inside it is width and narrowness. The next two pairs are about reason and wisdom, shallow and deep, about things and principles, stillness and language, knowledge and wisdom. The next two pairs are about teachings, right and wrong teachings are relative, and right and wrong dharmas are relative to good and evil. The last two pairs are about substance and characteristics, the first pair is about substance, the substance of form (matter) and mind is unattainable, and apart from form and mind, the dharma that is not the substance is also unattainable. The latter pair is about characteristics, the characteristics of dharma do not go beyond existence and non-existence. Suppose it is neither existence nor non-existence, if there is such a situation, it cannot be separated from existence, and if there is no such situation, it cannot be separated from non-existence. It just eliminates existence and non-existence, and all dharmas are silent, because they are separated from self-nature and characteristics, and it is wrong to touch the dharma. The second Bodhisattva observes in this way, it does not hinder following the characteristics, the emotions of ordinary people are closed and attached, and as soon as they come into contact with 'words', they stagnate, and when they hear 'separation from characteristics', they think that it violates the previous saying of following the characteristics, and loses the karma and Bodhi (enlightenment) of...

行故。此略為雙會二文。言隨相者約隨俗說。言離相者約勝義說。諸佛依二諦為眾生說法。此之謂也。然俗是真。俗則不壞假名而說實相。故云觀察諸法則為非法真是俗真故。不動真際而建立諸法。故云于言語中隨世建立非法為法。由建立故。不斷諸業道則不壞世間。不捨下不壞出世因果。次了知下。卻釋觀察諸法。則為非法。初了俗即真而不壞俗。謂依他業緣等皆如夢幻。無真實故。俗即為真。由即俗而真故不壞因果。本來自真不假壞故。不妨了業。其用廣大。謂業雖如幻一念幻惡長劫沉淪。一念幻善遠階佛果。故云廣大。次解一切下。明瞭俗即真不礙修真。無作真道尚須修行。若不修行不契真故。況不壞俗寧無修證。隨相離相準此應知。此二無礙異於凡小。大文第三佛子此菩薩摩訶薩住一切下。釋迴向名。文分為二。初總釋。后以何下別釋。今初。住一切智。是自善根由此能成下諸義故。若處已下釋平等隨順義。若約對境。處即是善非處為惡。若約自行。處即隨相非處離相。處非處殊皆向智性。於一切處悉皆迴向。是隨順一切善根義。迴向智性是迴向義。無有退轉是堅固義。又向智性亦堅固義。二別釋中三。初假徴起釋迴向義。二佛子下釋隨順義。三又佛子。釋堅固一切善根義。今初。然隨相之名。以堅固心修諸

【現代漢語翻譯】現代漢語譯本行故（緣故）。這裡簡略地用『雙會』兩種說法來解釋。說『隨相』是依照世俗諦來說的，說『離相』是依照勝義諦來說的。諸佛依據二諦為眾生說法，說的就是這個道理。然而，世俗諦即是真諦，世俗諦並不破壞假名而說實相。所以說，『觀察諸法則為非法』，是因為真如實相即是世俗諦的真理。因此，不需動搖真如實際而建立諸法，所以說『于言語中隨世建立非法為法』。由於這種建立，不斷絕諸業道，也就不破壞世間法，不捨棄下劣之法，也就不破壞出世間的因果。其次，『了知』以下，解釋『觀察諸法則為非法』。首先，瞭解世俗諦即是真諦，但不破壞世俗諦，意思是說，依他起性、業緣等等都如夢幻，沒有真實性，所以世俗諦即是真諦。由於即世俗諦而為真諦，所以不破壞因果。本來就是真如，不需要破壞，因此不妨礙瞭解業力，其作用廣大。意思是說，業力雖然如幻，但一念的幻惡，會長久地沉淪；一念的幻善，會遠遠地達到佛果。所以說『廣大』。其次，解釋『一切』以下，說明了解世俗諦即是真諦，不妨礙修真。無作真道尚且需要修行，如果不修行，就不能契合真如，更何況是不破壞世俗諦，難道不需要修證嗎？隨相、離相，依此類推就應該知道了。這兩種沒有障礙，不同於凡夫和小乘。大文第三，『佛子，此菩薩摩訶薩住一切』以下，解釋迴向的名稱。文分為兩部分，先總的解釋，後用『以何』來分別解釋。現在先說總的解釋。『住一切智』，是說菩薩安住於一切智慧，因為這個智慧能夠成就下面的各種意義。『若處』以下，解釋平等隨順的意義。如果從所對的境界來說，『處』就是善，『非處』就是惡。如果從自身的修行來說，『處』就是隨相，『非處』就是離相。處與非處都趨向于智性，在一切處都回向，這就是隨順一切善根的意義。迴向于智性，就是迴向的意義。沒有退轉，就是堅固的意義。又，趨向于智性，也是堅固的意義。第二部分分別解釋，分為三部分。首先，假設提問，然後解釋迴向的意義；其次，『佛子』以下，解釋隨順的意義；第三，『又佛子』，解釋堅固一切善根的意義。現在先說第一個部分。然而，隨相的名稱，是用堅固的心來修習各種...

【English Translation】 English version The reason is thus. This is a brief explanation using the two terms 'dual meeting'. 'Following the characteristics' is spoken in accordance with the conventional truth, while 'departing from the characteristics' is spoken in accordance with the ultimate truth. All Buddhas teach beings according to the two truths. This is what it means. However, the conventional is the true. The conventional does not destroy provisional names while speaking of the real aspect. Therefore, it is said, 'Observing all dharmas as non-dharmas' because true reality is the truth of the conventional. Thus, without disturbing true reality, all dharmas are established. Therefore, it is said, 'Within language, according to the world, non-dharmas are established as dharmas.' Because of this establishment, the paths of karma are not cut off, and the world is not destroyed. Not abandoning the lower does not destroy the causes and effects of transcending the world. Next, 'Understanding' below explains 'Observing all dharmas as non-dharmas.' First, understanding the conventional as the true without destroying the conventional means that dependent origination, karmic conditions, etc., are all like dreams and illusions, without any reality. Therefore, the conventional is the true. Because the conventional is the true, cause and effect are not destroyed. Originally true, there is no need to destroy it, so it does not hinder understanding karma. Its function is vast. This means that although karma is like an illusion, a single thought of illusory evil will cause long kalpas of sinking, while a single thought of illusory good will lead far to the fruit of Buddhahood. Therefore, it is said to be 'vast'. Next, explaining 'all' below clarifies that understanding the conventional as the true does not hinder cultivating the true. Even the uncreated true path requires cultivation. If one does not cultivate, one cannot accord with the true. How much more so if one does not destroy the conventional, how can there be no cultivation and realization? Following the characteristics and departing from the characteristics should be understood accordingly. These two are unobstructed, different from ordinary people and the Small Vehicle. The third major section, 'Buddha-son, this Bodhisattva-Mahasattva dwells in all' below, explains the name of dedication. The text is divided into two parts: first, a general explanation, and then a separate explanation using 'what'. Now, let's start with the general explanation. 'Dwelling in all wisdom' means that the Bodhisattva abides in all wisdom, because this wisdom can accomplish the various meanings below. 'If place' below explains the meaning of equality and compliance. If speaking from the perspective of the object, 'place' is good, and 'non-place' is evil. If speaking from the perspective of one's own practice, 'place' is following the characteristics, and 'non-place' is departing from the characteristics. Place and non-place both tend towards the nature of wisdom. Dedicating in all places is the meaning of complying with all good roots. Dedicating to the nature of wisdom is the meaning of dedication. Not regressing is the meaning of firmness. Also, tending towards the nature of wisdom is also the meaning of firmness. The second part explains separately, divided into three parts. First, assume a question and then explain the meaning of dedication; second, 'Buddha-son' below explains the meaning of compliance; third, 'Also, Buddha-son' explains the meaning of firming all good roots. Now, let's start with the first part. However, the name of following the characteristics is to cultivate various...

善行。皆愿眾生向菩提果。不言自顯。而離相受稱非釋不知。所以偏明。故徴起云。離相之中無能所殊。以何義故說名迴向。下隨順等例此可知。略顯十義。雖一離相得成迴向。謂但能離相順一切智。則自度世等至於彼岸。豈非迴向義耶。一過世八法至不動岸。二度我我所至解脫岸。三離尋伺至實際岸。四滅盡諸想至實智岸。五離煩惱本至有餘岸。六離苦依身至無餘岸。七出一切業至施等岸。八出三界至無住涅槃岸。九盡有漏至法身岸。十出生住滅見至自覺聖智岸。二釋隨順。然下二段兼顯益相。正為釋名。亦應徴雲實際之內。誰是能隨誰是所隨。故此釋云。但能如是離相迴向。自然隨順佛法智等。以佛法等實為體故。三釋堅固一切善根。亦合徴云。實際非相何名堅固。實際無差何名一切。此釋意云。如是離相迴向方名堅固。凡是有相可破壞故。但能離相自成諸善。諸善皆以實際而為體故。于中一不了法無相。不名爲了故。二佛以法為身。心詣於法為事佛故。三若身承事則有事不事。若事于理則一事一切事。佛無二體故。四如理修行真供養故。五相即無相不須滅壞。六無非無相不可乖違。七八染凈皆生無貪無厭。九世間常住故無少滅壞。隨緣起滅故不違因緣。十究此根源法力方具。又由無礙故名具足。第三依釋結名可

【現代漢語翻譯】現代漢語譯本善行：所有人都希望眾生趨向菩提果（覺悟的境界）。這種願望不需言說自然顯現，而『離相』（不執著于表象）的接受和稱揚，如果不是佛陀是無法知曉的。因此特別闡明，所以提出疑問說：在離相之中，沒有能和所的差別，以什麼意義來說是『迴向』（將功德轉向特定目標）呢？下面的『隨順』等，可以依此類推理解。簡略地闡明十種意義：即使只是離相，也能成就回向。意思是說，只要能夠離相，順應一切智慧，那麼自度世人等，就能到達彼岸（解脫的境界），這難道不是迴向的意義嗎？一、超越過世的八法（利、衰、毀、譽、稱、譏、苦、樂），到達不動岸（不為世間法所動搖的境界）。二、度脫我及我所（執著于自我和屬於自我的事物），到達解脫岸（徹底自由的境界）。三、遠離尋伺（粗略和細微的思考），到達實際岸（真理的境界）。四、滅盡諸想（各種念頭），到達實智岸（真實的智慧）。五、脫離煩惱的根本，到達有餘岸（還有殘餘煩惱的境界，指阿羅漢）。六、脫離痛苦所依之身，到達無餘岸（沒有殘餘煩惱的境界，指涅槃）。七、脫離一切業（行為和其結果），到達施等岸（佈施等善行的境界）。八、脫離三界（欲界、色界、無色界），到達無住涅槃岸（不執著于涅槃的境界）。九、窮盡有漏（有煩惱的），到達法身岸（佛的真身）。十、脫離出生、住、滅的見解，到達自覺聖智岸（自我覺悟的聖潔智慧）。隨順：然而下面兩段兼顧闡明利益的方面，主要在於解釋名稱。也應該提出疑問說：在實際之內，誰是能隨順的，誰是所隨順的？因此這裡解釋說：只要能夠這樣離相迴向，自然就能隨順佛法智等。因為佛法等實際上是本體。堅固一切善根：也應該提出疑問說：實際不是相，為什麼稱為堅固？實際沒有差別，為什麼稱為一切？這裡的解釋是說：像這樣離相迴向，才稱為堅固。凡是有相的，都可以被破壞。只要能夠離相，自然成就各種善行，各種善行都以實際作為本體。其中：一、不瞭解法無相，就不能稱爲了解。二、佛以法為身，心向於法就是事奉佛。三、如果以身承事，就會有事奉和不事奉的區別；如果事奉真理，那麼一件事就是一切事，因為佛沒有兩個本體。四、如理修行才是真正的供養。五、相即是無相，不需要滅壞。六、沒有不是無相的，不可違背。七、八、染和凈都產生無貪無厭。九、世間常住，所以沒有絲毫滅壞，隨順因緣而生滅，所以不違背因緣。十、窮究這個根源，法力才能完備。又因為沒有障礙，所以稱為具足。第三，依據解釋來總結名稱。

【English Translation】 English version Meritorious Deeds: All wish that sentient beings turn towards Bodhi-fruit (the state of enlightenment). This wish manifests naturally without being spoken, and the acceptance and praise of 'non-attachment to appearances' (not clinging to phenomena) cannot be known if not for the Buddha. Therefore, it is specially clarified, so the question is raised: Within non-attachment, there is no difference between the able and the object, in what sense is it said to be 'dedication' (transferring merit to a specific goal)? The following 'compliance' etc., can be understood by analogy. Briefly explain ten meanings: Even just non-attachment can accomplish dedication. It means that as long as one can be non-attached and comply with all wisdom, then self-liberation of the world, etc., can reach the other shore (the state of liberation), is this not the meaning of dedication? 1. Transcending the eight worldly dharmas (gain, loss, defamation, praise, commendation, ridicule, suffering, and happiness) to reach the immovable shore (the state of not being moved by worldly dharmas). 2. Liberating the self and what belongs to the self (attachment to self and things belonging to self) to reach the shore of liberation (complete freedom). 3. Abandoning coarse and subtle thoughts to reach the actual shore (the state of truth). 4. Extinguishing all thoughts to reach the shore of real wisdom (true wisdom). 5. Breaking away from the root of afflictions to reach the shore of remainder (the state of remaining afflictions, referring to Arhats). 6. Breaking away from the body on which suffering depends to reach the shore of no remainder (the state of no remaining afflictions, referring to Nirvana). 7. Breaking away from all karma (actions and their results) to reach the shore of giving, etc. (the state of good deeds such as giving). 8. Breaking away from the three realms (desire realm, form realm, formless realm) to reach the shore of non-abiding Nirvana (the state of not clinging to Nirvana). 9. Exhausting the outflows (with afflictions) to reach the Dharmakaya shore (the true body of the Buddha). 10. Breaking away from the views of birth, dwelling, and extinction to reach the shore of self-aware sacred wisdom (self-aware sacred wisdom). Compliance: However, the following two paragraphs also clarify the aspects of benefits, mainly to explain the name. It should also be questioned: Within reality, who is the one who complies, and what is complied with? Therefore, it is explained here: As long as one can dedicate in this way with non-attachment, one will naturally comply with the Buddha-dharma wisdom, etc. Because the Buddha-dharma, etc., is actually the essence. Firmly Establishing All Good Roots: It should also be questioned: Reality is not an appearance, why is it called firm? Reality has no difference, why is it called all? The explanation here is: Dedication with non-attachment like this is called firm. Anything with appearance can be destroyed. As long as one can be non-attached, one will naturally accomplish all kinds of good deeds, and all kinds of good deeds take reality as their essence. Among them: 1. Not understanding the non-appearance of dharma cannot be called understanding. 2. The Buddha takes the dharma as his body, and directing the mind towards the dharma is serving the Buddha. 3. If serving with the body, there will be a distinction between serving and not serving; if serving the truth, then one thing is all things, because the Buddha has no two bodies. 4. Practicing according to the truth is the true offering. 5. Appearance is non-appearance, there is no need to destroy it. 6. There is nothing that is not non-appearance, it cannot be violated. 7, 8. Both defilement and purity produce non-greed and non-aversion. 9. The world is permanent, so there is no slightest destruction, arising and ceasing according to conditions, so it does not violate conditions. 10. Exhaustively investigating this source, the power of the dharma can be complete. Moreover, because there is no obstacle, it is called complete. Third, summarize the name based on the explanation.

知。大文第二菩薩摩訶薩住此迴向時下。明位果。隨離無二招斯十果。第二應頌。先說因緣。有十二句。初一總辨儀式。后一總明所依。前文屢。釋中間十句別顯二義。初二儀式。一觀所被。二徹事理。上觀察言通心及眼。下辨所依。一依教智。本下三句依廣大心。初句為總。大悲普覆即上廣心。長佛種性即前大心。次二句上依果德。一依說德。二依說身。次二依權智。觀樂觀宜。后句依體起用。后正顯偈。四十一頌長分為三。初五偈頌行所依身。次飲食下三十偈半。頌依身起行。后隨順下有五偈半。頌釋名中隨順等義。兼頌位果。二中分兩。先十九偈頌隨相迴向。于中初一頌標。后三頌結。中間皆頌廣顯。標顯二文影略不具。后菩薩觀察下十一偈半頌離相迴向。文分四別。第一五偈頌內絕想念。于中初句總顯觀力。次句人空餘皆法空。知菩提等者。菩提性凈不礙從緣。凈法為緣有菩提起。起即無性不違法界。是性起菩提。若業依身有則不由心。若住心中則有心皆業。既許有心無業。則業假緣生其性安有。二菩薩已到下二偈。頌觸境離染。由到不可得岸故無所著。三有二偈。頌前徴釋。四二偈半頌不礙隨相余並可知(從此已下入第二十九經)第七等隨順一切眾生迴向。長行中亦二。先位行后位果。初中亦三。今初牒名

【現代漢語翻譯】現代漢語譯本知。大文第二菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）安住於此迴向之時，闡明其位階與果報。隨著遠離有與無二元對立，便能招感這十種果報。第二部分應以頌文形式呈現，首先說明因緣，共有十二句。第一句總括地辨明儀軌，后一句總括地闡明所依據的根本。前文已經多次解釋，中間十句分別顯示兩種含義。最初兩句是關於儀軌，一是觀察所教化的對象，二是徹底瞭解事物的道理。前面的『觀察』一詞，既包括用心觀察，也包括用眼睛觀察。下面的部分辨明所依據的根本，一是依據教法之智慧。接下來的三句，依據廣大的心。第一句是總說，大悲普覆，即是上面的廣大之心。增長佛的種性，即是前面的大心。接下來的兩句，依據果德，一是依據說法之功德，二是依據說法者之身。再接下來的兩句，依據權巧之智慧，觀察樂觀的適宜性。最後一句，依據本體而起作用。後面正式顯現偈頌，四十一頌，大體上分為三部分。最初五偈頌，頌揚行為所依據的身。接著從『飲食』開始的三十偈半，頌揚依據身而生起的行為。最後從『隨順』開始的五偈半，頌揚解釋名稱中的隨順等含義，兼頌位階與果報。在第二部分中，又分為兩部分。先是十九偈頌，頌揚隨相迴向。其中，最初一頌是標示，後面三頌是總結，中間都是頌揚廣為顯現。標示和顯現的文字，簡略而不完整。後面從『菩薩觀察』開始的十一偈半，頌揚離相迴向。文分為四個部分。第一部分是五偈頌，頌揚內心斷絕妄想雜念。其中，第一句總括地顯示觀的力量，第二句是人空，其餘都是法空。『知菩提等者』，菩提（bodhi，覺悟）的自性清凈，不妨礙從因緣而生。以清凈的法作為因緣，便有菩提生起。生起即是無自性，不違背法界。這是自性生起的菩提。如果業是依附於身而有，那麼便不由心而生。如果安住在心中，那麼有心便有業。既然允許有心而無業，那麼業便是虛假的因緣所生，它的自性又在哪裡呢？第二部分，『菩薩已到』開始的兩偈，頌揚接觸外境而遠離染污。由於到達不可得的彼岸，所以沒有執著。第三部分有兩偈，頌揚前面的提問與解釋。第四部分是兩偈半，頌揚不妨礙隨順相，其餘都可以知道。（從這裡開始進入第二十九經）第七是隨順一切眾生迴向。長行中也有兩個部分，先是位階與行為，后是位階與果報。在第一部分中，也有三個部分。現在首先是引述名稱

【English Translation】 English version Knowing. The great text's second Bodhisattva Mahasattva (bodhisattva mahāsattva, great being) dwells in this dedication, revealing the position and fruition. Following the separation from duality, one reaps these ten fruits. The second part should be in verse form, first explaining the causes and conditions, totaling twelve lines. The first line generally distinguishes the rituals, and the last line generally clarifies the basis. The previous text has repeatedly explained that the ten lines in the middle separately reveal two meanings. The first two lines are about rituals, one observing the recipients, and the other thoroughly understanding the principles of things. The previous word 'observing' includes both observing with the mind and observing with the eyes. The following part distinguishes the basis, one relying on the wisdom of the teachings. The next three lines rely on the vast mind. The first line is a general statement, great compassion universally covers, which is the vast mind above. Growing the Buddha's nature is the previous great mind. The next two lines rely on the merits of fruition, one relying on the merit of speaking, and the other relying on the body of the speaker. The next two lines rely on skillful wisdom, observing the suitability of optimism. The last line relies on the essence to arise function. The following formally reveals the verses, forty-one verses, broadly divided into three parts. The first five verses praise the body on which the behavior relies. Then, from 'food and drink' onwards, thirty and a half verses praise the behavior arising from the body. Finally, from 'following' onwards, five and a half verses praise the meaning of following in the explanation of the name, also praising the position and fruition. In the second part, it is divided into two parts. First, nineteen verses praise the dedication with characteristics. Among them, the first verse is a label, and the last three verses are a summary, and the middle are all praises for broad manifestation. The texts of labeling and manifestation are brief and incomplete. The following eleven and a half verses, starting from 'Bodhisattva observes', praise the dedication without characteristics. The text is divided into four parts. The first part is five verses, praising the severance of delusions in the mind. Among them, the first line generally shows the power of observation, the second line is the emptiness of people, and the rest are the emptiness of dharmas. 'Knowing Bodhi etc.', the nature of Bodhi (bodhi, enlightenment) is pure, and it does not hinder arising from conditions. Taking pure dharma as a condition, Bodhi arises. Arising is without self-nature, and does not violate the Dharma realm. This is the Bodhi arising from self-nature. If karma depends on the body, then it does not arise from the mind. If it dwells in the mind, then having a mind means having karma. Since it is allowed to have a mind without karma, then karma is falsely born from conditions, where is its nature? The second part, the two verses starting from 'Bodhisattva has arrived', praise being in contact with the environment and staying away from defilement. Because of reaching the shore of the unattainable, there is no attachment. The third part has two verses, praising the previous questions and explanations. The fourth part is two and a half verses, praising that it does not hinder following the characteristics, and the rest can be known. (From here onwards, enter the twenty-ninth sutra) The seventh is dedicating to be in accordance with all sentient beings. There are also two parts in the long line, first the position and behavior, and then the position and fruition. In the first part, there are also three parts. Now, first is quoting the name

徴起。謂以善根等心順益故。等即平等通於能所。所順眾生無相平等。能隨順心智照平等。此從迴向受名。等即隨順故。本業云。以觀善惡父母無二一相一合相。故名隨順觀一切眾生迴向。名無等字釋有等義。有云善惡即怨親。此二平等俱生法身。皆名父母。應云善父母者方便般若也。惡父母者無明貪愛也。不滅癡愛起于明脫。故無二相。智契無二名一合相。即以無貪等善根而為其性。第二佛子下。依徴廣釋中二。先明迴向。后佛子菩薩摩訶薩修行如是迴向之時下。辨所成益。初中亦二。先辨所回善根。后佛子菩薩摩訶薩以凈志下。攝將回向。前中復二。先正修善根。后佛子菩薩摩訶薩於此善下。因修成德。亦可初是行體。后明行用。前中有三十一句。分為三段。初十一句明善根分齊。次十善所依緣。后十善根體性。然其前十一一遍從中十。中十一一能生后十。后十一一容具前十。前十一一該后二十。思之自顯。今初十一句即增數十也。于中初三約份量。如小心施名為小善。為菩提施名之為大。為利他施名之為廣。余之九度例此可知。又從佛境所生之施有此小等。從九境生亦有小等。如施既爾餘九亦然。此三既爾下八例知。次三約類。謂有多色類。乃至無量種種不同。未至無量但可名多。三五相望亦名種種。餘五約數

【現代漢語翻譯】現代漢語譯本徴起（zhēng qǐ）：指的是以善根等同的心，順應和利益眾生。『等』即是平等，貫通能和所。所順應的眾生是無相平等，能隨順的心智是照平等。這從迴向而得名。『等』即是隨順的緣故。《本業經》說：『以觀察善惡父母無二一相一合相。』所以名為隨順觀一切眾生迴向。『無等』二字解釋了『有等』的意義。有人說，善惡即是怨親，這二者平等，共同產生法身，都可稱為父母。應該說，善父母指的是方便般若（fāng biàn bō rě），惡父母指的是無明貪愛（wú míng tān ài）。不滅除癡愛而生起明脫，所以是無二相。智慧契合無二，名為一合相。即是以無貪等善根作為其體性。第二，『佛子』以下，依據徴起廣為解釋，分為二部分。首先闡明迴向，然後『佛子菩薩摩訶薩修行如是迴向之時』以下，辨明所成就的利益。最初的部分也分為二部分。首先辨明所迴向的善根，然後『佛子菩薩摩訶薩以凈志』以下，攝取將要回向的善根。前面的部分又分為二部分。首先正式修習善根，然後『佛子菩薩摩訶薩於此善』以下，因為修習而成就功德。也可以說，最初是行體的本身，然後闡明行體的作用。前面的部分有三十一句，分為三段。最初十句闡明善根的範圍，其次十句闡明善根所依賴的因緣，最後十句闡明善根的體性。然而，前面的十句普遍地包含著中間的十句，中間的十句能夠產生後面的十句，後面的十句能夠容納前面的十句。前面的十句概括了後面的二十句，仔細思考自然會明白。現在最初的十句就是增加數量。其中最初的三句是關於份量的。例如，以小心施捨稱為小善，爲了菩提（pú tí）而施捨名為大善，爲了利益他人而施捨名為廣善。其餘的九度（jiǔ dù）可以依此類推。又從佛的境界所產生的施捨有這種小等，從九境所生也有小等。像施捨這樣，其餘的九度也是如此。這三種既然如此，下面的八種可以依此類推。其次的三句是關於類別的。指的是有多色類，乃至無量種種不同。未達到無量，但可以稱為多。三五相互比較，也可以稱為種種。其餘的五句是關於數量的。

【English Translation】 English version Zhengqi (徴起): Refers to according with and benefiting sentient beings with a mind that is equal in good roots. 'Equal' means equality, encompassing both the able and the object. The sentient beings that are accorded with are without characteristics and equal, and the mind-wisdom that accords with is illuminating and equal. This is named from dedication. 'Equal' is the reason for according with. The Benye Jing (本業經) says: 'Because of observing that good and evil parents are not two, with one characteristic and one combined characteristic.' Therefore, it is named according with, observing all sentient beings' dedication. The two characters 'wu deng' (無等, without equal) explain the meaning of 'you deng' (有等, with equal). Some say that good and evil are the same as enemies and relatives. These two are equal, jointly producing the Dharmakaya (法身), and can both be called parents. It should be said that good parents refer to skillful means and prajna (方便般若), and evil parents refer to ignorance and craving (無明貪愛). Without extinguishing ignorance and craving, enlightenment arises, so there are no two characteristics. Wisdom uniting without duality is called one combined characteristic. That is, taking non-greed and other good roots as its nature. Secondly, 'Fozi (佛子, Buddha's disciples)' below, based on Zhengqi, explains extensively, dividing into two parts. First, it clarifies dedication, and then 'Fozi Bodhisattva Mahasattva (佛子菩薩摩訶薩) when practicing such dedication' below, it distinguishes the benefits achieved. The initial part is also divided into two parts. First, it distinguishes the good roots to be dedicated, and then 'Fozi Bodhisattva Mahasattva with pure aspiration' below, it gathers the good roots to be dedicated. The preceding part is again divided into two parts. First, it formally cultivates good roots, and then 'Fozi Bodhisattva Mahasattva in this good' below, because of cultivation, it achieves merit. It can also be said that the initial part is the essence of the practice itself, and then it clarifies the function of the practice. The preceding part has thirty-one sentences, divided into three sections. The initial ten sentences clarify the scope of good roots, the next ten sentences clarify the conditions upon which good roots rely, and the final ten sentences clarify the nature of good roots. However, the preceding ten sentences universally contain the middle ten sentences, the middle ten sentences can produce the later ten sentences, and the later ten sentences can accommodate the preceding ten sentences. The preceding ten sentences encompass the later twenty sentences; careful thought will naturally reveal this. Now, the initial ten sentences are about increasing quantity. Among them, the initial three sentences are about quantity. For example, giving with a small mind is called small good, giving for Bodhi (菩提) is called great good, and giving for the benefit of others is called vast good. The remaining nine paramitas (九度) can be inferred by analogy. Also, the giving that arises from the realm of the Buddha has this smallness, etc., and that which arises from the nine realms also has smallness, etc. Just as with giving, the remaining nine are also like this. Since these three are like this, the following eight can be inferred by analogy. The next three sentences are about categories. They refer to having many kinds of colors, even to immeasurable different kinds. Not reaching immeasurable, but can be called many. Comparing three and five with each other can also be called various. The remaining five sentences are about number.

明多。于中后二亦顯甚深難思。傍無份量。二佛境下中十句內。前五為緣境。前四智境。后一悲境。后五造修境。初一能修智。次一能修心。次二所觀境。后一所修法。因睹此法能起十度等。三勤修下後十中前七可知。八願心積德。九念力習行辯力說法以為業行。十由智自在故能覆育。二因修成德中二。先牒已修后顯成德。初有十句初總余別。一住作意。二加行趣入。三攝行屬己。四漸整合多。五假緣資助。六照其事理。七惑障不生。此上自修后二轉教。八開顯指示。九勸如說行。隨修一善則有斯十。后得堪忍下正顯成德。文分為二。初成自利德。后為諸眾生下成利他德。前中十對皆含因果。一得忍息惡。二攝根具戒。三離倒行正。四上受下資。五佛護善增。六住愿起業。七心等諸佛行詣道場。八內入佛力外相超世。九不樂當報不貪現樂。十不著諸行而修迴向。此雖有迴向之言。意取所回之善。十中前八成德。后二離過。九離凡。十離小。后利他中先總明。悲智雙運為究竟道。于虛妄下別顯。又並易知。常勤修下一句總結。第二攝將回向中二。初念修善根本因法應迴向。后佛子下正將回向。今初先經敘念時。次此諸下正陳所念。初之五句。總顯諸善由菩提心。多聞積集思惟義理。發起修行志樂無厭。唯深唯廣。皆為下

【現代漢語翻譯】現代漢語譯本：明多（Mingduo）。其中後兩者也顯得非常深奧難以思議。旁邊沒有份量。二佛境（Erfojing）下中十句內，前五句為緣境，前四句為智境，后一句為悲境，后五句為造修境。第一句是能修智，第二句是能修心，第三、四句是所觀境，后一句是所修法。因為看到此法能生起十度（shidu）等。三勤修（Qinxiu）下後十句中前七句可以理解。第八句是願心積德，第九句是念力習行辯力說法作為業行，第十句因為智慧自在所以能夠覆育。二因修成德中分為二。先是抄錄已修的，后是顯示成就的德行。最初有十句，第一句是總說，其餘是分別說。第一句是住作意，第二句是加行趣入，第三句是攝行屬己，第四句是漸整合多，第五句是假緣資助，第六句是照其事理，第七句是惑障不生。這以上是自修，后兩句是轉教。第八句是開顯指示，第九句是勸如說行。隨著修習一種善行，就會有這十種結果。後面『得堪忍（Dekanren）下』正式顯示成就的德行。文分為二。首先是成就自利德，然後是『為諸眾生（Weizhongzhongsheng）下』成就利他德。前面十對都包含因果。第一句是得忍息惡，第二句是攝根具戒，第三句是離倒行正，第四句是上受下資，第五句是佛護善增，第六句是住愿起業，第七句是心等諸佛行詣道場，第八句是內入佛力外相超世，第九句是不樂當報不貪現樂，第十句是不著諸行而修迴向。雖然有迴向的說法，意思是指所迴向的善。十句中前八句是成就德行，后兩句是遠離過失。第九句是遠離凡夫，第十句是遠離小乘。後面的利他中先總說，悲智雙運是究竟之道。在『于虛妄下』分別顯示，又容易理解。『常勤修下』一句總結。第二攝將回向中分為二。首先是念修善根本因法應該回向，然後是『佛子下』正式將回向。現在先經文敘述唸的時候，然後是『此諸下』正式陳述所念。最初的五句，總顯示諸善由菩提心（Putixin）。多聞積集思惟義理。發起修行志樂無厭。唯深唯廣。都是爲了下面。

【English Translation】 English version: Mingduo. Among them, the latter two also appear very profound and inconceivable. There is no measure beside it. Within the ten sentences under the two Buddha realms (Erfojing), the first five sentences are the object of conditions, the next four sentences are the object of wisdom, the last sentence is the object of compassion, and the last five sentences are the object of creation and cultivation. The first sentence is the wisdom of being able to cultivate, the second sentence is the mind of being able to cultivate, the third and fourth sentences are the object of contemplation, and the last sentence is the Dharma of being cultivated. Because seeing this Dharma can generate the ten perfections (shidu) and so on. Among the latter ten sentences under 'Diligent Cultivation' (Qinxiu), the first seven sentences can be understood. The eighth sentence is the aspiration to accumulate merit, the ninth sentence is the power of mindfulness, practice, eloquence, and preaching as karmic actions, and the tenth sentence is because of the freedom of wisdom, it can cover and nurture. The second part, 'Cultivating and Achieving Virtue,' is divided into two parts. First, it records what has been cultivated, and then it shows the achieved virtues. Initially, there are ten sentences, the first sentence is a general statement, and the rest are separate statements. The first sentence is 'abiding in intention,' the second sentence is 'progressing into practice,' the third sentence is 'subordinating actions to oneself,' the fourth sentence is 'gradually accumulating into many,' the fifth sentence is 'relying on conditional assistance,' the sixth sentence is 'illuminating its affairs and principles,' and the seventh sentence is 'delusions and obstacles do not arise.' The above is self-cultivation, and the last two sentences are about transforming teachings. The eighth sentence is 'revealing and indicating,' and the ninth sentence is 'advising to practice as said.' By cultivating one good deed, there will be these ten results. The following 'Attaining Endurance' (Dekanren) formally shows the achieved virtues. The text is divided into two parts. The first is to achieve the virtue of self-benefit, and then 'For All Sentient Beings' (Weizhongzhongsheng) achieves the virtue of benefiting others. The previous ten pairs all contain cause and effect. The first sentence is 'attaining endurance and ceasing evil,' the second sentence is 'gathering the roots and possessing precepts,' the third sentence is 'departing from inverted actions and practicing righteousness,' the fourth sentence is 'receiving from above and supporting from below,' the fifth sentence is 'Buddha protects and goodness increases,' the sixth sentence is 'abiding in vows and initiating actions,' the seventh sentence is 'the mind is equal to all Buddhas, practicing and going to the Bodhi-tree,' the eighth sentence is 'entering the Buddha's power internally and surpassing the world externally,' the ninth sentence is 'not delighting in future rewards and not being greedy for present pleasures,' and the tenth sentence is 'not being attached to all actions but cultivating dedication.' Although there is talk of dedication, it means the goodness that is dedicated. Among the ten sentences, the first eight sentences are about achieving virtues, and the last two sentences are about avoiding faults. The ninth sentence is about being away from ordinary people, and the tenth sentence is about being away from the small vehicle. In the latter part of benefiting others, first, it is generally said that the union of compassion and wisdom is the ultimate path. In 'In Illusion,' it is shown separately, and it is also easy to understand. The sentence 'Always Diligently Cultivate' summarizes. The second part, 'Gathering and Dedicating,' is divided into two parts. First, the fundamental cause of mindfulness and cultivation of good deeds should be dedicated, and then 'Buddha's Disciples' formally dedicate. Now, first, the sutra narrates the time of mindfulness, and then 'These All' formally states what is being mindful of. The first five sentences generally show that all good deeds are due to the Bodhi mind (Putixin). Hearing much, accumulating, contemplating the meaning of the principles. Initiating the aspiration to practice without weariness. Only deep and only broad. All are for the following.

三句顯菩提心。三迴向義。種智證於實際即是菩提。三心迴向三處也。後作是下結。第二正將回向中。文為三別。初向眾生及向菩提。二佛子菩薩摩訶薩如是迴向時不著業下。明向實際。三佛子菩薩摩訶薩以此善根普施世間下總結三種迴向。今初分二。初回己修善。愿成資具以施眾生。二佛子菩薩摩訶薩以所集善根于唸唸下。復回此施。愿令眾生具足財法。今法亦二。先總顯要期。二愿令下別彰施行。今初所以偏愿成施行者。一則自具行緣故。云修菩薩行。二則眾生現益故。云惠施一切。三則檀為行首。舉一例餘四。則此一施行具一切行。二別彰中。先愿成外施。后佛子菩薩摩訶薩復作是念下愿成內施。以情非情而為內外。今初分四。一顯施廣大各僧祇故。二假使下辨施無限。長時多田隨求無厭故。三佛子下。明施殊勝離過順現故。文有十句前五離過。追悔不已則生熱惱。后五順理。前二大智后三大悲。四又佛子結成二行。謂由迴向行以成施行。第二內施文四。初對一田顯施廣大。謂一眾生即施多事各僧祇故。二菩薩下。以一例余彰施無限。先舉人例人。佛子下舉處例處。總收其義有六無限。一物二時。三心四田。五施六處。三大悲下。結成所作該六無限。一處遍法界故普覆。二時盡未來故無息。三田盡生界而加哀。

【現代漢語翻譯】現代漢語譯本三句顯菩提心（Bodhi-citta，覺悟之心）。三迴向（Parināmanā，功德迴向）之義。以種智（Sarvajñāna，一切種智）證於實際（Bhūta-tathatā，真如實性），即是菩提。三心（三種心）迴向於三處也。後文作『是下結』總結之。第二部分正式闡述迴向，文分三部分。首先是迴向眾生及迴向菩提。其次，『佛子（Buddhaputra，佛之子）菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如是迴向時不著業下』，闡明迴向實際。第三，『佛子菩薩摩訶薩以此善根普施世間下』，總結三種迴向。現在先看第一部分，又分為二。首先是迴向自己所修的善，愿其成為資具以佈施眾生。其次，『佛子菩薩摩訶薩以所集善根于唸唸下』，再次迴向此佈施，愿令眾生具足財法。現在講『法』，也分為二。首先總的顯示要期，其次，『愿令下』分別彰顯施行。現在看第一部分，之所以偏愿成就施行，一是自己具足行緣的緣故，說『修菩薩行』。二是眾生獲得現實利益的緣故，說『惠施一切』。三是佈施為行之首，舉一例可以類推其餘四種。則此一施行具足一切行。第二部分分別彰顯中，先愿成就外施，后『佛子菩薩摩訶薩復作是念下』愿成就內施。以有情和無情作為內外之分。現在先看第一部分，分為四。一是顯示佈施廣大，各如僧祇（Asaṃkhyeya，無數）之多。二是『假使下』辨明佈施無限，長時間、多福田、隨求無厭。三是『佛子下』，闡明佈施殊勝，遠離過失，順應顯現。文有十句，前五句是遠離過失，追悔不已則生熱惱。后五句是順應道理，前二句是大智，后三句是大悲。四是『又佛子』，總結成就二行，即由迴向之行以成就施行。第二部分內施文分四。首先，針對一個福田，顯示佈施廣大，即一個眾生即佈施多事，各如僧祇之多。其次，『菩薩下』，以一例其餘，彰顯佈施無限。先舉人例人，『佛子下』舉處例處。總收其義有六種無限，一物，二時，三心，四田，五施，六處。三大悲下，總結成就所作，包含六種無限。一處遍法界（Dharmadhātu，法界）故普覆。二時盡未來（Anāgata，未來）故無息。三田盡生界而加哀。

【English Translation】 English version Three sentences reveal the Bodhi-citta (the mind of enlightenment). The meaning of the three Parināmanā (dedications of merit). Realizing the Bhūta-tathatā (true suchness) with Sarvajñāna (omniscience) is Bodhi. The three minds are dedicated to three places. The following 'is the conclusion' summarizes it. The second part formally elaborates on dedication, and the text is divided into three parts. First, dedicating to sentient beings and dedicating to Bodhi. Second, 'Buddhaputra (son of the Buddha) Bodhisattva-mahāsattva (great Bodhisattva) when dedicating in this way, not attached to karma,' clarifies dedicating to reality. Third, 'Buddhaputra Bodhisattva-mahāsattva, with these roots of goodness, universally gives to the world,' summarizes the three types of dedication. Now, let's look at the first part, which is further divided into two. First, dedicating one's own cultivated goodness, wishing it to become resources to give to sentient beings. Second, 'Buddhaputra Bodhisattva-mahāsattva, with the accumulated roots of goodness, in every thought,' again dedicates this giving, wishing sentient beings to be complete with wealth and Dharma. Now, let's talk about 'Dharma,' which is also divided into two. First, generally showing the essential period, and second, 'wishing below' separately highlighting the implementation. Now, let's look at the first part, why particularly wishing to accomplish the implementation, one is because one possesses the conditions for practice, saying 'cultivating the Bodhisattva path.' Second, it is because sentient beings obtain real benefits, saying 'bestowing on all.' Third, giving is the head of practice, taking one example can be analogized to the other four. Then this one implementation possesses all practices. In the second part, separately highlighting, first wishing to accomplish external giving, and later 'Buddhaputra Bodhisattva-mahāsattva again makes this thought below' wishing to accomplish internal giving. Using sentient and non-sentient as the division between internal and external. Now, let's look at the first part, divided into four. One is to show the vastness of giving, each as many as Asaṃkhyeya (innumerable). Second, 'if below' distinguishes the infinity of giving, long time, many fields of merit, seeking without satiety. Third, 'Buddhaputra below,' clarifies the excellence of giving, being away from faults, according with manifestation. The text has ten sentences, the first five sentences are away from faults, regretting endlessly then generates heat and vexation. The latter five sentences are in accordance with reason, the first two sentences are great wisdom, the latter three sentences are great compassion. Fourth is 'again Buddhaputra,' summarizing the accomplishment of two practices, that is, by the practice of dedication to accomplish implementation. The second part, the text on internal giving is divided into four. First, targeting one field of merit, showing the vastness of giving, that is, one sentient being is giving many things, each as many as Asaṃkhyeya. Second, 'Bodhisattva below,' taking one as an example for the others, highlighting the infinity of giving. First, taking people as an example for people, 'Buddhaputra below' taking places as an example for places. Generally summarizing its meaning, there are six infinities, one thing, two times, three minds, four fields, five giving, six places. Great compassion below, summarizing the accomplishment of what is done, including six infinities. One place pervades the Dharmadhātu (Dharma realm) therefore universally covers. Two times exhaust the Anāgata (future) therefore without cessation. Three fields exhaust the realm of beings and add compassion.

四施隨所求而滿足。五物該種種行不息。六心住大施而無疲。四佛子下。顯施殊勝離過成德。有二十心。初一牒前起后。后所謂下正顯一十九心。一不染施行。二不為施縛。三由遮前二故得解脫。四違緣不傾。五詣甚深理。六無相善攝。上六皆巧便殊勝。次五清凈殊勝。初句總。總無二執故。下四別。初句無我執。餘三無法執。一不取法相故。二了唯心性故。三見性空故。次有三心即安住殊勝。初句為總。菩薩種性萬行齊修。皆可貴故。二心為別無瑕而明故。次有二心。即迴向殊勝善決諸義。具三迴向故。次有一心即意樂殊勝。悲愍一切故。后之二心依止殊勝。依菩提心故。初句因后句果。上顯施中廣大無限。即事業殊勝。具上七勝檀度行成。第二回上施行。愿令眾生具足財法中。文分為三。第一慈悲迴向。二又勸眾生下勸物迴向。三又以諸善如是迴向下。究竟迴向。今初分三。初正明迴向。二佛子菩薩摩訶薩如是迴向時發歡喜心下。明迴向所為。三佛子菩薩摩訶薩如是悲愍下。結其成益。今初先總標。后所謂下別顯十愿。初一豐財以財施故。余皆具法。積善本故。文意總顯。第二回向所為中二。先牒前起后。后為令下隨義別顯。總有一百一十句。文分為二。前七十二句。令成行布修因至果。后三十八句。令成圓融因

【現代漢語翻譯】現代漢語譯本四、以所求之物滿足他人。（四施：隨眾生所需，施予財物、佛法、無畏和歡喜）五、所施之物涵蓋種種善行，永不停息。六、心安住于廣大的佈施之中，而無疲厭。（四、佛子）下面，彰顯佈施的殊勝，遠離過失，成就功德。有二十種心。最初一句是承接前文，引出後文。後面的『所謂』以下，正式闡述這十九種心。一、不執著于佈施的行為。二、不被佈施所束縛。三、因為遮止了前兩種執著，所以得到解脫。四、不被違逆的因緣所動搖。五、趨向甚深的道理。六、以無相的智慧來攝持。以上六種都是方便的殊勝之處。接下來五種是清凈的殊勝之處。第一句是總說，因為沒有我法二執。下面四句是分別解說。第一句是沒有我執。其餘三句是沒有法執。一、不執取法的表相。二、明瞭萬法唯是心性所現。三、了見諸法性空。接下來有三種心，是安住的殊勝之處。第一句是總說，菩薩的種性，萬行齊修，都是可貴的。后兩種心是分別解說，沒有瑕疵而光明。接下來有兩種心，是迴向的殊勝之處，善於決斷諸種義理，具足三種迴向。接下來有一種心，是意樂的殊勝之處，悲憫一切眾生。最後的兩種心是依止的殊勝之處，依止菩提心。第一句是因，后一句是果。以上彰顯佈施中的廣大無邊，是事業的殊勝之處，具足以上七種殊勝，檀那波羅蜜（Dānapāramitā，佈施波羅蜜）得以成就。第二、迴向佈施的行為，愿令眾生具足財物和佛法。文分為三部分。第一部分是慈悲迴向。第二部分是『又勸眾生』以下，勸導以所施之物迴向。第三部分是『又以諸善如是迴向』以下，究竟迴向。現在先說第一部分，分為三部分。首先是正式說明迴向。其次是『佛子菩薩摩訶薩如是迴向時發歡喜心』以下，說明迴向的目的。再次是『佛子菩薩摩訶薩如是悲愍』以下，總結迴向的成就和利益。現在先說第一部分，先總標，然後『所謂』以下分別闡述十種愿。第一種是豐饒的財物，因為是財施的緣故。其餘都是具足佛法，積累善行的根本。文意是總體的顯現。第二、在迴向的目的中，分為兩部分。先是承接前文，引出後文。然後是『為令』以下，隨著義理分別闡述。總共有一百一十句。文分為兩部分。前七十二句，使之成就行布，修因至果。后三十八句，使之成就圓融的因。

【English Translation】 English version Four, satisfying others with whatever they seek. (Four kinds of giving: providing material goods, Dharma, fearlessness, and joy according to the needs of sentient beings) Five, the things given encompass all kinds of virtuous conduct, never ceasing. Six, the mind dwells in great giving without weariness. (Four, sons of the Buddha) Below, it highlights the excellence of giving, being free from faults and accomplishing virtues. There are twenty types of minds. The first sentence connects the preceding and introduces the following. The 'so-called' below formally elucidates these nineteen minds. One, not being attached to the act of giving. Two, not being bound by giving. Three, because of preventing the first two attachments, one attains liberation. Four, not being swayed by adverse conditions. Five, approaching profound principles. Six, being embraced by non-attachment wisdom. The above six are all excellent in skillful means. The next five are excellent in purity. The first sentence is a general statement, because there is no dualistic attachment to self and Dharma. The following four sentences are separate explanations. The first sentence is without attachment to self. The remaining three sentences are without attachment to Dharma. One, not grasping the appearance of Dharma. Two, understanding that all phenomena are manifestations of mind-only. Three, seeing the emptiness of nature. Next, there are three minds, which are excellent in abiding. The first sentence is a general statement, the nature of a Bodhisattva (Bodhisattva, 菩薩), cultivating all practices simultaneously, all are precious. The latter two minds are separate explanations, without flaws and luminous. Next, there are two minds, which are excellent in dedication, being good at resolving all kinds of meanings, possessing three kinds of dedication. Next, there is one mind, which is excellent in intention, having compassion for all sentient beings. The last two minds are excellent in reliance, relying on the Bodhicitta (Bodhicitta, 菩提心). The first sentence is the cause, the latter sentence is the result. The above highlights the vastness and boundlessness in giving, which is the excellence of activity, possessing the above seven excellences, Dānapāramitā (Dānapāramitā, 佈施波羅蜜) is accomplished. Second, dedicating the act of giving, wishing that sentient beings be endowed with wealth and Dharma. The text is divided into three parts. The first part is compassionate dedication. The second part is from 'also exhorting sentient beings' below, exhorting to dedicate with the things given. The third part is from 'also with all virtues thus dedicate' below, ultimate dedication. Now, first say the first part, divided into three parts. First, formally explain the dedication. Second, 'sons of the Buddha, Bodhisattva Mahāsattvas (Bodhisattva Mahāsattvas, 菩薩摩訶薩) thus when dedicating, generate joyful mind' below, explain the purpose of dedication. Again, 'sons of the Buddha, Bodhisattva Mahāsattvas thus with compassion' below, summarize the accomplishment and benefits of dedication. Now, first say the first part, first generally state, then 'so-called' below separately elaborate ten vows. The first is abundant wealth, because it is the cause of material giving. The rest are all endowed with Dharma, the root of accumulating virtuous conduct. The meaning of the text is a general manifestation. Second, in the purpose of dedication, it is divided into two parts. First, connecting the preceding and introducing the following. Then 'in order to' below, separately elaborate according to the meaning. There are a total of one hundred and ten sentences. The text is divided into two parts. The first seventy-two sentences, make it accomplish the arrangement of conduct, cultivating cause to result. The latter thirty-eight sentences, make it accomplish the perfect and harmonious cause.

圓果滿。此二無礙為迴向意。亦是前自分后勝進。前中六。初二十一句。為令修善趣賢首位之行。然純明施行。末云攝如來智施行者。照三輪空離諸分別。同菩提故。二為令一切善根下十句。成種性位中修行。三有十句。令成解行位中修行。第十云無量者。四等也。四從成就清凈等施心下。令成十地位中修十度行。七云滿無邊凈法界。此通事理故曰無邊。是方便度也。八成滿神通即是大愿。九住平等方可名力。十入佛境是謂智圓。五有十句。令成等覺位中修行。故皆有普言。六從具諸相好下有十一句。令成佛果位中行。言六十種音者。第十回向有而不具。至文當知。密跡力士經第二具說。莊嚴論亦引此經。而云百千種法而以莊嚴者。不思議法品云。如來具足六十種音聲。一一音有五百分。一一分有無量百千清凈之音。以為嚴好即其事也。復有處說六十四音。以聲有八轉。謂體業具為從屬於呼。是八轉聲各具八德。所謂調和聲柔軟聲。諦了聲易解聲。無錯謬聲無雌小聲。廣大聲深遠聲。八八則有六十四種。四云無盡法明者。第八地云。如來法明有無量轉等。第十云一莊嚴者。無二相故。以一莊嚴嚴一切故。無量莊嚴者眾多差別故。大莊嚴者稱法界故。若依若正皆具此嚴。第二悉能往詣下三十八句。明圓融行。因圓果滿。

【現代漢語翻譯】現代漢語譯本圓果滿。此二無礙為迴向意，也是前自分后勝進。前中六，初二十一句，是爲了使修善之人達到賢首位之行，然後純粹明白地施行。最後說『攝如來智施行者』，是照三輪空，遠離各種分別，與菩提相同之故。二是爲了使一切善根下十句，成就種性位中的修行。三有十句，使成就解行位中的修行。第十句說『無量』，是四等（四無量心）的意思。四從成就清凈等施心下，使成就十地位中修十度行。七說『滿無邊凈法界』，這貫通事理，所以說『無邊』，是方便度。八成就圓滿神通即是大愿。九安住平等方可名為力。十進入佛境是謂智圓。五有十句，使成就等覺位中的修行，所以都有『普』字。六從具諸相好下有十一句，使成就佛果位中的修行。說六十種音者，第十回向有而不全，到經文時自會明白。《密跡力士經》第二詳細說明。《莊嚴論》也引用此經，說用百千種法來莊嚴。不思議法品說，如來具足六十種音聲，每一種音有五百分，每一分有無量百千清凈之音，用來莊嚴，就是這件事。又有地方說六十四音，因為聲音有八轉，即體、業、具、為、從、屬於、呼這八轉聲各具八德，即調和聲、柔軟聲、諦了聲、易解聲、無錯謬聲、無雌小聲、廣大聲、深遠聲。八八則有六十四種。四說『無盡法明』，第八地（不動地）說，如來法明有無量轉等。第十說『一莊嚴』，因為沒有二相的緣故，用一莊嚴來莊嚴一切的緣故。無量莊嚴，因為眾多差別的緣故。大莊嚴，因為稱合法界的緣故。無論是依報還是正報，都具備這種莊嚴。第二悉能往詣下三十八句，說明圓融行，因圓果滿。

【English Translation】 English version 『Yuan Guo Man』. These two being unobstructed is the meaning of dedication (迴向, huíxiàng), and it is also the advancement from the initial self-division to the subsequent victory. Among the former six, the initial twenty-one sentences are to enable the cultivation of goodness to reach the practice of the position of the Worthy Head (賢首位, xiánshǒu wèi), and then purely and clearly implement it. The last sentence, 『Those who practice embracing the wisdom of the Tathagata (如來, Rúlái)』, illuminates the emptiness of the three wheels (三輪, sānlún), is free from all distinctions, and is the same as Bodhi (菩提, Pútí). Second, the ten sentences from 『To enable all good roots』 accomplish cultivation in the stage of lineage (種性位, zhǒngxìng wèi). Third, there are ten sentences to accomplish cultivation in the stage of understanding and practice (解行位, jiěxíng wèi). The tenth sentence says 『immeasurable』, which means the four immeasurables (四等, sì děng) [four immeasurable minds]. Fourth, from 『Accomplishing pure and equal giving mind』 onwards, it enables the accomplishment of the ten perfections (十度, shídù) practice in the ten Bhumi (十地, Shí dì) stages. Seventh, it says 『Full of the boundless pure Dharma realm (法界, Fǎjiè)』, which connects both phenomena and principle, so it is called 『boundless』, which is the perfection of skillful means. Eighth, accomplishing perfect supernatural powers is the great vow. Ninth, only by dwelling in equality can it be called strength. Tenth, entering the Buddha realm is called the perfection of wisdom. Fifth, there are ten sentences to accomplish cultivation in the stage of equal enlightenment (等覺位, děngjué wèi), so they all have the word 『universal』. Sixth, from 『Possessing all auspicious marks』 onwards, there are eleven sentences to accomplish practice in the stage of Buddhahood. It is said that there are sixty kinds of sounds; the tenth dedication is incomplete, but it will be understood when it comes to the text. The second part of the Secret Traces Vajra-wielding One Sutra (密跡力士經, Mìjī Lìshì Jīng) explains it in detail. The Treatise on Adornment (莊嚴論, Zhuāngyán Lùn) also quotes this sutra, saying that it is adorned with hundreds of thousands of dharmas. The chapter on inconceivable dharmas says that the Tathagata possesses sixty kinds of sounds, each sound has five hundred parts, and each part has immeasurable hundreds of thousands of pure sounds to adorn it, which is the matter. There are also places that say sixty-four sounds, because the sound has eight transformations, namely, substance, action, tool, for, from, belonging to, and calling. These eight transformed sounds each have eight virtues, namely, harmonious sound, soft sound, truthful sound, easy-to-understand sound, error-free sound, non-feminine sound, vast sound, and profound sound. Eight eights are sixty-four kinds. Fourth, it says 『Endless Dharma light』; the eighth Bhumi (immovable ground) says that the Tathagata's Dharma light has immeasurable transformations, etc. Tenth, it says 『One adornment』 because there is no duality, and because one adornment is used to adorn everything. Immeasurable adornments are because of the many differences. Great adornment is because it matches the Dharma realm. Whether it is the dependent reward or the proper reward, both possess this adornment. Second, 『All can go to』 onwards, the thirty-eight sentences explain the perfect and harmonious practice, where the cause is perfect and the result is complete.

明位位中有佛義故。若將此下屬前佛果。則令果中有修菩薩行。遇善知識便違正理。文分為四。初十句。令眾生於種性位因行圓滿。四云行不動業得無礙果者。譭譽不動則觸境無礙。有云其因有四。一就機法施。二無障礙愿。三悲心亡己為物受生。四修法性镕融行感三業。皆無功用盡眾生界。同時普應無所障礙。二從了達正法下十句。令解行位中因圓果滿。二云大力田者。謂于其中種少善根。能壞大惑故。三云堅固第一者。悲智大愿無能壞故。三從悉能具足一切菩薩清凈心下八句。令十地位中因行圓滿。晉經第一名直心平等。即初證真如。此約離障故云清凈。二云見善知識生大歡喜。正順初地得見多佛。故云咸事。四從令得一切智成等正覺下十句。令成佛果圓滿。八云非一非異等者。即十通中。無體性無作神通。以了一切為無為等非一異故。於一切染凈自他等境。轉變自在相即相作而非一異。業用無礙又非一異應成四句。如十忍品說。然上諸義。望一一位各有所由。恐厭繁文舉其大略耳。又行布圓融無礙不可定執。第三結其成益中二。先結前生后。后咸令下別顯益相。文有十三句。顯二種生攝一切德。初三句顯勝妙生。二句為因一句為果。清凈者戒受人天身。離慳者。施有大財位。人天財位即勝妙生。有大威德。后之

【現代漢語翻譯】現代漢語譯本明位位中有佛義故。若將此下屬前佛果。則令果中有修菩薩行。遇善知識便違正理。文分為四。初十句。令眾生於種性位因行圓滿。四云行不動業得無礙果者。譭譽不動則觸境無礙。有云其因有四。一就機法施。二無障礙愿。三悲心亡己為物受生。四修法性镕融行感三業。皆無功用盡眾生界。同時普應無所障礙。二從了達正法下十句。令解行位中因圓果滿。二云大力田者。謂于其中種少善根。能壞大惑故。三云堅固第一者。悲智大愿無能壞故。三從悉能具足一切菩薩清凈心下八句。令十地位中因行圓滿。晉經第一名直心平等。即初證真如。此約離障故云清凈。二云見善知識生大歡喜。正順初地得見多佛。故云咸事。四從令得一切智成等正覺下十句。令成佛果圓滿。八云非一非異等者。即十通中。無體性無作神通。以了一切為無為等非一異故。於一切染凈自他等境。轉變自在相即相作而非一異。業用無礙又非一異應成四句。如十忍品說。然上諸義。望一一位各有所由。恐厭繁文舉其大略耳。又行布圓融無礙不可定執。第三結其成益中二。先結前生后。后咸令下別顯益相。文有十三句。顯二種生攝一切德。初三句顯勝妙生。二句為因一句為果。清凈者戒受人天身。離慳者。施有大財位。人天財位即勝妙生。有大威德。后之因為在每個位次中都有佛的意義，如果把這些歸於前面的佛果，就會導致在果位中還要修菩薩行，遇到善知識就違背了正理。文章分為四個部分。首先是前十句，使眾生在種性位上因行圓滿。其中說到『行不動業得無礙果』，意思是說，對於譭謗和讚譽不動心，那麼接觸任何境界都不會有障礙。有人說，其中的原因有四個：一是根據眾生的根器施予佛法，二是發無障礙的愿，三是以悲心忘卻自我，爲了眾生而受生，四是修習法性，使之融合貫通行感三業，達到無功用的境界，在整個眾生界中，同時普遍地應現，沒有任何障礙。第二部分是從『了達正法』開始的十句，使解行位中因圓果滿。其中說到『大力田』，意思是說，在其中種下少許善根，就能摧毀巨大的迷惑。其中說到『堅固第一』，是因為悲智大愿無法被摧毀。第三部分是從『悉能具足一切菩薩清凈心』開始的八句，使十地位中因行圓滿。《晉經》第一品名為『直心平等』，就是初次證悟真如。這裡是從遠離障礙的角度來說『清凈』。其中說到『見善知識生大歡喜』，正是順應了初地菩薩得見眾多佛的境界，所以說『咸事』。第四部分是從『令得一切智成等正覺』開始的十句，使成佛的果位圓滿。其中說到『非一非異』等等，就是十神通中的無體性無作神通，因為明瞭一切法為無為等等，所以說非一非異。對於一切染凈、自他等等境界，轉變自在，相即相作，而不是單一或差異。業用無礙，又非一非異，應該形成四句。如同《十忍品》所說。然而，以上各種意義，相對於每一個位次，都有其各自的原因。恐怕厭煩冗長的文字，所以只舉其大略。而且，行布圓融無礙，不可執著于固定不變。第三部分總結其成就和利益，分為兩個部分。先總結前生后，然後從『咸令』開始分別顯示利益的相狀。文章有十三句，顯示兩種生攝取一切功德。最初三句顯示勝妙生，兩句為因，一句為果。『清凈』指的是持戒，可以獲得人天之身。『離慳』指的是佈施，可以獲得巨大的財富和地位。人天財位就是勝妙生，具有巨大的威德，之後...

【English Translation】 English version Because there is the meaning of Buddha in each position, if these are attributed to the preceding Buddha-fruit, it would lead to the need to cultivate Bodhisattva practices even in the fruit position, and encountering a virtuous teacher would violate the correct principle. The text is divided into four parts. The first ten sentences cause sentient beings to perfect their causal practices in the seed-nature position. The fourth sentence, 'Acting without moving karma obtains unobstructed fruit,' means that being unmoved by defamation and praise leads to unobstructedness in encountering any circumstance. Some say there are four causes for this: first, teaching the Dharma according to the capacity of beings; second, making vows without obstacles; third, forgetting oneself with a compassionate heart and being born for the sake of beings; fourth, cultivating the nature of Dharma, making it merge and penetrate the three karmas, reaching a state of no effort, universally responding simultaneously in the entire realm of sentient beings without any obstruction. The second part, from 'Understanding the correct Dharma' onwards, consists of ten sentences that cause the causal practices to be perfected in the position of understanding and practice. The second sentence, 'Field of great strength,' means that planting a small amount of good roots within it can destroy great delusions. The third sentence, 'Firm and foremost,' is because the great vows of compassion and wisdom cannot be destroyed. The third part, from 'Fully possessing the pure mind of all Bodhisattvas' onwards, consists of eight sentences that cause the causal practices to be perfected in the ten Bhumi positions. The first chapter of the Jin Sutra is named 'Straightforward Mind Equality,' which is the initial realization of Suchness. Here, 'purity' is spoken of from the perspective of being free from obstacles. The second sentence, 'Seeing virtuous teachers generates great joy,' precisely accords with the state of a Bodhisattva in the first Bhumi seeing many Buddhas, hence 'all serve.' The fourth part, from 'Causing to attain all-knowing wisdom and complete perfect enlightenment' onwards, consists of ten sentences that cause the fruit of Buddhahood to be perfected. The eighth sentence, 'Neither one nor different,' refers to the non-substantial, non-active supernatural power among the ten supernatural powers, because understanding all dharmas as non-active, etc., is neither one nor different. Regarding all defiled and pure, self and other, etc., realms, transforming freely, being identical and acting upon each other, but not being singular or different. The function of karma is unobstructed, and again, neither one nor different, which should form four sentences, as described in the Chapter on the Ten Forbearances. However, the above meanings each have their respective causes in relation to each position. Fearing tedious and lengthy text, only the general outline is given. Moreover, the unobstructedness of the practice of arrangement and integration should not be clung to as fixed and unchanging. The third part summarizes its accomplishments and benefits, divided into two parts. First, it summarizes the preceding and then, from 'Causing all' onwards, separately reveals the aspects of benefits. The text has thirteen sentences, showing that two kinds of birth encompass all merits. The first three sentences show the excellent birth, with two sentences as the cause and one sentence as the result. 'Purity' refers to upholding precepts, which can obtain human and heavenly bodies. 'Freedom from stinginess' refers to giving, which can obtain great wealth and status. Human and heavenly wealth and status are excellent births, possessing great power and virtue, and afterwards...

十句顯功德生。功德生者即決定勝道。有人天中具大財位。無信解等非功德生。一生大信解。揀異邪小。二永離三毒障。翳即癡濁即是貪。亦兼余障故致諸言。三其心下即離毒之德。初句為總。質直下別。由離瞋故質直柔軟。由離貪故無有諂曲。由離癡翳故無有迷惑愚癡。四修真定慧為出離道。五運同體悲為平等心。六入無漏因為白凈法。七由離前過不惱眾生。自行無失兼能迴向。八自他兼利。九滅除惡因。十修行善本。第二勸物迴向中二。先令悲智雙行而成迴向。后為令下明迴向意。意通能所。約能菩薩為此故教。約所教其當如是為。文有六句。二中性即體性義。即所以通於理事。第三又以下究竟迴向。上來展轉回向以隨宜故。或通因果世及出世。今迴向既終惟愿得成究竟之果。安隱者無障惱故。安樂者唯寂滅故。第二回向實際中。先牒前隨相。后不著下正顯離相。十句五對。一已業因果。二自己身財。三起行方處。四所化眾生。五所回行法。亦通一切。不著一切法者。了法空故。不著無一切者。空亦空故。第三佛子已下。總結三種迴向。近仍前起。謂即上離相不礙隨相。遠結上文。普施世間即向眾生。愿產生佛即向菩提。得清凈心下即向實際。成就三世佛種即總結三種迴向之能。大文第二回向成益即此行所成廣大

【現代漢語翻譯】現代漢語譯本十句彰顯功德生（功德所生）。功德生，即是決定勝道。有人天之中具有很大的財富和地位，但沒有信心和理解等，就不是功德生。一生具有大的信心和理解，是爲了區別于邪見和小乘。二、永遠遠離貪嗔癡三種毒障。翳，就是癡；濁，就是貪。也包括其他的障礙，所以用『諸』字來概括。三、內心正直，這是遠離毒害的功德。第一句是總說，『質直』等是分別解釋。因為遠離嗔恨，所以質直柔軟；因為遠離貪婪，所以沒有諂媚虛偽；因為遠離愚癡，所以沒有迷惑和愚蠢。四、修習真定和智慧，是爲了出離輪迴的道路。五、運用同體大悲心，作為平等心。六、進入無漏的因地，是爲了獲得清凈的法。七、因為遠離了之前的過失，所以不惱害眾生。自己修行沒有過失，並且能夠迴向。八、自利利他，兼顧利益。九、滅除惡的因緣。十、修行善的根本。第二部分是勸導迴向，分為兩部分。首先是使悲智雙運，從而成就回向。然後用『為令下』來闡明迴向的意義。意義貫通能迴向者和所迴向者。從能迴向者來說，菩薩因為這個緣故而教導；從所迴向者來說，應當這樣做。文中有六句。『二中性』，就是體性的意義，也就是貫通事和理的道理。第三，『又以下』是究竟迴向。之前的輾轉回向，是隨順因緣，或者貫通因果、世間和出世間。這次的迴向既然結束，只希望成就究竟的果位。『安隱』是沒有障礙和煩惱的緣故；『安樂』是隻有寂滅的緣故。第二是迴向實際。首先是依照之前的隨順相狀，然後『不著下』是真正顯示遠離相狀。十句分為五對：一、已造的業的因和果。二、自己的身和財。三、發起行為的方位和處所。四、所教化的眾生。五、所迴向的行法，也貫通一切。『不著一切法』，是因爲了解法的空性。『不著無一切』，是因為空性也是空性的緣故。第三，『佛子已下』，總結三種迴向。靠近仍然是之前的發起，就是說上面的離相不妨礙隨相。從遠處總結上文，普遍施與世間，就是迴向眾生；願望產生佛，就是迴向菩提；得到清凈心，就是迴向實際。成就三世佛種，就是總結三種迴向的功用。大的方面來說，第二是迴向成就利益，就是這種行為所成就的廣大利益。 English version These ten sentences manifest the merit-born (Gongdesheng). Merit-born is the decisive path to victory. Someone in the heavens or among humans may possess great wealth and position, but without faith and understanding, they are not merit-born. Firstly, having great faith and understanding in this life distinguishes one from heretical views and the Small Vehicle (Hinayana). Secondly, one is forever free from the three poisons: greed, anger, and ignorance. 'E' (翳) means ignorance; 'Zhuo' (濁) means greed. It also includes other obstacles, hence the use of 'all' to encompass them. Thirdly, having an upright mind is the virtue of being free from poisons. The first sentence is a general statement, while 'upright' etc., are specific explanations. Because one is free from anger, one is upright and gentle; because one is free from greed, one is without flattery and deceit; because one is free from ignorance, one is without delusion and foolishness. Fourthly, cultivating true concentration (Samadhi) and wisdom (Prajna) is the path to liberation. Fifthly, employing the great compassion of oneness as the mind of equality. Sixthly, entering the ground of non-outflow (Anasrava) as the cause for obtaining pure Dharma. Seventhly, because one is free from previous faults, one does not harm sentient beings. One's own practice is without error, and one is able to dedicate the merit. Eighthly, benefiting oneself and others, benefiting both. Ninthly, eradicating evil causes. Tenthly, cultivating the roots of goodness. The second part is encouraging dedication, divided into two parts. First, it is to make compassion and wisdom work together, thereby accomplishing dedication. Then, 'to cause the following' clarifies the meaning of dedication. The meaning connects the dedicator and the dedicated. From the perspective of the dedicator, Bodhisattvas teach for this reason; from the perspective of the dedicated, one should do so. There are six sentences in the text. 'The nature in the second' is the meaning of essence, that is, the principle that connects phenomena and noumenon. Thirdly, 'again below' is the ultimate dedication. The previous transfer of dedication is according to circumstances, or connects cause and effect, mundane and supramundane. Since this dedication is finished, one only hopes to achieve the ultimate fruition. 'Peace' is because there are no obstacles and afflictions; 'joy' is only because of Nirvana. The second is dedication to reality. First, it is according to the previous following of characteristics, then 'not attached below' is the true manifestation of being free from characteristics. The ten sentences are divided into five pairs: Firstly, the cause and effect of past karma. Secondly, one's own body and wealth. Thirdly, the direction and place of initiating action. Fourthly, the sentient beings to be transformed. Fifthly, the Dharma of dedication, also connecting all. 'Not attached to all dharmas' is because one understands the emptiness of dharmas. 'Not attached to non-all' is because emptiness is also empty. Thirdly, 'Buddhist disciples below' summarizes the three dedications. Near is still the previous arising, that is, the above detachment does not hinder following characteristics. From afar, it summarizes the above text, universally giving to the world, that is, dedicating to sentient beings; wishing to become a Buddha, that is, dedicating to Bodhi; obtaining a pure mind, that is, dedicating to reality. Accomplishing the Buddha-seed of the three times is to summarize the function of the three dedications. In a large sense, the second is the accomplishment of benefits through dedication, which is the vast benefit accomplished by this practice.

【English Translation】 English version These ten sentences manifest the merit-born (Gongdesheng). Merit-born is the decisive path to victory. Someone in the heavens or among humans may possess great wealth and position, but without faith and understanding, they are not merit-born. Firstly, having great faith and understanding in this life distinguishes one from heretical views and the Small Vehicle (Hinayana). Secondly, one is forever free from the three poisons: greed, anger, and ignorance. 'E' (翳) means ignorance; 'Zhuo' (濁) means greed. It also includes other obstacles, hence the use of 'all' to encompass them. Thirdly, having an upright mind is the virtue of being free from poisons. The first sentence is a general statement, while 'upright' etc., are specific explanations. Because one is free from anger, one is upright and gentle; because one is free from greed, one is without flattery and deceit; because one is free from ignorance, one is without delusion and foolishness. Fourthly, cultivating true concentration (Samadhi) and wisdom (Prajna) is the path to liberation. Fifthly, employing the great compassion of oneness as the mind of equality. Sixthly, entering the ground of non-outflow (Anasrava) as the cause for obtaining pure Dharma. Seventhly, because one is free from previous faults, one does not harm sentient beings. One's own practice is without error, and one is able to dedicate the merit. Eighthly, benefiting oneself and others, benefiting both. Ninthly, eradicating evil causes. Tenthly, cultivating the roots of goodness. The second part is encouraging dedication, divided into two parts. First, it is to make compassion and wisdom work together, thereby accomplishing dedication. Then, 'to cause the following' clarifies the meaning of dedication. The meaning connects the dedicator and the dedicated. From the perspective of the dedicator, Bodhisattvas teach for this reason; from the perspective of the dedicated, one should do so. There are six sentences in the text. 'The nature in the second' is the meaning of essence, that is, the principle that connects phenomena and noumenon. Thirdly, 'again below' is the ultimate dedication. The previous transfer of dedication is according to circumstances, or connects cause and effect, mundane and supramundane. Since this dedication is finished, one only hopes to achieve the ultimate fruition. 'Peace' is because there are no obstacles and afflictions; 'joy' is only because of Nirvana. The second is dedication to reality. First, it is according to the previous following of characteristics, then 'not attached below' is the true manifestation of being free from characteristics. The ten sentences are divided into five pairs: Firstly, the cause and effect of past karma. Secondly, one's own body and wealth. Thirdly, the direction and place of initiating action. Fourthly, the sentient beings to be transformed. Fifthly, the Dharma of dedication, also connecting all. 'Not attached to all dharmas' is because one understands the emptiness of dharmas. 'Not attached to non-all' is because emptiness is also empty. Thirdly, 'Buddhist disciples below' summarizes the three dedications. Near is still the previous arising, that is, the above detachment does not hinder following characteristics. From afar, it summarizes the above text, universally giving to the world, that is, dedicating to sentient beings; wishing to become a Buddha, that is, dedicating to Bodhi; obtaining a pure mind, that is, dedicating to reality. Accomplishing the Buddha-seed of the three times is to summarize the function of the three dedications. In a large sense, the second is the accomplishment of benefits through dedication, which is the vast benefit accomplished by this practice.

之德。有四佛子即為四段。第一佛子成因位廣大德。二一佛子果位清凈德。三會違自在德。四相盡平等德。前之二段即隨相益。后之二段即離相益。又初一現成德。次一當成德。此二因果一對三。是會相德四。是得實德。此二會違攝法對。今初先牒成益之時。顯正修時即成此益。后超出下正顯。顯有十二句。初二為總。初句顯深無能過故。后句顯廣嘆不盡故。后十句別攝為五對。初二所行所見。對行中初行行。后詣剎所見中。初見果后見因。二說法深廣對。事理善巧故。法義甚深總持廣包。辭辯無斷。三為眾生下現身嚴剎對。于嚴剎中先果后因。四唸唸令下成就攝生對。初成就。後於彼下攝取。五得無礙下遠聽速往對。初明遠聽聽必修行。后住無得下。速往往皆無得。不假靜慮故曰無依。不起加行故云無作。不染通境故云無著。依此無依故能剎那頓現等。同一見者詣剎雖多道風無異。第二果德清凈文分為二。一牒現況當。謂結前因德尚爾無盡。況當成果德。豈可量耶。二一切佛剎下。懸解當相。謂成果之狀略舉此十。前六果相圓備。后四舉因顯果。謂此果滿由因圓故。皆言清凈者。無染不盡。云平等者無理不證。染凈皆虛故云平等凈符乎理但云清凈。此上因果德用。若非圓教諸位相攝。何容地前得斯無礙。第三會違自

【現代漢語翻譯】之德。有四佛子即為四段。第一佛子成就因位的廣大功德。第二佛子成就果位的清凈功德。第三是會通違逆的自在功德。第四是相盡的平等功德。前面的兩段是隨順事相的利益，後面的兩段是遠離事相的利益。另外，第一段是現成的功德，第二段是將來成就的功德。這兩段因果相對。第三段是會通事相的功德，第四段是獲得真實功德。這兩段會通違逆，總攝一切法。現在首先說明成就利益的時候，顯現正修的時候就能成就這種利益，後面超出下文來顯現。顯現有十二句，最初兩句是總說，第一句顯現深奧，沒有人能夠超過，第二句顯現廣博，讚歎不盡。後面的十句分別歸納為五對。最初兩句是所行和所見相對。在行持中，先是行持，后是到達佛剎。在所見中，先見果，后見因。第二是說法深廣相對，因為在事理上善巧，所以法義甚深，總持廣博，辭辯無礙。第三是『為眾生』以下，顯現身相莊嚴佛剎相對。在莊嚴佛剎中，先說果，后說因。第四是『唸唸令』以下，成就和攝受眾生相對。先是成就，后是『于彼下』攝取。第五是『得無礙』以下，遙遠聽聞和迅速前往相對。先說明遙遠聽聞，聽聞必定修行。后是『住無得下』，迅速前往，往往都沒有所得。不憑藉靜慮，所以說無依。不起加行，所以說無作。不染著通境，所以說無著。依靠這種無依，所以能夠剎那間頓然顯現等等。同一個見者，到達的佛剎雖然很多，但道風沒有差異。第二果德清凈文分為二。一是說明現在的情況和將來的情況。說的是總結前面的因德尚且無窮無盡，何況將來成就的果德，怎麼可以衡量呢？二是『一切佛剎下』，懸設解釋將來的相狀。說的是成就的狀況，略舉這十種。前面六種是果相圓滿具備，後面四種是舉因顯果。說的是這種果滿是因為因圓滿的緣故。都說清凈，是沒有染污，沒有窮盡。說平等，是沒有道理不能證得。染凈都是虛妄的，所以說平等。清凈符合道理，但只說清凈。這上面的因果德用，如果不是圓教諸位相攝，怎麼能在地前得到這種無礙？第三會違自在

【English Translation】 virtues. There are four Buddha-sons, which constitute four sections. The first Buddha-son achieves the vast virtue of the causal stage. The second Buddha-son achieves the pure virtue of the fruition stage. The third is the virtue of unhindered freedom in reconciling contradictions. The fourth is the virtue of equality in the exhaustion of characteristics. The first two sections are benefits that accord with phenomena, while the latter two are benefits that transcend phenomena. Furthermore, the first is a virtue of present accomplishment, and the second is a virtue of future accomplishment. These two, cause and effect, are a pair. The third is the virtue of reconciling phenomena, and the fourth is the virtue of attaining reality. These two reconcile contradictions and encompass all dharmas. Now, first, it is stated that at the time of achieving benefits, manifesting correct practice will achieve these benefits. Later, it goes beyond the following text to reveal it. The revelation has twelve sentences. The first two sentences are general. The first sentence reveals profundity, so that no one can surpass it. The second sentence reveals vastness, so that praise is inexhaustible. The following ten sentences are separately summarized into five pairs. The first two are the relative of what is practiced and what is seen. In practice, first is practice, then is arrival at the Buddha-land. In what is seen, first is seeing the fruit, then is seeing the cause. The second is the relative of the depth and breadth of the Dharma teaching. Because of skillfulness in matters and principles, the Dharma meaning is very profound, the total retention is broad and inclusive, and the eloquence is uninterrupted. The third is 'For sentient beings' below, revealing the adornment of the body and the Buddha-land relative. In the adornment of the Buddha-land, first is the fruit, then is the cause. The fourth is 'Moment by moment causing' below, the achievement and the reception of sentient beings relative. First is achievement, then is 'In that below' reception. The fifth is 'Attaining unobstructed' below, distant hearing and rapid arrival relative. First, it is explained that distant hearing, hearing must be practiced. Later, it is 'Dwelling without attainment below', rapid arrival, often without attainment. Not relying on meditative concentration, therefore it is said to be without reliance (wu yi). Not arising from additional effort, therefore it is said to be without action (wu zuo). Not being tainted by the common realm, therefore it is said to be without attachment (wu zhuo). Relying on this without reliance, therefore it is possible to manifest suddenly in an instant, etc. The same seer, although arriving at many Buddha-lands, the way of the Dharma is not different. The second, the pure text of the fruit virtue, is divided into two. One is to explain the present situation and the future situation. It is said that summarizing the previous causal virtues is still endless, let alone the future achievement of the fruit virtues, how can it be measured? The second is 'All Buddha-lands below', suspending the explanation of the future appearance. It is said that the state of achievement, briefly mentioning these ten. The first six are the complete preparation of the fruit appearance, and the last four are raising the cause to reveal the fruit. It is said that this fruit is full because the cause is full. All say pure, is without defilement, without exhaustion. Saying equal, is that there is no principle that cannot be proven. Defilement and purity are both illusory, therefore it is said to be equal. Purity is in accordance with reason, but only says pure. The above cause and effect virtues and functions, if it is not the perfect teaching of all stages encompassing each other, how can one obtain this unobstructedness before the ground? The third will be free to reconcile contradictions

在德中二。初結前生后。此結有二。一近結上果德。果德無邊上言不盡。故云一切功德清凈。二通結因果。以隨相益。竟欲明得隨相益。即有離相故。總結云得一切功德。乃至圓滿莊嚴。由此故有不違等也。二如是迴向時下。正顯會違之益。有十五對。大分為四。初十一對。法法相望無違。次二對世世無違。次一對世法無違。后一因果無違。即是總結。前中分三。初六對事事無違。次法性下。二對事理無違。三剎平等下三對。理理無違。今初。一依正。二業果。三王所。四心境。五業報。二是引業。此是滿業。六正助無違。行前之思方便造業。但名為業。思之所起身口意行。名為業道。以是思之所游履故。晉經名業跡跡即道也。此之事事所以無違者隨性融故。緣起相由故。同一緣起義故。亦由后二段令此無違。次二對理事無違者。初對約所相之法。論性相無違。后對約能相四相。辨性相無違。略舉一生耳。性不違相者理能成事故。相不違性者。事能顯理故。不動真際建立諸法故。不壞假名說實相故。三理理無違。三對。一依正。二人法。三能所。證離欲際即所證理。眾生安住即能證智智。冥于理故二無違。然上三段無違。初后二段唯約異類相望。由後段中。以事取理有多平等故。中間事理無違。則有二義。一自類相望

【現代漢語翻譯】現代漢語譯本在德（功德）中分為二。首先總結前生後世的功德。這個總結有二層含義。一是接近總結上果德（無上正等正覺的功德）。果德無邊無際，無法用言語完全表達，所以說『一切功德清凈』。二是總括因果，以隨順相益。最終想要闡明得到隨順相益，即有離相的緣故。總結說『得一切功德，乃至圓滿莊嚴』。由此緣故，才有不違背等等的說法。第二，『如是迴向時』以下，正式彰顯會通違背的利益，共有十五對，大體分為四部分。首先是十一對，法與法相互觀望沒有違背。其次是兩對，世世沒有違背。再次是一對，世間法沒有違背。最後是因果沒有違背，這是總結。在前面的部分中，又分為三部分。首先是六對，事與事沒有違背。其次是『法性』以下，兩對，事與理沒有違背。第三是『剎平等』以下，三對，理與理沒有違背。現在先說第一部分。第一，依報（眾生所依之國土）和正報（眾生自身）。第二，業和果。第三，國王所統治的。第四，心和境。第五，業和報。一個是引業（能引導眾生趣向輪迴的業），一個是滿業（能使眾生獲得圓滿果報的業）。第六，正行和助行沒有違背。在行為之前的思慮，方便造業，只能稱為業。思慮所引發的身口意行為，稱為業道。因為這是思慮所遊歷的途徑。晉譯的經文稱為業跡，跡就是道。這些事事之所以沒有違背，是因為隨順自性而融合的緣故，緣起相互依存的緣故，同一緣起義的緣故。也因為後面的兩段內容，使得這些沒有違背。其次是兩對理事沒有違背，第一對是就所相之法（所觀照的法）而言，論述自性和現象沒有違背。后一對是就能相四相（能觀照的四相）而言，辨析自性和現象沒有違背。這裡只簡略地舉出一個生命週期為例。自性不違背現象，是因為理能夠成就事物的緣故。現象不違背自性，是因為事能夠彰顯真理的緣故。不移動真如實際而建立諸法，不破壞假名而宣說實相。第三，理與理沒有違背，共有三對。第一，依報和正報。第二，人和法。第三，能和所。證得遠離慾望的境界，就是所證的理。眾生安住其中，就是能證的智慧。智慧與理冥合，所以二者沒有違背。然而，以上三段沒有違背，最初和最後兩段只是就不同類別相互觀望而言。由於后一段中，以事取理有很多平等性。中間的事理沒有違背，則有兩種含義。一是同類相互觀望。

【English Translation】 English version Among the merits (De), there are two aspects. First, summarizing the merits of past and future lives. This summary has two layers of meaning. One is approaching the summary of the supreme merit (the merit of Anuttara-Samyak-Sambodhi). The merits of the fruit are boundless and cannot be fully expressed in words, so it is said 'all merits are pure'. The second is to summarize cause and effect, to follow and benefit each other. Ultimately, it wants to clarify that obtaining mutual benefit is due to the separation from form. The summary says 'obtaining all merits, even complete adornment'. For this reason, there are statements such as non-contradiction. Second, from 'when thus dedicating', it formally reveals the benefits of reconciling contradictions, with a total of fifteen pairs, broadly divided into four parts. First, there are eleven pairs, where dharma and dharma look at each other without contradiction. Second, there are two pairs, where lifetimes do not contradict each other. Third, there is one pair, where worldly dharmas do not contradict each other. Finally, there is cause and effect without contradiction, which is the summary. In the previous part, it is further divided into three parts. First, there are six pairs, where events do not contradict each other. Second, from 'Dharmata', there are two pairs, where events and principles do not contradict each other. Third, from 'Kshana equality', there are three pairs, where principles do not contradict each other. Now, let's first talk about the first part. First, the environment (the land where sentient beings depend) and the being (sentient beings themselves). Second, karma and its result. Third, what the king rules. Fourth, mind and object. Fifth, karma and retribution. One is the attracting karma (karma that leads sentient beings to samsara), and the other is the fulfilling karma (karma that enables sentient beings to obtain complete fruition). Sixth, the main practice and auxiliary practices do not contradict each other. The contemplation before action, the expedient creation of karma, can only be called karma. The actions of body, speech, and mind caused by contemplation are called the path of karma. Because this is the path traversed by contemplation. The Jin translation of the sutra calls it karma traces, and traces are the path. The reason why these events do not contradict each other is because they follow the nature and merge, because of the interdependence of dependent origination, and because of the same meaning of dependent origination. Also because of the following two paragraphs, these do not contradict each other. Second, there are two pairs where principle and phenomena do not contradict each other. The first pair is in terms of the object of observation (the dharma being observed), discussing that nature and phenomena do not contradict each other. The latter pair is in terms of the four characteristics of the subject (the four characteristics that can be observed), distinguishing that nature and phenomena do not contradict each other. Here, only one life cycle is briefly taken as an example. Nature does not contradict phenomena because principle can accomplish things. Phenomena do not contradict nature because events can reveal truth. Without moving the true reality, all dharmas are established; without destroying false names, the true aspect is spoken. Third, principles do not contradict each other, there are three pairs. First, the environment and the being. Second, people and dharma. Third, the subject and the object. Attaining the state of being free from desire is the principle attained. Sentient beings dwell in it, which is the wisdom that can be attained. Wisdom and principle merge, so the two do not contradict each other. However, the above three paragraphs do not contradict each other, and the first and last two paragraphs are only in terms of different categories looking at each other. Because in the latter paragraph, there are many equalities in taking principle from events. The non-contradiction between events and principles in the middle has two meanings. One is that the same kind looks at each other.

。如剎望剎平等。二異類相望。如剎望眾生平等。平等即無性之理也。開此則有四句。若細論則有五重四句。第一四句者。一剎二眾生。三剎無性理。四眾生無性理。此四為本。第二四者。一剎即剎無性。以事不存故。二不即以不壞事故。三剎無性即剎以不守自性故。四不即剎以性不變故。第三四者。眾生與無性亦同剎。說上二四句。各初及第三。是第二段性相無違中。自類相望。各二及四。雖非無礙亦不相違義如上說。第四四者。一剎無性即眾生無性。以無二故。二不即以無可即故。三剎即眾生。以無性是眾生。剎既無性即眾生故。四剎不即眾生。以不礙兩存故。此中初二句。是第三段理理無違。以無可即亦無可違故。第三句。是第一段事事無違。第四句雖非無礙亦不相違。第五四句者。一剎即眾生無性。二不即。三眾生即剎無性。四不即。此中初及第三句是。第二段理事無違中。異類事理相望。二四兩句雖不壞性相亦不相違。然為門不同有多差別。理實諸句無不融通。二約世世。三約世法。四約因果文並可知。第四相盡平等德。文分為二。初得平等離相益。二得承事一切佛下。明得不壞諸相益。第三依釋結名可知。大文第二辨位果與益異者。成益約于位中得果。就其位滿。有二十一句。初一牒前。后一總結。中間

【現代漢語翻譯】現代漢語譯本：例如，剎（kshetra，佛土）與剎平等。二，不同種類相互比較，例如，剎與眾生平等。平等即是無自性的道理。展開來說，這裡有四句。如果細緻地討論，則有五重四句。第一重四句：一，剎；二，眾生；三，剎的無自性之理；四，眾生的無自性之理。這四個是根本。第二重四句：一，剎即是剎的無自性，因為事相不存；二，不即是，因為不壞事相；三，剎的無自性即是剎，因為不守自性；四，不即是剎，因為自性不變。第三重四句：眾生與無自性也如同剎，如同上面所說的兩重四句，各自的最初和第三句，是第二段性相無違中，自類相互比較。各自的第二和第四句，雖然並非無礙，但也不相違背，道理如上所說。第四重四句：一，剎的無自性即是眾生的無自性，因為沒有二者之分；二，不即是，因為無可即；三，剎即是眾生，因為無自性即是眾生，剎既然無自性，也就是眾生；四，剎不即是眾生，因為不妨礙兩者並存。這其中最初的兩句，是第三段理理無違，因為無可即，也無可違背。第三句，是第一段事事無違。第四句雖然並非無礙，但也不相違背。第五重四句：一，剎即是眾生的無自性；二，不即是；三，眾生即是剎的無自性；四，不即是。這其中最初和第三句是第二段理事無違中，不同種類的事理相互比較。第二和第四句雖然不壞性相，也不相違背。然而因為門徑不同，有很多差別。實際上，所有句子沒有不融通的。二，約世世（連續的世代）。三，約世法（世間法）。四，約因果，文義都可以理解。第四，相盡平等德。文分為兩部分。最初是得到平等離相的利益，第二是從『得承事一切佛』開始，說明得到不壞諸相的利益。第三，依據解釋總結名稱，可以理解。大文第二，辨別位果與利益的差異，成就利益在於位中得到果報，就其位圓滿，有二十一句。最初一句是承接前面所說，最後一句是總結，中間...

【English Translation】 English version: For example, kshetra (Buddha-land) is equal to kshetra. Two, different categories are compared, such as kshetra being equal to sentient beings. Equality is the principle of no-self-nature. Expanding on this, there are four sentences here. If discussed in detail, there are five sets of four sentences. The first set of four sentences: One, kshetra; two, sentient beings; three, the principle of kshetra's no-self-nature; four, the principle of sentient beings' no-self-nature. These four are fundamental. The second set of four sentences: One, kshetra is the no-self-nature of kshetra, because phenomena do not exist; two, it is not identical because it does not destroy phenomena; three, the no-self-nature of kshetra is kshetra, because it does not adhere to its own nature; four, it is not identical to kshetra because its nature does not change. The third set of four sentences: Sentient beings and no-self-nature are also like kshetra, like the two sets of four sentences mentioned above, the first and third sentences of each, are in the second section of non-contradiction between nature and characteristics, where similar categories are compared. The second and fourth sentences of each, although not unimpeded, are not contradictory, the reasoning is as mentioned above. The fourth set of four sentences: One, the no-self-nature of kshetra is the no-self-nature of sentient beings, because there is no distinction between the two; two, it is not identical because there is nothing to be identical to; three, kshetra is sentient beings, because no-self-nature is sentient beings, since kshetra has no-self-nature, it is sentient beings; four, kshetra is not identical to sentient beings, because it does not hinder the coexistence of both. Among these, the first two sentences are the non-contradiction between principle and principle in the third section, because there is nothing to be identical to, and nothing to contradict. The third sentence is the non-contradiction between phenomena and phenomena in the first section. The fourth sentence, although not unimpeded, is not contradictory. The fifth set of four sentences: One, kshetra is the no-self-nature of sentient beings; two, it is not identical; three, sentient beings are the no-self-nature of kshetra; four, it is not identical. Among these, the first and third sentences are in the second section of non-contradiction between phenomena and principle, where different categories of phenomena and principle are compared. The second and fourth sentences, although they do not destroy nature and characteristics, are not contradictory. However, because the paths are different, there are many differences. In reality, all sentences are interconnected. Two, regarding generation after generation. Three, regarding worldly dharmas. Four, regarding cause and effect, the meaning of the text can be understood. Fourth, the virtue of equality when phenomena are exhausted. The text is divided into two parts. The first is to obtain the benefit of equality and detachment from phenomena, and the second begins with 'obtaining the service of all Buddhas', explaining the benefit of obtaining the non-destruction of all phenomena. Third, based on the explanation and summary of the name, it can be understood. The second major section, distinguishing the differences between position, result, and benefit, the accomplishment of benefit lies in obtaining the result within the position, and the position is fulfilled, there are twenty-one sentences. The first sentence is to continue what was said before, and the last sentence is a summary, in the middle...

十九攝為九果。一斷染果降魔冤。謂止惡緣拔欲刺。斷惡因也。二入證果。得出離樂正證住無二性證因。三益生果。具大威德即護生之因。四內外超勝果。謂內德外用。五往一切下寂用無礙果。六具一切下行愿廣大果。七分別下智通殊勝果。八得無礙下見聞自在果。九於一切境下修行具足果。初成就后無得。第二重頌。二十一偈分三。初十一偈頌迴向。次九偈頌成益。后一偈結贊。今初分二。初半偈頌所回善根。余頌攝將回向。于中三。初三偈半。頌回己修善愿成資具。以施眾生。次菩薩為度下五偈。頌復回此施愿令眾生具足財法。三菩薩言詞下二偈。頌迴向實際。二知諸世間下頌成益中三。初二頌因德廣大。次五頌果德清凈。后二頌相盡平等。略不頌會違。上已委具。然頌三段勢少異前。前直語益。今兼顯迴向之因。

大方廣佛華嚴經疏卷第二十九大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十(已下入第三十經)

唐清涼山大華嚴寺沙門澄觀撰

第八真如相迴向長行中二。先廣明後結示。前中亦二。先明位行后辨位果。前中亦三。今初標名。善根合如以成迴向。從所依立名義通能所。故本業云。常照有無二諦。一切法一合相故。若梵本中。

【現代漢語翻譯】現代漢語譯本：十九攝包含九種果報：一、斷染果（Duàn rǎn guǒ），降伏魔障和冤孽，即停止作惡的因緣，拔除貪慾的毒刺，斷絕罪惡的根源。二、入證果（Rù zhèng guǒ），獲得解脫的喜樂，如實證悟並安住于無二自性的證悟之因。三、益生果（Yì shēng guǒ），具備廣大的威德，成為守護眾生的因緣。四、內外超勝果（Nèi wài chāo shèng guǒ），即內在的功德和外在的作用。五、往一切下寂用無礙果（Wǎng yīqiè xià jì yòng wú ài guǒ），前往一切處都能寂靜作用而沒有障礙。六、具一切下行愿廣大果（Jù yīqiè xià xíng yuàn guǎngdà guǒ），具備在一切處實踐菩薩行愿的廣大果報。七、分別下智通殊勝果（Fēnbié xià zhì tōng shūshèng guǒ），在一切處都能以分別智慧通達殊勝的果報。八、得無礙下見聞自在果（Dé wú ài xià jiàn wén zìzài guǒ），在一切處都能獲得無礙的見聞自在。九、於一切境下修行具足果（Yú yīqiè jìng xià xiūxíng jùzú guǒ），在一切境界中修行都能圓滿具足。最初是成就，之後則無所得。第二重頌，共二十一偈，分為三部分。首先是十一偈頌迴向，其次是九偈頌成就利益，最後是一偈總結讚歎。現在先說第一部分，又分為兩部分。首先是半偈頌所迴向的善根，其餘的頌文則攝取並將善根迴向。其中又分為三部分。首先是三偈半，頌迴向自己所修的善根，愿其成為資糧，以佈施給眾生。其次是菩薩爲了度化眾生，用五偈頌文迴向此佈施，愿令眾生具足財富和佛法。第三是菩薩用兩偈頌文迴向實際。二、『知諸世間下』頌成就利益，其中分為三部分。首先是兩頌因德廣大，其次是五頌果德清凈，最後是兩頌相盡平等。此處省略了不符合的部分，以上已經詳細說明。然而頌文的三段氣勢與之前略有不同，之前是直接說明利益，現在則兼顧顯示迴向的因緣。

《大方廣佛華嚴經疏》卷第二十九大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第三十（以下進入第三十經）

唐清涼山大華嚴寺沙門澄觀撰

第八真如相迴向長行中分為二部分：先是廣泛闡明，后是總結指示。前面的闡明又分為兩部分：先是闡明位行，后是辨別位果。前面的闡明又分為三部分，現在先標明名稱。善根與如結合，以成就回向。從所依之處立名，義理貫通能與所。所以《本業經》說：『常照有無二諦，一切法一合相故。』如果按照梵文字，

【English Translation】 English version: Nineteen comprehensions encompass nine fruits: First, the Fruit of Severing Defilements (Duàn rǎn guǒ), which subdues demonic obstacles and karmic debts, meaning to cease evil causes and conditions, to extract the thorns of desire, and to cut off the roots of evil. Second, the Fruit of Entering into Realization (Rù zhèng guǒ), which obtains the joy of liberation, truly realizes and abides in the cause of enlightenment with non-dual nature. Third, the Fruit of Benefiting Sentient Beings (Yì shēng guǒ), which possesses great power and virtue, becoming the cause of protecting sentient beings. Fourth, the Fruit of Inner and Outer Transcendence (Nèi wài chāo shèng guǒ), which refers to inner merit and outer function. Fifth, the Fruit of Unobstructed Tranquil Function in Going to All Places (Wǎng yīqiè xià jì yòng wú ài guǒ), which allows one to go to all places and function tranquilly without obstruction. Sixth, the Fruit of Great Vows and Practices in All Places (Jù yīqiè xià xíng yuàn guǎngdà guǒ), which equips one with the vast fruit of practicing the Bodhisattva's vows and practices in all places. Seventh, the Fruit of Superior Wisdom and Penetration in All Places (Fēnbié xià zhì tōng shūshèng guǒ), which enables one to penetrate superior fruits with discriminating wisdom in all places. Eighth, the Fruit of Unobstructed Seeing and Hearing at Will in All Places (Dé wú ài xià jiàn wén zìzài guǒ), which allows one to obtain unobstructed seeing and hearing at will in all places. Ninth, the Fruit of Complete Cultivation in All Realms (Yú yīqiè jìng xià xiūxíng jùzú guǒ), which enables one to fully accomplish cultivation in all realms. Initially, there is accomplishment, but afterwards, there is nothing to be attained. The second set of verses, totaling twenty-one, is divided into three parts. First, eleven verses praise the dedication of merit (Parināmanā). Second, nine verses praise the accomplishment of benefits. Finally, one verse concludes with praise. Now, let's discuss the first part, which is further divided into two sections. First, half a verse praises the roots of goodness being dedicated. The remaining verses gather and dedicate the merit. Within this, there are three parts. First, three and a half verses praise the dedication of one's own cultivated roots of goodness, wishing them to become resources for giving to sentient beings. Second, for the sake of liberating sentient beings, Bodhisattvas use five verses to dedicate this giving, wishing to enable sentient beings to be complete with wealth and Dharma. Third, Bodhisattvas use two verses to dedicate to reality. Second, 'Knowing all the worlds below' praises the accomplishment of benefits, which is divided into three parts. First, two verses praise the vastness of the cause and virtue. Second, five verses praise the purity of the fruit and virtue. Finally, two verses praise the equality of the exhaustion of characteristics. Here, the parts that do not conform are omitted, and the above has been explained in detail. However, the momentum of the three sections of verses is slightly different from before. Previously, the benefits were stated directly, but now, it also shows the causes and conditions of dedication.

The Commentary on the Avataṃsaka Sūtra, Volume 29 Taisho Tripitaka, Volume 35, No. 1735, The Commentary on the Avataṃsaka Sūtra

The Commentary on the Avataṃsaka Sūtra, Volume 30 (Entering the Thirtieth Chapter Below)

Composed by Śramaṇa Chengguan of Great Avataṃsaka Monastery on Mount Qingliang, Tang Dynasty

In the eighth dedication of True Thusness (Tathatā), the long passage is divided into two parts: first, a broad explanation, and second, a concluding instruction. The preceding explanation is also divided into two parts: first, explaining the position and practice, and second, distinguishing the position and fruit. The preceding explanation is also divided into three parts. Now, let's begin by labeling the name. The roots of goodness combine with Suchness to accomplish dedication. Establishing the name from the basis of reliance, the meaning penetrates both the able and the object. Therefore, the Original Karma Sūtra says: 'Constantly illuminating the two truths of existence and non-existence, because all dharmas are a single unified aspect.' If according to the Sanskrit version,

具名真如相自性迴向。相即德相性即體性。以二非即離。所以雙舉多說德相。唐本單名。即以法界印為其性。此與前後異者。謂第七明會事向理。故云平等。此明事盡理現故。行等同如。第九明從體起用。第十明用同體。同體而用。余如第四回向會釋。第二依徴廣釋中三。初明隨相迴向。二佛子菩薩摩訶薩以此善根下。離相迴向。三佛子此菩薩摩訶薩如是迴向時得一切下。迴向成益。初中分二。先積善迴向。后佛子菩薩摩訶薩若見下。觸境迴向。前中亦二。先明所回行體。后菩薩爾時慧眼下。攝將回向。前中亦二。先積集資糧。后成就無量下結德成就。今初文有十句。初一為總。謂正念堅明下。九為別文有三節。初三正念菩提。一遠離迷惑是明瞭義。專意修行即為正念。正念是定明瞭是慧。定慧雙運為道之源。二契理不動故曰深心。緣不能沮成不壞業。即自分堅住。三求佛不退即勝進堅住。次四句正念化生。初句為總勇求兼濟。為大法故下三句別。一悲智雙運為明瞭。般若為眾德之本故。二進善去漏為正念。三悲增智圓為堅住。后三正念三寶。一念佛。二護法。三信增。上有正念下句堅固。影略該攝。二結德成就。文有四句。前三結前。一非止上十故云無量。二三統而收之。不出福智大悲。末句生后迴向。第二攝將回

【現代漢語翻譯】現代漢語譯本具名真如相自性迴向。『相』（Lakshana）即德相，『性』（Svabhava）即體性。因為二者並非截然分離，所以同時提及，多說德相。唐朝的譯本只稱『真如』。即以法界印為其體性。這與前後的不同之處在於，第七回向說明從現象界迴歸到理體，所以說『平等』。這裡說明現象界窮盡，理體顯現，所以說『行等同如』。第九回向說明從體性生起作用，第十回向說明作用與體性相同。同體而起用。其餘部分如同第四回向的解釋。第二，依據經文廣泛解釋，分為三部分。首先說明隨相迴向。其次，『佛子菩薩摩訶薩以此善根』以下，說明離相迴向。再次，『佛子此菩薩摩訶薩如是迴向時得一切』以下，說明迴向成就的利益。首先，隨相迴向分為兩部分。先是積累善行進行迴向，然後是『佛子菩薩摩訶薩若見』以下，說明觸境迴向。前者又分為兩部分。先說明所迴向的行體，然後是『菩薩爾時慧眼』以下，說明攝取並引導迴向。前者又分為兩部分。先是積集資糧，然後是『成就無量』以下，總結功德成就。現在先解釋第一部分，共有十句。第一句是總說，即『正念堅明』以下。其餘九句是分別說明，分為三節。首先是三句正念菩提。一是遠離迷惑，是明瞭的含義。專心修行就是正念。正念是定，明瞭是慧。定慧雙運是道的根源。二是契合理體而不動搖，所以說是深心。因緣不能阻礙，成就不可破壞的業，即是自分堅住。三是求佛不退轉，即是勝進堅住。其次是四句正念化生。第一句是總說，勇猛精進地追求兼濟。『為大法故』以下三句是分別說明。一是悲智雙運，是明瞭。般若（Prajna）是眾德的根本。二是精進修善，去除煩惱，是正念。三是悲心增長，智慧圓滿，是堅住。最後是三句正念三寶。一是念佛。二是護法。三是信心增長。上面有正念，下面一句是堅固，簡略地概括包含。二是總結功德成就。文中有四句。前三句總結前面所說的。一是不止於上面所說的十句，所以說是無量。二是將福德、智慧、大悲統攝起來。最後一句引出後面的迴向。第二，攝取並引導迴向。

【English Translation】 English version The dedication named 'True Thusness' (Tathata) with its characteristics and self-nature. 'Characteristics' (Lakshana) refer to virtuous qualities, and 'self-nature' (Svabhava) refers to the essence. Because the two are not separate, both are mentioned, with more emphasis on virtuous qualities. The Tang Dynasty translation simply uses 'True Thusness'. That is, the Dharma Realm Seal is taken as its self-nature. The difference between this and what comes before and after is that the seventh dedication explains the return from phenomena to the principle, so it says 'equality'. This explains that when phenomena are exhausted, the principle appears, so it says 'practice is the same as Thusness'. The ninth dedication explains the arising of function from essence, and the tenth dedication explains that function is the same as essence. Function arises from the same essence. The rest is like the explanation of the fourth dedication. Secondly, based on the scripture, a broad explanation is given in three parts. First, the dedication according to characteristics is explained. Second, 'Buddha-sons, Bodhisattva-Mahasattvas, with this root of goodness' and below, explains the dedication apart from characteristics. Third, 'Buddha-sons, when these Bodhisattva-Mahasattvas dedicate in this way, they obtain all' and below, explains the benefits of the accomplishment of dedication. First, the dedication according to characteristics is divided into two parts. First, accumulating good deeds for dedication, and then 'Buddha-sons, Bodhisattva-Mahasattvas, if they see' and below, explains dedication upon encountering circumstances. The former is further divided into two parts. First, the object of dedication is explained, and then 'Bodhisattvas, at that time, with their wisdom eyes' and below, explains taking in and guiding dedication. The former is further divided into two parts. First, accumulating resources, and then 'accomplishing immeasurable' and below, summarizes the accomplishment of merit. Now, the first part is explained, which has ten sentences. The first sentence is a general statement, that is, 'right mindfulness is firm and clear' and below. The remaining nine sentences are explained separately, divided into three sections. First, three sentences of right mindfulness of Bodhi (Enlightenment). One is being far from delusion, which is the meaning of clarity. Focusing on practice is right mindfulness. Right mindfulness is Samadhi (concentration), and clarity is Prajna (wisdom). The dual cultivation of Samadhi and Prajna is the source of the path. Two is being in accordance with the principle and unmoving, so it is called profound mind. Conditions cannot obstruct, accomplishing indestructible karma, which is self-division firmly abiding. Three is seeking Buddhahood without regression, which is superior progress firmly abiding. Next are four sentences of right mindfulness of transformation and birth. The first sentence is a general statement, courageously and diligently seeking to benefit all. The three sentences 'for the sake of the great Dharma' and below are explained separately. One is the dual cultivation of compassion and wisdom, which is clarity. Prajna is the root of all virtues. Two is diligently cultivating goodness and removing afflictions, which is right mindfulness. Three is the increase of compassion and the perfection of wisdom, which is firm abiding. Finally, there are three sentences of right mindfulness of the Three Jewels. One is mindfulness of the Buddha. Two is protecting the Dharma. Three is increasing faith. Above is right mindfulness, and the sentence below is firm, briefly summarizing and including. Two is summarizing the accomplishment of merit. There are four sentences in the text. The first three sentences summarize what was said before. One is not limited to the ten sentences mentioned above, so it is called immeasurable. Two is encompassing merit, wisdom, and great compassion. The last sentence introduces the dedication that follows. Second, taking in and guiding dedication.

向中二。先觀察善根本期迴向。二以諸善根下正明迴向。今初有三。初總標。次其諸善下別顯。三如是下總結。于中二先結種類多門有十句。謂隨前求緣等有多差別。一通游非一故。如一趣入。為用有門為用空門。乃至無量故。慈行童女云諸佛各以異門令我入此普莊嚴門。二隨其一門緣何為境為佛為法等。三隨一境上相貌不同。四相所依事。謂色心等。五隨一事上有多分位。六施等萬行。七能詮名字。八分別抉擇。九生多知見。十若定若慧上中下修。后其中下結修本意。本意既然寧不迴向。第二正明迴向分二。初向菩提。二佛子菩薩摩訶薩如為己身。下回向眾生。前中有二十愿分三。初十愿愿成智行。即菩提因果。二得三昧下四。愿周遍利生即化用因果。一化所依。二化時處。三知藥治。四識病宜。三得自在下六。愿普嚴佛剎即凈土因果。一神通智嚴凈事土。二入理。智嚴法性土。亦非嚴嚴故。三事理無礙智嚴帝網土。四以前三嚴用化眾生。上四因圓后二果滿。第二回向眾生文三。初牒前起后。即從后倒牒前之三段。二所謂下。正顯迴向文有八句。初二愿離三障。障礙之言義兼煩惱。次四成四智。后二結二果。謂菩提涅槃。菩提不唯四智故云無量。三佛子下總結所為。第二觸境迴向。大同凈行對境發願。于中五。一列

【現代漢語翻譯】向中二。首先觀察善根本期迴向。其次以諸善根正式闡明迴向。現在開始說明第一個方面，共有三點。首先是總的標示。其次是『其諸善』以下，分別顯示。第三是『如是』以下，進行總結。其中分為兩點，首先總結種類繁多，有十句。即隨著之前的求緣等，有多種差別。一是通達遊歷，並非單一，例如從一個途徑進入，為使用有門，為使用空門，乃至無量。慈行童女說：『諸佛各自以不同的方法，讓我進入這普莊嚴門。』二是隨著一個門徑，緣何為境，是佛還是法等。三是隨著一個境界，相貌不同。四是相所依之事，即色、心等。五是隨著一件事，有多重分位。六是佈施等萬行。七是能詮釋的名字。八是分別抉擇。九是產生多種知見。十是若定若慧，上中下修。最後，在『其中』以下，總結修行的本意。既然本意如此，怎能不迴向呢？第二，正式闡明迴向，分為兩部分。首先是向菩提回向。其次是『佛子菩薩摩訶薩如為己身』以下，向眾生迴向。前者中有二十愿，分為三部分。首先是十愿，愿成就智行，即菩提的因果。其次是『得三昧』以下四愿，周遍利益眾生，即化用的因果。一是化所依。二是化時處。三是知藥治。四是識病宜。再次是『得自在』以下六愿，普遍莊嚴佛剎，即凈土的因果。一是神通智嚴凈事土。二是入理，智嚴法性土，也並非莊嚴而莊嚴。三是事理無礙智嚴帝網土。四是以之前的三種莊嚴來化用眾生。以上四種是因圓滿，后兩種是果圓滿。第二，迴向眾生的文句分為三部分。首先是依照前文開啟後文，即從后往前倒著依照前文的三段。其次是『所謂』以下，正式顯示迴向文，共有八句。最初兩句愿離開三種障礙，障礙之言義兼煩惱。其次四句成就四智。最後兩句總結兩種果，即菩提涅槃。菩提不僅僅是四智，所以說是無量。第三，『佛子』以下，總結所作所為。第二，觸境迴向，大體上與凈行對境發願相同。其中分為五點。一是列舉。

【English Translation】 Section two on 'Orientation'. First, observe the dedication of the roots of goodness in the initial period. Second, 'with all roots of goodness' below, explicitly clarify dedication. Now, let's begin with the first aspect, which has three points. First, a general indication. Second, 'their various goodnesses' below, separately reveal. Third, 'thus' below, summarize. Within this, there are two points; first, summarize the many kinds, with ten phrases. That is, following the previous seeking of conditions, etc., there are many differences. One is to be universally traveled and not singular, such as entering through one path, using the gate of existence, using the gate of emptiness, and even immeasurable. The Maiden of Compassionate Conduct says: 'Each Buddha uses different methods to allow me to enter this universally adorned gate.' Second, following one path, what is taken as the object, is it the Buddha or the Dharma, etc. Third, following one object, the appearances are different. Fourth, the things upon which the appearances rely, namely form, mind, etc. Fifth, following one thing, there are multiple divisions. Sixth, the myriad practices such as giving. Seventh, the names that can explain. Eighth, distinguishing and deciding. Ninth, generating much knowledge and views. Tenth, whether it is concentration or wisdom, practicing at the upper, middle, or lower level. Finally, in 'within this' below, summarize the original intention of practice. Since the original intention is such, how can one not dedicate? Second, explicitly clarifying dedication is divided into two parts. First, dedicating towards Bodhi (Enlightenment) (awakening). Second, 'Buddha-sons, Bodhisattvas, Mahasattvas, as if for their own bodies' below, dedicating to sentient beings. The former has twenty vows, divided into three parts. First, ten vows, vowing to accomplish wisdom and conduct, namely the cause and effect of Bodhi. Second, 'attaining samadhi' below, four vows, universally benefiting sentient beings, namely the cause and effect of transformation. One is what transformation relies on. Two is the time and place of transformation. Three is knowing the medicine and cure. Four is recognizing the illness and suitability. Again, 'attaining self-mastery' below, six vows, universally adorning the Buddha-lands, namely the cause and effect of pure lands. One is the pure land of affairs adorned by supernatural powers and wisdom. Two is entering principle, the Dharma-nature land adorned by wisdom, also not adorning for the sake of adorning. Three is the unimpeded land of the net of Indra (Indra's net) adorned by the wisdom of affairs and principle. Four is using the previous three adornments to transform sentient beings. The above four are the perfection of causes, and the latter two are the fulfillment of effects. Second, the sentences of dedicating to sentient beings are divided into three parts. First, following the previous text to initiate the subsequent text, namely reversing from the back to follow the three sections of the previous text. Second, 'so-called' below, formally displaying the dedication text, there are eight phrases in total. The first two phrases vow to leave the three obstacles, the word 'obstacle' includes the meaning of afflictions. The next four phrases accomplish the four wisdoms. The last two phrases summarize the two fruits, namely Bodhi and Nirvana (extinction). Bodhi is not only the four wisdoms, so it is said to be immeasurable. Third, 'Buddha-sons' below, summarize what has been done. Second, dedicating upon encountering circumstances, is largely the same as making vows towards circumstances in the Pure Conduct. Among them, there are five points. One is listing.

所見境。二見是事下睹境成德。謂增悲智。三以佛善根下總明迴向。亦是迴向之德。四菩薩爾時下別明迴向。五佛子下回向成益。前三可知。四中初句總標。標將說別。上起行中雲。以諸善根方便迴向。未知迴向其相云何。故云爾時如是迴向。后所謂下別顯。顯如是言。三十一愿皆言令得可愛樂者。由見可愛樂境。起可愛樂善故。愿成可愛樂德。釋此諸愿通有二意。一橫對上境發等流愿。二豎配地位以彰總愿。總者隨見一境即發多愿。該因果故。言橫對者。初之十愿對上國土。一若見國土當愿眾生見法性土。二土之供具。三通受用變化凈土。余皆土中之事可以意得。對此一境發十愿者。以一例諸皆應有多。不欲繁文。下漸從略。次得無畏下三愿。對上園林。無漏法林無所畏故。總持三昧為園苑故。次一愿對上草木。善觀五乘。三草二木智差別故。次三對華。神通等法如華開敷。處眾開演皆華敷故。果之一種留在後明。從發大悲下一愿以對一境。謂大悲熏心以對上香。令根喜悅如彼上服。生如來家得珍寶分。以調伏行為聖財物。無礙辯說為莊嚴具。可樂世界猶如於村。悟入多門等彼城邑。無礙無本如彼聚落。畢竟無二若國無二王。證離欲際方得自在。無戲論法為離諠雜。后之三句即對前果。二豎配地位者。文分為二前顯

【現代漢語翻譯】現代漢語譯本所見境。二見是事下睹境成德。謂增悲智。三以佛善根下總明迴向。亦是迴向之德。四菩薩爾時下別明迴向。五佛子下回向成益。前三可知。四中初句總標。標將說別。上起行中雲。以諸善根方便迴向。未知迴向其相云何。故云爾時如是迴向。后所謂下別顯。顯如是言。三十一愿皆言令得可愛樂者。由見可愛樂境。起可愛樂善故。愿成可愛樂德。釋此諸愿通有二意。一橫對上境發等流愿。二豎配地位以彰總愿。總者隨見一境即發多愿。該因果故。言橫對者。初之十愿對上國土。一若見國土當愿眾生見法性土。二土之供具。三通受用變化凈土。余皆土中之事可以意得。對此一境發十愿者。以一例諸皆應有多。不欲繁文。下漸從略。次得無畏下三愿。對上園林。無漏法林無所畏故。總持三昧為園苑故。次一愿對上草木。善觀五乘。三草二木智差別故。次三對華。神通等法如華開敷。處眾開演皆華敷故。果之一種留在後明。從發大悲下一愿以對一境。謂大悲熏心以對上香。令根喜悅如彼上服。生如來家得珍寶分。以調伏行為聖財物。無礙辯說為莊嚴具。可樂世界猶如於村。悟入多門等彼城邑。無礙無本如彼聚落。畢竟無二若國無二王。證離欲際方得自在。無戲論法為離諠雜。后之三句即對前果。二豎配地位者。文分為二前顯所見之境。第二種見解是從事相上觀察，領悟到境界成就功德，指的是增長悲心和智慧。第三點從『以佛善根』開始，總括說明迴向，這也是迴向的功德。第四點從『菩薩爾時』開始，分別說明迴向。第五點從『佛子』開始，說明迴向成就的利益。前三點容易理解。第四點中第一句是總的標示，標示將要分別說明。前面在發起修行中說，『以各種善根方便迴向』，但不知道迴向的具體相狀是怎樣的，所以說『爾時如是迴向』。後面『所謂』開始分別顯示，顯示『如是』的含義。三十一個愿都說要『令得可愛樂者』，因為見到可愛樂的境界，生起可愛樂的善，所以愿成就可愛樂的功德。解釋這些愿通常有兩種意義。一種是橫向對應上面的境界，發起等流愿。另一種是縱向配合菩薩的地位，來彰顯總愿。總的來說，是隨著見到一個境界，就發起多個愿，涵蓋因和果的緣故。說到橫向對應，最初的十個愿對應上面的國土。第一，如果見到國土，應當愿眾生見到法性土（Dharmata-kshetra，諸法實相的清凈佛土）。第二，愿得到國土的供養用具。第三，普遍受用變化凈土。其餘都是國土中的事情，可以根據意思領會。對於這一個境界發起十個愿，用一個例子來說明，其他的都應該有很多。因為不想繁瑣，所以下面逐漸省略。接下來『得無畏』下面的三個愿，對應上面的園林。因為無漏法林（Anasrava-dharma-vana，沒有煩惱的清凈佛法之林）沒有畏懼。總持三昧（Dharani-samadhi，總攝憶持一切功德的禪定）是園苑的緣故。接下來一個愿對應上面的草木，善於觀察五乘（Panca-yana，人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘），三草二木的智慧差別緣故。接下來三個愿對應鮮花，神通等法像鮮花一樣開放，在眾人中開示演說都像鮮花開放的緣故。果報的一種留在後面說明。從『發大悲心』開始的一個愿用來對應一個境界，說的是用大悲心薰染內心，來對應上面的香。使六根喜悅就像上面的衣服。生在如來家得到珍寶的份額。用調伏行為聖財物。無礙的辯才演說是莊嚴的器具。可喜的世界就像村莊。悟入多種法門等同於城邑。沒有阻礙沒有根本就像聚落。畢竟沒有二元對立就像一個國家沒有兩個國王。證得遠離慾望的邊際才能得到自在。沒有戲論的法是遠離喧囂雜亂。後面的三句就是對應前面的果報。第二，縱向配合菩薩的地位，文章分為兩部分，前面顯示

【English Translation】 English version The perceived realm. The second view is observing the realm from the perspective of events, realizing that the realm achieves merit, which means increasing compassion and wisdom. The third point, starting with 'With the Buddha's roots of goodness,' generally explains dedication, which is also the merit of dedication. The fourth point, starting with 'Bodhisattva at that time,' separately explains dedication. The fifth point, starting with 'Buddha-son,' explains the benefits achieved through dedication. The first three points are easy to understand. In the fourth point, the first sentence is a general indication, indicating that it will be explained separately. Earlier, in initiating practice, it was said, 'Dedicate with various roots of goodness and skillful means,' but it is not known what the specific characteristics of dedication are, so it is said, 'At that time, dedicate in this way.' The following 'So-called' begins to show separately, showing the meaning of 'in this way.' All thirty-one vows say 'to enable one to attain what is lovely and joyful,' because seeing a lovely and joyful realm gives rise to lovely and joyful goodness, so the vow achieves lovely and joyful merit. There are usually two meanings in explaining these vows. One is to horizontally correspond to the above realm and generate equiflow vows. The other is to vertically match the bodhisattva's stages to highlight the general vow. Generally speaking, it means that upon seeing a realm, multiple vows are generated, covering the cause and effect. Speaking of horizontal correspondence, the first ten vows correspond to the above Buddha-land (Buddha-kshetra). First, if one sees a Buddha-land, one should vow that sentient beings see the Dharmata-kshetra (the pure Buddha-land of the true nature of all dharmas). Second, may one obtain the offerings of the Buddha-land. Third, may one universally enjoy the transformed pure land. The rest are matters within the Buddha-land, which can be understood according to the meaning. For these ten vows generated for one realm, use one example to illustrate that there should be many others. Because I don't want to be verbose, I will gradually omit them below. Next, the three vows below 'attaining fearlessness' correspond to the above gardens. Because the Anasrava-dharma-vana (forest of pure Dharma without afflictions) has no fear. Dharani-samadhi (concentration that comprehensively remembers and upholds all merits) is the reason for the garden. Next, one vow corresponds to the above grasses and trees, being good at observing the Five Vehicles (Panca-yana: Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle), because of the difference in wisdom between the three grasses and two trees. Next, three vows correspond to flowers, the supernatural powers and other dharmas are like flowers blooming, and teaching and expounding among the crowd are like flowers blooming. One type of fruition is left to be explained later. The one vow starting with 'generating great compassion' is used to correspond to one realm, saying that using great compassion to permeate the mind corresponds to the above incense. Making the six roots joyful is like the above clothing. Being born in the Tathagata's family obtains a share of treasures. Using taming behavior as sacred wealth. Unobstructed eloquence is the adornment. The delightful world is like a village. Awakening to many Dharma gates is equivalent to a city. Without obstruction and without origin is like a settlement. Ultimately, there is no duality, just as a country has no two kings. Only by attaining the boundary of detachment from desire can one obtain freedom. The Dharma without sophistry is to be free from noise and clutter. The last three sentences correspond to the previous fruition. Second, vertically matching the bodhisattva's stages, the article is divided into two parts, the first showing

因圓。后三果滿。前中分三。初七未入法者令得入法。即是地前。一最初發心同佛見理。二行法供養。此二十信。三生諸佛前。四解心見法。此二十住。五如說行即是十行。六同善友見。七觸境無違。此二十向。二證得下十七愿。已入法者令得入地。初三初地。一證如理。二得教光。三成施行。次一二地行不慮誤犯故無所畏。愛語偏多故能說法。次二三地行。習諸禪定求多聞故。次有三愿如次三地。謂焰慧觀道品。難勝具神通。現前深般若。次方便下二愿七地行。謂方便偏多故。雖善修空無相。而慈悲不捨眾生。故云平等大悲。次二八地行。謂諸佛勸起利他大心。無間現前常悅豫故。得無生忍真生家故。次二九地行。善知稠林能調伏故。四十無礙辯善說法故。次二十地行。得入劫智入微塵世界等。廣利樂故。能受如來大法雨故。三有四愿。已入地者成普賢位。一一切境中得無礙見。覺法本源無根本故二得無二住斷二障故。三住真實際等如來故。四得寂滅忍無戲論故。第二三愿明果滿者。即是三德。亦初金剛智而為能斷。次離二礙以為所斷。此二為無間道。后一解脫道。證成出現智周法界故。用前二釋文旨有據。次第無差。金剛幢之。巧談非說者之阱鑿也。第五回向成益中。先明得時。后得智下正顯十句。攝為五對。一

【現代漢語翻譯】現代漢語譯本因圓（指因地修圓）。后三果滿（指最後三個果位的圓滿）。前中分三（指之前的過程分為三個階段）。初七未入法者令得入法（最初的七個階段是讓尚未進入佛法的人得以進入佛法），即是地前（也就是十地之前）。一最初發心同佛見理（最初發菩提心，與佛一樣見到真理）。二行法供養（實踐佛法，進行供養）。此二十信（這是二十信位）。三生諸佛前（得以往生到諸佛面前）。四解心見法（理解心性，見到佛法）。此二十住（這是二十住位）。五如說行即是十行（按照所說的去做，就是十行位）。六同善友見（與善友一同修行）。七觸境無違（接觸任何境界都不會產生違逆）。此二十向（這是二十向位）。二證得下十七愿（證得下面的十七個愿）。已入法者令得入地（已經進入佛法的人，讓他們得以進入十地）。初三初地（最初的三個愿對應初地）。一證如理（證悟如如之理）。二得教光（得到佛法的光明）。三成施行（成就修行）。次一二地行不慮誤犯故無所畏（第二地，因為修行不會考慮是否會犯錯，所以無所畏懼）。愛語偏多故能說法（因為喜歡說愛語，所以能夠說法）。次二三地行（第二和第三地，修行）。習諸禪定求多聞故（因為修習各種禪定，追求廣聞博學）。次有三愿如次三地（接下來的三個愿，依次對應第三地）。謂焰慧觀道品（用火焰般的智慧觀察道品）。難勝具神通（難以戰勝，具備神通）。現前深般若（顯現深奧的般若智慧）。次方便下二愿七地行（接下來的兩個愿對應第七地的修行）。謂方便偏多故（因為善用方便法門）。雖善修空無相（雖然很好地修習空性和無相）。而慈悲不捨眾生（但慈悲心不捨棄眾生）。故云平等大悲（所以說是平等大悲）。次二八地行（接下來的兩個愿對應第八地的修行）。謂諸佛勸起利他大心（諸佛勸導發起利益他人之大心）。無間現前常悅豫故（因為無間斷地顯現，常常喜悅）。得無生忍真生家故（得到無生法忍，真正生於佛家）。次二九地行（接下來的兩個愿對應第九地的修行）。善知稠林能調伏故（善於瞭解稠林，能夠調伏）。四十無礙辯善說法故（具備四十種無礙辯才，善於說法）。次二十地行（接下來的兩個愿對應第十地的修行）。得入劫智入微塵世界等（得到進入劫數的智慧，進入微塵世界等）。廣利樂故（爲了廣泛地利益眾生）。能受如來大法雨故（能夠承受如來的大法雨）。三有四愿（接下來的四個愿）。已入地者成普賢位（已經進入十地的人，成就普賢菩薩的果位）。一一切境中得無礙見（在一切境界中，得到無礙的見解）。覺法本源無根本故（覺悟到佛法的本源，沒有根本）。二得無二住斷二障故（得到無二的安住，斷除兩種障礙）。三住真實際等如來故（安住在真如實際中，與如來平等）。四得寂滅忍無戲論故（得到寂滅忍，沒有戲論）。第二三愿明果滿者（第二和第三個愿說明果位圓滿的人）。即是三德（就是法身、般若、解脫三德）。亦初金剛智而為能斷（最初用金剛智作為能斷除煩惱的工具）。次離二礙以為所斷（然後遠離兩種障礙作為所斷除的對象）。此二為無間道（這兩個階段是無間道）。后一解脫道（最後一個階段是解脫道）。證成出現智周法界故（證明成就的智慧周遍法界）。用前二釋文旨有據（用前面的兩種解釋，文義有依據）。次第無差（次第沒有差別）。金剛幢之（金剛幢的說法）。巧談非說者之阱鑿也（巧妙的談論，不是說者的陷阱）。第五回向成益中（第五次迴向成就利益中）。先明得時（首先說明得到的時間）。后得智下正顯十句（後面得到智慧，正式顯現十句）。攝為五對（概括為五對）。一

【English Translation】 English version Because of the perfection of the cause (referring to the perfection of cultivation at the causal stage). The last three fruits are fulfilled (referring to the fulfillment of the last three stages of fruition). The previous process is divided into three stages. The first seven stages are to enable those who have not yet entered the Dharma to enter the Dharma, which is before the Bhumis (i.e., before the Ten Bhumis). 1. Initially, the aspiration for Bodhi arises, seeing the truth like the Buddha. 2. Practicing the Dharma and making offerings. These are the Twenty Faiths. 3. Being born in front of all Buddhas. 4. Understanding the nature of the mind and seeing the Dharma. These are the Twenty Abodes. 5. Practicing as said is the Ten Practices. 6. Seeing with good friends. 7. Not being contrary to any situation. These are the Twenty Dedications. 2. Attaining the following seventeen vows. Those who have already entered the Dharma are enabled to enter the Bhumis. The first three correspond to the First Bhumi. 1. Realizing the truth of suchness. 2. Obtaining the light of the Dharma. 3. Accomplishing practice. Next, in the Second Bhumi, because practice does not consider whether mistakes will be made, there is no fear. Because of the abundance of loving speech, one is able to expound the Dharma. Next, in the Second and Third Bhumis, practice. Because of practicing various meditations and seeking extensive learning. Next, there are three vows corresponding to the Third Bhumi in order. Namely, observing the factors of enlightenment with flaming wisdom. Difficult to overcome, possessing supernatural powers. Manifesting profound Prajna wisdom. Next, the following two vows correspond to the practice of the Seventh Bhumi. Namely, because of the abundance of skillful means. Although well practicing emptiness and non-form. But compassion does not abandon sentient beings. Therefore, it is called equal great compassion. Next, the following two vows correspond to the practice of the Eighth Bhumi. Namely, all Buddhas exhort to arouse the great mind of benefiting others. Because of the uninterrupted manifestation, there is constant joy. Obtaining the forbearance of non-origination, truly born into the Buddha's family. Next, the following two vows correspond to the practice of the Ninth Bhumi. Being skilled in understanding the dense forest, able to subdue. Possessing forty unobstructed eloquence, skilled in expounding the Dharma. Next, the following two vows correspond to the practice of the Tenth Bhumi. Obtaining the wisdom of entering kalpas, entering the world of dust particles, etc. For the sake of widely benefiting sentient beings. Able to receive the great Dharma rain of the Tathagata. 3. There are four vows. Those who have already entered the Bhumis attain the fruition of Samantabhadra Bodhisattva. 1. In all situations, obtaining unobstructed understanding. Realizing the original source of the Dharma, without a root. 2. Obtaining non-dual abiding, cutting off the two obstacles. 3. Abiding in true reality, equal to the Tathagata. 4. Obtaining the forbearance of quiescence, without frivolous discussions. The second and third vows explain those who have fulfilled the fruition. Namely, the three virtues of Dharmakaya, Prajna, and liberation. Also, initially using Vajra wisdom as the tool to cut off afflictions. Then, separating from the two obstacles as the object to be cut off. These two stages are the uninterrupted path. The last stage is the path of liberation. Proving that the wisdom of accomplishment pervades the Dharma realm. Using the previous two explanations, the meaning of the text has a basis. The order is without difference. The Vajra Banner's statement. The skillful discussion is not the trap of the speaker. In the fifth dedication, the accomplishment of benefits. First, explain the time of obtaining. Later, obtaining wisdom, formally manifesting ten sentences. Summarized into five pairs. One

以因感緣。由智內明外為友攝。二以緣感因。外蒙慧照內滅癡冥。此除障益。三由勤修入三慧業。此明學益。四上學證智自善普充。此證入益。五盡善福源。入實智海。此成二嚴益。即為向實際之本。以智窮入故。第二離相迴向。即向實際。此與前諸迴向小異。前多攝相歸性。少有依性起相。今此多顯性相無礙。以為如相故。上諸標文。皆躡前隨相之時。今不要對前以成無礙。故無時字。文分為二。初直明迴向。后譬如下對如廣辯。今初分二。初順如之行。二于諸佛法下。順如之益。前中亦二。先約心明則止觀雙運。不著有無。后雖善下別約行明。則權實雙行。不違性相。今初復二。一止寂妄取不違體用。二等觀下觀達空有信智雙圓。前中初二句標。次其心下二句釋上句。無所取故。下句離能取故。不捨下明其不違。一不違因。二不違法。三不違果。所以不違者不著無故。觀中初觀真空。善順下觀其妙有。二權實雙行中。初句立宗。以無礙為宗。次句同喻。如幻相有體即虛故。後知一切下合及出所因。一法無性故。二觀一切下觀無著故。上二順於空如。三知如實下知一實故。則順不空如。四知諸法下結成無違。五與諸下結成所作。謂能橫入一道豎入一門。二順如益中十句五對。令四心彌固。一上安深法下凈眾生。即廣

【現代漢語翻譯】以因感緣（以因作為條件來感知各種關係）。由智內明外為友攝（通過內在的智慧來照亮外在世界，並與外在世界建立友好的聯繫）。二以緣感因（二是以各種關係作為條件來感知因）。外蒙慧照內滅癡冥（外在世界蒙受智慧的光芒，內在的愚癡和黑暗得以消除）。此除障益（這可以消除障礙，帶來益處）。三由勤修入三慧業（三是通過勤奮修行進入三種智慧的境界）。此明學益（這說明了學習的益處）。四上學證智自善普充（四是進一步學習，證得智慧，自身的善良得到普遍的提升）。此證入益（這說明了證悟的益處）。五盡善福源。入實智海（五是窮盡一切善良的福德之源，進入真實的智慧之海）。此成二嚴益（這成就了智慧和福德兩種莊嚴的益處）。即為向實際之本（這就是趨向真實境界的根本）。以智窮入故（因為通過智慧可以窮盡一切而進入）。第二離相迴向（第二是脫離表象的迴向）。即向實際（即趨向真實境界）。此與前諸迴向小異（這與之前的各種迴向略有不同）。前多攝相歸性（之前的迴向大多是收攝表象迴歸本性）。少有依性起相（很少有依靠本性而生起表象）。今此多顯性相無礙（現在這種迴向更多地顯示了本性和表象之間沒有障礙）。以為如相故（因為認為表象就是真實）。上諸標文（以上各種標題文字）。皆躡前隨相之時（都是根據之前隨順表象的時候）。今不要對前以成無礙（現在不需要與之前相對照來成就無礙）。故無時字（所以沒有『時』字）。文分為二（文章分為兩個部分）。初直明迴向（首先直接說明迴向）。后譬如下對如廣辯（後面用譬喻來廣泛地闡述『如』）。今初分二（現在首先分為兩個部分）。初順如之行（首先是順應『如』的修行）。二于諸佛法下（第二部分從『于諸佛法』開始）。順如之益（順應『如』的益處）。前中亦二（前面一部分也分為兩個部分）。先約心明則止觀雙運（首先從心的角度來說明，那麼止和觀可以同時運用）。不著有無（不執著于有和無）。后雖善下別約行明（後面從『雖善』開始，分別從行為的角度來說明）。則權實雙行（那麼權巧方便和真實可以同時進行）。不違性相（不違背本性和表象）。今初復二（現在首先又分為兩個部分）。一止寂妄取不違體用（一是止息虛妄的執取，不違背本體和作用）。二等觀下觀達空有信智雙圓（二是『等觀』以下，觀察通達空和有，信心和智慧都圓滿）。前中初二句標（前面一部分，前兩句是標明）。次其心下二句釋上句（接下來『其心』以下兩句解釋上面的句子）。無所取故（因為沒有什麼可以執取的）。下句離能取故（下面的句子是遠離能執取的主體）。不捨下明其不違（『不捨』以下說明其不違背）。一不違因（一是不違背因）。二不違（二是不違背法）。三不違果（三是不違背果）。所以不違者不著無故（之所以不違背，是因為不執著于空無）。觀中初觀真空（在觀中，首先觀察真空）。善順下觀其妙有（『善順』以下觀察其妙有）。二權實雙行中（二是在權巧方便和真實同時進行中）。初句立宗（第一句確立宗旨）。以無礙為宗（以無礙作為宗旨）。次句同喻（下一句用比喻來說明）。如幻相有體即虛故（如同幻象，雖然有表象，但其本體是虛空的）。後知一切下合及出所因（後面『知一切』以下是總結和指出原因）。一法無性故（一是法沒有自性）。二觀一切下觀無著故（二是『觀一切』以下，觀察一切而不執著）。上二順於空如（以上兩種是順應空『如』）。三知如實下知一實故（三是『知如實』以下，知道唯一的真實）。則順不空如（那麼就是順應不空的『如』）。四知諸法下結成無違（四是『知諸法』以下，總結成就沒有違背）。五與諸下結成所作（五是『與諸』以下，總結成就所作的事情）。謂能橫入一道豎入一門（意思是能夠橫向進入一道，縱向進入一門）。二順如益中十句五對（二是順應『如』的益處，十句話分為五對）。令四心彌固（使四種心更加穩固）。一上安深法下凈眾生（一是上面安立深奧的佛法，下面凈化眾生）。即廣（即是廣闊的）。

【English Translation】 To perceive conditions based on causes (perceiving various relationships based on causes as conditions). To be gathered by wisdom illuminating the external world from within, making it a friendly companion. Secondly, to perceive causes based on conditions (secondly, to perceive causes based on various relationships as conditions). The external world receives the light of wisdom, and internal ignorance and darkness are extinguished. This removes obstacles and brings benefits. Thirdly, to enter the karma of the three wisdoms through diligent practice. This clarifies the benefits of learning. Fourthly, to further study and realize wisdom, universally enriching one's own goodness. This clarifies the benefits of realization. Fifthly, to exhaust the source of all goodness and blessings, entering the ocean of true wisdom. This achieves the benefits of both wisdom and blessings. This is the foundation for moving towards the actual realm, because it can be thoroughly entered through wisdom. Secondly, turning away from appearances (Nirakara-Paravritti). That is, towards the actual realm (Bhuta-tathata). This is slightly different from the previous turnings. The previous ones mostly gathered appearances back to nature, with few relying on nature to arise appearances. Now, this one mostly shows that there is no obstacle between nature and appearances, because appearances are considered real. All the above headings are based on the previous time of following appearances. Now, there is no need to compare with the previous to achieve unobstructedness, so there is no word 'time'. The text is divided into two parts. First, directly explaining the turning. Later, using metaphors to widely explain 'suchness' (Tathata). Now, first divide into two parts. First, following the practice of suchness. Secondly, from 'in all Buddha-dharmas' onwards, following the benefits of suchness. The previous part is also divided into two parts. First, explaining from the perspective of the mind, then cessation and contemplation can be practiced simultaneously, without being attached to existence or non-existence. Later, from 'although good' onwards, explaining separately from the perspective of action, then skillful means and reality can be practiced simultaneously, without violating nature and appearances. Now, first divide into two parts again. First, ceasing false grasping without violating the essence and function. Secondly, from 'equal contemplation' onwards, observing and understanding emptiness and existence, with faith and wisdom both perfected. In the previous part, the first two sentences are the heading. Next, the two sentences from 'its mind' onwards explain the above sentence, because there is nothing to grasp. The following sentence is to be free from the grasping subject. From 'not abandoning' onwards, it is explained that it does not violate. First, it does not violate the cause. Secondly, it does not violate the Dharma. Thirdly, it does not violate the result. The reason why it does not violate is because it is not attached to emptiness. In contemplation, first contemplate emptiness (Sunyata). From 'good following' onwards, contemplate its wonderful existence (Adbhuta-astitva). Secondly, in the simultaneous practice of skillful means and reality, the first sentence establishes the purpose, with unobstructedness as the purpose. The next sentence uses a metaphor to explain, like an illusion, although there is an appearance, its essence is empty. Later, 'knowing all' onwards, it summarizes and points out the cause. First, the Dharma has no self-nature (Svabhava-sunyata). Secondly, 'observing all' onwards, observing all without attachment. The above two are in accordance with emptiness. Thirdly, 'knowing as it is' onwards, knowing the only reality, then it is in accordance with non-emptiness. Fourthly, 'knowing all dharmas' onwards, concluding that there is no violation. Fifthly, 'with all' onwards, concluding what has been done, meaning that it can horizontally enter one path and vertically enter one gate. Secondly, in the benefits of following suchness, ten sentences are divided into five pairs, making the four minds more stable. First, establishing profound Dharma above and purifying sentient beings below, which is vast.

大心。二二我不生世見斯絕。即不顛倒心。三于境無染出世勤修。四不依世間。正道唯固。上二即第一心。無住涅槃為第一故。五妄見斯寂。了實體同即常心。常不捨離同體悲故。第二對如廣辯如相迴向。生此段文略以五門分別。一釋名。真謂真實顯非虛妄。如謂如常表無變易。此法相宗。若法性宗云不變為真。順緣曰如。由不變故。與有為法有非一義。由順緣故。與有為法有非異義。而起信云。無遣曰真無立曰如。唯就遮詮頓彰真理。二明種類。或唯一味無有差別。或分為二。即生空真如法空真如。又安立非安立二。又空不空二。並如常釋。或分為三。約三性辨如瑜伽等。或分為七。謂一流轉真如。即諸行流轉實性。二實相真如。謂思惟諸法無二我性。三唯識真如。即唯識性。四安立。五邪行。六清凈。七正行。上四即如次四諦體性。如顯揚說。或分為十。十地當明。或有百門十十無盡。如今經辨。則上來所列皆是其中一義。設言通一切法亦一義耳。三辨德用。一成依持用。與一切法而為所依。此能持故。二成觀境。謂為賢聖證觀境故。亦是百門之一德耳。起信說有三大。一者體大。謂真如平等不增減故。二相大。謂具足無量性功德故。三用大。能生一切世間出世間善因果故。然彼依心說於三大。真如乃是其一。以

【現代漢語翻譯】現代漢語譯本大心（Mahācitta，偉大的心）。二二，我不執著于輪迴的見解，這種見解完全斷絕。這就是不顛倒的心。三，對於外境沒有染著，勤奮地修習出世間的法門。四，不依賴世俗，唯有正道才是堅固的。以上兩點就是第一義諦的心，以無住涅槃作為最殊勝的境界。五，虛妄的見解止息，了知一切事物的本體是相同的，這就是常心。恒常不捨棄，因為與一切眾生具有相同的本體，所以生起慈悲心。第二，對於『如』（Tathatā，真如）的詳細闡述，以及如何將『如相』（Tathatā-lakṣaṇa，真如之相）迴向。這一段經文略以五個方面來分別說明：一，解釋名稱。『真』（Satya，真實）是指真實不虛妄。『如』（Tathatā，如常）是指恒常不變易。這是法相宗的觀點。如果從法性宗的角度來說，『不變』稱為『真』，『順應因緣』稱為『如』。因為不變的緣故，與有為法有非一的意義；因為順應因緣的緣故，與有為法有非異的意義。而《起信論》說：『無遣』稱為『真』，『無立』稱為『如』，只是用遮詮的方式來頓然彰顯真理。二，說明種類。或者只有一種味道，沒有差別。或者分為兩種，即生空真如和法空真如。又分為安立和非安立兩種。又分為空和不空兩種，解釋如同通常的說法。或者分為三種，根據三自性來辨別，如《瑜伽師地論》等。或者分為七種，即一流轉真如，指諸行流轉的真實體性；二實相真如，指思惟諸法沒有我和我所的體性；三唯識真如，指唯識的體性；四安立；五邪行；六清凈；七正行。以上四種依次對應四聖諦的體性，如《顯揚聖教論》所說。或者分為十種，十地菩薩將會明白。或者有一百種，甚至十十無盡。如今經所辨別的，只是上面所列舉的其中一種意義。即使說通達一切法，也只是一種意義。三，辨別德用。一，成就依持的作用，作為一切法的所依，因為真如能夠持有一切法。二，成就觀境的作用，作為賢聖證悟觀照的境界，這也是百門中的一種德用。《起信論》說有三大：一者，體大，指真如平等，不增不減；二者，相大，指具足無量自性功德；三者，用大，能生一切世間和出世間的善因果。然而，《起信論》是依心來說這三大，真如只是其中的一個方面。以

【English Translation】 English version Mahācitta (Great Mind). Twenty-two, I do not generate the view of being born into the world, this view is completely severed. This is the non-inverted mind. Three, without attachment to external objects, diligently cultivate the Dharma of transcending the world. Four, do not rely on the mundane world, only the right path is firm. The above two points are the mind of the first principle, taking non-abiding Nirvana as the most supreme state. Five, false views cease, knowing that the essence of all things is the same, this is the constant mind. Constantly do not abandon, because it has the same essence as all beings, so compassion arises. Second, a detailed explanation of 'Tathatā' (如, Suchness), and how to dedicate the 'Tathatā-lakṣaṇa' (如相, Characteristics of Suchness). This passage is briefly explained in five aspects: One, explain the name. 'Satya' (真, Truth) means true and not false. 'Tathatā' (如, Suchness) means constant and unchanging. This is the view of the Dharmalakṣaṇa school. If from the perspective of the Dharmatā school, 'unchanging' is called 'Truth', and 'conforming to conditions' is called 'Suchness'. Because of being unchanging, it has the meaning of being non-one with conditioned dharmas; because of conforming to conditions, it has the meaning of being non-different from conditioned dharmas. And the 'Awakening of Faith' says: 'Without negation' is called 'Truth', 'without establishment' is called 'Suchness', only using the method of negation to suddenly reveal the truth. Two, explain the types. Or there is only one taste, without difference. Or it is divided into two types, namely, Śūnyatā (空, emptiness) of self and Śūnyatā of Dharma. It is also divided into two types: established and non-established. It is also divided into two types: empty and non-empty, the explanation is as usual. Or it is divided into three types, according to the three natures to distinguish, such as the 'Yogācārabhūmi-śāstra' and others. Or it is divided into seven types, namely, the Suchness of the first flowing, referring to the true nature of the flowing of all actions; the Suchness of the true form, referring to the nature of thinking that all dharmas have no self and no belonging to self; the Suchness of Vijñaptimātratā (唯識, Consciousness-only), referring to the nature of Consciousness-only; the fourth is establishment; the fifth is evil conduct; the sixth is purity; the seventh is right conduct. The above four types correspond to the nature of the Four Noble Truths in order, as stated in the 'Asaṅga's Compendium of Determinations'. Or it is divided into ten types, the ten Bhūmis (十地, stages) of Bodhisattvas will understand. Or there are one hundred types, even ten times ten without end. What is distinguished in the current scripture is only one of the meanings listed above. Even if it is said to be able to understand all dharmas, it is only one meaning. Three, distinguish the virtues and functions. First, the function of achieving reliance, as the basis of all dharmas, because Suchness can hold all dharmas. Second, the function of achieving the object of contemplation, as the realm of contemplation for sages to realize, this is also one of the virtues in the hundred gates. The 'Awakening of Faith' says there are three greatnesses: first, the greatness of essence, referring to the equality of Suchness, without increase or decrease; second, the greatness of characteristics, referring to the complete possession of infinite self-nature merits; third, the greatness of function, which can generate all good causes and effects of the world and beyond the world. However, the 'Awakening of Faith' speaks of these three greatnesses based on the mind, and Suchness is only one aspect of them. With

一統二。二皆屬如。然違真名惡契如則滅。順真為善稱如則大。約善順義故說如為善因。然違順雖殊離如則無可違故。惡亦以如為體若會此經。百門之內。或體或相或用或兼實。則一一皆通體等。故為百門融通理事。使重重無盡猶如帝網。四約教不同可以思準。五釋文者。然此百門古釋非一。一英法師十十分之。如次配於十位中如。一賢首位。二十住。三十行。四十向。五凈心地。六行跡地。七決定地。八究竟地。九等覺地。十佛地更有諸德各分十門。賢首並皆不許。遠公分三。初十配地前。次八十八句配地上。后二句佛地中如。理皆難通。佛地何以無前如德。如第二門真實為性。何以不得通於諸位。若取隨位之德以立如名。如十地十如理則可通。然又不出其相。實則百門之德必貫之一如。能如之德豈無異相。異相難見。且從不分分亦無過故。末句云。究竟清凈義同於果。今且十十科之。以配十地十如。初遍一切及無相為相等。即遍滿真如之義。二中無能測量無有比對。即最勝義。三中於法無礙為眾法眼。即勝流義。四中無著無住等。即無攝受義。五中畢竟無盡無有變易。即類無別義。六中無有分別體性無生。即無染凈義。七中無所不在住有無法。即法無別義。八中體性清凈體性平等。即不增減義。九中遍一切法是佛

【現代漢語翻譯】現代漢語譯本一統於二。二者皆歸屬於『如』（Tathata，真如）。然而，違背真如之名則生惡，與真如相契則滅惡；順應真如則為善，稱揚真如則善業廣大。因為依循善與順應的意義，所以說『如』是善因。然而，違背與順應雖然不同，離開『如』則無從違背。所以，惡也以『如』為本體。如果領會此經，在百門之內，或從本體、或從相狀、或從作用、或從兼具本體與相狀的角度，實際上每一門都貫通，本體平等。所以說這是百門融通理事，使重重無盡，猶如帝釋天的寶網。四種教義的不同，可以思考推斷。五，解釋經文的人說，這百門古來的解釋不止一種。一，英法師將它十分開來，依次分配於十個位次中的『如』：一，賢首位；二，十住位；三，十行位；四，十向位；五，凈心地；六，行跡地；七，決定地；八，究竟地；九，等覺地；十，佛地。更有各種功德各自劃分十門。賢首宗對此全部不認可。遠公分為三部分：最初的十句分配于地上之前，其次八十八句分配于地上，最後兩句分配于佛地中的『如』。這些道理都難以貫通。佛地為什麼沒有之前的『如』德？如果第二門以真實為體性，為什麼不能貫通於各個位次？如果取隨位次的功德來建立『如』之名，如十地十如，道理則可以貫通。然而又沒有超出它的相狀。實際上，百門的功德必定貫穿於一『如』。能如的功德難道沒有不同的相狀嗎？不同的相狀難以見到，姑且從不區分的角度來說，區分也沒有過錯。末句說，『究竟清凈』的意義等同於果。現在姑且以十十來分科，來配合十地十如。最初的『遍一切』及『無相』為相等，即遍滿真如的意義。第二句中的『無能測量』、『無有比對』，即最殊勝的意義。第三句中的『於法無礙』為眾法眼，即殊勝流出的意義。第四句中的『無著無住』等，即無攝受的意義。第五句中的『畢竟無盡』、『無有變易』，即種類無別的意義。第六句中的『無有分別』、『體性無生』，即無染凈的意義。第七句中的『無所不在』、『住有無法』，即法無別的意義。第八句中的『體性清凈』、『體性平等』，即不增減的意義。第九句中的『遍一切法是佛』

【English Translation】 English version One is unified in two. Both belong to 'Tathata' (如, suchness, thusness). However, violating the name of Tathata creates evil, and aligning with Tathata extinguishes evil; conforming to Tathata is goodness, and praising Tathata magnifies goodness. Because of following the meaning of goodness and conformity, it is said that 'Tathata' is the cause of goodness. However, although violation and conformity are different, without 'Tathata' there is nothing to violate. Therefore, evil also takes 'Tathata' as its essence. If one understands this sutra, within the hundred gates, whether from the perspective of essence, form, function, or a combination of essence and form, in reality, each gate is interconnected, and the essence is equal. Therefore, it is said that these are the hundred gates that integrate principle and phenomena, making them endlessly layered, like Indra's net. The differences in the four teachings can be contemplated and inferred. Five, those who interpret the text say that there is more than one ancient interpretation of these hundred gates. One, Dharma Master Ying divides it into ten parts, assigning them in order to the 'Tathata' in the ten positions: one, the position of the Worthy Head (賢首位); two, the ten abodes (十住); three, the ten practices (十行); four, the ten dedications (十向); five, the Pure Mind Ground (凈心地); six, the Ground of Practice Traces (行跡地); seven, the Ground of Determination (決定地); eight, the Ultimate Ground (究竟地); nine, the Ground of Equal Enlightenment (等覺地); ten, the Buddha Ground (佛地). Furthermore, various merits are each divided into ten gates. The Worthy Head School does not accept any of this. Yuan Gong divides it into three parts: the first ten sentences are assigned before the ground, the next eighty-eight sentences are assigned to the ground, and the last two sentences are assigned to the 'Tathata' in the Buddha Ground. These principles are difficult to connect. Why does the Buddha Ground not have the previous 'Tathata' merits? If the second gate takes reality as its nature, why can't it be connected to all positions? If one takes the merits of each position to establish the name of 'Tathata', such as the ten 'Tathatas' of the ten grounds, then the principle can be connected. However, it does not go beyond its form. In reality, the merits of the hundred gates must penetrate the one 'Tathata'. Do the merits of being able to be 'Tathata' not have different forms? Different forms are difficult to see, so let's say from the perspective of not distinguishing, distinguishing is also not wrong. The last sentence says that the meaning of 'ultimate purity' is equal to the fruit. Now, let's divide it into ten tens to match the ten grounds and ten 'Tathatas'. The initial 'pervading all' and 'without form' are equal to the form, which is the meaning of pervading true suchness. The 'immeasurable' and 'without comparison' in the second sentence are the most supreme meaning. The 'unobstructed in the Dharma' in the third sentence is the eye of all Dharmas, which is the meaning of supreme outflow. The 'unattached and unresiding' in the fourth sentence is the meaning of non-reception. The 'ultimately endless' and 'unchanging' in the fifth sentence are the meaning of no difference in kind. The 'undifferentiated' and 'nature unproduced' in the sixth sentence are the meaning of no defilement or purity. The 'omnipresent' and 'residing in existence and non-existence' in the seventh sentence are the meaning of no difference in Dharma. The 'nature pure' and 'nature equal' in the eighth sentence are the meaning of no increase or decrease. The 'pervading all Dharmas is Buddha' in the ninth sentence.

境界。即智自在義。十中住一切地。成就一切諸佛菩薩等。即業自在義。其中余義。可以類取。隨地別顯。唯說十如。一具一切十十成百。欲顯如德無量無邊。地前通修。等覺遍等如來窮證。然異從義別體本常融。但契一如自含眾德。非由作意順差別如。能同迴向亦融攝無礙。稱如起行體即是如。但人信如德尚迷迴向。故以如德喻迴向德。若取文義便者。應云真如體相遍一切處善根迴向。以同如故。亦遍一切無邊際等。又遍一切方得同如。百門之內各有二句。上即所同之如德。下善根下能同迴向之德。最初十中初門顯在緣中故。無不遍。二明不變故云真實。三明隨緣即不變。云恒守本性。四示其性。五示其相。此五一向就如以辨。次二對智以說故為智境。八顯真如非境為境。謂要忘境方契如境故。如之本性非安立故。九即安立如。十即如常之義。余可思準。逐難當解。十二。云充滿一切者。謂若色若心。若大若小等。極微剎那亦皆圓滿。非分滿故。如不可分。分則多過。即由此義及下。四十不離諸法故。諸法隨如遍一塵中故。下果中得此門故。一毛容納一切剎等。十四無比對者。法性不併真故。十五六俱是不壞人惑不同。十七寂而常照智即如用故。二十二既以照明為體。何無照矚之眼。又由見如成法眼故。大般若云。

【現代漢語翻譯】現代漢語譯本境界，即智慧自在的含義。十地菩薩安住於一切地，成就一切諸佛菩薩等，即是行業自在的含義。其中的其他含義，可以依此類推，隨著不同地的境界而分別顯現。只說這十如是：一一具備一切，十十成就百，想要顯示如的功德無量無邊。在登地之前普遍修習，等覺菩薩普遍地等同於如，如來徹底證得如。然而，它們的差異是從含義上區分，本體本來是常融的。只要契合於一如，自然包含眾多功德，不是由於人為造作而順應差別之如，能夠共同迴向也融合攝取而沒有障礙。稱合於如而發起修行，本體就是如。只是人們相信如的功德，尚且迷惑于迴向的道理，所以用如的功德來比喻迴向的功德。如果按照文字的表面意思來理解，就應該說真如的本體和相遍及一切處的善根迴向，因為與如相同，也遍及一切無邊際等。又因為遍及一切，才能等同於如。百門之內各有兩句，上面一句是所共同的如的功德，下面一句是善根所能共同迴向的功德。最初的十門中，第一門顯示在緣起之中，所以沒有不周遍的。第二門說明真如不變，所以說『真實』。第三門說明隨緣即是不變，說『恒守本性』。第四門揭示它的體性。第五門揭示它的相狀。這五門一向是就如來辨析。接下來的兩門是針對智慧而說的，所以是智慧的境界。第八門顯示真如不是境界而作為境界，意思是說要忘掉境界才能契合于如的境界。如的本性不是安立的緣故。第九門是安立如。第十門是如是常住的含義。其餘的可以思考類比。隨著疑問而解答。第十二，說『充滿一切』，是指無論是色法還是心法，無論是大還是小等，極微小的剎那也都是圓滿的，不是部分圓滿的緣故，如是不可分割的，分割就會產生很多過失。就是由於這個含義以及下面的第四十條『不離諸法』的緣故，諸法隨著如而周遍於一塵之中。下面的果位中得到這個法門的緣故，一毛可以容納一切剎土等。第十四，沒有可以相比對的，法性不與真並列的緣故。第十五和第六條都是不壞的，與人們的迷惑不同。第十七，寂靜而常照，智慧就是如的功用。第二十二，既然以照明為本體，為什麼沒有照矚的眼睛？又因為見到如而成就法眼。《大般若經》說。

【English Translation】 English version The realm, which means the wisdom of self-mastery. The Ten Grounds (Daśabhūmi) Bodhisattvas abide in all grounds, accomplishing all Buddhas and Bodhisattvas, which means the self-mastery of karma. The other meanings therein can be inferred by analogy, manifesting separately according to the different grounds. Only these Ten Suchnesses (Daśa-tathatā) are spoken of: each one fully possessing all, ten tens accomplishing a hundred, desiring to reveal that the merits of Suchness are immeasurable and boundless. Before reaching the grounds, one universally cultivates; the Equal Enlightenment (Samantaprabhāsa) Bodhisattva universally equals Suchness; the Tathagata thoroughly realizes Suchness. However, their differences are distinguished from the meaning, their essence is originally constantly fused. As long as one is in accord with One Suchness, it naturally contains numerous merits, not due to artificial creation that accords with the differentiated Suchness; being able to jointly dedicate also fuses and embraces without obstruction. Initiating practice in accordance with Suchness, the essence is Suchness. It is just that people believe in the merits of Suchness, yet are still deluded about the principle of dedication, therefore using the merits of Suchness to exemplify the merits of dedication. If one understands according to the literal meaning of the text, one should say that the essence and characteristics of True Suchness (Tathatā) pervade the dedication of good roots in all places, because it is the same as Suchness, it also pervades all boundless realms, etc. Moreover, only by pervading all can one be equal to Suchness. Within the hundred gates, each has two sentences; the sentence above is the merit of Suchness that is jointly shared, the sentence below is the merit of good roots that can be jointly dedicated. Among the initial ten gates, the first gate reveals that it is within dependent origination (Pratītyasamutpāda), therefore there is nothing that is not pervasive. The second gate explains that True Suchness is unchanging, therefore it is said to be 'real'. The third gate explains that following conditions is precisely not changing, saying 'constantly guarding its original nature'. The fourth gate reveals its essence. The fifth gate reveals its characteristics. These five gates consistently analyze based on Suchness. The next two gates are spoken of in relation to wisdom, therefore they are the realm of wisdom. The eighth gate reveals that True Suchness is not a realm but is taken as a realm, meaning that one must forget the realm in order to accord with the realm of Suchness. The original nature of Suchness is not established, therefore. The ninth gate is the establishment of Suchness. The tenth gate is the meaning of Suchness being constant. The rest can be thought of by analogy. Answer according to the questions. Twelfth, saying 'filling all', refers to whether it is form (Rūpa) or mind (Citta), whether it is large or small, etc., even the extremely minute moment (Kṣaṇa) is also complete, not because it is partially complete, Suchness is indivisible, dividing it would produce many faults. It is due to this meaning and the fortieth below, 'not separate from all dharmas', that all dharmas pervade within a single dust particle along with Suchness. Because this dharma gate is obtained in the fruit position below, a single hair can contain all Buddha-lands, etc. Fourteenth, there is nothing that can be compared to it, because the Dharma-nature (Dharmatā) is not juxtaposed with Truth (Satya). Fifteenth and sixth are both indestructible, different from people's delusions. Seventeenth, tranquil and constantly illuminating, wisdom is the function of Suchness. Twenty-second, since it takes illumination as its essence, why does it not have eyes that illuminate? Moreover, because one sees Suchness, one accomplishes the Dharma-eye (Dharma-cakṣus). The Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā-sūtra) says.

三世諸佛皆以性空而為佛眼。三十云無根本者。前無所依故即無住本故。三十七。雲安住者。由無所住安住真實故。四十一畢竟無盡者。雖在諸法諸法盡而體常。又正在法中取不可盡。如芥子之空故。五十一性常覺悟者。能內熏發起厭求故。五十二不可失壞者。在於生死染而不染故。五十三即大智光明遍照法界義故。五十四離言真如。六十一無所不在者。上遍一切即無邊際。今隨一一法皆全在中。六十二在晝夜乃至盡未來者。一念長劫各各收如各各依如故。得念劫互收互入。七十住有無者。理無惑計。有無常實故。七十二性覺為明離念為潔。八十九非可修者無所得故。非不可修者為聖境故。九十五舍離諸漏者。準梵本云阿那薩攞嚩此云無漏。今言舍者性本舍故。猶心體離念。九十六云無有少法而能壞亂令其少分非覺悟者。如遍非情則有少分非是覺悟。況經云佛性除于瓦石。論云在非情數中名為法性。在有情數中名為佛性。明知。非情非有覺性故。應釋言。以性從緣則情非情異為性亦殊。如涅槃等。泯緣從性則非覺不覺。本絕百非言亡四句。若二性互融則無非覺悟。起信云。以色性即智性故。說名智身。以智性即色性故。說名法身遍一切處。論云。菩提菩提斷俱名為菩提。說智及智處俱名為般若。亦可證此。既二性相即

【現代漢語翻譯】現代漢語譯本三世諸佛都以性空（一切事物本質為空性）作為佛眼。三十云『無根本』，是因為之前沒有所依賴之處，所以沒有安住的根本。三十七云『安住』，是因為沒有所住之處，安住在真實之中。四十一『畢竟無盡』，雖然存在於諸法之中，諸法終將消盡，但本體常存。又正在法中取用，不可窮盡，如同芥子中的空性。五十一『性常覺悟』，能夠內在熏習，發起厭離和追求。五十二『不可失壞』，在於生死輪迴中，染而不染。五十三即是大智光明遍照法界的意義。五十四是離言語的真如（事物本來的真實面目）。六十一『無所不在』，上面說遍一切處，即無邊際，現在說隨一一法都完全在其中。六十二『在晝夜乃至盡未來』，一念和長劫各自收攝，各自依如（如如不動）。得到念和劫互相收攝，互相進入。七十『住有無』，理上沒有迷惑和計較，有和無常常是真實的。七十二『性覺為明，離念為潔』。八十九『非可修』，因為無所得。『非不可修』，是爲了聖境。九十五『舍離諸漏』，按照梵文原本是『阿那薩攞嚩 (Anasrava)』，意思是『無漏』。現在說『舍』，是因為本性就是舍離的，如同心體離念。九十六云『沒有少許法能夠破壞擾亂，使其少部分不是覺悟』，如果普遍是非情（無情）之物，那麼就有少部分不是覺悟。何況經中說佛性除了瓦石。論中說在非情之物中稱為法性，在有情之物中稱為佛性。明顯可知，非情之物沒有覺性。應該解釋為：以性從緣，那麼情和非情不同，性也不同，如同涅槃等等。泯滅緣而從性，那麼非覺和不覺，本來就斷絕了百種否定，言語消失了四句。如果二性互相融合，那麼就沒有非覺悟。起信論說：因為色性就是智性，所以稱為智身。因為智性就是色性，所以稱為法身遍一切處。論中說：菩提和菩提斷都稱為菩提，說智和智處都稱為般若。也可以證明這一點。既然二性相互即是。

【English Translation】 English version All Buddhas of the three times regard 'emptiness of nature' (Śūnyatā) as the Buddha-eye. Thirty states 'without a root' because there is nothing to rely on before, hence no root to abide in. Thirty-seven states 'abiding' because without anything to abide in, one abides in reality. Forty-one 'ultimately inexhaustible' means although existing within all dharmas, all dharmas will eventually cease, but the essence remains constant. Moreover, taking from the Dharma itself, it is inexhaustible, like the emptiness within a mustard seed. Fifty-one 'nature is always enlightened' because it can internally cultivate, initiating aversion and seeking. Fifty-two 'cannot be lost or destroyed' because in the cycle of birth and death, it is stained yet unstained. Fifty-three is the meaning of great wisdom light illuminating the entire Dharma realm. Fifty-four is 'true thusness' (Tathātā) beyond words. Sixty-one 'nowhere not present' means above, pervading everything, hence boundless; now, within each and every dharma, it is fully present. Sixty-two 'in day and night, even to the end of the future' means one thought and a long kalpa each contain and rely on each other as they are. Obtaining the mutual containment and entry of thought and kalpa. Seventy 'abiding in existence and non-existence' means there is no delusion or calculation in principle; existence and non-existence are often real. Seventy-two 'nature-awareness is brightness, detachment from thought is purity'. Eighty-nine 'cannot be cultivated' because there is nothing to be attained. 'Not uncultivatable' is for the sake of the holy realm. Ninety-five 'abandoning all outflows' according to the original Sanskrit is 'Anasrava', meaning 'without outflows'. Now saying 'abandoning' is because the nature is inherently abandoning, like the mind-essence being detached from thought. Ninety-six states 'there is no dharma that can destroy or disturb, making a small part of it not enlightened'; if universally non-sentient beings, then there would be a small part that is not enlightened. Moreover, the sutra says Buddha-nature excludes tiles and stones. The treatise says in non-sentient beings it is called Dharma-nature, in sentient beings it is called Buddha-nature. It is clearly known that non-sentient beings do not have awareness. It should be explained as: taking nature from conditions, then sentient and non-sentient are different, and nature is also different, like Nirvana etc. Extinguishing conditions and following nature, then non-awareness and non-non-awareness originally cut off hundreds of negations, and words disappear from the four phrases. If the two natures mutually merge, then there is no non-enlightenment. The Awakening of Faith says: because the nature of form is the nature of wisdom, it is called the wisdom-body. Because the nature of wisdom is the nature of form, it is called the Dharma-body pervading all places. The treatise says: Bodhi and the cessation of Bodhi are both called Bodhi, saying wisdom and the place of wisdom are both called Prajna. This can also prove this. Since the two natures are mutually identical.

緣復即性故。無少分非覺悟者。況心為總相。又融攝重重哉。九十七。云過去非始等者。過去初際所以名始。未來為終故稱為未。現在似有已未分之。無暫住時故名為異。今明真如。雖遍三世之中。體絕三世初中后相。故並言非。迴向亦爾。雖為眾生新新起愿。同彼真如遍三世中。而令永離三世生死之相。方名清凈。而晉本云。過去非同未來非故現在非異。若以今文會取。非同過去之始。雖在未來非是性本故有。又晉經誤將後門三世無分別。同入此門。致令百數缺一紛然異解。繁不敘之。言三世無分別者。前約遮詮不同三世。今約顯詮常無分別。意旨相似故。晉本合之耳。又上不同三世總顯非故。今無分別亦明非故。而性相互融能新能故。新故雙絕矣第三回向成益。及結名並顯可知。大文第二菩薩住此下明位果。初牒得因。后證得下正顯所得。文有十句。初總余別。皆云無量者同如廣大無盡故。皆云得佛者。同佛所證故。作佛事故。大文第二佛子下。總以結示。第二應頌二十九偈分四。初六頌隨相。于中先二所回行體。后四迴向之行。二有十六偈。頌離相迴向。于中先九頌對如廣辯。后七卻頌約法直明菩薩住是不思議等。宜善思之。三彼諸佛子下六偈頌迴向成益。四一偈結迴向意並可知(從此已下入第三十一經)第九

【現代漢語翻譯】現代漢語譯本緣起恢復到本性，沒有絲毫不是覺悟的。何況心是總體的表象，又互相融合重重疊疊呢？（九十七）說到『過去非始』等，過去的最開始之所以稱為『始』，未來作為終結所以稱為『未』，現在好像有已過去和未過去的分界，沒有短暫停留的時候所以稱為『異』。現在說明真如（Tathata，事物的真實如是之相），雖然遍及三世（過去、現在、未來）之中，本體卻超越了三世的起始、中間、終結的表象，所以一併說『非』。迴向（Parināmanā，將功德迴向給眾生）也是這樣，雖然爲了眾生不斷地發起新的願望，如同那真如遍及三世之中，卻使眾生永遠脫離三世生死的表象，才稱為清凈。而晉譯本說：『過去非同，未來非故，現在非異。』如果用現在的文字來理解，『非同』是指過去沒有開始。即使在未來，也不是本性原本就有的。而且晉譯本錯誤地將後面的『三世無分別』放入這一部分，導致數量缺少一個，產生紛亂不同的理解，這裡就不詳細敘述了。說到『三世無分別』，前面是就遮詮（否定性的解釋）來說，不同於三世；現在是就顯詮（肯定性的解釋）來說，常常沒有分別。意思相近，所以晉譯本將它們合併了。而且上面說不同於三世，總的顯示『非』，現在說沒有分別，也是說明『非』，而本性相互融合，能新能舊，新舊都超越了。（第三）迴向成就利益，以及總結名稱都顯而易見。大文第二部分，『菩薩住此』以下，說明位果。開始是引用得到的因，後面『證得下』正式顯示得到的結果。文中有十句，開始是總說，其餘是分別說明。都說『無量』，是如同廣大沒有窮盡的緣故。都說『得佛』，是如同佛所證悟的緣故，做佛的事業的緣故。大文第二部分，『佛子下』，總的用總結來顯示。第二部分應該用二十九個偈頌來分四部分。開始六個偈頌是隨相，其中先用兩個偈頌說明所迴向的本體，後面四個偈頌說明迴向的行為。第二部分有十六個偈頌，頌揚離相迴向，其中先用九個偈頌對照真如廣泛地辯論，後面七個偈頌卻用佛法直接說明菩薩安住于不可思議等。應該好好思考這些。第三部分，『彼諸佛子下』，用六個偈頌頌揚迴向成就的利益。第四部分，用一個偈頌總結迴向的意義，這些都可以知道。（從這裡開始進入第三十一經）第九

【English Translation】 English version The arising returns to the nature, there is no small part that is not awakened. Moreover, the mind is the general appearance, and it merges and overlaps repeatedly? (97) Speaking of 'the past is not the beginning' etc., the very beginning of the past is called 'beginning', the future as the end is called 'not yet', the present seems to have a boundary between the past and the not yet past, there is no temporary stay so it is called 'different'. Now explaining Tathata (the true suchness of things), although it pervades the three times (past, present, future), the substance transcends the appearances of the beginning, middle, and end of the three times, so it is said 'not' together. Parināmanā (dedicating merit to sentient beings) is also like this, although constantly making new vows for sentient beings, like that Tathata pervades the three times, it makes sentient beings forever escape the appearances of birth and death in the three times, then it is called pure. And the Jin translation says: 'The past is not the same, the future is not old, the present is not different.' If we understand it with the current text, 'not the same' means that the past has no beginning. Even in the future, it is not originally inherent in the nature. Moreover, the Jin translation mistakenly put the later 'no distinction in the three times' into this part, resulting in one missing in the number, producing chaotic and different understandings, which will not be described in detail here. Speaking of 'no distinction in the three times', the former is about the apophatic (negative explanation), which is different from the three times; the present is about the cataphatic (affirmative explanation), which often has no distinction. The meanings are similar, so the Jin translation merged them. Moreover, the above said that it is different from the three times, generally showing 'not', and now saying that there is no distinction is also explaining 'not', and the nature merges with each other, can be new and old, and both new and old are transcended. (Third) The benefit of accomplishing dedication, and summarizing the name are all obvious. In the second part of the main text, 'Bodhisattva dwells here' below, it explains the position and fruit. The beginning is quoting the obtained cause, and the following 'proving the obtained' officially shows the obtained result. There are ten sentences in the text, the beginning is a general statement, and the rest are separate explanations. All say 'immeasurable', because it is like being vast and endless. All say 'attaining Buddhahood', because it is like what the Buddha has realized, doing the work of the Buddha. In the second part of the main text, 'Buddha-child below', it generally uses a summary to show. The second part should use twenty-nine verses to divide into four parts. The first six verses are according to the appearance, in which the first two verses explain the substance of what is dedicated, and the following four verses explain the behavior of dedication. The second part has sixteen verses, praising the dedication of non-appearance, in which the first nine verses widely debate in contrast to Tathata, and the following seven verses directly explain that the Bodhisattva dwells in the inconceivable, etc. You should think about these carefully. In the third part, 'Those Buddha-children below', use six verses to praise the benefits of accomplishing dedication. In the fourth part, use one verse to summarize the meaning of dedication, which can be known. (From here onwards, enter the thirty-first sutra) Ninth

無著無縛解脫迴向。長行中亦先明位行。后顯位果。前中亦三。今初牒名徴起。謂理智無依。不為能所見著相惑所縛。由此即名解脫。此約行體釋之。故本業云。以諸法無二般若無生。二諦平等三世一合相故。又解脫者。亦作用自在如不思議等。此約行用。由攝善根皆用迴向普賢三業無邊自在德用故。於何無縛著耶。謂心等十以自身有心身口業果。及所作佛事。有世界佛剎眾生法智等故。不為何等所縛著耶。略如上說。別有十事五對。一由離凡故不縛生死。以出小乘不著二乘。二離六識取不縛外境。離第七執不著于內。三離現行縛無種子著。四不取有縛不執空著。五無惑障縛無智障著。皆縛粗著細。若約一事由著故縛。義如總中。或縛著一義。此約無礙大用受名。通能所迴向。約脫惑障無縛無著。即是解脫。約用解脫。乃無縛著之解脫。若望心等。亦是無縛著之心。即上體用並無其性。第二廣釋中分三。一明所回善根。二佛子下能迴向行。三菩薩摩訶薩如是迴向時如三世下。明迴向成益。今初先總標尊重。以一毫之善皆佛因故。無非佛所流故。次所謂下別顯。後於如是下總結並可知。第二回向行中二。先仍前進修擬將回向。二以諸下正明行愿。今初亦二先總牒前後。究竟下別顯修相。文有十句。前五修前即釋尊重等言

【現代漢語翻譯】現代漢語譯本無著無縛解脫迴向。在長行文中，也是先闡明位和行，然後彰顯位和果。前面的內容也分為三個部分。現在首先解釋名稱並引出主題。所謂『理智無依』，就是不被能所見的執著相所迷惑束縛。因此就叫做解脫。這是從行體的角度來解釋的。所以《本業經》說：『以諸法無二，般若無生，二諦平等，三世一合相故。』又，解脫，也指作用自在，如不可思議等。這是從行用的角度來說的。由於攝取善根，都用迴向普賢三業無邊自在的德用。對於什麼沒有束縛執著呢？就是心等十事，因為自身有心身口業果，以及所作的佛事，有世界佛剎眾生法智等。不被什麼所束縛執著呢？大概如上面所說。另外有十件事，分為五對。一，由於遠離凡夫，所以不被生死束縛，因為超出小乘，不執著二乘。二，遠離六識的取著，不被外境束縛；遠離第七識的執著，不執著于內。三，遠離現行的束縛，沒有種子的執著。四，不取有為的束縛，不執著于空。五，沒有惑障的束縛，沒有智障的執著。都是束縛粗顯的，執著細微的。如果就一件事來說，由於執著所以被束縛，道理如總說中所說。或者束縛和執著是一個意思。這是從無礙大用的角度來命名。貫通能迴向和所迴向。從脫離迷惑障礙來說，沒有束縛沒有執著，就是解脫。從用解脫來說，才是沒有束縛執著的解脫。如果相對於心等來說，也是沒有束縛執著的心。上面的體和用都沒有自性。第二部分，廣泛解釋，分為三部分。一，闡明所迴向的善根。二，『佛子』以下，闡明能迴向的行。三，『菩薩摩訶薩如是迴向時，如三世』以下，闡明迴向成就的利益。現在首先總標尊重，因為一毫之善都是成佛的因，沒有不是佛所流出的。其次，『所謂』以下，分別顯示。最後，『于如是』以下，總結並可知。第二部分，迴向的行，分為兩部分。一，仍然前進修行，擬定將要回向。二，『以諸』以下，正式闡明行愿。現在首先總述前後。『究竟』以下，分別顯示修行的相狀。文中有十句。前五句是修行前的內容，即解釋尊重等語。

【English Translation】 English version The dedication of Unattached and Unbound Liberation. In the prose section, it first clarifies the position and practice, then reveals the position and fruit. The preceding content is also divided into three parts. Now, it first explains the name and introduces the theme. 'Unreliant on reason and wisdom' means not being deluded and bound by the attachments of the perceived and the perceiver. Therefore, it is called liberation. This is explained from the perspective of the essence of practice. So, the Brahma Net Sutra says: 'Because all dharmas are non-dual, prajna is unborn, the two truths are equal, and the three worlds are a unified aspect.' Furthermore, liberation also refers to the freedom of function, such as the inconceivable. This is from the perspective of the function of practice. Because the collected roots of goodness are all used to dedicate to the boundless and free virtuous function of Samantabhadra's three karmas. To what is there no bondage or attachment? It is to the ten things such as the mind, because one has the karmic results of mind, body, and speech, as well as the Buddha-activities performed, and has worlds, Buddha-lands, sentient beings, dharma-wisdom, etc. By what is one not bound or attached? Roughly as mentioned above. In addition, there are ten things, divided into five pairs. First, because of being away from ordinary beings, one is not bound by birth and death, because one transcends the Small Vehicle and does not cling to the Two Vehicles. Second, being away from the grasping of the six consciousnesses, one is not bound by external objects; being away from the clinging of the seventh consciousness, one does not cling to the internal. Third, being away from the bondage of present actions, there is no clinging to seeds. Fourth, not grasping at the bondage of existence, one does not cling to emptiness. Fifth, there is no bondage of delusion-obstacles, no clinging to wisdom-obstacles. All are binding to the coarse and clinging to the subtle. If speaking of one thing, because of clinging, one is bound, the principle is as mentioned in the general explanation. Or bondage and clinging are the same meaning. This is named from the perspective of unobstructed great function. It pervades the dedicator and the dedicatee. From the perspective of escaping delusion-obstacles, there is no bondage and no clinging, which is liberation. From the perspective of using liberation, it is the liberation without bondage and clinging. If relative to the mind and so on, it is also a mind without bondage and clinging. The above essence and function have no self-nature. The second part, extensive explanation, is divided into three parts. First, clarifying the roots of goodness to be dedicated. Second, from 'Buddha-children' onwards, clarifying the practice of being able to dedicate. Third, from 'When Bodhisattvas Mahasattvas dedicate in this way, like the three worlds' onwards, clarifying the benefits of accomplished dedication. Now, first, generally indicate respect, because a hair's breadth of goodness is a cause for becoming a Buddha, and there is nothing that does not flow from the Buddha. Second, from 'So-called' onwards, separately display. Finally, from 'In this way' onwards, summarize and make known. The second part, the practice of dedication, is divided into two parts. First, still advancing in practice, planning to dedicate. Second, from 'With all' onwards, formally clarifying the practice and vows. Now, first, generally state the before and after. From 'Ultimately' onwards, separately display the aspects of practice. There are ten sentences in the text. The first five sentences are the content before practice, which is explaining the words of respect, etc.

。謂一欣樂故。尊重。二信解故忍可。三自隨順。四令他順。五總顯無著以該上四。后五進修。一積集勝進。二志樂普賢無方德用。三上入佛境。四善根增勢。五知見逾明。第二正明願行中。義有十門文分為二。第一廣顯其相。二佛子菩薩摩訶薩以彼善根如是迴向所謂心無縛下總結多門。前中分二。先明眾生及菩提回向。后佛子菩薩摩訶薩以無著無縛解脫心迴向不分別下。實際迴向。前明廣大后顯甚深。廣大回向。有六十門。甚深之內有二十門。並前尊重進修復二十門。總有百門。顯圓融無盡。深廣無礙為大回向。就廣大六十門。廣顯普賢自在德用。大分為二。初之四門。總顯余皆別明。今初前三成三業。以下諸門不出三業故。后一精進通策萬行故。于中無著無縛解脫心。是能回之心。成就普賢身業正是所向。他皆仿此。前諸善根即是所回故。以諸善根之言下流八十門內。此一回向不願成佛。愿成普賢者。以普賢通於位前及以位后。得道不捨因行窮盡生界。利樂有情故。愿成普賢。兼二回向。下別顯中。一一門內。皆攝法界自在德用。或理或行或智或境。或自行或化生。或體或用或因或果。或人或法。皆各總攝一切法故。不可相從。別科略分為二。初二十三門。顯普賢自分究竟。即位中普賢。后三十四門。顯普賢勝進

【現代漢語翻譯】現代漢語譯本：因為一心欣樂的緣故，所以要尊重。因為信解的緣故，所以要忍可。三是自己隨順，四是令他人隨順，五是總括顯示無著，以包含以上四點。後面的五點是進修：一是積集勝進，二是立志欣樂普賢無邊的德行功用，三是向上進入佛的境界，四是善根增長勢力，五是知見更加明瞭。第二部分，正式闡明愿和行，義理上有十個方面，文句分為兩個部分。第一部分廣泛地顯示它的相狀，第二部分『佛子菩薩摩訶薩以彼善根如是迴向所謂心無縛下總結多門』，是總結多種門類。前面的部分分為兩部分，先闡明眾生和菩提的迴向，后是『佛子菩薩摩訶薩以無著無縛解脫心迴向不分別下』，是實際的迴向。前面闡明廣大，後面顯示甚深。廣大的迴向有六十門，甚深的迴向有二十門，加上前面的尊重進修的二十門，總共有百門，顯示圓融無盡，深廣無礙，作為大回向。就廣大的六十門來說，廣泛地顯示普賢自在的德行功用。大體上分為兩個部分，開始的四門是總的顯示，其餘的都是分別闡明。現在先說最初的三門，成就身口意三業，因為下面的各個門類都不超出三業的範圍，所以最後一門精進可以貫通策勵各種修行。其中，『無著無縛解脫心』是能迴向的心，成就普賢（Samantabhadra）身業正是所迴向的目標，其他的都可以仿照這個例子。前面的各種善根就是所迴向的內容，因為有『以諸善根』的說法，下流八十門內，這一回向不願成就佛，而愿成就普賢，因為普賢貫通位前和位后，得道也不捨棄因地的修行，窮盡一切眾生界，利益安樂有情眾生，所以愿成就普賢，兼顧兩種迴向。下面的分別顯示中，每一個門類內，都攝取法界自在的德行功用，或者理，或者行，或者智，或者境，或者自行，或者化生，或者體，或者用，或者因，或者果，或者人，或者法，都各自總攝一切法，所以不可互相依從。分別科判略分為兩個部分，開始的二十三門，顯示普賢自分的究竟，也就是位中的普賢，後面的三十四門，顯示普賢的勝進。

【English Translation】 English version: Because of the single-minded joy, respect is necessary. Because of faith and understanding, acceptance is necessary. Third, one follows accordingly; fourth, one causes others to follow accordingly; fifth, one comprehensively reveals non-attachment to encompass the above four. The following five are for progressive cultivation: first, accumulating superior progress; second, aspiring to and delighting in the boundless virtues and functions of Samantabhadra (Universal Worthy); third, ascending into the realm of the Buddha; fourth, increasing the power of good roots; fifth, further clarifying knowledge and vision. The second part, formally elucidating vows and practices, has ten aspects in terms of meaning, and the text is divided into two parts. The first part extensively reveals its characteristics, and the second part, 'Bodhisattva Mahasattvas, with these good roots, thus dedicate, so-called minds without bondage, below summarizing multiple aspects,' summarizes multiple categories. The preceding part is divided into two parts: first, elucidating the dedication to sentient beings and Bodhi (Enlightenment); later, 'Bodhisattva Mahasattvas, with minds of non-attachment, non-bondage, and liberation, dedicate without discrimination, below,' is the actual dedication. The former elucidates vastness, and the latter reveals profundity. The vast dedication has sixty aspects, and the profound dedication has twenty aspects, plus the twenty aspects of respect and progressive cultivation mentioned earlier, totaling one hundred aspects, revealing perfect fusion without end, profound and vast without obstruction, as the great dedication. Regarding the vast sixty aspects, extensively revealing the virtues and functions of Samantabhadra's (Universal Worthy) freedom. Broadly divided into two parts, the initial four aspects are general revelations, and the rest are specific elucidations. Now, let's first discuss the initial three aspects, accomplishing the three karmas of body, speech, and mind, because the following categories do not exceed the scope of the three karmas, so the last aspect of diligence can penetrate and encourage various practices. Among them, 'minds of non-attachment, non-bondage, and liberation' are the minds capable of dedication, and accomplishing Samantabhadra's (Universal Worthy) bodily karma is precisely the target of dedication; others can follow this example. The preceding various good roots are the content of dedication, because there is the saying 'with various good roots,' within the following eighty aspects, this dedication does not wish to become a Buddha but wishes to become Samantabhadra (Universal Worthy), because Samantabhadra (Universal Worthy) penetrates the stages before and after the position, and attaining the Way does not abandon the practice of the causal ground, exhausting all realms of sentient beings, benefiting and bringing joy to sentient beings, so wishing to become Samantabhadra (Universal Worthy), taking into account both dedications. In the following separate elucidations, within each category, all encompass the virtues and functions of freedom in the Dharma realm, whether it be principle, practice, wisdom, realm, self-practice, transformation, essence, function, cause, effect, person, or Dharma, all comprehensively encompass all Dharmas, so they cannot rely on each other. Separate classifications are roughly divided into two parts: the initial twenty-three aspects reveal the ultimate of Samantabhadra's (Universal Worthy) own division, which is Samantabhadra (Universal Worthy) in the position; the following thirty-four aspects reveal Samantabhadra's (Universal Worthy) superior progress.

究竟。即位后普賢。二分無礙是普賢德。前即因圓果滿。后即得道。不捨因行故。二段中皆含因果。今初分三。初四成普賢總持德。二有十二愿。成普賢自在力用。三有七愿愿成普賢行。然諸門德多約三業。今初總持亦具三業。初一語業總持。二身業見佛。三意業解了。后一三業用之時處。標名約時辨用就處。文互顯耳。第二力用中復二。初九愿。一多攝入自在。文有三業化時處等可知。后三廣大自在可知。第三成普賢行中分二。初四愿成神通。二有三愿愿成四辨。初一總具四辯。次二別顯法義。初法后義。即顯果滿究竟。第二始從此生下。明勝進究竟。而言因者乃果中之因。于中分三。初有九門。攝法廣大自在德。次有十五門相即相入重重德後有十門。明微細容持甚深德。初中分六。初三愿成智。前一實智后二方便智。初是照行方便。后一照方便之方便。二有二愿成利益不空三業。三有一愿廣大三業。廣大眾生者具大心故。四一愿成清凈三業。五一愿諸根三業。別有十四根。皆以勝用增上光顯義。故立以根名。初聰利等三根約眼等六。兼五受根聰利者。領覽敏疾故。調順者內無剛強故。自在者。外境不牽故。余約信等五根。初一信根信心無盡故。亦兼命根。次一進次一念。唯唸佛平等故。次一定及精進。以不退轉是

【現代漢語翻譯】現代漢語譯本究竟。（究竟的含義是達到最終的、圓滿的境界）即位后普賢（Samantabhadra，象徵著大行，即實踐佛陀的教義）。二分無礙是普賢德（Samantabhadra's virtues，指普賢菩薩的功德在於其智慧和行動的無礙性）。前即因圓果滿（前一部分指的是因地修行圓滿，最終獲得果報），后即得道（后一部分指的是證悟真理，獲得解脫）。不捨因行故（因為不放棄在因地上的修行）。二段中皆含因果（這兩段都包含了因果關係）。今初分三（現在首先分為三個部分）。初四成普賢總持德（首先，前四個部分成就普賢的總持功德）。二有十二愿，成普賢自在力用（其次，有十二個願望，成就普賢的自在力量和作用）。三有七愿愿成普賢行（最後，有七個願望，成就普賢的修行）。然諸門德多約三業（然而，各種功德大多與身、口、意三業有關）。今初總持亦具三業（現在，最初的總持也具備身、口、意三業）。初一語業總持（首先是語業的總持）。二身業見佛（其次是身業，即見到佛）。三意業解了（再次是意業，即理解和明瞭）。后一三業用之時處（後面是關於身、口、意三業運用時的時間和地點）。標名約時，辨用就處（標明名稱是根據時間，辨別作用是根據地點）。文互顯耳（文中的含義是相互顯現的）。第二力用中復二（第二部分，關於力量和作用，又分為兩個部分）。初九愿，一多攝入自在（首先是九個願望，將一切都攝入自在之中）。文有三業化時處等可知（文中包含了三業的轉化、時間和地點等，可以理解）。后三廣大自在可知（後面的三個願望是關於廣大的自在，可以理解）。第三成普賢行中分二（第三部分，成就普賢的修行，分為兩個部分）。初四愿成神通（首先是四個願望，成就神通）。二有三愿愿成四辨（其次是三個願望，成就四種辯才）。初一總具四辯（首先是總體具備四種辯才）。次二別顯法義（其次是分別顯現法和義）。初法后義（先是法，后是義）。即顯果滿究竟（即顯現果報圓滿和究竟）。第二始從此生下（第二部分，從『始從此生下』開始）。明勝進究竟（說明殊勝的進步和究竟）。而言因者乃果中之因（所說的『因』，實際上是果報中的因）。于中分三（其中分為三個部分）。初有九門，攝法廣大自在德（首先有九個法門，攝取法，成就廣大自在的功德）。次有十五門相即相入重重德（其次有十五個法門，相互融合，重重疊疊的功德）。後有十門，明微細容持甚深德（最後有十個法門，說明微細的容納和保持甚深的功德）。初中分六（最初的部分分為六個部分）。初三愿成智（首先是三個願望，成就智慧）。前一實智后二方便智（第一個是實智，後面兩個是方便智）。初是照行方便（第一個是照亮修行的方便）。后一照方便之方便（後面一個是照亮方便的方便）。二有二愿成利益不空三業（其次有兩個願望，成就利益眾生而不落空的三業）。三有一愿廣大三業（再次有一個願望，廣大三業）。廣大眾生者具大心故（能夠利益廣大的眾生，是因為具備廣大的心）。四一愿成清凈三業（第四有一個願望，成就清凈的三業）。五一愿諸根三業（第五有一個願望，關於諸根和三業）。別有十四根（特別有十四種根）。皆以勝用增上光顯義（都是以殊勝的作用，增加和光顯其意義）。故立以根名（所以用『根』來命名）。初聰利等三根約眼等六（首先，聰利等三種根，是關於眼等六根）。兼五受根聰利者（兼顧五種感受的根，聰利指的是）。領覽敏疾故（領悟和瀏覽敏捷快速）。調順者內無剛強故（調順指的是內心沒有剛強）。自在者，外境不牽故（自在指的是不被外在環境所牽引）。余約信等五根（其餘的是關於信等五根）。初一信根信心無盡故（首先是信根，因為信心是無盡的）。亦兼命根（也兼顧命根）。次一進次一念（其次是精進，其次是正念）。唯唸佛平等故（因為只有唸佛才是平等的）。次一定及精進（其次是禪定和精進）。以不退轉是（以不退轉為目標）。

【English Translation】 English version Ultimately. (Ultimately means reaching the final, perfect state). Samantabhadra after enthronement (Samantabhadra, symbolizing great practice, that is, practicing the Buddha's teachings). The unimpeded duality is Samantabhadra's virtue (Samantabhadra's virtues, referring to the merit of Samantabhadra Bodhisattva in that his wisdom and actions are unimpeded). The former is the perfection of cause and effect (the former part refers to the complete cultivation of the cause and the ultimate attainment of the result), and the latter is the attainment of the Tao (the latter part refers to the enlightenment of truth and the attainment of liberation). Because one does not abandon the practice of cause (because one does not give up practicing on the causal ground). Both sections contain cause and effect (both sections contain the relationship of cause and effect). Now, the first is divided into three parts (now, the first is divided into three parts). The first four achieve Samantabhadra's Dharani virtue (first, the first four parts achieve Samantabhadra's Dharani merit). The second has twelve vows, achieving Samantabhadra's self-existent power and function (second, there are twelve vows, achieving Samantabhadra's self-existent power and function). The third has seven vows to achieve Samantabhadra's practice (finally, there are seven vows to achieve Samantabhadra's practice). However, the virtues of the various gates are mostly related to the three karmas (however, various merits are mostly related to the three karmas of body, speech, and mind). Now, the first Dharani also has three karmas (now, the first Dharani also has three karmas of body, speech, and mind). The first is the Dharani of speech karma (the first is the Dharani of speech karma). The second is the body karma of seeing the Buddha (the second is the body karma of seeing the Buddha). The third is the mind karma of understanding (the third is the mind karma of understanding and clarity). The latter is the time and place of the use of the three karmas (the latter is about the time and place of the use of the three karmas of body, speech, and mind). Naming is about time, and distinguishing use is about place (naming is based on time, and distinguishing use is based on place). The meaning in the text is mutually manifested (the meaning in the text is mutually manifested). The second power and function are divided into two (the second part, about power and function, is divided into two parts). The first nine vows, one is to incorporate everything into self-existence (first, there are nine vows to incorporate everything into self-existence). The text contains the transformation of the three karmas, time, place, etc., which can be understood (the text contains the transformation of the three karmas, time, place, etc., which can be understood). The latter three great self-existences can be understood (the latter three vows are about great self-existence, which can be understood). The third achievement of Samantabhadra's practice is divided into two (the third part, the achievement of Samantabhadra's practice, is divided into two parts). The first four vows achieve supernatural powers (first, there are four vows to achieve supernatural powers). The second has three vows to achieve four kinds of eloquence (second, there are three vows to achieve four kinds of eloquence). The first is to have all four kinds of eloquence (the first is to have all four kinds of eloquence). The second is to separately manifest the Dharma and its meaning (the second is to separately manifest the Dharma and its meaning). The first is the Dharma, and the latter is the meaning (the first is the Dharma, and the latter is the meaning). That is, it manifests the perfection and ultimate of the fruit (that is, it manifests the perfection and ultimate of the fruit). The second begins from 'starting from this life' (the second part, starting from 'starting from this life'). It explains the ultimate of superior progress (it explains the ultimate of superior progress). The cause mentioned is the cause in the fruit (the 'cause' mentioned is actually the cause in the fruit). It is divided into three parts (it is divided into three parts). The first has nine gates, incorporating the Dharma, great self-existent virtue (the first has nine gates, incorporating the Dharma, achieving great self-existent merit). The second has fifteen gates, interpenetrating and overlapping merits (the second has fifteen gates, interpenetrating and overlapping merits). The latter has ten gates, explaining the subtle capacity to hold profound merits (the latter has ten gates, explaining the subtle capacity to hold profound merits). The first part is divided into six (the first part is divided into six parts). The first three vows achieve wisdom (the first three vows achieve wisdom). The first is true wisdom, and the latter two are expedient wisdom (the first is true wisdom, and the latter two are expedient wisdom). The first is the expedient of illuminating practice (the first is the expedient of illuminating practice). The latter is the expedient of illuminating the expedient (the latter is the expedient of illuminating the expedient). The second has two vows to achieve the non-emptiness of benefiting the three karmas (the second has two vows to achieve the non-emptiness of benefiting sentient beings with the three karmas). The third has one vow to expand the three karmas (the third has one vow to expand the three karmas). Those who benefit vast numbers of sentient beings have great minds (those who can benefit vast numbers of sentient beings have great minds). The fourth has one vow to achieve the purity of the three karmas (the fourth has one vow to achieve the purity of the three karmas). The fifth has one vow about the roots and the three karmas (the fifth has one vow about the roots and the three karmas). There are fourteen roots in particular (there are fourteen roots in particular). All use superior functions to increase and illuminate their meaning (all use superior functions to increase and illuminate their meaning). Therefore, the name 'root' is established (therefore, the name 'root' is established). The first three roots, such as intelligence, are about the six roots of the eyes, etc. (the first three roots, such as intelligence, are about the six roots of the eyes, etc.). Also considering the five roots of sensation, intelligence refers to (also considering the five roots of sensation, intelligence refers to). Comprehending and browsing quickly (comprehending and browsing quickly). Adjustment refers to the absence of rigidity in the heart (adjustment refers to the absence of rigidity in the heart). Self-existence refers to not being drawn by the external environment (self-existence refers to not being drawn by the external environment). The rest are about the five roots of faith, etc. (the rest are about the five roots of faith, etc.). The first is the root of faith, because faith is endless (the first is the root of faith, because faith is endless). It also considers the root of life (it also considers the root of life). The next is progress, and the next is mindfulness (the next is progress, and the next is mindfulness). Only mindfulness of the Buddha is equal (only mindfulness of the Buddha is equal). The next is concentration and diligence (the next is concentration and diligence). With non-retrogression as the goal (with non-retrogression as the goal).

定義故。餘七皆慧。金剛界根者義兼定慧。金剛三昧即。是定故。金剛正智即是慧故。界即是性智了心性名上定故。亦即未知當知根。現觀位中得不壞故。金剛焰者。焰通事理及能所故。即已知根已成智故。離世間品云。如金剛根證知一切諸法性故。即此界根。又云金剛光焰根。普照一切佛境界故。佛境有二。一所觀境通於事理。二分齊境即能觀智。亦得稱境。次三調化。后二果圓惑凈。即具知根也。六一愿神力三業。文雖缺語義亦兼具。第二即入重重德中分六。初三入普賢門。一行門。二智門。三法門。二有三愿成普賢方便。一深心方便。以契理深心故。於一心能現多心。二回向方便。一身悉包一切。但向一身已向一切。故云方便。三大愿方便。以無得心入佛境故。三有二愿入普賢位。初一始入于地故。能入剎無礙。后一終成故得灌頂成智。于中三。初標能所知。次所謂下列所知想。有五十二。其業行界解根等。皆十力智所知。如初會釋余亦攝在其內。持謂執持善惡。地謂斷證分齊。菩薩成者解行正命。菩薩壞者戒見邪命。余皆可知。后如是等想下結能知德。謂離四過失具五功德。四有四愿成普賢智。一成行智無機不知。以化眾生為其行故。二大愿智。無處不知。愿遍化故。三窮業智了因緣故。四知法智知化法故。

【現代漢語翻譯】現代漢語譯本定義根。其餘七個都是慧（prajna，智慧）。金剛界根（Vajradhātu-indriya）的意義兼具定（samadhi，禪定）和慧。金剛三昧（Vajra-samadhi）即是定，金剛正智即是慧。界（dhātu）即是性智（jnana），了知心性名為上定（supreme samadhi），也即是未知當知根（anajnatajnavisyendriya），在現觀位（abhisaṃbodhi）中獲得不壞。金剛焰（Vajra-jvāla），焰通達事理以及能和所，即已知根（ajnatendriya）已成就智。離世間品（Visesa-gamin）中說：『如金剛根證知一切諸法性』，即此界根。又說『金剛光焰根，普照一切佛境界』。佛境有二：一、所觀境，通於事理；二、分齊境，即能觀智，也可稱為境。其次三個是調化，后兩個是果圓惑凈，即具知根（ajnatavindriya）。六一愿神力三業，文雖缺，語義也兼具。第二，即進入重重德中，分為六個部分。最初三個是進入普賢（Samantabhadra）門：一行門、二智門、三法門。二有三個愿成就普賢方便：一、深心方便，以契理深心故，於一心能現多心；二、迴向方便，一身悉包一切，但向一身已向一切，故云方便；三、大愿方便，以無得心入佛境故。三有兩個愿進入普賢位：初一始入于地故，能入剎無礙；后一終成故，得灌頂成智。于中三：初標能所知，其次所謂下列所知想，有五十二。其業行界解根等，皆十力智所知。如初會釋，其餘也攝在其中。持謂執持善惡，地謂斷證分齊。菩薩成者解行正命，菩薩壞者戒見邪命，其餘皆可知。后如是等想下，總結能知德，謂離四過失，具五功德。四有四個愿成就普賢智：一、成行智，無機不知，以化眾生為其行故；二、大愿智，無處不知，愿遍化故；三、窮業智，了因緣故；四、知法智，知化法故。

【English Translation】 English version Defining the Indriya (root). The remaining seven are all Prajna (wisdom). The Vajradhātu-indriya (Diamond Realm Root) encompasses both Samadhi (concentration) and Prajna. Vajra-samadhi (Diamond Samadhi) is Samadhi, and Vajra-jnana (Diamond Wisdom) is Prajna. Dhātu (realm) is Jnana (wisdom of nature); understanding the nature of the mind is called Supreme Samadhi, which is also the Anajnatajnavisyendriya (Root of the Unborn Knowing), which is obtained as indestructible in the Abhisambodhi (direct realization). Vajra-jvāla (Diamond Flame), the flame penetrates both phenomena and principle, as well as the subject and object; it is the Ajnatendriya (Root of the Known) that has already accomplished wisdom. The Visesa-gamin (Transcending the World) chapter says: 'Like the Vajra Root, it knows the nature of all Dharmas,' which is this Dhātu-indriya. It also says, 'The Vajra Light Flame Root illuminates all Buddha realms.' There are two Buddha realms: first, the object of observation, which penetrates both phenomena and principle; second, the realm of distinction, which is the wisdom of the observer, and can also be called the realm. Next, the three are taming and transforming; the last two are the perfection of fruition and the purification of delusion, which is the Ajnatavindriya (Root of Complete Knowledge). The six-one vow, divine power, and three karmas, although the text is incomplete, the meaning is also included. Secondly, entering into the multiple virtues, divided into six parts. The first three are entering the Samantabhadra (Universal Worthy) gate: first, the practice gate; second, the wisdom gate; third, the Dharma gate. Two have three vows to accomplish Samantabhadra's skillful means: first, the profound mind skillful means, because of the profound mind that accords with principle, one mind can manifest many minds; second, the dedication skillful means, one body encompasses everything, but dedicating to one body is dedicating to everything, hence it is called skillful means; third, the great vow skillful means, entering the Buddha realm with a mind of non-attainment. Three have two vows to enter the Samantabhadra position: the first one initially enters the ground, so it can enter the Kshetra (Buddha-field) without obstruction; the latter one is finally accomplished, so it obtains Abhisheka (initiation) and accomplishes wisdom. Among them, three: first, marking the knowable and the known; second, the so-called following knowable thoughts, there are fifty-two. Their karma, conduct, realm, understanding, roots, etc., are all known by the ten powers of wisdom. As explained in the first assembly, the rest are also included in it. Holding means holding onto good and evil, the ground means the distinction between cutting off and realizing. A Bodhisattva (enlightenment being) who succeeds has understanding, practice, and right livelihood; a Bodhisattva who fails has precepts, views, and wrong livelihood; the rest can be known. After such thoughts, the following concludes the virtues of the knower, which means being free from four faults and possessing five merits. Four have four vows to accomplish Samantabhadra's wisdom: first, accomplishing the wisdom of practice, knowing without opportunity, because transforming sentient beings is its practice; second, the wisdom of great vows, knowing everywhere, because the vow pervades transformation; third, exhausting the wisdom of karma, understanding the causes and conditions; fourth, knowing the wisdom of Dharma, knowing the Dharma of transformation.

五有二愿。愿成普賢聽說。初耳無不聽。次舌無不演。六有一愿成知根德。一攝一切。于中言大行王者。以遍知根于化行自在故。一根知一切根者有二義。一約理融。二約事別。謂如一人有多乘根性。一一乘中有無量品。如聲聞中有信行法行等。此二通有退思護住等上中下根。隨於一品。復有信等種種善根之異。第三得色甚微細下十門。明愿得普賢微細知法。以所知之事幽微故。能知之智微細。微細有二。一準無性攝論。以難知故。二就經宗。於一法中。有一切法炳然齊現故。如文云眾生業報微細等。即約初義。如來在母胎等。通於二義。十門即為十段。第一明世間法微細智。瑜伽。云色微細性有三。一損減微細性。即析至極微。二種類微細性。謂如風等色中有色。三心自在轉微細性。即色無色界色。如經說有天住一毛端量地處展轉無礙。此三即難知微細也。余之難知類此。各有異義。文中分三。初標得所依。次得色下列所得法。后如是等下。結能知之德。不怖甚深不迷理事。亂謂錯謬。散謂不專。濁謂垢染。劣無堪任。今皆反此。上明離過下顯成德。一緣謂專注一境。故不散。善寂謂心境兩忘。故不亂。即定而知名善分別。故不迷。即照而止名善住。故不怖。此能知之德。以在初門義通下九。皆應爾知。第二知眾生

【現代漢語翻譯】現代漢語譯本五有二愿：愿成就如同普賢菩薩那樣聽聞佛法。（一）初次聽聞沒有聽不到的。（二）其次用舌頭演說沒有不能演說的。六有一愿：愿成就知曉眾生根性的功德。（一）一根攝一切根。在這其中，被稱為『大行王者』，是因為能夠普遍知曉眾生的根性，從而在教化眾生時能夠自在無礙。一根知一切根有兩種含義：（一）從理體融合的角度來說。（二）從事相差別的角度來說。比如一個人具有多種乘（yana，佛教的交通工具，比喻教法）的根性，每一種乘中又有無量品類。比如聲聞乘（Śrāvakayāna，聽聞佛陀教誨而證悟的修行者所修之乘）中，有信行、法行等。這兩種都普遍存在退、思、護、住等上、中、下根。即使在同一品類中，又有信等種種善根的差異。第三，獲得極其微細的色法，以下十門闡明愿獲得普賢菩薩般微細的知法能力。因為所知的事物幽深微妙，所以能知的能力也必須微細。微細有兩種含義：（一）依據《無性攝論》（Asaṅga's Compendium of Determinations）的觀點，是因為難以知曉。（二）就本經的宗旨而言，在一法之中，一切法都明明白白地同時顯現。比如經文所說『眾生業報微細』等，就是從第一種含義來說。如來在母胎中等，則通於兩種含義。十門即分為十段。第一段闡明世間法微細智。《瑜伽師地論》（Yogācārabhūmi-śāstra）說，色法的微細性有三種：（一）損減微細性，即分析到極微的程度。（二）種類微細性，比如風等色法中包含有色法。（三）心自在轉變的微細性，即色法沒有**色法。比如經中所說，有天人居住在一毛端大小的地方，能夠自由自在地活動而沒有障礙。這三種就是難以知曉的微細性。其餘難以知曉的事物也與此類似，各有不同的含義。文中分為三部分。首先標明獲得所依據的基礎，其次在『得色下』列出所獲得的法，最後在『如是等下』總結能知的功德：不怖畏甚深，不迷惑理事。『亂』是指錯謬，『散』是指不專注，『濁』是指垢染，『劣』是指沒有能力。現在都與這些相反。上面闡明遠離過失，下面顯示成就功德。（一）『一緣』是指專注一個境界，所以不散亂。（二）『善寂』是指心與境兩相忘懷，所以不迷惑。即在禪定中而知曉，名為善分別。即在觀照中而止息，名為善住。所以不怖畏。這種能知的功德，因為在第一門，所以其含義貫通下面的九門，都應該這樣理解。第二，知曉眾生。

【English Translation】 English version The Two Vows of the Five Possessions: Vowing to achieve hearing the Dharma like Samantabhadra (普賢, Universal Worthy). (1) Upon first hearing, there is nothing unheard. (2) Subsequently, in speaking with the tongue, there is nothing unexpressed. The One Vow of the Six Possessions: Vowing to achieve the merit of knowing the faculties of sentient beings. (1) One faculty encompasses all faculties. Among these, one is called the 'Great Practice King' because of the ability to universally know the faculties of sentient beings, thereby being free and unhindered in teaching and transforming them. Knowing all faculties through one faculty has two meanings: (1) From the perspective of the fusion of principle. (2) From the perspective of the differentiation of phenomena. For example, a person may have the faculties of multiple vehicles (Yana, a Buddhist vehicle, a metaphor for teachings), and within each vehicle, there are immeasurable categories. For example, within the Śrāvakayāna (聲聞乘, the vehicle of those who hear the Buddha's teachings and attain enlightenment), there are those who practice through faith, those who practice through Dharma, etc. Both of these universally possess superior, intermediate, and inferior faculties such as retreat, contemplation, protection, and abiding. Even within the same category, there are differences in various wholesome roots such as faith. Third, obtaining extremely subtle forms. The following ten doors elucidate the vow to obtain the ability to know the Dharma subtly like Samantabhadra. Because the objects of knowledge are profound and subtle, the wisdom that knows them must also be subtle. Subtlety has two meanings: (1) According to the perspective of Asaṅga's Compendium of Determinations (無性攝論), it is because it is difficult to know. (2) According to the tenet of this sutra, within one Dharma, all Dharmas appear clearly and simultaneously. For example, the sutra says, 'The karmic retributions of sentient beings are subtle,' which is from the first meaning. The Tathagata (如來, Thus Come One) in the womb, etc., applies to both meanings. The ten doors are divided into ten sections. The first section elucidates the subtle wisdom of worldly Dharmas. The Yogācārabhūmi-śāstra (瑜伽師地論) says that the subtlety of form has three aspects: (1) The subtlety of diminution, which is analyzing to the point of ultimate particles. (2) The subtlety of types, such as the inclusion of form within forms like wind. (3) The subtlety of the mind's free transformation, which is that form has no **form. For example, the sutra says that there are devas (天人, deities) who reside in a place the size of a hair tip, able to move freely without obstruction. These three are the subtleties that are difficult to know. Other things that are difficult to know are similar to this, each with different meanings. The text is divided into three parts. First, it indicates the basis upon which it is obtained. Second, under 'obtaining form,' it lists the Dharmas obtained. Finally, under 'such as these,' it summarizes the merits of being able to know: not fearing the profound, not being confused by principle and phenomena. 'Confusion' refers to mistakes, 'scattering' refers to lack of focus, 'turbidity' refers to defilement, and 'inferiority' refers to lack of ability. Now, all are the opposite of these. The above elucidates being free from faults, and the below reveals the accomplishment of merits. (1) 'One focus' refers to focusing on one state, so there is no scattering. (2) 'Good tranquility' refers to forgetting both mind and state, so there is no confusion. That is, knowing in meditation is called good discrimination. That is, ceasing in contemplation is called good abiding. Therefore, there is no fear. This merit of being able to know, because it is in the first door, its meaning pervades the following nine doors, and should be understood in this way. Second, knowing sentient beings.

趣微細智。住謂住壽余並可知。第三知菩薩行德微細智。列所得中有二十句。前十別類后十同明三昧。第四知菩薩位德大用智于中三。初標所修。次悉知下列所得。有四十一種。初十一事位行成滿。後生兜率下。三十事明位滿大用。現八相等。其中有菩薩佛名。因果之異。皆是用中之事耳。其微細之事。離世間品。及不思議法品廣明。三如是下結能知德。謂成普賢自在行德。德亦名益此德通從諸智而生。亦可別配恐厭繁文。于中雲心非心等者。以識緣境名為心地。以智了境名非心地。識所了境通於善惡。善唯有漏。智所了境唯無漏。善漏無漏境心能含之。心即名藏故。晉經云究竟了知思議不思議地諸功德藏。言于非心處示生於心者。即非心量之心量也。由此故能離言語道。安住智等故。晉經云于不思議出生思議。示諸法門離言語道。上經云菩薩住是不思議。于中思議不可盡。入此不可思議處。思與非思俱寂滅。即斯義也。以心與非心生滅真如非即離故。不為此釋令人誤解。謂使無情有心。設令無情有心。既云示生。于理無失。余文可知。第五知眾生界智。其第二知眾生趣。即十力中自業智境。此知生界即是性異。十力之中種種界智境故。晉經。云入眾生性微細也。文中亦三。初標德所依。次得一切下列所得智。于中十

【現代漢語翻譯】現代漢語譯本細微之智。『住』指安住壽命，其餘部分可以自行理解。第三是知菩薩行德的細微之智。列舉所得時有二十句。前十句分別歸類，后十句共同闡明三昧（Samadhi）。第四是知菩薩位德大用之智，其中分為三部分。首先標明所修習的內容。其次，在『悉知下』列舉所得，共有四十一種。最初的十一件事是位行成滿，之後從『生兜率下』開始的三十件事闡明位滿大用，顯現八相成道等等。其中有菩薩和佛的名號，因和果的差異，都是大用中的事情。那些細微的事情，在《離世間品》和《不思議法品》中有廣泛的闡明。第三，『如是下』總結能知之德，是指成就普賢（Samantabhadra）自在的行德。德也稱為益處，這種德行是從各種智慧中產生的。也可以分別對應，只是恐怕厭煩繁瑣的文字。其中說到『心非心等』，是因為以識緣境稱為心地，以智了境稱為非心地。識所了的境界通於善惡，善只有有漏。智所了的境界只有無漏。善的有漏和無漏境界，心都能包含，心因此被稱為藏。所以晉譯經文說『究竟了知思議不思議地諸功德藏』。說到『于非心處示生於心』，就是指非心量的心量。因此能夠離開言語道，安住于智等等。所以晉譯經文說『于不思議出生思議，示諸法門離言語道』。上文說『菩薩住是不思議，于中思議不可盡。入此不可思議處，思與非思俱寂滅』，就是這個意思。因為心與非心、生滅與真如並非即是或遠離的關係，不要用這種解釋讓人誤解，認為使無情之物有心。即使假設無情之物有心，既然說是『示生』，在道理上也沒有缺失。其餘文字可以自行理解。第五是知眾生界智。其中的第二種，知眾生趣，就是十力（Dasabala）中的自業智境。這種知生界就是性異。十力之中的種種界智境。晉譯經文說『入眾生性微細也』。文中也分為三部分。首先標明德所依，其次是『得一切下』列舉所得智，其中有十種。

【English Translation】 English version Subtle wisdom. 'Dwelling' refers to dwelling in longevity, and the rest can be understood by oneself. The third is the subtle wisdom of knowing the virtues of a Bodhisattva's practice. There are twenty sentences listing what is attained. The first ten sentences categorize separately, and the last ten sentences jointly explain Samadhi (三昧). The fourth is the wisdom of knowing the great function of a Bodhisattva's position and virtue, which is divided into three parts. First, it marks what is being cultivated. Second, under 'knowing all,' it lists what is attained, totaling forty-one types. The first eleven matters are the fulfillment of position and practice, and then the thirty matters starting from 'born in Tushita' explain the great function of the fulfillment of position, manifesting the eight aspects of enlightenment, etc. Among them are the names of Bodhisattvas and Buddhas, and the differences between cause and effect, all of which are matters within the great function. Those subtle matters are extensively explained in the 'Leaving the World' chapter and the 'Inconceivable Dharma' chapter. Third, 'as such' below summarizes the virtue of being able to know, which refers to achieving the unhindered practice virtue of Samantabhadra (普賢). Virtue is also called benefit, and this virtue arises from various wisdoms. It can also be matched separately, but it is feared that it would be tedious. Among them, it is said 'mind and non-mind, etc.,' because taking consciousness as the condition for the realm is called the mind-ground, and taking wisdom as the understanding of the realm is called the non-mind-ground. The realm understood by consciousness is common to good and evil, and good only has outflows. The realm understood by wisdom only has no outflows. The realms of good with outflows and without outflows can be contained by the mind, and the mind is therefore called a store. Therefore, the Jin translation of the scripture says, 'Ultimately knowing all the merit stores of the conceivable and inconceivable grounds.' Speaking of 'manifesting birth in the place of non-mind' refers to the mind-measure of non-mind-measure. Therefore, one can leave the path of language and dwell in wisdom, etc. Therefore, the Jin translation of the scripture says, 'Giving birth to the conceivable from the inconceivable, showing all Dharma gates that are beyond the path of language.' The above scripture says, 'Bodhisattvas dwell in the inconceivable, and within it, contemplation cannot be exhausted. Entering this inconceivable place, thought and non-thought are both extinguished,' which is the meaning. Because the relationship between mind and non-mind, birth and death, and Suchness is neither identical nor separate, do not use this explanation to mislead people into thinking that inanimate objects have minds. Even if we assume that inanimate objects have minds, since it is said to be 'manifesting birth,' there is no fault in reason. The rest of the text can be understood by oneself. Fifth is the wisdom of knowing the realm of sentient beings. The second of these, knowing the tendencies of sentient beings, is the realm of self-karma wisdom in the Ten Powers (Dasabala). This knowing of the realm of birth is the difference in nature. The various realm wisdoms within the Ten Powers. The Jin translation of the scripture says, 'Entering the subtle nature of sentient beings.' The text is also divided into three parts. First, it marks what the virtue relies on, and second, 'obtaining all' below lists the wisdom obtained, which includes ten types.

句。初總所謂下別。別言眾生界分別等者。亦可言眾生分別界等。一分別者。自性強思起邪見等。二言說界者。依邪師教名言熏習等。三謂戒見等。四五可知。六慾求趣天。有求趣靜慮邪梵行。求趣無色無想。各謂為涅槃故。七謂諸行界。諸求眾生行各異故。隨一邪求。有裸形等種種殊故。八多貪瞋等雜染異故。九聞一乘三乘無量乘等。皆清凈故。又染凈二句通前七句。謂又染分別凈分別等。又通有四義故甚深微細。一顛倒即空故。二理有真實故。三緣成離念故。四相入無羈故。三如是下結能知德業。初結德。后廣攝下明作業。亦有通別思以配之。第六知世界智。文三。初總標。次所謂下別顯。有二十一智。初九直語器界。次九明其受用。其一多相作。亦是菩薩受用。后三正知無取著故。二如是下顯能知德。于中亦有通別。別可思之。第七知法界智。此顯即理之事法界。故云一切法界即事之理。復云不生等。亦初標所修。次得下辨所得。初句總餘十別。后如是下。結能知之德唯就通說。于中初。標二利滿足。后不捨下釋成滿義。普賢行滿不出二種。一證道二化道。初離二邊顯證道滿。不捨于義此離空邊。不著於法此離有邊。故得平等無礙之智。言知無礙本。即是所證。次不住下雙照二諦。明化道滿可知。第八知入劫智

【現代漢語翻譯】現代漢語譯本：句。最初總說的是『下別』（後續的分別解釋）。『別言眾生界分別等者』（分別解釋眾生界等）也可以說成『眾生分別界等』。一、『分別者』（分別界）：自性強烈，思慮產生邪見等。二、『言說界者』（言說界）：依據邪師的教導，被名言熏習等。三、（戒界）指戒見等。四、五（世界、處界）可知。六（欲界）：想要追求到天界，有人追求靜慮的邪梵行，有人追求無色無想，各自認為這就是涅槃。七（趣界）：指諸行界，因為眾生所追求的行為各有不同。隨著一種邪求，就有裸形等種種不同的行為。八（染界）：因為多貪、瞋等雜染不同。九（凈界）：聽聞一乘、三乘、無量乘等，都是清凈的。而且染凈二句貫通前面的七句，即又染分別、凈分別等。又貫通有四種意義，所以甚深微妙：一、顛倒即是空性；二、理體有真實性；三、因緣成就，遠離妄念；四、諸法相入，沒有束縛。三、『如是下』（如是可知）總結能知者的德行和事業。先總結德行，后『廣攝下』（廣泛攝取）說明作業。也有通別（普遍和個別）的思考來配合它。第六，知世界智。文分三部分。首先總標，其次『所謂下』（所謂如下）分別顯示。有二十一種智慧。最初九種直接說明器界（物質世界），其次九種說明其受用。其中『一多相作』（一多相作），也是菩薩的受用。最後三種是正知，沒有取著。二、『如是下』（如是可知）顯示能知者的德行。其中也有通別。個別之處可以思考。第七，知法界智。這顯示了即理之事法界，所以說一切法界就是事之理。又說不生等。也是先標明所修，其次『得下』（獲得如下）辨別所得。第一句是總說，其餘十句是別說。后『如是下』（如是可知）總結能知者的德行，只就普遍性來說。其中，首先標明二利（自利利他）滿足，后『不捨下』（不捨如下）解釋成就圓滿的意義。普賢行愿的圓滿不出兩種：一、證道，二、化道。首先，遠離二邊，顯示證道圓滿。『不捨于義』（不捨棄真義）是遠離空邊，『不著於法』（不執著於法）是遠離有邊，所以得到平等無礙的智慧。『言知無礙本』（說知無礙之本）就是所證悟的。其次，『不住下』（不住于下）雙照二諦（真諦和俗諦），說明化道圓滿，可知。第八，知入劫智。

【English Translation】 English version: Sentence. Initially, 'Xia Bie' (subsequent separate explanations) is generally referred to. 'Bie Yan Zhong Sheng Jie Fen Bie Deng Zhe' (separate explanations of the realm of sentient beings, etc.) can also be said as 'Zhong Sheng Fen Bie Jie Deng' (sentient beings' separate realms, etc.). 1. 'Fen Bie Zhe' (the realm of distinctions): The nature is strong, and thoughts generate wrong views, etc. 2. 'Yan Shuo Jie Zhe' (the realm of speech): Based on the teachings of evil teachers, being influenced by terminology, etc. 3. (The realm of precepts) refers to precepts and views, etc. 4. and 5. (The realm of the world, the realm of places) can be understood. 6. (The realm of desire): Wanting to pursue the heavens, some pursue the evil Brahma practices of meditative concentration, some pursue non-form and non-thought, each considering this to be Nirvana. 7. (The realm of interests): Refers to the realm of actions, because the actions pursued by sentient beings are different. Following one evil pursuit, there are various different behaviors such as nakedness, etc. 8. (The realm of defilement): Because of the differences in mixed defilements such as much greed, hatred, etc. 9. (The realm of purity): Hearing the One Vehicle, Three Vehicles, Infinite Vehicles, etc., all are pure. Moreover, the two sentences of defilement and purity connect the previous seven sentences, that is, defiled distinctions, pure distinctions, etc. Moreover, it connects with four meanings, so it is very profound and subtle: 1. Inversion is emptiness; 2. The principle has reality; 3. Conditions are accomplished, away from delusion; 4. Phenomena enter each other without restraint. 3. 'Ru Shi Xia' (as such below) summarizes the virtues and deeds of the knower. First summarize the virtues, then 'Guang She Xia' (widely gather below) explains the operation. There are also general and specific (universal and individual) thoughts to match it. Sixth, the wisdom of knowing the world. The text is divided into three parts. First, the general mark, and then 'Suo Wei Xia' (what is called below) separately shows. There are twenty-one kinds of wisdom. The first nine directly explain the material world, and the next nine explain its enjoyment. Among them, 'Yi Duo Xiang Zuo' (one many phase work) is also the enjoyment of Bodhisattvas. The last three are correct knowledge, without attachment. 2. 'Ru Shi Xia' (as such below) shows the virtues of the knower. There are also general and specific in it. The individual can think about it. Seventh, the wisdom of knowing the Dharma realm. This shows the Dharma realm of things that is the principle, so it is said that all Dharma realms are the principle of things. It also says non-birth, etc. It also first marks what is cultivated, and then 'De Xia' (get below) distinguishes what is obtained. The first sentence is a general statement, and the remaining ten sentences are separate statements. Later, 'Ru Shi Xia' (as such below) summarizes the virtues of the knower, only in terms of universality. Among them, first mark the fulfillment of the two benefits (self-benefit and other-benefit), and then 'Bu She Xia' (do not give up below) explains the meaning of accomplishment and perfection. The perfection of Samantabhadra's vows is nothing more than two kinds: 1. Proving the Way, 2. Transforming the Way. First, away from the two sides, showing the perfection of proving the Way. 'Bu She Yu Yi' (do not give up the true meaning) is away from the empty side, 'Bu Zhu Yu Fa' (do not cling to the Dharma) is away from the existing side, so you get equal and unobstructed wisdom. 'Yan Zhi Wu Ai Ben' (say know the unobstructed root) is what is realized. Secondly, 'Bu Zhu Xia' (do not live below) illuminates the two truths (ultimate truth and conventional truth), explaining the perfection of the transformation path, which can be known. Eighth, the wisdom of knowing the entry into kalpas.

初標。次所謂下列。后如是等下。結能知德亦是益相。先結后益可知。第九知法智。初標。次所謂下列。文有十句義有四重。一法體具德。二一切入一等明法用即入。三入非法等明理事相即。亦有無相即。以非法有三義。一非善法故。二非即是無如兔角等。三非即是理。今是后二。次云無法亦即非法。晉本名非。今譯以非進二義。故互明之。依第二義。則法本自無。因緣生諸故云安立。若依第三。則從無住本立一切法。故不相違。四入方便無餘。是體用善巧。后如是下結德可知。第十得總知一切盡無餘微細智故。晉經十句。皆有無餘之言。文中分四。初總標。二所謂下別列。即牒前十門名或小變。次或不等會意皆同。三乃至下結所不說。四生如影下顯知之德。亦有通別。通從前生別則次第。對前十句。一外剎是心之影像故。今能知剎則知影像。二眾生想現故云如夢。三者果報緣生故如幻。四心性寂然緣感成異故云如響。五說時如化。六即空界。七言語本寂。八即法界。九世間無依。十出世間行即是佛法。第二回向實際。文有十對。初即假實對。二即人法。求菩提故名菩提薩埵。三即體用亦名能所。梁攝論云。于分別依他起性。不見所行行。及能行道。即此義也。謂證智慧行則出離故。第九因果。等正覺者。約人契法異

【現代漢語翻譯】現代漢語譯本初標（首先標出）。次所謂下列（其次是所謂的下列）。后如是等下（後面是『如是』等等）。結能知德亦是益相（總結能夠了解功德也是一種利益的體現）。先結后益可知（先總結后說利益是可以理解的）。第九知法智（第九是知法智）。初標（首先標出）。次所謂下列（其次是所謂的下列）。文有十句義有四重（文中有十句話，意義有四個層面）。一法體具德（第一，法的本體具備功德）。二一切入一等明法用即入（第二，一切入一等等，說明法的運用就是入）。三入非法等明理事相即（第三，入非法等等，說明理和事相互融合）。亦有無相即（也有無相的融合）。以非法有三義（因為非法有三種含義）。一非善法故（一是，不是善法）。二非即是無如兔角等（二是，並非就是沒有，比如兔角等等）。三非即是理（三是，並非就是真理）。今是后二（現在指的是后兩種）。次云無法亦即非法（接下來講無法也就是非法）。晉本名非（晉代的譯本叫做『非』）。今譯以非進二義（現在的譯本用『非』來表達兩種含義）。故互明之（所以互相說明）。依第二義（依照第二種含義）。則法本自無（那麼法本來就是沒有的）。因緣生諸故云安立（因為因緣而產生諸法，所以說是安立）。若依第三（如果依照第三種含義）。則從無住本立一切法（那麼從無所住的根本建立一切法）。故不相違（所以不矛盾）。四入方便無餘（第四，進入方便法門沒有剩餘）。是體用善巧（這是本體和作用的善巧）。后如是下結德可知（後面『如是』等等，總結功德是可以理解的）。第十得總知一切盡無餘微細智故（第十是獲得總知一切、窮盡無餘的微細智慧）。晉經十句（晉代的經文有十句話）。皆有無餘之言（都有『無餘』的說法）。文中分四（文中分為四個部分）。初總標（首先是總的標出）。二所謂下別列（第二，『所謂』下面分別列出）。即牒前十門名或小變（就是重複前面的十個法門的名字，或者稍微改變）。次或不等會意皆同（其次，或者不等同，但會意都是相同的）。三乃至下結所不說（第三，『乃至』下面總結沒有說到的）。四生如影下顯知之德（第四，『生如影』下面顯示智慧的功德）。亦有通別（也有共通和個別）。通從前生別則次第（共通的是從前面產生，個別的是按照次第）。對前十句（對應前面的十句話）。一外剎是心之影像故（一，外面的剎土是心的影像）。今能知剎則知影像（現在能夠了解剎土，就能瞭解影像）。二眾生想現故云如夢（二，眾生的想法顯現，所以說是像夢）。三者果報緣生故如幻（三，果報是因緣而生，所以像幻）。四心性寂然緣感成異故云如響（四，心性本來寂靜，因為因緣的感應而產生差異，所以說是像迴響）。五說時如化（五，說法的時候像變化）。六即空界（六，就是空界）。七言語本寂（七，言語的本質是寂靜的）。八即法界（八，就是法界）。九世間無依（九，世間沒有依靠）。十出世間行即是佛法（十，出世間的行為就是佛法）。第二回向實際（第二是迴向實際）。文有十對（文中有十對）。初即假實對（首先是假和實的對比）。二即人法（第二是人和法的對比）。求菩提故名菩提薩埵（因為追求菩提，所以叫做菩提薩埵（菩薩））。三即體用亦名能所（第三是本體和作用的對比，也叫做能和所）。梁攝論云（《攝大乘論》中說）。于分別依他起性（在分別依他起性的時候）。不見所行行（看不到所行之行）。及能行道（以及能行之道）。即此義也（就是這個意思）。謂證智慧行則出離故（意思是說，證得智慧，行為就能出離）。第九因果（第九是因和果）。等正覺者（獲得平等正覺的人）。約人契法異（從人的角度來說，契合法是不同的）。

【English Translation】 English version First, the initial designation. Next, the so-called following. Afterwards, 'such as' and so on below. Concluding that being able to know virtue is also a sign of benefit. It can be understood that first concluding and then benefiting. Ninth, the Knowledge of Dharma Wisdom. First, the initial designation. Next, the so-called following. The text has ten sentences, and the meaning has four layers. First, the Dharma body possesses virtue. Second, all entering into one, etc., clarifies the function of Dharma, which is entering. Third, entering into non-Dharma, etc., clarifies the interpenetration of principle and phenomena. There is also the interpenetration of non-form, because non-Dharma has three meanings: first, it is not wholesome Dharma; second, it is not the same as non-existence, such as rabbit horns, etc.; third, it is not the same as principle. Now it refers to the latter two. Next, it says that no Dharma is also non-Dharma. The Jin version is named 'non'. The current translation uses 'non' to express two meanings. Therefore, they clarify each other. According to the second meaning, Dharma is originally non-existent. Because of conditions, all things arise, hence it is called establishment. If according to the third meaning, then from the non-abiding root, all Dharmas are established. Therefore, they do not contradict each other. Fourth, entering into skillful means without remainder is the skillful mastery of essence and function. Afterwards, 'such as' below concludes that virtue can be understood. Tenth, obtaining the wisdom of completely knowing all, without remainder, and subtle wisdom. The Jin Sutra has ten sentences, all with the words 'without remainder'. The text is divided into four parts. First, the general designation. Second, 'so-called' below lists separately, which repeats the names of the previous ten gates, or with slight changes. Next, 'or not equal' means the intention is the same. Third, 'even to' below concludes what is not said. Fourth, 'birth like a shadow' below reveals the virtue of knowledge. There are also common and distinct aspects. The common aspect arises from the previous, while the distinct aspect follows the order. Corresponding to the previous ten sentences: first, the external realm is the image of the mind; now, being able to know the realm means knowing the image. Second, sentient beings' thoughts appear, hence it is said to be like a dream. Third, karmic retribution arises from conditions, hence it is like an illusion. Fourth, the nature of the mind is originally still, but it becomes different due to the influence of conditions, hence it is said to be like an echo. Fifth, speaking is like transformation. Sixth, it is the realm of emptiness. Seventh, language is originally silent. Eighth, it is the Dharma realm. Ninth, the world has no reliance. Tenth, the practice of transcending the world is the Buddha Dharma. Second, Reversion to Reality. The text has ten pairs. First, the contrast between false and real. Second, the contrast between person and Dharma. Seeking Bodhi is called Bodhisattva (Bodhi-sattva). Third, the contrast between essence and function, also called the able and the object. The She Lun ( Mahāyānasaṃgraha) says, 'In distinguishing the dependent nature, one does not see the action being performed, nor the path being practiced.' This is the meaning. It means that realizing wisdom, the action will lead to liberation. Ninth, cause and effect. One who attains Equal and Correct Enlightenment. From the perspective of a person, the agreement with the Dharma is different.

前菩提。三中雖有菩薩行意取所行。此約為因故不重也。十法即教法教智相對。余並可知。第二佛子下總結多門。由心無縛。今身等皆無縛著也。第三菩薩下行成利益。初牒后顯。顯有十句。初總余別。別中一回曏者。正起修行。二道者常游法徑。三迴向教。四平等智。五所緣境。六功行絕修。是佛善根。七了見本源成如來性。八無礙悲智是佛所行。如出現品。九無盡體用是分齊境。第三結名。從初廣說故有心言。第二位果。成三種果。一現成果。于中先自利。后為欲。下利他。二在在下成當得果。初自利。后盡未來下兼于自他。三普賢下明終成果。因果無礙。第二應頌。五十一偈分二。先頌位行。后二位果。前中三。初三頌所回善根。二所修下四十四頌。頌迴向行。三過去下二頌。頌行成利益。今初。云不為自己等者。照理大智。無私自他同體大悲利益迴向。二頌迴向中。但頌廣大略不頌甚深。以遍在廣大中故。文二。初一偈頌普賢自分究竟。余頌勝進究竟。于中前長行有三。一攝法廣大德。二即入重重德。三微細容持德。今通頌之但顯微細。于中分十。第一有三偈。頌世間微細智二一偈頌眾生趣。趣由行別故。三有二偈。超頌第五眾生界。界即根性故。四有三偈。頌第三菩薩行德。菩薩亦受眾生之稱。神通等行名

【現代漢語翻譯】現代漢語譯本前菩提（Purva-bodhi，先前的菩提心）。三種迴向中雖然有菩薩的修行意願，但這裡只取所修行的部分。這是因為從因的角度來說，所以不再重複提及。十法指的是教法和教智相對而言。其餘部分都容易理解。第二段『佛子』之後總結了多種門徑，因為心沒有束縛，所以今生等一切都沒有束縛執著。第三段『菩薩』之後說明了修行成就的利益。首先是總說，然後是分別闡述。闡述部分有十句。第一句是總說，其餘是分別說明。在分別說明中，第一，迴向者，正是發起修行。第二，道者，經常遊走在佛法的道路上。第三，迴向教法。第四，平等智慧。第五，所緣的境界。第六，功行已經超越了修行的階段，這是佛的善根。第七，了見本源，成就如來之性。第八，無礙的悲智是佛所行持的，如《出現品》所說。第九，無盡的體和用是分齊的境界。第三，總結名稱，因為從一開始就廣泛地說明，所以有『心』這個詞。第二，位果，成就三種果報。第一，現成果，其中先是自利，然後是爲了利益他人。第二，『在在』之後成就當得的果報，先是自利，然後『盡未來』之後兼顧自利和他利。第三，『普賢』之後說明最終成就的果報，因果之間沒有障礙。第二部分應該用頌文來表達。五十一首偈頌分為兩部分。先是頌揚位行，后是頌揚二位果。在前面部分中分為三部分。首先是三首偈頌，頌揚所迴向的善根。第二，『所修』之後是四十四首偈頌，頌揚迴向的修行。第三，『過去』之後是兩首偈頌，頌揚修行成就的利益。現在從第一部分開始。說『不為自己』等，是照見真理的大智慧，沒有私心，自他同體的大慈悲，利益迴向。第二部分頌揚迴向，但只頌揚廣大，略過甚深，因為普遍存在於廣大之中。文分兩部分。首先是一首偈頌，頌揚普賢菩薩的自分究竟。其餘的頌揚勝進究竟。其中，前面的長行有三點。第一，攝法廣大之德。第二，即入重重之德。第三，微細容持之德。現在全部頌揚，但只顯現微細。其中分為十點。第一，有三首偈頌，頌揚世間的微細智慧。第二，一首偈頌，頌揚眾生的趨向，趨向由行為的差別而不同。第三，有兩首偈頌，超頌第五眾生界，界就是根性。第四，有三首偈頌，頌揚第三菩薩的行德。菩薩也接受眾生的稱謂，神通等行為名稱。 English version Purva-bodhi (前菩提, previous Bodhi mind). Although there is the intention of Bodhisattva practice in the three dedications, only the practiced part is taken here. This is because, from the perspective of cause, it is not mentioned repeatedly. The ten dharmas refer to the relative teaching dharma and teaching wisdom. The rest are easy to understand. The second paragraph, after 'Buddha-son', summarizes multiple paths, because the mind has no bondage, so this life and everything else have no bondage or attachment. The third paragraph, after 'Bodhisattva', explains the benefits of accomplished practice. First is the general statement, then the separate explanations. There are ten sentences in the explanation. The first sentence is a general statement, and the rest are separate explanations. In the separate explanations, first, the one who dedicates is precisely initiating practice. Second, the one who follows the path constantly walks on the path of the Dharma. Third, dedicating the teaching of Dharma. Fourth, equal wisdom. Fifth, the object of focus. Sixth, meritorious practice has surpassed the stage of cultivation, this is the good root of the Buddha. Seventh, clearly seeing the origin and accomplishing the nature of Tathagata. Eighth, unobstructed compassion and wisdom are what the Buddha practices, as stated in the Appearance Chapter. Ninth, the endless substance and function are the realm of division. Third, summarize the name, because it is widely explained from the beginning, so there is the word 'mind'. Second, the position and fruit, accomplishing three kinds of retribution. First, the present fruit, in which first is self-benefit, then it is for the benefit of others. Second, after 'in every', accomplishing the fruit to be obtained, first self-benefit, then 'until the future' also takes into account self-benefit and benefiting others. Third, after 'Samantabhadra', explain the final accomplished fruit, there is no obstacle between cause and effect. The second part should be expressed in verses. The fifty-one verses are divided into two parts. First, praise the position and practice, and then praise the fruit of the two positions. In the previous part, it is divided into three parts. First, there are three verses, praising the good roots that are dedicated. Second, after 'what is practiced' are forty-four verses, praising the practice of dedication. Third, after 'past' are two verses, praising the benefits of accomplished practice. Now starting from the first part. Saying 'not for oneself' etc., is the great wisdom of seeing the truth, without selfishness, the great compassion of self and others being one, dedicating benefits. The second part praises dedication, but only praises the vast, skipping the profound, because it is universally present in the vast. The text is divided into two parts. First, there is one verse, praising Samantabhadra's own ultimate. The rest praise the ultimate of superior progress. Among them, the previous long line has three points. First, the virtue of encompassing the vastness of the Dharma. Second, the virtue of immediately entering the multiple layers. Third, the virtue of subtle containment. Now all are praised, but only the subtle is revealed. Among them, it is divided into ten points. First, there are three verses, praising the subtle wisdom of the world. Second, one verse, praising the tendencies of sentient beings, the tendencies differ due to the difference in behavior. Third, there are two verses, surpassing and praising the fifth realm of sentient beings, the realm is the root nature. Fourth, there are three verses, praising the virtue of the practice of the third Bodhisattva. Bodhisattvas also accept the title of sentient beings, the names of supernatural powers and other practices.

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

顯。三昧等行名隱。余義細詳。五十方下二十七偈。頌第四位德大用。于中三。初一總。次二十三別頌因果八相等。后三頌能知之德。六有數下一偈。頌第八知劫智。七一偈頌第六世界智。八二偈頌第七法界智。九一偈頌第九知法智。以法與法界性相互舉。前分二門義必相通。偈居一處。十有二偈。頌一切法智成益位果。二段可知(已下入第三十二經)第十等法界無量回向。于長行中。先位行后位果。前中亦三。初牒名徴起。次依徴廣釋。后依釋結名。今初謂稱法界起大用故。然等者入義。故本分中名入法界。法界無量即是所入。何法能入略有其四。一所回行法。謂法施之行稱法界施故。二所行行體廣大無邊故。三能回之智。四所向之德。謂以稱法界之大智。回等法界之善根。向同法界之大用。成法界之行體。此則位滿至極故。標法界之名。當法受稱。等何法界。此通四義。一等理法界故。經云。如法界一性如法界自性清凈。善根迴向亦復如是。其文非一。二等事法界。經云欲見等法界無量諸佛。調伏等法界無量眾生。或愿起等法界無量行。或愿成等法界無量德。或愿得等法界無量果。皆即理之事也。三等理事無礙法界。經云。愿一切眾生。作修行無相道法師。以諸妙相而自莊嚴。則相無相無礙。皆其類也。四等事事

【現代漢語翻譯】現代漢語譯本顯（顯現）。三昧等行名隱（隱沒）。其餘意義詳細探究。五十方下二十七偈，讚頌第四位德的大作用。其中分三部分。首先一偈總括，其次二十三偈分別讚頌因果八相等。最後三偈讚頌能知之德。六有數下一偈，讚頌第八知劫智。七一偈讚頌第六世界智。八二偈讚頌第七法界智。九一偈讚頌第九知法智。以法與法界性相互舉例說明，前面兩門的意義必定相通，偈頌位於一處。十有二偈，讚頌一切法智成就益位果。兩段內容可以理解（以下進入第三十二經）。第十等法界無量回向，在長行文中，先說位行后說位果。前面也分為三部分。首先依照名稱提問，其次依照提問廣泛解釋，最後依照解釋總結名稱。現在開始說稱法界而起大作用的緣故。然而『等』字有進入的含義，所以在本分中名為入法界。法界無量就是所進入的。什麼法能夠進入呢？大概有四種。一是所迴向的行法，即法施之行與法界相稱的施捨。二是所行之行體廣大無邊。三是能迴向的智慧。四是所趨向的功德，即以與法界相稱的大智慧，迴向等同法界的善根，趨向等同法界的大作用，成就法界的行體。這便是位滿至極的緣故，標明法界之名，當法受到稱讚。等同於什麼法界呢？這貫通四種意義。一是等同於理法界，所以經中說：『如法界一性，如法界自性清凈，善根迴向也同樣如此。』這樣的文句不止一處。二是等同於事法界，經中說：『愿見等法界無量諸佛，調伏等法界無量眾生，或者愿起等法界無量行，或者愿成等法界無量德，或者愿得等法界無量果。』都是即理之事。三是等同於理事無礙法界，經中說：『愿一切眾生，作為修行無相道法的導師，以各種妙相來莊嚴自己。』那麼相與無相沒有阻礙，都是同類。四是等同於事事

【English Translation】 English version Manifestation (顯). Samadhi (三昧) and other practices are called concealment (隱). The remaining meanings are to be examined in detail. The twenty-seven Gathas (偈) below the Fiftieth Direction (五十方) praise the great function of the virtue of the Fourth Position. Among them, there are three parts. The first Gatha summarizes, the next twenty-three Gathas separately praise the cause, effect, eight aspects, and so on. The last three Gathas praise the virtue of knowing. The next Gatha after Six Existences (六有數) praises the Eighth Knowledge of Kalpas (知劫智). The seventh Gatha praises the Sixth Worldly Knowledge (世界智). The eighth two Gathas praise the Seventh Dharma Realm Knowledge (法界智). The ninth Gatha praises the Ninth Knowledge of Dharma (知法智). The Dharma (法) and the nature of the Dharma Realm (法界性) are used as examples to illustrate each other, and the meanings of the previous two sections must be interconnected. The Gathas are located in one place. The tenth two Gathas praise the fruit of the Accomplishment Benefit Position of All Dharma Knowledge (一切法智成益位果). The two sections can be understood (the following enters the Thirty-second Sutra). The Tenth Equal Dharma Realm Immeasurable Dedication (等法界無量回向), in the prose section, first speaks of the practice of the position, and then speaks of the fruit of the position. The previous section is also divided into three parts. First, it raises the question according to the name, second, it explains extensively according to the question, and finally, it summarizes the name according to the explanation. Now, it begins to speak of the reason for arising great function by calling the Dharma Realm (法界). However, the word 'equal' (等) has the meaning of entering, so in this section it is called Entering the Dharma Realm (入法界). The Immeasurable Dharma Realm (法界無量) is what is entered. What Dharma can enter? There are roughly four kinds. First, the Dharma of practice to be dedicated, that is, the practice of Dharma giving (法施) is a giving that matches the Dharma Realm. Second, the body of practice is vast and boundless. Third, the wisdom of being able to dedicate. Fourth, the merit towards which one is directed, that is, with the great wisdom that matches the Dharma Realm, dedicating the roots of goodness equal to the Dharma Realm, directing towards the great function equal to the Dharma Realm, and accomplishing the body of practice of the Dharma Realm. This is the reason why the position is full and ultimate, marking the name of the Dharma Realm, when the Dharma receives praise. Equal to what Dharma Realm? This connects four meanings. First, equal to the Dharma Realm of Principle (理法界), so the Sutra says: 'Like the one nature of the Dharma Realm, like the self-nature of the Dharma Realm is pure, the dedication of the roots of goodness is also the same.' Such sentences are not in one place. Second, equal to the Dharma Realm of Phenomena (事法界), the Sutra says: 'May we see immeasurable Buddhas of the equal Dharma Realm, tame immeasurable sentient beings of the equal Dharma Realm, or vow to arise immeasurable practices of the equal Dharma Realm, or vow to accomplish immeasurable virtues of the equal Dharma Realm, or vow to obtain immeasurable fruits of the equal Dharma Realm.' All are phenomena that are in accordance with principle. Third, equal to the Unobstructed Dharma Realm of Principle and Phenomena (理事無礙法界), the Sutra says: 'May all sentient beings be teachers of practicing the Dharma of the Path of No-Form (無相道法), adorning themselves with various wonderful forms.' Then form and no-form are unobstructed, all are of the same kind. Fourth, equal to phenomena and phenomena

無礙法界故。經云一佛剎中現一切佛剎等。然其四事全等四種法界。融而無二故。此能等即是所等。非有二物。而可依之故。上稱入入無所入。本業但云法界無等入言。即斯意也。彼釋云。覺一切法第一義諦中道無相。一切法皆一相照故。第一中道即是所入。皆一相照即是能入。此二無二即是法界。故不可但以事法界為名。言無量者。亦有二義。一無份量即理法界。二無數量即事法界。前回嚮明依體起用。此明體用無礙圓極自在。即以法施及諸相。應普賢自在大善巧德。為其位體。第二佛子已下依徴廣釋。文分為三。初明所回善根。二以此善根下攝將回向。三佛子菩薩摩訶薩如是迴向時安住下。迴向成德。初中二。先明行依身位。第二廣行下依位起行。今初。如第十地得離垢三昧。受智職位。內得此定灌心首故。外示表彰白繒系頂。法從喻稱名離垢繒。但有此相知得彼定。表位成滿方能雲雨說法。以益群生。名法師位。然斯位滿總有五重。一約信滿如賢首品說便得灌頂而升位等。二約解滿如灌頂住。及海幢處說三約行滿。如第十行入因陀羅網法界等。四善巧愿滿。如此位辨。五約證滿如十地說。此五重內。隨一成處必具理行。內相應故皆名位滿。然信解等殊故不相濫。若約圓融。但一位滿即因究竟。更不待余。又若得

一即得餘位。總一法界受職之位。隨門差別五位不同。法體融通全攝無礙。不同余教。二依位起行中二。先明起行。后佛子下顯其行成。又前即利他。后明自利。又前明自分。后顯勝進。今初十一句。初總余別。別謂慈等皆是法施。夫法施者。生解之妙方。起行之根本。入聖道之階漸。越苦海之津樑。古德云。此經中託人以弘道。多嘆法師之勝德。寄行以表法。每引普賢為末篇。故知法施之功。過財施之難喻。于中十句。一慈悲安物于菩提心。二益物無息。上二即廣大心。三大心長善揀非余為。四究竟調御御以佛道。上二即第一心。五法日普照。六等勸修善。晉經云。欲使眾生修諸善根。上二即常心常愛眾生。同於己故名為平等。七心凈無礙。即不顛倒心。顛倒有二。一心染能所之化。今不生於化。其化大焉名智自在。二見無能所便趣寂滅。今不捨善業無滯事理。八示果寶渚故云商主。安隱正道俱通因果。果即涅槃菩提。因即八正萬行。九導以萬行之因。上二即作義利。亦第一心也。十增長不壞為護念也。初令發心終令成就。有始有卒其唯聖人。然廣等四心。般若雖當發心住中。位位皆用。第二行成中二。初牒前。晉經。云菩薩行法施等一切善法。后攝受下正顯成相。文顯可知。第二攝將回向。文小異前。諸段通下總

【現代漢語翻譯】現代漢語譯本『一即得餘位』（一旦獲得一個位置，就能獲得所有其他位置）。總括來說，就是在一法界（dharma-dhātu，宇宙萬有）中接受職位。根據不同的門徑，有五種不同的位置。法體（dharma-kāya，佛法之身）融合貫通，完全包含而沒有阻礙。這與其他教義不同。『二依位起行中二』（第二，根據位置開始修行，分為兩部分）。首先闡明開始修行，然後『佛子下顯其行成』（佛子以下，彰顯其修行成就）。此外，前者是利他（benefiting others），後者是自利（benefiting oneself）。此外，前者闡明自己的本分，後者彰顯勝進（superior progress）。現在是最初的十一個句子。最初是總括，然後是分別。分別是指慈（mettā，慈愛）等都是法施（dharma-dāna，佛法佈施）。所謂法施，是產生理解的微妙方法，是開始修行的根本，是進入聖道的階梯，是超越苦海的橋樑。古德說，這部經中，依託人來弘揚佛法，多讚歎法師（dharma-bhāṇaka，說法者）的殊勝功德，寄託修行來表達佛法，總是引用普賢（Samantabhadra，普賢菩薩）作為結尾。所以知道法施的功德，超過財施（dāna，佈施）難以比擬。其中有十個句子。一，慈悲（karuṇā，憐憫）使眾生安住于菩提心（bodhicitta，覺悟之心）。二，利益眾生沒有止息。以上兩點就是廣大心（vast mind）。三，大心增長善，揀擇不是爲了其他。四，究竟調御（ultimate taming），用佛道（Buddha-dharma，成佛之道）來調御。以上兩點就是第一心（supreme mind）。五，法日（dharma-sun，佛法之光）普照。六，平等勸修善。晉譯本說，『欲使眾生修諸善根』（希望使眾生修習各種善根）。以上兩點就是常心（constant mind），常常愛護眾生，如同自己一樣，所以稱為平等。七，心凈無礙（pure and unobstructed mind），就是不顛倒心（non-inverted mind）。顛倒有兩種。一是心染著能所之化（transformation of subject and object），現在不生於化，其化就大了，名為智自在（wisdom and freedom）。二是見到沒有能所就趨向寂滅（nirvāṇa，涅槃），現在不捨棄善業，沒有滯礙於事理。八，顯示果寶渚（treasure island of fruition），所以稱為商主（leader of merchants），安穩的正道（right path）貫通因果（cause and effect）。果就是涅槃菩提，因就是八正道（Eightfold Path）和萬行（ten thousand practices）。九，引導以萬行之因。以上兩點就是作義利（creating benefit），也是第一心。十，增長不壞為護念（protection and mindfulness）。最初使人發心（generating the aspiration for enlightenment），最終使人成就。有始有終，只有聖人才能做到。然而廣大等四心，般若（prajñā，智慧）雖然在發心住（stage of initial aspiration）中，但各個位置都要用到。第二，行成中二（第二，修行成就，分為兩部分）。首先是照應前面。晉譯本說，『云菩薩行法施等一切善法』（菩薩修行法施等一切善法）。然後『攝受下正顯成相』（攝受以下，正式彰顯成就的相狀）。文義顯明，可以理解。第二，攝將回向（dedicating the merit）。文句與前面略有不同。諸段通下總（各段貫通，以下總結）。

【English Translation】 English version 'Yi ji de yu wei' (Once one attains one position, one attains all other positions). In summary, it is to receive a position in the dharma-dhātu (the universe and all phenomena). According to different paths, there are five different positions. The dharma-kāya (body of the dharma) is integrated and interconnected, completely encompassing without obstruction. This is different from other teachings. 'Er yi wei qi xing zhong er' (Second, based on the position, one begins practice, divided into two parts). First, it clarifies the beginning of practice, and then 'Fo zi xia xian qi xing cheng' (Below 'Buddha-son', it manifests the accomplishment of practice). Furthermore, the former is benefiting others, and the latter is benefiting oneself. Furthermore, the former clarifies one's own duty, and the latter manifests superior progress. Now are the initial eleven sentences. Initially, it is a summary, then a distinction. The distinction refers to mettā (loving-kindness), etc., which are all dharma-dāna (dharma giving). So-called dharma giving is a subtle method of generating understanding, the foundation of beginning practice, the ladder to entering the holy path, and the bridge to crossing the sea of suffering. An ancient master said, in this sutra, it relies on people to propagate the dharma, often praising the superior virtues of dharma-bhāṇaka (dharma speakers), entrusting practice to express the dharma, and always citing Samantabhadra (Universal Virtue Bodhisattva) as the ending. Therefore, one knows that the merit of dharma giving surpasses the difficulty of comparing it to dāna (material giving). Among them are ten sentences. One, karuṇā (compassion) settles beings in bodhicitta (the mind of enlightenment). Two, benefiting beings without ceasing. The above two points are the vast mind. Three, the great mind increases goodness, selecting not for others. Four, ultimate taming, taming with the Buddha-dharma (the path to Buddhahood). The above two points are the supreme mind. Five, the dharma-sun (sun of dharma) shines universally. Six, equally encouraging the cultivation of goodness. The Jin translation says, 'Wishing to enable beings to cultivate all good roots.' The above two points are the constant mind, constantly loving beings, like oneself, therefore it is called equality. Seven, a pure and unobstructed mind, is a non-inverted mind. There are two kinds of inversion. One is the mind being attached to the transformation of subject and object, now not arising in transformation, its transformation is great, called wisdom and freedom. Two, seeing that there is no subject and object, one tends towards nirvāṇa (extinction), now not abandoning good deeds, without being hindered by affairs and principles. Eight, displaying the treasure island of fruition, therefore it is called the leader of merchants, the secure right path connects cause and effect. The fruit is nirvāṇa and bodhi, the cause is the Eightfold Path and the ten thousand practices. Nine, guiding with the cause of the ten thousand practices. The above two points are creating benefit, also the supreme mind. Ten, increasing and not decaying is protection and mindfulness. Initially enabling people to generate the aspiration for enlightenment, ultimately enabling people to achieve. Having a beginning and an end, only a sage can do it. However, the four minds such as vastness, although prajñā (wisdom) is in the stage of initial aspiration, each position must use it. Second, the accomplishment of practice is divided into two parts. First, it corresponds to the front. The Jin translation says, 'Bodhisattvas practice all good dharmas such as dharma giving.' Then 'Below 'receiving', it formally manifests the appearance of accomplishment.' The meaning of the text is clear and understandable. Second, gathering and dedicating the merit. The wording is slightly different from the front. The sections are connected, and the following is a summary.

有二十一門。若通將上十句法施善根。共成諸段。理無間然。今且分三。初九門別對十一句善根以明迴向。即自分迴向。次四門通顯迴向之意。三有八門。更以異門別明迴向。即勝進迴向。今初即為九段。第一愿聞法見佛修二利行。對前二句。于中二。初一愿總明余皆別顯。今初初句牒前起后。愿得已下正顯愿辭。一切境者。文局初段。義總該於二十一段。迴向皆一切境。此一切境廣大如法界。理事事事皆無障礙。如此之境皆得增長成就。后別顯中二。初願聞法受持。即成上文廣行法施之義。二愿唸佛修行。成上饒益無休。于中亦二。初正明唸佛之行。次又愿下。回念佛善成二利行。于中亦二。先總為一切。遍於時處修菩薩行。后一切諸佛下別。明修行。梵行為萬行之本。故偏明之。于中三。初總舉所愿。二所謂下列所修之行。三佛子下通難釋成。二中有二十梵行。與智論所列十戒多同。所謂不缺不破。不穿不雜。隨道無著智所贊。自在隨定具足。通用性戒而為根本。今開為二十一。不破在初者。謂持四重十重。若犯此者猶破器無用故。二不缺者。謂持僧殘。殘如器缺猶可修補。三持方便。若念破戒事。染心共語。聞環釧聲皆名為雜。四持波逸提如白圭之玷。雖則可磨亦不為也。五定心相應乃至吉羅。亦不誤失。六緣

【現代漢語翻譯】現代漢語譯本共有二十一種（迴向的法門）。如果將前面的十句法施的善根全部貫通起來，形成各個段落，在道理上是毫無疑問的。現在暫且分為三部分。首先是九種法門，分別對應十一句善根，來闡明迴向，這屬於自分迴向。其次是四種法門，總括地顯示迴向的意義。第三是有八種法門，進一步用不同的角度來分別闡明迴向，這屬於勝進迴向。現在先從第一部分開始，即分為九段。第一段是愿聞法見佛，修習自利利他的行為，對應前面的兩句（善根）。其中分為兩部分。首先是總愿，總括地闡明，其餘都是分別地顯示。現在先說第一句，承接前面的內容，引出後面的願望。『愿得』以下，正式地闡明願望的內容。『一切境』，文句侷限於第一段，但意義總括了全部二十一段（迴向）。所有的迴向都是針對『一切境』。這個『一切境』廣大如法界，事、理、事事之間都沒有障礙。這樣的境界都能夠增長和成就。後面是分別地顯示，分為兩部分。首先是愿聞法受持，成就上文所說的廣行法施的意義。其次是愿唸佛修行，成就上文所說的饒益無休。其中也分為兩部分。首先是正式地闡明唸佛的行為。其次是『又愿』以下，迴向唸佛的善根，成就自利利他的行為。其中也分為兩部分。首先是總的為一切眾生，普遍地在任何時間、任何地點修習菩薩行。後面是『一切諸佛』以下，分別地闡明修行。梵行是萬行之本，所以特別闡明它。其中分為三部分。首先是總的提出所愿。其次是『所謂』以下，列出所修習的行為。第三是『佛子』以下，通過提問和解釋來完成說明。二中有二十種梵行，與《智度論》所列的十戒大多相同。『所謂不缺不破，不雜，隨道無著，智所贊，自在隨定具足』，通用性戒作為根本。現在展開為二十一種。『不破』放在最前面，是指持守四重戒和十重戒。如果觸犯了這些戒律，就像破損的器皿一樣，沒有用處。第二是『不缺』，是指持守僧殘戒。僧殘戒就像有缺口的器皿，還可以修補。第三是持方便。如果憶念破戒的事情，用染污的心交談，聽到環珮的聲音，都叫做『雜』。第四是持波逸提戒，就像白玉上的瑕疵，雖然可以磨掉，但最好不要有。第五是定心相應，乃至吉羅（輕罪），也不要錯誤地犯下。第六是緣（境界）。

【English Translation】 English version There are twenty-one (doors of dedication). If we connect all the previous ten sentences of Dharma-giving good roots to form various sections, there is no doubt in principle. Now, let's divide them into three parts. First, nine doors separately correspond to the eleven sentences of good roots to clarify dedication, which belongs to self-dedication. Second, four doors generally reveal the meaning of dedication. Third, there are eight doors, further clarifying dedication from different perspectives, which belongs to superior advancement dedication. Now, let's start with the first part, which is divided into nine sections. The first section is the vow to hear the Dharma, see the Buddha, and cultivate self-benefit and benefiting others, corresponding to the previous two sentences (of good roots). It is divided into two parts. First, there is a general vow, generally clarifying, and the rest are separately displayed. Now, let's talk about the first sentence, which connects the previous content and introduces the following vows. 'May I obtain' below, formally clarifies the content of the vow. 'All realms', the sentence is limited to the first section, but the meaning encompasses all twenty-one (dedications). All dedications are directed towards 'all realms'. This 'all realms' is as vast as the Dharma realm, and there are no obstacles between things, principles, and all things. Such realms can all grow and be accomplished. The following is a separate display, divided into two parts. First, there is the vow to hear the Dharma and uphold it, accomplishing the meaning of widely practicing Dharma-giving as mentioned above. Second, there is the vow to recite the Buddha and cultivate, accomplishing the above-mentioned benefiting without ceasing. It is also divided into two parts. First, it formally clarifies the practice of reciting the Buddha. Second, from 'Also may I vow' onwards, dedicating the good roots of reciting the Buddha to accomplish self-benefit and benefiting others. It is also divided into two parts. First, it is generally for all beings, universally cultivating Bodhisattva practices at any time and any place. The following is 'All Buddhas' below, separately clarifying cultivation. Pure conduct (Brahmacharya) is the foundation of all practices, so it is particularly clarified. It is divided into three parts. First, it generally raises the vow. Second, from 'So-called' below, it lists the practices to be cultivated. Third, from 'Buddha-son' below, it completes the explanation through questions and answers. Two contains twenty kinds of pure conduct, which are mostly the same as the ten precepts listed in the Mahaprajnaparamita Shastra. 'So-called unbroken, un-defective, unmixed, following the path without attachment, praised by wisdom, freely following samadhi, complete', using the general precepts as the foundation. Now it is expanded into twenty-one. 'Unbroken' is placed at the beginning, referring to upholding the four major precepts and the ten major precepts. If these precepts are violated, it is like a broken vessel, useless. Second is 'un-defective', referring to upholding the Sanghavasesa precepts. Sanghavasesa precepts are like a chipped vessel, which can still be repaired. Third is upholding convenience. If one remembers the matter of breaking the precepts, talks with a defiled mind, or hears the sound of ornaments, it is all called 'mixed'. Fourth is upholding the Prayascittika precepts, like a flaw on white jade, although it can be polished away, it is best not to have it. Fifth is corresponding with a concentrated mind, and even Kila (minor offenses), do not mistakenly commit them. Sixth is conditions (objects).

不能壞上三。皆不穿戒。穿如漏器不堪受道。前六皆律儀。七即智所贊。謂事理無違契聖心故。八不依名利果報九不得能持所持。由有此二雖秉御自他。於世間中得自在也。次三皆隨道戒。十揀小道。十一顯是佛行。十二兼能通達非道。故云無礙。皆隨中道也。十三無著即見真成聖。次四即具足戒。謂觀中道具事理故。一事理無違。二順理而行則常不滅。三心能詣理。四對余超勝。無動已下皆隨定戒。謂隨首楞嚴定。不起滅定。現諸威儀。雖示十法界像。無戒不行。而寂然不動。順境不能亂違境而無恚。又安住無比。即住大慈悲。無動無亂即舍心常現。無恚即喜是四等心。亦名梵行。第三通難釋成者。有伏難云。菩薩期心先人後己。今先自行豈不相違。故下釋云。但自修行便能益物。此亦成上安立眾生於菩提心。及以菩提心長養善根。文中分二。初正明二重徴釋。今初先總明。后令一切下別顯。有十二句。總顯持犯。前六明有持德。安住者。通住諸戒。開曉者明閑持犯。三善行。四惡止。五心無垢。六智慧照。后六明無犯過。一不起心過故無塵染。二不犯身口故無業報障。照明開曉不翳于理。三由不犯則二世清涼。四離無慚及悔纏所縛。五離惡因惡果。六不自惱惱他成波羅蜜。二徴釋中二。初正徴反釋。後重徴順釋。

今初徴意云。自他行異。如何自行便是為他。釋意云。自身不正其令不從。故上自行便為為物。凈名云。若自有縛能解彼縛。無有是處。攝論云。若自住邪行。設欲正他非。是人終不能制止他過失。文有十句。例上可知。二重徴意云。石雖不利而能利刀。自雖不行何妨化物。今云不能益者。其故何耶。釋意云。若自犯教他便成顛倒。菩薩無倒。必言行相符故。要如說而行方能如行而說。文中先總明後菩薩下別顯。初門竟。第二複次愿得法廣演以益自他。亦成上文為調御師。示一切智道。文分為三。初牒前起后。次所謂下正明。三是為下總結。二中二愿。初一愿總明得法。文有四節。一得法。二解說。三益機。四摧滅下成自德二。一愿別明演法。釋前四段故。晉經異論之下。無愿我之言。文分為五。初總明。二於一一下明得法。三獲無所畏下能演。四為欲令下明所為機並可知。五作是念言下。自修成德即為物勤修。自成已德成十種德。初二云遍。遍於事理。餘八云等兼等無礙。影略其文。其中雲住者即聖天梵等。第三總結中。上成自德亦為攝生故。復重。云爲令眾產生一切智。第三複次愿得二利行圓。成上作法藏日獲智見佛等皆普照故。文中二。先通二利。后又愿下別明二利。即成上文。于諸眾生其心平等。初以自等於

【現代漢語翻譯】現代漢語譯本今初征詢意義說：『自己和他人的行為是不同的，為什麼自己修行就是爲了他人呢？』解釋說：『自身不正，命令就不會被聽從。』所以上面說自己修行便是爲了利益眾生。《維摩詰經》（Vimalakirti Sutra）說：『如果自己被束縛，卻能解開他人的束縛，沒有這樣的道理。』《攝大乘論》（Mahayana-samgraha）說：『如果自己安住于邪行，想要糾正他人，這個人最終不能制止他人的過失。』文中有十句，可以參照上面的例子理解。第二重徵詢意義說：『石頭雖然不鋒利，卻能磨利刀刃。自己雖然沒有修行，為什麼不能教化眾生呢？』現在說不能利益他人，是什麼原因呢？解釋說：『如果自己違犯教義，教導他人就會變成顛倒。菩薩沒有顛倒，必定言行一致。』所以要按照佛所說的去做，才能按照所做的去說。文中先總的說明，後面『菩薩』以下分別顯示。第一個門結束。第二，再次發願獲得佛法，廣泛演說以利益自己和他人，也成就了上面所說的『為調御師，示一切智道』。文分為三段。第一段承接前面，引出後面。第二段『所謂』以下正式說明。第三段『是為』以下是總結。第二段中有兩個願望。第一個願望總的說明獲得佛法。文有四個小節。一是獲得佛法，二是解說佛法，三是利益眾生，四是摧滅。『下成自德二』，第二個願望分別說明演說佛法。解釋前面的四段。晉譯的經文在『異論』之下，沒有『愿我』的說法。文分為五個部分。第一部分總的說明。第二部分『於一』以下說明獲得佛法。第三部分『獲無所畏』以下說明能夠演說佛法。第四部分『為欲令』以下說明所要教化的對象，並且可以理解。第五部分『作是念言』以下，自己修行成就德行，就是爲了眾生勤奮修行。自己成就了德行，成就了十種德行。最初的兩種說法是『遍』，普遍於事理。其餘八種說法是『等』，兼顧平等無礙。省略了其中的文字。其中說『住』的人，就是聖天梵等。第三部分總結中，上面成就自己的德行，也是爲了攝受眾生。再次重複說『為令眾產生一切智』。第三，再次發願獲得二利行圓滿，成就上面所說的『作法藏日，獲智見佛』等，都能普遍照耀。文中分為兩部分。先是通達二利，然後『又愿』以下分別說明二利，即成就了上面所說的『于諸眾生其心平等』。最初以自己等於

【English Translation】 English version Now, the initial inquiry into the meaning says: 'Self and other's actions are different. How can self-cultivation be for the sake of others?' The explanation says: 'If one's own conduct is not upright, one's commands will not be followed.' Therefore, the above says that self-cultivation is for the benefit of all beings. The Vimalakirti Sutra says: 'If one is bound oneself, how can one untie the bonds of others? There is no such thing.' The Mahayana-samgraha says: 'If one dwells in wrong conduct, and desires to correct others, that person will ultimately not be able to stop the faults of others.' There are ten sentences in the text, which can be understood by referring to the above examples. The second inquiry into the meaning says: 'Although a stone is not sharp, it can sharpen a knife. Although one has not cultivated oneself, why can't one teach and transform sentient beings?' Now, it is said that one cannot benefit others. What is the reason for this? The explanation says: 'If one violates the teachings oneself, teaching others will become inverted. Bodhisattvas do not have inversions, and their words and actions must be consistent.' Therefore, one must act according to what the Buddha said in order to speak according to what one has done. The text first gives a general explanation, and then the section 'Bodhisattva' below shows it separately. The first gate ends. Second, again, vowing to obtain the Dharma, widely expounding it to benefit oneself and others, also accomplishes what was said above, 'to be a tamer and guide, showing the path of all-knowing wisdom'. The text is divided into three sections. The first section connects the previous and introduces the following. The second section, from 'So-called' onwards, formally explains. The third section, from 'This is' onwards, is a summary. There are two wishes in the second section. The first wish generally explains obtaining the Dharma. The text has four subsections. First, obtaining the Dharma; second, explaining the Dharma; third, benefiting sentient beings; fourth, destroying. 'The following achieves self-virtue two', the second wish separately explains expounding the Dharma. Explaining the previous four sections. The Jin translation of the sutra does not have the saying 'May I' after 'Different theories'. The text is divided into five parts. The first part gives a general explanation. The second part, from 'In one' onwards, explains obtaining the Dharma. The third part, from 'Gaining fearlessness' onwards, explains being able to expound the Dharma. The fourth part, from 'For the sake of' onwards, explains the objects to be taught and transformed, and can be understood. The fifth part, from 'Thinking thus' onwards, self-cultivation to achieve virtue is for the sake of sentient beings diligently cultivating. Achieving virtue oneself achieves ten kinds of virtue. The first two statements are 'pervading', pervading affairs and principles. The remaining eight statements are 'equal', encompassing equality and unobstructedness. The text is abbreviated. The people who 'dwell' in it are the holy heavens, Brahma, and so on. In the third part of the summary, the above achieves one's own virtue, also for the sake of gathering sentient beings. Repeating again, 'For the sake of enabling sentient beings to achieve all-knowing wisdom'. Third, again, vowing to obtain the perfection of the two benefits, accomplishing what was said above, 'making the Dharma treasury sun, obtaining the wisdom and vision of the Buddha', etc., can all universally illuminate. The text is divided into two parts. First, understanding the two benefits, and then 'again vowing' below separately explains the two benefits, which is to accomplish what was said above, 'being equal in mind towards all sentient beings'. Initially, with oneself equal to

理。后如我所得下令物等自。第四複次願行稱法界。成上心凈無染及智慧自在。以動合法界故無所染。是以末云。永不失壞諸清凈行。此章多同理法界也。如智因理髮故同法界。余皆準之。即向實際意也。第五複次有十四愿。愿得見佛解法。成上大智商主。初三自成智性是商主德。余為眾生是商主事。第六複次愿解法界。即理法界。豈以此文而名隨相。然此中雲如晉經云解。解契于理故名為如。即是成前安隱正道。文有十句。一不隨緣變。二不守自性故為法本。三如亦復如是其自體故。晉經中名為如如。四非是能依。五不暫離如六隨緣無性即是如性。七無性。亦無本來寂靜。八無二性離能所故。九不隨三世。十一味平等。第七複次愿眾產生法師。即成上而作導首。導首即是法師。上為他作今令他作。仁王經說十三法師。如來滅后流化不絕。亦名法師。如法華菩薩藏經。各有其品。今此多就極勝而說。于中有二十法師。七云如眼者。現證非聞見故。九無相之相是妙相故。二十唯有說法能安世間。第八複次不取著迴向。即向實際。此及第九。成上作不可壞堅固善友。此之一段明堅固緣文顯可知。第九離過成德迴向。先十七句離過。即離可壞緣。后但為下成德。明其所為。為不可壞堅固善友。今初前十五事護煩惱行。于中初

【現代漢語翻譯】現代漢語譯本理。然後如我所得，下令萬物平等。（第四）再次，愿我的行為與法界相稱，成就至上的清凈心，沒有污染，並且智慧自在。因為與法界運動的規律相合，所以不會被污染。因此最後說：『永遠不會失去所有清凈的行為。』這一章大多與理法界相同。例如智慧因理而生髮，所以與法界相同，其餘的都可以以此類推。這就是趨向實際的意義。（第五）再次，有十四個願望。愿能見到佛，理解佛法，成就至上的大智慧商主。最初三個是成就自身的智慧本性，是商主的德行。其餘的是爲了眾生，是商主的事業。（第六）再次，愿能理解法界，也就是理法界。難道能因為這段文字就說是隨順表相嗎？然而這裡說，如晉譯的經文所說『解』，理解契合于理，所以稱為『如』，也就是成就前面的安穩正道。文中有十句：一、不隨因緣而變。二、不固守自身本性，所以是萬法的根本。三、『如』也是如此，是它的自體。晉譯的經文中稱為『如如』。四、不是能依。五、不暫離『如』。六、隨順因緣而沒有自性，這就是『如』的本性。七、沒有自性，也沒有本來寂靜。八、沒有兩種自性，遠離能和所。九、不隨順過去、現在、未來三世。十、一味平等。（第七）再次，愿眾產生為法師，也就是成就前面所說的，而成為引導者。引導者就是法師。前面是為他人而做，現在是令他人去做。《仁王經》說有十三種法師，如來滅度后，教化流傳不絕。也可以稱為法師，如《法華菩薩藏經》，各有其品。現在這裡大多就最殊勝的來說。其中有二十種法師。七、說『如眼』，是因為是現量證得，不是聽聞見到的緣故。九、無相之相是妙相的緣故。二十、只有說法才能安定世間。（第八）再次，不執取回向，也就是趨向實際。這和第九點，成就前面所說的，成為不可破壞的堅固善友。這一段闡明堅固的因緣，文義顯明可知。（第九）遠離過失，成就功德的迴向。先用十七句來遠離過失，也就是遠離可以破壞的因緣。後面只是爲了成就功德，闡明它的作用，是爲了成為不可破壞的堅固善友。現在先說前面的十五件事，是守護煩惱的行為。其中最初。

【English Translation】 English version Principle. Then, according to what I have attained, command all things to be equal. (Fourth) Furthermore, may my actions be in accordance with the Dharmadhatu (法界, realm of reality), achieving the supreme pure mind, without defilement, and with wisdom that is unhindered. Because it is in accordance with the movement of the Dharmadhatu, it is not defiled. Therefore, it is said at the end: 'Never lose all pure conduct.' This chapter is mostly the same as the principle Dharmadhatu. For example, wisdom arises from principle, so it is the same as the Dharmadhatu, and the rest can be inferred from this. This is the meaning of moving towards reality. (Fifth) Furthermore, there are fourteen vows. May I be able to see the Buddha, understand the Dharma, and become the supreme great wisdom merchant leader. The first three are to achieve one's own wisdom nature, which is the virtue of the merchant leader. The rest are for the sake of sentient beings, which is the business of the merchant leader. (Sixth) Furthermore, may I be able to understand the Dharmadhatu, which is the principle Dharmadhatu. Can it be said that this passage follows appearances? However, here it says, as the Jin translation of the sutra says 'understanding', understanding is in accordance with principle, so it is called 'suchness (如)', which is to achieve the aforementioned peaceful and correct path. There are ten sentences in the text: 1. It does not change according to conditions. 2. It does not cling to its own nature, so it is the root of all dharmas. 3. 'Suchness' is also like this, it is its own essence. In the Jin translation of the sutra, it is called 'tathata (如如)'. 4. It is not the able-dependent. 5. It does not temporarily depart from 'suchness'. 6. Following conditions without self-nature, this is the nature of 'suchness'. 7. There is no self-nature, nor is there original stillness. 8. There are no two natures, being apart from the able and the object. 9. It does not follow the three times of past, present, and future. 10. One taste of equality. (Seventh) Furthermore, may sentient beings become Dharma masters, which is to achieve what was said earlier and become guides. Guides are Dharma masters. The former is doing for others, and now it is to make others do it. The Renwang Sutra (仁王經) says that there are thirteen kinds of Dharma masters, and after the extinction of the Tathagata, the teachings continue to flow and are not cut off. They can also be called Dharma masters, such as the Lotus Sutra Bodhisattva Treasury Sutra (法華菩薩藏經), each with its own chapter. Now, this mostly refers to the most excellent. Among them, there are twenty kinds of Dharma masters. 7. Saying 'like the eye' is because it is directly realized, not because it is heard and seen. 9. The form of no-form is the wonderful form. 20. Only speaking the Dharma can pacify the world. (Eighth) Furthermore, not clinging to dedication, which is to move towards reality. This and the ninth point achieve what was said earlier, becoming indestructible and steadfast good friends. This passage clarifies the steadfast causes and conditions, and the meaning of the text is clear and knowable. (Ninth) Dedication of turning away from faults and achieving merits. First, use seventeen sentences to turn away from faults, which is to turn away from destructible causes and conditions. Later, it is only to achieve merits, clarifying its function, which is to become indestructible and steadfast good friends. Now, first talk about the first fifteen things, which are the actions of guarding against afflictions. Among them, the first.

二不耽現境。次一不求當報。余通二世。后一護小乘行。其第十六。若解脫三昧唯小乘因。諸禪三昧通生死因。未得不求已得不著。誰復求死。所謂求生生必死故。求和合者除涅槃樂。皆有合故。沙彌求龍是懷毒迴向。愿為魔王即壞善迴向。后顯成德亦是所求。在文易了。大文第二四門。總顯迴向之意。故初不云復以善根。但云以彼善根迴向時。居然揀別四門即為四別。初一門明應向實際。及向眾生。第二門明應向菩提。第三門明應離過。第四門明有成益。初門為二。初明應向實際。后又為令下明應向眾生。今初本性即不變性。法性即隨緣性。眾生是人即無份量。無諍是法理事不乖自性。則起無所起。諸法則橫該本寂。三世則豎入無差。以知法性為緣。則生起佛種。依性依用無退失時。照斯實際實智行立。后應向眾生中。有二十所為。七云十力輪者。圓滿摧伏故。十四云無畏菩提心者。不畏生死長遠眾生難度。轉依難證萬行難修。菩提曠遠故。第二應向菩提者。有二十二回向。前三無為字欲成二十。故於中前二十回向。明因圓果滿。后二明得果不捨因。窮未來際以化物。第三明應離過中有標徴釋。及第四成益。文並易知。大文第三有八門。更以異門別明迴向。即是勝進。文分四別。第一二門迴向眾生。二有三門迴向菩

【現代漢語翻譯】現代漢語譯本二、不耽著于現在的境界。其次，不求當下的回報，其餘的貫通過去、現在、未來三世。最後，是守護小乘的修行。這是第十六（句）的意思。如果解脫三昧（Nirvana-samadhi，一種禪定狀態）只是小乘的因，那麼諸禪三昧（Dhyana-samadhi，各種禪定狀態）就貫通生死之因。未得到（解脫）時不追求，已經得到時不執著，誰還會去求死呢？所謂求生，是因為生必定有死。求和合的人，除了涅槃（Nirvana，寂滅）的快樂，都還有聚合的痛苦。沙彌（Sramanera，小沙彌）求龍是懷著毒害的迴向，愿成為魔王就是破壞善良的迴向。後面顯現成就的功德也是所求。這些在文字上容易理解。大文第二，有四門，總的顯示迴向的意義。所以開始不說『又以善根』，只說『以彼善根迴向時』，顯然是揀擇區別四門，即為四種差別。第一門說明應當迴向實際，以及迴向眾生。第二門說明應當迴向菩提（Bodhi，覺悟）。第三門說明應當遠離過失。第四門說明有成就利益。第一門分為兩部分，首先說明應當迴向實際，然後『又為令下』說明應當迴向眾生。現在說，本性即是不變之性，法性即是隨緣之性。眾生是人，即是無份量。無諍是法，理事不違背自性，則生起無所起。諸法則橫向包含本來的寂靜，三世則縱向進入沒有差別。以知法性為因緣，則生起佛種。依靠自性，依靠作用，沒有退失的時候。照耀這個實際，真實的智慧才能建立。後面應當迴向眾生中，有二十種所為。七，說『十力輪』，是因為圓滿摧伏（煩惱）。十四，說『無畏菩提心』，是不畏懼生死長遠，眾生難以度化，轉依難以證得，萬行難以修行，菩提（Bodhi，覺悟）曠遠的緣故。第二，應當迴向菩提（Bodhi，覺悟）的，有二十二種迴向。前面三個『無為』字，想要成就二十個，所以在中間，前面二十個迴向，說明因圓果滿。後面兩個說明得到果實也不捨棄因，窮盡未來際來教化眾生。第三，說明應當遠離過失，其中有標示、解釋，以及第四，成就利益。文字都容易理解。大文第三，有八門，更用不同的門來分別說明迴向，這就是勝進。文字分為四種差別。第一、二門迴向眾生，第二有三門迴向菩提（Bodhi，覺悟）。

【English Translation】 English version Second, not dwelling on the present state. Next, not seeking immediate rewards, the rest pervades the three times: past, present, and future. Finally, it is protecting the practice of the Hinayana (Small Vehicle). This is the meaning of the sixteenth (sentence). If Nirvana-samadhi (解脫三昧, a state of meditative absorption) is only the cause of the Hinayana, then all Dhyana-samadhis (諸禪三昧, various states of meditative absorption) pervade the cause of birth and death. Not seeking when not yet attained, not clinging when already attained, who would seek death? The so-called seeking of life is because birth inevitably leads to death. Those who seek union, apart from the joy of Nirvana (涅槃, extinction), still have the suffering of aggregation. A Sramanera (沙彌, novice monk) seeking a dragon is a poisonous dedication, and wishing to become a demon king is a destructive dedication of goodness. The subsequent manifestation of accomplished virtues is also what is sought. These are easily understood in the text. The second major section has four doors, generally revealing the meaning of dedication. Therefore, it does not begin by saying 'again with good roots,' but only says 'when dedicating with those good roots,' clearly distinguishing the four doors as four distinctions. The first door explains that one should dedicate to reality and to sentient beings. The second door explains that one should dedicate to Bodhi (菩提, enlightenment). The third door explains that one should be free from faults. The fourth door explains that there are accomplishments and benefits. The first door is divided into two parts, first explaining that one should dedicate to reality, and then 'again for the sake of' explaining that one should dedicate to sentient beings. Now, the fundamental nature is the unchanging nature, and the Dharma-nature is the nature of following conditions. Sentient beings are people, which means they are immeasurable. Non-contention is the Dharma, principles and affairs do not violate their own nature, then arising arises from nowhere. All Dharmas horizontally encompass original stillness, and the three times vertically enter without difference. Knowing Dharma-nature as a condition gives rise to the Buddha-seed. Relying on nature, relying on function, there is no time of regression. Illuminating this reality, true wisdom can be established. Later, in dedicating to sentient beings, there are twenty purposes. Seven, saying 'wheel of ten powers' is because of completely subduing (afflictions). Fourteen, saying 'fearless Bodhi-mind' is not fearing the length of birth and death, the difficulty of saving sentient beings, the difficulty of transforming reliance, the difficulty of cultivating myriad practices, and the vastness of Bodhi (菩提, enlightenment). Second, those who should dedicate to Bodhi (菩提, enlightenment) have twenty-two dedications. The first three words 'non-action' want to accomplish twenty, so in the middle, the first twenty dedications explain that the cause is complete and the fruit is full. The last two explain that obtaining the fruit does not abandon the cause, exhausting the future to teach sentient beings. Third, explaining that one should be free from faults, which includes marking, explaining, and fourth, accomplishing benefits. The text is easy to understand. The third major section has eight doors, further explaining dedication separately with different doors, which is superior progress. The text is divided into four distinctions. The first and second doors dedicate to sentient beings, and the second has three doors dedicating to Bodhi (菩提, enlightenment).

提。三有二門總顯所為。四有一門迴向實際。今初分二。前門愿得圓音。後門總令具德。今初以法師位故。欲令物同得圓音演法要故。有四十五種音聲。即密跡經中六十種音。但數不足。次多不同名或小異。彼第一名吉祥。與此凈妙義同名異。二名柔軟次第與名全同。三可樂即此第五。四悅意。即此第二十一歡喜音。五清凈即此第六。六離垢即此二十三遠離癡翳。七顯耀。即此第三十一一切法光明照耀音。乃至第六十宣諸德音。即此第二十九能說不可說字句差別智藏音。然彼無天鼓。今此缺彼師子龍鳴。好雨海雷龍王。真陀羅伎哀鸞。鷹暢鶴鳴等。以從喻說。此略不論。又此所明顯德廣大。如彼但云普入眾會音。此則云普至法界無量眾會道場等。法有所本不可不知。名言不同無俟全會。中間云音聲智者。在心為智宣吐稱音。皆應具二影略而說。第八。云不可說功德莊嚴者。大悲芬陀利經說。以三千界眾生功德為一聚。更增十倍不及如來一毛功德。展轉乃至無見頂。前一切功德總為一聚。更增百千萬億那由他阿僧祇倍。不及如來胸中。大種所發音聲一聲功德。彼約總說即此別明。然六十種中不出有二。一約具德如柔軟等。二約無失。如不下劣等故。不下劣初。有又以此善根之言。通言音聲者。聲謂四聲為音之依。音謂五

【現代漢語翻譯】現代漢語譯本提（提婆菩薩）。三有二門總括顯示所為。四有一門迴向實際。現在先說第一部分，分為兩部分。前一部分是愿得圓滿之音，后一部分是總令具足功德。現在先說第一部分，因為法師的地位，想要令眾生一同獲得圓滿之音，宣揚佛法要義的緣故，有四十五種音聲，即《密跡經》中的六十種音，只是數量不足。其次，多數名稱不同，或者名稱略有差異。《密跡經》中第一個名稱是吉祥，與這裡的清凈微妙意義相同，只是名稱不同。《密跡經》中第二名稱是柔軟，次第與名稱完全相同。《密跡經》中第三個名稱是可樂，即這裡的第五個。《密跡經》中第四個名稱是悅意，即這裡的第二十一個歡喜音。《密跡經》中第五個名稱是清凈，即這裡的第六個。《密跡經》中第六個名稱是離垢，即這裡的第二十三個遠離癡翳。《密跡經》中第七個名稱是顯耀，即這裡的第三十一個一切法光明照耀音，乃至第六十個名稱是宣諸德音，即這裡的第二十九個能說不可說字句差別智藏音。然而《密跡經》中沒有天鼓，現在這裡缺少《密跡經》中的師子龍鳴、好雨、海雷、龍王、真陀羅、伎哀鸞、鷹暢、鶴鳴等，因為是從比喻來說，這裡略去不論。而且這裡所明顯功德廣大，比如《密跡經》中只說普入眾會音，這裡則說普至法界無量眾會道場等。佛法有所依據，不可不知。名稱言語不同，不必完全會合。中間說音聲智者，在心中為智，宣吐出來稱為音，都應該具備智和音兩種，這裡省略而說。第八，說不可說功德莊嚴，出自《大悲芬陀利經》，經中說，以三千大千世界眾生的功德作為一聚，再增加十倍，也不及如來一毛孔的功德。輾轉乃至無見頂相前的一切功德總和作為一聚，再增加百千萬億那由他阿僧祇倍，也不及如來胸中大種所發音聲一聲的功德。那裡是約總的來說，這裡是分別說明。然而六十種音聲中不出兩種，一種是約具足功德來說，如柔軟等，一種是約沒有過失來說，如不下劣等。不下劣是最初的。又有，以此善根之言，通稱音聲，聲是指四聲，是音的依據，音是指五音。

【English Translation】 English version Ti(Deva). The two gates of the three existences fully reveal what is done. The one gate of the four has directs towards reality. Now, the first part is divided into two. The first part is the vow to obtain the perfect sound, and the second part is to ensure that all are endowed with virtue. Now, let's talk about the first part. Because of the position of the Dharma master, wanting to enable all beings to obtain the perfect sound together, and to propagate the essence of the Dharma, there are forty-five kinds of sounds, which are the sixty kinds of sounds in the Mi Ji Jing. However, the number is insufficient. Secondly, most of the names are different, or the names are slightly different. The first name in the Mi Ji Jing is auspicious, which has the same meaning as the pure and subtle here, but the name is different. The second name in the Mi Ji Jing is soft, and the order and name are exactly the same. The third name in the Mi Ji Jing is pleasant, which is the fifth here. The fourth name in the Mi Ji Jing is pleasing, which is the twenty-first sound of joy here. The fifth name in the Mi Ji Jing is pure, which is the sixth here. The sixth name in the Mi Ji Jing is free from defilement, which is the twenty-third here, far away from ignorance. The seventh name in the Mi Ji Jing is brilliant, which is the thirty-first sound of light illuminating all dharmas here, and even the sixtieth name is proclaiming all virtues, which is the twenty-ninth here, which can speak of the differences in words and sentences of the wisdom store that cannot be spoken. However, there is no heavenly drum in the Mi Ji Jing, and now the lion's roar, good rain, sea thunder, dragon king, zhentuoluo, ji ailuan, eagle singing, crane singing, etc. in the Mi Ji Jing are missing here, because they are said from metaphors, so they are omitted here. Moreover, the merits revealed here are vast, such as the Mi Ji Jing only says that the sound of universal entry into the assembly, but here it says that it universally reaches the infinite assembly bodhimanda of the dharmadhatu, etc. The Dharma has a basis, which must be known. The names and words are different, so there is no need to fully converge. In the middle, it is said that the wise man of sound, in the heart is wisdom, and what is proclaimed is called sound, both wisdom and sound should be possessed, but here it is omitted. Eighth, it is said that the adornment of unspeakable merits comes from the Great Compassion Fen Tuo Li Sutra. The sutra says that the merits of the beings in the three thousand great thousand worlds are taken as one gathering, and if it is increased tenfold, it is not as good as the merits of one pore of the Tathagata. Revolving until all the merits before the invisible top are taken as one gathering, and then increased by hundreds of millions of nayuta asankhya times, it is not as good as the merit of one sound emitted by the great species in the chest of the Tathagata. That is about the general, and this is a separate explanation. However, the sixty kinds of sounds do not go beyond two kinds, one is about being endowed with merits, such as softness, etc., and the other is about being without faults, such as not being inferior, etc. Not inferior is the first. Also, with this word of good roots, it is generally called sound, sound refers to the four tones, which are the basis of sound, and sound refers to the five tones.

音。依五行別。木聲壅其音角。火聲熾其音徴。土聲寬其音宮。金聲清其音商。水聲濁其音羽。若一音之義廣在下文。第二總令眾生具德中十句。前五果滿后五因圓。第二三門迴向菩提分三。初一門得正果。次一二果因圓。后一依報果滿。今初。然上眾生得果有其十句。各應有多。今但廣初一身則余可例取。文中三。初明得身。次顯身用后總結所成。前中初總相。所謂下別相。身是同相余是異相。成壞可知。然此十身通法通智。一光明者。身光智光無不照故。二體無闇障。能鑒徹故。三體不受染。若彼潤玉涅而不緇。四凈德內充如玉無瑕翳。五非暫時凈揀異下流。上三就體辨。次三對境以明。六不為塵坌對上清凈。七極微不著對極清凈。八垢穢無污對上不染。若就內德即煩惱障盡。名為離塵。習氣亦亡名極離塵。所知不住名離心垢。九具相具德。十形充法界智遍十方。山河事理不能障礙。二於一切下依身起用。前四色身用。前三羅一身於法界。后一收萬像於一身。次示諸下五句智身用。后示菩薩行愿下。通二身用。后菩薩下總結所成。第二門愿二果因圓中二。初即理起用行。后入一切下即事入玄行。今初。初成行緣身隨住故次眾生見下利他不空。後於善知識下兼通二利。后入玄中智契名入。無邊法界通身智入(從此已

【現代漢語翻譯】現代漢語譯本音。依據五行來區分，木的聲音是阻塞的，音調為角。火的聲音是熾熱的，音調為徴。土的聲音是寬厚的，音調為宮。金的聲音是清脆的，音調為商。水的聲音是渾濁的，音調為羽。如果一個音的意義廣泛，將在下文解釋。第二，在使眾生具備功德的十句中，前五句是果報圓滿，后五句是因地圓滿。第二，三門迴向菩提分為三個部分。首先，通過一門獲得正果。其次，通過一二果使因地圓滿。最後，依報果圓滿。現在開始講第一個部分。雖然說眾生得果有十句，每句都應該有很多含義，但現在只廣泛地解釋最初一身，其餘的可以類推。文中分為三個部分。首先，說明獲得的身。其次，顯示身的作用。最後，總結所成就的。在第一個部分中，先是總相，然後是別相。身是同相，其餘是異相。成和壞是可以理解的。然而，這十身貫通法和智。第一，光明身，是因為身光和智光無不照耀。第二，身體沒有黑暗的阻礙，能夠洞察一切。第三，身體不受污染，就像潤澤的玉石，即使浸在泥里也不會變黑。第四，清凈的功德充滿內在，像玉石一樣沒有瑕疵。第五，不是暫時的清凈，與下流不同。以上三點是從身體的本體來辨別的。接下來三點是對境而說明的。第六，不被塵土沾染，對應于上面的清凈。第七，極微小的東西也不附著，對應于極度的清凈。第八，污垢沒有污染，對應于上面的不染。如果從內在的功德來說，就是煩惱障盡，名為離塵。習氣也消失了，名為極離塵。所知障不住，名為離心垢。第九，具備相好，具備功德。第十，形體充滿法界，智慧遍佈十方，山河事理不能阻礙。第二，在一切之下，是依身而起的作用。前四句是色身的作用，前三句是將一身羅列於法界，后一句是將萬象收攝於一身。接下來，顯示諸下的五句是智身的作用。後面顯示菩薩行愿，貫通二身的作用。後面菩薩下總結所成就的。第二門，愿二果因圓中分為兩部分。首先，即理起用行。然後，進入一切下，即事入玄行。現在開始講第一個部分。首先，成就行緣，身體隨之安住。其次，眾生見下，利益他人而不落空。後面，在善知識下，兼顧二利。後面進入玄中，智慧契合名為進入。無邊法界貫通身智進入（從此已

【English Translation】 English version The sounds. According to the differentiation of the Five Elements, the sound of wood is blocked, its tone being 'Jiao'. The sound of fire is blazing, its tone being 'Zhi'. The sound of earth is broad, its tone being 'Gong'. The sound of metal is clear, its tone being 'Shang'. The sound of water is turbid, its tone being 'Yu'. If the meaning of a single sound is broad, it will be explained in the following text. Secondly, in the ten sentences about enabling sentient beings to possess virtues, the first five sentences are the fulfillment of fruition, and the last five sentences are the perfection of causes. Secondly, the dedication of the Three Doors to Bodhi is divided into three parts. First, obtaining the right fruition through one door. Second, perfecting the causes through the first and second fruitions. Finally, the fulfillment of the dependent retribution fruition. Now, let's begin with the first part. Although it is said that sentient beings obtaining fruition has ten sentences, each sentence should have many meanings, but now only the initial one body is explained extensively, and the rest can be inferred by analogy. The text is divided into three parts. First, explaining the body obtained. Second, showing the function of the body. Finally, summarizing what has been achieved. In the first part, first is the general aspect, then the specific aspects. The body is the common aspect, and the rest are different aspects. Formation and destruction are understandable. However, these ten bodies penetrate both Dharma and Wisdom. First, the body of light, because the light of the body and the light of wisdom illuminate everything. Second, the body has no darkness to obstruct, and can penetrate everything. Third, the body is not contaminated, like moist jade that does not turn black even when immersed in mud. Fourth, pure virtue fills the inside, like jade without flaws. Fifth, it is not temporary purity, different from the lower streams. The above three points are distinguished from the body's essence. The next three points are explained in relation to the environment. Sixth, not being stained by dust, corresponding to the above purity. Seventh, even extremely small things do not adhere, corresponding to extreme purity. Eighth, dirt has no contamination, corresponding to the above non-contamination. If speaking from the inner virtues, it means the exhaustion of the afflictive obscurations, called 'leaving dust'. Habitual energies also disappear, called 'extremely leaving dust'. What is known does not abide, called 'leaving mental defilement'. Ninth, possessing good marks, possessing virtues. Tenth, the form fills the Dharma realm, and wisdom pervades the ten directions, and mountains, rivers, affairs, and principles cannot obstruct it. Second, below everything, is the function arising from the body. The first four sentences are the function of the form body, the first three sentences are listing one body in the Dharma realm, and the last sentence is gathering all phenomena into one body. Next, showing the five sentences below 'Zhu' are the function of the wisdom body. Later, showing the Bodhisattva's vows and practices, penetrating the function of the two bodies. Later, the Bodhisattva below summarizes what has been achieved. The second door, in the vow of the two fruitions and the perfection of causes, is divided into two parts. First, arising function and practice from principle. Then, entering everything below, entering the profound from phenomena. Now, let's begin with the first part. First, accomplishing the conditions for practice, the body dwells accordingly. Second, sentient beings see below, benefiting others without failing. Later, under the good knowledge, taking into account the two benefits. Later, entering the profound, wisdom matching is called entering. The boundless Dharma realm penetrates the body and wisdom to enter (from here already

下入第三十三經)第三門愿成依果。文分為二。先總明。后其一一下別顯。今初十句初牒前起后。后九正顯愿相。一愿清凈。二愿莊嚴。三份量普周。四純善。五無障礙。六具凈光。七有佛現。八融攝。九舉一例余。一剎之展量同法界。一剎之卷顯現無餘。展卷無礙。是一佛剎。如一佛剎剎剎皆然。準上華藏。及後人嚴塵塵尚然。況復剎剎。第二別顯中分二。先顯寶嚴。后如寶莊嚴下類顯余嚴。今初分三初總標次所謂下別顯。三是為菩薩下總結。二中復二。先通顯寶嚴。后佛子下別明人寶嚴。前中以阿僧祇數。但有九十四數。以晉經皆云無量阿僧祇。初有數事。但云無量則阿僧祇言。非是數中之一。但是無數之言。若定是數便為限局。今就九十四內。寶樹之中有無量妙寶。以為華果為一。宮殿中有無量菩薩為二。初段顯因之後。有無數寶藏為三。一一瓔珞中百千菩薩上妙莊嚴為四。下寶枝中有不思議鳥為五。寶華中有無量菩薩為六。足滿百數。文中分二。初十八事略明顯勝。初略明。如是一切下舉因顯勝。后復有下八十二事廣顯。于中分五。第一二十四事。唯以外寶為嚴。其間三兩。亦標以事名釋以法門。且從多判。二復有阿僧祇寶光明下。有十五事。標以事名釋以法門。欲顯即事成法門故。三寶修習下三事。唯約法

【現代漢語翻譯】現代漢語譯本（下入第三十三經）第三門愿成依果。文分為二。先總明，后其一一下別顯。今初十句，初牒前起后，后九正顯愿相。一愿清凈，二愿莊嚴，三份量普周，四純善，五無障礙，六具凈光，七有佛現，八融攝，九舉一例余。一剎（佛土）之展量同法界，一剎之卷顯現無餘，展卷無礙，是一佛剎。如一佛剎，剎剎皆然。準上華藏（世界），及後人嚴塵塵尚然，況復剎剎。第二別顯中分二，先顯寶嚴，后如寶莊嚴下類顯余嚴。今初分三，初總標，次所謂下別顯，三是為菩薩下總結。二中復二，先通顯寶嚴，后佛子下別明人寶嚴。前中以阿僧祇（梵文音譯，意為無數）數，但有九十四數。以晉經皆云無量阿僧祇，初有數事，但云無量則阿僧祇言，非是數中之一，但是無數之言。若定是數便為限局。今就九十四內，寶樹之中有無量妙寶，以為華果為一。宮殿中有無量菩薩為二。初段顯因之後，有無數寶藏為三。一一瓔珞（梵文音譯，意為裝飾品）中百千菩薩上妙莊嚴為四。下寶枝中有不思議鳥為五。寶華中有無量菩薩為六。足滿百數。文中分二，初十八事略明顯勝，初略明，如是一切下舉因顯勝。后復有下八十二事廣顯。于中分五，第一二十四事，唯以外寶為嚴，其間三兩，亦標以事名釋以法門，且從多判。二復有阿僧祇寶光明下，有十五事，標以事名釋以法門，欲顯即事成法門故。三寶修習下三事，唯約法

【English Translation】 English version (Entering the Thirty-third Sutra) The third section is about the vows becoming the dependent result. The text is divided into two parts: first, a general explanation, and then a separate explanation of each item. Now, the first ten sentences: the first sentence refers back to what precedes and initiates what follows, and the subsequent nine sentences directly reveal the aspects of the vows. First, the vow of purity; second, the vow of adornment; third, the measurement universally encompasses; fourth, purely good; fifth, without obstacles; sixth, possessing pure light; seventh, Buddhas appear; eighth, integration; ninth, citing one as an example for the rest. The extent of one kshatra (Buddha-field) is the same as the Dharmadhatu (realm of reality), and the contraction of one kshatra reveals everything without remainder. Expansion and contraction are unobstructed; this is one Buddha-field. Like one Buddha-field, all Buddha-fields are like this. According to the above Avatamsaka (Flower Garland) Sutra and the subsequent adornment of each dust particle, how much more so for each Buddha-field. The second separate explanation is divided into two parts: first, revealing the adornment of treasures, and then, like the adornment of treasures, revealing the remaining adornments. Now, the first part is divided into three: first, a general statement; second, a separate explanation under 'so-called'; and third, a conclusion under 'it is for Bodhisattvas'. The second part is further divided into two: first, a general revelation of the adornment of treasures, and then, under 'Buddha-sons', a separate explanation of the adornment of human treasures. In the former part, the number of Asamkhyas (Sanskrit term, meaning countless) is used, but there are only ninety-four numbers. The Jin Dynasty Sutras all say 'immeasurable Asamkhyas'. Initially, there were numbered items, but saying 'immeasurable' means that the term Asamkhya is not one of the numbers, but rather a word for countless. If it were a fixed number, it would be limited. Now, within the ninety-four, there are immeasurable wonderful treasures within the treasure trees, serving as flowers and fruits, as one. There are immeasurable Bodhisattvas in the palaces, as two. After the initial section revealing the cause, there are countless treasure troves, as three. In each and every necklace (Sanskrit term, meaning ornament), hundreds of thousands of Bodhisattvas have supreme and wonderful adornments, as four. Below, in the treasure branches, there are inconceivable birds, as five. In the treasure flowers, there are immeasurable Bodhisattvas, as six. This fully completes a hundred. The text is divided into two parts: first, the eighteen items briefly reveal the excellence; first, a brief explanation, and then, under 'all such', the cause is cited to reveal the excellence. Later, under 'again there are', eighty-two items are extensively revealed. Within this, there are five parts: first, twenty-four items, adorned only with external treasures. In between, two or three also mark the item name and explain the Dharma gate, but judged from the majority. Second, under 'again there are Asamkhya treasure lights', there are fifteen items, marking the item name and explaining the Dharma gate, intending to reveal that the Dharma gate is accomplished through the event. Third, under 'treasure cultivation', there are three items, only about the Dharma.

門。顯即法可貴非要託事。四寶座下二十二事。約於事寶能成法門。或顯依中有正明雜莊嚴。五寶眾生下十八事。顯于內身六根三業。皆名為寶。並圓明可貴故。此上諸事。或純或雜或依正無礙。皆以事事無礙法門因所感故。若將一因各對一事。如以寂忍為因所感寶衣等。恐繁不顯觀者思之。復將一因成一切果。四句融通義如常說。二人寶嚴者。法華云。彼國何故名曰大寶莊嚴。其國中以菩薩為大寶故。所以楚魏之朝。亦不以金玉為珍。而以賢臣為寶。遍法界微塵之處。有多菩薩。可謂大心嚴剎也。三結成寶嚴可知。二類顯余嚴。有十一事。一一皆有上之百事。並前一百則一千二百。言次第乃至過此百倍者。若言嚴事過者。則不應言皆如寶嚴。若準晉經云衣蓋幢幡乃至百事莊嚴。即以香等為百。過此倍之三字譯者不妙。若別理通者。以前寶嚴但列百事。非止唯百。應過百倍則百百為萬。表圓融萬行。則應迴文云摩尼寶嚴皆如寶莊嚴。如是廣說。次第乃至過此百倍。理則無違。第三二門迴向所為中。初一門應為眾生。後門應為菩提。今初有二十三句初之二句文。雖在初義通二處。第三成就眾生是為總句。下皆是別。始自信心終成種智。其文並顯。二應向菩提中。明因圓果滿大用無盡。亦顯可知。第四回向實際。有二十九

句。皆云法界者。理事無礙法界也。皆云住者。智契即事之理無所住故。住即入義以安住故。法界無二即是等義。初云無量住者。一切善根皆是所住。今以無住之住。便同法界無量。他皆仿此。第三回向成益文有十句。皆言安住者。由上智契故能得安也。身等即差別事法。今即平等清凈。平等清凈即是法界無盡。法界清凈即是所得。智慧安住全同法界。由八安住成后二用。一一音普斷物疑。二上住佛德。佛德雖多略舉其四。謂十力四無畏。十自在六神通名廣大德。對上種智為佛二嚴。是出離法。三佛子下依釋結名。大文第二菩薩下位果分三。初標得因。次成滿下列其所得。三如是等下結得之相。二中略顯三種果滿。一因果利益滿。二于唸唸下見佛自在滿。初總標。后所謂下別顯。皆以體用理量但無障礙。是佛自在。三又得下清凈果滿。由凈惑障見性凈故。亦先標。所謂下列文顯可知。三結能得之相。平等者離能所知故。余並易了。長行已竟。偈文在下。大文第六從爾時佛神力下。瑞應分于中二。先動地生信。后佛神力故下。興供錶行于中三。一供因。二外事供。三阿僧祇下內事三業供。大文第七如於此世界下。結通十方。以是通方之說故。準上諸會或結瑞應。今此結說故別開章。大文第八爾時復。以佛神力下。證成分

【現代漢語翻譯】現代漢語譯本句。都說『法界』，指的是理事無礙的法界。都說『住』，是因為智慧契合於事物的真理而無所執住。『住』即是『入』的意思，因為安住于其中。法界沒有二元對立，就是『等』的含義。最初說『無量住』，是指一切善根都是所安住之處。現在用『無住』的『住』，便等同於法界的無量。其他的都仿照這個解釋。第三，迴向成就利益的文句有十句。都說『安住』，是因為憑藉上面的智慧契合，所以能夠得到安穩。『身』等指的是差別的事法，現在則是平等清凈。平等清凈就是法界無盡。法界清凈就是所得到的。智慧安住完全等同於法界。由八種安住成就後面的兩種作用。第一，一一音聲普遍斷除眾生的疑惑。第二，安住于佛的功德。佛的功德雖然很多，但略舉四種，即十力、四無畏、十自在、六神通，稱為廣大功德。與上面的種智相對，作為佛的兩種莊嚴，是出離之法。第三，『佛子』以下，依據解釋來總結名稱。大文第二，菩薩的下位果分三個部分。首先標明獲得的原因。其次，成就圓滿，列舉所得到的。第三，『如是等』以下，總結獲得的狀態。第二部分中，簡要地顯示三種果的圓滿。第一，因果利益圓滿。第二，『于唸唸』以下，見到佛的自在圓滿。首先總標，然後『所謂』以下分別顯示。都是以體、用、理、量，但沒有障礙，這就是佛的自在。第三，『又得』以下，清凈果圓滿。因為清凈了惑障，見到了自性清凈的緣故。也是先標明，『所謂』以下的文句顯示，可以知道。第三，總結能夠獲得的狀態。『平等』，是因為遠離了能知和所知。其餘的都很容易理解。長行部分已經結束。偈文在下面。大文第六，從『爾時佛神力』以下，是瑞應分，其中分為二。先是動地生信，后是『佛神力故』以下，興起供養，表示修行，其中分為三。第一，供養的原因。第二，外在的事相供養。第三，『阿僧祇』以下，內在的三業供養。大文第七，『如於此世界』以下，總結貫通十方。因為是貫通十方的說法，所以參照上面的各種法會，或者總結瑞應。現在這裡總結說法，所以單獨開闢一章。大文第八，『爾時復。以佛神力』以下，是證成分。

【English Translation】 English version Sentence. All say 'Dharma Realm' (法界 - Dharma Realm), referring to the Dharma Realm where principle and phenomena are unobstructed. All say 'abide' (住 - abide), because wisdom aligns with the truth of things without attachment. 'Abide' means 'enter', because of abiding within it. The Dharma Realm has no duality, which is the meaning of 'equal' (等 - equal). Initially saying 'immeasurable abiding' (無量住 - immeasurable abiding), refers to all good roots as the place of abiding. Now, using 'abiding in non-abiding' (無住之住 - abiding in non-abiding), it is equivalent to the immeasurable nature of the Dharma Realm. Others follow this explanation. Third, the sentences of dedicating merit to achieve benefit have ten sentences. All say 'abiding' (安住 - abiding), because relying on the above wisdom alignment, one can obtain stability. 'Body' (身 - body) etc. refer to differentiated phenomena, now they are equal and pure. Equal purity is the endless Dharma Realm. The purity of the Dharma Realm is what is obtained. Intelligent abiding is completely equivalent to the Dharma Realm. The eight abidings accomplish the following two functions. First, each sound universally cuts off the doubts of beings. Second, abiding in the virtues of the Buddha. Although the virtues of the Buddha are many, four are briefly mentioned, namely the Ten Powers (十力 - Ten Powers), the Four Fearlessnesses (四無畏 - Four Fearlessnesses), the Ten Sovereignties (十自在 - Ten Sovereignties), and the Six Supernatural Powers (六神通 - Six Supernatural Powers), called vast virtues. Opposite the above seed wisdom, they are the two adornments of the Buddha, which are the Dharma of liberation. Third, 'Buddha-son' (佛子 - Buddha-son) below, summarizes the name according to the explanation. The second major section, the lower fruit of the Bodhisattva, is divided into three parts. First, it indicates the cause of obtaining. Second, it accomplishes perfection, listing what is obtained. Third, 'Such as these' (如是等 - Such as these) below, summarizes the state of obtaining. In the second part, it briefly shows the perfection of three fruits. First, the perfection of cause and effect benefits. Second, 'In every thought' (于唸唸 - In every thought) below, seeing the perfection of the Buddha's freedom. First, a general indication, then 'So-called' (所謂 - So-called) below, separately shows. All are with substance, function, principle, and measure, but without obstruction, this is the Buddha's freedom. Third, 'Also obtain' (又得 - Also obtain) below, the perfection of pure fruit. Because the afflictions and obstacles are purified, seeing the purity of self-nature. It also first indicates, the sentences below 'So-called' show, which can be known. Third, summarize the state of being able to obtain. 'Equality' (平等 - Equality), because it is away from the knower and the known. The rest are easy to understand. The prose section is finished. The verses are below. The sixth major section, from 'Then, by the Buddha's divine power' (爾時佛神力 - Then, by the Buddha's divine power) below, is the auspicious response section, which is divided into two. First, the earth shakes and faith arises, then 'Because of the Buddha's divine power' (佛神力故 - Because of the Buddha's divine power) below, raising offerings, representing practice, which is divided into three. First, the reason for the offering. Second, external phenomenal offerings. Third, 'Asamkhya' (阿僧祇 - Asamkhya) below, internal three karmas offerings. The seventh major section, 'As in this world' (如於此世界 - As in this world) below, summarizes and connects the ten directions. Because it is a saying that connects the ten directions, referring to the various assemblies above, or summarizing auspicious responses. Now, here summarizing the saying, so a separate chapter is opened. The eighth major section, 'Then again. By the Buddha's divine power' (爾時復。以佛神力 - Then again. By the Buddha's divine power) below, is the proof component.

。云百萬者位過前故。大文第九爾時金剛下偈贊勸修分。于中二先序意。后正說偈。于中亦二。先明第十回向偈后嘆勝勸修。前中三十六偈分三。初九偈頌所回善根。次七偈頌迴向行。后二十偈頌位果。二中分三。初二偈總頌前文九段迴向。次一偈頌迴向嚴剎。后四偈頌二段中迴向所為。三菩薩具足下。頌位果中三。初一偈頌見佛自在。由己自在方見佛自在。次十七偈頌得清凈中。一念中普入三世一切諸佛眾會道場智清凈。上云八者必在供養故。此廣顯。此是力能。不可頌前愿成所為。後過去下二偈總結第十回向。然上且依粗相而分。菩薩縱任辯才體勢包攝大旨無異。故不委論第二此是下。嘆勝勸修通於十向。于中九偈分二先六偈舉人就行以嘆勝。謂是菩薩所行如來所說。六度隨相等行法界離相。等行故是超勝。后智者所有下。三偈結嘆勸修大文第十末。后二偈校量功德。德既無限宜可修行。然此顯德。深勝高遠者。一圓融教故。二約殊勝願力故。登地已上寄位階差故。每結云若以殊勝願力復過於此不可數知。勿謂此深便言地劣。第五會竟。

大方廣佛華嚴經疏卷第三十大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十一

唐清涼山大華嚴寺沙門澄觀撰

【現代漢語翻譯】云百萬者位過前故（云百萬者，指數量極多，表示其功德超過之前的階段）。大文第九爾時金剛下偈贊勸修分（《華嚴經》第九大段，此時金剛藏菩薩以偈頌讚嘆勸勉修行的部分）。于中二先序意（其中分為兩部分，首先是序述意義）。后正說偈（然後是正式宣說偈頌）。于中亦二（其中又分為兩部分）。先明第十回向偈（首先闡明第十回向偈）。后嘆勝勸修（然後讚歎殊勝並勸勉修行）。前中三十六偈分三（前面的三十六偈分為三部分）。初九偈頌所回善根（最初的九偈頌揚所迴向的善根）。次七偈頌迴向行（接下來的七偈頌揚迴向的修行）。后二十偈頌位果（最後的二十偈頌揚位地的果報）。二中分三（第二部分分為三部分）。初二偈總頌前文九段迴向（最初的兩偈總括頌揚前面九段的迴向）。次一偈頌迴向嚴剎（接下來的一偈頌揚迴向莊嚴佛剎）。后四偈頌二段中迴向所為（最後的四偈頌揚在兩段中迴向所要達成的目標）。三菩薩具足下（第三部分，從『菩薩具足』開始）。頌位果中三（頌揚位地果報中的三個方面）。初一偈頌見佛自在（最初的一偈頌揚見到佛的自在境界）。由己自在方見佛自在（因為自己自在才能見到佛的自在）。次十七偈頌得清凈中（接下來的十七偈頌揚獲得清凈的境界）。一念中普入三世一切諸佛眾會道場智清凈（在一念之中普遍進入過去、現在、未來一切諸佛的集會道場，智慧清凈）。上云八者必在供養故（上面說到的八種，必定是在供養之中）。此廣顯（這裡廣泛地顯現）。此是力能（這是力量和能力）。不可頌前愿成所為（不可以頌揚之前的願望所成就的目標）。後過去下二偈總結第十回向（後面的兩偈總結第十回向）。然上且依粗相而分（然而上面只是依照粗略的表相來劃分）。菩薩縱任辯才體勢包攝大旨無異（菩薩即使縱任辯才，其整體的意旨也是沒有差異的）。故不委論第二此是下（所以不詳細討論第二部分，從『此是』開始）。嘆勝勸修通於十向（讚歎殊勝並勸勉修行，貫通於十種迴向）。于中九偈分二先六偈舉人就行以嘆勝（其中九偈分為兩部分，首先六偈舉出修行之人及其所修之行來讚歎殊勝）。謂是菩薩所行如來所說（所說的就是菩薩所修之行，如來所說之法）。六度隨相等行法界離相（六度、隨相等修行，遍行法界，遠離一切相）。等行故是超勝（因為平等地修行，所以是超勝的）。后智者所有下（後面，從『智者所有』開始）。三偈結嘆勸修大文第十末（三偈總結讚歎勸勉修行，是大文第十的結尾）。后二偈校量功德（後面的兩偈校量功德）。德既無限宜可修行（功德既然是無限的，就應該修行）。然此顯德（然而這裡是顯現功德）。深勝高遠者（深勝高遠的原因是）。一圓融教故（一是圓融的教法）。二約殊勝願力故（二是依靠殊勝的願力）。登地已上寄位階差故（登地以上的菩薩，寄託于位地的階級差別）。每結云若以殊勝願力復過於此不可數知（每次總結都說，如果以殊勝的願力，那麼超過這裡的功德是不可計數和知曉的）。勿謂此深便言地劣（不要因為這裡深奧就說位地低下）。第五會竟（第五會結束）。大方廣佛華嚴經疏卷第三十（《大方廣佛華嚴經疏》第三十卷）大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏大方廣佛華嚴經疏卷第三十一唐清涼山大華嚴寺沙門澄觀撰（唐代清涼山大華嚴寺沙門澄觀所撰）

【English Translation】 'Yun bai wan zhe wei guo qian gu' ('Yun bai wan zhe' refers to an extremely large number, indicating that its merit surpasses the previous stage). 'Da wen di jiu er shi jin gang xia ji zan quan xiu fen' (The ninth major section of the Avatamsaka Sutra, where Vajragarbha Bodhisattva praises and encourages cultivation with verses). 'Yu zhong er xian xu yi' (It is divided into two parts, the first is to preface the meaning). 'Hou zheng shuo ji' (Then formally expounding the verses). 'Yu zhong yi er' (It is also divided into two parts). 'Xian ming di shi hui xiang ji' (First, clarify the tenth dedication verse). 'Hou tan sheng quan xiu' (Then praise the supreme and encourage cultivation). 'Qian zhong san shi liu ji fen san' (The preceding thirty-six verses are divided into three parts). 'Chu jiu ji song suo hui shan gen' (The first nine verses praise the merits of dedication). 'Ci qi ji song hui xiang xing' (The next seven verses praise the practice of dedication). 'Hou er shi ji song wei guo' (The last twenty verses praise the fruits of the stages). 'Er zhong fen san' (The second part is divided into three parts). 'Chu er ji zong song qian wen jiu duan hui xiang' (The first two verses summarize and praise the previous nine dedications). 'Ci yi ji song hui xiang yan cha' (The next verse praises the dedication to adorn the Buddha-lands). 'Hou si ji song er duan zhong hui xiang suo wei' (The last four verses praise the goals to be achieved by dedicating in the two sections). 'San pu sa ju zu xia' (The third part, starting from 'San pu sa ju zu'). 'Song wei guo zhong san' (Praising the three aspects of the fruits of the stages). 'Chu yi ji song jian fo zi zai' (The first verse praises seeing the Buddha's self-mastery). 'You ji zi zai fang jian fo zi zai' (Because one is self-mastered, one can see the Buddha's self-mastery). 'Ci shi qi ji song de qing jing zhong' (The next seventeen verses praise obtaining the pure realm). 'Yi nian zhong pu ru san shi yi qie zhu fo zhong hui dao chang zhi qing jing' (In one thought, universally entering the assemblies and enlightenment places of all Buddhas in the past, present, and future, with pure wisdom). 'Shang yun ba zhe bi zai gong yang gu' (The eight mentioned above must be in offerings). 'Ci guang xian' (Here it is widely manifested). 'Ci shi li neng' (This is power and ability). 'Bu ke song qian yuan cheng suo wei' (It is not possible to praise the goals achieved by previous wishes). 'Hou guo qu xia er ji zong jie di shi hui xiang' (The following two verses summarize the tenth dedication). 'Ran shang qie yi cu xiang er fen' (However, the above is only divided according to rough appearances). 'Pu sa zong ren bian cai ti shi bao she da zhi wu yi' (Even if Bodhisattvas freely use their eloquence, the overall meaning is the same). 'Gu bu wei lun di er ci shi xia' (Therefore, the second part is not discussed in detail, starting from 'Ci shi'). 'Tan sheng quan xiu tong yu shi xiang' (Praising the supreme and encouraging cultivation, pervading the ten dedications). 'Yu zhong jiu ji fen er xian liu ji ju ren jiu xing yi tan sheng' (Among them, nine verses are divided into two parts, the first six verses cite the practitioners and their practices to praise the supreme). 'Wei shi pu sa suo xing ru lai suo shuo' (What is said is the practice of Bodhisattvas and the Dharma spoken by the Tathagata). 'Liu du sui xiang deng xing fa jie li xiang' (The practice of the six perfections, following the aspects, equally practicing the Dharma realm, and being apart from all forms). 'Deng xing gu shi chao sheng' (Because of equal practice, it is supreme). 'Hou zhi zhe suo you xia' (Afterwards, starting from 'Zhi zhe suo you'). 'San ji jie tan quan xiu da wen di shi mo' (Three verses summarize praising and encouraging cultivation, which is the end of the tenth major section). 'Hou er ji xiao liang gong de' (The following two verses compare merits). 'De ji wu xian yi ke xiu xing' (Since merit is infinite, one should cultivate). 'Ran ci xian de' (However, here it manifests merit). 'Shen sheng gao yuan zhe' (The reasons for being deep, supreme, high, and far-reaching are). 'Yi yuan rong jiao gu' (First, because of the perfect and harmonious teachings). 'Er yue shu sheng yuan li gu' (Second, because of relying on supreme vows). 'Deng di yi shang ji wei jie cha gu' (Bodhisattvas above the Bhumi stage rely on the differences in the stages of the positions). 'Mei jie yun ruo yi shu sheng yuan li fu guo yu ci bu ke shu zhi' (Each conclusion says that if with supreme vows, then the merit exceeding this is countless and unknowable). 'Wu wei ci shen bian yan di lie' (Do not say that the stage is low because it is profound here). 'Di wu hui jing' (The fifth assembly ends). 'Da Fang Guang Fo Hua Yan Jing Shu Juan Di San Shi' (The Commentary on the Avatamsaka Sutra, Volume 30) 'Da Zheng Zang Di 35 Ce No. 1735 Da Fang Guang Fo Hua Yan Jing Shu' 'Da Fang Guang Fo Hua Yan Jing Shu Juan Di San Shi Yi' 'Tang Qing Liang Shan Da Hua Yan Si Sha Men Cheng Guan Zhuan' (Composed by the Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang in the Tang Dynasty)

十地品第二十六(入第三十四經)

初來意者。為答普光十地問故。夫功不虛設。終必有歸。前明解導行愿賢位因終。今明智冥真如聖位果立。故有此會來也。前是教道此是證道。教為證因。證即證前三心之教。故無性攝論云。此聞熏習雖是有漏。而是出世心種子性。即斯義也。然會來即是品來。一會之中唯一品故。故釋名宗趣亦品會無差。晉經此會有十一品。則名等皆別。次釋名者。會名有三。一約人名金剛藏會。二約處名他化自在天會。謂他化作樂具自得受用。表所入地證如無心不礙后得而起用故。事理存泯非即離故。因他受用而有所作。非自事故。自他相作皆自在故。將證離欲之實際故。不處化樂者。表凡聖隔絕故。三約法名十地會。即同品名。所以得此名者。本業云。地名為持。持百萬阿僧祇功德。亦名產生一切因果。故名為地。本論云。產生佛智住持故。即斯義也。唯識第九云。與所修行為勝依持令得生故者。但語其因闕生果義。有別行譯本名十住經。住是地中一義故。仁王兼明云。入理般若名為住。住生功德稱為地。而下經又名集一切智智法門。亦兼因果。復有別譯名漸備一切智德經。以後後過前前。故名為漸備。漸備即是集義。若名十地就義約喻以受其名。若云十住。唯就法稱。十是一

周圓數十十無盡。皆帶數釋。后之二釋皆是依主。一切智智之法門故。漸備一切智之德故。十之別名見於本分。三宗趣者。先總后別。總有二義。一以地智斷證寄位修行為宗。以顯圓融無礙行相為趣。二前二皆宗。為成佛果為趣。后別者。別於上總略有十義。一約本。唯是果海不可說性。以離能所證故。雖通一部此品正明。二約所證是離垢真如。三者約智。謂根本后得亦通方便。四約所斷。謂離二障種現。五約所修。初地修願行。二地戒行。三禪行。四道品行。五四諦行。六緣生行。七菩提分行。八凈土行。九說法行。十受位行。六約修成有四行。謂初地信樂行。二戒行。三定行。四地已上皆慧行。于中四五六地。是寄二乘慧。七地已去是菩薩慧。七約寄位行。十地各寄一度。八者約法有三德。謂證德阿含德及不住道。是十地之德故。九約寄乘法。謂初二三地。寄世間人天乘。四五六七。寄出世三乘。八地已上出出世間。是一乘法故。以諸乘為此地法。十者撮要謂六決定。宗辯此故。於此十中。二三四八十通於圓融行布。初一雙非余皆行布。多約寄法顯淺深故。若以圓融融彼行布。則無不圓融。故以別從總。皆十地宗。若別中之別則地地別宗。別論其趣。不異總趣。論其體性多不出前。為成十故小有加減。一即離言體

。二所證體。梁攝論云。出離真如為地體故。三能證體。無性論云。法無我智分地位故。此論亦名為智地故。其所斷約離故非地體。若取離惑所顯又即真如。四合能所證以為地體。獨不立故。梁攝論云。如如及如如智獨存故。五收五六七及其第九為隨相體。此等皆為成地法故。六取光明三昧即證入體正相應故。論云三昧是法體故。七就德體即教證不住三道為體。八隨要體。謂六決定。九總攝體。成唯識云。總攝一切有為無為功德為自性故。十唯因體取其別相異果海故。收此十體不出三體。一總含體。二克實體。謂智與證。三離言體配屬可知。上二即因下一為果。因果非即離。言慮雙絕以為地體。

問何為地前顯圓融德地上行。布彰淺劣耶。答顯一乘故。云何顯耶。三乘之位。地前行布地上圓融。今一乘位地前地上俱有行布圓融。若俱雙辯則前後不異。若地前行布地上圓融。則全同三乘前淺后深。又似行布圓融各別。教行不知法性。教行非即非離故。于地前但顯圓融已過三乘。地上多明行布以顯超勝。勝相云何。謂賢位始終已圓融自在。登地已去則甚深甚深。言所不至。若不寄位何以顯深。不包三乘何以顯廣。故虛空鳥跡跡跡合空。大海十德德德皆海。地地之中具攝一切諸地功德。文文之內。皆云若以殊勝願力復

【現代漢語翻譯】現代漢語譯本二、所證體：梁攝論中說，『出離真如』是地的本體。三、能證體：無性論中說，『法無我智』是地的位次本體。此論也名為智地。其所斷之惑，因為是『離』，所以不是地的本體。如果取『離惑』所顯現的，那也就是真如。四、合能證、所證二者作為地的本體：因為不能獨立存在。梁攝論中說，『如如』以及『如如智』是獨立存在的。五、收五識、六識、七識以及第九識作為隨相體：這些都是爲了成就地之法。六、取光明三昧作為證入體：因為與正理相應。論中說，三昧是法的本體。七、就德體而言，即教、證、不住三道為體。八、隨要體：指六種決定。九、總攝體：成唯識論中說，『總攝一切有為、無為功德作為自性』。十、唯因體：取其別相，因為有不同的果海。總括這十種體，不出三種體：一、總含體；二、克實體，指智與證；三、離言體，配屬關係可知。以上兩種是因，下一種是果。因果非即非離，言語思慮雙重斷絕，作為地的本體。

問：為什麼要在地前顯現圓融之德，而在地上施行佈施，彰顯淺薄呢？答：爲了顯現一乘的緣故。如何顯現呢？三乘的位次，地前施行佈施，地上圓融。現在一乘的位次，地前地上都有施行佈施和圓融。如果兩者都同時辯論，那麼前後就沒有區別。如果地前施行佈施，地上圓融，那就完全等同於三乘的前淺后深。又好像施行佈施和圓融是各自不同的。教和行不知道法性，教和行非即非離。所以在地前只顯現圓融，就已經超過了三乘。地上多闡明施行佈施，是爲了顯現超勝。超勝之相是什麼呢？就是說賢位的始終已經圓融自在，登上地以後就更加甚深甚深，言語無法到達。如果不寄託于位次，又如何顯現甚深呢？如果不包含三乘，又如何顯現廣博呢？所以虛空中的鳥跡，跡跡都與虛空相合；大海的十種功德，德德都是大海。地地之中，都具攝了一切諸地的功德。文文之內，都說如果以殊勝的願力再……

【English Translation】 English version 2. The Body of What is Realized: The Liang She Lun (Treatise on the Compendium of the Great Vehicle) says, 'The Paravrtti-tathata (the thusness of turning away) is the substance of the bhumi (ground/stage).' 3. The Body of What is Able to Realize: The Wu Xing Lun (Treatise on the Absence of Nature) says, 'The dharma-nairatmya-jnana (wisdom of the non-self of phenomena) is the position of the bhumi.' This treatise is also called the Jnana-bhumi (Wisdom Ground). The afflictions that are severed are not the substance of the bhumi because they are 'separation'. If one takes what is revealed by 'separation from afflictions', then that is Tathata (Thusness). 4. Combining the able-to-realize and the realized as the substance of the bhumi: Because it cannot stand alone. The Liang She Lun says, 'Tathata and Tathata-jnana (Thusness-wisdom) exist independently.' 5. Collecting the five consciousnesses, the sixth, seventh, and ninth consciousnesses as the svabhava-laksana-kaya (body of inherent characteristics): These are all for accomplishing the dharma (teachings/laws) of the bhumi. 6. Taking the prabhasvara-samadhi (samadhi of clear light) as the body of entering into realization: Because it corresponds with the correct principle. The treatise says, 'The samadhi is the substance of the dharma.' 7. In terms of the body of virtue, it is the teachings, realization, and the three paths (non-abiding) as the substance. 8. The Essential Body: Refers to the six certainties. 9. The Body of Total Inclusion: The Cheng Wei Shi Lun (Treatise on Establishing Consciousness-Only) says, 'Totally including all samskrta (conditioned) and asamskrta (unconditioned) merits as its self-nature.' 10. The Body of Sole Cause: Taking its distinct characteristics, because there is a sea of different results. Summarizing these ten bodies, they do not go beyond three bodies: 1. The Body of Total Containment; 2. The Body of Definite Reality, referring to wisdom and realization; 3. The Body Beyond Words, whose allocation is knowable. The above two are the cause, and the following one is the result. Cause and effect are neither identical nor separate. The dual cessation of speech and thought is taken as the substance of the bhumi.

Question: Why is the virtue of pari-purna (perfectly complete) revealed before the bhumi, while dana (giving/generosity) is practiced and the shallow and inferior are manifested on the bhumi? Answer: It is for revealing the Ekayana (One Vehicle). How is it revealed? In the positions of the Triyana (Three Vehicles), dana is practiced before the bhumi, and pari-purna is on the bhumi. Now, in the position of the Ekayana, both dana and pari-purna exist before and on the bhumi. If both are debated simultaneously, then there is no difference between before and after. If dana is practiced before the bhumi and pari-purna is on the bhumi, then it is completely the same as the Triyana, where the former is shallow and the latter is deep. It also seems that dana and pari-purna are distinct from each other. The teachings and practices do not know the dharma-svabhava (nature of phenomena), and the teachings and practices are neither identical nor separate. Therefore, revealing only pari-purna before the bhumi has already surpassed the Triyana. On the bhumi, more emphasis is placed on clarifying dana to reveal transcendence. What is the aspect of transcendence? It means that the beginning and end of the position of the bhumi are already pari-purna and at ease. After ascending to the bhumi, it becomes even more profound and profound, beyond the reach of words. If it is not entrusted to a position, how can profundity be revealed? If it does not encompass the Triyana, how can vastness be revealed? Therefore, the bird tracks in the sky, track by track, merge with the sky; the ten virtues of the great ocean, virtue by virtue, are all the ocean. Within each bhumi, all the merits of all the bhumis are fully included. Within each sentence, it is said that if with superior vows, then again...

過於此不可數知。故剛藏俟五請而方說。世親以六相而圓融。意在斯矣。又此一會文唯一品。闕于方便及勝進者。正表斯義。所以闕方便者。有二義故。一表證法無二離方便故。二總攝三賢皆為入地之方便故。闕進趣者亦有二義。一十地如佛更無趣故。二以十定等品即此勝進故。若爾何以別會說耶。含二義故。一開此勝進成等覺故。二勝進趣佛行深遠故。若別立方便勝進。即不得包攝前後。顯地圓融。十地甚深良在於此。地前乃我地之前。安得云深。異於地上此解尤妙。學者應思。第四釋文。一品分二。初長行散說。后偈頌總攝。偈中雖有第十地偈。以後有總攝之偈。前隔結通等文。故從文便科之。中間諸頌攝在當地。初長行中二。先正說十地。后爾時復以下菩薩證成。前中亦二。先顯此界所說。后如此世界下。結通十方齊說。前中或總為一十地法門。或為二分。謂初正說。后動地等顯實證成。或為三分。為序正流通。然教證不同三分亦異。就教三者。初至起分是其由致。以發起正說故。二本分已去是其正宗。正說地故。三地利益分以為流通。益末代故。二就證三者。序分為序。三昧分為正宗。因入此定顯實證故。故論。云三昧是法體故也。加分已去皆是流通。由說自所得。令信行菩薩證入地故。或為四分。于正說中

。初法說顯地影像分喻顯地故。教證準前。或為五分。序為遠序。三昧已下是近序故。或為六分。隨行德分。初至起分起化之由。為生物信。二本分中略說贊勝。起眾樂欲。三請分中彰地超言令生正解。四說分中廣明修相。令物起行。五影像分寄喻顯德。六利益分。明德成證實。感化斯現。或為七分。從初至請分為六。說分遍通於十地故。問論云。初地所攝八分。第七說分。八校量勝分。明知說分唯說初地。如何得通。答若不許通。何為初地獨受說名。故知標于總稱。即受初地別名。若以論云初地所攝便定局者。則前六分亦不應通。是知八中前七皆通。后一方局。又下說分。雖言自此已后正說初地。既有初地說分。則有二地乃至十地說分。或為八分。開地利益異正說故。或為九分。影像望前法喻別故。或為十分。即是十地。或於前九加后偈頌。此十次第有其三義。一就化相通為起說。二就化意通為顯證。三隨宗要教證雙辯。初之一義隨文釋中論自具之。今當略辯。一起說由致故有序分。二顯證能說有三昧分。三示說不虛故有加分。四定無言說故有起分。五起先略陳故有本分。六聞名渴仰故有請分。七正為廣陳故有說分。上七依論次第。八別說難曉以喻總明。有影像分。九為說既竟顯勝勸修有利益分。十散說難知有偈頌

分。二顯證者。初分為顯證由致。餘九正顯證相。于中前三就相顯證。一寄入顯證。二因加顯證。由得加故顯證不虛。三寄出顯證。不起無言不能顯寂故。次四就說顯證。謂本分略說顯證。請分拂相顯寂說及影像寄修相以表德。但法喻不同。次一分就益顯證。后一重述證德。三雙辯者。初一為由。后九正顯教證之相。于中三昧顯證。后八顯教。從加已去即有說故。八中次第同初門說。或為四十八分。謂初地十地各攝八分。二地二分。三四與九各攝四分。五六各三。七地五分。八地七分。故四十八。問初地八中前七十地。八中后二義該十地。何為論判屬初十耶。答地論科文有其四例。一以後攝前例。以前序等近初地故。判屬於初。二以前攝后例。后二近於十地故法雲攝。非謂不通。三當相分文例。如中間諸分。四顯地該收例。謂顯十地是陀羅尼法故。諸地中文雖隱顯。義必全收一一地中。皆四十八。如初六分屬於初地。許該餘九。類顯余分無所不通。問初不說戒無彼二凈。不說禪枝無起厭等。如何諸分地地皆通。答明言義通那引文局。豈不經說。地地之中。具足一切諸地功德。寧許初地不持戒等。已略料揀。次正釋文。若依十地即為十段。初歡喜地文有八分。七如前明。第八名為校量勝分。文之分齊至下明顯。今初序分

【現代漢語翻譯】現代漢語譯本分。二、顯證者。初分為顯證的由來，其餘九個部分正式顯現證悟的相狀。其中，前三個部分就相狀來顯現證悟：一、寄入顯證，二、因加顯證，由於得到加持，所以證悟不是虛假的。三、寄出顯證，不起作用就無法表達寂靜的緣故。其次四個部分就說法來顯現證悟，即根本部分略說顯證。請分出拂相顯寂的說，以及影像寄託于修行相來表達功德，只是法和比喻不同。接下來一個部分就利益來顯現證悟，最後一個部分重新敘述證悟的功德。三、雙重辨析，第一個部分是原因，后九個部分正式顯現教法和證悟的相狀。其中，三昧顯現證悟，后八個部分顯現教法。從加持開始，就有了說法。八個部分中的次第與第一個門中的說法相同。或者分為四十八個部分，即初地（Bhumis，菩薩修行階位的第一階段，代表歡喜地）和十地（第十階段，代表法雲地）各自包含八個部分，二地包含兩個部分，三地、四地和九地各自包含四個部分，五地和六地各自包含三個部分，七地包含五個部分，八地包含七個部分，所以總共四十八個部分。問：初地的八個部分中，前七個部分和十地的八個部分中，后兩個部分的意義涵蓋了十地，為什麼論典判斷它們屬於初地和十地呢？答：地論（《十地經論》）的科文有四種情況：一、以後包含前的例子，因為前序等接近初地，所以判斷屬於初地。二、以前包含后的例子，后兩個部分接近十地，所以法雲地包含它們，但這並不是說它們不通達其他地。三、按照相狀來劃分的例子，如中間的各個部分。四、顯現地包含所有的例子，即顯現十地是陀羅尼（Dharani，總持）之法，所以各個地中的文句雖然隱晦，但意義必定完全包含在每一個地中，都有四十八個部分。如最初的六個部分屬於初地，允許包含其餘九地，類似地，其餘的部分也無所不通達。問：初地沒有說戒律，沒有那兩種清凈，沒有說禪定之枝，沒有生起厭離等等，為什麼各個部分地地都通達呢？答：明明說的是意義通達，哪裡能引用文句的侷限性呢？難道經典沒有說，各個地中，具足一切諸地的功德嗎？怎麼能允許初地不持戒等等呢？已經略微辨析過了。接下來正式解釋文句。如果按照十地來分，就分為十段。初歡喜地的文句有八個部分，七個部分如前所述，第八個部分名為校量勝分，文句的分界線在下面會明顯說明。現在是最初的序分。

【English Translation】 English version Section. 2. Manifestation and Proof. The first division is to show the origin of manifestation and proof, and the remaining nine sections formally manifest the aspects of enlightenment. Among them, the first three sections manifest enlightenment based on aspects: 1. Manifestation and proof through reliance on entry; 2. Manifestation and proof through the addition of causes; because of the addition of blessings, enlightenment is not false. 3. Manifestation and proof through reliance on exit; because inaction cannot express tranquility. The next four sections manifest enlightenment through teachings, namely, the fundamental section briefly explains manifestation and proof. Please divide the teaching that sweeps away appearances and reveals tranquility, as well as the image entrusted to the aspect of practice to express merit, but the Dharma and metaphors are different. The next section manifests enlightenment through benefits, and the last section re-narrates the merits of enlightenment. 3. Double Analysis, the first section is the cause, and the latter nine sections formally manifest the aspects of teaching and enlightenment. Among them, Samadhi (concentration) manifests enlightenment, and the latter eight sections manifest teaching. From the beginning of blessings, there is teaching. The order in the eight sections is the same as in the first gate. Or it can be divided into forty-eight sections, that is, the first Bhumi (the first stage of a Bodhisattva's practice, representing Joyful Ground) and the tenth Bhumi (the tenth stage, representing Dharma Cloud Ground) each contain eight sections, the second Bhumi contains two sections, the third, fourth, and ninth Bhumis each contain four sections, the fifth and sixth Bhumis each contain three sections, the seventh Bhumi contains five sections, and the eighth Bhumi contains seven sections, so there are a total of forty-eight sections. Question: Among the eight sections of the first Bhumi, the first seven sections and the last two sections of the eight sections of the tenth Bhumi cover the ten Bhumis, why does the treatise judge them to belong to the first and tenth Bhumis? Answer: The classification of the Treatise on the Ten Bhumis has four situations: 1. The example of the latter including the former, because the preface, etc., are close to the first Bhumi, so it is judged to belong to the first Bhumi. 2. The example of the former including the latter, the latter two sections are close to the tenth Bhumi, so the Dharma Cloud Ground includes them, but this does not mean that they do not penetrate other grounds. 3. The example of dividing according to aspects, such as the various sections in the middle. 4. The example of manifesting that the ground includes all, that is, manifesting that the ten Bhumis are the Dharma of Dharani (total retention), so although the sentences in each ground are obscure, the meaning must be completely included in each ground, and there are forty-eight sections in each. For example, the first six sections belong to the first Bhumi, allowing it to include the remaining nine grounds, similarly, the remaining sections are universally accessible. Question: The first Bhumi does not mention precepts, does not have those two purities, does not mention the branches of meditation, does not give rise to aversion, etc., why are all the sections universally accessible to each ground? Answer: It is clearly said that the meaning is universally accessible, how can one cite the limitations of the sentences? Does the sutra not say that in each ground, the merits of all the grounds are fully possessed? How can one allow the first Bhumi not to uphold precepts, etc.? This has already been briefly analyzed. Next, formally explain the sentences. If divided according to the ten Bhumis, it is divided into ten sections. The sentences of the first Joyful Ground have eight sections, seven sections are as mentioned before, and the eighth section is called the Section of Comparing Superiority, the boundary of the sentences will be clearly explained below. Now is the initial preface section.

。論經別行具六成就。今攝在大部故闕信聞。但有餘四。謂一時二主。三處四眾。雖有四事。而論但云時處等。校量顯示勝故。此法勝故。在於初時及勝處說。而不言主眾勝者。意明主眾余經容有故。若以相從主既十身。眾不可說亦得名勝故。論有等言。今初爾時者時勝。以是初時得名為勝故。論云。婆伽婆成道未久第二七日故。論經別行故標二七。今經攝在大部。但云爾時。即是初會始成正覺時也。且依論明。若以初表勝。初七最初何故不說。論云。思惟行因緣行故。因者能說之智。緣者所化之機。欲將所得妙法。以逗物機故云思惟行行。故法華云。我所得智慧微妙最第一。思惟因也。眾生諸根鈍等。思惟緣也。論云。本為利他成道。何故七日思惟不說。顯示自樂大法樂故。此問意云。在法身地見機堪化。方應成佛何用更思。今答意云。非是思而後知。自為受法樂故。大法樂者。即所得智慧寂靜樂也。論云。何故顯己法樂。為令眾生於如來所。增長愛敬心故。復舍如是妙樂。悲愍眾生為說法故。何故惟行因緣行耶。顯示不共法故。謂窮智究竟照機無遺。除佛一人無能及者。名不共法。又因緣亦即所證深理。唯佛窮故。二世尊者主勝義如前釋。三在他化下處勝。論云。此處宮殿勝故。宮即自在天宮勝下五天故。殿即摩

尼寶藏純寶所成。勝寶嚴故。他化天宮。既表地智無心而成化事。摩尼寶殿。亦表慈覆無心出用無盡。若以欲頂為表勝者。色界尤勝何不彼說。論云。此處感果故。謂機感在此故。又色界為長壽天難不能感果。能感勝果必是欲界之身故。密嚴中明。此處十地菩薩常所游履。大乘同性經云。此處有報佛凈土故。於此處說。若唯約機感失所表義。四與大下眾勝。文分為五。一揀定眾類。二住一切下嘆其勝德。三其名下依德列名。四如是下結數難測。五金剛藏下標說法主。今初又三。一揀大異小同菩薩故。二其諸下揀尊異卑。謂八地已上念不退轉故。彌勒問經云。自分堅固名不退。勝進不壞名不轉。若準論經又云。皆一生得無上菩提。則皆等覺。等覺亦通念不退故。又仁王經。一生正得下寂滅忍。言不退者不復退入無生忍故。顯文雖爾本跡難量。多是諸佛之所化故。三悉從下揀新異舊。他方集故。二嘆德中有二十句。初二略明後二總結。中間廣嘆。今初略中。初句自分行滿。謂權實無礙智住真俗雙融境。境智一如無住住故。后句勝進行滿證佛所證。則是如來勤行不息。故名菩薩。二善能下廣嘆有十六句分二。前十三句廣自分。后三廣勝進。前中亦二。初三明行修具足。一神用善巧。二調化應時。三行愿遍於時處。餘十句德用

圓備。四福智益而不竭。五權實知慧雖已究竟。六以無住道不捨修行。七內證定智通明。八外用施為自在。七中若順三乘法相。禪即四禪定即四無色定。解脫謂八解脫。三昧者此云等持。平等持心趣一境故。即三三昧諸有心定。三摩缽底此云等至。由離沉掉至一境故。局在定地通無心定。謂無想滅定等。神通明智。即通目一切有心無心定地所引功德。今此菩薩皆能善入善引。若就一乘釋者。禪定即十禪定。解脫即不思議等三昧。等至各有無量百千通明及智。皆各有十。十十無盡是普賢位菩薩所得。九內獲自在干能。十外能一念周遍請法。十一護法。十二供養。十三二利勤修。后三廣勝進。即三業廣大。及下結文並顯可知。三列名中。前三十八同名藏者。表于地法有含攝眾德出生果用故。后一名解脫月者。即請法上首脫眾疑闇使得清涼。如夜月故。又藏表根本智包含出生。月表后得清涼益物。蘇利耶者此云月也。俱蘇摩者悅意也。即是華名。余之別名可隨義釋。四結數可知。五標法主。論云。何故菩薩說此法門。為令增長諸菩薩力故。謂彼同類而能爾故。菩薩眾多。何故唯金剛藏說。論答云。一切煩惱難壞此法能破。善根堅實猶如金剛故。不異名說。此釋金剛。謂表地智有堅利二義。如金剛故。能壞煩惱即是利義。下釋

【現代漢語翻譯】現代漢語譯本圓滿具足。四、具備四種福德和智慧，利益眾生永不窮盡。五、對於權巧方便和真實智慧已經究竟通達。六、以不住著的心修行，不捨棄任何修行。七、內在證得禪定智慧，通透明徹。八、外在運用施為，自在無礙。在七種功德中，如果順應三乘的法相，禪就是四禪，定就是四無色定，解脫就是八解脫，三昧（samadhi）在這裡被稱為『等持』（Samatha），意思是平等地保持心念專注於一個境界。也就是指三種三昧，所有有心的禪定。三摩缽底（Samapatti）在這裡被稱為『等至』，意思是遠離昏沉和掉舉，到達一個境界。侷限於禪定之地，也包括無心的禪定，比如無想定和滅盡定等。神通和明智，指的是一切有心和無心的禪定之地所引發的功德。現在這位菩薩都能夠善巧地進入和引發這些功德。如果就一乘的教義來解釋，禪定就是十禪定，解脫就是不可思議等三昧，等至各有無量百千種神通和明智，每一種各有十種。十十無盡，這是普賢（Samantabhadra）位菩薩所證得的境界。九、內在獲得自在的才能。十、外在能夠在一念之間周遍十方請法。十一、護持佛法。十二、供養諸佛。十三、勤修自利利他的事業。後面的三種廣大殊勝的精進，指的是身口意三業的廣大，以及下面的總結性文字，都顯而易見。在三個列舉的名號中，前面的三十八位同名『藏』（garbha）的菩薩，表示地法具有含攝眾多功德、出生果實的作用。後面一位名為『解脫月』（Moksha-chandra）的菩薩，是請法的上首，能夠解除眾生的疑惑和黑暗，使他們獲得清涼，就像夜晚的月亮一樣。此外，『藏』表示根本智，包含和出生一切功德，『月』表示后得智，能夠清涼地利益眾生。『蘇利耶』（Surya）在這裡的意思是『月』。『俱蘇摩』（Kusuma）的意思是『悅意』，也就是花的名字。其餘的別名可以根據其含義來解釋。四、總結的數量顯而易見。五、標明說法的主體。論中說：『為什麼菩薩要宣說這個法門？』『爲了增長諸位菩薩的力量。』因為他們是同類，能夠做到這一點。菩薩眾多，為什麼只有金剛藏（Vajragarbha）菩薩宣說？論中回答說：『一切煩惱難以摧毀，而這個法門能夠破除煩惱，善根堅固，猶如金剛，所以不以其他名字宣說。』這裡解釋了『金剛』，表示地智具有堅固和銳利兩種含義，就像金剛一樣。能夠摧毀煩惱，就是銳利的含義。下面解釋。

【English Translation】 English version Perfectly complete. Fourth, possessing four kinds of blessings and wisdom, benefiting sentient beings without end. Fifth, having ultimately understood both expedient means and true wisdom. Sixth, cultivating with a non-abiding mind, without abandoning any practice. Seventh, inwardly realizing samadhi wisdom, clear and thorough. Eighth, outwardly employing actions, freely and without obstruction. Among the seven merits, if conforming to the characteristics of the Three Vehicles, 'dhyana' (禪) is the Four Dhyanas, 'samadhi' (定) is the Four Formless Samadhis, 'liberation' (解脫) is the Eight Liberations, and 'samadhi' (三昧) here is called 'equanimity' (Samatha), meaning to equally maintain the mind focused on one state. That is, the Three Samadhis, all mindful samadhi. 'Samapatti' (三摩缽底) here is called 'equal attainment', meaning to reach one state by leaving behind dullness and agitation. Limited to the realm of samadhi, it also includes mindless samadhi, such as the Non-Thinking Samadhi and the Cessation Samadhi. 'Supernatural powers' (神通) and 'clear wisdom' (明智) refer to all merits induced by mindful and mindless samadhi. Now, this Bodhisattva is able to skillfully enter and induce these merits. If explained according to the One Vehicle teachings, 'dhyana' and 'samadhi' are the Ten Dhyanas and Samadhis, 'liberation' is the Inconceivable Samadhi, and 'equal attainment' each has countless hundreds of thousands of supernatural powers and wisdom, each having ten kinds. Ten times ten, endlessly, is the state attained by Bodhisattvas of the Samantabhadra position. Ninth, inwardly obtaining the ability of freedom. Tenth, outwardly being able to request the Dharma throughout the ten directions in a single thought. Eleventh, protecting the Dharma. Twelfth, making offerings. Thirteenth, diligently cultivating self-benefit and benefiting others. The latter three vast and superior advancements refer to the vastness of body, speech, and mind, and the concluding text below, which are all evident. Among the three listed names, the first thirty-eight with the same name 'garbha' (藏) represent the earth element having the function of containing numerous merits and producing fruits. The last one named 'Moksha-chandra' (解脫月), is the leader in requesting the Dharma, able to dispel the doubts and darkness of sentient beings, bringing them coolness, like the moon at night. Furthermore, 'garbha' represents fundamental wisdom, containing and producing all merits, and 'chandra' represents subsequent wisdom, able to coolly benefit sentient beings. 'Surya' (蘇利耶) here means 'moon'. 'Kusuma' (俱蘇摩) means 'pleasant', which is the name of a flower. The remaining different names can be interpreted according to their meanings. Fourth, the summarized numbers are evident. Fifth, indicating the subject of the Dharma. The treatise says: 'Why does the Bodhisattva expound this Dharma gate?' 'To increase the power of all Bodhisattvas.' Because they are of the same kind and able to do so. There are many Bodhisattvas, why does only Vajragarbha (金剛藏) Bodhisattva expound it? The treatise answers: 'All afflictions are difficult to destroy, but this Dharma can destroy them, and the roots of goodness are firm like vajra, so it is not expounded by other names.' Here, 'vajra' is explained, representing the earth wisdom having both firmness and sharpness, like vajra. Being able to destroy afflictions is the meaning of sharpness. The following explains.

藏義。論先問云。何故名金剛藏。此問意云。為以藏攝金剛名金剛藏。為以金剛而為藏耶。上即有財下即持業。而論雙順二句。順后句云。藏即名堅其猶樹藏。謂如樹心堅密能生長枝葉華實。地智亦爾能生因果。此就能藏名藏。次順上句云。又如懷孕在藏。是故堅如金剛。如金剛藏。此謂子孕在胎藏中。善業所持堅不可壞。而得生長。此就所藏名藏。二喻俱有生長之義。論下廣合云。是諸善根一切余善根中其力最上。猶如金剛。亦能產生人天道行。諸餘善根所不能壞。故名金剛藏。此之一合通上二喻。是諸善根。謂無漏善。余諸善根即二乘地前。今無漏善於余善中如孕在於胎藏其力最上。雙合二喻堅義。亦能產生通合二喻生長之義。其力最上猶如金剛。當體名堅。余不能壞對他名堅。等二爾時下明三昧分。爾時者眾已集時。金剛藏菩薩者標入定人。為眾首故承佛神力者。辯入所依。顯定深玄唯佛窮究故。推功有在無我慢故。菩薩大智慧光明三昧者。顯所入定名。三昧通稱余皆別名。智慧是體光明就用。照二無我。證如名慧照事名智。此二無礙能破見惑及無明。故名曰光明。大有二義。一揀異凡小。二能斷大惑能證大理。成大果故。彰非果定故云菩薩。即照之寂故云三昧。智與理冥故稱為入。論經名為大乘光明三昧。則

【現代漢語翻譯】現代漢語譯本：《藏義論》首先問道：『為何名為金剛藏（Vajragarbha，金剛之藏）？』此問的含義是：是以『藏』來攝持『金剛』，所以名為金剛藏？還是以『金剛』作為『藏』呢？前者是具有財富，後者是從事行為。而論典同時順應這兩種說法。順應后一種說法，說『藏』即是堅固之意，就像樹木的樹心一樣。樹心堅固緊密，能夠生長枝葉花朵果實。地智（bhumi-jnana，菩薩十地之智慧）也是如此，能夠產生因和果。這是就能夠藏的『藏』來解釋。接著順應前一種說法，說：『又如懷孕在藏中。』因此堅固如金剛，如金剛藏。這是說胎兒在胎藏中，由善業所持，堅不可摧，並且能夠生長。這是就所藏的『藏』來解釋。這兩個比喻都具有生長的含義。論典下面廣泛地結合說：『是諸善根（kusalamula，一切善之根本）在一切其餘善根中，其力量最為殊勝，猶如金剛。』也能產生人天道的修行，是其他善根所不能破壞的，所以名為金剛藏。這一個結合貫通了上面的兩個比喻。『是諸善根』，指的是無漏善（anasrava-kusala，超越輪迴之善）。其餘的善根指的是二乘（sravaka-yana，聲聞乘；pratyekabuddha-yana，緣覺乘）地之前的善。現在，無漏善在其餘善中，就像懷孕在胎藏中一樣，其力量最為殊勝。同時結合了兩個比喻的堅固之義。『也能產生』，貫通了兩個比喻的生長之義。『其力量最為殊勝，猶如金剛』，就其本體而言是堅固的。『其餘不能破壞』，就其相對而言是堅固的。『等二爾時下明三昧分』，『爾時』指的是大眾已經聚集的時候。『金剛藏菩薩』，標明了入定的人。因為他是大眾的首領，所以承受佛的神力。辨明入定所依靠的力量，顯示禪定的深奧玄妙，只有佛才能徹底瞭解，因此推崇佛的功德，沒有我慢的緣故。『菩薩大智慧光明三昧（bodhisattva-mahaprajna-aloka-samadhi，菩薩大智慧光明三昧）』，顯示了所入定的名稱。『三昧』是通稱，其餘的都是別名。『智慧』是體，『光明』是用，照耀二無我（dvatmanairatmya，人無我和法無我）。證悟真如（tathata，事物的本然狀態）名為慧，照了諸事名為智。這二者沒有阻礙，能夠破除見惑（drsti-klesa，知見上的煩惱）以及無明（avidya，無知）。所以名為光明。『大』有二個含義：一是區別于凡夫和小乘，二是能夠斷除大的迷惑，能夠證悟大的真理，成就大的果報的緣故。彰顯不是果地的禪定，所以說是菩薩。照即是寂靜，所以說是三昧。智慧與真理冥合，所以稱為入。論典和經文名為大乘光明三昧。則

【English Translation】 English version: The Treatise on the Meaning of the Treasury first asks: 'Why is it called Vajragarbha (Diamond Treasury)?' The meaning of this question is: Is it called Vajragarbha because the 'Treasury' contains the 'Diamond'? Or is it because the 'Diamond' serves as the 'Treasury'? The former implies possessing wealth, while the latter implies performing actions. The treatise accommodates both interpretations. In accordance with the latter interpretation, it states that 'Treasury' signifies firmness, like the heartwood of a tree. The heartwood is firm and dense, capable of growing branches, leaves, flowers, and fruits. Similarly, bhumi-jnana (earthly wisdom, the wisdom of the ten Bodhisattva grounds) can generate causes and effects. This explanation refers to the 'Treasury' as that which is capable of containing. Then, in accordance with the former interpretation, it states: 'It is also like pregnancy in the womb.' Therefore, it is as firm as a diamond, like Vajragarbha. This refers to the fetus in the womb, sustained by virtuous karma, indestructible, and capable of growth. This explanation refers to the 'Treasury' as that which is contained. Both metaphors share the meaning of growth. The treatise further elaborates: 'These kusalamula (roots of virtue, the roots of all goodness) are the most supreme in strength among all other roots of virtue, like a diamond.' They can also generate the practices of the paths of humans and gods, which other roots of virtue cannot destroy. Therefore, it is called Vajragarbha. This integration connects the two metaphors above. 'These roots of virtue' refer to anasrava-kusala (undefiled virtue, virtue beyond samsara). The other roots of virtue refer to those before the grounds of the Two Vehicles (sravaka-yana, Hearer Vehicle; pratyekabuddha-yana, Solitary Realizer Vehicle). Now, undefiled virtue is like pregnancy in the womb among other virtues, its strength being the most supreme. It simultaneously combines the meaning of firmness from both metaphors. 'Also capable of generating' connects the meaning of growth from both metaphors. 'Its strength is the most supreme, like a diamond' refers to firmness in its essence. 'The others cannot destroy' refers to firmness in relation to others. 'The following section, beginning with 'etc., at that time,' explains the samadhi section.' 'At that time' refers to when the assembly has already gathered. 'Vajragarbha Bodhisattva' indicates the person entering samadhi. Because he is the leader of the assembly, he receives the Buddha's power. Clarifying the power upon which entering samadhi relies reveals the profound and mysterious nature of samadhi, which only the Buddha can fully understand. Therefore, the Buddha's merit is praised, and there is no arrogance. 'Bodhisattva Mahaprajna Aloka Samadhi (Bodhisattva Great Wisdom Light Samadhi)' reveals the name of the samadhi being entered. Samadhi is the general term, and the rest are specific names. 'Wisdom' is the essence, and 'Light' is the function, illuminating the two dvatmanairatmya (selflessness of persons and selflessness of phenomena). Realizing tathata (suchness, the true nature of things) is called wisdom, and illuminating all things is called knowledge. These two are unobstructed, capable of destroying afflictions of view (drsti-klesa, afflictions of view) and avidya (ignorance). Therefore, it is called Light. 'Great' has two meanings: first, to distinguish it from ordinary beings and the Small Vehicle; second, to be able to cut off great delusions, to be able to realize great truth, and to achieve great results. Emphasizing that it is not the samadhi of the fruition ground, it is therefore said to be a Bodhisattva. Illumination is stillness, therefore it is called samadhi. Wisdom and truth merge, therefore it is called entering. The treatise and sutra are named the Great Vehicle Light Samadhi. Then

光明即智。此與唯識第九四定初定名同。然其體性不出三種。一定。二慧。三所證如。以具能所證兼寂照故。所以入者。意略有六。論但有二。一謂表深。論云。顯示此法非思量境界故。二即以此義顯非證不說故。餘四如十住品。第三入是下加分有六。一辯加所因。二即時下能加佛現。三作如是下贊其得定。四善男子此是下。雙辯加定因緣。五欲今汝下辯加所為。六善男子下別顯加相。今初。入是三昧已者。若未入定佛不加故。故下論云。所以偏加金剛藏者。得此三昧故。十住會云。以三昧力故。二能加佛現中有五。一佛現時。謂正入定時。二十方下來處遠近。三各有下能加佛數。四同名金剛藏。顯名同所加。五而現其前現身生信。上二三中。意明多數勝前位故。若爾何以不言無量世界。而云十億剎塵界耶。論云。方便顯多佛故。謂無量雖多。其言猶漫人不謂多。今假以剎塵。一塵一剎一剎一佛。便謂細而叵測。若爾但趣舉剎塵即已顯多。何要定言十億。有二意故。一為說十地故。二此經如是多說十數。顯無盡故。即由此義不云無量。無量不得顯無盡故。何要顯此多佛加耶。論云。顯於法及法師增長恭敬心故。又表諸佛皆同說故。何要同名加。論有二意。一云本願力故。何故如來作如是愿。顯示多佛故。此三昧是法體

。本行菩薩時皆名金剛藏。同說此法。今成正覺亦名金剛藏。故不異名加。此中論意云。諸佛因中得定名金剛藏。遂發願言。我成佛時亦同其名。所為同者。為顯菩薩所得法體同於多佛。明人異道同故。論意正爾。若以義取亦通遮那本願。以佛因中得定說法。能加所加同名法爾。亦發斯愿。以顯道同故。下經云。亦是毗盧遮那如來本願力故。第二意論云。又是菩薩聞諸如來同己名已。增勇悅故。前就法理此就化儀。第三同讚得定顯有加因。第四雙辯加定因緣中。有四因緣。一伴佛同加故。二主佛本願故。三主佛現威故。四定者智力故。初之一事唯得定因。先由佛加方能入故。故論云。彼佛先作是愿。今復自加。后之三事通於二因。由此能入定由此得加故。非正加相故。論云。后余佛加故。言盧舍那佛本願力故加。此論意云。後文方顯諸佛加相。即由此中本願力耳。則此是加因。若約得定。由主佛加則此中愿等已顯加相。但意冥加故。即前承佛神力耳。是則定因有四加因亦四。雖闕伴佛加因。而有得定一因。故有四也。所以第三會中。后三因初有又是之言。四五兩會同云亦是。故不可將前一因為正作加。若此已作加。何用下文正顯加相。余如第三會辯。第五明加所為故。論云何故加。然直就經文則應分二。初總明。后所

【現代漢語翻譯】本行菩薩（Běn xíng Púsà，Bodhisattvas in their previous lives）那時都名為金剛藏（Jīngāng Zàng，Vajragarbha）。他們共同宣說此法。如今成就正覺也名為金剛藏，所以沒有另外的名字。此中論的意義是說，諸佛在因地中得到的禪定名為金剛藏，於是發願說：『我成佛時也用同樣的名字。』之所以相同，是爲了顯示菩薩所得的法體與眾多佛相同，表明人不同但道相同。論的意義正是如此。如果從義理上來說，也與毗盧遮那（Pílúzhēnà，Vairocana）的本願相通，因為佛在因地中得到禪定並說法，能加持的和被加持的同名是自然而然的，也發此愿，以顯示道相同。下經說：『也是毗盧遮那如來本願力的緣故。』第二種意思是說，菩薩聽到諸如來與自己同名后，增加了勇氣和喜悅。前面是從法理上說，這裡是從教化儀軌上說。第三是共同讚歎得到禪定，顯示有加持的因。第四是雙重辨析加持禪定的因緣中，有四種因緣：一是伴佛共同加持的緣故；二是主佛本願的緣故；三是主佛顯現威力的緣故；四是禪定者的智力的緣故。最初的一件事只是得到禪定的因，先由佛加持才能進入禪定，所以論中說：『彼佛先作是愿，如今又親自加持。』後面的三件事貫通於兩種因，由此能進入禪定，由此得到加持。不是真正的加持相，所以論中說：『後來其餘佛加持的緣故。』說盧舍那佛（Lúshěnà Fó，Locana Buddha）本願力的緣故加持。此論的意義是說，後面的經文才顯示諸佛加持的相，就是由此中的本願力啊。那麼這是加持的因。如果從得到禪定來說，由主佛加持，那麼此中的愿等已經顯示加持相，只是意念上的加持，就是前面承受佛的神力啊。這樣，禪定的因有四種，加持的因也有四種。雖然缺少伴佛加持的因，而有得到禪定的一種因，所以有四種。所以第三會中，后三種因最初有『又是』的說法。第四、第五兩次法會都說『也是』。所以不可以將前一種因作為真正的加持。如果這已經算是加持，何必用下面的經文來真正顯示加持的相呢？其餘的如同第三會所辨析的。第五是說明加持的目的，論中說為什麼加持。然而直接就經文來說，就應該分為兩部分。先是總的說明，然後是所為。

【English Translation】 The Bodhisattvas (Běn xíng Púsà) at that time were all named Vajragarbha (Jīngāng Zàng). They jointly expounded this Dharma. Now, having attained perfect enlightenment, they are also named Vajragarbha, so there is no different name added. The meaning of this treatise is that the Samadhi (meditative concentration) obtained by all Buddhas in the causal stage is named Vajragarbha, and thus they made the vow: 'When I become a Buddha, I will also use the same name.' The reason for the similarity is to show that the Dharma body obtained by the Bodhisattvas is the same as that of many Buddhas, indicating that although people are different, the path is the same. The meaning of the treatise is precisely this. If interpreted in terms of meaning, it also connects with the original vow of Vairocana (Pílúzhēnà), because the Buddha obtained Samadhi and expounded the Dharma in the causal stage, and it is natural for the one who blesses and the one who is blessed to have the same name. They also made this vow to show that the path is the same. The following sutra says: 'It is also due to the power of the original vow of Vairocana Tathagata.' The second meaning is that the Bodhisattvas, after hearing that the Tathagatas have the same name as themselves, increased their courage and joy. The former is from the perspective of Dharma principles, while this is from the perspective of teaching rituals. The third is to jointly praise the attainment of Samadhi, showing that there is a cause for blessing. The fourth is a dual analysis of the causes and conditions for blessing Samadhi, which includes four causes: first, the cause of the accompanying Buddhas jointly blessing; second, the cause of the original vow of the main Buddha; third, the cause of the main Buddha manifesting power; and fourth, the cause of the wisdom of the meditator. The first event is only the cause of obtaining Samadhi, as one can only enter Samadhi through the blessing of the Buddha, so the treatise says: 'That Buddha first made this vow, and now personally blesses again.' The latter three events are connected to the two causes, as one can enter Samadhi and receive blessings through them. It is not the true appearance of blessing, so the treatise says: 'Later, the remaining Buddhas blessed.' It is said that the blessing is due to the power of the original vow of Locana Buddha (Lúshěnà Fó). The meaning of this treatise is that the subsequent sutras reveal the appearance of the blessings of the Buddhas, which is due to the power of the original vow. So this is the cause of blessing. If speaking of obtaining Samadhi, the vow etc. in this case has already revealed the appearance of blessing through the blessing of the main Buddha, but it is only a blessing in thought, which is to receive the divine power of the Buddha. Thus, there are four causes for Samadhi, and four causes for blessing. Although there is a lack of the cause of the accompanying Buddhas' blessing, there is one cause for obtaining Samadhi, so there are four. Therefore, in the third assembly, the latter three causes initially have the statement 'also is'. The fourth and fifth assemblies both say 'also is'. Therefore, one cannot regard the former cause as the true blessing. If this is already considered a blessing, why use the following sutras to truly reveal the appearance of blessing? The rest is as analyzed in the third assembly. The fifth is to explain the purpose of blessing, and the treatise says why bless. However, directly speaking from the sutras, it should be divided into two parts. First is the general explanation, and then the purpose.

謂下別顯。論無所謂二字。故取別中入智地句。入初總句。總別合明但有二十。前十依自利行。后十依利他行。義雖兼通從多分判。欲顯二利差別相故。今依論釋。初十句中。論以二門解釋。一直釋經文。二會通本末。初門先釋總句。彼經云。又一切菩薩不可思議諸佛法明說。令入智慧地故。既將別句入總。即經論開合不同。論經云明。即今經光明。但廣略有異。彼云明說。此云說不思議。彼未迴文。即經論方言有異。既知二經同異。次正釋文。初欲令汝為者標舉章門。總顯加意。意為何事。謂一切菩薩說等。此中三義。一一切菩薩是所被機。二不思議諸佛法光明。是所說法。三令入智地是說之益。被何等機。論云。是中一切菩薩者。謂住信行地。此通二類。一謂地前未證真如。但依信心而起行故。無著論中亦同此名。二通地上。如初地加行位中名信行地。即地地加行皆名信行。以攝論中意言無分別觀通於四位故。知地上亦有信行。下釋所入智地。及別入中皆通十地。明知所被不唯地前。況下請分中。論云。未入地者令得凈心。已入地者令得十力。必通被也。二中說何法被。此有二種。一所證法。論云不可思議諸佛法者。是出世間道品。此明十地法體是無漏。故名出世間。生佛果故名道。十位行法類別名品。既是佛因

【現代漢語翻譯】現代漢語譯本下面分別闡釋。論中沒有所謂的『二字』，所以選取別釋中的『入智地』一句，併入最初的總句。總別合起來說明，總共有二十句。前十句依據自利行，后十句依據利他行。意義上雖然兼顧，但從多分來判斷。想要彰顯二利（自利、利他）的差別相。現在依據論來解釋。最初的十句中，論以兩種方式解釋：一是直接解釋經文，二是會通本末。首先解釋總句。《彼經》說：『又一切菩薩不可思議諸佛法明說，令入智慧地故。』既然將別句併入總句，就說明經和論的開合不同。論中經文的『明』，就是現在經文的『光明』，只是廣略有所不同。《彼經》說『明說』，此經說『說不思議』。《彼經》沒有迴文，說明經和論的方言有所不同。既然知道兩部經的同異，接下來正式解釋經文。最初的『欲令汝為者』，標舉章門，總的顯示加意。意圖是什麼呢？就是對一切菩薩說等等。這裡面有三重含義：一是『一切菩薩』是所被之機，二『不思議諸佛法光明』是所說法，三『令入智地』是說法之益。被什麼根機的菩薩呢？論中說：『是中一切菩薩者，謂住信行地。』這包括兩種：一是地前未證真如，但依靠信心而起行，無著（Asanga）論中也同樣這樣稱呼；二是通地上，比如初地加行位中稱為信行地，即地地加行都稱為信行，因為《攝大乘論》（Mahāyānasaṃgraha）中說無分別觀通於四位，所以知道地上也有信行。下面解釋所入的智地，以及別入中都通十地，明確知道所被的不僅僅是地前。況且下面的請分中，論中說：『未入地者令得凈心，已入地者令得十力』，必定是普遍攝受的。二中說什麼法被攝受呢？這裡有兩種：一是所證之法。論中說：『不可思議諸佛法者，是出世間道品。』這裡說明十地法體是無漏的，所以名為出世間。生佛果的緣故名為道，十位行法的類別名為品。既然是佛因

【English Translation】 English version The following separately elucidates. The treatise does not have the so-called 'two words', so it selects the phrase 'entering the wisdom ground' from the separate explanation and incorporates it into the initial general phrase. Combining the general and the specific, there are a total of twenty phrases. The first ten phrases are based on self-benefiting practice, and the latter ten phrases are based on other-benefiting practice. Although the meaning encompasses both, it is judged from the majority aspect. The intention is to highlight the differences between the two benefits (self-benefit and other-benefit). Now, based on the commentary, the first ten phrases are explained in two ways: first, directly explaining the sutra text; second, reconciling the root and the branch. First, explain the general phrase. 'The Sutra' says: 'Moreover, all Bodhisattvas are told of the inconceivable Buddha-dharmas, causing them to enter the ground of wisdom.' Since the specific phrase is incorporated into the general phrase, it indicates that the opening and closing of the sutra and the treatise are different. The 'clarity' in the sutra text of the treatise is the 'light' in the current sutra text, but the scope is different. 'The Sutra' says 'clearly told', this sutra says 'speaking of the inconceivable'. 'The Sutra' does not have a return text, indicating that the dialects of the sutra and the treatise are different. Now that we know the similarities and differences between the two sutras, we will formally explain the sutra text. The initial 'desiring to cause you to be' highlights the chapter heading and generally shows the intention. What is the intention? It is to speak to all Bodhisattvas, etc. There are three meanings here: first, 'all Bodhisattvas' are the recipients; second, 'the inconceivable light of the Buddha-dharmas' is the dharma being spoken; third, 'causing them to enter the ground of wisdom' is the benefit of the speaking. What kind of Bodhisattvas are being received? The treatise says: 'Among these, all Bodhisattvas are those who dwell in the ground of faith-practice.' This includes two types: first, those before the ground who have not yet realized Suchness (Tathatā), but rely on faith to arise in practice; Asanga's treatise also calls them by this name; second, it includes those on the ground, such as those in the preparatory stage of the first ground, who are called the ground of faith-practice, that is, the preparatory stages of each ground are called faith-practice, because the Mahāyānasaṃgraha says that non-discriminating observation pervades the four stages, so we know that there is also faith-practice on the ground. Below, the wisdom ground to be entered is explained, and the separate entries all connect to the ten grounds, clearly indicating that those being received are not only those before the ground. Moreover, in the request section below, the treatise says: 'Those who have not entered the ground are caused to attain pure minds, and those who have entered the ground are caused to attain the ten powers', which must be universally inclusive. What dharma is being received in the second part? There are two types here: first, the dharma to be realized. The treatise says: 'The inconceivable Buddha-dharmas are supramundane qualities of the path.' This explains that the essence of the ten grounds is unconditioned, so it is called supramundane. It is called the path because it gives rise to the fruit of Buddhahood, and the categories of practice in the ten stages are called qualities. Since it is the cause of Buddhahood

是佛所證。故云佛法。心言路絕名不思議。二說能證。論云。光明者見智得證。此謂后得觀事差別名見。根本觀理一相名智。見達於事名得。智契于理名證。直語智體故言見智。以智合境故言得證。地法雖多不出此二。見智雖廣此釋正宜。故解深密第三云。我無量門宣說智見。今當爲汝略說其相。若緣總法。修奢摩他毗缽舍那所有妙慧。是名為智。若緣別法。修奢摩他毗缽舍那所有妙慧。是名為見即斯義也。上云說者令分別上來能所證法。三中說此何益。令入智地。論云。入者信樂得證。此中信樂即所被機得證。即上二智契。合入何法耶。所謂智地。論云。智慧地者謂十地智。如本分中說。即上不思議佛法也。上說能所證者。意令菩薩以能證智。入佛所證法。是此總意。已說總句入地之相。次下九句。依本開末顯入差別。論云此修多羅中。依根本入有九種入。此九種入寄於四位。初四愿樂位。次一見位。次三修位。后一究竟位。近地方便亦屬地故。地后勝進趣究竟故。皆十地攝。言九入者。一者攝入。謂聞慧中攝一切善根故。二者思義入。思慧於一切道品中智方便故。智方便者。即善揀擇道品。即是佛法。三法相入。彼彼義中無量種種知故。彼彼即是諸法。種種知即廣知。此即所思法成。四教化入。隨所思義。名字具

足故。能善說此知修慧。修通二利。菩薩利他即是自成佛法故。入自利中收。五證入於一切法中。平等智。見道時中善清凈故。言平等者。即無分別。無分別智正證真如。離二取相故云平等。二我分別隨眠不生。名善清凈。最初照理立見道名。六不放逸。入于修道時中。遠離一切煩惱障故。故世法不染。七地地轉入。出世間道品無貪等善根凈故。此明修道位中。離障證理智行轉進。于地地中雙斷二愚。是無漏善能凈所知。以此無漏凈三善根。名凈煩惱。論云。復有善根能為出世間道品因。此明諸地中加行善根凈也。八菩薩盡入。于第十地中。入一切如來秘密智故。即下大盡分中。入如來十種秘密之智是也。如來秘密下地不測。名不思議。若入彼所入是智之境。入彼能入即智是境。得即是入故。嘆凈名云。諸佛秘藏無不得入。九佛盡入。於一切智入智故。上一切智釋一切智入。下智字即智境界。入即得也。上直釋竟。自下論文融會本末。初會末歸本。謂上九種入。為欲校量地智差別轉勝之相。非根本入有此行布。后明本末無礙。欲顯前從本起末。則無別之別。次攝末歸本。別而無別故。以六相融而無礙。論云。一切所說十句中。皆有六種差別相門者。此標舉顯通。故云。一切皆有。此言說解釋應知除事者。此顯立意。謂

【現代漢語翻譯】現代漢語譯本足故（因為滿足）。能很好地說出這種知修慧（通過修行獲得的智慧）。修通二利（通過修行通達自利和他利）。菩薩利他即是自成佛法故（菩薩利益他人就是成就自己的佛法），入自利中收（所以也包含在自利之中）。五、證入於一切法中。平等智（平等智慧）。見道時中善清凈故（在見道的時候，智慧清凈）。言平等者（所謂平等），即無分別（就是沒有分別）。無分別智正證真如（沒有分別的智慧真正證悟真如），離二取相故云平等（遠離能取和所取的相，所以叫做平等）。二我分別隨眠不生（我執和分別的煩惱不再生起），名善清凈（叫做善清凈）。最初照理立見道名（最初照見真理，建立見道的名稱）。六、不放逸（精進）。入于修道時中（進入修道的時候），遠離一切煩惱障故（遠離一切煩惱的障礙）。故世法不染（所以不會被世俗的法所污染）。七、地地轉入（在各個菩薩階位上的轉入）。出世間道品無貪等善根凈故（因為出世間的修行，沒有貪婪等不善的根源，所以清凈）。此明修道位中（這說明在修道的階段），離障證理智行轉進（遠離障礙，證悟真理，智慧和行為都不斷進步）。于地地中雙斷二愚（在各個階段都斷除兩種愚癡）。是無漏善能凈所知（這種沒有煩惱的善能夠凈化所知障）。以此無漏凈三善根（用這種沒有煩惱的清凈的三種善根），名凈煩惱（叫做凈化煩惱）。論云（論中說），復有善根能為出世間道品因（還有善根能夠作為出世間修行的原因）。此明諸地中加行善根凈也（這說明在各個階段，通過努力修行而獲得的善根是清凈的）。八、菩薩盡入（菩薩完全進入）。于第十地中（在第十地），入一切如來秘密智故（進入一切如來的秘密智慧）。即下大盡分中（就是在下面的大盡分中），入如來十種秘密之智是也（進入如來的十種秘密智慧）。如來秘密下地不測（如來的秘密，較低的菩薩階位無法測度），名不思議（叫做不可思議）。若入彼所入是智之境（如果進入那個所進入的境界，那就是智慧的境界）。入彼能入即智是境（進入那個能進入的，就是智慧就是境界）。得即是入故（獲得就是進入）。嘆凈名云（《維摩詰經》中讚歎說），諸佛秘藏無不得入（諸佛的秘密藏，沒有不能進入的）。九、佛盡入（佛完全進入）。於一切智入智故（因為在一切智慧中進入智慧）。上一切智釋一切智入（上面的一切智慧解釋一切智慧的進入）。下智字即智境界（下面的『智』字就是智慧的境界）。入即得也（進入就是獲得）。上直釋竟（上面的直接解釋完畢）。自下論文融會本末（從下面開始，論文融合本和末）。初會末歸本（首先將末歸於本）。謂上九種入（就是上面九種進入），為欲校量地智差別轉勝之相（是爲了衡量各個菩薩階位的智慧差別和逐漸殊勝的相）。非根本入有此行布（不是根本的進入有這種次第的分佈）。后明本末無礙（後面說明本和末沒有障礙）。欲顯前從本起末（想要顯示前面是從本開始產生末）。則無別之別（就沒有區別的區別）。次攝末歸本（其次將末歸於本）。別而無別故（區別而沒有區別）。以六相融而無礙（用六相融合而沒有障礙）。論云（論中說），一切所說十句中（一切所說的十句中），皆有六種差別相門者（都有六種差別相的門）。此標舉顯通（這是標舉，顯示普遍性）。故云（所以說），一切皆有（一切都有）。此言說解釋應知除事者（這些言語的解釋應該知道，除了事物本身）。此顯立意（這顯示了立論的意圖）。

【English Translation】 English version Because of sufficiency. Able to well explain this wisdom of knowledge and practice. Cultivating and penetrating both self-benefit and benefiting others. Because a Bodhisattva benefiting others is precisely the accomplishment of Buddhahood, it is included within self-benefit. Fifth, entering into all dharmas. Equality Wisdom. Because of the purity of goodness during the time of seeing the path. 'Equality' means without discrimination. Non-discriminating wisdom directly realizes Suchness, being apart from the appearance of dualistic grasping, hence it is called 'Equality'. The latent tendencies of ego-attachment and discrimination do not arise, which is called 'Good Purity'. Initially illuminating the principle establishes the name of seeing the path. Sixth, Non-negligence (diligence). Entering into the time of cultivating the path, being far from all obstacles of afflictions. Therefore, worldly dharmas do not taint. Seventh, Entering through each ground. Because the noble path has pure roots of goodness without greed, etc. This clarifies that in the stage of cultivating the path, one progresses in wisdom and conduct by removing obstacles and realizing the principle. In each ground, one simultaneously severs the two kinds of ignorance. This undefiled goodness can purify the knowable. With these undefiled and pure three roots of goodness, it is called purifying afflictions. The treatise says, 'Furthermore, there are roots of goodness that can be the cause of the noble path.' This clarifies that the preliminary practices in each ground are pure. Eighth, Bodhisattvas fully enter. In the tenth ground, entering into all the secret wisdom of the Tathagatas. That is, in the lower part of the great exhaustion, entering into the ten kinds of secret wisdom of the Tathagatas. The secrets of the Tathagatas are unfathomable to lower grounds, and are called inconceivable. If one enters that which is entered, that is the realm of wisdom. Entering that which can enter means that wisdom is the realm. Obtaining is entering. The Vimalakirti Sutra praises, 'All the secret treasures of the Buddhas are entered without exception.' Ninth, Buddhas fully enter. Because in all wisdom, they enter wisdom. The above 'all wisdom' explains the entering of all wisdom. The word 'wisdom' below is the realm of wisdom. Entering is obtaining. The above direct explanation is finished. From here on, the treatise integrates the root and the branch. First, the branch is gathered back to the root. That is, the above nine kinds of entering are for the purpose of measuring the differences and increasing superiority of the wisdom of each ground. This sequential arrangement is not found in the fundamental entering. Later, it is clarified that there is no obstruction between the root and the branch. It is intended to show that the former arises from the root and produces the branch, so there is no difference in difference. Next, the branch is gathered back to the root, so there is difference without difference. The six aspects are integrated without obstruction. The treatise says, 'In all the ten sentences spoken, there are six aspects of difference.' This highlights and reveals universality. Therefore, it is said, 'All have it.' These verbal explanations should know to exclude things themselves. This reveals the intention of establishing the argument.

此六相為顯緣起圓融之法。勿以陰界入等事相執取。言六相者。謂總相別相。同相異相。成相壞相。此標列也。下釋云。總者是根本入者。以初一入無不攝故。別者餘九入。別依止本滿彼本故者。謂依一開九。無總別不立故云依止。由別方成總故云滿彼。同相者入故者。同名入故。異相者增相故者。九相漸增不相似故。成相者略說故者。攬九緣以成一略言標顯故。壞相者廣說故者。分一作九九外無一。此九因緣各住自相不相成也。又云。如世界成壞者。猶如世界多緣共成。其中事物一一推徴。何者是界名壞。亦如梁等共成一舍。總則一舍別則諸緣。同則互不相違。異則諸緣各別。成則諸緣辦果。壞即各住自法。餘一切十句皆應隨義類知。別章廣顯。第二又令得下。十句依利他行是增數十。經有十二句。論經合七八二句故唯十一。初句為總餘十為別。總中始者內起信欲外近善友聽聞。終者憶念任持所聞地法。地地皆爾。故云十地始終。此約教行。復有阿含為始以證為終。則前皆是教。此教證義總有九重。一教行相對。言聲為教行德為證。猶下請中字義二藏。二地前地上相對。如下請中嘆眾。以地前聞思修等為教凈。地上行德為證凈。三真偽相對。即于地中聞思修慧報生識智緣照之解。名曰阿含。真智出言為證。下論云。

【現代漢語翻譯】現代漢語譯本此六相是爲了彰顯緣起圓融的法理。不要執著于陰、界、入等事相。所說的六相，指的是總相、別相、同相、異相、成相、壞相。這是標列。下面解釋說，總相是根本入（mūla-āyatana）——最初的一個入，沒有不包含的。別相是其餘的九個入。別相依止於根本，並使根本圓滿，之所以說『依止根本』，是因為依一開九，沒有總相別相就不能成立，所以說『依止』。因為由別相才能成就總相，所以說『圓滿根本』。同相是『入』的緣故，因為都名為『入』。異相是漸增的緣故，因為九相逐漸增多，不相似。成相是略說的緣故，總括九緣以成就一，用簡略的言語標明顯示。壞相是廣說的緣故，將一分為九，九之外沒有一，這九個因緣各自安住于自己的相，不互相成就。又說，如世界（loka）的成壞，猶如世界由多種因緣共同構成，其中事物一一推究，哪個是界，哪個是壞？又如梁等共同構成一舍（śālā），總的來說是一舍，別的是各種因緣，相同的是互相不違背，不同的是各種因緣各不相同，成是各種因緣成就結果，壞是各自安住于自己的法。其餘一切十句都應該根據意義類別來理解，在別的章節中有廣泛的闡述。第二句『又令得下』，十句依利他行是增數十。經有十二句，論經合七八二句，所以只有十一句。初句為總，其餘十句為別。總中，開始是內心生起信欲，外在親近善友，聽聞佛法。終了是憶念任持所聞的地法，各個地都是這樣。所以說十地始終。這是就教行而言。還有以阿含（āgama）為開始，以證為終，那麼前面都是教，這個教證的意義總共有九重。一是教行相對，言聲為教，行德為證，猶如『下請』中的字義二藏。二是地前地上相對，如下請中嘆眾，以地前聞思修等為教凈，地上行德為證凈。三是真偽相對，即于地中聞思修慧報生識智緣照之解，名叫阿含，真智出言為證，下論說。

【English Translation】 English version These six aspects are to reveal the principle of the perfect fusion of dependent origination (pratītyasamutpāda). Do not cling to the phenomena of skandhas (aggregates), dhātus (elements), āyatanas (sense bases), etc. The six aspects refer to the general aspect (sāmānya-lakṣaṇa), the specific aspect (viśeṣa-lakṣaṇa), the similar aspect (sahabhāga-lakṣaṇa), the dissimilar aspect (vigata-lakṣaṇa), the constructive aspect (utpāda-lakṣaṇa), and the destructive aspect (vyaya-lakṣaṇa). This is a listing. The explanation below says that the general aspect is the fundamental āyatana (sense base) – the initial one āyatana, which includes everything. The specific aspect is the remaining nine āyatanas. The specific depends on the fundamental and fulfills the fundamental. The reason for saying 'depends on the fundamental' is that from one, nine are opened up; without the general and specific, it cannot be established, hence 'depends'. Because the general is accomplished by the specific, hence 'fulfills the fundamental'. The similar aspect is because of 'āyatana', because they are all named 'āyatana'. The dissimilar aspect is because of gradual increase, because the nine aspects gradually increase and are not similar. The constructive aspect is because of brief explanation, encompassing the nine conditions to accomplish one, using concise words to clearly show. The destructive aspect is because of extensive explanation, dividing one into nine, and outside of the nine there is no one; these nine conditions each abide in their own aspect and do not accomplish each other. It is also said, like the formation and destruction of the world (loka), just as the world is formed by many conditions together, and each thing within it is examined one by one, which is the dhātu (element), which is the destruction? It is also like beams and other things together forming a house (śālā), generally it is a house, specifically it is various conditions, similarly they do not contradict each other, dissimilarly the various conditions are each different, constructively the various conditions accomplish the result, destructively each abides in its own dharma. All the remaining ten sentences should be understood according to the meaning category, which is extensively explained in other chapters. The second sentence 'Moreover, causing to attain below', the ten sentences depend on altruistic practice and are incremental tens. The sutra has twelve sentences, the treatise and sutra combine seven, eight, and two sentences, so there are only eleven sentences. The initial sentence is general, the remaining ten sentences are specific. In the general, the beginning is the inner arising of faith and desire, the outer approaching of good friends, and listening to the Dharma. The end is the recollection and upholding of the heard ground-dharma, each ground is like this. Therefore, it is said the beginning and end of the ten grounds. This is in terms of teaching and practice. There is also beginning with the Āgama (āgama) and ending with realization, then the former is all teaching, the meaning of this teaching and realization has a total of nine layers. One is the relative of teaching and practice, words and sounds are teaching, virtuous conduct is realization, like the two treasuries of words and meanings in 'requesting below'. Two is the relative of before and after the ground, like praising the assembly in 'requesting below', using hearing, thinking, and cultivating before the ground as pure teaching, and virtuous conduct on the ground as pure realization. Three is the relative of true and false, that is, the understanding of hearing, thinking, and cultivating wisdom, the resulting knowledge and wisdom illuminating the conditions in the ground, is called Āgama, the utterance of true wisdom is realization, the treatise below says.

聞思修等是則可說。地智離言。四修成相對。一切地中真偽合修為教。舍偽契真為證。猶下所明義說二大。五相實相對。世間中修得彼證相名教。契本實相為證。猶下所說增上妙法光明法門。光明是教增上是證。六體德相對。就彼離相所成行中。顯本法性為證。依本成德為教。猶下鍊金金體與釧等。七體用相對。前體及德皆證。依體起教智之用為教。下珠放光。光喻于教珠體喻證。八自分勝進相對。自分所成體德及用皆證。進受佛教為教。下嘆金剛藏。二力妙智及辯名為證力。堅念教法為阿含。九約詮就實相對。真智之體為證。約言分十為阿含。猶下跡處虛空喻證。空處之跡喻地阿含。下論云。字身住處證智所攝。非無地智名句字身。名句字身即阿含也。今當第四。一經之內頻語教證。理須通會勿厭繁文。次依根本始終有十始終。前三地前思修利物。次一見道餘六修道。此陜前入。謂初闕聞慧。后無佛盡者理實齊通。以此二並非正。地前已說竟。故此略無。一攝始終。經云。如實說菩薩十地差別相故。謂以思慧智攝持所聞。稱思宣說。故云如實。二欲始終。緣唸佛法意欲令物證故。此即思慧上品求心。三行始終。以是修慧故名修習。言分別無漏法者。于地上無漏道品。起意言分別觀行故。以未證故。但是觀分之時帶相

【現代漢語翻譯】現代漢語譯本聞、思、修等等，這些都可以說是『教』（指教義、教法）。『地智』（菩薩十地所證的智慧）是超越言語的。『四修』（四種修行）成就了『相對』（指教與證之間的相對關係）。在一切『地』（菩薩十地）中，真與偽的結合是『教』，捨棄虛偽而契合真實是『證』（指證悟）。如下文所闡明的『義說二大』（意義上的兩種廣大）。『五相』（五種相）實際上是相對的。在世間修行而獲得的證悟之相，可以稱為『教』。契合根本的真實之相，是為『證』。如下文所說的『增上妙法光明法門』，『光明』是『教』，『增上』是『證』。『六體德』（六種體性功德）是相對的。在那些遠離相的修行中所成就的，顯現本來的法性是『證』，依據本性而成就功德是『教』。如下文所說的鍊金，金的本體與金釧等等。『七體用』（體性與作用）是相對的。前面的體與德都是『證』，依據體性而生起教智的作用是『教』。如下文所說的珠子放出光明，光明比喻『教』，珠子的本體比喻『證』。『八自分勝進』（自身殊勝的進步）是相對的。自身所成就的體、德和用都是『證』，進一步接受佛教是『教』。如下文所讚歎的『金剛藏』（菩薩名）。『二力妙智』（兩種力量和微妙智慧）以及辯才名為『證力』，堅定地憶念教法是『阿含』（指佛經）。『九約詮就實』（依據言詮而歸於真實）是相對的。真智的本體是『證』，依據言語而分為十地是『阿含』。如下文所說的，足跡所處的虛空比喻『證』，空處之跡比喻『地阿含』。下文論述道：『字身』（文字的形體）所住之處，是證智所攝，並非沒有地智的名句字身，名句字身就是『阿含』。現在是第四種情況，一部經之內頻繁地講述『教』和『證』，理應融會貫通，不要厭煩繁瑣的文字。接下來依據根本，始終有十種始終。前三地之前是思、修、利物。接下來一個地是見道，其餘六個地是修道。這裡省略了前面的部分，指的是最初缺少聞慧，最後沒有佛的窮盡，實際上是齊頭並進的。因為這兩種情況並非主要內容，地前已經說完了，所以這裡省略了。一、攝始終。經中說：『如實地說菩薩十地的差別相』，這是說用思慧智攝持所聞，稱合於思而宣說，所以說『如實』。二、欲始終。緣唸佛法，意欲使眾生證悟，這就是思慧上品求心。三、行始終。因為這是修慧，所以名為修習。所說的分別無漏法，是指在地上對無漏道品，生起意言分別觀行，因為還沒有證悟，所以只是觀分之時帶有相。

【English Translation】 English version Hearing, thinking, and practicing, these can be said to be 'teaching' (referring to doctrines and teachings). 'Ground Wisdom' (the wisdom attained in the ten Bhumis of a Bodhisattva) is beyond words. 'Four Practices' accomplish 'relativity' (referring to the relative relationship between teaching and realization). In all 'Grounds' (the ten Bhumis of a Bodhisattva), the combination of truth and falsehood is 'teaching', abandoning falsehood and conforming to truth is 'realization' (referring to enlightenment). As explained below, 'Meaning Speaking Two Greats' (two great aspects in terms of meaning). 'Five Aspects' are actually relative. The aspect of realization obtained through practice in the world can be called 'teaching'. Conforming to the fundamental true aspect is 'realization'. As mentioned below, 'Supreme Wonderful Dharma Light Door', 'light' is 'teaching', 'supreme' is 'realization'. 'Six Essence Virtues' are relative. In those practices that are free from characteristics, revealing the original Dharma-nature is 'realization', relying on the original nature to achieve merit is 'teaching'. As mentioned below, refining gold, the essence of gold and gold bracelets, etc. 'Seven Essence Functions' are relative. The previous essence and virtue are all 'realization', relying on the essence to generate the function of teaching wisdom is 'teaching'. As mentioned below, the pearl emits light, light is a metaphor for 'teaching', the essence of the pearl is a metaphor for 'realization'. 'Eight Self-Differentiation Advancement' is relative. The essence, virtue, and function achieved by oneself are all 'realization', further receiving Buddhist teachings is 'teaching'. As praised below, 'Vajra Treasury' (name of a Bodhisattva). 'Two Powers Wonderful Wisdom' and eloquence are called 'realization power', firmly remembering the teachings is 'Agama' (referring to Buddhist scriptures). 'Nine Approximating Interpretation to Reality' is relative. The essence of true wisdom is 'realization', dividing the ten grounds according to language is 'Agama'. As mentioned below, the space where the footprints are located is a metaphor for 'realization', the traces in the empty space are a metaphor for 'Ground Agama'. The following discusses: 'The place where the 'letter body' (the form of the text) resides is included in the wisdom of realization, it is not without the name and sentence body of ground wisdom, the name and sentence body is 'Agama'. Now is the fourth situation, within a sutra, 'teaching' and 'realization' are frequently discussed, it should be understood thoroughly, do not be annoyed by the tedious text. Next, according to the root, there are always ten beginnings and ends. Before the first three grounds, there is thinking, practicing, and benefiting beings. The next ground is seeing the path, and the remaining six grounds are practicing the path. Here, the previous part is omitted, referring to the initial lack of hearing wisdom, and the final lack of the Buddha's exhaustion, which are actually advancing side by side. Because these two situations are not the main content, and the pre-ground has already been discussed, it is omitted here. 1. Comprehending the beginning and end. The sutra says: 'Speaking truthfully about the differences in the ten grounds of Bodhisattvas', this means using thinking wisdom to comprehend what is heard, speaking in accordance with thinking, so it is said 'truthfully'. 2. Desire for beginning and end. Contemplating the Buddha's teachings, desiring to enable sentient beings to realize enlightenment, this is the supreme seeking mind of thinking wisdom. 3. Practicing beginning and end. Because this is practicing wisdom, it is called practice. The so-called distinguishing the un-leaked Dharma refers to, on the ground, generating intentional speech to distinguish and contemplate the un-leaked path products, because it has not yet been realized, it is only the time of contemplation with aspects.

觀心。未覺無相故云分別。四證始終。即見道位。大智者即真見道。根本法無我智過小乘故名大。治無明故云光明。此智親證真如。平等平等離二取相。名善觀察。實斷二障分別隨眠。名善選擇。巧莊嚴者即相見道。是后得智故論名方便。方便即巧法。真見道種種建立名為莊嚴。又莊嚴者即二智成德。由得此二善達法界。于多百門已得自在。故云莊嚴。故論云。此事中彼時中皆善知故。由相見道復有二種。一觀安立諦名此事中。二觀非安立諦名彼時中。以法真見道正證如時不可名事。相望前真故名為彼。五修道始終。論云。出世間智智力得入法義故者。以後得了俗由於證真名出世間智。智由證真達俗。故名善入。智慧入法即名為門。上寄從二地至七地竟。次下五句有五始終。寄入八地至於佛地。治菩薩于菩提五障。五障在於七地。至於等覺。經文但有能治障在文外。今初二句即能破邪論障。始終不能破邪論障即是所治。隨所住處者。即邪論心住著之處。言次第顯說者。以宗因喻現比教量。顯己正義隨病治之。上皆論所據。言無所畏者。即論莊嚴。后句辯才即是論體。亦論莊嚴。謂語具圓滿順言敦肅。故名辯才。又上皆論多所作法。所作有三。一善自他宗。二勇猛無畏。三辯才不竭。配文可知。言光明者。性不闇故。即

論出離。謂善觀察得失等故。由具上諸義故不墮負。由破此障得入八地。二能善答難始終。上明能破此顯能立。第九善慧是辯才。地住即證也。三樂著小乘對治始終。不忘菩提上求下化故。四化眾生懈怠對治始終。成就不疲故。五無方便對治始終。善達五明為一切處開悟。故能巧化。又上五障。一不能破邪。二雖能破而不能立。三雖能破立情樂小乘。四雖不樂小乘而不勤化他。五雖化不疲而無化方便。治於此五行化略周。第六正顯加相。論云。已說何故加。復云何加。加相有三。謂口意身。約別相說。口加以益辯。意加以與智。身加以增威。如實說者。能加則局所加皆通。乘前語便故先口加。得智堪說事須起定。便身觸令覺故為此。次此就十方佛辯。若約舍那先意令得定。當有所說。次身光照觸增威。后雲臺說偈令演。亦義次第非有優劣。初口加中有十一句。初總余別。總中令以樂說辯說十地法門。名相差別不違事理。善巧成故。故云汝當辯說等。所謂下十句別中。依根本辯才有二種辯才。一他力辯即是初句。謂承佛力。承何力耶。如來智明故。二自力辯。即后九句。自他因緣方有說故。攝此九力為四種凈。以因中有四義故。一有力能作。二無力不作。三具二能引生。四泯攝前三。稱理成德故為四凈。一凈自善根者。

有作善法凈即是教行。亦約相故名為有作。二普凈法界者無作法凈。此約證行。亦約體故名為無作。依此性相而有說故。上二皆自利。三普攝眾生者教化眾生凈。即是利他。餘六句經皆名身凈。攝為三種盡。皆顯二利滿故成德。成德有二義。一當位顯益有菩薩盡。二寄對辯勝有後二盡初菩薩盡者。因位窮終故。攝經三句。初句位滿。謂十地勝進破和合識。顯現法身。非心意識之所能得。唯如智所依成於智身。菩薩照寂故云深入。后二句成益。一成現報益。得佛灌頂受佛位故。二成后報益。十地攝報。生大自在。云高大身。高大二義。一色形中極量最大故。居有頂故。二約三乘。此成報身位極普周。故云高大。論云。摩醯首羅智處生故者。智處亦二義。一摩醯首羅智自在故。二攝報智滿成種智故。二寄對顯勝中。一對下彰出有二乘不同盡。攝經二句。一超一切世間道者。度五道故。道即因義。二清凈出世善根者。論云。復涅槃道凈故。以二乘雖度五道有三餘故。不凈涅槃。今無三餘故云復凈也。由具此二故不同二乘。后一望上顯同名為佛盡。等覺菩薩同滿種智故。自力辯中多義顯者。校量後後勝前前故。第二意加中二。初正顯。后徴釋偏加所以。前中十句初總余別。總中身有二種。一與無上勝威德身。如王處眾無能映奪

【現代漢語翻譯】現代漢語譯本有作為的善法清凈，這指的是教法和修行。因為涉及相狀，所以稱為『有作』（具有能動性）。第二，普遍清凈法界，這是無為的法清凈，指的是證悟的修行。因為涉及本體，所以稱為『無作』（不具有能動性）。依據這種體性和相狀而有解說。以上兩種都是自利。第三，普遍攝受眾生，這是教化眾生的清凈，也就是利他。其餘六句經文都稱為身凈，總括為以上三種就完備了。這三種都顯示了自利利他圓滿，所以成就了功德。成就功德有兩種含義：一是安住于本位而顯現利益，這是菩薩的窮盡；二是寄託于對比來彰顯殊勝，這是后兩種窮盡。首先說菩薩的窮盡，因為在因位上窮盡了終點，所以總括了經文的三句。第一句是果位圓滿，指的是十地菩薩勝妙精進，破除了和合識，顯現了法身。這不是心意識所能達到的，只有如實智所依止才能成就智慧之身。菩薩照見寂滅的真理，所以說『深入』。后兩句成就利益。一是成就現世的果報利益，因為得到佛的灌頂，接受佛的果位。二是成就後世的果報利益，十地菩薩攝受果報，生於大自在之處，稱為『高大身』。高大有兩種含義：一是色身形體中極量最大，居住在有頂天；二是就三乘來說，這種成就的果報身果位極其普遍周遍，所以稱為『高大』。論中說：『摩醯首羅智處生故』，智慧之處也有兩種含義：一是摩醯首羅的智慧自在；二是攝受果報的智慧圓滿，成就了種智。第二，寄託于對比來彰顯殊勝，一是與下方的二乘不同，彰顯出二乘的『盡』不徹底，總括了經文的兩句。一是『超一切世間道』，度脫了五道輪迴。『道』指的是因。二是『清凈出世善根』，論中說：『恢復涅槃道的清凈』。因為二乘雖然度脫了五道輪迴，但還有三餘（煩惱余、業餘、報余），所以不是清凈的涅槃。現在沒有三餘，所以說『恢復清凈』。因為具備了這兩種，所以不同於二乘。后一種是向上看，彰顯與佛相同，稱為佛的『盡』，等覺菩薩同樣圓滿了種智。在自力辨析中，多重含義的顯現，是因為衡量後後勝過前前。第二重含義是附加，分為兩部分。一是正面顯現，二是徵詢解釋為什麼要特別附加。前面十句，開始是總說，其餘是分別解說。總說中，身有兩種：一是與無上殊勝威德之身，如同國王處於眾人之中，沒有人能夠掩蓋他的光芒。

【English Translation】 English version The pure practice of good deeds is the teaching and practice. It is also called 'having action' (Yu zuo) because it involves characteristics. Second, the universally pure Dharma realm is the purity of non-active Dharma, referring to the practice of enlightenment. Because it involves the essence, it is called 'non-action' (Wu zuo). Explanations are based on this essence and characteristics. The above two are for self-benefit. Third, universally embracing sentient beings is the purity of teaching sentient beings, which is benefiting others. The remaining six lines of scripture are all called body purity, summarized into the above three, which are complete. These three all show the fulfillment of self-benefit and benefiting others, thus achieving merit. Achieving merit has two meanings: one is dwelling in one's position and manifesting benefits, which is the exhaustion of the Bodhisattva; the other is entrusting to comparison to highlight the superior, which is the exhaustion of the latter two. First, the exhaustion of the Bodhisattva, because the end is exhausted in the cause position, so it summarizes the three sentences of the scripture. The first sentence is the fulfillment of the fruit position, which refers to the subtle progress of the ten-ground Bodhisattvas, breaking the combined consciousness, and manifesting the Dharmakaya. This is not something that the mind and consciousness can reach, only by relying on the true wisdom can one achieve the body of wisdom. The Bodhisattva sees the truth of stillness and extinction, so it is said 'deeply enter'. The latter two sentences achieve benefits. One is to achieve the benefits of present retribution, because one receives the Buddha's empowerment and accepts the Buddha's position. The second is to achieve the benefits of future retribution. The ten-ground Bodhisattvas receive retribution and are born in the place of great freedom, called 'tall and great body'. Tall and great have two meanings: one is that the extreme amount in the physical body is the largest, residing in the highest heaven; the second is in terms of the three vehicles, the fruit position of this achieved retribution body is extremely universal and pervasive, so it is called 'tall and great'. The treatise says: 'Mahesvara's wisdom is born in the place of wisdom', the place of wisdom also has two meanings: one is that Mahesvara's wisdom is free; the second is that the wisdom of receiving retribution is complete, achieving all wisdom (Sarvajna). Second, entrusting to comparison to highlight the superior, one is different from the lower two vehicles, highlighting that the 'exhaustion' of the two vehicles is not thorough, summarizing the two sentences of the scripture. One is 'transcending all worldly paths', liberating from the five paths of reincarnation. 'Path' refers to the cause. The second is 'pure transcendental good roots', the treatise says: 'Restore the purity of the path of Nirvana'. Because although the two vehicles liberate from the five paths of reincarnation, there are still three remnants (remnants of afflictions, remnants of karma, remnants of retribution), so it is not pure Nirvana. Now there are no three remnants, so it is said 'restore purity'. Because it has these two, it is different from the two vehicles. The latter is looking upwards, highlighting the same as the Buddha, called the 'exhaustion' of the Buddha, the Bodhisattva of Equal Enlightenment also completes all wisdom (Sarvajna). In the self-reliant analysis, the manifestation of multiple meanings is because measuring the latter is better than the former. The second meaning is additional, divided into two parts. One is the positive manifestation, and the other is to ask for an explanation of why it should be specially added. The previous ten sentences, the beginning is a general statement, and the rest are separate explanations. In the general statement, there are two kinds of bodies: one is the body with supreme and superior power and virtue, just like a king in the midst of the crowd, no one can cover his light.

。二與辯才無能映奪身。前色身勝后名身勝。后與無礙下別。別開名身成九種身。所加通三故。增其色身。在心名智在口稱辯。經云與智論判為名。二文影略顯義方備。一與不著辯才。說法不斷無滯礙故。謂無偏住著故。不滯事理。云無礙樂說。二與堪辯。分別法相能正說故。名為清凈。論云。善凈堪智有四種。一者緣。二者法。三者作。四者成。善知此義成不成相故。此言緣者。即因緣生法亦名觀待。二法者即法爾之法。三作者。此二作用。四成者。引正理例證成上三。若順此四名為成相。不順此四名不成相。菩薩善知故堪能有說名為堪辯。然其此四經論多明。相續解脫經名為四成。相續解脫即解深密經。前後異譯。深密第五名為四種道理。然上二經文博義隱。今依雜集十一釋之。名次全同深密。彼論云。觀待道理者。謂諸行生時要待眾緣。如牙生時。要待種子時節水土等。二作用者。謂異相諸法各別作用。如眼等根。為眼等識所依作用。色等境界。為眼識等所緣作用等。三證成者。謂為證成所應成義。宣說諸量不相違語。所應成義者。謂自體差別所攝所應成義。諸量不相違語者。謂現量等不違立宗等言故。四法爾者。謂無始時來。于自相共相所住法中。所有成就法性法爾。如火能燒等有為法無常等。而彼經論次第

【現代漢語翻譯】現代漢語譯本二、與辯才無能映奪之身。之前的色身（Rupakaya，佛的形象之身）勝過後來的名身（Nāmakāya，佛的名號之身）。後者與無礙辯才相區別。區別開來，名身成就九種身。所加的『通』字包含這三種身，因此增加了色身。在心中稱為智慧，在口中稱為辯才。經中說『與智論判為名』，這兩段文字相互補充，才能完整地顯明其意義。一、與不著辯才。說法不斷絕，沒有滯礙的緣故。意思是說沒有偏頗的執著。不滯留在事相和道理上。稱為無礙樂說。二、與堪辯。能夠分別法相，能夠正確解說的緣故，名為清凈。論中說：『善凈堪智有四種：一者緣，二者法，三者作，四者成。』善於瞭解這些意義，就能成就成與不成之相。這裡說的『緣』，就是因緣生法，也稱為觀待。二、『法』，就是法爾之法。三、『作』，是這二者的作用。四、『成』，引用正理來例證，成就以上三種。如果順應這四種，就稱為『成相』，不順應這四種，就稱為『不成相』。菩薩善於瞭解這些，所以能夠說法，稱為堪辯。然而這四種，經論中多有闡明。《相續解脫經》中稱為四成，相續解脫就是《解深密經》，前後不同的譯本。《解深密經》第五品中稱為四種道理。然而以上兩部經文義博大而意義隱晦，現在依據《雜集論》第十一品來解釋它，名稱次序完全與《解深密經》相同。該論說：『觀待道理』，是指諸行生起時，需要依靠眾多因緣，例如牙齒的生長，需要依靠種子、時節、水土等。二、『作用』，是指不同相的諸法各自不同的作用，例如眼等根，是眼等識所依靠的作用；色等境界，是眼識等所緣的作用等。三、『證成』，是指爲了證實所應該成立的意義，宣說與諸量不相違背的語言。所應該成立的意義，是指自體差別所包含的所應該成立的意義。與諸量不相違背的語言，是指現量等不違背立宗等言論的緣故。四、『法爾』，是指從無始以來，在自相共相所住的法中，所有成就的法性法爾，例如火能夠燃燒等，有為法是無常的等。而那部經論的次序

【English Translation】 English version 2. [The body] endowed with eloquence that cannot be surpassed. The preceding Rupakaya (form body of the Buddha) excels the subsequent Namakaya (name body of the Buddha). The latter is distinguished from unobstructed eloquence. Separating them, the Namakaya accomplishes nine types of bodies. The added word 'common' includes these three bodies, hence increasing the Rupakaya. What is in the mind is called wisdom, and what is in the mouth is called eloquence. The sutra says, 'It is named by wisdom and debated in treatises.' These two texts complement each other to fully reveal their meaning. 1. [Endowed] with non-attachment eloquence. Because the Dharma is preached continuously without hindrance. It means there is no biased attachment. Not being stuck in phenomena and principles. It is called unobstructed joyful speech. 2. [Endowed] with the ability to debate. Because one can distinguish the characteristics of the Dharma and explain them correctly, it is called purity. The treatise says: 'There are four types of good purity that are worthy of wisdom: first, condition (緣); second, dharma (法); third, action (作); fourth, accomplishment (成).' Being good at understanding these meanings can accomplish the aspects of accomplishment and non-accomplishment. The 'condition' mentioned here is the Dharma arising from causes and conditions, also called dependence. Second, 'dharma' is the Dharma of suchness. Third, 'action' is the function of these two. Fourth, 'accomplishment' uses correct reasoning to exemplify and accomplish the above three. If it conforms to these four, it is called the 'aspect of accomplishment'; if it does not conform to these four, it is called the 'aspect of non-accomplishment.' Bodhisattvas are good at understanding these, so they can preach the Dharma, which is called the ability to debate. However, these four are often explained in sutras and treatises. The Samdhinirmocana Sutra calls them the four accomplishments, and Samdhinirmocana is the Saṃdhinirmocana Sūtra, different translations from before and after. The fifth chapter of the Saṃdhinirmocana Sūtra calls them the four kinds of reasoning. However, the above two sutras have extensive texts and obscure meanings. Now, according to the eleventh chapter of the Abhidharmasamuccaya, the order of the names is exactly the same as in the Saṃdhinirmocana Sūtra. That treatise says: 'The reasoning of dependence' refers to when all actions arise, they need to rely on many causes and conditions, such as the growth of teeth, which needs to rely on seeds, seasons, water, soil, etc. Second, 'action' refers to the different functions of various dharmas with different characteristics, such as the eyes and other roots, which are the functions relied upon by the eye and other consciousnesses; the realms of form and other objects are the functions perceived by the eye consciousness and others. Third, 'proof' refers to declaring language that does not contradict the various measures in order to prove the meaning that should be established. The meaning that should be established refers to the meaning that should be established contained in the differences of the self-nature. Language that does not contradict the various measures refers to the fact that the present measure and others do not contradict the establishment of the proposition and other statements. Fourth, 'suchness' refers to the Dharma of suchness that has been accomplished from beginningless time in the Dharma where self-characteristics and common characteristics reside, such as fire being able to burn, etc., and conditioned dharmas being impermanent, etc. And the order of that sutra and treatise

爾者。謂緣生之法。有此作用以理成證。后結諸法性相常爾。今論義次已如前說。三即任放辯才說不待次。言辭不斷。處處隨意不忘名義故。云善憶念不忘力。謂隨門異說不忘本宗故。四能說辯。隨所應度種種譬喻能斷疑故。謂應機斷疑故名決定。能隨所應是謂明瞭。五不雜辯。三種同智常現前故。三同智者。即自相同相及不二相。自相者色心等殊故。同相者同無常苦無我故。不二相者即一實理。又自相即俗諦。同相即真諦。不二即中道第一義諦。金剛仙等諸論。皆明此三無法不爾。故云遍至一切菩薩所了故云開悟。六教出辯。以十力智自在化物。斷惑得果故云自在成道。七不畏辯。於他言說不怯弱故。八無量辯。於一切智。隨順宣說修多羅等法。六種正見故。六正見者。即是法門。金剛仙論云。一真實智正見能知理法。二行正見能知行法。此二教旨。三教正見能知教法。四離二邊正見。知前理法不同情取。五不思議正見。知前行法成德出情。六根欲性正見。知前教法說隨物心。瑜伽六十四名。六種理門。大旨無異。九同化辯。一切如來同以三輪化故。三業殊勝故曰莊嚴。上十已辯他力。第二何以故下釋偏加所以。以顯自力堪加偏就意業釋者。意為本故。初徴意云。諸佛慈力若隨闕者可許偏加。既有力能與有慈能普。

【現代漢語翻譯】現代漢語譯本：這裡所說的，是指緣起之法，具有這種作用，通過理性的方式來成就和證實。後面總結說諸法的體性和現象本來就是如此。現在討論義理的順序已經像前面所說的那樣了。三種辯才，就是能夠自由地發揮辯才，說話不拘泥於順序，言辭流暢不斷。處處能夠隨心所欲，不忘記名相和義理，所以說『善於憶念不忘失的力量』。意思是說，隨著法門的差異而說法，不忘記根本的宗旨。四是能說辯，能夠根據所應度化的對象，用各種各樣的譬喻來斷除他們的疑惑。意思是說，能夠應機說法，斷除疑惑，所以叫做『決定』。能夠隨著所應度化的對象而說法，這叫做『明瞭』。五是不雜辯，因為三種同智常常在面前顯現。三種同智，就是自相同智、同相同智以及不二相同智。自相，是指色、心等各不相同。同相，是指共同具有無常、苦、無我的性質。不二相，就是指唯一的真實理體。另外，自相就是俗諦，同相就是真諦，不二相就是中道第一義諦。《金剛仙論》等各種論典，都闡明這三種智慧無所不在。所以說『普遍到達一切菩薩所理解的境界』，所以說『開悟』。六是教出辯，用十力智自在地教化眾生，斷除迷惑，獲得果位，所以說『自在成道』。七是不畏辯，對於他人的言論不怯懦。八是無量辯，對於一切智慧，隨順宣說修多羅等法，六種正見。六種正見，就是六種法門。《金剛仙論》說：一是真實智正見，能夠了解理法；二是行正見，能夠了解行法。這兩種是教旨。三是教正見，能夠了解教法；四是離二邊正見，瞭解前面的理法，不同於情感的執取；五是不思議正見，瞭解前面的行法，成就德行，超出情感；六是根欲性正見，瞭解前面的教法，說法隨著眾生的心意。《瑜伽六十四名》的六種理門，大體意思沒有不同。九是同化辯，一切如來都用三輪來教化眾生。身、口、意三業殊勝，所以叫做『莊嚴』。上面已經辯論了十種他力。第二，『何以故』以下解釋偏加的原因。爲了顯示自力能夠偏加於意業，因為意是根本。首先提出疑問：諸佛的慈力如果有所欠缺，或許可以允許偏加。既然有力量，又有慈悲，能夠普遍施予。

【English Translation】 English version: Here, it refers to the law of dependent origination, possessing such function to achieve and prove through rational means. Later, it concludes that the nature and phenomena of all dharmas are inherently so. Now, the order of discussing the meaning has been as previously stated. The three kinds of eloquence are the ability to freely exert eloquence, speaking without being bound by order, with fluent and continuous words. Being able to act as one pleases everywhere, without forgetting the names and meanings, hence it is said 'the power of good recollection without forgetting'. It means that speaking according to the differences in Dharma doors, without forgetting the fundamental purpose. Fourth is the eloquence of being able to speak, being able to use various metaphors to dispel the doubts of those who should be converted, according to their needs. It means being able to speak appropriately to the situation, dispelling doubts, hence it is called 'decisive'. Being able to speak according to the needs of those who should be converted, this is called 'clear'. Fifth is the eloquence of non-mixture, because the three kinds of Sameness-Wisdom are always present. The three kinds of Sameness-Wisdom are the Sameness-Wisdom of Self-nature, the Sameness-Wisdom of Common-nature, and the Sameness-Wisdom of Non-duality. Self-nature refers to the differences in form, mind, etc. Common-nature refers to the common characteristics of impermanence, suffering, and non-self. Non-duality refers to the one true reality. Furthermore, Self-nature is the conventional truth (Samvriti-satya), Common-nature is the ultimate truth (Paramartha-satya), and Non-duality is the Middle Way, the supreme truth. The various treatises such as the Vajrasena Sutra all clarify that these three wisdoms are omnipresent. Therefore, it is said 'universally reaching the realm understood by all Bodhisattvas', hence it is said 'enlightenment'. Sixth is the eloquence of teaching emergence, using the ten powers of wisdom to freely teach and transform sentient beings, cutting off delusions and attaining fruition, hence it is said 'freely accomplishing the path'. Seventh is the eloquence of fearlessness, not being timid in the face of others' words. Eighth is the eloquence of immeasurability, speaking in accordance with all wisdom, expounding the Sutras and other dharmas, the six right views. The six right views are the six Dharma doors. The Vajrasena Sutra says: first is the right view of true wisdom, being able to understand the Dharma of principle; second is the right view of practice, being able to understand the Dharma of practice. These two are the teachings. Third is the right view of teaching, being able to understand the Dharma of teaching; fourth is the right view of being apart from the two extremes, understanding the preceding Dharma of principle, different from emotional attachment; fifth is the right view of inconceivability, understanding the preceding Dharma of practice, accomplishing virtue, surpassing emotions; sixth is the right view of roots, desires, and nature, understanding the preceding Dharma of teaching, speaking according to the minds of sentient beings. The six kinds of reasoning doors in the Yoga Sixty-Four Names have no difference in their general meaning. Ninth is the eloquence of common transformation, all Tathagatas use the three wheels to teach and transform sentient beings. The three karmas of body, speech, and mind are excellent, hence it is called 'adornment'. The above has discussed the ten kinds of other-power. Second, 'Why is it so' below explains the reason for partial addition. In order to show that self-power can be partially added to the mind-karma, because the mind is the root. First, the question is raised: if the Buddhas' power of compassion is lacking, perhaps partial addition could be allowed. Since there is power and there is compassion, being able to bestow universally.

何以上十偏加剛藏而不加余。下釋十句初總余別。總明得此三昧法合偏加。剛藏得此余不得故。何以得此三昧。下別顯中有二因故。一本願所致故。即初句顯示。二善凈下。三昧身攝功德故。此復八種凈。依自利利他故。謂前四自利后四利他。一善凈深心是因凈。信樂至極能趣菩薩地。皆盡清凈故。故云善凈。此一為眾行本故名為因。次三明自利行德。謂二即智凈。趣菩薩地盡。修道真如觀如日輪圓滿。普照法界故。此即智德。三身轉凈。謂生生轉勝集助道福德故。四心調伏凈善斷煩惱習。故云修治。此即斷德。上三亦證助不住。后四利他中。五聞攝凈。能聞持佛法。故為法器。此利他方便。餘三利他行體。即身語意業。六者通凈。以勝神通生物信解故。七辯才凈。由總持力於一字中攝一切字句。前後無違故無錯謬。八離慢凈。謂雖化眾生。以實智印印之不違法界。故無化慢。上八句中。前四自利因。一精進因。二不忘因。三勢力因。四彼不染因。如次配前四句。謂由深心能起行等。后四利他因。謂五是斷疑因。由知法故。六是敬重因。以神通力令信入故。七是轉法理因。法若壞時。假余尊法誦持故。八教授出離因。論云。如是化者得自利不忘故。此意明。若化時取相。以法界印即自利不忘。便能出離。第三身加增威

令起故。言各申者。不離本處而申。即延促無礙。諸佛皆摩故云各申。即一多無礙。即四通中如意通也。余義如前第三會中說。第四摩頂已下起分。所以起者三昧事訖故。云何訖已得勝力故。雖已得力何不且定。說時至故。何不定中說。定無言說故。第五普告下本分略示綱要。為廣本故。亦與下請。為其本故。不請而說者。不自說本。眾則不知為說不說。又復不知欲說何法故。文分為三。初明六決定。以為地體。次佛子何等下標列十名。以顯地相。三佛子我不見下。舉十方同說彰地要勝。今初地體已如前辯。文中初句標。告諸佛子下正顯。于中初句總明。后無雜下別顯。總中言菩薩愿善決定者。標人列法。故云菩薩于大菩提立誓趣求故名為愿。即下初地中發菩提心也。此愿所以名善決定者。以真實智攝故。謂攝導此愿。皆令順理抉擇揩定故。真智即善善即決定。持業受名。故論云善決定者。即是善決定。此揀依他受名也。此已入初地是證決定。非是地前信地所攝之愿。受決定名。若通論決定。有其六義。一約行體決定堅固。二望所證決定須證。三定能斷惑。四決信不疑。五決聖度生。六決成佛果。后別中此善決定有六種。即經六句。瑜伽地持皆說此六。名次小異大旨不殊。此六行相。前五自分后一勝進。五中前四自利

【現代漢語翻譯】現代漢語譯本發起的原因是這樣。『言各申者』，是指不離開原來的位置而各自陳述，這樣延長或縮短都沒有妨礙。諸佛都摩頂，所以說『各申』，就是一多沒有妨礙，也就是四通中的如意通。其餘的意義如同前面第三會中所說。第四部分從摩頂以下是發起分。發起的原因是三昧的事情完畢了。為什麼完畢了呢？因為已經得到了殊勝的力量。雖然已經得到了力量，為什麼不暫時安住于禪定呢？因為說法的時間到了。為什麼不在禪定中說法呢？因為禪定中沒有言語。第五部分從『普告』以下是本分，簡略地揭示綱要，爲了廣說原本。也與下面的請法相呼應，是爲了原本的緣故。不請而說的原因是，如果不自己說出原本，大眾就不知道（佛）是說還是不說，也不知道想要說什麼法。文分為三部分。首先闡明六種決定，作為地的體性。其次，『佛子何等』以下，標列十個名稱，來顯示地的相貌。第三，『佛子我不見』以下，舉出十方諸佛共同宣說，彰顯此地的重要殊勝。現在先說地的體性，已經如前面所辯論的。文中第一句是標示。『告諸佛子』以下是正式的顯明。其中第一句是總的說明，後面的『無雜』以下是分別的顯明。總的說明中說『菩薩愿善決定者』，是標示人，列出法。所以說菩薩對於大菩提立下誓願，趣向追求，所以稱為愿。也就是初地中發起菩提心。這個愿之所以稱為『善決定』，是因為有真實智慧的攝持。就是說，攝導這個愿，都使之順應真理，決斷選擇，確定下來。真智就是善，善就是決定，這是持業受名。所以《瑜伽師地論》說，『善決定者，即是善決定』，這是爲了揀別依他受名。這裡所說的是已經進入初地的證決定，不是地前信地所攝的愿，接受決定的名稱。如果通論決定，有六種意義。一是就行的體性來說，決定堅固。二是期望所證來說，決定必須證得。三是決定能夠斷除迷惑。四是決信不疑。五是決意度化眾生。六是決定成就佛果。後面的分別中，這個善決定有六種，就是經文中的六句話。《瑜伽師地論》、《菩薩地持經》都說了這六種，名稱略有不同，但大意沒有差別。這六種行相，前五種是自利，后一種是勝進。

【English Translation】 English version The reason for this arising is as follows. '言各申者 (Yán gè shēn zhě)' means to state one's case without leaving one's original position, so that lengthening or shortening is not an obstacle. All Buddhas touch the crown of the head, so it is said '各申 (gè shēn)', which means that one and many are not obstacles, which is the 如意通 (Rúyì tōng, wish-fulfilling spiritual power) among the four spiritual powers. The remaining meanings are as explained in the third assembly earlier. The fourth part, from the touching of the crown of the head downwards, is the arising section. The reason for the arising is that the matter of Samadhi is completed. Why is it completed? Because one has obtained superior power. Although one has obtained power, why not temporarily abide in Samadhi? Because the time for speaking has arrived. Why not speak in Samadhi? Because there is no speech in Samadhi. The fifth part, from '普告 (Pǔ gào)' downwards, is the main section, briefly revealing the outline, in order to extensively explain the original. It also corresponds to the request for Dharma below, for the sake of the original. The reason for speaking without being requested is that if one does not speak of the original oneself, the assembly will not know whether (the Buddha) is speaking or not, and will not know what Dharma one intends to speak. The text is divided into three parts. First, clarify the six certainties as the nature of the ground. Second, '佛子何等 (Fózǐ hé děng)' below, list ten names to show the appearance of the ground. Third, '佛子我不見 (Fózǐ wǒ bùjiàn)' below, cite the common declaration of the Buddhas of the ten directions, highlighting the importance and superiority of this ground. Now, let's first talk about the nature of the ground, which has been debated as before. The first sentence in the text is the indication. '告諸佛子 (Gào zhū Fózǐ)' below is the formal manifestation. The first sentence is a general explanation, and the following '無雜 (wú zá)' is a separate explanation. In the general explanation, it says '菩薩愿善決定者 (Púsà yuàn shàn juédìng zhě)', which indicates the person and lists the Dharma. Therefore, it is said that Bodhisattvas make vows for great Bodhi, and strive to pursue it, so it is called a vow. That is, the Bodhicitta is aroused in the first ground. The reason why this vow is called '善決定 (shàn juédìng, well-determined)' is because it is supported by true wisdom. That is to say, guiding this vow, all make it conform to the truth, make decisions and choices, and determine it. True wisdom is good, and good is determination, which is a name received by holding karma. Therefore, the Yogācārabhūmi-śāstra says, '善決定者 (shàn juédìng zhě), that is, 善決定 (shàn juédìng)', this is to distinguish the name received by relying on others. What is said here is the proof of determination that has already entered the first ground, not the vow contained in the ground of faith before the ground, accepting the name of determination. If we generally discuss determination, there are six meanings. First, in terms of the nature of the practice, it is determined and firm. Second, in terms of what is to be proven, it is determined that it must be proven. Third, it is determined to be able to cut off confusion. Fourth, it is determined to believe without doubt. Fifth, it is determined to save sentient beings. Sixth, it is determined to achieve Buddhahood. In the following distinctions, this good determination has six types, which are the six sentences in the scripture. The Yogācārabhūmi-śāstra and the Bodhisattvabhūmi both say these six types, the names are slightly different, but the general meaning is the same. These six aspects of practice, the first five are for self-benefit, and the last one is for superior progress.

。后一利他。四中前三明行體德。后一顯行功能。三中前二行體周圓。后一行德具備。二中初一明行自體。后一顯行離過。是故自體離過攝德為因。二利行圓成就佛果。是此行相也。一無雜者。即觀相善決定。真如觀一味相故。謂正體緣如。境智一味為觀之相。則無帶相之雜。二不可見者。是真實善決定。非一切世間境界。出世間故。謂此真智超出世間可壞之法。故名真實。真實故非世智所見。三廣大如法界者。勝善決定。論總釋云。大法界故。一切諸佛根本故。此中上句出所如法界。亦釋大義。下句顯能如地智。亦釋廣義。法界所以名界者。一是因義。迷悟根故。二是性義。法本性故。今能如地智為佛根本。故得如之況體合如無所如矣。下開義釋。經標廣大釋以勝善。此云何同。論總釋云。大勝高廣一體異名。法相義故。言一體者唯一味故。異名者隨法相義故。體無不在曰大。而相非情取曰勝。理超數表為高。用無不該為廣。上釋廣大二字。次釋法界名。云一切法法爾故。一切法者釋法字。法爾者即是界義。性自爾故。下法爾字皆仿此知。此上釋所如法界。下辯能如地智。亦受四名。一雙釋大勝義云。復法界大真如觀。勝諸凡夫二乘智等。凈法法爾故此云凈者。異前所如體該染凈故。此即根本智地。當體稱如周遍名

【現代漢語翻譯】現代漢語譯本后一是指利他。四種之中，前三種闡明了行的本體和功德，后一種則彰顯了行的功能。在這三種中，前兩種說明了行的本體是周全圓滿的，后一種說明了行的功德具備。在兩種中，第一種闡明了行本身的體性，后一種彰顯了行遠離過失。因此，以自體遠離過失幷包含功德作為原因，二利之行圓滿成就佛果，這就是此行的相狀。一、無雜，指的是觀想的善是決定的。因為真如觀是唯一純粹的相。也就是說，以正確的本體緣于真如，境與智合為一體，這就是觀的相狀，因此沒有夾雜其他相。二、不可見，指的是真實之善是決定的。它不是一切世間的境界，因為它超越了世間。也就是說，這種真實的智慧超越了世間可以被破壞的法，所以稱為真實。因為真實，所以不是世俗的智慧所能見到的。三、廣大如法界，指的是殊勝之善是決定的。《論》總的解釋說：『因為是大法界，是一切諸佛的根本。』這裡，上句說明了所如的法界，也解釋了『大』的含義。下句彰顯了能如的地智，也解釋了『廣』的含義。法界之所以稱為『界』，一是因的含義，因為是迷和悟的根本；二是性的含義，因為是法的本性。現在能如的地智是諸佛的根本，所以才能用『如』來比況，本體與『如』相合，沒有所如的對境了。下面是開義解釋。經文標明『廣大』，用『勝善』來解釋，這怎麼相同呢？《論》總的解釋說：『大、勝、高、廣，一體異名，因為是法相的含義。』說一體，是因為唯一純粹；說異名，是因為隨順法相的含義。本體無所不在叫做『大』，而相不是情識所能把握的叫做『勝』，理超越數量和表象叫做『高』，作用無所不包叫做『廣』。上面解釋了『廣大』二字，接下來解釋『法界』這個名稱，說『一切法法爾如是』。『一切法』解釋了『法』字，『法爾』就是『界』的含義，因為是自性如此。下面的『法爾』二字都可以仿照這個來理解。上面解釋了所如的法界，下面辨析能如的地智，也接受四個名稱。一、雙重解釋『大』和『勝』的含義，說：『又是法界大真如觀，勝過一切凡夫二乘的智慧等等。』因為清凈法法爾如是。』這裡說『清凈』，是因為與前面所如的本體包含染凈不同。這也就是根本智地，當體稱『如』，周遍名為

【English Translation】 English version The last one refers to benefiting others (lit. 'other-benefit'). Among the four, the first three elucidate the substance and virtue of practice, while the last one manifests the function of practice. Among these three, the first two explain that the substance of practice is comprehensive and complete, while the last one explains that the merits of practice are fully possessed. Among the two, the first elucidates the very nature of practice, while the last one reveals that practice is free from faults. Therefore, taking the self-nature free from faults and inclusive of virtues as the cause, the practice of benefiting oneself and others is perfected, achieving the fruit of Buddhahood. This is the characteristic of this practice. 1. 'Without mixture' means that the goodness of contemplation is decisive, because the contemplation of Suchness (Tathata) is of a single, pure aspect. That is to say, with the correct substance relying on Suchness, the object and wisdom are united as one, which is the aspect of contemplation. Therefore, there is no mixture of other aspects. 2. 'Invisible' means that the true goodness is decisive. It is not a worldly realm, because it transcends the world. That is to say, this true wisdom transcends the worldly, destructible dharmas, so it is called 'true'. Because it is true, it cannot be seen by worldly wisdom. 3. 'Vast as the Dharma Realm' means that the supreme goodness is decisive. The Treatise explains in general: 'Because it is the Great Dharma Realm, it is the root of all Buddhas.' Here, the first sentence explains the Dharma Realm as it is, and also explains the meaning of 'Great'. The second sentence manifests the Earth-Wisdom that is capable of being like it, and also explains the meaning of 'Vast'. The reason why the Dharma Realm is called 'Realm' is, firstly, the meaning of cause, because it is the root of delusion and enlightenment; secondly, the meaning of nature, because it is the inherent nature of Dharma. Now, the Earth-Wisdom that is capable of being like it is the root of all Buddhas, so it can be compared to 'Suchness', the substance is united with 'Suchness', and there is no object to be like. The following is an explanation of the meaning. The Sutra marks 'Vast' and explains it with 'Supreme Goodness'. How are these the same? The Treatise explains in general: 'Great, Supreme, High, Vast, are different names for one entity, because they are the meaning of Dharma-characteristics.' Saying 'one entity' is because it is uniquely pure; saying 'different names' is because it follows the meaning of Dharma-characteristics. The substance is omnipresent is called 'Great', and the aspect is not grasped by emotions is called 'Supreme', the principle transcends numbers and appearances is called 'High', and the function encompasses everything is called 'Vast'. The above explains the two words 'Vast and Great', and then explains the name 'Dharma Realm', saying 'All dharmas are naturally so (Dharma-nature)'. 'All dharmas' explains the word 'Dharma', and 'naturally so' is the meaning of 'Realm', because it is self-nature so. The following words 'naturally so' can all be understood in this way. The above explains the Dharma Realm as it is, and the following analyzes the Earth-Wisdom that is capable of being like it, and also receives four names. 1. Doubly explain the meaning of 'Great' and 'Supreme', saying: 'It is also the Great True Suchness Contemplation of the Dharma Realm, surpassing the wisdom of all ordinary people and those of the Two Vehicles, etc.' Because the pure Dharma is naturally so.' Here, saying 'pure' is because it is different from the previous substance of Suchness that includes defilement and purity. This is also the fundamental wisdom ground, the substance is called 'Suchness', and the pervasive name is

大。形對凡小超劣名勝。二釋廣義云。復法界大方便集地。謂說大乘法法爾故者。以證真了俗廣集大行。既通二智故曰大乘。三釋高義云。大白法界善法法爾故。謂無漏善法出世表故。即二智所成之善故隨義立四。不出境智一如。四究竟如虛空盡未來際。是因善決定。此有二種。一成無常愛果因。是因如虛空依是生諸色。色不盡故。二常果因。得涅槃道故。故經云盡未來際。有釋云。一為生因。生菩提有為果故。二爲了因。了涅槃無為果故。此順法相不順經宗。以經宗常與無常非一異故。今更直釋論文。明此地智有其二能。一寂而常用故為無常因。用雖虧盈而智無起滅。如所依空非無常故。經明此智究竟如空。二用而常寂故為常果因。雖涅槃永寂而智體不無。不爾將何窮未來際。若會三身者。用為化身。寂為法身。智為報身。非無常矣。設智爲了因亦雙了菩提涅槃故。論云涅槃道。道亦菩提故。若相融攝固不在言。言無常愛者用適機故。五遍一切佛剎。救護一切眾生者。大善決定。隨順作利益他行故。即普覆名大。論又云。次前善決定此愿世間涅槃中非一向住故者。謂由前因善則大智不住生死。由此大善則大悲不住涅槃。前雖有應用。亦智所成故。有云。取前常果因故不住生死。取前無常果因。及此大善。為不住涅槃

【現代漢語翻譯】現代漢語譯本大（指體、相、用超越凡夫、小乘的劣弱，而得殊勝之名）。二、解釋其廣義：『復法界大方便集地』，意為宣說大乘佛法本性如此。這是因為證悟真諦、明瞭世俗，廣泛積聚廣大的修行。既然通達二智（根本智和后得智），所以稱為大乘。三、解釋其高義：『大白法界善法法爾故』，意為無漏的善法是出世間的表徵。也就是二智所成就的善，所以隨其意義而立四種解釋，都不離境（所觀境界）智（能觀智慧）一如的道理。四、究竟如同虛空，直至未來際，這是因善的決定。這有二種：一是成為無常愛果的因，這個因如同虛空，依靠它產生各種現象，因為現象不會窮盡。二是常果的因，因為能證得涅槃之道。所以經中說『盡未來際』。有一種解釋說：一是為生因，生起菩提的有為果；二是爲了因，了悟涅槃的無為果。這種說法順應法相宗，但不順應經宗。因為經宗認為常與無常並非一體也非異體。現在我更直接地解釋論文，說明此地之智有其二種功能：一是寂靜而常用，所以是無常因。用雖然有虧盈，但智沒有生滅，如同所依的虛空並非無常。經中說明此智究竟如同虛空。二是用而常寂，所以是常果因。雖然涅槃是永遠寂靜，但智體並非不存在。否則將用什麼來窮盡未來際？如果會通三身，用為化身，寂為法身，智為報身，並非無常。假設智是爲了因，也同時了悟菩提和涅槃，所以論中說『涅槃道』，道也是菩提。如果相互融合攝受，自然不在話下。說無常愛，是因為用適應機緣。五、遍一切佛剎，救護一切眾生，這是大善的決定，隨順眾生而作利益他人的行為，也就是普覆一切，所以名為大。論中又說：『次前善決定此愿世間涅槃中非一向住故』，意思是說，由於前面的因善，所以大智不住生死；由此大善，所以大悲不住涅槃。前面雖然有應用，也是智所成就的。有人說：取前面的常果因，所以不住生死；取前面的無常果因，以及此大善，為不住涅槃。

【English Translation】 English version 『Great』 (refers to the body, form, and function surpassing the inferiority and weakness of ordinary beings and Śrāvakayāna (小乘) and Pratyekabuddhayāna (緣覺乘), thus attaining a superior name). Second, explaining its broad meaning: 『Again, the dharmadhātu (法界) is the ground for the great expedient gathering,』 meaning that the nature of expounding the Mahāyāna (大乘) dharma (法) is such. This is because of realizing the truth and understanding the mundane, extensively accumulating vast practices. Since it penetrates the two wisdoms (fundamental wisdom and subsequent wisdom), it is called Mahāyāna. Third, explaining its lofty meaning: 『The dharmadhātu of great white dharmas (法) is inherently good,』 meaning that the un-outflowed good dharmas are a manifestation of transcendence. That is, the goodness achieved by the two wisdoms, so four explanations are established according to their meanings, all inseparable from the principle of the unity of the realm (the observed realm) and wisdom (the observing wisdom). Fourth, ultimately like space, extending to the end of the future, this is the determination of the cause of goodness. There are two types: one is the cause of impermanent loving results, this cause is like space, relying on it to produce various phenomena, because phenomena will not be exhausted. The second is the cause of permanent results, because it can attain the path of nirvāṇa (涅槃). Therefore, the sūtra (經) says 『to the end of the future.』 One explanation says: one is the cause of birth, giving rise to the conditioned result of bodhi (菩提); the second is the cause of understanding, realizing the unconditioned result of nirvāṇa. This statement accords with the Dharmalakṣaṇa (法相) school, but does not accord with the sūtra school. Because the sūtra school believes that permanence and impermanence are neither one nor different. Now I will directly explain the treatise, clarifying that the wisdom of this ground has two functions: one is stillness and constant use, so it is the cause of impermanence. Although use has deficiencies and fullness, wisdom has no arising or ceasing, like the space on which it relies is not impermanent. The sūtra clarifies that this wisdom is ultimately like space. The second is use and constant stillness, so it is the cause of permanent results. Although nirvāṇa is eternally still, the essence of wisdom is not non-existent. Otherwise, what will be used to exhaust the future? If one understands the three bodies, use is the nirmāṇakāya (化身), stillness is the dharmakāya (法身), and wisdom is the saṃbhogakāya (報身), not impermanent. Assuming that wisdom is the cause of understanding, it also simultaneously understands bodhi and nirvāṇa, so the treatise says 『the path of nirvāṇa,』 the path is also bodhi. If they mutually merge and embrace, it goes without saying. Saying impermanent love is because use adapts to opportunities. Fifth, pervading all Buddha lands, saving all sentient beings, this is the determination of great goodness, acting in accordance with sentient beings to benefit others, that is, universally covering everything, so it is called great. The treatise also says: 『Next, the previous good determination is that this vow does not reside solely in the nirvāṇa of the world,』 meaning that because of the previous cause of goodness, great wisdom does not reside in birth and death; because of this great goodness, great compassion does not reside in nirvāṇa. Although there was previous application, it was also achieved by wisdom. Some say: taking the previous cause of permanent results, so it does not reside in birth and death; taking the previous cause of impermanent results, as well as this great goodness, as not residing in nirvāṇa.

亦不違理。然約雙遮則俱不住。若約雙照即二俱住。謂大悲故常處生死等。是故論云非一向住。六為一切下是不怯弱善。上入智地不怯弱故。論經闕於一切諸佛所護一句。但云入智地不怯弱。若準此經由護故入智無怯。言佛護者。智造佛境佛智照故。故佛所護與入智地反覆相成。論下六相圓融類前可見。第二地相中四。一寄問徴起。二佛子下舉數顯同。三何等下徴數列名。四佛子此菩薩下結名顯勝。初一可知。二中以產生住持故。三世同說。同說之言。文在地相義兼地體。三列名中。為對治十障證十真如成十勝行。說於十地及引諸論。並如下廣釋中辯。今依本論略釋地名。論云。成就無上自利利他行。初證聖處多生歡喜。故名歡喜地。此有二義。一二利創成故。二聖位新得故。遂本期心故生歡喜。二離能起誤心犯戒煩惱垢等。清凈戒具足故名離垢地。此有三義。一即因離。謂離能起誤犯煩惱。二果行離。謂離犯戒惡業故云等也。三對治離。謂清凈戒具足。三隨聞思修等照法顯現。故名明地。此唯一義。謂三慧照當地所聞之法。若準下論更有一義。謂得四地慧光明相故。如明得定等故。下論云。彼無行無生行慧此名光明。依是光明故名明地。然唯識此經皆名發光。謂成就勝定大法總持。能發無邊妙慧光故。此則三義。一

定為能發。二持為能持。三后地慧光為所發所持。然三慧就初。發光約后。故受名不同。四不忘煩惱薪智火能燒。故名焰地。焰即慧焰故此名焰慧地。此亦兼下二義。今即根本智火能燒前地。聞持不忘恃以成慢之煩惱故。二就后得智起用故。下論云。彼證智法明摩尼寶光中。放阿含光明入無量法門義。光明智處普照示現。以是義故。此地釋名為焰。問約初義者。前後諸地豈不燒惑。有二義故此偏受名。一就寄位言。此地寄當出世間無漏故。二以三學此地當慧。初得慧故。五得出世間智方便善巧能度難度故名難勝。此唯一義。謂真俗無違極難勝故。以三地同世未能得出。四地雖出而不能隨。多滯二邊難以越度。今得出世。又能隨俗巧達五明。真俗無違能度偏滯實為難勝。此初得故偏受其名。六般若波羅蜜行有間。大智現前故名現前地。謂妙達緣生。引無分別名般若行。親如目睹名曰現前。對后彰劣名為有間。以第七地常在觀故。七善修無相行功用。究竟能過世間二乘出世間道。故名遠行。此或三義。一善修無相到無相邊。故名遠行。二功用至極故名遠行。三望前超過故名遠行。合唯一義善修無相行。釋行字。功用下皆釋遠字。然善修有二義。一前地有間不名善修。今常在觀故云善修。二舍有之無非善修無。今有無雙離。

{ "translations": [ "現代漢語譯本", "定為能發（指智慧能夠生髮）。二持為能持（指智慧能夠保持）。三后地慧光為所發所持（指后一地的智慧之光是前一地所生髮和保持的）。然而，三種智慧側重於最初的生髮，光明側重於後來的照耀，所以接受的名稱不同。四不忘煩惱薪智火能燒（指不忘記煩惱就像柴薪，智慧之火能夠燃燒它們），所以名為焰地（指智慧如火焰般熾盛的階段）。焰即慧焰（火焰就是智慧之焰），因此此地名為焰慧地。這裡也兼具下面兩種含義。現在指的是根本智之火能夠燒掉前一地的，聞持不忘（聽聞和保持記憶而不忘記）所依賴的，從而產生傲慢的煩惱。二就后得智起用故（第二種含義是就后得智的起作用而言）。下論云（下面的論述說），『彼證智法明摩尼寶光中（在那證悟智慧的明亮摩尼寶珠的光芒中），放阿含光明入無量法門義（放射出阿含的光明，進入無量法門的意義）。光明智處普照示現（光明智慧之處普遍照耀和顯示）。以是義故（因為這個緣故），此地釋名為焰（這個階段被解釋為焰）。』問約初義者（如果按照第一種含義來說），前後諸地豈不燒惑（前後各個階段難道不燒掉迷惑嗎）？有二義故此偏受名（有兩個原因，所以這個階段特別接受這個名稱）。一就寄位言（一是就所寄託的位置來說），此地寄當出世間無漏故（這個階段寄託于將要出世間的無漏智慧）。二以三學此地當慧（二是就三學來說，這個階段對應于智慧），初得慧故（因為最初獲得智慧）。五得出世間智方便善巧能度難度故名難勝（指獲得出世間的智慧，方便善巧，能夠度化難以度化的人，所以名為難勝）。此唯一義（這隻有一個含義），謂真俗無違極難勝故（指真諦和俗諦沒有違背，極其難以勝過）。以三地同世未能得出（因為前三個階段與世俗相同，未能得出世間的智慧），四地雖出而不能隨（第四個階段雖然得出世間的智慧，卻不能隨順世俗），多滯二邊難以越度（大多停留在兩種極端，難以超越）。今得出世（現在得出世間的智慧），又能隨俗巧達五明（又能隨順世俗，巧妙通達五明），真俗無違能度偏滯實為難勝（真諦和俗諦沒有違背，能夠度化偏執的人，實在是難以勝過）。此初得故偏受其名（因為這是最初獲得，所以特別接受這個名稱）。六般若波羅蜜行有間（指般若波羅蜜的修行有間斷），大智現前故名現前地（指大智慧現前，所以名為現前地）。謂妙達緣生（指巧妙通達緣起），引無分別名般若行（引導無分別的智慧，名為般若行）。親如目睹名曰現前（親切如同親眼所見，名為現前）。對后彰劣名為有間（與後面的階段相比，彰顯其不足，所以名為有間）。以第七地常在觀故（因為第七個階段常常處於觀照之中）。七善修無相行功用（指善於修習無相之行，功用），究竟能過世間二乘出世間道（究竟能夠超過世間的二乘和出世間的道），故名遠行（所以名為遠行）。此或三義（這可能有三種含義）。一善修無相到無相邊（一是善於修習無相，到達無相的邊際），故名遠行（所以名為遠行）。二功用至極故名遠行（二是功用達到極致，所以名為遠行）。三望前超過故名遠行（三是與前面的階段相比，超過了它們，所以名為遠行）。合唯一義善修無相行（總合起來只有一個含義，就是善於修習無相之行）。釋行字（解釋『行』字）。功用下皆釋遠字（下面的『功用』都解釋『遠』字）。然善修有二義（然而，善於修習有兩種含義）。一前地有間不名善修（一是前面的階段有間斷，不能稱為善於修習），今常在觀故云善修（現在常常處於觀照之中，所以說善於修習）。二舍有之無非善修無（二是捨棄有而執著于無，不是善於修習無），今有無雙離（現在有和無都遠離）。" ], "english_translations": [ "English version", 'The first, \'fixed as able to generate\' (indicating wisdom\'s ability to arise). Second, \'holding as able to hold\' (indicating wisdom\'s ability to maintain). Third, \'the wisdom light of later stages is what is generated and held\' (indicating that the wisdom light of a later stage is generated and maintained by the previous stage). However, the three wisdoms emphasize the initial generation, while the light emphasizes the later illumination, so the names received are different. Fourth, \'not forgetting the firewood of afflictions, the fire of wisdom can burn\' (indicating that not forgetting afflictions is like firewood, and the fire of wisdom can burn them), so it is called the Flame Ground (Yama-bhumi) (indicating a stage where wisdom is as blazing as a flame). \'Flame is the flame of wisdom\' (Yama is the flame of wisdom), hence this ground is named the Flame Wisdom Ground (Yama-jnana-bhumi). This also encompasses the following two meanings. Now it refers to the fire of fundamental wisdom being able to burn away the previous ground, and the afflictions of arrogance that arise from relying on hearing, holding, and not forgetting. Second, it is because the subsequent acquired wisdom arises and functions. The following treatise says, \'In the light of the Mani jewel of that realized wisdom Dharma, it emits the light of Agama, entering the meaning of immeasurable Dharma doors. The place of luminous wisdom universally illuminates and manifests. For this reason, this ground is explained as Flame.\' Question: According to the first meaning, do not all previous and subsequent grounds burn away delusions? There are two reasons why this ground particularly receives this name. First, in terms of the position it relies on, this ground relies on the non-outflow wisdom that is about to emerge from the world. Second, in terms of the three learnings, this ground corresponds to wisdom, because it is the first to attain wisdom. Fifth, \'able to attain transcendent wisdom, skillful in means, able to liberate the difficult to liberate,\' hence it is named Difficult to Conquer (Durjaya). This has only one meaning, namely, that the truth and the conventional are not contradictory, making it extremely difficult to conquer. Because the first three grounds are the same as the world and have not yet attained transcendent wisdom, and the fourth ground, although it has attained transcendent wisdom, cannot follow the conventional, mostly dwelling on two extremes and difficult to transcend. Now, having attained transcendent wisdom, it can also follow the conventional and skillfully understand the five sciences, and the truth and the conventional are not contradictory, being able to liberate those who are biased, which is truly difficult to conquer. Because this is the first attainment, it particularly receives this name. Sixth, \'the practice of Prajna Paramita is intermittent,\' and great wisdom manifests, hence it is named the Manifest Ground (Abhimukhi). It refers to skillfully understanding dependent origination, and guiding non-discriminating wisdom is called Prajna practice. Being as intimate as seeing with one\'s own eyes is called Manifest. In contrast to the later stages, highlighting its inferiority is called Intermittent. Because the seventh ground is constantly in contemplation. Seventh, \'skillfully cultivating the practice of non-appearance, with effort,\' ultimately able to surpass the worldly two vehicles and the transcendent path, hence it is named Far-Going (Duramgama). This may have three meanings. First, skillfully cultivating non-appearance to the edge of non-appearance, hence it is named Far-Going. Second, the effort reaches its extreme, hence it is named Far-Going. Third, compared to the previous stages, it surpasses them, hence it is named Far-Going. Combining them into one meaning is skillfully cultivating the practice of non-appearance. Explaining the word \'practice.\' The following \'effort\' all explain the word \'far.\' However, skillfully cultivating has two meanings. First, the previous grounds are intermittent and cannot be called skillfully cultivating, but now it is constantly in contemplation, so it is said to be skillfully cultivating. Second, abandoning existence and clinging to non-existence is not skillfully cultivating non-existence, but now both existence and non-existence are abandoned.'" ] }

故名善修。云何雙離。謂空中方便慧故離有。有中殊勝行故離無。下釋遠中功用究竟正明遠義。如極一界之邊故遠。何所過望前三地相同世間。過之已遠。望四五六相同二乘。今亦超過五地真俗無違。何異此中有無雙離。略有三異。一彼猶未能過二乘故。二雖以真入俗猶于雙行未自在故。三彼尚未得甚深般若故。于雙行非深妙故。八報行純熟無相無間。故名不動地。此亦三義。一舍三界行生受變易果。故云報行。依此起行任運而成。故功用不動。二得無生忍無相妙慧。則有相不動。三此二無間煩惱不動。合唯一義。謂前地無相已得。無間相及煩惱亦不能動。而為功用所動。無不動名。今由無功用故。令無相觀任運無間故。三不能動。下輪王梵王之喻可以證此。九得無礙力說法。成就利他行。故名善慧地。得無礙慧尚未稱善。遍說遍益方名為善。十得大法身具足自在。故名法雲。此有二義。一得大法身語法雲體。具足自在釋法雲義。謂能雲雨說法自在用故。此約能說為名。二得大法身此明法義。是大法器故。具足自在此釋云義。能受如來雲雨說故。下釋名分自當廣釋。此十得名略有四對。一約法喻。焰慧法雲法喻合目。余皆就法。二約體用。歡喜善慧約體為名。余皆就用。三約自他。離垢不動就他受稱。余皆自義立名。

【現代漢語翻譯】現代漢語譯本因此得名善修地。什麼是雙離呢？指的是在空性（Śūnyatā）中，憑藉方便和智慧而遠離『有』（bhava）；在『有』中，憑藉殊勝的修行而遠離『無』（abhava）。下面解釋遠離的含義，即在功用上達到究竟，從而真正闡明『遠』的意義。如同到達一個界限的邊緣，所以說是『遠』。那麼，這個地超過了什麼呢？與前三地相同，都還在世間；超過了這些，已經遠離了。與第四、第五、第六地相同，都類似於二乘（Śrāvakayāna and Pratyekabuddhayāna）。現在也超過了五地，達到了真諦和俗諦沒有違背的境界。這與其中『有』和『無』的雙離有什麼不同呢？略有三個不同之處：一是他們還未能超過二乘；二是雖然以真諦進入俗諦，但對於雙行（同時修行真諦和俗諦）還不夠自在；三是他們尚未獲得甚深般若（Prajñā），因此對於雙行不夠深刻和微妙。八地報行純熟，無相且無間斷，所以稱為不動地。這也有三重含義：一是捨棄三界（Trailokya）的修行，產生並接受變易果報，所以說是『報行』。依此而起行，自然而然地成就，所以說功用不動。二是獲得無生法忍（Anutpattikadharmakṣānti），擁有無相的微妙智慧，因此有相不動。三是這二者之間沒有間斷，煩惱不動。合起來只有一個含義，即前一地已經獲得了無相，無間之相以及煩惱也不能動搖，但仍然會被功用所動搖，因此不能稱為不動地。現在由於沒有功用，使得無相觀自然而然地沒有間斷，因此三者都不能動搖。下面用輪王（Cakravartin）和梵王（Brahmā）的比喻可以證明這一點。九地獲得無礙力，說法成就利他之行，所以稱為善慧地。僅僅獲得無礙慧還不能稱為『善』，普遍說法並使眾生受益才能稱為『善』。十地獲得大法身，具足自在，所以稱為法雲地。這有兩重含義：一是獲得大法身，語法雲的體性，具足自在，解釋了法雲的意義，即能夠像云一樣降雨說法，運用自在。這是從能說法的角度來命名的。二是獲得大法身，這闡明了法的意義，是盛大法的器皿，具足自在，這解釋了『云』的意義，能夠接受如來（Tathāgata）像云一樣降下的說法。下面解釋名分時會自然地廣泛解釋。這十地的得名略有四種對應關係：一是關於法和比喻，焰慧地和法雲地是法和比喻結合來命名，其餘都是就法本身來命名。二是關於體和用，歡喜地和善慧地是就體來命名，其餘都是就用。三是關於自利和利他，離垢地和不動地是就他受來稱呼，其餘都是就自利來立名。

【English Translation】 English version Therefore, it is named Sādhumatī (善修, the Land of Skillful Practice). What is meant by 'dual separation'? It refers to, in emptiness (Śūnyatā), separating from 'existence' (bhava) through skillful means and wisdom; and in 'existence', separating from 'non-existence' (abhava) through superior practice. The following explains the meaning of 'distance', that is, reaching the ultimate in function, thereby truly clarifying the meaning of 'far'. It is like reaching the edge of a boundary, hence it is said to be 'far'. Then, what does this stage surpass? Similar to the first three lands, it is still in the world; surpassing these, it is already far away. Similar to the fourth, fifth, and sixth lands, it is similar to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Now it also surpasses the fifth land, reaching a state where the true and conventional are not contradictory. What is the difference between this and the dual separation of 'existence' and 'non-existence' within it? There are three slight differences: first, they have not yet been able to surpass the Two Vehicles; second, although entering the conventional through the true, they are not yet at ease with dual practice (practicing both the true and conventional simultaneously); third, they have not yet obtained profound Prajñā (般若, wisdom), therefore their dual practice is not deep and subtle. The eighth stage, with its mature retribution practice, is without characteristics and without interruption, hence it is called Acala (不動, the Immovable Land). This also has three meanings: first, abandoning the practice of the Three Realms (Trailokya), producing and accepting the fruits of transformation, hence it is said to be 'retribution practice'. Relying on this to initiate practice, it is naturally accomplished, hence it is said that the function is immovable. Second, obtaining Anutpattikadharmakṣānti (無生法忍, the Patience with the Non-arising of Dharmas), possessing the wonderful wisdom of no-characteristics, therefore the characteristics are immovable. Third, there is no interruption between these two, and afflictions are immovable. Combining them into one meaning, it means that the previous stage has already obtained no-characteristics, and the characteristics of no interruption and afflictions cannot be shaken, but it is still shaken by function, therefore it cannot be called the Immovable Land. Now, because there is no function, the contemplation of no-characteristics is naturally without interruption, therefore all three cannot be shaken. The analogy of the Cakravartin (輪王, Wheel-Turning King) and Brahmā (梵王, Brahma King) below can prove this point. The ninth stage obtains unobstructed power, and preaching the Dharma accomplishes the practice of benefiting others, hence it is called Sādhumatī (善慧, the Land of Good Wisdom). Merely obtaining unobstructed wisdom cannot be called 'good'; universally preaching the Dharma and benefiting sentient beings can be called 'good'. The tenth stage obtains the Great Dharma Body, fully possessing freedom, hence it is called Dharmamegha (法雲, the Land of Dharma Cloud). This has two meanings: first, obtaining the Great Dharma Body, the nature of the Dharma Cloud, fully possessing freedom, explains the meaning of the Dharma Cloud, that is, being able to preach the Dharma like a cloud raining down, using it freely. This is named from the perspective of being able to preach the Dharma. Second, obtaining the Great Dharma Body, this clarifies the meaning of the Dharma, being a vessel for the Great Dharma, fully possessing freedom, this explains the meaning of 'cloud', being able to receive the Tathāgata's (如來, Thus Come One) preaching like a cloud raining down. The explanation of the names and divisions below will naturally be extensively explained. The naming of these ten stages has roughly four correspondences: first, regarding Dharma and metaphor, Jyotiṣmatī (焰慧, the Land of Radiant Wisdom) and Dharmamegha (法雲, the Land of Dharma Cloud) are named by combining Dharma and metaphor, the rest are named based on the Dharma itself. Second, regarding essence and function, Pramuditā (歡喜, the Land of Joy) and Sādhumatī (善慧, the Land of Good Wisdom) are named based on essence, the rest are based on function. Third, regarding self-benefit and benefiting others, Vimalā (離垢, the Land of Immaculate Purity) and Acala (不動, the Immovable Land) are named based on how others perceive them, the rest are named based on self-benefit.

四約當位相形。雖勝遠行形他受稱余皆當位受名。此十圓融地地皆具。若約行布。則前前之名應該後後。后。后之稱不該前前。如歡喜之名義該十地。法雲之稱不預前九。今為顯別相。各從初得受名。下文重顯。四結名顯勝可知。第三彰地要勝者。為欲令物生渴仰故。文中二。初明不見不說。反顯十方報化皆說。二徴釋所由。徴云。佛國不同化儀亦異。如何十地要皆說耶。釋意云。此最勝故。謂萬法皆如體如成聖。離斯證智皆是隨宜。故為要勝。文有四句。初二句總標顯勝。初句證行。謂諸佛證此為因成菩提故。余皆助道故。此最上最勝。次句阿含法門者。名為法體。光明者顯照一切余法門故。后二句別顯其相。初句釋前阿含。云分別說即明前法光明。是教體用。此句是教所照法門故。論云。分別十地事者。顯示世間智所知法故。后句顯上證道非地前世智所知。名不可思議故。論云。顯示出世間智故。說證將默。故呼佛子已說本分。

大方廣佛華嚴經疏卷第三十一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十二

唐清涼山大華嚴寺沙門澄觀撰

第六爾時金剛藏菩薩說。此下請分中三。初說已默住。二是時下三家五請。三爾時金剛藏觀察下。許

【現代漢語翻譯】現代漢語譯本：四種約定以位置和形態來區分。雖然『勝遠行形』是指他受用身（指佛為菩薩等說法而示現的報身），其餘都指當位受名（指各地的菩薩）。這十地圓融無礙，每一地都具備其他地的功德。如果按照修行次第來排列，那麼前面的地名應該包含後面的地，而後面的地名不應該包含前面的地。例如，『歡喜地』這個名稱可以涵蓋十地，而『法雲地』這個名稱不包括前面的九地。現在爲了顯示各地的差別相，所以各自按照最初證得時的名稱來命名。下文會再次顯明，四種總結命名是爲了顯示殊勝之處，這是可以理解的。第三，彰顯十地的重要殊勝之處，是爲了讓眾生生起渴求仰慕之心。文中分為兩部分。首先，說明『不見不說』，反過來顯明十方世界的報身佛和化身佛都在說法。第二，征問並解釋原因。征問說：『佛國不同，教化方式也不同，為什麼十地都要說法呢？』解釋的意思是：『因為十地是最殊勝的。』也就是說，萬法都是如如之體，如如之體成就聖道。離開這種證智，其餘的都是隨順機宜的方便。所以十地是最重要和殊勝的。』文中有四句。前兩句總標顯勝。第一句是證行，意思是諸佛以證得十地為因，成就菩提。其餘的都是輔助修道的，所以十地是最上最勝的。第二句，『阿含法門』，是法的本體。『光明』，是顯照一切其他法門的。后兩句分別顯示其相。第一句解釋前面的『阿含』，說『分別說』就是闡明前面的法光明，是教法的體和用。這句是教法所照耀的法門。論中說：『分別十地的事，是爲了顯示世間智慧所能瞭解的法。』后一句顯示上面的證道不是地前世間智慧所能瞭解的，所以稱為『不可思議』。論中說：『顯示出世間智慧。』所以說證道，將要寂默，所以稱呼佛子，已經說了本分事。大方廣佛華嚴經疏卷第三十一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏大方廣佛華嚴經疏卷第三十二唐清涼山大華嚴寺沙門澄觀撰第六，爾時金剛藏菩薩說。下面是請分中的三部分。首先是說完后默然不語。第二是『是時』以下的三家五請。第三是『爾時金剛藏觀察』以下，是允許。

【English Translation】 English version: The four agreements are distinguished by position and form. Although 'superior far-going form' refers to the Sambhogakaya (the reward body manifested by the Buddha to teach Bodhisattvas, etc.), the rest refer to the naming according to the position (referring to the Bodhisattvas of each ground). These ten grounds are perfectly integrated, and each ground possesses the merits of the other grounds. If arranged according to the order of practice, the name of the previous ground should include the later grounds, while the name of the later ground should not include the previous grounds. For example, the name 'Pramudita (Joyful) Ground' can cover the ten grounds, while the name 'Dharmamegha (Cloud of Dharma) Ground' does not include the previous nine grounds. Now, in order to show the differences between the grounds, each is named according to the name at the time of the initial attainment. The following text will show again that the four summaries of naming are to show the superior aspects, which is understandable. Third, highlighting the important superior aspects of the ten grounds is to make sentient beings generate a desire for admiration. The text is divided into two parts. First, it explains 'not seeing and not speaking', which in turn shows that the Sambhogakaya Buddhas and Nirmanakaya Buddhas in the ten directions are all teaching the Dharma. Second, it asks and explains the reason. It asks: 'Buddha lands are different, and the methods of teaching are also different, so why do the ten grounds all teach the Dharma?' The explanation means: 'Because the ten grounds are the most superior.' That is to say, all dharmas are the suchness of the essence, and the suchness of the essence achieves the holy path. Apart from this wisdom of realization, the rest are all expedient means that follow the occasion. Therefore, the ten grounds are the most important and superior.' There are four sentences in the text. The first two sentences generally mark the superior aspects. The first sentence is the practice of realization, meaning that the Buddhas take the realization of the ten grounds as the cause to achieve Bodhi. The rest are all auxiliary practices, so the ten grounds are the most supreme and superior. The second sentence, 'Agama Dharma gate', is the essence of the Dharma. 'Light' is to illuminate all other Dharma gates. The latter two sentences separately show their aspects. The first sentence explains the previous 'Agama', saying that 'differentiated speaking' is to clarify the previous light of Dharma, which is the essence and function of the teaching. This sentence is the Dharma gate illuminated by the teaching. The treatise says: 'Differentiating the affairs of the ten grounds is to show the Dharma that can be understood by worldly wisdom.' The latter sentence shows that the above realization of the path cannot be understood by the worldly wisdom before the ground, so it is called 'inconceivable'. The treatise says: 'Showing the wisdom beyond the world.' Therefore, it says the realization of the path, which is about to be silent, so it calls the Buddha's disciples, and has already said the essential matter. The Avatamsaka Sutra Commentary, Scroll 31 Taisho Tripitaka, Volume 35, No. 1735, The Avatamsaka Sutra Commentary The Avatamsaka Sutra Commentary, Scroll 32 Composed by Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang in the Tang Dynasty Sixth, then Vajragarbha (Diamond Womb) Bodhisattva spoke. The following is the third part of the request section. First, he remained silent after speaking. Second, the five requests from the three families below 'At that time'. Third, 'Then Vajragarbha observed' below, which is permission.

說分齊。所以默者。將欲演之必固默之。欲令大眾渴仰請說故。所以俟請者。略有二意。一增諸菩薩尊敬法故。二前本分中。舉地嘆勝。為增樂。欲令此請中生正解故。云何生解。謂由請故得說默之由。顯地體甚深離於言念。令眾先解。后聞說分不隨聲取。離謬解故。即復由此故。有第三示說分齊。初默可知。第二請中三家請殊。即分三段。謂初解脫月請。二大眾請。三如來請。所以要三家者顯法深妙。令聞解故。眾首顯揚當機渴仰。化主加勸事方周故。道大兼亡法應請故。為順請主。此眾堪聞言不虛故。為成請者。如來護念而生信受言有徴故。此約因請生請亦是次第。又佛請者即名為加。謂眾雖已請要假主佛威光。方堪說故亦名為教。如來教說顯剛藏說。傳佛教故。又前二家請。顯此地法因人修故。后一家請。顯此地法佛所證故。前之二請余經容有。后之一請余經所無。法華三請但是一家。良以地法甚深寄位難說故。又三請次第者。初解脫月者彼眾上首故。余問則亂。何緣大眾不亂問耶。眾調伏故。由前二止三請抑揚時眾故。次眾請以表虔誠。然非爭起。依前請儀同聲齊請。故亦不亂后。聽說理窮故如來勸說。今初眾首請中。總有三請。所以三者順世儀式。少不殷重多則繁亂。正得中故。以止有三。抑揚當時調伏機

【現代漢語翻譯】現代漢語譯本：關於『說分齊』（說明說的界限）。為什麼一開始要沉默呢？因為將要演說，必定先保持沉默。想要讓大眾渴望仰慕，請求佛陀宣說，所以才等待請求。等待請求的原因，大概有兩個方面：一是增加諸位菩薩對佛法的尊敬；二是在前面的『本分』（根本部分）中，已經讚歎了地的殊勝，爲了增加聽法的樂趣，想要讓這次的請求中產生正確的理解。如何產生理解呢？就是因為請求的緣故，才能宣說沉默的原因，從而彰顯地體的甚深，遠離言語和思念。讓大眾先理解，之後聽聞『說分』（說的部分）時，才不會隨聲音而妄取，遠離錯誤的理解。也正因為這個原因，才有了第三個『示說分齊』（指示說的界限）。最初的沉默是可以理解的。第二次的請求中，有三家不同的請求，因此分為三個段落，分別是解脫月（Vimukticandra）的請求、大眾的請求和如來的請求。為什麼要三家請求呢？是爲了彰顯佛法的深妙，讓聽聞者能夠理解。大眾的首領（解脫月）顯揚佛法，表明當機者渴望仰慕，化導之主（如來）加以勸勉，事情才算周全。大道廣大，言語有所不及，佛法應當通過請求才能宣說。爲了順應請求的主體，說明此大眾堪能聽聞，所說之言才不會虛妄。爲了成就請求者，如來護念大眾，使他們生起信心和接受，所說之言才會有徵驗。這是從因請求而產生請求的角度來說，也是一種次第。另外，佛的請求可以稱為『加』，意思是說，即使大眾已經請求，也要藉助主佛的威光，才能堪能宣說。也可以稱為『教』，如來教導宣說，彰顯金剛藏（Vajragarbha）所說，傳達佛教的教義。此外，前兩家的請求，彰顯此地法是因為人的修行而產生的；后一家的請求，彰顯此地法是佛所證悟的。前面的兩種請求，在其他經典中也可能存在；后一種請求，在其他經典中是沒有的。《法華經》中的三次請求，只是一家（指舍利弗），是因為地法甚深，寄託于菩薩的地位難以宣說。另外，這三次請求的次第是：首先是解脫月（Vimukticandra），因為他是大眾的首領。如果其他人提問，就會顯得雜亂。為什麼大眾不會雜亂地提問呢？因為大眾已經調伏。由於前面的兩次止語和三次請求的抑揚，當時的大眾已經調伏了根機。其次是大眾的請求，以表達虔誠，但並非爭先恐後地發起，而是依照之前的請求儀式，同聲齊請，所以也不會雜亂。最後，聽聞佛法，窮盡真理，所以如來勸請宣說。現在，首先是大眾首領的請求，總共有三次請求。為什麼是三次呢？是爲了順應世俗的儀式，太少則不夠殷重，太多則顯得繁瑣雜亂，正好適中。之所以有三次止語，是爲了抑揚當時調伏的根機。

【English Translation】 English version: Regarding 'saying the limits' (explaining the boundaries of what is to be said). Why is there silence at the beginning? Because before expounding, one must first maintain silence. Wanting to make the assembly yearn and request the Buddha to expound, that is why one waits for the request. The reasons for waiting for the request are roughly two aspects: first, to increase the respect of the Bodhisattvas for the Dharma; second, in the previous 'main section' (fundamental part), the excellence of the ground has already been praised, in order to increase the joy of listening to the Dharma, wanting to generate correct understanding in this request. How is understanding generated? It is because of the request that the reason for the silence can be explained, thereby highlighting the profoundness of the ground's essence, which is beyond words and thoughts. Let the assembly first understand, and then when they hear the 'saying section' (the part that is said), they will not grasp at the sound and take it wrongly, avoiding erroneous understanding. It is also for this reason that there is a third 'showing the limits of saying' (indicating the boundaries of what is to be said). The initial silence is understandable. In the second request, there are three different requests, so it is divided into three sections, which are the request of Vimukticandra (解脫月), the request of the assembly, and the request of the Tathagata. Why are there three requests? It is to highlight the profoundness of the Dharma, so that the listeners can understand. The leader of the assembly (Vimukticandra) proclaims the Dharma, indicating that the one ready to receive it yearns and admires it, and the guiding master (Tathagata) adds encouragement, so that the matter is complete. The Great Way is vast, and words are insufficient, so the Dharma should be expounded through request. In order to comply with the subject of the request, it is explained that this assembly is capable of listening, so that what is said will not be in vain. In order to fulfill the requesters, the Tathagata protects and cherishes the assembly, causing them to generate faith and acceptance, so that what is said will have verification. This is from the perspective of a request arising from a request, which is also a sequence. In addition, the Buddha's request can be called 'addition', meaning that even if the assembly has already requested, it is necessary to borrow the majestic light of the main Buddha in order to be able to expound. It can also be called 'teaching', the Tathagata teaches and expounds, highlighting what Vajragarbha (金剛藏) said, conveying the teachings of Buddhism. In addition, the requests of the first two parties highlight that this ground Dharma arises because of human practice; the request of the latter party highlights that this ground Dharma is what the Buddha has realized. The first two requests may exist in other sutras; the latter request does not exist in other sutras. The three requests in the Lotus Sutra are only from one party (referring to Sariputra), because the ground Dharma is so profound that it is difficult to expound by entrusting it to the position of a Bodhisattva. In addition, the sequence of these three requests is: first, Vimukticandra (解脫月), because he is the leader of the assembly. If others ask questions, it will appear chaotic. Why doesn't the assembly ask questions in a chaotic manner? Because the assembly has been tamed. Due to the previous two silences and the emphasis and suppression of the three requests, the assembly at that time had already tamed their faculties. Second, the request of the assembly, to express sincerity, but not to initiate it competitively, but to request in unison according to the previous request ceremony, so it will not be chaotic. Finally, listening to the Dharma, exhausting the truth, so the Tathagata encourages and requests the exposition. Now, first is the request of the leader of the assembly, there are a total of three requests. Why are there three? It is to comply with worldly rituals, too few is not sincere enough, too many appears cumbersome and chaotic, just right. The reason why there are three silences is to emphasize and suppress the faculties that were tamed at that time.

故。二家助成各唯一請。然依三請應分三段。若兼三止應分為六。以前默住之止。通為五請之本。不可唯屬於初故。止請相乘。且為五段。一怪默騰疑請。二法深難受止。三嘆眾堪聞請。四不堪有損止。謂雖有堪者亦有不堪故。五雙嘆人法請。謂不堪聞者以法深故。亦得佛護固應為說。於是剛藏理窮更無違請。就初請中分二。初明大眾睹默生疑。二解脫月下騰疑為請。今初言何因何緣者。疑怪之辭。為因說者不能說耶。為緣聽者不堪聞耶。金剛藏下出所疑事。二騰疑為請中二。初敘請因。謂領眾疑故。二以頌正請。文有五偈顯說聽無過。是以應說。即分為二。初偈說者無過。亦遣大眾何因之疑。后四聽者無過。亦遣大眾何緣之疑。雖似初二徴默所由。為拂眾疑。后三請說為遂眾欲。文彰略耳。非不互通故依前判。今初嘆說者凈覺無過。偈初二字偈末三字。合為徴問之詞。謂有中間凈覺無過。何故不解釋耶。聖德雖多偏嘆凈覺者。是說因故。覺即覺觀。由此得為口加行故。具能所治無思發言故云凈覺。凈覺之人名凈覺人。三字為總。余皆是別。別嘆凈覺有二勝能。一攝對治。謂念智具。念謂四念智謂如智。二離諸過謂餘十字。具字兩用。初中由有能治。所治不生。所治有二。一者雜覺。謂凡夫尋伺與四倒相應。即迷事倒

【現代漢語翻譯】現代漢語譯本因此，兩種觀點都認為每次請求只能提出一個問題。然而，根據三次請求的原則，應該分為三個部分。如果加上三次阻止，則應分為六個部分。因為之前的沉默阻止，可以被認為是五次請求的基礎，不能只屬於第一次請求。因此，阻止和請求相互作用，可以分為五個部分：第一，怪異的沉默引發疑問的請求；第二，佛法深奧難以接受的阻止；第三，讚歎大眾堪能聽聞的請求；第四，不堪能聽聞會造成損害的阻止，因為即使有堪能聽聞的人，也有不堪能聽聞的人；第五，同時讚歎人和法的請求，認為不堪能聽聞的人因為佛法深奧，也應受到佛的庇護，所以應該為他們說法。因此，金剛藏菩薩窮盡了道理，不再提出任何違背佛意的請求。在第一次請求中，又可以分為兩個部分：第一，說明大眾看到佛陀沉默而產生疑問；第二，解脫月菩薩爲了消除疑問而提出請求。現在先說『何因何緣』，這是表示疑問和奇怪的詞語，是由於說法的人不能說呢？還是由於聽法的人不堪能聽聞呢？金剛藏菩薩接下來提出了所懷疑的事情。在第二個部分，爲了消除疑問而提出請求，又分為兩個部分：第一，敘述請求的原因，是因為領悟到大眾的疑問；第二，用偈頌正式提出請求。文中共有五個偈頌，顯示了說法和聽法都沒有過失，因此應該說法。這又可以分為兩個部分：第一個偈頌說明說法者沒有過失，也消除了大眾『何因』的疑問；后四個偈頌說明聽法者沒有過失，也消除了大眾『何緣』的疑問。雖然看起來最初兩個偈頌是詢問沉默的原因，但實際上是爲了消除大眾的疑慮；后三個偈頌是請求佛陀說法，以滿足大眾的願望。文中的表達有詳有略，並非互不相通，所以按照之前的判斷。現在先讚歎說法者清凈覺悟沒有過失。偈頌的開頭兩個字和結尾三個字，合起來是表示提問的詞語，意思是說中間有清凈覺悟而沒有過失，為什麼不解釋呢？聖德雖然很多，但偏偏讚歎清凈覺悟，是因為這是說法的根本原因。覺就是覺觀（Jnana-darsana），由此才能成為口語的加行。具備能對治和所對治，沒有思慮就能發言，所以稱為清凈覺悟。具有清凈覺悟的人稱為清凈覺悟人。『清凈覺悟人』這三個字是總稱，其餘都是別稱。分別讚歎清凈覺悟有兩種殊勝的能力：第一，攝取對治，就是具備念（Smrti）和智（Jnana）。念是指四念住（Catus-smrti-prasthana），智是指如實智（Yathābhūta-jñāna）。第二，遠離各種過失，就是其餘的十個字。『具』字有兩種用法。在第一種用法中，由於具有能對治，所以所對治就不會產生。所對治有兩種：第一種是雜覺，就是凡夫的尋伺（Vitarka-vicara）與四顛倒（Viparyasa）相應，也就是迷惑於事物的顛倒。

【English Translation】 English version Therefore, both schools agree that only one request should be made per request. However, according to the principle of three requests, it should be divided into three sections. If combined with three refusals, it should be divided into six. Because the previous refusal to speak is the basis for the five requests, it cannot belong solely to the first request. Therefore, refusal and request interact, resulting in five sections: first, the request arising from strange silence and doubt; second, the refusal due to the profound and difficult-to-understand Dharma; third, the request praising the assembly's ability to hear; fourth, the refusal due to the potential harm to those unable to hear, because even if there are those able to hear, there are also those unable to hear; fifth, the request simultaneously praising the people and the Dharma, believing that those unable to hear should also be protected by the Buddha because of the profound Dharma, so the Dharma should be taught to them. Therefore, Vajragarbha (Kimshangzang) Bodhisattva exhausted the reasoning and made no further requests that contradicted the Buddha's intention. Within the first request, it can be further divided into two parts: first, explaining that the assembly doubts because of the Buddha's silence; second, the request made by the Bodhisattva 'Deliverance Moon' (Jietuo Yue) to dispel doubts. Now, first, the phrase 'What cause, what condition' (He yin he yuan) is an expression of doubt and wonder. Is it because the speaker is unable to speak, or is it because the listeners are unable to hear? Vajragarbha Bodhisattva then raises the matter of doubt. In the second part, the request to dispel doubts is divided into two parts: first, narrating the reason for the request, which is because of understanding the assembly's doubts; second, formally making the request with verses. There are five verses in the text, showing that there is no fault in speaking and listening, so the Dharma should be taught. This can be further divided into two parts: the first verse explains that the speaker has no fault, and also eliminates the assembly's doubt of 'What cause'; the latter four verses explain that the listeners have no fault, and also eliminate the assembly's doubt of 'What condition'. Although it seems that the first two verses are asking the reason for the silence, they are actually to dispel the assembly's doubts; the latter three verses are requesting the Buddha to teach the Dharma to fulfill the assembly's wishes. The expression in the text is sometimes detailed and sometimes brief, but they are not mutually exclusive, so it is judged according to the previous judgment. Now, first, praise the speaker's pure enlightenment without fault. The first two words and the last three words of the verse together form a questioning phrase, meaning that there is pure enlightenment without fault in the middle, why not explain it? Although there are many holy virtues, pure enlightenment is particularly praised because it is the fundamental cause of speaking the Dharma. 'Enlightenment' (Jue) is 'Jnana-darsana' (Jueguan), from which it can become the verbal action. Possessing both the ability to counteract and what is to be counteracted, one can speak without deliberation, so it is called pure enlightenment. A person with pure enlightenment is called a 'pure enlightened person' (Qingjing Juewu Ren). The three words 'pure enlightened person' are a general term, and the rest are specific terms. Separately praising pure enlightenment has two superior abilities: first, to encompass the counteracting forces, which is to possess mindfulness (Smrti) and wisdom (Jnana). Mindfulness refers to the four foundations of mindfulness (Catus-smrti-prasthana), and wisdom refers to the wisdom of reality (Yathābhūta-jñāna). Second, to be free from various faults, which are the remaining ten words. The word 'possess' (Ju) has two usages. In the first usage, because there is the ability to counteract, what is to be counteracted will not arise. There are two types of what is to be counteracted: the first is mixed awareness, which is the ordinary person's thinking (Vitarka-vicara) corresponding to the four inversions (Viparyasa), which is to be confused about the inversions of things.

。以四念為治。二雜覺因憶想分別。謂隨名相轉即迷理倒。以真如智為治。前唯凡夫。后通凡小。言離過者離三種過。一由無瞋等功德具故。離慳嫉過。謂無瞋治嫉等取無貪。無貪治慳不等無癡。無癡即前念智攝故。二由前已說上妙地故。無說法懈怠過。三由有樂說辯力無不樂說過。然念智正為治雜覺等。故受治名。而無瞋等本意不為治于嫉等。有此任運自無彼故但名離過。第二嘆聽者無過中四。偈分三。初二嘆同生眾。論云。同法決定故。有樂聞故。次一偈嘆異生眾。論云。復示餘者心凈故。后一偈雙嘆。論云。又顯此眾皆堪聞法故。今初二偈前偈嘆根。故云決定。后偈嘆欲故云欲聞。若有欲無根雖聞不解。有根無慾設聞不受。故須雙嘆。今初同法即是同生。揀后異生。決定即是根器。揀后樂欲。初句為總。論云。決定者黠慧明瞭故。黠慧即根黠能知教。慧能入證故。次二句別。論云。決定有三。一上決定愿大菩提。故云勇猛。二名聞決定。他善敬重故云無怯弱。由內無怯弱外著大名。三攝受決定。謂彼說者善知故。即經說地名由堪攝受方為說耳。下句徴默可知。后偈嘆欲中。初句所欲之法。次二句正明有欲。后句結請。論云。是中若但有阿含決定。無證決定。但有非現前決定。無現前決定。如是決定法器不滿足故

【現代漢語翻譯】現代漢語譯本以四念處（si nian chu）為對治。二、對治雜念的起因是憶想分別。意思是說，隨著名相流轉就會迷惑真理顛倒。用真如智為對治。前者只適用於凡夫，後者則普遍適用於凡夫和小乘修行者。所說的『離過』是指遠離三種過失。第一，由於沒有嗔恨等功德，所以遠離慳吝嫉妒的過失。意思是說，沒有嗔恨就能對治嫉妒，進而獲得無貪。沒有貪慾就能對治慳吝，進而獲得無癡。無癡就包含在前面的念智之中。第二，因為前面已經說了上妙地，所以沒有說法懈怠的過失。第三，因為具有樂於說法和辯論的能力，所以沒有不樂於說法的過失。然而，念和智主要是爲了對治雜念等，所以才被稱為『受治』。而無嗔等原本的目的不是爲了對治嫉妒等，而是因為有了這些自然就沒有了那些，所以只能說是『離過』。第二部分是讚歎聽眾沒有過失，分為四個方面。偈頌分為三段。前兩句讚歎同生眾。論中說：『因為他們對佛法有共同的理解和堅定的信念，所以樂於聽聞。』接下來一句偈頌讚嘆異生眾。論中說：『進一步顯示其餘聽眾的心是清凈的。』最後一句偈頌同時讚歎兩類聽眾。論中說：『又顯示這些聽眾都堪能聽聞佛法。』現在來看前兩句偈頌，前一句偈頌讚嘆根器，所以說『決定』。后一句偈頌讚嘆意願，所以說『欲聞』。如果只有意願而沒有根器，即使聽了也無法理解。如果有根器而沒有意願，即使聽了也不會接受。所以必須同時讚歎。現在來看第一句，『同法』就是『同生』，用來區別後面的『異生』。『決定』就是根器，用來區別後面的『樂欲』。第一句是總說。論中說：『決定是指聰慧明瞭。』聰慧是指根器聰穎，能夠理解教義。明瞭是指智慧通達，能夠證入真理。接下來的兩句是分別說明。論中說：『決定有三種。第一是上決定，發願成就大菩提，所以說『勇猛』。第二是名聞決定，因為他人善意敬重，所以說『無怯弱』。因為內心沒有怯弱，所以外在才會有盛大的名聲。第三是攝受決定，意思是說說法者善於瞭解聽眾的根器。』也就是經中所說的，只有堪能被攝受的聽眾，才值得為他們說法。最後一句『徴默可知』可以自己體會。後面的偈頌讚嘆意願，第一句是所希望聽聞的佛法。接下來的兩句是正面說明具有意願。最後一句是總結和祈請。論中說：『這裡如果只有阿含的決定，而沒有證悟的決定；只有非現前的決定，而沒有現前的決定。像這樣的決定，法器是不圓滿的。』

【English Translation】 English version The Four Foundations of Mindfulness (si nian chu) are used as remedies. Secondly, the cause of distracting thoughts is recollection and discrimination. This means that following after names and forms leads to delusion and inversion of the truth. True Suchness Wisdom is used as a remedy. The former only applies to ordinary people, while the latter applies universally to ordinary people and practitioners of the Lesser Vehicle. The so-called 'freedom from faults' refers to being free from three kinds of faults. First, because of the absence of merits such as anger, one is free from the faults of stinginess and jealousy. This means that the absence of anger can cure jealousy, leading to non-greed. The absence of greed can cure stinginess, leading to non-ignorance. Non-ignorance is included in the aforementioned mindfulness and wisdom. Second, because the supreme wonderful ground has already been discussed, there is no fault of laziness in teaching the Dharma. Third, because one has the ability to joyfully teach and debate, there is no fault of not being happy to teach. However, mindfulness and wisdom are mainly used to remedy distracting thoughts, etc., so they are called 'remedies'. The original intention of non-anger, etc., is not to remedy jealousy, etc., but because having these naturally eliminates those, so it can only be called 'freedom from faults'. The second part praises the listeners for being free from faults, which is divided into four aspects. The verses are divided into three sections. The first two lines praise the assembly of those born together. The treatise says: 'Because they have a common understanding and firm belief in the Dharma, they are happy to listen.' The next verse praises the assembly of those born differently. The treatise says: 'Further showing that the minds of the remaining listeners are pure.' The last verse praises both types of listeners simultaneously. The treatise says: 'Also showing that these listeners are all capable of hearing the Dharma.' Now let's look at the first two verses. The first verse praises the faculties, so it says 'determination'. The second verse praises the intention, so it says 'desire to hear'. If there is only intention and no faculties, even if one listens, one cannot understand. If there are faculties but no intention, even if one listens, one will not accept. Therefore, both must be praised simultaneously. Now let's look at the first line, 'same Dharma' is 'same birth', used to distinguish the 'different births' that follow. 'Determination' is the faculties, used to distinguish the 'joyful desire' that follows. The first sentence is a general statement. The treatise says: 'Determination means being intelligent and clear.' Intelligence refers to the faculties being intelligent, able to understand the teachings. Clarity refers to wisdom being thorough, able to enter into realization. The next two sentences are separate explanations. The treatise says: 'There are three types of determination. The first is supreme determination, vowing to achieve great Bodhi, so it says 'courageous'. The second is determination of fame, because others are kind and respectful, so it says 'without timidity'. Because there is no timidity in the heart, there will be great fame externally. The third is determination of acceptance, meaning that the speaker is good at understanding the faculties of the listeners.' That is, as the sutra says, only listeners who are capable of being accepted are worthy of having the Dharma taught to them. The last sentence '徴默可知' can be understood by oneself. The following verses praise intention, the first sentence is the Dharma that is hoped to be heard. The next two sentences are a positive explanation of having intention. The last sentence is a summary and request. The treatise says: 'Here, if there is only determination of Agama, but no determination of enlightenment; only non-present determination, but no present determination. Such determination, the vessel of Dharma is not complete.'

。不能聽受者。現前是欲現見起故。非現前是根。但冥具故。此中意明。但有根而無慾不堪聞法。今前偈于教決解于理決證。具二決定。為非現前之根。復有今偈現前之慾教證決定。則具足決定故堪受也。其心無怯弱者。論經云。佛子智無畏。無畏即無怯弱。契理之心。即名為智然智有二種一證法。故此屬前根。二現受故此屬今欲。欲亦須智。故於樂聞心無怯弱。總前二偈根欲。雙具諸地妙義。愿為說之。第二一偈嘆異生眾。但云眾會故雙嘆根欲。初句為總心無濁故。名為清凈。三句為別。別離六濁。一不欲濁。謂無心餐采故。離懈怠治之。二威儀濁。不恭肅故。嚴整治之。三五蓋濁。貪名等故。潔凈治之。四異想濁。謂貢高雜染輕慢雜染等。皆名異想。今說行堅固不動治之。五不足功德濁。善根微少故。于彼說中心不樂住。具功德治之。六愚癡濁。謂愚闇不了故。智慧治之。第三一偈雙嘆二眾。云一切故。相視為總。論云。迭相共瞻者示無雜染故。余皆是別。咸恭敬等無輕慢雜染。下半喻顯敬法轉深。何有雜染。論經云。如蜂欲熟蜜。古釋云。齊心趣證如蜂熟蜜專意。求教如渴思甘露。今即但。云念蜜則二句皆通教證。然蜂之念蜜渴之思漿。喻希法喜解脫之味更言好蜜復思甘露。顯法之妙思渴情深。第二爾時大智下

【現代漢語翻譯】不能聽受佛法的人，是因為他們當下的慾望顯現並生起。如果不是當下的慾望，那麼根（指聽覺器官）雖然存在，也只是潛在的工具。這裡明確說明，只有根而沒有強烈的意願，是無法聽聞佛法的。前面的偈頌是對教義的決斷和對真理的證悟，具備了兩種決定性的因素。對於那些不是當下顯現的根，現在的偈頌則強調了當下意願對於教義和證悟的決定性作用，因此具備了充分的決定性，才能夠接受佛法。內心沒有怯弱，正如經論所說：『佛子具有智慧，沒有畏懼。』沒有畏懼就是沒有怯弱，符合真理的心就叫做智慧。然而智慧有兩種：一是證悟之法，這屬於前面的根；二是當下接受，這屬於現在的意願。意願也需要智慧，因此對於樂於聽聞佛法的心，沒有怯弱。總而言之，前兩句偈頌同時具備了根和意願，蘊含了諸地（菩薩修行的各個階段）的微妙意義，希望佛陀能夠為我們宣說。第二偈頌讚嘆異生眾（尚未證悟的眾生），只說是『眾會』，因此同時讚歎了根和意願。第一句是總說，心沒有污濁，因此稱為清凈。后三句是分別說明，分別遠離六種污濁：一是不欲濁，指沒有用心去採擇，因此要遠離懈怠並加以治理；二是威儀濁，指不恭敬肅穆，因此要嚴整威儀來治理；三是五蓋濁（貪慾、嗔恚、睡眠、掉舉、疑），指貪圖名利等，因此要用潔凈的心來治理；四是異想濁，指貢高我慢、雜染、輕慢等，都叫做異想，現在要用堅定不動搖的修行來治理；五是不足功德濁，指善根微少，因此對於聽聞佛法，內心不能安住，要用具足功德來治理；六是愚癡濁，指愚昧昏暗，不能明瞭，因此要用智慧來治理。第三偈頌同時讚歎兩種聽眾，說『一切』，互相觀看是總說。論中說：『互相瞻視，表示沒有雜染。』其餘都是分別說明，都恭敬等，沒有輕慢雜染。下半部分用比喻來顯示恭敬佛法的心越來越深，怎麼會有雜染呢？經論中說：『如同蜜蜂想要成熟的蜂蜜。』古時的解釋說：『齊心協力趨向證悟，如同蜜蜂釀蜜一樣專心；求教佛法如同口渴的人思念甘露。』現在只是說思念蜂蜜，那麼兩句都通用於教義和證悟。然而蜜蜂思念蜂蜜，口渴的人思念甘露，比喻希求佛法的喜悅和解脫的滋味，再說好蜜和思念甘露，顯示佛法的微妙和思渴之情之深。第二，爾時大智下。

【English Translation】 Those who cannot listen to and receive the Dharma do so because their present desires manifest and arise. If it is not a present desire, then the root (referring to the auditory organ), although present, is merely a potential tool. Here, it is clearly stated that having only the root without a strong desire makes one unable to hear the Dharma. The previous verses were a decisive resolution of the teachings and a verified realization of the truth, possessing two decisive factors. For those roots that are not presently manifest, the current verses emphasize the decisive role of present desire in the teachings and realization, thus possessing sufficient decisiveness to be able to receive the Dharma. Having no timidity in the heart, as the scriptures say: 'A Buddha's disciple has wisdom and no fear.' Having no fear is having no timidity; a heart that aligns with the truth is called wisdom. However, there are two types of wisdom: one is the Dharma of enlightenment, which belongs to the previous root; the other is present acceptance, which belongs to the present desire. Desire also requires wisdom; therefore, for a heart that delights in hearing the Dharma, there is no timidity. In summary, the previous two verses simultaneously possess both root and desire, containing the subtle meanings of all the stages (the various stages of a Bodhisattva's practice), and we hope that the Buddha can explain them to us. The second verse praises the ordinary beings (sentient beings who have not yet attained enlightenment), only saying 'assembly,' thus simultaneously praising both root and desire. The first sentence is a general statement, saying that the heart has no turbidity, and is therefore called pure. The latter three sentences are separate explanations, separately distancing from six types of turbidity: first is the turbidity of non-desire, referring to not using the mind to choose, therefore one must distance oneself from laziness and govern it; second is the turbidity of demeanor, referring to not being respectful and solemn, therefore one must govern it by strictly regulating demeanor; third is the turbidity of the five coverings (greed, hatred, sleepiness, restlessness, doubt), referring to greed for fame and profit, etc., therefore one must govern it with a pure heart; fourth is the turbidity of different thoughts, referring to arrogance, defilement, contempt, etc., all of which are called different thoughts, and now one must govern it with firm and unwavering practice; fifth is the turbidity of insufficient merit, referring to having few good roots, therefore one cannot abide in the heart when hearing the Dharma, and one must govern it with sufficient merit; sixth is the turbidity of ignorance, referring to being ignorant and unclear, unable to understand, therefore one must govern it with wisdom. The third verse simultaneously praises the two types of listeners, saying 'all,' looking at each other is a general statement. The treatise says: 'Looking at each other shows that there is no defilement.' The rest are separate explanations, all being respectful, etc., without contempt or defilement. The latter half uses a metaphor to show that the heart of respecting the Dharma is getting deeper and deeper, how can there be defilement? The scriptures say: 'Like a bee wanting ripe honey.' The ancient explanation says: 'Working together towards enlightenment, being as focused as a bee making honey; seeking the Dharma is like a thirsty person thinking of nectar.' Now it only says thinking of honey, then both sentences apply to both teachings and realization. However, a bee thinking of honey, a thirsty person thinking of nectar, is a metaphor for seeking the joy of the Dharma and the taste of liberation, and saying again good honey and thinking of nectar shows the subtlety of the Dharma and the depth of the thirst. Second, at that time, great wisdom below.

法深難受止。文中二。先敘意。后偈酬前中令眾歡喜。是總酬答相。謂說偈本為除前疑惱得心喜故。酬答有二。一堪酬答。自有大智故。二不怯弱酬答。不畏大眾之不堪故。論云。此二示現自他無過故。故后偈意明法難說。非己無智而不能說。但言難聞。非斥大眾全不堪聞。偈中五偈分四。初二頌明法難說。遣上何因之疑。成上有智。次頌顯法難聞。遣上何緣之疑。成前無畏。三一偈喻難說聞。后一偈舉難結默。初中分二。前偈顯難說之法。后偈彰難說所以。今初偈末難字。即是總相。謂難得故。難得所以後偈明之。此難有二種。一最難。體出名相故。經云第一。二未曾有難在相所無故。經云希有。上二明難相。何者是難法體。即偈初二句。菩薩行者是出世間智。謂即是證道。證心涉境故名為行地。事者謂十地事行即是教道。相差別故。最上者。通說上二勝故。諸佛本者。釋上證智得菩薩行名所以行。是因義。覺于佛智所以名佛。今此證智亦覺佛智。故為彼本。本即因也。此之教證於何處成難。謂顯示分別說。證道亡心故難顯示。教道依證亦難分別。第二釋難所以者。彼前菩薩行事所以難者。由住微妙深義故。故論云。彼菩薩行事義住不可如是說。偈中初二句對劣彰深。次句就勝顯妙。末句舉聞迷惑顯成難說。于中難

者是總相。云何難。難得難證故。難得有四。一微細難得。顯非聞慧境故。二難見難得。亦非思慧心眼見故。三離念難得。亦非世間修慧境故。以地智是于真修故。非地前心數分別緣修之境。四超心地難得。非唯非地前之境。亦非登地已上報生善得修道智境。謂變易所起異熟心識名為報生。生便能知無常等。故名善得修道智。以非照實之智故。亦不測地智。知無常等未忘心境名為心地。以七地已還皆容出觀故。又此善得修道智即加行。后得智非根本故。所以揀之。故瑜伽五十五修道位中。有出世斷道世出世斷道。既通於世故非其境。既非四心之境是誰境耶。即佛智境。何者是智見實義故。出生有二義。一生彼佛智故。二出離於生是無漏故。末句云。所以難說者。聞者隨聞取著悉迷惑故。第二一偈顯難聞者論云。已辯難說復顯難聞。然偈中舉具德能聞。反顯難聞。兼欲使人學能聞故。于中三句舉德。末句結成能聞。初中初句為總。謂持聽法心堅如金剛。則能得聞。下二句別。堅有二種。一決定信堅。即第二句。若無此堅於他分法不能入故。二證得堅。即第三句。若無證堅于自分法不能入故。深信之相云何。謂于佛智設心智不及。仰推佛智非我境界。是深信相。即勝鬘三種正智中仰推智也。所信是何。謂佛勝智慧。以此地

【現代漢語翻譯】這是總相。為什麼說它難？因為它難得難證的緣故。難得有四種：第一，微細難得。因為它明顯不是通過聽聞而獲得的智慧所能達到的境界。第二，難見難得。它也不是通過思考而獲得的智慧，或者心眼所能見到的。第三，離念難得。它也不是世間通過修行而獲得的智慧所能達到的境界。因為地智（Bhumijnana）是對於真實修行的結果，不是地前（Bhumi-purva）心識分別緣修的境界。第四，超心地難得。它不僅不是地前（Bhumi-purva）的境界，也不是登地（Bhumi）以上通過報生（報得）而自然獲得的修道智（Margajnana）的境界。所謂變易生死所產生的異熟心識，名為報生（報得）。一生下來就能知道無常等等，所以名為善得修道智（Sugata-margajnana）。因為它不是照見實相的智慧，也不能測知地智（Bhumijnana）。知道無常等等但未忘失心境，名為心地（Citta-bhumi）。因為七地（Saptama-bhumi）及以下都可能出觀。而且，這種善得修道智（Sugata-margajnana）是加行（Prayoga），后得智（Prsthalabdha-jnana）不是根本智（Mula-jnana），所以要加以區分。因此，《瑜伽師地論》第五十五卷中，修道位有出世斷道（Lokottara-margacchedaka）和世出世斷道（Laukika-lokottara-margacchedaka）。既然也通於世間，就不是地智（Bhumijnana）的境界。既然不是這四種心的境界，那又是誰的境界呢？就是佛智（Buddha-jnana）的境界。什麼是智（Jnana）呢？就是能見到真實意義的緣故。出生（Utpatti）有兩種含義：一是生起彼佛智（Buddha-jnana）的緣故；二是出離於生死是無漏（Anasrava）的緣故。最後一句說，所以難以宣說，是因為聽聞者隨著聽到的內容而產生執著，全部都會迷惑的緣故。第二首偈頌顯示了難以聽聞。論中說：『已經辯論了難以宣說，現在進一步顯示難以聽聞。』然而偈頌中舉出了具備德行才能聽聞，反過來顯示了難以聽聞。同時也想使人學習能夠聽聞。其中三句舉出德行，最後一句總結成為能夠聽聞。最初一句是總說，意思是說，保持聽法的心堅固如金剛，就能得聞。下面兩句是分別說明。堅固（Drdha）有兩種：一是決定信堅固，就是第二句。如果沒有這種堅固，對於其他部分的法就不能進入。二是證得堅固，就是第三句。如果沒有證得的堅固，對於自己部分的法就不能進入。深信（Adhimoksa）的相狀是什麼呢？就是對於佛智（Buddha-jnana），即使自己的心智無法達到，也仰慕推崇佛智（Buddha-jnana），認為不是自己的境界。這就是《勝鬘經》中三種正智（Samyak-jnana）中的仰推智（Adhimoksa-jnana）。所信的是什麼呢？就是佛的殊勝智慧。以此地（Bhumi）

【English Translation】 This is the general characteristic. Why is it said to be difficult? Because it is difficult to attain and difficult to realize. There are four types of difficulty in attaining it: First, it is subtly difficult to attain, because it is clearly not within the realm of wisdom gained through hearing (Sruta-jnana). Second, it is difficult to see and difficult to attain, as it is also not seen through wisdom gained through thinking (Cinta-jnana) or the mind's eye. Third, it is difficult to attain through detachment from thought, as it is also not within the realm of worldly wisdom gained through cultivation (Bhavana-jnana), because Bhumijnana (地智) [Earth Wisdom] is the result of true cultivation, not the realm of mental discrimination and conditioned cultivation before reaching the Bhumi (地) [Earth]. Fourth, it is difficult to attain beyond the mind-ground, as it is not only beyond the realm before reaching the Bhumi (地) [Earth], but also beyond the realm of the wisdom of the path of cultivation (Margajnana 瑪伽那那) naturally attained through rebirth after reaching the Bhumi (地) [Earth]. The transformed consciousness arising from change and death is called rebirth (報生). Being born, one can know impermanence, etc., hence it is called Sugata-margajnana (善得修道智) [Well-attained Wisdom of the Path of Cultivation]. Because it is not wisdom that illuminates reality, it also cannot fathom Bhumijnana (地智) [Earth Wisdom]. Knowing impermanence, etc., without forgetting the mind-ground is called Citta-bhumi (心地) [Mind-Ground]. Because the seventh Bhumi (Saptama-bhumi 七地) and below are all susceptible to exiting contemplation. Moreover, this Sugata-margajnana (善得修道智) [Well-attained Wisdom of the Path of Cultivation] is the preliminary practice (Prayoga 加行), and the wisdom attained afterward (Prsthalabdha-jnana 后得智) is not the fundamental wisdom (Mula-jnana 根本智), hence the distinction. Therefore, in the fifty-fifth chapter of the Yogacarabhumi-sastra (瑜伽師地論), the stages of cultivation include Lokottara-margacchedaka (出世斷道) [Transcendent Path of Cessation] and Laukika-lokottara-margacchedaka (世出世斷道) [Mundane and Transcendent Path of Cessation]. Since it also extends to the mundane, it is not the realm of Bhumijnana (地智) [Earth Wisdom]. Since it is not the realm of these four minds, whose realm is it then? It is the realm of Buddha-jnana (佛智) [Buddha Wisdom]. What is Jnana (智) [Wisdom]? It is because it sees the true meaning. Utpatti (出生) [Birth] has two meanings: First, it gives rise to that Buddha-jnana (佛智) [Buddha Wisdom]; second, it is liberation from birth and death, hence it is Anasrava (無漏) [Uncontaminated]. The last sentence says, 'Therefore, it is difficult to explain,' because listeners, following what they hear, become attached and are all deluded. The second verse reveals the difficulty of hearing. The treatise says: 'Having discussed the difficulty of explaining, now further reveal the difficulty of hearing.' However, the verse cites possessing virtue to be able to hear, which in turn reveals the difficulty of hearing. It also intends to enable people to learn to be able to hear. Among them, three lines cite virtue, and the last line concludes as being able to hear. The first line is a general statement, meaning that maintaining a mind as firm as diamond when listening to the Dharma enables one to hear. The following two lines are separate explanations. Drdha (堅固) [Firmness] has two types: First, the firmness of decisive faith, which is the second line. Without this firmness, one cannot enter into other parts of the Dharma. Second, the firmness of attainment, which is the third line. Without the firmness of attainment, one cannot enter into one's own part of the Dharma. What is the characteristic of Adhimoksa (深信) [Deep Faith]? It is that even if one's own mind-wisdom cannot reach Buddha-jnana (佛智) [Buddha Wisdom], one still admires and reveres Buddha-jnana (佛智) [Buddha Wisdom], considering it not to be one's own realm. This is the Adhimoksa-jnana (仰推智) [Wisdom of Aspiration] among the three Samyak-jnana (正智) [Correct Wisdoms] in the Srimala Sutra (勝鬘經). What is believed? It is the Buddha's supreme wisdom. With this Bhumi (地) [Earth]

智上同佛智故。佛智有二。一菩提智。是自行證法稱性無邊。二化生權智是利他教法。隨機隱顯種種差別。即是法華諸佛智慧及智慧門。於此二深皆能信故。云何證堅。此亦有二。一知是能證。二心地是所證。言無我者。通能所證。心地即二空真理。所依之事謂唯識相。論云。隨心所受三界中報。此即異熟識。又隨心所行一切境界。亦名心地。此即前七轉識。及通八識相分內外諸境。於此二類。如實了知我法二空。成無我智。下句結成。既知難聞之義。如是具上二堅。方聞上來微細勝智。第三一偈喻難說聞中。上半喻下半法合。此中喻意不單取虛空以無畫處空不為喻故。亦不單取畫。以壁上畫不將喻故。正取空中之畫。風喻亦然。于中能依風畫以喻阿含。所依之空以喻證智。然空中風畫不可言無。謂若依樹壁則可見故。亦不可言有依空不住故。非有非無故不可說。文意正爾。論有三段。初釋喻相次釋合相。后揀喻不同。初中有三。初離釋二喻以明非有。次合釋二喻以明非無。三雙結二喻成不可說。前中畫喻有二。一正顯喻相云。此偈示現如空中畫色如壁者。謂此空中畫色不異壁上畫色。故云如壁。若爾。何以不見二顯其非有。論云。是中不住故不可見。謂壁上之畫有壁可住。故可得見。空中之畫無可依住故不可見。下

【現代漢語翻譯】現代漢語譯本因為智慧與佛的智慧相同。佛的智慧有兩種：一是菩提智（bodhi-jnana），是自身修行證得的、符合法性而無邊無際的智慧；二是化生權智，是利益他人的教法，隨著根機隱沒或顯現，有種種差別。這便是《法華經》中所說的諸佛智慧及智慧之門。對於這兩種深奧的智慧都能深信不疑，所以說『證堅』。什麼叫做『證堅』？這也有兩種：一是『知』，是能證的主體；二是『心地』，是所證的對象。所說的『無我』，貫通能證和所證。『心地』即是二空真理（人空和法空），所依之事是指唯識之相。《唯識論》中說：『隨心所受三界中報』，這指的是異熟識（vipaka-vijnana）。又說『隨心所行一切境界』，也叫做『心地』，這指的是前七轉識，以及貫通八識的相分內外諸境。對於這兩類，如實了知我法二空，成就無我智。下句總結成就。既然知道了難聞之義，像這樣具備了上述兩種『堅』，才能聽聞上面所說的微細殊勝的智慧。第三個偈頌用比喻來說明難以宣說和聽聞的道理，上半部分是比喻，下半部分是法合。這裡比喻的意義不僅僅是取虛空，因為沒有繪畫之處的空不能作為比喻；也不僅僅是取繪畫，因為墻壁上的畫不能作為比喻。而是取空中的繪畫。風的比喻也是這樣。其中能依的風畫用來比喻阿含（Agama），所依的空用來比喻證智。然而空中的風畫不能說沒有，因為如果依附於樹木或墻壁，就可以看見；也不能說有，因為它依空而不住。非有非無，所以不可說。文意正是如此。論中有三個部分：首先解釋比喻的相狀，其次解釋法合的相狀，最後辨別比喻的不同之處。首先，在解釋比喻的相狀中，有三個方面：一是分開解釋兩個比喻，以說明非有；二是合併解釋兩個比喻，以說明非無；三是總結兩個比喻，成就不可說。在前面一部分中，畫的比喻有兩個方面：一是正面顯示比喻的相狀，說：『此偈示現如空中畫色如壁者』，意思是說，這空中的畫色與墻壁上的畫色沒有不同，所以說『如壁』。如果這樣，為什麼看不見呢？二是爲了顯示其非有，論中說：『是中不住故不可見』，意思是說，墻壁上的畫有墻壁可以依附，所以可以看見；空中的畫沒有可以依附的地方，所以看不見。下面...

【English Translation】 English version Because wisdom is the same as the wisdom of the Buddha. Buddha's wisdom has two aspects: first, Bodhi-jnana (enlightenment wisdom), which is self-cultivated and realized, conforming to the nature of Dharma and being boundless; second, transformation and expedient wisdom, which is the teaching method to benefit others, appearing or disappearing according to the capacity of the audience, with various differences. This is the wisdom and the gate of wisdom of all Buddhas mentioned in the Lotus Sutra. Because one can deeply believe in these two profound wisdoms, it is called 'firm in realization'. What is called 'firm in realization'? There are also two aspects: first, 'knowledge', which is the subject that can realize; second, 'mind-ground', which is the object to be realized. The so-called 'non-self' penetrates both the subject and object of realization. 'Mind-ground' is the true principle of the two emptinesses (emptiness of self and emptiness of phenomena), and the matter on which it depends refers to the aspect of consciousness-only. The Treatise on Consciousness-Only says: 'According to the mind, one receives retribution in the three realms,' which refers to the Vipaka-vijnana (resultant consciousness). It also says, 'According to the mind, one experiences all realms,' which is also called 'mind-ground,' referring to the first seven transforming consciousnesses, as well as the internal and external realms of the aspect-division that pervade the eight consciousnesses. Regarding these two categories, truly knowing the two emptinesses of self and phenomena, one achieves the wisdom of non-self. The following sentence concludes the achievement. Since one knows the meaning of being difficult to hear, having the above two 'firmness', one can hear the subtle and supreme wisdom mentioned above. The third verse uses a metaphor to illustrate the principle of being difficult to speak and hear. The first half is a metaphor, and the second half is a Dharma combination. The meaning of the metaphor here is not only to take emptiness, because the emptiness without painting cannot be used as a metaphor; nor is it only to take painting, because the painting on the wall cannot be used as a metaphor. It is to take the painting in the air. The metaphor of wind is also like this. Among them, the wind painting that can rely on is used to metaphor Agama (scriptures), and the emptiness on which it depends is used to metaphor the wisdom of realization. However, the wind painting in the air cannot be said to be non-existent, because if it relies on trees or walls, it can be seen; nor can it be said to exist, because it does not dwell in emptiness. Neither existent nor non-existent, so it cannot be said. The meaning of the text is exactly like this. There are three parts in the treatise: first, explain the appearance of the metaphor; second, explain the appearance of the Dharma combination; and third, distinguish the differences of the metaphor. First, in explaining the appearance of the metaphor, there are three aspects: first, explain the two metaphors separately to illustrate non-existence; second, combine the two metaphors to illustrate non-non-existence; and third, summarize the two metaphors to achieve unspeakable. In the previous part, the metaphor of painting has two aspects: first, positively show the appearance of the metaphor, saying: 'This verse shows that the color of the painting in the air is like the wall,' meaning that the color of the painting in the air is no different from the color of the painting on the wall, so it is said 'like the wall'. If so, why can't it be seen? Second, in order to show its non-existence, the treatise says: 'It does not dwell in it, so it cannot be seen,' meaning that the painting on the wall has a wall to rely on, so it can be seen; the painting in the air has no place to rely on, so it cannot be seen. Below...

風喻亦有二段。一云如空中風如樹葉。此正顯喻相。二云。是中不住故不可得見。此顯非有。謂樹葉上風有葉可依故可得見。空中之風無可依住故不可見。二合釋二喻以辯非無。云此動作者。非不空中有是二事。此論意。明但無可依故不得見。非風動畫作其體全無。三結成不可說義云。是虛空處事不可得說。處者虛空處。是風畫所依之空。虛空事是空中風畫之相。由前義故不可說有。由后義故不可說無。故此空處及畫事風事。皆不可說其處所。第二釋合喻中。次第合上三段。而但雙合。初論云是畫風如說者。此合上喻相。次論云。以非自性不可得見是不住故以其客故者。合上非有。即以非自性合上不住。以其客故者。出名無性不住所以。謂名是實之賓。故無所住無自性也。二合前非無。云非不于中有此言說。三合前結成不可說。云如是佛智言說顯示地校量勝分別難見者。佛智即所分別。合上空處。言說顯示下。是能分別。合上空中事。以詮從旨故亦難見。合上不可說處。然論佛智即今經牟尼智。牟尼此云寂默。以智相即智性故。此即地智而名佛智者。無二體故。亦是譯人見牟尼之言。謂是釋迦故耳。第三揀喻不同者。舉二喻者喻旨別故。論云。畫者喻名字句依相說故。謂畫有相狀如名句之屈曲。能顯地相。風者以喻音

【現代漢語翻譯】現代漢語譯本風的譬喻也有兩段。一段說，就像空中的風和樹葉一樣。這正是爲了明顯地顯示譬喻的表象。另一段說，『因為風不駐留其中，所以無法看見』。這顯示了『非有』。意思是，樹葉上的風因為有樹葉可以依靠，所以可以被看見。而空中的風因為沒有可以依靠的，所以無法看見。這兩段合起來解釋這兩個譬喻，是爲了辨明『非無』。說『這是動作者』，並非說空中沒有這兩件事。這段話的意思是，闡明只是因為沒有可以依靠的，所以看不見，並非風的動畫作用其本體完全不存在。第三，總結成不可說的意義，說『這個虛空處的事是不可說的』。『處』指的是虛空處。是風的圖畫所依靠的虛空。『虛空事』指的是空中風的圖畫的表象。由於前面的意義，所以不能說『有』。由於後面的意義，所以不能說『無』。因此，這個空處以及圖畫的事、風的事，都不能說出它們的處所。第二，解釋結合譬喻的部分，依次結合上面的三段，但只是兩兩結合。最初的論述說『這個圖畫的風就像所說的那樣』。這是結合上面的譬喻表象。接下來的論述說『因為沒有自性所以無法看見，因為不駐留其中，因為是客體』。這是結合上面的『非有』，即用『沒有自性』結合上面的『不駐留』。『因為是客體』，說明了『無性』和『不駐留』的原因。意思是，名是實的賓客，所以沒有駐留之處，沒有自性。第二，結合前面的『非無』，說『並非沒有于其中有這種言說』。第三，結合前面的總結成不可說，說『像這樣，佛智的言說顯示了對地的衡量、殊勝的分別，難以看見』。佛智即所分別的，結合上面的空處。『言說顯示』以下，是能分別的，結合上面的空中事。因為詮釋遵循宗旨，所以也難以看見，結合上面的不可說處。然而，論述中的佛智就是現在這部經中的牟尼智（Muni-智，意為寂默）。因為智的表象就是智的本性，所以這個就是地智，而名為佛智，因為沒有兩個本體。這也是翻譯的人看到『牟尼』這個詞，認為是釋迦（Sakya）的緣故。第三，辨別譬喻的不同之處，舉出兩個譬喻是因為譬喻的旨意不同。論述說『圖畫譬喻名字語句，因為是依靠表象來說的』。意思是，圖畫有相狀，就像名句的屈曲，能夠顯示地的表象。風則用來譬喻聲音。

【English Translation】 English version The metaphor of wind also has two parts. One says, 'Like wind in the sky and leaves on a tree.' This clearly shows the appearance of the metaphor. The other says, 'Because it does not dwell within, it cannot be seen.' This shows 'non-existence'. It means that the wind on the leaves can be seen because it has leaves to rely on. But the wind in the sky cannot be seen because it has nothing to rely on. These two parts together explain these two metaphors to clarify 'non-absence'. Saying 'This is the actor' does not mean that these two things do not exist in the sky. The meaning of this passage is to clarify that it is only because there is nothing to rely on that it cannot be seen, not that the animation of the wind is completely non-existent in its essence. Third, it concludes into the meaning of unspeakable, saying 'The matter of this empty space is unspeakable.' 'Space' refers to the empty space. It is the void upon which the wind's drawing relies. 'The matter of empty space' refers to the appearance of the wind's drawing in the sky. Because of the previous meaning, it cannot be said to 'exist'. Because of the latter meaning, it cannot be said to 'not exist'. Therefore, this empty space, as well as the matter of the drawing and the matter of the wind, cannot be said to have a location. Second, the part that explains the combination of metaphors combines the above three parts in sequence, but only in pairs. The initial statement says, 'This wind of the drawing is like what is said.' This combines the above appearance of the metaphor. The following statement says, 'Because it has no self-nature, it cannot be seen, because it does not dwell within, because it is an object.' This combines the above 'non-existence', that is, using 'no self-nature' to combine the above 'non-dwelling'. 'Because it is an object' explains the reason for 'no-nature' and 'non-dwelling'. It means that name is a guest of reality, so there is no place to dwell, and there is no self-nature. Second, combining the previous 'non-absence', it says, 'It is not that there is no such speech within it.' Third, combining the previous conclusion into unspeakable, it says, 'Like this, the Buddha's wisdom speaks of the measurement of the earth, the superior distinctions, difficult to see.' Buddha's wisdom is what is distinguished, combining the above empty space. 'Speech shows' below is what can be distinguished, combining the above matter in the sky. Because the interpretation follows the purpose, it is also difficult to see, combining the above unspeakable place. However, the Buddha's wisdom in the discourse is the Muni (Muni-wisdom, meaning silence) wisdom in this sutra. Because the appearance of wisdom is the nature of wisdom, this is the earth wisdom, and it is called Buddha's wisdom, because there are not two entities. This is also because the translator saw the word 'Muni' and thought it was Sakya. Third, distinguishing the differences between the metaphors, two metaphors are given because the purpose of the metaphors is different. The discourse says, 'The drawing is a metaphor for the names and sentences, because it is based on appearance.' It means that the drawing has an appearance, like the curves of names and sentences, which can show the appearance of the earth. The wind is used to metaphorize sound.

聲。聲無屈曲如風之相。假實既殊故雙舉之。又假實相依闕一不可。故云。又說者以此二事說。聽者以此二事聞。故舉二喻雙喻說聞。若將二喻喻所詮者。仍有兩重。一風畫喻地相所以不可見者。以同地智故。如風畫合空。二將風畫復喻地智。地智所以不可說者。以即同果分。離言說相故。如風畫合空。若以果從因則亦可說。以智從相地有差殊。以旨從詮可聞可說。是則無聞說之聞說也。第四一偈舉難結默者。若準上義。以二事說以二事聞。則可說可聞。但是難見如何不說。故有此偈。意云。說聞本在證見。難見說之何益。況復加以難信故我默然。初句所證見法。次句難證。難中之難故云最勝。次句難信。非地前證信故曰世間。上三句舉難后一句結默。第三解脫月嘆眾堪聞。請前已嘆竟。此復嘆者。由聞上言證信難得。示現此眾有信有證有堪能故。先長行后偈頌。前中分二。先敘請。后佛子下。發言正請。于中三。初陳眾集。二善凈下。嘆眾具德。三善哉下。結請。二中十句初總余別。總謂善凈深心離教證過。故名善凈。深心有二。一具修一切諸善行故。即下教凈。二與理相應故。即下證凈。下九別中。前五阿含凈。后四證凈。謂順教修行名阿含凈。證理起行名為證凈。教通地前證唯地上。今初五中。一善潔思念即欲

凈。隨所念阿含得方便念覺凈。謂得方便。即不取念相名為善潔。二善修諸行者求。凈三業敬順起求法行故三。善集助道即生得凈。愿得益眾生處上上勝生。生而便得悲智勝念。以助正道故。四善能等即受持凈。親近多佛意在多聞憶持故。五成就善根即行凈。為求地上真證法故。習少欲頭陀等離著善根。后證凈四中。一舍離癡惑者得凈現智。善決定故。謂真見道中得無分別智。非比知故名為現智。相見道中以後得智審觀理智故決定無惑。亦可俱通相見道中。亦名現觀。真見道中決理無惑。皆破無明故云舍離癡惑。二無有垢染即不行凈。修道中一切煩惱不行故。相見道后至金剛無間道中。皆是修道。複數修習無分別智故名修道。滅二粗重皆使不行。對見道中初斷所知。故云垢染。成唯識第十云。煩惱障中修所斷種。金剛喻定現在前時一切頓斷。彼障現起地前漸伏。初地已上能頓伏盡。令永不行。如阿羅漢。由故意力。七地之中雖暫現起而不為失。八地已上畢竟不行等。煩惱即是垢染。不行即是無有。然見道中。非不斷惑見理義增。修道位中審慮重觀除障義勝。故此偏說。三深心信解即無厭足凈。不樂小乘。但于上勝佛德深心希欲。信解決定故。四于佛法下不隨他教凈。趣菩薩地盡道中自正行故。上嘆德竟。第三結請可知

【現代漢語翻譯】現代漢語譯本凈。隨所念阿含（Agama，阿含經）得方便念覺凈。謂得方便。即不取念相名為善潔。二善修諸行者求。凈三業敬順起求法行故三。善集助道即生得凈。愿得益眾生處上上勝生。生而便得悲智勝念。以助正道故。四善能等即受持凈。親近多佛意在多聞憶持故。五成就善根即行凈。為求地上真證法故。習少欲頭陀（dhūta，苦行）等離著善根。后證凈四中。一舍離癡惑者得凈現智。善決定故。謂真見道中得無分別智。非比知故名為現智。相見道中以後得智審觀理智故決定無惑。亦可俱通相見道中。亦名現觀。真見道中決理無惑。皆破無明故云舍離癡惑。二無有垢染即不行凈。修道中一切煩惱不行故。相見道后至金剛無間道中。皆是修道。複數修習無分別智故名修道。滅二粗重皆使不行。對見道中初斷所知。故云垢染。成唯識第十云。煩惱障中修所斷種。金剛喻定現在前時一切頓斷。彼障現起地前漸伏。初地已上能頓伏盡。令永不行。如阿羅漢（Arhat，阿羅漢）。由故意力。七地之中雖暫現起而不為失。八地已上畢竟不行等。煩惱即是垢染。不行即是無有。然見道中。非不斷惑見理義增。修道位中審慮重觀除障義勝。故此偏說。三深心信解即無厭足凈。不樂小乘。但于上勝佛德深心希欲。信解決定故。四于佛法下不隨他教凈。趣菩薩地盡道中自正行故。上嘆德竟。第三結請可知

【English Translation】 English version Purity. Following the mindfulness of the Agamas (Agama, collections of early Buddhist texts), one attains pure mindfulness through skillful means. This means achieving skillful means, and not clinging to the appearance of mindfulness is called 'good purity'. Secondly, those who diligently cultivate all practices seek purity through the respectful and compliant practice of Dharma by body, speech, and mind. Thirdly, skillfully gathering aids to the path leads to purity from birth. One wishes to benefit sentient beings by being born in increasingly superior realms, and to be born with compassionate wisdom and superior mindfulness to aid the right path. Fourthly, being skilled in equanimity leads to purity of acceptance and retention, drawing near to many Buddhas with the intention of much learning and remembrance. Fifthly, accomplishing good roots leads to purity of conduct, seeking the true Dharma of realization on the ground, practicing contentment, ascetic practices (dhūta, ascetic practices), and detachment from clinging to good roots. Among the four aspects of subsequent realization of purity, first, abandoning delusion and confusion leads to pure direct knowledge, due to good determination. This means attaining non-discriminating wisdom in the Path of Seeing, which is called 'direct knowledge' because it is not based on comparison. In the Path of Cultivation, one determines without confusion by carefully observing the principle with subsequent wisdom. It can also generally apply to the Path of Cultivation, also called 'direct observation'. In the Path of Seeing, one resolves the principle without confusion, all breaking through ignorance, hence it is said 'abandoning delusion and confusion'. Secondly, being without defilement means purity of non-action, because all afflictions do not arise in the Path of Cultivation. From the Path of Cultivation to the Diamond Indestructible Path, all is the Path of Cultivation, repeatedly cultivating non-discriminating wisdom, hence it is called the Path of Cultivation. Eradicating the two forms of coarseness prevents them from arising. In contrast to the Path of Seeing, one initially cuts off what is to be known, hence it is called 'defilement'. The tenth chapter of 'Establishing Consciousness Only' states: 'The seeds of what is to be severed by cultivation within the afflictive obscurations are completely severed when the diamond-like samadhi manifests. These obscurations are gradually subdued before their manifestation on the ground. From the first ground onwards, they can be completely subdued, preventing them from ever arising, like an Arhat (Arhat, one who has attained enlightenment). Through intentional effort, they may temporarily arise in the seventh ground without causing loss. From the eighth ground onwards, they never arise.' Afflictions are defilements, and non-arising is non-existence. However, in the Path of Seeing, the increase in understanding the principle through non-severance of delusion is greater. In the stage of cultivation, careful consideration and repeated observation to remove obstacles is superior, hence this is emphasized here. Thirdly, deep faith and understanding lead to purity of non-contentment, not delighting in the Small Vehicle, but deeply desiring the superior virtues of the Buddha with faith and resolute understanding. Fourthly, in the Dharma, not following other teachings leads to purity, because one practices correctly on the path to the Bodhisattva ground. The praise of virtues concludes above. The third conclusion and request can be understood.

。二偈頌中。初偈直舉法請不頌前文。上半舉法請說。下半彰說有益。后偈頌前請可知。第四爾時下。不堪有損止中二。先長行中亦二。先領前所嘆對下有損。所以言雖。后然有下。舉損違請。于中二。先舉損劣解之人。通凡小等。皆是迷法之器故。多生疑者。正行相違猶豫義故。惑者心迷於理能破壞善法遠離善法故。此明現損。于長夜下。明其當損。后我愍下。結默違請。偈中亦二。初偈頌前段。凈明有信余皆有證。如山如海雙喻教證。后偈頌後段以取相故。但依于識不能依智。第五雙嘆人法請中。復重請者。示彼疑惑應須斷之。豈可避之。避之不說有多過咎。何等過咎不得成就一切佛法。文中先長行。后偈頌。長行中三。初標請。次何以故下。釋請。后是故佛子下。結請。釋中二。先直徴釋。後轉徴釋。前中先徴意云。何以當得佛護而能信耶。釋云。法應得護由得護故必能信受。二轉徴釋中。先徴后釋徴。意云。何以說十地時法應得佛護耶。下釋意云。如來說法不離教證。最所要故。文中三。謂法喻合。法中最初所行者。依阿含行故。成就一切諸佛法者。是證智故。此即九種教證中。第四修成相對。二喻中以字母喻于地智。為諸法本。論云。書者是字相。如嘶字師子形相等者。以書記字非正字型。言師子形者。謂

【現代漢語翻譯】現代漢語譯本二、在偈頌中。第一個偈頌直接提出佛法，並非爲了讚頌前文。上半部分提出佛法並請求宣說，下半部分彰顯宣說佛法的益處。後面的偈頌讚頌前文的請求是可以理解的。第四、在『爾時下』中，不堪忍受損害而停止（說法）包含兩種情況。首先，長行文中也包含兩種情況。首先，領會前面所讚歎的，針對下面所說的損害。所以說雖然（有所顧慮）。然後，『然有下』，提出損害，違背了請求。其中包含兩種情況。首先，提出損害，是由於低劣理解之人。包括凡夫、小乘等，都是迷惑佛法的器皿。因此，他們會產生很多疑惑，與正確的修行相違背，猶豫不決。迷惑之人，內心迷失於真理，能夠破壞善法，遠離善法。這說明了眼前的損害。『于長夜下』，說明了將來的損害。然後，『我愍下』，總結了默然不語違背了請求。偈頌中也包含兩種情況。第一個偈頌讚頌前段，清凈明瞭，有信心，其餘都有證據。如山如海，雙重比喻教義和證據。後面的偈頌讚頌後段，因為執著于表象，所以只能依靠意識，不能依靠智慧。第五、在雙重讚歎人法並請求（說法）中，再次重複請求，是爲了表明他們的疑惑應該被斷除，怎麼可以逃避呢？逃避而不說，有很多過失。什麼樣的過失呢？就是不能成就一切佛法。文中先是長行文，后是偈頌。長行文中包含三種情況。首先，標明請求。其次，『何以故下』，解釋請求。然後，『是故佛子下』，總結請求。解釋中包含兩種情況。首先，直接徵詢解釋。然後，轉而徵詢解釋。前面的徵詢，意思是：為什麼應當得到佛的護佑，才能相信呢？解釋說：佛法應當得到護佑，因為得到護佑，所以必定能夠信受。第二種轉而徵詢解釋，先徵詢，后解釋。徵詢的意思是：為什麼說在十地的時候，佛法應當得到佛的護佑呢？下面的解釋意思是：如來說法，不離教義和證據，這是最重要的原因。文中包含三種情況，即佛法、比喻、結合。佛法中，最初所行持的，是依據阿含經的修行。『成就一切諸佛法者』，是證悟的智慧。這就是九種教證中的第四種，修成相對。比喻中，用字母來比喻地智，作為諸法的根本。論中說：『書寫者是字的表象，如嘶啞的獅子形狀等等』，用書寫記錄文字，並非真正的字型。說獅子的形狀，是說...

【English Translation】 English version II. In the verses, the first verse directly raises the Dharma, not to praise the previous text. The first half raises the Dharma and requests explanation, and the second half highlights the benefits of explaining the Dharma. The later verses praise that the request in the previous text is understandable. IV. In 'Erh Shi Xia', being unable to endure harm and stopping (speaking) includes two situations. First, the prose text also includes two situations. First, understanding what was praised earlier, targeting the harm mentioned below. Therefore, although (there are concerns). Then, 'Ran You Xia', raises the harm, violating the request. This includes two situations. First, raising the harm is due to people with inferior understanding. Including ordinary people, Hinayana, etc., are all vessels of delusion about the Dharma. Therefore, they will generate many doubts, contradicting correct practice and hesitating. Deluded people, their minds lost in truth, can destroy good Dharma and stay away from good Dharma. This explains the immediate harm. 'Yu Chang Ye Xia', explains the future harm. Then, 'Wo Min Xia', concludes that silence violates the request. The verses also include two situations. The first verse praises the previous section, clear and bright, with faith, and the rest have evidence. Like mountains and seas, a double metaphor for doctrine and evidence. The later verses praise the latter section, because they are attached to appearances, so they can only rely on consciousness and cannot rely on wisdom. V. In the double praise of people and Dharma and requesting (speaking), repeating the request again is to show that their doubts should be dispelled, how can they be avoided? Avoiding and not speaking has many faults. What kind of faults? That is, one cannot achieve all Buddhadharma. The text first has prose, then verses. The prose text includes three situations. First, stating the request. Second, 'He Yi Gu Xia', explaining the request. Then, 'Shi Gu Fo Zi Xia', concluding the request. The explanation includes two situations. First, directly inquiring for explanation. Then, turning to inquire for explanation. The previous inquiry means: Why should one receive the Buddha's protection in order to believe? The explanation says: The Dharma should receive protection, because it receives protection, so it will definitely be able to believe. The second type of turning to inquire for explanation, first inquiring, then explaining. The meaning of the inquiry is: Why is it said that at the tenth Bhumi (stage of bodhisattva), the Dharma should receive the Buddha's protection? The explanation below means: The Tathagata's teaching does not depart from doctrine and evidence, which is the most important reason. The text includes three situations, namely Dharma, metaphor, and combination. In the Dharma, what is initially practiced is the practice based on the Agamas. 'Achieving all Buddhadharma' is the wisdom of enlightenment. This is the fourth of the nine types of doctrine and evidence, the relative completion of practice. In the metaphor, letters are used to metaphorize the wisdom of the earth, as the root of all Dharmas. The treatise says: 'The writer is the appearance of the letter, such as the shape of a hoarse lion, etc.', using writing to record words is not the real font. Saying the shape of a lion is saying...

[虱-(乏-之+蟲)+允]字如蹲踞形。有云。如呼師子為巢-果+七多故。[巢-果+七]字像形似師子頭尾者。全不似也。字者論云惡阿等者。即十四音正是字型。字即文也。等餘十二。然有十四音。二音不入字母。謂里梨二字。數者名句。此二是數義者。謂有二字多字名。必以多字成句故皆數也。說者是語言。皆以字母為本者。明末依本喻果依因。字母究竟者。明本能攝末。喻因無不攝。上二順明。無有少分離字母者。反成上二。言字母者。即迦佉等三十四字。以前十二音入此三十四字。則一一字中成十二字。復有二合三合乃至六合。展轉相從出一切字。故名為母。論經名為初章者。以梵章之中悉談字母最在初故。然五天口呼。則輕重有異。書之貝葉字型不殊。梵天之書千古無易。不同此土篆隸隨時。故此為母。亦常楷定。三閤中初合末依于本。后十地究竟合因無不攝。所以須此二者。若但言為本容非是末。如以百錢為本成多財貨等。今明如水為海本。無海非水故。云究竟無有離者。又為本者非但因為果本。亦乃后為前本地前。望證修阿含故。初心即以智觀如故。第三結請可知。問若依上義。諸佛有力能令信者。何故今後眾生於彼法中亦有謗意。答有二種定。則不可加。一感報定。以先世今世造

【現代漢語翻譯】現代漢語譯本『[虱-(乏-之+蟲)+允]』字形如蹲踞之狀。有人說，就像稱呼獅子為『[巢-果+七]』（詞孕）一樣，多有緣故。『[巢-果+七]』字像形，看似獅子的頭尾，卻完全不像。論字的人說，惡阿等字，即十四音正是字型。字即是文。其餘十二個也是如此。雖然有十四音，但有兩個音不列入字母，即『里』和『梨』二字。數，指的是名句。這兩個字是數義，即有二字、多字的名，必須用多字組成句子，所以都是數。說，指的是語言。都以字母為根本，表明末依于本，比如果實依于因。字母究竟，表明本能攝末，比如因無不攝。以上兩種順著說明，沒有絲毫分離字母的情況，反倒成就了以上兩種說法。所說的字母，就是迦佉等三十四個字。以前的十二音加入這三十四個字，則每一個字中都成了十二個字。又有二合、三合乃至六合，輾轉相從，產生一切字，所以名為母。論經名為初章，因為梵章之中全部談論字母，而且字母最在最初。然而五天（古印度五大區域）口音呼喚，則輕重有所不同，但書寫在貝葉上的字型沒有差異。梵天的文字千古不變，不同於此土的篆隸字型隨時變化，所以梵文為母，也常常是楷定不變的。三閤中，初合末依于本。后十地究竟合因無不攝。所以需要這兩種說法。如果只說『為本』，容易認為不是末。比如以百錢為本，成就許多財貨等。現在說明，如同水為海的本源，沒有海就沒有水，所以說究竟沒有分離的。又，『為本』不僅僅是因為果的本源，也是后為前的本地前，希望驗證修習阿含。初心即以智觀如故。第三結請可以知道。問：如果依照上面的意義，諸佛有力能讓信者，為什麼如今和以後的眾生對佛法中也有誹謗之意？答：有兩種定業，則不可改變。一是感報定，因為前世今世造作的業。

【English Translation】 English version The character '[虱-(乏-之+蟲)+允]' resembles a squatting shape. Some say it's like calling a lion '[巢-果+七]' (ci yun), with many reasons. The character '[巢-果+七]' is pictographic, seemingly like the head and tail of a lion, but it's not similar at all. Those who discuss characters say that 『a, a』 etc., the fourteen sounds, are precisely the character forms. A character is a written word. The remaining twelve are also like this. Although there are fourteen sounds, two sounds are not included in the alphabet, namely the characters 『li』 (里) and 『li』 (梨). 『Number』 refers to noun phrases. These two characters are numerical in meaning, meaning there are two-character or multi-character nouns, and sentences must be formed with multi-character words, so they are all numbers. 『Speaking』 refers to language. All are based on the alphabet, indicating that the end depends on the root, like a fruit depends on its cause. The ultimate alphabet indicates that the root can encompass the end, like the cause encompasses everything. The above two explanations clarify that there is no separation from the alphabet, but rather they complete the above two statements. The alphabet refers to the thirty-four letters such as 『ka, kha』 etc. When the previous twelve sounds are added to these thirty-four letters, each letter becomes twelve letters. There are also two-part, three-part, and even six-part combinations, which generate all characters in succession, hence the name 『mother』. The scripture is called the 『initial chapter』 because the entire chapter discusses the alphabet, and the alphabet is the very beginning. However, the pronunciation in the five regions of ancient India varies in tone, but the characters written on palm leaves are the same. The writing of Brahma has remained unchanged for thousands of years, unlike the seal script and clerical script of this land, which change with time. Therefore, this is the 『mother』, and it is also often fixed. In the three-part combination, the initial combination depends on the root. The ultimate combination of the last ten grounds encompasses all causes. Therefore, these two explanations are necessary. If only 『being the root』 is mentioned, it is easy to think that it is not the end. For example, using a hundred coins as the root to create much wealth. Now it is explained that it is like water being the root of the sea; without the sea, there is no water, so it is said that there is ultimately no separation. Also, 『being the root』 is not only the root of the cause of the fruit, but also the later being the local before the former, hoping to verify the practice of the Agamas. The initial mind is like the wisdom and observation as before. The third conclusion can be known. Question: If according to the above meaning, the Buddhas have the power to make believers, why do present and future beings also have slanderous intentions towards the Dharma? Answer: There are two kinds of fixed karma that cannot be changed. One is the fixed retribution, because of the karma created in past and present lives.

定業故。二作業定。宿惡熏心猛利纏起難曉喻故。上如釋種下如琉璃。頌中初偈頌標請。后偈頌釋請。略不頌結。頌釋中長行法中無究竟之言。而喻中有。今此反前欲顯具有。又法中明本能生末。閤中明末依于本。皆影略耳。第二大眾同請者。上來眾首請說。顯眾堪聞樂聞。今大眾展誠自陳有根有欲。文中先敘請。后正偈請。于中二。前四偈半嘆人堪能請。后一偈嘆法成益請。今初亦二。前二頌嘆說者。余嘆聽者。前中初五句嘆說者。自成教證。后三句嘆能令他入。今初。初四句嘆證。后一句嘆教。自分所成一切行位。通名為證。上受佛教說為阿含。即九種教證中第八門也。今初上者是總。然總有二義。一雙為教證之總。二唯顯證力辯才。對教名上。此中嘆證辯才有三。一真實智為辯所依。即經初句無漏故無垢。過小故云妙。二辯體性即第二句。謂堪能分別無邊法義故。三者辯果即下二句。依前起詞樂說故名為果。一詮表深旨字義成就。即下一句二滑利勝上字義成就。即宣暢句。二有一句嘆阿含。謂念持于教得凈慧無疑名清凈行。三句嘆能令他入者。初句令入證。謂已入地者令得佛十力。未入地者。令得入地。故云集功德。集功德即論經凈心。凈心即初地。由集德成故。后二句令入阿含辯才分別說者。意令受持十地法

【現代漢語翻譯】現代漢語譯本：因為這是定業的緣故。二業是決定的。過去的惡業薰染內心，猛烈地纏繞生起，難以曉喻。上面如同釋迦族被滅，下面如同琉璃王復仇的故事。頌文中的第一偈頌標明了請法的意願，後面的偈頌解釋了請法的原因。省略了總結部分。頌文解釋的部分，長行文中沒有『究竟』的說法，但在比喻中有。現在這裡與前面相反，是爲了顯示兩者都具備。而且，法中說明了根本能夠產生末端，閤中說明了末端依賴於根本，這都是略微地暗示而已。第二，大眾共同請法，是說前面是眾人的首領請法，顯示了大眾堪能聽聞並且樂於聽聞。現在大眾真誠地陳述自己有根基有願望。文中先敘述請法，然後是正式的偈頌請法。其中分為兩部分。前面的四偈半讚歎人堪能請法，後面一偈讚歎法成就利益而請法。現在先說第一部分，也分為兩部分。前面的兩頌讚嘆說法者，其餘的讚歎聽法者。前面的部分又分為兩部分，前面的五句讚歎說法者自身成就教證，後面的三句讚歎能令他人進入。現在先說前面的部分，又分為兩部分，前面的四句讚歎證，後面一句讚歎教。把自己所成就的一切行位，統稱為證。上面接受佛教所說的阿含，就是九種教證中的第八門。現在先說上面的部分，是總說。然而總說有兩種含義，一是雙重地作為教證的總說，二是僅僅顯示證的力量和辯才。相對於教來說，稱為『上』。這裡讚歎證和辯才，有三個方面。一是真實智是辯才所依賴的基礎，也就是經文的第一句，因為沒有漏所以沒有垢。超越了小乘所以稱為『妙』。二是辯才的體性，也就是第二句，說的是堪能分別無邊的法義。三是辯才的果，也就是下面的兩句，依靠前面的基礎，樂於說法，所以稱為果。一是詮表深刻的旨意，字義成就，也就是下一句。二是流暢勝妙的字義成就，也就是『宣暢』句。二有一句讚歎阿含，說的是念持于教，得到清凈的智慧，沒有疑惑，稱為清凈行。三句讚歎能令他人進入，第一句是令他人進入證，說的是已經入地的人，令他們得到佛的十力，沒有入地的人，令他們得以入地，所以說『集功德』。集功德就是論經中的凈心，凈心就是初地。因為積聚功德而成就的緣故。後面的兩句是令他人進入阿含辯才分別說法者，意思是令他們受持十地法。

【English Translation】 English version: Because this is fixed karma. The two karmas are determined. Past evil karma contaminates the mind, fiercely entangling and arising, difficult to understand. Above, it is like the destruction of the Shakya clan, and below, like the revenge of King Virudhaka. The first verse in the gatha marks the intention to request the Dharma, and the subsequent verses explain the reasons for requesting the Dharma. The concluding part is omitted. In the part explaining the gatha, there is no mention of 'ultimate' in the prose, but there is in the metaphor. Now, this is the opposite of the previous, in order to show that both are possessed. Moreover, the Dharma explains that the root can generate the end, and the combination explains that the end depends on the root, which are all slight hints. Second, the assembly jointly requests the Dharma, which means that previously the leaders of the assembly requested the Dharma, showing that the assembly is capable of hearing and willing to hear. Now, the assembly sincerely states that they have roots and desires. The text first narrates the request for the Dharma, and then the formal gatha request. It is divided into two parts. The first four and a half verses praise the person who is capable of requesting the Dharma, and the last verse praises the Dharma for achieving benefits and requesting the Dharma. Now, let's talk about the first part, which is also divided into two parts. The first two verses praise the speaker, and the rest praise the listener. The first part is divided into two parts, the first five sentences praise the speaker's own achievement of teaching and realization, and the last three sentences praise the ability to lead others to enter. Now, let's talk about the first part, which is divided into two parts, the first four sentences praise the realization, and the last sentence praises the teaching. All the stages of practice that one has achieved are collectively called realization. The Agamas spoken by the Buddha are the eighth door of the nine kinds of teaching and realization. Now, let's talk about the first part, which is a general statement. However, there are two meanings to the general statement, one is to double as a general statement of teaching and realization, and the other is to only show the power of realization and eloquence. Relative to teaching, it is called 'above'. Here, there are three aspects to praising realization and eloquence. First, true wisdom is the foundation on which eloquence depends, which is the first sentence of the sutra, because there is no outflow, there is no defilement. Because it transcends the Hinayana, it is called 'wonderful'. Second, the nature of eloquence, which is the second sentence, which says that it is capable of distinguishing boundless Dharma meanings. Third, the fruit of eloquence, which is the following two sentences, relying on the previous foundation, being happy to speak the Dharma, so it is called fruit. One is to express profound meaning, the accomplishment of the meaning of words, which is the next sentence. The second is the smooth and excellent accomplishment of the meaning of words, which is the sentence 'proclaiming and expounding'. Two, there is a sentence praising the Agamas, saying that holding the teachings in mind, obtaining pure wisdom, without doubt, is called pure conduct. The three sentences praise the ability to lead others to enter, the first sentence is to lead others to enter the realization, saying that those who have already entered the ground, let them obtain the ten powers of the Buddha, those who have not entered the ground, let them be able to enter the ground, so it is said 'accumulate merit'. Accumulating merit is the pure mind in the sutra, and the pure mind is the first ground. Because of the accumulation of merit. The last two sentences are to lead others to enter the Agama eloquence and explain the Dharma, meaning to let them uphold the Dharma of the ten grounds.

故。說主既內具二力。外令他入。何故不說。二有二頌半嘆聽者中二。初偈嘆眾有根。后一偈半嘆眾有欲。今初由有根故堪受教證。初句有治。次二句離所治。下句結請。結請惟愿是總。惟愿有二。一求阿含。二求正證。有二妄想不堪聞教。一我二慢。以我慢故於法法師不生恭敬。以定戒為治。謂若有定則心調伏。故內無我慢。戒則善住威儀外相不彰。有二妄想不堪得證。一邪見顛倒見故。二疑念于不思議處不生信故。有二對治則能得證。一證見善思義故。即經集正。謂積集深思故。二者正心。信心歡喜故。二嘆有欲者。顯示大眾求法轉深。于中一偈喻明半偈法合。前有四喻。喻四種義門。示現正受。彼所說義。一受持謂求聞慧。初聞即受隨聞受持。如水不嚼隨得而飲。二助力。謂求思慧嚼所聞法助成智力。如食咀嚼以資身力。三遠離。謂求修慧依聞思行能去惑習。如服良藥藥行除病。上三三慧。四安樂行。謂求證智即三慧果聖所依處現法受樂行故。如蜜眾蜂所依故云貪也。后法閤中能求一向是法。所求猶通法喻。以一甘露總合四喻。甘露有四能故。一除渴。二去饑。三愈病。四安樂故。二有一偈嘆法利益請。直觀經文似當結請。今依論判故云嘆法善哉是總。所說法中善具足故。善哉有三。一所依即廣大智。說地必依

【現代漢語翻譯】因此，既然說法者（說主）內在具備兩種力量（二力：智慧和慈悲），外在又能引導他人進入佛法（外令他入），為何不說呢？接下來有兩頌半的偈頌讚嘆聽眾，分為兩部分。首先一偈讚歎大眾具有善根，后一偈半讚歎大眾具有求法之心。現在先說因為具有善根所以堪能接受教證。第一句說明具備對治煩惱的能力（有治），接下來的兩句說明遠離了所要對治的煩惱（離所治），最後一句總結並請求（結請）。總結和請求都包含在『惟愿』之中，『惟愿』包含兩層含義：一是求得阿含（Āgama，聖典），二是求得真正的證悟（正證）。有兩種妄想不能聽聞佛法：一是我見（我），二是傲慢（慢）。因為有我見和傲慢，所以對佛法和法師不能生起恭敬心。用禪定（定）和戒律（戒）來對治。如果有了禪定，內心就能調伏，因此內心沒有我慢；持守戒律，就能安住于威儀，外在行為不彰顯傲慢。有兩種妄想不能獲得證悟：一是邪見（邪見）和顛倒見（顛倒見），二是疑惑（疑念），對於不可思議之處不能生起信心。有兩種對治方法就能獲得證悟：一是通過正確的見解（證見）來善於思考佛法的意義（善思義），也就是通過積累和深入思考佛法（經集正）；二是保持正念（正心），通過信心和歡喜（信心歡喜）。接下來讚歎具有求法之心的人，顯示大眾求法的願望更加深切。其中一偈用比喻來說明，半偈用法來結合。前面有四個比喻，比喻四種義門，顯示正確地接受佛法，以及他們所說的意義。一是受持（受持），也就是求聞慧（求聞慧），初次聽聞就接受，隨著聽聞而受持，就像水不經過咀嚼就直接飲用一樣。二是助力（助力），也就是求思慧（求思慧），咀嚼所聽聞的佛法，幫助成就智慧的力量，就像咀嚼食物來滋養身體一樣。三是遠離（遠離），也就是求修慧（求修慧），依靠聽聞和思考來修行，能夠去除煩惱和習氣，就像服用良藥，藥效發揮作用去除疾病一樣。以上是三種智慧（三慧）。四是安樂行（安樂行），也就是求證智（求證智），是三種智慧的果實，是聖者所依賴之處，在當下就能感受快樂的行為，就像蜜蜂所依賴的蜜一樣，所以說是貪求。後面的法閤中，能夠尋求佛法是法，所尋求的既可以是法也可以是比喻。用一種甘露（甘露）來總括這四個比喻，甘露有四種作用：一是解除口渴，二是去除飢餓，三是治癒疾病，四是帶來安樂。第二偈讚歎佛法的利益並請求。直接看經文好像是總結和請求，現在根據論典的判斷，所以說是讚歎佛法。『善哉』是總說，所說的佛法中，善都具備。『善哉』有三種含義：一是所依賴的，也就是廣大的智慧（廣大智），說法必定依賴於...

【English Translation】 Therefore, since the speaker (Shuo Zhu) inherently possesses two powers (Er Li: wisdom and compassion), and externally can guide others into the Dharma (Wai Ling Ta Ru), why not speak of it? Next, there are two and a half verses praising the listeners, divided into two parts. The first verse praises the assembly for having good roots, and the latter one and a half verses praise the assembly for having a desire for the Dharma. Now, let's first talk about being able to receive teachings and attain realization because of having good roots. The first sentence explains the ability to counteract afflictions (You Zhi), the next two sentences explain being away from the afflictions to be counteracted (Li Suo Zhi), and the last sentence summarizes and requests (Jie Qing). The summary and request are both contained in 'May we' (Wei Yuan), which includes two meanings: first, seeking the Āgama (Āgama, scriptures), and second, seeking true enlightenment (Zheng Zheng). There are two kinds of delusions that prevent one from hearing the Dharma: first, self-view (Wo), and second, arrogance (Man). Because of self-view and arrogance, one cannot generate respect for the Dharma and the Dharma teacher. Use meditation (Ding) and precepts (Jie) to counteract them. If one has meditation, the mind can be tamed, so there is no arrogance in the heart; upholding precepts can lead to abiding in dignified conduct, and external behavior does not manifest arrogance. There are two kinds of delusions that prevent one from attaining realization: first, wrong views (Xie Jian) and inverted views (Dian Dao Jian), and second, doubt (Yi Nian), and not being able to generate faith in the inconceivable. There are two kinds of antidotes that can lead to realization: first, through correct views (Zheng Jian), being good at contemplating the meaning of the Dharma (Shan Si Yi), that is, through accumulating and deeply contemplating the Dharma (Jing Ji Zheng); and second, maintaining right mindfulness (Zheng Xin), through faith and joy (Xin Xin Huan Xi). Next, praising those who have a desire for the Dharma, showing that the assembly's desire for the Dharma is even more profound. Among them, one verse uses metaphors to explain, and half a verse uses the Dharma to combine. There are four metaphors in the front, which metaphorize the four kinds of meanings, showing the correct acceptance of the Dharma, and the meaning of what they say. First, upholding (Shou Chi), that is, seeking learning wisdom (Qiu Wen Hui), accepting it upon first hearing, and upholding it as one hears, just like drinking water directly without chewing. Second, assisting power (Zhu Li), that is, seeking thinking wisdom (Qiu Si Hui), chewing the Dharma that is heard, helping to achieve the power of wisdom, just like chewing food to nourish the body. Third, distancing (Yuan Li), that is, seeking cultivating wisdom (Qiu Xiu Hui), relying on hearing and thinking to cultivate, being able to remove afflictions and habits, just like taking good medicine, and the medicinal effect plays a role in removing diseases. The above are the three wisdoms (San Hui). Fourth, the conduct of ease and joy (An Le Xing), that is, seeking realizing wisdom (Qiu Zheng Zhi), which is the fruit of the three wisdoms, the place where the saints rely, and the behavior of experiencing happiness in the present, just like the honey that bees rely on, so it is said to be craving. In the latter Dharma combination, being able to seek the Dharma is the Dharma, and what is sought can be both the Dharma and the metaphor. Use one kind of nectar (Gan Lu) to summarize these four metaphors. Nectar has four functions: first, to relieve thirst, second, to remove hunger, third, to cure diseases, and fourth, to bring ease and joy. The second verse praises the benefits of the Dharma and requests. Looking directly at the scriptures seems to be a summary and request, but now according to the judgment of the treatises, so it is said to be praising the Dharma. 'Excellent' (Shan Zai) is a general statement, in the Dharma that is spoken, goodness is fully possessed. 'Excellent' (Shan Zai) has three meanings: first, what is relied upon, that is, vast wisdom (Guang Da Zhi), speaking the Dharma must rely on...

此慧故。二體性即第二句。正說入諸地則地地轉勝故。三者地果即后二句。謂具十力無障礙佛菩提故。行亦果行如出現品說。自下第三如來加請前雖二家四請。為顯法勝復待佛加。前來為分主伴主佛。唯明意加。今欲具于身口故復重加。又前默與威神令有加請。今加為說不與前同。若爾諸佛前已具於三業何得復加。前但是加未是請故。今以加為請並異於前。上力被下說以為加。因加勸說目之為請。加即是請故云加請。長行則以加為請。偈頌則以請為加。不以常口求請。而以雲臺發言。不以常身展敬而以光業代者。為不輕尊位故。要復請者為重法故。前加分中不加大眾。今此加者。前若即加說主。無由三止。此若不加請主。前言得佛護念便為無驗。文中通有八業二身。且分為二。先長行有二身七業。后偈頌但明請業。前中二。先此佛光照十方。后十方佛放光照。此二光互照必互相見。二段皆有二身七業。今初分二。先明光體業用。後作是事已下。正明所作。今初。先明光本。上加於下多用眉間之光。亦表將說中正之道。出清凈下。正明體用。于中文有六業。一覺業。即光名體。謂是光照菩薩身。已自覺如來力加故。覺照光用故曰焰明。二百千下。因業。能生眷屬義故。三普照下。卷舒業。舒則普照十方。卷則還入常光。

【現代漢語翻譯】現代漢語譯本因此，『二體性』（dvi-svabhāva）就是第二句的含義。正確地解釋是，進入諸地（bhumi）后，每一地都比前一地更加殊勝。第三，『地果』（bhumi-phala）就是後面的兩句經文所表達的，指的是具備十力（dasabala），沒有障礙的佛菩提（Buddha-bodhi）。『行』（caritra）也是果行（phala-caritra），如《出現品》（Avatamsaka Sutra）所說。下面第三部分是如來的加持和勸請。前面雖然有兩家（指文殊菩薩和普賢菩薩）的四次勸請，但爲了彰顯佛法的殊勝，仍然需要等待佛陀的加持。前面是爲了區分主伴，主是佛陀，只說明瞭意念上的加持。現在想要具足身口意三業的加持，所以再次進行加持。而且，前面是默許，以威神力讓菩薩們勸請，現在是加持並宣說，與前面不同。如果這樣說，諸佛前面已經具足了三業，為何還要再次加持呢？因為前面只是加持，還不是勸請。現在以加持作為勸請，這與前面不同。上面的力量加被于下面，說是加持。因為加持而勸說，稱之為勸請。加持就是勸請，所以說『加請』。長行文中以加持作為勸請，偈頌中以勸請作為加持。不用平常的口來請求，而是用雲臺（蓮花座）發言；不用平常的身體來表達敬意，而是用光明的事業來代替，是爲了不輕慢尊貴的地位。一定要再次勸請，是爲了重視佛法。前面的加持部分沒有加持大眾，現在這次加持，如果前面直接加持並宣說，就沒有三止（三次勸請）的必要了。如果這次不加持並勸請佛陀，前面所說的得到佛陀的護念就無法驗證。文中總共有八業（ashta-karma）和二身（dvi-kaya）。暫且分為兩部分。先是長行文中有二身和七業，後面偈頌只說明瞭勸請的行業。前面的長行文分為兩部分。先說明光（prabha）的本體和作用，後面『作是事已下』，正式說明所作的事情。現在先說第一部分。先說明光（prabha）的根本。上面加持于下面，多用眉間的光（urna-prabha），也表示將要宣說中正之道。『出清凈下』，正式說明光的本體和作用。其中有六業。第一是覺業（bodhi-karma），也就是光的名字和本體。說的是光照耀菩薩的身體，已經自覺到如來的力量加持的緣故。因為覺照是光的作用，所以叫做『焰明』（jvalita）。『二百千下』，是因業（hetu-karma），能夠產生眷屬的含義。『三普照下』，是卷舒業（samkoca-prasarana-karma）。舒展則普照十方，收卷則返回到常光（nitya-prabha）。

【English Translation】 English version Therefore, 'dvi-svabhāva' (two-fold nature) is the meaning of the second phrase. The correct explanation is that upon entering the bhumis (grounds), each bhumi is more excellent than the previous one. Third, 'bhumi-phala' (ground-fruit) is expressed by the following two sentences, referring to possessing the ten powers (dasabala) and unobstructed Buddha-bodhi (Buddha-enlightenment). 'Caritra' (conduct) is also phala-caritra (fruit-conduct), as described in the Avatamsaka Sutra (Flower Garland Sutra). The third part below is the Tathagata's (Thus Come One's) empowerment and entreaty. Although there were four entreaties from two families (referring to Manjushri Bodhisattva and Samantabhadra Bodhisattva) earlier, it is still necessary to wait for the Buddha's empowerment to highlight the excellence of the Dharma. The previous part was to distinguish between the host and the companions, with the Buddha as the host, only explaining the empowerment in thought. Now, wanting to fully embody the empowerment of body, speech, and mind, the empowerment is carried out again. Moreover, the previous one was tacit approval, using divine power to allow the Bodhisattvas to entreat; now, it is empowerment and proclamation, which is different from the previous one. If that is the case, the Buddhas already possessed the three karmas (tri-karma) earlier, why empower again? Because the previous one was only empowerment, not yet entreaty. Now, using empowerment as entreaty, which is different from the previous one. The power from above is bestowed upon below, which is called empowerment. Because of empowerment, there is encouragement to speak, which is called entreaty. Empowerment is entreaty, so it is called 'empowerment-entreaty'. The prose section uses empowerment as entreaty, while the verse section uses entreaty as empowerment. Not using the ordinary mouth to request, but speaking from the cloud platform (lotus seat); not using the ordinary body to express reverence, but using the activities of light to replace it, is to avoid slighting the honorable position. It is necessary to entreat again to emphasize the importance of the Dharma. The previous empowerment section did not empower the assembly; this empowerment now, if the Buddha had directly empowered and proclaimed earlier, there would be no need for the three stops (three entreaties). If the Buddha is not empowered and entreated this time, the previous statement of receiving the Buddha's protection would be unverifiable. There are a total of eight karmas (ashta-karma) and two bodies (dvi-kaya) in the text. Let's temporarily divide them into two parts. First, the prose section has two bodies and seven karmas, and the verse section only explains the karma of entreaty. The previous prose section is divided into two parts. First, explain the essence and function of the light (prabha), and later, 'Having done this, and so on', formally explain what is being done. Now, let's talk about the first part first. First, explain the root of the light (prabha). The empowerment from above to below mostly uses the light between the eyebrows (urna-prabha), which also indicates that the middle and correct path will be proclaimed. 'Emerging from purity below', formally explains the essence and function of the light. There are six karmas in it. The first is bodhi-karma (enlightenment-karma), which is the name and essence of the light. It says that the light shines on the bodies of the Bodhisattvas, and they have already consciously received the empowerment of the Tathagata's power. Because illumination is the function of light, it is called 'jvalita' (flaming). 'Two hundred thousand below' is hetu-karma (cause-karma), which means being able to generate dependents. 'Three universally illuminating below' is samkoca-prasarana-karma (contraction-expansion-karma). Expanding universally illuminates the ten directions, and contracting returns to the nitya-prabha (constant light).

今文略無卷業。若兼取下文。如日身中於空中住。義則通有。四三惡下止業。五降伏業。論經云。一切魔宮隱蔽不現。今經闕此。六又照一切下。敬業。顯現佛會令物敬故。七又照十方下。示現業。正為令眾見說聽者。皆得佛加堪說聽故。長行受身加之名偏從此立。二正顯所作即二身之一。言二身者。一流星身。往他方世界故。論不指經。古德共指卷舒敬示三業當之。以是往來光體如星流故。二如日身。謂如日處空即此所作。于上空中為臺是也。故以身業相對。應成四句。一業而非身。謂八中除三。二身而非業。即如日身。三亦身亦業即流星身。四非身非業。此經所無。即論經彼此相見。以身約有體業約有用。三則雙具。四則非正所為故。二十方佛放光照此者。正為照此。然其作業亦周十方。七業二身不殊此佛而加。又亦照此娑婆。經文以主佛普照此。不待言伴佛普照。正意為此加被相故。第二偈頌明請業中二。初偈所依望前猶屬於身。后正偈請。五偈分二。前四加請所說。后一教說分齊。前中亦二。初二偈舉法請。后二偈舉益請。前中亦二。初偈正顯作加。后偈顯加所為。今初。加於彼三字是總。此偈正為加故。其世中上亦總亦別望加於彼是別。以二種加中是具果加故。望四勝義是總。以上即勝義具四種勝。為世中

【現代漢語翻譯】現代漢語譯本今文略無卷業（指經文的卷冊和行業）。若兼取下文，如『日身中於空中住』，義則通有。四、三惡下止業（指停止三惡道的行為）。五、降伏業。論經云：『一切魔宮隱蔽不現』，今經闕此（現在的經文中缺少這一段）。六、又照一切下，敬業（指尊敬的行為）。顯現佛會令物敬故（因為顯現佛的集會能使眾生尊敬）。七、又照十方下，示現業（指示現的行為）。正為令眾見說聽者，皆得佛加堪說聽故（正是爲了讓見到、聽到佛說法的人，都能得到佛的加持，能夠說法和聽法）。長行受身加之名偏從此立（長行中接受身體加持的名稱，特別從此建立）。二、正顯所作即二身之一（真正顯示所作的就是二身之一）。言二身者（所說的二身是）：一、流星身，往他方世界故（因為前往其他世界）。論不指經（論中沒有指明是哪部經），古德共指卷舒敬示三業當之（古代的賢者共同指出，捲起、舒展、尊敬、示現這三種行為與之對應）。以是往來光體如星流故（因為這種往來的光體像流星一樣）。二、如日身，謂如日處空即此所作（就像太陽在空中一樣，就是這裡所說的所作）。于上空中為臺是也（在上面的空中形成一個臺）。故以身業相對，應成四句（所以用身和業相對，應該形成四句話）：一、業而非身，謂八中除三（有業而不是身，指八種業中除去三種）。二、身而非業，即如日身（有身而不是業，就是如日身）。三、亦身亦業，即流星身（既是身又是業，就是流星身）。四、非身非業，此經所無（既不是身也不是業，這部經中沒有）。即論經彼此相見（就是論經中彼此相見）。以身約有體，業約有用（用身來概括有形體，用業來概括有作用）。三則雙具（第三種則兩者都具備），四則非正所為故（第四種則不是主要的目的）。二十方佛放光照此者，正為照此（十方佛放光照耀這裡，正是爲了照耀這裡）。然其作業亦周十方（然而他們的行為也遍及十方）。七業二身不殊此佛而加（七種行為和二身與此佛沒有區別而加以說明）。又亦照此娑婆（又照耀此娑婆世界）。經文以主佛普照此，不待言伴佛普照（經文中以主佛普遍照耀這裡，不必說伴佛也普遍照耀）。正意為此加被相故（真正的意思是為此加持的相）。第二偈頌明請業中二（第二首偈頌說明祈請的行為，分為兩部分）：初偈所依望前猶屬於身（第一首偈頌所依據的，從前面來看仍然屬於身）。后正偈請（後面才是正式的祈請）。五偈分二（五首偈頌分為兩部分）：前四加請所說（前面四首是關於加持和祈請所說的），后一教說分齊（後面一首是教導和說明分際）。前中亦二（前面四首也分為兩部分）：初二偈舉法請（前面兩首偈頌舉出佛法來祈請），后二偈舉益請（後面兩首偈頌舉出利益來祈請）。前中亦二（前面兩首也分為兩部分）：初偈正顯作加（第一首偈頌正式顯示加持的作用），后偈顯加所為（後面一首偈頌顯示加持所要達到的目的）。今初（現在是第一首）。加於彼三字是總（『加於彼』這三個字是總括）。此偈正為加故（這首偈頌正是爲了加持的緣故）。其世中上亦總亦別望加於彼是別（其中『世中上』既是總括又是分別，相對於『加於彼』是分別）。以二種加中是具果加故（因為在兩種加持中，這是具有果報的加持）。望四勝義是總（相對於四種殊勝的意義是總括）。以上即勝義具四種勝（以上就是殊勝的意義，具備四種殊勝）。為世中（爲了世間）。

【English Translation】 English version The current text lacks volumes and categories (referring to the volumes and categories of scriptures). If we consider the following text, such as 'the sun resides in the body in the sky,' the meaning is generally understood. Fourth, 'stopping evil deeds' refers to ceasing actions that lead to the three evil realms. Fifth, 'subduing karma.' The treatise states, 'All demonic palaces are hidden and do not appear,' which is missing in the current scripture. Sixth, 'illuminating everything below' refers to the karma of reverence. Manifesting the Buddha's assembly causes beings to be respectful. Seventh, 'illuminating the ten directions below' refers to the karma of manifestation. It is precisely to enable those who see, speak, and listen to the Dharma to receive the Buddha's blessing and be capable of speaking and listening. The name of receiving the body's blessing in the prose section is specifically established from this. Second, 'directly revealing what is done is one of the two bodies.' The two bodies are: First, the 'meteor body,' because it goes to other worlds. The treatise does not specify which scripture, but ancient sages commonly point to the three karmas of rolling up, unfolding, reverence, and manifestation as corresponding to it. This is because this light body that comes and goes is like a meteor. Second, the 'sun-like body,' which means that the action of the sun being in the sky is what is being referred to here. The platform is formed in the sky above. Therefore, when the body and karma are compared, four sentences should be formed: First, karma but not body, referring to three of the eight karmas being excluded. Second, body but not karma, which is the sun-like body. Third, both body and karma, which is the meteor body. Fourth, neither body nor karma, which is not present in this scripture. This refers to seeing each other in the treatise. 'Body' refers to having a form, and 'karma' refers to having a function. The third possesses both, and the fourth is not the primary purpose. The fact that the Buddhas of the ten directions emit light to illuminate this place is precisely to illuminate this place. However, their actions also pervade the ten directions. The seven karmas and two bodies are not different from this Buddha and are added for explanation. Furthermore, it also illuminates this Saha world. The scripture states that the main Buddha universally illuminates this place, without needing to say that the companion Buddhas also universally illuminate. The true intention is to show the aspect of this blessing. The second verse explains the act of requesting, which is divided into two parts: The first verse relies on what precedes it and still belongs to the body. The latter is the formal request. The five verses are divided into two parts: The first four are about the blessings and requests that are spoken, and the last one teaches and explains the boundaries. The first four are also divided into two parts: The first two verses raise the Dharma to request, and the last two verses raise the benefits to request. The first two are also divided into two parts: The first verse directly reveals the action of blessing, and the last verse reveals the purpose of the blessing. Now, the first one. The three words 'add to them' are a summary. This verse is precisely for the sake of blessing. 'In the world above' is both a summary and a distinction, and is a distinction relative to 'add to them.' This is because among the two types of blessings, this is the blessing that has results. Relative to the four supreme meanings, it is a summary. The above is the supreme meaning, possessing four kinds of supremacy. For the world.

上故。言四勝者。亦如世王。一自在勝。所作無礙故。即經初句言佛無等者。由離二障解脫自在不染如空。十地已還皆無等故。重言等者唯與佛等。欲顯佛佛等正覺故。二力勝。即經十力能伏邪智之怨敵故。三眷屬勝。即無量勝功德及人間最勝。論經即當無量諸眾首。謂具功德堪為眾首。故云人間最勝。論云諸眾首者。佛於世間最上勝故。四種姓勝。謂家姓勝故。即釋師子法。于中又二。一釋師子是生家勝。謂應生釋姓輪王貴胄故。諸佛同加。偏語釋者以現見故。是主佛故。二法之一字是法家勝。謂非但生家勝。諸佛皆同真如法中住故。由上四義故。稱法王名世中上。上云二種加者。一具身加依法身故。謂釋師子是有法所依之身故。二具果加證佛果故。即是世中上。及別明四勝。異未成佛之色身故。今此具德之人加金剛藏。第二偈加所為者。欲令開現法藏義故。文中初句及下句。以佛威神是說所依。余文正辯所為。開勝藏一句是總。下十字是別。別嘆勝藏。有其二種。一義藏成就。二字藏成就。義藏即勝妙行。行者。諸菩薩行。所謂助道法故。妙者。真實智故。即是證道。勝者。神力勝故。是不住道。染凈無礙故云神力。如是顯示深妙勝上之義。二字藏者。即諸地廣智及分別說。謂說十地差別相故。上舉法請竟。第二

【現代漢語翻譯】現代漢語譯本上面說的。說到四種殊勝，也像世間的國王一樣。第一是自在殊勝，因為所作所為沒有阻礙。也就是經文開頭說的『佛無等』，因為遠離了兩種障礙，解脫自在，不被污染，像虛空一樣。十地以下的菩薩都不能與佛相比，所以說『無等』。重複說『等』，是爲了顯示佛與佛之間是平等的正覺。第二是力量殊勝，也就是經文中的『十力』，能夠降伏邪惡智慧的怨敵。第三是眷屬殊勝，也就是無量的殊勝功德以及人間最殊勝的。論經中說的『無量諸眾首』，是指具有功德，堪為大眾之首領。所以說是人間最殊勝的。論中說『諸眾首』，是因為佛在世間是最上殊勝的。第四是種姓殊勝，也就是家姓殊勝。也就是釋迦獅子法。其中又分為兩種。一是釋迦獅子是生家殊勝，因為應當出生在釋迦姓的輪王貴族之家。諸佛都一樣，偏說釋迦，是因為現在親眼所見，是主佛的緣故。二是法之一字是法家殊勝，因為不僅僅是生家殊勝，諸佛都住在真如法中。由於以上四種意義，所以稱法王為世間最上。上面說的兩種加持，一是具身加持，依法身之故。也就是釋迦獅子是有法所依之身。二是具果加持，證得佛果之故。也就是世間最上，以及特別說明四種殊勝，不同於未成佛的色身。現在這位具德之人，加上金剛藏。第二偈加上所為，是爲了開顯法藏的意義。文中第一句和最後一句，以佛的威神力作為說法所依。其餘的文字正是辯論所為。『開勝藏』一句是總說，下面的十字是別說。分別讚歎殊勝的寶藏。有兩種成就，一是義藏成就，二是字藏成就。義藏就是殊勝微妙的修行。修行，就是諸菩薩的修行。也就是助道之法。微妙，就是真實智慧。也就是證道。殊勝，就是神力殊勝。也就是不住于道。染凈沒有阻礙，所以說是神力。這樣顯示了深妙殊勝的意義。二是字藏，也就是諸地的廣博智慧以及分別解說。也就是解說十地的差別相。上面是舉法請問完畢，第二。

【English Translation】 English version The above is said. Speaking of the four superiorities, it is also like the kings of the world. First is the superiority of freedom, because there is no hindrance in what is done. That is, the first sentence of the sutra says 'Buddha is unequaled', because he is free from the two obstacles, liberated and free, unpolluted, like the void. Bodhisattvas below the ten grounds cannot be compared with the Buddha, so it is said 'unequaled'. Repeating 'equal' is to show that Buddhas are equal to each other in perfect enlightenment. Second is the superiority of power, which is the 'ten powers' in the sutra, which can subdue the enemies of evil wisdom. Third is the superiority of retinue, which is the immeasurable superior merits and the most superior in the human world. The 'immeasurable chiefs of the assembly' mentioned in the treatise sutra refer to those who have merits and are worthy of being the leaders of the masses. Therefore, it is said to be the most superior in the human world. The treatise says 'chiefs of the assembly' because the Buddha is the most superior in the world. Fourth is the superiority of lineage, which is the superiority of family name. That is, Shakya Simha Dharma. Among them, there are two types. First, Shakya Simha is superior in birth family, because he should be born in the Shakya family of wheel-turning king nobles. All Buddhas are the same, but Shakya is mentioned because it is now seen with one's own eyes, and it is the reason for the main Buddha. Second, the word 'Dharma' is superior in the Dharma family, because not only is the birth family superior, but all Buddhas live in the Suchness Dharma. Because of the above four meanings, the Dharma King is called the most superior in the world. The two kinds of blessings mentioned above, one is the blessing of having a body, because of relying on the Dharma body. That is, Shakya Simha is a body on which the Dharma relies. The second is the blessing of having a fruit, because of attaining Buddhahood. That is, the most superior in the world, and especially explaining the four superiorities, which are different from the physical body that has not yet become a Buddha. Now this virtuous person is added with Vajra Treasury (Vajradhātu). The second verse adds what is done, in order to reveal the meaning of the Dharma Treasury (Dharmadhātu). The first sentence and the last sentence in the text use the Buddha's power as the basis for speaking. The rest of the text is debating what is done. The sentence 'Open the superior treasury' is a general statement, and the following ten characters are separate statements. Separately praising the superior treasury. There are two kinds of achievements, one is the achievement of the meaning treasury (arthadhātu), and the other is the achievement of the word treasury (akṣaradhātu). The meaning treasury is the superior and subtle practice. Practice is the practice of all Bodhisattvas. That is, the Dharma of assisting the path. Subtle is true wisdom. That is, the attainment of the path. Superior is the superiority of divine power. That is, not dwelling on the path. Purity and impurity are unobstructed, so it is said to be divine power. In this way, the meaning of profound, subtle, and superior is revealed. Second, the word treasury is the vast wisdom and separate explanations of the various grounds. That is, explaining the differences between the ten grounds. The above is the completion of asking questions by citing the Dharma, the second.

舉益請者。顯所說法利他有三時益故。二偈分三。初半偈聞時益。若得上加。則法寶入心成聞持故。次半頌修時益。上句修時因圓。下句所修果滿。后一偈轉生時益。即具堅種人。上半順明。明有信之益。下半反顯舉無信之損。論經但有順明。偈云。雖在於大海及劫盡火中。決定信無礙必得聞此經。今經堪受即決定信義。此中大意云。若有信有機為堪受者。無問惡道善道。難處生皆得聞經。以難不障聞故言雖也。海水劫火即是轉生難處。大海即是惡道畜生趣故。故論云。龍世界長壽。亦得聞此經。偈言雖在於大海故。而言長壽者。如有經說。右脅著地未動之間。已經賢劫千佛出世。更一轉亦爾。但暫臥息尚爾。況其一生。劫火中者。即是善趣。論云。雖在色界光音天等。亦得聞此經。偈言及劫盡火中故。此即指二禪已上為長壽天難。然論無長壽之言。而前龍趣卻有長壽。且三惡為難不必長壽。恐是譯人誤。將此中長壽入於前文。然二經中文皆巧略。若具應言劫盡火起時在光音天中故。論為此釋。以火起時初禪無人。二禪不為其壞於中得聞故。等言等取三禪四禪。免水風災長壽天難。乃至無色亦皆得聞。今舉初攝后。及對水成文故云劫火。案智論等通上二界。除五凈居皆長壽難。今不取初禪者。以彼有梵王多好說法。有

【現代漢語翻譯】現代漢語譯本舉益請者，是爲了闡明所說法對他人有三種時期的利益。兩首偈頌分為三部分。前半首偈頌是聽聞時的利益。如果能得到上加持，那麼法寶就能進入內心，成就聞持。後半首偈頌是修習時的利益。上半句說修習時因地圓滿，下半句說所修的果報圓滿。最後一首偈頌是轉生時的利益，也就是具備堅固種子的人。上半部分是順著說明，說明有信心的利益。下半部分是反過來顯示，舉出沒有信心的損害。《論》中只有順著說明，偈頌說：『即使身處大海以及劫盡的火中，決定相信沒有障礙，必定能夠聽聞此經。』現在說堪能接受，就是決定信心的含義。這裡的大意是說，如果有人有信心，有根機，是堪能接受的人，無論在惡道還是善道，在艱難的地方出生，都能聽聞此經。因為困難不能夠阻礙聽聞，所以說『雖』。海水劫火就是轉生到艱難的地方。大海就是惡道畜生趣。所以《論》中說：『龍世界長壽，也能聽聞此經。』偈頌說『雖在於大海』。說到長壽，如有經說：『右脅著地未動之間，已經賢劫千佛出世，再一轉也是這樣。』只是暫時休息尚且如此，何況一生。劫火中，就是善趣。《論》中說：『即使在**光音天等，也能聽聞此經。』偈頌說『及劫盡火中』。這裡指的是二禪以上的長壽天難。然而《論》中沒有長壽的說法，而前面的龍趣卻有長壽。而且三惡道為難，不一定長壽。恐怕是翻譯的人錯誤地將這裡的長壽放入前面的文字。然而兩部經中的文字都很巧妙簡略。如果完整地說，應該說劫盡火起時在光音天中。論為此解釋，因為火起時初禪沒有人，二禪不會被它破壞，所以在其中能夠聽聞。『等』字等同於包括三禪四禪，免除水風災的長壽天難。乃至無色界也都能聽聞。現在舉出開始的，包括後面的，以及與水相對成文，所以說劫火。按照《智論》等，包括上面的二界。除了五凈居天，都是長壽難。現在不取初禪，因為那裡有梵王，喜歡說法，有。

【English Translation】 English version The reason for raising the question of benefit is to clarify that the Dharma spoken has three temporal benefits for others. The two verses are divided into three parts. The first half of the verse is the benefit of hearing. If one can receive the 'upper addition' (得上加持), then the Dharma treasure can enter the heart and become 'heard and held' (聞持). The second half of the verse is the benefit of practice. The first half of the sentence says that the cause is perfected during practice, and the second half of the sentence says that the result of the practice is fulfilled. The last verse is the benefit of rebirth, which is for those who possess firm seeds. The first half is a straightforward explanation, explaining the benefit of having faith. The second half is a reverse illustration, citing the harm of not having faith. The Treatise only has straightforward explanations, the verse says: 'Even if one is in the great ocean and the fire at the end of the kalpa, one must believe without obstruction and surely be able to hear this sutra.' Now, saying 'capable of receiving' (堪能接受) means having 'decisive faith' (決定信心). The general meaning here is that if someone has faith, has the capacity, and is capable of receiving, whether in the evil paths or the good paths, born in difficult places, they can hear this sutra. Because difficulties cannot obstruct hearing, hence the word 'even' (雖). The 'ocean of seawater' (海水) and 'fire of the kalpa' (劫火) are rebirths in difficult places. The 'great ocean' (大海) is the evil path of the animal realm. Therefore, the Treatise says: 'The dragon world (龍世界) with longevity can also hear this sutra.' The verse says 'even in the great ocean.' Speaking of longevity, as a sutra says: 'Before the right side touches the ground, a thousand Buddhas of the virtuous kalpa have already appeared, and another turn is the same.' Just a temporary rest is like this, let alone a lifetime. 'In the fire of the kalpa' (劫火中) refers to the good realms. The Treatise says: 'Even in the Abhasvara Heaven (光音天) etc., one can hear this sutra.' The verse says 'and the fire at the end of the kalpa.' This refers to the difficulty of the long-lived heavens above the Second Dhyana (二禪). However, the Treatise does not mention longevity, while the previous dragon realm does have longevity. Moreover, the three evil paths are difficult, and not necessarily long-lived. Perhaps the translator mistakenly placed the longevity here into the previous text. However, the texts in both sutras are cleverly abbreviated. If stated completely, it should say that when the fire at the end of the kalpa arises, one is in the Abhasvara Heaven. The Treatise explains this because when the fire arises, there is no one in the First Dhyana, and the Second Dhyana is not destroyed by it, so one can hear it there. The word 'etc.' includes the Third and Fourth Dhyanas, avoiding the difficulty of the long-lived heavens due to water and wind disasters. Even the Formless Realm can hear it. Now, mentioning the beginning includes the later ones, and it is in contrast to water, so it is called the 'fire of the kalpa.' According to the Mahaprajnaparamita Sastra (智論) etc., it includes the two realms above. Except for the Pure Abodes (五凈居天), all are difficulties of long life. Now, the First Dhyana is not included because there is Brahma there, who likes to preach the Dharma, and there are.

覺有觀聞法障輕。又正已燒故不說之。上順論釋。八難之中善惡二趣各舉其一。理實八難皆容得聞。又劫火之言兼佛前後。劫壞之時無佛出故。修羅地獄容在海中則兼數難矣。今經但云劫火。則正在火中亦容得聞。以眾生見燒燒處有不燒故。問若依前義。云何堪受法人復生難處。答此約乘戒緩急應成四句。一乘緩戒急。生長壽北洲不聞法要。二者乘急戒緩。生三塗中不礙聞法故。佛會中多列龍鬼等類。三者乘戒俱急。則人天聞法。四乘戒俱緩。則處三塗諸根不具又不聞法。今海水劫火是二三兩句。餘二無乘故。經論不明。即後半意勉旃學徒。愿留心法要故。涅槃云。于戒緩者不名為緩。于乘緩者乃名為緩。第二一偈教說分齊中。應說諸地者。總勸說也。說地何義。謂應說前字藏之中諸地廣智三漸次相故。次修習言即為總相。言漸次者。漸明非頓。次辯不亂。云何為三。一觀漸次。二證漸次。三修行漸次。此即十地之中。加行根本后得三智。為地地中初中后相也。勝智道者。即觀漸次。道者因也。以加行智為正證勝智之漸次。故名勝智道。謂說此十地若加行觀。若加行所依止理。能生諸地實智故。次入住展轉者。是證漸次。入者入地心。住即住地心。未轉向餘地故。展轉即出地心。地地轉所住處故。即此三心證智自為漸

【現代漢語翻譯】現代漢語譯本覺有觀聞法障輕。（覺：覺悟；觀：觀察；聞：聽聞；法障：修法的障礙）又正已燒故不說之。上順論釋。八難（八難：指阻礙修行的八種困境）之中善惡二趣各舉其一。理實八難皆容得聞。又劫火之言兼佛前後。劫壞之時無佛出故。修羅（修羅：一種神道生物，常與天神戰鬥）地獄容在海中則兼數難矣。今經但云劫火。則正在火中亦容得聞。以眾生見燒燒處有不燒故。問若依前義。云何堪受法人復生難處？答此約乘戒緩急應成四句。一乘緩戒急。生長壽北洲不聞法要。二者乘急戒緩。生三塗（三塗：地獄、餓鬼、畜生三惡道）中不礙聞法故。佛會中多列龍鬼等類。三者乘戒俱急。則人天聞法。四乘戒俱緩。則處三塗諸根不具又不聞法。今海水劫火是二三兩句。餘二無乘故。經論不明。即後半意勉旃學徒。愿留心法要故。涅槃（涅槃：佛教術語，指解脫生死輪迴的境界）云。于戒緩者不名為緩。于乘緩者乃名為緩。第二一偈教說分齊中。應說諸地者。總勸說也。說地何義？謂應說前字藏之中諸地廣智三漸次相故。次修習言即為總相。言漸次者。漸明非頓。次辯不亂。云何為三？一觀漸次。二證漸次。三修行漸次。此即十地（十地：菩薩修行過程中的十個階段）之中。加行根本后得三智。為地地中初中后相也。勝智道者。即觀漸次。道者因也。以加行智為正證勝智之漸次。故名勝智道。謂說此十地若加行觀。若加行所依止理。能生諸地實智故。次入住展轉者。是證漸次。入者入地心。住即住地心。未轉向餘地故。展轉即出地心。地地轉所住處故。即此三心證智自為漸

【English Translation】 English version 'Those who are enlightened have light obstacles to seeing, hearing, and the Dharma. Moreover, because it has already been burned, it is not discussed.' This aligns with the commentary. Among the Eight Difficulties (Eight Difficulties: eight conditions that hinder spiritual practice), one is mentioned for each of the good and evil realms. In reality, all Eight Difficulties can potentially allow for hearing the Dharma. Furthermore, the term 'kalpa fire' (kalpa fire: the fire that destroys the world at the end of a cosmic cycle) encompasses both before and after the Buddha. Because no Buddha appears during the destruction of a kalpa. Asura (Asura: a type of demigod often in conflict with the Devas) and hell beings may reside in the sea, thus encompassing several difficulties. This sutra only mentions kalpa fire. Therefore, even those directly in the fire may still be able to hear the Dharma, because beings see burning, but there are places within the burning that are not burned. Question: If we follow the previous meaning, how can those who are capable of receiving the Dharma be reborn in difficult places? Answer: This can be explained by the varying degrees of urgency regarding the vehicle (yana) and precepts (sila), resulting in four possibilities. First, the vehicle is slow, and the precepts are strict, leading to rebirth in the Northern Kurus (Uttarakuru), where the essence of the Dharma is not heard. Second, the vehicle is fast, and the precepts are lax, leading to rebirth in the three evil realms (three evil realms: hell, hungry ghost, and animal realms), which does not hinder hearing the Dharma. In the Buddha's assembly, many dragons and ghosts are listed. Third, both the vehicle and precepts are urgent, resulting in humans and gods hearing the Dharma. Fourth, both the vehicle and precepts are lax, resulting in beings in the three evil realms lacking faculties and not hearing the Dharma. The current sea water and kalpa fire represent the second and third possibilities. The other two lack the vehicle, so the sutras and commentaries do not clarify them. The latter half of the meaning encourages students to pay attention to the essence of the Dharma. The Nirvana Sutra (Nirvana Sutra: a Mahayana Buddhist scripture discussing the concept of Nirvana) states, 'Those who are lax in precepts are not truly called lax. Those who are lax in the vehicle are truly called lax.' In the second verse, regarding the divisions of teaching, one should speak of the various bhumis (bhumis: stages of the Bodhisattva path). This is a general encouragement to speak. What is the meaning of speaking of the bhumis? It means one should speak of the various bhumis within the preceding letter-treasury, with their three gradual aspects of vast wisdom. Next, the term 'cultivation' is the general aspect. The term 'gradual' means gradual understanding, not sudden. Next, distinguish without confusion. What are the three? First, the gradualness of view. Second, the gradualness of realization. Third, the gradualness of practice. This refers to the three wisdoms of preliminary practice, fundamental, and subsequent attainment within the Ten Bhumis (Ten Bhumis: the ten stages of a Bodhisattva's path). These are the initial, middle, and final aspects within each bhumi. The path of superior wisdom is the gradualness of view. 'Path' means cause. Because the wisdom of preliminary practice is the gradual means of correctly realizing superior wisdom, it is called the path of superior wisdom. It means that speaking of these Ten Bhumis, whether it is the view of preliminary practice or the principle on which preliminary practice relies, can generate the actual wisdom of the various bhumis. Next, 'entering, abiding, and transitioning' is the gradualness of realization. 'Entering' means entering the mind of the bhumi. 'Abiding' means abiding in the mind of the bhumi, not yet turning to another bhumi. 'Transitioning' means exiting the mind of the bhumi, transitioning to the place where each bhumi abides. These three minds themselves are the gradualness of realization.

次。第三句即修行漸次。以後得智要由證真修行。方能了俗故。名修行漸次。言法智者。正辯后得智體緣法別。故名為法智。此智從二境生。一由證真故。云從行生故。論云。行者入住展轉成就故。二外能了俗故。云從境界生故。論云境界者。此行種種異境界故。謂以正證之行。行於俗境是后得也。利益眾生一句。結說之益。亦是后得智境。問地地正證者。如初地中正智親證真如。則后九地中不應更證以如無二無異故。古德釋云。如雖一味。約智明昧有十親證。此亦順理故。唯識論云。雖真如性實無差別。而隨勝德假立十種。此約所證德異故。有十地親證。又云。雖初地中已達一切。而能證行猶未圓滿。為令圓滿。後後建立此。則亦約能證明昧意也。若唯取所證德異。則初地未全證如。亦未能全通如無異難。如人觀空小時不遠大則漸增。空雖無差眼有明昧。自下第三許說分齊。謂所說不過義說二大。是地分齊。于中二。先敘說儀意。后正顯偈辭。今初。觀察十方是敘說儀。論云。示無我慢無偏心故。觀十方佛將欲承力。故無我慢。觀十方機擬將普被故。無偏心故。上下文皆云承佛神力普觀十方也。亦可普觀物機不慢旁人。普觀諸佛不偏一佛。欲令大眾增凈信者。是敘說意。謂眾先有信深渴所聞。今更示說正地二大增益

【現代漢語翻譯】現代漢語譯本：次。第三句是關於修行的漸進次第。證得后得智必須通過真實的修行，才能瞭解世俗，所以稱為修行漸次。所說的法智，正是辨別后得智的本體，以及它所緣的法有所不同，所以稱為法智。這種智慧從兩個方面產生：一是由於證得了真如，所以說『從行生』。如《瑜伽師地論》所說：『行者入住展轉成就』。二是向外能夠了解世俗，所以說『從境界生』。如《瑜伽師地論》所說：『境界者，此行種種異境界故』。意思是說，以真正證悟之行，行於世俗之境，這就是后得智。『利益眾生』一句，總結說明了后得智的利益，也是后得智所觀照的境界。有人問，各個地位的正證，比如在初地中，正智親證真如，那麼在後面的九個地中，不應該再證真如了，因為真如沒有二，沒有差異。古代的德行高尚之人解釋說，真如雖然只有一個味道，但從智慧的明昧來說，有十種親證。這種說法也合乎道理。如《唯識論》所說：『雖然真如的性質實際上沒有差別，但隨著殊勝的功德，假立十種。』這是從所證得的功德不同來說，有十地的親證。又說：『雖然在初地中已經通達一切，但能證的修行還沒有圓滿，爲了使它圓滿，在後面逐步建立。』這也是從能證的明昧來說的。如果只取所證得的功德不同，那麼初地沒有完全證得真如，也不能完全通達真如沒有差異的難題。就像人觀察天空，小時候不遠大，然後逐漸增加。天空雖然沒有差別，但眼睛有明昧。下面第三部分是關於許說分齊，也就是所說的內容不超過義說二大，這是地的分齊。其中分為兩部分：先敘述說的儀軌和意圖，然後正式顯現偈頌的辭句。現在先說第一部分，『觀察十方』是敘述說的儀軌。《瑜伽師地論》說：『表示沒有我慢，沒有偏心。』觀察十方佛，將要承受佛的力量，所以沒有我慢。觀察十方眾生的根機，打算普遍施予利益，所以沒有偏心。上下文都說承受佛的神力，普遍觀察十方。也可以普遍觀察眾生的根機，不輕慢旁人，普遍觀察諸佛，不偏向某一尊佛。『欲令大眾增凈信者』，是敘述說的意圖。意思是說，大眾先前已經有信心，深深渴望聽到佛法，現在進一步展示正地二大，增加他們的利益。

【English Translation】 English version: The third sentence concerns the gradual stages of practice. The subsequent wisdom gained after attainment requires genuine practice to understand the mundane, hence it's called the gradual stages of practice. 'Dharma Wisdom' precisely distinguishes the nature of the wisdom gained after attainment and the differences in the dharmas it perceives, hence it's called Dharma Wisdom. This wisdom arises from two sources: first, from the attainment of Suchness (Tathata), hence it's said 'arising from practice.' As the Yogacarabhumi-sastra states: 'The practitioner enters, dwells, and gradually accomplishes.' Second, externally, it can understand the mundane, hence it's said 'arising from the realm of objects.' As the Yogacarabhumi-sastra states: 'The realm of objects refers to the various different realms of objects of this practice.' This means that with the practice of genuine realization, one acts in the mundane realm, which is the wisdom gained after attainment. The phrase 'benefiting sentient beings' concludes by explaining the benefits of the wisdom gained after attainment, and it is also the realm contemplated by this wisdom. Someone asks, regarding the correct realization at each stage, such as in the first Bhumi where correct wisdom directly realizes Suchness, then in the subsequent nine Bhumis, one should not realize Suchness again, because Suchness is without duality and without difference. Ancient virtuous ones explain that although Suchness has only one flavor, in terms of the clarity and obscurity of wisdom, there are ten kinds of direct realization. This explanation is also reasonable. As the Vijnaptimatrata-siddhi-sastra states: 'Although the nature of Suchness is actually without difference, ten kinds are provisionally established according to the superior virtues.' This is from the perspective of the different virtues attained, hence there are direct realizations in the ten Bhumis. It also says: 'Although in the first Bhumi one has already understood everything, the practice of realization is still not complete. In order to make it complete, it is gradually established later.' This is also from the perspective of the clarity and obscurity of the ability to realize. If only the differences in the virtues attained are considered, then the first Bhumi has not fully realized Suchness, and also cannot fully understand the difficulty that Suchness has no difference. It's like a person observing the sky, not far and wide when young, and then gradually increasing. Although the sky has no difference, the eyes have clarity and obscurity. The third part below concerns the limits of what is permitted to be said, that is, what is said does not exceed the two great aspects of meaning and speech, which is the limit of the Bhumis. Among them, it is divided into two parts: first, narrating the etiquette and intention of speaking, and then formally revealing the words of the verses. Now, first, 'observing the ten directions' is narrating the etiquette of speaking. The Yogacarabhumi-sastra says: 'It indicates no arrogance and no partiality.' Observing the Buddhas of the ten directions, intending to receive the power of the Buddhas, hence there is no arrogance. Observing the faculties of sentient beings in the ten directions, intending to universally bestow benefits, hence there is no partiality. The context all says receiving the divine power of the Buddhas and universally observing the ten directions. One can also universally observe the faculties of sentient beings, not belittling others, and universally observe the Buddhas, not being partial to one Buddha. 'Wishing to increase the pure faith of the masses' is narrating the intention of speaking. It means that the masses previously have faith and deeply desire to hear the Dharma, and now further demonstrating the two great aspects of the correct Bhumi increases their benefits.

聞者。堪受正義。不如言取名增凈信。若準論經更有增喜。彼經云。欲令大眾重增踴悅生正信故。以踴悅即是凈信故。今略無故。論云踴悅者。心清不濁故。由信以心凈為性。則稱理而悅。以前說主違請中已令眾喜故。今云增如何得此踴悅。論云踴悅有二種。一義大踴悅。為得義故。二說大踴悅。因此說大能得義故。義名所以深廣稱大。即是當法受名。說名詮表。因於此說得彼義故。依所得義故名為大。大之說故依他受稱。聞於二大皆踴悅者。因詮得旨湛凈無疑。法喜內充故增踴悅。大意如此。然二大體相古說不同。遠公云。此地經中宗要有四。一是言教。二是所說教道之行。三是所顯證道之行。四是證道所表地法。就此四中初二為說大。以行依言成。言依行發故合為說。后二合為義大。以證依法成法由證顯。故合為義。賢首釋云。此經宗要有六。一所依果海如太虛空。二地智所證十重法界。如空中所畫之處。三根本智慧證法界。如能依畫相。四諸地后得隨事起行悲智不住。五諸地加行所起行解。為趣地方便。六寄法顯成諸地差別。如第二地中十善為正。三地禪支等。於此六中前三合為義大。后三合為說大。然其後解不取能詮者。意云。如偈中七偈亦明義大。豈無能詮。正應用所以甚深故。名之為義。可寄言說故稱為

【現代漢語翻譯】現代漢語譯本：聽聞佛法的人，能夠接受正義，不如說通過言語來獲取，從而增加清凈的信心。如果按照論典和經文的說法，還會有增加喜悅的效果。那部經中說：『爲了讓大眾更加踴躍歡喜，生起真正的信心。』因為踴躍歡喜就是清凈的信心。現在略去（增加喜悅）的原因。論典中說，踴躍歡喜，是因為內心清凈沒有污濁。由於信心以內心清凈為特性，所以符合道理而感到喜悅。之前說的主違背請求中已經讓大眾歡喜，現在說增加，如何得到這種踴躍歡喜呢？論典中說，踴躍歡喜有兩種：一是義大踴躍，爲了獲得義理的緣故；二是說大踴躍，因為通過說法能夠獲得義理的緣故。義，是指意義深廣，所以稱為『大』，也就是當法所受的名。說，是指詮釋表達。因為通過這種說法，能夠獲得那個義理的緣故。依靠所獲得的義理，所以稱為『大』。因為『大』的說法，所以依靠他（義）來接受稱謂。聽聞到這兩種『大』都感到踴躍歡喜的人，因為通過詮釋而領悟宗旨，內心清澈純凈沒有疑惑，法喜充滿內心，所以增加踴躍歡喜。大概意思就是這樣。然而這兩種『大』的體相，古人的說法不同。遠公（慧遠大師）說，此地經中的宗旨要點有四個：一是言教；二是所說教導的修行；三是所顯現的證道之行；四是證道所體現的地法。在這四個中，前兩個是說大，因為修行依靠言語成就，言語依靠修行而生髮，所以合為『說』。后兩個合為義大，因為證悟依靠法成就，法由證悟顯現，所以合為『義』。賢首（法藏大師）解釋說，這部經的宗旨要點有六個：一是所依的果海，如同太虛空；二是地智所證的十重法界，如同空中所畫之處；三是根本智慧證悟法界，如同能夠依靠的畫相；四是諸地后得隨事而起行，悲智不住；五是諸地加行所起行解，爲了趣向地方便；六是寄託法來顯現成就諸地的差別，如同第二地中十善為正，第三地禪支等。在這六個中，前三個合為義大，后三個合為說大。然而他後來的解釋不取能詮釋的言語，意思是說，如同偈頌中的七偈也闡明義大，難道沒有能詮釋的言語嗎？正是因為應用所以非常深奧的緣故，稱之為義。可以寄託言語來說明，所以稱為『說』。

【English Translation】 English version: The listener, capable of receiving the correct meaning, is better than saying to obtain through words, thereby increasing pure faith (prasāda). According to treatises (śāstra) and sutras, there is also an effect of increasing joy (prīti). That sutra says: 'To make the masses more enthusiastically joyful and generate true faith.' Because enthusiastic joy is pure faith. The reason for omitting (increasing joy) now. The treatise says that enthusiastic joy is because the mind is pure and without turbidity. Since faith has the characteristic of mental purity, it is joyful in accordance with reason. It was previously said that the master violated the request and already made the masses happy. Now it is said to increase, how can this enthusiastic joy be obtained? The treatise says that there are two kinds of enthusiastic joy: one is the joy of great meaning (artha-mahā), for the sake of obtaining meaning; the other is the joy of great speech (vacana-mahā), because through speech, meaning can be obtained. Meaning refers to the profound and vast meaning, so it is called 'great,' which is the name received by the dharma. Speech refers to interpretation and expression. Because through this speech, that meaning can be obtained. Relying on the meaning obtained, it is called 'great.' Because of the 'great' speech, it relies on it (meaning) to receive the title. Those who hear both of these 'greats' and feel enthusiastically joyful, because they understand the purpose through interpretation, their hearts are clear and pure without doubt, and the joy of dharma fills their hearts, so they increase enthusiastic joy. The general meaning is like this. However, the substance and appearance of these two 'greats' are different in ancient sayings. Master Yuan (Huiyuan) said that there are four main points in this land sutra: first, verbal teachings (āgama); second, the practice of the teachings taught; third, the practice of the path of enlightenment manifested; and fourth, the land dharma manifested by the path of enlightenment. Among these four, the first two are great speech, because practice is accomplished through words, and words arise from practice, so they are combined as 'speech.' The latter two are combined as great meaning, because enlightenment is accomplished through dharma, and dharma is manifested by enlightenment, so they are combined as 'meaning.' Master Xianshou (Fazang) explained that there are six main points in this sutra: first, the fruit ocean (phala-samudra) on which it relies, like the empty space; second, the ten realms of dharma (dharma-dhātu) realized by the land wisdom (bhūmi-jñāna), like the places painted in the air; third, the fundamental wisdom (mūla-jñāna) that can realize the dharma realm, like the image that can be relied upon; fourth, the subsequent wisdom (pṛṣṭhalabdha-jñāna) of the lands arises according to events, compassion and wisdom do not abide; fifth, the practice and understanding arising from the preliminary practice (prayoga) of the lands, for the convenience of approaching the land; sixth, entrusting the dharma to manifest the differences of the lands, such as the ten virtues (daśa-kuśala) being correct in the second land, and the meditation limbs (dhyāna-aṅga) in the third land, etc. Among these six, the first three are combined as great meaning, and the latter three are combined as great speech. However, his later explanation does not take the words that can interpret, meaning that, like the seven verses in the gatha also clarify the great meaning, is there no speech that can interpret? It is precisely because the application is very profound, it is called meaning. It can be entrusted to words to explain, so it is called 'speech.'

說。且依后解。古德因此復辯可說不可說義。然下論自明因果二分說不說義。非無眉目故今敘之於中先就義大。次約說大。后辯雙融義中有三。一約果海可以總標舉。令人知有。名為可說。不可指斥示人名不可說。二約證處。既此所證離相離名。還云此法不可說聞。以此遣言之言當彼法。故名為可說。有言斯遣名不可說。三約本智。謂以遮詮易解故名可說。直詮不逮故不可說。攝論云。無分別智離五相故。謂睡眠昏醉等。以直詮不到故。約遮詮以示彼法二就說大中亦三。一約后得智。隨事行相可以言辭分別。是則可說。是出世間故不可說。二約加行智。謂是意言觀故是則可說。觀中行相言不至。故名不可說。又諸法自相皆不可說。諸法共相皆是可說。此通一切法。三約所寄法。可以寄此表示令人解十地故名為可說。不可以此即為十地。名不可說。三約雙融中。此上六中各說即是無說。無說即說。無二俱融準思可知。又果海離緣故不可說。所證就緣是則可說。二所證非修故不可說。能證修起是則可說。三正證離相故不可說。后得帶相是則可說。四后得無分別故不可說。加行有意言。是則可說。五加行觀無分別故。不可說。寄法表地是則可說。此上不可說。皆各不異於可說。以真理普遍故。可說不異不可說以緣修無性故。

【現代漢語翻譯】現代漢語譯本：說。且依照後面的解釋。古代的德行高尚之人因此又辨析了可說和不可說的含義。然而下面的論述會自行闡明因果二分的可說和不可說之義，並非沒有條理，所以現在在這裡敘述它。首先就意義的廣大而言，其次就言說的廣大而言，最後辨析二者的雙重融合。意義的廣大中有三點：一，就果海（Buddha-land，佛的國土）而言，可以總括地標舉出來，使人知道有這麼個東西，這叫做可說；不能直接指點給人看，這叫做不可說。二，就證悟的境界而言，既然這所證悟的境界是遠離一切相和名的，還說這個法是不可說聞的。用這遣除言說的言語來指代那個法，所以叫做可說；有了言語的遣除，就叫做不可說。三，就本智（original wisdom，根本智慧）而言，用遮詮（apoha，否定式描述）容易理解，所以叫做可說；用直詮（affirmative description，肯定式描述）不能達到，所以叫做不可說。《攝大乘論》（Mahāyānasaṃgraha，大乘論典）中說，無分別智（non-discriminating wisdom，沒有分別的智慧）遠離五種相，即睡眠、昏沉、醉酒等，因為直詮不能達到。用遮詮來顯示那個法。二，就言說的廣大而言，也有三點：一，就后得智（wisdom attained after enlightenment，證悟后獲得的智慧）而言，隨著事物的行相可以用言辭來分別，這就是可說；因為是出世間的，所以是不可說。二，就加行智（wisdom of practice，修習的智慧）而言，是意念的觀察，所以是可說；觀察中的行相言語不能完全表達，所以叫做不可說。另外，諸法的自相（own-nature，自身本性）都是不可說的，諸法的共相（common-nature，共同性質）都是可說的。這適用於一切法。三，就所寄託的法而言，可以寄託於此來表示，使人理解十地（ten stages of Bodhisattva path，菩薩修行的十個階段），所以叫做可說；不能把這個就當做十地本身，叫做不可說。三，就雙重融合而言，以上六種情況中，每一種都是說即是無說，無說即是說，二者沒有差別，融合在一起，可以參照思考理解。另外，果海遠離因緣，所以不可說；所證悟的境界就因緣而言，就是可說。二，所證悟的境界不是修來的，所以不可說；能證悟的修習生起，就是可說。三，正證（direct realization，直接證悟）遠離一切相，所以不可說；后得智帶有相，就是可說。四，后得智沒有分別，所以不可說；加行智有意念，就是可說。五，加行智的觀照沒有分別，所以不可說；寄託法來表示十地，就是可說。以上這些不可說，都各自不異於可說，因為真理是普遍存在的。可說不異於不可說，因為因緣修習沒有自性。

【English Translation】 English version: It is said. And according to the later explanation. The ancient virtuous ones further debated the meaning of what can be said and what cannot be said. However, the following discussion will clarify the meaning of what can and cannot be said in terms of cause and effect, and it is not without order, so it is now described here. First, in terms of the greatness of meaning; second, in terms of the greatness of speech; and finally, the dual integration is debated. There are three aspects to the greatness of meaning: first, in terms of the Buddha-land (果海), it can be generally pointed out to let people know that it exists, which is called 'speakable'; it cannot be directly pointed out to show people, which is called 'unspeakable'. Second, in terms of the state of realization, since what is realized is apart from all forms and names, it is still said that this Dharma is 'unspeakable'. Using the words that dispel speech to refer to that Dharma, it is called 'speakable'; having the dispelling of words is called 'unspeakable'. Third, in terms of original wisdom (本智), it is easy to understand by apoha (遮詮), so it is called 'speakable'; affirmative description (直詮) cannot reach it, so it is called 'unspeakable'. The Mahāyānasaṃgraha (攝大乘論) says that non-discriminating wisdom (無分別智) is apart from the five characteristics, namely sleep, drowsiness, intoxication, etc., because affirmative description cannot reach it. Use apoha to show that Dharma. Second, in terms of the greatness of speech, there are also three aspects: first, in terms of wisdom attained after enlightenment (后得智), the characteristics of things can be distinguished by words, which is 'speakable'; because it is transcendental, it is 'unspeakable'. Second, in terms of wisdom of practice (加行智), it is the observation of thought, so it is 'speakable'; the characteristics in observation cannot be fully expressed by words, so it is called 'unspeakable'. In addition, the own-nature (自相) of all dharmas is 'unspeakable', and the common-nature (共相) of all dharmas is 'speakable'. This applies to all dharmas. Third, in terms of the Dharma that is entrusted, it can be entrusted to this to express, so that people can understand the ten stages of Bodhisattva path (十地), so it is called 'speakable'; it cannot be taken as the ten stages themselves, so it is called 'unspeakable'. Third, in terms of dual integration, in the above six cases, each one is that speaking is non-speaking, and non-speaking is speaking. The two are not different and are integrated together, which can be understood by referring to and thinking about it. In addition, the Buddha-land is far from conditions, so it is 'unspeakable'; the state of realization is 'speakable' in terms of conditions. Second, the state of realization is not cultivated, so it is 'unspeakable'; the cultivation that can realize arises, so it is 'speakable'. Third, direct realization (正證) is apart from all forms, so it is 'unspeakable'; wisdom attained after enlightenment carries forms, so it is 'speakable'. Fourth, wisdom attained after enlightenment has no discrimination, so it is 'unspeakable'; wisdom of practice has intention, so it is 'speakable'. Fifth, the contemplation of wisdom of practice has no discrimination, so it is 'unspeakable'; entrusting the Dharma to represent the ten stages is 'speakable'. All of the above 'unspeakable' are not different from 'speakable', because truth is universal. 'Speakable' is not different from 'unspeakable', because conditioned cultivation has no self-nature.

是故下文雖說一分。義亦不少。故論。云如實滿足攝取故。意在於此。涅槃亦云生生等皆不可說。有因緣故亦可得說故。說不說不可局執。余至下明。上來敘意竟。

大方廣佛華嚴經疏卷第三十二大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十三

唐清涼山大華嚴寺沙門澄觀撰

第二正顯偈詞。有十二偈。大分為二。前七顯義大。后五明說大。今初分四。初四偈總顯地智微妙。二有一偈類地行微。三有一頌寄對。彰微。四有一頌喻顯地微。今初分二。初二總顯地獄。后二別顯微相。今初。正顯地智微妙之相。故論云。此偈依何義說依智地故。依者據也。云何知依智地。上來本分請分皆依智地。后說分中亦說智地。即今此中第六偈。云智起佛境界亦依智地。明知此顯地智微妙。非別明佛果。于中論經但有六句。初二句即此初偈。彼云微難知聖道非分別離念言微妙者。二偈總相。即前地智超言念故。余皆是別。別中初句是微體。余皆是微所以。于中難可知。總顯所以。下六句別顯所以。論云。云何微。偈言難知聖道故。此即雙指。謂聖道是體難知故微也。故凈名云。微妙是菩提諸法難知故。云何難知。此有二義。一說時難知。口欲辯而辭喪故。二證

【現代漢語翻譯】現代漢語譯本因此，即使下文只說一分，其意義也並不少。所以，《論》中說『如實滿足攝取故』，意圖就在於此。《涅槃經》也說，『生生等等皆不可說，有因緣故亦可得說』，所以說與不說不可侷限於執著。其餘的到下文再闡明。以上是敘述意旨完畢。

《大方廣佛華嚴經疏》卷第三十二大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第三十三

唐清涼山大華嚴寺沙門澄觀撰

第二部分，正式闡釋偈頌的詞句。共有十二個偈頌，大致分為兩部分。前七個偈頌闡釋意義的廣大，后五個偈頌闡釋說法的廣大。現在先從第一部分開始，分為四個小部分。最初的四個偈頌總括地顯示地智的微妙，第二個部分有一個偈頌比擬地行之微，第三個部分有一首頌通過對比來彰顯微妙，第四個部分有一首頌用比喻來顯示地智的微妙。現在先從第一部分開始，分為兩個小部分。最初的兩個偈頌總括地顯示地智，後面的兩個偈頌分別顯示地智的微細相狀。現在先從最初的部分開始，正式顯示地智微妙的相狀。所以，《論》中說：『此偈依何義說？依智地故。』這裡的『依』是依據的意思。如何知道是依據智地呢？因為前面的本分和請分都是依據智地，後面的說分中也說了智地，也就是現在這裡的第六個偈頌，說『智起佛境界亦依智地』，明確地表明這是顯示地智的微妙，而不是分別闡明佛果。其中，《論》和《經》中只有六句，最初的兩句就是這裡的第一個偈頌。那裡說『微難知聖道非分別離念言微妙者』，這兩個偈頌是總相，也就是前面說的地智超越言語和念頭。其餘的都是分別闡述。在分別闡述中，第一句是微妙的本體，其餘的都是微妙的原因。其中，『難可知』是總括地顯示原因，下面的六句分別顯示原因。《論》中說：『云何微？偈言難知聖道故。』這就是雙重指代，意思是聖道是本體，因為難以知曉所以才微妙。所以，《凈名經》說：『微妙是菩提，諸法難知故。』為什麼難以知曉呢？這裡有兩種含義。一是說的時候難以知曉，因為口想要辯解卻詞窮；二是證

【English Translation】 English version Therefore, even if the following text only speaks of one part, its meaning is not diminished. Thus, the Treatise says, 'Because it truly fulfills and encompasses,' the intention lies therein. The Nirvana Sutra also says, 'Birth after birth, etc., are all unspeakable, yet they can be spoken of due to causes and conditions.' Therefore, speaking or not speaking should not be rigidly adhered to. The rest will be clarified below. The above concludes the narration of the intent.

Commentary on the Avatamsaka Sutra, Volume 32 Taisho Tripitaka, Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

Commentary on the Avatamsaka Sutra, Volume 33

Composed by the Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang during the Tang Dynasty

The second part is the formal explanation of the verses. There are twelve verses in total, broadly divided into two parts. The first seven verses explain the greatness of the meaning, and the last five verses explain the greatness of the teaching. Now, starting with the first part, it is divided into four smaller parts. The first four verses generally reveal the subtlety of the wisdom of the ground (bhumi-jnana), the second part has one verse that likens the subtlety of the practice of the ground, the third part has one verse that highlights the subtlety through contrast, and the fourth part has one verse that reveals the subtlety of the ground through metaphor. Now, starting with the first part, it is divided into two smaller parts. The first two verses generally reveal the wisdom of the ground, and the last two verses separately reveal the subtle characteristics of the ground. Now, starting with the first part, formally revealing the subtle characteristics of the wisdom of the ground. Therefore, the Treatise says, 'According to what meaning is this verse spoken? It is based on the wisdom ground.' Here, 'based on' means according to. How do we know it is based on the wisdom ground? Because the preceding original section and request section are both based on the wisdom ground, and the following explanation section also speaks of the wisdom ground, which is the sixth verse here, saying, 'Wisdom arises from the Buddha's realm, also based on the wisdom ground,' clearly indicating that this reveals the subtlety of the wisdom of the ground, rather than separately explaining the fruit of Buddhahood. Among them, the Treatise and the Sutra only have six sentences, the first two sentences being the first verse here. It says, 'Subtle, difficult to know, the holy path is non-discriminating, beyond thought and speech, is subtle.' These two verses are the general characteristics, which is the previously mentioned wisdom of the ground that transcends words and thoughts. The rest are separate explanations. In the separate explanations, the first sentence is the substance of subtlety, and the rest are the reasons for subtlety. Among them, 'difficult to know' generally reveals the reason, and the following six sentences separately reveal the reason. The Treatise says, 'What is subtle? The verse says, 'Difficult to know is the holy path.'' This is a double reference, meaning the holy path is the substance, and because it is difficult to know, it is subtle. Therefore, the Vimalakirti Sutra says, 'Subtlety is Bodhi, because all dharmas are difficult to know.' Why is it difficult to know? There are two meanings here. One is that it is difficult to know when speaking, because the mouth wants to argue but is at a loss for words; the other is to realize

時難知。心將緣而慮息故。上大仙道是所證說。大仙是佛故。言微妙道者。是因修行證智之因。得大仙果故。六句別顯微所以中。初句即說時難知。言非念者。非有念慮分別心者之境界故。何以非是念慮境耶。以此地智自體無念故。故云離諸念也。由上二義。如是聖道名為甚微。下之五句明證時甚微。于中復有總別。初句為總。求欲證見難證得故。以無見無得方能證故。下四句別有四甚微。第一觀行。第二依止。第三清凈。第四功德。初句即功德甚微。不生者。契理出世故。不滅者。非一往滅。不捨利益眾生事故。即無住涅槃。寂用無礙功德。次句即清凈甚微。性離煩惱非先有染。后時離故名為性凈。如此則無不離時故恒寂然。即性凈涅槃。言離垢者。即觀行甚微。謂觀智中離無明垢故。不同世間八禪。為無明雜故。聰慧人下。即依止甚微。聰慧人者。登地已上有智之者。彼人之智慧行地智。何智慧行。若就總就實。唯一實智見一實諦故。若就別兼權則通三智。一加行智增上善勝解故。二根本智增上善寂滅故。謂滅諸惑證寂理故。三后得智。隨聞明瞭故。云何行處。此之地智是彼證智。自證知故。依彼地智說證智生。故說為行。非正證時有能所行也。上四微中功德異小觀行異凡。依止清凈揀異外道。自尊之者。以智斷

異故。前清凈微是斷德。不同彼有見惑及滅心想。為清凈故。依止即是智德。不同彼以六行而伏惑故。上依增勝。若通說者並異凡小。第二兩頌別顯微相。故論云。此甚微智復有何相。此徴體相也。是智有二相。初二句明同相。智體空寂故。后六句不同相。智位差別故。今初同中。上句總下句別。總中此是誰相彼智相故。故言自體。此智自體以何為相。謂本空寂。何以言同。此即性凈涅槃。上同諸佛下。同眾生一切眾生皆有此故。橫同諸法諸法如故。此如即是自體空故。一切皆以空為自性。智性色性本無差故。一切皆有安樂性故。下句別者。論經加一有字。云有不二不盡。釋云。此智空寂其相云何。謂離三種空攝是真空相。三種空者。即地前空亂意菩薩。一疑空滅色取斷滅空。此失空如來藏。則損減也。二疑空異色取色外空。三疑空是物取空為有。今云有者。即初離謗攝。不謂斷滅如兔角故。言不二者。即離異攝。不謂異此空智更有異空。言不盡者。離盡滅攝。不謂有彼此自體彼此轉滅故。此明非滅有體之智。成有體之空。亦非空有物可轉滅也。離此三空。即見自性本空空如來藏。今闕有字如何會通。此有二意。一以不盡攝之。謂有體故不盡。無則異於斷滅。若無可盡滅則非有物。義如前說。二者西域之經自有二本故

【現代漢語翻譯】現代漢語譯本：『異故。前清凈微是斷德（duande，斷除煩惱的功德）。不同於那些認為有見惑（jianhuo，錯誤的見解）以及滅心想（miexinxiang，斷滅思想）的人，爲了清凈的緣故。依止（yizhi，依靠）即是智德（zhiede，智慧的功德）。不同於那些用六行觀（liuxingguan，佛教的六種修行方法）來降伏煩惱的人，上依（shangyi，更高的依靠）更加殊勝。如果通俗地說，這些都不同於凡夫和小乘修行者。第二兩頌分別顯示了微妙的相狀。所以論中說：『這種甚深的智慧還有什麼相狀呢？』這是在詢問它的體相。這種智慧有兩種相狀。最初兩句說明了共同的相狀，因為智慧的本體是空寂的。後面六句說明了不同的相狀，因為智慧的位次有差別。現在先說共同的相狀，上面一句是總說，下面一句是別說。總說中，『此是誰相？彼智相故。』所以說『自體』。這種智慧的自體以什麼為相呢？就是本來空寂。為什麼說相同呢？這就是性凈涅槃（xingjingniepan，自性清凈的涅槃），上面與諸佛相同，下面與眾生相同，一切眾生都具有這種自性。橫向與諸法相同，諸法如如不動。這個『如』就是自體空。一切都以空為自性，智慧的自性與色的自性本來沒有差別，一切都具有安樂的自性。下面一句是別說，論和經中都加了一個『有』字，說『有不二不盡』。解釋說：『這種智慧空寂，它的相狀是什麼呢？』就是遠離三種空所攝持，是真空相（zhenkongxiang，真實的空性）。三種空就是指地前空亂意菩薩（diqiankongluanyipusa，指證悟之前心識散亂的菩薩）。一是懷疑空滅色，取斷滅空（duanmie kong，認為空是斷滅），這喪失了空如來藏（kongrulaizang，空性的如來藏），就是損減。二是懷疑空異色，取色外空（sewaikong，認為空在色法之外）。三是懷疑空是物，取空為有。現在說『有』，就是最初遠離誹謗所攝持，不認為是斷滅，像兔角一樣。說『不二』，就是遠離差異所攝持，不認為除了這種空智之外還有其他的空。說『不盡』，就是遠離盡滅所攝持，不認為有彼此自體彼此轉滅。』這說明了不是滅盡的有體之智，成就了有體之空，也不是空有之物可以轉滅。遠離這三種空，就能見到自性本空空如來藏。現在缺少『有』字，如何會通呢？這裡有兩種解釋。一是用『不盡』來包含它，因為有體所以不盡，沒有『有』就不同於斷滅。如果沒有可以盡滅的東西，那就不是『有』，意義如前面所說。二是西域的經典本身就有兩種版本。』

【English Translation】 English version: 『The difference lies in this. The preceding purity and subtlety is the virtue of cessation (duande, the merit of ceasing afflictions). It differs from those who hold views of perceptual delusion (jianhuo, erroneous views) and the thought of annihilation (miexinxiang, annihilationist thought), for the sake of purity. Reliance (yizhi, dependence) is the virtue of wisdom (zhiede, the merit of wisdom). It differs from those who subdue afflictions through the six practices (liuxingguan, six practices in Buddhism), as the higher reliance (shangyi, higher dependence) is more supreme. Generally speaking, these differ from ordinary beings and practitioners of the Lesser Vehicle. The second two verses separately reveal the subtle characteristics. Therefore, the treatise says: 『What characteristics does this profound wisdom have?』 This inquires about its substance and characteristics. This wisdom has two characteristics. The first two lines explain the common characteristic, because the essence of wisdom is empty and tranquil. The latter six lines explain the different characteristics, because the positions of wisdom differ. Now, first, regarding the common characteristic, the upper line is general, and the lower line is specific. In the general statement, 『Whose characteristic is this? It is the characteristic of that wisdom.』 Therefore, it is said 『self-essence.』 What is the characteristic of this wisdom's self-essence? It is fundamentally empty and tranquil. Why is it said to be the same? This is the self-nature pure Nirvana (xingjingniepan, self-nature pure Nirvana), the same above as the Buddhas, and the same below as sentient beings, as all sentient beings possess this self-nature. Horizontally, it is the same as all dharmas, as all dharmas are thus and unmoving. This 『thusness』 is the emptiness of self-essence. Everything takes emptiness as its self-nature, and the nature of wisdom and the nature of form are fundamentally without difference, as everything possesses the nature of bliss. The lower line is specific. The treatise and sutra add the word 『existence,』 saying 『existence, non-duality, non-exhaustion.』 It is explained: 『This wisdom is empty and tranquil, what are its characteristics?』 It is that it is free from the three emptinesses, and is the characteristic of true emptiness (zhenkongxiang, true emptiness). The three emptinesses refer to the confused-minded Bodhisattvas before the ground (diqiankongluanyipusa, Bodhisattvas whose minds are scattered before enlightenment). First, doubting that emptiness annihilates form, they grasp onto annihilationist emptiness (duanmie kong, believing emptiness is annihilation), which loses the empty Tathagatagarbha (kongrulaizang, the empty Tathagatagarbha), and is a diminution. Second, doubting that emptiness is different from form, they grasp onto emptiness outside of form (sewaikong, believing emptiness is outside of form). Third, doubting that emptiness is a thing, they grasp onto emptiness as existent. Now, saying 『existence』 is initially being encompassed by freedom from slander, not considering it annihilation, like a rabbit's horn. Saying 『non-duality』 is being encompassed by freedom from difference, not considering that there is another emptiness besides this empty wisdom. Saying 『non-exhaustion』 is being encompassed by freedom from exhaustion, not considering that there is a mutual self-essence that mutually exhausts.』 This explains that it is not the wisdom of existence that is exhausted, but the emptiness of existence is accomplished, and it is not that the thing of emptiness and existence can be exhausted. Being free from these three emptinesses, one can see the self-nature's fundamental empty Tathagatagarbha. Now, if the word 『existence』 is missing, how can it be reconciled? There are two explanations. One is to include it with 『non-exhaustion,』 because it has substance, so it is non-exhausting. If there is no 『existence,』 then it is different from annihilation. If there is nothing that can be exhausted, then it is not 『existence,』 and the meaning is as previously stated. Second, the sutras in the Western Regions themselves have two versions.』

。論云。有二種頌。一有不二不盡。二定。不二不盡。此頌雖異同明實有。若非實有不得言定。此云何定。定能滅除諸煩惱故。意云。定即是有故能滅惑。今經亦無定字。義同定本。謂定是有無不二法故。離前二空。謂無二中兼得空與有不二故非斷滅。三種空義。如寶性論第四所明。二有六句明不同相者。即方便凈涅槃。斷惑平等不同凡小。而能斷故不同外境。但是所證有異相。故不同於空。涅槃是果。此云何是約分證故。又是所依果海。如下十山十德不離海故。此當義大不可說故。今明地智應是菩提。那言涅槃。若分相門。則所證為涅槃。今顯相融。即智之性為性凈涅槃。智出惑障為方便凈涅槃。二而不二。難說甚深良在於此。文中解脫是總。余皆是別。總謂凈相解脫故異前也。寶性論第四云。清凈有二種。一自性清凈。謂性解脫即前同相。二離垢清凈。謂得解脫即此凈相解脫。別中以別顯總別有二種。一何處得解脫。即經于諸趣也。此顯所脫。謂煩惱為趣緣業為趣。因生為趣果故。三雜染皆諸趣攝。若脫因緣則無生果。二云何解脫。即下五句。此明解脫之體。五句即顯五種解脫之相。一等二際是觀智相。二斷煩惱是離礙相。后三體德圓備。即是涅槃之相。言平等者。謂世間涅槃平等攝取。非如聲聞一向背世間故。

以世間之性即涅槃故。中觀云。世間之實際。即是涅槃際。無毫末差別故。二斷惑相者。謂三時無斷方說斷故。故云非初非中后。釋此有二義。一約相翻。二約相續。言相翻者。謂無間道正斷惑時。為智先起惑后滅耶。為惑先滅智後生耶。為同時耶。此三惑智各有兩失故。如不成斷。謂智先起智有自成無漏過。不能滅惑過。煩惱先滅煩惱有自滅過。不障聖道過。智后同時各具四過。如燈不破闇可以喻此。又涅槃云毗缽舍那。不破煩惱若爾云何說斷。若依唯識第九明二真見道現在前時。彼二障種必不成就。猶明與闇定不俱生。如秤兩頭低昂時等。諸相違法理必應然。是故二性無俱成失者。此但舉法相一邊。亦不違余緣集斷義。若望此宗則有所遺。謂秤衡是一低昂無妨。解惑不爾。豈得俱時。明闇之喻。雖則相傾到與不到俱不破闇。同時則相乖異時不相預。故若此宗斷結要性相無礙。上明非先後俱為顯無性。無性緣成則說斷結。由能斷無性方為能斷。所斷本空方成所斷。若定有者則墮于常。不可斷故。若定無者則墮于斷。失聖智故。言相續者不約惑智相對。但就一智自有三時。論依此釋就此三時復有二種。一約初心究竟。通分三時。二約無間道中剎那三時。經論並通此二。論云。此智盡漏為初。智斷為中為后。答云。非初

【現代漢語翻譯】現代漢語譯本以世間之自性就是涅槃的緣故。《中觀論》中說：『世間的實際，就是涅槃的邊際，沒有絲毫差別。』第二，關於斷除煩惱的相狀。所謂的斷除，是指在過去、現在、未來三時中，沒有斷除的時刻，才說是斷除。所以說『非初、非中、非后』。解釋這句話有兩種含義：一是就相翻轉而言，二是就相續而言。就相翻轉而言，是指在無間道（nirantar-marga）真正斷除煩惱的時候，是智慧先產生而煩惱后滅，還是煩惱先滅而智慧後生，還是同時發生？這三種情況，智慧和煩惱各有兩種過失，所以不能成立斷除。如果智慧先產生，智慧就有自己成就的無漏的過失，以及不能滅除煩惱的過失。如果煩惱先滅，煩惱就有自己滅亡的過失，以及不能障礙聖道的過失。如果智慧和煩惱同時，則各自具有四種過失。就像燈不能破除黑暗一樣，可以用來比喻這種情況。此外，《涅槃經》（Nirvana Sutra）中說，毗缽舍那（vipassana，內觀）不能破除煩惱，如果這樣，又怎麼說斷除煩惱呢？如果依照唯識宗（Vijnanavada）的觀點，在第九識（阿賴耶識，Alaya-vijnana）中，當兩種真見道（darsanamarga）現在前時，這兩種障礙的種子必定不會成就，就像光明和黑暗必定不會同時產生一樣，就像秤的兩頭，一個低一個高，時間相等一樣，各種相違背的法理必定應該是這樣。所以，兩種自性沒有同時成就的過失。這只是舉了法相一邊，也不違背其他因緣和合而斷除的意義。如果從這個宗派來看，則有所遺漏。秤的兩端，一個低一個高沒有妨礙，但解脫煩惱不是這樣，怎麼能同時呢？光明和黑暗的比喻，雖然是相互傾斜，但到與不到都不能破除黑暗。同時則相互違背，不同時則互不干涉。所以，如果這個宗派斷除煩惱，其自性和相狀沒有障礙。上面說明的非先後同時，是爲了顯示無自性。無自性由因緣和合而成，所以說斷除煩惱。由於能斷除的智慧是無自性的，才能成為能斷除的智慧；所斷除的煩惱本來是空性的，才能成為所斷除的煩惱。如果煩惱是實有的，那就墮入常，不可斷除。如果煩惱是實無的，那就墮入斷，失去聖智。就相續而言，不就煩惱和智慧相對而言，只是就一個智慧自身有三個時間段來討論。依照這種解釋，就這三個時間段又分為兩種：一是就初心和究竟來通分三個時間段，二是就無間道中的剎那三個時間段。經論都通用於這兩種情況。論中說：『這種智慧窮盡煩惱為初，智慧斷除煩惱為中為后。』回答說：『非初』

【English Translation】 English version Because the very nature of samsara is nirvana. The Madhyamaka (Middle Way School) says: 'The reality of samsara is the boundary of nirvana; there is no difference whatsoever.' Secondly, regarding the characteristics of cutting off afflictions. The so-called cutting off means that if there is no moment in the past, present, and future when it is not cut off, then it is said to be cut off. Therefore, it is said, 'Not in the beginning, not in the middle, not in the end.' There are two meanings to explain this sentence: one is in terms of the reversal of characteristics, and the other is in terms of continuity. In terms of the reversal of characteristics, it refers to when the nirantar-marga (path of immediate consequence) truly cuts off afflictions, does wisdom arise first and afflictions perish later, or do afflictions perish first and wisdom arise later, or do they occur simultaneously? In these three situations, wisdom and afflictions each have two faults, so cutting off cannot be established. If wisdom arises first, wisdom has the fault of self-accomplishment of being unconditioned, and the fault of not being able to destroy afflictions. If afflictions perish first, afflictions have the fault of self-destruction, and the fault of not being able to obstruct the holy path. If wisdom and afflictions occur simultaneously, each has four faults. Just as a lamp cannot dispel darkness, this can be used to illustrate this situation. Furthermore, the Nirvana Sutra says that vipassana (insight meditation) cannot destroy afflictions. If so, how can it be said that afflictions are cut off? If according to the Vijnanavada (Consciousness-only School), in the ninth consciousness (Alaya-vijnana, storehouse consciousness), when the two darsanamargas (paths of seeing) manifest, the seeds of these two obstacles will definitely not be accomplished, just as light and darkness will definitely not arise simultaneously, just like the two ends of a scale, one low and one high, the time is equal, all contradictory principles must be like this. Therefore, the two natures do not have the fault of simultaneous accomplishment. This only cites one side of the Dharma characteristics, and does not violate the meaning of cutting off by the aggregation of other conditions. If viewed from this school, there is something missing. The two ends of a scale, one low and one high, do not hinder each other, but liberation from afflictions is not like this, how can it be simultaneous? The analogy of light and darkness, although they are mutually inclined, but whether they arrive or not, they cannot dispel darkness. Simultaneousness is mutually contradictory, and non-simultaneousness does not interfere with each other. Therefore, if this school cuts off afflictions, its nature and characteristics are not obstructed. The above explanation of not being before, after, or simultaneous is to show no self-nature. No self-nature is formed by the aggregation of conditions, so it is said that afflictions are cut off. Because the wisdom that can cut off is without self-nature, it can become the wisdom that can cut off; the afflictions that are cut off are originally empty, so they can become the afflictions that are cut off. If afflictions are real, then they fall into permanence and cannot be cut off. If afflictions are really non-existent, then they fall into annihilation and lose holy wisdom. In terms of continuity, it is not discussed in relation to afflictions and wisdom, but only in relation to one wisdom itself having three time periods. According to this explanation, these three time periods are further divided into two types: one is to generally divide the three time periods in terms of the initial intention and the ultimate, and the other is to divide the three time periods of the moment in the nirantar-marga. Both the sutras and treatises are applicable to these two situations. The treatise says: 'This wisdom exhausts afflictions as the beginning, wisdom cuts off afflictions as the middle and the end.' The answer is: 'Not in the beginning.'

智斷。亦非中后。偈云。非初中后故。此上順釋偈文。兼定三時。唯約智說故。言是智斷惑。若爾三時無斷云何斷耶。論云。如燈焰非唯初中后。前中后取故。此舉喻釋成謂實教斷惑必性相雙明。經文正顯證智。唯據甚深緣性不可說義。論主兼明斷義故性相雙辨非初中后。辨因緣無性。是斷之不斷。前中后取即不懷緣相。是不斷之斷故。大品云。菩薩非初心得菩提。亦不離初心後心亦爾。而得菩提。譬如然燈非初焰燋炷。亦不離初焰。后焰亦爾而炷實燋故。龍樹判云。佛以甚深因緣答。涅槃二十九亦云。眾生五陰。雖唸唸滅而有修道。如燈雖唸唸滅而有光明。上諸經論。皆顯性相無礙。無斷之斷。又今經論反覆相成。謂若定斷者。一念便足何假三心。既並取方成。明知無性。無初中后。無初中后是無性。故方得成於初中后斷。此則因緣故無性。無性故因緣也。若云初念則能斷。后念方究竟斷者。不異毗曇一念有燒始終方盡。若云初念獨不能斷。積至中後方能斷者。不異成實一念不燒相續方然。勿失宗旨。上猶通實教。若依圓宗所斷之惑一迷一切迷故。一斷一切斷。無斷無不斷若具顯諸宗差別如別行章。非言詞下三句。明三德者。初句即般若是觀行相謂無分別觀體絕名言。真智內發。不同聲聞依聲而悟。前云觀智約其決

【現代漢語翻譯】現代漢語譯本智斷。也並非存在於初、中、后三個階段。頌詞說：『因為沒有初、中、后，』這是順著前面的偈文來解釋，同時確定了三個時間階段。這裡只針對智慧來說，所以說這是智慧斷除迷惑。如果這樣，三個階段都沒有斷除，又怎麼能說是斷除呢？《論》中說：『就像燈焰並非僅僅存在於初、中、后，而是前、中、后都包含。』這是用比喻來解釋說明，真正的斷除迷惑必然是性相雙明（性指事物的本性，相指事物的現象）。經文明確地顯示了證智，只是根據甚深緣性不可說的意義。論主兼明斷義，所以性相雙辨，沒有初、中、后。辨析因緣無自性，就是斷之不斷。前、中、后取，就是不執著于緣相，就是不斷之斷。如《大品般若經》說：『菩薩不是在最初的心獲得菩提（覺悟），也不是離開最初的心，後面的心也是這樣，而獲得菩提。』譬如點燃燈，不是最初的火焰燒焦燈芯，也不是離開最初的火焰，後面的火焰也是這樣，而燈芯確實被燒焦了。龍樹菩薩判斷說：佛用甚深的因緣來回答。《涅槃經》第二十九卷也說：眾生的五蘊（色、受、想、行、識），雖然唸唸生滅，但仍然可以修道，就像燈雖然唸唸生滅，但仍然有光明。以上這些經論，都顯示了性相無礙，無斷之斷。而且現在的經論反覆互相成就，如果確定是斷除，一個念頭就足夠了，為什麼需要三個心？既然並取才能成就，就明顯知道是無自性。沒有初、中、后，沒有初、中、后就是無自性，所以才能成就初、中、后的斷除。這就是因為因緣所以無自性，因為無自性所以因緣。如果說最初的念頭就能斷除，後面的念頭才最終斷除，這和毗曇宗（說一切有部）的觀點一樣，認為一個念頭有燒，始終才能燒盡。如果說最初的念頭獨自不能斷除，積累到中、后才能斷除，這和成實宗（成實論師）的觀點一樣，認為一個念頭不燒，相續才能燃燒。不要失去宗旨。以上仍然是通於實教（真實教法）。如果依照圓宗（圓滿教法），所斷除的迷惑，一迷一切迷，所以一斷一切斷，無斷無不斷。如果要詳細顯示各宗的差別，就像在別行章中一樣。『非言詞下』三句，說明三德（法身德、般若德、解脫德）。第一句就是般若（智慧），是觀行相，就是無分別觀，本體超越名言。真智從內心發出，不同於聲聞（聽聞佛法而悟道的修行者）依靠聲音而悟道。前面說的觀智是就其決斷來說的。

【English Translation】 English version Wisdom-severance. It is also not in the beginning, middle, or end. The verse says: 'Because there is no beginning, middle, or end.' This is to explain the preceding verse and to determine the three time periods. It only speaks of wisdom, so it is said that it is wisdom severing delusion. If so, how can it be said to be severance if there is no severance in the three time periods? The Treatise says: 'Like the flame of a lamp, it is not only in the beginning, middle, or end, but includes the beginning, middle, and end.' This is to explain by analogy that true severance of delusion must be the dual illumination of nature and characteristics (nature refers to the essence of things, and characteristics refer to the phenomena of things). The sutra clearly shows the wisdom of realization, only according to the profound dependent origination and the meaning of unspeakable. The author of the Treatise also clarifies the meaning of severance, so the nature and characteristics are both distinguished, and there is no beginning, middle, or end. Discriminating the absence of self-nature in dependent origination is severance that is not severance. Taking the beginning, middle, and end means not clinging to the appearance of conditions, which is non-severance that is severance. As the Mahaprajnaparamita Sutra says: 'A Bodhisattva does not attain Bodhi (enlightenment) with the initial mind, nor does he depart from the initial mind; the subsequent mind is also the same, and attains Bodhi.' It is like lighting a lamp; it is not the initial flame that scorches the wick, nor does it depart from the initial flame; the subsequent flame is also the same, and the wick is indeed scorched. Nagarjuna (Longshu) judges that the Buddha answers with profound dependent origination. The twenty-ninth volume of the Nirvana Sutra also says: The five skandhas (form, feeling, perception, volition, and consciousness) of sentient beings, although they arise and cease moment by moment, can still cultivate the path, just as a lamp, although it arises and ceases moment by moment, still has light. The above sutras and treatises all show that nature and characteristics are unobstructed, and severance is non-severance. Moreover, the current sutras and treatises repeatedly complement each other. If it is determined to be severance, one thought would be enough; why would three minds be needed? Since taking them together is necessary for accomplishment, it is clear that there is no self-nature. There is no beginning, middle, or end; no beginning, middle, or end means no self-nature, so the severance of the beginning, middle, and end can be accomplished. This is because dependent origination is without self-nature, and because without self-nature, there is dependent origination. If it is said that the initial thought can sever, and the subsequent thought can finally sever, this is the same as the view of the Sarvastivadins (Shuoyiqieyoubu), who believe that one thought has burning, and the end can only be reached by the end. If it is said that the initial thought alone cannot sever, and accumulation to the middle and end can sever, this is the same as the view of the Satyasiddhi School (Chengshilunshi), who believe that one thought does not burn, and continuity can burn. Do not lose the main point. The above is still common to the Real Teaching (true teachings). If according to the Perfect Teaching (perfect teachings), the delusion to be severed, one delusion is all delusions, so one severance is all severance, no severance is no non-severance. If you want to show the differences of each school in detail, it is like in the separate chapter. The three sentences 'Below the words' explain the three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue). The first sentence is Prajna (wisdom), which is the aspect of contemplative practice, that is, non-discriminating contemplation, the essence transcends names and words. True wisdom arises from within, unlike the Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings) who attain enlightenment by relying on sound. The previously mentioned wisdom of contemplation is in terms of its decisiveness.

了。此云觀行約行契極。次句法身是轉依相。謂轉無常依。云出過三世故。此微智依常法身論。云非如無常意識智依止無常因緣者。此揀未轉依時。今為所轉依也。無常意識智是彼能依。無常因緣即是所依。持種本識是無常因。所持染凈諸種子等。是無常緣。依此因緣起無常意識。今轉無常識成妙觀察智。轉無常意成平等性智。以為能依。依彼本識如來藏性真如法身。以為所依。論云。如修多羅中決定說者。是了義故。涅槃經說。轉無常識獲常識故。諸大乘經其文非一。問所依本有可得是常。能依修起寧無生滅。若依唯識。所依常故能依亦說為常。非自性常是有為故。若起信等始覺同本。亦皆是常。勝鬘經云。一切法常住故。三其相如虛空即解脫相。不同聲聞猶有智障。二障雙亡故。如空無礙。三德之義已見上文。然圓滿在佛。圓教十住即許開發。此中約因即言分得。所依果海等佛無差。轉依亦爾。從因門中是見修轉。就果辨者。究竟廣大轉也。此不同相。由得前同成斯不同。能顯前同。令離障清凈無別不同。如融金成像像非金外。論中結后五句云。如是觀智如是斷煩惱。如是觀如。觀如如是依止。依止如是解脫得解脫。后三皆重言者。皆上牒前下是結成。謂如是觀而觀等也。偏此後三有重牒者。以前文后三對妄顯真

【現代漢語翻譯】了。這被稱為『觀行』，意思是觀照修行與真理相契合。下一句『法身』是『轉依』（Paravrtti，轉變所依）的相。意思是轉變無常的所依。說『出過三世』，因此這微細的智慧是依止常恒的法身而論的。說『並非像無常的意識智依止無常的因緣』，這是爲了揀擇未『轉依』之時。現在是作為所轉變的所依。無常的意識智是能依，無常的因緣就是所依。持種本識是無常的因，所持的染污和清凈的諸種子等，是無常的緣。依此因緣生起無常的意識。現在轉變無常的識成為妙觀察智（Pratyavekṣaṇā-jñāna），轉變無常的意成為平等性智（Samatā-jñāna），作為能依。依止那個本識如來藏性真如法身，作為所依。論中說：『如修多羅（Sūtra，經）中決定說』，是因為這是了義的緣故。《涅槃經》說，轉變無常的識獲得常識的緣故。諸大乘經，這樣的文句不止一處。問：所依的本有之物可以得到，是常恒的。能依的修起之物難道沒有生滅嗎？如果依據唯識宗（Vijñānavāda），所依是常恒的，所以能依也說是常恒的。但不是自性常，因為是有為法（Saṃskṛta）。如果像《起信論》等所說，始覺與本覺相同，也都是常恒的。《勝鬘經》說：『一切法常住』的緣故。三、它的相就像虛空，就是解脫相。不同於聲聞乘（Śrāvaka），仍然有智障。二障（煩惱障和所知障）都消亡的緣故，就像虛空一樣沒有阻礙。三德（法身德、般若德、解脫德）的意義已經在上文見到。然而圓滿在佛。圓教十住菩薩就允許開發。這裡就因位而言，就說是分得。所依的果海等同於佛沒有差別。轉依也是這樣。從因門中是見道和修道時的轉變。就果位來辨別，是究竟廣大的轉變。這不同之處，由於得到前面的相同而成就這不同。能夠彰顯前面的相同，使之遠離障礙而清凈沒有差別不同。就像融化的金鑄成各種形象，各種形象並非在金之外。論中總結後面的五句說：『如是觀智，如是斷煩惱，如是觀如，觀如如是依止，依止如是解脫得解脫。』後面三個都重複說，都是上面承接前面，下面是總結完成。意思是如是觀而觀等。偏偏這後面三個有重複說，是因為用前面的后三句來對照妄顯現真。

【English Translation】 This is called 'Kuan Xing' (觀行, Contemplation Practice), meaning that contemplation practice is in accordance with the truth. The next sentence, 'Dharmakāya' (法身, Dharma Body) is the aspect of 'Paravrtti' (轉依, Transformation of the Basis). It means transforming the impermanent basis. It is said to 'transcend the three times', therefore this subtle wisdom is discussed based on reliance on the constant Dharmakāya. It is said that 'it is not like the impermanent consciousness-wisdom relying on impermanent causes and conditions', this is to distinguish the time when 'Paravrtti' has not yet occurred. Now it is the basis for transformation. Impermanent consciousness-wisdom is the dependent, and impermanent causes and conditions are the basis. The seed-holding fundamental consciousness is the impermanent cause, and the defiled and pure seeds held are the impermanent conditions. Based on these causes and conditions, impermanent consciousness arises. Now, transforming the impermanent consciousness into the Wonderful Observing Wisdom (Pratyavekṣaṇā-jñāna, 妙觀察智), and transforming the impermanent mind into the Wisdom of Equality (Samatā-jñāna, 平等性智), as the dependent. Relying on that fundamental consciousness, the Tathāgatagarbha-nature, the Suchness Dharmakāya, as the basis. The treatise says: 'As definitively stated in the Sutras (Sūtra, 修多羅)', because this is for the sake of definitive meaning. The Nirvana Sutra says, because transforming impermanent consciousness obtains permanent consciousness. In the Mahayana Sutras, there are more than one such sentence. Question: The original existence of the basis can be obtained, and it is constant. Does the arising of the dependent not have birth and death? If according to the Yogācāra (Vijñānavāda, 唯識宗), the basis is constant, so the dependent is also said to be constant. But it is not self-nature constant, because it is conditioned (Saṃskṛta, 有為法). If, as stated in the Awakening of Faith and other texts, the initial awakening is the same as the original awakening, they are all constant. The Śrīmālādevī Siṃhanāda Sūtra says: 'All dharmas abide permanently'. Third, its aspect is like space, which is the aspect of liberation. Different from the Śrāvaka (聲聞乘), who still have intellectual obscurations. Because both obscurations (afflictive obscurations and cognitive obscurations) are extinguished, it is unobstructed like space. The meaning of the Three Virtues (Dharmakāya-virtue, Prajñā-virtue, Liberation-virtue) has already been seen in the previous text. However, perfection is in the Buddha. The Ten Dwellings Bodhisattvas of the Perfect Teaching are allowed to develop. Here, in terms of the causal position, it is said to be partially obtained. The fruit-ocean of the basis is the same as the Buddha without difference. The transformation of the basis is also the same. From the causal gate, it is the transformation during the path of seeing and the path of cultivation. Judging from the fruit position, it is the ultimate and vast transformation. This difference is due to obtaining the previous sameness and achieving this difference. It can manifest the previous sameness, making it free from obstacles and pure without difference. Just like melting gold to cast various images, the various images are not outside of the gold. The treatise concludes the last five sentences by saying: 'Such is the wisdom of contemplation, such is the cutting off of afflictions, such is the contemplation of Suchness, contemplating Suchness is such reliance, relying on such liberation obtains liberation.' The last three are repeated, all of which are above connecting the previous and below concluding the completion. It means contemplating in such a way, and so on. The reason why these last three are repeated is because the last three sentences of the previous text are used to contrast the false and reveal the true.

故。須牒真就以結之。第二一偈類地行微。于中上半牒前地智離言。以為能類。下半正舉地行以為所類。初中謂彼前地智顯二涅槃。皆言不及。寂即同相性凈涅槃。自性寂故。滅即不同相方便凈涅槃。要智緣滅非約性滅故。此二涅槃是佛所行。故言不及。行者證也。言不及者。說聽皆難也。何不直說無言。而云言所不及。若一向無言何由悟解。令尋言求理而知理圓言偏。故但云不及。下半所類者。謂非唯證智如是深玄。而令智眷屬行亦難說受。論云地者。境界。觀行者。智眷屬。智眷屬者。謂同行。同行者。謂檀等諸波羅蜜。言境界觀者。如為境界照達名觀。此即加行。設地是地體。意在舉地取行。故云地行。將此地智修行檀等。故名同行。同彼事而行故。斯即后得為證智眷屬也。第三一偈寄對彰微者。對聞思等以顯微故。初句舉法體。智是所起地智。即前五偈所明根本之智。起者即加行后得二皆觀如。如即佛境併爲能起故。論云。以何觀以何同行。能起此智。此即前偈何觀者。前境界觀。何同行者。前檀等行。皆言何者。隨何觀行是非一之言。以加行隨地不同。后得緣境各別故。次二句明難說。于中初句非心數故難說。非念者非思慧境故。離心道者。非報生識智境故。報生識者。如上違請中辨。后句明不同。三科有

色心根境。故不可說。論經。云非陰界入說。論釋非說。云離文字故。今經略無說字。門即是說故。法華中以說為智門。下句明不可聞。智知者。唯證智知故。意不及者。如聞取故。即依智不依識也。第四一偈喻顯地微。上半喻下半合。此中喻者。不唯取空。余處虛空不為喻故。不唯取跡。砂土上跡不為喻故。正取空中鳥跡。論云。鳥行空中跡處不可說相亦不可見者。總顯喻相也。處即跡處之空。相即空處之跡。不可示其長短大小令見不可說為有無等。此中跡處之空。以喻證智。空處之跡以喻阿含故。論合云。如是鳥跡住處名句字身住處也。何以不可說。論云。虛空處鳥跡相不可分別故。意云。鳥足履沙則有跡及處。由履空故處跡難分。名句字身亦爾。菩薩證智所攝故。不可說聞。若說若聽心意不能了也。故以證攝教如空攝跡。令名句等非如聲性也。以是證智之名等故。上明粗相非有。順喻不可說聞。后明細相不無。以喻可證。論云。非無虛空行跡故。謂跡處之空異於余空。喻非無地智。空處之跡異於無跡。喻非無名句字身。以有鳥行必有跡故故。論云。非無地智名句字身。即雙合也。謂有諸聖親證如故。證尚不無況于言教。又以空攝跡跡不可示。以跡攝空空亦非無。喻以證攝教教不可示。以教攝證證可寄言。喻意正

【現代漢語翻譯】現代漢語譯本色、心、根、境（色指物質，心指精神，根指感覺器官，境指感覺對像）的真實狀態是不可言說的。如《論經》所說，不能用陰、界、入（陰指五蘊，界指十八界，入指十二入）來描述。論的解釋說，這是因為它們超越了文字的侷限。而現在的經文略去了『說』字，是因為『門』本身就是『說』。所以在《法華經》中，『說』被視為智慧之門。下一句說明了不可聽聞，因為只有證智（通過修行證得的智慧）才能瞭解，而意識無法企及。就像通過聽聞來獲取知識一樣，這是依賴於意識而非智慧。第四十一偈用比喻來顯現證智的微妙之處。上半部分是比喻，下半部分是合喻。這裡所用的比喻，不僅僅是空，因為其他地方的虛空不作為比喻；也不僅僅是跡（痕跡），因為砂土上的痕跡不能作為比喻。而是特指空中的鳥跡。論中說：『鳥在空中飛行，其痕跡之處不可言說，其相也不可見。』這總括地顯現了比喻的含義。『處』指的是痕跡所在的虛空，『相』指的是虛空中留下的痕跡。無法指示其長短大小讓人看見，也無法說它是有還是無等等。這裡，痕跡所在的虛空，用來比喻證智；虛空中的痕跡，用來比喻阿含（佛經）。論中合喻說：『就像鳥跡的住處是名、句、字、身（語言文字）的住處一樣。』為什麼不可言說呢？論中說：『因為虛空中的鳥跡之相無法分別。』意思是說，鳥足踩在沙地上就會留下痕跡和處所，但由於鳥在空中飛行，所以處所和痕跡難以區分。名、句、字、身也是如此，因為它們被菩薩的證智所攝，所以不可說、不可聞。如果說或者聽，心意都無法完全理解。所以用證智來攝持言教，就像用虛空來攝持痕跡一樣，使得名句等不像是聲音的性質。因為它們是證智之名等等。上面說明了粗顯的相不是實有，順應了不可說、不可聞的比喻。後面說明了細微的相不是虛無，用以比喻可以證得。論中說：『並非沒有虛空中的行跡。』意思是說，痕跡所在的虛空不同於一般的虛空，比喻並非沒有地智（對土地的認知）。空中的痕跡不同於沒有痕跡的狀態，比喻並非沒有名、句、字、身。因為有鳥的飛行就必然有痕跡，所以論中說：『並非沒有地智、名、句、字、身。』這就是雙重合喻。意思是說，有諸聖者親身證悟了真如實相。證悟尚且不是虛無，更何況是言教呢？又如用虛空來攝持痕跡，痕跡無法指示；用痕跡來攝持虛空，虛空也不是虛無。比喻用證智來攝持言教，言教無法指示；用言教來攝持證智，證智可以通過言語來表達。這就是比喻的真正含義。

【English Translation】 English version The true state of rūpa (form/matter), citta (mind), indriya (sense faculties), and viṣaya (sense objects) is inexpressible. As stated in the Śāstra on Sutras, it cannot be described using skandhas (aggregates), āyatanas (sense bases), or dhātus (elements). The commentary on the Śāstra explains that this is because they transcend the limitations of language. The current sutra omits the word 'saying' because 'gate' itself is 'saying'. Therefore, in the Lotus Sutra, 'saying' is regarded as the gate of wisdom. The next sentence explains that it is inaudible because only jñāna (wisdom attained through practice) can understand it, while consciousness cannot reach it. Just like acquiring knowledge through hearing, this relies on consciousness rather than wisdom. The forty-first verse uses a metaphor to reveal the subtlety of jñāna. The first half is the metaphor, and the second half is the combination of the metaphor. The metaphor used here is not just emptiness, because emptiness in other places is not used as a metaphor; nor is it just traces, because traces on the sand cannot be used as a metaphor. It specifically refers to bird tracks in the sky. The Śāstra says: 'The place where birds fly in the sky, the traces are inexpressible, and the appearance is also invisible.' This comprehensively reveals the meaning of the metaphor. 'Place' refers to the emptiness where the traces are located, and 'appearance' refers to the traces left in the emptiness. It is impossible to indicate its length, size, or let people see it, and it is impossible to say whether it exists or does not exist, etc. Here, the emptiness where the traces are located is used to metaphor jñāna; the traces in the emptiness are used to metaphor Āgama (Buddhist scriptures). The Śāstra combines the metaphor and says: 'Just like the dwelling place of bird tracks is the dwelling place of nāma (name), pada (phrase), vyañjana (letter), and kāya (body of language).' Why is it inexpressible? The Śāstra says: 'Because the appearance of bird tracks in the emptiness cannot be distinguished.' It means that if a bird's foot steps on the sand, it will leave traces and a place, but because the bird flies in the sky, the place and traces are difficult to distinguish. The same is true for nāma, pada, vyañjana, and kāya, because they are embraced by the jñāna of the Bodhisattva, so they are inexpressible and inaudible. If one speaks or listens, the mind cannot fully understand. Therefore, using jñāna to embrace the teachings is like using emptiness to embrace traces, so that nāma, pada, etc. are not like the nature of sound. Because they are the names of jñāna, etc. The above explains that the coarse appearance is not real, in accordance with the metaphor of inexpressible and inaudible. The following explains that the subtle appearance is not non-existent, to metaphor that it can be attained. The Śāstra says: 'It is not that there are no traces of walking in the emptiness.' It means that the emptiness where the traces are located is different from ordinary emptiness, metaphor that there is no earth wisdom (knowledge of the land). The traces in the emptiness are different from the state of no traces, metaphor that there are no nāma, pada, vyañjana, and kāya. Because there must be traces if there is bird flight, so the Śāstra says: 'It is not that there is no earth wisdom, nāma, pada, vyañjana, and kāya.' This is the double combination of metaphors. It means that there are saints who have personally realized the true nature of reality. Realization is not non-existent, let alone the teachings? Furthermore, if emptiness is used to embrace traces, the traces cannot be indicated; if traces are used to embrace emptiness, emptiness is not non-existent. Metaphor that if jñāna is used to embrace the teachings, the teachings cannot be indicated; if the teachings are used to embrace jñāna, jñāna can be expressed through language. This is the true meaning of the metaphor.

爾。若欲開鳥異跡。則鳥喻言詮。跡喻差別地相則有三事。而跡處中以跡隨於鳥。跡相非無。以跡隨於空跡相非有。喻以差別隨於詮。差別非無。地相隨於證差別非有。若更開跡處之空異太空者。則跡空喻證智。太空喻果海。跡空隨於跡地智可說。跡空隨太空則地智離言。雖通此義在論無文。若以跡喻證智。如前風畫中辨。以斯鳥跡之喻。映下十地之文。則寄位淺深之言。施戒禪支之類。一文一句莫不深玄。豈謂地前為深地上為淺。故論總結云。此中深故示義大踴悅。此中鳥跡亦雙喻教證。難說難聞何異請中風畫之喻。故論云。云何復說論。答云。汝等不應如聲取義。此意云。上喻及法。是顯默不說之意。此中喻及難說。誡眾舍著許為宣說。意不同也。若以著心隨聲取義。有五過失。一不正信。以隨言解不稱實故。二退勇猛。不能忘相趣實理故。三者誑他。以己謬解為人說故。四者謗佛。指己謬解是佛說故。五者輕法。以淺近解解深旨故。謂法如言不殷重故。意令大眾自知無此五過所以。明難說聞。今人以地上為淺者。並陷斯五失。故嘆難說聞。則翻斯五失以成五德已。說深義令生正信。自下第二復顯說大令生正信。五偈分三。初一偈半正顯說大三成就義。二有三偈彰己無過誡眾除失。三有半偈示說分齊。但是說因。

【現代漢語翻譯】現代漢語譯本爾（你）。如果想要剖析鳥的足跡的差異，那麼鳥可以比喻為言詮（語言表達），足跡可以比喻為差別地相（不同層次的修行境界），這裡面包含三種要素。足跡存在於中間，因為足跡是跟隨鳥而產生的；足跡的相不是沒有，因為足跡是跟隨天空而顯現的；這比喻為差別是跟隨言詮而產生的，差別不是沒有；地相是跟隨證（證悟）而產生的，差別不是實在的。如果進一步區分足跡所處的空和太空的差異，那麼足跡的空可以比喻為證智（證悟的智慧），太空可以比喻為果海（最終的覺悟境界）。足跡的空跟隨足跡，地智（修行境界的智慧）是可以言說的；足跡的空跟隨太空，那麼地智就超越了語言。雖然這個道理是通順的，但在論中沒有明確的文字說明。如果用足跡比喻證智，就像前面在『風中繪畫』的比喻中辨析的那樣。用這個鳥的足跡的比喻，來對照下面的十地（菩薩修行的十個階段）的文字，那麼其中所寄託的位次的深淺，以及佈施、持戒、禪定等修行方法，每一句每一字都蘊含著深刻的道理。怎麼能說地前（十地之前）是深，地上（十地之上）是淺呢？所以論的總結說：『這裡面蘊含著深刻的道理，所以顯示出義理的廣大和令人喜悅。』這裡的鳥的足跡也同時比喻教（教法）和證（證悟），難以宣說，難以聽聞，這和前面請求在風中繪畫的比喻有什麼不同呢？所以論中說：『為什麼要再次宣說論呢？』回答說：『你們不應該按照字面的意思去理解。』這裡的意思是說，上面的比喻和法，是顯示默然不說的意思。這裡用比喻和難以宣說，告誡大家捨棄執著，允許宣說，意思是不一樣的。如果用執著的心，按照字面的意思去理解，會有五種過失：一是不正信（不正確的信仰），因為按照語言去理解，不符合真實的道理；二是退勇猛（退失勇猛精進之心），不能忘卻表相，趨向真實的道理；三是誑他（欺騙他人），因為用自己錯誤的理解去給別人講解；四是謗佛（誹謗佛），把自己的錯誤理解說成是佛說的；五是輕法（輕視佛法），用淺顯的理解去解釋深刻的道理，認為佛法就像語言一樣，不加以重視。意思是讓大眾自己知道沒有這五種過失的原因，說明難以宣說，難以聽聞。現在的人認為地上是淺的，都陷入了這五種過失。所以讚歎難以宣說，難以聽聞，就是反過來用這五種功德來成就自己。宣說深刻的道理，使人生起正確的信仰。下面第二部分，再次顯示宣說的偉大，使人生起正確的信仰。五首偈頌分為三個部分：最初一首半偈頌，正面顯示宣說的偉大，成就三種義理；第二部分有三首偈頌，彰顯自己沒有過失，告誡大眾消除過失；第三部分有半首偈頌，顯示宣說的分寸，只是宣說的因緣。

【English Translation】 English version You. If you want to analyze the differences in bird tracks, then the bird can be likened to '言詮' (yan quan, verbal expression), and the tracks can be likened to '差別地相' (cha bie di xiang, differentiated stages of realization), which contain three elements. The track exists in the middle because the track follows the bird; the aspect of the track is not non-existent because the track appears following the sky; this is likened to the differentiation arising from '言詮' (yan quan, verbal expression), and the differentiation is not non-existent; the '地相' (di xiang, stages of realization) arises from '證' (zheng, realization), and the differentiation is not real. If we further distinguish the space where the track is located from the vast space, then the emptiness of the track can be likened to '證智' (zheng zhi, wisdom of realization), and the vast space can be likened to '果海' (guo hai, the ocean of ultimate enlightenment). The emptiness of the track follows the track, and '地智' (di zhi, wisdom of the stages of realization) can be spoken of; the emptiness of the track follows the vast space, then '地智' (di zhi, wisdom of the stages of realization) transcends language. Although this principle is coherent, there is no explicit textual explanation in the treatise. If the track is likened to '證智' (zheng zhi, wisdom of realization), as analyzed in the previous analogy of 'painting in the wind'. Using this analogy of the bird's track to compare with the following text on the Ten Bhumis (ten stages of a Bodhisattva's practice), then the depth of the positions implied within, as well as the methods of practice such as giving, precepts, and meditation, every phrase and every word contains profound meaning. How can it be said that before the Bhumis is deep, and above the Bhumis is shallow? Therefore, the conclusion of the treatise says: 'Herein lies profound meaning, therefore it shows the vastness and joy of the meaning.' The bird's track here also simultaneously symbolizes '教' (jiao, teaching) and '證' (zheng, realization), difficult to speak of, difficult to hear, what is the difference between this and the previous analogy of requesting to paint in the wind? Therefore, the treatise says: 'Why speak of the treatise again?' The answer is: 'You should not understand according to the literal meaning.' The meaning here is that the above analogy and Dharma are meant to show the meaning of silent non-speaking. Here, using analogy and difficulty in speaking, admonishes everyone to abandon attachment and allow speaking, the meaning is different. If one understands according to the literal meaning with an attached mind, there will be five faults: first, incorrect faith, because understanding according to language does not conform to the true principle; second, retreating from courage, unable to forget appearances and move towards the true principle; third, deceiving others, because using one's own wrong understanding to explain to others; fourth, slandering the Buddha, saying that one's own wrong understanding is what the Buddha said; fifth, belittling the Dharma, using shallow understanding to explain profound meaning, thinking that the Dharma is like language and not valuing it. The meaning is to let the public know the reason for not having these five faults, explaining the difficulty in speaking and hearing. People today who think that above the Bhumis is shallow are all trapped in these five faults. Therefore, praising the difficulty in speaking and hearing is to reverse these five faults to achieve oneself with five virtues. Speaking of profound meaning, causing one to generate correct faith. The second part below, again shows the greatness of speaking, causing one to generate correct faith. The five verses are divided into three parts: the first one and a half verses, directly show the greatness of speaking, achieving three meanings; the second part has three verses, highlighting that oneself has no faults, admonishing the public to eliminate faults; the third part has half a verse, showing the measure of speaking, only the cause of speaking.

今初言三成就者。一因成就大。謂慈悲願力為起行本。故名為因。二因漸成就大。謂聞思慧等為出世智因。起之不頓故名為漸。三教說修成就大。謂即修慧真修。契實如於正證。可寄言詮故名教說。教說二字正揀義大。非如果分不可說故。前二不似正證體非玄妙。不假言揀但為出世智因。故並稱因。當分獲得三皆成就。此三地位為在何所。此有二意。一約初地則前二容在地前。地加行故。后一唯居地上。二約通說。地地之中加行修等慈悲願力。即是因成。聞思慧等即為因漸。正證后得皆教說修。問慈等聞等說十地中在文易了。正證之相何處是耶。答此有二意。一地體玄妙不可直彰。寄法顯示即是其相。謂如十善禪支道品諸諦等。二因滿入處即是正證。如初地云。名住菩薩歡喜地。不動相應故。八地云。入一切法如虛空性。成就此忍名入不動地等。即其文也。以真實正證不可說示故。此二類皆是說修。若爾上三漸次。何以諸佛教說證耶。彼從所表義大故名為證。今從可說但得云說故。上論云。因此說大能得彼義故。已知大意。次正釋文因成就大。即初二句。慈悲是利他愿通二利。力通上三。以二利熏修不同二乘。故名為力。下句即二利之功。出生地行正是因義。二因漸成就大。即次第二字。論云。說聞思慧等次第。乃至

【現代漢語翻譯】現代漢語譯本現在開始解釋三種成就：第一是因成就大。指的是以慈悲（Maitrīkaruṇā，愿一切眾生離苦得樂的願望）和願力作為修行的根本。因此稱為『因』。第二是因漸成就大。指的是以聞思慧（śruta-cintā-bhāvanā-prajñā，聽聞、思考和修習佛法所產生的智慧）等作為出世間智慧的因。因為修行的過程不是一蹴而就的，所以稱為『漸』。第三是教說修成就大。指的是通過修習智慧而獲得的真實證悟。這種證悟與實相相契合，可以通過言語表達，所以稱為『教說』。『教說』二字特別強調了義理的博大精深。不像果位的證悟那樣難以言說。前兩種成就，不像真實證悟那樣玄妙，不需要特別用言語來區分，只是作為出世間智慧的因，所以都稱為『因』。在各自的階段，這三種成就都能夠獲得。這三種地位位於何處呢？這裡有兩種解釋：第一種是就初地（prathamā bhūmi，菩薩修行階位的第一個階段）而言，前兩種成就可能在初地之前，因為是進入初地的加行。后一種成就只存在於地上（bhūmi，菩薩修行的各個階段）。第二種是通用的說法，在每一地中，加行、修行等以及慈悲願力，就是因成就。聞思慧等就是因漸成就。證悟以及證悟后的所得，都屬於教說修。有人會問，慈悲等和聞思等在十地（daśa-bhūmi，菩薩修行的十個階段）中的位置在經文中很容易理解，那麼真實證悟的相狀在哪裡呢？回答是，這裡有兩種解釋：第一種是，地的本體玄妙不可直接彰顯，通過其他法來顯示，那就是它的相狀。比如十善（daśa kuśala karmāṇi，十種善業）、禪支（dhyānaṅga，禪定的組成部分）、道品（bodhipākṣika-dharmāḥ，通往覺悟的修行方法）、諸諦（āryasatya，四聖諦）等。第二種是，因圓滿的地方就是真實證悟的地方。比如初地中說：『名為住菩薩歡喜地（pramuditā bhūmi），與不動相應。』八地（acalā bhūmi）中說：『入一切法如虛空性，成就此忍名入不動地等。』這些就是經文中的例子。因為真實的證悟無法用言語完全表達。所以這兩類都屬於教說修。如果這樣，那麼以上三種成就的漸次，為什麼諸佛的教說要證悟呢？那是因為他們所表達的意義重大，所以稱為證。現在是從可以言說的角度來說，只能稱為說。上面的論述說：『因此說大能得到那個意義。』已經知道了大概的意思。接下來正式解釋經文，因成就大，就是最初的兩句。慈悲是利益他人，願力是通於自利和利他。力通於以上三種成就。因為用自利利他來熏修，不同於二乘（śrāvakayāna，聲聞乘和pratyekabuddhayāna，緣覺乘），所以稱為力。下面的句子就是自利利他的功德，出生地行正是因的含義。第二，因漸成就大，就是接下來的第二字。論中說：『說聞思慧等次第，乃至』

【English Translation】 English version Now, let's begin by explaining the three accomplishments: First, there is the 'Greatness of Accomplishment of Cause' (Hetu-siddhi-mahā). This refers to taking loving-kindness (Maitrīkaruṇā, the wish for all beings to be free from suffering and attain happiness) and vows as the foundation for practice. Therefore, it is called 'Cause' (Hetu). Second, there is the 'Greatness of Gradual Accomplishment of Cause' (Hetu-krama-siddhi-mahā). This refers to using learning, contemplation, and wisdom (śruta-cintā-bhāvanā-prajñā, the wisdom arising from hearing, thinking about, and practicing the Dharma) as the cause for transcendent wisdom. Because the process of cultivation is not instantaneous, it is called 'Gradual' (Krama). Third, there is the 'Greatness of Accomplishment of Teaching and Practice' (Upadeśa-abhyāsa-siddhi-mahā). This refers to the true realization attained through the practice of wisdom. This realization is in accordance with reality and can be expressed in words, so it is called 'Teaching and Practice' (Upadeśa-abhyāsa). The words 'Teaching and Practice' specifically emphasize the vastness and profundity of the meaning. It is not like the realization of the fruit, which is difficult to express. The first two accomplishments, unlike true realization, are not so profound and do not need to be specifically distinguished by words; they are simply the cause for transcendent wisdom, so they are both called 'Cause'. In their respective stages, all three accomplishments can be attained. Where are these three stages located? There are two explanations for this: The first is, in terms of the first bhūmi (prathamā bhūmi, the first stage of a Bodhisattva's practice), the first two accomplishments may be before the first bhūmi, because they are the preliminary practices for entering the first bhūmi. The latter accomplishment exists only on the bhūmis (bhūmi, the various stages of a Bodhisattva's practice). The second is a general explanation: in each bhūmi, the preliminary practices, practice, and loving-kindness and vows are the accomplishment of cause. Learning, contemplation, and wisdom are the gradual accomplishment of cause. Realization and what is gained after realization both belong to teaching and practice. Someone might ask, the positions of loving-kindness and learning, etc., in the ten bhūmis (daśa-bhūmi, the ten stages of a Bodhisattva's practice) are easily understood in the scriptures, so where is the appearance of true realization? The answer is, there are two explanations for this: The first is that the essence of the bhūmi is profound and cannot be directly revealed; it is revealed through other dharmas, and that is its appearance. For example, the ten good deeds (daśa kuśala karmāṇi, ten wholesome actions), the limbs of dhyana (dhyānaṅga, the components of meditation), the factors of enlightenment (bodhipākṣika-dharmāḥ, practices leading to enlightenment), the noble truths (āryasatya, the Four Noble Truths), etc. The second is that the place where the cause is fulfilled is the place of true realization. For example, in the first bhūmi it is said: 'It is called the Joyful Land of the Bodhisattva (pramuditā bhūmi), corresponding to immovability.' In the eighth bhūmi (acalā bhūmi) it is said: 'Entering all dharmas as the nature of emptiness, accomplishing this forbearance is called entering the Immovable Land, etc.' These are examples from the scriptures. Because true realization cannot be fully expressed in words. Therefore, both of these categories belong to teaching and practice. If so, then given the gradual progression of the above three accomplishments, why do the teachings of the Buddhas need realization? That is because the meaning they express is significant, so it is called realization. Now, from the perspective of what can be spoken, it can only be called teaching. The above discussion says: 'Therefore, saying great can obtain that meaning.' The general meaning is already known. Next, formally explain the scripture, the Greatness of Accomplishment of Cause, which is the first two sentences. Loving-kindness is to benefit others, and vows are common to benefiting oneself and others. Power is common to the above three accomplishments. Because cultivating with benefiting oneself and others is different from the Two Vehicles (śrāvakayāna, the Hearer Vehicle and pratyekabuddhayāna, the Solitary Realizer Vehicle), it is called power. The following sentence is the merit of benefiting oneself and others, and the birth of the bhūmi practice is precisely the meaning of cause. Second, the Greatness of Gradual Accomplishment of Cause is the second word that follows. The treatise says: 'Speaking of the order of learning, contemplation, and wisdom, and so on.'

能成出世間智因故。此云等者。通有二義。一者等上以其修慧是第三大。故不等之。二者等修。修有二種。一者緣修。屬此門攝。二者真修屬第三攝。由等義有含故但云等。不爾何不但言聞思修。而以等替修。三圓滿下。明教說修成就大。此有二種。一滿足修即初八字。二者觀修即后兩句。真修位極世慮都寂。能滿地智名滿足。修真智內發寂照分明。名為觀修。初即稱性寂然。后即寂而能照。猶瑩明鏡垢無不凈。如滿足修鑒無不徹。如彼觀修。此二種修望于真證。猶彼等妙。等覺等於妙覺。而但是因圓。妙覺舍行方稱果滿。此亦然也。二修如於出世。但是因分之終。正證舍修方名果分。諸有智者。請鑒斯旨。文中慮即聞思。智即真修之智。心即真修心體。謂若無聞思緣慮之心。方名真修之心圓滿故。唯真修之智所能行耳。若準論經。心是所如出世之心故。論經云。非心境智滿如凈心。論釋云。滿足修者。偈言非心境故。非心境者。此句示聞思慧等心境界處。唯是智因能生出世間智。而此不能滿彼出世間智者。此明聞思。是心境不能滿地智。翻顯真修。非心境方能滿地智故。次便引偈。云偈言智滿如凈心故。次牒釋云。如凈心者。如出世間清凈心能滿彼地智故。此明涵蓋相稱。謂欲滿地智非余心能。要真修慮寂之心。一

【現代漢語翻譯】現代漢語譯本能成就出世間智慧的原因就在於此。這裡說的『等』字，通常有兩種含義。一是『等上』，因為修慧是第三大，所以用『等』字來表示它與前兩者的不同。二是『等修』，修有兩種，一是緣修，屬於這個範疇；二是真修，屬於第三個範疇。因為『等』字有包含的意思，所以只說『等』。不然為什麼不直接說聞、思、修，而用『等』字代替『修』呢？『三圓滿下』，說明教說修成就之大。這有兩種，一是滿足修，即最初的八個字；二是觀修，即後面的兩句話。真修的境界達到極致，世俗的思慮都寂靜了，能夠圓滿地智，稱為『滿足』。修真智，內在煥發，寂照分明，稱為『觀修』。前者是稱性寂然，後者是寂而能照，就像擦亮的鏡子，沒有污垢不能清除；如同滿足修，鑑照一切沒有不透徹的，如同觀修。這兩種修相對於真證來說，就像等覺（Samantabhadra，菩薩階位名，意為普賢）等於妙覺（Buddha，佛的果位名，意為妙覺）。等覺只是因圓，妙覺捨棄修行才稱為果滿。這裡也是這樣。二修對於出世來說，只是因分之終結。真正證悟捨棄修行才稱為果分。有智慧的人，請明鑑這個道理。文中說的『慮』，就是聞思；『智』，就是真修之智；『心』，就是真修的心體。也就是說，如果沒有聞思緣慮之心，才稱為真修的心圓滿，唯有真修之智才能達到。如果按照論經來說，心是所如出世之心。論經說：『非心境智滿如凈心。』論釋說：『滿足修者，偈言非心境故。』『非心境者』，這句話表明聞思慧等心境界處，只是智慧的原因，能夠產生出世間智，而這不能滿足那出世間智。這裡說明聞思是心境，不能滿足地智，反過來顯示真修，非心境才能滿足地智。接下來就引用偈語，說：『偈言智滿如凈心故。』接下來解釋說：『如凈心者，如出世間清凈心能滿彼地智故。』這裡說明涵蓋相稱，想要滿足地智，不是其他心能做到的，需要真修慮寂之心。

【English Translation】 English version It is because it can accomplish the cause of transcendent wisdom. The term 'etc.' here generally has two meanings. First, 'equal to above,' because cultivation wisdom (xiu hui) is the third great one, hence it is unequal to the others. Second, 'equal cultivation' (deng xiu). Cultivation has two types: one is conditional cultivation (yuan xiu), which belongs to this category; the other is true cultivation (zhen xiu), which belongs to the third category. Because the term 'equal' has an inclusive meaning, it is simply called 'etc.' Otherwise, why not just say hearing, thinking, and cultivation (wen, si, xiu), and use 'etc.' to replace 'cultivation'? Below 'three perfections,' it explains the greatness of the teaching that cultivation achieves. This has two types: one is fulfilling cultivation (manzu xiu), which is the initial eight characters; the other is contemplative cultivation (guan xiu), which is the latter two sentences. The state of true cultivation reaches its peak, worldly thoughts are all silenced, and being able to fulfill the wisdom of the ground (di zhi) is called 'fulfillment.' Cultivating true wisdom, the inner radiance shines forth, stillness and illumination are distinct, which is called 'contemplation.' The former is inherently still, the latter is still yet able to illuminate, like a polished mirror, no dirt cannot be cleaned; like fulfilling cultivation, reflecting everything without being unclear, like that contemplative cultivation. These two types of cultivation, in relation to true realization, are like Equal Enlightenment (Samantabhadra) equals Wonderful Enlightenment (Buddha). Equal Enlightenment is only the perfection of the cause, Wonderful Enlightenment abandoning practice is then called the fulfillment of the fruit. This is also the case here. The two cultivations, in relation to transcendence, are only the end of the causal aspect. True realization abandoning cultivation is then called the fruition aspect. Those with wisdom, please discern this meaning. The 'thought' (lv) in the text is hearing and thinking (wen si); 'wisdom' (zhi) is the wisdom of true cultivation; 'mind' (xin) is the essence of the mind of true cultivation. That is to say, if there is no mind of hearing, thinking, and conditional thought, it is then called the perfection of the mind of true cultivation, only the wisdom of true cultivation can attain it. If according to the treatises and sutras, the mind is the thusness of the transcendent mind. The treatises and sutras say: 'Non-mind realm wisdom fulfills like a pure mind.' The commentary says: 'Fulfilling cultivation, the verse says non-mind realm.' 'Non-mind realm,' this sentence indicates the place of the mind realm of hearing, thinking, and wisdom, it is only the cause of wisdom, able to generate transcendent wisdom, but this cannot fulfill that transcendent wisdom. This explains that hearing and thinking are the mind realm, unable to fulfill the wisdom of the ground, conversely revealing true cultivation, non-mind realm can then fulfill the wisdom of the ground. Next, it quotes the verse, saying: 'The verse says wisdom fulfills like a pure mind.' Next, it explains, saying: 'Like a pure mind, like the pure transcendent mind able to fulfill that wisdom of the ground.' This explains that the container and the contained correspond, wanting to fulfill the wisdom of the ground, it is not other minds that can do it, it requires the mind of true cultivation, thought silenced.

如出世智心方能滿也。其所如出世之心。即是正證地智。此言真直。次觀修中是境界者。即真修之境難見者。非聞思能見。可知者。唯真修自心寂照方知。知即見也。故論經云。難說自心。知釋云。自心清凈可見。既難可見亦難可說。而隨修以顯說大中收。不同果分但是深義第二彰己無過誡眾除失中二。初半偈總明。后二頌半別顯。今初由說聽者。各有二過。不能得證故。並彰離說二過者。一佛不隨喜說。今云佛力開演。則知佛已隨喜。二不平等說。今云。汝等應受則情無彼此。聽二過者。一見諍過。言我法是彼法非。如是執著種種諸見二于說法者。不生恭敬。今令敬受雙離二過。謂敬法故無見諍過。以敬人故無第二過。第二別顯中。上雖離四過事但有三。一承力。二開演。三敬受。今三段廣之。初一偈廣開演。次一偈顯敬受。後半偈顯承力。今初。上但云開演未知廣略。今顯略而非廣。上半顯智入之行深玄廣說不盡。言智入行者。地法為所入證智為能入。行此智行則入地法。又智入是證智行是事行。下半今雖略說攝廣無遺。真實者。即智入行也。無餘者。若事若理無不具故。第二顯敬受者。即示恭敬相。初句正明三句出因。恭敬有二。一身正恭敬待。如威儀住堪受說法故。二心正恭敬待。如心決定堪能憶持故。心敬

則身必恭故。偈但云心也。下釋恭敬所因。謂由善說故令物敬待。初句對人彰己善說。說之一字論經名善說。善說者。對於當機無諂無憍慢故。承佛力者。示己無增上慢。不言齊佛故。次二句對法彰己善說。勝法二字即是所詮。次六字是能詮。其相應二字通能所詮。文雖三節義乃四重。一今之所詮示現何事。所謂勝上地法故云勝法。二復徴云。所詮是地能詮多種。或以色香威儀進止皆為能詮。為用何法為能詮耶。故論云以何事。答云。我用八種梵響微妙音聲以為能詮。不用香等故。經云。微妙音。三複徴云。用此音聲復有多種。為直爾用為喻類顯。故論。云云何事。答云。非直爾顯寄喻類明。故云譬喻。然喻有二種。一是譬事為喻。如下節節引金莊嚴具。大海珠寶等。二借法相事況出於理。曉喻時聽亦名為喻。今通此二。四復徴云。雖知喻顯喻亦多種。為依世間不善文字而為喻耶。為依出世善字喻耶。故論。云依止何事。答云。依于善字經闕善言。論經具有。云何相應通能所詮。一以妙音聲與喻相應。是約能詮。二約善字與理相應。是通所詮。故論云。善字有二種。一隨方言音善隨順故。二字句圓滿。不增不減與理相應故。又與能詮三事相應。則與理相應也。第三廣承力者。論云。前言承佛神力。未說云何力故說此也

【現代漢語翻譯】現代漢語譯本『則身必恭故』，偈頌只說了『心』。下面解釋恭敬的原因，說因為善於說法，所以使人敬待。第一句是針對他人彰顯自己的善說。『說』之一字，在經文中名為『善說』。『善說』是指對於當機者沒有諂媚和驕慢。『承佛力者』，是表明自己沒有增上慢，沒有說與佛相等。接下來的兩句是針對法彰顯自己的善說。『勝法』二字就是所詮釋的內容。後面的六個字是能詮釋的內容。『其相應』二字貫通能詮和所詮。文句雖然分為三節，但意義有四重。一、現在所詮釋的是什麼事？所謂勝上地法，所以說是『勝法』。二、又問，所詮釋的是地，能詮釋的方式有很多種，或者用色、香、威儀、進止都可以作為能詮釋的方式，用什麼法作為能詮釋呢？所以論中說『以何事』。回答說，我用八種梵響微妙音聲作為能詮釋，不用香等。所以經中說『微妙音』。三、又問，用這種音聲也有很多種，是直接用還是用比喻來顯明？所以論中說『云云何事』。回答說，不是直接顯明，而是借用比喻來闡明，所以說是『譬喻』。然而比喻有兩種，一種是用事物來比喻，如下面章節引用的金莊嚴具、大海珠寶等；另一種是借用法的相狀和事物來比喻，曉喻聽者，也稱為比喻。現在貫通這兩種。四、又問，雖然知道用比喻來顯明，但比喻也有很多種，是依據世間不善的文字來作為比喻呢？還是依據出世間善的文字來比喻呢？所以論中說『依止何事』。回答說，依據善字（經文缺少『善』字，論中經文都有）。『云何相應』貫通能詮和所詮。一、用妙音聲與比喻相應，這是就能詮而言。二、就善字與理相應，這是貫通所詮。所以論中說，善字有兩種，一是隨順方言音，二是字句圓滿，不增不減，與理相應。又與能詮的三件事相應，就與理相應了。第三，廣泛地承蒙佛力，論中說，前面說承蒙佛的神力，沒有說是什麼樣的力量，所以在這裡說明。

【English Translation】 English version 『Therefore, the body must be respectful.』 The verse only speaks of 『mind.』 The following explains the cause of reverence, saying that because of skillful speech, it causes people to treat one with respect. The first sentence is directed towards others, highlighting one's own skillful speech. The word 『speech』 is named 『skillful speech』 in the scripture. 『Skillful speech』 refers to being without flattery or arrogance towards the person being addressed. 『Relying on the Buddha's power』 indicates that one does not have arrogance, and does not claim to be equal to the Buddha. The next two sentences are directed towards the Dharma, highlighting one's own skillful speech. The words 『superior Dharma』 are what is being explained. The following six words are what can explain it. The words 『its corresponding』 connect what can explain and what is being explained. Although the sentences are divided into three sections, the meaning has four layers. First, what is being explained now? It is the superior Dharma of the superior realm, so it is called 『superior Dharma.』 Second, it is asked again, what is being explained is the realm, and there are many ways to explain it, or one can use color, fragrance, demeanor, progress, and cessation as ways to explain it. What Dharma is used as the means of explanation? Therefore, the treatise says, 『With what matter?』 The answer is, I use the eight kinds of Brahma-like subtle sounds as the means of explanation, not fragrance, etc. Therefore, the scripture says 『subtle sound.』 Third, it is asked again, there are many kinds of sounds used, is it used directly or is it clarified with metaphors? Therefore, the treatise says, 『What kind of matter?』 The answer is, it is not directly clarified, but clarified by borrowing metaphors, so it is called 『metaphor.』 However, there are two kinds of metaphors, one is to use things as metaphors, such as the golden ornaments and ocean jewels cited in the following chapters; the other is to borrow the characteristics of Dharma and things to compare and illustrate the principle, and to enlighten the listener, which is also called a metaphor. Now, these two are connected. Fourth, it is asked again, although it is known to use metaphors to clarify, there are many kinds of metaphors, are they based on worldly unwholesome words as metaphors? Or are they based on transcendent wholesome words as metaphors? Therefore, the treatise says, 『Relying on what matter?』 The answer is, relying on wholesome words (the scripture lacks the word 『wholesome,』 but the treatise has it). 『How does it correspond』 connects what can explain and what is being explained. First, using subtle sound corresponds to the metaphor, this is in terms of what can explain. Second, in terms of wholesome words corresponding to the principle, this connects what is being explained. Therefore, the treatise says that there are two kinds of wholesome words, one is to follow the local language sounds, and the other is that the words and sentences are complete, without increase or decrease, and correspond to the principle. Also, corresponding to the three matters that can explain, it corresponds to the principle. Third, extensively receiving the Buddha's power, the treatise says, earlier it was said to receive the Buddha's divine power, but it was not said what kind of power it was, so it is explained here.

。無量佛者。略有三類。一是主佛。二是十方金剛藏佛。三是十方一切佛也。第三示說分齊者。但是說因耳。半偈之中下句。論經乃在說大。五偈之初云我但說一分。正是分齊。或是譯者回文。或是梵本有異義旨不殊。前後何妨。于中上句牒前所請。兼結上來義說二大為此處也。難宣示義廣如上辨。下句許說少分。論上解云。前言十地如是不可得說聞。今言我但說一分。此言有何義。是地所攝有二種。一因分二果分。說者謂解釋。一分者。是因分。以于果分為一分故。然因果二分古有多釋。全乖文旨者。今所不論。有可通者。正而用之。直望論意即指義大為果分。故不可說。說大為因分是則可說。更以義取略有二種。一唯就十地以明。以證智為果分。方便寄法等併爲因分。此復二義。一以修證相對。則方便造修為因分。息修契實為果分。二以詮表相對。則以寄法顯地差別為因分。真實證智為果分。如初三地寄同世間。次三寄二乘及禪支道品等。令眾因此表解地義。為因所表。證智是此因之果。斯皆證智言所不及。故不可說。如彼鳥跡同於虛空。方便寄法可以言顯。故云可說。如空中鳥跡約鳥說異。是以一跡通有二分。即可說不可說也。二約究竟佛果對普賢因。說義通一部。謂即此證智冥同究竟果海為果分。如跡處之空

【現代漢語翻譯】現代漢語譯本關於無量佛（Amitābha Buddha）的說法，大致可以分為三類：第一類是主佛（即阿彌陀佛）；第二類是十方世界的金剛藏佛（Vajragarbha Buddha）；第三類是十方世界的一切佛。關於第三類佛所開示的範圍，僅僅是關於『因』（cause）的闡述。在半偈（half verse）中，下半句所論述的經典乃是在闡述『大』（greatness）。在五偈的開頭說『我但說一分』，這正是所說的範圍。或許是譯者回文，或許是梵文字有不同的含義，但主旨沒有差別，前後呼應又有什麼妨礙呢？其中，上半句呼應了前面所請問的內容，並且總結了以上所說的意義，說明二大（two greatnesses）就在此處。難以宣說的意義，已如上文辨析。下半句是允許說少部分。論（Treatise）中的解釋說，前面說十地（Ten Bhumis）如此不可說、不可聞，現在說我只說一部分，這句話有什麼含義呢？十地所包含的內容有兩種：一是因分（cause aspect），二是果分（result aspect）。『說』是指解釋，『一分』是指因分，因為相對於果分來說，它只是一部分。然而，對於因果二分，古來有很多解釋，那些完全違背原文主旨的，現在就不討論了。有些可以融通的，就加以採用。直接從論的意義來看，就是指義大（greatness of meaning）為果分，所以不可說；說大（greatness of speech）為因分，所以是可以說的。更從意義上取捨，大致有兩種：一是僅僅就十地來說明，以證智（wisdom of realization）為果分，方便寄法（expediently relying on teachings）等都為因分。這又包含兩種意義：一是以修證相對而言，則方便造修（expediently creating cultivation）為因分，止息修習而契合實相（cessation of cultivation and accordance with reality）為果分。二是以詮表相對而言，則以寄法來顯示地的差別為因分，真實的證智為果分。例如，最初的三地寄託於世間法，其次的三地寄託於二乘（Śrāvakayāna and Pratyekabuddhayāna）以及禪支、道品等，使眾生因此而理解地的意義，這是因為因所表達的。證智是此因的果，這些都是證智的言語所不能及的，所以不可說。如同鳥跡在虛空中一樣，方便寄法可以用言語來顯示，所以說是可以說的。如同空中的鳥跡，從鳥的角度來說是不同的，因此一個鳥跡包含有二分，即可說，也可不可說。二是就究竟佛果（ultimate Buddhahood）與普賢（Samantabhadra）的因地相對而言，所說的意義貫通整部經典。意思是說，此證智冥合於究竟果海（ocean of ultimate result）為果分，如同鳥跡所在的虛空。

【English Translation】 English version Regarding the Immeasurable Buddha (Amitābha Buddha), there are roughly three categories: the first is the Principal Buddha (i.e., Amitābha Buddha); the second is the Vajragarbha Buddhas (Vajragarbha Buddha) of the ten directions; and the third is all the Buddhas of the ten directions. Regarding the scope of the third category of Buddhas' teachings, it is merely an explanation of the 'cause'. In the half verse, the latter half discusses the scriptures, which are expounding on 'greatness'. At the beginning of the five verses, it says, 'I only speak of a portion,' which is precisely the scope being discussed. Perhaps it is a translator's inversion, or perhaps the Sanskrit text has a different meaning, but the main point is not different, and there is no harm in the correspondence between the beginning and the end. Among them, the first half of the sentence echoes the previous request and summarizes the meaning of the above, explaining that the two greatnesses are here. The meaning that is difficult to proclaim has been analyzed above. The second half of the sentence is permission to speak of a small portion. The explanation in the Treatise says that previously it was said that the Ten Bhumis are so unspeakable and unheard of, and now it is said that I only speak of a portion. What is the meaning of this statement? The content contained in the Ten Bhumis has two aspects: one is the cause aspect, and the other is the result aspect. 'Speaking' refers to explanation, and 'a portion' refers to the cause aspect, because it is only a portion relative to the result aspect. However, there have been many explanations of the cause and result aspects since ancient times, and those that completely violate the original meaning of the text will not be discussed now. Some that can be integrated will be adopted. Directly from the meaning of the Treatise, it refers to the greatness of meaning as the result aspect, so it is unspeakable; the greatness of speech as the cause aspect, so it is speakable. Furthermore, taking meaning from the perspective of meaning, there are roughly two types: one is to explain only the Ten Bhumis, with the wisdom of realization as the result aspect, and expediently relying on teachings, etc., as the cause aspect. This contains two meanings: one is in terms of the relative cultivation and realization, then expediently creating cultivation is the cause aspect, and the cessation of cultivation and accordance with reality is the result aspect. The second is in terms of the relative expression, then using the expedient teachings to show the difference of the Bhumis is the cause aspect, and the true wisdom of realization is the result aspect. For example, the first three Bhumis are entrusted to worldly dharmas, and the next three are entrusted to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) as well as the limbs of meditation, the factors of enlightenment, etc., so that sentient beings can understand the meaning of the Bhumis, which is because of what the cause expresses. The wisdom of realization is the result of this cause, and these are all beyond the reach of the words of the wisdom of realization, so they are unspeakable. Just like bird tracks in the empty space, expediently relying on teachings can be shown in words, so it is said to be speakable. Just like bird tracks in the sky, they are different from the perspective of the bird, so a bird track contains two aspects, which can be spoken of and cannot be spoken of. The second is in terms of the ultimate Buddhahood relative to the cause of Samantabhadra, and the meaning of what is said runs through the entire scripture. It means that this wisdom of realization merges with the ocean of ultimate result as the result aspect, just like the empty space where the bird tracks are located.

不異太空。地相之因同普賢因。以廣說則。有無量差別事殊勝願力。復過於此故。是則跡處之空隨於空處之跡。亦有說義。地智亦可寄言標舉故。問上論云。是地所攝有二。如何說為究竟果耶。答豈不向言冥同果海故。上論云。此智是誰證偈言佛所行故。又上加分云不思議佛法。又地影像分云。彼十大山因大海得名大海。亦因十山得名菩薩。十地亦爾。同在一切智。因一切智得名。彼因果相順故。是知論主亦用究竟之果。為十地攝。有云。彼說十山依海。不說大海即山者。大海十德豈離海耶。寶珠十義豈離珠耶。明知為此難者。不見地智之旨。又且依一相不可指陳等。云不可說及與可說。若有因緣故果可寄言。即事入玄因亦叵說故云說少分也。不可局執。自下大文第七明說分中。三門分別一來意。謂請儀既終已示分齊。彰其地實。地實難明寄顯在相。相即因分。從此已下。廣明地相。令尋相得實故有此來。又請分生其正解。此後顯其行修故次來也。二釋名。演暢宣陳十地差別。故名說分。以上請分通請十地。對請辨說理必宜通。為歡喜在初受斯總稱故。論云。自此已后正說初地。既有初地說分。即知十地皆有說分。又初地中。皆應名說為分地滿異於初住故。十愿下。更與異名名校量勝。又論家科文但舉大格。至於血脈

【現代漢語翻譯】現代漢語譯本不異太空（與太空沒有區別）。地相之因同普賢因（地的體相之因與普賢菩薩的因相同）。以廣說則（如果廣泛地解說），有無量差別事殊勝願力（就有無量差別的事和殊勝的願力）。復過於此故（又超過了這個緣故），是則跡處之空隨於空處之跡（那麼，跡象所在之處的空性，就隨著空性所在之處的跡象）。亦有說義（也有這樣說的道理）。地智亦可寄言標舉故（地的智慧也可以用言語來表達和標明）。問：上論云（問：上面的論述說），是地所攝有二（這地所包含的有兩種），如何說為究竟果耶（為什麼說是究竟的果呢）？答：豈不向言冥同果海故（答：難道不是已經說過，它與果海暗中相同嗎）？上論云（上面的論述說），此智是誰證（這智慧是誰證得的）？偈言佛所行故（偈頌說，是佛所行持的緣故）。又上加分云不思議佛法（又在上面的加分中說，是不可思議的佛法）。又地影像分云（又在地的影像分中說），彼十大山因大海得名大海（那十大山因為大海而得名大海），大海亦因十山得名菩薩（大海也因為十山而得名菩薩）。十地亦爾（十地也是這樣），同在一切智（共同存在於一切智中），因一切智得名（因為一切智而得名）。彼因果相順故（那因果互相順應的緣故）。是知論主亦用究竟之果（可知論主也用究竟的果），為十地攝（作為十地所包含的內容）。有云（有人說），彼說十山依海（那裡說十山依靠大海），不說大海即山者（沒有說大海就是山）。大海十德豈離海耶（大海的十種功德難道能離開大海嗎）？寶珠十義豈離珠耶（寶珠的十種意義難道能離開寶珠嗎）？明知為此難者（明明知道用這個來詰難的人），不見地智之旨（沒有見到地智的宗旨）。又且依一相不可指陳等（而且依據一相不可指陳等等），云不可說及與可說（說不可說以及可說）。若有因緣故果可寄言（如果有因緣，所以果可以用言語來表達）。即事入玄因亦叵說故云說少分也（即事而入玄妙，因也是不可說的，所以說只說了少部分）。不可局執（不可以侷限於此）。自下大文第七明說分中（從下面開始，第七大段文字，說明說分中），三門分別一來意（從三個方面來分別：一來意）。謂請儀既終已示分齊（意思是說，請法的儀式已經結束，已經顯示了分際），彰其地實（彰顯地的真實）。地實難明寄顯在相（地的真實難以明白，寄託于顯現在外在的體相上）。相即因分（體相就是因的分位）。從此已下（從這裡以下），廣明地相（廣泛地說明地的體相），令尋相得實故有此來（爲了讓人尋著體相而得到真實，所以有這部分內容）。又請分生其正解（又因為請分而產生正確的理解），此後顯其行修故次來也（此後顯示其修行，所以接著而來）。二釋名（二、解釋名稱）。演暢宣陳十地差別（演說、暢通、宣揚、陳述十地的差別），故名說分（所以叫做說分）。以上請分通請十地（以上請分是普遍地請問十地），對請辨說理必宜通（針對請問而辨別解說，道理必然應該貫通）。為歡喜在初受斯總稱故（因為歡喜地在最初接受了這個總的名稱的緣故）。論云（論中說），自此已后正說初地（從這裡以後，正式解說初地）。既有初地說分（既然有初地的說分），即知十地皆有說分（就知道十地都有說分）。又初地中（又在初地中），皆應名說為分地滿異於初住故（都應該叫做說分，因為分地的圓滿不同於初住）。十愿下（十愿之後），更與異名名校量勝（再給予不同的名稱，叫做校量勝）。又論家科文但舉大格（而且論家的科判只是舉出大的綱格），至於血脈（至於血脈）

【English Translation】 English version It is not different from space (there is no difference from space). The cause of the characteristic of the ground is the same as the cause of Samantabhadra (the cause of the characteristic of the ground is the same as the cause of Bodhisattva Samantabhadra). If explained extensively, there are immeasurable different events and supreme vows. Moreover, it exceeds this, therefore, the emptiness where the traces are located follows the traces where the emptiness is located. There is also a saying that the wisdom of the ground can also be expressed and marked with words. Question: The above discussion says that what is contained in this ground has two aspects. How can it be said to be the ultimate result? Answer: Has it not already been said that it is secretly the same as the sea of results? The above discussion says, 'Who has attained this wisdom?' The verse says, 'It is because of the practice of the Buddha.' Moreover, the above addition says, 'Inconceivable Buddha-dharma.' Also, the image section of the ground says, 'Those ten great mountains are named the great sea because of the great sea, and the great sea is also named Bodhisattva because of the ten mountains.' The ten grounds are also like this, existing together in all-knowing wisdom, and named because of all-knowing wisdom. Because the cause and effect correspond to each other, it is known that the author of the treatise also uses the ultimate result as the content contained in the ten grounds. Some say that it is said there that the ten mountains rely on the sea, but it is not said that the sea is the mountain. How can the ten virtues of the sea be separated from the sea? How can the ten meanings of the precious pearl be separated from the pearl? Clearly knowing that those who use this to question do not see the purpose of the wisdom of the ground. Moreover, based on one characteristic, it cannot be pointed out, etc., saying that it is unspeakable and speakable. If there is a cause and condition, the result can be expressed in words. Entering the profound from the event, the cause is also unspeakable, so it is said that only a small part is said. It cannot be rigidly adhered to. From below, the seventh major section of text explains the 'Speaking Section,' divided into three aspects: 1. The intention. It means that the ritual of requesting the Dharma has ended, and the boundaries have been shown, highlighting the reality of the ground. The reality of the ground is difficult to understand, so it is entrusted to the external appearance. The appearance is the division of the cause. From here onwards, the characteristics of the ground are extensively explained, so that one can find the reality by seeking the appearance. Also, the 'Request Section' gives rise to correct understanding, and after this, it shows the practice, so it comes next. 2. Explanation of the name. Expounding, clarifying, proclaiming, and stating the differences of the ten grounds, therefore it is called the 'Speaking Section.' The above 'Request Section' universally requests the ten grounds, and the reasoning for distinguishing and explaining in response to the request must be consistent. Because the 'Joyful Ground' initially received this general name. The treatise says, 'From here onwards, the first ground is formally explained.' Since there is a 'Speaking Section' for the first ground, it is known that all ten grounds have a 'Speaking Section.' Also, in the first ground, all should be called 'Speaking Section,' because the fulfillment of the divided ground is different from the initial dwelling. After the ten vows, another different name is given, called 'Comparative Superiority.' Moreover, the outline of the treatise only mentions the major outlines, as for the blood vessels

殊不介懷。隨時起盡不應執定。三釋文者。十地即為十段。就初地中七門分別。一來意。二釋名。三斷障。四證理。五成行。六得果。七釋文。初來意者。十地之中。最初斷障證理得聖性故。二釋名者。此論所釋已見本分。當經有釋備于下文。今引他部成立正義。唯識第九云。初獲聖性具證二空。能益自他生大喜故。此有三義。一得位。二證理。三成行。由此三故名極歡喜。攝大乘論第七云。由此最初得能成辦自他。義利勝功德故。此唯依第三成行義說。十住毗婆沙云。始得法味生大歡喜故。此唯約證理義說。瑜伽七十八引深密經云。成就大義。得未曾有出世間心生大歡喜故。此約二義。大義即是二利行成出世間心是得聖位此。同本論本分中釋。三所斷障者。唯識第九中。異生性障是此所斷。謂二障中分別起者。依彼種立異生性故。二乘見道現在前時唯斷一種名得聖性。菩薩見道現在前時。具斷二種名得聖性。此言異生即是凡夫。梁攝論中名凡夫性。此論本分中。名凡夫我相障。此障障于初地。上來就能起煩惱是根本故說斷二障若具說者。亦斷惡趣諸業果等。由斯初地說斷二愚及彼粗重。一執著我法愚即異生障二惡趣雜染愚。即惡趣諸業果等。此業果等。雖非是愚愚品類故。下九地中愚皆準此。斷義如前分齊中說。四

【現代漢語翻譯】現代漢語譯本殊不介懷，不要總是執著于任何事物。解釋經文有三種方式。十地可以分為十個階段。在初地中，從七個方面進行分析：一、來意（設立此地的目的）；二、釋名（解釋名稱）；三、斷障（斷除的障礙）；四、證理（證悟的真理）；五、成行（成就的修行）；六、得果（獲得的果報）；七、釋文（解釋經文）。首先，關於來意，十地之中，最初的這一地，是因為斷除了障礙，證悟了真理，獲得了聖性。其次，關於釋名，此論所解釋的內容已經在本分中闡述。相關的經文解釋可以在下文中找到。現在引用其他經典來確立正義。《唯識論》第九卷說：『最初獲得聖性，完全證悟了人空和法空，能夠利益自己和他人，產生巨大的喜悅。』這裡有三重含義：一是得位（獲得地位），二是證理（證悟真理），三是成行（成就修行）。因為這三點，所以稱為極歡喜地。《攝大乘論》第七卷說：『由此最初獲得能夠成就自己和他人義利殊勝功德。』這僅僅是依據第三種成行義來說的。《十住毗婆沙論》說：『開始獲得佛法的滋味，產生巨大的歡喜。』這僅僅是就證理義來說的。《瑜伽師地論》第七十八卷引用《深密經》說：『成就大義，獲得前所未有的出世間心，產生巨大的歡喜。』這是就兩種含義來說的。大義就是自利利他的行為成就，出世間心是獲得聖位。這與本論本分中的解釋相同。第三，關於所斷的障礙，《唯識論》第九卷中，異生性障是此地所斷的。也就是二障中分別產生的那些，依據它們的種子而立為異生性。二乘人在見道位現前的時候，只斷除一種障礙，稱為獲得聖性。菩薩在見道位現前的時候，斷除兩種障礙，稱為獲得聖性。這裡說的異生，就是凡夫。梁朝的《攝大乘論》中稱為凡夫性。此論的本分中，稱為凡夫我相障。這種障礙障礙了初地。上面是從能夠引起煩惱的根本來說，所以說斷除二障。如果詳細來說，也斷除惡趣的各種業果等。因此，初地說斷除二愚以及它們的粗重：一是執著我法愚，也就是異生障；二是惡趣雜染愚，也就是惡趣的各種業果等。這些業果等，雖然不是愚，但屬於愚的範疇。下九地中的愚都可以參照這個來理解。斷除的含義如前面分齊中說的那樣。四

【English Translation】 English version Do not be overly concerned. Do not be attached to anything at any time. There are three ways to explain the scriptures. The Ten Bhumis (ten stages of a Bodhisattva's path) can be divided into ten sections. In the first Bhumi (the Joyful Land), analyze from seven aspects: 1. The intention (the purpose of establishing this Bhumi); 2. Explanation of the name; 3. Severing obstacles; 4. Realizing the truth; 5. Accomplishing practice; 6. Obtaining the result; 7. Explanation of the text. First, regarding the intention, among the Ten Bhumis, this first Bhumi is because it severs obstacles, realizes the truth, and obtains the holy nature. Second, regarding the explanation of the name, the content explained in this treatise has already been elaborated in this section. Relevant scriptural explanations can be found in the following text. Now, quote other scriptures to establish the correct meaning. The ninth volume of the 'Vijnaptimatrata-siddhi' (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'Initially obtaining the holy nature, fully realizing the emptiness of self and the emptiness of phenomena, being able to benefit oneself and others, generating great joy.' There are three meanings here: first, obtaining the position; second, realizing the truth; third, accomplishing practice. Because of these three points, it is called the Extremely Joyful Land. The seventh volume of the 'Mahayana-samgraha' (Compendium of the Mahayana) says: 'From this, initially obtaining the ability to accomplish the supreme merits of benefiting oneself and others.' This is only based on the third meaning of accomplishing practice. The 'Dasabhumika-vibhasa' (Commentary on the Ten Bhumis) says: 'Initially obtaining the taste of the Dharma, generating great joy.' This is only about the meaning of realizing the truth. The seventy-eighth volume of the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) quotes the 'Samdhinirmocana Sutra' (Explanation of the Profound Secrets Sutra) saying: 'Accomplishing great meaning, obtaining an unprecedented transcendental mind, generating great joy.' This is about two meanings. Great meaning is the accomplishment of benefiting oneself and others, and the transcendental mind is obtaining the holy position. This is the same as the explanation in this section of the treatise. Third, regarding the obstacles to be severed, in the ninth volume of the 'Vijnaptimatrata-siddhi', the 'alien-being nature' (Prakrti-vikalpa) obstacle is what is severed in this Bhumi. That is, those that arise separately among the two obstacles, established as the 'alien-being nature' based on their seeds. When the 'path of seeing' (Darshana-marga) manifests for the 'two vehicles' (Sravakas and Pratyekabuddhas), they only sever one type of obstacle, called obtaining the holy nature. When the 'path of seeing' manifests for the Bodhisattvas, they sever both types of obstacles, called obtaining the holy nature. The 'alien-being' mentioned here is the ordinary person (prthag-jana). The Liang Dynasty's 'Mahayana-samgraha' calls it the nature of an ordinary person. In this section of the treatise, it is called the obstacle of the 'self-image' (Atma-bimba) of an ordinary person. This obstacle hinders the first Bhumi. The above is from the perspective of the root that can cause afflictions, so it is said to sever the two obstacles. If explained in detail, it also severs the various karmic results of the evil realms, etc. Therefore, the first Bhumi says to sever the two 'ignorances' (moha) and their 'coarseness' (stubbornness): first, the ignorance of attachment to self and phenomena, which is the 'alien-being' obstacle; second, the ignorance of defilement in the evil realms, which is the various karmic results of the evil realms, etc. These karmic results, although not ignorance, belong to the category of ignorance. The ignorance in the lower nine Bhumis can be understood by referring to this. The meaning of severance is as mentioned in the previous section on divisions. Four

所證理者。由斷前障證遍行真如。謂此真如二空所顯。無有一法而不在故。梁攝論中名為遍滿。遍滿一切有為行故。意明無有一法非二空故。此地最初偏證遍滿。五所成行。略有四種。一約增勝修成施行。二約所成起十大愿。三約修成。謂信等十行。四約實行。謂十度等行無不皆修。余所修行釋文自顯。六所得果略有四種。一得當地滿時調柔等四果。二得檀行成大財果。三依攝論。通達障空得一切障滅果。四通論。得唯識三性三無性理智。及奢摩他毗缽舍那等果。然上諸門多依行布。若約圓融。一斷一切斷。一證一切證。一行一切行。一得一切得也。第七釋文分二。先長行后偈頌。前中若直就經文。應分為二。初明地法。后佛子菩薩住此地多作閻浮提王下。地果。前中先廣明。后佛子是名下總結。前中有三。初明入心。次佛子此菩薩以大悲為首下。明住地心。后佛子菩薩住此歡喜地已以大願力得見多佛下。明其出心。十地之文大體皆爾。故依慈氏論於十地內。皆有三心。仁王上卷。亦云地地上中下三十忍。地地中始生住生終生不可得等。理必然也。而論以出心為調柔果。所以至下當明。今且依論判長行中二。先明初地說分。后佛子菩薩住此下。校量勝分。前中依論總有百句。分為三分。初四十句明住分。二佛子菩薩住

【現代漢語翻譯】現代漢語譯本所證之理，是通過斷除先前的障礙來證得遍行真如（普遍存在的真如）。這種真如是由人空（補特伽羅無我）和法空（諸法無我）所顯現的，沒有一法不在其中。在《梁攝大乘論》中，它被稱為『遍滿』，因為它遍滿一切有為行（有生滅變化的現象）。這意味著沒有一法不是由人空和法空所決定的。此地（歡喜地）最初偏重於證得遍滿，五所成行（五種成就的修行）略有四種：一是關於增勝修成施行（通過殊勝的修行來成就佈施）；二是關於所成而發起十大愿；三是關於修成，即信等十行（信等十種修行）；四是關於實行，即十度等行（佈施等十種波羅蜜多），無不修習。其餘所修行的內容在經文的解釋中自然會顯現。六所得之果略有四種：一是獲得當地圓滿時的調柔等四果（四種果報）；二是獲得檀行（佈施）成就的大財果；三是依據《攝大乘論》，通達障空（對障礙的空性有透徹的理解）而獲得一切障礙滅除的果報；四是通論而言，獲得唯識三性（遍計所執性、依他起性、圓成實性）、三無性理智（相無自性性、生無自性性、勝義無自性性），以及奢摩他（止）和毗缽舍那（觀）等果報。然而，以上各種門類大多依據行布（修行的次第）。如果從圓融的角度來看，就是一斷一切斷，一證一切證，一行一切行，一得一切得。第七（歡喜地）的解釋分為兩部分：先是長行，后是偈頌。長行部分如果直接按照經文，應該分為兩部分：首先闡明地法（歡喜地的法）；然後是『佛子，菩薩住此地，多作閻浮提王』以下的內容，闡述地果（歡喜地的果報）。在前面的部分中，先是廣為闡明，然後是『佛子，是名』以下的內容，進行總結。前面的部分有三點：首先闡明入心（進入歡喜地的發心）；其次是『佛子，此菩薩以大悲為首』以下的內容，闡明住地心（安住于歡喜地的發心）；最後是『佛子，菩薩住此歡喜地已，以大願力得見多佛』以下的內容，闡明其出心（從歡喜地出離的發心）。十地的經文大體都是如此。因此，依據慈氏菩薩的論著，在十地之內，都有三心。仁王經上卷也說，地地上中下三十忍（三十種忍辱），地地中始生住生終生不可得等，這是必然的道理。而論中以出心為調柔果，所以到下面會闡明。現在先依據論著來判斷長行中的兩部分：首先闡明初地（歡喜地）的分位；然後是『佛子，菩薩住此』以下的內容，校量勝分（衡量殊勝之處）。在前面的部分中，依據論著總共有百句，分為三部分：最初的四十句闡明住分（安住的分位）；二是『佛子，菩薩住』

【English Translation】 English version The principle realized is the realization of the pervasive Suchness (Sarvatraga-tathata) by severing the preceding obscurations. This Suchness is manifested by the two emptinesses (Dvaishunyata): emptiness of person (Pudgala-shunyata) and emptiness of phenomena (Dharma-shunyata), as there is no single dharma that is not within it. In the Liang Treatise on the Compendium of Mahayana, it is called 'All-pervading' (遍滿), because it pervades all conditioned activities (有為行). This means that there is no single dharma that is not due to the two emptinesses. This ground (Pramudita-bhumi) initially emphasizes the realization of the All-pervading. The five accomplished practices (五所成行) are roughly of four types: first, regarding the superior accomplishment of giving (施行); second, regarding the accomplishment of generating the ten great vows; third, regarding accomplishment, namely the ten practices such as faith (信等十行); fourth, regarding actual practice, namely the ten perfections (十度) and other practices, all of which are cultivated. The remaining practices will naturally become apparent in the explanation of the text. The six fruits obtained are roughly of four types: first, obtaining the four fruits such as gentleness (調柔) at the fulfillment of the ground; second, obtaining the fruit of great wealth from the accomplishment of giving (檀行); third, according to the Compendium of Mahayana, attaining the fruit of the extinction of all obscurations by penetrating the emptiness of obscurations; fourth, generally speaking, obtaining the wisdom of the three natures of Consciousness-only (唯識三性) (Parikalpita-svabhava, Paratantra-svabhava, Parinispanna-svabhava), the three non-natures (三無性) (Lakshana-nihsvabhavata, Utpada-nihsvabhavata, Agrartha-nihsvabhavata), and the fruits of Shamatha (奢摩他) and Vipashyana (毗缽舍那). However, the above categories mostly rely on the arrangement of practices. If viewed from the perspective of perfect integration, it is one severance of all severances, one realization of all realizations, one practice of all practices, and one attainment of all attainments. The seventh (Pramudita-bhumi) explanation is divided into two parts: first, the prose section, and then the verses. If the prose section is directly based on the sutra text, it should be divided into two parts: first, clarifying the ground's dharmas (地法); then, the content from 'Buddha-son, the Bodhisattva dwelling on this ground, often becomes a king of Jambudvipa' onwards, explaining the ground's fruits (地果). In the preceding part, there is first a broad explanation, and then a summary from 'Buddha-son, this is called' onwards. There are three points in the preceding part: first, clarifying the entering mind (入心); second, the content from 'Buddha-son, this Bodhisattva takes great compassion as the lead' onwards, clarifying the dwelling mind (住地心); and finally, the content from 'Buddha-son, the Bodhisattva dwelling on this Joyful Ground, having obtained the power of great vows, sees many Buddhas' onwards, clarifying the exiting mind (出心). The texts of the ten grounds are generally like this. Therefore, according to the treatises of Maitreya Bodhisattva, within the ten grounds, there are all three minds. The upper scroll of the Benevolent Kings Sutra also says that the thirty kshantis (三十忍) of the upper, middle, and lower grounds, and the beginning, dwelling, and ending of each ground are unattainable, which is a necessary principle. And the treatise takes the exiting mind as the fruit of gentleness, so it will be explained below. Now, let's first judge the two parts of the prose section according to the treatise: first, clarifying the division of the first ground (Pramudita-bhumi); then, the content from 'Buddha-son, the Bodhisattva dwelling on this' onwards, measuring the superior divisions (校量勝分). In the preceding part, according to the treatise, there are a total of one hundred sentences, divided into three parts: the first forty sentences clarify the dwelling division (住分); second, 'Buddha-son, the Bodhisattva dwelling'

歡喜地下。三十句釋名分。三佛子此菩薩以大悲下。三十句安住分。若通取校量勝。即為初地四分。初云住者。出世菩提心生。堅守初地。更不退失。故稱為住。即始住入心。初雖住地未得名善。更起信等地中善住。故名安住。即地中正住及后一分。並是住心。其釋名分十地應齊。但從義。顯偏釋三地。謂初及八十。余略不論。以初地是得聖之始。八地無功用初。法雲菩薩地盡各無數劫滿。故偏釋也。然十地中既三心齊證。則地地之中。皆攝前之三位此中住分。攝發心住。其釋名分攝歡喜行。后之二分攝救護眾生離眾生相迴向。皆文義相順。如文思之。今初住分文分為二。初別顯住法。后菩薩住如是下。結住入位。前中四十句分四。初十依何身。次十為何義。三有十句以何因四有十句有何相。初謂深種善根為所依身。次為得佛果為所緣境義。上二皆發心緣。三以大悲為發心之因。四以過凡得聖。為發心福利之相。瑜伽四十七亦有四相。論依經造故同於此。又此四事即三種菩提心。深種善根是深心。次為求菩提是直心。三即大悲心。具此三心成后入地之相。又此四段各具含三心。可以思準。今初依何身十句。初總余別。總云若有眾生者。是具行之人。依地持論是解行人。有如是心則入初地。入已此心常現在前。下諸地中

初之十心類此可知。言深種善根者。正是總句。論經名厚集。厚則深也。集即種也。若約圓融則不定時數。若依行布。謂一僧祇已積資糧。故云深種。別有九種集。前六護煩惱行。后三護二乘行。前中即增上三學初戒次定。餘四是慧。慧中前三如次是聞思修。后一所成出世之智。后三中初二護二乘心。謂大志護陜心。大解護小心。后一護二乘行。已知其意云何九集。一行集。即經善修諸行。善作眷屬持戒故。三聚。非一故。名為諸不凈尸羅不生三昧故首明矣。二定集即經善集助道。善作眷屬三昧故。即明得等及四靜慮。以定親資慧故名助道。皆云眷屬者。慧為主故。三親近集。即經善供養諸佛。供佛為欲集聞慧故。四聚集。即經善集白凈法。聚思慧善思量波羅蜜等諸善法故。謂依聞思彼若名若義自性差別有上下故。成暖頂位治諸蔽漏。故云白凈。五護集。即為善知識善攝。由內修行實證。得外教授故修行實證。即如實智。亦分上下立於忍位及世第一。上五皆同加行。下四皆已入地。六凈心集。即善清凈深心。以得出世間正智。于所緣境無分別智都無所得。不取種種戲論相。故名為善凈。智慧契理。故曰深心。七廣集即立廣大志。深心廣利故。八信心集。即生廣大解。以求一切智智故。九現集。即慈悲現前。謂多行慈悲

【現代漢語翻譯】現代漢語譯本初十心中的道理可以依此類推得知。說到『深種善根』，這正是總括性的語句。經名中說『厚集』，『厚』就是『深』的意思，『集』就是『種』的意思。如果從圓融的角度來說，就沒有固定的時間和數量。如果按照次第修行，就是指一個阿僧祇劫已經積累了資糧，所以說『深種』。另外還有九種『集』：前六種是守護煩惱的修行，后三種是守護二乘的修行。前六種中，首先是增上三學中的戒，其次是定，其餘四種是慧。慧中，前三種依次是聞、思、修，后一種是成就的出世間的智慧。后三種中，前兩種是守護二乘的心，即以大志守護狹隘的心，以大理解守護小的心。后一種是守護二乘的修行。已經知道了它的意思，什麼是九集呢？第一，行集，即通過修行各種善行，善於結交眷屬，持戒的緣故。三聚戒不是單一的，所以稱為『諸』，不凈的尸羅不會產生三昧的緣故，所以首先說明。第二，定集，即通過善於積累助道的因素，善於結交三昧的眷屬。即指獲得禪定等以及四禪。因為定能夠親近並資助智慧，所以稱為助道。都說『眷屬』，是因為智慧是主要的。第三，親近集，即通過善於供養諸佛，供養佛是爲了積累聽聞的智慧。第四，聚集，即通過善於積累清凈的法，聚集思慧，善於思量波羅蜜等各種善法。即依靠聽聞和思考，它們的名稱、意義、自性、差別有上下之分，成就暖位和頂位，治理各種蔽障和漏洞，所以說『白凈』。第五，護集，即爲了善知識而善於攝受。由於內在修行實證，才能得到外在的教授，所以修行實證，即如實智，也分為上下，立於忍位和世第一位。以上五種都屬於加行位，以下四種都屬於已經入地。第六，凈心集，即善於清凈深心，從而得出世間的正智。對於所緣的境界沒有分別智，都無所得，不執取各種戲論的相，所以稱為『善凈』。智慧契合真理，所以說『深心』。第七，廣集，即樹立廣大的志向，深心能夠廣泛利益眾生。第八，信心集，即產生廣大的理解，以求得一切智智。第九，現集，即慈悲現前，指多行慈悲。

【English Translation】 English version The principle of the first ten minds can be understood by analogy. When it is said 'deeply planting good roots,' this is precisely the summarizing statement. In the name of the scripture, it says 'thick accumulation'; 'thick' means 'deep,' and 'accumulation' means 'planting.' If viewed from the perspective of perfect fusion, there is no fixed time or quantity. If according to sequential practice, it refers to having accumulated resources for one asamkhya-kalpa, hence it is said 'deeply planting.' There are also nine types of 'accumulation': the first six are practices that protect against afflictions, and the last three are practices that protect against the Two Vehicles. Among the first six, first is the precept of the three higher trainings, then concentration, and the remaining four are wisdom. Among wisdom, the first three are, in order, hearing, thinking, and meditation, and the last is the supramundane wisdom that is achieved. Among the last three, the first two protect the minds of the Two Vehicles, that is, protecting the narrow mind with great aspiration, and protecting the small mind with great understanding. The last one protects the practices of the Two Vehicles. Having understood its meaning, what are the nine accumulations? First, the accumulation of practice, that is, through practicing various good deeds, being good at associating with retinues, because of upholding precepts. The three aggregates of precepts are not singular, so they are called 'various'; impure śīla does not produce samadhi, hence it is first explained. Second, the accumulation of concentration, that is, through being good at accumulating factors that aid the path, being good at associating with retinues of samadhi. This refers to obtaining dhyana etc. and the four dhyanas. Because concentration can closely support wisdom, it is called an aid to the path. All are called 'retinues' because wisdom is the main thing. Third, the accumulation of intimacy, that is, through being good at making offerings to all Buddhas; making offerings to Buddhas is for the purpose of accumulating the wisdom of hearing. Fourth, the accumulation of gathering, that is, through being good at accumulating pure dharmas, gathering the wisdom of thinking, being good at contemplating the paramitas and other good dharmas. That is, relying on hearing and thinking, their names, meanings, self-natures, and differences have upper and lower distinctions, achieving the positions of warmth and peak, treating various obscurations and leakages, hence it is said 'white and pure'. Fifth, the accumulation of protection, that is, being good at receiving for the sake of good teachers. Because of internal practice and realization, one can obtain external instruction, so practice and realization is true knowledge, which is also divided into upper and lower, established in the position of forbearance and the highest mundane position. The above five all belong to the stage of application, and the following four all belong to having entered the ground. Sixth, the accumulation of pure mind, that is, being good at purifying the deep mind, thereby obtaining supramundane right knowledge. Regarding the object of focus, there is no discriminating wisdom, nothing is obtained, and one does not grasp various aspects of playful discourse, hence it is called 'good purity.' Intelligence accords with truth, hence it is said 'deep mind'. Seventh, the accumulation of vastness, that is, establishing vast aspirations; the deep mind can widely benefit sentient beings. Eighth, the accumulation of faith, that is, generating vast understanding, in order to seek all-knowing wisdom. Ninth, the accumulation of manifestation, that is, compassion manifests, referring to practicing much compassion.

無時暫舍。故云現前。然小乘無求佛意故。于護小心中明自利心。求一切智。小乘亦有自利三學之行故。今護行之中。但舉利他慈悲。于中慈。依苦苦壞苦。以正在苦思愿樂故。悲依行苦拔彼妄樂。不知行苦之所遷故。三界不離三苦。故為慈悲之境。又明與樂即能拔苦故。慈依二苦。拔苦即與真樂故。悲依行苦。已知總別集為同相。戒等異相。略說為成廣說為壞。如上具明。第二為何義者。為求佛果。先別顯求果之相。后佛子下。總結髮心。今初十句初總余別。總云佛智。謂無上智知斷證修故。約無作四諦說此四別。修究竟故亦得名修。此智差別有九種業皆悉求之。一力佛智問記為業。以十種力隨機答故。二無畏佛智。破邪見業揀異菩薩。複稱為大。三平等佛智。得人法無我。教授眾生證入之業。四救佛智。以四攝法化眾生業。五凈佛智。能為救攝因業。慈悲凈瞋恚故。六無餘智。佛智常以佛眼觀世間眾生業。十方遍觀故云無餘。七者染佛智。若順今經。以無障礙智嚴其依報。自然應化。令其信樂為業。論經闕于凈剎。八覺佛智。一念知三世眾生心心數法為業。九轉法輪佛智。解脫方便善巧業故。言善巧者。于百億閻浮提同時轉大法輪故。法輪即是能令眾生解脫方便。然上九句皆先標智體。后顯其業。初三自利后六利

【現代漢語翻譯】現代漢語譯本無時暫舍，所以說『現前』。然而小乘沒有希求佛意的，所以在守護小心（指小乘行者）中闡明自利之心。求一切智，小乘也有自利的三學之行。現在守護行之中，只舉出利他的慈悲。其中慈，依靠苦苦（dukkha-dukkha）、壞苦（viparinama-dukkha），因為正在受苦時思愿快樂。悲，依靠行苦（sankhara-dukkha）拔除他們虛妄的快樂，因為他們不知道行苦的遷流變化。三界不離三苦，所以是慈悲的對象。又說明給予快樂就能拔除痛苦，所以慈依靠二苦。拔除痛苦就是給予真正的快樂，所以悲依靠行苦。已經知道總相和別相，集合起來成為同相，戒等是異相。略說就是成就，廣說就是破壞，如上面詳細說明。第二是為什麼意義呢？爲了求佛果。先分別顯示求果的相狀，後面『佛子』以下，總結髮心。現在最初十句，開始是總說，其餘是別說。總說『佛智』，指無上智，知道斷、證、修。就無作四諦來說這四種差別。修到究竟所以也可以稱為修。這種智慧的差別有九種作用都希求得到。一、力佛智（balabala-jnana），以問答記錄爲作用，因為用十種力隨機回答。二、無畏佛智（vaisaradyajnana），破除邪見為作用，區別于菩薩，又稱為大。三、平等佛智（samatajnana），得到人無我（pudgala-nairatmya）、法無我（dharma-nairatmya），教授眾生證入的作用。四、救佛智（traana-jnana），用四攝法（catuh-samgraha-vastuni）教化眾生的作用。五、凈佛智（visuddhi-jnana），能作為救護攝受的因的作用，因為慈悲能凈化嗔恚。六、無餘智（asesa-jnana），佛智常常用佛眼觀察世間眾生的作用，十方普遍觀察所以說『無餘』。七、染佛智（ranjana-jnana），如果順應這部經，用無障礙智莊嚴它的依報（asraya-parivrtti），自然應化，使他們信樂為作用。論和經中缺少凈化剎土。八、覺佛智（bodhi-jnana），一念知道三世眾生心和心所法的作為。九、轉法輪佛智（dharmacakra-pravartana-jnana），解脫方便善巧的作用。說善巧，是因為在百億閻浮提（jambudvipa）同時轉大法輪。法輪就是能使眾生解脫的方便。然而上面九句都是先標明智慧的本體，后顯示它的作用。前三個是自利，后六個是利他。

【English Translation】 English version Without ever abandoning it even for a moment. Therefore, it is said to be 'present'. However, the Hinayana does not seek the Buddha's intention, so it elucidates the mind of self-benefit within the protection of the small mind (referring to Hinayana practitioners). Seeking all-knowing wisdom, the Hinayana also has the practice of the three learnings for self-benefit. Now, within the protection of practice, only altruistic loving-kindness and compassion are mentioned. Among them, loving-kindness (metta) relies on the suffering of suffering (dukkha-dukkha) and the suffering of change (viparinama-dukkha), because it contemplates and wishes for happiness while currently suffering. Compassion (karuna) relies on the suffering of formations (sankhara-dukkha) to remove their deluded happiness, because they do not know the impermanent changes of the suffering of formations. The three realms are inseparable from the three sufferings, so they are the object of loving-kindness and compassion. Furthermore, it is explained that giving happiness can remove suffering, so loving-kindness relies on the two sufferings. Removing suffering is giving true happiness, so compassion relies on the suffering of formations. It is already known that the general and specific characteristics, when combined, become the same characteristic, while precepts and so on are different characteristics. Briefly speaking, it is accomplishment; extensively speaking, it is destruction, as explained in detail above. Secondly, what is the meaning of this? It is for seeking Buddhahood. First, the aspects of seeking the fruit are separately shown, and later, from 'Buddha-son' onwards, the aspiration is summarized. Now, in the initial ten sentences, the beginning is general, and the rest are specific. Generally speaking, 'Buddha-wisdom' (buddha-jnana) refers to the unsurpassed wisdom that knows cessation, realization, and practice. Regarding the unconditioned Four Noble Truths, these four distinctions are discussed. Because practice reaches ultimate completion, it can also be called practice. The distinctions of this wisdom have nine functions, all of which are sought. 1. The wisdom of power of the Buddha (balabala-jnana), with the function of recording questions and answers, because it answers randomly using the ten powers. 2. The wisdom of fearlessness of the Buddha (vaisaradyajnana), with the function of destroying wrong views, distinguishing it from Bodhisattvas, and it is also called great. 3. The wisdom of equality of the Buddha (samatajnana), obtaining the non-self of persons (pudgala-nairatmya) and the non-self of phenomena (dharma-nairatmya), with the function of teaching sentient beings to realize and enter. 4. The wisdom of saving of the Buddha (traana-jnana), with the function of transforming sentient beings using the four means of attraction (catuh-samgraha-vastuni). 5. The pure wisdom of the Buddha (visuddhi-jnana), which can serve as the cause of saving and embracing, because loving-kindness and compassion can purify anger. 6. The wisdom of no remainder of the Buddha (asesa-jnana), Buddha-wisdom always uses the Buddha-eye to observe the sentient beings of the world, observing universally in the ten directions, so it is called 'no remainder'. 7. The coloring wisdom of the Buddha (ranjana-jnana), if it accords with this sutra, it adorns its dependent environment (asraya-parivrtti) with unobstructed wisdom, naturally responding and transforming, causing them to have faith and joy as its function. The treatises and sutras lack the purification of Buddha-fields. 8. The wisdom of awakening of the Buddha (bodhi-jnana), knowing the minds and mental factors of sentient beings in the three times in a single thought as its function. 9. The wisdom of turning the wheel of Dharma of the Buddha (dharmacakra-pravartana-jnana), with the function of skillful means of liberation. Saying skillful means, because it simultaneously turns the great wheel of Dharma in billions of Jambudvipas (jambudvipa). The wheel of Dharma is the means that can liberate sentient beings. However, the above nine sentences all first indicate the substance of wisdom and then show its function. The first three are for self-benefit, and the last six are for the benefit of others.

他。利他之中四攝是利他之行。慈悲是利他之心。后四利他之智。二總結髮心中。言起如是心者。若直望經文。即指前十心。而論云。即是本分中愿善決定者。上求佛智即是愿故。前本分中指此文云。愿善決定者。如初地中發菩提心。即此本分中愿者。即指此文。生心即是生菩提心。以上求佛智故。愿即愿于菩提。二體不殊故得互指。前指於此即攝上之十句佛智。此指於前。即攝前文六決定義。彼是總句中指此。是總結中指總攝別故。又但云生心者。心是總。即攝知斷證修。故不云生智。亦攝一切助道法故。不云生余心所。已說為何義。第三以大悲下。明以何因生如是心。意云何因求大菩提。謂以大悲為眾生故。如三地中。思惟度生不離佛智。故下總句論經云。是心以大悲為首。是心即指前求佛智心也。十句中初總余別。別有九種大。一增上大。細行苦智慧增上生故。謂若了苦苦壞苦智非增上。論又云。智者因果逆順染凈觀故。此約了事名智。論云。慧者自相同相差別觀故。此約了二諦通理為慧。復是一門別義。言自相者。因緣之有是法自體故。同相者。二空真如等一味故。念生迷此故起悲心。同六地中大悲增上觀其逆順等。亦如六地廣明。二善巧等即攝大四攝曲巧。隨宜攝故。三最上下。淳至大淳至即最上義。謂向

【現代漢語翻譯】現代漢語譯本他。利他之中，四攝（Sī shè，四種攝取眾生的方法）是利他之行。慈悲是利他之心。后四（句）是利他之智。二，總結髮心中。言『起如是心者』，若直接看經文，即指前十心。而論中說，『即是本分中愿善決定者』，上求佛智即是愿故。前本分中指此文說，『愿善決定者』，如初地（chū dì，菩薩修行階位的第一階段）中發菩提心。即此本分中『愿者』，即指此文。生心即是生菩提心，以上求佛智故。愿即愿于菩提。二體不殊故得互指。前指於此即攝上之十句佛智。此指於前，即攝前文六決定義。彼是總句中指此，是總結中指總攝別故。又但云『生心者』，心是總，即攝知斷證修。故不云生智，亦攝一切助道法故。不云生余心所。已說為何義。第三，以大悲下，明以何因生如是心。意云何因求大菩提。謂以大悲為眾生故。如三地（sān dì，菩薩修行的第三個階段）中，思惟度生不離佛智。故下總句論經云，『是心以大悲為首』。是心即指前求佛智心也。十句中初總余別。別有九種大。一，增上大。細行苦智慧增上生故。謂若了苦苦壞苦智非增上。論又云，智者因果逆順染凈觀故。此約了事名智。論云，慧者自相同相差別觀故。此約了二諦通理為慧。復是一門別義。言自相者，因緣之有是法自體故。同相者，二空真如等一味故。念生迷此故起悲心。同六地（liù dì，菩薩修行的第六個階段）中大悲增上觀其逆順等。亦如六地廣明。二，善巧等即攝大四攝曲巧。隨宜攝故。三，最上下。淳至大淳至即最上義。謂向

【English Translation】 English version He. Among altruistic actions, the Four Sangrahas (Sì shè, Four ways of gathering beings) are altruistic practices. Loving-kindness and compassion are the heart of altruism. The latter four (sentences) are the wisdom of altruism. Second, summarizing the mind of enlightenment. It says, 'Those who generate such a mind,' if directly looking at the sutra text, it refers to the previous ten minds. However, the treatise says, 'It is the one who wishes to determine goodness in their own role,' seeking Buddha wisdom is the wish. The previous part refers to this text, saying, 'The one who wishes to determine goodness,' like generating the Bodhi mind in the first Bhumi (chū dì, the first stage of a Bodhisattva's practice). That is, 'the wisher' in this part refers to this text. Generating the mind is generating the Bodhi mind, because of seeking Buddha wisdom. Wishing is wishing for Bodhi. The two entities are not different, so they can refer to each other. The former refers to this, encompassing the ten sentences of Buddha wisdom above. This refers to the former, encompassing the six definitive meanings of the previous text. That is a general sentence referring to this, and this is a summary referring to the general encompassing the specific. Furthermore, it only says 'generating the mind,' the mind is the general, encompassing knowledge, cessation, realization, and practice. Therefore, it does not say 'generating wisdom,' also encompassing all auxiliary Dharma practices. It does not say 'generating other mental factors.' What meaning has been spoken? Third, starting with great compassion, it clarifies what cause generates such a mind. What cause seeks great Bodhi? It is said to be because of great compassion for sentient beings. Like in the third Bhumi (sān dì, the third stage of a Bodhisattva's practice), contemplating liberating beings without separating from Buddha wisdom. Therefore, the general sentence below in the treatise on the sutra says, 'This mind takes great compassion as its head.' This mind refers to the previous mind seeking Buddha wisdom. Among the ten sentences, the first is general and the rest are specific. The specific has nine kinds of greatness. First, the greatness of increase. Because subtle practices, suffering, and wisdom increase and arise. It is said that if understanding suffering, the suffering of suffering, and the wisdom of the suffering of decay are not increasing. The treatise also says, 'The wise contemplate cause and effect, forward and reverse, defilement and purity.' This refers to understanding matters as wisdom. The treatise says, 'The wise contemplate the self-nature, the common nature, and the differences.' This refers to understanding the universal principle of the two truths as wisdom. It is also a separate meaning of one door. The self-nature is the inherent nature of Dharma due to causes and conditions. The common nature is the same flavor as the two emptinesses, suchness, etc. Remembering and becoming deluded about this gives rise to compassion. Similar to the great compassion increasing in the sixth Bhumi (liù dì, the sixth stage of a Bodhisattva's practice), contemplating its forward and reverse, etc. It is also extensively explained like in the sixth Bhumi. Second, skillful means, etc., encompass the skillful means of the great Four Sangrahas. Gathering according to suitability. Third, the highest and lowest. Pure and utmost, pure and utmost is the meaning of the highest. Referring to

發大心許盡生界無盡利益。故曰深心。緣此悲增淳厚至到。故云最上。常以此二持此菩薩。四如來力無量者。無量大攝取如來無量神力。生物信故。五善觀等即決定大。于上妙法決定信解。名善觀分別。于諸眾生決定能度為勇猛力。于所治障決能對治為智力。無礙智現前通結上句。六隨順自然智即隨順大。七能受等即受持大。能取大勝法授與眾生故。大包一切勝即佛法。授與即教化智慧故能授。八廣大如法界即最妙大。攝受勝妙功德故。九究竟下。住盡大。無量愛果因盡涅槃際故。為成十句合於此二。后之二大如本分說。但前云無常愛。此云無量者。勝用非一故。上九大中前七悲體。次一悲德。后一悲能。七中前三自分。一拔苦智。二拔苦行。三拔苦心。后四勝進。第四佛子菩薩下。有何相正顯得位福利之相。文有九句。初總余別。總云始發如是心者。指前二段。即得超凡夫地者。以得出世間聖道故。超即過義。二入菩薩位下。別有八種過。論皆先法后喻。此入聖位生如來家。如世王子生王家故。故句句皆有相似法。言一入位過。初成出世間心。如始住胎相似法故。瑜伽住品。名入菩薩正性離生。二生如來家者。即家過。生家相似法。謂如世人雖受胎報。若在凡家不足為勝。要在王家方為顯勝。菩薩亦爾。若在外道法

【現代漢語翻譯】發廣大菩提心，誓願給予一切眾生無盡的利益，這叫做『深心』。由於這種悲心而更加純粹、深厚和真誠，所以稱為『最上』。菩薩常常以這兩種心來持守自己。『如來力無量』指的是無量的大攝取如來所具有的無量神通力量，能夠使眾生生起信心。『善觀』等同於『決定大』。對於殊勝微妙的佛法，能夠堅定地信受和理解，這叫做『善觀分別』。對於一切眾生，能夠堅定地救度，這叫做『勇猛力』。對於所要對治的障礙，能夠堅定地對治，這叫做『智力』。無礙的智慧顯現於眼前，總括了以上所說的內容。『隨順自然智』等同於『隨順大』。『能受』等同於『受持大』。能夠接受並把殊勝的佛法傳授給眾生，所以稱為『大』。『大』包容一切殊勝的佛法，傳授佛法就是教化眾生，以智慧來教化，所以說『能授』。『廣大如法界』等同於『最妙大』。能夠攝受殊勝微妙的功德。『究竟』以下的內容，等同於『住盡大』。因為無量的愛果，其因在於窮盡涅槃的邊際。爲了成就這十種『大』，所以將這兩種『大』結合在一起。後面的兩種『大』，就像原本所說的那樣。只是前面說的是『無常愛』，這裡說的是『無量』，是因為殊勝的作用不是單一的。以上九種『大』中，前七種是悲心的本體，接下來一種是悲心的功德，最後一種是悲心的能力。前七種中，前三種是自身的，包括拔除痛苦的智慧、拔除痛苦的行為和拔除痛苦的心。后四種是殊勝的進步。『第四佛子菩薩』以下，說明了菩薩具有什麼樣的相，才能夠真正地顯現出證得果位的福德利益。這段文字有九句話，第一句是總說，其餘的是別說。總的說『始發如是心者』，指的是前面兩段內容，也就是能夠超越凡夫的地位。因為已經證得出世間的聖道，所以說『超』，意思是超越。『二入菩薩位』以下，分別有八種超越。論典中通常先說法，後用比喻。這裡說進入聖位，就如同出生在如來之家，就像世間的王子出生在王家一樣。所以每一句話都包含著相似的法。『一入位過』，首先成就出世間的心，就像剛開始住胎一樣。瑜伽師地論的住品中，稱之為『入菩薩正性離生』。『二生如來家者』，指的是家世的超越，也就是出生在尊貴的家庭。就像世人雖然受胎，如果出生在普通的家庭，也不足以顯貴，一定要出生在王家才能夠顯貴。菩薩也是如此，如果在其他外道法中修行，

【English Translation】 Modern Chinese Translation: To generate a vast Bodhi mind, vowing to give all sentient beings endless benefits, is called 'Profound Mind'. Because of this compassionate mind, it becomes more pure, profound, and sincere, so it is called 'Supreme'. Bodhisattvas often uphold themselves with these two minds. 'The immeasurable power of the Tathagata' refers to the immeasurable divine power possessed by the immeasurable Great Embracing Tathagata, which can cause sentient beings to generate faith. 'Good Observation' is equivalent to 'Decisive Greatness'. Being able to firmly believe and understand the supreme and subtle Dharma is called 'Good Observation and Discrimination'. Being able to firmly liberate all sentient beings is called 'Courageous Power'. Being able to firmly counteract the obstacles to be overcome is called 'Wisdom Power'. Unobstructed wisdom manifests before one's eyes, summarizing the above. 'Following Natural Wisdom' is equivalent to 'Following Greatness'. 'Being able to Receive' is equivalent to 'Upholding Greatness'. Being able to receive and impart the supreme Dharma to sentient beings is called 'Great'. 'Great' encompasses all the supreme Dharma, and imparting the Dharma is educating sentient beings, educating with wisdom, so it is said 'Being able to Impart'. 'Vast as the Dharma Realm' is equivalent to 'Most Wonderful Greatness'. Being able to embrace supreme and subtle merits. The content from 'Ultimately' onwards is equivalent to 'Dwelling in Exhaustive Greatness'. Because the cause of immeasurable loving fruits lies in exhausting the boundaries of Nirvana. In order to accomplish these ten 'Greatnesses', these two 'Greatnesses' are combined. The latter two 'Greatnesses' are as originally stated. It's just that the former speaks of 'Impermanent Love', while this speaks of 'Immeasurable', because the supreme function is not singular. Among the above nine 'Greatnesses', the first seven are the essence of compassion, the next one is the merit of compassion, and the last one is the ability of compassion. Among the first seven, the first three are self-related, including the wisdom to eradicate suffering, the actions to eradicate suffering, and the mind to eradicate suffering. The latter four are supreme advancements. 'The Fourth Buddha-son Bodhisattva' below explains what characteristics a Bodhisattva must have in order to truly manifest the blessings and benefits of attaining the fruit position. This passage has nine sentences, the first sentence is a general statement, and the rest are specific statements. The general statement 'Those who initially generate such a mind' refers to the previous two paragraphs, which means being able to transcend the position of ordinary beings. Because one has already attained the supramundane holy path, it is said 'transcend', meaning to surpass. 'Two Entering the Bodhisattva Position' below, there are eight kinds of transcendence respectively. In treatises, the Dharma is usually stated first, and then metaphors are used. Here it says that entering the holy position is like being born into the family of the Tathagata, just like a prince in the world is born into a royal family. Therefore, every sentence contains a similar Dharma. 'One Entering the Position' first accomplishes the supramundane mind, just like the beginning of conception. In the 'Dwelling Chapter' of the Yogacarabhumi-sastra, it is called 'Entering the Bodhisattva's Correct Nature, Separated from Birth'. 'Two Being Born into the Family of the Tathagata' refers to the transcendence of family lineage, that is, being born into a noble family. Just as people in the world, although conceived, if born into an ordinary family, it is not enough to be distinguished, one must be born into a royal family to be distinguished. The same is true for Bodhisattvas, if practicing in other non-Buddhist Dharmas,

中出家。不足為勝。今得佛所證法方為尊勝。梁攝論云。生法王傢俱足尊勝。下諸句例皆躡前揀勝。三無能下。種性過。子相似法大乘行生故。謂大行成立。如得王體分堪紹佛種。是子義也。非賤非客故。梁攝論云。以過二乘及世間種姓故。四離世下道過。以非有漏故離世間趣。如非鬼畜等王之體。成無漏故。入出世道如要人王之體分故。梁攝論云。永不作殺生等邪行故。五得菩薩法即法體過。以同體大悲為菩薩體故。以化他事。即是自事。若無大悲法身不具。如揀異殘缺。瑜伽云。設有問言。菩薩以何為體。應答以大悲為體。六住菩薩處者。處過。謂不住道是其住處。不同凡小。染世舍世以滯二邊。如世王子不處鄙陋。七入三世平等者。業過。謂證平等真如以資慧命。揀無滋味則壽命天促。不任紹繼故。是命相似法八于如來下。畢定過。佛種不斷顯因畢定。得無上道顯果畢定。如世王子。雖依正精勝。志氣不立所作不成。今志氣成立決定紹位。名成就相似法。論云。如是示現凡夫生菩薩生不相似。有煩惱無煩惱故者。顯與地前不相似也。第二菩薩住下。結住入位。住如是法者。指上四段。名住歡喜地者。是初住地義。以不動相應故者釋成住義。一證真理不復失故。二乘異道不能動故。然不動有五。一種子不壞。名不

【現代漢語翻譯】現代漢語譯本中出家（指離開家庭，加入僧團）。這本身並不算殊勝，如今從佛陀那裡證得正法，才算是真正的尊勝。梁朝的《攝大乘論》中說，生於法王之家，具足尊貴殊勝的條件。下面的句子都是依照前面的說法，進一步選擇殊勝之處。『三無能下』，指的是種性上的超越。因為具有與佛子相似的大乘行，所以能夠生起。也就是說，大乘行得以成立，就像獲得了王室的血統，有資格繼承佛種，這就是『子』的含義。因為既非低賤，也非外來者。梁朝的《攝大乘論》中說，這是因為超越了二乘（聲聞、緣覺）以及世間的種姓。『四離世下』，指的是道上的超越。因為不是有漏之法，所以能夠脫離世間輪迴。就像不是鬼、畜等，而是王室的血統。因為成就了無漏之法，所以能夠進入出世之道，就像要成為人王一樣，具備王室的血統。梁朝的《攝大乘論》中說，永遠不做殺生等邪惡的行為。『五得菩薩法』，指的是法體上的超越。因為以同體大悲為菩薩的本體，以度化他人為自己的事業。如果沒有大悲心，法身就不圓滿，就像挑選與殘缺不同的個體。《瑜伽師地論》中說，如果有人問：『菩薩以什麼為本體？』應該回答：『以大悲為本體。』『六住菩薩處者』，指的是處所上的超越。不住于道，才是他的住處，不同於凡夫和小乘，他們執著於世俗或捨棄世俗，停留在兩個極端。就像世間的王子不住在簡陋的地方。『七入三世平等者』，指的是事業上的超越。證得平等的真如，以此來滋養慧命。選擇沒有滋味的東西，就會導致壽命短促，無法繼承王位。這是與生命相似的法。『八于如來下』，指的是畢定上的超越。佛種不斷，顯示了因的必定；證得無上道，顯示了果的必定。就像世間的王子，雖然依靠正統和精進，但如果志向不堅定，所做的事情也不會成功。如今志向堅定，決定繼承王位，這被稱為成就相似法。《論》中說：『這樣示現凡夫的生和菩薩的生是不相似的，因為有煩惱和沒有煩惱。』這顯示了與初地菩薩之前的不相似。『第二菩薩住下』，總結了安住和進入的位次。『住如是法者』，指的是上面的四個方面。『名住歡喜地者』，是初住地的含義。『以不動相應故者』，解釋了成就安住的含義。一是證得了真理，不再失去；二是二乘的異道不能動搖。

【English Translation】 English version To renounce the household life (meaning leaving the family and joining the Sangha) is not necessarily superior. It is only when one attains the Dharma proven by the Buddha that it is truly supreme. The She Lun (Compendium of the Mahayana) of the Liang Dynasty states that being born into the family of the Dharma King is to possess the conditions for supreme nobility. The following sentences all follow the preceding statement, further selecting the superior aspects. 'The three without ability below' refers to the transcendence in lineage. Because one possesses the Mahayana practice similar to that of a Buddha's son, it can arise. That is to say, the Mahayana practice can be established, just like obtaining the bloodline of the royal family, qualifying to inherit the Buddha's seed. This is the meaning of 'son'. Because it is neither lowly nor foreign. The She Lun of the Liang Dynasty states that this is because it transcends the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) and the worldly lineages. 'The four leaving the world below' refers to the transcendence in the path. Because it is not a defiled Dharma, it can escape the cycle of worldly existence. Just like not being a ghost or animal, but possessing the bloodline of the royal family. Because one has achieved the undefiled Dharma, one can enter the path of transcending the world, just like becoming a human king, possessing the bloodline of the royal family. The She Lun of the Liang Dynasty states that one will never commit evil deeds such as killing. 'The five obtaining the Bodhisattva Dharma' refers to the transcendence in the Dharma body. Because taking the great compassion of oneness as the Bodhisattva's body, and taking the salvation of others as one's own career. If there is no great compassion, the Dharma body will not be complete, just like selecting an individual different from the incomplete. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) states that if someone asks: 'What is the essence of a Bodhisattva?' One should answer: 'Great compassion is the essence.' 'The six residing in the Bodhisattva's place' refers to the transcendence in the place of residence. Not dwelling in the path is their place of residence, different from ordinary people and Hinayana (Small Vehicle) practitioners, who are attached to the secular or abandon the secular, staying at two extremes. Just like the princes of the world do not live in humble places. 'The seven entering the equality of the three times' refers to the transcendence in career. Attaining the equality of Tathata (Suchness), using this to nourish the wisdom life. Choosing something without nourishment will lead to a short lifespan and inability to inherit the throne. This is the Dharma similar to life. 'The eight in the Tathagata below' refers to the transcendence in certainty. The Buddha's seed is unbroken, showing the certainty of the cause; attaining the supreme path shows the certainty of the result. Just like the princes of the world, although relying on orthodoxy and diligence, if the ambition is not firm, what they do will not succeed. Now that the ambition is firm and determined to inherit the throne, this is called the achievement of similar Dharma. The Treatise states: 'Thus, showing the birth of ordinary people and the birth of Bodhisattvas are dissimilar, because there are afflictions and no afflictions.' This shows the dissimilarity with the Bodhisattvas before the first ground. 'The second Bodhisattva dwells below' summarizes the position of dwelling and entering. 'Dwelling in such Dharma' refers to the above four aspects. 'Named dwelling in the Joyful Ground' is the meaning of the first dwelling ground. 'Because it corresponds to immovability' explains the meaning of achieving dwelling. First, one has attained the truth and will not lose it again; second, the heterodox paths of the two vehicles cannot shake it.

動。即種性地已上。二起行不退名不動。即此初地已上。地持云。初地已上如明分月日夜增長。善法不退亦復如是。三空有無間不動。即七地。四無功用不動。即八地已上。五究竟不動。即佛地也。大文第二釋名分中二。一總標。二成就下別顯。于中分二。初正明喜相。后佛子下。出喜所因。然其喜相對依何身。以深種善根得此位故。后喜因中有念。當得喜。對為何義。以所求果定當得故。有念現得喜對有何相。以現離凡得聖故。其第三以何因悲心惻愴喜義不顯。故不對之。今初正明喜相中十句。初總余別。總有三喜云多歡喜。一心喜。謂入觀之心適悅。二體喜出觀喜受相應。三根喜。由前心體歡喜內充外及五根輕安調暢故。此喜者亦名為樂。又內及觀心即無喜之喜。不同二禪浮動之喜。故梵本。他經多名極喜。喜之極故。別中九。一敬喜。證三寶體得不壞信增恭敬故。二愛喜。樂觀真如法故。上二即喜行之心即是心喜。次三正是喜之體相。三調柔喜。身心遍益皆適悅故。即諸根喜。四慶喜。自覺所證勝地前故。此句論當第三。前覺后悅義甚次第。五踴躍喜。身心遍益增上滿足故。增上過前是踴躍義。六勇猛喜。自知堪受菩提去果不遙。故云勇猛。此一喜能。上六皆自行喜。下三化他離於喜障。七無斗諍喜。自心調伏

【現代漢語翻譯】現代漢語譯本動。即種性地已上。（指菩薩修行進入可以決定成佛的階段）二起行不退名不動。即此初地已上。（指菩薩初地以上，修行不再退轉）《地持》云：『初地已上如明分月日夜增長，善法不退亦復如是。』三空有無間不動。即七地。（指菩薩七地，對空和有的概念不再執著）四無功用不動。即八地已上。（指菩薩八地以上，修行自然而然，無需刻意努力）五究竟不動。即佛地也。（指佛的境界，達到完全不動搖的境界）大文第二釋名分中二。一總標。二成就下別顯。于中分二。初正明喜相。后佛子下。出喜所因。然其喜相對依何身。以深種善根得此位故。后喜因中有念。當得喜。對為何義。以所求果定當得故。有念現得喜對有何相。以現離凡得聖故。其第三以何因悲心惻愴喜義不顯。故不對之。今初正明喜相中十句。初總余別。總有三喜云多歡喜。一心喜。謂入觀之心適悅。二體喜出觀喜受相應。三根喜。由前心體歡喜內充外及五根輕安調暢故。此喜者亦名為樂。又內及觀心即無喜之喜。不同二禪浮動之喜。故梵本。他經多名極喜。喜之極故。別中九。一敬喜。證三寶體得不壞信增恭敬故。（因證悟三寶的真實，對佛法僧的信心堅定不移，從而產生的恭敬之喜）二愛喜。樂觀真如法故。（因觀察到真如之法而產生的喜悅）上二即喜行之心即是心喜。次三正是喜之體相。三調柔喜。身心遍益皆適悅故。即諸根喜。（身心得到調和，感到舒適和愉悅，五根也感到輕安）四慶喜。自覺所證勝地前故。（因意識到自己已經證得殊勝的境界而感到喜悅）此句論當第三。前覺后悅義甚次第。五踴躍喜。身心遍益增上滿足故。（身心得到更大的利益和滿足，喜悅之情難以抑制）增上過前是踴躍義。六勇猛喜。自知堪受菩提去果不遙。故云勇猛。（因知道自己有能力證得菩提，離成佛的目標不遠了，而感到充滿勇氣）此一喜能。上六皆自行喜。下三化他離於喜障。七無斗諍喜。自心調伏

【English Translation】 English version 』Moving』 means above the stage of zhongxingdi (種性地) (the stage of having the potential to achieve Buddhahood). 『Non-retreating from arising action』 is called 『immovable,』 which is above the first bhumi (地) (stage). Dìchí (地持) says, 『Above the first bhumi, like the increasing moonlight day and night, the good dharma does not retreat in the same way.』『Immovable between emptiness and existence』 is the seventh bhumi. 『Immovable without effort』 is above the eighth bhumi. 『Ultimately immovable』 is the Buddha-bhumi (佛地) (Buddha stage). The second part of the main text explains the name in two sections: 1. General statement; 2. Specific manifestation below 『Achievement.』 This is divided into two parts: first, directly explaining the aspect of joy; second, below 『Buddha-putra (佛子)』 (Buddha's disciples), explaining the cause of joy. However, what body does this joy correspond to? It is because of planting deep roots of goodness that one attains this position. Later, in the cause of joy, there is 『mindfulness』 and 『joy to be attained.』 What is the meaning of this correspondence? It is because the desired result will definitely be attained. What aspect does 『mindfulness』 and 『presently attained joy』 correspond to? It is because one has now left the mundane and attained the sacred. Why is the meaning of compassion and sorrow not evident in the third case? Therefore, it is not corresponded to. Now, the first ten sentences directly explain the aspect of joy. The first is general, and the rest are specific. Generally, there are three joys called 『great joy』: 1. Joy of mind, which means the heart is pleased when entering contemplation; 2. Joy of body, which corresponds to the joy of receiving when emerging from contemplation; 3. Joy of the senses, because the joy of the previous mind and body fills the interior and extends outward, and the five senses are light, peaceful, and harmonious. This joy is also called 『happiness.』 Moreover, the inner and contemplative mind is the joy without joy, which is different from the floating joy of the second dhyana (禪) (meditative state). Therefore, the Sanskrit version and other scriptures mostly call it 『extreme joy,』 because it is the extreme of joy. Among the specifics, there are nine: 1. Reverential joy, because one has realized the essence of the Three Jewels (Triratna (三寶)) and gained indestructible faith, increasing reverence; 2. Loving joy, because one joyfully observes the tathata (真如) dharma (the true nature of reality). The above two, the mind of joyful practice, are the joy of the mind. The next three are precisely the essence and appearance of joy: 3. Gentle joy, because the body and mind are universally benefited and all are comfortable and pleased, which is the joy of the senses; 4. Rejoicing joy, because one is consciously aware of the superior stage attained before. This sentence should be the third. The meaning of 『first awareness, then joy』 is very sequential; 5. Leaping joy, because the body and mind are universally benefited and increasingly satisfied. 『Increasing』 surpasses the previous, which is the meaning of 『leaping』; 6. Courageous joy, because one knows that one is capable of receiving bodhi (菩提) (enlightenment) and the fruit is not far away, hence it is called 『courageous.』 This one joy is capable. The above six are all joys of self-practice. The following three transform others and are free from the obstacles of joy: 7. Joy without strife, because one's own mind is tamed.

故。論義解脫時。不令自他心擾動故。八無惱喜。化攝眾生時。但以慈柔不惱他故。九不瞋恨喜。見不如說行當時不瞋。后無恨故。此句不為他惱。第二彰喜所因中二。先念當得故喜。后念現得故喜。各有十句。今初。初總余別。總云念諸佛者論云。如佛所得。我亦當得故者。文中雖皆念他。並是以他類己。故判爲念當得也。以總該別皆屬己。當別有九種。一念佛法。二唸佛菩薩。三唸佛行。四唸佛凈。五唸佛勝。六唸佛不壞。七唸佛教化。八唸佛利益。九唸佛入。以總該別皆名佛者。為成佛故。六相融故。若別顯義相統收十句。不出因果人法。一佛二法。是果中人法。論云。初二念共者。佛及佛法二事通二乘念。故名為共。則顯餘八不共二乘。后八皆因。初一是人。謂二地已上。乃至普賢之位。餘七是法。于中更有總別。菩薩行為總。別中六句次第顯前菩薩行。一以何法為所顯。謂波羅蜜凈以是行體故。二彼之行體顯相云何。謂一地去一垢凈一度。即菩薩地殊勝故。三何謂此行全顯。謂第十菩薩地盡去障盡故。則行不可壞。上三自利餘三利他。皆法雲之行。一能受諸佛法明為教化法。二能雲雨說法則眾生得利益。三受佛智職入大盡等。是一切智行。亦可后三通於諸地。又上十句。初佛次法余皆是僧。僧中有人有德可

【現代漢語翻譯】因此，在討論義理以求得解脫時，不使自己和他人的心受到擾動，所以有八種無惱喜。在教化攝受眾生時，只用慈愛柔和的方式，不惱害他人，所以有九種不瞋恨喜。見到不如佛所說而行事的人，當時不生氣，過後也沒有怨恨。這句經文是爲了不被他人惱害。第二部分闡明喜悅產生的原因，分為兩部分：首先是想到將來能夠得到而感到喜悅，然後是想到現在已經得到而感到喜悅。每部分各有十句，現在先說第一部分。第一句是總說，其餘是別說。總的說『念諸佛』，論中說：『如佛所得到的，我也應當得到』。經文中雖然都是念他人，但都是以他人來比照自己，所以判定爲念將來能夠得到。因為總說涵蓋了別說，都屬於自己。別說有九種：一是念佛法，二是念佛菩薩，三是念佛行，四是念佛凈，五是念佛勝，六是念佛不壞，七是念佛教化，八是念佛利益，九是念佛入。以總說涵蓋別說，都稱為『佛』，是爲了成就佛果，六相融合的緣故。如果分別顯示義理，統攝這十句，不出因果人法。一佛二法，是果中的人法。論中說：『最初的兩種念是共同的』，佛和佛法這兩件事是二乘（Shravaka-yāna，聲聞乘和Pratyekabuddha-yāna，緣覺乘）共同修習的，所以稱為『共同』。這就顯示了其餘八種不是二乘所共有的。後面的八種都是因。第一種是人，指二地（離垢地）以上，乃至普賢（Samantabhadra）菩薩的果位。其餘七種是法。其中更有總說和別說。菩薩行是總說，別說中的六句依次顯示前面的菩薩行。一是以什麼法作為所要顯現的？是指波羅蜜（Pāramitā，波羅蜜多）的清凈，因為這是菩薩行的本體。二是指菩薩行的本體顯現的相狀如何？是指從一地去除一垢，清凈一度，也就是菩薩地的殊勝。三是指這種菩薩行如何才能完全顯現？是指第十菩薩地（法雲地）完全去除障礙，所以菩薩行是不可破壞的。以上三種是自利，其餘三種是利他，都是法雲地的菩薩行。一是指能夠接受諸佛的法明，作為教化之法。二是指能夠像云一樣降下法雨，眾生因此得到利益。三是指接受佛的智慧職責，進入大盡等境界，這是一切智行。也可以說后三種通於各個菩薩地。另外，上面的十句，第一句是佛，第二句是法，其餘都是僧。僧中有可以作為依靠的人和德行。

【English Translation】 Therefore, when discussing the meaning of Dharma to attain liberation, one should not disturb one's own mind or the minds of others; hence, there are eight kinds of joy without annoyance. When teaching and gathering sentient beings, one should only use loving-kindness and gentleness, without harming others; hence, there are nine kinds of joy without anger or resentment. When seeing someone acting contrary to the Buddha's teachings, one should not be angry at the time, nor hold resentment afterward. This sentence is to avoid being annoyed by others. The second part explains the causes of joy, divided into two parts: first, joy from thinking about what one will be able to obtain in the future; second, joy from thinking about what one has already obtained in the present. Each part has ten sentences; now, let's talk about the first part. The first sentence is a general statement, and the rest are specific statements. The general statement is 'remembering all the Buddhas,' and the treatise says: 'As the Buddhas have attained, so shall I attain.' Although all the sentences in the text are about remembering others, they are all comparing oneself to others, so it is judged as remembering what one will be able to obtain in the future. Because the general statement covers the specific statements, they all belong to oneself. There are nine specific statements: first, remembering the Buddha's Dharma; second, remembering the Buddha's Bodhisattvas; third, remembering the Buddha's practices; fourth, remembering the Buddha's purity; fifth, remembering the Buddha's victory; sixth, remembering the Buddha's indestructibility; seventh, remembering the Buddha's teachings; eighth, remembering the Buddha's benefits; ninth, remembering the Buddha's entry. Because the general statement covers the specific statements, they are all called 'Buddha,' for the sake of achieving Buddhahood and the fusion of the six characteristics. If the meanings are displayed separately, and these ten sentences are unified, they do not go beyond cause, effect, person, and Dharma. The first, Buddha, and the second, Dharma, are the person and Dharma in the effect. The treatise says: 'The first two remembrances are common,' the two matters of Buddha and the Buddha's Dharma are practiced in common by the Two Vehicles (Shravaka-yāna, Hearer Vehicle and Pratyekabuddha-yāna, Solitary Realizer Vehicle), so they are called 'common.' This shows that the remaining eight are not shared by the Two Vehicles. The latter eight are all causes. The first is a person, referring to the second Bhumi (Vimalā Bhūmi, Stage of Immaculate Purity) and above, up to the position of Samantabhadra (Universal Worthy) Bodhisattva. The remaining seven are Dharma. Among them, there are general and specific statements. Bodhisattva practice is a general statement, and the six sentences in the specific statements sequentially display the previous Bodhisattva practices. First, what Dharma is used as what is to be manifested? It refers to the purity of Pāramitā (Perfections), because this is the essence of Bodhisattva practice. Second, what is the appearance of the manifestation of the essence of that practice? It refers to removing one defilement and purifying one degree from the first Bhumi (Pramudita Bhumi, Stage of Joy), which is the excellence of the Bodhisattva Bhumis. Third, how can this practice be fully manifested? It refers to the complete removal of obstacles in the tenth Bodhisattva Bhumi (Dharma Cloud Bhumi), so the Bodhisattva practice is indestructible. The above three are for self-benefit, and the remaining three are for benefiting others, all of which are the practices of the Dharma Cloud Bhumi. First, it refers to being able to receive the Dharma light of all Buddhas as the Dharma of teaching. Second, it refers to being able to rain down Dharma like clouds, so sentient beings receive benefits. Third, it refers to accepting the responsibility of the Buddha's wisdom and entering the realm of great cessation, etc., which is the practice of all wisdom. It can also be said that the latter three are common to all Bodhisattva Bhumis. In addition, in the above ten sentences, the first is Buddha, the second is Dharma, and the rest are Sangha. In the Sangha, there are people and virtues that can be relied upon.

知第二念現得中二。初正明所念。二何以故下。隨難徴釋。前中十句初總余別。總云。我轉離一切世間境界者。轉離一切凡夫取著事故。然事有粗細。粗則外六塵境。通是一切凡夫取著境故。細謂現前立少物。謂是唯識性。亦為地前凡夫取著境故。別有九種轉離。然此九種。對前有何相中總別九句。文雖不次法體全同。以是念前福利相故。故論二段之中。皆以相似不相似揀。謂與地前不相似故。九中一入轉離。經云親近一切佛以了法如常見佛故。此顯事不相似。謂即前生如來家。以佛法為事。不似凡夫六塵事故。二遠轉離。三近至轉離。此二示自身不相似。謂初即過凡夫地識為身故。后即入菩薩位智為身故。四斷轉離。即行不相似。謂離世間趣行。行出世凈行故。五依止轉離。即迭相依止不相似。謂得菩薩法。大悲為體依眾生起。還與眾生為依。不同凡夫不起悲心。不為他依故。六近見轉離。是他力不相似。謂以大乘行成種性無過。見佛得助道力。不似凡夫非器不得故。七生轉離。即處不相似。謂不住道是佛境界。亦菩薩住處。依之起行名生其中。八平等轉離。即生業不相似。謂證三世平等之性。以資慧命而生智業。不同凡夫雜染業也。九舍轉離。即成就不相似。謂成就離障畢定勝位。舍約離障成約得位。即前第八畢

【現代漢語翻譯】現代漢語譯本知第二念現得中二。初正明所念。二何以故下。隨難徴釋。前中十句初總余別。總說，『我轉離一切世間境界者』，是轉離一切凡夫的取著事故。然而事有粗細之分。粗略的指外六塵境（色、聲、香、味、觸、法），通通是一切凡夫取著的境界。細微的指現前立少物，認為這是唯識性，也是地前凡夫取著的境界。別有九種轉離。然而這九種轉離，對前文『有何相』中總別九句，文句雖不按順序，但法體完全相同。因為這是念前的福利之相，所以論中兩段，都用相似與不相似來區分。意思是與地前不相似。九種轉離中，第一是入轉離。經中說『親近一切佛以了法如常見佛故』，這顯示事不相似。意思是即前生如來家，以佛法為事，不像凡夫以六塵為事。第二是遠轉離。第三是近至轉離。這兩種顯示自身不相似。意思是最初即是捨棄凡夫地，以識為身，之後即是進入菩薩位，以智為身。第四是斷轉離，即行不相似。意思是離開世間趣行，行出世清凈之行。第五是依止轉離，即互相依止不相似。意思是得到菩薩法，以大悲為體，依眾生而起，還與眾生為依，不同於凡夫不起悲心，不為他所依。第六是近見轉離，是他力不相似。意思是憑藉大乘行成就種性，沒有過失，見佛得到助道之力，不像凡夫非器不得。第七是生轉離，即處不相似。意思是不住于道，是佛的境界，也是菩薩的住處，依此而起行，名為生於其中。第八是平等轉離，即生業不相似。意思是證得三世平等之性，以資養慧命而生智業，不同於凡夫的雜染業。第九是舍轉離，即成就不相似。意思是成就離障畢定勝位，舍是關於離障，成是關於得位，即前文第八畢（完成）。

【English Translation】 English version Knowing the second thought, one now attains the middle two. First, it directly clarifies what is being thought. Second, 'Why is it so?' below, follows with questions and explanations. The initial ten sentences in the former section are first general, then specific. Generally, 'I turn away from all worldly realms' means turning away from all the attachments of ordinary beings. However, matters have coarse and subtle aspects. The coarse refers to the external six sense objects (rupa, sabda, gandha, rasa, sparsa, dharma), which are all realms of attachment for ordinary beings. The subtle refers to establishing a small object in the present moment, considering it to be the nature of Vijnaptimatrata (Consciousness-only), which is also a realm of attachment for ordinary beings before reaching the Bhumi (stages of Bodhisattva). There are nine kinds of turning away. These nine kinds, in relation to the previous 'What is the characteristic?' in the general and specific nine sentences, although the sentences are not in order, the Dharma body is completely the same. Because this is the aspect of benefits before thought, therefore, in the two sections of the treatise, they are all distinguished by similarity and dissimilarity, meaning dissimilar to those before the Bhumi. Among the nine, the first is entering turning away. The Sutra says, 'Approaching all Buddhas to understand the Dharma, seeing Buddhas as often,' this shows that the matter is dissimilar, meaning immediately born into the family of the Tathagata (another name for Buddha), taking the Buddha-dharma as the matter, unlike ordinary beings taking the six sense objects as the matter. The second is distant turning away. The third is near arriving turning away. These two show that the self is dissimilar, meaning initially abandoning the ground of ordinary beings, taking consciousness as the body, and then entering the Bodhisattva position, taking wisdom as the body. The fourth is severing turning away, which means the practice is dissimilar, meaning leaving the worldly path and practicing the pure path of transcending the world. The fifth is relying turning away, which means mutually relying on each other is dissimilar, meaning obtaining the Bodhisattva Dharma, taking great compassion as the essence, arising based on sentient beings, and also relying on sentient beings, unlike ordinary beings who do not arise with compassion and are not relied upon by others. The sixth is near seeing turning away, which means the power of others is dissimilar, meaning relying on the Mahayana (Great Vehicle) practice to achieve the Gotra (lineage), without fault, seeing the Buddha and obtaining the power to aid the path, unlike ordinary beings who are not vessels and cannot obtain it. The seventh is birth turning away, which means the place is dissimilar, meaning not dwelling in the path, which is the realm of the Buddha, and also the dwelling place of the Bodhisattva, relying on it to arise practice, called being born within it. The eighth is equal turning away, which means the karma of birth is dissimilar, meaning realizing the nature of equality of the three times, using it to nourish the wisdom-life and generate the karma of wisdom, unlike the mixed and defiled karma of ordinary beings. The ninth is relinquishing turning away, which means the accomplishment is dissimilar, meaning accomplishing the position of certain victory free from obstacles, relinquishing is about being free from obstacles, accomplishing is about obtaining the position, which is the previous eighth, complete.

定過。成就相似法故。由離怖畏決得無上菩提。前就行位此就斷位。言怖畏者。論云。不愛疑慮憂想共心相應故。不愛是所畏事。不活等五令心憎惡故。疑慮憂想正是畏體。所畏不定便生疑慮。所畏決定便生憂想。由心畏故相現在身。名毛豎等。然此九句與有何相文同符契皆已義引不得異解。由上諸義不相似。故名為轉離。非唯離障名轉離也。第二隨難徴釋。由舍轉離文義廣。故重徴釋之義。有四重。謂怖畏與離各有因果。而文分五節。一總徴。二列名總答。三轉徴。四舉因顯相。五菩薩如是下。結酬初徴。今初徴意云何。以此中說離畏耶。二答意云。以五怖畏是初地障。得初地時法爾離故。又離此即是此地利益翻畏名喜。此相最顯故。于釋名分中辨之。三轉徴者。此之一。徴文含四意。一云。何以名為不活等畏耶。二云。何因而有此五畏耶。此二是怖畏因果故。論上生起。云何者是怖畏。云何怖畏因。三何以名為得永離耶。四因何令此得永離耶。此二離畏因果。若得離因自然無果故。論上云。遠離此因無怖畏故。四舉因顯相者。謂正舉離因顯離果相。反顯畏因及畏果相故。通有四意酬前四徴。如不愛自身何況資財。是離不活因。則反顯愛身資財是不活畏因。若不畏不活。即是離畏果。則反顯畏於不活。是此畏果餘四

【現代漢語翻譯】現代漢語譯本定過（確定）。成就相似法（成就相似的法）的緣故。由於遠離怖畏（恐懼），最終獲得無上菩提（最高的覺悟）。前面是關於修行階位的論述，這裡是關於斷除煩惱的論述。所說的『怖畏』，根據論述，是指『不愛、疑慮、憂想』與心相應。『不愛』是所畏懼的事物，如『不活』（不能生存）等五種情況，使內心憎惡。『疑慮』、『憂想』正是恐懼的本體。所畏懼的事物不確定，便產生疑慮；所畏懼的事物確定，便產生憂想。由於內心恐懼，相應的現象會出現在身體上，如『毛髮豎立』等。然而，這九句話與《瑜伽師地論》中的相關內容完全一致，意義已經明確，不應作其他解釋。由於以上各種意義不相似，所以稱為『轉離』（轉變並脫離）。並非只有脫離障礙才稱為『轉離』。第二部分是隨順提問進行解釋。由於捨棄『轉離』的文義廣泛，所以重新提問解釋其意義。有四重含義，即怖畏與脫離各有因果，而文句分為五個部分。一是總提問，二是列舉名稱總回答，三是轉而提問，四是舉出原因顯示現象，五是『菩薩如是』以下，總結回答。首先是總提問，現在的提問意思是：為什麼在這裡說脫離恐懼呢？二是回答的意思是：因為五種怖畏是初地（菩薩修行的第一個階段）的障礙，得到初地時自然而然地脫離這些恐懼。並且脫離這些恐懼就是此地的利益，將恐懼轉化為喜悅。這種現象最明顯，所以在解釋名稱的部分辨析它。三是轉而提問，這一個提問包含四層意思。一是問：為什麼稱為『不活』等恐懼呢？二是問：什麼原因導致這五種恐懼呢？這兩種是怖畏的因果關係，所以在論述中向上生起。『云何者是怖畏，云何怖畏因』（什麼是恐懼，什麼是恐懼的原因）。三是問：為什麼稱為『得永離』（獲得永遠的脫離）呢？四是問：什麼原因使之獲得永遠的脫離呢？這兩種是脫離恐懼的因果關係。如果得到脫離的原因，自然就沒有結果，所以在論述中向上說：『遠離此因無怖畏故』（遠離這個原因就沒有恐懼）。四是舉出原因顯示現象，即正是舉出脫離的原因，顯示脫離的結果的現象，反過來顯示恐懼的原因以及恐懼的結果的現象，所以總共有四層意思來回答前面的四個提問。例如，『不愛自身何況資財』（不愛惜自身，更何況是資財），是脫離『不活』的原因，那麼反過來顯示愛惜自身資財就是『不活』的恐懼的原因。如果不畏懼不能生存，就是脫離恐懼的結果，那麼反過來顯示畏懼不能生存，就是這種恐懼的結果。其餘四種也是如此。

【English Translation】 English version 』Ding guo』 (fixed). Because of accomplishing similar dharmas (accomplishing similar laws). Because of being apart from bhaya (fear), one ultimately attains anuttara-samyak-sambodhi (supreme enlightenment). The former discusses the stages of practice, while this discusses the stages of cutting off afflictions. The 『bhaya』 mentioned, according to the treatise, refers to 『not loving, doubt, worry, and thought』 being in accordance with the mind. 『Not loving』 is the object of fear, such as the five conditions of 『not living』 (inability to survive), which cause the mind to detest. 『Doubt』 and 『worry』 are precisely the substance of fear. If the object of fear is uncertain, doubt arises; if the object of fear is certain, worry arises. Because the mind is fearful, corresponding phenomena appear on the body, such as 『hair standing on end』. However, these nine sentences are completely consistent with the relevant content in the Yogacarabhumi-sastra, and the meaning is already clear, so it should not be interpreted differently. Because the above meanings are not similar, it is called 『zhuan li』 (transformation and detachment). It is not only detachment from obstacles that is called 『zhuan li』. The second part is explaining in accordance with the questions raised. Because the meaning of abandoning 『zhuan li』 is broad, the meaning is re-questioned and explained. There are four levels of meaning, namely, fear and detachment each have cause and effect, while the sentences are divided into five parts. First, a general question; second, listing names and answering generally; third, questioning in turn; fourth, citing the cause to reveal the phenomenon; fifth, 『Bodhisattva thus』 below, summarizing the answer. First is the general question, the meaning of the current question is: Why is it said here to be detached from fear? Second, the meaning of the answer is: Because the five fears are obstacles of the first bhumi (the first stage of a Bodhisattva's practice), when the first bhumi is attained, these fears are naturally detached. And detaching from these fears is the benefit of this bhumi, transforming fear into joy. This phenomenon is the most obvious, so it is analyzed in the part explaining the names. Third, questioning in turn, this question contains four levels of meaning. First, it asks: Why are they called fears such as 『not living』? Second, it asks: What causes these five fears? These two are the cause and effect relationship of fear, so they arise upwards in the discussion. 『Yun he zhe shi bhaya, yun he bhaya yin』 (What is fear, what is the cause of fear). Third, it asks: Why is it called 『de yong li』 (attaining eternal detachment)? Fourth, it asks: What causes it to attain eternal detachment? These two are the cause and effect relationship of detaching from fear. If the cause of detachment is obtained, there is naturally no result, so it is said upwards in the discussion: 『Yuan li ci yin wu bhaya gu』 (Being apart from this cause, there is no fear). Fourth, citing the cause to reveal the phenomenon, that is, precisely citing the cause of detachment, revealing the phenomenon of the result of detachment, and conversely revealing the cause of fear and the phenomenon of the result of fear, so there are a total of four levels of meaning to answer the previous four questions. For example, 『Bu ai zi shen he kuang zi cai』 (Not cherishing oneself, let alone wealth), is the cause of detaching from 『not living』, then conversely showing cherishing oneself and wealth is the cause of the fear of 『not living』. If one is not afraid of not being able to survive, it is the result of detaching from fear, then conversely showing fear of not being able to survive is the result of this fear. The same is true for the other four.

例然。又此離因即是能治。其怖畏因即是所治。五怖畏果。不活與死二相何別。懼無資緣身不存於朝夕。名不活畏。懼其因盡正舍報時。名為死畏。大怖之極無過死故。又不活通於三業。死唯約身故。論云。第一第二第五依身口意。第三第四依身。死約愛于善道懼捨身故。惡道畏者。憎于惡道。懼得彼身故。但說五者。打縛等畏皆五攝故。此怖畏因略有二種。一邪智妄取想見愛著故。二善根微少故。然此二因通五怖畏。善根少者。亦乏資財懼不活等故。有愛著者。未能忘懷畏大眾等故。若取相顯。初一為前三畏因。后一為后二畏因。邪智即是分別。身見取我乖理目之為邪。邪心決斷名之為智。由有此智妄取於我乃我所想。以成執見而起愛著故。我見為主我所隨生。愛著於我則有死畏見有我身懼捨命故。愛著我所有前二畏。但著財利有不活畏著利兼名有惡名。畏但無我我所則三畏因亡。然不活因舉我況所。意但取所。后二因者。功德善少畏墮惡道。智慧善少畏於大眾。又過去善少今畏大眾。現在善少當畏惡道。今具福智兼二世善以為對治故。初三離因即二空智。后二離因即二莊嚴。五菩薩如是下結酬初徴。前云何以能離。今酬由上三段如是義故。所以能離意正如此。而論云怖畏毛豎等事。何故二處說耶。前說身怖畏。后

【現代漢語翻譯】現代漢語譯本例然。此外，導致怖畏的原因是可以被治療的，而怖畏本身就是需要被治療的對象。那麼，『不活』（無法生存）和『死』這兩種怖畏的結果有什麼區別呢？害怕缺乏維持生活的資源，擔心無法度過每一天，這被稱為『不活畏』。而害怕因緣耗盡，不得不捨棄生命，這被稱為『死畏』。最大的恐懼莫過於死亡。此外，『不活畏』涉及到身、口、意三方面，而『死畏』只與身體有關。論典中說，第一、第二和第五種怖畏依賴於身、口、意，而第三和第四種怖畏依賴於身體。對善道有愛戀，害怕失去身體，所以產生『死畏』；厭惡惡道，害怕墮入其中，所以產生對惡道的恐懼。這裡只說了五種怖畏，是因為毆打、捆綁等恐懼都包含在這五種之中。這些怖畏的原因大致有兩種：一是由於邪智妄取，產生錯誤的想像、見解和愛著；二是由於善根微薄。然而，這兩種原因貫穿於五種怖畏。善根少的人，也缺乏資財，害怕無法生存等等。有愛著的人，無法忘懷，害怕大眾等等。如果取相明顯，那麼第一種原因（邪智妄取）是前三種怖畏的原因，后一種原因（善根微少）是后兩種怖畏的原因。邪智就是分別。以身見為基礎，錯誤地認為有『我』，這種不合道理的觀念被稱為『邪』。由邪心做出的決斷被稱為『智』。由於有這種『智』，所以錯誤地認為有『我』和『我所』，從而形成執見，產生愛著。以『我見』為主，『我所』隨之產生。愛著于『我』，就會有『死畏』，因為看到有『我』這個身體，就害怕失去生命。愛著『我所』，就會有前兩種怖畏：只執著于財利，就會有『不活畏』；執著于財利和名聲，就會有『惡名畏』。只要沒有『我』和『我所』，那麼這三種怖畏的原因就會消失。『不活畏』的原因是從『我』的角度來推及『我所』，而意念只關注『我所』。后兩種怖畏的原因是：功德善行少，害怕墮入惡道；智慧善行少，害怕面對大眾。此外，過去世的善行少，今生就會害怕大眾；現在世的善行少，未來世就會害怕墮入惡道。現在具備福德和智慧，兼具過去和現在的善行，就可以作為對治的方法。前三種怖畏的遠離之因是二空智（人空智和法空智），后兩種怖畏的遠離之因是二種莊嚴（福德莊嚴和智慧莊嚴）。『五菩薩如是』以下總結並回應了最初的提問。前面問『如何才能遠離』，現在回答說，由於以上三段所說的這些道理，所以能夠遠離，意思正是如此。而論典中說，『怖畏毛豎』等事，為什麼在兩處提到呢？前面說的是身體上的怖畏，後面...

【English Translation】 English version Furthermore, the cause of separation here is the cure itself, and the cause of fear is what needs to be cured. What is the difference between the two aspects of the five fears: 'not living' and 'death'? The fear of lacking resources to survive, worrying about not being able to live from morning till evening, is called 'fear of not living'. The fear that the causes will be exhausted and one will have to abandon life is called 'fear of death'. The greatest fear is none other than death. Moreover, 'fear of not living' involves body, speech, and mind, while 'fear of death' only relates to the body. The treatise says that the first, second, and fifth fears depend on body, speech, and mind, while the third and fourth depend on the body. Having attachment to the good path and fearing the loss of the body leads to 'fear of death'; hating the evil path and fearing falling into it leads to fear of the evil path. Only five fears are mentioned here because fears such as being beaten or bound are included in these five. The causes of these fears are roughly of two kinds: first, due to wrong knowledge and deluded grasping, giving rise to false imaginations, views, and attachments; second, due to meager roots of virtue (kusala). However, these two causes permeate the five fears. Those with few roots of virtue also lack resources and fear not being able to survive, and so on. Those with attachments cannot forget and fear the masses, and so on. If the grasping of characteristics is evident, then the first cause (wrong knowledge and deluded grasping) is the cause of the first three fears, and the second cause (meager roots of virtue) is the cause of the latter two fears. Wrong knowledge is discrimination. Based on the view of the body, wrongly thinking there is a 'self', this unreasonable notion is called 'wrong'. Decisions made with a wrong mind are called 'knowledge'. Because of this 'knowledge', one wrongly thinks there is a 'self' and 'what belongs to self', thus forming clinging views and giving rise to attachments. With 'self-view' as the main thing, 'what belongs to self' arises accordingly. Being attached to the 'self' leads to 'fear of death', because seeing that there is this body of 'self', one fears losing life. Being attached to 'what belongs to self' leads to the first two fears: only clinging to wealth and profit leads to 'fear of not living'; clinging to wealth, profit, and fame leads to 'fear of bad reputation'. As long as there is no 'self' and 'what belongs to self', then the causes of these three fears will disappear. The cause of 'fear of not living' is from the perspective of 'self' extending to 'what belongs to self', while the mind only focuses on 'what belongs to self'. The causes of the latter two fears are: having few merits and virtuous deeds, fearing falling into the evil path; having little wisdom and virtuous deeds, fearing facing the masses. Furthermore, having few virtuous deeds in the past life leads to fearing the masses in this life; having few virtuous deeds in this life leads to fearing falling into the evil path in the future life. Now, possessing both merit and wisdom, and having both past and present virtuous deeds, can be used as a remedy. The cause of separation from the first three fears is the wisdom of the two emptinesses (emptiness of person and emptiness of phenomena), and the cause of separation from the latter two fears is the two adornments (adornment of merit and adornment of wisdom). 'The five Bodhisattvas are like this' below summarizes and responds to the initial question. Earlier, it asked 'how can one separate oneself', and now it answers that because of the principles stated in the above three sections, one can separate oneself, and that is exactly what it means. And the treatise says, 'fear causing hair to stand on end' and other things, why are they mentioned in two places? The former speaks of physical fear, the latter...

說異身怖畏者。意謂前第十句屬念現得。故但云身。今通當報惡道等。故云異身。

大方廣佛華嚴經疏卷第三十三大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十四

唐清涼山大華嚴寺沙門澄觀撰

自下大文第三佛子此菩薩以大悲下。安住地分中三。初總明安住。二所謂下。別顯安住。三佛子菩薩以成就下。總結安住。今初。文有三句。一大悲為首是安住因。菩薩所行皆為眾生。悲為行本故言為首。二廣大志樂無能沮壞。是安住觀。論云。煩惱小乘不能壞此觀故。謂契理深心為大。故煩惱不能壞。悲化兼物為廣。故小乘不能壞也。三轉更勤修一切善根而得成就。是安住行。此望初句是智導悲。望第二句是行填愿。此所修善。即下三十句顯示。第二別顯安住。即顯前第三勤修善根。云何勤修。此有三十句。顯三種成就。一信心成就。二修行成就。三迴向成就。信為行始次依信起行。后回行成德。以為行修次第。今初信心十句。初總余別。總云信增上者。隨所有事。謂下所列諦寶等境。深信決定名為增上。別中有九。初六始起信心。后三信增成欲。前中初二自利。后四利他。自利中一敬信增上。謂遍信三寶名多凈信。二凈信增上。自證真凈智解故。

【現代漢語翻譯】現代漢語譯本：關於『異身怖畏』的說法，意思是之前的第十句是關於念頭在當下獲得的。因此只說了『身』。現在包括了未來的惡報等，所以說是『異身』。

大方廣佛華嚴經疏卷第三十三大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十四

唐清涼山大華嚴寺沙門澄觀撰

從下面開始，大的段落第三部分，佛子（Buddhaputra，佛之子）此菩薩（Bodhisattva，菩薩）以大悲心開始。安住在地分中分為三部分。首先總的說明安住，第二部分從『所謂』開始，分別顯示安住，第三部分從『佛子菩薩以成就』開始，總結安住。現在是第一部分。文中有三句。第一句，以大悲為首是安住的原因。菩薩所做的一切都是爲了眾生，悲心是行為的根本，所以說『為首』。第二句，廣大的志向和喜樂沒有能夠沮喪和破壞的，這是安住的觀察。論中說，煩惱和小乘（Hinayana，小乘）不能破壞這種觀察。意思是說，與真理相契合的深刻心念是偉大的，所以煩惱不能破壞它。悲心教化兼顧萬物是廣大的，所以小乘不能破壞它。第三句，更加勤奮地修行一切善根而獲得成就，這是安住的行為。這相對於第一句來說，是智慧引導悲心。相對於第二句來說，是行為填補願望。這裡所修的善，就是下面三十句所顯示的。第二部分，分別顯示安住，也就是顯示前面第三句的勤奮修行善根。如何勤奮修行？這裡有三十句，顯示三種成就。一是信心成就，二是修行成就，三是迴向成就。信心是行為的開始，然後依靠信心產生行為，最後迴向使行為成就功德，作為修行的次第。現在是第一部分，信心十句。首先是總的，其餘是分別的。總的說『信增上者』，隨著所有的事情，也就是下面所列舉的諦（Satya，真諦）、寶（Ratna，珍寶）等境界，深深地相信和決定，稱為增上。分別的有九句。前面的六句是開始產生信心，後面的三句是信心增長而產生慾望。前面的六句中，前兩句是自利，后四句是利他。自利中，第一句是敬信增上，意思是普遍相信三寶（Triratna，佛法僧）稱為多凈信。第二句是凈信增上，自己證悟真實清凈的智慧和理解的緣故。

【English Translation】 English version: The statement about 'fear of a different body' means that the previous tenth sentence refers to the present attainment of thought. Therefore, it only mentions 'body'. Now it includes future evil retributions, etc., so it is called 'different body'.

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 33 Taisho Tripitaka Volume 35, No. 1735 The Great Expansive Buddha Flower Adornment Sutra Commentary

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 34

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

From below, the third major section, 'Buddhaputra (佛之子, Son of Buddha), this Bodhisattva (菩薩, Enlightenment Being) begins with great compassion'. Abiding in the ground division is divided into three parts. First, generally explain abiding; second, starting from 'so-called', separately show abiding; third, starting from 'Buddhaputra Bodhisattva with accomplishment', summarize abiding. Now is the first part. There are three sentences in the text. The first sentence, 'taking great compassion as the head' is the cause of abiding. All that a Bodhisattva does is for sentient beings, and compassion is the root of action, so it is said 'taking as the head'. The second sentence, 'vast aspirations and joy cannot be frustrated or destroyed', this is the observation of abiding. The treatise says that afflictions and the Hinayana (小乘, Lesser Vehicle) cannot destroy this observation. It means that a deep mind that is in accordance with the truth is great, so afflictions cannot destroy it. Compassionate teaching that encompasses all things is vast, so the Hinayana cannot destroy it. The third sentence, 'diligently cultivating all good roots and attaining accomplishment', this is the action of abiding. This, relative to the first sentence, is wisdom guiding compassion. Relative to the second sentence, it is action filling vows. The good that is cultivated here is what the following thirty sentences show. The second part, separately showing abiding, that is, showing the diligent cultivation of good roots in the previous third sentence. How to diligently cultivate? Here are thirty sentences, showing three kinds of accomplishments. First is the accomplishment of faith, second is the accomplishment of practice, and third is the accomplishment of dedication. Faith is the beginning of action, then action arises relying on faith, and finally dedication makes action accomplish merit, as the order of cultivation. Now is the first part, ten sentences of faith. First is general, the rest are separate. Generally speaking, 'those with increasing faith', following all things, that is, the realms of Satya (真諦, Truth), Ratna (珍寶, Treasure), etc. listed below, deeply believing and deciding, is called increasing. There are nine separate sentences. The first six sentences are the beginning of generating faith, and the last three sentences are the increase of faith generating desire. In the first six sentences, the first two sentences are for self-benefit, and the last four sentences are for the benefit of others. In self-benefit, the first sentence is increasing reverence and faith, meaning universally believing in the Triratna (佛法僧, Three Jewels) is called much pure faith. The second sentence is increasing pure faith, because one self-realizes true pure wisdom and understanding.

上二皆云清凈。是信之性。三決定信增上分別。令他證凈智故。即利他之行。四悲五慈六無疲厭。此三增上皆利他心慈悲明心大。無厭明心常。后三中七慚愧信增上。是所成行體。謂有慚愧故治慳等蔽。不著世間成檀等度故。八柔和信增上。是得等侶于同法者不惱亂故。九敬法信增上。于所入法益敬信故。第二日夜下。修行成就中九句。初總余別。總云無厭足者。即無間修。別有八集。前七教行后一證行。前中初二攝法方便。一親近集。近善友意在不忘諸法故。二樂法集。于問答中論義解釋心喜樂故。后五句次第修行。于中前三內觀順理之行。一多聞集斯即聞慧。二正觀集即是思慧。三不著集即是修慧。於三昧中無依著故。后二隨緣離著行。謂六不貪集是知足行。已得不貪故。七不求集是少欲行。未得不求故。八如寶心集即證行圓明。常現前故。又難得無垢勢力。莊嚴殊勝不改證心。同此具六義。故上依論釋竟。其第六七集更有一理。謂第六心是遠離修。修對治心離三過故。諸說法者有三種過。一著利養求四事故。少欲知足則能治之。二取名聞。為勝他故。正念定慧則能治之。三為他屬。過愛敬事故。遠離精進則能治之。此中能治即大人覺。其第七句是觀過修八種不凈。是謂資生。一切不求見不凈故此比論釋通局有殊

【現代漢語翻譯】現代漢語譯本前面兩種（清凈和信）都說是清凈的，是信的自性。第三種決定信增上分別，使他人證得清凈的智慧，這是利他的行為。第四悲、第五慈、第六無疲厭，這三種增上都是利他之心，慈悲之心廣大，無厭倦之心恒常。後面的三種中，第七慚愧信增上，是所成就的行體的根本。因為有慚愧，所以能治理慳吝等遮蔽，不執著世間，成就佈施等度。第八柔和信增上，是獲得同伴，對於同修佛法的人不惱亂。第九敬法信增上，對於所進入的佛法，更加恭敬信奉。第二段，從『第二日夜下』開始，是修行成就中的九句，開始一句是總說，其餘是分別解說。總說『無厭足者』，就是不間斷地修行。分別有八種聚集。前面的七種是教行，后一種是證行。前面的七種中，最初的兩種是攝法的方便。第一是親近集，親近善友，意在不忘失諸法。第二是樂法集，在問答中討論義理，解釋佛法，心中歡喜快樂。後面的五句是次第修行，其中前三種是內觀順理的行為。第一是多聞集，這就是聞慧。第二是正觀集，這就是思慧。第三是不著集，這就是修慧，在三昧中沒有依賴執著。後面的兩種是隨緣離著的行為。第六是不貪集，這是知足行，因為已經得到，所以不貪。第七是不求集，這是少欲行，還沒有得到，所以不求。第八是如寶心集，這是證行圓滿光明，常常顯現於前。又難以得到，沒有垢染，有勢力，莊嚴殊勝，不改變證悟的心，與此具有六種意義。以上是依據論典的解釋。第六和第七集還有一種道理。第六種心是遠離修，修習對治之心，遠離三種過失。說法的人有三種過失：一是貪著利養，追求四事供養，少欲知足就能對治它。二是追求名聞，爲了勝過他人，正念定慧就能對治它。三是成為他人的附屬，過度愛敬他人，遠離精進就能對治它。這其中能對治這些過失的就是大人覺。第七句是觀過修習八種不凈，這是爲了資養生命，一切都不追求，見到不凈。這與比量論的解釋，在通達和侷限上有差別。

【English Translation】 English version The first two (purity and faith) are both said to be pure, and are the nature of faith. The third, the decisive faith with increasing discernment, enables others to attain pure wisdom; this is the act of benefiting others. The fourth, compassion; the fifth, loving-kindness; and the sixth, non-weariness—these three enhancements are all minds of benefiting others, with great compassion and constant non-weariness. Among the latter three, the seventh, the increasing faith of shame and remorse, is the fundamental entity of the accomplished practice. Because of shame and remorse, one can govern stinginess and other obscurations, not clinging to the world, and accomplish generosity and other perfections. The eighth, the increasing faith of gentleness and harmony, is to obtain companions, not disturbing those who practice the Dharma together. The ninth, the increasing faith of reverence for the Dharma, is to have more respect and faith in the Dharma one enters. The second section, starting from 'The second day and night below,' consists of nine sentences on the accomplishment of practice, with the first sentence being a general statement and the rest being separate explanations. The general statement 'those who are never satisfied' refers to practicing without interruption. Separately, there are eight gatherings. The first seven are teachings and practices, and the last one is the practice of realization. Among the first seven, the first two are expedient means for gathering the Dharma. The first is the gathering of closeness, being close to good friends, with the intention of not forgetting the Dharmas. The second is the gathering of joy in the Dharma, discussing the meaning and explaining the Dharma in questions and answers, with joy and happiness in the heart. The latter five sentences are gradual practices, among which the first three are the acts of inner contemplation that accord with reason. The first is the gathering of much learning, which is the wisdom of hearing (Śruta-mayā prajñā). The second is the gathering of correct contemplation, which is the wisdom of thinking (Cintā-mayā prajñā). The third is the gathering of non-attachment, which is the wisdom of cultivation (Bhāvanā-mayā prajñā), without reliance or attachment in Samadhi. The latter two are the acts of detachment from conditions. The sixth is the gathering of non-greed, which is the practice of contentment, because one has already obtained, so one is not greedy. The seventh is the gathering of non-seeking, which is the practice of few desires, because one has not yet obtained, so one does not seek. The eighth is the gathering of a mind like a jewel, which is the perfect and luminous practice of realization, constantly appearing before one. Moreover, it is difficult to obtain, without defilement, with power, adorned with excellence, and does not change the mind of enlightenment, possessing these six meanings. The above is based on the explanation of the treatises. There is another principle for the sixth and seventh gatherings. The sixth mind is the cultivation of detachment, cultivating the mind of counteracting, and staying away from three faults. Those who expound the Dharma have three faults: first, being greedy for profit and offerings, pursuing the four requisites, which can be counteracted by few desires and contentment. Second, pursuing fame and reputation, in order to surpass others, which can be counteracted by right mindfulness, concentration, and wisdom. Third, becoming an appendage of others, excessively loving and respecting others, which can be counteracted by staying away from diligence. Among these, what can counteract these faults is the great awakening. The seventh sentence is to contemplate faults and cultivate the eight kinds of impurity, which is to nourish life, not seeking anything, seeing impurity. This differs from the explanation of the analogy treatise in terms of thoroughness and limitation.

。第三求一切智下回向成就。謂求一切智是迴向菩提。有十二句。初總余別。總即所求之事名之為家。一切智地是求處故。別即能求之因有十一求。初一顯能求之觀名為依家。於前家中。分別觀察具足十力無畏等故。餘十能求之行。並總都有三求。于求行中。又分總別。總名無障求。謂求諸度無著法故。能除蔽障。下九句別。別治諸障故。初二對治檀中二垢。一者離求。治于陷曲。見乞求者詐現方便。一向無心與故。二如說能行求。治不隨先言。許而不與。或許多勝與少劣故。又前是諂后則是妄。三者護求。治戒一垢。謂不護實語違本所受。犯已覆藏故。四不污求。治忍一垢。謂惱亂他業。是污如來利益家故。五不捨求。治進一垢。謂菩薩戒法無量不可具持。劫數長遠不可常持。戒法精妙難持難行。不可善持生退轉心。本不捨菩薩戒具能持之。不捨律儀故。能持難持不捨三聚。能行難行也。進策萬行。而偏就戒辨者。有三義故。一戒為三學之首故。二戒具三聚故。三戒通事理難行易敗故。寄以策之。六不動求。治禪二垢。一者亂心外攀如山治之。二者不能調伏憶想分別。一切智心治之。下之三句治般若三垢。即三道障。謂七不捨成就求。治障不住道垢。謂無善巧方便一向涅槃。現不捨世間治之。一向世間現成就出世治

【現代漢語翻譯】現代漢語譯本第三，爲了求得一切智（sarvajñāna，遍知一切的智慧）而將功德迴向，是爲了求得一切智而回向菩提（bodhi，覺悟）。這裡有十二句話，第一句是總說，其餘是別說。總說就是所求的目標，稱之為『家』，因為一切智地是所求之處。別說就是能求的原因，有十一種求。第一種，彰顯能求的觀行，稱為『依家』。在前述的『家』中，分別觀察，具足十力（daśabala，如來所具有的十種力量）、無畏（vaiśāradya，佛的四種無所畏懼的自信）等功德。其餘十種是能求的修行，總共有三種求。在求行中，又分為總說和別說。總的稱為『無障求』，是爲了求得諸波羅蜜（pāramitā，到彼岸）而對法沒有執著，能夠去除遮蔽和障礙。下面的九句是別說，分別對治各種障礙。最初兩句對治佈施（dāna）中的兩種垢染。第一是『離求』，對治虛偽。看到乞求者，虛假地表現出方便，實際上根本沒有真心給予。第二是『如說能行求』，對治不遵守先前的承諾。答應了卻不給予，或者給予很多差的，卻吝嗇好的。前者是諂媚，後者則是虛妄。第三是『護求』，對治持戒（śīla）中的一種垢染，即不守護真實的語言，違背了原本所受的戒律，犯戒后還加以隱瞞。第四是『不污求』，對治忍辱（kṣānti）中的一種垢染，即惱亂他人的事業，這是玷污如來利益眾生的事業。第五是『不捨求』，對治精進（vīrya）中的一種垢染，即菩薩（bodhisattva）的戒法無量無邊，不可能全部受持；劫數漫長遙遠，不可能永遠受持；戒法精妙，難以受持和修行，不可能很好地受持，從而產生退轉之心。原本不應該捨棄菩薩戒，應該能夠受持一切戒律。不捨棄律儀，就能夠受持難以受持的三聚戒（trisaṃvara）；能夠修行難以修行的行為。精進策勵萬行，而偏偏就戒律來辨析，有三種原因：一是戒律是三學（triśikṣā，戒、定、慧）之首；二是戒律具足三聚戒；三是戒律通理事，難以修行，容易失敗，所以藉此來策勵。第六是『不動求』，對治禪定（dhyāna）中的兩種垢染。一是心識散亂，向外攀緣，如山一樣難以控制，用『不動求』來對治。二是不能調伏憶想分別，用一切智心來對治。下面的三句對治般若（prajñā）的三種垢染，即三種道的障礙。第七是『不捨成就求』，對治障礙不住于道的垢染，即沒有善巧方便，一味地趨向涅槃（nirvāṇa），現在用不捨棄世間來對治。一味地趨向世間，現在用成就出世間的功德來對治。

【English Translation】 English version Third, the dedication of merit to achieve sarvajñāna (all-knowing wisdom) is to dedicate towards bodhi (enlightenment) for the sake of attaining sarvajñāna. There are twelve sentences here, the first being a general statement, and the rest being specific. The general statement refers to the object of pursuit, which is called 'home,' because the ground of sarvajñāna is the place to be sought. The specific statements refer to the causes of being able to seek, and there are eleven types of seeking. The first one highlights the contemplative practice that enables seeking, and is called 'relying on home.' Within the aforementioned 'home,' one observes and discerns, possessing the ten powers (daśabala, the ten powers of a Tathāgata) and fearlessness (vaiśāradya, the four kinds of fearlessness of a Buddha). The remaining ten are the practices that enable seeking, totaling three types of seeking. Within the seeking practices, there are also general and specific aspects. The general one is called 'seeking without obstruction,' which is to seek the various pāramitās (perfections) without attachment to the Dharma, so as to remove veils and obstructions. The following nine sentences are specific, each addressing various obstacles. The first two sentences address the two defilements in dāna (giving). The first is 'seeking detachment,' which counteracts hypocrisy. Upon seeing a beggar, one falsely displays convenience, but in reality, there is no genuine intention to give. The second is 'seeking to act as spoken,' which counteracts not keeping one's promise. One agrees but does not give, or gives many inferior things while being stingy with good things. The former is flattery, while the latter is falsehood. The third is 'seeking protection,' which counteracts one defilement in śīla (morality), which is not guarding truthful speech, violating the precepts one has taken, and concealing the transgression after committing it. The fourth is 'seeking non-defilement,' which counteracts one defilement in kṣānti (patience), which is disturbing the affairs of others, thus defiling the work of benefiting sentient beings by the Tathāgata. The fifth is 'seeking non-abandonment,' which counteracts one defilement in vīrya (diligence), which is that the precepts of a bodhisattva (enlightenment being) are immeasurable and cannot all be upheld; the kalpas are long and distant, and cannot be upheld forever; the precepts are subtle and difficult to uphold and practice, and cannot be upheld well, thus giving rise to a mind of regression. One should not abandon the bodhisattva precepts, and should be able to uphold all precepts. Not abandoning the vows enables one to uphold the three vows (trisaṃvara) that are difficult to uphold; to practice the practices that are difficult to practice. Diligently encouraging myriad practices, but specifically analyzing the precepts, there are three reasons: first, the precepts are the head of the three trainings (triśikṣā, morality, concentration, and wisdom); second, the precepts encompass the three vows; third, the precepts encompass both principle and practice, are difficult to practice, and easy to fail, so they are used to encourage. The sixth is 'seeking non-movement,' which counteracts the two defilements in dhyāna (meditation). The first is that the mind is scattered and clings outwardly, like a mountain that is difficult to control, and 'seeking non-movement' is used to counteract it. The second is the inability to subdue recollection and discrimination, which is counteracted by the mind of sarvajñāna. The following three sentences counteract the three defilements of prajñā (wisdom), which are the obstacles of the three paths. The seventh is 'seeking non-abandonment of accomplishment,' which counteracts the defilement of not abiding in the path, which is the lack of skillful means and the one-sided inclination towards nirvāṇa (liberation), and now it is counteracted by not abandoning the world. The one-sided inclination towards the world is now counteracted by accomplishing the merits of transcending the world.

之。異於凡小成不住道。八者集求。治障助道垢。九者常求。求治障證道垢。于上勝妙證法之中。愿欲心薄故。上來回向成就竟。第三總結者。上三十句廣於勤行具足。成就此勤行有四。一信。二欲。三精進。四方便。信謂忍受決定。欲謂希求趣彼行故。初十句中前七是信。后三是欲。次十是精進。對行造修。后十是方便行。成巧求故。是名此地說分中安住。故云成就如是凈治地法名為安住。上依論辨更有別理。上多凈信。已能永斷闡提不信障。發生悲愍尊重教法等。亦能永斷凡夫著我障。日夜勤修無有疲倦。又能永斷聲聞畏苦障。求一切智。乃至常求上上勝道。亦能永斷緣覺舍悲心障。故云凈治地法。安住地分竟。大文第四校量勝分。謂住此地中勝二乘故。論生既云。住此地中勝者。明知。愿等初住地分已有。但文不累安。故居安住之後。非是地滿方有愿也。問經。云初發已為天人師。勝出聲聞及緣覺故。沙彌發心羅漢推敬。如何至此方辨勝耶。答然其勝義乃有眾多。統而收之不出三種。謂願行智。此三歷位故有眾多。略明十位。一初發心勝。通於一切凡夫。如沙彌等。此通三心。二信勝。亦通三心。三解勝。四行勝。五顯勝。此三即三賢別歷三心。六證入勝。齊證三心雙證二空。是為智勝。起十大愿即是愿勝。備

【現代漢語翻譯】之。不同於凡夫和小乘，不能安住于正道。第八是積聚追求，治理障礙和幫助修道的污垢。第九是經常追求，尋求治理障礙和證悟正道的污垢，在上等殊勝微妙的證法中，願望和希求之心淡薄。以上回向成就完畢。第三總結，上面三十句廣泛地說明了勤奮修行所具備的條件。成就這種勤奮修行有四個方面：一是信心，二是愿欲，三是精進，四是方便。信心是指忍受和決定的信念，愿欲是指希望追求並趨向于修行的意願。最初的十句中，前七句是信心，后三句是愿欲。接下來的十句是精進，對應于修行和造作。最後的十句是方便行，成就巧妙的追求。這就是所謂的此地說分中的安住。所以說，成就這樣清凈治理地的方法，稱為安住。以上依據論述辨別，還有其他的道理。上面多數是清凈的信心，已經能夠永遠斷除一闡提（Icchantika，斷善根者）的不信之障，發生悲憫和尊重教法等，也能夠永遠斷除凡夫執著於我的障礙，日夜勤奮修行沒有疲倦。又能夠永遠斷除聲聞（Śrāvaka，小乘修行者）畏懼痛苦的障礙，追求一切智慧，乃至經常追求上上殊勝之道，也能夠永遠斷除緣覺（Pratyekabuddha，獨覺）捨棄悲心的障礙。所以說，清凈治理地的方法。安住地分完畢。大文第四，校量勝分，是指安住於此地中，勝過二乘（聲聞乘和緣覺乘）的修行者。論中說，安住於此地中勝過他們，明確地知道，愿等最初安住地分已經具備。只是爲了避免文字累贅，所以放在安住之後，不是說到了地的圓滿才會有愿。問：經中說，初發心就已經成為天人的導師，勝過聲聞和緣覺。沙彌（Śrāmaṇera，小沙彌）發心，羅漢（Arhat，阿羅漢）都推崇敬重，為什麼到了這裡才辨別勝劣呢？答：然而，勝義有很多種，總括起來不出三種，即愿、行、智。這三種經歷不同的階段，所以有很多種。簡略說明十個階段：一是初發心勝，通於一切凡夫，如沙彌等。這包括三種心。二是信勝，也通於三種心。三是解勝，四是行勝，五是顯勝，這三個階段是三賢（三賢位）分別經歷三種心。六是證入勝，達到證悟三種心，同時證悟二空（人空和法空），這是智勝。發起十大愿，就是愿勝，具備備

【English Translation】 It differs from ordinary people and the Lesser Vehicle, unable to abide in the Path. Eighth is accumulating and seeking, governing obstacles and helping the defilements of the Path. Ninth is constantly seeking, seeking to govern obstacles and realizing the defilements of the Path. In the supreme and wonderful Dharma of realization, the desire and seeking mind are thin. The above dedication is completed. The third summary, the above thirty sentences extensively explain the conditions possessed by diligent practice. There are four aspects to achieving this diligent practice: first is faith, second is desire, third is diligence, and fourth is skillful means. Faith refers to endurance and determined belief, desire refers to the intention to hope to pursue and tend to practice. In the first ten sentences, the first seven sentences are faith, and the last three sentences are desire. The next ten sentences are diligence, corresponding to practice and creation. The last ten sentences are skillful means, achieving skillful pursuit. This is what is called abiding in the division of this land. Therefore, it is said that achieving such a pure and governed land method is called abiding. According to the above discussion and discrimination, there are other reasons. Most of the above is pure faith, which has been able to permanently cut off the unbelief obstacle of the Icchantika (those who have severed their roots of goodness), generate compassion and respect for the teachings, etc., and also be able to permanently cut off the obstacles of ordinary people clinging to the self, diligently practicing day and night without fatigue. It can also permanently cut off the obstacles of the Śrāvaka (practitioners of the Lesser Vehicle) fearing suffering, pursuing all wisdom, and even constantly pursuing the supreme path, and can also permanently cut off the obstacles of the Pratyekabuddha (Solitary Buddha) abandoning compassion. Therefore, it is said that the method of purifying and governing the land. The division of the abiding land is completed. The fourth major text, comparing the superior divisions, refers to abiding in this land, surpassing the practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The treatise says that abiding in this land surpasses them, clearly knowing that the vows, etc., were already possessed in the initial abiding land division. It is only to avoid cumbersome words, so it is placed after abiding, not that the vows will only be available when the land is complete. Question: The sutra says that the initial aspiration has already become the teacher of gods and humans, surpassing the Śrāvakas and Pratyekabuddhas. The Śrāmaṇera (novice monk) makes an aspiration, and the Arhats (worthy ones) all respect and revere him. Why is it only here that the superiority and inferiority are distinguished? Answer: However, there are many kinds of superior meanings, which can be summarized into three types: vows, practice, and wisdom. These three go through different stages, so there are many kinds. Briefly explain ten stages: First, the superiority of the initial aspiration, which applies to all ordinary people, such as Śrāmaṇeras. This includes three minds. Second, the superiority of faith, which also applies to three minds. Third, the superiority of understanding, fourth, the superiority of practice, and fifth, the superiority of manifestation. These three stages are the Three Worthies (Three Worthy Positions) experiencing three minds separately. Sixth, the superiority of entering into realization, reaching the realization of three minds, and simultaneously realizing the two emptinesses (emptiness of person and emptiness of phenomena), this is the superiority of wisdom. Initiating the ten great vows is the superiority of vows, possessing possessing

修諸行即是行勝。下辨果勝亦三心果。此中行智由愿導故。所以最勝。依行布說。七地已上智方自勝故。下經云。從初地來彼悉超過。但以愿求諸佛法故。非是自智觀察之力。今此七地自智力故。一切二乘所不能及。論主立愿為校量勝。憑此明文。雖歷諸地戒定道品等。地地超勝。亦不出三心故。七從第七地去名權實自智勝。八無功起行勝。九上等諸佛勝。十究竟勝。所謂諸佛三心果滿。今此正明願行勝也。文分為三。一愿勝。謂標誌遐廣。二修行勝。依愿造修。三果利益勝。即位行成就。今初二義故勝二乘。一常勤修習無量行故。二與一切眾生同行故。同行即是十無盡句。釋此愿勝。先以五門分別。一名體。二修證。三行位。四因果。五立意圓融。五各二義則有十門。初中先名后體。名中先總后別。總云愿者。是希求義故。下論云。發諸大愿者。隨心求義故。而言大者。下論云。光明善根轉勝增廣故。謂教證二光。與行愿善根轉勝地前。廣彌法界故。十愿中皆云廣大如法界也。瑜伽四十五云。菩薩所修正愿略有五種。一者發心愿。二受生愿。三所行愿。四者正愿。五者大愿。初求菩提。次攝生處。生三無倒思擇諸法。愿于境界修無量等四愿。當來攝受一切菩薩善法。故名正愿。大愿即從正愿所出。此復有十全同今經

【現代漢語翻譯】現代漢語譯本修習各種善行就是行勝（指勝妙的修行）。下面辨析果勝（殊勝的果報），也與三心（至誠心、深心、迴向發願心）的果報有關。這其中的行智（以行為基礎的智慧）由於愿（願力）的引導，所以最為殊勝。依據行布（修行的次第）來說，七地（第七菩薩地，遠行地）以上的智慧才算真正殊勝。下面的經文說：『從初地（初地，歡喜地）以來，他們全都超過了（二乘）。』但這是因為他們愿求諸佛的法，而不是依靠自己的智慧觀察的力量。現在這七地菩薩依靠自身智慧的力量，一切二乘（聲聞乘和緣覺乘）都無法達到。論主（指天親菩薩）立愿作為衡量勝劣的標準，憑藉的就是這段經文。雖然經歷了各個地的戒、定、道品等修行，每一地都超越前一地，但也沒有超出三心的範圍。七地之後被稱為權實自智勝（權智和實智都殊勝）。八地（第八菩薩地，不動地）是無功起行勝（不需刻意努力就能自然而然地修行）。九地（第九菩薩地，善慧地）是上等諸佛勝（與諸佛平等）。十地（第十菩薩地，法雲地）是究竟勝（最終的殊勝），也就是諸佛三心果報圓滿。現在這裡正是說明願行殊勝。文分為三部分：一是愿勝，指的是標誌高遠廣大；二是修行勝，依據願力造作修行；三是果利益勝，即位行成就。現在最初的兩個意義說明勝過二乘：一是常常勤奮修習無量善行；二是與一切眾生同行。同行就是十無盡句（十種無盡的願行）。解釋愿勝，先用五門分別：一名體（名稱和體性），二修證（修行和證悟），三行位（修行的位次），四因果（原因和結果），五立意圓融（立意的圓滿融合）。五門各有兩種意義，所以共有十門。最初的名體中，先說名稱后說體性。名稱中先總說后別說。總的說愿，是希求的意思。下面的論中說：『發起各種大愿的人，隨心所求。』說大，下面的論中說：『光明善根轉勝增廣。』指的是教證二光（教法之光和證悟之光），與行愿善根轉勝於地前（菩薩初地之前），廣闊遍佈法界。十愿中都說廣大如法界。瑜伽四十五中說：菩薩所修的愿略有五種：一是發心愿，二是受生愿，三是所行愿，四是正愿，五是大愿。最初是求菩提，其次是攝取受生之處，生起三種無倒（沒有顛倒）的思擇諸法。愿于境界修無量等四愿（四無量心願）。當來攝受一切菩薩善法，所以名為正愿。大愿即是從正愿所出。這又與現在的經文完全相同。

【English Translation】 English version Cultivating all practices is 'xing sheng' (行勝, superior practice). The following discussion on 'guo sheng' (果勝, superior result) also relates to the results of the Three Minds (至誠心, sincere mind; 深心, profound mind; 迴向發願心, mind of dedication and aspiration). Here, 'xing zhi' (行智, wisdom based on practice) is guided by 'yuan' (愿, aspiration), making it the most superior. According to the arrangement of practices, wisdom is truly superior only from the Seventh Ground (第七地, Saptama-bhumi, the Far-Going Ground) onwards. The following sutra says, 'From the First Ground (初地, Prathama-bhumi, the Joyful Ground) onwards, they all surpass (the two vehicles).' This is because they aspire to the Buddhas' Dharma, not through the power of their own wisdom and observation. Now, the bodhisattvas of the Seventh Ground rely on the power of their own wisdom, which all 'er cheng' (二乘, the two vehicles of Sravakas and Pratyekabuddhas) cannot reach. The author of the treatise (Vasubandhu) establishes aspiration as the standard for measuring superiority, based on this clear statement. Although experiencing the precepts, samadhi, and paths of practice in each ground, each ground surpasses the previous one, but it does not go beyond the scope of the Three Minds. From the Seventh Ground onwards, it is called 'quan shi zi zhi sheng' (權實自智勝, superiority of expedient and true self-wisdom). The Eighth Ground (第八地, Acala-bhumi, the Immovable Ground) is 'wu gong qi xing sheng' (無功起行勝, superiority of effortless practice). The Ninth Ground (第九地, Sadhumati-bhumi, the Ground of Good Wisdom) is 'shang deng zhu fo sheng' (上等諸佛勝, superiority equal to the Buddhas). The Tenth Ground (第十地, Dharma-megha-bhumi, the Cloud of Dharma Ground) is 'jiu jing sheng' (究竟勝, ultimate superiority), which is the fulfillment of the Three Minds' results of all Buddhas. Now, this is precisely explaining the superiority of aspiration and practice. The text is divided into three parts: first, the superiority of aspiration, referring to the far-reaching and vast scope; second, the superiority of practice, based on aspiration to create and cultivate; and third, the superiority of the benefits of the result, which is the accomplishment of position and practice. Now, the first two meanings explain the superiority over the two vehicles: first, constantly and diligently cultivating immeasurable practices; second, practicing together with all sentient beings. Practicing together is the 'shi wu jin ju' (十無盡句, ten inexhaustible phrases). Explaining the superiority of aspiration, first, distinguish it with five doors: first, name and essence; second, cultivation and realization; third, stages of practice; fourth, cause and effect; fifth, the perfect integration of intention. Each of the five doors has two meanings, so there are ten doors in total. In the initial name and essence, first, the name is mentioned, then the essence. In the name, first, the general is mentioned, then the specific. Generally speaking, aspiration is the meaning of seeking. The following treatise says, 'Those who generate great aspirations seek according to their minds.' Saying 'great' is because the following treatise says, 'The light and roots of goodness become increasingly superior and vast.' This refers to the two lights of teaching and realization, and the roots of goodness of practice and aspiration become increasingly superior before the grounds (before the first bodhisattva ground), widely pervading the Dharma Realm. In the Ten Aspirations, it is all said to be as vast as the Dharma Realm. Yoga-bhumi-sastra 45 says, 'The aspirations cultivated by bodhisattvas are roughly of five types: first, the aspiration of generating the mind; second, the aspiration of taking birth; third, the aspiration of what is practiced; fourth, the correct aspiration; and fifth, the great aspiration.' Initially, it is seeking Bodhi; next, it is gathering the place of taking birth, generating three non-inverted (without inversion) contemplations of all dharmas. Aspiring to cultivate the four immeasurables (four immeasurable minds) and other aspirations in the realm. In the future, it will gather all the good dharmas of bodhisattvas, so it is called the correct aspiration. The great aspiration comes from the correct aspiration. This is completely the same as the current sutra.

。今揀異前四故云大愿。兼取所從。即后二愿。別別大相至文當知。后顯別名。瑜伽三十五及諸攝論。皆有明文。並如下文當愿自釋。今且依梁論略列。一供養愿。二受持愿。三轉法輪愿。四修行二利愿。五成熟眾生愿。六承事愿。七凈土愿。八不離愿。九利益愿。十成正覺愿。后體性者。克性即以欲總解信三為自性。若取所依悲智相導。即后得智。以為愿體。若並眷屬。一一皆以一切俱行功德為性。故論云。光明善根者。光明即后得智。善根即信等及行。二修證者。先約修行。初七修始。次二修熟。后一修成得果。后約證者。地前已發今此十愿齊證。三行位者。先約於行。初二自利。次五利他。一以何身。謂攝法上首。而為利他轉法之身。二以何心。謂即令他修行之心。三何者眾生。四眾生住處。五自身。住何處能化眾生。上三可知。后三不定。一即八是自利滿。九是利他滿。十是二利得果。或俱自利。論云。后三顯自身故。或俱利他。論云。此三示現如實教化眾生故。若約通論十皆二利故。論云校量勝有二。一行無量行即是自利。二與眾生同即是利他。后約位者。通則十皆初地所得。別則前七明行。已如上辨。后三明位。下論云。一得地校量勝。初地至九地。二得菩薩地盡校量勝。即第十地。三得一切地盡究竟故

【現代漢語翻譯】現代漢語譯本：現在選擇不同於前面四種（愿）的，所以稱為『大愿』。兼顧所從出的（愿），即後面的兩個愿。各個大相的差別，到正文時自然會明白。後面會顯示別名。《瑜伽師地論》第三十五卷及各種《攝論》，都有明確的說明，並且如下文的愿自身解釋。現在暫且依據梁朝的論著簡略地列出：一、供養愿；二、受持愿；三、轉法輪愿；四、修行二利愿（修行自利利他）；五、成熟眾生愿；六、承事（諸佛）愿；七、凈土愿；八、不離（諸佛）愿；九、利益（眾生）愿；十、成正覺愿。關於體性方面，嚴格來說，體性就是以欲（chanda，意願）、總解（adhimoksha，勝解）、信（shraddha，信心）三種為自性。如果取其所依的悲（karuna，慈悲）智（jnana，智慧）相互引導，那就是后得智（prsthalabdha-jnana），作為愿的本體。如果連同眷屬一起，每一個都以一切俱行功德為體性。所以論中說：『光明善根』，光明就是后得智，善根就是信等（信心等）及行（行為）。關於修證方面，先從修行來說，前七個愿是修行的開始，接著兩個愿是修行的成熟，最後一個愿是修成得果。后從證悟來說，在（菩薩）地（bhumi）前已經發愿，現在這十個愿一起證得。關於行位方面，先從行來說，前兩個是自利，接著五個是利他。一、以什麼身（來利他）？就是以攝法（Dharma，佛法）上首（的人）的身，而作為利他轉法輪的身。二、以什麼心（來利他）？就是令他人修行的心。三、什麼是眾生？四、眾生住在哪裡？五、自身住在哪裡才能教化眾生？前面三個可以知道，後面三個不確定。一，第八個愿是自利圓滿，第九個愿是利他圓滿，第十個愿是二利得果。或者都是自利，論中說：『後面三個顯示自身』的緣故。或者都是利他，論中說：『這三個愿示現如實教化眾生』的緣故。如果從通論來說，十個愿都是二利的緣故。論中說，校量（比較衡量）殊勝的有二：一是行無量行，即是自利；二是與眾生同（行），即是利他。后從位（階位）來說，通則十個愿都是初地（prathama-bhumi）所得。別則前七個愿說明行，已經如上面辨析。后三個愿說明位，下論中說：『一、得地校量殊勝』，（指從）初地到九地（navama-bhumi）。『二、得菩薩地盡校量殊勝』，即第十地（dashama-bhumi）。『三、得一切地盡究竟』的緣故。

【English Translation】 English version: Now, these are selected as different from the previous four (vows), hence called 'Great Vows'. It also takes into account where they originate, which are the latter two vows. The differences in each great aspect will be understood when we get to the main text. Later, the specific names will be revealed. The thirty-fifth volume of the Yogacarabhumi-sastra and various Samgraha-sastras all have clear explanations, and the vows themselves will be explained in the following text. For now, let's briefly list them according to the Liang Dynasty's commentary: 1. Vow of Offering; 2. Vow of Upholding; 3. Vow of Turning the Dharma Wheel; 4. Vow of Practicing Benefit for Self and Others; 5. Vow of Maturing Sentient Beings; 6. Vow of Serving (the Buddhas); 7. Vow of Pure Land; 8. Vow of Non-Separation (from the Buddhas); 9. Vow of Benefiting (Sentient Beings); 10. Vow of Attaining Perfect Enlightenment. Regarding the nature, strictly speaking, the nature is based on desire (chanda), comprehensive understanding (adhimoksha), and faith (shraddha) as its self-nature. If we take the compassion (karuna) and wisdom (jnana) that it relies on to guide each other, then it is the subsequent wisdom (prsthalabdha-jnana), which serves as the essence of the vow. If we include the retinue, each one takes all concurrent merits as its nature. Therefore, the treatise says: 'Light and good roots', light is the subsequent wisdom, and good roots are faith, etc., and actions. Regarding cultivation and realization, first, in terms of cultivation, the first seven vows are the beginning of cultivation, the next two vows are the maturity of cultivation, and the last vow is the attainment of fruition. Later, in terms of realization, the vows have already been made before the (Bodhisattva) ground (bhumi), and now these ten vows are realized together. Regarding the stages of practice, first, in terms of practice, the first two are for self-benefit, and the next five are for benefiting others. 1. With what body (to benefit others)? It is with the body of the leader of the Dharma, and as the body of turning the Dharma wheel for the benefit of others. 2. With what mind (to benefit others)? It is the mind that causes others to practice. 3. What are sentient beings? 4. Where do sentient beings live? 5. Where does oneself live to be able to teach sentient beings? The first three can be known, and the last three are uncertain. One, the eighth vow is the fulfillment of self-benefit, the ninth vow is the fulfillment of benefiting others, and the tenth vow is the attainment of the fruit of benefiting both self and others. Or all are for self-benefit, the treatise says: 'The last three show oneself's' reason. Or all are for benefiting others, the treatise says: 'These three vows show the true teaching of sentient beings' reason. If we talk about the general theory, all ten vows are for the benefit of both self and others. The treatise says that there are two kinds of superior comparison: one is practicing immeasurable practices, which is self-benefit; and the other is being the same as sentient beings, which is benefiting others. Later, in terms of position (stage), generally speaking, all ten vows are obtained in the first ground (prathama-bhumi). Separately, the first seven vows explain practice, which has been analyzed above. The last three vows explain the position, the lower treatise says: 'One, obtaining the ground is superior in comparison', (referring to) the first ground to the ninth ground (navama-bhumi). 'Two, obtaining the end of the Bodhisattva ground is superior in comparison', which is the tenth ground (dashama-bhumi). 'Three, obtaining the ultimate end of all grounds' reason.

。即如來地。四約因果者。若就言顯前九求因。后一求果。若約具攝七。亦求果是依果故。十是正果余皆是因。五立意圓融者。先立意。所以但說十者。已攝二嚴二利因果行位。無不周故。又為表此無盡愿故。故下云。一一皆攝阿僧祇愿。而為眷屬。言圓融者以稱性故。一愿之中具一切愿。即入重重如常所辨。六相圓融正在此文。已知大意。次正釋文。文分為二。初正顯十愿彰自勤行。后明十盡句與眾生共。今初分四。一總標。二所謂下別列。三佛子菩薩住歡喜地下總結。四以此十愿門為首。下明攝眷屬。今初。初句明成愿之位。是歡喜地。次能成就下正明總愿。能成就言該下三句。一始起要期。云如是大誓願隨心求義故。二方便起行。云如是大勇猛。謂成彼一一愿中。所作方便皆勇猛故。三愿遂行成。云如是大作用。謂如供佛愿便能供故。余例此知。論云。菩薩住此地漸次久習起此三行。非一時故。是知此愿亦即是行。稱願行故。非如凡夫空有要期。是以總言能成就也。以總該別十愿皆有此三。二別列中十愿不同。即為十段。一一愿中文各有四。皆初四字總標起愿。次顯願行相。三廣大下彰愿德能。四一切劫數下明愿分齊。初后二段文通義局。第二行相文義俱局。第三德能文義俱通。十愿無別故。今初供養愿。準論

【現代漢語翻譯】現代漢語譯本。即如來地（Tathagata-bhumi，如來所證的境界）。四約因果者：若就言顯，前九求因，后一求果。若約具攝，七亦求果，是依果故。十是正果，余皆是因。五立意圓融者：先立意，所以但說十者，已攝二嚴（自利利他之莊嚴）二利（自利利他）因果行位，無不周故。又為表此無盡愿故，故下云：『一一皆攝阿僧祇愿，而為眷屬。』言圓融者，以稱性故，一愿之中具一切愿，即入重重如常所辨。六相圓融正在此文，已知大意。次正釋文，文分為二：初正顯十愿，彰自勤行；后明十盡句，與眾生共。今初分四：一總標，二所謂下別列，三佛子菩薩住歡喜地下總結，四以此十愿門為首下明攝眷屬。今初。初句明成愿之位，是歡喜地（Pramudita-bhumi，菩薩十地之第一地）。次能成就下正明總愿，能成就言該下三句：一始起要期，云『如是大誓願』，隨心求義故；二方便起行，云『如是大勇猛』，謂成彼一一愿中，所作方便皆勇猛故；三愿遂行成，云『如是大作用』，謂如供佛愿便能供故，余例此知。論云：『菩薩住此地漸次久習起此三行，非一時故。』是知此愿亦即是行，稱願行故，非如凡夫空有要期，是以總言能成就也。以總該別，十愿皆有此三。二別列中，十愿不同，即為十段。一一愿中文各有四，皆初四字總標起愿，次顯願行相，三廣大下彰愿德能，四一切劫數下明愿分齊。初后二段文通義局，第二行相文義俱局，第三德能文義俱通，十愿無別故。今初供養愿，準論

【English Translation】 English version . This is the Tathagata-bhumi (the realm attained by the Tathagata). Regarding the four aspects of cause and effect: if explained in terms of language, the first nine seek the cause, and the last one seeks the effect. If comprehensively considered, the seventh also seeks the effect, as it relies on the effect. The tenth is the direct effect, and the rest are causes. Regarding the fifth aspect of establishing perfect harmony: first, establish the intention. The reason for only mentioning ten is that it already encompasses the two adornments (self-benefit and benefiting others) and the two benefits (self-benefit and benefiting others), as well as the cause, effect, practice, and stages, without anything being incomplete. Furthermore, it is to express this endless vow. Therefore, it is said below: 'Each and every one encompasses asamkhya (countless) vows and serves as their retinue.' The term 'perfect harmony' is used because it accords with the nature, and within one vow, all vows are contained, thus entering into layers upon layers as usually explained. The perfect harmony of the six aspects is precisely in this text, and the general meaning is already understood. Next, the text is explained in detail, divided into two parts: the first part directly reveals the ten vows, highlighting self-exertion in practice; the second part clarifies the phrase 'to the exhaustion of,' shared with all sentient beings. Now, the first part is divided into four: first, a general introduction; second, a separate listing under 'so-called'; third, a summary under 'Buddha-sons, Bodhisattvas, abiding in the Ground of Joy'; fourth, clarifying the retinue encompassed, starting with 'taking these ten vows as the foremost.' Now, the first. The first sentence clarifies the stage of fulfilling the vow, which is the Pramudita-bhumi (Ground of Joy, the first of the ten grounds of a Bodhisattva). Next, 'being able to accomplish' directly clarifies the general vow. The phrase 'being able to accomplish' encompasses the following three sentences: first, the initial establishment of the essential point, saying 'such great vows,' seeking meaning according to the mind; second, the expedient arising of practice, saying 'such great courage,' meaning that in accomplishing each and every vow, the expedient means employed are all courageous; third, the vow being fulfilled and practice accomplished, saying 'such great function,' meaning that, for example, the vow to make offerings to the Buddhas enables one to make offerings, and the rest can be understood accordingly. The treatise says: 'Bodhisattvas abiding in this ground gradually and persistently cultivate and arise these three practices, not all at once.' It is known that this vow is also practice, as it is a vow that accords with practice, unlike ordinary people who merely have empty essential points. Therefore, it is generally said 'being able to accomplish.' Because the general encompasses the specific, all ten vows have these three. In the second separate listing, the ten vows are different, thus forming ten sections. Each vow has four sentences, with the first four words generally introducing the arising of the vow, followed by revealing the aspect of the vow and practice, then 'vast and great' highlighting the virtue and ability of the vow, and finally 'all kalpas' clarifying the limits of the vow. The first and last two sections have a general text but a specific meaning, the second aspect of practice has both a specific text and meaning, and the third virtue and ability has both a general text and meaning, as the ten vows are not separate. Now, the first vow of making offerings, according to the treatise

愿供養勝田師及法主。此則通供。經從勝故但云供佛。文中闕于總標。以近前總如是大愿故。二三兩段各有三義。通成六大。顯初供養大愿之義。今初行相之中三大義者。一心大。即經生廣大清凈決定解。謂增上敬重深稱佛境。故云廣大。迴向菩提決定信。故名清凈決定解。清凈解言信因果故。此上論意局在初願。若以義求通餘九愿。皆為菩提。廣大無限無疑凈信而起愿故。二以一切供養之具。即供具大。此是行緣。三恭敬下福田大。于中令無有餘是總相。無餘有三。一一切佛無餘。即是行境。二一切供養無餘。三一切恭敬無餘。此二行體。由上二義成上敬田。上三皆云一切者。佛即三身亦兼十身。供養有三。一衣等利養。二香等敬養。三戒等行供養。恭敬亦三。一給侍恭敬。二迎送恭敬。三修行恭敬。即敬順佛故。上三各三豎論一切。若橫論一切。則佛該十方無盡等。餘二準思。二彰愿德能。言三大者。一攝功德大。如經廣大如法界。一切余善根中勝故。二因大。即究竟如虛空。無常愛果無量因故。三時大。即盡未來際。此因得涅槃常果故。三明愿分齊。十愿文同所作各異。此應盡未來際行供養故第二受持愿。亦名護法愿。瑜伽雙云攝受防護愿。行相之中文有四句。皆通二利。然若約能受等說。受謂受領。攝謂攝屬

故。勝鬘。云攝受正法。護謂防護持即任持。故勝鬘。云護持正法。若約所受。初教次果。三行。四理。而受等言。文雖互舉義實互通。亦初教。次證。三云。護教而判為行者。論經云。一切諸佛所教化法皆悉守護。論云。謂修行法。于修行時有諸障難攝護救濟故。即攝護自行救濟於他。上約始修愿名受攝等。若約終成名。四成就故。上總云成就如是大誓願也。一者法輪不斷成就。二者證智成就。三修行成就。四入理成就。第三轉法輪愿。亦名攝法上首愿。先攝後轉故。行相中四。一轉法處。即一切世界佛應處故。二從兜率下轉法時。謂現八相時。八相之義離世間品廣釋。三皆悉下攝法方便。于中初集功德方便。后為眾上首下集智慧方便。以此二種助菩提法。故云方便四於一切下明轉法頓周。第四修行二利愿。若約成益名心增長。論從此義故先標云。第四大願心得增長。以何等行令心增長。一切菩薩所行教化一切。令其受行心增長故。文中亦四。第二行相中分二。初明能增長行。后明所增長心。前中分四。一明行相論名種種二行體。三行業。四行方便。以此四種教化眾生。令其受行。初行相者。世出世間各有多異。故云種種。于中廣大無量是世間行。意明俗智之行。廣從初地乃至六地。大者七地。無量者八地已上。不

【現代漢語翻譯】現代漢語譯本因此，勝鬘經中說『攝受正法』，『護』指的是防護，『持』指的是任持。所以勝鬘經中說『護持正法』。如果從所受持的內容來說，分別是初期的教法、後期的果證、三種修行、四種道理，雖然經文中使用的詞語不同，但意義上是相互貫通的。也可以理解為初期的教法，後期的證悟，以及護持教法。將護教判為修行，是因為《瑜伽師地論》中說：『一切諸佛所教化的法，都要守護。』論中說：『指的是修行法，在修行的時候，會有各種各樣的障礙和困難，要攝護救濟。』也就是攝護自己的修行，救濟他人。上面是從開始修行時的願望來說，稱為受、攝等。如果從最終成就來說，稱為四種成就。上面總的說成就這樣的大誓願。一是法輪不斷成就，二是證智成就，三是修行成就，四是入理成就。第三個轉法輪愿，也稱為攝法上首愿，先攝受後轉法輪。行相中有四點：一是轉法輪的處所，也就是一切世界佛陀應在之處。二是從兜率天下降轉法輪時，也就是示現八相成道時。八相的意義在《離世間品》中有詳細解釋。三是『皆悉下』的攝法方便，其中先是聚集功德的方便，后是『為眾上首下』的聚集智慧的方便。用這兩種方法來輔助菩提之法，所以說是方便。四是『於一切下』說明轉法輪的頓然周遍。第四個修行二利愿，如果從成就利益來說，稱為心增長。論中因此先標明說：『第四大願心得增長。』用什麼樣的行為能使心增長呢？一切菩薩所行教化一切眾生，令他們受持修行，心就能增長。文中也分為四部分。第二行相中分為兩部分，先說明能增長的行為，后說明所增長的心。前面又分為四部分：一是說明行相，論中稱為種種；二是行體；三是行業；四是行方便。用這四種方法教化眾生，使他們受持修行。最初的行相，世間和出世間各有多種不同，所以說是種種。其中廣大無量是世間行，意思是說俗智之行。廣指的是從初地到六地，大指的是七地，無量指的是八地以上。不

【English Translation】 English version Therefore, the Śrīmālādevī Siṃhanāda Sūtra says 'Embracing the True Dharma', 'protecting' means guarding, 'holding' means upholding. So the Śrīmālādevī Siṃhanāda Sūtra says 'Protecting and upholding the True Dharma'. If we consider what is being received, it includes the initial teachings, the later fruition, the three practices, and the four principles. Although the words used in the scriptures may differ, their meanings are interconnected. It can also be understood as the initial teachings, the later realization, and the protection of the teachings. Classifying protecting the teachings as practice is because the Yogācārabhūmi-śāstra says: 'All the teachings taught by all the Buddhas must be guarded.' The treatise says: 'It refers to the practice of Dharma. During the practice, there will be various obstacles and difficulties, which need to be embraced, protected, and rescued.' That is, embracing and protecting one's own practice and rescuing others. The above is from the perspective of the vows made at the beginning of practice, called receiving, embracing, etc. If we consider the final accomplishment, it is called the four accomplishments. The above generally refers to the accomplishment of such great vows. First, the accomplishment of the unceasing Dharma wheel; second, the accomplishment of wisdom; third, the accomplishment of practice; and fourth, the accomplishment of entering the principle. The third vow of turning the Dharma wheel is also called the vow of embracing the Dharma as the foremost, first embracing and then turning the Dharma wheel. There are four aspects in the characteristics: first, the place of turning the Dharma wheel, that is, where all the Buddhas in all worlds should be. Second, when descending from the Tuṣita Heaven (Tuṣita means 'contentment') to turn the Dharma wheel, that is, when manifesting the eight aspects of enlightenment. The meaning of the eight aspects is explained in detail in the Chapter on Leaving the World. Third, the 'gathering of Dharma methods' below, in which the first is the method of gathering merits, and the latter is the method of gathering wisdom 'for the leaders of the assembly'. These two methods are used to assist the Bodhi Dharma (Bodhi means 'enlightenment'), so it is said to be a method. Fourth, 'in all' explains the sudden pervasiveness of turning the Dharma wheel. The fourth vow of practicing for the benefit of oneself and others, if we consider the accomplishment of benefits, is called the growth of mind. Therefore, the treatise first states: 'The fourth great vow is the growth of mind.' What kind of behavior can make the mind grow? All the Bodhisattvas (Bodhisattvas means 'enlightenment beings') practice teaching all beings, so that they receive and practice, and the mind can grow. There are also four parts in the text. The second aspect is divided into two parts, first explaining the behavior that can increase, and then explaining the mind that is increased. The former is divided into four parts: first, explaining the characteristics, which the treatise calls various; second, the essence of the practice; third, the industry; and fourth, the convenience of the practice. These four methods are used to teach sentient beings, so that they receive and practice. The initial characteristics, worldly and otherworldly, each have many differences, so it is said to be various. Among them, vast and immeasurable are worldly practices, meaning the practice of mundane wisdom. Vast refers to the first to sixth Bhumis (Bhumis means 'grounds'), great refers to the seventh Bhumi, and immeasurable refers to the eighth Bhumi and above. Not

壞不雜是出世行。法無我平等觀出世間智故。謂不雜世間有漏法故。不壞者冥同真性故。若瑜伽通論云地前名廣。雖行一切但得名廣。一一行故。非大無量。地上名大。一一各以一切成故。不動已上乃名無量。一切行中具一切故。不壞者。於前六地。各得成一不可破壞。論主意明此地中之愿故。不取地前之行。義不異前。二攝諸波羅蜜。即是行體。廣大等相但辨此故。三凈治諸地即是行業。以十度行凈十地蔽。助真如觀凈十障故。四總相已下明行方便。然有二種。一自行方便。謂以六相圓融巧相整合。一具一切仍不壞相。故名方便六相之義廣如別章。略如前釋。二皆如實下即化他方便。不違實道而化物故。二心得增長者。即所增長心。化他受行他心增長。化他成自自心增長。第五成熟眾生愿。成熟亦名教化。就行相中文分二別。初明所化眾生。教如是等下彰化所為。今初。初句為總。有色下別。別有六種差別。一粗細差別。此明報相。下二界有色為粗。無色界為細。于有色中有想天為粗。無想天為細。就無色中非有想為細。謂第四空非無想為粗。謂下三天此經文略。論經。云非無想非想非非想。謂非無想是粗。余即是細。二卵生下生依止差別。為報之所依託故。餘三可依。化生依何依業染生故。然四生攝盡六趣。而通

局有異。化生通六趣。胎生不通地獄諸天。濕卵唯局人畜。又以六趣不攝中有化生故。寬陜有異。余如別章。三三界所繫名凈不凈處差別。欲界不凈上二界凈。就果以明故名為處。就因以說故名為系。四入於六趣是苦樂差別。受種種身故。亦名受生差別。粗相而說。三塗為苦上天為樂。人及修羅兼于苦樂。五一切生處是自業差別。此以因釋果。由業異故生處不同。謂於一趣中有多不同。如於人中有中有邊。貴賤家異等故。六名色所攝是自體差別。有體唯名謂無色界。彼處有色非業果故。有體唯色。謂無想天。彼所有想不可知故。有體具二。謂除前二。二化所為中初句結前生后。令入已下別明所為。所為有三。一為未信入者。令信入佛法。二已信入者。令其離惡為涅槃因。世間趣者謂業惑苦。三令修菩提道道通因果。第六承事愿。愿往諸佛土常見諸佛。恒敬事聽受故。瑜伽。云愿於一切世界中示現。意明化生。今經但云知見者。知生佛住處故。就行相中分二。初明所知后辨能知。前中初句為總。廣大下別。別有三種相。一一切相。二真實義相。三無量相。今初。界相不同故云一切。于中又三。初明份量。謂小中大千如次為廣大無量。二粗細者明體質粗妙。謂應報等殊。論云細者。隨何等世界意識身故。粗者隨何等世界。

【現代漢語翻譯】現代漢語譯本此處的『局有異』指的是所侷限的範圍有所不同。化生可以通達六道（地獄、餓鬼、畜生、阿修羅、人、天），胎生則不能通達地獄和諸天。濕生和卵生只侷限於人道和畜生道。此外，由於六道不包括中陰身，所以化生的範圍更廣。『寬陜有異』指的是範圍的寬窄有所不同，其他方面如同其他章節所述。『三三界所繫名凈不凈處差別』指的是三界所繫之處，有清凈和不清凈的差別。欲界是不清凈的，色界和無色界是清凈的。這裡以果來說明，所以稱為『處』；以因來說明，所以稱為『系』。『四入於六趣是苦樂差別』指的是進入六道之後，所感受的苦樂有所不同。因為所受的身體不同，所以也稱為『受生差別』。粗略地說，三惡道是苦，上界諸天是樂，人道和阿修羅道兼有苦樂。『五一切生處是自業差別』指的是一切眾生的出生之處，都是各自業力的差別所致。這是以因來解釋果，由於業力的不同，所以出生之處也不同。即使在同一道中，也有多種不同，比如在人道中，有中陰身、有邊地、有貴賤家庭的差異等等。『六名色所攝是自體差別』指的是由名色（精神和物質）所組成的自體有所差別。只有名而沒有色的，指的是無色界，因為那裡的色不是業力的結果。只有色而沒有名的，指的是無想天，因為那裡的想念不可知。既有名也有色的，指的是除了以上兩種情況之外的其他情況。『二化所為中初句結前生后』指的是在『二化所為』中，第一句總結前面的內容，並引出後面的內容。『令入已下別明所為』指的是『令入』以下的部分，分別說明所要做的。所要做的有三種：一是為尚未信入佛法的人，令其信入佛法；二是為已經信入佛法的人，令其遠離惡行，作為涅槃的因；三是令其修習菩提道，菩提道貫通因和果。『第六承事愿』指的是發願前往諸佛國土，常見諸佛，恒常恭敬侍奉，聽受佛法。瑜伽論中說，發願在一切世界中示現，意在說明化生。現在這部經中只說『知見者』，指的是知道眾生和佛的住處。就行相來說，分為兩個部分，先說明所知，后辨別能知。前面部分的第一句是總說，『廣大下別』指的是下面分別說明。分別說明有三種相：一切相、真實義相、無量相。現在是第一種，因為界相不同，所以稱為一切。其中又分為三個部分：一是說明份量，小千世界、中千世界、大千世界依次為廣大無量；二是粗細，說明體質的粗妙，比如應報身等等的差別。論中說，細的，指的是隨何種世界的意識身；粗的，指的是隨何種世界...

【English Translation】 English version 『局有異』 (jú yǒu yì) [Differences in limitation] refers to the differences in the scope of limitation. Transformation birth (化生, huà shēng) can reach all six realms (地獄, dì yù [hell], 餓鬼, è guǐ [hungry ghosts], 畜生, chù shēng [animals], 阿修羅, ā xiū luó [asuras], 人, rén [humans], 天, tiān [devas]), while womb birth (胎生, tāi shēng) cannot reach the hells and heavens. Moisture birth (濕生, shī shēng) and egg birth (卵生, luǎn shēng) are limited to the human and animal realms. Furthermore, because the intermediate state (中有, zhōng yǒu) is not included in the six realms, transformation birth has a wider scope. 『寬陜有異』 (kuān shǎn yǒu yì) [Differences in width and narrowness] refers to the differences in the width of the scope, and other aspects are as described in other chapters. 『三三界所繫名凈不凈處差別』 (sān sān jiè suǒ xì míng jìng bù jìng chù chā bié) [The three realms are associated with differences in pure and impure places] refers to the places associated with the three realms, which have differences in purity and impurity. The desire realm (欲界, yù jiè) is impure, while the form realm (色界, sè jiè) and formless realm (無色界, wú sè jiè) are pure. This is explained from the perspective of the result, so it is called 『place』 (處, chù); it is explained from the perspective of the cause, so it is called 『association』 (系, xì). 『四入於六趣是苦樂差別』 (sì rù yú liù qù shì kǔ lè chā bié) [Entering the six realms involves differences in suffering and happiness] refers to the differences in suffering and happiness experienced after entering the six realms. Because the bodies received are different, it is also called 『differences in receiving birth』 (受生差別, shòu shēng chā bié). Roughly speaking, the three evil paths are suffering, the upper heavens are happiness, and the human and asura realms have both suffering and happiness. 『五一切生處是自業差別』 (wǔ yī qiè shēng chù shì zì yè chā bié) [All birth places are differences in one's own karma] refers to the fact that all beings' birth places are due to the differences in their respective karma. This explains the result in terms of the cause. Because of the differences in karma, the birth places are also different. Even within the same realm, there are many differences, such as the intermediate state, border regions, and differences in noble and humble families in the human realm. 『六名色所攝是自體差別』 (liù míng sè suǒ shè shì zì tǐ chā bié) [That which is encompassed by name and form are differences in self-nature] refers to the differences in the self-nature composed of name and form (精神和物質, jīng shén hé wù zhì [mental and material]). Having only name and no form refers to the formless realm, because the form there is not the result of karma. Having only form and no name refers to the non-perception heaven (無想天, wú xiǎng tiān), because the thoughts there are unknowable. Having both name and form refers to situations other than the above two. 『二化所為中初句結前生后』 (èr huà suǒ wéi zhōng chū jù jié qián shēng hòu) [In the two transformations, the first sentence concludes the previous and introduces the following] refers to the fact that in 『the two transformations』, the first sentence summarizes the previous content and introduces the following content. 『令入已下別明所為』 (lìng rù yǐ xià bié míng suǒ wéi) [From 『causing to enter』 onwards, the actions to be taken are explained separately] refers to the part from 『causing to enter』 onwards, which separately explains what needs to be done. There are three things to be done: first, for those who have not yet entered the Buddha-dharma, to cause them to enter the Buddha-dharma; second, for those who have already entered the Buddha-dharma, to cause them to stay away from evil deeds, as a cause for nirvana; third, to cause them to cultivate the Bodhi path, which connects cause and effect. 『第六承事愿』 (dì liù chéng shì yuàn) [The sixth vow of service] refers to the vow to go to the Buddha lands, to see the Buddhas often, to always respectfully serve and listen to the Dharma. The Yoga-sastra says that the vow is to manifest in all worlds, which is meant to explain transformation birth. Now this sutra only says 『those who know and see』 (知見者, zhī jiàn zhě), which refers to knowing the dwelling places of sentient beings and Buddhas. In terms of characteristics, it is divided into two parts: first, explaining what is known, and then distinguishing what can be known. The first sentence of the previous part is a general statement, and 『廣大下別』 (guǎng dà xià bié) [『Vast and separate』] refers to the following separate explanations. The separate explanations have three characteristics: all characteristics, true meaning characteristics, and immeasurable characteristics. Now it is the first type, because the realm characteristics are different, so it is called all. Among them, it is divided into three parts: first, explaining the quantity, the small chiliocosm (小千世界, xiǎo qiān shì jiè), the medium chiliocosm (中千世界, zhōng qiān shì jiè), and the great chiliocosm (大千世界, dà qiān shì jiè) are vast, immense, and immeasurable, respectively; second, coarse and fine, explaining the coarseness and fineness of the substance, such as the differences in the reward body, etc. The treatise says that fine refers to the consciousness body of whatever world; coarse refers to whatever world...

意識色身故者。謂隨能依色心粗細。世界粗細。粗者云色。三亂住下安立不同。亂則不依行伍。倒即覆剎。正即仰剎。若入若行若去。論無此文。文含二意。一成前安立。謂前三類世界道路往來。二者順后。入即攝他入。已去即為他所攝。行即往來不住故。如帝網正喻於此。二如帝網差別即真實義相。土土同體不守自性。互相涉入如彼帝珠。故名真實。論云如業幻作故者。轉以喻顯。如世幻者。火處見水大處見小等。業所作土亦同于幻故。得涉入重重無盡。三十方下無量相。謂前二相周遍十方。又上說不盡故。結云無量。大菩薩藏經說。虛空中世界重數。多於大千所有微塵。但由業異不相障礙。一處重重尚爾。況復橫周。第二智皆明瞭下辨其能知。若真實義相。唯智慧知。餘一切相可現眼見。第七凈土愿。愿清凈自土安立正法。及能修行眾生故。於行相中總有七凈。一同體凈以同法性故。令一多互相即入。二無量佛土普皆清凈者。即自在凈。如摩尼珠美惡斯現凈穢圓通。故云普皆清凈。三光明眾具以為莊嚴者。名莊嚴凈。即相凈也。四離一切下明受用凈。謂受用此土離過成德故。初句成斷德。后句成行德。如受用香飯身諸惑滅入正位等。五無量智慧下住處眾生凈。謂具德人居。今略語智慧。六普入下因凈。凈因有二。

【現代漢語翻譯】現代漢語譯本『意識色身故者』，是指隨著所能依賴的色心（rūpa-citta，物質和精神）的粗細，以及世界的粗細而變化。粗顯的稱為『色』。三種混亂狀態下的安立是不同的：混亂（亂）是指不按照行列排列；顛倒（倒）是指覆蓋了剎土（kṣetra，佛土）；正直（正）是指仰立的剎土。至於『若入、若行、若去』，論中沒有這樣的文字，但文字包含兩層意思：一是成就之前的安立，即前面三種世界道路的往來；二是順應之後，『入』是指攝取他人進入，『已去』是指已經被他人所攝取，『行』是指往來不住。如同帝釋天網（Indra's net）一樣，可以用來比喻這種情況。二、如同帝釋天網的差別，就是真實義相（tattvārtha-lakṣaṇa，真實意義的相）。各個佛土同體，不固守自己的本性，互相涉入，如同帝釋天的寶珠一樣，所以稱為真實。論中說『如業幻作故者』，是爲了進一步用比喻來顯明。如同世間的幻術師，在火中看到水，在大的地方看到小的一樣。由業力所造作的佛土也如同幻象一樣，所以能夠涉入重重無盡。三十方之下有無量相，是指前面兩種相周遍十方。又因為上面所說的沒有窮盡，所以總結為無量。《大菩薩藏經》（Mahābodhisattvagarbha Sūtra）說，虛空中的世界重疊的數量，多於大千世界所有的微塵。但由於業力的不同，所以互不障礙。一個地方重重疊疊尚且如此，更何況橫向周遍呢？第二，『智皆明瞭下』，辨別其能知。如果真實義相，只有智慧夠了知，其餘一切相可以用肉眼看見。第七，凈土愿（Pure Land vow），愿清凈自己的佛土，安立正法，以及能夠修行的眾生。所以在行相中總共有七種清凈：一是同體凈，因為與法性相同，所以令一和多互相即入；二是無量佛土普遍清凈，即自在凈，如同摩尼寶珠一樣，美好和醜惡都會顯現，清凈和污穢圓融通達，所以說普遍清凈；三是用光明和眾寶來作為莊嚴，名為莊嚴凈，也就是相凈；四是『離一切下』，說明受用凈，是指受用此佛土，遠離過失，成就功德。前一句成就斷德，后一句成就行德。如同受用香飯，身體的諸種迷惑消滅，進入正位等等；五是『無量智慧下』，是住處眾生凈，是指具有功德的人居住。現在簡略地說智慧；六是『普入下』，是因凈。凈因有兩種。

【English Translation】 English version 『Consciousness and Form Body Therefore』 refers to the changes that occur according to the coarseness or fineness of the rūpa-citta (matter and mind) on which one relies, as well as the coarseness or fineness of the worlds. What is coarse is called 『form』 (rūpa). The establishment in three states of confusion is different: 『confusion』 (亂, luàn) means not arranged in rows; 『inverted』 (倒, dǎo) means covering the kṣetra (佛土, Buddha-land); 『upright』 (正, zhèng) means the kṣetra is upright. As for 『if entering, if going, if departing,』 there is no such text in the treatise, but the text contains two meanings: first, it accomplishes the previous establishment, that is, the coming and going of the three types of world paths mentioned earlier; second, it accords with what follows, 『entering』 means taking others in, 『already departed』 means already taken by others, 『going』 means coming and going without staying. Like Indra's net, it can be used to illustrate this situation. Second, the difference like Indra's net is the characteristic of true meaning (tattvārtha-lakṣaṇa, 真實義相). Each Buddha-land is of the same essence, not clinging to its own nature, interpenetrating each other, like the jewels of Indra, so it is called true. The treatise says 『like karma-illusion made therefore』 to further clarify with a metaphor. Like illusionists in the world, seeing water in fire, seeing small in large. The Buddha-lands created by karma are also like illusions, so they can interpenetrate endlessly. Below the thirty directions are countless characteristics, referring to the previous two characteristics pervading the ten directions. Moreover, because what was said above is not exhaustive, it is concluded as countless. The Mahābodhisattvagarbha Sūtra (大菩薩藏經) says that the number of worlds overlapping in space is greater than all the dust particles in the great chiliocosm. However, due to the difference in karma, they do not obstruct each other. It is already like this in one place with multiple overlaps, let alone horizontally pervasive? Second, 『wisdom all clearly below』 distinguishes its ability to know. If it is the characteristic of true meaning, only wisdom can know it, and all other characteristics can be seen with the physical eye. Seventh, the Pure Land vow (凈土愿), vowing to purify one's own Buddha-land, establish the Dharma, and the sentient beings who can practice. Therefore, there are a total of seven purities in the characteristics: first, the purity of the same essence, because it is the same as the Dharma-nature, so that one and many interpenetrate each other; second, the countless Buddha-lands are universally pure, that is, the purity of freedom, like a mani jewel, both beauty and ugliness will appear, purity and impurity are perfectly integrated, so it is said to be universally pure; third, using light and treasures as adornments is called the purity of adornment, that is, the purity of form; fourth, 『away from all below』 explains the purity of enjoyment, referring to enjoying this Buddha-land, being away from faults, and accomplishing merits. The first sentence accomplishes the virtue of cessation, and the second sentence accomplishes the virtue of practice. Like enjoying fragrant rice, the various delusions of the body are extinguished, entering the correct position, etc.; fifth, 『countless wisdom below』 is the purity of the sentient beings in the dwelling place, referring to those who possess merit residing there. Now briefly speaking of wisdom; sixth, 『universally entering below』 is the purity of cause. There are two kinds of pure causes.

一者生因。謂施戒等。如凈名說。二者依因。此復有二。一鏡智凈識為土所依。二后智通慧為依。如初第十地入佛國土體性三昧現凈土等。此二皆是諸佛境界。七隨眾生下果凈。因既有二果亦二種。一所生果。即前相凈。二所示現果。即臨機示現。今依此義。上七凈中。前四當相明土。次一就人顯勝。后二舉因顯果。就前四中初二土體。第三土相。后一土用。就土體中初彰體同。后明體凈故有七凈凈土義周。第八不離愿。愿於一切生處。恒不離佛菩薩得同意行故。亦名心行愿。愿不離一乘故。故論云。第八大愿不念余乘故。行相中有十二句。初總后結中十別明菩薩行。今初。同志一乘同修萬行故。次無有怨嫉下別。于中前五修行同。后五德用同。前中初二自分二嚴。一福善同集。二智觀齊均。后常共下三句勝進。于中初一攝法方便。謂聚集解脫論佛法故。后二依法起行。初一利他故。隨意現身也。后一自利。謂忘緣照境不由他教。云任自心。智契法身名知佛境。威力外用智慧內明。則兼報化分齊境也。后五德用中。一明通體。如意所成無能退屈。餘四通業。于中前三如意通業。一本身往余世界。二現多異身於一切佛會。三示同類生名一切生處。后一法智通業。三修菩薩行一句總結上十。第九利益愿。愿於一切時恒作利

【現代漢語翻譯】現代漢語譯本一者生因（hetu-pratyaya）。謂佈施、持戒等。如《維摩詰經》（Vimalakirti Sutra）所說。二者依因（alambana-pratyaya）。此復有二：一、鏡智（adarsa-jnana）的清凈識（vijnana）為國土所依；二、后得智（prsthalabdha-jnana）的通達智慧為依。如初地、第十地菩薩入佛國土體性三昧（samadhi）時，顯現清凈國土等。此二者皆是諸佛的境界。七、隨眾生下果凈（adhomukha-phala-visuddhi）。因既然有二種，果也有二種：一、所生果，即前述的相凈（lakshana-visuddhi）；二、所示現果，即臨機示現。今依此義，上述七種清凈中，前四種是就相而言明國土，第五種是就人而言顯殊勝，后兩種是舉因而言顯果。就前四種而言，前兩種是國土的體性，第三種是國土的相狀，第四種是國土的作用。就國土體性而言，第一種彰顯體性相同，第二種闡明體性清凈，所以有七種清凈的凈土之義周遍。第八、不離愿（aviyoga-pranidhana）。愿於一切生處，恒常不離佛菩薩，得到相同的意行，所以也名為心行愿。愿不離一乘（ekayana），所以，《攝大乘論》（Mahayana-samgraha）說：『第八大愿不念余乘』。行相中有十二句，最初一句總說，最後一句總結，中間十句分別闡明菩薩的行持。現在先說最初一句：志同道合，修習一乘，共同修習萬行。其次，『無有怨嫉』以下是分別闡述。其中，前五句是修行相同，后五句是德用相同。前五句中，最初兩句是自分二嚴：一、福善共同積聚；二、智慧觀照齊頭並進。后『常共』以下三句是殊勝增進。其中，第一句是攝法方便，即聚集解脫論（vimoksa-mukha）的佛法。后兩句是依法而起行，第一句是利他，即隨意顯現身形。第二句是自利，即忘卻因緣，照見境界，不須他人教導，稱為『任自心』。智慧契合法身，名為『知佛境』。威力是外在的作用，智慧是內在的明照，則兼具報身（sambhogakaya）和化身（nirmanakaya）的分齊境界。后五句德用中，第一句闡明通達體性，如如意寶所成，沒有誰能退屈。其餘四句是通業。其中，前三句是如意通業：一、本身前往其餘世界；二、在一切佛的集會中顯現多種不同的身形；三、示現與眾生同類的生處，名為『一切生處』。后一句是法智通業。『三修菩薩行』一句總結以上十句。第九、利益愿（hita-pranidhana）。愿於一切時，恒常作利益。

【English Translation】 English version First, the causal condition of birth (hetu-pratyaya). This refers to practices such as giving (dana) and observing precepts (sila), as mentioned in the Vimalakirti Sutra. Second, the supporting condition (alambana-pratyaya). This is further divided into two: first, the pure consciousness (vijnana) of mirror-like wisdom (adarsa-jnana) serves as the foundation for the Buddha-land; second, the penetrating wisdom of subsequent wisdom (prsthalabdha-jnana) serves as the support. For example, when bodhisattvas of the first and tenth bhumis enter the samadhi of the essence of the Buddha-land, they manifest pure lands. Both of these are the realms of the Buddhas. Seventh, purification of the lower results according to sentient beings (adhomukha-phala-visuddhi). Since there are two types of causes, there are also two types of results: first, the result of what is produced, which is the aforementioned purification of characteristics (lakshana-visuddhi); second, the result of what is manifested, which is the manifestation according to the occasion. According to this meaning, among the seven purifications mentioned above, the first four clarify the Buddha-land in terms of its characteristics, the fifth reveals its excellence in terms of people, and the last two reveal the results in terms of the causes. Among the first four, the first two concern the essence of the Buddha-land, the third concerns its appearance, and the fourth concerns its function. Regarding the essence of the Buddha-land, the first highlights the sameness of essence, and the second clarifies the purity of essence, thus the meaning of the pure land of the seven purifications is complete. Eighth, the vow of non-separation (aviyoga-pranidhana). Vowing to constantly remain inseparable from the Buddhas and Bodhisattvas in all places of birth, attaining the same intention and conduct, hence it is also called the vow of mind and conduct. Vowing not to be separated from the One Vehicle (ekayana), therefore, the Mahayana-samgraha states: 'The eighth great vow does not contemplate other vehicles.' There are twelve phrases in the aspect of conduct, the first phrase is general, the last phrase is a conclusion, and the ten phrases in the middle separately clarify the conduct of the Bodhisattva. Now, let's first talk about the first sentence: Like-minded, practicing the One Vehicle, jointly practicing the myriad practices. Next, 'without resentment or jealousy' and below are explained separately. Among them, the first five sentences are the same in practice, and the last five sentences are the same in virtue and function. In the first five sentences, the first two sentences are one's own share and two adornments: first, blessings and goodness are gathered together; second, wisdom and contemplation advance equally. The following three sentences from 'always together' are superior advancements. Among them, the first sentence is the skillful means of gathering the Dharma, that is, gathering the Buddha-dharma of the liberation gate (vimoksa-mukha). The last two sentences are arising from the Dharma and acting, the first sentence is for the benefit of others, that is, manifesting the body at will. The second sentence is for self-benefit, that is, forgetting conditions, illuminating the realm, without the need for others to teach, called 'relying on one's own mind'. Wisdom is in accordance with the Dharmakaya (Dharma Body), called 'knowing the Buddha realm'. Power is the external function, and wisdom is the internal illumination, then it also has the boundaries of the Sambhogakaya (Reward Body) and Nirmanakaya (Transformation Body). In the last five sentences of virtue and function, the first sentence clarifies the understanding of the universal essence, like that which is made of a wish-fulfilling jewel, and no one can retreat. The remaining four sentences are universal karma. Among them, the first three sentences are wish-fulfilling universal karma: first, the body itself goes to other worlds; second, manifesting many different bodies in all Buddha assemblies; third, showing the same kind of birth as sentient beings, called 'all places of birth'. The last sentence is the universal karma of Dharma wisdom. The sentence 'cultivating the Bodhisattva path' summarizes the above ten sentences. Ninth, the vow of benefiting (hita-pranidhana). Vowing to constantly do good at all times.

益眾生事無有空過故。亦名三業不空。瑜伽云。愿所有一切無倒加行。皆不唐捐。行相中二。先總明。謂乘念不退。圓滿教輪三業皆益。又三業皆不唐捐。即是不退。摧障圓德所以名輪。后若暫下別顯有二不空。一作業必定不空。三業能安樂故。謂見身行行。知佛法真實故云必定聞口說法能生智慧。念意實德諸惑不生。此從增勝故。說三業成益不同。實則互有。二得如大藥下利益不空。二喻皆喻拔苦故。一切眾生有二種苦。一種種諸苦。謂逼迫等。藥樹王身以為能治。二貧窮苦。如意寶身以為能拔。種種義兼身心若粗若細。貧窮通於世財法財。論主對前安樂。此為利益。故作此釋。實則前喻喻三業舍惡離苦。后喻喻三業進善得樂也。第十成正覺愿。愿與一切眾生同時得無上菩提。恒作佛事故。文四同前。而論總顯愿相云。第十大愿起大乘行者。是果乘故。雖得佛道不捨菩薩利益。名起大行故。就行相中分為二別。初成菩提體。愿自運已圓。后不離下菩提作業。即運他不息。今初。菩提亦是總相。一切世界即得菩提處。謂遍於十方同類異類一切諸剎。真則稱性。應則隨機。故無不在。后菩提作業中有七種業。一從不離至入涅槃。是示正覺業。一切毛端是成佛處。上來平漫遍於十方云一切世界。今明遍法界中一一毛端極小

【現代漢語翻譯】現代漢語譯本利益眾生的事業沒有空過的時候，所以也叫做三業不空。《瑜伽師地論》中說：『愿所有一切無倒的加行，都不落空。』行相中有兩種。首先總的說明，就是憑藉念力不退轉，圓滿教法的輪轉，身口意三業都有利益。又三業都不落空，就是不退轉。摧毀障礙，圓滿功德，所以叫做輪。其次，如果稍微下降一些，分別顯示有兩種不空。一是作業必定不空，因為三業能夠帶來安樂。就是說，見到身體的行為，知道佛法的真實，所以說必定；聽到口中的說法，能夠產生智慧；念及意念的真實功德，各種迷惑不會產生。這是從增勝的角度來說，三業成就的利益不同，實際上是互相包含的。二是得到如大藥一樣，利益不落空。兩種比喻都是比喻拔除痛苦。一切眾生有兩種痛苦，一種是種種諸苦，比如逼迫等，用藥樹王的身來作為能夠治療的；另一種是貧窮的痛苦，用如意寶的身來作為能夠拔除的。種種的含義兼顧身心，無論是粗的還是細的。貧窮貫通世間的財富和佛法的財富。論主針對前面的安樂，這裡是利益，所以作這樣的解釋。實際上，前面的比喻是比喻三業捨棄惡行，遠離痛苦；後面的比喻是比喻三業精進善行，獲得快樂。第十是成就正覺愿。愿與一切眾生同時得到無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），恒常做佛的事業，文中的四種情況與前面相同。而論中總的顯示愿的相貌說：『第十大愿發起大乘行者，這是果乘的緣故。』即使得到佛道，也不捨棄菩薩利益眾生的事業，叫做發起大行。就行相中分為兩種區別。首先是成就菩提（Bodhi，覺悟）的本體，愿自己執行已經圓滿。其次是不離開菩提的作業，就是執行他人不停止。現在說第一個。菩提也是總相，一切世界都能得到菩提的地方，就是說遍佈於十方，同類異類的一切諸剎。真實則符合自性，應化則隨機應變，所以無處不在。後面的菩提作業中有七種事業。一是從不離開直到進入涅槃（Nirvana，寂滅），是示現正覺的事業。一切毛端都是成佛的地方。上面平鋪直敘遍佈於十方，說一切世界，現在說明遍佈法界中每一個毛端極其微小

【English Translation】 English version The work of benefiting sentient beings is never in vain, hence it is also called the 'Three Karmas Not Empty'. The Yogacarabhumi-sastra says: 'May all undefiled endeavors not be in vain.' There are two aspects in the characteristics. First, a general explanation: relying on the non-retrogressive power of mindfulness, the wheel of Dharma is perfected, and the three karmas of body, speech, and mind are all beneficial. Furthermore, the three karmas are not in vain, which means non-retrogression. Destroying obstacles and perfecting virtues is why it is called a wheel. Secondly, if we descend slightly, there are two kinds of non-emptiness separately displayed. One is that actions are definitely not in vain, because the three karmas can bring happiness. That is, seeing the actions of the body, knowing the truth of the Buddha's Dharma, hence it is said to be definite; hearing the speech from the mouth can generate wisdom; contemplating the true virtues of the mind, various delusions will not arise. This is from the perspective of increasing superiority, saying that the benefits achieved by the three karmas are different, but in reality, they are mutually inclusive. The second is obtaining benefits like a great medicine that is not in vain. Both metaphors are used to illustrate the removal of suffering. All sentient beings have two kinds of suffering: one is various kinds of suffering, such as oppression, which can be treated with the body of the medicine tree king; the other is the suffering of poverty, which can be removed with the body of the wish-fulfilling jewel. 'Various' encompasses both body and mind, whether coarse or subtle. Poverty encompasses both worldly wealth and Dharma wealth. The author of the treatise addresses the previous happiness with this benefit, hence this explanation is made. In reality, the previous metaphor is used to illustrate the three karmas abandoning evil and leaving suffering; the latter metaphor is used to illustrate the three karmas advancing in goodness and obtaining happiness. The tenth is the Vow to Accomplish Perfect Enlightenment. Vowing to attain Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment) simultaneously with all sentient beings, constantly doing the work of the Buddha. The four situations in the text are the same as before. And the treatise generally reveals the appearance of the vow, saying: 'The tenth great vow initiates Mahayana practitioners, this is because of the fruit vehicle.' Even if one attains Buddhahood, one does not abandon the work of benefiting sentient beings as a Bodhisattva, which is called initiating great practice. In terms of characteristics, it is divided into two distinctions. First is the accomplishment of the essence of Bodhi (菩提, enlightenment), the vow of self-operation is already complete. Second is not leaving the work of Bodhi, which is to operate on others without ceasing. Now we talk about the first. Bodhi is also a general aspect, all worlds can attain the place of Bodhi, that is, it is all over the ten directions, all the kshetra (剎, Buddha-fields) of the same and different kinds. Truth is in accordance with self-nature, and transformation is adaptable, so it is omnipresent. The subsequent work of Bodhi has seven kinds of activities. One is from not leaving until entering Nirvana (涅槃, extinction), which is the activity of demonstrating perfect enlightenment. All the tips of the hairs are places to become Buddhas. The above is a flat statement that is all over the ten directions, saying all the worlds, now it is explained that every tip of hair in the Dharmadhatu (法界, Dharma Realm) is extremely small.

量處。皆于其中八相成道。以彼皆有可化眾生故。故離世間品云。於一毛端量處有多眾生。況於法界。然復不離一毛端處。而於一切毛端處示現。則不動而遍。一多自在。二得佛境界下說實諦業。謂說四真諦令悟實故。初明能說。謂智慧力。力兼二義謂神通力。論經具之。此二力用唯是佛境。后顯力用。以神通力唸唸成佛。以智慧力隨樂為說。令得寂滅。是說之益。謂能斷集修道。則得苦滅證於滅理。論釋成佛。云除諸難處彼彼勝處生者。以佛生處必非五難處。亦無佛前後難故。云除諸難處。三以一三菩提下證教化業。以一極無二之菩提。契差別之性凈涅槃。則不復更滅。說此證法令物生信。名教化業。四以一音下種種說法業。一音稱機故。五示入下不斷佛種業。涅槃常住動寂無二。雙林應盡增物戀情。故云示入。既非永滅常作佛事故。佛種不斷此亦得果不捨因也。六示大智下明法輪覆住業。大智慧地唯一事實。即是佛智慧生萬物。終歸於此。故名為地。示物同歸。而智慧門隨機萬差。名安立一切。前即涅槃能建大事。此即於一佛乘分別說三。對實施權故名覆住。七以法智下自在業。于中初顯自在所依。所謂三通。法智通者。觀一切法無性相故。神足通者。自身現生住滅修短。隨心自在故。幻通者。轉變外事無不隨意

。故此後二通。但內外為異。由法智通見理舍相。故不住世間。由后二通有自在事用故。不住涅槃成無住道。又依智論說有四通。前三同前。四以聖自在種種變化通。謂十八變三輪化等取此。則自在下當第四通。上來別顯十愿竟。第三佛子下總結十愿。不異前標。第四以此下明攝眷屬。若觀經文似此十之類有于百萬等。依論釋云。此十大愿。一一愿中有百千萬阿僧祇大愿。以為眷屬則此十愿攝無不盡。如成正覺愿。則攝藥師十二上愿。如凈土愿。則攝彌陀四十八愿等。故此經他經。所有諸愿不出此十。非唯攝愿。亦攝一切菩提分法。如第七地辨。上明十愿彰自勤行竟。第二佛子此大愿下。以十盡句與眾生共。謂前十愿皆為眾生。由十無盡成前大愿。皆無盡也。文分為二。初總標舉。后何等下徴以別顯。今初。晉經名為不可盡法。下釋亦云皆不可盡。今言十盡句者。窮彼無盡皆無有餘。故名為盡。斯則盡無盡之眾生等也。故下論云盡者。示現不斷盡。非唸唸盡。由此故。今前之十愿得大愿名。故云此大誓願而得成就。二徴顯中。先顯上十盡。后若眾生界下。顯前大愿成就。今初。先徴。后顯。顯中十句。初句為總。十愿皆是為眾生故。餘九句別。別皆整合度生義故。一眾生於何處住。所謂世界故。二世界依何。謂盡虛空

【現代漢語翻譯】現代漢語譯本因此，後面兩種神通，雖然內外有所不同，但都是因為通過法智神通見到真理而捨棄了對現象的執著，所以不住於世間。又因為後面兩種神通具有自在的作用，所以不住于涅槃，成就了無住之道。另外，根據《大智度論》的說法，有四種神通，前三種與前面相同，第四種是聖者的自在種種變化神通，包括十八種變化和三輪教化等，這裡指的是這種神通。那麼，『自在』指的就是第四種神通。以上分別闡述了十大愿。第三，『佛子』以下總結十大愿，與前面所標舉的沒有不同。第四，『以此』以下說明攝受眷屬。如果觀察經文，類似這十大愿的還有百萬等。依據論典的解釋說，這十大愿，每一愿中都有百千萬阿僧祇大愿作為眷屬，那麼這十大愿就攝盡了一切。例如，成就正覺愿，就攝受了藥師佛的十二大愿；例如，凈土愿，就攝受了阿彌陀佛的四十八大愿等。所以，這部經和其他經中所說的所有愿，都離不開這十大愿。不僅攝受了愿，也攝受了一切菩提分法，如第七地所辨析的那樣。上面說明了十大愿，彰顯了自身的勤奮修行。第二，『佛子此大愿』以下，用十種『盡』的語句與眾生共同承擔，意思是前面的十大愿都是爲了眾生。由於十種無盡，成就了前面的大愿，都是無盡的。文分為兩部分，首先是總的標舉，然後是『何等』以下，征問並分別闡述。現在是第一部分。晉譯本稱為『不可盡法』，下面的解釋也說『皆不可盡』。現在說『十盡句』，意思是窮盡那無盡的，都沒有剩餘，所以稱為『盡』。這就是窮盡無盡的眾生等。所以下面的論典說，『盡』是示現不斷盡，不是念念盡。因此，現在前面的十大愿才得到大愿的名稱，所以說『此大誓願而得成就』。第二部分是征問並闡述，先闡述上面的十種『盡』，然後『若眾生界』以下，闡述前面大愿的成就。現在是第一部分，先征問，后闡述。闡述中共有十句，第一句是總的，十大愿都是爲了眾生。其餘九句是分別的，分別都整合了度化眾生的意義。一、眾生住在哪裡？住在世界中。二、世界依靠什麼？依靠盡虛空。

【English Translation】 English version Therefore, the latter two kinds of supernormal powers, although different internally and externally, are both because of seeing the truth through the supernormal power of Dharma-wisdom and abandoning attachment to phenomena, so they do not abide in the world. Moreover, because the latter two kinds of supernormal powers have the function of being at ease, they do not abide in Nirvana, and achieve the path of non-abiding. In addition, according to the Mahaprajnaparamita Shastra, there are four kinds of supernormal powers. The first three are the same as before, and the fourth is the supernormal power of the saint's ease in various transformations, including eighteen kinds of transformations and the three wheels of teaching, etc. This refers to this kind of supernormal power. Then, 'being at ease' refers to the fourth kind of supernormal power. The above separately explains the ten great vows. Third, 'Buddha-son' below summarizes the ten great vows, which are no different from what was stated earlier. Fourth, 'With this' below explains the reception of dependents. If you observe the scriptures, there are millions of things similar to these ten great vows. According to the explanation of the treatises, each of these ten great vows has hundreds of millions of asamkhya (countless) great vows as dependents, then these ten great vows encompass everything. For example, the vow to achieve perfect enlightenment encompasses the twelve great vows of Bhaisajyaguru (Medicine Buddha); for example, the Pure Land vow encompasses the forty-eight great vows of Amitabha (Buddha of Infinite Light), etc. Therefore, all the vows mentioned in this scripture and other scriptures cannot be separated from these ten great vows. Not only are vows encompassed, but also all the factors of bodhi (enlightenment) are encompassed, as analyzed in the seventh bhumi (stage). The above explains the ten great vows, highlighting one's own diligent practice. Second, 'Buddha-son, this great vow' below, uses the ten sentences of 'exhaustion' to share with sentient beings, meaning that the previous ten great vows are all for sentient beings. Because of the ten kinds of inexhaustibility, the previous great vows are achieved, and all are inexhaustible. The text is divided into two parts. The first is a general statement, and then 'What are they' below, asking and explaining separately. Now is the first part. The Jin translation is called 'inexhaustible Dharma', and the following explanation also says 'all are inexhaustible'. Now saying 'ten sentences of exhaustion' means exhausting the inexhaustible, with nothing remaining, so it is called 'exhaustion'. This is exhausting the inexhaustible sentient beings, etc. Therefore, the following treatise says that 'exhaustion' is showing continuous exhaustion, not exhaustion in every moment. Therefore, the previous ten great vows now receive the name of great vows, so it is said that 'these great vows are achieved'. The second part is asking and explaining, first explaining the above ten kinds of 'exhaustion', and then 'If the realm of sentient beings' below, explaining the achievement of the previous great vows. Now is the first part, first asking, then explaining. There are ten sentences in the explanation. The first sentence is general, and the ten great vows are all for sentient beings. The remaining nine sentences are separate, and each integrates the meaning of liberating sentient beings. 1. Where do sentient beings live? They live in the world. 2. What does the world rely on? It relies on the exhaustion of space.

界故。三說何法化。謂法界故。四隨所化生安置何處。謂涅槃故。五涅槃何用。謂佛出現故。六以何方便巧化。如來智故。七此智何知。謂知心所緣故。八此心所緣令隨何境。謂佛智所入境故。即是真性。后三轉盡。略攝前九義含總別。云何攝九。謂世間轉。攝前眾生界世界虛空界。其法轉攝前法界涅槃界佛出現界。其智轉者。攝前如來智。下三界而言轉者。世法及智。展轉攝前無窮盡故。轉亦是無盡義耳。又十中前四。為四種無量界。后六皆調伏方便無量界。十皆云盡者。無斷盡故。第二顯大愿成就中。先反顯。后而眾生界下順明無盡所以。十愿同此十者。前之十愿不出此十。故此十盡句增上力故。諸佛以此力。常為眾生作利益事。我願同然。上來愿校量竟。第二佛子菩薩發如是大愿已下修行勝。即行校量有十種行。就文分三。初明行所依心。二成凈信下顯所成行相。三佛子菩薩如是下結十名體。今初。由先大愿熏心故。則得利益等十心。為起行依。於後十行起作自在。然有二意。一以十心通為十行之依。隨釋易了。二以十心別對十行。以治十障。文皆次第。唯信行最初。而不濁居末者。以與釋文相接故也。一利益心者。利益拔苦即是悲心所依。治損害障能成悲行。二與樂柔軟即是慈心。治瞋恚獷強障。三隨順所求

。即是施心。治于身命財生顧戀障。四寂靜無求。方能求而無厭故。是無疲厭心。治希求報恩貪著利養不寂靜障。五三學調伏是知經論心。以經詮于定論詮于慧。經兼于律復是調伏。治無善巧求加行障。有則調伏故。六雖行世間妄惑不生。故云寂滅。是解世法心。以治性不柔和。不於他心隨順而轉不寂滅障。七高崇賢善拒惡不增。故名謙下。是慚愧心。治于放逸之高舉障。八能修出離以法潤澤。即堅固莊嚴。治于種種猛利無間無斷生死大苦。生怯弱障。九能如說行故心不動。即供養佛行。治于大師所猶豫疑惑障。十不濁心即第一信行。信以心凈為性。離不信濁故。此治全未發心全未受持菩薩學處障。由治十障故。經名凈治地法。地法通於教證。此所治障。具如瑜伽四十九說。第二別顯所成行相。略啟七門。一釋名先列。后釋。列者。一信行。二悲。三慈。四施。五無疲厭。六知經論。七了世法。八慚愧莊嚴。九堅固力。十供養佛。釋名隨文可見。二辨體多同十藏。三明得處信位即修故。信進念等大同於此。三賢漸熟故。十藏品有信等藏。初地證得以凈治地障故。此偏明下。論云。此信等十行。儘是障地凈法故。前將一行以對一障。四約修分別十行分二。前三是行意樂。故名為心。后七加行造修。故名為行。故論云。此

【現代漢語翻譯】即是施心（佈施之心）。對治于身命財產的顧戀障礙。四寂靜無所求，方能求而無厭足，故是無疲厭心（不疲倦的心）。對治希求回報、貪著利養的不寂靜障礙。五三學（戒定慧）調伏是知經論心（通達經論的心）。以經詮釋于定，論詮釋于慧。經兼顧于律，又是調伏。對治無善巧求加行（精進修行）的障礙，有（三學）則能調伏故。六雖行於世間，妄惑不生，故云寂滅。是解世法心（瞭解世間法的心）。以對治性情不柔和，不隨順他人心意而轉的不寂滅障礙。七高尚賢善，拒惡不增，故名謙下。是慚愧心（慚愧之心）。對治于放逸的高舉障礙。八能修出離，以法潤澤，即堅固莊嚴。對治于種種猛烈、無間無斷的生死大苦，產生怯弱的障礙。九能如所說而行，故心不動。即供養佛行（供養佛陀的行為）。對治于大師（佛陀）所產生的猶豫疑惑障礙。十不濁心即第一信行（最初的信心行為）。信以心凈為特性，遠離不信的污濁。此對治完全未發心、完全未受持菩薩學處的障礙。由於對治這十種障礙，經名《凈治地法》。地法通於教證（教法和證悟），此所對治的障礙，詳細如《瑜伽師地論》第四十九卷所說。第二，分別顯示所成就的行相，簡略地開啟七個方面。一、解釋名稱，先列舉，后解釋。列舉的是：一、信行（信心行為）；二、悲（悲心）；三、慈（慈心）；四、施（佈施）；五、無疲厭（不疲倦）；六、知經論（通達經論）；七、了世法（瞭解世間法）；八、慚愧莊嚴（以慚愧來莊嚴）；九、堅固力（堅固的力量）；十、供養佛（供養佛陀）。解釋名稱，可以參照原文。二、辨別體性，多與《十藏經》相同。三、說明獲得之處，信位（信心位）即是修習之處，故信心、精進、正念等大多與此相同。三賢位（三賢位，指十住、十行、十回向）逐漸成熟，故《十藏品》有信等藏。初地（歡喜地）證得，以凈治地的障礙故。此處偏重說明下位。論中說：『此信等十行，儘是障地凈法故。』前面將一行對應一個障礙。前將一行以對一障。四約修分別。十行分二。前三是行意樂。故名為心。后七加行造修。故名為行。故論云。此

【English Translation】 This is the 'giving mind' (Śīla-citta). It counteracts the attachment and clinging to one's body, life, and possessions. Four, 'quietude without seeking' is necessary to seek without satiety; hence, it is the 'tireless mind' (Apramāṇa-citta). It counteracts the restless obstacles of seeking rewards and being attached to gains and offerings. Five, the discipline of the 'three learnings' (Triśikṣā) is the 'mind that knows the scriptures and treatises' (Sūtra-śāstra-citta). The scriptures explain concentration (Samādhi), and the treatises explain wisdom (Prajñā). The scriptures also encompass the monastic rules (Vinaya), which is also discipline. It counteracts the obstacles of lacking skillful means in seeking further practice (Prayoga), because with the three learnings, one can discipline oneself. Six, although acting in the world, delusions do not arise; hence, it is called 'quiescence' (Śamatha). It is the 'mind that understands worldly dharmas' (Loka-dharma-citta). It counteracts the non-quiescent obstacles of having an ungentle nature and not being able to adapt to others' minds. Seven, being noble and virtuous, rejecting evil without increasing it, is called 'humility' (Vinaya). It is the 'mind of shame and remorse' (Hrī-apatrāpya-citta). It counteracts the haughty obstacles of indulgence. Eight, being able to cultivate renunciation and being nourished by the Dharma is 'firm adornment' (Dṛḍha-alaṃkāra). It counteracts the obstacles of weakness arising from the various intense, uninterrupted, and ceaseless great sufferings of birth and death (Saṃsāra). Nine, being able to act as spoken, the mind does not waver. This is the 'practice of offering to the Buddhas' (Buddha-pūjā-citta). It counteracts the obstacles of hesitation and doubt towards the great teacher (Buddha). Ten, the 'untainted mind' is the 'first act of faith' (Prathama-śraddhā-citta). Faith has the characteristic of mental purity, being free from the impurity of disbelief. This counteracts the obstacles of not having generated the aspiration for enlightenment (Bodhicitta) at all and not having undertaken the Bodhisattva precepts at all. Because of counteracting these ten obstacles, the sutra is named 'Purifying the Ground Dharmas' (Bhūmi-śodhana-dharma). 'Ground Dharmas' encompass both doctrine and realization; the obstacles being counteracted are fully described in the forty-ninth chapter of the Yogācārabhūmi-śāstra. Second, to separately reveal the aspects of accomplishment, seven aspects are briefly opened. One, explaining the names, first listing and then explaining. The listed ones are: one, 'act of faith' (Śraddhā-citta); two, 'compassion' (Karuṇā); three, 'loving-kindness' (Maitrī); four, 'giving' (Dāna); five, 'tirelessness' (Apramāṇa); six, 'knowing the scriptures and treatises' (Sūtra-śāstra-jñāna); seven, 'understanding worldly dharmas' (Loka-dharma-jñāna); eight, 'adornment with shame and remorse' (Hrī-apatrāpya-alaṃkāra); nine, 'firm strength' (Dṛḍha-bala); ten, 'offering to the Buddhas' (Buddha-pūjā). The explanation of the names can be seen in the text. Two, distinguishing the nature, mostly the same as the Daśabhūmika Sūtra. Three, explaining the place of attainment, the stage of faith (Śraddhā-bhūmi) is the place of practice; hence, faith, diligence, mindfulness, etc., are mostly the same here. The three worthy stages (Tri-śikṣā, referring to the ten abodes, ten practices, and ten dedications) gradually mature; hence, the Daśabhūmika Sūtra has the treasures of faith, etc. The first ground (Prathamā Bhūmi, Joyful Ground) is attained by purifying the obstacles of the ground. This emphasizes the lower stages. The treatise says: 'These ten practices of faith, etc., are all purifying dharmas of the ground of obstacles.' 前將一行以對一障。四約修分別。十行分二。前三是行意樂。故名為心。后七加行造修。故名為行。故論云。此

十種行顯二種勝成就。一深心成就。謂信悲慈。二修行成就。謂餘七故。瑜伽地持皆同此說。五約二利。前七別顯二利。信及無疲是自利行。餘五利他。后三通約二利。攝護前七故。于中前二護前七。謂慚愧治障護令離惡。能令信等成無著行。由堅固力護令住善。能令信等成不可動。后一攝前七。一攝令成行。二攝令得果。思之可知。六明次第者。先自證信因果。既自證信愍傷妄苦。誓與真樂為救他故。舍而無吝求法無倦。便能了知經論籌量世法。止惡慚愧進善堅固。能真供佛。七釋文者。十行分九。慈悲合故。今初。信行分二。一攝德成人。二能信下正顯信相。有十一句。文分三別。初句總信因果。次九別明因果。后一結略顯廣。今初。如來是果本行是因。所入通因果。因果皆有證入義故。二信成就下。別明因果中前二句因。初句行體。后句行能。餘七是果。句雖有七攝為五勝。合初三故。並結有六。五皆佛德故名為勝。五中前四智德。后一斷德。智中一對治勝。即寄對顯勝。謂十力降魔無畏制外。不共過小故云對治。而經云不壞者。為對二乘非究竟故。次三當相顯勝。二即不思議神通力。上勝所現絕圖度故。三不雜染勝。謂證真生智無中邊雜。是佛之境故。以即邊而中故無有邊。二邊既無中雲何有。四一切種智勝

【現代漢語翻譯】現代漢語譯本十種行顯現兩種殊勝成就：一是深心成就（指深刻的信心、悲憫和慈愛）。二是修行成就（指其餘七種行）。《瑜伽師地論》和《菩薩地持經》都這樣說。五、從自利利他兩個方面來說，前七種行分別顯現自利利他。信心和不疲倦是自利之行，其餘五種是利他之行。后三種行則通於自利利他，因為它們攝護前七種行。其中，前兩種（慚和愧）護衛前七種行，即慚愧能防止障礙，保護它們遠離惡行，使信心等成就無執著之行；通過堅固的力量，保護它們安住于善，使信心等成就不可動搖之行。最後一種（精進）則總攝前七種行：一是總攝它們成就為行，二是總攝它們獲得果報。仔細思考就能明白。六、關於次第：首先自己證得信心之因果。既然自己證得信心，就悲憫眾生的虛妄痛苦，發誓給予他們真正的快樂，爲了救度他人，捨棄而不吝嗇，尋求佛法而不疲倦。就能了知經論，衡量世間法，停止惡行，生起慚愧，增進善行，堅固不退，能夠真正地供養佛。七、解釋經文：十種行分為九種，因為慈悲合併爲一種。現在開始解釋。信心之行分為兩種：一是攝取功德成就自身，二是『能信下』，正式顯現信心的相狀。有十一句話，經文分為三個部分。第一句總說信心的因果，其次九句分別說明因果，最後一句總結略顯其廣。現在開始解釋第一句。如來是果，根本之行是因，所入之處通於因果，因為因果都有證入的意義。二、『信成就下』，分別說明因果中，前兩句是因。第一句是行的本體，第二句是行的作用。其餘七句是果。雖然有七句話，但總攝為五種殊勝，因為與最初的三句合併。加上總結共有六種。五種都是佛的功德，所以稱為殊勝。五種殊勝中，前四種是智德，后一種是斷德。智德中，第一對是『對治勝』，即藉由對治來顯現殊勝，指十力（如來十種力）、降伏魔怨、無所畏懼、制伏外道。不與二乘的狹小之過失相同，所以稱為對治。而經文說『不壞』，是爲了對治二乘的非究竟。其次三種是當體顯現殊勝。第二種是不可思議的神通力，其殊勝之處所顯現的境界超越了度量。第三種是不雜染的殊勝，指證得真如而生起的智慧沒有中間和邊際的雜染，是佛的境界。因為即邊即中，所以沒有邊際。兩邊既然沒有，中間又怎麼會有呢？第四種是一切種智勝（佛陀通曉一切事物的智慧）。

【English Translation】 English version Ten types of practices manifest two kinds of supreme accomplishments: First, deep-hearted accomplishment (referring to profound faith, compassion, and loving-kindness). Second, practice accomplishment (referring to the remaining seven practices). Both the Yogācārabhūmi-śāstra and the Bodhisattvabhūmi say the same. Fifth, in terms of benefiting oneself and others, the first seven practices separately manifest benefiting oneself and others. Faith and non-weariness are practices for benefiting oneself, while the remaining five are for benefiting others. The last three practices are common to both benefiting oneself and others because they encompass and protect the first seven practices. Among them, the first two (shame and remorse) protect the first seven practices, i.e., shame and remorse can prevent obstacles, protect them from evil deeds, and enable faith, etc., to accomplish unattached practices; through steadfast strength, they protect them to abide in goodness, enabling faith, etc., to accomplish immovable practices. The last one (diligence) encompasses all the first seven practices: first, it encompasses them to accomplish practice; second, it encompasses them to obtain the fruit. Thinking about it will make it clear. Sixth, regarding the order: First, one personally realizes the cause and effect of faith. Since one has personally realized faith, one has compassion for the deluded suffering of sentient beings, vowing to give them true happiness, and for the sake of saving others, one gives without stinginess and seeks the Dharma without weariness. Then one can understand the scriptures and treatises, measure worldly affairs, stop evil deeds, generate shame and remorse, increase good deeds, be steadfast and unretreating, and be able to truly make offerings to the Buddha. Seventh, explaining the text: The ten practices are divided into nine, because loving-kindness and compassion are combined into one. Now we begin to explain. The practice of faith is divided into two: first, to gather merits to accomplish oneself; second, 'can believe below,' formally manifesting the characteristics of faith. There are eleven sentences, and the text is divided into three parts. The first sentence generally speaks of the cause and effect of faith, the next nine sentences separately explain the cause and effect, and the last sentence summarizes and briefly reveals its breadth. Now we begin to explain the first sentence. The Tathagata (如來) is the fruit, the fundamental practice is the cause, and the place entered is common to both cause and effect, because both cause and effect have the meaning of realization. Second, 'Faith accomplishment below,' separately explaining the cause and effect, the first two sentences are the cause. The first sentence is the essence of the practice, and the second sentence is the function of the practice. The remaining seven sentences are the fruit. Although there are seven sentences, they are summarized into five supreme qualities, because they are combined with the first three sentences. Adding the summary, there are six. The five are all the Buddha's virtues, so they are called supreme. Among the five supreme qualities, the first four are wisdom virtues, and the last one is severance virtue. Among the wisdom virtues, the first pair is 'conquering supremacy,' that is, manifesting supremacy by means of conquering, referring to the ten powers (十力, the ten powers of a Tathagata), subduing demons, fearlessness, and subduing external paths. It is not the same as the small fault of the two vehicles (二乘), so it is called conquering. And the scripture says 'indestructible' in order to conquer the non-ultimate of the two vehicles. The next three are the manifestation of supremacy in their own right. The second is the inconceivable supernatural power, whose supreme realm transcends measurement. The third is the supremacy of non-contamination, referring to the wisdom arising from the realization of suchness, without the contamination of middle and edge, which is the realm of the Buddha. Because it is both edge and middle, there is no edge. Since both edges do not exist, how can there be a middle? The fourth is the supremacy of all-knowing wisdom (一切種智, the Buddha's wisdom that knows all things).

。證真了俗故云隨入無量差別。是種智境。五離勝。一切煩惱習常遠離故。經但云果。而論判為斷德。以前四皆果。今復云果。明是果果故。當涅槃三舉要下舉略顯廣。故總信一切因果。智地是證說即是教。力通上二。或謂威力。亦是三輪化益。第二雙辨慈悲二行。中二。先明三觀為方便。后菩薩見諸眾生下明所起之行相。前中三觀即為三段。第一遠離最上第一義樂觀。第二而諸凡夫下具足諸苦觀。三然諸眾生下彼二顛倒觀。但失真樂已為可愍。況加妄苦。況復雙迷反本何日。由初觀故起慈。由次起悲。由后雙起。今初觀者。性凈深寂名第一義。不動為樂。隨妄則離。文中先總標起念。后諸佛下顯所離樂。于中九句。初總余別。總云佛法者。唯佛教證所能顯故。具下諸義所以甚深。別有九種甚深。今經闕論第九難得。一寂靜甚深。謂法體離於妄計實有。故名寂靜。自是妄計。于中正取非本不寂中論云。虛誑妄取者。是中何所取。此一約遮詮。二寂滅甚深。此約表詮。論云法義定故。謂一心體寂故云法定。二門亦寂即是義定。次三甚深對治三障。成三脫門觀。謂三治妄分別障。四治有相障。五治取真舍妄障。六明離雜染觀。謂真方便道。七不可算數思量生善根觀故。即是助道。八依自利利他增上智觀。故云廣大。即不住

{ "translations": [ "現代漢語譯本", "證悟真如而通達世俗，所以說能隨順進入無量的差別境界。這是種智的境界。五種遠離殊勝，因為一切煩惱習氣常常遠離的緣故。《經》中只說是『果』，而論典判為斷德。因為前四種都是果，現在又說是果，表明這是果中的果。應當在涅槃三舉要之下，舉略顯廣，所以總的來說是相信一切因果。智地是證悟之說，也就是教。力通於以上兩種。或者說是威力，也是三輪化益。第二部分雙重辨析慈悲二行，分為兩部分。首先闡明三觀作為方便，然後『菩薩見諸眾生』之後闡明所生起的行相。前面的三觀即為三段。第一，遠離最上第一義樂觀。第二，『而諸凡夫』之後，具足諸苦觀。第三，『然諸眾生』之後，彼二顛倒觀。僅僅是失去真樂就已經很可憐了，何況加上虛妄的痛苦，何況又迷惑本性，何時才能返回本源？由於初觀的緣故生起慈心，由於次觀生起悲心，由於后觀雙重生起。現在初觀，自性清凈深邃寂靜，名為第一義。不動為樂。隨逐虛妄則遠離。文中先總標起念，后『諸佛』之後，顯示所離之樂。其中有九句。開始是總說，其餘是別說。總說佛法，唯有佛教的證悟才能顯現，具備下面的各種意義，所以非常深奧。別有九種甚深。現在《經》中缺少論述第九種難得。一、寂靜甚深，指的是法體遠離虛妄計度的實有，所以名為寂靜。自性是虛妄計度。其中正取非本不寂。《中論》說：『虛誑妄取者，是中何所取？』這一個是從遮詮的角度來說的。二、寂滅甚深，這是從表詮的角度來說的。《論》中說法的意義是確定的，因為一心之體寂靜，所以說法是確定的。二門也寂靜，也就是意義確定。其次三種甚深對治三種障礙，成就三種脫門觀。三、對治虛妄分別障。四、對治有相障。五、對治取真舍妄障。六、闡明遠離雜染觀，指的是真正的方便道。七、不可算數思量生善根觀，也就是助道。八、依靠自利利他增上智觀，所以說是廣大，也就是不住于", "English version", "Realizing the truth and understanding the mundane, hence it is said to be able to enter into limitless differentiated realms. This is the realm of the wisdom of all kinds (Sarvajna, सर्वज्ञ). The five kinds of separation are supreme because all afflictions and habitual tendencies are constantly दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (dūra) दूर (d

道。九論云。難得甚深。三僧祇劫證智觀故。即是證道。證性凈信故。今廣大攝之。大稱體故。與證義同。前二直就法體。后七約智顯深。故皆云觀。第二具足諸苦觀。約十二緣明之。然十二緣具業惑苦。但云苦觀者。業惑苦因故。又二流動當相即苦。動即有苦故。文分為二。先別明緣相。后如是眾生下結成妄苦。前中分二。初明前際三支。後於三界田下顯中后九支。故論主分前三支。一處解釋。后九及結一處解釋。欲顯前三是因。因是倒惑邪見義同故。識支約種是因義故。亦顯前二。前三與次七次八許異世故。約果結苦。苦義顯故。今初三支文有十句。初總余別。總云邪見者。前明正法理本無偏。今迷彼實義理外謬取。皆名邪見。通於業惑非獨撥無因果。涅槃亦云。一切煩惱邪見攝盡。本在其中。云何言墮。此有二義。一約始起一分。名之為墮。二約迷真隨妄義說為墮。非有始也。真雖本有迷亦無初相。依無性故名為真。若定有真真還成妄。若爾真應同妄互相依故。妄必可斷真必可顯。斯則不同不空之真。非由妄故。但空妄執自見真源。后無明覆翳下。別有九種邪見。初五無明。次三是行。后一識支業及識種亦名邪見者。義如前說。又邪見俱故。邪見引故。所以無明具多句者。一切煩惱謝往過去。總名無明。故今委

【現代漢語翻譯】現代漢語譯本道。《九論》說：『難以獲得，非常深奧，要經歷三大阿僧祇劫才能以智慧觀照證得。』這就是證道，證得自性清凈的信心。現在廣泛地攝取它，因為它廣大而契合本體，與『證』的意義相同。前面兩種直接就法體而言，後面七種則通過智慧來彰顯其深奧，所以都說是『觀』。第二是具足諸苦觀，通過十二因緣來闡明。然而，十二因緣包含了業、惑、苦，但只說是『苦觀』，是因為業、惑是苦的原因。而且，二種流動當下的相就是苦，動就有苦。文分為兩部分，先分別說明因緣的相狀，然後在『如是眾生下』總結為虛妄的苦。前面部分分為兩部分，首先說明前際的三支，然後在『於三界田下』顯示中后九支。所以論主將前三支放在一處解釋，后九支和總結放在一處解釋。顯示前三支是因，因是顛倒迷惑，與邪見的意義相同。識支就種子而言是因的意義。也顯示了前二支。前三支與次七支、次八支允許有異世，所以就果來總結苦，苦的意義就顯現出來了。現在最初的三支文有十句，先總說，后別說。總說『邪見』，是因為前面說明正法之理本來沒有偏頗，現在迷惑了那真實的義理，在理外謬誤地取捨，都叫做邪見，通於業惑，不只是撥無因果。《涅槃經》也說：『一切煩惱都被邪見攝盡，本來就在其中，怎麼說是墮落呢？』這有兩種意義，一是就最初生起的一分來說，稱之為墮落；二是就迷惑真理而隨逐虛妄的意義來說是墮落，並非有開始。真理雖然本來就有，迷惑也沒有最初的相狀，依靠無自性所以稱為真。如果一定有真，真反而成了妄。如果這樣，真就應該和妄互相依存。所以虛妄必定可以斷除，真理必定可以顯現。這就不是不同於空的真，不是因為虛妄的緣故。只是空掉虛妄的執著，自己就能見到真源。後面『無明覆翳下』，分別有九種邪見，最初五種是無明，其次三種是行，最後一種是識支。業和識種也叫做邪見，意義如前所說。又因為邪見俱生，因為邪見引導。所以無明有很多句，是因為一切煩惱謝往過去，總名為無明，所以現在詳細地說明。

【English Translation】 English version The Path. The Nine Treatises says: 'It is difficult to attain, extremely profound, requiring three asamkhya kalpas (incalculable eons) to realize through wisdom and contemplation.' This is the realization of the Path, the attainment of faith in the purity of one's own nature. Now, it is broadly encompassed because it is vast and accords with the essence, sharing the same meaning as 'realization.' The first two directly address the essence of the Dharma, while the latter seven reveal its depth through wisdom, hence they are all referred to as 'contemplation.' The second is the contemplation of fully possessing all sufferings, elucidated through the twelve links of dependent origination. However, while the twelve links encompass karma, delusion, and suffering, it is referred to as 'contemplation of suffering' because karma and delusion are the causes of suffering. Moreover, the two aspects of fluidity and the present moment are suffering, as movement implies suffering. The text is divided into two parts: first, separately explaining the characteristics of the links; then, following 'Thus, sentient beings,' concluding with the illusory nature of suffering. The first part is divided into two sections: initially explaining the three links of the past, and then, following 'In the field of the three realms,' revealing the nine links of the middle and future. Therefore, the author of the treatise explains the first three links in one place, and the latter nine links and the conclusion in another place, indicating that the first three links are the cause, and the cause is delusion and the same meaning as wrong view. The vijnana (consciousness) link, in terms of the seed, is the meaning of cause. It also reveals the first two links. The first three links, along with the subsequent seven and eight links, allow for different lifetimes, so the suffering is concluded based on the result, and the meaning of suffering is revealed. Now, the initial three links have ten sentences, first stating generally, then specifically. The general statement 'wrong view' is because the preceding explanation of the principle of the Right Dharma originally had no bias, but now there is delusion regarding that true meaning, and erroneous acceptance and rejection outside of the principle, all of which are called wrong view, encompassing karma and delusion, not just denying cause and effect. The Nirvana Sutra also says: 'All afflictions are encompassed by wrong view, originally being within it, so how can it be said to be falling?' This has two meanings: one is in terms of the initial arising of a portion, which is called falling; the other is in terms of being deluded about the truth and following the false, which is said to be falling, not having a beginning. Although the truth is originally present, delusion also has no initial characteristic, relying on no self-nature, so it is called truth. If there is definitely truth, then truth becomes false. If so, truth should depend on falsehood, so falsehood can definitely be cut off, and truth can definitely be revealed. This is not different from the truth of emptiness, not because of falsehood. It is only by emptying the clinging to falsehood that one can see the source of truth oneself. Following 'Ignorance covering and obscuring,' there are nine types of wrong view, the first five being ignorance, the next three being action, and the last one being the vijnana (consciousness) link. Karma and the seed of vijnana are also called wrong view, with the meaning as previously stated. Also, because wrong view arises together, because wrong view leads. Therefore, ignorance has many sentences because all afflictions have passed into the past, collectively called ignorance, so now it is explained in detail.

說。又顯一切煩惱皆能發潤。而發業位無明力增故名無明。今初五中有二。初三根本迷法義過。后二為末追求時過。今初。前一迷法。后二迷義。故論總云。此三依法義妄計。如是次第。斯則妄計之言。通上法義。亦可妄計別對第三愛念邪見。初一句是蔽意邪見。此依迷法。謂無明住地迷覆法體。所言法者。謂眾生心名為蔽意故。此無明迷真之初。妄惑之本。次二迷義者。通四住惑。由前癡故。迷覆因緣無我之義。妄立諸法。所迷諸法有內有外。謂第二憍慢邪見。此依迷內妄立我法。自高陵物故。經云立憍慢高幢。三入渴愛網中即愛念邪見。此依迷外妄謂我所及外境界。而生貪愛。如渴鹿馳焰魚為網纏。如今愛支。四行諂誑下。二種邪見追求時過。如今之取支故。俱舍云。遍馳求名取。由上內計有我外見我所。以我對所便生三過。一初句于可得處。起諂誑邪見。諂誑屈曲虛而似實。故喻稠林不能自出。二于不可得處。則生忌嫉。三于已得處則生慳吝。上二即第五慳嫉邪見。經云。心與慳嫉相應不捨。由嫉他身故生卑賤中。形貌鄙陋。由慳財故資生不足。故云恒造諸趣受生因緣。次三明行中。初貪恚下集業邪見。由前追求。增長煩惱起業行過。此句。總明由惑造業。故六地。云不正思惟起于妄行。亦是行俱無明正發業故

【現代漢語翻譯】現代漢語譯本：說：又顯示一切煩惱都能引發滋潤。而引發業力的無明力量增強，所以叫做無明。現在最初的五種邪見中有兩種，最初三種是根本上迷惑於法和義的過失，后兩種是末端追求時的過失。現在說最初的，前一種迷惑於法，后兩種迷惑于義。所以論中總說：『這三種是依靠法和義而產生的虛妄計度，像這樣的次第。』那麼，『虛妄計度』這個詞，可以統指上面的法和義，也可以分別對應第三種愛念邪見。第一句是蔽意邪見，這是依據迷惑於法來說的，指無明住地迷惑覆蓋了法的本體。所說的『法』，是指眾生的心，所以叫做『蔽意』。這是無明迷惑真理的開始，是虛妄迷惑的根本。接下來兩種是迷惑于義，統指四住地的迷惑。由於前面的愚癡，迷惑覆蓋了因緣無我的意義，虛妄地建立諸法。所迷惑的諸法有內在的，有外在的。第二句是憍慢邪見，這是依據迷惑于內在而虛妄地建立我法，自高自大，輕視他人。所以經中說『立憍慢高幢』。第三句是陷入渴愛網中，也就是愛念邪見，這是依據迷惑于外在而虛妄地認為是我所擁有的以及外在的境界，從而產生貪愛，就像口渴的鹿追逐火焰，魚被網纏住一樣。如今的愛支就是這樣。第四句『行諂誑』以下，是兩種邪見在追求時產生的過失，就像如今的取支一樣。《俱舍論》說：『普遍地馳求叫做取。』由於上面內在計較有我，外在見到我所擁有的，以我及我所，便產生三種過失。第一句，在可以得到的地方，產生諂誑邪見。諂誑是彎曲虛假，表面上看起來像真實，所以比喻為稠密的樹林，不能自己走出來。第二句，在不可得到的地方，就產生忌嫉。第三句，在已經得到的地方，就產生慳吝。上面兩種就是第五種慳嫉邪見。經中說：『心與慳吝嫉妒相應，不肯捨棄。』由於嫉妒他人，所以出生在卑賤的階層中，形貌醜陋。由於吝嗇錢財，所以生活物資不足。所以說恒常造作在各種趣道中受生的因緣。接下來第三部分說明行，最初『貪恚』以下是集業邪見，由於前面的追求，增長了煩惱，產生了造業的行為過失。這一句總的說明由於迷惑而造業。所以六地中說：『不正思惟產生了虛妄的行為。』也是行俱無明正在引發業力。

【English Translation】 English version: It is said that all afflictions can arise and flourish. The power of ignorance (Avidya) that triggers karma increases, hence the name 'Avidya' (ignorance). Now, the initial five wrong views have two aspects. The first three are fundamental errors in understanding the Dharma (law) and its meaning, while the latter two are errors in the pursuit at the end. Now, speaking of the initial ones, the first is delusion about the Dharma, and the latter two are delusions about the meaning. Therefore, the treatise generally says: 'These three are false calculations based on the Dharma and its meaning, in such an order.' Thus, the term 'false calculations' can refer to both the Dharma and its meaning above, or it can separately correspond to the third attachment and wrong view. The first sentence is the wrong view of obscured intention. This is based on delusion about the Dharma, referring to the ignorance dwelling place obscuring and covering the essence of the Dharma. What is meant by 'Dharma' is the mind of sentient beings, hence the name 'obscured intention.' This is the beginning of ignorance deluding the truth, the root of false delusion. The next two are delusions about the meaning, generally referring to the afflictions of the four abodes. Due to the previous ignorance, it obscures and covers the meaning of dependent origination and non-self, falsely establishing all dharmas. The deluded dharmas are both internal and external. The second sentence is the wrong view of arrogance, which is based on delusion about the internal, falsely establishing the self and the Dharma, being arrogant and looking down on others. Therefore, the sutra says, 'Erecting a high banner of arrogance.' The third sentence is falling into the net of craving, which is the wrong view of attachment, based on delusion about the external, falsely considering what is possessed by the self and external realms, thus generating greed and attachment, like a thirsty deer chasing flames, and a fish being entangled in a net. The current branch of craving is like this. The fourth sentence, 'practicing deceit and flattery' and below, are the errors of the two wrong views arising during pursuit, just like the current branch of grasping. The Abhidharmakośa says: 'Universally chasing and seeking is called grasping.' Due to the above internal calculation of having a self and external seeing of what is possessed by the self, with the self and what is possessed by the self, three faults arise. The first sentence, in a place where it is obtainable, gives rise to the wrong view of deceit and flattery. Deceit and flattery are crooked and false, appearing like reality on the surface, so it is likened to a dense forest, unable to come out on one's own. The second sentence, in a place where it is unobtainable, then jealousy arises. The third sentence, in a place where it is already obtained, then stinginess arises. The above two are the fifth wrong view of stinginess and jealousy. The sutra says: 'The mind is in accordance with stinginess and jealousy, unwilling to abandon them.' Due to being jealous of others, one is born into a lowly class, with an ugly appearance. Due to being stingy with wealth, one's material resources are insufficient. Therefore, it is said that one constantly creates the causes for rebirth in various realms. Next, the third part explains action, initially 'greed and hatred' and below is the wrong view of accumulating karma, due to the previous pursuit, increasing afflictions, and generating the fault of karmic action. This sentence generally explains that due to delusion, karma is created. Therefore, the sixth ground says: 'Incorrect thinking gives rise to false actions.' It is also ignorance accompanied by action that is currently triggering karmic power.

。諸業非一是為橫集。日夜增長復顯豎集。然集業因。由於三毒。故云貪恚愚癡三毒緣於三受。故論。云受諸受時愛憎彼二。顛倒境界故。謂樂受生愛。苦受生瞋。癡從中容故云彼二。顛倒之言通於上三。皆由無違順中妄謂有故然愚癡無明行相何別。愚即遲鈍多所封著。癡者迷闇不別是非。皆對現境不緣三世。緣三世境而不了達。乃名無明。不見未來發現業故。通義可知。次二別明行支中。初句明吹心識火熾然邪見。即內心思業。為煩惱風動。謂于怨恨時互相追念。名為忿恨。此思之始。欲起報惡業故云熾然不息。此思之終。思通諸惡而殺業在初。故偏云忿恨。下加害亦然。八起業邪見即兼動身口。故云凡所作業。論云。于作惡時迭相加害故。由倒造業業不離倒。故曰相應。三欲流下第九心意識邪見。明所引識支。以其識支通因果故。經欲具明故具顯因果。論欲分析故先明識種。心意識三名有通別。已如前釋。今此文中義含通別。別謂心是識種。意識通餘四種。種子之言揀異現行。謂五果種誰能起此。謂善惡業。無記非因故此不論。善業云何復生苦種。以與欲等四流相應。今施戒等皆是有漏。非無念智無有斷期。若爾何不名為起業種子。理實俱通。望苦樂報業為正種。望生心體識為正種。以就本性一切生死皆心起故。

如芽肥瘦由於水土。而生芽者正在穀子。故諸經論互說二種。上明前際三支竟。第二明中后九支。然論兼結文。總分三段。初明自相。二有生故下同相。三是中皆空下顛倒相。言自相者。現在名色等支體狀別故。言同相者。釋有二義。一未來二支亦同現在。有名色等故。二約果相顯緣起過患。通遍果位故名為同。猶如色等礙等為自相。苦等為共相。共即同也。是則現在亦有同相。未來非無自相。但隱顯耳。此釋順論。論云。二同相。謂生老病死等過故。三顛倒者。緣體是空執有是倒。今初自相。復有三種。一者報相。二不離二字是因相。三此名色下彼果次第相。言報相者。即初受生異熟識。體共名色生故。論云報相者。名色共阿賴耶識生。此含識支一半名色支全故。攝論云。本識有三相。一自相。謂本識自體。二因相。謂種子識。三果相。謂異熟識。此意明為因義邊名種子識。即前約因。識支為果義邊名異熟識。即此報相名色所依。若不望因果直語自體。名為自相。今論因相。卻是彼中果相。立名雖殊並通因果。經云於三界田中者。是所生處。下六地中約因位說。以業為田以識為種。今約果位故。以三界為田生前識種。復生苦芽者。標所生報。前三支因必依苦果而起。今更生苦所以稱復。此顯展轉無窮之義。所謂已下

【現代漢語翻譯】現代漢語譯本如嫩芽的肥瘦取決於水土。而產生嫩芽的，正是穀子。所以各經論互相闡述兩種道理。上面闡明了前際三支的內容完畢。第二部分闡明中后九支。然而本論兼顧總結全文，總共分為三段。首先闡明自相，其次從『有生故』開始闡明同相，最後從『是中皆空』開始闡明顛倒相。所謂自相，是指現在的名色等支，其體性和狀態各不相同。所謂同相，解釋有兩種含義。一是未來的二支也與現在相同，具有名色等。二是根據果報的相狀來顯示緣起的過患，普遍存在於果位之中，所以稱為同。猶如色等的障礙等是自相，苦等是共相。共就是同的意思。這樣說來，現在也有同相，未來並非沒有自相，只是隱顯不同罷了。這種解釋順應了本論的觀點。本論說：『二同相，是指生老病死等過患。』三顛倒相，是指緣起的本體是空，卻執著于有，這就是顛倒。現在首先闡明自相，又有三種：一是報相，二是不離二字所代表的因相，三是從『此名色』開始闡明的彼果次第相。所謂報相，就是最初受生的異熟識，其體性與名色共同產生。本論說：『報相，是指名色與阿賴耶識共同產生。』這裡包含了識支的一半和名色支的全部。攝論說：『本識有三種相：一自相，指本識的自體；二因相，指種子識；三果相，指異熟識。』這裡說明了從因的角度來說，稱為種子識，就是前面所說的識支；從果的角度來說，稱為異熟識，就是這裡的報相，是名色所依賴的。如果不考慮因果，直接說自體，就稱為自相。現在本論所說的因相，卻是彼中果相。雖然名稱不同，但都貫通因果。經中說『於三界田中』，是指所生之處。下面的六地中是從因位的角度來說的，以業為田，以識為種。現在是從果位的角度來說的，以三界為田，產生前識的種子，又產生苦芽，這是標明所生的果報。前三支的因必定依賴苦果而生起，現在又產生苦，所以稱為『復』。這顯示了輾轉無窮的含義，所謂以下。

【English Translation】 English version The plumpness or thinness of a sprout depends on the water and soil. And what produces the sprout is precisely the grain. Therefore, various sutras and treatises mutually explain two kinds of principles. The above explains the content of the three branches of the past extremity, which is now complete. The second part explains the nine branches of the middle and future extremities. However, this treatise takes into account the summary of the entire text, which is divided into three sections. First, it explains the self-aspect (svalaksana). Second, starting from 'because there is birth (yasmāt asti jātiḥ)', it explains the common aspect (samānalaksana). Finally, starting from 'in this, all is empty (śūnyatā)', it explains the inverted aspect (viparyāsa). The so-called self-aspect refers to the present branches such as name and form (nāmarūpa), whose nature and state are different from each other. The so-called common aspect has two meanings. One is that the two branches of the future are also the same as the present, having name and form, etc. The second is to reveal the faults of dependent origination (pratītyasamutpāda) based on the appearance of the result, which is universally present in the fruit position, so it is called common. Just as the obstruction of form, etc., is the self-aspect, suffering, etc., is the common aspect. Common means the same. In this way, there is also a common aspect in the present, and the future is not without a self-aspect, but it is only hidden or revealed. This explanation follows the view of this treatise. This treatise says: 'The two common aspects refer to the faults of birth, old age, sickness, and death, etc.' The three inverted aspects refer to the fact that the essence of dependent origination is emptiness, but clinging to existence is inversion. Now, first, explain the self-aspect, which has three types: one is the retribution aspect (vipākalaksana), the second is the causal aspect (hetulaksana) represented by the words 'not separate (advaya)', and the third is the sequential aspect of the other fruit (paraphalakrama) explained starting from 'this name and form (idam nāmarūpam)'. The so-called retribution aspect is the initial receptive resultant consciousness (vipākavijñāna), whose nature is produced together with name and form. This treatise says: 'The retribution aspect refers to name and form produced together with the Ālaya consciousness (ālayavijñāna).' This contains half of the consciousness branch and all of the name and form branch. The Saṃgrahaṇī says: 'The fundamental consciousness (mūlavijñāna) has three aspects: one is the self-aspect, referring to the self-nature of the fundamental consciousness; the second is the causal aspect, referring to the seed consciousness (bījavijñāna); and the third is the resultant aspect, referring to the resultant consciousness.' This explains that from the perspective of cause, it is called seed consciousness, which is the consciousness branch mentioned earlier; from the perspective of result, it is called resultant consciousness, which is the retribution aspect here, on which name and form depend. If one does not consider cause and effect and directly speaks of the self-nature, it is called the self-aspect. Now, the causal aspect mentioned in this treatise is actually the resultant aspect in that. Although the names are different, they all connect cause and effect. The sutra says 'in the field of the three realms (traidhātuka)', which refers to the place of birth. The following six grounds are spoken from the perspective of the causal position, with karma as the field and consciousness as the seed. Now, from the perspective of the fruit position, the three realms are the field, producing the seed of the previous consciousness, and also producing the sprout of suffering, which marks the fruit of retribution that is produced. The cause of the previous three branches must arise depending on the fruit of suffering, and now suffering arises again, so it is called 'again (punar)'. This shows the meaning of endless transformation, the so-called below.

出苦芽體相。論云名色共生者。名色共彼生故。謂名色共彼本識生也。恐人謬取名與色共。故有此言。名謂非色四蘊。色謂羯邏藍等。此二與識相依而住。如二束蘆更互為緣。恒時而轉不相舍離。二不離是因相者。即顯本識為名色因。謂是名色不離彼本識。依彼本識故。既依此釋。定知此段具於二支。謂識及名色。三彼果相者。是彼報相名色之果。由名色增長成餘八支。非別有體。初成六處者。名增成意處。色增成餘五。次六處增長成觸。言于中者。於六處中有根境故。余因緣義廣如六地。二同相中生及老死。正顯同相。如是已下總結成苦。何處是苦。此有三重。一論將入同相中。則以生老死憂悲苦惱。明於苦聚。文義顯故。二近結于果。名色共生此明苦生。餘八苦長。三遠結十二。前二支半為能生長。后九支半為所生長。三顛倒相中。言是中者。是前十二緣中皆空已下明倒所以。由空謂有所以名倒。此有四重。一緣成無性所以言空。二離我我所釋成空義離我人空離所法空。三無知下釋無我所以。四以外事釋無知覺。三中四句通外及小。初約外道。外道雖眾。不出僧佉及與衛世。僧佉說覺以為神相。衛世說知以為神相。今無知覺。成上自體本無有我。作受二句。通於能所。能作能受故。是於我所作所受即是我所。在因

【現代漢語翻譯】現代漢語譯本出苦芽體相。《論》中說『名色共生』，是因為名色共同從彼（識）而生。這裡所說的『彼』，指的是本識。這是爲了避免人們錯誤地認為名與色是相互依存而生。因此特別說明。『名』指的是非色的四蘊（受、想、行、識）。『色』指的是羯邏藍（kalala，受胎第一週的凝酪狀）。這兩者與識相互依存而住，就像兩束蘆葦互相依靠一樣，恒常運轉而不相舍離。『二不離是因相者』，這句話顯示了本識是名色的因。也就是說，名色不離於本識，依靠本識而存在。根據這樣的解釋，可以確定這段話包含了兩個支分，即識和名色。『三彼果相者』，指的是名色所產生的果報。由名色增長而形成其餘八支，並非另外有一個實體。最初形成六處（ayatana）時，名增長成為意處（manayatana），色增長成為其餘五處（眼、耳、鼻、舌、身）。接下來，六處增長而形成觸（sparsha）。『言于中者』，指的是在六處中，因為有根和境的緣故。其餘因緣的意義，可以參考《瑜伽師地論》的第六地。『二同相中生及老死』，正是顯示了同相。像這樣以下總結成苦。哪裡是苦呢？這裡有三重含義。第一，論將（生老死）納入同相中，則以生、老、死、憂、悲、苦惱，來說明苦聚。文義很明顯。第二，靠近果來總結，名色共同產生，這說明了苦的產生。其餘八支是苦的增長。第三，從遠處總結十二緣起，前兩支半（無明、行、識）是能生長的，后九支半（名色、六處、觸、受、愛、取、有、生、老死）是所生長的。『三顛倒相中，言是中者』，指的是在前面的十二緣起中，一切都是空性的。以下說明顛倒的原因。因為將空性視為實有，所以稱為顛倒。這裡有四重含義。第一，因緣和合而成，本性是空性的，所以說是空。第二，通過遠離我（atman）和我所（atmiya）來解釋空性的意義，遠離我人空，遠離所法空。第三，『無知下』解釋了無我的原因。第四，用外道的事例來解釋無知覺。三種（苦、樂、舍）中的四句（有、無、亦有亦無、非有非無）貫通外道和小乘。首先從外道來說，外道雖然眾多，但不超出僧佉（Samkhya）和衛世（Vaisheshika）。僧佉認為覺是神我的相，衛世認為知是神我的相。現在說沒有知覺，成就了自體本來沒有我的觀點。『作受二句』，貫通能作和能受。因為能作能受，所以對於我所作所受，就是我所。在因位上。

【English Translation】 English version The characteristic of the sprout of suffering. The Shastra says, 'Name and form arise together,' because name and form arise together from 'that' (consciousness). 'That' refers to the fundamental consciousness (alaya-vijnana). This is to avoid people mistakenly thinking that name and form are mutually dependent. Therefore, it is specifically explained. 'Name' refers to the four non-form aggregates (feeling, perception, volition, consciousness). 'Form' refers to kalala (the curd-like substance in the first week of conception). These two rely on consciousness and abide together, just like two bundles of reeds leaning on each other, constantly turning without separating. 'The two are inseparable as the cause' shows that the fundamental consciousness is the cause of name and form. That is, name and form are inseparable from the fundamental consciousness and exist relying on it. According to this explanation, it can be determined that this passage contains two branches, namely consciousness and name and form. 'The third, the characteristic of its result,' refers to the karmic result produced by name and form. The remaining eight branches are formed by the growth of name and form, and there is no separate entity. When the six sense bases (ayatana) are initially formed, name grows into the mind base (manayatana), and form grows into the remaining five bases (eye, ear, nose, tongue, body). Next, the six sense bases grow and form contact (sparsha). 'Speaking of in the middle' refers to the fact that in the six sense bases, there are roots and objects. The meaning of the remaining causes and conditions can be found in the sixth ground of the Yogacarabhumi-shastra. 'In the second, the common characteristic, birth and old age and death,' precisely shows the common characteristic. Like this, the following summarizes into suffering. Where is suffering? There are three levels of meaning here. First, the Shastra includes (birth, old age, and death) in the common characteristic, then uses birth, old age, death, sorrow, grief, suffering, and distress to explain the accumulation of suffering. The meaning of the text is clear. Second, summarizing close to the result, name and form arise together, which explains the arising of suffering. The remaining eight branches are the growth of suffering. Third, summarizing the twelve links of dependent origination from afar, the first two and a half branches (ignorance, action, consciousness) are what can grow, and the last nine and a half branches (name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are what is grown. 'In the third, the characteristic of inversion, speaking of in the middle' refers to the fact that in the previous twelve links of dependent origination, everything is empty in nature. The following explains the reason for inversion. Because emptiness is regarded as real, it is called inversion. There are four levels of meaning here. First, arising from causes and conditions, the inherent nature is empty, so it is said to be empty. Second, the meaning of emptiness is explained by being apart from self (atman) and what belongs to self (atmiya), being apart from the emptiness of self and people, and being apart from the emptiness of phenomena. Third, 'Without knowledge below' explains the reason for no-self. Fourth, the example of externalists is used to explain no-awareness. The four sentences (is, is not, is and is not, neither is nor is not) in the three (suffering, pleasure, indifference) penetrate externalists and the Small Vehicle. First, from the perspective of externalists, although there are many externalists, they do not exceed Samkhya and Vaisheshika. Samkhya believes that awareness is the characteristic of the self, and Vaisheshika believes that knowledge is the characteristic of the self. Now it is said that there is no awareness, accomplishing the view that the self originally does not exist. 'The two sentences of doing and receiving' penetrate what can do and what can receive. Because one can do and receive, what I do and receive is what belongs to me. At the causal stage.

名作在果名受。今但緣成故無作受。若約小乘就五蘊說。受蘊名覺三蘊名知。約六根說。身識名覺餘五名知。五陰造業故名作者。當陰招報名為受者。今並遣之。現有知覺云何言無。隨俗故有約真故無。又心法有四。一事二法。三理四實。謂隨境分別見聞覺知。名之為事。論體唯是生滅法數。故名為法。窮之空寂說以為理。論其本性唯是真實如來藏法。故名為實。此四重中說。初即說知覺等名。若就后三即無知等。四如草下以彼外事喻。釋無知覺等。以諸眾生現見有于動止語言。云何說言無知覺等。故以外物動不動事。示無知覺。草木則動石壁不動。皆無知覺故。內動止豈當有之。凈名云。是身無知如草木瓦礫。言亦如影像者。顯從緣有似而非真。即雙喻二諦。若準論經無影像喻。而有如響。可喻言聲而無知覺。第三然諸下彼二顛倒觀。妄苦本空得而不覺。真樂本有失而不知。而遠樂就苦名彼二顛倒。上來三觀為方便竟。第二菩薩見下正起慈悲。初明興悲。謂見苦應拔。后復作下興慈。謂無樂應與。既言具苦必知無樂故。第四施行文三初總明施行。二別顯施物。三總結行成。今初文有五句。一明施所依。以見有苦無樂故。二以深重下彰其施位。此地檀度得圓滿。故契理曰深。不捨悲願為重。此心住地故能滿檀。三於一

切下明施體相四求佛大智顯施所為。五修行大舍。結施行名。二凡所有下別明施物。偏顯上文一切無吝。于中初總。后所謂下別。別顯一切略有二種。一者外財二者內財。謂頭目等文顯可知。三為求下總結行成。初結所為。后是名下正結行成。然初地中應具三施。從增勝說但舉于財故。般若論二三地中方行無畏。四地已上乃行法施。第五無疲厭行中分三。初牒前起后。二轉更下正顯行相。三即得下結其行成。下五行中唯除第十顯相。即是結名。余皆具三文處可見。第六得無疲下成經論智。第七獲是智下成世智行。言隨應者。隨機所應宜以何法。隨力者。隨己智力所能。隨他智力所堪。隨其所習者。約機現作。論釋隨宜言如論說者。即瑜伽菩薩地菩提分品也。第八成世智以下明慚愧行。知時已下正顯行相。時有三種。一者念時。如是時中宜修定等。剎那不間故。二日夜時晝則存心。初中后夜皆勿廢故。三所作得必不斷時。此即智量。謂量力所能亦愛亦策。勿令過分后休廢故。以此三時。修前八科二利之行。煩惱睡蛇晝夜不雜。為慚愧服而自莊嚴。第九於此行中下成堅固力。謂此即前慚愧二利行中。欲早求度應當精勤。不退自分不轉勝進。第十得堅固下明供養行。利養正行具二供養。第三佛子下結十名體用。先結體用。所

【現代漢語翻譯】現代漢語譯本切下明施體相，是爲了求得佛的大智慧，彰顯佈施的行為。五、修行大舍（Maha-tyaga，偉大的佈施），總結為施行之名。二、『凡所有下』，分別闡明佈施的物品，著重彰顯上文所說的一切無所吝惜。其中，開始是總說，後面『所謂下』是別說。分別彰顯一切，略有二種：一者外財，二者內財。即指頭目等，文義顯明可知。三、『為求下』，總結行持的成就。開始總結所為，後面『是名下』正式總結行持的成就。然而，初地（Prathama-bhumi，歡喜地）中應具足三種佈施，從增勝的角度來說，只舉了財施。般若論（Prajnaparamita-sastra）在二、三地中才行無畏施（Abhaya-dana），四地以上才行法施（Dharma-dana）。第五、無疲厭行中分三：首先，承接前文，開啟後文；二、『轉更下』，正式彰顯行持的相狀；三、『即得下』，總結其行持的成就。下面五行中，唯獨第十顯相，即是總結名稱，其餘都具足三種，文義處處可見。第六、『得無疲下』，成就經論的智慧。第七、『獲是智下』，成就世間的智慧和行為。所說的『隨應者』，是隨機宜所應以何種法；『隨力者』，是隨自己智慧力量所能及，隨他人智慧力量所堪任；『隨其所習者』，是根據根機現前所作。論釋『隨宜』，如論所說，即《瑜伽師地論·菩薩地·菩提分品》。第八、『成世智以下』，闡明慚愧的行為。『知時已下』，正式彰顯行持的相狀。時有三種：一者念時，如是時中宜於修定等，剎那不間斷的緣故；二者日夜時，白天則存心，初中后夜都不要廢棄的緣故；三者所作得必不斷時，這即是智慧的衡量。即衡量力量所能及，也愛護也策勵，不要讓它過分，之後就休止廢棄的緣故。用這三種時間，修習前面八科二利（自利利他）的行持。煩惱睡蛇晝夜不雜染，用慚愧作為衣服來莊嚴自己。第九、『於此行中下』，成就堅固的力量。即指前面慚愧二利行中，想要早日求得解脫，應當精勤，不退失自己的本分，不轉離勝妙的進境。第十、『得堅固下』，闡明供養的行為。利養正行具足兩種供養。第三、『佛子下』，總結十種名稱的體和用。先總結體和用，所……

【English Translation】 English version Cutting off and clearly manifesting the characteristics of the body is to seek the great wisdom of the Buddha and to manifest the act of giving. Five, practicing great renunciation (Maha-tyaga, great giving), concluding with the name of giving. Two, 'All that is below' separately clarifies the items of giving, focusing on highlighting the unreservedness of everything mentioned above. Among them, the beginning is a general statement, and the 'so-called below' is a separate statement. Separately highlighting everything, there are roughly two types: one is external wealth, and the other is internal wealth. This refers to things like heads and eyes, and the meaning of the text is clear and understandable. Three, 'For seeking below' summarizes the accomplishment of practice. The beginning summarizes the purpose, and the 'is named below' formally summarizes the accomplishment of practice. However, the first ground (Prathama-bhumi, Joyful Ground) should possess three types of giving. From the perspective of increasing excellence, only wealth giving is mentioned. The Prajnaparamita-sastra only practices fearlessness giving (Abhaya-dana) in the second and third grounds, and Dharma giving from the fourth ground onwards. Fifth, the non-weariness practice is divided into three: First, it connects the previous text and opens up the following text; second, 'Turning more below' formally manifests the appearance of practice; third, 'Immediately obtaining below' summarizes the accomplishment of its practice. In the following five lines, only the tenth manifests the appearance, which is the summary of the name, and the rest all possess three, and the meaning of the text can be seen everywhere. Sixth, 'Obtaining non-weariness below' accomplishes the wisdom of scriptures and treatises. Seventh, 'Gaining this wisdom below' accomplishes worldly wisdom and behavior. The so-called 'according to what is appropriate' is what Dharma should be used according to the opportunity; 'according to ability' is according to one's own wisdom and strength, and what others' wisdom and strength can bear; 'according to what is practiced' is based on what is currently done according to the root nature. The commentary 'according to what is appropriate', as the treatise says, is the 'Yogacarabhumi-sastra Bodhisattvabhumi Bodhipaksa'. Eighth, 'Accomplishing worldly wisdom below' clarifies the behavior of shame and remorse. 'Knowing the time below' formally manifests the appearance of practice. There are three types of time: one is the time of mindfulness, such as the time when it is appropriate to cultivate samadhi, etc., because it is uninterrupted for a moment; the second is the time of day and night, during the day, keep the mind, and do not abandon the beginning, middle, and end of the night; the third is the time when what is done must be uninterrupted, which is the measurement of wisdom. That is, measure what the strength can do, and also love and encourage, do not let it be excessive, and then stop and abandon it. Use these three times to practice the previous eight subjects of two benefits (self-benefit and benefiting others). The troublesome sleeping snake is not mixed with day and night, and uses shame and remorse as clothes to adorn oneself. Ninth, 'In this practice below' accomplishes firm strength. That is, in the previous practice of shame and remorse for two benefits, if you want to seek liberation early, you should be diligent, not retreat from your own duty, and not turn away from the wonderful progress. Tenth, 'Obtaining firmness below' clarifies the behavior of offering. The correct practice of benefit and nourishment possesses two kinds of offerings. Third, 'Buddha-son below' summarizes the substance and function of the ten names. First summarize the substance and function, what...

謂下結名言體用者。此十即是凈諸地法。以治十障故。障如前說。然安住地分有三十句。亦明信慈悲等與此何異。論云前是清凈地法。今儘是障地凈法者。前句文略。若具應云前是清凈。此地法以局初地故。今儘是障地凈法者。謂不局初地故云儘是。盡凈諸地障故。故經云。凈諸地法。瑜伽亦云。此十種法於一切地。能凈修治故。下諸地中皆云信等。皆轉凈等。第三佛子菩薩住此歡喜下。果利益校量勝。有四種果。一調柔果。二發趣果。三攝報果。四愿智果。釋此四果略啟四門。第二釋名。通稱果者地中滿足故。別言調柔者。謂調煉柔熟。以供養攝化等為能調。煉信等十行為所調。煉由行供等令信等調柔。隨意堪用故名調柔。下鍊金喻其義甚顯。二發謂發進。趣謂趣向。于地滿中更求明解。為能發趣。發自此地趣向後后。為所發趣。下商人喻義甚相似。三王位之身酬因名報因成納果。故名為攝。四內證願力教智自在。又以願力助智令業用無邊。故稱願智。三明分齊。初二是其行修方便。后二是其報行純熟。行修唯在地滿。報行該於始終。從初住地乃至地滿。所受王身說為攝報。所有作用說為愿智。又初二后一此地定有。攝報一果有無不定。容有不作故云多作。而定能作故亦定有。又初二果亦是地法。初行次解。是所修

【現代漢語翻譯】現代漢語譯本關於總結名稱、本體和作用：這十種就是清凈各地的法，用來治理十種障礙。障礙如前所述。然而，安住地的部分有三十句，也說明了信、慈悲等與此有什麼不同。《瑜伽師地論》說，前面是清凈地法，現在全是障礙地的清凈法。前面的句子比較簡略，如果完整地說，應該是『前面是清凈地法，因為侷限於初地。現在全是障礙地的清凈法』，意思是說不侷限於初地，所以說是『全是』，全部清凈各地的障礙。所以經中說『清凈各地的法』。《瑜伽師地論》也說，這十種法在一切地中，能夠清凈修治。下面的各地都說信等，都轉為清凈等。第三，佛子菩薩安住於此歡喜地以下，果報利益的衡量殊勝。有四種果報：一、調柔果（指通過修行使心性調順柔和）；二、發趣果（指引發進步和趣向更高境界）；三、攝報果（指總攝果報）；四、愿智果（指願力所生的智慧）。解釋這四種果報，略微開啟四個方面。第二是解釋名稱。通稱為『果』，是因為在地中得到滿足。特別稱為『調柔』，是指調煉柔熟，以供養、攝化等作為能夠調煉的手段，以信等十種行為作為所調煉的對象。通過進行供養等行為，使信等調柔，隨意可以使用，所以稱為『調柔』。下面用鍊金的比喻，其中的含義非常明顯。二、『發』是指發起進步，『趣』是指趣向。在地圓滿中，更進一步尋求明瞭理解，作為能夠發起進步和趣向的手段，從這個地發起，趣向後面的地，作為所發起進步和趣向的目標。下面用商人的比喻，其中的含義非常相似。三、以國王之身來酬報因地所修之因，成就而接受果報，所以稱為『攝報』。四、內在證悟的願力，教化智慧的自在。又以願力幫助智慧，使事業作用無邊無際，所以稱為『愿智』。三、說明分際。前兩種是其行修的方便，后兩種是其報行純熟。行修只在地圓滿時進行，報行則貫穿始終。從初住地乃至地圓滿，所受的國王之身，稱為『攝報』。所有的作用，稱為『愿智』。又前兩種和后一種，在這個地是必定有的。『攝報』這個果報，有或者沒有不一定，容許不去做，所以說『多作』，但是一定能夠做，所以也一定有。又前兩種果報也是地法，先是修行，然後是理解。

【English Translation】 English version Regarding summarizing the name, substance, and function: these ten are the Dharma of purifying all grounds, used to treat the ten obstacles. The obstacles are as previously described. However, the section on abiding in the ground has thirty sentences, also explaining how faith, compassion, etc., differ from this. The Yogacarabhumi-sastra says that the former are the Dharma of pure grounds, and now all are the pure Dharma of obstructed grounds. The previous sentence is abbreviated; if stated fully, it should be 'The former are the Dharma of pure grounds because they are limited to the first ground. Now all are the pure Dharma of obstructed grounds,' meaning they are not limited to the first ground, so it is said 'all,' purifying all the obstacles of all grounds. Therefore, the sutra says, 'purifying the Dharma of all grounds.' The Yogacarabhumi-sastra also says that these ten Dharmas, in all grounds, can purify and cultivate. In the following grounds, all say faith, etc., all transform into purity, etc. Third, when a Buddha's son, a Bodhisattva, abides in this Joyful Ground (Pramudita Bhumi) and below, the measurement of the benefits of the fruits is especially excellent. There are four kinds of fruits: 1. Taming Fruit (Daratha-phala) (referring to making the mind docile and gentle through practice); 2. Initiating Fruit (Prasthana-phala) (referring to initiating progress and moving towards higher realms); 3. Embracing Retribution Fruit (Samgraha-vipaka-phala) (referring to encompassing retribution); 4. Vow-Wisdom Fruit (Pranidhana-jnana-phala) (referring to the wisdom born from vows). Explaining these four fruits, slightly opening four aspects. Second is explaining the names. Generally called 'fruit' because it is fulfilled in the ground. Specifically called 'taming' refers to taming and softening, using offerings, embracing and transforming, etc., as the means to tame, and using the ten actions of faith, etc., as the objects to be tamed. By performing actions such as making offerings, faith, etc., are tamed, and can be used at will, so it is called 'taming.' The analogy of refining gold below makes the meaning very clear. Two, 'initiating' refers to initiating progress, 'approaching' refers to approaching. In the fulfillment of the ground, further seeking clear understanding, as the means to initiate progress and approach, initiating from this ground, approaching the grounds behind, as the goal of initiating progress and approaching. The analogy of the merchant below is very similar in meaning. Three, using the body of a king to repay the cause cultivated in the causal ground, achieving and accepting the fruit, so it is called 'embracing retribution.' Four, the inner realization of the power of vows, the freedom of teaching wisdom. Also, using the power of vows to help wisdom, making the work and function boundless, so it is called 'vow-wisdom.' Three, explaining the distinctions. The first two are the means of practice and cultivation, the latter two are the maturity of retribution and practice. The practice only takes place at the fulfillment of the ground, while the retribution runs through the beginning and the end. From the initial abiding ground to the fulfillment of the ground, the received body of the king is called 'embracing retribution.' All the functions are called 'vow-wisdom.' Also, the first two and the last one are definitely present in this ground. The fruit of 'embracing retribution' may or may not be present, allowing not to do it, so it is said 'often done,' but it can definitely be done, so it is definitely present. Also, the first two fruits are also the Dharma of the ground, first is practice, then is understanding.

故后之二果唯果非法。初體後用非所修故。是以經於二果之後。便有結文云略說初地法門。不得此意。則似論家謬取法門濫為果稱。四辨通局。發趣文局初地。以最在初故。義通十地通解十地故。餘三義。局初地報等殊故。文通十地。地地皆有故。第五釋文。四果即為四別。今初調柔分三。謂法喻合。法中分四。一見佛為煉行緣。二悉以下所煉行體。三以前二下別地行相。四是菩薩隨所下煉行成熟。前中先總明。后所謂下別顯。總中以大願力是見佛　因力兼神力故。瑜伽住品。有二因見佛。一愿二力。論經具二。論云。以勝通力見色身佛。以正願力見法身佛。瑜伽正愿得生受用土中常得見佛。今云法身即功德法身。別中雲。見多百佛等者。論云。方便善巧示現多佛故。此善巧有二。一不直云無量。而巧曆百千等數。為方便顯多。二言多百者。是多個百。多千等亦然。是為一數之中已攝於多。故名善巧。理實入華藏剎海。見法界身云也。二所煉行體中以行入行。故名為煉。如金入火。然有三種入即分為三。一入功德即供佛行。去薄福垢亦兼供僧。二以此善下入無上果。即迴向行。去下劣垢。論當第三。意明通回二行故。三佛子此菩薩下入大悲心。即利生行。去懈怠垢。三別地行相中。先約四攝。然四攝望前。猶是利眾生

【現代漢語翻譯】現代漢語譯本因此，后二果（指二果阿羅漢和三果阿那含）唯是果而非法（指修行方法）。因為最初的體悟和後來的應用，都不是（最初）所修習的內容。所以經文在二果之後，便有總結性的文字說，簡略地說一下初地（歡喜地）的法門。如果不理解這個意思，就好像論師錯誤地選取了法門，濫用為果位的名稱。四、辨別通局（普遍與侷限）。發趣文（指發起菩提心的經文）侷限於初地，因為（發起菩提心）是最開始的階段。義理上通達十地，因為（菩提心）能通達理解十地。其餘三種含義，侷限於初地，因為報身等有所不同。文句上通達十地，因為每一地都有（相應的文句）。第五、解釋經文。四果可以分為四種差別。現在（解釋）最初的調柔（指菩薩的調柔心），分為三個部分，即法說、比喻和總結。法說中又分為四個部分：一、見佛是煉行的因緣；二、『悉以下』（指經文中的『悉以種種供養之具』等）是所煉行的本體；三、『以前二下』（指以前面兩種行為基礎）是不同地位的修行相狀；四、是菩薩隨著所修行的成熟程度而（不斷）修行。前面（總明）中先總的說明，後面『所謂下』（指經文中的『所謂佈施、持戒』等）分別顯示。總的說明中，以大願力是見佛的因，力兼具神力。瑜伽師地論的住品中，有兩種見佛的因，一是願力，二是神力。本論經文具備這兩種。論中說：『以殊勝的神通力見到色身佛，以正願力見到法身佛。』瑜伽師地論中說，以正願力得以往生到受用土中，常常能夠見到佛。現在說的法身，就是功德法身。分別顯示中說，『見到多百佛等』，論中說：『以方便善巧示現眾多佛。』這種善巧有兩種，一是不直接說無量，而是巧妙地列舉百千等數字，作為方便來顯示眾多。二是說『多百』，是多個百，多個千等等也是這樣。這是在一個數字之中已經包含了眾多，所以稱為善巧。實際上是進入華藏剎海，見到法界身（佛）。二、所煉行體中，以行入行，所以稱為煉。如同金子進入火中。然而有三種入，即分為三種。一、入功德，即供佛行，去除薄福的污垢，也兼顧供僧。二、以此善行入無上果，即迴向行，去除下劣的污垢。論中應當是第三種。意思是說明通迴向和二種行為。三、佛子，此菩薩入大悲心，即利生行，去除懈怠的污垢。三、不同地位的修行相狀中，先從四攝法（佈施、愛語、利行、同事）來說。然而四攝法相對於前面（的供佛、迴向、利生），仍然是利益眾生。

【English Translation】 English version Therefore, the latter two fruits (referring to the second fruit of Sakadagami and the third fruit of Anagami) are only fruits and not Dharma (referring to the method of practice). Because the initial realization and the subsequent application are not what was (initially) practiced. Therefore, after the second fruit, the scripture has a concluding statement saying, 'Briefly speaking about the Dharma gate of the first Bhumi (Joyful Ground).' If you do not understand this meaning, it is as if the commentator mistakenly selected the Dharma gate and misused it as the name of the fruit position. Four, distinguish between universality and limitation. The text of 'arising aspiration' (referring to the scripture on arousing Bodhicitta) is limited to the first Bhumi because (arousing Bodhicitta) is the very beginning stage. In terms of meaning, it penetrates the ten Bhumis because (Bodhicitta) can penetrate and understand the ten Bhumis. The remaining three meanings are limited to the first Bhumi because the Sambhogakaya (reward body) and others are different. In terms of wording, it penetrates the ten Bhumis because each Bhumi has (corresponding wording). Fifth, explain the scripture. The four fruits can be divided into four differences. Now (explaining) the initial taming (referring to the Bodhisattva's taming mind), it is divided into three parts, namely, Dharma explanation, metaphor, and conclusion. The Dharma explanation is further divided into four parts: 1. Seeing the Buddha is the cause and condition for refining practice; 2. 'Sill 이하' (referring to 'Sill with various offerings' etc. in the scripture) is the substance of the refined practice; 3. 'Yi Jeon I 이하' (referring to basing on the previous two behaviors) is the appearance of practice in different stages; 4. It is that the Bodhisattva practices (continuously) as the degree of maturity of the practice increases. In the previous (general explanation), a general explanation is given first, and later 'So-called 이하' (referring to 'So-called giving, keeping precepts' etc. in the scripture) is displayed separately. In the general explanation, great vows are the cause of seeing the Buddha, and the power also has divine power. In the 'Dwelling' chapter of the Yogacarabhumi-sastra, there are two causes for seeing the Buddha, one is the power of vows, and the other is divine power. This scripture has both. The treatise says: 'Seeing the Rupakaya (form body) Buddha with superior supernatural power, and seeing the Dharmakaya (dharma body) Buddha with the power of right vows.' The Yogacarabhumi-sastra says that with the power of right vows, one can be reborn in the land of enjoyment and always be able to see the Buddha. The Dharmakaya now mentioned is the merit Dharmakaya. In the separate display, it says, 'Seeing many hundreds of Buddhas, etc.', the treatise says: 'Showing many Buddhas with skillful means.' There are two kinds of skillful means, one is not directly saying immeasurable, but cleverly listing hundreds of thousands of numbers, etc., as a convenience to show many. The second is saying 'many hundreds', which is multiple hundreds, multiple thousands, and so on. This is because one number already contains many, so it is called skillful. In reality, it is entering the Avatamsaka sea of lands and seeing the Dharmadhatu body (Buddha). Second, in the body of refined practice, practice enters practice, so it is called refining. It is like gold entering fire. However, there are three kinds of entry, which are divided into three kinds. First, entering merit, that is, offering to the Buddha, removing the defilement of meager blessings, and also taking care of offering to the Sangha. Second, entering the supreme fruit with this good deed, that is, the practice of dedication, removing the defilement of inferiority. The treatise should be the third. The meaning is to explain the practice of dedication and the two kinds of behavior. Third, Buddha-son, this Bodhisattva enters great compassion, that is, the practice of benefiting sentient beings, removing the defilement of laziness. Third, in the appearance of practice in different stages, first talk about the four means of attraction (giving, loving speech, beneficial action, and cooperation). However, the four means of attraction are still benefiting sentient beings compared to the previous (offering to the Buddha, dedication, and benefiting sentient beings).

法。望后為別地行相。以因利生之便故。於此明下二地中乃在煉行。成后四攝。雖不足全別十地。為是化生之法故用之耳。愛語是法施。初地檀滿故說二增。二約十度。然證相難分寄十度等。以顯差別。各說一增。若不爾者。何不二地言二度增。檀度初地先已增故。乃至九地應言九增。九地尚云余非不修隨力隨分。顯寄明矣。是以具論諸地所行。略有五義。一為別地各說一增。如今文是。二辨勝過。前初地檀勝。二地二度勝故。二地文云。遠離慳嫉破戒垢故。乃至十地十度皆勝。是則後後皆勝前前。三論其實行地地具修。四證理平等非多非一。五約圓融一具一切。四所煉行成中總收三入。初牒供佛化生。以為能煉。信等凈法以為所煉。后舉前回向能煉。令信等凈也。言轉轉者。此之信等。于初地中有三節。凈謂初住地時。證前緣修。令成真修。已是一凈。二行校量中對除障法。復一度凈。今此地后更歷三修。故云轉轉。第二喻中。金師喻菩薩。金喻信等火喻供等三行。三行非一名數數入。調柔成就喻煉行成。金性本有從緣始顯。信等修生云何同喻。信等有二。一未證真。前但約緣修為對治行。妄識為體。二證真之後。乃知信等非是今有。即如來藏中恒沙佛法。真心為體。真心為體即是理性。信等相殊說為行性。此二不

二並可喻金。雖假供等緣修。以成真德。德由真起。后成嚴具。亦不異金。既了于真真非妄外。故全妄識即是真心。寄相顯真。故分能所。第三法合準喻可知。第二發趣果中二。初正明發趣果。后佛子是名下總結地相。前中有四。一法二喻。三合四結。法中亦四。一問二知。三行四到。知是名解正能發趣。然由問故知所以先問。知意在行行必能到今初問中具問諸地。初地已滿而更問者。一問勝進非問自分。二者一地之中。具攝一切諸地功德。故問所攝容許。未知于中。云相及得果者。相即隨諸地中所有諸障。及對治相故。謂諸地能所觀相。皆別十地故。得者即正證出世間智故。果者因證智力。得世間出世間智故。相即方便智。得是根本果即后得。后得緣俗故名世間。無分別故複名出世。又此三者即是三道。初是無間與惑相翻。二是解脫正證無為。三是勝進后智進修。不說加行者。地前加行非地攝故。地上加行勝進收故。言為欲成就此地法者。當地法也。后云彼地法者。后地法也。若準論意。成就地法即是信等。第二是菩薩善知下明知。由問故知。知不異問經展問中。相及得果以為十句。論攝十句為五方便。言方便者行修善巧也。第一觀方便。觀謂觀解攝初二句。一諸地障對治者。以能治觀解治十種障。立十地。別本文

【現代漢語翻譯】現代漢語譯本二者也可以比喻為黃金。即使憑藉供養等等因緣來修行，最終成就真實的功德。功德由真實本性而生起，之後形成莊嚴的器具，也與黃金沒有區別。既然已經了悟到真實本性並非存在於虛妄之外，那麼全部的虛妄意識就是真心。通過外在的表象來顯現真實，所以區分能與所（能觀與所觀）。第三，將法與比喻結合起來，參照前面的內容就可以理解。第二部分是關於發趣果（發心趣向果位）的內容，分為兩部分。首先是正面闡明發趣果，然後是『佛子，是名』以下總結地的體相。前面的內容分為四個部分：一、法；二、比喻；三、結合；四、總結。法中也分為四個部分：一、提問；二、了知；三、修行；四、到達。『知』是指了解，正是能夠發起趣向果位的關鍵。然而因為有提問，所以先了解，瞭解之後才能修行，修行必定能夠到達。現在首先在提問中完整地詢問了各個地的境界。初地已經圓滿，卻還要提問，一是詢問勝進，不是詢問自身；二是每一地之中，都包含攝一切諸地的功德，所以詢問所包含的內容是可以允許的，只是還未了解其中的『相』以及『得果』。『相』是指各個地中所有的障礙以及對治之相，也就是說，各個地所能觀和所觀的體相都是不同的，因為十地的境界各不相同。『得』是指真正證得出世間的智慧。『果』是指因為證得智慧的力量，而獲得世間和出世間的智慧。『相』就是方便智，『得』是根本智，『果』是后得智。后得智緣於世俗，所以稱為世間智；因為沒有分別，所以又稱為出世間智。這三者就是三種道：初是無間道，與煩惱相違；二是解脫道，真正證得無為；三是勝進道，后得智的進修。這裡沒有提到加行道，是因為地前的加行道不屬於地的範疇，地上的加行道包含在勝進道中。『為欲成就此地法者』，是指此地的法。後面的『彼地法者』，是指后地的法。如果按照論典的意義，成就地法就是指信等。第二部分是『菩薩善知下』，闡明了知。因為有提問，所以才能了知。了知與提問並沒有不同，經文在提問中展開，將『相』以及『得果』分為十句。論典將十句歸納為五種方便。『方便』是指修行中的善巧。第一是觀方便，觀是指觀解，包含最初的兩句。一、諸地障對治者，以能對治的觀解來對治十種障礙，從而建立十地。這是本文的區別。

【English Translation】 English version Secondly, it can be likened to gold. Even if one cultivates through causes such as offerings, one ultimately achieves true merit. Merit arises from true nature, and later forms magnificent ornaments, which are no different from gold. Since one has realized that true nature is not outside of delusion, then all deluded consciousness is the true mind. Manifesting truth through appearances, hence distinguishing between the able and the object (the observer and the observed). Thirdly, combining the Dharma and the metaphor, one can understand by referring to the previous content. The second part is about the Fruition of Aspiration (the aspiration to reach the fruition of enlightenment), divided into two parts. First, it positively clarifies the Fruition of Aspiration, and then 'Buddha-son, this is named' below summarizes the characteristics of the grounds. The preceding content is divided into four parts: 1. Dharma; 2. Metaphor; 3. Combination; 4. Conclusion. The Dharma is also divided into four parts: 1. Question; 2. Knowing; 3. Practice; 4. Arrival. 'Knowing' refers to understanding, which is the key to initiating the Fruition of Aspiration. However, because there is a question, one must first understand, and only after understanding can one practice, and practice will surely lead to arrival. Now, the question fully inquires about the realms of each ground. The first ground is already complete, but the question is still asked, firstly to inquire about advancement, not about oneself; secondly, each ground contains all the merits of all the grounds, so it is permissible to inquire about the content contained, but one does not yet understand the 'characteristics' and 'attainment of fruit' within them. 'Characteristics' refers to the obstacles and counter-measures in each ground, that is, the characteristics of what each ground can observe and what is observed are different, because the realms of the ten grounds are different. 'Attainment' refers to truly attaining the wisdom of transcending the world. 'Fruit' refers to the power of attaining wisdom, and obtaining worldly and transcendental wisdom. 'Characteristics' is expedient wisdom, 'Attainment' is fundamental wisdom, and 'Fruit' is subsequent wisdom. Subsequent wisdom is related to the mundane, so it is called worldly wisdom; because there is no discrimination, it is also called transcendental wisdom. These three are the three paths: the first is the path of no interval, which is contrary to afflictions; the second is the path of liberation, truly attaining non-action; the third is the path of advancement, the advanced cultivation of subsequent wisdom. The path of preparation is not mentioned here because the path of preparation before the ground does not belong to the category of the ground, and the path of preparation on the ground is included in the path of advancement. 'Those who wish to accomplish the Dharma of this ground' refers to the Dharma of this ground. The following 'the Dharma of that ground' refers to the Dharma of the subsequent ground. According to the meaning of the treatise, accomplishing the Dharma of the ground refers to faith and so on. The second part is 'Bodhisattva well knows below', which clarifies knowing. Because there is a question, one can know. Knowing is not different from questioning, the sutra unfolds in the question, dividing 'characteristics' and 'attainment of fruit' into ten sentences. The treatise summarizes the ten sentences into five expedients. 'Expedient' refers to skillful means in practice. The first is the expedient of contemplation, contemplation refers to contemplation and understanding, including the first two sentences. 1. Those who counteract the obstacles of the grounds, use the contemplation and understanding that can counteract to counteract the ten obstacles, thereby establishing the ten grounds. This is the distinction of this text.

具之。此約所斷明觀。二地成壞者。攬行成位集故名成諸行。各住散故名壞此約所知明觀。第二得方便。得謂證入攝次三句。曲有三種方便。一相果者。即欲入方便是方便智帶相觀終故名相果。二得修者已入方便即根本智。顯是證修非緣修故。三勝進方便。即后得智。謂信等成地之法。離障清凈故。第三增上方便進修后位。故名增上。亦攝三句。一地轉轉行者。依前起后。地背相舍故。二二執名非處二空為住處。亦是相應不相應也。三以後勝前增長善巧。名殊勝智。第四不退轉方便。唯第九句。前三方便無退息故。第五盡至方便即第十句。凈治菩薩地盡。轉至佛智地故。若以相等攝五方便。初一是相。二具於三。如次三句配相得果。第三唯果。

第四總明三事不退。五通明三因窮入果。若攝十句初三為相。第四是得。次四是果。后二具三。第三佛子下行。第四由此下到。並可知。第二喻中初喻前問。有二方便。一不迷方便。道中喻行因。住止喻得地。各有障治故曰安危。二資具方便。具資糧故不迷多約利他資具多明自利。次佛子彼大下喻知。三善以下喻行。四乃至下喻到。行中語略故云乃至。第三閤中初合知。然後下合行。安隱下合到。喻中略行。此中略問欲影顯耳。第四是故菩薩下結勸可知。第二佛子下總結

【現代漢語翻譯】現代漢語譯本具之。此指所斷之明觀而言。二地成壞，是指憑藉修行成就果位，聚集諸行，故名為『成諸行』；諸行各自安住或散亂，故名為『壞』，此指所知之明觀而言。第二，獲得方便，『得』是指證入，包含接下來的三句。其中有三種方便：一是相果方便，即想要進入的方便，是方便智帶有相觀的終結，所以名為『相果』。二是得修方便，即已進入的方便，也就是根本智，顯示這是證修而非緣修。三是勝進方便，即后得智，指信等成就地之法，遠離障礙而清凈。第三，增上方便，指進一步修習后位，所以名為『增上』，也包含三句。一是地轉轉行，依前地而生后地，地之間相互背離捨棄。二是二執，指名言和非處，二空為安住之處，也是相應與不相應。三是以後的勝過前面的，增長善巧，名為殊勝智。第四，不退轉方便，唯有第九句，因為前三種方便沒有退息。第五，盡至方便，即第十句，清凈菩薩地的盡頭，轉至佛智地。如果用相等來概括五種方便，第一種是相，第二種包含三種，依次用三句來配合相得果。第三種唯是果。第四，總明三事不退。第五，通明三因窮盡而入果。如果概括這十句，前三句為相，第四句是得，接下來四句是果，最後兩句包含三種。第三，佛子以下是下行。第四，由此以下是到達，這些都可以理解。第二個比喻中，第一個比喻對應前面的提問，有兩種方便：一是不迷方便，道中比喻行因，住止比喻得地，各有障礙需要對治，所以說是安危。二是資具方便，具備資糧，所以不迷，多指利他，資具多指自利。接下來，佛子彼大以下是比喻知。三善以下是比喻行。四乃至以下是比喻到。行中語言簡略，所以說『乃至』。第三，閤中，先是合知，然後以下是合行，安隱以下是合到。比喻中省略了行，這裡省略了提問，想要影顯而已。第四，是故菩薩以下是結論和勸勉，可以理解。第二，佛子以下是總結。

【English Translation】 English version 『Having it.』 This refers to the clear contemplation of what is to be severed. 『The formation and destruction of the two grounds』 means that by embracing practice, one achieves a position, accumulating all practices, hence it is called 『forming all practices』; each practice dwells separately or scatters, hence it is called 『destruction,』 this refers to the clear contemplation of what is to be known. Secondly, 『obtaining expedient,』『obtaining』 means realizing and entering, including the following three phrases. There are three kinds of expedients: first, the expedient of the aspect-result, which is the expedient of wanting to enter, it is the end of the contemplation with aspects by the expedient wisdom, hence it is called 『aspect-result.』 Second, the expedient of obtaining cultivation, which is the expedient already entered, that is, the fundamental wisdom, showing that it is the cultivation of realization, not the cultivation of conditions. Third, the expedient of surpassing progress, which is the subsequent wisdom, referring to the Dharma of faith etc. that achieves the ground, being pure from obstacles. Thirdly, the expedient of increasing progress, referring to further cultivating the later positions, hence it is called 『increasing progress,』 also including three phrases. First, 『the ground turns and turns in practice,』 relying on the previous to arise the next, the grounds turn away from and abandon each other. Second, 『two attachments,』 referring to name and non-place, the two emptinesses are the dwelling place, also being corresponding and non-corresponding. Third, 『the later surpasses the former, increasing skillful means,』 called surpassing wisdom. Fourth, the expedient of non-retrogression, only the ninth phrase, because the previous three expedients have no retrogression. Fifth, the expedient of reaching the end, that is, the tenth phrase, purifying the end of the Bodhisattva ground, turning to the ground of Buddha wisdom. If using equality to encompass the five expedients, the first is aspect, the second includes three, sequentially using three phrases to match the aspect to obtain the result. The third is only the result. Fourth, generally clarifying the non-retrogression of three things. Fifth, universally clarifying the three causes exhausting and entering the result. If encompassing these ten phrases, the first three phrases are aspect, the fourth phrase is obtaining, the next four phrases are result, the last two phrases include three. Third, 『Buddha-son』 below is the downward practice. Fourth, 『from this』 below is the arrival, these can be understood. In the second analogy, the first analogy corresponds to the previous question, there are two expedients: first, the expedient of non-confusion, the path in the analogy is the cause of practice, the dwelling and stopping in the analogy is obtaining the ground, each has obstacles that need to be treated, hence it is said to be safe and dangerous. Second, the expedient of resources, possessing resources, hence not confused, mostly referring to benefiting others, resources mostly referring to benefiting oneself. Next, 『Buddha-son, that great』 below is the analogy of knowing. 『Three good』 below is the analogy of practice. 『Even to』 below is the analogy of arrival. The language in practice is brief, hence it is said 『even to.』 Third, in the combination, first is combining knowing, then below is combining practice, 『peaceful』 below is combining arrival. The analogy omits practice, here omits the question, wanting to shadow and reveal it. Fourth, 『therefore, Bodhisattva』 below is the conclusion and exhortation, can be understood. Second, 『Buddha-son』 below is the summary.

地相。行修已竟故於此結。前說分齊深故說其一分此。中廣故說所不盡。

大方廣佛華嚴經疏卷第三十四大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十五

唐清涼山大華嚴寺沙門澄觀撰

第三攝報果利益勝中分二。先明在家果。后是菩薩若欲下出家果。前中復二。初上勝身顯其報勝。后能以大施下。明上勝果顯其行勝。今初閻浮王者。即鐵輪王。然瓔珞仁王。地前四位已配四輪。今在初地方作鐵輪。正明皆寄不可定執。常護正法應是行勝。如何論主將屬身勝。護法有二。一護國正法。則賞罰以宜。二護佛正法護教理等興建擯斥。論依初義。二上勝果者。依前王報起于勝行。是身之果。于中二。初行后愿。前中亦二。一大悲利他。謂若施若攝。二如是一切下不失自利。正作利他業時。即不離唸佛等故。謂利他事中迴向菩提故。成大恭敬事不生分別故。除諸妄想順理合體。故云不離。所念有十一論分為四。一初三是上念三寶。在已上故不離三輪故。次一是同法念。次三功德念。一自身他身菩薩行。二度行自體。三諸地轉勝故。后四求義唸佛。以力等是真實究竟義故。已所求故。二復作下明愿有十一句。前七自德。后四攝化。前中此云殊勝。論經名

【現代漢語翻譯】地相（Bhumi-lakshana）。因為修行已經完成，所以在此總結。前面說的分齊很深，所以只說其中的一部分。這裡內容廣博，所以說一些前面沒有說完的。

《大方廣佛華嚴經疏》卷第三十四大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第三十五

唐朝清涼山大華嚴寺沙門澄觀撰

第三攝報果利益勝中分為二。先說明在家修行的果報，之後是『菩薩若欲下』，說明出家修行的果報。前面的內容又分為兩部分。首先，『上勝身』顯示其果報殊勝；之後，『能以大施下』，說明殊勝的果報顯示其行為殊勝。現在先說『閻浮王者』，指的是鐵輪王。然而，《瓔珞仁王經》中，地前四位已經配有四輪。現在在初地才作為鐵輪王，正是說明這些都是寄託之說，不可執著。『常護正法』應該是行為殊勝。為什麼論主將它歸於身體殊勝呢？護法有兩種：一是護國正法，賞罰適宜；二是護佛正法，護持教理等，興建寺廟，擯斥邪說。論主依據的是第一種含義。二是『上勝果者』，依據前面的國王果報而發起殊勝的行為，這是身體的果報。其中分為兩部分：先說行為，后說願力。行為中又分為兩部分：一是大悲利他，包括佈施和攝受；二是『如是一切下』，不失去自利。正在做利他事業的時候，就不離開唸佛等修行，因為在利他事業中迴向菩提，成就大恭敬，不生分別，去除各種妄想，順應真理，與本體合一，所以說『不離』。所念的內容有十一項，論中分為四類：一是前三項是上品念三寶（Triratna），因為在已上，所以不離三輪；其次一項是同法念；再次三項是功德念，一是自身他身菩薩行（Bodhisattva-carya），二是度行自體，三是諸地轉勝；后四項是求義唸佛，因為力等是真實究竟的意義，已經有所求。二是『復作下』，說明願力有十一句。前七句是自德，后四句是攝化。前七句中，『此云殊勝』，指的是經名。

【English Translation】 Bhumi-lakshana (Earthly characteristics). Because the practice has been completed, it is concluded here. The divisions mentioned earlier were profound, so only a portion of them is discussed. Here, the content is extensive, so some things not fully explained earlier are mentioned.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 34 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 35

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

The third section, 'Gathering the Benefits of Retribution and Fruit,' is divided into two parts. First, it explains the fruits of practice for those who are householders. Then, 'Bodhisattva if desiring below' explains the fruits of practice for those who are renunciates. The former is further divided into two parts. First, 'Superior Body' reveals the excellence of the retribution. Then, 'Able to give great charity below' explains that the superior fruit reveals the excellence of the practice. Now, first, 'King of Jambudvipa' refers to the Iron Wheel King (Chakravartin). However, in the 'Garland of Inherent Kings Sutra,' the four positions before the ground (bhumi) are already matched with the four wheels. Now, only at the first ground is it considered the Iron Wheel King, which precisely illustrates that these are all allegorical and should not be rigidly adhered to. 'Always protecting the Dharma' should be the excellence of practice. Why does the commentator attribute it to the excellence of the body? There are two types of Dharma protection: one is protecting the Dharma of the country, where rewards and punishments are appropriate; the other is protecting the Buddha's Dharma, upholding the teachings, establishing temples, and rejecting heresies. The commentator relies on the first meaning. Second, 'Superior Fruit' arises from the superior actions based on the previous king's retribution. This is the fruit of the body. Within this, there are two parts: first, the practice; second, the vows. The practice is also divided into two parts: one is great compassion for benefiting others, including giving and receiving; the other is 'Like this, all below,' not losing self-benefit. When engaging in the work of benefiting others, one does not depart from mindfulness of the Buddha, etc., because in the work of benefiting others, one dedicates merit to Bodhi, achieves great reverence, does not give rise to discrimination, removes all delusions, accords with the truth, and unites with the essence. Therefore, it is said 'not departing.' There are eleven items to be mindful of, which are divided into four categories in the commentary: first, the first three are the supreme mindfulness of the Three Jewels (Triratna), because they are above, so they do not depart from the three wheels; the next one is mindfulness of the same Dharma; the next three are mindfulness of merit, one is the Bodhisattva-carya (Bodhisattva conduct) of oneself and others, the second is the self-nature of the practice of crossing over, and the third is the increasing superiority of the various grounds; the last four are mindfulness of seeking the meaning of the Buddha, because strength, etc., is the true and ultimate meaning, which has already been sought. Second, 'Again making below' explains that there are eleven sentences of vows. The first seven sentences are self-virtues, and the last four sentences are for gathering and transforming. Among the first seven sentences, 'This is called superior' refers to the name of the sutra.

大餘名並同。首唯是總。謂大菩提位尊高故。妙等唯別。勝大亦總亦別故。首有二種。一勝首光明功德故。二殊勝首獨無二故。勝亦二種。一妙智自在勝故。二微妙。離一切煩惱自在勝故。殊勝亦二。一上無與等故。二無上無能過故。后四中。初一約教。謂導者于阿含中分別法義正說故。餘三顯證。將者令他得證義。滅諸煩惱故。此約斷德。后二約智。前因後果。師者教令入正道故。后句以大菩提而教化故。第二齣家果中二。初舍俗出家。后既出家下修行克證。禪定勝業有二。一者三昧勝即勝定體。二三昧所作勝。謂因三昧得見佛等。有十一句。明其二利分為三對。初六句橫論二利。初二自利。一見百佛者。十方各十他受用身。瑜伽住品。能于種種國土見百如來。寄位顯百。理實如前見多佛也。二知神力。論意取神力所加說法菩薩。于上二處修習智慧。次四利他。初一有信機者動剎現通。次三有悟機者。往剎光照正授以法。次有二句豎論二利。一自攝勝生。瑜伽云。若欲留命能住百劫。二三明窮照示物善惡。后三句。一對明二利速疾。一為增長自智。思惟種種法門。二分身速疾作多利益故。第四愿智果。正愿久積以智內證故。其自在示現難可窮究。則顯上來百數彰地階差非定爾也。今行合法界。是圓融實德故云過此。

【現代漢語翻譯】現代漢語譯本大（Mahā）餘名並同：指大的方面名稱相同。首唯是總：首要的方面是總括性的。謂大菩提（Mahābodhi，偉大的覺悟）位尊高故：因為大菩提的地位尊貴崇高。妙等唯別：微妙等方面是區別性的。勝大亦總亦別故：殊勝和廣大既有總括性也有區別性。首有二種：首要性有兩種。一勝首光明功德故：殊勝的首要在於光明功德。二殊勝首獨無二故：殊勝的首要在於獨一無二。勝亦二種：殊勝也有兩種。一妙智自在勝故：殊勝在於妙智的自在。二微妙，離一切煩惱自在勝故：殊勝在於微妙，遠離一切煩惱的自在。殊勝亦二：殊勝也有兩種。一上無與等故：殊勝在於沒有可以與之相等的事物。二無上無能過故：殊勝在於無上，沒有可以超越的事物。后四中：後面的四種功德中。初一約教：第一種是關於教法的，謂導者于阿含（Āgama，聖典）中分別法義正說故：因為引導者在阿含中分別法義，正確地宣說。餘三顯證：其餘三種是關於證悟的。將者令他得證義，滅諸煩惱故：引導者使他人獲得證悟的意義，滅除各種煩惱。此約斷德：這是關於斷除煩惱的功德。后二約智：後面兩種是關於智慧的。前因後果：前者是因，後者是果。師者教令入正道故：導師教導人們進入正道。后句以大菩提而教化故：后一句是指以大菩提來教化眾生。第二齣家果中二：第二種出家果報中有兩種。初舍俗出家：首先是捨棄世俗生活出家。后既出家下修行克證：然後是出家后修行證悟。禪定勝業有二：禪定殊勝的業有兩種。一者三昧（Samādhi，禪定）勝即勝定體：一是三昧的殊勝，即殊勝禪定的本體。二三昧所作勝：二是三昧所產生的殊勝作用。謂因三昧得見佛等：即因為三昧而得見佛等。有十一句，明其二利分為三對：有十一句話，說明其中的自利和他利分為三對。初六句橫論二利：最初六句橫向論述自利和他利。初二自利：最初兩句是關於自利的。一見百佛者：一是見到百佛，十方各十他受用身：十方各有十個他受用身。瑜伽（Yoga，瑜伽行）住品：瑜伽行住品中說，能于種種國土見百如來：能夠在各種國土見到百位如來。寄位顯百：借用位次來顯示百數。理實如前見多佛也：實際上如同前面所說，見到更多的佛。二知神力：二是知道神通力。論意取神力所加說法菩薩：這裡的意思是指得到神通力加持而說法的菩薩。于上二處修習智慧：在以上兩處修習智慧。次四利他：接下來四句是關於利他的。初一有信機者動剎現通：首先是對有信心的人，震動剎土，顯現神通。次三有悟機者，往剎光照正授以法：接下來是對有領悟能力的人，前往剎土，放光照耀，正式傳授佛法。次有二句豎論二利：接下來兩句縱向論述自利和他利。一自攝勝生：一是自己獲得殊勝的果報。瑜伽云：瑜伽中說，若欲留命能住百劫：如果想要延續壽命，能夠住世百劫。二三明窮照示物善惡：二是憑藉天眼明、宿命明、漏盡明，徹底照見事物的善惡。后三句，一對明二利速疾：最後三句，一對照說明自利和他利迅速實現。一為增長自智，思惟種種法門：一是爲了增長自己的智慧，思惟各種法門。二分身速疾作多利益故：二是分身迅速地做出許多利益眾生的事情。第四愿智果：第四種是愿智的果報。正愿久積以智內證故：因為長久積累正確的願力，用智慧在內心證悟。其自在示現難可窮究：其自在示現難以窮盡。則顯上來百數彰地階差非定爾也：這表明上面所說的百數，彰顯了菩薩果位的差別並非固定不變的。今行合法界：現在所行的與法界相合。是圓融實德故云過此：這是圓融真實的功德，所以說超過了前面的境界。

【English Translation】 English version Mahā (Great) - The name is the same in terms of the 'great' aspect. 'Chief' is comprehensive: The primary aspect is comprehensive. Because the position of Mahābodhi (Great Enlightenment) is revered and high: Because the position of Mahābodhi is noble and lofty. 'Subtle' and 'equal' are distinct: The aspects of 'subtle' and 'equal' are distinctive. 'Superior' and 'great' are both comprehensive and distinct: 'Superior' and 'great' are both comprehensive and distinctive. 'Chief' has two types: The 'chief' aspect has two types. First, the chief is superior due to its light and merit: The first chief is superior due to its light and merit. Second, the chief is uniquely superior without equal: The second chief is uniquely superior without equal. 'Superior' also has two types: 'Superior' also has two types. First, superior due to the freedom of subtle wisdom: First, superior due to the freedom of subtle wisdom. Second, subtle, superior due to freedom from all afflictions: Second, subtle, superior due to freedom from all afflictions. 'Unsurpassed' also has two types: 'Unsurpassed' also has two types. First, nothing is equal to it: First, nothing is equal to it. Second, nothing can surpass it: Second, nothing can surpass it. Among the latter four: Among the latter four merits. The first is about teaching: The first is about teaching, because the guide distinguishes and correctly explains the meaning of the Dharma in the Āgamas (scriptures): Because the guide distinguishes and correctly explains the meaning of the Dharma in the Āgamas. The remaining three reveal realization: The remaining three are about realization. The guide enables others to attain the meaning of realization, eliminating all afflictions: The guide enables others to attain the meaning of realization, eliminating all afflictions. This is about the merit of cutting off afflictions: This is about the merit of cutting off afflictions. The latter two are about wisdom: The latter two are about wisdom. The former is the cause, the latter is the result: The former is the cause, the latter is the result. The teacher instructs and leads people into the right path: The teacher instructs and leads people into the right path. The latter sentence refers to teaching and transforming beings with Mahābodhi: The latter sentence refers to teaching and transforming beings with Mahābodhi. The second result of renunciation has two aspects: The second result of renunciation has two aspects. First, renouncing the secular life and becoming a monk: First, renouncing the secular life and becoming a monk. Then, after renunciation, diligently practicing and realizing: Then, after renunciation, diligently practicing and realizing. The superior karma of meditation and concentration has two aspects: The superior karma of meditation and concentration has two aspects. First, the superiority of Samādhi (meditative concentration) is the essence of superior concentration: First, the superiority of Samādhi is the essence of superior concentration. Second, the superior actions produced by Samādhi: Second, the superior actions produced by Samādhi. That is, seeing the Buddhas, etc., because of Samādhi: That is, seeing the Buddhas, etc., because of Samādhi. There are eleven sentences, clarifying the two benefits divided into three pairs: There are eleven sentences, clarifying the two benefits (self-benefit and benefiting others) divided into three pairs. The first six sentences discuss the two benefits horizontally: The first six sentences discuss the two benefits horizontally. The first two are about self-benefit: The first two are about self-benefit. First, seeing a hundred Buddhas: First, seeing a hundred Buddhas, each of the ten directions has ten Sambhogakāya (enjoyment bodies): Each of the ten directions has ten Sambhogakāya. The 'Dwelling' chapter of Yoga (practice): The 'Dwelling' chapter of Yoga states, 'One can see a hundred Tathāgatas in various lands': 'One can see a hundred Tathāgatas in various lands'. Using positions to show a hundred: Using positions to show a hundred. In reality, as mentioned before, one sees more Buddhas: In reality, as mentioned before, one sees more Buddhas. Second, knowing divine powers: Second, knowing divine powers. The meaning refers to Bodhisattvas who preach with the addition of divine powers: The meaning refers to Bodhisattvas who preach with the addition of divine powers. Cultivating wisdom in the above two places: Cultivating wisdom in the above two places. The next four are about benefiting others: The next four are about benefiting others. First, for those with faith, the Buddha shakes the land and manifests supernatural powers: First, for those with faith, the Buddha shakes the land and manifests supernatural powers. Next, for those who can understand, the Buddha goes to the land, shines light, and formally transmits the Dharma: Next, for those who can understand, the Buddha goes to the land, shines light, and formally transmits the Dharma. The next two sentences discuss the two benefits vertically: The next two sentences discuss the two benefits vertically. First, one's own attainment of superior rebirth: First, one's own attainment of superior rebirth. Yoga says: Yoga says, 'If one wishes to prolong life, one can live for a hundred kalpas': 'If one wishes to prolong life, one can live for a hundred kalpas'. Second, the three kinds of clear knowing thoroughly illuminate the good and evil of things: Second, the three kinds of clear knowing (divine eye, knowledge of past lives, and extinction of outflows) thoroughly illuminate the good and evil of things. The last three sentences, one pair clarifies the swiftness of the two benefits: The last three sentences, one pair clarifies the swiftness of the two benefits. First, to increase one's own wisdom, contemplate various Dharma doors: First, to increase one's own wisdom, contemplate various Dharma doors. Second, to quickly manifest multiple bodies and create many benefits: Second, to quickly manifest multiple bodies and create many benefits. The fourth is the result of the wisdom of vows: The fourth is the result of the wisdom of vows. Because correct vows have been accumulated for a long time, one internally realizes with wisdom: Because correct vows have been accumulated for a long time, one internally realizes with wisdom. The freedom of manifestation is difficult to fathom: The freedom of manifestation is difficult to fathom. This shows that the hundreds mentioned above reveal that the differences in the stages of the Bodhisattva are not fixed: This shows that the hundreds mentioned above reveal that the differences in the stages of the Bodhisattva are not fixed. Now, the practice is in accordance with the Dharmadhātu (realm of reality): Now, the practice is in accordance with the Dharmadhātu. This is complete and perfect virtue, so it is said to surpass this: This is complete and perfect virtue, so it is said to surpass this.

論后結云。略說諸地各有因體果相者。以此地中相及得果。類后九地也。因即是相體即是得果。名不殊應知。此三通於下九。所以於此結者。顯上廣說不出此故。第二應頌四十六偈半分為二別。初正頌前後二結說。前中分四。初十一偈頌初住分。于中四。初一頌半依何身。次四頌半為何義。次二頌以何因。后三頌有何相。第二五偈頌釋名分。初二偈半頌喜相。余頌喜因。于中先半偈頌念當得。后二頌念現得。第三有六頌。頌安住地分。初五句頌信心成就。次七句頌修行成就。后三偈頌迴向成就。第四恒起下二十二偈半。頌校量勝分。于中三。初六頌半頌愿校量。次六頌行校量。后十頌果校量。于中初二調柔果。次二發趣果。次五頌半攝報果。後半偈頌愿智果。結說可知。初地竟(從此已下入第三十五經)第二離垢地。所以來者。論云如是已證正位。依出世間道因清凈戒。說第二菩薩離垢地。言正位者。即初地見道是出世間。依此修於三學。戒最在初故先來也。前地雖證真。有戒未能無誤。又以十度明義。前施此戒故次明之。下之八地依十度。次以辨來意準此可知。言離垢者。慈氏云。由極遠離犯戒垢故。謂性戒成就。非如初地思擇護戒。唯識亦云具凈尸羅。遠離微細毀犯煩惱垢故。十住毗婆沙。雖云行十善道。離諸垢

【現代漢語翻譯】現代漢語譯本論述《后結云》。簡略地說，各個地（bhūmi，菩薩修行的階段）都有其因、體、果的表相。以這個地中的表相和所獲得的果位，可以類比後面的九個地。『因』就是表相，『體』就是所獲得的果位，名稱雖然不同，但意義應該明白。這三者貫通於下面的九個地。之所以在這裡總結，是因為上面廣泛的論述沒有超出這個範圍。第二部分應該用四十六個半偈頌來分為兩個部分。首先，正式地頌揚前後兩個總結性的說法。在前面的部分中，分為四個小部分。首先，用十一偈頌來頌揚初住（prathamāvāsa，菩薩十住位的第一個階段）的部分。其中分為四個小部分。首先，用一頌半來說明依靠什麼身體。其次，用四頌半來說明爲了什麼意義。再次，用兩頌來說明依靠什麼因。最後，用三頌來說明有什麼表相。第二，用五個偈頌來頌揚解釋名稱的部分。首先，用兩個半偈頌來頌揚喜悅的表相。其餘的用來頌揚喜悅的原因。其中，先用半偈頌來頌揚憶念將要獲得的果位。然後，用兩個頌來頌揚憶念現在獲得的果位。第三，有六個頌，用來頌揚安住地的部分。首先，用五句頌來頌揚信心的成就。其次，用七句頌來頌揚修行的成就。最後，用三個偈頌來頌揚迴向的成就。第四，『恒起下』用二十二個半偈頌來頌揚校量勝妙的部分。其中分為三個小部分。首先，用六個頌半來頌揚愿的校量。其次，用六個頌來頌揚行的校量。最後，用十個頌來頌揚果的校量。其中，首先用兩個頌來說明調柔的果。其次，用兩個頌來說明發趣的果。再次，用五個頌半來說明攝報的果。最後，用半個偈頌來說明愿智的果。總結性的說法可以理解。初地結束（從這裡開始進入第三十五經）。第二，離垢地（vimalā bhūmi）。之所以要講這個地，論中說：『像這樣已經證得正位，依靠出世間的道因和清凈的戒律，來說明第二菩薩離垢地。』所說的『正位』，就是初地見道是出世間。依靠這個來修習三學（tri-śikṣā，戒、定、慧），戒律最重要，所以在最開始說明。前一個地雖然證得了真理，但是戒律還不能沒有錯誤。又用十度（daśa-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）來說明意義。前面是佈施，這裡是持戒，所以接下來就說明持戒。下面的八個地依靠十度。接下來辨別來意的準則，可以依此理解。所說的『離垢』，慈氏（Maitreya，彌勒菩薩）說：『由於極度遠離犯戒的污垢。』指的是性戒成就，不像初地那樣思擇守護戒律。《唯識論》也說：『具有清凈的尸羅（śīla，戒律），遠離微細的毀犯煩惱的污垢。』《十住毗婆沙》雖然說修行十善道，遠離各種污垢。

【English Translation】 English version Now discussing the 'Later Conclusion Cloud'. Briefly speaking, each bhūmi (stage of practice for Bodhisattvas) has its own cause, essence, and resultant appearance. By observing the appearances and attained results in this bhūmi, one can draw parallels to the subsequent nine bhūmis. 'Cause' is the appearance, 'essence' is the attained result; although the names differ, the meaning should be understood. These three aspects are common to the lower nine bhūmis. The reason for concluding here is that the extensive discussions above do not go beyond this scope. The second part should be divided into two sections using forty-six and a half gāthās (verses). First, formally praise the preceding and following concluding statements. In the preceding part, divide it into four subsections. First, use eleven gāthās to praise the prathamāvāsa (first dwelling, the first stage of the ten abodes of a Bodhisattva). Among them, divide into four subsections. First, use one and a half gāthās to explain what body to rely on. Second, use four and a half gāthās to explain for what meaning. Third, use two gāthās to explain relying on what cause. Finally, use three gāthās to explain what appearances there are. Second, use five gāthās to praise the section explaining the name. First, use two and a half gāthās to praise the appearance of joy. The rest are used to praise the cause of joy. Among them, first use half a gāthā to praise the recollection of the fruit to be obtained. Then, use two gāthās to praise the recollection of the fruit now obtained. Third, there are six gāthās, used to praise the section on the abiding ground. First, use five lines to praise the accomplishment of faith. Second, use seven lines to praise the accomplishment of practice. Finally, use three gāthās to praise the accomplishment of dedication. Fourth, 'Constantly Arising Below' uses twenty-two and a half gāthās to praise the section on comparing the superior. Among them, divide into three subsections. First, use six and a half gāthās to praise the comparison of vows. Second, use six gāthās to praise the comparison of actions. Finally, use ten gāthās to praise the comparison of results. Among them, first use two gāthās to explain the result of taming. Second, use two gāthās to explain the result of setting forth. Again, use five and a half gāthās to explain the result of comprehensive retribution. Finally, use half a gāthā to explain the result of the wisdom of vows. The concluding statements can be understood. The first bhūmi ends (from here onwards, entering the thirty-fifth sūtra). Second, the vimalā bhūmi (stainless ground). The reason for discussing this bhūmi is stated in the treatise: 'Having thus attained the correct position, relying on the transcendental cause of the path and pure precepts, to explain the second Bodhisattva vimalā bhūmi.' The 'correct position' refers to the darśanamārga (path of seeing) of the first bhūmi, which is transcendental. Relying on this to cultivate the tri-śikṣā (three trainings: morality, concentration, and wisdom), morality is the most important, so it is explained first. Although the previous bhūmi attained truth, the precepts could not be without error. Also, use the daśa-pāramitā (ten perfections: generosity, morality, patience, vigor, meditation, wisdom, skillful means, vows, power, and knowledge) to explain the meaning. The first was generosity, here is morality, so next explain morality. The following eight bhūmis rely on the ten perfections. The principle of distinguishing the intention of coming next can be understood accordingly. The so-called 'stainless', Maitreya (the future Buddha) says: 'Due to extremely distancing oneself from the defilements of violating precepts.' This refers to the accomplishment of the essential precepts, unlike the first bhūmi which deliberates on guarding the precepts. The Yogācārabhūmi-śāstra also says: 'Possessing pure śīla (morality), distancing oneself from the subtle defilements of violating afflictions.' Although the Daśabhūmika-vibhāṣā says to practice the ten good paths, distancing oneself from various defilements.

故亦不異戒。瑜伽亦名增上戒住故。此地中斷邪行障。證最勝真如。皆約戒明。言邪行障者。謂所知障中俱生一分。及彼所起誤犯三業。能障二地。由斯二地說斷二愚及彼粗重。一微細誤犯愚。即上俱生一分此能起業。二種種業趣愚。即彼所起誤犯三業。言最勝者。謂此真如具無邊德於一切法最為勝故。此亦由翻破戒之失。為無邊德。是以成於戒行。得於最勝無等菩提之果。並寄於戒顯地相別。雖經論文異。大旨不殊。次正釋文文分三分。初贊請分。二正說分。三重頌分。今初五頌分二。初三慶聞初地。后二請說二地。今初。前二經家敘其三業慶喜。后一發言申贊。然此慶聞亦屬前地。以領前請后故。皆判屬后。后二中亦初序后請。第二正說分中。先明地相。后彰地果。前中分二。一發起凈即是入心。二佛子菩薩住離垢下自體凈。即住地心。三聚無誤地中正行。名自體凈。直心趣彼名發起凈。今初發起中三。初結前標后。次何等下徴列十名。后菩薩以此下結行入位。今初標云深心者。深契理事故。論經云直心。而下列中總句同名直心。明知深直義一名異。論云十種直心者。依清凈戒直心性戒成就。隨所應作自然行故。謂發起凈中。順理事持是凈戒。直心則令自體凈中性戒成就。然性戒有二。一久積成性。二真如性中無

【現代漢語翻譯】現代漢語譯本因此，（勝義諦）與戒律並無不同。『瑜伽』（Yoga，相應）也稱為『增上戒住』，因此。（菩薩）在此地斷除邪行之障礙，證得最殊勝的真如（Tathata，實性），都是依據戒律來闡明的。所說的『邪行障』，是指所知障（Jneyavarana，對一切事物和概念的認知障礙）中與生俱來的一部分，以及由此產生的錯誤行為（身、口、意三業）。這些能障礙二地（第二個菩薩階位，離垢地）。因此，二地能斷除二種愚癡及其粗重（煩惱的粗顯形式）：一是微細的誤犯愚，即上述與生俱來的一部分，它能引發業力；二是種種業趣愚，即由此產生的錯誤行為（身、口、意三業）。所說的『最勝』，是指此真如具備無邊的功德，在一切法中最為殊勝。這也是由於破除違犯戒律的過失，才能獲得無邊的功德。因此，成就戒行，才能獲得最殊勝、無與倫比的菩提之果。並且通過戒律來彰顯菩薩地的差別相。雖然經文和論著的表達方式不同，但其主要旨趣並沒有差別。接下來正式解釋經文，經文分為三個部分：首先是讚歎和請問部分；其次是正式解說部分；最後是重頌部分。現在先講第一個部分，即五頌，分為兩個部分：前三頌是經家敘述（聽聞佛法后的）身、口、意三業的慶喜；后兩頌是請問二地（第二個菩薩階位，離垢地）。現在先講第一個部分。前面的兩頌是經家敘述（聽聞佛法后的）三業慶喜，后一頌是發言讚歎。然而，這種慶喜也屬於前地（第一個菩薩階位，歡喜地），因為它領承前面的請問，開啟後面的內容，所以都判歸於後面。後面的兩頌也先是敘述，然後是請問。第二個正式解說部分中，先闡明地的體相，后彰顯地的果報。前面闡明地的體相部分又分為兩個部分：一是發起凈，也就是入心；二是『佛子菩薩住離垢下自體凈』，也就是住地心。三聚無誤地中正行，名為自體凈。直心趣向彼地，名為發起凈。現在先講發起凈，發起凈又分為三個部分：首先是總結前面，標示後面；其次是『何等下』，徵詢並列出十個名稱；最後是『菩薩以此下』，總結修行進入菩薩位。現在先講第一個部分，標示說『深心』，是因為深刻地契合真如理事的緣故。論著和經文中說『直心』，而在下面列舉的內容中，總句也同樣名為『直心』，這表明深心和直心只是名稱不同，意義相同。論著中說『十種直心』，是依據清凈戒律，直心和性戒成就。隨順所應做的事情，自然而然地修行。所說的發起凈中，順應理和事來持戒是清凈戒律，直心則使自體凈中的性戒得以成就。然而，性戒有兩種：一是長期積累而成性；二是真如性中本來就有的。

【English Translation】 English version Therefore, (the ultimate truth) is not different from precepts. 'Yoga' (correspondence) is also called 'increased precept dwelling,' therefore. (The Bodhisattva) eradicates the obstacles of wrong conduct in this stage and attains the most supreme Suchness (Tathata, reality), all of which are explained based on precepts. The so-called 'obstacles of wrong conduct' refer to a part of the innate aspect of the knowledge obscurations (Jneyavarana, obstacles to the cognition of all things and concepts), as well as the erroneous actions (of body, speech, and mind) arising from it. These can obstruct the second stage (the second Bodhisattva stage, Vimalaprabha). Therefore, the second stage can eradicate two kinds of ignorance and their grossness (the manifest forms of afflictions): one is subtle ignorance of wrong conduct, which is the aforementioned innate part that can trigger karmic forces; the other is ignorance of various karmic tendencies, which refers to the erroneous actions (of body, speech, and mind) arising from it. The so-called 'most supreme' refers to this Suchness possessing boundless merits, being the most supreme among all dharmas. This is also because of eradicating the faults of violating precepts, one can obtain boundless merits. Therefore, accomplishing precept practice can lead to the attainment of the most supreme and unparalleled fruit of Bodhi. And the differences in the characteristics of the Bodhisattva stages are revealed through precepts. Although the expressions in the sutras and treatises are different, their main purpose is not different. Next, the text will be formally explained, which is divided into three parts: first, the part of praise and inquiry; second, the part of formal explanation; and third, the part of repeated verses. Now, let's talk about the first part, which is the five verses, divided into two parts: the first three verses are the sutra writer's narration of the joy of body, speech, and mind (after hearing the Dharma); the last two verses are the inquiry about the second stage (the second Bodhisattva stage, Vimalaprabha). Now, let's talk about the first part. The first two verses are the sutra writer's narration of the joy of the three karmas (after hearing the Dharma), and the last verse is the expression of praise. However, this joy also belongs to the first stage (the first Bodhisattva stage, Pramudita), because it leads to the previous inquiry and opens up the following content, so it is all judged to belong to the latter. The latter two verses also first narrate and then inquire. In the second part of the formal explanation, the characteristics of the stage are first clarified, and then the karmic results of the stage are revealed. The part that clarifies the characteristics of the stage is divided into two parts: one is the arising of purity, which is the entering of the mind; the other is 'Buddha-sons and Bodhisattvas dwell in the stainless lower self-nature purity,' which is the dwelling of the stage mind. The correct practice in the three aggregates of the unerring stage is called self-nature purity. The direct mind approaching that stage is called the arising of purity. Now, let's talk about the arising of purity, which is divided into three parts: first, summarizing the previous and marking the following; second, 'What are the following,' inquiring and listing ten names; and third, 'Bodhisattvas with this following,' summarizing the practice and entering the Bodhisattva position. Now, let's talk about the first part, marking 'deep mind,' because it deeply corresponds to the truth of Suchness. The treatises and sutras say 'direct mind,' and in the content listed below, the general sentence is also called 'direct mind,' which shows that deep mind and direct mind are just different names with the same meaning. The treatises say 'ten kinds of direct mind,' which are based on pure precepts, direct mind, and the accomplishment of self-nature precepts. Following what should be done, naturally and spontaneously practicing. The so-called arising of purity, following the principle and matter to uphold precepts is pure precepts, and direct mind enables the self-nature precepts in self-nature purity to be accomplished. However, there are two kinds of self-nature precepts: one is accumulated over a long period of time to become self-nature; the other is inherent in the nature of Suchness.

破戒垢。今稱如持使得性成。故云成就。二徴列中。列有十句。初總余別。總云直心者。瑜伽云。於一切師長尊重福田。不行虛誑意樂。此約隨相別釋。今論主為順一乘緣起義故。分為總別。別皆成總。則令總中具于別義。故不別釋總句。別中初四律儀。次三攝善。后二饒益。一者柔軟直心。共喜樂意持戒故。故瑜伽云。于同法菩薩忍辱柔和易可共住。二堪能者。有自在力性善持戒。煩惱魔事不能動轉。難持能持故。所以鵝珠草系盡命無違。三守護根門不誤犯戒。如良慧馬性自調伏。以于諸行深見過故。四寂靜者。論云調伏柔軟不生高心故。則似不恃。前三所持是事寂靜。瑜伽云。于大涅槃深見勝利者。斯即稱理寂靜。五純善者。謂純修妙善菩提分法。能忍諸惱如真金故。六不雜者。論云所得功德不生厭足依清凈戒更求勝戒樂寂靜故。謂雖得前句妙善。而不厭則不雜懈怠。樂於寂靜則不雜事亂。身心俱寂即是勝戒。七諸有勢力棄而不顧。不似難陀為欲持戒。八大悲為物不斷有愿為廣。九大智隨有而無染。故能作有情一切義利。第三結行人位。由上十心。成於上品極圓滿故。入斯戒住。第二自體凈中明三聚凈戒。即分為三。初律儀凈。論云離凈。謂離殺等故。此約隨戒亦名正受凈。此約初受。二攝善法戒。三攝眾生戒。

【現代漢語翻譯】現代漢語譯本破戒的污垢。現在稱為如法持戒，使自性成就。所以說成就。二、征列中，列出十句。開始是總說，後面是分說。總說『直心』（正直的心）者，《瑜伽師地論》說：『對於一切師長、尊重福田，不行虛誑的意樂。』這是約隨相分別解釋。現在論主爲了順應一乘緣起的意義，分為總說和分說。分說都成就總說，就使得總說中具有分說的意義。所以不分別解釋總說句。分說中，前四句是律儀，其次三句是攝善，后二句是饒益。一者，柔軟直心，共同歡喜快樂地持戒。所以《瑜伽師地論》說：『對於同法菩薩，忍辱柔和，容易共同居住。』二、堪能（有能力）者，有自在的力量，本性善良地持戒，煩惱魔事不能動搖轉變。難持的能夠持守。所以像鵝珠草系一樣，盡命也不會違犯。三、守護根門，不誤犯戒。像良馬一樣，本性自然調伏。因為對於諸行有深刻的見過。四、寂靜者，論中說調伏柔軟，不生高慢心。則好像不恃仗。前面三種所持守的是事寂靜。《瑜伽師地論》說：『對於大涅槃有深刻的勝利見解者。』這就是稱理寂靜。五、純善者，是說純粹修習妙善的菩提分法，能夠忍受諸多的惱害，像真金一樣。六、不雜者，論中說所得的功德不生厭足，依靠清凈的戒律，更加尋求殊勝的戒律，樂於寂靜。是說即使得到前面一句的妙善，也不厭倦，則不雜懈怠。樂於寂靜，則不雜事亂。身心都寂靜，就是殊勝的戒律。七、諸有勢力棄而不顧，不像難陀爲了慾望而持戒。八、大悲為眾生，不斷有愿，爲了廣度眾生。九、大智隨有而不染，所以能夠作有情一切義利。第三，總結修行人的位次。由於以上十種心，成就上品極圓滿，進入這種戒的住處。第二，自體凈中，闡明三聚凈戒。即分為三：首先是律儀凈，論中說離凈，是說離開殺等。這是約隨戒也叫正受凈。這是約最初受戒。二是攝善法戒，三是攝眾生戒。

【English Translation】 English version The defilement of broken precepts. Now it is called 'holding precepts according to the Dharma,' enabling the attainment of one's nature. Therefore, it is said to be 'accomplishment.' In the second section, 'Enumeration,' ten sentences are listed. The beginning is a general statement, followed by specific explanations. The general statement, 'straightforward mind' (direct mind), is explained in the Yogacarabhumi-sastra as: 'Regarding all teachers, venerable ones, and fields of merit, not engaging in deceptive intentions.' This is an explanation based on specific characteristics. Now, the author of the treatise, in order to accord with the meaning of the one vehicle's dependent origination, divides it into general and specific statements. The specific statements all accomplish the general statement, thus enabling the general statement to encompass the meanings of the specific statements. Therefore, the general statement is not explained separately. Among the specific statements, the first four are moral disciplines (律儀, lǜyí), the next three are the gathering of good (攝善, shèshàn), and the last two are benefiting others. First, a gentle and straightforward mind, jointly rejoicing and happily upholding the precepts. Therefore, the Yogacarabhumi-sastra says: 'Regarding fellow Bodhisattvas, being patient, gentle, and easy to live with.' Second, 'capable' (堪能, kānnéng) refers to having the power of self-mastery, upholding the precepts with a virtuous nature, such that afflictions and demonic events cannot shake or transform one. Being able to uphold what is difficult to uphold. Therefore, like a goose pearl attached by grass, one would not violate the precepts even at the cost of one's life. Third, guarding the sense faculties, not mistakenly violating the precepts. Like a good and intelligent horse, one's nature is naturally tamed. Because one has deeply seen the faults in all actions. Fourth, 'tranquil' (寂靜, jìjìng) refers to being disciplined, gentle, and not giving rise to arrogance, as stated in the treatise. It is as if one does not rely on anything. The first three upholdings are the tranquility of events. The Yogacarabhumi-sastra says: 'Regarding the great Nirvana, one who has deeply seen the victory.' This is the tranquility that accords with reason. Fifth, 'purely virtuous' (純善, chúnshàn) refers to purely cultivating the excellent and virtuous factors of enlightenment, being able to endure all afflictions, like genuine gold. Sixth, 'unmixed' (不雜, bùzá) refers to not becoming complacent with the merits one has attained, but relying on pure precepts to further seek superior precepts and delight in tranquility, as stated in the treatise. It means that even if one obtains the excellent virtue of the previous sentence, one does not become weary, thus not mixing with laziness. Delighting in tranquility means not mixing with worldly disturbances. Both body and mind being tranquil is the superior precept. Seventh, abandoning and disregarding all powerful influences, unlike Nanda who upheld precepts for the sake of desire. Eighth, great compassion for beings, continuously making vows, for the sake of widely benefiting beings. Ninth, great wisdom follows existence without being tainted, thus being able to accomplish all beneficial deeds for sentient beings. Third, summarizing the position of practitioners. Due to the above ten minds, one accomplishes the supreme and perfectly complete state, entering into the abode of this precept. Second, in the purity of self-nature, clarifying the three clusters of pure precepts. They are divided into three: first, the purity of moral discipline (律儀凈, lǜyí jìng), which the treatise calls 'leaving purity,' meaning leaving behind killing, etc. This is also called 'pure right reception' in accordance with the precepts. This refers to the initial reception of precepts. Second is the precept of gathering good dharmas (攝善法戒, shèshàn fǎ jiè), and third is the precept of benefiting sentient beings (攝眾生戒, shè zhòngshēng jiè).

此三聚戒攝前三位。初攝治地住。次攝饒益行。思彼眾生墮惡等故。后攝不壞迴向。謂有智愿等。於法寶等皆不壞故。律儀。通於止作。攝善唯約善行。前二通於自利。后一唯約益物。又初律儀中。雖有善行而施忍等不行非過故。攝善中無所不行。若爾今經前二同離殺等二相寧分。古釋有二義。一同體義分。約離過義邊說為律儀。順理能益判為攝善。二者隱顯相成。律儀中有止作。因離果離是其止行。對治離者是其作行。舉作助止說為律儀。攝善戒中亦有止作。以止助作說為攝善。今更一釋。此中唯約自修正行。下攝善中亦令他修。則攝二利之善。及悲智之善。又此唯己分之善。下攝善中上修佛善。豈得同耶。今初律儀分三。初標所依。謂離垢地戒增上故。二性自已下正顯戒相。三佛子至如是下結成增上。二中有十善業道。即為十段。今初離殺分二。初總明。后不畜下別顯。今初性自遠離。文屬殺生義該下九。謂自性成就十善業道。即自性戒。然離有三種。一要期離。謂諸凡夫。二方便離。所謂二乘。三自體離。謂諸菩薩。契窮實性自體無染。然諸菩薩同修自體。而復有四。一離現行。所謂地前。二除種子即是初地。三除誤犯。四顯性凈。此二當於此地。然性凈難彰寄除殺等。以顯彼凈。此通余教。若依此經地體懸絕

【現代漢語翻譯】現代漢語譯本此三聚戒（三種戒律的集合）涵蓋了前三位菩薩的修行。首先是攝治地住（攝取和治理所住之地），其次是攝饒益行（攝取饒益眾生的行為），因為考慮到眾生會墮入惡道等等。最後是攝不壞迴向（攝取不退轉的迴向），因為具有智慧和願力等，對於佛法僧三寶等都不會退轉。律儀（戒律）包括止惡和行善兩個方面。攝善（攝取善法）只針對善行而言。前兩種（攝治地住和攝饒益行）通於自利，后一種（攝不壞迴向）只針對利益他人。此外，在最初的律儀中，雖然有善行，但如果不行佈施和忍辱等，也不算過失。在攝善中，則沒有什麼是不能做的。如果這樣，那麼現在這部經中，前兩種戒律都同樣是遠離殺生等，為什麼還要分為兩種呢？古時的解釋有兩種：一是同體義分，從遠離過失的角度來說是律儀，順應道理能夠利益眾生則判為攝善。二是隱顯相成，律儀中有止惡和行善，因為遠離了因，所以能遠離果，這是止行。對治煩惱而遠離是作行。強調作行來輔助止行，就說是律儀。攝善戒中也有止惡和行善，用止惡來輔助行善，就說是攝善。現在再解釋一種：這裡只針對自我修正的修行，下面的攝善中也令他人修行，那麼就攝取了自利利他的善，以及悲智的善。而且這裡只是自己本分內的善，下面的攝善中還修習佛的善，怎麼能相同呢？現在最初的律儀分為三部分。首先標明所依據的基礎，就是因為遠離垢染，戒律才得以增上。第二部分從『性自已下』開始，正式闡明戒相。第三部分從『佛子至如是下』開始，總結成就增上。第二部分中有十善業道，因此分為十段。現在首先是離殺（遠離殺生），分為兩部分。首先是總的說明，然後從『不畜下』開始分別闡明。現在首先是性自遠離，文句是針對殺生，但意義涵蓋了下面的九條。就是說自性成就十善業道，就是自性戒。然而遠離有三種：一是約期遠離，指的是凡夫。二是方便遠離，指的是二乘。三是自體遠離，指的是菩薩。契合窮盡實性，自體沒有染污。然而諸位菩薩共同修習自體，又分為四種：一是離現行，指的是十地之前的菩薩。二是除種子，就是初地菩薩。三是除誤犯。四是顯性凈。這兩種情況都屬於此地。然而性凈難以彰顯，所以寄託于去除殺生等來彰顯那種清凈。這適用於其他教派。如果依據這部經，那麼地的體性就非常高遠了。

【English Translation】 English version These three aggregates of precepts (Samgraha-śīla) encompass the practices of the first three Bodhisattva stages. The first is Samgraha-sthāna-sthiti (gathering and governing the dwelling place), the second is Samgraha-parigraha-caryā (gathering beneficial actions), considering that sentient beings may fall into evil realms, etc. The last is Samgraha-avaivartika-parināmanā (gathering non-retrogressive dedication), because with wisdom and vows, etc., one will not regress from the Triple Gem (Buddha, Dharma, Sangha), etc. Śīla (precepts) include both abstaining from evil and performing good. Samgraha-kuśala (gathering good dharmas) refers only to good actions. The first two (Samgraha-sthāna-sthiti and Samgraha-parigraha-caryā) are common to self-benefit, while the last one (Samgraha-avaivartika-parināmanā) is only for the benefit of others. Furthermore, in the initial precepts, although there are good actions, not practicing generosity and forbearance, etc., is not considered a fault. In Samgraha-kuśala, there is nothing that cannot be done. If so, why are the first two precepts in this sutra, which both involve abstaining from killing, etc., divided into two? Ancient interpretations offer two meanings: one is division by identity, where abstaining from faults is considered śīla, and benefiting sentient beings in accordance with reason is judged as Samgraha-kuśala. The second is mutual completion through concealment and manifestation, where śīla includes both abstaining and acting. Abstaining from the cause leads to abstaining from the effect, which is abstaining. Counteracting afflictions to abstain is acting. Emphasizing acting to assist abstaining is called śīla. Samgraha-kuśala also includes abstaining and acting, using abstaining to assist acting, which is called Samgraha-kuśala. Now, another explanation: here it refers only to self-correction and practice. In the following Samgraha-kuśala, others are also encouraged to practice, thus gathering the good of benefiting oneself and others, as well as the good of compassion and wisdom. Moreover, this is only the good within one's own capacity. In the following Samgraha-kuśala, one also cultivates the Buddha's good. How can they be the same? Now, the initial precepts are divided into three parts. First, the basis is indicated, which is that precepts increase because of being free from defilements. The second part, starting from 'Svabhāva-siddha...', formally elucidates the characteristics of the precepts. The third part, starting from 'Buddha-putra... thus...', concludes with the accomplishment of increase. The second part contains the ten wholesome courses of action (Daśa-kuśala-karmapatha), thus divided into ten sections. Now, first is abstaining from killing (Prāṇātipāta-veramaṇī), divided into two parts. First is a general explanation, then starting from 'Na ca...', separate explanations are given. Now, first is Svabhāva-siddha-veramaṇī (naturally abstaining), the text refers to killing, but the meaning encompasses the following nine. That is, the inherent nature accomplishes the ten wholesome courses of action, which is the inherent precept. However, abstaining has three types: one is abstaining by agreement, referring to ordinary beings. Two is abstaining by expedient means, referring to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Three is abstaining by intrinsic nature, referring to Bodhisattvas. Conforming to the ultimate reality, the intrinsic nature is without defilement. However, Bodhisattvas jointly cultivate the intrinsic nature, and are further divided into four types: one is abstaining from manifest actions, referring to Bodhisattvas before the ten Bhūmis (stages). Two is eliminating the seeds, which is the first Bhūmi. Three is eliminating accidental transgressions. Four is manifesting intrinsic purity. These two situations belong to this Bhūmi. However, intrinsic purity is difficult to manifest, so it is entrusted to removing killing, etc., to manifest that purity. This applies to other schools. If based on this sutra, then the nature of the Bhūmis is very lofty.

寄顯地勝。豈可地前位位皆深。今居地上方行十善。二別顯中有三種離。一因離。謂離殺因緣。二於一切下對治離。謂離殺法。三是菩薩下果行離。即離殺業。今初因離。復有二種。一離受畜因。謂不畜刀杖。此雖是緣從通名因。略舉此二。余咒藥等皆是此因。二不懷下明離起因。此正是因。因即三毒不懷怨恨明離瞋因。殺父害母亦不加報。次有漸下明離貪因。貪有二種。一為貪財利故造諸惡業。乃至沒命心無恥悔。今有慚愧故能離之。二為貪眾生捕養籠系。令生苦惱。今有愍傷之仁。恕己為喻便能離之。然起殺之癡必是邪見。邪見難遣非對治不離。是故論主就對治中。明離於癡。此略不說。二對治離中亦有二種。一生利益心。是與眾生世出世間二種樂因。二生慈念心。謂念眾生得人天涅槃之果。既于如是因果不顛倒求。則離愚癡心。起于殺因殺生祭祠等。此中慈益約能對治即名為離。不同前後殺因殺果而為所離。若爾前有仁恕。故離起貪因。仁恕之心豈非能治。前約本有仁等不起貪等。非是發起仁恕之心。今約於物發生慈益之心。以為能治故不同也。三果行離者。攬因成殺名業為果。今不正殺故名果離。于中亦二。一微細。謂心念害。二粗重謂身行害。今經以細況粗。粗中成殺有五因緣。一身謂於他故。他是所殺之

【現代漢語翻譯】現代漢語譯本寄顯地勝（寄生於顯赫之地勝過）。豈可地前位位皆深（難道說在土地之前，所有位置都同樣深奧）？今居地上方行十善（如今居住在地上，才開始奉行十善）。二別顯中有三種離（第二，特別闡明其中有三種遠離）。一因離（第一是因的遠離），謂離殺因緣（即遠離殺生的因緣）。二於一切下對治離（第二是對於一切低劣的對治的遠離），謂離殺法（即遠離殺生的方法）。三是菩薩下果行離（第三是菩薩的果行遠離），即離殺業（即遠離殺生的行為）。今初因離（現在先說因的遠離）。復有二種（又有兩種）。一離受畜因（一是遠離接受和畜養的因），謂不畜刀杖（即不畜養刀劍棍棒）。此雖是緣從通名因（這雖然是助緣，但從廣義上來說也屬於因），略舉此二（這裡簡略地舉出這兩種）。余咒藥等皆是此因（其餘如咒語、藥物等，都屬於這種因）。二不懷下明離起因（第二，『不懷』以下說明遠離生起之因）。此正是因（這才是真正的因）。因即三毒（因就是貪嗔癡三毒），不懷怨恨明離瞋因（不懷有怨恨，說明遠離嗔恨之因）。殺父害母亦不加報（即使是殺害父母，也不加以報復）。次有漸下明離貪因（接下來，『次有漸』以下說明遠離貪婪之因）。貪有二種（貪有兩種）。一為貪財利故造諸惡業（一是爲了貪圖財利而造作各種惡業），乃至沒命心**悔（甚至到臨死時才後悔）。今有慚愧故能離之（現在因為有慚愧之心，所以能夠遠離它）。二為貪眾生捕養籠系（二是貪圖眾生，捕捉飼養，用籠子囚禁），令生苦惱（使它們產生痛苦煩惱）。今有愍傷之仁（現在有憐憫傷痛的仁慈之心），恕己為喻便能離之（以寬恕自己來比喻，就能遠離它）。然起殺之癡必是邪見（然而，生起殺唸的愚癡必定是邪見）。邪見難遣非對治不離（邪見難以去除，不用對治就無法遠離）。是故論主就對治中（所以論主就在對治之中），明離於癡（闡明遠離愚癡）。此略不說（這裡簡略地不說）。二對治離中亦有二種（第二，在對治的遠離中也有兩種）。一生利益心（一是生起利益眾生的心），是與眾生世出世間二種樂因（這是給予眾生世間和出世間兩種快樂的因）。二生慈念心（二是生起慈悲憐憫的心），謂念眾生得人天涅槃之果（即想著眾生能夠得到人天福報和涅槃的果實）。既于如是因果不顛倒求（既然對於這樣的因果不顛倒地追求），則離愚癡心（就能遠離愚癡之心）。起于殺因殺生祭祠等（從而遠離殺生的因，以及殺生祭祀等行為）。此中慈益約能對治即名為離（這裡慈悲利益，從能夠對治的角度來說，就叫做遠離）。不同前後殺因殺果而為所離（不同於前面所說的殺因殺果作為被遠離的對象）。若爾前有仁恕（如果這樣，前面有仁慈寬恕），故離起貪因（所以遠離生起貪婪的因）。仁恕之心豈非能治（仁慈寬恕之心難道不是能對治的嗎）？前約本有仁等不起貪等（前面是說本來具有仁慈等，所以不生起貪婪等）。非是發起仁恕之心（不是說發起仁慈寬恕之心）。今約於物發生慈益之心（現在是說對於事物發生慈悲利益之心），以為能治故不同也（作為能對治的，所以不同）。三果行離者（第三，果行的遠離）。攬因成殺名業為果（聚集殺生的因，形成殺生的行為，就叫做果）。今不正殺故名果離（現在不親自殺生，所以叫做果的遠離）。于中亦二（其中也有兩種）。一微細（一是微細的），謂心念害（即心中想著傷害）。二粗重謂身行害（二是粗重的，即身體做出傷害的行為）。今經以細況粗（現在經文用微細的來比況粗重的）。粗中成殺有五因緣（粗重的殺生行為，有五種因緣才能完成）。一身謂於他故（一是身體，即因為有其他的對象）。他是所殺之（他是被殺的）。

【English Translation】 English version 'Ji' (寄, to rely on) manifests the superiority of the land. How can it be said that all positions before the land are equally profound? Only by residing on the land can one practice the ten virtues. Secondly, there are three types of separation specifically elucidated. First, separation from the cause, which means separating from the causes and conditions of killing. Second, separation through counteracting all inferior things, which means separating from the methods of killing. Third, separation through the actions of a Bodhisattva's fruition, which means separating from the karma of killing. Now, let's first discuss separation from the cause. There are two types: first, separation from the cause of receiving and hoarding, which means not hoarding knives and staffs. Although this is a condition, it is generally called a cause. These two are briefly mentioned. Other things like incantations and medicines are all causes of this kind. Second, 'not harboring' below clarifies separation from the cause of arising. This is the true cause. The cause is the three poisons (greed, hatred, and delusion). Not harboring resentment clarifies separation from the cause of hatred. Even if one's father or mother is killed, one does not retaliate. Next, 'having gradually' below clarifies separation from the cause of greed. There are two types of greed: first, creating all kinds of evil karma for the sake of greed for wealth and profit, even regretting it at the time of death. Now, because one has shame and remorse, one can separate from it. Second, greed for sentient beings, capturing and raising them in cages, causing them suffering and distress. Now, one has compassion and pity, and by using oneself as an analogy, one can separate from it. However, the delusion that arises from killing must be a wrong view. Wrong views are difficult to dispel and cannot be separated from without counteracting them. Therefore, the commentator clarifies separation from delusion in the context of counteracting it. This is briefly not discussed here. Secondly, in separation through counteracting, there are also two types: first, generating a mind of benefiting others, which is the cause of giving sentient beings both worldly and transcendental happiness. Second, generating a mind of loving-kindness, which means thinking of sentient beings attaining the fruits of human and heavenly rebirths and Nirvana. Since one does not seek such causes and effects in a reversed way, one can separate from the mind of delusion, and refrain from the causes of killing, killing living beings for sacrifices, etc. Here, benefiting with loving-kindness is called separation from the perspective of being able to counteract. It is different from the aforementioned killing causes and killing results being the objects of separation. If so, if there is benevolence and forgiveness before, then one separates from the cause of arising greed. Isn't the mind of benevolence and forgiveness able to counteract? The former refers to originally having benevolence, etc., so greed, etc., do not arise. It is not about generating a mind of benevolence and forgiveness. Now, it is about generating a mind of loving-kindness towards things, which is different because it is considered able to counteract. Third, separation through the actions of fruition means that accumulating the causes to commit killing is called karma as a result. Now, not directly killing is called separation from the result. There are also two types: first, subtle, which means thinking of harming in the mind. Second, coarse and heavy, which means harming through bodily actions. Now, the sutra uses the subtle to illustrate the coarse. In coarse killing, there are five causes and conditions for completing the killing: first, the body, which means because there is another object. He is the one being killed.

體。故名為身。此揀自身二事。謂眾生故。此揀非情。三想謂起眾生想揀作瓦木等想。四行謂故以重意。重意是思故名為行。此揀錯誤。五體謂身行加害斷命落究竟。正是殺業。故名為體。則揀前四以為方便。然雜集瑜伽。緣皆有五而合初二為事。復加煩惱。今以煩惱是前起因。故不重明。又境想輕重等非此全要。故略不明。第二離盜亦初句總。非理損財不與而取。故名為盜。別中亦三。一因離。二於他下對治離。三若物下果行離。因中止謂少欲。足謂知足。自之所有尚生止足。故無盜因。然止足有二義。一內心止足。即離起因。若廉貞之士。渴死不飲盜泉。二此地具無盡財。故離受畜因。然殺中殺具畜則為因。淫盜妻財以不足為因。二對治離中。由發起慈心恕己為喻。則于自資財尚舍而安彼。豈侵損他。然他有二。一他人二他世。不盜則不損當來資生。三果行離中亦有粗細。不取草葉為細。余資生為粗。而文通為五緣。一者身。謂若物屬他。此揀于自。是他物體故名為身。二事。經闕此句。論經云他所用事。三想。謂起他物想。四行。謂翻終不盜心。五體謂舉離本處。乃至下是以細況粗。殺淫於他正報成業。故以身心而分粗細。盜戒雖通依正。但約損財。故唯就外物以論粗細。又殺有多類唯人成重。故就粗中方說具

【現代漢語翻譯】現代漢語譯本體。因此稱為『身』（Śarīra，身體）。這裡是爲了區分自身這兩件事。『謂眾生故』，因為是眾生。這裡是爲了區分無情之物。『三想』，是指生起眾生之想，以此來區分當作瓦片木頭等的想法。『四行』，是指故意以強烈的意念。強烈的意念就是思，因此稱為『行』（Karma，業）。這裡是爲了區分錯誤的行為。『五體』，是指身體行為加上加害、斷命、最終完成。這正是殺業，因此稱為『體』。這是爲了區分前面的四項作為方便。然而，《雜集論》和《瑜伽師地論》都認為，緣有五種，並將最初的兩種合併爲『事』。又加上煩惱。現在認為煩惱是之前的起因，因此不再重複說明。另外，境、想的輕重等並非此處完全需要的，因此略去不說明。第二，離盜戒也是第一句總說。『非理損財不與而取』，不合道理地損害財物，不給予就拿取，因此稱為『盜』（Adatta，不與取）。分別來說也有三種。一是『因離』，二是『於他下對治離』，三是『若物下果行離』。『因離』中，『止謂少欲』，停止是因為少欲。『足謂知足』，滿足是因為知足。對於自己所有的東西尚且生起止息和滿足，因此沒有盜竊的起因。然而，止足有兩種含義。一是內心止足，即遠離盜竊的起因，就像廉潔之士，寧可渴死也不飲用盜泉的水。二是此地具備無盡的財富，因此遠離受用和積蓄的起因。然而，殺戒中，殺具和畜養是起因。淫戒和盜戒則以不足為起因。二，『對治離』中，由於發起慈悲心，以寬恕自己為比喻，那麼對於自己的資財尚且捨棄而安頓他人，怎麼會侵損他人呢？然而，他人有兩種，一是他人，二是來世。不盜竊就不會損害將來的資生。三，『果行離』中也有粗細之分。不拿取草葉是細，其餘資生之物是粗。而文義上可以通為五緣。一是『身』，是指如果某物屬於他人，這是爲了區分屬於自己的。是屬於他人的物體，因此稱為『身』。二是『事』，經文中缺少這一句。《瑜伽師地論》中說『他所用事』。三是『想』，是指生起他物之想。四是『行』，是指徹底斷絕盜竊之心。五是『體』，是指從原本的地方拿走，乃至以下是用細微的事情來比況粗重的事情。殺戒和淫戒對於他人的正報構成業，因此以身心來區分粗細。盜戒雖然也通於依報和正報，但只是就損害財物而言，因此只就外物來論述粗細。另外，殺戒有很多種類，只有殺人才構成重罪，因此在粗重的情況中才說具足。

【English Translation】 English version 'Body' (Śarīra) is so named because of this. This distinguishes between the two aspects of 'self' and 'body'. 'Because of sentient beings' distinguishes it from inanimate objects. 'Third, thought' refers to generating the thought of a sentient being, distinguishing it from thinking of it as tiles or wood. 'Fourth, action' (Karma) refers to intentionally using a strong intention. Strong intention is thought, hence it is called 'action'. This distinguishes it from unintentional mistakes. 'Fifth, substance' refers to the physical act of harming, taking life, and ultimately completing the act. This is precisely the act of killing, hence it is called 'substance'. This distinguishes the previous four as means. However, the Compendium of Determinations and the Yogācārabhūmi-śāstra both consider that there are five conditions, combining the first two into 'event'. They also add afflictions. Now, afflictions are considered the prior cause, so they are not repeated. Furthermore, the lightness or heaviness of the object, thought, etc., are not entirely essential here, so they are omitted. Second, the precept of abstaining from theft also begins with a general statement. 'Unjustly harming wealth, taking what is not given' refers to harming wealth unreasonably, taking it without permission, hence it is called 'theft' (Adatta). Separately, there are also three aspects. First, 'abstaining from the cause'; second, 'abstaining through the antidote of considering others'; third, 'abstaining through the result of action'. In 'abstaining from the cause', 'stopping means having few desires', stopping is due to having few desires. 'Contentment means knowing satisfaction', satisfaction is due to knowing contentment. Even for one's own possessions, one generates cessation and satisfaction, therefore there is no cause for theft. However, contentment has two meanings. First, inner contentment, which is to stay away from the cause of theft, like an honest person who would rather die of thirst than drink water from the 'thieves' spring'. Second, this place possesses endless wealth, therefore one stays away from the cause of receiving and accumulating. However, in the precept of killing, the instruments of killing and raising animals are causes. The precepts of sexual misconduct and theft take insufficiency as the cause. Second, in 'abstaining through the antidote', by generating compassion and using forgiveness towards oneself as an analogy, then if one would give up one's own resources to settle others, how could one harm others? However, there are two kinds of 'others', one is other people, and the other is future lives. Not stealing will not harm future resources. Third, in 'abstaining through the result of action', there are also coarse and subtle aspects. Not taking a blade of grass is subtle, while taking other resources is coarse. And the meaning can be generalized into five conditions. First, 'body' refers to if something belongs to another, this is to distinguish it from belonging to oneself. It is an object belonging to another, hence it is called 'body'. Second, 'event', this phrase is missing in the sutra. The Yogācārabhūmi-śāstra says 'matters used by others'. Third, 'thought' refers to generating the thought of another's object. Fourth, 'action' refers to completely cutting off the thought of theft. Fifth, 'substance' refers to taking it from its original place, and so on, using subtle matters to illustrate coarse matters. The precepts of killing and sexual misconduct constitute karma towards the retribution of others, therefore coarse and subtle are distinguished by body and mind. Although the precept of theft also applies to both circumstantial and direct retribution, it only refers to harming wealth, therefore only external objects are discussed in terms of coarse and subtle. Furthermore, there are many kinds of killing, only killing a person constitutes a serious crime, therefore it is only in the case of coarse matters that it is said to be complete.

緣。盜易成犯故總明具緣。若粗若細皆成盜體。第三離邪淫。乖禮曰邪染愛曰淫。別中亦三。一因離。謂自妻知足。此亦二意。一內心知足離於起因。二自足妻色。離受畜因故。晉譯論經皆云自足妻色。足妻乃由寄報輪王。相同世間故得示有。知足約心亦不妨梵行。二對治離。謂不求他妻。現在梵行凈故。不求未來妻色。他人之妻蓋不在言。三於他妻下明果行離。亦有粗細。細約起心粗約從事。而文分二。初舉邪境。后尚不下以細況粗。初中邪境有三。一不正。二非時。三非處。非處一種在後況中。初不正中他守護女。此為總句。護有二種。一不共護。謂他妻妾唯夫護故。二者共護。謂親族媒定。親謂父母族即宗族。謂二親亡歿六親所護。夫亡子等所護。媒定謂已受禮聘。二非時者。即為法所護。然法有二。一王法。二佛法。佛法謂修梵行時。此復有二。一分謂八戒。二全謂具足等。然此非時準智論十五。及諸論中廣有其相。今之所列意在不起染心。故於自妻不委其事。二以細況粗中有二重況。一以染心況于正道從事。二以染心及正道。以況非道。非道即前非處。亦應以人況于余類。以後后粗鄙於前前故。以其淫境無想疑。故論主於此不約具緣。經文不言作他女想。約邪淫說。亦有想疑。為顯此中自妻正境亦定無犯。

【現代漢語翻譯】現代漢語譯本緣。盜易成犯，故總明具緣。無論是粗略的還是細微的，都能構成盜竊的本體。第三，遠離邪淫。違背禮儀叫做『邪』，染著愛慾叫做『淫』。在『別』中也分為三點：一、因離。即對自己的妻子感到滿足。這裡也有兩層意思：一是內心知足，遠離產生邪淫的起因；二是滿足於自己的妻子，遠離接受和畜養其他女子的原因。因此，晉譯的《論經》都說要滿足於自己的妻子。滿足於妻子，是因為寄託于報輪王，與世間相同，所以可以示現擁有。知足是約束內心，不妨礙梵行。二、對治離。即不追求別人的妻子。現在保持梵行清凈，所以不追求未來的妻子。至於他人的妻子，更不在話下。三、對於他人的妻子，說明果行離。也有粗細之分，細的是約束起心動念，粗的是約束實際行為。而經文分為兩部分。首先舉出邪淫的境界，然後用『尚不下』來以細微的情況比況粗重的情況。最初的『不正』中，有『他守護女』。這是總括性的句子。守護有兩種：一是不共同守護，指他人的妻妾，只有丈夫守護；二是共同守護，指親族媒定。親指父母，族指宗族，指父母去世後由六親守護，丈夫去世後由子女等守護。媒定指已經接受了聘禮。『非時』，即為法所守護。然而法有兩種：一是王法，二是佛法。佛法指修行梵行的時候。這又分為兩種：一是部分，指八關齋戒；二是全部，指具足戒等。然而這裡的『非時』，參照《智論》第十五，以及其他論典中廣泛地說明了它的相狀。現在所列舉的，意在不起染污之心，所以對於自己的妻子，沒有詳細說明。二、以細微的情況比況粗重的情況，其中有兩重比況：一是用染污的心比況正道中的行為；二是用染污的心和正道，來比況非道。非道就是前面的『非處』。也應該用人來比況其他的種類，因為後面的比前面的更加粗鄙。因為淫慾的境界沒有想和疑，所以論主在這裡沒有約束具緣。經文沒有說『作他女想』，是就邪淫來說的，也有想和疑。爲了顯示這裡自己的妻子是正當的境界，一定沒有犯戒。

【English Translation】 English version The condition. Stealing easily leads to offenses, so the complete set of conditions is clearly stated. Whether coarse or subtle, it constitutes the essence of theft. Third, abstaining from improper sexual conduct (kama-mithyacara). Deviation from propriety is called 'improper' (mithya), and attachment to desire is called 'sexual conduct' (kama). In the 'separate' (vikalpa) section, there are also three aspects: 1. Abstaining from the cause. This means being content with one's own wife. This also has two meanings: first, being content in one's heart, avoiding the cause of arising improper sexual conduct; second, being satisfied with one's own wife, avoiding the cause of accepting and keeping other women. Therefore, the translated sutras of Kumarajiva all say to be content with one's own wife. Being content with one's wife is because it is entrusted to the Chakravarti Raja (wheel-turning king), which is the same as in the world, so it can be shown to possess. Contentment is about restraining the mind and does not hinder pure conduct (brahmacarya). 2. Abstaining through counteracting. This means not seeking another's wife. Because one maintains pure conduct in the present, one does not seek a future wife. As for another's wife, it goes without saying. 3. Regarding another's wife, it explains abstaining from the result of actions. There are also coarse and subtle aspects. The subtle aspect is restraining the arising of thoughts, and the coarse aspect is restraining actual behavior. The text is divided into two parts. First, it lists the realms of improper sexual conduct, and then it uses 'not even' to compare subtle situations to gross situations. In the initial 'improper' section, there is 'a woman protected by another'. This is a general statement. There are two types of protection: one is non-shared protection, referring to another's wife or concubine, who is protected only by her husband; the other is shared protection, referring to a woman betrothed by relatives or a matchmaker. Relatives refer to parents, and clan refers to the lineage, meaning that after the death of the parents, she is protected by the six relatives, and after the death of the husband, she is protected by the children, etc. Betrothed refers to having already received the betrothal gifts. 'Inopportune time' (akaala) refers to being protected by the Dharma. However, there are two types of Dharma: one is the king's law (raja-dharma), and the other is the Buddha's Dharma (Buddha-dharma). The Buddha's Dharma refers to the time of practicing pure conduct. This is further divided into two types: one is partial, referring to the eight precepts (astanga-sila); the other is complete, referring to the full ordination (upasampada), etc. However, this 'inopportune time', according to the fifteenth chapter of the Mahaprajnaparamita-sastra and other treatises, extensively explains its characteristics. What is listed now is intended to not give rise to defiled thoughts, so it is not explained in detail regarding one's own wife. Second, comparing subtle situations to gross situations, there are two levels of comparison: one is using a defiled mind to compare to actions in the right path; the other is using a defiled mind and the right path to compare to the wrong path. The wrong path is the aforementioned 'improper place'. One should also use people to compare to other categories, because the latter is coarser than the former. Because the realm of sexual desire has no thought or doubt, the author does not restrict the complete set of conditions here. The text does not say 'thinking of another woman', but speaks of improper sexual conduct, which also has thought and doubt. In order to show that one's own wife is the proper realm, there is certainly no transgression.

故不說也。第四離妄語違想背心名之為妄。別中分二。初對治離。后乃至下果行離。今初對治即是因離。不別明因。何者有二義故。一無外事故。謂無刀杖妻財之外事。故無受畜因。二無異因故。謂但用誑他。思心即妄語因。無別貪等以為異因。異因即起因故離彼誑心。即成實語實語即是誑心對治故。對治離即是因離。不同身三故。身三各具三離。口四唯二。意三唯一。文中言實語者。隨心想故。謂縱實不見而心謂見。而言見者亦名實語。真語者。審善思量如事真故。謂由心思與事相似。稱此而言。若唯稱事而不稱心。亦名妄語。故加善思量。言時語者。論云知時語不起自身他身衰惱事故。謂心事雖實而回改見時。或令自他而有衰惱。今菩薩朝見言朝。暮見言暮。故曰知時。晉經名隨亦順時義。二果行離中。亦以細況粗。夢中是細故犯是粗。此言覆藏之語者。論經云不起覆見忍見。婆沙云。覆相妄語名為覆見。覆心妄語名為忍見。謂實見事心謂見言不見。此謂覆。己所見事相此翻真語。若實不見心生見想。誑言不見。於事雖實于見有違。名為忍見。忍卻己所見故此翻實語。夢中眼見但是智見。第五言不乖離名離兩舌。離兩舌事成能令離間。別中亦二。初對治離。后未破下果行離。對治離者。即不破壞行。此唯約心。果

【現代漢語翻譯】現代漢語譯本因此不說（受畜因）。第四，遠離妄語，即違背真實想法，背離真心，稱之為妄語。對此，又分為兩種情況。首先是對治而離妄語，然後是乃至下文所說的果行而離妄語。現在先說對治，也就是從因上遠離。這裡不單獨說明原因，是因為有兩個含義：一是沒有外在因素，即沒有刀杖、妻財等外在事物，因此沒有接受和佔有的原因；二是沒有其他原因，即僅僅用欺騙他人的心思作為妄語的原因，沒有其他的貪婪等作為不同的原因。不同的原因就是引發的原因，所以遠離那種欺騙的心，就成就了實語。實語就是對治妄語的方法，所以對治而離妄語，也就是從因上遠離。這與身三業（殺盜淫）不同，身三業各自具有三種遠離（離殺、離盜、離淫），口四業（妄語、兩舌、惡口、綺語）只有兩種，意三業（貪嗔癡）只有一種。文中說『實語』，是隨順心裡的想法。也就是說，即使實際上沒有看見，但心裡認為看見了，並且說看見了，也稱為實語。『真語』，是經過仔細思考，與事實真相相符的。也就是說，因為心思與事實相似，根據這個情況來說話。如果只是陳述事實而不符合內心的想法，也稱為妄語，所以要加上『善思量』。說到『時語』，論中說，『知時語』不會引起自身或他人的衰敗和惱怒。也就是說，即使心裡和事情都是真實的，但如果改變了見面的時間，或者使自己或他人感到衰敗和惱怒，現在菩薩早上見到就說早上見到，晚上見到就說晚上見到，所以叫做『知時』。《晉經》中稱為『隨』，也是順應時宜的意思。二、果行離中，也是用細微的情況來比況粗大的情況。夢中是細微的，所以犯戒是粗大的。這裡說的『覆藏之語』，論經中說，『不起覆見忍見』。《婆沙論》中說，『覆相妄語名為覆見，覆心妄語名為忍見』。也就是說，實際上看見了，心裡卻認為沒看見，並且說沒看見，這叫做『覆』，自己所見的事相，這顛倒了真語。如果實際上沒看見，心裡卻產生了看見的想法，欺騙地說沒看見，對於事情來說雖然是真實的，但與見解相違背，叫做『忍見』，忍住了自己所看見的，這顛倒了實語。夢中眼睛所見，只不過是智見。第五，言語不乖離，叫做遠離兩舌。遠離兩舌的事情，能夠使人離間。對此，也分為兩種情況。首先是對治而離兩舌，然後是未破除的果行而離兩舌。對治而離兩舌，就是不破壞他人的行為，這僅僅是從心上來說的。果行

【English Translation】 English version Therefore, it is not discussed (the cause of acceptance). Fourth, abstaining from false speech means contradicting true thoughts and deviating from the true mind, which is called falsehood. This is further divided into two aspects. First, abstaining through counteraction; second, abstaining through the results of actions, as mentioned later. Now, let's talk about counteraction, which means abstaining from the cause. The reason for not explaining the cause separately is that there are two meanings: first, there are no external factors, meaning there are no external things like knives, sticks, wives, or wealth, so there is no cause for acceptance and possession; second, there are no other causes, meaning only the intention to deceive others is the cause of false speech, without other greed or the like as different causes. Different causes are the causes that initiate the action, so abstaining from that deceptive mind leads to truthful speech. Truthful speech is the method to counteract false speech, so abstaining through counteraction means abstaining from the cause. This is different from the three karmas of body (killing, stealing, and sexual misconduct), where each has three abstentions (abstaining from killing, stealing, and sexual misconduct), while the four karmas of speech (false speech, divisive speech, harsh speech, and idle speech) only have two, and the three karmas of mind (greed, hatred, and delusion) only have one. The text says 'truthful speech' to accord with the thoughts in the mind. That is, even if one has not actually seen something, but believes in their heart that they have seen it, and says they have seen it, it is also called truthful speech. 'True speech' is carefully considered and corresponds to the truth of the matter. That is, because the mind is similar to the facts, one speaks according to this situation. If one only states the facts without conforming to the thoughts in the heart, it is also called false speech, so one must add 'careful consideration'. Speaking of 'timely speech', the treatise says, 'knowing timely speech' will not cause decline and annoyance to oneself or others. That is, even if the mind and the matter are both true, if one changes the time of meeting, or causes oneself or others to feel decline and annoyance, now a Bodhisattva says they saw it in the morning when they saw it in the morning, and says they saw it in the evening when they saw it in the evening, so it is called 'knowing the time'. The 《Jin Jing》 calls it 'following', which also means conforming to the times. Second, in abstaining from the results of actions, subtle situations are used to compare with gross situations. Dreams are subtle, so committing offenses is gross. The 'words of concealment' mentioned here, the treatise says, 'do not arise from concealed views or patient views'. The 《Vibhasa》 says, 'false speech that conceals appearances is called concealed views, false speech that conceals the mind is called patient views'. That is, actually seeing something, but thinking in the heart that one has not seen it, and saying one has not seen it, this is called 'concealing', the appearance of what one has seen, this reverses true speech. If one has not actually seen something, but the thought of seeing arises in the heart, deceivingly saying one has not seen it, although it is true in terms of the matter, it contradicts the view, and is called 'patient view', enduring what one has seen, this reverses truthful speech. What the eyes see in a dream is only intellectual vision. Fifth, speech that does not cause discord is called abstaining from divisive speech. The matter of abstaining from divisive speech can cause people to be estranged. This is also divided into two situations. First, abstaining from divisive speech through counteraction; second, abstaining from divisive speech through the results of actions that have not been eliminated. Abstaining from divisive speech through counteraction means not destroying the actions of others, and this is only from the perspective of the mind. The results of actions

行離者通心及事。即是差別。今初心者。謂傳說者。必於心中憶持惡言。欲將破壞方成離間故。文云無離間心。論經云無破壞心。及為破彼。故等。而論云二種明心受。憶持者謂詐現親朋。如野干詐親師子等。又狎密成疏曰離間。親舊成冤曰惱害。二果行離。差別有三。謂身心業各有二義。身壞二義者。謂已破未破是離間體。故名為身。二不喜下明心壞二義。一隨喜他。二自心樂。三不作下業壞二義。謂若細若粗。細則實有惡言。粗則不實虛構。正傳離間之言。故名為業。今菩薩並離故皆云不。第六言不粗鄙名離惡口。別中分二。初果行離。后常作下對治離。前後諸業治望果行。非全次第。故先顯治。后能離果。今此歷別相對先舉果行。一時彰離。后說能治次第翻前。文義便故先明果行。今果行中先列所離。后明能離。今初有十七語句。各一義。而其論意展轉相釋。于中有二。前四一重總顯惡言體用。后十三語重顯前四。今初四語次第相釋。初一總明語體。次云何獨害。以粗惡獷戾故。云何粗獷苦他故。如何苦他令他瞋恨故。此之四語義一名異。後重顯中。初有四語總釋前四。于中初二明其語時。謂前四有對面不對面故。后二明前語體不出二類。一鄙惡謂不遜故。二庸賤常無教訓故。后九別釋上苦他令瞋為損之相。于

中復二。初二明說前粗鄙之言。自違于戒。何以違戒。以能苦他令他瞋故。云何苦他不喜聞故。云何令瞋聞不悅故。餘七語明自瞋忿心中發言。令他違戒起瞋生苦。初瞋忿語是自瞋語體。下能令他瞋。他瞋有二無饒益事。一初五語翻喜生瞋。謂聞而不愛如火燒心。憶時不樂故生怨結。熱惱者令心胸閉塞。二末後句違樂致苦。謂己有同意樂事自身失壞。令他失壞失壞相知之樂故。后如是下明能離可知。第二對治中有十種語。翻前諸語而小不次。謂潤澤翻苦他令瞋二語。柔軟翻毒害粗獷。其現前不現前無別體故不翻。悅意語翻上瞋忿。謂和悅意中而發言故。樂聞喜悅翻不樂不悅。上說粗鄙故不悅樂。今說順人天故生悅樂。又悅意下三語展轉相釋。善入人心翻如火燒。心熱惱怨結。上以忿心發言。故如火燒等。今以言順涅槃故。令善入人心。風雅典則卻翻上鄙惡庸賤。前則街巷陋音。今則言含經史。故愛樂悅樂。翻不可愛樂生三昧故。身心踴悅。翻壞自身他身生親善故。第七言辭不正故云綺語。其猶綺文總離可知。別中亦二。先對治後果行。前中八語初一為總。故下結云戲笑尚恒思審。是以菩薩常樂。三思而後言。則無散亂矣。下七語別。時之一字亦總亦別。總者上言思審者。謂思合其時語默得中也云何為時。謂彼此無損自

【現代漢語翻譯】現代漢語譯本：中復二。初二（指第二種）明確說明前面粗鄙的言語，是違背戒律的。為什麼說違背戒律呢？因為能夠使他人痛苦，使他人嗔恨的緣故。怎樣使他人痛苦呢？因為他人不喜歡聽的緣故。怎樣使他人嗔恨呢？因為聽了不高興的緣故。其餘七種言語，說明是從自己嗔忿的心中發出的言語，使他人違背戒律，生起嗔恨，產生痛苦。最初的嗔忿語是自己嗔恨的本體，下面（的言語）能夠使他人嗔恨。他人嗔恨有兩種沒有饒益的事情。第一，前五種言語，翻轉喜悅而生起嗔恨，（使人）聽了不喜愛，像火燒心一樣。回憶的時候不快樂，所以產生怨恨和糾結。熱惱，是使人心胸閉塞。第二，最後一句，違背快樂而導致痛苦，是說自己有同意的快樂的事情，自身失壞，使他人失壞，失壞相互知曉的快樂的緣故。後面『如是下』說明能夠遠離，可以知道。第二，對治中有十種言語，翻轉前面的各種言語，但稍微沒有按照順序。所謂潤澤，翻轉使他人痛苦，使他人嗔恨這兩種言語。柔軟，翻轉毒害和粗獷。因為現前和不現前沒有別的本體，所以不翻轉。悅意語，翻轉上面的嗔忿，是說在和悅的心意中而發言的緣故。樂聞喜悅，翻轉不樂和不悅。上面說粗鄙，所以不悅樂，現在說順應人天，所以產生悅樂。又悅意下面的三種言語，輾轉互相解釋。善入人心，翻轉像火燒，心熱惱怨結。上面用忿恨的心發言，所以像火燒等，現在用言語順應涅槃，所以使（言語）善入人心。風雅典則，卻翻轉上面的鄙惡庸賤。前面是街巷陋音，現在是言語包含經史，所以愛樂悅樂，翻轉不可愛樂，產生三昧的緣故。身心踴躍，翻轉壞自身和他人身，產生親善的緣故。第七，言辭不正，所以說是綺語，這就像綺麗的文章，總的來說，遠離就可以知道。別中也有兩種，先對治，然後是果行。前面（的八種言語）中，第一種是總的，所以下面總結說，戲笑尚且常常思考審察，因此菩薩常常喜歡三思而後言，就沒有散亂了。下面七種言語是分別的。『時』這一個字，也是總的，也是別的。總的來說，上面說思考審察，是說思考符合時宜，說話和沉默得當。什麼是時宜呢？是彼此沒有損害，自己

【English Translation】 English version: Reiteration Two. The second (referring to the second type of speech) clearly states that the preceding coarse language violates the precepts. Why does it violate the precepts? Because it can cause suffering to others and make them angry. How does it cause suffering to others? Because others do not like to hear it. How does it cause anger? Because hearing it is unpleasant. The remaining seven types of speech describe speaking from one's own angry and resentful mind, causing others to violate the precepts, generate anger, and produce suffering. The initial angry and resentful speech is the essence of one's own anger, and the following (speech) can cause others to be angry. There are two unbeneficial things about others being angry. First, the first five types of speech reverse joy and generate anger, (making people) dislike hearing it, like a fire burning in the heart. Remembering it is unpleasant, so it produces resentment and entanglement. Agitation is what makes the heart feel blocked. Second, the last sentence violates happiness and leads to suffering, which means that one's own agreeable and joyful things are ruined, causing others to be ruined, ruining the joy of mutual understanding. The following 'as such' explains that it can be avoided and known. Second, there are ten types of speech in the antidote, reversing the preceding types of speech, but slightly out of order. So-called moistening reverses the two types of speech that cause suffering to others and make them angry. Softness reverses poison and coarseness. Because the present and non-present have no other essence, they are not reversed. Pleasant speech reverses the above anger and resentment, which means speaking from a harmonious intention. Joyful hearing and delight reverse unpleasantness and displeasure. The above speaks of coarseness, so it is unpleasant and not joyful. Now it speaks of conforming to humans and gods, so it produces joy and delight. Furthermore, the three types of speech below 'pleasant intention' mutually explain each other. Penetrating the hearts of people reverses like a fire burning, heart agitation, resentment, and entanglement. The above speaks with an angry mind, so it is like a fire burning, etc. Now it uses speech that conforms to Nirvana, so it makes (speech) penetrate the hearts of people. Elegant and refined principles reverse the above vulgar and base. The former is the vulgar sound of the streets, and the latter is speech containing scriptures and history, so loving, delighting, and rejoicing reverse unloving and unjoyful, producing samadhi. Body and mind leaping with joy reverse ruining oneself and others, producing kindness. Seventh, improper speech is called frivolous speech, which is like ornate writing. In general, avoiding it can be known. There are also two types in particular, first the antidote, then the resulting action. In the preceding (eight types of speech), the first is general, so the following concludes that even joking should always be considered and examined. Therefore, Bodhisattvas always like to think three times before speaking, so there is no distraction. The following seven types of speech are separate. The word 'time' is both general and specific. Generally speaking, the above says to think and examine, which means to think about conforming to the time, and speaking and silence are appropriate. What is appropriate? It is that there is no harm to each other, and one's own

他成益時故。論云善知言說時。依彼此語故時語有幾。略說有三。一教化時語。謂見非善眾生。勸發生信。令舍惡就善即時字別義。次二教授時語。令其憶念實語者。不顛倒故。謂學承有本轉相教誨。后二釋上云何不倒。以言含于義故稱行法故。后三教誡時語。令其修行。地持教誡差別有五。一制二聽。三舉四折伏。五令喜。今三句攝之。一謂有罪者制無罪者聽。為順道理。二于制聽有缺如法舉之。數數毀犯折伏與念云巧調伏。三有實德者稱揚令喜。故云決定。又此一句總結上四。謂若制若聽若舉若折。皆須適時。二是菩薩下。果行離中亦以輕況重。第八離貪。此下意三但有對治。以貪等是業有之本。更無所依故非果行。以非果故不可對之更立異因故。但有其一。今初離貪。謂離求欲心。別中有三。一事二體。三差別。於他財物。是事他所攝故。此揀於己。他攝有二。一己現攝用。二己雖不在作攝護想。二他所資用是體。謂所貪物體。然用含二義。一所用事。謂金等。二資用事謂飲食等。三不生貪下明差別。正顯能治。一始欲名求。即他物想。二希得屬己為愿。即是樂欲。三終起奪想為貪。此即方便及究竟。並前他物。即是五緣故。意三中要具五緣。若闕究竟但名煩惱。今皆性離故。以不不之。第九離於忿怒含毒。故

【現代漢語翻譯】他成就利益的時候，所以說『善於瞭解言說時機』。《論》中說，依據彼此的言語，所以說時機性的言語有幾種？簡略地說有三種。第一種是教化時機的言語。看到不善良的眾生，勸導他們生起信心，讓他們捨棄惡行而趨向善良，這就是『時』字的特別意義。第二種是教授時機的言語，讓他們憶念真實的言語，不顛倒錯亂。也就是學習傳承有根本，輾轉互相教誨。後面的兩句解釋上面所說的『如何不顛倒』，因為言語包含意義，所以稱為『行法』。後面的第三種是教誡時機的言語，讓他們修行。《地持經》中教誡的差別有五種：一是制定，二是聽許，三是舉發，四是折伏，五是令其歡喜。現在用三句話來概括它。第一句說，對於有罪的人要加以制止，對於沒有罪的人要聽許，這是爲了順應道理。第二句說，對於制定和聽許有缺失的地方，要如法地舉發出來。對於屢次毀犯的人，要加以折伏，並唸誦『巧調伏』。第三句說，對於有真實德行的人，要稱揚讚美，使他們歡喜。所以說是『決定』。而且這一句總結了上面的四種，無論是制定、聽許、舉發還是折伏，都必須適時。第二是菩薩以下，果行遠離中也用輕來比況重。第八是遠離貪慾。這下面的意思是，只有對治，因為貪慾等是行業的根本，沒有其他的依靠，所以不是果行。因為不是果，所以不能針對它再設立不同的原因，因此只有一種。現在首先是遠離貪慾，也就是遠離求取慾望的心。其中又有三種區別：一是事，二是體，三是差別。對於他人的財物，這是事，因為是被他人所擁有的，這裡是爲了區別于自己的財物。他人擁有有兩種情況：一是自己現在攝取使用，二是自己雖然不在，但有攝取守護的想法。二是他人所資用的，這是體，也就是所貪戀的物體。然而『用』包含兩種意義：一是所用的事物，比如金子等；二是資用的事物，比如飲食等。第三句『不生貪』以下，說明差別，正是顯示能對治貪慾的方法。一開始的慾望叫做『求』，也就是對他物的想法。希望得到歸自己所有叫做『愿』，也就是快樂的慾望。最終產生搶奪的想法叫做『貪』。這就是方便和究竟。加上前面的他物，就是五種因緣。意三中要具備五種因緣。如果缺少究竟，只能叫做煩惱。現在都是本性遠離，所以用『不不』來表示。第九是遠離忿怒，其中包含毒害。

【English Translation】 He achieves benefit at the right time, hence the saying 'skilled in knowing the time for speech'. The Shastra says, based on each other's words, how many kinds of timely speech are there? Briefly speaking, there are three. The first is speech for the time of edification. Seeing non-virtuous beings, encourage them to generate faith, causing them to abandon evil and turn to good; this is the special meaning of the word 'time'. The second is speech for the time of instruction, causing them to remember truthful words, without inversion or confusion. That is, learning is inherited from a root, and teachings are mutually passed on. The following two sentences explain the above 'how not to invert', because words contain meaning, therefore it is called 'practicing the Dharma'. The third is speech for the time of admonition, causing them to cultivate. The distinctions of admonition in the Bodhisattva-bhumi are five: first, prohibition; second, permission; third, accusation; fourth, subjugation; fifth, causing joy. Now, it is summarized in three sentences. The first sentence says that those who are guilty should be prohibited, and those who are not guilty should be permitted; this is to accord with reason. The second sentence says that if there are deficiencies in prohibition and permission, they should be accused according to the Dharma. Those who repeatedly violate should be subjugated, and the 'skillful taming' should be recited. The third sentence says that those who have real virtues should be praised and made joyful. Therefore, it is said to be 'definite'. Moreover, this sentence summarizes the above four; whether it is prohibition, permission, accusation, or subjugation, it must be timely. The second is below the Bodhisattva, in the fruit practice of separation, the light is also used to compare the heavy. The eighth is to be free from greed. The meaning below this is that there is only antidote, because greed and so on are the root of karma, and there is no other reliance, so it is not a fruit practice. Because it is not a fruit, it is not possible to establish different causes for it, so there is only one. Now, the first is to be free from greed, that is, to be free from the mind of seeking desire. There are three distinctions: first, the object; second, the substance; third, the difference. Regarding the property of others, this is the object, because it is possessed by others; this is to distinguish it from one's own property. There are two situations in which others possess it: first, one currently takes and uses it; second, although one is not present, one has the idea of taking and protecting it. The second is what others use, this is the substance, that is, the object of greed. However, 'use' contains two meanings: first, the things used, such as gold; second, the things used for sustenance, such as food. The third sentence 'not generating greed' below explains the difference, which is precisely to show the method that can counteract greed. The initial desire is called 'seeking', that is, the idea of other's property. Hoping to obtain it for oneself is called 'wish', that is, the desire for happiness. Finally, the idea of seizing it is called 'greed'. This is the expedient and the ultimate. Adding the previous other's property, there are five conditions. The three mental actions must have five conditions. If the ultimate is lacking, it can only be called affliction. Now, they are all inherently separated, so 'not not' is used to indicate it. The ninth is to be free from anger, which contains poison.

名離瞋。別中有三。一別顯能治。二永舍下總顯所治。三常思下類通治益。今初為六種眾生起六種治。論攝為五。一于冤生慈治于冤者。欲加苦故。二于惡行者生利益心。治當危苦故。三于貧及苦生哀愍歡喜二心。以此二心有通有別。通則可知故論合此。別則貧窮者愍之。憂苦者令其喜樂。四於樂眾生生和潤心。論名利潤。治彼染著無利潤故。五于發菩提心人起攝受心。攝令成故。二總離障中亦有六障。通障前六非一一別對。故云總也。於此六中。攝為三對初二己對他用辨冤親。生怨故瞋。敗親故恨。怨則未生已生令其生長。親則未生已生令不生長。次二唯約唯已善不善法。以明生長。障善名怨增惡名害。皆有已生未生。后二唯就於他愛不愛事。明其生長。忌勝名熱。謂見他愛事苦他名惱。謂見他不愛事。皆有已生未生等。瑜伽云。瞋恚方便究竟者謂于損害事期心決定。正能成業。今並不行故。上云永離。三類通治益者。謂前所說者亦常思慈祐。第十離於乖理推求。不言性離者蓋文略耳。別中治七種邪見。一住正道者治異乘見。小乘對大非正道故。二不行占卜。治虛妄分別見即是邪見。夫吉兇悔吝由愛惡生。故云虛妄。三不取惡戒治于戒取。四心見正直治于見取。五無誑者。治覆藏見。六無諂治詐現不實見。七于佛下

【現代漢語翻譯】現代漢語譯本：名離瞋（嗔恨）。別中有三：一、別顯能治；二、永舍下總顯所治；三、常思下類通治益。今初為六種眾生起六種治。論攝為五：一、于冤（仇人）生慈，治于冤者。因其欲加苦於我故。二、于惡行者生利益心，治當危苦故。三、于貧及苦生哀愍歡喜二心。以此二心有通有別。通則可知故論合此。別則貧窮者愍之，憂苦者令其喜樂。四、於樂眾生生和潤心。論名利潤。治彼染著無利潤故。五、于發菩提心（覺悟之心）人起攝受心。攝令成故。二、總離障中亦有六障。通障前六非一一別對。故云總也。於此六中，攝為三對：初二己對他用辨冤親。生怨故瞋，敗親故恨。怨則未生已生令其生長。親則未生已生令不生長。次二唯約唯已善不善法，以明生長。障善名怨增惡名害。皆有已生未生。后二唯就於他愛不愛事，明其生長。忌勝名熱，謂見他愛事苦他名惱，謂見他不愛事。皆有已生未生等。瑜伽云：『瞋恚方便究竟者謂于損害事期心決定，正能成業。』今並不行故。上云永離。三、類通治益者，謂前所說者亦常思慈祐。第十離於乖理推求。不言性離者蓋文略耳。別中治七種邪見：一、住正道者治異乘見。小乘對大非正道故。二、不行占卜，治虛妄分別見即是邪見。夫吉兇悔吝由愛惡生，故云虛妄。三、不取惡戒治于戒取。四、心見正直治于見取。五、無誑者，治覆藏見。六、無諂治詐現不實見。七、于佛下

English version: This is called 'Freedom from Anger'. There are three aspects within this: 1. Specifically revealing what can cure; 2. Completely abandoning and generally revealing what is to be cured; 3. Constantly contemplating and universally benefiting from the cure. Now, initially, six cures are generated for six types of beings. The treatise summarizes them into five: 1. Generating loving-kindness towards enemies (yuan), curing those who are enemies. This is because they wish to inflict suffering upon me. 2. Generating a mind of benefiting those who act evilly, curing those who are in danger of suffering. 3. Generating both compassion and joy towards the poor and suffering. These two minds have both common and distinct aspects. The common aspect is knowable, hence the treatise combines them. The distinct aspect is to have compassion for the poor and to bring joy to those who are suffering. 4. Generating a harmonious and enriching mind towards happy beings. The treatise calls this 'profit and benefit', curing their attachment to things that are without real benefit. 5. Generating a mind of embracing those who have generated the Bodhi mind (bodhicitta, mind of awakening). Embracing them to help them succeed. 2. Generally, within freedom from obstacles, there are also six obstacles. These generally obstruct the previous six and are not specifically directed at each one individually. Hence, it is called 'general'. Within these six, they are summarized into three pairs: The first two use the perspective of self and others to distinguish between enemies and loved ones. Generating resentment leads to anger, and ruining loved ones leads to hatred. Resentment, whether not yet arisen or already arisen, is made to grow. Loved ones, whether not yet arisen or already arisen, are prevented from growing. The next two are solely about one's own good and bad dharmas (dharma, teachings), to clarify their growth. Obstructing good is called resentment, and increasing evil is called harm. Both have arisen and not yet arisen. The last two are solely about whether others are loved or not loved, to clarify their growth. Being jealous of those who are superior is called heat, meaning seeing others loved causes suffering. Afflicting those who are not loved is called annoyance, meaning seeing others not loved. Both have arisen and not yet arisen, etc. The Yoga (Yogacara school) says: 'The ultimate means of anger is when one's mind is determined to cause harm, which can directly create karma (karma, action and its consequences).' Now, this is not practiced, hence the above says 'completely abandoning'. 3. Universally benefiting from the cure means that those mentioned earlier should also constantly contemplate loving protection. The tenth is freedom from irrational seeking. Not mentioning 'freedom from nature' is likely due to brevity. Specifically, it cures seven types of wrong views: 1. Those who abide in the right path cure views of other vehicles. The Small Vehicle (Hinayana) is not the right path compared to the Great Vehicle (Mahayana). 2. Not practicing divination cures the view of false discrimination, which is a wrong view. Good fortune, misfortune, regret, and shame arise from love and hate, hence it is called false. 3. Not taking evil precepts cures adherence to precepts. 4. Having an upright mind and view cures adherence to views. 5. Those without deceit cure the view of concealment. 6. Those without flattery cure the view of false and unreal appearances. 7. Regarding the Buddha below

【English Translation】 English version: This is called 'Freedom from Anger'. There are three aspects within this: 1. Specifically revealing what can cure; 2. Completely abandoning and generally revealing what is to be cured; 3. Constantly contemplating and universally benefiting from the cure. Now, initially, six cures are generated for six types of beings. The treatise summarizes them into five: 1. Generating loving-kindness towards enemies (yuan, those who wish to inflict suffering upon me), curing those who are enemies. This is because they wish to inflict suffering upon me. 2. Generating a mind of benefiting those who act evilly, curing those who are in danger of suffering. 3. Generating both compassion and joy towards the poor and suffering. These two minds have both common and distinct aspects. The common aspect is knowable, hence the treatise combines them. The distinct aspect is to have compassion for the poor and to bring joy to those who are suffering. 4. Generating a harmonious and enriching mind towards happy beings. The treatise calls this 'profit and benefit', curing their attachment to things that are without real benefit. 5. Generating a mind of embracing those who have generated the Bodhi mind (bodhicitta, mind of awakening). Embracing them to help them succeed. 2. Generally, within freedom from obstacles, there are also six obstacles. These generally obstruct the previous six and are not specifically directed at each one individually. Hence, it is called 'general'. Within these six, they are summarized into three pairs: The first two use the perspective of self and others to distinguish between enemies and loved ones. Generating resentment leads to anger, and ruining loved ones leads to hatred. Resentment, whether not yet arisen or already arisen, is made to grow. Loved ones, whether not yet arisen or already arisen, are prevented from growing. The next two are solely about one's own good and bad dharmas (dharma, teachings), to clarify their growth. Obstructing good is called resentment, and increasing evil is called harm. Both have arisen and not yet arisen. The last two are solely about whether others are loved or not loved, to clarify their growth. Being jealous of those who are superior is called heat, meaning seeing others loved causes suffering. Afflicting those who are not loved is called annoyance, meaning seeing others not loved. Both have arisen and not yet arisen, etc. The Yoga (Yogacara school) says: 'The ultimate means of anger is when one's mind is determined to cause harm, which can directly create karma (karma, action and its consequences).' Now, this is not practiced, hence the above says 'completely abandoning'. 3. Universally benefiting from the cure means that those mentioned earlier should also constantly contemplate loving protection. The tenth is freedom from irrational seeking. Not mentioning 'freedom from nature' is likely due to brevity. Specifically, it cures seven types of wrong views: 1. Those who abide in the right path cure views of other vehicles. The Small Vehicle (Hinayana) is not the right path compared to the Great Vehicle (Mahayana). 2. Not practicing divination cures the view of false discrimination, which is a wrong view. Good fortune, misfortune, regret, and shame arise from love and hate, hence it is called false. 3. Not taking evil precepts cures adherence to precepts. 4. Having an upright mind and view cures adherence to views. 5. Those without deceit cure the view of concealment. 6. Those without flattery cure the view of false and unreal appearances. 7. Regarding the Buddha below

治非清凈見。此所治七見。釋有二門。一約行二約人。約行中。初一愿邪愿小乘故。次三解邪。顛倒見故。然邪見惡戒唯是外邪。見取一種通於內邪。謂學大乘者。執語成見故。次二行邪。藏非詐善故。后一信邪。信世間故。又於三寶決不信故。故瑜伽邪見方便究竟者。誹謗決定故。二約人者。初四是邪梵行求眾生。于中初一同法小乘。后三外道。次二是欲求。后一有求。今性不求名離邪見。第三佛子下結成增上者。此有三義一遍護十善即不闕義。二常無間即清凈義。誤犯之垢不起間故。三常無斷即常護義。具斯三義得增上戒名。第二復作是念下攝善法戒。謂非唯律儀不闕不斷。常攝善法亦無斷闕。文中分三。初略觀不善起攝善行。次佛子下廣觀障治起攝善行。三如是方便下總結勸修。今初分二。先明觀智。后是故下明起願行。今初墮惡道者。有三種義。一者乘惡行往故。此即集因。經云皆以十不善業。二者依止自身能生苦惱。此即能墮一切眾生。三常墮種種苦相處。斯即所墮惡趣。上二皆苦果。業者因義。道者通到義。既要用不善方墮惡道。則非無因所用。唯是不善。故非邪因。後起願行者。由念眾生惡因果故。便起大悲要心二利。于中先正修二利。后何以下徴以反釋。第二廣觀障治明攝善法中。謂觀五重善法。于

上上清凈佛善起增上心。求學修行攝善法戒清凈行故。若直就經文亦分二別。先明觀智。后是故下要心攝善。今論將後段攝屬佛善故。且分為二。先觀不善唯是所治。后十善業下觀于善法。通能所治。今初具有苦集。此中為明攝善故。略示其惡。既果舉三塗。則顯因亦三品。如后攝眾生戒經文自具。后攝觀十善具諸法門。然通相而辨。善皆能治。以順理益物正反惡故。若隨相分人天之善。猶為所治是苦集故。文分五重。今初人天十善。以人天是世間之善故不分之。實則亦具三品。謂人善為下欲天為中。色無色界為上。言三品者。或由三時之心。或約境有勝劣。或心有輕重。或自作教他等。細論其義多品不同。略言三五耳。為不善者反此可知。瑜伽六十廣顯差別。第二又此下辨聲聞善下。三乘中各有三段。初標所修善同。次顯所用功異。后結成自乘。今聲聞中。以智慧下明所用異。于中初句對前彰勝。以實相智修。不同人天無智善故。通觀上來善惡因果。皆是苦集所觀境故。次心陜劣下對后顯劣。有五種相。一因集由集小因故。心陜劣陜謂修行少善。劣謂但能自利。二畏苦即怖三界故。三舍心即闕大悲。舍眾生故。上三唯劣菩薩。下二兼劣緣覺。四依止。即經從他。謂必藉師教故。五觀即聞聲解了。謂聞人無我法聲心通

達故。三成聲聞乘。結成自乘。然能治十善及與智慧。即是道諦惡因果滅。善因果中使滅名為滅諦。成聲聞乘義舍道滅。第三緣覺善所用異中。初句總明。以能修習名修清凈。未能圓修不名具足。次不從下別顯有三種相。一自覺謂異聲聞。不從他聞顯依止勝。二大悲下。不能說法大悲不具。無心起說方便不具。力不堪說。若有利物多但現通。此劣菩薩。三悟解已下即觀少境界。少有二義。一對前顯勝。以是利根。但觀苦集。便悟甚深之觀。勝於聲聞。二對后彰劣。但觀人無我法。不同菩薩求佛大智等故。上之二乘。廣如瑜伽本地中說。第四菩薩十善所用異中。有四種相。一因集二用。三彼力四地。四中初一行因。次二行相。后一行位。言因集者。宿習善根依之起行。此又三義。一依一切善根起行故。即修治清凈具足。具足即一切善義。今經闕此二字。則不能異上辟支。此明自利。二心廣者即利他心三無量者即大乘心。是二利行體。二具足悲愍是菩薩用。三方便所攝。即以四攝攝生。是彼悲力。四發生下皆顯地義。地雖有十。就三祇滿處略舉三地。以攝餘七。一發生大愿。即凈深心初地。二不捨眾生。即不退轉地。雖得寂滅不捨眾生。即八地。三希求佛智等。即受大位地。是第十地。此有三句。一觀求行證智度滿故。二

盡凈諸地障故。三盡凈諸度蔽故。三成菩薩廣大行。結成自乘。第五佛善。上上是總。一切下別有四種義。顯上上事。前三屬佛。后一菩薩思齊。一者滅。謂不善業道共習氣滅故。種智清凈。二者舍。謂乃至證十力無畏不共之法。舍二乘故。三者方便。謂于菩薩乘一切佛法。皆善巧成就故。四菩薩求無厭足。故云是故我今等行十善。上雖列五重十善。凡小但將化物。非己所行。菩薩十善先已安住故。唯要心等行佛善。佛善望己是余殘未修。一切智中自在純熟方為具足。亦滅習氣故云清凈。結勸可知。第三佛子十不善業道下。利益眾生戒。文分為二。初廣明攝生。后佛子菩薩如是護持于戒下。結成益生之戒。前中顯此戒增上有五種義。一者智。二者愿。三行。四集。五集果。今初。謂善知眾生苦因果故。文分為三。初總明知因。二于中下別顯知果。三佛子下結成苦因。今初。總中果有三塗不同。因有三時階降。論名時差別。三時復二。一者約心。謂如殺生。欲殺正殺殺已。三時俱重。名為上者。隨一時輕為中者。三時俱輕為下者。二約時。謂少時多時盡壽作等。余有三品。如上十善中說。復應於一一塗中各有三品等。然依正法念經。三塗各有邊正。正者為重邊者為輕。正鬼望邊畜。則餓鬼罪重故。雜集等鬼次於獄。若正

【現代漢語翻譯】現代漢語譯本盡凈諸地障的緣故。盡凈諸度（paramita，波羅蜜）蔽的緣故。成就菩薩廣大的行持。總結成就自乘（svayana，聲聞乘）。第五是佛的善行。『上上』是總說，『一切』以下是別說，有四種意義，顯示『上上』的事。前三種屬於佛，后一種是菩薩思齊。第一是滅。指不善業道和習氣都滅盡的緣故，種智（sarvajna，一切智）清凈。第二是舍。指乃至證得十力（dasabala，如來十力）、四無畏（catu-vaisaradyani，四無所畏）、不共之法（avenikadharma，不共佛法），捨棄二乘（sravakayana，聲聞乘和pratyekabuddhayana，緣覺乘）的緣故。第三是方便。指對於菩薩乘（bodhisattvayana，菩薩乘）的一切佛法，都能善巧成就的緣故。第四是菩薩求法沒有厭足的時候。所以說『是故我今等行十善』。上面雖然列舉了五重十善，凡夫和小乘只是用來教化他人，不是自己所行。菩薩十善早已安住，所以只要心等同於佛的善行。佛的善行相對於自己來說，還有剩餘未修的，在一切智（sarvajna，一切智）中自在純熟才能算具足，也滅除習氣，所以說清凈。總結勸勉，可以知道。第三，佛子十不善業道以下，是利益眾生的戒。文分為二，開始廣泛闡明攝受眾生，後面『佛子菩薩如是護持于戒』以下，總結成就利益眾生的戒。前面顯示此戒增上的有五種意義：一是智，二是愿，三是行，四是集，五是集果。現在開始說智，指善於瞭解眾生苦的因果。文分為三，開始總明瞭解因，第二部分從中間向下分別顯示瞭解果，第三部分『佛子』以下總結苦因。現在開始說總明，總說中果報有三塗（trayo gatayah，三惡道）的不同，因有三時階降。論中名為時差別。三時又分為二：一是約心，比如殺生，欲殺、正殺、殺已，三時都重，名為上者；隨一時輕為中者；三時都輕為下者。二是約時，比如少時、多時、盡壽作等。其餘有三品，如上面十善中所說。又應該在每一塗中各有三品等。然而依據《正法念經》，三塗各有邊正，正者為重，邊者為輕。正鬼相對於邊畜，那麼餓鬼罪重。所以《雜集》等認為鬼道次於地獄。如果是正鬼

【English Translation】 English version Because of completely purifying all the obstructions of the grounds (bhumi). Because of completely purifying all the obscurations of the perfections (paramita). Accomplishing the vast conduct of a Bodhisattva. Concluding the accomplishment of one's own vehicle (svayana). The fifth is the Buddha's virtue. 'Supreme' is the general statement, 'all' below are specific statements, with four meanings, revealing the 'supreme' matters. The first three belong to the Buddha, the last one is for Bodhisattvas to emulate. First is extinction. It means that because both unwholesome karma paths and habitual tendencies are extinguished, the knowledge of all modes (sarvajna) is purified. Second is abandonment. It means that even attaining the ten powers (dasabala), the four fearlessnesses (catu-vaisaradyani), and the unique qualities of a Buddha (avenikadharma), abandoning the two vehicles (sravakayana and pratyekabuddhayana). Third is skillful means. It means that regarding all the Buddha-dharmas of the Bodhisattva vehicle (bodhisattvayana), one is skillfully accomplished. Fourth is that Bodhisattvas never tire of seeking the Dharma. Therefore, it is said, 'Therefore, I now practice the ten virtues.' Although the five levels of ten virtues are listed above, ordinary people and Hinayana practitioners only use them to teach others, not for their own practice. Bodhisattvas have already dwelt in the ten virtues, so they only need to align their minds with the Buddha's virtues. The Buddha's virtues, relative to oneself, still have remaining aspects to be cultivated, and only being free and fully matured in the knowledge of all modes (sarvajna) is considered complete, also extinguishing habitual tendencies, hence it is said to be pure. The conclusion and exhortation are understandable. Third, 'Buddhist disciples, the ten unwholesome karma paths' below, is the precept of benefiting sentient beings. The text is divided into two parts: the beginning extensively explains embracing sentient beings, and the part after 'Buddhist disciples, Bodhisattvas, thus uphold the precepts' concludes the precept of benefiting sentient beings. The preceding part reveals that this precept has five meanings of increase: first is wisdom, second is aspiration, third is practice, fourth is accumulation, and fifth is the accumulation of results. Now, starting with wisdom, it refers to being skilled in understanding the causes and effects of sentient beings' suffering. The text is divided into three parts: the beginning generally explains understanding the causes, the second part separately reveals understanding the effects from the middle downwards, and the third part 'Buddhist disciples' below concludes the causes of suffering. Now, starting with the general explanation, in the general explanation, the results have the differences of the three evil realms (trayo gatayah), and the causes have the three times of gradation. In the treatise, it is called the difference of times. The three times are further divided into two: first, according to the mind, for example, killing, intending to kill, actually killing, having killed, all three times are heavy, called the superior; if any one time is light, it is the middle; if all three times are light, it is the inferior. Second, according to time, such as short time, long time, lifetime practice, etc. The rest have three grades, as mentioned in the ten virtues above. Furthermore, in each of the three realms, there should be three grades, etc. However, according to the Sutra on the Establishment of Right Mindfulness, each of the three realms has edges and centers, the center being heavy, the edge being light. The central ghost compared to the marginal animal, then the hungry ghost's sin is heavy. Therefore, the Compendium of Topics and others consider the ghost realm to be next to hell. If it is a central ghost

畜望邊鬼。則畜生罪重故。今云下者餓鬼因。二別顯知果中。十不善中各有二果差別。一報果差別。所謂三塗異熟。二習氣果差別。即人中殘報。是正報之餘。經中若生人中得二種是。然雜集瑜伽等論。開習氣果以之為二。一約內報名等流果。即如經辨。二約外報感增上果。今經闕此。下依彼顯異熟報果。十惡攸同。今但解釋等流增上。然二等流多是前重后輕。輕即方便等流。重即正惡等流。十惡即分為十。初殺生中。殺令夭折不終天年。故得短命。即正惡等流。二未死受苦故獲多病。即方便等流。怖無精光。感外增上資具等物乏少光澤。二盜損彼財故獲貧窮。令其不得稱意受用故。共財不得自在。感外田苗霜雹損耗。三淫中令其妻不貞故。方便詃誘故。淫之穢污感外臭惡塵坌。四妄語等流。又誹謗約違境。被誑約違心。言無實故。外感農作事業多不諧偶。五兩舌中令他離間故。親友成怨故。由出不平之言。外多險阻。六惡口中。語體惡故語用惡故。言恒有諍違惱他人。外感荊棘砂鹵等事。七綺語言無人受。機不領故語不明瞭。自綺錯故。以言綺故。外感果物不應其時。八貪慾中。已得不足故未得欲求故。貪則唸唸欲多。感外增上日日減少。九瞋恚中二種等流。似前輕後重。見其不可意故求彼長短。二惱害彼故。瞋不

順物之情。外感增上其味辛苦。又多惡獸毒蟲。十邪見還生邪見之家。若水之流濕。心見不正故多諂曲。總由不正故。外感上妙華果。悉皆隱沒。似凈不凈似安不安。是以觀果知因應當除斷。三結成苦因。無邊苦聚由此生故。第二是故菩薩下明愿。依智起愿。愿為眾生自修善故。但離惡因惡果自亡。愿修善因善果自至。問惡名殺等離即不殺。不殺即善。離惡住善。二相寧分。答此有二意。一離殺。謂離作犯。住善。謂住止持。體則不殊。約持犯分二。作持止犯反此可知。二離惡但是惡止。住善兼于善行。具有止作二持。止如前釋。作義云何。前三聚初已略指陳。今當重釋。謂非唯不殺。護眾生命。如護己命。是第一善。守他財物如自己有。他妻亦然。實語軟語和合饒益。是語四善非直無貪。更能惠施。非唯不瞋慈悲和悅。何但無于邪見。乃成就正見。智慧深廣斯即作也。第三自住下明行依愿。起行如誓修故。于中初依前愿以起自行后亦勸下。依于自行正攝眾生。第四佛子下明集者。依增上悲念眾生故。生十種心。此十亦可俱通一切。論就別相為八種眾生。一于惡行眾生令住善行。故名利益。二為苦眾生令得安樂。三于怨憎眾生慈不加報。四于貧苦者悲欲拔之。五於樂眾生愍其放逸。六于外道攝令正信。七于同行者護令

【現代漢語翻譯】現代漢語譯本順應事物本來的情狀（順物之情）。外在感受增強，其味道是辛苦的。而且有很多兇惡的野獸和有毒的昆蟲。十種邪見（十邪見）還會在持有邪見的人家產生。就像水總是流向潮濕的地方一樣。因為心裡的見解不正，所以多有諂媚和虛偽。總的來說都是由於不正的緣故。外在感受到的上妙華美的花果，全部都隱沒不見了。呈現出好像清凈又好像不清凈，好像安穩又好像不安穩的狀態。因此，觀察果就能知道因，應當斷除這些惡因。三種煩惱（三結）是形成痛苦的原因，無邊無際的痛苦聚集都是由此產生的。第二，因此菩薩在下面闡明願力（下明愿）。依靠智慧生起願力。爲了眾生而自己修行善事（愿為眾生自修善故）。只要遠離惡因，惡果自然消亡。願力修習善因，善果自然到來。有人問：惡，比如殺生等，離開了殺生就是不殺生，不殺生就是善。離開了惡就安住于善。這兩種狀態難道沒有區別嗎（二相寧分）？回答說：這裡有兩種含義。第一種，『離殺』，是指遠離殺生的行為（離作犯）。『住善』，是指安住于止持。本體上並沒有什麼不同。從持戒和犯戒的角度可以分為兩種。作持、止犯，反過來理解就可以了。第二種，『離惡』只是停止作惡，『住善』兼有善行。具有止和作兩種持戒方式。止的含義如前所述。作的含義是什麼呢？前面三種聚集的開始已經略微指出了，現在應當重新解釋。就是說，不僅僅是不殺生，還要保護眾生的生命，如同保護自己的生命一樣。這是第一種善。守護他人的財物如同自己的財物一樣。對待他人的妻子也是如此。說真實的話，說柔和的話，說能使人和睦並帶來利益的話。這是語言上的四種善。不僅僅是沒有貪婪，更能樂於施捨。不僅僅是沒有嗔恨，而是慈悲和悅。不僅僅是沒有邪見，而且成就正見，智慧深廣。這就是『作』的含義。第三，從自身安住（自住）以下闡明行為依靠願力。生起行為就像誓言一樣修行。其中，首先依靠前面的願力來生起自身的修行，然後也勸導他人（勸下）。依靠自身的修行來正確地攝受眾生。第四，佛子（佛子）以下闡明聚集的人。因為增上的悲心憐憫眾生，所以生起十種心。這十種心也可以普遍適用於一切眾生。從不同的角度來說，是為八種眾生。第一，對於行為不善的眾生，使他們安住于善行，所以叫做利益。第二，為受苦的眾生，使他們得到安樂。第三，對於怨恨憎惡的眾生，用慈悲心對待而不報復。第四，對於貧窮困苦的人，用悲憫心想要拔除他們的痛苦。第五，對於快樂的眾生，憐憫他們的放縱和懈怠。第六，對於外道，攝受他們使其產生正信。第七，對於同道修行的人，守護他們。

【English Translation】 English version To accord with the nature of things (Shun wu zhi qing). External sensations increase its taste, which is bitter and harsh. Moreover, there are many vicious beasts and poisonous insects. The ten kinds of wrong views (Shi xie jian) will also arise in families holding wrong views. Just as water always flows to damp places. Because the views in the mind are not correct, there is much flattery and hypocrisy. In general, it is all due to incorrectness. The supremely wonderful and beautiful flowers and fruits perceived externally are all hidden and invisible. Presenting a state that seems pure yet impure, seems stable yet unstable. Therefore, by observing the fruit, one can know the cause, and these evil causes should be eradicated. The three afflictions (San jie) are the cause of suffering, and the boundless accumulation of suffering arises from this. Second, therefore, the Bodhisattva explains the power of vows below (Xia ming yuan). Relying on wisdom to generate vows. To cultivate good deeds for the sake of sentient beings (Yuan wei zhong sheng zi xiu shan gu). As long as one stays away from evil causes, evil consequences will naturally disappear. Vowing to cultivate good causes, good consequences will naturally come. Someone asks: Evil, such as killing, etc., to be away from killing is to not kill, and to not kill is good. To leave evil is to abide in good. Are these two states not different (Er xiang ning fen)? The answer is: There are two meanings here. The first, 'leaving killing', refers to staying away from the act of killing (Li zuo fan). 'Abiding in good' refers to abiding in upholding precepts. There is no difference in essence. From the perspective of upholding and violating precepts, they can be divided into two. Acting upholding, stopping violating, and vice versa can be understood. The second, 'leaving evil' is only stopping evil, 'abiding in good' includes good deeds. It has both stopping and acting upholding methods. The meaning of stopping is as explained before. What is the meaning of acting? The beginning of the previous three aggregates has been briefly pointed out, and now it should be re-explained. That is, not only not killing, but also protecting the lives of sentient beings, just like protecting one's own life. This is the first good. Guarding the property of others as if it were one's own. The same goes for the wives of others. Speaking truthfully, speaking softly, speaking words that can harmonize people and bring benefits. These are the four good deeds in speech. Not only is there no greed, but one is also happy to give. Not only is there no hatred, but there is compassion and joy. Not only is there no wrong view, but one also achieves right view, and wisdom is profound. This is the meaning of 'acting'. Third, from abiding in oneself (Zi zhu) below, it is explained that actions rely on vows. Generating actions is like practicing vows. Among them, first relying on the previous vows to generate one's own practice, and then also persuading others (Quan xia). Relying on one's own practice to correctly gather sentient beings. Fourth, the Buddhas (Fo zi) below explain the people who gather. Because of the increased compassion for sentient beings, ten kinds of minds arise. These ten kinds of minds can also be universally applied to all sentient beings. From different perspectives, it is for eight kinds of sentient beings. First, for sentient beings who act unwholesomely, to make them abide in wholesome actions, so it is called benefiting. Second, for suffering sentient beings, to make them attain happiness. Third, for sentient beings who are resentful and hateful, to treat them with compassion without retaliation. Fourth, for the poor and distressed, to use compassion to want to remove their suffering. Fifth, for happy sentient beings, to pity their indulgence and laziness. Sixth, for external paths, to gather them and make them generate right faith. Seventh, for fellow practitioners, to protect them.

不退。八于攝一切菩提愿眾生取如自己。以愿同故。后之二心亦約此類。但后勝於前。九觀彼眾生乘大乘道。進趣之者敬之如師。十觀集具足功德者。敬如大師。第五作是念言下集果。依前悲心起勝上欲。欲拔濟故。文中救攝十類眾生。皆言又作。文各有二。先觀所化。后我當下。與濟拔心。前即所治。后即能治。前集之中欲顯差別。以其十心對八眾生。今十類中。一一生所容有如前十心救拔。十中初一解邪故。論云。依增上顛倒為首。餘九行邪。論開為三。初五化欲求眾生。求外五欲故。次二化有求眾生。求三有中正報之果故。后二化梵行。求眾生求出道故。通上為四。然此所化。但攝集中前六而闕后二者。以集者益物之心。起心義寬。乃至緣于具德生師仰故。今此正論救拔故。后二並非所救。縱其同行退轉須化。亦無大乘之外別有安處。可云拔出。今第一化顛倒眾生中。先所化中邪見為總。謂四顛倒。理外推求故名邪見。次惡慧惡欲此二是別。常樂二倒名為惡慧。專念分別方得行故。我凈二倒名為惡欲。不假專念即能行故。以性成故。由計我凈便欲名等。如涅槃說。后惡道稠林者。結其邪見為諸過因。惡道者非正道故。顯前顛倒為現行煩惱行處。稠林者亦為隨眠之因。后結能治中。住于正見。通翻上邪行。于實道

【現代漢語翻譯】現代漢語譯本不退。第八，以攝受一切菩提愿（Bodhi-pranidhana，菩提誓願）之心，希望眾生能像自己一樣。因為願力相同。後面的兩種心也與此類似。但後者勝於前者。第九，觀察那些乘坐大乘道（Mahayana，偉大的載具）前進的眾生，像尊敬老師一樣尊敬他們。第十，觀察那些聚集具足功德的人，像尊敬大師一樣尊敬他們。第五，作這樣的念頭：下面是聚集果報。依據之前的悲心，生起殊勝的願望。因為想要救拔他們。文中救攝十類眾生，都說『又作』。文中各有兩部分。先觀察所要教化的對象。然後是我應當如何。給予救濟拔苦之心。前者是所要對治的。後者是能對治的。在之前的聚集之中，想要顯示差別。因為這十種心是針對八種眾生。現在這十類眾生中，每一類眾生所容納的，都像之前的十種心一樣去救拔。十類中的第一類是解脫邪見的。論中說：『以增上顛倒為首』。其餘九種是行於邪道。論中將其分為三類。最初五類是教化欲求的眾生，因為他們追求外在的五欲。其次兩類是教化有求的眾生，因為他們追求三有（Triloka，欲界、色界、無色界）中的正報之果。最後兩類是教化梵行（Brahmacharya，清凈行）的眾生，因為他們追求出離之道。總的來說分為四類。然而，這裡所教化的，只包括聚集中的前六類，而缺少后兩類。因為聚集是利益眾生的心，起心的意義寬泛，乃至緣于具德的生師而仰慕。現在這裡主要論述救拔，所以後兩類並非所救的對象。縱然他們同行退轉需要教化，也沒有大乘之外的其他安身之處，可以稱之為拔出。現在第一類教化顛倒眾生中，首先所教化的對象是以邪見為總綱，即四顛倒（Viparyasa，四種顛倒的知見）。在真理之外推求，所以稱為邪見。其次是惡慧和惡欲，這兩種是別論。常樂二倒稱為惡慧。專心念慮分別才能行持。我凈二倒稱為惡欲。不需要專心念慮就能行持。因為是天性使然。由於計較我凈，便產生貪慾等。如《涅槃經》所說。後面『惡道稠林』，總結邪見是諸過患的根源。惡道不是正道。顯示之前的顛倒為現行煩惱的行處。『稠林』也是隨眠煩惱（Anusaya，潛在的煩惱）的因。後面總結能對治的方法，『住于正見』，總括地翻譯了上面的邪行，在於真實的道路。

【English Translation】 English version Non-regression. Eighth, with the mind of embracing all Bodhi-pranidhana (vow of enlightenment), wishing sentient beings to be like oneself. Because the vows are the same. The latter two minds are also similar to this. But the latter is superior to the former. Ninth, observing those sentient beings who are advancing on the Mahayana (Great Vehicle) path, respecting them as teachers. Tenth, observing those who gather and possess complete merits, respecting them as great masters. Fifth, making this thought: below is the gathering of results. Based on the previous compassionate mind, generating a supreme desire. Because of wanting to rescue them. In the text, saving and embracing ten types of sentient beings, all say 'again making'. There are two parts in each text. First, observing the objects to be transformed. Then, what I should do. Giving the mind of saving and relieving suffering. The former is what needs to be treated. The latter is what can treat. In the previous gathering, wanting to show the difference. Because these ten minds are aimed at eight types of sentient beings. Now, in these ten types of sentient beings, what each type of sentient being contains is like the previous ten minds to rescue. The first of the ten types is to liberate from wrong views. The treatise says: 'Taking the increased inversion as the head'. The remaining nine are practicing on the wrong path. The treatise divides them into three categories. The first five categories are transforming sentient beings who desire, because they pursue external five desires. The next two categories are transforming sentient beings who seek existence, because they pursue the result of proper retribution in the three realms of existence (Triloka, desire realm, form realm, formless realm). The last two categories are transforming Brahmacharya (pure conduct), because they pursue the path of liberation. Generally speaking, it is divided into four categories. However, what is being transformed here only includes the first six categories in the gathering, and lacks the latter two categories. Because gathering is the mind of benefiting sentient beings, the meaning of generating the mind is broad, even to the point of admiring and looking up to virtuous teachers. Now, this mainly discusses rescue, so the latter two categories are not the objects to be rescued. Even if they retreat together and need to be transformed, there is no other place to settle outside of the Mahayana, which can be called being pulled out. Now, in the first category of transforming inverted sentient beings, the first object to be transformed is taking wrong views as the general principle, which is the four inversions (Viparyasa, four kinds of inverted views). Seeking outside of the truth, so it is called wrong view. Secondly, there are evil wisdom and evil desire, these two are discussed separately. The inversions of permanence and happiness are called evil wisdom. Concentrated thought and discrimination are needed to practice. The inversions of self and purity are called evil desire. Concentrated thought is not needed to practice. Because it is inherent. Because of calculating self and purity, greed and so on arise. As the Nirvana Sutra says. Later, 'dense forest of evil paths', summarizes that wrong views are the root of all faults. Evil paths are not the right path. Showing that the previous inversions are the place of practice for current afflictions. 'Dense forest' is also the cause of latent afflictions (Anusaya, latent afflictions). Later, summarizing the method that can treat, 'abiding in right view', comprehensively translates the above wrong practices, in the real path.

翻惡道稠林。第二化欲求眾生中。五段分二。初三化現得五欲受用生過。后二化未得五欲追求時過。前中即分為三。一受不共財。二受無厭足財。三受貯積財。今初已得之物不與他共。于費用時生瞋過也。先明所治。互相破壞以為總句。破壞有二。一斗諍于言中。二對怨於心中。即分別彼我。瞋恨已下結其增長。由瞋恨故思念作報。身心惡行熾然不息。能治之中慈能治瞋。如來之慈乃名無上。二化受無厭財。眾生求時無厭以生貪過。初所治中有二。一貪取無厭明內心難滿。二唯求財利者。形於身口邪命自活。結上三業。后三業正命以為能治。三化受貯積財。積而不散順生三毒。增煩惱過。初所治中。染著生貪散用生瞋。若積而能散。何有貪瞋癡迷上二。言種種煩惱因之熾然者。直觀經意。因上三毒更生煩惱。若準論意。因貯積財。積財即是煩惱因體。云何熾然。謂寶玩受用。數為煩惱之所燒故。然癡有二過。一迷前二。亦復不知何者是火。云何為失。二無求出意故云不解出要。謂既迷火宅之為樂。寧有出心。后能治中。涅槃清涼煩惱火滅故。上三即起煩惱眾生。第二有二愿化。未得五欲追求時過。即造業眾生。分二。初一明追求現報。造諸惡行。后一明追求后報。造有漏善業。今初。先所治中有四種過。一愚癡覆心過

。于中愚癡是癡體。重闇是癡相。亦是癡過。余皆癡過。一重闇者。迷現在苦不知是苦。二妄見者。于現下苦妄見樂故。如見空華。三厚瞙者。不見未來當受苦報。如眼厚瞙都無所見也。二入陰翳下增惡遠善過。初句增惡由迷異熟。愚順不善行增長結使。名入陰翳稠林。后失智慧光明者。此明遠善也。癡為善行障故。三行曠野險道。明受苦報過。生死長廣迥無所依。喻之曠野。多難障礙。複名險道。流轉稱行。四起諸惡見者。即無正對治過。論云。謂多作罪因。于臨終時見惡報相。心生悔見者。或悔先所修或起惡見。故名悔見。而不能集正對治。所以名過。后能治中。先得凈慧眼是體。此眼有二能。一見如實相。二由見實相即不隨他。具斯二義名真慧眼。以此二句總翻前過見。前皆實故。二化追求后報習善行者。隨順險道過。謂以迷出世勝義愚。造福不動業。求未來報。則常在險道。前所治中十句分三。初句自體謂即生死故。二將墜下障礙。謂在之難出故。三隨順下明失。謂住之失於出離善故。今初自體。謂由世間少善為根本故。則人天報危故名險道。二障礙者。皆險道中事。文有八句。迷於苦集道滅。如次各二。一明有苦。謂心雖求出而行順三塗。如臨深淵故云將墜。二入惡見網中。此明迷苦。于苦果中妄生樂想。

【現代漢語翻譯】現代漢語譯本於此，愚癡是其本質（癡體）。深重的黑暗（重闇）是愚癡的表現（癡相），也是愚癡的過失（癡過）。其餘的都是愚癡的過失。第一重黑暗（一重闇）是指迷惑于當下的痛苦，卻不知道那是痛苦。第二種是虛妄的見解（妄見），對於當下的痛苦，錯誤地認為是快樂，就像看到虛幻的空花一樣。第三種是厚厚的眼翳（厚瞙），看不到未來將要承受的痛苦果報，就像眼睛被厚厚的眼翳遮蔽，什麼都看不見一樣。進入陰暗的境界（入陰翳）會增長惡業，遠離善業。第一句『增長惡業』（增惡）是因為迷惑于異熟果報。愚昧地順從不善的行為，增長煩惱結使，這被稱為『進入陰翳稠林』。後面『失去智慧光明』（失智慧光明）是指遠離善法。因為愚癡是善行的障礙。第三，在曠野險道中行走（行曠野險道），說明承受痛苦果報的過失。生死輪迴漫長而廣闊，沒有可以依靠的地方，就像在曠野中一樣。充滿艱難和障礙，又被稱為險道。在生死中流轉，稱為『行走』。第四，產生各種惡見（起諸惡見），這就是沒有正確的對治方法所導致的過失。《論》中說：『造作很多罪惡的原因，在臨終時看到惡報的景象，心中產生後悔的念頭。』或者後悔之前所修的善行，或者產生惡見，所以稱為『後悔見』。因此不能夠聚集正確的對治方法，所以說是過失。在能夠對治的方法中，首先獲得清凈的智慧之眼（凈慧眼）是其本質（體）。這種眼睛有兩種能力：一是能夠看到如實的真相（見如實相）；二是因為見到如實的真相，就不會隨波逐流（不隨他）。具備這兩種含義，才稱為真正的智慧之眼。用這兩句話總括前面所說的過失和見解。因為前面所說的都是不真實的。第二，化解追求后報的習氣和善行（化追求后報習善行），是順從險道的過失。這是因為迷惑于出世間的殊勝意義，以愚癡之心，造作有福報但不動搖的業，追求未來的果報，那麼就常常處在險道之中。前面所說的對治方法，十句話分為三部分。第一句是自體，指的是生死輪迴。第二句是即將墜落的障礙（將墜下障礙），指的是難以從中脫身。第三句是順從（隨順），說明失去，指的是安住其中會失去出離的善法。現在先說自體，因為以世間少許的善行為根本，所以人天果報是危險的，因此稱為險道。第二，障礙，都是險道中的事情。文中有八句話，迷惑于苦、集、道、滅四聖諦，依次各有兩句。第一句說明有苦，指的是心中雖然想要出離，但是行為卻順從三惡道，就像臨近深淵一樣，所以說『即將墜落』。第二，進入惡見之網中（入惡見網中），這是說明迷惑于苦諦。在痛苦的果報中，錯誤地產生快樂的想法。

【English Translation】 English version Here, ignorance (愚癡, yúchī) is its essence (癡體, chītǐ). Profound darkness (重闇, chóng'àn) is the manifestation (癡相, chīxiàng) of ignorance, and also the fault (癡過, chīguò) of ignorance. The rest are all faults of ignorance. The first layer of darkness (一重闇, yī chóng'àn) refers to being deluded by the present suffering, yet not knowing that it is suffering. The second is false views (妄見, wàngjiàn), regarding the present suffering as pleasure, like seeing illusory flowers in the sky. The third is thick cataracts (厚瞙, hòumó), unable to see the future suffering retribution, just like eyes covered by thick cataracts, unable to see anything. Entering the realm of darkness (入陰翳, rù yīnyì) increases evil deeds and distances oneself from good deeds. The first sentence, 'increases evil deeds' (增惡, zēng'è), is because of being deluded by the ripening of karma. Foolishly following unwholesome actions, increasing afflictions and fetters, this is called 'entering the dense forest of darkness'. The latter, 'losing the light of wisdom' (失智慧光明, shī zhìhuì guāngmíng), refers to distancing oneself from good dharma. Because ignorance is an obstacle to good deeds. Third, walking in the perilous path of the wilderness (行曠野險道, xíng kuàngyě xiǎndào), illustrates the fault of receiving suffering retribution. The cycle of birth and death is long and vast, with nothing to rely on, like being in a wilderness. Full of difficulties and obstacles, it is also called a perilous path. Revolving in birth and death is called 'walking'. Fourth, generating various evil views (起諸惡見, qǐ zhū èjiàn), this is the fault caused by not having the correct antidote. The Treatise says: 'Creating many causes of evil, seeing the signs of evil retribution at the time of death, generating thoughts of regret in the mind.' Or regretting the good deeds previously cultivated, or generating evil views, therefore it is called 'regretful views'. Therefore, one is unable to gather the correct antidotes, so it is called a fault. Among the methods that can cure, first obtaining the pure wisdom eye (凈慧眼, jìnghuìyǎn) is its essence (體, tǐ). This eye has two abilities: one is to be able to see the true reality (見如實相, jiàn rúshíxiàng); two is because of seeing the true reality, one will not follow others blindly (不隨他, bù suí tā). Possessing these two meanings is called the true wisdom eye. These two sentences summarize the faults and views mentioned earlier. Because what was said earlier is all unreal. Second, transforming the habit of pursuing future rewards and good deeds (化追求后報習善行, huà zhuīqiú hòubào xí shànháng), is the fault of following the perilous path. This is because of being deluded by the supreme meaning of transcending the world, with a mind of ignorance, creating meritorious but unwavering karma, pursuing future rewards, then one is always in the perilous path. The aforementioned methods of cure, the ten sentences are divided into three parts. The first sentence is the self-nature, referring to the cycle of birth and death. The second sentence is the obstacle of about to fall (將墜下障礙, jiāng zhuìxià zhàng'ài), referring to the difficulty of escaping from it. The third sentence is following (隨順, suíshùn), explaining the loss, referring to abiding in it will lose the good dharma of liberation. Now first talk about the self-nature, because taking the small amount of worldly good deeds as the root, therefore the rewards of humans and gods are dangerous, therefore it is called a perilous path. Second, obstacles, are all matters in the perilous path. There are eight sentences in the text, being deluded by the Four Noble Truths of suffering, accumulation, path, and cessation, each having two sentences in order. The first sentence explains that there is suffering, referring to the mind wanting to escape, but the actions follow the three evil paths, like approaching a deep abyss, so it is said 'about to fall'. Second, entering the net of evil views (入惡見網中, rù èjiàn wǎngzhōng), this is explaining being deluded by the truth of suffering. In the retribution of suffering, falsely generating thoughts of pleasure.

為惡見網縈。如世險道葛藟交加。三為愚下迷於集因。謂為愚癡所覆。不知煩惱不覺業空。若加深林不見危險。四隨逐下明其造集。世寡正道學即隨邪。復起邪業為行顛倒行。如險路多岐。動入豺狼之徑。雖疲行不已欲進返回。五譬如盲人。顯無道體無正慧眼。但得果貪著愛慾所盲。故法華云。著樂癡所盲。即斯義也。如無目涉險茫無所之。六無有導師者。明闕道緣。導師者謂佛菩薩。既離明導有二種失。一當生惡道。二今世後世。雖處人天放逸障見。故佛雖出世有不見聞。如盲無導師。若不陷深坑則坐而不進。七非出要道。謂為出要者。正迷於滅希求涅槃。而趣異處。謂于梵天乃至自在。依正之所以為涅槃。推斯邪解以為正見。如在險道以塞為通。八入魔等者。顯有滅障。五種妙欲是魔境界。貪著為入。六塵劫善謂之惡賊被牽為攝。三隨順下二句明失。初句依止怨。故失離惡法。后句遠善友。故失進善法。人法俱失。后能治中拔出險道。總離前惡住無畏城。是能離之處。若曠野遇城。眾難何畏。近對上文。若無知動念。則順魔心而遠佛意。寂照雙運即出險難。而入智城。上來化欲求竟。第三有二段化。有求眾生。初一道差別。謂五趣流轉。后一界差別。三界系閉。今初先過。后治過中初句為總。入欲下別。總即沒在

大河過。六道漂溺如彼大河。求有沒中所以是過。然總中含下別義。亦是賴耶瀑流七識波浪。別中彼大瀑水波浪有三種相。一自體漂流。謂五趣因果。二身見下為因起難。謂處之多害。三安六處下便成大失。失出離道。今初。自體有五種相。一深。二流。三名。四漂。五廣。但有其一。已為難度。況具斯五。漂沒何疑。一深者。即具足四流無量水故。為煩惱河。二生死洄澓者流也。上總四流煩惱因深故。此苦果常流無竭。上二即漂溺處。於此生死而漂溺故。三愛河漂轉者名也。前明四流。雖無惑不攝愛潤生死。由此漂溺偏受河名。如愚墮河愛即難出。四湍馳等者漂也。此有二義。一顯河急故云湍馳奔激。謂雖寶愛身欲令長久。而唸唸不住。是漂溺時。二由急故不能如實知其過失。亦復不見涅槃彼岸。故云不暇觀察。是為如此漂溺。五為欲覺等。隨逐者廣也。謂隨欲等覺遍覺五塵。故名為廣。依此漂溺。涅槃則以欲等以為毒蟲。第二起難有四。一者執。執著我我所窟宅。不能動發。故云身見羅剎。于中執取。言于中者。于陰窟之中。執取之言亦含戒取。二將其下轉還。謂先舍欲已得生上界。由身見執還生地獄慾念之中。若準涅槃。愛見皆為羅剎。論經云。愛見水中羅剎者。譯者回文不盡。三于所貪下。中著。謂于受用時

求欲等樂著故。四住我慢原阜者。增慢。謂于受用事時中。我慢大慢憍慢自高輕彼故。慢令心高故喻原阜。上不停法雨下不見性水。廣平曰原。原自是高原上。加阜。則慢上過慢。對涅槃岸以水為患。對佛性水則原阜為非。賢首云。四中初一見。次二愛。后一慢。愛中一種子不滅故還來。二現行深著故泥溺。如人在河四事難出。一被執住。二被迴流。三為泥溺。四滯枯洲不到彼岸。合喻思之。三明失中有三。一善道無出意失。安六處聚落故此無善因。二惡道無救失。此無救緣。三無能度者異處去失。謂離自善行生諸難處。不值佛故。此雙闕因緣通善惡道。后能治中。初起化心。后以諸下成化行。化行有六。一與善因。謂六度萬行以為船筏。二作救緣。三令無苦患。四令離集染。五證涅槃寂靜。六令得菩提大智。皆翻上三段思之。云何能得此益。論云以如實法。云何如實了生死實性本如。即苦患而證涅槃。見煩惱本源性離。即集染而成大智。如斯教者真與善因。真能救也。第二明界差別。先過後治過中初句為總。三界繫縛猶如牢獄。求有處之所以為過。次多諸下別。別明世獄有五過隨逐。一苦事二財盡三愛離四有縛五障礙。三界之獄亦然。此五示五種難差別。一無病難。無病是樂病則有苦。與破為難下難義準之。苦謂身

【現代漢語翻譯】現代漢語譯本因為貪求快樂等感受的緣故，四種住地（指欲界、色界、無色界和有頂天）的『我慢』就像土山一樣高聳。這是增長了的『慢』。指的是在享受事物的時候，生起『我慢』、『大慢』、『憍慢』，自以為高人一等而輕視他人。『慢』使人心高氣傲，所以用土山來比喻。這樣的狀態，上面無法停留佛法的甘霖，下面也見不到自性的清凈之水。廣闊平坦的地方叫做『原』，『原』本身就是高原之上。再加上『阜』，就表示『慢』上加『慢』。對於以水為患的涅槃彼岸來說，對於佛性的清凈之水來說，這樣的土山就是障礙。賢首大師說，四種住地中，第一個是『見』惑，第二、第三是『愛』惑，最後一個是『慢』惑。『愛』惑中的一種子沒有斷滅，所以還會再來。第二種是現行深著，所以像陷入泥潭一樣難以自拔。就像人在河中，有四件事難以脫身：一是被抓住，二是被迴流沖走，三是被泥潭困住，四是停留在乾枯的沙洲上無法到達彼岸。可以合起來思考這個比喻。第三是說明失去救度的三種情況：一是善道沒有出離的意願，安於六處（眼、耳、鼻、舌、身、意）的聚落，所以沒有行善的因。二是惡道沒有救助，這裡沒有救助的因緣。三是沒有能夠度化的人，異處去失，指的是離開自己的善行而生於各種艱難之處，因為遇不到佛。這裡同時缺少了因和緣，通向善惡道。後面的能對治的部分，首先是發起教化之心，然後用各種方法來成就教化的行為。教化的行為有六種：一是給予行善的因，用六度萬行作為船筏。二是作為救助的因緣。三是使人沒有痛苦的禍患。四是使人脫離聚集的污染。五是證得涅槃的寂靜。六是使人獲得菩提的大智慧。這些都是反過來思考上面的三個階段。怎樣才能得到這些利益呢？論中說，用如實之法。什麼是如實了知呢？了知生死的實性本來就是如如不動的。從痛苦的禍患中證得涅槃，見到煩惱的本源自性是空性的，從聚集的污染中成就大智慧。像這樣的教導，才是真正給予行善的因，才是真正能夠救助的。第二部分是說明界限的差別。先說過去的過失，在對治過失中，第一句是總說。三界的繫縛就像牢獄一樣。貪求存在的處所是過失的原因。其次是『多諸下』，分別說明世間的牢獄有五種過失相隨：一是苦事，二是錢財耗盡，三是愛別離，四是有所束縛，五是障礙。三界的牢獄也是這樣。這五種過失顯示了五種困難的差別。一是沒有疾病的困難。沒有疾病是快樂，有疾病就有痛苦。與『破』相對，『為難』的含義可以依此類推。痛苦指的是身體的痛苦。

【English Translation】 English version Due to craving for pleasure and other sensations, the 'I-conceit' (Māna) of the four abodes (referring to the desire realm, form realm, formless realm, and the peak of existence) is as towering as a mountain. This is increased 'conceit'. It refers to, during the enjoyment of things, arising 'I-conceit' (Māna), 'great conceit' (Atimāna), 'arrogant conceit' (Mānātimāna), considering oneself superior and looking down on others. 'Conceit' makes the mind arrogant, so it is likened to a mountain. In such a state, the rain of Dharma cannot stay on top, and the pure water of self-nature cannot be seen below. A wide and flat place is called a 'plain' (原 - Yuán), and a 'plain' is already on a high plateau. Adding 'mound' (阜 - Fù) means 'conceit' upon 'conceit'. Compared to the shore of Nirvāṇa, which considers water a calamity, and compared to the pure water of Buddha-nature, such a mound is an obstacle. Master Xianshou said that in the four abodes, the first is 'view' (見 - jiàn) delusion, the second and third are 'love' (愛 - ài) delusions, and the last is 'conceit' (慢 - màn) delusion. One seed of 'love' delusion has not been extinguished, so it will come again. The second is the deep attachment to present actions, so it is as difficult to escape as being stuck in a mud pit. It's like a person in a river who has four difficulties in escaping: one is being held, two is being swept away by the backflow, three is being trapped in the mud, and four is staying on a dry sandbar and unable to reach the other shore. This metaphor can be considered together. The third is to explain the three situations of losing salvation: one is that the good path has no intention of leaving, being content with the settlements of the six places (eye, ear, nose, tongue, body, mind), so there is no cause for good. Two is that the evil path has no rescue, and there is no condition for rescue here. Three is that there is no one who can deliver, being lost in a different place, which refers to leaving one's own good deeds and being born in various difficult places because one cannot meet the Buddha. Here, both cause and condition are lacking, leading to both good and evil paths. In the later part of being able to cure, the first is to arouse the heart of teaching, and then use various methods to accomplish the actions of teaching. There are six kinds of teaching actions: one is to give the cause of doing good, using the Six Perfections and myriad practices as rafts. Two is to act as a condition for rescue. Three is to make people free from the suffering of calamity. Four is to make people free from the accumulation of defilements. Five is to attain the tranquility of Nirvāṇa. Six is to enable people to obtain the great wisdom of Bodhi. These are all thinking about the above three stages in reverse. How can one obtain these benefits? The treatise says, with the Dharma of reality. What is truly knowing? Knowing that the true nature of birth and death is originally unmoving. From the suffering of calamity, one attains Nirvāṇa, seeing that the original source of afflictions is empty in nature, and from the accumulation of defilements, one achieves great wisdom. Such teachings are truly giving the cause of doing good, and are truly able to rescue. The second part is to explain the differences in realms. First, talk about the faults of the past. In curing the faults, the first sentence is a general statement. The bondage of the three realms is like a prison. Craving for places of existence is the reason for the fault. The next is 'many lowers', which separately explains that the worldly prison has five faults that follow: one is suffering, two is the exhaustion of wealth, three is separation from loved ones, four is being bound, and five is obstacles. The prison of the three realms is also like this. These five faults show the differences in five difficulties. One is the difficulty of not having disease. Not having disease is happiness, and having disease is suffering. Compared to 'destruction', the meaning of 'difficulty' can be inferred by analogy. Suffering refers to the suffering of the body.

諸病苦惱。謂心病愁惱。二常懷愛憎是資生難。愛彼資生求而不得。憎彼貧窮遠之強會。三親難。親愛別離故生憂怖。四戒難。雖生上界暫離犯戒。不免戒行相違。還為貪械所縛。謂報盡起于欲惡。明上二界非欲永滅故。此貪慾通系三界五見難。雖得世間八禪定智。亦為無明所覆。與正見相違。后能治中。若如實了知三界之相。無有生死非實非虛。則自無障礙果證圓寂。第四有二段化。梵行求眾生分二。初段化邪梵行求。令舍邪歸正後段化同法小乘。令舍權歸實。今初先明過中。初句為總。謂執著於我過。然諸外道執見雖多以我為本。斷常等見皆因此生。次於諸蘊下別。別有六句。前三失道故。遠第一義樂。后三失滅故具足諸苦。今初。一于諸蘊窟宅不求出離者。無始發方便。謂彼外道眾生欲趣涅槃。以有我故。於五陰舍不能動發。二所趣不真內入無我。故名空聚。我想妄計遍於六根。故名為依。三造行不正。既求涅槃應行八正。翻行邪道四顛倒行。以彼計蘊。身受心法為凈等故。后三中。一四大乖違苦。謂老病死苦人皆欲遠。由計我故四毒常侵。二五陰隨逐苦。五蘊具諸結過。常能害人善法故。二怨賊六受無量苦者。上不說者皆在其中。亦總結前五也。后能治中。上由計我處處生著。唯大涅槃是無著處。云何能得謂

【現代漢語翻譯】現代漢語譯本諸病苦惱，指的是心病和憂愁煩惱。第二種困難是常常懷有愛憎之心，這是生活上的困難。愛戀那些能提供生活所需的事物，但求而不得；憎恨貧窮，卻又不得不勉強相處。第三種困難是親情之難。親愛之人離別，因此產生憂愁和恐懼。第四種困難是持戒之難。即使生於上界，暫時脫離了犯戒，也無法避免戒行上的衝突。仍然會被貪慾的枷鎖束縛。這是因為報應結束后，又會產生慾望和邪惡。這表明上二界並非永遠滅絕慾望。這種貪慾貫穿於三界。第五種困難是五見之難。即使獲得了世間的八禪定智，也會被無明所覆蓋，與正確的見解相違背。如果能夠如實地瞭解三界的真相，既非實有，也非虛無，那麼自然就沒有障礙，可以證得圓寂的果位。第四部分有兩段教化。第一段是針對那些追求邪梵行的人，引導他們捨棄邪道，歸於正道；第二段是教化那些修習小乘佛法的人，引導他們捨棄權宜之法，歸於真實之法。現在先說明第一段中的過失。第一句是總綱，指的是執著於我的過失。各種外道的執見雖然很多，但都以『我』為根本。斷見、常見等錯誤的見解都是因此而生。接下來在『于諸蘊下』分別說明。分別有六句。前三句是因為迷失了正道，遠離了第一義樂。后三句是因為迷失了寂滅，具足了各種痛苦。現在先說第一句。第一，對於五蘊（Skandha，構成個體經驗的五種要素：色、受、想、行、識）的窟宅，不尋求出離。這是因為沒有開始運用方便之法。那些外道眾生想要趨向涅槃（Nirvana，解脫），但因為有『我』的執著，所以對於五陰（Panca-skandha，五蘊的另一種說法）的捨棄無法動發。第二，所趨向的不是真理，內心進入的是無我的空聚。『我想』的虛妄計度遍佈於六根（Sadayatana，眼、耳、鼻、舌、身、意），所以稱為『依』。第三，所造作的行為不正。既然想要追求涅槃，就應該修習八正道（Aryastangika-marga，達到涅槃的八種正確方法），反而修習邪道和四顛倒行（Viparyasa，四種錯誤的認知：認為無常為常、苦為樂、不凈為凈、無我為我），因為他們認為蘊、身、受、心、法是清凈等等。后三句中，第一是四大（Mahabhuta，構成物質世界的四大元素：地、水、火、風）不調和的痛苦。老、病、死這些痛苦人人都想遠離，但因為執著于『我』，所以四大之毒常常侵擾。第二是五陰隨逐的痛苦。五蘊具足各種煩惱，常常能損害人的善法。第三是怨賊六受（Sadvedana-kaya，六種感受：眼觸生受、耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受）帶來的無量痛苦。上面沒有說到的痛苦都在其中，也是對前面五種痛苦的總結。在能對治方面，上面是因為執著于『我』，處處產生執著。只有大涅槃（Maha-Nirvana，究竟的涅槃）是沒有執著的地方。那麼如何才能得到呢？

【English Translation】 English version The various sicknesses and sufferings refer to mental illnesses, worries, and afflictions. The second difficulty is constantly harboring love and hatred, which is a difficulty in life. Loving those who can provide for one's needs but not obtaining them; hating poverty but being forced to associate with it. The third difficulty is the difficulty of family affection. Separation from loved ones causes sorrow and fear. The fourth difficulty is the difficulty of upholding precepts. Even if born in the upper realms, temporarily escaping from breaking precepts, one cannot avoid conflicts in conduct. One is still bound by the shackles of greed. This is because after the retribution ends, desires and evils arise again. This shows that the upper two realms do not permanently extinguish desires. This greed permeates the Three Realms. The fifth difficulty is the difficulty of the five views. Even if one obtains the eight worldly meditative attainments, one is still covered by ignorance, which contradicts correct views. If one can truly understand the nature of the Three Realms, which is neither real nor unreal, then naturally there will be no obstacles, and one can attain the fruit of perfect tranquility (Nirvana). The fourth part has two sections of teaching. The first section is for those who pursue wrong practices, guiding them to abandon the wrong path and return to the right path. The second section is for those who practice Hinayana Buddhism, guiding them to abandon expedient methods and return to the true method. Now, let's first explain the faults in the first section. The first sentence is the general outline, referring to the fault of being attached to 'self'. Although there are many views of various non-Buddhist paths, they all take 'self' as the root. The wrong views of annihilationism and eternalism arise from this. Next, it is explained separately in 'regarding the aggregates'. There are six sentences in total. The first three sentences are because one has lost the right path, and is far away from the joy of the ultimate meaning. The last three sentences are because one has lost extinction, and is full of various sufferings. Now, let's first talk about the first sentence. First, regarding the dwelling of the five aggregates (Skandha, the five elements that constitute individual experience: form, feeling, perception, mental formations, and consciousness), one does not seek liberation. This is because one has not started to use expedient methods. Those non-Buddhist beings want to move towards Nirvana (Nirvana, liberation), but because of the attachment to 'self', they cannot initiate the abandonment of the five aggregates (Panca-skandha, another way of saying the five aggregates). Second, what one is moving towards is not the truth, and one's heart enters a collection of emptiness without self. The false calculation of 'I think' pervades the six sense bases (Sadayatana, eye, ear, nose, tongue, body, and mind), so it is called 'reliance'. Third, the actions one creates are not correct. Since one wants to pursue Nirvana, one should practice the Eightfold Path (Aryastangika-marga, the eight correct methods to reach Nirvana), but instead, one practices wrong paths and the four inversions (Viparyasa, four wrong perceptions: perceiving impermanence as permanence, suffering as happiness, impurity as purity, and non-self as self), because they think that aggregates, body, feeling, mind, and dharma are pure, etc. In the last three sentences, the first is the suffering of the disharmony of the four great elements (Mahabhuta, the four elements that constitute the material world: earth, water, fire, and wind). Everyone wants to stay away from the sufferings of old age, sickness, and death, but because of the attachment to 'self', the poison of the four elements often invades. The second is the suffering of the five aggregates following. The five aggregates are full of various afflictions, which often harm people's good deeds. The third is the immeasurable suffering brought by the six feelings (Sadvedana-kaya, six kinds of feelings: feeling born from eye contact, feeling born from ear contact, feeling born from nose contact, feeling born from tongue contact, feeling born from body contact, feeling born from mind contact). The sufferings not mentioned above are all included in it, which is also a summary of the previous five sufferings. In terms of what can counteract it, the above is because of the attachment to 'self', and attachment arises everywhere. Only the Great Nirvana (Maha-Nirvana, the ultimate Nirvana) is the place without attachment. So how can one obtain it?

如實法。如實法者略有三義。一上怨賊等。外道不知計我處之。今菩薩教之觀過。了無有人。二假以世喻。喻所不及。則五陰等過於怨等。三知其實性。人法俱空皆是最勝無所著處余如涅槃二十一說。第二化同法小乘。初起過中有三。初不求大因過。利生懈怠為陜。佛法無量退沒不證為劣。二不行下不願大果過。三雖欲下明修行過不定聚眾生。實有大乘出離之法。而修行小乘。后能治中廣大佛法。即諸度萬行。登地已上名為廣大。皆佛因法。廣大智慧通於因果。翻前陜劣總名廣大。上來廣明攝眾生竟。第二佛子下結成攝生之戒。護持于戒。即前律儀及攝善法。故能增長慈悲之心。即益生戒。第二位果唯無發趣三果同前故。論云有同者。無者亦名果校量勝者。三果皆勝初地故。初調柔中三。一調柔相。二佛子此菩薩下別地行相。三佛子是名下總結地名。初中三。謂法喻合。法中三。初見諸佛為練行緣。二于諸佛下明能練行。于中先供養。後於諸佛下受法更受十善。即學佛善也。是戒地故。三是菩薩下所練凈中。對前勝者。以離慳嫉破戒二種垢故。初地菩薩戒未凈故。施亦未凈。前就初地說檀度滿。令更轉凈。以離二垢說名離垢故。故喻初地。金但火煉以除外垢。今此置礬石中。兼內凈體明。云一切凈。法合可知。二別地

【現代漢語翻譯】現代漢語譯本如實法（如其本性的法）。如實法略有三種含義：第一，對於怨賊等，外道（佛教以外的宗教）不知道如何計算『我』（自我）的所在。現在菩薩教導他們觀察過失，最終發現根本沒有人（沒有實在的自我）。第二，用世俗的比喻，來比喻那些無法企及的事物。例如，五陰（色、受、想、行、識）的過患比怨賊等還要嚴重。第三，瞭解事物的真實本性，認識到人（眾生）和法（事物）都是空性的，這才是最殊勝、無所執著的境界。其餘的解釋可以參考《涅槃經》第二十一卷的說法。第二，教化與小乘（聲聞乘）相同的法。最初生起過失有三種：第一，不尋求大因的過失。利益眾生時懈怠，認為佛法無量無邊而退縮，不能證得果位，這是下劣。第二，不實行下乘（小乘），卻希望獲得大果的過失。第三，雖然想要修行下乘，但修行方法不明確，導致眾生不定。實際上存在大乘（菩薩乘）的出離之法，卻修行小乘。之後，能夠治理廣大佛法，也就是各種度（波羅蜜）和萬行（菩薩的各種修行）。登地（菩薩的十地）以上的境界稱為廣大，都是成佛的因法。廣大的智慧貫通因和果。與之前的狹隘和下劣相反，總稱為廣大。以上廣泛地闡明了攝受眾生的方法。第二，佛子（佛的弟子）以下總結了攝受眾生的戒律。護持戒律，就是之前的律儀戒和攝善法戒，因此能夠增長慈悲之心，也就是利益眾生之戒。第二位的果位只有無發趣，三果與之前相同。所以，《論》中說『有相同之處』。沒有（無發趣）也稱為果，衡量勝劣。三果都勝過初地（歡喜地）的菩薩。最初的調柔（調伏煩惱）中有三點：第一，調柔的相狀。第二，『佛子，此菩薩』以下分別說明各地的行相。第三，『佛子，是名』以下總結地的名稱。最初一點中包含法、比喻和合。法中又有三點：第一，見到諸佛是修行的因緣。第二，『于諸佛』以下說明能夠修行。其中先是供養，然後『于諸佛』以下受法，再次受持十善，也就是學習佛的善行。這是戒地（持戒之地）的緣故。第三，『是菩薩』以下所修的清凈，與之前的殊勝相比，是因為遠離了慳吝、嫉妒和破戒兩種垢染。初地菩薩的戒律尚未清凈，所以佈施也未清凈。之前就初地菩薩而言，說檀度（佈施波羅蜜）圓滿，是爲了使其更加清凈。因為遠離了兩種垢染，所以稱為離垢。因此比喻初地，就像金子只用火來煉，只能去除外面的污垢。現在將金子放在礬石中，內外都得到凈化，說明一切清凈。法和比喻的結合可以理解。第二，分別說明各地的行相。

【English Translation】 English version The Dharma of Reality (the Dharma of suchness). The Dharma of Reality has roughly three meanings: First, regarding enemies and thieves, etc., non-Buddhist religions (those outside of Buddhism) do not know how to calculate where the 'self' (ego) is located. Now, Bodhisattvas teach them to observe faults, ultimately discovering that there is no one (no substantial self). Second, using worldly metaphors to illustrate things that cannot be reached. For example, the faults of the Five Skandhas (form, sensation, perception, volition, and consciousness) are more serious than enemies and thieves. Third, understanding the true nature of things, recognizing that both people (sentient beings) and phenomena (things) are empty in nature, this is the most supreme and unattached state. For further explanations, refer to the twenty-first chapter of the Nirvana Sutra. Second, teaching the same Dharma as the Small Vehicle (Śrāvakayāna). Initially, there are three faults that arise: First, the fault of not seeking the great cause. Being lazy in benefiting sentient beings, retreating because one thinks the Buddha Dharma is immeasurable, and not being able to attain the fruit, this is inferior. Second, the fault of not practicing the lower vehicle (Small Vehicle) but hoping to obtain the great fruit. Third, although wanting to practice the lower vehicle, the methods of practice are unclear, leading to uncertain sentient beings. In reality, there is the Dharma of liberation of the Great Vehicle (Bodhisattvayāna), but one practices the Small Vehicle. Afterward, one can govern the vast Buddha Dharma, which is the various pāramitās (perfections) and myriad practices (various practices of Bodhisattvas). The state above the bhūmis (ten stages of a Bodhisattva) is called vast, and they are all the causal Dharmas for becoming a Buddha. Vast wisdom penetrates cause and effect. Contrary to the previous narrowness and inferiority, it is collectively called vast. The above extensively explains the methods of gathering sentient beings. Second, from 'Buddha-son' (disciple of the Buddha) below, it summarizes the precepts for gathering sentient beings. Upholding the precepts, which are the previous prātimokṣa (rules of monastic discipline) and the precepts of gathering good Dharmas, therefore one can increase the heart of compassion, which is the precept of benefiting sentient beings. The fruit of the second position only has non-awakening, and the three fruits are the same as before. Therefore, the Śāstra says 'there are similarities'. Not having (non-awakening) is also called a fruit, measuring superiority and inferiority. The three fruits are all superior to the Bodhisattva of the first bhūmi (Joyful Ground). In the initial taming (subduing afflictions), there are three points: First, the appearance of taming. Second, 'Buddha-son, this Bodhisattva' below separately explains the characteristics of each bhūmi. Third, 'Buddha-son, this is named' below summarizes the names of the bhūmis. The first point contains Dharma, metaphor, and combination. Within the Dharma, there are three points: First, seeing the Buddhas is the condition for practicing. Second, 'In the Buddhas' below explains being able to practice. Among them, first is offering, and then 'In the Buddhas' below receiving the Dharma, again receiving the ten good deeds, which is learning the good deeds of the Buddha. This is because it is the bhūmi of precepts (the ground of upholding precepts). Third, 'This Bodhisattva' below the purity cultivated, compared to the previous superiority, is because it is far from stinginess, jealousy, and the two kinds of defilements of breaking precepts. The precepts of the Bodhisattva of the first bhūmi are not yet pure, so giving is also not pure. Previously, regarding the Bodhisattva of the first bhūmi, it was said that dāna-pāramitā (perfection of giving) is complete, in order to make it more pure. Because it is far from the two kinds of defilements, it is called stainless. Therefore, it is compared to the first bhūmi, just like gold is only refined by fire, it can only remove external dirt. Now, putting the gold in alum, both inside and outside are purified, indicating that everything is pure. The combination of Dharma and metaphor can be understood. Second, separately explaining the characteristics of each bhūmi.

行中。以離語四過。說愛語偏多。二菩薩住此下攝報果。先明在家。后若欲下出家。在家中二。先上勝身即金輪王。后能除下明上勝果。三若以菩薩下愿智果。並如初地。第三重頌中。有十五頌分三。初十頌位行。于中有四。初一頌頌十種直心。二有二頌頌律儀戒。三二頌半頌攝善戒。四有四頌半頌攝眾生戒。二有四頌頌位果。三有一頌結嘆所說。二地竟。

大方廣佛華嚴經疏卷第三十五大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十六

唐清涼山大華嚴寺沙門澄觀撰

第三發光地所以來者。前戒此定義次第故。又前三地寄同世間施戒修法前二施戒竟。今此顯修故。深密雲。前位能持微細戒品。未得圓滿世間等持等至。及圓滿聞法總持。為令得此因說此地。令勤修學。此則具前二意。言發光者。智論四十九名為光地。本論及金光明十住婆沙等。皆名明地。光之與明眼目殊稱。皆略無發字。仁王名明慧。慧亦是明義旨皆同。今統收下經及諸經論。總有三義。立發光名。一以初住地十種凈心為能發。勝定聞持為所發光。以安住地竟。方始聞法修得定故。故瑜伽四十八云。由聞行正法光明等持。光明之所顯示故名發光地。由內心凈能發光明。是故說名

【現代漢語翻譯】現代漢語譯本：行文中。以遠離語四過（離間語、粗惡語、虛妄語、綺語）。說愛語偏多。二菩薩住此下攝報果。先說明在家。后若欲下出家。在家中二。先上勝身即金輪王（擁有金輪的統治者）。后能除下明上勝果。三若以菩薩下愿智果。並如初地。第三重頌中。有十五頌分三。初十頌位行。于中有四。初一頌頌十種直心。二有二頌頌律儀戒。三二頌半頌攝善戒。四有四頌半頌攝眾生戒。二有四頌頌位果。三有一頌結嘆所說。二地竟。

《大方廣佛華嚴經疏卷第三十五》大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏卷第三十六》

唐清涼山大華嚴寺沙門澄觀撰

第三發光地所以來者。前戒此定義次第故。又前三地寄同世間施戒修法前二施戒竟。今此顯修故。《深密經》云。前位能持微細戒品。未得圓滿世間等持等至。及圓滿聞法總持。為令得此因說此地。令勤修學。此則具前二意。言發光者。《智論》四十九名為光地。本論及《金光明十住婆沙》等。皆名明地。光之與明眼目殊稱。皆略無發字。《仁王經》名明慧。慧亦是明義旨皆同。今統收下經及諸經論。總有三義。立發光名。一以初住地十種凈心為能發。勝定聞持為所發光。以安住地竟。方始聞法修得定故。故《瑜伽師地論》四十八云。『由聞行正法光明等持。光明之所顯示故名發光地。由內心凈能發光明。是故說名』

【English Translation】 English version: In practice, they avoid the four faults of speech (divisive speech, harsh speech, false speech, and frivolous speech), and speak loving words more often. The two Bodhisattvas dwell here to gather the fruits of their actions. First, it explains being at home. Later, if they wish to leave home. There are two aspects to being at home. First, the superior body, which is the Cakravartin (wheel-turning king). Later, it explains the superior fruit that can eliminate the lower. Third, if with the Bodhisattva's vow and wisdom fruit, it is like the first ground. In the third repetition of verses, there are fifteen verses divided into three. The first ten verses are about the stage of practice, which has four aspects. First, one verse praises the ten kinds of straightforward minds. Second, two verses praise the precepts of discipline. Third, two and a half verses praise the precepts of gathering good. Fourth, four and a half verses praise the precepts of benefiting sentient beings. Second, there are four verses praising the fruit of the stage. Third, there is one verse concluding and praising what was said. The second ground ends.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 35 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 36

Composed by the Shramana Chengguan of the Great Flower Adornment Temple on Mount Qingliang in the Tang Dynasty

The reason for the third 'Illuminating Ground' is that the preceding precepts define the order of this samadhi. Also, the previous three grounds are similar to the worldly practices of giving, precepts, and cultivation. The previous two, giving and precepts, are completed. Now, this reveals cultivation. The Sandhinirmocana Sutra says, 'The previous stage can uphold subtle precepts, but has not attained the complete worldly samadhi and the complete retention of hearing the Dharma. To enable them to attain this, this ground is explained, so that they diligently cultivate and learn.' This embodies the previous two meanings. As for 'Illuminating,' the forty-ninth chapter of the Mahaprajnaparamita-sastra calls it the 'Ground of Light.' The original treatise and the Golden Light Sutra's Ten Abodes Vibhasa, etc., all call it the 'Ground of Brightness.' Light and brightness are different terms for the eyes, both omitting the word 'Illuminating.' The Benevolent Kings Sutra calls it 'Bright Wisdom.' Wisdom is also the meaning of brightness, and the meanings are all the same. Now, comprehensively gathering the following sutras and treatises, there are three meanings in establishing the name 'Illuminating Ground.' First, the ten kinds of pure minds of the first dwelling ground are the cause of illumination, and the superior samadhi and retention of hearing are the light that is illuminated. Because after dwelling in that ground, they begin to hear the Dharma and cultivate to attain samadhi. Therefore, the Yogacarabhumi-sastra, forty-eighth, says, 'Because of hearing and practicing the correct Dharma, there is light, samadhi, and the manifestation of light, therefore it is called the Illuminating Ground. Because the inner mind is pure, it can emit light, therefore it is called.'

增上心住。既言由內心凈能發明知以十凈心為能發也。攝論金光明經意皆同此二以聞持為能發。勝定為所發。以聞法竟。靜處修行方發定故。瑜伽亦說等持為光明故。此約地中釋之。三以勝定總持。併爲能發。彼四地證光明相。以為所發。故下論云。彼無生慧此名光明。依此光明故名明地。此約地滿釋。唯識亦云。成就勝定大法總持。能發無邊妙慧光故。謂由得勝定發修慧光。由得總持教法發聞思光。彼無邊慧即是三慧。故上本分論云。隨聞思修照法顯現。謂就此慧中。四地證法為所照。三慧光明為能照。三慧是彼證智光明之相。余諸經論言雖少異。並不出此故。十凈心唯是能發。證光明相唯是所發。勝定一種通能所發。是以此地偏得增上心名。若所離障通約三慧故。本分論云。闇相於聞思修諸法忘障。唯識名闇鈍障。謂所知障中俱生一分。令聞思修法忘失彼障三地勝定總持。及彼所發殊勝三慧。入三地時便能永斷。由斯三地說斷二愚及彼粗重。一欲貪愚。此障勝定及彼修慧。二圓滿陀羅尼愚。此障聞思慧。及障彼圓滿陀羅尼故。若約所證。唯就總持名證勝流真如。唯識云。謂此真如所流教法。于余教法極為勝故。梁攝論云。從真如流出正體智。正體智流出后得智。后得智流出大悲。大悲流出十二部經。名為勝流法界

【現代漢語翻譯】現代漢語譯本增上心住（Adhyāśaya-citta-sthiti）。既然說由內心清凈能夠啓發智慧，那麼就以十凈心作為能啓發者。攝論（Śatasāhasrikā Prajñāpāramitā Sūtra）和金光明經（Suvarṇaprabhāsa Sūtra）的含義都相同，都以聞持（śruta-dhāraṇī，聽聞並憶持）作為能啓發者，以殊勝禪定（adhimukti-samādhi）作為所啓發者。因為聽聞佛法之後，在安靜的地方修行才能生起禪定。瑜伽行派（Yogācāra）也說，等持（samādhi）是光明的來源。這是從地的角度來解釋的。三、以殊勝禪定和總持（dhāraṇī，陀羅尼）並作為能啓發者，以四地所證的光明相作為所啓發者。所以下面的論典說：『彼無生慧（anutpāda-jñāna）此名光明。依此光明故名明地。』這是從地圓滿的角度來解釋的。唯識宗（Vijñānavāda）也說：『成就殊勝禪定和大法總持，能發出無邊的妙慧光。』意思是說，通過獲得殊勝禪定，能生起修慧之光；通過獲得總持教法，能生起聞思之光。那無邊的智慧就是三慧（traividyā，三種智慧）。所以上面的本分論說：『隨聞思修照法顯現。』意思是說，就此智慧中，四地所證的法作為所照，三慧光明作為能照。三慧是那證智光明的相。其餘的經論雖然說法略有不同，但都不超出這個範圍。所以，十凈心只是能啓發者，證光明相只是所啓發者，殊勝禪定既是能啓發者也是所啓發者。因此，此地偏得增上心之名。至於所斷的障礙，可以總括為三慧的障礙。本分論說：『闇相於聞思修諸法忘障。』唯識宗名為闇鈍障（tamas-mandatāvaraṇa），意思是說，所知障（jñeyāvaraṇa）中俱生的一部分，使聞思修法忘失。此障三地的殊勝禪定、總持以及它們所發出的殊勝三慧，在進入三地時便能永遠斷除。因此，三地說斷除了二愚（dvividhā-moha）以及它們的粗重：一、欲貪愚（kāma-rāga-moha），此障礙殊勝禪定以及修慧；二、圓滿陀羅尼愚（paripūrṇa-dhāraṇī-moha），此障礙聞思慧，以及障礙那圓滿陀羅尼。如果從所證的角度來說，只是就總持而言，名為證勝流真如（viśuddha-pravāha-tathatā）。唯識宗說：『謂此真如所流教法，于余教法極為勝故。』梁攝論（Mahāyānasaṃgraha）說：『從真如流出正體智（vastu-svarūpa-jñāna），正體智流出后得智（pṛṣṭhalabdha-jñāna），后得智流出大悲（mahākaruṇā），大悲流出十二部經（dvādaśāṅga-buddhavacana），名為勝流法界（viśuddha-pravāha-dharmadhātu）。』

【English Translation】 English version Adhyāśaya-citta-sthiti (Increased Intent Mind Abiding). Since it is said that pure inner mind can inspire wisdom, then the ten pure minds are the inspirers. The meaning of Śatasāhasrikā Prajñāpāramitā Sūtra (Perfection of Wisdom in 100,000 Lines) and Suvarṇaprābhāsa Sūtra (Golden Light Sutra) are the same, both using śruta-dhāraṇī (hearing and remembering) as the inspirer, and adhimukti-samādhi (superior samadhi) as the inspired. Because after hearing the Dharma, practicing in a quiet place can generate samadhi. The Yogācāra (Yoga Practice School) also says that samādhi (concentration) is the source of light. This is explained from the perspective of the ground. Third, both superior samadhi and dhāraṇī (total retention) are used as inspirers, and the light appearance certified by the fourth ground is used as the inspired. Therefore, the following treatises say: 'That anutpāda-jñāna (non-birth wisdom) is called light. Because of this light, it is called the Bright Ground.' This is explained from the perspective of the completion of the ground. The Vijñānavāda (Consciousness-only School) also says: 'Achieving superior samadhi and great Dharma dhāraṇī can emit boundless wonderful wisdom light.' It means that by obtaining superior samadhi, the light of cultivation wisdom can be generated; by obtaining the teaching of dhāraṇī, the light of hearing and thinking can be generated. That boundless wisdom is the traividyā (three wisdoms). Therefore, the above-mentioned basic treatise says: 'Following hearing, thinking, and cultivation, the Dharma appears.' It means that in this wisdom, the Dharma certified by the fourth ground is the illuminated, and the light of the three wisdoms is the illuminator. The three wisdoms are the appearance of that certified wisdom light. Although the statements in other sutras and treatises are slightly different, they do not go beyond this scope. Therefore, the ten pure minds are only the inspirers, the certified light appearance is only the inspired, and superior samadhi is both the inspirer and the inspired. Therefore, this ground particularly obtains the name of Increased Intent Mind. As for the obstacles to be eliminated, they can be summarized as obstacles to the three wisdoms. The basic treatise says: 'The dark appearance is the obstacle of forgetting the Dharma in hearing, thinking, and cultivation.' The Vijñānavāda calls it tamas-mandatāvaraṇa (dark and dull obstacle), which means that a part of the jñeyāvaraṇa (cognitive obscuration) that arises simultaneously causes the forgetting of the Dharma in hearing, thinking, and cultivation. The superior samadhi, dhāraṇī, and the superior three wisdoms emitted by them in the third ground can be permanently eliminated when entering the third ground. Therefore, the third ground says that it eliminates the dvividhā-moha (two kinds of ignorance) and their heaviness: First, kāma-rāga-moha (ignorance of desire and greed), which hinders superior samadhi and cultivation wisdom; Second, paripūrṇa-dhāraṇī-moha (ignorance of perfect dhāraṇī), which hinders hearing and thinking wisdom, and hinders that perfect dhāraṇī. If viewed from the perspective of what is certified, it is only in terms of dhāraṇī that it is called viśuddha-pravāha-tathatā (pure flow of suchness). The Vijñānavāda says: 'The teachings flowing from this suchness are extremely superior to other teachings.' The Mahāyānasaṃgraha (Compendium of Mahayana) says: 'From suchness flows vastu-svarūpa-jñāna (wisdom of the true nature of reality), from the wisdom of the true nature of reality flows pṛṣṭhalabdha-jñāna (wisdom gained after enlightenment), from the wisdom gained after enlightenment flows mahākaruṇā (great compassion), from great compassion flows dvādaśāṅga-buddhavacana (twelve categories of Buddhist scriptures), which is called viśuddha-pravāha-dharmadhātu (pure flow of the Dharma realm).'

故。下經中。能捨身命求此善說。其所成行。亦唯禪及求法。其所得果。亦法及禪。梁攝論云。通達勝流法界。得無邊法音果。金光明雲。三地發心得難動三昧果。下文四無量五神通等。皆定所攝。次正釋文總分三分。初贊請分。二正說分。三重頌分。今初六偈分二。前三慶前後三請后。前中初偈集經者序。后二偈發言贊能所說。于中善哉是總。第八句是結。別明能說有二前偈有慈后偈有悲。故云利益。所說亦二。前偈教相故云律儀。后偈證相故云微妙。真實者契理故。無異者千聖同轍故。無差別者理貫事故。后三請。后中二。初二偈大眾請。前偈總請三地之法。謂如彼教法相應三智之業。后偈別請十度行法。以地地通有故。慈悲是愿道謂道力。佛清凈行即無漏智。末後一偈上首請。第二正說分中。先明地行。后辨地果。前中四分。一起厭行分。二厭行分。三厭分。四厭果分。此地修禪厭伏煩惱。亦厭于禪故名厭地。設忻大法亦為厭故。正住地心住於八禪。故但名厭。初入地心觀修彼行。名厭行分。趣地方便起彼厭行。地滿心中得無量等。是厭之果。亦可初一是入心。餘三是住心。今初分中有三。初結前起后。二何等下徴列十心。三菩薩以是下。結行入位。初中標起云十種深心。論經云深念心。則異前二地。單云深心

【現代漢語翻譯】現代漢語譯本因此，在下部經典中，能夠捨棄身命來尋求這種善妙的說法，他們所成就的修行，也只是禪定和求法。他們所獲得的果報，也是佛法和禪定。《梁攝論》中說，通達殊勝的法界，就能獲得無邊法音的果報。《金光明經》中說，三地菩薩發起道心，能獲得難動三昧的果報。下文所說的四無量心、五神通等等，都屬於禪定的範疇。接下來正式解釋經文，總共分為三個部分。第一部分是讚歎和請求，第二部分是正式宣說，第三部分是重頌。現在先講第一部分，總共六個偈頌，分為前後兩部分。前面的三個偈頌是讚歎，後面的三個偈頌是請求。前面的部分中，第一個偈頌是集結經典的人所作的序言，後面的兩個偈頌是讚歎能說的人和所說的法。其中，『善哉』是總體的讚歎，第八句是總結。分別說明能說的人，前一個偈頌有慈心，后一個偈頌有悲心，所以說是利益眾生。所說的法也有兩種，前一個偈頌是教相，所以說是律儀；后一個偈頌是證相，所以說是微妙。『真實』是因為契合真理，『無異』是因為千聖同轍，『無差別』是因為真理貫穿一切事物。後面的三個偈頌是請求。在後面的部分中，分為兩個偈頌。第一個偈頌是大眾的請求，總體請求三地的法，也就是與彼教法相應的智慧之業。后一個偈頌是分別請求十度行法，因為地地相通。慈悲是愿道，也就是道力。佛的清凈行就是無漏智。最後一個偈頌是上首的請求。第二部分是正式宣說，先說明地的修行，后辨別地的果報。在前面的部分中，分為四個部分。第一是起厭行分，第二是厭行分，第三是厭分，第四是厭果分。此地修習禪定，厭離和降伏煩惱，也厭離禪定，所以稱為厭地。即使欣求大法，也是爲了厭離的緣故。安住于地的心，安住於八禪，所以只稱為厭。最初進入地的心，觀察和修習那些修行，稱為厭行分。趣向于地，方便生起那些厭行。地圓滿時，心中獲得無量等等，是厭離的果報。也可以說，第一個是入心，其餘三個是住心。現在先講第一部分，總共有三個部分。第一是總結前面，開啟後面。第二是『何等』以下，徵詢和列舉十種心。第三是『菩薩以是』以下，總結修行進入位次。最初的標起說有十種深心。《論經》中說是『深念心』，就與前面的二地不同，只說是『深心』。

【English Translation】 English version Therefore, in the lower sutras, those who can relinquish their lives to seek this excellent teaching, their accomplished practices are only meditation (dhyana) and seeking the Dharma. The fruits they obtain are also Dharma and meditation. The Liang She Lun (Commentary on the Compendium of Mahayana) says that by penetrating the supreme and flowing Dharmadhatu (realm of Dharma), one obtains the fruit of boundless Dharma sounds. The Golden Light Sutra says that a Bodhisattva who generates the aspiration for enlightenment on the Third Ground obtains the fruit of the immovable samadhi. The Four Immeasurables, Five Supernatural Powers, etc., mentioned below are all included within meditation. Next, we will formally explain the text, dividing it into three parts. The first part is praise and request, the second part is the formal exposition, and the third part is the restatement in verse. Now, let's begin with the first part, which consists of six verses, divided into two sections: the first three verses are praise, and the last three verses are requests. In the first section, the first verse is the preface by the compiler of the sutra, and the following two verses praise the speaker and the spoken Dharma. Among them, 'Excellent!' is the general praise, and the eighth line is the conclusion. Specifically explaining the speaker, the previous verse has loving-kindness (metta), and the following verse has compassion (karuna), hence it is said to benefit sentient beings. The spoken Dharma also has two aspects: the previous verse is the doctrinal aspect, hence it is called discipline (vinaya); the following verse is the aspect of realization, hence it is called subtle. 'Truthful' because it accords with the truth; 'Without difference' because the sages of the past all followed the same path; 'Without distinction' because the truth pervades all things. The following three verses are requests. In the latter section, there are two verses. The first verse is the request from the assembly, generally requesting the Dharma of the Three Grounds, which is the activity of the three wisdoms corresponding to that teaching. The following verse is a separate request for the practice of the Ten Perfections (paramitas), because they are common to all the grounds. Loving-kindness and compassion are the path of aspiration, which is the power of the path. The Buddha's pure conduct is non-outflow wisdom (anāsrava-jñāna). The last verse is the request from the leader. The second part is the formal exposition, first explaining the practice of the grounds, then distinguishing the fruits of the grounds. In the previous section, there are four parts. The first is the section on initiating the practice of aversion (nirveda), the second is the section on the practice of aversion, the third is the section on aversion, and the fourth is the section on the fruit of aversion. In this ground, one cultivates meditation, disliking and subduing afflictions, and also disliking meditation, hence it is called the Ground of Aversion. Even if one rejoices in the Great Dharma, it is also for the sake of aversion. The mind abiding in the ground abides in the Eight Dhyanas, hence it is only called aversion. The mind initially entering the ground observes and cultivates those practices, called the section on initiating the practice of aversion. Approaching the ground, one conveniently generates those practices of aversion. When the ground is complete, one obtains immeasurable qualities in the mind, which are the fruits of aversion. It can also be said that the first is the entering mind, and the remaining three are the abiding mind. Now, let's begin with the first part, which has three sections. The first is summarizing the previous and initiating the following. The second is 'What are' below, inquiring and listing the ten deep minds. The third is 'The Bodhisattva with these' below, summarizing the practice entering the stage. The initial statement says there are ten kinds of deep minds. The Treatise Sutra says 'deep mindfulness', which is different from the previous two grounds, only saying 'deep mind'.

。謂更以十心念前十深心故。瑜伽云。若菩薩先於增上戒住已。得十種清凈意樂。復由余十凈心意樂作意思惟。成上品故。入增上心住。二徴列中十心義分四對。初二一對根本建立。次三一對方便發修。次三一對修已成就。后二一對德用自在。此四對中皆前離過。后明成善。初言凈心者離過也。論云依彼凈深念心。謂依二地凈心。起此趣地凈心故。瑜伽云。一者作意思惟。我於十種凈心意樂已得清凈故。二安住心者。依不捨自乘及前十故。此二依前。故云根本建立。后八依前起后。次第二對方便發修者。論云志求勝法起善方便。三地勝定總持。名為勝法。于中前二句離過。一懸厭當欲。二離於現貪。后一造行進善。若不勝進則名為退。故異第二。若準瑜伽。所修對治不復退失。故下頌云不害。若失對治則有害故。第三對中。初一離過。謂自地煩惱不能壞。故名堅固心。自地即第二。以初十心未增。未入三地故。后二成善。初句體成。依等至八禪出入自在。故云明盛。后句用成。即依前句禪定自在力。雖生下地而不退失。故云勇猛。故下經云。于禪能出能入者。即明盛也。又云不隨禪解脫力生者。是勇猛也。地滿方成。今此作是思惟。即得入地故。瑜伽。十心。皆有作意思惟之言。第四對中。初句自行離過。依欲界生煩

【現代漢語翻譯】現代漢語譯本：這是因為更以十心來憶念之前的十種深心。《瑜伽師地論》中說：『如果菩薩先前安住于增上戒，已經獲得了十種清凈意樂，又以其餘十種清凈心意樂進行作意思維，成就上品，就能進入增上心住。』下面征釋列出的十種心的意義，分為四對：最初兩心為一對，是根本建立；其次三心為一對，是方便發起修習；再次三心為一對，是修習后的成就；最後兩心為一對，是德用自在。這四對都是前面離過，後面闡明成就善法。最初的『凈心』是指遠離過失。論中說：『依靠彼凈深念心』，是指依靠二地的凈心，生起趣向三地的凈心。《瑜伽師地論》中說：『一是作意思維，我於十種凈心意樂已得清凈故；二是安住心，依不捨自乘及前十故。』這兩心是依靠前面的，所以說是根本建立。後面的八心是依靠前面的而生起後面的。其次第二對，是方便發起修習。論中說：『志求勝法，起善方便。』三地的勝定總持，名為勝法。其中前兩句是離過，一是懸厭當欲，二是離於現貪。后一句是造行進善。如果不勝進，就名為退。所以不同於第二心。如果按照《瑜伽師地論》，所修的對治不會再退失，所以下面的頌文說『不害』。如果失去對治，就會有害。第三對中，第一句是離過，是指自地的煩惱不能破壞，所以名為堅固心。自地即是第二地，因為最初的十心未增進，未進入三地。后兩句是成就善法，前一句是體成就，依靠等至八禪出入自在，所以說『明盛』。后一句是用成就，即依靠前一句禪定自在力，雖然生於下地，也不會退失，所以說『勇猛』。所以下面的經文說：『于禪能出能入者』，即是明盛；又說：『不隨禪解脫力生者』，是勇猛。地滿才能成就，現在這樣作意思維，就能進入三地。《瑜伽師地論》中說，十心都有作意思維之言。第四對中，第一句是自行離過，依靠欲界生煩惱。

【English Translation】 English version: This is because one further contemplates the previous ten profound minds with ten minds. The Yogacarabhumi-sastra says: 'If a Bodhisattva, having previously dwelt in heightened morality and having obtained ten kinds of pure intentions, further engages in mental contemplation with the remaining ten pure mental intentions, achieving the highest quality, then they can enter the dwelling of heightened mind.' The following is an explanation of the meaning of the ten minds that are listed, divided into four pairs: the first two minds as a pair are the fundamental establishment; the next three minds as a pair are the expedient arising of cultivation; the next three minds as a pair are the achievements after cultivation; and the last two minds as a pair are the freedom of virtue and function. In these four pairs, the former is the removal of faults, and the latter is the clarification of the accomplishment of goodness. The initial 'pure mind' refers to being free from faults. The treatise says: 'Relying on that pure and profound mind,' which means relying on the pure mind of the second bhumi (stage of the Bodhisattva path) to generate the pure mind that inclines towards the third bhumi. The Yogacarabhumi-sastra says: 'First is mental contemplation, because I have already obtained purity in the ten kinds of pure mental intentions; second is the dwelling mind, relying on not abandoning one's own vehicle and the previous ten.' These two minds rely on the preceding ones, so they are called the fundamental establishment. The latter eight minds arise based on the preceding ones. Next, the second pair is the expedient arising of cultivation. The treatise says: 'Aspiring to superior Dharma, arising skillful means.' The superior samadhi (meditative concentration) and dharani (mnemonic device) of the third bhumi are called superior Dharma. Among them, the first two sentences are the removal of faults: first, suspending aversion to desires; second, being free from present greed. The last sentence is creating actions to advance goodness. If one does not advance, it is called regression, so it is different from the second mind. If according to the Yogacarabhumi-sastra, the antidotes that are cultivated will not be lost again, so the following verse says 'non-harming'. If the antidotes are lost, there will be harm. In the third pair, the first sentence is the removal of faults, which means that the afflictions of one's own bhumi cannot destroy it, so it is called the firm mind. One's own bhumi is the second bhumi, because the initial ten minds have not increased and have not entered the third bhumi. The latter two sentences are the accomplishment of goodness: the first sentence is the accomplishment of the essence, relying on being free to enter and exit the eight samadhis, so it is called 'bright and flourishing'. The latter sentence is the accomplishment of the function, which relies on the power of samadhi from the previous sentence. Although one is born in a lower bhumi, one will not regress, so it is called 'courageous'. Therefore, the following sutra says: 'Those who can enter and exit samadhi' are the bright and flourishing; and it also says: 'Those who do not arise following the power of liberation from samadhi' are the courageous. Only when the bhumi is full can it be accomplished. Now, by engaging in this mental contemplation, one can enter the third bhumi. The Yogacarabhumi-sastra says that all ten minds have the words 'mental contemplation'. In the fourth pair, the first sentence is the removal of faults through self-practice, relying on the afflictions arising from the desire realm.

惱不能染故。論名快心。晉經名勝心。皆以有智故不染煩惱。今言廣者。兼不樂陜小故。后句利他自在。依利眾生不斷諸有。故云大心。此廣大二心。與前後有異。三結行入地。謂於前十心作意思惟。便入增上心住。第二佛子菩薩摩訶薩住第三下。厭行分中有三。一修行護煩惱行。以觀有為可厭患故。二見如是下修行護小乘行。求一切智。深念眾生舍陜劣心故。三菩薩如是厭離下。修行方便攝行。欲攝眾生。不離無障礙智究竟方便等故。又此三段攝前三位。初及第二一半攝修行住。次護小乘陜心。下攝無恚恨行。以慈悲故。後段攝等一切佛迴向。思惟佛智度眾生故。今初二十句分二。初十觀無常即知有為體性。后十觀無救者即人彰過。今初分三。初顯觀時。謂住地已揀前趣入。次觀一切下。總辨所觀。言如實相者此有二義。一事實。謂無常等。二理實謂即不生等。今文具二。后所謂下別示其相。文有十句。初總余別。總云無常者。論云是中命行不住故。謂命行二字是所無常法。不住二字是無常義。相續名命遷流名行。命舉于內行通內外。故下別中分出依正。別中九句。初五句。云何此無常。即前命行。后四句何者是無常。即前不住。初中有二義。一隨事前三內報以顯無常。后二外報以顯無常。二據義。五句以苦等四觀

【現代漢語翻譯】現代漢語譯本『惱不能染故』（因為煩惱無法沾染）。《論》中名為『快心』（感到快樂的心）。晉譯的經中名為『勝心』（殊勝的心）。都是因為有智慧，所以不被煩惱沾染。現在說『廣』（廣大），是因為兼顧不樂於狹隘和渺小。後面的句子『利他自在』（利益他人，獲得自在），是依靠利益眾生，不捨棄諸有（三有，即欲有、色有、無色有），所以稱為『大心』（偉大的心）。這廣大二心，與前後的心有所不同。三、結行入地（總結修行進入菩薩地），是指對於前面的十心（十種心）作意思惟（深入思考），便進入增上心住（更加殊勝的心境）。第二、佛子菩薩摩訶薩（佛的弟子，偉大的菩薩）住在第三下（第三個階段以下）。厭行分中（厭離世俗之行的部分）有三點：一、修行護煩惱行（修行守護，防止煩惱產生），因為觀察到有為法（因緣和合而成的法）是可厭惡的。二、見如是下修行護小乘行（看到這樣，修行守護小乘之行），爲了求得一切智（佛的智慧），深深地思念眾生，捨棄狹隘低劣的心。三、菩薩如是厭離下（菩薩這樣厭離之後），修行方便攝行（修行方便法門來攝取眾生），想要攝取眾生，不離開無障礙智（沒有障礙的智慧）究竟方便等。又，這三段攝取了前面的三位（三個階段）。初及第二一半攝修行住（最初和第二個階段的一半攝取了修行和安住）。次護小乘陜心（其次守護小乘的狹隘之心）。下攝無恚恨行（下面攝取沒有嗔恨的行為），因為有慈悲心。後段攝等一切佛迴向（最後階段攝取等同一切佛的迴向），思惟佛智度眾生（思維佛的智慧來度化眾生）。現在最初的二十句分為兩部分。最初的十句觀察無常，從而得知有為法的體性。後面的十句觀察無救者，從而彰顯人的過失。現在先說最初的部分，分為三點。最初顯觀時（顯示觀察的時間），是指安住于菩薩地，已經選擇了前進的方向。其次『觀一切下』（觀察一切以下），總的辨別所觀察的內容。說到『如實相』（真實的相），這裡有兩種含義。一、事實，是指無常等。二、理實，是指即不生等（不生不滅等）。現在的文句包含了這兩種含義。後面『所謂下』（所謂以下）分別顯示它的相狀。文句有十句。最初一句是總說，其餘的是別說。總說『無常』（一切事物都在變化），《論》中說：『是中命行不住故』（在這裡，生命和行為都不能停留）。『命行』二字是所說的無常法，『不住』二字是無常的含義。相續不斷叫做『命』，遷流變化叫做『行』。『命』指內在，『行』通內外。所以在下面的別說中分出依報和正報。別說中有九句。最初五句，『云何此無常』（什麼是這無常），就是指前面的『命行』。後面四句『何者是無常』（什麼是不停留），就是指前面的『不住』。最初的五句中有兩種含義。一、隨事，用前三句的內報來顯示無常，用后兩句的外報來顯示無常。二、據義，五句用苦等四觀（苦、空、無常、無我四種觀察）。

【English Translation】 English version 'Nao bu neng ran gu' (Because afflictions cannot taint). The Shastra calls it 'Kuai xin' (A joyful heart). The Jin translation of the Sutra calls it 'Sheng xin' (A supreme heart). All because they have wisdom, so they are not tainted by afflictions. Now, saying 'Guang' (Vast) is because it also considers not delighting in narrowness and smallness. The following sentence, 'Li ta zi zai' (Benefiting others, attaining freedom), relies on benefiting sentient beings, not abandoning the Three Realms (Desire Realm, Form Realm, Formless Realm), therefore it is called 'Da xin' (Great heart). These two vast hearts are different from the hearts before and after. Three, Jie xing ru di (Concluding practice and entering the Bhumi), refers to contemplating the previous ten hearts (Ten types of hearts), then entering the Adhyashaya-citta-sthana (Abode of heightened intention). Second, Buddha-putra Bodhisattva-mahasattvas (Disciples of the Buddha, great Bodhisattvas) dwell below the third stage. In the section on renouncing practice, there are three points: One, cultivating to protect against afflictions, because one observes that conditioned dharmas (dharmas arising from causes and conditions) are detestable. Two, seeing thus, cultivating to protect against the practice of the Hinayana, seeking Sarvajna (Buddha's wisdom), deeply contemplating sentient beings, abandoning narrow and inferior minds. Three, Bodhisattvas thus renouncing, cultivating expedient means to gather sentient beings, wanting to gather sentient beings, not departing from unobstructed wisdom, ultimate expedient means, etc. Furthermore, these three sections encompass the previous three stages. The first and the first half of the second encompass cultivation and abiding. Next, protecting the narrow mind of the Hinayana. Below encompasses actions without hatred, because of compassion. The last section encompasses the dedication equal to all Buddhas, contemplating the Buddha's wisdom to liberate sentient beings. Now, the initial twenty sentences are divided into two parts. The first ten sentences observe impermanence, thereby knowing the nature of conditioned dharmas. The latter ten sentences observe the absence of a savior, thereby revealing human faults. Now, let's first talk about the initial part, divided into three points. First, showing the time of observation, which refers to abiding in the Bodhisattva Bhumi, already choosing the direction to advance. Second, 'Observing everything below', generally distinguishing the content to be observed. Speaking of 'Tathata-lakshana' (The true nature), there are two meanings here. One, the fact, which refers to impermanence, etc. Two, the principle, which refers to non-arising, etc. The current text contains both meanings. Later, 'So-called below' separately shows its characteristics. The text has ten sentences. The first sentence is a general statement, and the rest are specific statements. The general statement 'Impermanence' (Everything is changing), the Shastra says: 'Shi zhong ming xing bu zhu gu' (Here, life and actions cannot stay). The words 'Ming xing' are the impermanent dharmas being spoken of, and the words 'Bu zhu' are the meaning of impermanence. Continuous succession is called 'Ming', and flowing change is called 'Xing'. 'Ming' refers to the internal, and 'Xing' encompasses both internal and external. Therefore, in the specific statements below, the dependent and principal retributions are distinguished. There are nine sentences in the specific statements. The first five sentences, 'Yun he ci wu chang' (What is this impermanence), refers to the previous 'Ming xing'. The latter four sentences, 'He zhe shi wu chang' (What is not staying), refers to the previous 'Bu zhu'. There are two meanings in the first five sentences. One, according to the matter, using the internal retribution of the first three sentences to show impermanence, and using the external retribution of the last two sentences to show impermanence. Two, according to the meaning, the five sentences use the four contemplations of suffering, etc. (The four contemplations of suffering, emptiness, impermanence, and non-self).

共顯無常。初句即苦。論云依身轉時力生三種苦故。謂三苦依三受。三受依觸生故。依身轉方能生苦。即是無常。二即不依飲食力。形色增損故。三不安隱者依不護諸惡力橫夭壽等。四敗壞者。依世界成。力成必滅故。五不久住者。此句依無我。謂資生依主無有定力。屬於五家。非一處住不定。我所反顯我無。后四何者是無常。然無常有二種。一者少時無常即剎那生滅。二自性不成實無常。謂三世緣生俱無自性故。不成實體。即下三句。一非從前際生者。過去已滅故。二非向後際去者。現在即滅。無容從現轉至未來故。三非於現在住者。唸唸遷謝求其住相不可得故。約三世遷滅。求生等相皆不可得。即入不生不滅是無常義。此中三世約相續門。如因前身有今身等。若依生滅門。則應從未來藏流入現在。遷至過去。二門不同也。第二又觀下明其無救。初句總顯。言此法者即前無常。今又觀之。不出生老病死。如四方山來無逃避處。無能救者。別有九句約生老病死。初四約死以顯無救。此相顯故所以先明。一無依者。于無常未至中無所依告救令不至。二與憂者無常既至無能救者。意地懼死所以懷憂。三與悲者。生陰轉壞死相現前。於此中間彌增涕泗。四苦惱同住者。正舍壽時四大分散。在於五根苦惱事中。其力虛弱。更以

【現代漢語翻譯】現代漢語譯本共顯無常（anityatā）。初句即苦（duhkha）。論云依身轉時力生三種苦故。謂三苦依三受。三受依觸生故。依身轉方能生苦。即是無常。二即不依飲食力。形色增損故。三不安隱者依不護諸惡力橫夭壽等。四敗壞者。依世界成。力成必滅故。五不久住者。此句依無我（anātman）。謂資生依主無有定力。屬於五家。非一處住不定。我所反顯我無。后四何者是無常。然無常有二種。一者少時無常即剎那生滅。二自性不成實無常。謂三世緣生俱無自性故。不成實體。即下三句。一非從前際生者。過去已滅故。二非向後際去者。現在即滅。無容從現轉至未來故。三非於現在住者。唸唸遷謝求其住相不可得故。約三世遷滅。求生等相皆不可得。即入不生不滅是無常義。此中三世約相續門。如因前身有今身等。若依生滅門。則應從未來藏流入現在。遷至過去。二門不同也。第二又觀下明其無救。初句總顯。言此法者即前無常。今又觀之。不出生老病死。如四方山來無逃避處。無能救者。別有九句約生老病死。初四約死以顯無救。此相顯故所以先明。一無依者。于無常未至中無所依告救令不至。二與憂者無常既至無能救者。意地懼死所以懷憂。三與悲者。生陰轉壞死相現前。於此中間彌增涕泗。四苦惱同住者。正舍壽時四大分散。在於五根苦惱事中，其力虛弱。更以

【English Translation】 English version All things manifest impermanence (anityatā). The first phrase indicates suffering (duhkha). The commentary states that when the body changes, three kinds of suffering arise because of the force of that change. These three sufferings depend on the three feelings (vedanā), and the three feelings arise from contact (sparśa). Suffering arises only when the body changes, which is impermanence. Second, it does not rely on the strength of food; form and color increase and decrease. Third, 'not secure' relies on the power of not protecting against all evils, leading to untimely death. Fourth, 'decay' relies on the formation of the world; what is formed by force must perish. Fifth, 'not long-lasting' relies on no-self (anātman). It means that the means of livelihood rely on a master without fixed power, belonging to the five families, not dwelling in one place indefinitely. The absence of 'mine' reveals the absence of self. Which of the last four is impermanent? There are two kinds of impermanence. One is momentary impermanence, which is arising and ceasing in an instant. The other is impermanence of unreal nature, meaning that all phenomena arising from conditions in the three times (past, present, future) have no inherent nature and therefore no real substance. This is indicated by the following three phrases. First, 'not arising from the past limit' because the past has already ceased. Second, 'not going towards the future limit' because the present ceases immediately, and there is no way to transition from the present to the future. Third, 'not abiding in the present' because thoughts change and vanish moment by moment, and it is impossible to find a state of abiding. Speaking of the changing and vanishing of the three times, it is impossible to find the characteristics of arising, etc. This enters into the meaning of impermanence as neither arising nor ceasing. Here, the three times are discussed in terms of continuity, such as having the present body because of the previous body. If based on the gate of arising and ceasing, then it should flow from the future store into the present and move to the past. These two gates are different. Secondly, observing below reveals that there is no salvation. The first phrase shows the totality. 'This dharma' refers to the aforementioned impermanence. Now, observing it again, it does not escape birth, old age, sickness, and death. Like mountains coming from all directions, there is no place to escape, and no one can save you. There are nine separate phrases about birth, old age, sickness, and death. The first four are about death to show that there is no salvation. Because this aspect is clear, it is explained first. First, 'no refuge' means that there is no one to rely on to call for help to prevent impermanence from arriving. Second, 'with sorrow' means that since impermanence has arrived, there is no one who can save you. The mind is afraid of death, so it feels sorrow. Third, 'with grief' means that as the aggregates of life decay and the signs of death appear, tears increase in the meantime. Fourth, 'dwelling with suffering' means that at the moment of giving up life, the four great elements (earth, water, fire, air) disintegrate. In the midst of the suffering of the five roots (sight, hearing, smell, taste, touch), their strength is weak, and even more so.

憂悲隨逐則憂苦轉增。心生熱惱。次二約資生事不知是苦。妄生樂想。對治不入故無救也。謂五追求資生境有順違。故愛憎所繫。六于受用時苦多樂少。云愁戚轉多。謂受而不散眾禍皆集。用而毀損如損身命。故曰苦多。七于身老時。盛年壯色不可救令停積。后二約病。初一病因。謂八于少壯時具樂等三受。故貪等常燒不容法水。熾然難救。九于年衰時眾患所纏。如樹將朽。日夜增長無能令免。然病通始終。老時多故論偏說老。老即病緣故。論云后三句皆明身患事也。何故不在初說。示身數數患事可卒加故。如幻不實總結前九。第二護小乘行有三十句。前十句護小心。后二十句護陜心。今初先總。后見佛下別。總中初結前。謂先觀無常已厭有為。次觀無救故倍增厭離。趣佛智慧明其生后正護小心求佛大智故。別中十句分二。前五攝功德大。即求佛菩提。后五清凈大。即求涅槃果。菩提是德修成名攝。涅槃本有離障稱凈。此二無礙。菩提菩提斷。俱名菩提。智相智性皆名佛智。今初。一神力攝功德大。智用不測故。二無比德學地無等故。上二妙用自在。三大義德。利他無量故。四無譏嫌德。自行難得故。五不同德外道無雜故。顯上二利不同外道。無利勤苦。上三德行圓滿。后五中義攝有三。謂離惑苦得涅槃故。一無惱者

【現代漢語翻譯】現代漢語譯本憂愁悲傷相伴隨，憂愁痛苦就會加劇，心中產生熱惱。其次兩種情況是，對於賴以生存的事物，不知道那是苦，錯誤地產生快樂的想法，因為沒有對治的方法，所以無法解救。也就是說，五種追求賴以生存的境界，有順境和逆境，所以被愛和憎所束縛。六是在享受的時候，痛苦多於快樂，說是憂愁悲傷更加增多。意思是接受而不散發，各種災禍都會聚集；使用而毀壞，就像損害身命一樣，所以說是痛苦多。七是在身體衰老的時候，盛年壯麗的容顏無法挽留停駐。後面的兩種情況是關於疾病，第一種是疾病的原因，說是八在年少力壯的時候，具備快樂等三種感受，所以貪婪等煩惱常常燃燒，容不下佛法之水，熾盛而難以救治。九是在年老衰弱的時候，各種疾病纏身，就像樹木將要腐朽，日夜增長而無法避免。然而疾病貫穿始終，年老時更多，所以偏重說年老。年老就是疾病的緣故。所以經文說，後面的三句都是說明身體的患病之事。為什麼不在一開始就說呢？這是爲了顯示身體常常有患病之事，可以突然發生。如幻不實，總結前面的九種情況。第二部分是守護小乘行，有三十句。前面的十句是守護小心，後面的二十句是守護狹心。現在先總說，後面『見佛』之後再分別說。總說中，先總結前面所說，意思是先觀察無常，已經厭倦了有為法；其次觀察到沒有救護，所以更加厭惡和遠離，趨向佛的智慧，說明其生后的正確守護小心，是爲了求佛的大智慧。分別說中，十句分為兩部分，前面五句是攝取功德大，也就是求佛菩提；後面五句是清凈大，也就是求涅槃的果。菩提是功德修成，名為攝；涅槃是本有，遠離障礙，稱為凈。這兩者沒有障礙。菩提和斷除煩惱都名為菩提，智慧的相和智慧的體性都名為佛智。現在說第一點，一是神力攝取功德大，智慧的作用不可測度，所以稱為神力。二是無比的德行，在修學的地位上沒有等同的，所以稱為無比。上面兩種是妙用自在。三是大義德，利益他人無量無邊。四是沒有譏嫌的德行，自己修行難以得到。五是不同於外道的德行，沒有外道的雜染。顯示上面兩種利益不同於外道，沒有利益的勤苦。上面三種是德行圓滿。後面的五句中，義理上包含三種，就是因為遠離迷惑痛苦而得到涅槃。一是沒有惱害。

【English Translation】 English version Sorrow and grief follow, then sorrow and suffering increase. The mind generates heat and vexation. Secondly, regarding the means of livelihood, one does not know that it is suffering, and falsely generates thoughts of pleasure. Because there is no antidote, there is no salvation. That is to say, the five pursuits of the means of livelihood have favorable and unfavorable circumstances, so they are bound by love and hate. Sixth, when enjoying, suffering is more than pleasure, saying that sorrow and grief increase even more. It means that if one receives but does not disperse, all kinds of disasters will gather; if one uses and damages, it is like harming one's life, so it is said that suffering is more. Seventh, when the body is old, the prime of life and beautiful appearance cannot be saved and stopped. The latter two situations are about illness, the first being the cause of illness, saying that eighth, when young and strong, one possesses the three feelings of pleasure, etc., so greed and other afflictions constantly burn, not allowing the water of Dharma, blazing and difficult to save. Ninth, when old and weak, one is entangled by various diseases, like a tree about to decay, growing day and night and unable to avoid. However, illness runs through from beginning to end, and there are more in old age, so it is emphasized that old age is the cause of illness. Therefore, the sutra says that the latter three sentences all explain the matter of physical illness. Why not say it at the beginning? This is to show that the body often has illnesses that can happen suddenly. Like an illusion, it is unreal, summarizing the previous nine situations. The second part is guarding the Hinayana practice, with thirty sentences. The first ten sentences are guarding the small mind, and the last twenty sentences are guarding the narrow mind. Now, first, a general statement, and then a separate statement after 'seeing the Buddha'. In the general statement, first summarize what was said before, meaning that first observe impermanence, already tired of conditioned dharmas; secondly, observe that there is no salvation, so even more disgusted and distanced, tending towards the wisdom of the Buddha, explaining the correct guarding of the small mind after its birth, in order to seek the great wisdom of the Buddha. In the separate statement, the ten sentences are divided into two parts, the first five sentences are to gather great merit, that is, to seek Buddha's Bodhi (enlightenment); the last five sentences are great purity, that is, to seek the fruit of Nirvana (liberation). Bodhi is the accomplishment of merit cultivation, called gathering; Nirvana is inherent, away from obstacles, called purity. These two are without obstacles. Both Bodhi and the cutting off of afflictions are called Bodhi, the aspect of wisdom and the nature of wisdom are both called Buddha's wisdom. Now, let's talk about the first point, one is the great merit of gathering divine power, the function of wisdom is immeasurable, so it is called divine power. The second is incomparable virtue, there is no equal in the position of learning, so it is called incomparable. The above two are wonderful functions that are free and at ease. The third is great righteousness, benefiting others immeasurably. The fourth is the virtue of no criticism, it is difficult to obtain by oneself. The fifth is different from the virtues of external paths, without the impurities of external paths. Showing that the above two benefits are different from external paths, without the hard work of benefits. The above three are the perfection of virtue. In the latter five sentences, the meaning contains three kinds, that is, because of being away from the confusion and pain, Nirvana is obtained. One is without annoyance.

。即離惑習無明不雜故。二無憂者離苦。苦依根本亡故。憂悲隨盡。三得涅槃有二義。一得體。謂無憂畏城。亦是無餘涅槃。二得用。謂能建大事。亦無住涅槃。即后二句。不住生死故云不復退還。不住涅槃故能救無量苦難。由俱不住。方是世間涅槃勝事。以斯為業。則翻有為之業矣。第二菩薩如是見如來智下。護陜劣心有二十句。前十悲其淪溺。后十決志慈濟。前中二。先牒前標后。謂見佛智勝利。傷物不得有為過患。愍物處之。此是牒前則起悲心是為生后。二何等下正顯悲行。文有十句。初總余別。總由孤獨無依故生哀愍。少而無父曰孤。老而無子曰獨。今眾生上遠慈尊。又無方便下不利物。又闕善心。故云孤獨。既孤且獨何所依救。別有九種孤獨無依。初二依欲求眾生。一已得心無厭足。故貧窮無依。經云知足之人雖貧而富。不知足者雖富而貧。未必無財方曰貧也。二未得他財求無休息故。三毒火然此即多欲。多欲之人多求利故煩惱亦多。初求生貪不遂生瞋。非理為癡。次三依有求眾生。一閉苦果獄。二集因覆障。三無觀察道。由生八難不聞法故。由上三故安能得滅。后四依梵行求眾生行。前三小乘。一行小因不求大因勝善之法。二保執小果不求菩提。為失佛法。當知此輩皆是增上慢人。三不得大般涅槃。長隨

【現代漢語翻譯】現代漢語譯本也就是說，遠離了迷惑、習氣和無明，沒有混雜的緣故。二、沒有憂愁，是遠離了痛苦。因為痛苦所依賴的根本已經滅亡，憂愁和悲傷也隨之消失殆盡。三、獲得涅槃有兩種含義：一、獲得本體，指的是沒有憂愁和畏懼的城池，也就是無餘涅槃。二、獲得作用，指的是能夠建立偉大的事業，也是無住涅槃。也就是後面的兩句，不住于生死，所以說『不再退還』。不住于涅槃，所以能夠救度無量眾生的苦難。因為既不住于生死，又不住于涅槃，才是世間涅槃的殊勝之事。以這種不住為事業，就能翻轉有為之業。第二，菩薩這樣看待如來智慧，以下有二十句是護念弱小心靈的。前面十句是悲憫眾生沉淪，後面十句是決意慈悲救濟。前面的十句又分為兩部分。先是承接前面的內容，標明後面的內容，也就是看到佛智的勝利，悲傷眾生不能獲得，有有為的過患，憐憫眾生所處的困境。這是承接前面的內容，從而生起悲心，是為生起後面的內容。二、『何等』以下，正式顯示悲憫的行為。文中有十句，先總說，后別說。總的來說，因為孤獨無依而生起哀憐和悲憫。年少沒有父親叫做孤，年老沒有兒子叫做獨。現在眾生遠離慈尊（指佛陀），又沒有方便（指善巧的方法）來利益眾生，又缺少善心，所以說是孤獨。既孤獨又無依，依靠什麼來救度呢？別說有九種孤獨無依。最初兩種是依欲求的眾生。一、已經得到了，內心卻沒有厭足，所以貧窮無依。經中說，知足的人即使貧窮也是富有的，不知足的人即使富有也是貧窮的。未必沒有錢財才叫做貧窮。二、沒有得到他人的錢財，追求沒有休息的時候，所以貧窮無依。三毒（貪嗔癡）之火燃燒，這就是慾望過多。慾望過多的人，大多追求利益，所以煩惱也多。最初追求產生貪婪，不能如願就產生嗔恨，不合道理就是愚癡。其次三種是依有求的眾生。一、被關閉在痛苦的果報的監獄裡。二、積聚惡因覆蓋障礙。三、沒有觀察正道的智慧。因為生在八難（指沒有機會聽聞佛法的八種障礙）的地方，不能聽聞佛法。因為以上三種原因，怎麼能夠得到滅度呢？後面四種是依梵行（指清凈的行為）求的眾生。前面三種是小乘。一、修行小因，不追求大因，殊勝的善法。二、保執小果，不追求菩提（指覺悟），是為失去佛法。應當知道這些人都是增上慢人（指自以為是，未證言證的人）。三、不能得到大般涅槃，長久跟隨...

【English Translation】 English version That is to say, it is because it is free from delusion, habits, and ignorance, and is not mixed with them. Second, no sorrow means being free from suffering. Because the root on which suffering depends has perished, sorrow and grief also disappear completely. Third, attaining Nirvana has two meanings: First, attaining the substance, which refers to the city without sorrow and fear, which is also Nirvana without remainder. Second, attaining the function, which refers to being able to establish great undertakings, which is also Nirvana without abiding. That is, the latter two sentences, not abiding in birth and death, so it is said 'no longer retreating'. Not abiding in Nirvana, so it can save the suffering of countless sentient beings. Because it neither abides in birth and death nor abides in Nirvana, it is the supreme event of Nirvana in the world. Taking this non-abiding as a career can reverse the karma of conditioned existence. Second, the Bodhisattva views the wisdom of the Tathagata in this way. The following twenty sentences are to protect the weak mind. The first ten sentences are to lament the sinking of sentient beings, and the last ten sentences are to resolve to compassionately relieve them. The first ten sentences are divided into two parts. First, it connects with the previous content and indicates the following content, that is, seeing the victory of the Buddha's wisdom, grieving that sentient beings cannot obtain it, and having the fault of conditioned existence, pitying the plight of sentient beings. This is to connect with the previous content, thereby generating compassion, which is to generate the following content. Second, 'What' below, formally shows compassionate behavior. There are ten sentences in the text, first general, then specific. Generally speaking, compassion and pity arise because of loneliness and helplessness. Being young without a father is called orphan, and being old without a son is called alone. Now sentient beings are far away from the Compassionate One (referring to the Buddha), and also do not have expedient means (referring to skillful methods) to benefit sentient beings, and also lack good intentions, so it is said to be lonely. Being both lonely and helpless, what can be relied on for salvation? Specifically, there are nine kinds of loneliness and helplessness. The first two are sentient beings who seek according to desires. First, having already obtained it, the heart is not satisfied, so it is poor and helpless. The sutra says that a contented person is rich even if he is poor, and a discontented person is poor even if he is rich. It is not necessarily that being without money is called poverty. Second, not obtaining the wealth of others, pursuing without rest, so it is poor and helpless. The fire of the three poisons (greed, hatred, and ignorance) burns, which is excessive desire. People with excessive desires mostly pursue benefits, so there are also many troubles. Initially, pursuit generates greed, and if it cannot be fulfilled, it generates hatred, and unreasonableness is ignorance. The next three are sentient beings who seek according to existence. First, being locked in the prison of painful retribution. Second, accumulating evil causes to cover obstacles. Third, not having the wisdom to observe the right path. Because of being born in the eight difficulties (referring to the eight obstacles that prevent one from hearing the Dharma), one cannot hear the Dharma. Because of the above three reasons, how can one attain liberation? The last four are sentient beings who seek according to Brahmacharya (referring to pure conduct). The first three are Hinayana. First, practicing small causes, not pursuing great causes, the supreme good Dharma. Second, preserving small fruits, not pursuing Bodhi (referring to enlightenment), which is to lose the Buddha Dharma. It should be known that these people are all arrogant people (referring to those who are self-righteous and claim to have attained what they have not). Third, not being able to attain Great Nirvana, following for a long time...

變易生死。后一外道雖求解脫。以行邪故失於方便。又上總別十句。亦可通為五對。一無親無財。二有惑有苦。三有障無治。四闕因失緣。五順流背滅。第二菩薩如是下決志救度中。初結前生后。作是念不正顯救心。文有十句。初總余別。別分為三。初三何處救度。謂三道中一脫業結。二凈惑染。三度苦果。次五以何行度。謂授三學。初二正授。一著戒善處。二勸住定慧三昧地故。定慧合說。為四地已去方是慧地。此地定增故。慧是定中之慧耳。后三明授法利益。初二戒益。一將受戒者。令除疑生信。眾生受佛戒便同大覺。固應歡喜。二已受者令知持犯。見其勝益安固不動。后一定慧益。滅除沉掉故云調伏。后一度果。云何救度成。令得有餘無餘涅槃故。上皆論意。更有一理授行五句中。初三是戒。初著戒處。次由持戒得心不悔。故云安住。後由不悔得心歡喜。次一授慧故云知見。后一授定故云調伏。然三學對於三道。有通有別。別則戒無業結。慧能斷惑定度苦果為別。對前次故先說慧。然猶附論。若直就經文。對前十類生此十心。一救孤獨故。二脫貧窮故。三凈三毒故。四度有獄故。五著無覆障處露地坐故。六住善觀察故。七得善法欲生歡喜故。八知見性相同佛法故。九調伏諸根不隨流故。十應令涅槃得解脫方便故

【現代漢語翻譯】現代漢語譯本變易生死（不斷變化的生死）。后一外道雖求解脫，以行邪故失於方便（后一種外道雖然尋求解脫，但因為行為不正而失去了方便之法）。又上面總說和別說的十句，也可以貫通為五對：一、無親無財（沒有親人和財富），二、有惑有苦（有迷惑和痛苦），三、有障無治（有障礙而沒有對治），四、闕因失緣（缺少原因和失去因緣），五、順流背滅（順著生死之流而背離寂滅之道）。第二，菩薩如是下決志救度中（第二，菩薩如下決心救度眾生），初結前生后（首先總結前面，引發後面）。作是念不正顯救心（這樣想才能真正顯現救度之心）。文有十句（文中有十句）。初總余別（第一句是總說，其餘是別說）。別分為三（別說分為三部分）。初三何處救度（首先三句是說在何處救度），謂三道中（指在三惡道中）：一脫業結（解脫業力的束縛），二凈惑染（凈化煩惱的染污），三度苦果（救度痛苦的果報）。次五以何行度（其次五句是說以何種修行來救度），謂授三學（指傳授三學）。初二正授（首先兩句是正式傳授）：一著戒善處（安置於持戒的善處），二勸住定慧三昧地故（勸導安住于禪定和智慧的三昧之地）。定慧合說（禪定和智慧合在一起說），為四地已去方是慧地（因為四地以上才是真正的智慧之地），此地定增故（這個階段是禪定增上的階段），慧是定中之慧耳（智慧只是禪定中的智慧而已）。后三明授法利益（後面三句是說明傳授佛法的利益）。初二戒益（首先兩句是持戒的利益）：一將受戒者，令除疑生信（使將要受戒的人，消除疑惑，生起信心），眾生受佛戒便同大覺（眾生受持佛的戒律就等同於大覺悟者），固應歡喜（所以應當歡喜）。二已受者令知持犯（使已經受戒的人，知道持戒和犯戒），見其勝益安固不動（看到持戒的殊勝利益，內心安穩堅定不動搖）。后一定慧益（最後一句是禪定和智慧的利益）：滅除沉掉故云調伏（滅除昏沉和掉舉，所以說調伏）。后一度果（最後是救度果報）。云何救度成（如何才能成就救度）？令得有餘無餘涅槃故（使眾生得到有餘涅槃和無餘涅槃）。上皆論意（以上都是從意義上來說）。更有一理授行五句中（還有一種從理上來說，傳授修行有五句）：初三是戒（首先三句是持戒）：初著戒處（首先安置於持戒之處），次由持戒得心不悔（其次由於持戒而內心不後悔），故云安住（所以說安住）。後由不悔得心歡喜（後來由於不後悔而內心歡喜）。次一授慧故云知見（其次一句是傳授智慧，所以說知見）。后一授定故云調伏（最後一句是傳授禪定，所以說調伏）。然三學對於三道（然而三學對於三道），有通有別（有共通之處，也有區別之處）。別則戒無業結（區別在於，持戒不能解除業力的束縛），慧能斷惑定度苦果為別（智慧能夠斷除煩惱，禪定能夠救度痛苦，這是區別）。對前次故先說慧（因為與前面的順序相對應，所以先說智慧）。然猶附論（然而這只是附帶的論述）。若直就經文（如果直接就經文來說），對前十類生此十心（針對前面的十類眾生，生起這十種心）：一救孤獨故（救度孤獨的人），二脫貧窮故（使脫離貧窮），三凈三毒故（凈化貪嗔癡三毒），四度有獄故（救度身處牢獄的人），五著無覆障處露地坐故（安置在沒有遮蔽和障礙的露天之處），六住善觀察故（安住于善的觀察），七得善法欲生歡喜故（得到善法，心生歡喜），八知見性相同佛法故（知道自性與佛法相同），九調伏諸根不隨流故（調伏諸根，不隨波逐流），十應令涅槃得解脫方便故（應當使眾生得到涅槃，獲得解脫的方便）。

【English Translation】 English version 'Bianyi shengsi' (變易生死) means the changing birth and death. The latter heretic, although seeking liberation, loses the expedient means due to practicing evil. Furthermore, the above ten sentences, both general and specific, can also be understood as five pairs: 1. 'Wu qin wu cai' (無親無財) - without relatives and wealth; 2. 'You huo you ku' (有惑有苦) - with delusion and suffering; 3. 'You zhang wu zhi' (有障無治) - with obstacles but without remedies; 4. 'Que yin shi yuan' (闕因失緣) - lacking causes and losing conditions; 5. 'Shun liu bei mie' (順流背滅) - following the stream of birth and death and turning away from extinction. Secondly, in 'Pusa ru shi xia jue zhi jiu du zhong' (第二菩薩如是下決志救度中) - 'The Bodhisattva thus resolves to save', the beginning summarizes the previous and introduces the following. 'Zuo shi nian bu zheng xian jiu xin' (作是念不正顯救心) - 'Thinking in this way truly reveals the heart of salvation'. There are ten sentences in the text. The first is general, and the rest are specific. The specific part is divided into three sections. The first three sentences ask 'He chu jiu du' (何處救度) - 'Where to save?', referring to the three realms: 1. 'Tuo ye jie' (脫業結) - freeing from the bonds of karma; 2. 'Jing huo ran' (淨惑染) - purifying the defilements of delusion; 3. 'Du ku guo' (度苦果) - delivering from the suffering of karmic consequences. The next five sentences ask 'Yi he xing du' (以何行度) - 'With what practice to deliver?', referring to imparting the Three Learnings. The first two are the formal imparting: 1. 'Zhuo jie shan chu' (著戒善處) - placing in the virtuous place of precepts; 2. 'Quan zhu ding hui sanmei di gu' (勸住定慧三昧地故) - encouraging to abide in the samadhi ground of meditation and wisdom. Meditation and wisdom are spoken of together because only from the Fourth Ground onwards is it truly the ground of wisdom. At this stage, meditation is increasing, and wisdom is merely wisdom within meditation. The last three sentences clarify the benefits of imparting the Dharma. The first two are the benefits of precepts: 1. 'Jiang shou jie zhe, ling chu yi sheng xin' (將受戒者，令除疑生信) - 'For those about to receive precepts, causing them to eliminate doubt and generate faith'. 'Zhong sheng shou Fo jie bian tong da jue' (眾生受佛戒便同大覺) - 'Sentient beings who receive the Buddha's precepts are the same as the Greatly Enlightened One', so they should rejoice. 2. 'Yi shou zhe ling zhi chi fan' (已受者令知持犯) - 'For those who have already received precepts, causing them to know upholding and transgressing', seeing the superior benefits and remaining stable and unmoving. The last sentence is the benefit of meditation and wisdom: 'Mie chu chen diao gu yun tiao fu' (滅除沉掉故云調伏) - 'Eliminating dullness and agitation, hence it is called taming'. The last is delivering from the karmic consequences. 'Yun he jiu du cheng' (云何救度成) - 'How is salvation accomplished?' 'Ling de you yu wu yu niepan gu' (令得有餘無餘涅槃故) - 'Causing sentient beings to attain Nirvana with remainder and Nirvana without remainder'. The above are all from the perspective of meaning. Furthermore, from the perspective of principle, there are five sentences for imparting practice: The first three are precepts: First, placing in the place of precepts; second, due to upholding precepts, the mind does not regret, hence it is called abiding; later, due to not regretting, the mind rejoices. The next sentence is imparting wisdom, hence it is called knowledge and vision. The last sentence is imparting meditation, hence it is called taming. However, the Three Learnings in relation to the Three Realms have both commonalities and differences. The difference is that upholding precepts cannot untie the bonds of karma, while wisdom can sever delusions and meditation can deliver from suffering. Because it corresponds to the previous order, wisdom is mentioned first. However, this is just an incidental discussion. If we directly consider the text, in response to the previous ten types of beings, these ten minds arise: 1. Saving the lonely; 2. Freeing from poverty; 3. Purifying the three poisons; 4. Delivering those in prison; 5. Placing them in an open space without cover or obstruction; 6. Abiding in virtuous observation; 7. Generating joy upon obtaining virtuous Dharma; 8. Knowing that the nature is the same as the Buddha Dharma; 9. Taming the senses and not following the stream; 10. Enabling them to attain Nirvana and obtain the expedient means of liberation.

。論非無理。未若此順經文。第三修行方便攝行。謂修攝生方便之行。故下經云。以何方便而能拔濟。即知不離佛智等故。佛智等即是攝生之方便也。文分為四。一發起攝行之因。二作是思惟下。思求方便攝行。三便作是念下。思得攝生方便。四菩薩如是下依思修行。今初分二。先牒前二行以為三因。后欲依下。依前三因以明發起。今初。一如是厭離一切有為。是牒護煩惱行為離妄想因。二如是愍念一切眾生。是牒護陜心為不捨一切世間因。三知一切智智有勝利益。是牒護小心為發精進因。謂既知佛智勝益。則修行彼道以趣入故。然三因之中初后是智。中一是悲。悲智為因能求方便。后發起者既思三因。欲將有益之智救可愍之眾生。故說經者為此發起故。論云此言示現發起方便攝行故。第二思求方便者。亦只思前眾生。墮有為惑業苦中。欲令永滅得大涅槃。未知方便故思求之。今經闕一業字。論經具有。問前決志救中。知授三學滅業惑苦。今何故言以何方便。答今但思其能授智慧耳。若爾前護小中。已知如來智慧有大勢力。及上因中。云知一切智有勝利益。今何更思。答前知智勝欲令物得。今亦思其令得攝生方便。下乃知之。要自得佛智方令他得。第三思得攝生方便中。方便有五。自古皆將配位。論雖無文于理無失。

言有五者。一佛無礙智。二八地如實覺。三四地無行慧。四三地禪定。五亦三地多聞。然此五中從微至著。則後後起於前前。故今觀求逆尋其本展轉相因。並云不離。此五之中多聞唯能起佛智。唯所起中間三種通能所起。論依此義攝五為三。一佛智窮盡果海。名證畢竟盡。二以中三皆有。下從他起上能起。他漸增至佛。故攝為一。名起上上證畢竟盡。三以聞慧為彼中間起行所依。名彼起依止行。以其聞慧未是證行。不得名起。而忘軀求聞亦得稱行。已知大旨。次略釋文。一佛智名無障礙解脫者。無二障故是離障解脫。具十智力權實無礙故。是作用解脫。此是究竟攝生方便。二此智要依如實覺者。八地得無生忍。覺一切法如實性故。若覺實性方能盡惑。於事理無礙故。佛智由起。論釋一切法雲。如來所說一切法者。因音聲忍方得無生。尋于能詮悟所詮故。釋如實覺云。隨順如實覺者。因於順忍得無生故。三此覺不離無生慧者。欲覺一切法。一切法不出二種。一者自相。謂色心等殊。是有為法體故名為行。二者同相。色心雖殊同皆生住異滅所遷。舉初攝后故。但名生。今四地菩薩了自及同。皆緣生無性成無分別慧。故云無行。無生下一行字是慧行相。以無行無生為慧行相。若如是行。則得八地覺法自性也。四此慧不離禪等

【現代漢語翻譯】現代漢語譯本言語有五種。第一是佛的無礙智（Buddha's unobstructed wisdom），第二是八地菩薩的如實覺（true and real awakening of the eighth ground Bodhisattva），第三是四地菩薩的無行慧（non-active wisdom of the fourth ground Bodhisattva），第四是三地菩薩的禪定（dhyana of the third ground Bodhisattva），第五也是三地菩薩的多聞（extensive learning of the third ground Bodhisattva）。在這五種之中，從微小到顯著，後面的產生於前面的。所以現在觀察探求，逆向追溯其本源，它們輾轉相因，並且說它們不可分離。在這五種之中，多聞只能引發佛智（Buddha's wisdom），只有多聞所引發的中間三種才能既能被引發，又能引發其他。論典依據這個意義，將五種歸納為三種。第一是佛智，窮盡果海（ocean of fruition），名為證畢竟盡（realization of ultimate exhaustion）。第二是以中間三種都具有，下面的從他而起，上面的能引發他，他逐漸增長直至成佛，所以歸納為一種，名為起上上證畢竟盡（arising higher and higher, realizing ultimate exhaustion）。第三是以聞慧（wisdom from learning）作為那中間引發行為所依賴的，名為彼起依止行（the practice relying on that arising）。因為聞慧還不是證悟的行為，不能稱為『起』，但忘我地尋求聞法也可以稱為『行』。已經知道了大意，接下來簡略地解釋經文。第一，佛智名為無障礙解脫者（unobstructed liberation），因為沒有二障（two obstacles），是遠離障礙的解脫。具備十智力（ten powers of wisdom），權巧和真實都沒有障礙，所以是作用的解脫。這是究竟的攝受眾生的方便。第二，這種智慧要依靠如實覺（true and real awakening），八地菩薩得到無生忍（acceptance of non-origination），覺悟一切法如實之性。如果覺悟了實性，才能窮盡迷惑，對於事和理都沒有障礙，所以佛智由此而生。論典解釋『一切法』說：『如來所說的一切法，因為音聲忍（acceptance of sound）才能得到無生。』探求能詮釋的，才能領悟所詮釋的。解釋『如實覺』說：『隨順如實覺，因為順忍（acceptance of accordance）才能得到無生。』第三，這種覺悟不離無生慧（wisdom of non-origination），想要覺悟一切法，一切法不出兩種。一種是自相（own-nature），比如色、心等差別，是有為法的本體，所以名為『行』。一種是同相（common-nature），色、心雖然有差別，但都共同經歷生、住、異、滅的遷流。舉出最初的就包括了後面的，所以只說『生』。現在四地菩薩明瞭一切法的自相和同相，都是因緣生而無自性，成就無分別慧（non-discriminating wisdom），所以說『無行』。『無生』下面的『行』字是智慧的行相。以無行、無生作為智慧的行相。如果這樣修行，就能得到八地菩薩覺悟法自性。第四，這種智慧不離禪定等。

【English Translation】 English version There are five types of speech. First, the Buddha's unobstructed wisdom (Buddha's unobstructed wisdom). Second, the true and real awakening of the eighth ground Bodhisattva (true and real awakening of the eighth ground Bodhisattva). Third, the non-active wisdom of the fourth ground Bodhisattva (non-active wisdom of the fourth ground Bodhisattva). Fourth, the dhyana of the third ground Bodhisattva (dhyana of the third ground Bodhisattva). Fifth, also the extensive learning of the third ground Bodhisattva (extensive learning of the third ground Bodhisattva). Among these five, from the subtle to the obvious, the latter arises from the former. Therefore, now observing and seeking, tracing back to its origin, they are mutually dependent and said to be inseparable. Among these five, extensive learning can only give rise to Buddha's wisdom (Buddha's wisdom), and only the three intermediate ones that are aroused by extensive learning can both be aroused and arouse others. The treatise, according to this meaning, summarizes the five into three. First, Buddha's wisdom, exhausting the ocean of fruition (ocean of fruition), is called 'realization of ultimate exhaustion' (realization of ultimate exhaustion). Second, because the middle three all possess, the lower arises from others, the upper can arouse it, and it gradually increases until becoming a Buddha, so it is summarized into one, called 'arising higher and higher, realizing ultimate exhaustion' (arising higher and higher, realizing ultimate exhaustion). Third, because wisdom from learning (wisdom from learning) is what the intermediate arising practice relies on, it is called 'the practice relying on that arising' (the practice relying on that arising). Because wisdom from learning is not yet the practice of realization, it cannot be called 'arising', but selflessly seeking to hear the Dharma can also be called 'practice'. Having understood the general meaning, next briefly explain the text. First, Buddha's wisdom is called 'unobstructed liberation' (unobstructed liberation), because there are no two obstacles (two obstacles), it is liberation from obstacles. Possessing the ten powers of wisdom (ten powers of wisdom), skillful means and reality are unobstructed, so it is the liberation of function. This is the ultimate expedient for gathering sentient beings. Second, this wisdom must rely on true and real awakening (true and real awakening), the eighth ground Bodhisattva obtains acceptance of non-origination (acceptance of non-origination), awakening to the true nature of all dharmas. If one awakens to the real nature, one can exhaust delusion, and there is no obstruction to things and principles, so Buddha's wisdom arises from this. The treatise explains 'all dharmas' saying: 'All dharmas spoken by the Tathagata, because of acceptance of sound (acceptance of sound), one can obtain non-origination.' Seeking the explicable, one can understand the explained. Explaining 'true and real awakening' saying: 'Following true and real awakening, because of acceptance of accordance (acceptance of accordance), one can obtain non-origination.' Third, this awakening is inseparable from wisdom of non-origination (wisdom of non-origination), wanting to awaken to all dharmas, all dharmas do not go beyond two types. One is own-nature (own-nature), such as the differences of form, mind, etc., which is the substance of conditioned dharmas, so it is called 'practice'. One is common-nature (common-nature), although form and mind are different, they all commonly experience the flow of arising, abiding, changing, and ceasing. Mentioning the first includes the latter, so only 'arising' is said. Now the fourth ground Bodhisattva understands the own-nature and common-nature of all dharmas, all are dependently originated and without self-nature, accomplishing non-discriminating wisdom (non-discriminating wisdom), so it is said 'non-active'. The word 'practice' below 'non-origination' is the aspect of wisdom practice. Taking non-active and non-origination as the aspect of wisdom practice. If one practices in this way, one can obtain the eighth ground Bodhisattva's awakening to the self-nature of dharmas. Fourth, this wisdom is inseparable from dhyana, etc.

者。謂此無生慧非定不發。言禪善巧者。得三地滿勝進分禪故。出入自在亦不染禪。故名善巧。決定者。於他四地決能發也。觀察智者。論云自智慧觀故。謂即三地禪中之智。非前所發四地無生之慧。彼四地之慧。此中名光明。依此光明故名明地。故四地證慧。由三地禪中修慧而發。五此禪不離善巧多聞者。此中修慧由后聞慧方得起故。三節皆慧而慧不同。言善巧多聞者。不取聞相故。然佛智之因乃通十地。而偏舉三者。此地聞修近所行故。四地是慧增之首故。八地無功用之初故。第四依思修行。上既逆推本由多聞。今則順行。先求聞慧而起聞行。文中二。初結前標后。後日夜下正起求行。于中分二。先明求法行。后菩薩如是下明求行因。今初文有十句。聞法者無慢心故。二喜法者無妒心故。三樂法者。無折伏他心問義故。此三約聽聞時。四依大乘教自見正取不忘失故。此揀求小不名善故。自見正取者不由他悟故。五隨自讀誦故。六為他解說故。七順所聞法靜處思義故。此三約已得法自他利時。八到法者。依定修行到究竟故。九住出世間智故。十順佛解脫行故。上之後三皆約修行。然後二揀不同世間之行。若望后厭分正修此十。皆是聞慧。若望依思而行此十。皆名為行。于中初日夜常聞。以顯勤行喜法等九。顯正修行

【現代漢語翻譯】這裡說，這種無生慧並非一定不會生起。說到『禪善巧』，是因為獲得了第三禪地圓滿的勝進分禪定，所以出入禪定自在，也不被禪定所染污，因此稱為『善巧』。『決定』是指，對於其他四禪地，確實能夠生起無生慧。『觀察智』，論中說是因為自己用智慧觀察。這是指第三禪地禪定中的智慧，而不是之前所說的四禪地所生起的無生慧。那四禪地的智慧，在這裡被稱為『光明』。依靠這種光明，所以稱為『明地』。因此，四禪地所證得的智慧，是由第三禪地禪定中修習智慧而生起的。第五，這種禪定不能離開善巧多聞。這是因為，在這裡修習智慧，是由後來的聞慧才得以生起。這三節都與智慧有關，但智慧的種類不同。說到『善巧多聞』，是不執取聞法的表相。然而，佛智的因通於十地，而偏偏舉出第三地，是因為這個禪地是聞慧和修慧所接近的修行之處。第四地是智慧增長的開始，第八地是無功用行的開始。第四，依靠思惟修行。上面已經逆向推論了根本原因在於多聞，現在則順向而行，先求聞慧，然後生起聞行。文中分為兩部分，首先是總結前面，標示後面，然後是『日夜』以下，正式開始求行。其中又分為兩部分，先說明求法之行，然後是『菩薩如是』以下，說明求行之因。現在先說第一部分，文中有十句。一，聽聞佛法的人沒有傲慢心。二，喜歡佛法的人沒有嫉妒心。三，樂於佛法的人，不會爲了折服他人而提問。這三句是關於聽聞佛法的時候。四，依靠大乘佛法，自己能夠正確理解，並且不會忘記。這是爲了揀擇求小乘佛法，因為求小乘佛法不能稱為『善』。自己能夠正確理解，是不需要依靠他人來開悟。五，自己讀誦佛經。六，為他人解說佛經。七，順著所聽聞的佛法，在安靜的地方思惟其中的含義。這三句是關於已經獲得佛法后，自利利他的時候。八，到達佛法，依靠禪定修行，到達究竟。九，安住于出世間的智慧。十，順應佛陀的解脫之行。上面的后三句都是關於修行，然後最後兩句是爲了揀擇不同於世間的修行。如果希望厭離世間，正確地修習這十種行為，都是聞慧。如果希望依靠思惟而修行這十種行為，都稱為行。其中，首先是日夜不斷地聽聞佛法，以此來顯示勤奮修行，喜歡佛法等九種行為，顯示的是正確的修行。

【English Translation】 It is said here that this wisdom of non-origination is not necessarily impossible to arise. 'Skillful in Dhyana (Chan)' refers to having attained the complete advanced stage of the Third Dhyana (the third of the four Dhyana realms in the Form Realm), thus being free to enter and exit Dhyana without being defiled by it, hence the name 'skillful'. 'Decisive' means that one is indeed capable of generating the wisdom of non-origination in the other four Dhyana realms. 'Observational Wisdom', as the treatise states, is due to one's own wise observation. This refers to the wisdom within the Dhyana of the Third Dhyana realm, not the wisdom of non-origination that arises in the four Dhyana realms mentioned earlier. The wisdom of those four Dhyana realms is here called 'light'. Relying on this light, it is called the 'Land of Light'. Therefore, the wisdom attained in the four Dhyana realms arises from cultivating wisdom in the Dhyana of the Third Dhyana realm. Fifth, this Dhyana cannot be separated from skillful and learned individuals. This is because, here, the cultivation of wisdom arises from subsequent learned wisdom. All three sections relate to wisdom, but the types of wisdom are different. 'Skillful and learned' does not grasp the appearance of learning. However, the cause of Buddha's wisdom pervades the ten Bhumis (stages of a Bodhisattva's path), but the Third Bhumi is specifically mentioned because this land is the closest place for hearing and cultivating. The Fourth Bhumi is the beginning of the increase of wisdom, and the Eighth Bhumi is the beginning of effortless practice. Fourth, relying on thought to practice. Above, we have retrogressively deduced that the fundamental cause lies in extensive learning. Now, we proceed in a forward direction, first seeking learned wisdom and then generating learned practice. The text is divided into two parts: first, summarizing the previous and indicating the following; then, from 'day and night' onwards, formally beginning the practice of seeking. This is further divided into two parts: first, explaining the practice of seeking the Dharma; then, from 'Bodhisattvas thus' onwards, explaining the cause of seeking practice. Now, let's discuss the first part, which consists of ten sentences. 1. Those who listen to the Dharma have no arrogance. 2. Those who rejoice in the Dharma have no jealousy. 3. Those who delight in the Dharma do not ask questions with the intention of subduing others. These three sentences are about the time of listening to the Dharma. 4. Relying on the Mahayana (Great Vehicle) teachings, one can correctly understand and not forget. This is to distinguish seeking the Hinayana (Small Vehicle) Dharma, because seeking the Hinayana Dharma cannot be called 'good'. Being able to understand correctly means not needing to rely on others for enlightenment. 5. Reciting the scriptures oneself. 6. Explaining the scriptures to others. 7. Following the Dharma one has heard, contemplating its meaning in a quiet place. These three sentences are about benefiting oneself and others after having obtained the Dharma. 8. Reaching the Dharma, relying on Dhyana practice, reaching the ultimate. 9. Abiding in transcendental wisdom. 10. Conforming to the Buddha's path of liberation. The last three sentences above are all about practice, and then the last two sentences are to distinguish them from worldly practices. If one hopes to renounce the world and correctly practice these ten actions, they are all learned wisdom. If one hopes to rely on thought to practice these ten actions, they are all called practice. Among them, the first is to constantly listen to the Dharma day and night, to show diligent practice, and the nine actions such as rejoicing in the Dharma show correct practice.

。又此十句。若約所受唯教與義。聞約教成修依于義。思通教義。第二求行因中二。初常勤求因。二菩薩如是下正修行因。以前十句有此二故。今初論云彼常勤行以何為因。示現恭敬重法畢竟盡故。于中分六。一總明輕財重法。二是故菩薩下雙舍內外。三無有恭敬下內財敬事。謂心則恭敬舍慢。身則承事忘苦。四若聞一句下。況舍外財。五若聞一偈下輕位重法。人天王位終是無常。句偈教義法王為果。一句一偈。約聞教法凈菩薩行。約聞義法。六若有人言下甘苦重法。以一句之法能盡苦源。地獄多劫誠可甘也。二正修行因中。初結前。后如其下正顯因相。謂靜處思惟正觀。為修行之因也。然論經但云正觀無修行字。故是思慧為修行因。若順今經。此一段文乃是後文標舉耳。大文第三此菩薩得聞法下。明厭分者。前明聞思。今顯修慧。即五種方便中。第四禪善巧決定觀察智也。論云云何厭分。是菩薩聞諸法已。知如說行乃得佛法入禪。無色無量神通彼非樂處。于中不染必定應作故。謂不樂不染即是厭義。其無量神通是厭之果。皆修行力乘便舉來。經文七相。一依何修。二云何修。三何處修。四何故修。五何時修。六何所修。七何為修。束此七相大為三段。初四修行。次二證入后一入意。今初。此菩薩得聞法已。即依何修

。以依正法故。即了相作意。次攝心安住。即云何修。攝散住法是修相故。即攝樂作意。次於空閑處。即何處修。空閑通於事理。則無處非修即遠離作意。次作是思下即何故修。要必修行方證得故。即勝解作意。然口言者通於說聽故。瑜伽云。非但聽聞文字音聲而得清凈也。瑜伽三十三明修行八定皆有七種作意。一了相作意。謂了欣厭相故。二勝解作意。謂正是修行。三遠離作意。謂與斷道俱。四攝樂作意。謂少分觸證喜樂。五觀察作意。謂重觀試練。六加行究竟作意。謂心得離系。七加行究竟果作意。謂無間證入。上修行中已攝其四。前修行因中有觀察作意。后二作意在證入中。七中前五通貫八定。下八定中各有後二故。此總修下亦總髮。然皆即妄即真圓融自在。又任運而發不同欣厭故。下論云三昧地故。得不退禪。不退即無漏定也。又釋內凈云。修無漏不斷三昧故。故知一一皆同鳥跡。第二佛子是菩薩下。證入中分二。初結前。即何時修證。謂在三昧地時是修行時。正修行竟是證入時。論經云。住此明地因如說行故。今經闕如說行言。若但云住地。豈初安住即得此禪。但前已有修行之言故今略耳。后即離下即何所修。修何所證謂證八定。八定之義廣如別章。略以四門分別。一入意。二釋名。三體性。四釋文。即當

【現代漢語翻譯】現代漢語譯本：因為依據正法，所以要了知（了知：明白）諸法的表相，並進行作意（作意：心理活動）。接下來要收攝心念，使其安住，這就是『如何修』。收攝散亂的心念，使之安住的方法就是修行的表相，也就是收攝對快樂的作意。然後在空閑之處，這就是『在何處修』。空閑之處既包括事相上的空閑，也包括義理上的空閑，那麼可以說沒有哪個地方不是修行的場所，也就是遠離喧囂的作意。接下來『作是思下』，這就是『為何要修』。一定要修行才能證得真理，這就是勝解作意（勝解作意：深刻理解並堅信的心理活動）。然而口頭上的言說，既包括說，也包括聽。瑜伽論中說，不僅僅是聽聞文字音聲就能得到清凈。瑜伽三十三中說明修行八定（八定：八種禪定境界）都有七種作意。第一種是了相作意，就是了知欣喜和厭惡的表相。第二種是勝解作意，就是真正地修行。第三種是遠離作意，就是與斷除煩惱的道路相伴隨。第四種是攝樂作意，就是少部分地接觸並證得喜樂。第五種是觀察作意，就是反覆觀察和試驗。第六種是加行究竟作意，就是心得到解脫。第七種是加行究竟果作意，就是無間斷地證入。上面的修行中已經包含了其中的四種。前面的修行原因中有觀察作意。後面的兩種作意在證入之中。七種作意中，前五種貫穿八定。下面的八定中各有後兩種作意。這個『此總修下』也是總的發起。然而都是即妄即真，圓融自在。又是任運而發，不同於欣厭。下面的論中說，因為處於三昧（三昧：禪定）的境界，所以能得到不退轉的禪定。不退轉就是無漏定（無漏定：沒有煩惱的禪定）。又解釋內凈說，修習無漏不斷的三昧，所以知道每一個都如同鳥的足跡。第二，佛子是菩薩下，證入中分為兩部分。首先是總結前面所說的，就是『何時修證』。就是在三昧地的時候是修行的時候，真正修行完畢就是證入的時候。論經中說，安住於此明地，因為如所說而行。現在的經文中缺少『如所說而行』這句話。如果只說安住于地，難道是剛開始安住就能得到這種禪定嗎？只是因為前面已經有了修行的話語，所以現在省略了。後面『即離下』，就是『修何所修，證何所證』，就是修習八定，證得八定。八定的意義廣泛，如同別的章節所說。簡略地用四門來分別：一、入意；二、釋名；三、體性；四、釋文，就是當下的內容。 English version: Because of relying on the correct Dharma, one should understand the characteristics of all dharmas and engage in 'attention' (Manasikara). Next, one should gather one's thoughts and settle them down, which is 'how to cultivate'. The method of gathering scattered thoughts and settling them down is the appearance of cultivation, which is to gather the attention to joy. Then, in a quiet place, this is 'where to cultivate'. A quiet place includes both quietness in phenomena and quietness in principle, so it can be said that there is no place that is not a place for cultivation, which is the attention to being away from noise. Next, 'thinking like this below', this is 'why cultivate'. One must cultivate in order to attain the truth, which is the 'resolve attention' (Adhimoksha-manasikara). However, verbal speech includes both speaking and listening. The Yoga-shastra says that one cannot attain purity merely by listening to words and sounds. Yoga thirty-three explains that the eight samadhis (eight states of meditative absorption) all have seven types of attention. The first is 'characteristic attention', which is to understand the characteristics of joy and aversion. The second is 'resolve attention', which is to truly cultivate. The third is 'separation attention', which accompanies the path of cutting off afflictions. The fourth is 'joyful attention', which is to touch and realize joy in a small part. The fifth is 'observational attention', which is to repeatedly observe and test. The sixth is 'practice completion attention', which is when the mind attains liberation. The seventh is 'practice completion result attention', which is to enter without interruption. The above cultivation already includes four of them. The previous cause of cultivation has 'observational attention'. The latter two attentions are in the realization. Among the seven attentions, the first five penetrate the eight samadhis. The following eight samadhis each have the latter two attentions. This 'total cultivation below' is also a total initiation. However, they are all both false and true, perfectly integrated and free. It is also spontaneous and different from joy and aversion. The following treatise says that because one is in the state of samadhi, one can attain non-regressing dhyana (non-regressing dhyana: meditation without afflictions). Non-regression is 'non-outflow samadhi' (Anasrava-samadhi). Also, explaining inner purity, it says that one cultivates the uninterrupted non-outflow samadhi, so one knows that each one is like a bird's footprint. Second, 'Buddha-son is Bodhisattva below', the realization is divided into two parts. First, it summarizes what was said earlier, which is 'when to cultivate and realize'. It is when one is in the state of samadhi that it is the time to cultivate, and when one has truly finished cultivating, it is the time to realize. The treatise-sutra says that one abides in this bright ground because one acts as it is said. The current sutra lacks the words 'acts as it is said'. If it only says to abide in the ground, could it be that one can attain this dhyana as soon as one begins to abide? It is only because there have already been words of cultivation before, so it is omitted now. The latter 'that is away below', which is 'what to cultivate, what to realize', which is to cultivate the eight samadhis and realize the eight samadhis. The meaning of the eight samadhis is broad, as it is said in other chapters. Briefly, it is distinguished by four doors: 1. Entering intention; 2. Explaining the name; 3. Essence; 4. Explaining the text, which is the present content.

【English Translation】 English version: Because of relying on the correct Dharma, one should understand the characteristics of all dharmas and engage in 'attention' (Manasikara). Next, one should gather one's thoughts and settle them down, which is 'how to cultivate'. The method of gathering scattered thoughts and settling them down is the appearance of cultivation, which is to gather the attention to joy. Then, in a quiet place, this is 'where to cultivate'. A quiet place includes both quietness in phenomena and quietness in principle, so it can be said that there is no place that is not a place for cultivation, which is the attention to being away from noise. Next, 'thinking like this below', this is 'why cultivate'. One must cultivate in order to attain the truth, which is the 'resolve attention' (Adhimoksha-manasikara). However, verbal speech includes both speaking and listening. The Yoga-shastra says that one cannot attain purity merely by listening to words and sounds. Yoga thirty-three explains that the eight samadhis (eight states of meditative absorption) all have seven types of attention. The first is 'characteristic attention', which is to understand the characteristics of joy and aversion. The second is 'resolve attention', which is to truly cultivate. The third is 'separation attention', which accompanies the path of cutting off afflictions. The fourth is 'joyful attention', which is to touch and realize joy in a small part. The fifth is 'observational attention', which is to repeatedly observe and test. The sixth is 'practice completion attention', which is when the mind attains liberation. The seventh is 'practice completion result attention', which is to enter without interruption. The above cultivation already includes four of them. The previous cause of cultivation has 'observational attention'. The latter two attentions are in the realization. Among the seven attentions, the first five penetrate the eight samadhis. The following eight samadhis each have the latter two attentions. This 'total cultivation below' is also a total initiation. However, they are all both false and true, perfectly integrated and free. It is also spontaneous and different from joy and aversion. The following treatise says that because one is in the state of samadhi, one can attain non-regressing dhyana (non-regressing dhyana: meditation without afflictions). Non-regression is 'non-outflow samadhi' (Anasrava-samadhi). Also, explaining inner purity, it says that one cultivates the uninterrupted non-outflow samadhi, so one knows that each one is like a bird's footprint. Second, 'Buddha-son is Bodhisattva below', the realization is divided into two parts. First, it summarizes what was said earlier, which is 'when to cultivate and realize'. It is when one is in the state of samadhi that it is the time to cultivate, and when one has truly finished cultivating, it is the time to realize. The treatise-sutra says that one abides in this bright ground because one acts as it is said. The current sutra lacks the words 'acts as it is said'. If it only says to abide in the ground, could it be that one can attain this dhyana as soon as one begins to abide? It is only because there have already been words of cultivation before, so it is omitted now. The latter 'that is away below', which is 'what to cultivate, what to realize', which is to cultivate the eight samadhis and realize the eight samadhis. The meaning of the eight samadhis is broad, as it is said in other chapters. Briefly, it is distinguished by four doors: 1. Entering intention; 2. Explaining the name; 3. Essence; 4. Explaining the text, which is the present content.

辨相。今初下。經云但隨順法故。行而無所染著。論云。以何義故入禪。無色無量神通為五種眾生故。一為禪樂憍慢眾生故入諸禪。謂得世禪恃以生慢。二為無色解脫憍慢眾生故入無色定。謂外道證此以為涅槃。恃以生慢。菩薩示入八禪。一一過彼故攝伏之。三為苦惱眾生入慈悲無量。令安善處永與樂故入慈無量。應解彼苦令不受故入悲無量。四為得解脫眾住。故入喜舍無量。謂喜其所得自離動亂故。五為邪歸依眾生故入勝神通力。令正信故又示入禪定示定寂靜。超欲等過令物仿故。善自調練知純熟故。寄位次第法應爾故。尚不同二乘自為。豈與凡外而同年。然無量神通即是厭果。論主並舉者。欲顯皆為順法故。云何順法。為順菩薩大悲化生法故。二釋名者。先通后別。通中先釋四禪。禪那西音此云靜慮。靜謂寂靜慮謂審慮。故瑜伽三十三云。於一所緣繫念寂靜。而審思慮故名靜慮。是以靜能斷結慮能正觀。諸無色定有靜無慮。雖能斷結不能正觀。欲界等持有慮無靜。雖能正觀不能斷結。故唯色界獨受斯稱。次無色定者。婆沙百四十一云。此四地中。超過一切有色法故。違害一切有色法故。色法于彼無容生故。俱舍云。無色謂無色。若大眾部及化地部。亦許有色細故名無。俱舍論中廣破有色。次釋別名者。初四禪者。

【現代漢語翻譯】現代漢語譯本辨別表相。現在開始解釋『今初下』。經文中說：『只是隨順於法，所以修行而沒有被沾染。』論中說：『因為什麼原因進入禪定？爲了無色界、無量心、神通這五種眾生。』第一，爲了對禪樂感到驕慢的眾生而進入各種禪定。這些人因為獲得世間禪定而自恃生慢。第二，爲了對無色界解脫感到驕慢的眾生而進入無色定。外道認為證得無色定就是涅槃，因此自恃生慢。菩薩示現進入八種禪定，並且一一超越他們，以此來攝伏他們。第三，爲了受苦惱的眾生而進入慈悲無量心。爲了讓他們安於善處，永遠得到快樂，所以進入慈無量心。爲了讓他們擺脫痛苦，不再受苦，所以進入悲無量心。第四，爲了已經獲得解脫的眾生而安住，所以進入喜舍無量心。因為喜悅他們所獲得的，自己也遠離了動亂。第五，爲了邪見歸依的眾生而進入殊勝的神通力，使他們產生正確的信仰。又示現進入禪定，顯示禪定的寂靜，超越了慾望等過患，使他們傚法。因為菩薩善於調伏自己，知道什麼是純熟的。寄託于位次的次第法應當是這樣的。尚且不同於只為自己的二乘，怎麼會和凡夫外道一樣呢？然而無量心和神通就是厭離果報。論主一起舉出這些，是爲了顯示都是爲了隨順於法。什麼是隨順於法？爲了隨順菩薩的大悲心，教化眾生的法。第二是解釋名稱。先總后別。總的方面，先解釋四禪。『禪那』是西方的音譯，這裡翻譯為『靜慮』。『靜』是指寂靜，『慮』是指審慎的思考。所以《瑜伽師地論》第三十三卷說：『對於一個所緣境繫念寂靜，並且審慎地思考，所以叫做靜慮。』因此，靜能斷除煩惱，慮能正確地觀察。各種無色定有靜而沒有慮，雖然能斷除煩惱，卻不能正確地觀察。欲界等持有慮而沒有靜，雖然能正確地觀察，卻不能斷除煩惱。所以只有禪那獨自承受這個名稱。其次是無色定。《婆沙論》第一百四十一卷說：『這四種地中，超過一切有色法，違害一切有色法，色法在那裡沒有容身之處。』《俱舍論》說：『無色是指沒有色。』如果大眾部和化地部，也認為有細微的色，所以稱為無。《俱舍論》中廣泛地破斥了有色的說法。其次是解釋各個不同的名稱，首先是四禪。

【English Translation】 English version Distinguishing characteristics. Now beginning with 'now the first below'. The sutra says: 'Only by according with the Dharma, one practices without being tainted.' The treatise says: 'For what reason does one enter into meditation? It is for the sake of the formless realm, immeasurable minds, and the five kinds of beings with supernormal powers.' First, it is to enter various meditations for the sake of beings who are arrogant due to the joy of meditation. These people become arrogant because they have attained worldly meditation. Second, it is to enter the formless samadhi for the sake of beings who are arrogant due to liberation in the formless realm. Externalists believe that attaining this is Nirvana, and therefore become arrogant. Bodhisattvas demonstrate entering the eight meditations, and surpass them one by one, in order to subdue them. Third, it is to enter immeasurable loving-kindness and compassion for the sake of suffering beings. To allow them to be at peace in a good place, and to give them happiness forever, one enters immeasurable loving-kindness. To relieve their suffering and prevent them from suffering, one enters immeasurable compassion. Fourth, it is to abide for the sake of beings who have attained liberation, therefore one enters immeasurable joy and equanimity. Because they rejoice in what they have attained, and they themselves are free from disturbance. Fifth, it is to enter superior supernormal powers for the sake of beings who rely on wrong views, to cause them to have correct faith. Also, demonstrating entering meditation shows the tranquility of meditation, surpassing the faults of desire, etc., causing them to emulate. Because Bodhisattvas are good at taming themselves, and know what is pure and ripe. Entrusting to the order of positions, the Dharma should be like this. They are still different from the Two Vehicles who are only for themselves, how can they be the same as ordinary people and externalists? However, immeasurable minds and supernormal powers are the renunciation of results. The author of the treatise mentions these together in order to show that they are all in accordance with the Dharma. What is in accordance with the Dharma? It is in accordance with the Bodhisattva's great compassion, the Dharma of transforming beings. Second is explaining the names. First general, then specific. In general, first explain the four Dhyanas (meditative states). 'Dhyana' is a transliteration from the Western language, here translated as 'Quiet Contemplation' (靜慮, Jinglv). 'Quiet' refers to tranquility, 'Contemplation' refers to careful consideration. Therefore, the Yogacarabhumi-sastra (瑜伽師地論) Volume 33 says: 'To focus the mind on one object with tranquility, and to carefully consider it, therefore it is called Quiet Contemplation.' Therefore, quietness can cut off afflictions, and contemplation can correctly observe. Various formless samadhis have quietness but no contemplation, although they can cut off afflictions, they cannot correctly observe. The desire realm, etc., have contemplation but no quietness, although they can correctly observe, they cannot cut off afflictions. Therefore, only Dhyana alone receives this name. Next are the formless samadhis. The Abhidharma-mahāvibhāṣā-śāstra (婆沙論) Volume 141 says: 'In these four realms, they surpass all forms, harm all forms, and forms have no place to arise there.' The Abhidharmakośa-bhāṣya (俱舍論) says: 'Formless means without form.' If the Mahasanghika (大眾部) and Dharmaguptaka (化地部) schools also believe that there are subtle forms, therefore they are called formless. The Abhidharmakośa-bhāṣya extensively refutes the existence of form. Next is explaining the different names, first are the four Dhyanas.

一有尋有伺靜慮。二無尋無伺靜慮。三離喜靜慮。四離樂靜慮。俱舍定品云。初具伺喜樂。后漸離前支即斯義也。無色別名至文當釋。三體性者。婆沙云。四靜慮有二種。一修得。俱舍論云是善性攝心一境性。以善等持為自性故。若兼助伴五蘊為性。二生得隨地所繫。五蘊為性。皆有色者定共戒故。無色體性。但除於色余義同前。故俱舍云無色亦如是。四蘊離下地。大乘宗中亦無異轍。若會相歸性。則八定支林一切皆空。若事盡理現皆如來藏。泯絕無寄則定亂兩亡。若事理圓融一即一切。第四釋文。初明四禪后說四空。四禪之中雖支有多少。論主並勒為四。一離障二對治。三利益四彼二依止三昧。四中后三是支初一非支。雖後後所離是前前支。望于當地並皆非支。然四禪通說有十八支。謂初三各五。二四皆四。為欲惡難除。第二禪喜深難拔故。初三各五。初三不然故二四唯四。其間除重則唯有十。謂一覺二觀。此唯初禪。三舍四念。此通后二。五喜局於前兩。六樂該於前三。七者一心遍於諸地。八內凈唯二。九正知唯三。十舍受唯四。若分二樂則有十一。若內凈無別體。則唯有九。此等皆為順益於禪故。立支名故。瑜伽十一云。諸靜慮中。雖有餘法然此勝故。于修定者為恩重故。偏立為支。今初初禪一即離欲惡不善法

【現代漢語翻譯】現代漢語譯本一、有尋有伺靜慮（有尋有伺的禪定）。二、無尋無伺靜慮（無尋無伺的禪定）。三、離喜靜慮（脫離喜悅的禪定）。四、離樂靜慮（脫離快樂的禪定）。《俱舍論·定品》說：『初禪具有尋、伺、喜、樂。』之後逐漸脫離前面的支分，就是這個意思。無色定的別名，到後面的經文會解釋。三、體性方面。《婆沙論》說：『四靜慮有兩種，一是修習而得。』《俱舍論》說，這是善的性質，能使心專注於一境。以善的等持（專注）為自性。如果加上助伴，則是五蘊為自性。二是生來就有的，隨所生之地而定，五蘊為自性。都有色法，因為有定共戒的緣故。無色定的體性，只是沒有色法，其餘與前面相同。所以《俱舍論》說，無色定也是這樣，四蘊脫離下地。大乘宗的觀點也沒有不同。如果將現象歸於本性，那麼八定（四禪四空定）的支分都歸於空性。如果事相消失，真理顯現，那麼一切都是如來藏。泯滅一切，無所寄託，那麼禪定和散亂都消失。如果事相和真理圓融無礙，那麼一即一切。四、解釋經文。先說明四禪，后說四空。四禪之中，雖然支分有多少，論主都概括為四種：一、離障，二、對治，三、利益，四、彼二依止三昧（前兩者的所依止的三昧）。四種之中，后三種是支分，第一種不是支分。雖然後面的所脫離的是前面的支分，但就其自身而言，都不是支分。然而，四禪通說有十八支分，即初禪、二禪、三禪各有五支，四禪有四支。因為欲界的惡難以去除，第二禪的喜悅太深難以拔除，所以初禪、二禪、三禪各有五支。初禪、二禪、三禪不然，所以四禪只有四支。其中去除重複的，就只有十支，即一、覺（Vitarka，粗略的思考），二、觀（Vicara，精細的思考），這隻有初禪有。三、舍（Upeksha，不苦不樂的感受），四、念（Smrti，正念），這通於后二禪。五、喜（Priti，喜悅），侷限於前兩禪。六、樂（Sukha，快樂），包括前三禪。七、一心（Ekagrata，專注），遍於諸地。八、內凈（Adhyatma-samprasada，內心的清凈），只有二禪有。九、正知（Samprajanya，正確的了知），只有三禪有。十、舍受（Upeksha-vedana，舍的感受），只有四禪有。如果分為兩種樂，則有十一支。如果內凈沒有單獨的體性，則只有九支。這些都是爲了順益於禪定，所以立為支分。瑜伽師地論十一說：『諸靜慮中，雖有餘法，然此勝故，于修定者為恩重故，偏立為支。』現在先說初禪，一、即是脫離慾望、惡和不善法。

【English Translation】 English version 1. First Dhyana (Jhāna) with Vitarka (initial application of thought) and Vicara (sustained application of thought). 2. Second Dhyana without Vitarka and Vicara. 3. Third Dhyana, which is the Dhyana free from joy. 4. Fourth Dhyana, which is the Dhyana free from pleasure. The Abhidharmakośabhāṣya (Treasure House of Higher Knowledge, Chapter on Concentration) says: 'The first Dhyana has Vitarka, Vicara, joy, and pleasure.' Gradually abandoning the preceding factors is what this means. The different names for the Formless Dhyanas will be explained in the following text. 3. Regarding the nature of the substance. The Vibhāṣā (Commentary) says: 'There are two types of the four Dhyanas: one is attained through cultivation.' The Abhidharmakośabhāṣya says that this is of a virtuous nature, enabling the mind to focus on a single object. Its self-nature is virtuous Samadhi (concentration). If combined with auxiliary factors, its nature is the five Skandhas (aggregates). The second type is innate, depending on the realm of existence, and its nature is the five Skandhas. All have form because of the precepts associated with Dhyana. The nature of the Formless Dhyanas is the same as the preceding, except for the absence of form. Therefore, the Abhidharmakośabhāṣya says that the Formless Dhyanas are also like this, with the four Skandhas detached from the lower realms. There is no difference in the view of the Mahayana school. If phenomena are attributed to their essence, then all the limbs of the eight Samadhis (the four Dhyanas and the four Formless Attainments) return to emptiness. If phenomena disappear and truth manifests, then everything is the Tathāgatagarbha (Buddha-nature). If everything is extinguished and there is nothing to rely on, then both Dhyana and distraction disappear. If phenomena and truth are perfectly integrated, then one is all and all is one. 4. Explanation of the text. First, the four Dhyanas are explained, then the four Formless Attainments. Among the four Dhyanas, although there are varying numbers of limbs, the author summarizes them into four categories: 1. Abandoning obstacles, 2. Antidotes, 3. Benefits, 4. The Samadhi (concentration) on which the first two depend. Among these four, the last three are limbs, while the first is not. Although what is abandoned later is a limb of what came before, in relation to its own level, it is not a limb. However, generally speaking, the four Dhyanas have eighteen limbs: the first, second, and third Dhyanas each have five, and the fourth Dhyana has four. This is because the evils of the desire realm are difficult to remove, and the joy of the second Dhyana is too deep to uproot, so the first, second, and third Dhyanas each have five limbs. The first, second, and third Dhyanas are not like this, so the fourth Dhyana only has four limbs. Removing the duplicates, there are only ten limbs: 1. Vitarka (initial application of thought), 2. Vicara (sustained application of thought), these are only in the first Dhyana. 3. Upeksha (equanimity), 4. Smrti (mindfulness), these are common to the latter two Dhyanas. 5. Priti (joy), is limited to the first two Dhyanas. 6. Sukha (pleasure), includes the first three Dhyanas. 7. Ekagrata (one-pointedness of mind), pervades all levels. 8. Adhyatma-samprasada (inner clarity), is only in the second Dhyana. 9. Samprajanya (clear comprehension), is only in the third Dhyana. 10. Upeksha-vedana (feeling of equanimity), is only in the fourth Dhyana. If two types of pleasure are distinguished, then there are eleven limbs. If inner clarity has no separate substance, then there are only nine limbs. These are all established as limbs to benefit Dhyana. The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says: 'Among the various Dhyanas, although there are other factors, these are superior, and because they are of great benefit to those who practice Dhyana, they are specifically established as limbs.' Now, first, the first Dhyana is discussed, 1. which is abandoning desire, evil, and unwholesome dharmas (phenomena).

者。此明離障。以一即離貫于下三。然諸論說大同小異。若毗曇離五欲故名為離欲。斷十惡故名為離惡。除五蓋故名離不善法。若智論八十八云。離欲者。謂離五欲惡不善法。謂離五蓋。五蓋將人入惡道故名惡。障善法故名不善法。若辨蓋欲之相。廣如智論十九。及瑜伽十一。雜集第八。斷欲恚害恚即是惡害即不善法。瑜伽三十三亦合惡不善法。彼論云。離欲者欲有二種。一煩惱欲。二事欲。離亦有二。一相應離二境界離。言離惡不善法者。煩惱欲因所生種種惡不善法。即身口惡行。此意則總棄欲界諸惡不善。已明離障。二有覺有觀者。此有二支。是修行對治。新譯名尋伺。皆初粗后細。俱舍云。尋伺心粗細。智論云譬如振鈴。粗聲喻覺細聲喻觀。瑜伽十一。以尋求伺察不凈慈悲。治欲界欲恚害障。又五蓋中。有欲恚害不死親里國土等覺。今對惡覺起善覺察。又智論四十四云。小乘以欲恚惱覺為粗。親里國土等覺為細。又唯善覺為細。于摩訶衍準皆粗則覺空為細。三離生喜樂者。是修行利益。慶離欲惡等是故生喜。身心猗息及得解脫之樂。故名為樂。由此名利益支。瑜伽三十三云。離者已得加行究竟作意故。所言生者。由此為因為緣無間生故。已獲加行究竟果作意故。喜樂者。謂已獲得所希義。故得大輕安。身心調暢

【現代漢語翻譯】現代漢語譯本者：這說明了遠離障礙。以『一』（即離）貫穿于下面的三個禪支。然而，各種論述大同小異。如果按照《阿毗達磨》（毗曇）的說法，因為遠離五欲，所以稱為『離欲』；因為斷除十惡，所以稱為『離惡』；因為去除五蓋，所以稱為『離不善法』。如果按照《大智度論》第八十八卷的說法，『離欲』是指遠離五欲等惡不善法，也就是遠離五蓋。五蓋會將人引入惡道，所以稱為『惡』；障礙善法，所以稱為『不善法』。如果要辨別五蓋和五欲的相狀，詳細內容可以參考《大智度論》第十九卷，以及《瑜伽師地論》第十一卷和《雜集論》第八卷。斷除貪慾、嗔恚、加害，其中嗔恚就是『惡』，加害就是『不善法』。《瑜伽師地論》第三十三卷也將『惡』和『不善法』合在一起。該論說，『離欲』，欲有兩種：一是煩惱欲，二是事欲。『離』也有兩種：一是相應離，二是境界離。所說的『離惡不善法』，是指由煩惱欲因所生的種種惡不善法，也就是身口惡行。這裡的含義是總共捨棄欲界中的各種惡和不善。以上說明了遠離障礙。二、有覺有觀者：這裡包含兩個禪支，是修行上的對治方法。新譯為『尋』和『伺』，都是先粗后細。《俱舍論》說，『尋』和『伺』是心的粗細活動。《大智度論》用振鈴來比喻，粗聲比喻『覺』，細聲比喻『觀』。《瑜伽師地論》第十一卷認為，用尋求和伺察不凈、慈悲的方法，來對治欲界的貪慾、嗔恚和加害等障礙。另外，在五蓋中，有關於貪慾、嗔恚、加害、不死、親里、國土等的覺。現在針對惡覺，生起善覺察。另外，《大智度論》第四十四卷說，小乘認為貪慾、嗔恚、惱怒的覺是粗的，親里、國土等的覺是細的。又只有善覺是細的。在大乘佛法中，都認為覺是粗的，那麼覺空性就是細的。三、離生喜樂者：這是修行的利益。慶幸遠離貪慾、嗔恚等，因此產生喜悅。身心輕安以及獲得解脫的快樂，所以稱為『樂』。因此稱為利益支。《瑜伽師地論》第三十三卷說，『離』是指已經獲得加行究竟作意。所說的『生』，是指由於這個為因、為緣而無間產生。已經獲得加行究竟果作意，所以產生喜樂。喜樂是指已經獲得所希望的意義，因此得到極大的輕安，身心調暢。

【English Translation】 English version The above clarifies the separation from hindrances. 'One' (meaning separation) permeates the following three jhanas. However, various treatises present slight differences. According to the Abhidharma (Pāli: Abhidhamma), 'separation from desire' (vivicceva kāmehi) is so-called because of abandoning the five desires (pañca kāmaguṇā); 'separation from evil' is so-called because of cutting off the ten evils (dasa akusalakammapatha); 'separation from unwholesome dharmas' is so-called because of removing the five coverings (pañca nīvaraṇā). According to the Mahāprajñāpāramitāśāstra (Dazhidulun) chapter 88, 'separation from desire' means separating from the five desires and other evil, unwholesome dharmas, which means separating from the five coverings. The five coverings lead people into evil paths, hence they are called 'evil'; they obstruct wholesome dharmas, hence they are called 'unwholesome'. If one wants to distinguish the characteristics of the five coverings and the five desires, detailed information can be found in chapter 19 of the Mahāprajñāpāramitāśāstra, as well as in the Yogācārabhūmi-śāstra (Yujiashidilun) chapter 11 and the Saṃgrahaṇī (Zaji Lun) chapter 8. Cutting off desire, hatred, and harm—hatred is 'evil', and harm is 'unwholesome dharma'. The Yogācārabhūmi-śāstra chapter 33 also combines 'evil' and 'unwholesome dharma'. That treatise says that 'separation from desire': there are two types of desire: one is afflictive desire (kleśa-kāma), and the other is object desire (vastu-kāma). There are also two types of 'separation': one is separation in association (saṃprayoga-viveka), and the other is separation in object (ālambana-viveka). The so-called 'separation from evil, unwholesome dharmas' refers to the various evil, unwholesome dharmas arising from the cause of afflictive desire, which are the evil actions of body and speech. The meaning here is to completely abandon all evils and unwholesome things in the desire realm (kāmadhātu). The above explains separation from hindrances. Second, 'with initial application and sustained application' (savitakka savicāra): This contains two jhana factors, which are methods of counteracting in practice. The new translation is 'seeking' (vitakka) and 'investigating' (vicāra), both of which are coarse at first and then subtle. The Abhidharmakośa (Jushelun) says that 'seeking' and 'investigating' are the coarse and subtle activities of the mind. The Mahāprajñāpāramitāśāstra uses the analogy of ringing a bell, where the coarse sound is like 'seeking' and the subtle sound is like 'investigating'. The Yogācārabhūmi-śāstra chapter 11 believes that using the methods of seeking and investigating impurity (aśubha), loving-kindness (maitrī), and compassion (karuṇā) can counteract the hindrances of desire, hatred, and harm in the desire realm. In addition, among the five coverings, there are thoughts about desire, hatred, harm, immortality, relatives, and country. Now, in response to evil thoughts, wholesome thoughts arise. Furthermore, the Mahāprajñāpāramitāśāstra chapter 44 says that the Śrāvakayāna (Shengwen cheng) considers thoughts of desire, hatred, and annoyance to be coarse, while thoughts of relatives, country, etc., are subtle. Also, only wholesome thoughts are subtle. In Mahāyāna Buddhism, all thoughts are considered coarse, so the thought of emptiness is subtle. Third, 'born of detachment, joy and pleasure' (vivekajaṃ pītisukhaṃ): This is the benefit of practice. Rejoicing in being separated from desire, hatred, etc., therefore joy arises. The ease of body and mind and the joy of obtaining liberation are called 'pleasure'. Therefore, it is called the benefit factor. The Yogācārabhūmi-śāstra chapter 33 says that 'separation' means having already obtained the ultimate intention of effort. The so-called 'born' means that it arises without interruption because of this as a cause and condition. Having already obtained the ultimate result of effort, joy and pleasure arise. Joy and pleasure mean having already obtained the desired meaning, therefore obtaining great ease, and the body and mind are harmonious.

有堪能故。四住初禪者。是彼二依止三昧。謂于所緣審正觀察。心一境性。為彼對治及利益支之所依止。依止定力尋等轉故。其所離障以無行體。非是支故不為彼依。而言初者。欲界上進此最初故。而言住者即安住義。瑜伽云。安住者。謂於後時由所修習多成辦故。得隨所樂得無艱難。乃至七日七夜能正安住四禪。此句大旨不殊。第二禪中。一滅覺觀是所離障。覺觀粗動發生三識。亂於二禪。如凈水波動則無所見故。初禪能治為此所治。則病盡藥亡。二內凈一心無覺無觀者。是修行對治。言內凈者。小乘是信能凈心相離外散動定等內流。大乘即攬三禪三支以成故。顯揚十九瑜伽六十三。皆云內凈。以舍念正知為體。以此三法尚為喜覆。力用未勝但能離外尋伺。故合名內凈。言一心者釋于內義。唯緣法塵不同初禪有三識故。故身子阿毗曇云。欲界地中心行六處。初禪地中心行四處。謂無鼻舌識。二禪已上心行一處。唯意識身緣法塵故。無覺無觀釋于凈義。不同初禪有覺觀故。前滅覺觀顯于所治。此復言無顯能治無故非重也。本論釋一心云。修無漏不斷三昧行一境故。欲異世間是如實修故。不斷者相續一心。行一境者對緣一心。由此即名三昧無漏。三定生喜樂。此二支是修行利益。初禪慶背欲惡故名離生。今慶覺觀心息故

【現代漢語翻譯】現代漢語譯本有堪能的緣故。『四住初禪』（Catutthajjhānika，第四禪的最初階段）是指那兩種以三摩地為依託的狀態。也就是說，對於所緣境進行審慎而正確的觀察，使心專注于單一境界，以此作為對治煩惱和增進禪定的基礎。由於依託于禪定的力量，尋（Vitakka，粗略的思考）和伺（Vicāra，細微的檢查）等心所才能運轉。而它所斷除的障礙，因為沒有實際的運作，所以不是禪支，不能作為依託。說『初』，是因為這是從欲界向上提升的最初階段。說『住』，就是安住的意思。《瑜伽師地論》中說：『安住，是指後來由於反覆修習而達到純熟，能夠隨心所欲地、毫不費力地，乃至七天七夜都能安住在四禪之中。』這句話的大意沒有差別。在第二禪中，止息覺（Vitakka，粗略的思考）和觀（Vicāra，細微的檢查）是所要斷除的障礙。覺和觀的粗動會引發三種識（眼識、耳識、鼻舌身識），擾亂第二禪的禪定。就像清澈的水面波動時就無法看清東西一樣。初禪能夠對治這些障礙，當這些障礙被對治后，就像病好藥除一樣。『二內凈一心無覺無觀』，這是修行的對治方法。『內凈』，在小乘佛教中，是指通過信心使內心清凈，遠離向外的散亂，使禪定等向內流動。在大乘佛教中，是指包含第三禪的三支而形成的。《顯揚聖教論》第十九卷和《瑜伽師地論》第六十三卷都說內凈以舍（Upekkhā，舍受）、念（Sati，正念）、正知（Sampajañña，如實知）為體。因為這三種法仍然被喜（Pīti，喜悅）所覆蓋，力量還不夠強大，只能遠離外在的尋伺，所以合稱為『內凈』。『一心』解釋了『內』的含義，只是所緣的是法塵，不同於初禪有三種識。所以《舍利弗阿毗曇論》中說：『欲界地中心行六處，初禪地中心行四處，即沒有鼻識和舌識。二禪以上心行一處，只有意識緣法塵。』『無覺無觀』解釋了『凈』的含義，不同於初禪有覺和觀。前面說止息覺觀是說明所要對治的，這裡又說無覺無觀，是說明能對治的也已經沒有了，不是重複。本論解釋『一心』說：『修無漏，不斷地以三摩地專注于單一境界。』想要與世間不同，是因為這是如實地修行。『不斷』是指相續一心，『行一境』是指對緣一心。因此就稱為三摩地無漏。『三定生喜樂』，這兩個禪支是修行所獲得的利益。初禪因為慶幸脫離了欲界的惡行而稱為『離生』，現在因為慶幸覺觀止息而...

【English Translation】 English version Because of having the ability. 'Catutthajjhānika' (the initial stage of the Fourth Jhāna) refers to those two states that rely on samādhi. That is, by carefully and correctly observing the object of focus, making the mind concentrate on a single object, using this as the basis for counteracting afflictions and enhancing meditation. Because of relying on the power of samādhi, mental factors such as Vitakka (initial application of thought) and Vicāra (sustained application of thought) can operate. And the obstacles it eliminates, because they have no actual operation, are not jhāna factors and cannot be relied upon. Saying 'initial' is because this is the initial stage of ascending from the desire realm. Saying 'abiding' means dwelling. The Yogācārabhūmi-śāstra says: 'Abiding means that later, due to repeated practice and achieving proficiency, one can dwell in the four jhānas at will and without difficulty, even for seven days and seven nights.' The main idea of this sentence is no different. In the Second Jhāna, the cessation of Vitakka (initial application of thought) and Vicāra (sustained application of thought) is the obstacle to be eliminated. The coarse movement of Vitakka and Vicāra will cause the arising of three consciousnesses (eye consciousness, ear consciousness, nose/tongue/body consciousness), disturbing the samādhi of the Second Jhāna. Just as when the surface of clear water is rippled, one cannot see things clearly. The First Jhāna can counteract these obstacles, and when these obstacles are counteracted, it is like the illness is cured and the medicine is gone. 'Two, inner purity, one-pointedness of mind, without Vitakka and Vicāra,' this is the counteracting method of practice. 'Inner purity,' in Theravāda Buddhism, refers to purifying the mind through faith, staying away from external distractions, and allowing samādhi etc. to flow inward. In Mahāyāna Buddhism, it refers to forming it by including the three factors of the Third Jhāna. The 19th volume of the Śrāvakabhūmi and the 63rd volume of the Yogācārabhūmi-śāstra both say that inner purity takes Upekkhā (equanimity), Sati (mindfulness), and Sampajañña (clear comprehension) as its essence. Because these three dharmas are still covered by Pīti (joy), and their power is not strong enough, they can only stay away from external Vitakka and Vicāra, so they are collectively called 'inner purity.' 'One-pointedness of mind' explains the meaning of 'inner,' it is just that what is focused on is the dharma-dhātu, which is different from the First Jhāna which has three consciousnesses. Therefore, the Śāriputra Abhidharma Śāstra says: 'In the desire realm, the mind operates in six places; in the First Jhāna, the mind operates in four places, that is, there is no nose consciousness and tongue consciousness. Above the Second Jhāna, the mind operates in one place, only consciousness focuses on the dharma-dhātu.' 'Without Vitakka and Vicāra' explains the meaning of 'purity,' which is different from the First Jhāna which has Vitakka and Vicāra. The previous statement of stopping Vitakka and Vicāra is to explain what is to be counteracted, and the statement here of without Vitakka and Vicāra is to explain that what can counteract is also gone, it is not a repetition. This treatise explains 'one-pointedness of mind' by saying: 'Cultivating non-outflow, continuously focusing on a single object with samādhi.' Wanting to be different from the world is because this is truly practicing. 'Continuously' refers to continuous one-pointedness of mind, 'focusing on a single object' refers to focusing on a single object when facing conditions. Therefore, it is called samādhi without outflow. 'Three, joy and happiness born of samādhi,' these two jhāna factors are the benefits obtained from practice. The First Jhāna is called 'born of detachment' because it rejoices in escaping the evil deeds of the desire realm, and now it...

名定生。如凈鑒止水故身心適悅。若智論意。即從初禪定生。欲界無定故。初但云離二禪。雖離初禪煩惱。初禪有定故。又初禪離欲大障故。四住第二禪。即彼二依止三昧。第三禪中。一離喜者是所離障。謂二禪利益支。喜心分別想生動亂。三禪轉寂故須除遣。如貧人得寶生喜失則深憂。莫若雙絕喜憂。方為快樂。二住舍有念正知三支。是修行對治。一住舍者。即是舍數揀非舍受故。諸經論皆名行舍。行心調停舍彼喜過。故顯揚云住舍者。於己生喜不忍可故。平等正直無動安住。二有念者。于喜不行中不忘明記故。三正知者。或時失念喜行。於此分別正知而住。謂住于舍。瑜伽三十三大同於此。上三即前內凈漸修轉勝。至此別開深細寂靜故。能治下地喜踴浮動。三身受樂下是利益支。于中初身受樂。正顯支體。正對二禪喜心浮動。是故但言身受於樂。設心受樂亦名身受。故瑜伽云。由舍念正知數修習故。令心踴躍。俱行喜受便得除滅。離喜寂靜最極寂靜。與喜相違心受生起。彼于爾時色身意身領納受樂及輕安樂。是故說言有身受樂。又初禪喜樂。如土石山頂而有池水。二禪喜樂如純土山頂而有池水。三禪之樂。如純土山在大池。內樂遍身外身在樂中。是故心樂亦名身受。次諸聖所說能捨有念受樂者。釋成勝義。謂下諸

【現代漢語翻譯】現代漢語譯本名定生（由禪定而生）。如清澈的鏡子和止水一般，身心舒適愉悅。若依《智論》的觀點，即是從初禪的禪定而生。因為欲界沒有禪定。所以一開始只說『離二禪』。雖然離開了初禪的煩惱，但初禪本身是有禪定的。而且初禪遠離了慾望這個巨大的障礙。四住第二禪，即是依靠彼二禪的等持（Samadhi）。在第三禪中，一、離喜，這是所要去除的障礙。指的是二禪的利益支。喜心分別，生起妄想和動亂。三禪更加寂靜，所以必須去除喜。如同窮人得到寶物時會生起喜悅，失去時則會深感憂愁。不如同時斷絕喜和憂，才是真正的快樂。二、住舍，包含有念和正知這三個要素，是修行的對治方法。一、住舍，指的是舍數，用來揀擇，不是舍受。各種經論都稱之為行舍。調停心行，捨棄喜的過患。所以《顯揚》中說，住舍，就是對於自己生起的喜，不認可。平等正直，不動安住。二、有念，對於喜的執行中，不忘記清楚地記住。三、正知，有時失去正念，喜執行，對此進行分別，以正知而安住。即安住于舍。瑜伽三十三大同於此。以上三者，即是之前內凈漸修的轉勝。到這裡，特別開顯深細寂靜，所以能夠對治下地喜的踴躍浮動。三、身受樂，下面是利益支。其中，首先是身受樂，正是顯現支體。正對治二禪喜心的浮動。所以只說身受於樂。即使是心受樂，也可以稱為身受。所以瑜伽中說，由於舍、念、正知的數數修習，使心踴躍，與喜俱行的感受便得以除滅。遠離喜的寂靜，是最極的寂靜。與喜相反的心受生起。那時，色身和意身領納受樂以及輕安樂。所以說有身受樂。而且初禪的喜樂，如同土石山頂上有池水。二禪的喜樂，如同純土山頂上有池水。三禪的樂，如同純土山在大池內，樂遍全身，外身在樂中。所以心樂也可以稱為身受。接下來，諸聖所說的能捨有念受樂，解釋成為殊勝的意義。指的是下方的諸...

【English Translation】 English version Named as born from Samadhi (meditative concentration). Like a clear mirror and still water, the body and mind are comfortable and joyful. According to the view of the Mahaprajnaparamita-sastra (智論), it is born from the Samadhi of the first Dhyana (禪定). Because the desire realm has no Samadhi. Therefore, it is initially only said 'apart from the second Dhyana'. Although it is apart from the afflictions of the first Dhyana, the first Dhyana itself has Samadhi. Moreover, the first Dhyana is far away from the great obstacle of desire. The fourth dwelling is the second Dhyana, which relies on the Samadhi of those two Dhyanas. In the third Dhyana, one, detachment from joy, this is the obstacle to be removed. It refers to the beneficial factors of the second Dhyana. The mind of joy differentiates, giving rise to delusion and disturbance. The third Dhyana is more tranquil, so joy must be removed. It is like a poor person who feels joy when they get a treasure, and feels deep sorrow when they lose it. It is better to cut off both joy and sorrow at the same time, which is true happiness. Two, dwelling in equanimity, including the three elements of mindfulness and clear comprehension, is the antidote to practice. One, dwelling in equanimity, refers to the number of equanimity, used to discern, not the feeling of equanimity. Various sutras and treatises call it the equanimity of action. Regulating the mind's actions, abandoning the faults of joy. Therefore, the Abhidharmasamuccaya (顯揚) says that dwelling in equanimity means not acknowledging the joy that arises in oneself. Being equal, upright, unmoving, and dwelling in peace. Two, mindfulness, not forgetting to clearly remember the operation of joy. Three, clear comprehension, sometimes losing mindfulness, joy operates, distinguishing this, dwelling with clear comprehension. That is, dwelling in equanimity. The Yogacarabhumi-sastra (瑜伽) thirty-three is the same as this. The above three are the gradual improvement of the previous inner purification. Here, the deep, subtle, and tranquil are specially revealed, so it can cure the agitation and floating of the lower ground of joy. Three, bodily enjoyment, below are the beneficial factors. Among them, first is bodily enjoyment, which is the manifestation of the limbs. It is the antidote to the floating of the mind of joy in the second Dhyana. Therefore, it is only said that the body enjoys happiness. Even if the mind enjoys happiness, it can also be called bodily enjoyment. Therefore, the Yogacarabhumi-sastra (瑜伽) says that due to the repeated practice of equanimity, mindfulness, and clear comprehension, the mind is agitated, and the feelings that accompany joy are eliminated. The tranquility of being away from joy is the most extreme tranquility. The mental feelings that are contrary to joy arise. At that time, the physical body and the mental body receive the enjoyment of happiness and the happiness of lightness and ease. Therefore, it is said that there is bodily enjoyment. Moreover, the joy and happiness of the first Dhyana are like a pond on top of a mountain of earth and stone. The joy and happiness of the second Dhyana are like a pond on top of a pure earth mountain. The happiness of the third Dhyana is like a pure earth mountain in a large pond, happiness pervades the whole body, and the outer body is in happiness. Therefore, mental happiness can also be called bodily enjoyment. Next, the ability to relinquish the enjoyment of mindfulness spoken by the saints is explained as a superior meaning. It refers to the following...

地。無如是樂及無間舍。上地有舍而復無樂故。諸佛及佛弟子說第三禪。具有能捨及念正知。而復受樂故。諸樂中三禪樂勝。此瑜伽意。不應別解。文中略牒尚闕正知。但有舍念已殊上下。四住第三禪。即彼二依止三昧。第四禪中。一斷樂先除苦喜憂滅者。即是離障。三禪勝樂於此為害。如重病人。觀妙音樂為障四禪故。須除遣故云斷樂。得此定者。即于爾時所有苦樂。皆得超越故。總集說先除苦等。先之一字總貫下三。二禪先除苦受。三禪先滅喜受。初禪先滅憂受。並今斷樂則已滅四受。依禪次第應先明憂。為對前樂先言除苦。瑜伽十一云。何故苦根初禪未斷。答彼品粗重猶未斷故。若爾何不現行。答由其助伴相對憂根所攝諸苦彼已斷故。若初靜慮已斷苦根。是則行者。入初靜慮及第二時。受所作住差別應無。由二俱有喜及樂故。此意明不斷粗重故。異二禪而無現行。故立樂支。若依小乘。初二禪之樂。但是輕安而非樂受。三是樂受故不同也。二不苦不樂者。是利益支。余禪皆先明治。今此先明益者。乘前總無四受。便舉不苦不樂明五受。內唯有于舍。是不動故。若爾前來亦滅憂喜。此何不言不憂不喜。答五受明義無別不憂不喜。三受明義。苦樂攝於憂喜故但對之。又此正斷於樂故宜對之。三舍念清凈。此二是對治

【現代漢語翻譯】現代漢語譯本地（指色界天）。沒有像這樣的快樂以及無間斷的舍（平等舍）。上界天有舍但又沒有快樂的緣故。諸佛以及佛弟子說第三禪，具有能捨（舍離）以及念（正念）、正知（如實知見）。而且又感受快樂的緣故。在各種快樂中，第三禪的快樂最為殊勝。這個瑜伽的意旨，不應該另外解釋。文中稍微提及，還缺少正知。但有舍和念，已經不同於上下（禪定）。四住（四種住處）的第三禪，就是那兩種（舍和念）所依止的三昧（禪定）。第四禪中，一、斷樂（舍離快樂），先去除苦、喜、憂滅（苦受、喜受、憂受的止息）的人，就是離開了障礙。三禪殊勝的快樂對於第四禪來說是一種妨害。就像重病的人，觀看美妙的音樂也是一種障礙。爲了第四禪的緣故，必須去除快樂，所以說斷樂。得到這種禪定的人，就在那個時候，所有的苦樂，都能夠超越。所以總括起來說先去除苦等。『先』這個字總括下面的三個（受）。二禪先去除苦受，三禪先滅喜受，初禪先滅憂受，加上現在斷樂，就已經滅除了四種受。按照禪定的次第，應該先說明憂受。爲了對應前面的快樂，所以先說去除苦受。《瑜伽師地論》第十一卷說：『為什麼苦根在初禪沒有斷除？』回答說：『因為苦的粗重品性還沒有斷除的緣故。』如果這樣，為什麼苦不現行呢？回答說：『因為苦的助伴相對，憂根所攝的各種苦，都已經斷除了。』如果初靜慮（初禪）已經斷除了苦根，那麼修行者，進入初靜慮以及第二禪的時候，感受所作的住處差別應該沒有。因為兩者都具有喜和樂的緣故。這個意思是說，因為沒有斷除粗重，所以不同於二禪而沒有現行。所以建立樂支。如果按照小乘的說法，初禪和二禪的快樂，只是輕安而不是樂受。第三禪才是樂受，所以不同。二、不苦不樂的人，是利益支。其餘的禪定都是先說明智（智慧），現在這裡先說明利益，是因為承接前面總括沒有四種受，便舉出不苦不樂來說明五受。內心只有舍（平等舍），是不動搖的緣故。如果這樣，前面也滅除了憂和喜，這裡為什麼不說不憂不喜呢？回答說，五受說明的意義沒有差別，不憂不喜。三受說明的意義，苦和樂已經包括了憂和喜，所以只針對苦和樂。而且這裡正是斷除快樂的緣故，所以適宜針對快樂。三、舍念清凈。這兩種是對治（煩惱）的。

【English Translation】 English version Ground (referring to the Realm of Form heavens). There is no such joy and uninterrupted equanimity (upeksha). The upper realms have equanimity but lack joy. The Buddhas and their disciples speak of the Third Dhyana (Jhāna), which possesses the ability to relinquish (renunciation), mindfulness (smṛti), and clear comprehension (samprajanya). Moreover, it experiences joy. Among all joys, the joy of the Third Dhyana is the most excellent. The meaning of this Yoga (union) should not be interpreted separately. The text briefly mentions that clear comprehension is still lacking. However, having renunciation and mindfulness already distinguishes it from the upper and lower (dhyanas). The Third Dhyana of the Four Abodes (four places of dwelling) is the Samadhi (meditative absorption) relied upon by those two (renunciation and mindfulness). In the Fourth Dhyana, one, the abandonment of joy (sukha), those who first remove suffering, joy, and sorrow (the cessation of painful, joyful, and sorrowful feelings) have left behind the obstacles. The excellent joy of the Third Dhyana is a hindrance to the Fourth Dhyana. Just like a seriously ill person, watching beautiful music is also an obstacle. For the sake of the Fourth Dhyana, it is necessary to remove joy, hence the saying 'abandon joy'. Those who attain this Samadhi, at that time, are able to transcend all suffering and joy. Therefore, it is summarized as first removing suffering, etc. The word 'first' encompasses the following three (feelings). The Second Dhyana first removes painful feelings, the Third Dhyana first extinguishes joyful feelings, and the First Dhyana first extinguishes sorrowful feelings. Adding the current abandonment of joy, the four types of feelings have already been extinguished. According to the order of the dhyanas, sorrowful feelings should be explained first. In order to correspond to the previous joy, it is first said to remove painful feelings. The eleventh volume of the Yogācārabhūmi-śāstra says: 'Why is the root of suffering not eliminated in the First Dhyana?' The answer is: 'Because the coarse nature of suffering has not yet been eliminated.' If so, why does suffering not manifest? The answer is: 'Because the assistants of suffering are relative, and the various sufferings encompassed by the root of sorrow have already been eliminated.' If the First Dhyana (First Jhāna) has already eliminated the root of suffering, then the practitioner, upon entering the First Dhyana and the Second Dhyana, should not experience any difference in the dwelling place of feelings. Because both possess joy and happiness. This means that because the coarse nature has not been eliminated, it is different from the Second Dhyana and does not manifest. Therefore, the limb of joy is established. According to the Theravada (Small Vehicle) teachings, the joy of the First and Second Dhyanas is merely tranquility and not a feeling of happiness. Only the Third Dhyana is a feeling of happiness, so it is different. Two, those who are neither in pain nor in pleasure are the limb of benefit. The other dhyanas first explain wisdom (prajna), but here, benefit is explained first because it follows the previous summary of not having the four feelings, and then it mentions neither pain nor pleasure to explain the five feelings. The mind only has equanimity (upeksha), which is unwavering. If so, the previous also extinguished sorrow and joy, why is it not said here that there is neither sorrow nor joy? The answer is that the meaning explained by the five feelings is no different from not being sorrowful or joyful. The meaning explained by the three feelings, pain and pleasure already include sorrow and joy, so it is only directed at pain and pleasure. Moreover, it is precisely the abandonment of joy here, so it is appropriate to target joy. Three, the purity of equanimity and mindfulness. These two are antidotes (to afflictions).

支。三禪舍念與樂受俱。此斷樂受故云清凈。然其能治大同三禪。但所治喜樂故分二別。喜心浮動常須正知。樂受深細但須舍念。若遠顯清凈者。瑜伽云。從初靜慮一切下地災患已斷。謂尋伺喜樂入息出息。是故此中舍念清凈鮮白。由是此禪心住無動。此論略舉六事。應兼無苦及憂故。俱舍等。明此禪中離八災患。然四禪雖曰不動。而猶有舍受。未名無受。瑜伽十一云。又無相者。經中說為無相心定。於此定中舍根永滅。若非無相乃至有頂。皆有舍受。四住第四禪。即彼二依止三昧。然入上色定。其身相狀如處室中。入下四空如處虛空。第二四空空處等。名同心一境性。有何差別。俱舍定品顯此差別。由離下地染故立四名。謂離第四禪。立空無邊處。離空無邊處立識無邊處等。差別既爾。從何得名。彼次頌云。空無邊等三名從加行。立非想非非想昧劣故立名。謂修定前起加行位厭壞色故。作勝解想思無邊空。加行成時名空無邊處。厭空想識厭識想無所有。準此可知。其第四空由想昧劣。謂無下地明慧勝想得非想名。有昧劣想名非非想。故前三無色加行受名。第四無色當體受稱。以前三近分加行位中。唯緣空等。入根本位。亦緣余蘊故。從加行受名。第四非想加行根本。同一所緣故。當體受稱。瑜伽論中亦同於此。加行

【現代漢語翻譯】現代漢語譯本支：第三禪捨棄了念頭，與樂受同時存在。這裡斷除了樂受，所以說是清凈的。然而，它能對治的範圍與大梵天的第三禪相同，只是因為所對治的是喜和樂，所以分為兩種。喜的心容易浮動，所以常常需要正知；樂受深細，只需要捨棄念頭。如果想要更明顯地顯示清凈，瑜伽論中說：『從初禪開始，一切地獄的災患都已經斷除。』這些災患包括尋、伺、喜、樂、入息和出息。因此，這裡捨棄念頭是清凈而鮮明的。因此，這種禪定狀態下，心能安住不動。』這段論述簡略地提到了六件事，應該加上苦和憂，因為《俱舍論》等經典說明，這種禪定中遠離了八種災患。雖然第四禪被稱為不動，但仍然有舍受，還不能稱為無受。《瑜伽師地論》第十一卷說：『此外，無相禪在經典中被稱為無相心定。在這種禪定中，舍根永遠滅除。如果不是無相禪，乃至有頂天，都還有舍受。』四住地的第四禪，就是以這兩種禪定為所依的三昧。進入上色界定的時候，身體的相狀就像處在房間里；進入下四空定的時候，就像處在虛空中。第二四空定，即空無邊處等，名稱相同，都是心一境性，有什麼差別呢？《俱舍論》的定品中顯示了這種差別，因為遠離了下地的染污，所以立了四個名稱。也就是說，遠離了第四禪，就立為空無邊處；遠離了空無邊處，就立為識無邊處等等。既然差別是這樣，那麼這些名稱是從哪裡來的呢？《俱舍論》的頌文說：『空無邊等三個名稱是從加行位而立的，非想非非想處的禪定因為想很微弱，所以這樣立名。』也就是說，在修定之前，在加行位時，因為厭惡和破壞色，所以作勝解想，思惟無邊無際的空。加行成就的時候，就稱為空無邊處。厭惡空想，厭惡識想，厭惡無所有想，可以依此類推。第四空定是因為想很微弱，也就是說，沒有下地明慧殊勝的想法，所以得到非想的名稱；有微弱的想法，所以稱為非非想。因此，前三個無色定是從加行位而得名，第四個無色定是根據其本體而得名。因為前三個無色定的近分加行位中，只是緣于空等，進入根本位時，也緣于其他的蘊，所以是從加行位而得名。第四個非想定的加行位和根本位，所緣是相同的，所以是根據其本體而得名。《瑜伽師地論》中的說法也與此相同。加行

【English Translation】 English version Regarding '支 (Zhi)': The third Dhyana (meditative state) abandons the notion and exists simultaneously with the pleasant sensation. Here, the pleasant sensation is severed, hence it is called pure. However, its ability to counteract is the same as the third Dhyana of the Great Brahma, but because what is being counteracted is joy and pleasure, they are divided into two separate aspects. The mind of joy is easily agitated, so it always requires right knowledge; the pleasant sensation is deep and subtle, only requiring the abandonment of the notion. If one wants to more clearly reveal purity, the Yoga Sutra says: 'From the first Dhyana onwards, all the calamities of the lower realms have been severed.' These calamities include seeking, pondering, joy, pleasure, inhalation, and exhalation. Therefore, here, the abandonment of the notion is pure and bright. Therefore, in this state of Dhyana, the mind can abide without moving.' This discourse briefly mentions six things, and should include suffering and sorrow, because the Abhidharmakośa and other scriptures explain that in this Dhyana, one is far from eight calamities. Although the fourth Dhyana is called immovable, it still has the sensation of equanimity, and cannot yet be called without sensation. The eleventh volume of the Yogācārabhūmi-śāstra says: 'In addition, the formless Dhyana is called the formless mind concentration in the scriptures. In this Dhyana, the root of equanimity is forever extinguished. If it is not the formless Dhyana, even up to the peak of existence, there is still the sensation of equanimity.' The fourth Dhyana of the four abodes is the Samadhi (meditative absorption) that relies on these two Dhyanas. When entering the upper form realm Dhyana, the appearance of the body is like being in a room; when entering the lower four formless Dhyanas, it is like being in empty space. The second four formless Dhyanas, namely the sphere of infinite space, etc., have the same name, which is the one-pointedness of mind, so what is the difference? The chapter on Dhyana in the Abhidharmakośa reveals this difference, because it is far from the defilements of the lower realms, so four names are established. That is to say, far from the fourth Dhyana, the sphere of infinite space is established; far from the sphere of infinite space, the sphere of infinite consciousness is established, and so on. Since the difference is like this, then where do these names come from? The verse in the Abhidharmakośa says: 'The three names of the sphere of infinite space, etc., are established from the stage of application; the Dhyana of the sphere of neither perception nor non-perception is named this way because the thought is very weak.' That is to say, before cultivating Dhyana, in the stage of application, because of the aversion and destruction of form, one makes a superior understanding and thinks of the infinite space. When the application is accomplished, it is called the sphere of infinite space. Aversion to the thought of space, aversion to the thought of consciousness, aversion to the thought of nothingness, can be inferred in this way. The fourth formless Dhyana is because the thought is very weak, that is to say, there is no bright and superior thought of the lower realms, so it gets the name of neither perception; there is a weak thought, so it is called non-non-perception. Therefore, the first three formless Dhyanas get their names from the stage of application, and the fourth formless Dhyana gets its name according to its essence. Because in the proximate application stage of the first three formless Dhyanas, one only focuses on space, etc., and when entering the fundamental stage, one also focuses on other aggregates, so it gets its name from the stage of application. The application stage and the fundamental stage of the fourth Dhyana of neither perception are the same, so it gets its name according to its essence. The statement in the Yogācārabhūmi-śāstra is also the same as this. Application

等想空識等殊。至文當辨。然此四空亦各有四。謂離障等。而經文中。但各三句義含於四。謂初段離障具對治義。問若有治等為有支不。答準雜集等論。諸無色奢摩他一味相故無有皮分建立。若依瓔珞本業。四無色定各有五支。謂想護止觀一心。經論相違云何會通。論依相似不同四禪覺觀等異。又慧用劣名無支分。經就相似同皆有五。如初空定厭下色相。起于空想。即今對治護彼色相。令不現前。若超色想即名為止。是今離障空無邊行。照了分明即是觀義。是今利益一心。即是彼二所依故。五支顯然。豈得判無違經依論。今初空處。謂觀虛空作無邊行相。能滅色想。心安空定。名空無邊處。文中三句。初句含二義。一明離障。二明對治。言離障者。曲有三句。謂離三有對等色。論云。超一切色想者。過眼識相。此明超可見有對。二滅有對想者。耳鼻舌身識和合想滅故。此滅不可見有對。三不念種種想者。不念意識和合想故。意識分別一切法故說名種種。此滅不可見無對。意識雖緣非色之境。今但取緣色自有種種。皆云想者。小乘以在色慾修起此定。未舍色形故不言滅色。但言滅想想取色相。故偏滅之。大乘之中決唯滅想。若超色相說無色者。后滅空識應無識空。問香味之想初禪已離。色聲觸想二禪已除。今云何言空定

【現代漢語翻譯】現代漢語譯本『等想空識等殊』（等等、想蘊、空無邊處、識無邊處等等各不相同）。至於文句應當辨析清楚。然而這四空定也各有四種含義，即離障等。而經文之中，只是各用三句話，但義理包含四種含義。第一段的『離障』包含了『對治』的含義。問：如果存在對治等，那麼是否存在支分呢？答：根據《雜集論》等論典，諸無色定的奢摩他（止觀）都是一味相，因此沒有皮肉支分的建立。如果依據《瓔珞本業經》，四無色定各有五支，即想、護、止、觀、一心。經論之間相互矛盾，如何會通呢？論典依據相似之處的不同，四禪的覺觀等存在差異。而且，慧的作用較弱，稱為沒有支分。經文就相似之處而言，都具有五支。例如，初空定厭惡下方的色相，生起空想，這就是對治，守護那些色相，使它們不現前。如果超越色想，就稱為止，這就是離障，空無邊行。照了分明就是觀的含義，這就是利益，一心就是前兩者所依賴的基礎。因此，五支是顯然存在的，怎麼能判斷為沒有而違背經文依據論典呢？現在說初空處，就是觀察虛空，作為無邊行相，能夠滅除色想，心安住在空定之中，名為空無邊處。經文中的三句話，第一句包含兩種含義，一是說明離障，二是說明對治。說到離障，具體有三句話，即離開三有對等色。論典說：『超一切色想』，就是超過眼識的相，這說明超過可見的有對。二是『滅有對想』，就是耳鼻舌身識和合之想滅除。這滅除不可見的有對。三是『不念種種想』，就是不念意識和合之想。意識分別一切法，因此稱為種種。這滅除不可見的無對。意識雖然緣非色之境，現在只是取緣色自有種種。都稱為想，是因為小乘在修起此定時，沒有捨棄色形，因此不說滅色，只是說滅想想取色相，所以偏重於滅想。大乘之中，決定只是滅想。如果超越色相說無色，那麼，後面滅空識，應該沒有識空。問：香味之想在初禪已經離開，色聲觸想在二禪已經去除，現在為什麼說空定？ English version 『Deng xiang kong shi deng shu』 (Etc., the skandha of thought, the Sphere of Limitless Space, the Sphere of Limitless Consciousness, etc., are all different). As for the text, it should be clearly distinguished. However, these four formless realms each have four meanings, namely, separation from obstacles, etc. In the scriptures, only three sentences are used for each, but the meaning contains four aspects. The first section, 『separation from obstacles,』 includes the meaning of 『counteracting.』 Question: If there is counteraction, etc., are there limbs? Answer: According to treatises such as the Abhidharmasamuccaya, the shamatha (tranquility and insight) of all formless realms is of one taste, so there is no establishment of fleshy limbs. If based on the Brahma-Jala Sutra, the four formless concentrations each have five limbs, namely, thought, protection, cessation, contemplation, and one-pointedness of mind. How can the contradictions between the scriptures and treatises be reconciled? The treatises are based on the differences in similarities, and the differences in perception and observation, etc., of the four dhyanas. Moreover, the function of wisdom is weak, and it is called having no limbs. The scriptures, in terms of similarities, all have five limbs. For example, the initial Sphere of Limitless Space dislikes the lower form, and gives rise to the thought of space, which is the counteraction, protecting those forms, preventing them from appearing. If one transcends the thought of form, it is called cessation, which is the separation from obstacles, the practice of limitless space. Clear and distinct illumination is the meaning of contemplation, which is the benefit, and one-pointedness of mind is the basis on which the previous two rely. Therefore, the five limbs are clearly present, how can it be judged as non-existent and violate the scriptures based on the treatises? Now, the initial Sphere of Limitless Space is said to be the observation of empty space, as the aspect of limitless practice, which can extinguish the thought of form, and the mind dwells peacefully in the concentration of emptiness, called the Sphere of Limitless Space. The three sentences in the scripture, the first sentence contains two meanings, one is to explain the separation from obstacles, and the other is to explain the counteraction. Speaking of separation from obstacles, there are three specific sentences, namely, leaving the three forms of resistance, etc. The treatise says: 『Transcending all thoughts of form』 is to surpass the appearance of eye consciousness, which means surpassing the visible resistance. Second, 『extinguishing the thought of resistance』 is the extinction of the combined thought of ear, nose, tongue, and body consciousness. This extinguishes the invisible resistance. Third, 『not thinking of various thoughts』 is not thinking of the combined thought of consciousness. Consciousness distinguishes all dharmas, so it is called various. This extinguishes the invisible non-resistance. Although consciousness is related to non-form objects, now it only takes the relationship with form as its own variety. All are called thoughts because the Small Vehicle, when initiating this concentration, has not abandoned the form, so it does not say to extinguish form, but only says to extinguish the thought of taking form, so it focuses on extinguishing thought. In the Great Vehicle, it is determined to only extinguish thought. If one transcends the form and speaks of formlessness, then, later, extinguishing the consciousness of emptiness, there should be no consciousness of emptiness. Question: The thought of fragrance and taste has already been left in the first dhyana, and the thought of form, sound, and touch has been removed in the second dhyana, so why is the Sphere of Limitless Space mentioned now?

【English Translation】 Modern Chinese translation 'Deng xiang kong shi deng shu' (Etc., the skandha of thought, the Sphere of Limitless Space, the Sphere of Limitless Consciousness, etc., are all different). As for the text, it should be clearly distinguished. However, these four formless realms each have four meanings, namely, separation from obstacles, etc. In the scriptures, only three sentences are used for each, but the meaning contains four aspects. The first section, 'separation from obstacles,' includes the meaning of 'counteracting.' Question: If there is counteraction, etc., are there limbs? Answer: According to treatises such as the Abhidharmasamuccaya, the shamatha (tranquility and insight) of all formless realms is of one taste, so there is no establishment of fleshy limbs. If based on the Brahma-Jala Sutra, the four formless concentrations each have five limbs, namely, thought, protection, cessation, contemplation, and one-pointedness of mind. How can the contradictions between the scriptures and treatises be reconciled? The treatises are based on the differences in similarities, and the differences in perception and observation, etc., of the four dhyanas. Moreover, the function of wisdom is weak, and it is called having no limbs. The scriptures, in terms of similarities, all have five limbs. For example, the initial Sphere of Limitless Space dislikes the lower form, and gives rise to the thought of space, which is the counteraction, protecting those forms, preventing them from appearing. If one transcends the thought of form, it is called cessation, which is the separation from obstacles, the practice of limitless space. Clear and distinct illumination is the meaning of contemplation, which is the benefit, and one-pointedness of mind is the basis on which the previous two rely. Therefore, the five limbs are clearly present, how can it be judged as non-existent and violate the scriptures based on the treatises? Now, the initial Sphere of Limitless Space is said to be the observation of empty space, as the aspect of limitless practice, which can extinguish the thought of form, and the mind dwells peacefully in the concentration of emptiness, called the Sphere of Limitless Space. The three sentences in the scripture, the first sentence contains two meanings, one is to explain the separation from obstacles, and the other is to explain the counteraction. Speaking of separation from obstacles, there are three specific sentences, namely, leaving the three forms of resistance, etc. The treatise says: 'Transcending all thoughts of form' is to surpass the appearance of eye consciousness, which means surpassing the visible resistance. Second, 'extinguishing the thought of resistance' is the extinction of the combined thought of ear, nose, tongue, and body consciousness. This extinguishes the invisible resistance. Third, 'not thinking of various thoughts' is not thinking of the combined thought of consciousness. Consciousness distinguishes all dharmas, so it is called various. This extinguishes the invisible non-resistance. Although consciousness is related to non-form objects, now it only takes the relationship with form as its own variety. All are called thoughts because the Small Vehicle, when initiating this concentration, has not abandoned the form, so it does not say to extinguish form, but only says to extinguish the thought of taking form, so it focuses on extinguishing thought. In the Great Vehicle, it is determined to only extinguish thought. If one transcends the form and speaks of formlessness, then, later, extinguishing the consciousness of emptiness, there should be no consciousness of emptiness. Question: The thought of fragrance and taste has already been left in the first dhyana, and the thought of form, sound, and touch has been removed in the second dhyana, so why is the Sphere of Limitless Space mentioned now?

滅耶。遠公答云。香味二想雖盡初禪。今云滅者治有四種。一壞對治。謂方便道觀下有漏無常等故。二斷對治。謂無礙道正斷下過。三持對治。謂解脫道為首。及后一切無間解脫持彼無為。不令失壞。四遠分對治。謂解脫為首。及后一切無礙解脫。遠令前障畢竟不起今此空定據第四治色聲觸三。云二禪雖滅者。二禪已上乃至四禪。當地雖無得借。初禪三識之心見聞覺觸。是故乃至第四猶有此想空定滅之。此上所釋約次第修。若於色界頓修空定。則六識行境並皆得滅。故論上言意緣一切法亦無揀故。

已明離障云何對治。前三句中不念之言。含于對治。謂不分別色等境故。何以不念見無我故。約菩薩實治故云無我。若依有漏但厭苦粗。以為加行。順正理云。謂若有法雖與色俱。而其自體不依屬色。諸有於色求出離者。必應最初思惟彼法。謂虛空體雖與色俱。而待色無方得顯了。外法所攝其相無邊。思惟彼時而能離色。此即加行之相也。二入無邊虛空者。是修行利益。謂三色想絕。則入空理廓爾無邊故。三住虛空無邊處者。是彼二依止三昧。瑜伽云。由已超過近分加行究竟作意。入上根本加行究竟果作意定。是故說言空無邊處具足安住。準瑜伽意。四義之中離障是超下地對治。是加行究竟作意利益。是勝解作意。彼

【現代漢語翻譯】現代漢語譯本：滅了嗎？遠公回答說：『香味二想雖然在初禪時已經消失，但現在說『滅』，是因為有四種對治方法。一是壞對治，指的是通過方便道觀察地獄的有漏法是無常等。二是斷對治，指的是通過無礙道徹底斷除地獄的過患。三是持對治，指的是以解脫道為首，以及之後的一切無間解脫，保持那無為法，不讓它失壞。四是遠分對治，指的是以解脫為首，以及之後的一切無礙解脫，使之前的障礙永遠不再生起。現在這個空定是針對第四種對治，針對色、聲、觸三種。說『二禪雖然滅』，指的是二禪以上乃至四禪，在當地雖然沒有，但可以借用初禪的三識之心，即見、聞、覺、觸。因此，乃至第四禪仍然有這些想法，空定可以滅除它們。』以上所解釋的是按照次第修行的。如果頓悟空定，那麼六識的行境都可以滅除。所以《論》上說，『意緣一切法，也沒有選擇。』已經說明了離障，那麼如何對治呢？前面三句話中『不念』這個詞，包含了對治的意思，指的是不分別色等境界。為什麼不念呢？因為見到無我。這是根據菩薩的實際修治來說的，所以說是無我。如果依據有漏法，只是厭惡苦和粗糙，作為加行。順正理說：『如果有一種法雖然與色一起存在，但它的自體不依附於色，那麼那些想要從色中解脫的人，必須首先思維這種法。』這種法就是虛空，雖然與色一起存在，但要依賴於色沒有了方位才能顯現。外法所包含的相是無邊的，思維它的時候就能離開色。這就是加行的相貌。』『二入無邊虛空』，是修行所獲得的利益，指的是三種色想斷絕，就能進入空理，空曠無邊。『三住虛空無邊處』，是這兩種境界所依賴的三昧。《瑜伽師地論》說：『由於已經超過了近分加行的究竟作意，進入了上根本加行的究竟果作意定。』所以說安住于空無邊處。按照《瑜伽師地論》的意義，四義之中，離障是超越下地的對治，是加行究竟作意所獲得的利益，是勝解作意。

【English Translation】 English version: 'Has it ceased?' Yuan Gong (Master Yuan) replied, 'Although the two thoughts of smell and taste have ceased in the first Dhyana (first meditative absorption), the term 'ceased' here refers to four types of antidotes. First, the destruction antidote, which means observing the impermanence of the lower realms with outflows through the expedient path. Second, the severance antidote, which means completely severing the faults of the lower realms through the unobstructed path. Third, the maintaining antidote, which means taking the liberation path as the head, and all subsequent uninterrupted liberations, maintaining that unconditioned Dharma, preventing it from being lost or damaged. Fourth, the distant separation antidote, which means taking liberation as the head, and all subsequent unobstructed liberations, preventing the previous obstacles from arising again. This emptiness Samadhi (concentration) now refers to the fourth type of antidote, targeting the three: form, sound, and touch. Saying 'although the second Dhyana has ceased' means that from the second Dhyana upwards to the fourth Dhyana, although they do not exist locally, they can borrow the mind of the three consciousnesses of the first Dhyana, namely seeing, hearing, feeling, and touching. Therefore, even up to the fourth Dhyana, there are still these thoughts, and the emptiness Samadhi can eliminate them.' The above explanation is based on sequential practice. If one suddenly realizes emptiness Samadhi, then the realms of the six consciousnesses can all be eliminated. Therefore, the Shastra (treatise) says, 'The mind contemplates all Dharmas (phenomena) without discrimination.' Having explained the separation from obstacles, how does one apply the antidotes? The word 'non-thought' in the first three sentences contains the meaning of antidote, referring to not discriminating the realms of form, etc. Why is there no thought? Because one sees no-self. This is based on the actual practice of Bodhisattvas (enlightenment beings), so it is called no-self. If based on the Dharma with outflows, one merely dislikes suffering and coarseness as preliminary practices. The Shun Zheng Li (Following the Correct Principle) says, 'If there is a Dharma that exists with form, but its essence does not depend on form, then those who seek liberation from form must first contemplate this Dharma.' This Dharma is space, which exists with form, but depends on the absence of direction of form to manifest. The aspects contained in external Dharma are boundless, and when contemplating it, one can leave form. This is the aspect of preliminary practice.' 'Entering boundless space' is the benefit gained from practice, referring to the cessation of the three thoughts of form, and entering the principle of emptiness, which is vast and boundless. 'Dwelling in the realm of boundless space' is the Samadhi (concentration) that these two states rely on. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says, 'Because one has already surpassed the ultimate intention of the proximate division preliminary practice, one enters the ultimate fruit intention Samadhi (concentration) of the upper fundamental preliminary practice.' Therefore, it is said to dwell in the realm of boundless space. According to the meaning of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), among the four meanings, separation from obstacles is the antidote to transcending the lower realms, the benefit gained from the ultimate intention of preliminary practice is the intention of superior understanding.

二依止。是加行究竟果作意。前三為近分后一是根本。后之三定一同於此。又此四義初何所超。次云何能超。三超前何緣。四超何所證。二識無邊處。心緣內識作無邊行相。故以為名。初超虛空無邊處。是明離障。彼何所障外念為粗故。云何對治。見彼外念粗分別過患故。二入無邊識。是修行利益。前明舍外今辨緣內。正理云。謂于純凈六識身能了知中。善取相已安住勝解。由假想力。思惟觀察無邊識想。由此加行。為先得入根本。后依止可知。三無所有處者。即內外皆無也。初超無邊識是明離障。何過須超。事念粗故。云何對治。見粗念事分別過患。次入無少所有者。修行利益。前以舍外緣內故為粗。念既無所取能取亦無。故內外俱無。斯為利益。正理云。見前無邊行相粗動起此加行。是故此處名最勝舍。以於此中不復樂作無邊行相。心於所緣舍諸所有。寂然而住。瑜伽云。從識處上進時離其識。外更求余境都無所得。此意明識既為粗。識外復無故無所有後住無所有處。是彼二依止。四非想中。無下七地明瞭之想。有昧劣想故以為名。超一切無所有處。是所離障。云何對治。無彼無所有以見粗念分別過患。故為能治。既寂無所有云何名粗。猶有無所有想故經闕一句論經則具。彼云知非有想非無想安隱即修行利益。即

入非有想非無想處行。是二依止。瑜伽云。先入無所有處定。超過一切有所有想。今復超過無所有想。故言非想。又言非無想者。非如無想及滅盡定。一切諸想皆悉滅盡。唯有微細想。緣無想境轉故。即於此處起勝解。則超近分而入根本。此中所以不出三界者。由緣無相境。即是細想。外道不了謂為涅槃。未能無緣豈離心境。況計此為我復生愛味故。法華喻頭上火然。若知此患更求上進。求上進時求上所緣。竟無所得。無所得故滅而不轉。則得滅受想定也。若未得此定厭想為先。后想不行即入無想定。然婆沙百四十一。顯揚第三及諸論皆明。而文言浩博。上引二論文略義顯。今更約第一義修略示四空。謂觀色即空心安於空。是空處定。次知空色不出於心。是識處定。次心境兩亡為無所有。次亦亡無所有想。緣無想住名非想非非想。若不緣此無想。則諸漏永寂。第三入意但順化眾生法不同凡小有愛味等。如前已釋。大文第四佛子此菩薩心隨下。明其厭果。即前八定之所等引。故名為果。文分為三。初四無量即行方便果。次五神通即行功用果。三此菩薩于諸禪下總結自在。今初所以先明者。凡夫味定三界輪迴。二乘上升多皆趣滅。菩薩因定發生慈悲。廣利有情成菩薩性。然入之所以前論已辨。為對生死涅槃分四為二。準瑜

【現代漢語翻譯】現代漢語譯本進入非有想非無想處（既不是存在思想也不是完全沒有思想的境界）的修行。這兩種境界都是依止處。瑜伽行者說，首先進入無所有處定（沒有任何事物存在的禪定狀態），超越一切有所有想（存在任何事物的想法）。現在又超越無所有想，所以稱為『非想』。又說『非無想』，不是像無想（沒有思想的狀態）和滅盡定（完全停止思想和感覺的狀態）那樣，一切思想都完全滅盡，只是有非常微細的思想，緣于無想的境界而運轉。就在這個境界中生起殊勝的理解，就能超越近分定（接近根本定的狀態）而進入根本定（最深層的禪定狀態）。這裡沒有提到三界（欲界、色界、無色界），是因為所緣的無相境界，就是微細的思想。外道（佛教以外的修行者）不明白這個道理，認為這就是涅槃（解脫）。如果不能做到無緣（沒有任何攀緣），怎麼能脫離心和境界？更何況還執著于這個境界為『我』，並且產生愛戀和執著。就像《法華經》中比喻的『頭上火然』（比喻急於求道）。如果知道這個境界的過患，就會更加努力向上追求。在向上追求的時候，尋求更高的所緣境，最終一無所得。因為一無所得，所以滅而不轉（停止而不繼續發展），就能得到滅受想定（停止感受和思想的禪定）。如果還沒有得到這種禪定，先厭惡思想，然後思想不再執行，就進入無想定（沒有思想的禪定）。然而，《婆沙論》第一百四十一卷，《顯揚聖教論》第三卷以及其他論典都對此有詳細說明。但原文內容浩瀚繁博，上面引用的兩篇論文簡略而意義明顯。現在再用第一義諦（最究竟的真理）來簡要地說明四空定（四種無色界禪定）。所謂觀色即空（觀察色法是空性的），心安住于空性，這就是空處定（認為一切皆空的禪定）。其次，知道空和色都不出於心，這就是識處定（認為一切皆識的禪定）。再次，心和境界都消失了，這就是無所有處定（認為一無所有的禪定）。再次，也捨棄無所有想，緣于無想而住，名為非想非非想處定（既不是有想也不是無想的禪定）。如果不緣于這個無想，那麼各種煩惱就會永遠寂滅。第三入意（菩薩進入禪定的意圖）只是爲了順應和化度眾生，和凡夫和小乘有愛戀和執著等不同，如同前面已經解釋過的。第四大段，『佛子，此菩薩心隨下』，說明菩薩厭惡果報。也就是前面八定（四禪定和四空定）所引發的。所以稱為果報。這段文字分為三部分。首先，四無量心（慈、悲、喜、舍）是修行方便的果報。其次，五神通（天眼通、天耳通、他心通、宿命通、神足通）是修行功用的果報。第三，『此菩薩于諸禪下』，總結菩薩的自在。現在首先說明原因，凡夫貪戀禪定，在三界中輪迴。二乘（聲聞乘和緣覺乘）上升后大多趨向于滅盡。菩薩因為禪定而生起慈悲，廣泛利益有情眾生，成就菩薩的本性。然而，進入禪定的原因，前面的論述已經辨明。爲了對應生死和涅槃，將四種禪定分為兩種。按照瑜伽行……

【English Translation】 English version Entering the practice of neither perception nor non-perception (a state that is neither the existence of thought nor the complete absence of thought). These two states are both places of reliance. The Yogācāra says, first entering the Station of No-thingness (a meditative state where nothing exists), surpassing all perceptions of existence. Now, further surpassing the perception of no-thingness, hence it is called 'neither perception'. It is also said 'nor non-perception', not like the Station of No Perception (a state of no thought) and the Cessation Attainment (a state of complete cessation of thought and feeling), where all thoughts are completely extinguished, but only having very subtle thoughts, revolving around the realm of no-perception. Within this realm, arising superior understanding, one can surpass the proximate concentration (a state close to fundamental concentration) and enter fundamental concentration (the deepest state of meditation). The reason why the Three Realms (Desire Realm, Form Realm, Formless Realm) are not mentioned here is because the object of focus, the realm of no-form, is subtle thought. Non-Buddhist practitioners (those outside of Buddhism) do not understand this principle, considering it to be Nirvāṇa (liberation). If one cannot achieve non-attachment (without any clinging), how can one escape the mind and its objects? Moreover, clinging to this state as 'self' and developing love and attachment. It is like the analogy in the Lotus Sutra of 'fire burning on one's head' (an analogy for the urgency of seeking the path). If one knows the fault of this state, one will strive to progress further. When striving to progress further, seeking a higher object of focus, ultimately gaining nothing. Because of gaining nothing, it ceases without turning (stopping without continuing to develop), then one can attain the Cessation of Feeling and Perception Attainment (a meditative state where feeling and thought cease). If one has not yet attained this concentration, first disliking thought, then thought no longer functions, one enters the Station of No Perception (a meditation without thought). However, Mahāvibhāṣā Volume 141, Śūnyatā-sūtra Third, and other treatises all explain this in detail. But the original texts are vast and extensive, the two treatises cited above are concise and their meaning is clear. Now, using the First Principle (the ultimate truth), I will briefly explain the Four Formless Realms (the four meditative states of the Formless Realm). So-called observing form as emptiness (observing that form is empty), the mind dwells in emptiness, this is the Station of Emptiness (a meditation that considers everything empty). Secondly, knowing that emptiness and form do not arise outside of the mind, this is the Station of Consciousness (a meditation that considers everything as consciousness). Again, both mind and object disappear, this is the Station of No-thingness (a meditation that considers nothing to exist). Again, also abandoning the thought of no-thingness, dwelling on no-perception, it is called the Station of Neither Perception Nor Non-Perception (a meditation that is neither perception nor non-perception). If one does not dwell on this no-perception, then all afflictions will be forever extinguished. The third intention of entering (the intention of a Bodhisattva entering meditation) is only to accord with and transform sentient beings, different from ordinary people and Hīnayāna practitioners who have love and attachment, as explained earlier. The fourth major section, 'Buddha-son, this Bodhisattva's mind follows below', explains that the Bodhisattva dislikes the results. That is, what is induced by the previous eight concentrations (the four dhyānas and the four formless concentrations). Therefore, it is called results. This passage is divided into three parts. First, the Four Immeasurables (loving-kindness, compassion, joy, equanimity) are the results of practicing the means. Secondly, the Five Supernormal Powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet) are the results of practicing the functions. Third, 'This Bodhisattva under all meditations', summarizes the Bodhisattva's freedom. Now, first explain the reason, ordinary people are greedy for meditation, and revolve in the Three Realms. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) mostly tend towards extinction after rising. Bodhisattvas arise compassion because of meditation, widely benefiting sentient beings, accomplishing the nature of a Bodhisattva. However, the reason for entering meditation, the previous discussion has already clarified. In order to correspond to birth and death and Nirvāṇa, the four meditations are divided into two types. According to Yoga...

伽等。四種無量為四有情。謂緣求樂眾生興慈。有苦興悲有喜隨喜。有惑不染。復應此四通緣一切。以智導之則無所著。此四皆緣無量境。故名四無量。若總相說。皆以定慧而為其體。若別明之。慈即與樂無瞋為體。拔苦不害慶他不嫉。自他舍惑即是善舍。文中二。初別顯慈行。后住悲下類顯餘三。初中有十二句。心隨於慈。此句為總。隨有二義。一心不趣寂動皆合慈。二以此慈心隨逐於物如犢逐母。次十句別。慈之種類總有其三。初有七句八義。眾生緣慈。次一法緣后二無緣。緣謂緣念。初緣假者欲與其樂。次緣人空。但有蘊等善惡行法。以用教化。後緣眾生體空。欲令悟入。初一通凡次一通小。后一唯大。今初八義曲復有四。初四與樂正顯行相。廣者與欲界樂。欲境廣多故。大者與同喜樂。謂初二禪喜受俱。故高出名大。無量者與不同喜樂。三禪已上離苦離喜故。深故名無量。不二者三樂平等與故。上皆論意更有一理。廣則無樂不與。大謂菩提涅槃。無量謂窮來際。不二者無一不與故。次二治障。不愛之冤亦與其樂。故無怨障。是愛之親亦與其樂。非是偏情故無對礙。中人無愛不愛故非障也。次一清凈。謂無身心不調五蓋等障。是行清凈慈。后一攝界慈定。起於色界正果。慈之餘勢起欲界習果。皆無苦惱之事。故

【現代漢語翻譯】伽等（Gā děng）：指伽等，等等。四種無量心是為四種有情而修習的。即，對於尋求快樂的眾生，生起慈心；對於受苦的眾生，生起悲心；對於有喜樂的眾生，隨喜他們的快樂；對於迷惑的眾生，心不被煩惱所染。進一步說，這四種無量心應當普遍地緣於一切眾生。用智慧引導它們，就不會有所執著。這四種心都緣于無量的境界，所以稱為四無量心。如果從總體上來說，它們都以禪定和智慧為體。如果分別說明，慈心就是給予快樂，以沒有嗔恨為體；悲心是拔除痛苦，以不損害眾生為體；喜心是慶賀他人的快樂，以不嫉妒為體；舍心是對待自己和他人，捨棄迷惑，也就是善舍。文中分為兩部分。首先分別闡述慈心的修行，然後在『住悲下』之後，類似地闡述其餘三種心。在第一部分中，有十二句。『心隨於慈』，這句是總綱。『隨』有兩層含義：一是心不趨向寂滅，動靜都與慈心相應；二是這顆慈心跟隨眾生，就像小牛跟隨母牛一樣。接下來的十句是分別闡述。慈心的種類總共有三種。首先是眾生緣慈，其次是法緣慈，最後是無緣慈。『緣』是指緣念。首先緣于假有的眾生，想要給予他們快樂。其次緣於人空，但有蘊等善惡行法，用以教化。最後緣于眾生體性本空，想要令他們悟入。第一個是通於凡夫，第二個是通於小乘，最後一個唯有大乘才能做到。現在，最初的八個含義又可以細分為四個方面。首先四個是給予快樂，正面顯示慈心的行相。『廣』是指給予欲界的快樂，因為欲界的境界廣大眾多。『大』是指給予共同的喜樂，即初禪和二禪都有喜受，所以高出而名為『大』。『無量』是指給予不同的喜樂，三禪以上離開了苦和喜，因為深邃所以名為『無量』。『不二』是指平等地給予三種快樂。以上都是從意念上來說，還有一層道理。『廣』是指沒有不給予的快樂。『大』是指菩提和涅槃。『無量』是指窮盡未來際。『不二』是指沒有一樣不給予。接下來的兩個是去除障礙。對於不喜愛的人，也給予他們快樂，所以沒有怨恨的障礙。對於喜愛的親人，也給予他們快樂，不是偏袒的情感，所以沒有對立的障礙。對於中等的人，既沒有喜愛也沒有不喜愛，所以不是障礙。接下來一個是清凈。是指沒有身心不調、五蓋等障礙，這是行清凈的慈心。最後一個是攝界慈定。從正果中生起，慈心的餘勢生起欲界的習果，都沒有苦惱的事情。

【English Translation】 Gā děng: Refers to Gā děng, and so on. The four immeasurable minds are cultivated for the sake of four types of sentient beings. That is, towards sentient beings seeking happiness, generate loving-kindness (mettā); towards sentient beings suffering, generate compassion (karuṇā); towards sentient beings with joy, rejoice in their happiness (muditā); towards deluded sentient beings, the mind is not tainted by afflictions (upekkhā). Furthermore, these four immeasurable minds should be universally directed towards all sentient beings. Guiding them with wisdom, there will be no attachment. These four minds all focus on immeasurable realms, hence they are called the Four Immeasurables. Generally speaking, they all have samādhi (concentration) and prajñā (wisdom) as their essence. Specifically, loving-kindness is giving happiness, with non-hatred as its essence; compassion is removing suffering, with non-harming as its essence; sympathetic joy is rejoicing in others' happiness, with non-jealousy as its essence; equanimity is towards oneself and others, abandoning delusion, which is good relinquishment. The text is divided into two parts. First, it separately elucidates the practice of loving-kindness, and then after 'dwelling in compassion below,' it similarly elucidates the remaining three minds. In the first part, there are twelve sentences. 'The mind follows loving-kindness,' this sentence is the general principle. 'Follows' has two meanings: first, the mind does not tend towards extinction, and both movement and stillness are in accordance with loving-kindness; second, this loving-kindness follows sentient beings, just as a calf follows its mother. The next ten sentences are separate elucidations. There are three types of loving-kindness in total. First is sentient being-oriented loving-kindness, second is dharma-oriented loving-kindness, and last is objectless loving-kindness. 'Oriented' refers to focusing on. First, focusing on the conventionally existent sentient beings, wanting to give them happiness. Second, focusing on the emptiness of persons, but there are aggregates and other good and bad actions, which are used for teaching. Last, focusing on the emptiness of the nature of sentient beings, wanting to enable them to awaken and enter. The first is common to ordinary beings, the second is common to the Small Vehicle (Hinayana), and the last can only be done by the Great Vehicle (Mahayana). Now, the initial eight meanings can be further divided into four aspects. The first four are giving happiness, positively showing the characteristics of loving-kindness. 'Broad' refers to giving the happiness of the desire realm, because the realm of desire is vast and numerous. 'Great' refers to giving shared joy, that is, the first and second dhyanas both have joy, so it is superior and called 'Great.' 'Immeasurable' refers to giving different joys, the third dhyana and above are separated from suffering and joy, because it is profound, it is called 'Immeasurable.' 'Non-dual' refers to giving the three joys equally. The above are all from the perspective of intention, and there is another principle. 'Broad' means that there is no happiness that is not given. 'Great' refers to bodhi (enlightenment) and nirvana. 'Immeasurable' refers to exhausting the future. 'Non-dual' means that there is nothing that is not given. The next two are to remove obstacles. Even to those who are not liked, give them happiness, so there is no obstacle of resentment. Even to beloved relatives, give them happiness, it is not biased emotion, so there is no obstacle of opposition. For intermediate people, there is neither liking nor disliking, so it is not an obstacle. The next one is purity. It means that there are no obstacles such as disharmony of body and mind, the five hindrances, etc., this is practicing pure loving-kindness. The last one is the samādhi of embracing realms with loving-kindness. Arising from the correct result, the remaining power of loving-kindness gives rise to the habitual results of the desire realm, and there are no suffering matters.

修慈經說修慈。有十五利。謂臥安覺安。天護人護。眠無惡夢寤常歡喜。水不能漂火不能燒。刀不能傷毒不能害。常生善處鎮受快樂。正報梵世殘報人王。遠果作佛皆慈之果。然此中有多種果。初現報果。常生下後報果正報梵世望上。生報望下正報。殘報人王即是習果。又初七用果。水不漂等是增上果。常生下異熟果。殘報等流果。作佛是離系果。修一慈心。三報不斷五果俱圓。無費一毫而功報無極。幸諸後學思而修之。次遍至一切處即法緣慈。橫遍十方豎通三界。彼中所有一切諸法。皆能緣念。然法有二種。一緣聖凡五蘊之法。二者眾生所有分別。作業之法。此即所化差別故。涅槃云。緣利眾生法名為法緣。后二句無緣者。無緣有二。一自體無緣。豎窮法空云盡法界。二遍至無緣。顯空無分齊。橫盡虛空。末句。云遍一切世間者。總結上慈成無量義也。類三可知。

大方廣佛華嚴經疏卷第三十六大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十七

唐清涼山大華嚴寺沙門澄觀撰

第二佛子下得五神通。明行功用果。前內懷慈濟之心。此外現救生之用。從多分說但為邪歸。妙用難測曰神自在無擁曰通。文中有五。一神境。二天耳。三他心。四宿住

。五天眼。寄同世間故但得五。外色內身皆神之境。轉變多種偏受神名。亦名神足。依欲勤心觀之所成。故亦名如意。隨意成故餘名易了。若語其體。通是慧數別則前四是智。后一是見見亦是智。照了分明順眼義。故偏立見名。余處天眼居神境。次者顯自修者。先成自根勝用。次知他心。後知往業故。今約利他三業故。天眼居末。初一身業到化機所。次二口業。天耳聞佛說法聞眾方言。以他心智隨種種言音。皆盡知已。將前所聞之法。隨其方言之異。復宜用何言之異而授與之後。二意業。宿住知其過去是何界種。天眼見其未來遠近成益。隨應化之。余如十通品辨。今初身通文二。初總明。后能動下別顯。總中雲得者總修總得。若準瑜伽三十三。得四靜慮竟。各各別修皆有假想。則別修別得。既寄位次第別亦無違。然通依四禪多依第四。后別中得三種自在。一世間自在動大地故。二以一身下身自在。三石壁下作業自在。第二天耳通。初總標其體。謂天耳清凈。清凈有二義。一離欲界法。得靜慮。引生清凈大種所造故。二離於障礙審諦聞故。由此故云過於人耳。悉聞下顯用釋過人義。遠細皆知故。第三他心通中三。初總知他心者。通於王所。次所謂下別。后菩薩如是下結。別中二十六心行相各異。然除小等四心。余皆障治

【現代漢語翻譯】現代漢語譯本五天眼（Panca-cakṣus，五種天眼）。寄託於世間，所以只能得到五種。外在的色和內在的身都是神通的境界。轉變多種多樣，所以偏重接受『神』的名稱。也叫做神足通（ṛddhi-pāda）。依靠欲、勤、心、觀而成，所以也叫做如意通（kāma-ṛddhi）。隨心所欲成就，其餘名稱容易理解。如果說它的本體，總體來說是慧數，分別來說，前四種是智，后一種是見，見也是智。照了分明，順應眼的作用，所以偏重建立『見』的名稱。其他地方，天眼通位於神境通之後。其次是顯示自我修行的人，先成就自身根器的殊勝作用，然後知道他人的心，最後知道過去的業。所以現在根據利他的三種業，天眼通位於最後。首先是身業到達可以教化的地方，其次是口業，天耳通聽到佛陀說法，聽到各地的方言，用他心智隨著各種各樣的言語，全部都知道之後，將先前所聽到的佛法，隨著各地語言的不同，再適合用什麼樣的語言來傳授。最後是意業，宿住通知道他過去是什麼界什麼種姓，天眼通看到他未來遠近的成就和利益，隨著情況來教化他。其餘的如同十神通品中辨析的。現在首先是身通，分為兩部分。首先是總的說明，然後是『能動』以下分別顯示。總的說明中，『得』是總修總得。如果按照《瑜伽師地論》第三十三卷，得到四禪之後，各自分別修習，都有假想，那麼就是分別修習分別得到。既然寄託于位次，次第不同也沒有違背。然而神通依靠四禪，多依靠第四禪。後面的分別說明中，得到三種自在。第一是世間自在，能夠震動大地。第二是『以一身』以下的身自在。第三是『石壁』以下的作業自在。第二天耳通。首先總的標明它的本體，叫做天耳清凈。清凈有兩種含義。第一是遠離欲界法，得到靜慮，由清凈的大種所造。第二是遠離障礙，審諦聽聞。因此說超過人耳。『悉聞』以下顯示作用，解釋超過人耳的含義。遠近細微全部知道。第三是他心通，分為三部分。首先是總的知道他人的心，通用於國王等。其次是『所謂』以下分別說明。最後是『菩薩如是』以下總結。分別說明中有二十六種心行相各不相同。然而除了小等四種心，其餘的都是障礙和對治。

【English Translation】 English version The five divine eyes (Panca-cakṣus). They are dependent on the world, so only five are attained. External form and the internal body are both realms of supernormal power (ṛddhi). Transformations are diverse, so they are primarily referred to as 'divine.' It is also called the power of magical feet (ṛddhi-pāda). It is accomplished through desire, diligence, mind, and contemplation, so it is also called the power of wish-fulfillment (kāma-ṛddhi). It is accomplished according to one's will, so the remaining names are easily understood. If we speak of its essence, generally it is a number of wisdom, but specifically, the first four are wisdom (jñāna), and the last one is vision (darśana); vision is also wisdom. It illuminates clearly, according to the function of the eye, so the name 'vision' is emphasized. Elsewhere, the divine eye is placed after the realm of supernormal power. Next, it shows that those who cultivate themselves first accomplish the superior function of their own faculties, then know the minds of others, and finally know past karma. Therefore, now based on the three actions of benefiting others, the divine eye is placed last. First is the bodily action of reaching those who can be transformed, second is the verbal action, the divine ear hears the Buddha preach the Dharma, hears the dialects of all regions, and with the wisdom of knowing others' minds, knows all the various languages, and then, taking the Dharma that was previously heard, according to the differences in the languages of each region, determines what language is appropriate to use to teach them. Finally, there is mental action, the knowledge of past lives knows what realm and lineage they were in the past, and the divine eye sees their future accomplishments and benefits, near and far, and transforms them accordingly. The rest is as analyzed in the chapter on the Ten Supernormal Powers. Now, first is the supernormal power of the body, divided into two parts. First is the general explanation, and then the specific manifestation from 'able to move' onwards. In the general explanation, 'attaining' means attaining through general cultivation. If according to the thirty-third volume of the Yogācārabhūmi-śāstra, after attaining the four dhyānas, each is cultivated separately, and all have conceptualization, then they are cultivated and attained separately. Since they are dependent on position and the order is different, there is no contradiction. However, supernormal powers rely on the four dhyānas, mostly relying on the fourth dhyāna. In the later specific explanation, three kinds of freedom are attained. First is worldly freedom, being able to shake the earth. Second is bodily freedom from 'with one body' onwards. Third is freedom of action from 'stone wall' onwards. The second is the divine ear. First, it generally marks its essence, called the divine ear's purity. Purity has two meanings. First, it is to be apart from the realm of desire, attaining dhyāna, created by pure great elements. Second, it is to be apart from obstacles, hearing attentively. Therefore, it is said to surpass human ears. 'Hearing all' below shows the function, explaining the meaning of surpassing human ears. Knowing everything far and near, subtle and gross. Third is the supernormal power of knowing others' minds, divided into three parts. First is generally knowing the minds of others, applicable to kings, etc. Second is the specific explanation from 'so-called' onwards. Finally, there is the conclusion from 'Bodhisattvas are like this' onwards. In the specific explanation, there are twenty-six kinds of mental states that are different from each other. However, except for the four kinds of small minds, the rest are obstacles and antidotes.

間明。善惡對顯。總攝為九。一以初六心明隨煩惱。謂隨緣現起煩惱相應。故名為隨。非約小惑名隨。言有貪者。于可愛所緣貪纏所纏故離貪者遠離如是貪纏故。下四例知。即三不善根及三善根。以為能治。論今但以能治亦因煩惱而來。故皆名隨煩惱。下使亦然。二有煩惱等二心。明使即是隨眠。三小等四心名生約無記。報心人心。小欲天廣色天。大無色二解脫無量。以作空識無邊行相故。上二不爾故非無量。而論不明上二空處。意明無所有及昧劣故。或是略非略攝之。四有四心學三昧行。略者謂由止行。于內所緣繫縛其心故。非略者。太沉昧故。或不一所緣故。散者太舉。於五妙欲境隨順流散故。非散者。于妙所緣明瞭顯現故。前二約定。后二約慧。定等均者則名等持。論經合之為二。名攝不攝。故論以散不散釋之。五有二心明得三昧定者。正入根本定故。不定者。未入及起時故。六有二心明得解脫。有縛無縛故。七有二心。余凡夫增上慢即前類之。余以得四禪謂為四果。即粗習行名上無。此即細習行名無上。八有二心妄行正行。論經名求不求。心希求名聞即是雜染。反此非染。九有二心。大乘得失悲智兼濟為廣。隨闕非廣。論闕此二。上之九類不出三種。初二煩惱。次一是苦。余皆是業。業有善惡耳。亦即四諦開

解脫為滅。善業為道故。皆如實知者。審於事實見理實故。亦非心外見法。亦非無境可知。若自他相絕。則與眾生心同一體。故無心外也。不壞能所故能知也。又他心是總余皆是別。六相圓融一乘之實知也。第四宿住智通。初總標誰能念即宿住之智。次所謂下別顯。后如是過去下總結。別中初念何等事。謂一生乃至多劫中事。此顯念時分。次我曾下云何念。即念相差別也。念彼因中名字不同姓。謂父母家姓如迦葉等種族即剎利等貴賤余可知。第五天眼通。論名生死智通。約根約境異故。初總顯能見。誰能見天眼故。清凈者審見故。過人者遠見故。次見諸下別顯所見。初見生死本有之果隨業之因。若彼眾生下云何見別。見因果不同。如二地攝善戒中辨。菩薩下結。第三此菩薩下總結自在。近結厭果遠結前厭。於何自在即前禪等。禪謂四禪。三昧者。四無量慈等三昧故。三摩缽底者。論云五神通。此應譯者之誤。合云三摩呬多。以此云等引。五通即所引故。三摩缽底此云等至。非神通故。云何自在智慧入出。則散動不能縛。即生心時。隨心用現在前故。大悲方便不隨受生。則定不能縛。若不隨禪生當何所生。不揀凈穢但能滿菩提分。處即生其中。論主從勝及自利說。謂諸佛菩薩共生一處。是能滿處。以願力者非業系生故。

【現代漢語翻譯】現代漢語譯本解脫就是涅槃寂滅。行善業是通往解脫的道路，因為如實地瞭解一切。審視事實，才能見到真實的道理。也不是在心外去尋找佛法，也不是沒有對境可以認知。如果自和他相互隔絕，就與眾生的心成為一體，所以沒有心外之說。不執著于能知和所知，所以才能真正認知。而且，他心是總相，其餘五通是別相。六相圓融，才能真正瞭解一乘的實相。第四是宿住智通（knowing past lives）。首先總的標明誰能憶念，即具有宿住智的人。其次，『所謂下』分別顯示。最後，『如是過去下』總結。在分別顯示中，首先憶念什麼事？即一生乃至多劫中的事。這顯示了憶念的時間範圍。其次，『我曾下』說明如何憶念，即憶念過去世的種種差別。憶念他們在過去世中的名字不同、姓氏不同，比如姓迦葉（Kashyapa）等，種族是剎帝利（Kshatriya）等，貴賤等情況，其餘可以類推得知。第五是天眼通（divine eye）。論中稱為生死智通，因為根和境不同。首先總的顯示能見。誰能見？因為具有天眼。清凈的人才能審視得清楚，超越常人的人才能看得更遠。其次，『見諸下』分別顯示所見。首先見到生死的根本，即本有的果報，以及隨業而生的原因。『若彼眾生下』說明如何分別見，即見因果不同，如《二地攝善戒》中所辨析的。『菩薩下』總結。第三，『此菩薩下』總結自在。近處總結厭離果報，遠處總結前面所說的厭離。在什麼方面自在？即前面的禪定等。禪定指四禪（Four Dhyanas）。三昧（Samadhi）指四無量心（Four Immeasurables），如慈心三昧等。三摩缽底（Samapatti），論中說是五神通，這應該是翻譯者的錯誤。應該合稱為三摩呬多（Samahita），因為這裡說的是『等引』，五通是所引發的。三摩缽底這裡說是『等至』，不是神通。『云何自在』，智慧出入，那麼散亂就不能束縛他，即生起心念時，隨心所用，當下顯現。大悲方便不隨業力受生，那麼禪定就不能束縛他。如果不隨禪定而生，當生於何處？不選擇清凈或污穢之處，只要能圓滿菩提分，就生於其中。論主從殊勝和自利的角度來說，即諸佛菩薩共同出生在一處，是能圓滿之處。以願力而生，不是被業力所束縛。 English version Liberation is extinction. Good karma is the path because one truly knows everything. By examining facts, one can see the true principle. It is not seeking Dharma outside the mind, nor is it without an object to be known. If self and other are mutually isolated, then one becomes one with the minds of all beings, so there is no such thing as outside the mind. Not clinging to the knower and the known, one can truly know. Moreover, the mind of others is the general aspect, and the other five supernormal powers are the specific aspects. The perfect integration of the six aspects allows one to truly understand the reality of the One Vehicle. The fourth is the Abhijna (supernormal power) of knowing past lives (Purva-nivasanusmrti-jnana). First, it generally indicates who can remember, that is, those who have the wisdom of knowing past lives. Second, 'The so-called below' shows separately. Finally, 'Thus the past below' summarizes. In the separate display, first, what kind of things are remembered? That is, things from one life to many kalpas. This shows the time range of remembrance. Second, 'I once below' explains how to remember, that is, remembering the differences of past lives. Remembering their different names and surnames in past lives, such as the surname Kashyapa, the race is Kshatriya, the nobility and inferiority, and the rest can be inferred. The fifth is the divine eye (divine vision). In the treatise, it is called the wisdom of knowing birth and death, because the root and the realm are different. First, it generally shows what can be seen. Who can see? Because they have the divine eye. Only the pure can see clearly, and those who surpass ordinary people can see farther. Second, 'Seeing the below' separately shows what is seen. First, see the root of birth and death, that is, the inherent consequences, and the causes that arise from karma. 'If those beings below' explains how to distinguish, that is, seeing the difference between cause and effect, as analyzed in the 'Two Grounds of Collecting Good Precepts'. 'Bodhisattva below' concludes. Third, 'This Bodhisattva below' summarizes freedom. Near summarizes the aversion to consequences, and far summarizes the aforementioned aversion. In what aspects is one free? That is, the aforementioned Dhyana and so on. Dhyana refers to the Four Dhyanas. Samadhi refers to the Four Immeasurables, such as loving-kindness Samadhi. Samapatti, the treatise says it is the five supernormal powers, which should be a mistake by the translator. It should be called Samahita, because here it says 'equal induction', and the five supernormal powers are what are induced. Samapatti here says 'equal attainment', not supernormal power. 'How is one free', the intelligence can enter and exit, then distraction cannot bind him, that is, when thoughts arise, they appear immediately as one wishes. Great compassion and skillful means do not follow karma to be born, then meditation cannot bind him. If one is not born according to meditation, where should one be born? Not choosing pure or impure places, as long as one can fulfill the Bodhi factors, one is born there. The treatise master speaks from the perspective of superiority and self-benefit, that is, the Buddhas and Bodhisattvas are born together in one place, which is a place that can be fulfilled. Being born by the power of vows, not bound by the power of karma.

【English Translation】 Liberation is extinction. Good karma is the path because one truly knows everything. By examining facts, one can see the true principle. It is not seeking Dharma outside the mind, nor is it without an object to be known. If self and other are mutually isolated, then one becomes one with the minds of all beings, so there is no such thing as outside the mind. Not clinging to the knower and the known, one can truly know. Moreover, the mind of others is the general aspect, and the other five supernormal powers are the specific aspects. The perfect integration of the six aspects allows one to truly understand the reality of the One Vehicle. The fourth is the Abhijna (supernormal power) of knowing past lives (Purva-nivasanusmrti-jnana). First, it generally indicates who can remember, that is, those who have the wisdom of knowing past lives. Second, 'The so-called below' shows separately. Finally, 'Thus the past below' summarizes. In the separate display, first, what kind of things are remembered? That is, things from one life to many kalpas. This shows the time range of remembrance. Second, 'I once below' explains how to remember, that is, remembering the differences of past lives. Remembering their different names and surnames in past lives, such as the surname Kashyapa, the race is Kshatriya, the nobility and inferiority, and the rest can be inferred. The fifth is the divine eye (divine vision). In the treatise, it is called the wisdom of knowing birth and death, because the root and the realm are different. First, it generally shows what can be seen. Who can see? Because they have the divine eye. Only the pure can see clearly, and those who surpass ordinary people can see farther. Second, 'Seeing the below' separately shows what is seen. First, see the root of birth and death, that is, the inherent consequences, and the causes that arise from karma. 'If those beings below' explains how to distinguish, that is, seeing the difference between cause and effect, as analyzed in the 'Two Grounds of Collecting Good Precepts'. 'Bodhisattva below' concludes. Third, 'This Bodhisattva below' summarizes freedom. Near summarizes the aversion to consequences, and far summarizes the aforementioned aversion. In what aspects is one free? That is, the aforementioned Dhyana and so on. Dhyana refers to the Four Dhyanas. Samadhi refers to the Four Immeasurables, such as loving-kindness Samadhi. Samapatti, the treatise says it is the five supernormal powers, which should be a mistake by the translator. It should be called Samahita, because here it says 'equal induction', and the five supernormal powers are what are induced. Samapatti here says 'equal attainment', not supernormal power. 'How is one free', the intelligence can enter and exit, then distraction cannot bind him, that is, when thoughts arise, they appear immediately as one wishes. Great compassion and skillful means do not follow karma to be born, then meditation cannot bind him. If one is not born according to meditation, where should one be born? Not choosing pure or impure places, as long as one can fulfill the Bodhi factors, one is born there. The treatise master speaks from the perspective of superiority and self-benefit, that is, the Buddhas and Bodhisattvas are born together in one place, which is a place that can be fulfilled. Being born by the power of vows, not bound by the power of karma.

第二位果。三果即為三別。初調柔果中三。初調柔行體。二此菩薩於四攝下。別地行相。三佛子是名下結說地相。前中有法喻合。法中三。初練行緣。二悉以下明能練行。三見縛下明所練凈。二中先福行。次迴向行。后修智行。言觀一切法不生不滅者。即法性觀。于清凈法中不見增故。不生煩惱妄想中不見減故不滅。因緣而有。此有二義。一者。成上由凈法從緣生。故無可增。妄法從緣滅故無可減。二約不壞相故雖體不生滅不礙生滅依對治因緣。離煩惱妄想故滅。轉勝清凈般若現前故生。以一切法不生般若生。故知一切法不滅。妄想滅故。以此該后則見縛等滅。是不滅之滅也。又以此三地世間滿故。于禪定中為此實觀。生起后地無生行慧。亦即善巧決定觀察智也。三所練凈中先明斷惑。后揀細異粗。前中五縛即五住煩惱。若合色有即是四縛。縛眾生故。亦名四流。見縛先滅者。初地見道已斷分別惑故。一切欲等者。論云。一切修道中三縛及彼因。同無明習氣皆悉微薄。謂煩惱障三縛現行及種。故云彼因。與當地所知障種同滅。故云同無明習氣。習氣即種義。瑜伽四十八云。舍欲貪故無慾縛。棄捨靜慮等持故斷有縛。後於無量下揀細異粗。謂是斷細。以多劫不積三不善根故。細種漸斷善根轉凈。言多劫者。仁王經說初地

【現代漢語翻譯】現代漢語譯本第二果位（Sotāpanna，須陀洹）。三果位即是三種差別。初調柔果中有三種：第一是調柔行體，第二是這位菩薩在四攝法之下的特別地行相，第三是『佛子，是名』以下總結說明地相。前面內容中有法、比喻和總結。法中有三種：首先是練習的因緣，其次是『悉以下』說明能夠練習的行為，第三是『見縛下』說明所練習的清凈。在第二種中，先是福行，然後是迴向行，最後是修智行。所說的『觀察一切法不生不滅』，就是法性觀。在清凈法中，不見增加，所以不生；在煩惱妄想中，不見減少，所以不滅。因緣而有，這有兩層含義：第一，成就上面所說的，因為清凈法從因緣生，所以無可增加；妄法從因緣滅，所以無可減少。第二，從不壞相的角度來說，雖然本體不生不滅，但不妨礙生滅依對治因緣。遠離煩惱妄想，所以滅；轉勝清凈的般若智慧現前，所以生。因為一切法不生，般若生，所以知道一切法不滅，妄想滅。用這個來概括後面，那麼見縛等滅，就是不滅的滅。又因為這三地世間圓滿，所以在禪定中為此真實觀，生起后地無生行慧，也就是善巧決定觀察智。在第三種所練習的清凈中，先說明斷惑，然後區分細微和粗顯的差別。前面內容中的五縛就是五住煩惱。如果和色有結合，就是四縛，因為束縛眾生，也叫四流。『見縛先滅』，是因為初地見道已經斷除了分別惑。『一切欲等』，論中說：『一切修道中的三縛以及它們的因，連同無明習氣都非常微薄。』指的是煩惱障的三縛現行和種子，所以說是『它們的因』，和當地所知障的種子一同滅除，所以說是『同無明習氣』。習氣就是種子的意思。《瑜伽師地論》第四十八卷說：『捨棄欲貪，所以沒有欲縛；捨棄靜慮等持，所以斷除有縛。』『後於無量下』，區分細微和粗顯的差別，指的是斷除細微的煩惱。因為多劫不積累三種不善根，所以細微的種子逐漸斷除，善根逐漸清凈。所說的『多劫』，仁王經中說初地。

【English Translation】 English version The second Fruition (Sotāpanna). The three Fruitions are three distinctions. The first of the initial taming Fruition has three aspects: first, the nature of taming practice; second, the distinct characteristics of this Bodhisattva's conduct under the Four Means of Attraction; and third, the concluding explanation of the characteristics of the ground from 'Buddha-son, it is named' onwards. The preceding content includes Dharma, metaphor, and synthesis. Within the Dharma, there are three aspects: first, the conditions for practice; second, 'from here onwards' clarifies the actions that can be practiced; and third, 'from the bondage of views onwards' clarifies the purity that is practiced. In the second aspect, first is the practice of merit, then the practice of dedication, and finally the practice of cultivating wisdom. What is said as 'observing all dharmas as neither arising nor ceasing' is the contemplation of Dharma-nature. In pure dharmas, no increase is seen, hence no arising; in afflictions and delusions, no decrease is seen, hence no ceasing. Existing due to conditions, this has two meanings: first, it accomplishes what was said above, because pure dharmas arise from conditions, hence there is nothing to increase; deluded dharmas cease from conditions, hence there is nothing to decrease. Second, from the perspective of the indestructible nature, although the essence neither arises nor ceases, it does not hinder arising and ceasing depending on the conditions of antidotes. Separating from afflictions and delusions, hence ceasing; the manifestation of surpassing pure prajna wisdom, hence arising. Because all dharmas do not arise, prajna arises, hence it is known that all dharmas do not cease, delusions cease. Using this to encompass what follows, then the cessation of the bondage of views, etc., is the cessation that is not cessation. Moreover, because the mundane is fulfilled in these three grounds, in samadhi, this is the true contemplation, giving rise to the wisdom of non-arising practice in the subsequent grounds, which is also skillful and decisive observation wisdom. In the third aspect of the purity that is practiced, first, the explanation of severing afflictions, then distinguishing subtle differences from coarse ones. The five bondages in the preceding content are the five abodes of afflictions. If combined with form and existence, they are the four bondages, because they bind sentient beings, also called the four streams. 'The bondage of views ceases first' because the path of seeing in the first ground has already severed the afflictions of discrimination. 'All desires, etc.,' the treatise says: 'The three bondages in all paths of cultivation and their causes, along with the habitual energies of ignorance, are all very subtle.' This refers to the manifest actions and seeds of the three bondages of the affliction obstacle, hence it is said 'their causes,' and they cease together with the seeds of the knowledge obstacle of that ground, hence it is said 'together with the habitual energies of ignorance.' Habitual energy is the meaning of seed. The forty-eighth volume of the Yogācārabhūmi-śāstra says: 'Abandoning desire and greed, hence there is no bondage of desire; abandoning meditative absorption, hence severing the bondage of existence.' 'Later, in immeasurable onwards,' distinguishing subtle differences from coarse ones, refers to severing subtle afflictions. Because for many kalpas, the three unwholesome roots are not accumulated, the subtle seeds gradually cease, and the wholesome roots gradually become pure. What is said as 'many kalpas,' the Renwang Sutra says the first ground.

經四阿僧祇劫。二地五三地六。細障難斷經劫轉多。多劫不積故邪貪等斷。然但斷細習非是斷粗。粗障見道初地已斷粗障。修者。二地已斷故。善根轉凈即前信等。喻言秤兩不減者。厭離世間勝於前地信等。入于厭火故自在不失減也。三閤中二。先正合前行凈。后此菩薩下別顯忍凈。此地忍增故偏明之。有十三心。初二句為總。一他加惡辱能忍受故。二善護他心。謂他人陵我以剛強我則騁之。以柔和故。下諸句別釋此二。初有二心分別。善護他心。一諧順心者。以他于菩薩作惡疑菩薩。瞋恨菩薩現同伴侶與之諧和。二悅美者愛語誨誘。次以三心分別。加惡忍受謂身加惡而不瞋。口毀辱而不動心。嫉害而憂惱不能濁。以萬頃之陂方其量故。次有三心出上二因。無高下者。過去久離憍慢故。不自高舉輕下於彼。由此能柔和護他。后二即加惡不改之因。一不望報恩故。益他被辱而忍受。二受恩常念小恩大報故。眾生於我有恩法爾應忍。后三心顯上二心。離障雖柔順護他而非諂。實為利益故。不誑心無隱覆諂佞故無譣诐。譣诐者諂佞也。余皆可知。二菩薩住此下攝報果。此下諸地攝報。文皆分二。初上勝身。后能以下上勝果果中。一自分行。二復作是念下勝進行。第三重頌。十八頌分五。初一頌起厭行分。二有十二頌頌厭行分

【現代漢語翻譯】現代漢語譯本經歷四個阿僧祇劫（Asamkhya kalpa，無數大劫）。二地修五，三地修六。細微的障礙難以斷除，經歷的劫數越多。因為在眾多劫數中沒有積累足夠的功德，所以邪貪等煩惱才能斷除。然而，僅僅是斷除了細微的習氣，並非斷除了粗重的煩惱。粗重的障礙在見道（Darshana-marga）初地（Prthivi）就已經斷除了。修行者在二地（Vimala）已經斷除了粗重的障礙。因此，善根（Kushala-mula）變得更加清凈，也就是之前的信等功德。比喻就像天平稱量一樣不會減少，是因為厭離世間的心勝過前一地的信等功德。進入厭離之火中，所以自在不會喪失減少。三閤中分為二。首先是正合前行清凈，然後是此菩薩（Bodhisattva）下面特別顯示忍辱清凈。此地忍辱心增長，所以特別說明這一點。有十三種心。最初兩句是總說。一是他人施加惡言侮辱能夠忍受，二是善於守護他人之心。也就是他人用剛強來欺凌我，我就用柔和來對待他。下面的句子分別解釋這兩種心。最初有兩顆心分別解釋善於守護他人之心。一是和諧順應之心，因為他人對菩薩（Bodhisattva）作惡，懷疑菩薩（Bodhisattva），瞋恨菩薩（Bodhisattva），菩薩（Bodhisattva）就示現如同伴侶一樣與他和睦相處。二是喜悅讚美，用愛語教誨誘導。其次用三顆心分別解釋，施加惡行能夠忍受，就是身體施加惡行而不瞋恨，口頭譭謗侮辱而不動心，嫉妒加害而憂愁惱怒不能擾亂。用萬頃的池塘來比喻他的度量。其次有三顆心說明以上兩種原因。沒有高下之分，是因為過去很久就遠離了驕慢。不自我抬高而輕視他人，因此能夠柔和地守護他人。後面兩顆心就是施加惡行而不改變的原因。一是不希望得到報答，利益他人卻被侮辱也能忍受。二是接受恩惠常常想著小恩大報，眾生對我施加恩惠，理所當然應該忍受。後面三顆心顯示以上兩種心，遠離障礙雖然柔順守護他人，但並非諂媚，實際上是爲了利益他人。不欺騙心，沒有隱瞞覆蓋的諂媚，所以沒有奸詐邪僻。奸詐邪僻就是諂媚。其餘的都可以知道。二是菩薩（Bodhisattva）住在此地下面攝取報果。此下各地的攝取報果，文章都分為二。首先是殊勝的身體，然後是能夠以下殊勝的果報，果報中。一是自己的修行，二是又作是念下面殊勝的精進行為。第三重頌。十八頌分為五。最初一頌發起厭離之行，二是有十二頌頌揚厭離之行。

【English Translation】 English version Having passed through four Asamkhya kalpas (innumerable great kalpas). The Second Ground cultivates five, and the Third Ground cultivates six. Subtle obstacles are difficult to eliminate, and the number of kalpas experienced increases. Because sufficient merit has not been accumulated over many kalpas, evil greed and other afflictions can be eliminated. However, only subtle habits are eliminated, not gross afflictions. Gross obstacles are already eliminated in the First Ground (Prthivi) of the Path of Seeing (Darshana-marga). Practitioners on the Second Ground (Vimala) have already eliminated gross obstacles. Therefore, the roots of goodness (Kushala-mula) become purer, which are the previous merits such as faith. The analogy is like the balance of a scale not decreasing, because the mind of renouncing the world surpasses the merits of faith, etc., of the previous ground. Entering the fire of renunciation, therefore, freedom is not lost or diminished. The three combinations are divided into two. First, there is the correct combination of the preceding pure conduct, and then this Bodhisattva (Bodhisattva) below specifically reveals the purity of patience. Because patience increases on this ground, it is specifically explained. There are thirteen minds. The first two sentences are a general statement. First, one can endure the evil words and insults inflicted by others, and second, one is good at protecting the minds of others. That is, if others bully me with strength, I will treat them with gentleness. The following sentences explain these two minds separately. Initially, there are two minds that separately explain being good at protecting the minds of others. First, there is the mind of harmony and compliance, because others do evil to the Bodhisattva (Bodhisattva), suspect the Bodhisattva (Bodhisattva), and hate the Bodhisattva (Bodhisattva), the Bodhisattva (Bodhisattva) manifests as if he were a companion and lives in harmony with them. Second, there is joyful praise, using loving words to teach and guide. Next, using three minds to explain separately, one can endure the infliction of evil deeds, that is, the body inflicts evil deeds without anger, the mouth slanders and insults without moving the mind, and jealousy and harm, and worry and anger cannot disturb. Use a pond of ten thousand acres to compare his measure. Next, there are three minds explaining the above two reasons. There is no distinction between high and low, because one has been far away from pride for a long time. Not elevating oneself and looking down on others, therefore, one can gently protect others. The latter two minds are the reasons for inflicting evil deeds without changing. First, one does not hope to be repaid, and one can endure being insulted while benefiting others. Second, one always thinks of repaying small kindness with great kindness when receiving favors, and one should naturally endure when sentient beings bestow favors on me. The latter three minds reveal the above two minds, although one is gentle and protects others by staying away from obstacles, it is not flattery, but actually for the benefit of others. Not deceiving the mind, without the flattery of concealment and cover, therefore, there is no cunning and wickedness. Cunning and wickedness is flattery. The rest can be known. Second, the Bodhisattva (Bodhisattva) dwells on this ground and collects the fruits of retribution below. The collection of the fruits of retribution on each ground below is divided into two parts. First, there is the excellent body, and then there is the ability to achieve excellent fruits below, in the fruits of retribution. First, there is one's own practice, and second, there is the excellent diligent practice below, 'And again, this thought arises'. The third repetition of the verses. The eighteen verses are divided into five parts. The first verse initiates the practice of renunciation, and the second has twelve verses praising the practice of renunciation.

。于中初二護煩惱行。次三護小乘行。后七方便攝行。三一頌厭分及果四三頌頌位果。五一頌結說三地竟(從此已下入第三十六經)第四焰慧地。所以來者瑜伽七十八引解深密。明四種清凈能攝諸地。前三即意樂戒定增上三清凈訖。此下第四訖于佛地。明慧增上故次來也。又慧有多種。四地正明覺分相應增上慧住。故次來也。又前地雖得世定總持。而未能得菩提分法。舍于定愛及與法愛。今修證彼行故次來也。若依本論。前三寄世間今此出世。次第故來。若近望前地。因前定聞發此證智。故次來也。故論云。依彼凈三昧。聞持如實智凈。顯示故。言焰慧者。法喻雙舉。亦有三義。一約初入地釋。初入證智。能燒前地解法慢薪故。本分云。不忘煩惱薪智火能燒故。二約地中釋。成唯識云。安住最勝菩提分法。燒煩惱薪慧焰增故。由住第四地竟方修菩提分法。明是地中若唯取此而為慧者。未修道品應非焰地。以此地正明菩提分法。中該初后諸論多依此釋。攝論云。由諸菩提分法。焚燒一切障故。障即二障。莊嚴論云。以菩提分慧為焰自性。以惑智二障為薪自性。此地菩薩。能起焰慧燒二障薪。名焰慧地。瑜伽七十八。引深密經大同此說。彼云。所得菩提分法。能燒煩惱智火如焰。金光明經顯揚論不殊此意。三約地滿。從證

【現代漢語翻譯】其中，首先是兩頌關於防護煩惱的修行，其次是三頌關於防護小乘的修行，最後是七頌關於方便攝受的修行。三頌講述厭離（saṃvega）的功德和果報，四頌三頌講述位（bhūmi）的功德和果報。五頌一頌總結說明三地（trayo bhūmayaḥ）的內容結束。（從此以下進入第三十六經）第四地是焰慧地（arciṣmatī bhūmi）。之所以接著講焰慧地，是因為《瑜伽師地論》（Yogācārabhūmi-śāstra）第七十八卷引用《解深密經》（Saṃdhinirmocana-sūtra），闡明四種清凈能夠總攝諸地。前面的三種清凈，即意樂增上清凈（ādhyāśaya-viśuddhi）、戒增上清凈（adhiśīla-viśuddhi）和定增上清凈（adhicitta-viśuddhi）已經講完。這裡開始講第四種清凈，直到佛地（buddha-bhūmi）結束。因為是慧增上，所以接著講焰慧地。而且，智慧有多種。第四地主要闡明與覺分（bodhyaṅga）相應的增上慧住。所以接著講焰慧地。此外，前一地雖然獲得了世間禪定總持（dhyāna-dhāraṇī），但未能獲得菩提分法（bodhipākṣika-dharma）。爲了捨棄對禪定的愛著以及對法的愛著，現在修證這些行，所以接著講焰慧地。如果依據根本論典，前三地屬於世間，現在這一地屬於出世間，所以按次第而來。如果從前一地來看，因為在前一地通過禪定聽聞而生起這種證智（jñāna），所以接著講焰慧地。所以論中說：『依靠彼清凈三昧（samādhi），聽聞、受持如實智凈（yathābhūta-jñāna-viśuddhi），從而顯示。』說到『焰慧』，這是法（dharma）和比喻（upamā）並舉。也有三種含義：一是約初入地解釋。初入證智，能夠焚燒前一地的解法慢薪。本分中說：『不忘煩惱薪，智慧之火能夠焚燒。』二是約地中解釋。《成唯識論》（Vijñaptimātratāsiddhi-śāstra）中說：『安住最勝菩提分法，焚燒煩惱薪，智慧之焰增長。』因為安住于第四地之後才修習菩提分法，說明是在此地中。如果僅僅取此作為智慧，未修習道品（mārgaṅga）就不應是焰地。因為此地主要闡明菩提分法。中間包括初后，諸多論典多依據此解釋。《攝大乘論》（Mahāyānasaṃgraha-śāstra）中說：『由於諸菩提分法，焚燒一切障礙。』障礙即二障（dvyāvaraṇa）。《莊嚴經論》（Mahāyānālaṃkāra-śāstra）中說：『以菩提分慧為火焰自性，以惑智二障為薪的自性。』此地菩薩，能夠生起焰慧，焚燒二障之薪，名為焰慧地。《瑜伽師地論》第七十八卷，引用《解深密經》，大體相同。其中說：『所得菩提分法，能夠焚燒煩惱智火，如火焰。』《金光明經》（Suvarṇaprabhāsa-sūtra）、《顯揚聖教論》（Abhisamayālaṃkāra-śāstra）的意義與此沒有差別。三是約地滿解釋。從證

【English Translation】 Among them, the first two verses are about guarding against afflictions, the next three verses are about guarding against the practices of the Hīnayāna, and the last seven verses are about the practices of expedient means. Three verses describe the merits and fruits of renunciation (saṃvega), and four verses describe the merits and fruits of the stage (bhūmi). Five verses conclude the explanation of the three grounds (trayo bhūmayaḥ). (From here onwards, we enter the thirty-sixth sūtra.) The fourth ground is the Arciṣmatī Bhūmi (焰慧地), the Ground of Blazing Wisdom. The reason for discussing the Arciṣmatī Bhūmi next is that the seventy-eighth fascicle of the Yogācārabhūmi-śāstra (《瑜伽師地論》) quotes the Saṃdhinirmocana-sūtra (《解深密經》), clarifying that four kinds of purity can encompass all the grounds. The previous three purities, namely the purity of intention (ādhyāśaya-viśuddhi), the purity of morality (adhiśīla-viśuddhi), and the purity of mind (adhicitta-viśuddhi), have already been discussed. Here, we begin to discuss the fourth purity, until the Buddha-bhūmi (佛地), the Ground of Buddhahood, is completed. Because it is the increase of wisdom, the Arciṣmatī Bhūmi is discussed next. Moreover, there are many kinds of wisdom. The fourth ground mainly elucidates the dwelling in the increase of wisdom corresponding to the factors of enlightenment (bodhyaṅga). Therefore, the Arciṣmatī Bhūmi is discussed next. Furthermore, although the previous ground has attained the dhāraṇī (總持) of worldly samādhi (禪定), it has not attained the dharmas pertaining to enlightenment (bodhipākṣika-dharma). In order to abandon attachment to samādhi and attachment to dharmas, these practices are now cultivated and realized, so the Arciṣmatī Bhūmi is discussed next. If based on the fundamental treatise, the previous three grounds belong to the mundane realm, while this ground belongs to the supramundane realm, so it comes in sequence. If viewed from the previous ground, because this wisdom (jñāna) is generated through hearing and contemplation in the previous ground, the Arciṣmatī Bhūmi is discussed next. Therefore, the treatise says: 'Relying on that pure samādhi, hearing and upholding the purity of knowledge as it is (yathābhūta-jñāna-viśuddhi) is thus revealed.' Speaking of 'Blazing Wisdom' (焰慧), this is a combination of dharma (法) and simile (upamā). It also has three meanings: First, it is explained in terms of the initial entry into the ground. The initial entry into the wisdom of realization can burn the fuel of pride in understanding the dharma from the previous ground. The original section says: 'Not forgetting the fuel of afflictions, the fire of wisdom can burn it.' Second, it is explained in terms of the middle of the ground. The Vijñaptimātratāsiddhi-śāstra (《成唯識論》) says: 'Dwelling in the most excellent dharmas pertaining to enlightenment, burning the fuel of afflictions, the flame of wisdom increases.' Because the factors of enlightenment are cultivated only after dwelling in the fourth ground, it indicates that it is within this ground. If only this is taken as wisdom, it should not be the ground of blazing wisdom if the factors of the path (mārgaṅga) have not been cultivated. Because this ground mainly elucidates the factors of enlightenment. The middle includes the beginning and the end, and many treatises rely on this explanation. The Mahāyānasaṃgraha-śāstra (《攝大乘論》) says: 'Due to the dharmas pertaining to enlightenment, all obstacles are burned.' Obstacles are the two obscurations (dvyāvaraṇa). The Mahāyānālaṃkāra-śāstra (《莊嚴經論》) says: 'Taking the wisdom of the factors of enlightenment as the nature of the flame, and taking the two obscurations of delusion and knowledge as the nature of the fuel.' The bodhisattva of this ground can generate blazing wisdom, burning the fuel of the two obscurations, and is called the Arciṣmatī Bhūmi. The seventy-eighth fascicle of the Yogācārabhūmi-śāstra quotes the Saṃdhinirmocana-sūtra, which is largely the same. It says: 'The obtained dharmas pertaining to enlightenment can burn the fire of afflictions and wisdom, like a flame.' The meaning of the Suvarṇaprabhāsa-sūtra (《金光明經》) and the Abhisamayālaṃkāra-śāstra (《顯揚聖教論》) is no different from this. Third, it is explained in terms of the completion of the ground. From the realization of

智摩尼放阿含光。故名為焰。下論具之。然所燒煩惱即所離微細煩惱現行障。謂所知障中俱生一分。亦攝定愛法愛。菩提分法特違于彼。故能燒之。由斯四地說斷二愚及彼粗重。一等至愛愚味八定故。二法愛愚即解法慢。今得無漏定及無漏教。故違于彼。由此證得無攝受真如。謂此真如無所繫屬。非我執等所依取故。得此真如寧有定法之愛。便能成菩提分行及不住道行精進不退。由達無攝受真如。便得攝生之果。次正釋文。文亦三分。一讚請。二正說。三重頌。今初六偈分二。初二偈半集經者序述。地海動者表無明厚地。大愛海水可傾竭故。后三偈半正明贊請。于中初二偈半天王請。后一眾首請。第二正說分中二。初明地相。后明地果。前中論為四分。一清凈對治修行增長因分。謂清凈等。是次二分今趣地方便為彼之因。二佛子菩薩住此焰慧下清凈分。是初入地出障行故。三佛子菩薩住此第四下。對治修行增長分。即正住地行道品等行。能有所除故云對治。進習上上名修行增長。四佛子至所有身見下彼果分。此即地滿。是中二分之果。又此四分即加行無間解脫勝進四道。又四中初一入心。后三住心。出心在調柔果。住心中三分攝前三位。初清凈分即攝生貴住。次攝至一切處迴向。后攝無盡行。至文當知。今初因分文三

【現代漢語翻譯】現代漢語譯本智摩尼（智慧的摩尼寶珠）放出阿含光（佛法的光明）。因此被稱為『焰』。下文的論述會詳細說明。所燒燬的煩惱，就是所斷除的微細煩惱的現行障礙。這指的是所知障中與生俱來的一部分，也包括對禪定的愛著和對佛法的愛著。菩提分法（通往覺悟的修行方法）特別與這些煩惱相違背，因此能夠燒燬它們。因此，四地菩薩能夠斷除二愚（兩種愚癡）以及它們的粗重（粗重的習氣）。一是對等至（禪定）的愛著所產生的愚癡，即對八定的執著；二是對佛法的愛著所產生的愚癡，即對佛法的傲慢。現在獲得了無漏定（沒有煩惱的禪定）和無漏教（沒有煩惱的教法），因此與這些愚癡相違背。由此證得無攝受真如（不被任何事物所束縛的真如），意思是說，這個真如不屬於任何事物，不是我執等所依賴和執取的對象。證得了這個真如，怎麼還會對固定的法產生愛著呢？這樣就能成就菩提分行（菩提分的修行）以及不住道行（不執著于道的修行），精進而不退轉。由於通達了無攝受真如，就能獲得攝生的果報（度化眾生的結果）。

接下來正式解釋經文。經文也分為三個部分：一、讚歎和請求；二、正式宣說；三、重頌。現在先看最初的六個偈頌，分為兩個部分：最初的兩個半偈頌是集結經典的人的序述，『地海動者』（大地和海洋震動）表示無明深厚如大地，大愛（強烈的愛慾）如海水可以傾倒枯竭。後面的三個半偈頌正式說明讚歎和請求。其中，最初的兩個半偈頌是天王們的請求，后一個是大眾首領的請求。第二部分正式宣說，分為兩個部分：首先說明地的相狀，然後說明地的果報。前面的部分，從論的角度可以分為四個部分：一、清凈對治修行增長因分，指的是清凈等等，是接下來的兩個部分趨向地方便的原因。二、佛子菩薩住此焰慧下清凈分，這是初入地時出離障礙的修行。三、佛子菩薩住此第四下對治修行增長分，即安住于地的修行，修習道品等修行，能夠有所去除，因此稱為對治。不斷進步修習稱為修行增長。四、佛子至所有身見下彼果分，這就是地的圓滿，是前面兩個部分的果報。此外，這四個部分也就是加行道、無間道、解脫道、勝進道這四道。另外，這四個部分中，第一個是入心，後面三個是住心。出心在於調柔果。住心中三個部分涵蓋了前面的三個階段。最初的清凈分涵蓋了生貴住。其次涵蓋了至一切處迴向。最後涵蓋了無盡行。到經文時會詳細說明。現在先看最初的因分，分為三個部分。

【English Translation】 English version 'Jñānamaṇi' (the jewel of wisdom) emits 'Āgama' light (the light of Dharma). Therefore, it is called 'Flame'. The following discussion will explain it in detail. The 'kleśas' (afflictions) that are burned are the present obstacles of subtle 'kleśas' that are eliminated. This refers to a part of the 'sahaja' (innate) in 'jñeyāvaraṇa' (the obscuration of knowledge), and also includes attachment to 'dhyāna' (meditation) and attachment to 'Dharma'. 'Bodhipākṣika-dharmas' (the practices leading to enlightenment) are particularly contrary to these 'kleśas', so they can burn them. Therefore, the 'Bhumis' (stages) of the 'Bodhisattva' can eliminate the two 'mohas' (delusions) and their 'sthaulya' (coarseness). One is the 'moha' arising from attachment to 'samatā' (equanimity), that is, attachment to the eight 'samāpattis' (attainments); the second is the 'moha' arising from attachment to 'Dharma', that is, arrogance towards 'Dharma'. Now, having obtained 'anāsrava-samādhi' (undefiled concentration) and 'anāsrava-dharma' (undefiled teachings), they are contrary to these 'mohas'. From this, one attains 'anupalabdhi-tathatā' (the suchness that is not apprehended), which means that this 'tathatā' (suchness) does not belong to anything and is not relied upon or grasped by 'ātmagraha' (self-grasping) and so on. Having attained this 'tathatā', how can there still be attachment to fixed 'dharmas'? In this way, one can accomplish the practice of 'bodhipākṣika-dharmas' and the practice of 'anavasthita-dharma' (non-abiding Dharma), diligently and without regression. Because of understanding 'anupalabdhi-tathatā', one obtains the result of 'saṃgrahavastu' (the result of gathering beings).

Next, formally explain the text. The text is also divided into three parts: first, praise and request; second, formal exposition; third, repetition in verse. Now, let's look at the first six 'gāthās' (verses), divided into two parts: the first two and a half 'gāthās' are the preface of the compilers of the 'sūtra' (scripture), 'bhūmicāla' (the earth and sea shaking) indicates that 'avidyā' (ignorance) is as deep as the earth, and 'mahāprema' (great love) is like the sea that can be poured out and exhausted. The latter three and a half 'gāthās' formally explain the praise and request. Among them, the first two and a half 'gāthās' are the request of the 'devāḥ' (gods), and the latter one is the request of the leaders of the assembly. The second part, the formal exposition, is divided into two parts: first, explain the characteristics of the 'bhūmi' (stage); then, explain the results of the 'bhūmi'. The previous part, from the perspective of the 'śāstra' (treatise), can be divided into four parts: first, the cause of purification, counteraction, practice, and increase, which refers to purification, etc., is the reason for the convenience of the next two parts to approach the 'bhūmi'. Second, 'buddhaputra bodhisattvas' (sons of the Buddha, bodhisattvas) abide in this 'jvalita-mati' (flame-like wisdom) lower purification part, which is the practice of leaving obstacles when first entering the 'bhūmi'. Third, 'buddhaputra bodhisattvas' abide in this fourth lower counteraction practice increase part, that is, abiding in the practice of the 'bhūmi', practicing the 'bodhipākṣika-dharmas', which can remove something, so it is called counteraction. Continuously progressing and practicing is called practice increase. Fourth, 'buddhaputra' to all 'satkāyadṛṣṭi' (views of self) lower their result part, which is the completion of the 'bhūmi', and is the result of the previous two parts. In addition, these four parts are also the four paths of 'prayoga-mārga' (path of application), 'anantara-mārga' (path of immediate consequence), 'vimukti-mārga' (path of liberation), and 'viśeṣa-mārga' (path of special advancement). In addition, among these four parts, the first is entering the mind, and the latter three are abiding in the mind. Exiting the mind is in the result of taming. The three parts in abiding in the mind cover the previous three stages. The initial purification part covers 'gotrabhūmi' (the stage of lineage). Secondly, it covers the dedication to all places. Finally, it covers the endless practice. It will be explained in detail when it comes to the text. Now, let's look at the initial cause part, divided into three parts.

。初結前標后。次何等下徴列別名。三菩薩以此下結行入位。今初十法明門者。門即通入之義。故論經名入。明為能入之門。法為所入之處。故論云得證地智光明依彼智明。入如來所說法中。言證地智者。即四地證智也。光明者即三地慧光。謂三地中得此四地證智前相。故並舉二處之智。以釋于明。亦猶地前明得定也。故前地論云。彼慧此中名光明。即其義也。言所說法者。前求多聞從佛聞說眾生法界等。十種之法。便以智光游入數數游入。游入即是修行。修行即下觀察。觀察增上極圓滿故。方得證入四地。二徴列中有十種差別。觀察此十。略以三重釋之。一初句為總。本為眾生故。餘九為別皆眾生事故。二前八為染后二為凈。三前五推能依至所依。后五依所依立能依。前中一觀眾生假名差別。假有三種。一因成假。二相續假。三相待假。假為空詮故先觀之因成有二。一五蘊和合假名某甲。則入眾生空。二陰亦因緣而有。則入法空。二空所顯即是真如。不壞假名。空有不二。即是中道。言相續者。由前陰滅后陰續生。唸唸相續假而非實。亦入二空真實。言相待者。待非眾生以說眾生。入實亦然。此一推假入實餘九例知。故論但顯差別之相。二法界者。論當第三是依正之因。即染法界。此從別義。若凈法界通為十依。則

十與法界究竟無別。三世界者。彼假名眾生所住依報。四依正所依虛空。瑜伽名為平等勝義。即是理空皆無盡故。五染凈所依是本識界后五依此所依。立后能依故。此識界前後兩向。向前為依正依。向後為染凈依初三句。由煩惱使染成染分依他。有三界差別著欲著受及著想故。三界唯心故。后二廣大信解成凈分依他。論經前是勝心信解依。煩惱不染與聲聞同。后大心信解依。不捨眾生不同聲聞。今經即前云廣。則明護陜兼濟之心。后是大心。即是護小求大菩提。則二心俱異二乘。前觀眾生同體大悲。后觀眾生具佛知見。誓令同得。又皆言界者通事理也。事即曲盡差別。理則一一入實。即凈法界故皆為明門。三結行入位。觀察圓滿與十理冥。則入四地。故瑜伽四十八云。先於增上心住。以求多聞增上力故。已得十法明入。由此十法明入成上品故。極圓滿故。入初增上慧住。大文第二清凈分。即攝生貴住故前文云。于諸佛聖教中生。云何清凈。于如來家轉有勢力故。文中三。初總明。次何等下徴釋。三是為十者總結。初中文有三句。末句生家是總相。初句十智為能生因。次句內法為所生家。由以十智觀察下。諸行等十法得成熟故。成熟則除滅三地解法智障。攝四地出世勝智。契於法體故云得彼內法。內法者顯非外相。此法

【現代漢語翻譯】現代漢語譯本十與法界（Dharmadhatu）究竟沒有差別。三世界指的是假名眾生所居住的依報（支援性的環境）。四，依報和正報（主體和環境）所依賴的虛空。在《瑜伽師地論》中，這被稱為平等勝義（paramārtha-satya），也就是理空，都是沒有窮盡的。五，染凈所依賴的是本識界（alaya-vijñāna），後面的五識（五根識）依賴於這個所依，所以才建立後面的能依。這個識界有前後兩個方向，向前是依報和正報的所依，向後是染凈的所依。最初的三句，由於煩惱的驅使，染污成為染分依他起（paratantra），有三界的差別，執著于欲、受和想。三界唯心所現，所以說『三界唯心』。後面的兩句，廣大信解成就凈分依他起。論經前面是勝心信解依，煩惱不染，與聲聞（śrāvaka）相同。後面是大心信解依，不捨棄眾生，與聲聞不同。現在的經文比前面的『廣』，就表明了護小兼濟之心。後面是大心，就是護持小乘，追求大菩提（bodhi），這兩種心都與二乘不同。前面是觀眾生同體的大悲心（mahākaruṇā），後面是觀眾生具有佛的知見，發誓要讓他們一同獲得。而且都說『界』，是通達事和理。事是指曲盡差別，理是指一一進入實相，也就是清凈法界（dharma-dhātu），所以都說是明門。三結行入位，觀察圓滿與十理冥合，就進入四地。所以《瑜伽師地論》第四十八卷說，先在增上心住（adhipati-citta），因為尋求多聞的增上力，已經得到十法明入。由於這十法明入成就上品，極其圓滿，就進入初增上慧住（adhipati-prajñā）。大文第二清凈分，就是攝生貴住，所以前面的經文說，『于諸佛聖教中生』。如何清凈呢？因為在如來家轉有勢力。文中分為三部分，首先是總的說明，其次是『何等下』是征釋，第三是『是為十者』是總結。最初的文中有三句，最後一句『生家』是總相。第一句『十智』是能生之因，第二句『內法』是所生之家。由於用十智觀察，諸行等十法得以成熟。成熟就能除滅三地解法智障，攝取四地出世勝智，契合法體，所以說『得彼內法』。內法是顯示並非外在的相，這個法

【English Translation】 English version The ten are ultimately no different from the Dharmadhatu (法界). The three worlds refer to the dependent environment (依報) where nominally existent beings reside. Fourth, the space upon which the dependent and principal existences (依正) rely. In the Yogacara (瑜伽) tradition, this is called the ultimate truth of equality (平等勝義, paramārtha-satya), which is the emptiness of principle (理空), all without end. Fifth, that upon which defilement and purity rely is the alaya-vijñāna (本識界), the latter five consciousnesses (五識) rely on this basis, hence establishing the subsequent reliance. This consciousness realm has two directions, forward as the reliance for the dependent and principal existences, backward as the reliance for defilement and purity. The initial three sentences, due to the driving force of afflictions, defilement becomes the dependent arising of the defiled aspect (染分依他起, paratantra), with the distinctions of the three realms, clinging to desire, sensation, and thought. The three realms are mind-only, hence the saying 'the three realms are mind-only'. The latter two sentences, vast faith and understanding accomplish the dependent arising of the pure aspect (凈分依他起). The preceding part of the treatise is reliance on superior mind faith and understanding (勝心信解依), unpolluted by afflictions, similar to the śrāvakas (聲聞). The latter is reliance on great mind faith and understanding (大心信解依), not abandoning sentient beings, different from the śrāvakas. The present sutra is broader than the preceding 'broad', thus clarifying the mind of protecting the small while also benefiting others (護小兼濟之心). The latter is the great mind, which is protecting the small and seeking great bodhi (菩提), thus these two minds are both different from the two vehicles (二乘). The former observes sentient beings with the great compassion of shared essence (同體大悲心, mahākaruṇā), the latter observes sentient beings possessing the knowledge and vision of the Buddha, vowing to enable them to attain it together. Moreover, all mention 'dhatu (界)', which penetrates both phenomena and principle. Phenomena refer to exhaustively differentiating, principle refers to each entering reality, which is the pure Dharmadhatu (清凈法界), thus all are said to be doors of illumination. The three practices of binding enter the position, observation is complete and merges with the ten principles, then one enters the fourth ground (四地). Therefore, the forty-eighth volume of the Yogacara-bhumi-sastra (瑜伽師地論) says, first abide in the adhipati-citta (增上心住), because of seeking the adhipati-bala (增上力) of extensive learning, one has already attained the entry of the ten illuminations of dharma (十法明入). Because these ten illuminations of dharma accomplish the superior quality, being extremely complete, one enters the first adhipati-prajñā (增上慧住). The second pure aspect of the great text is the abiding of embracing beings, therefore the preceding text says, 'born within the teachings of all Buddhas and sages'. How is it pure? Because one turns with power in the family of the Tathagata (如來). The text is divided into three parts, first is the general explanation, second is the 'what is below' is the inquiry and explanation, third is 'these are the ten' is the conclusion. The initial text has three sentences, the last sentence 'born family' is the general aspect. The first sentence 'ten wisdoms' is the cause of being able to be born, the second sentence 'inner dharma' is the family of that which is born. Because one observes with the ten wisdoms, the ten dharmas such as practices are able to mature. Maturation is then able to eliminate the obstructions of understanding the dharma and wisdom of the three grounds, embracing the transcendent superior wisdom of the four grounds, conforming to the essence of the dharma, therefore it is said 'attain that inner dharma'. Inner dharma is to show that it is not an external aspect, this dharma

即如來所說教化之法。名如來家。此地寄出世之首。故名為生。然如來家略有三種。一菩提心家。初住即生。二大教家四住即生。三法界家。初地證故生。今此攝四住。故以智契教法合於法界。具下十義故名為生。若瑜伽但云長如來家。論經亦但云于如來家轉有勢力。意明初地已生家。二三地起修方便。早有勢力。今依三地多聞成出世智。故云轉有。此中智契。即無行無生行慧光。二徴列中列有十句。論攝為四。初句自住處畢竟智。謂大乘是菩薩自所住處。深心相應為住。畢竟即是不退。二同敬三寶畢竟智。謂證三寶同體成不壞信故。上二約行德差別初自分后勝進故。下有二智約智解差別。初證后教。謂三有二句明真如智。謂見第一義證二無我故。一但有蘊等諸行。而生滅流轉故無人我。二即此蘊等諸法本來不生。故無法我。四餘六句明分別說智。謂是教智故名為說。知世諦故名為分別。分別染凈故。謂初二句是染。后三句是凈。第三句具染凈。各有因果即是四諦故。謂初二句名隨煩惱。染即是苦諦依正二報。隨煩惱集因所生故。謂初句依報。次句正報故云有生。同因於業業與煩惱二俱集因。故論與經影略而說。第三句中初觀生死。論經名世間即煩惱染。上句以因顯果。云因業有生。此句以果顯因。故云生死。生死以

【現代漢語翻譯】現代漢語譯本即如來（Tathagata，佛陀的稱號）所說的教化之法，名為如來家（Tathagata-kula，佛的家族）。此地寄託著出世的首要意義，因此名為『生』（birth）。然而，如來家略有三種：一是菩提心家（Bodhi-citta-kula，覺悟之心家族），初住位（first stage of dwelling）即生；二是大教家（Mahayana-kula，大乘教義家族），四住位（fourth stage of dwelling）即生；三是法界家（Dharmadhatu-kula，法界家族），初地（first bhumi）證悟故生。現在這裡攝取四住位，所以用智慧（jnana）契合教法，合於法界，具備下述十種意義，因此名為『生』。如果《瑜伽師地論》（Yogacarabhumi-sastra）只說『增長如來家』，《攝大乘論》（Mahayana-samgraha）也只說『于如來家轉有勢力』，意思是說明初地已經生於如來家，二三地（second and third bhumis）起修方便，早已有勢力。現在依據三地多聞成就出世智慧，所以說『轉有』。此中智慧契合，即是無行無生行慧光（wisdom of non-action and non-origination）。在征列（enumeration）中列有十句，論典（sastra）概括為四。第一句是自住處畢竟智（ultimate wisdom of one's own dwelling place），說的是大乘是菩薩自己所住的地方，深心相應為住，畢竟即是不退轉（non-retrogression）。第二句是同敬三寶畢竟智（ultimate wisdom of revering the Three Jewels equally），說的是證悟三寶同體，成就不可壞的信心。以上兩種是就修行功德的差別而言，先是自己，后是勝進。下面有兩種智慧是就智慧理解的差別而言，先是證悟，后是教法。所謂三有二句，說明真如智（Tathata-jnana，如實之智），說的是見到第一義諦（paramartha-satya），證悟二無我（two kinds of egolessness）的緣故。一是隻有蘊（skandha）等諸行（samskara），而生滅流轉，所以無人我（no self of person）。二是即此蘊等諸法本來不生，所以無法我（no self of phenomena）。其餘六句說明分別說智（discriminating speech wisdom），說的是教智（doctrinal wisdom），所以名為『說』。知曉世俗諦（samvriti-satya）的緣故，名為『分別』。分別染（defilement）和凈（purity）的緣故。其中，最初兩句是染，后三句是凈，第三句具備染和凈，各有因果，即是四諦（four noble truths）的緣故。其中，最初兩句名為隨煩惱（secondary afflictions），染即是苦諦（duhkha-satya），依報（supportive retribution）和正報（direct retribution）二報。隨煩惱是集諦（samudaya-satya）的因所生。其中，第一句是依報，第二句是正報，所以說『有生』。共同的原因在於業（karma），業與煩惱二者都是集諦的因，所以論典和經文簡略而說。第三句中，最初觀察生死（samsara），論典和經文名為世間（loka），即煩惱染。上句以因顯果，說因為業而有生，此句以果顯因，所以說生死。生死以...

【English Translation】 English version That which the Tathagata (Buddha) speaks of as the teaching method is called the Tathagata-kula (family of the Tathagata). This place embodies the primary meaning of transcendence, hence it is called 'birth'. However, there are roughly three types of Tathagata-kula: first, the Bodhi-citta-kula (family of the awakened mind), which arises at the first stage of dwelling; second, the Mahayana-kula (family of the Great Vehicle teachings), which arises at the fourth stage of dwelling; and third, the Dharmadhatu-kula (family of the realm of Dharma), which arises due to the realization of the first bhumi (ground). Now, this encompasses the four stages of dwelling, so it uses wisdom (jnana) to align with the teachings, uniting with the Dharmadhatu, possessing the following ten meanings, hence it is called 'birth'. If the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) only says 'growing the Tathagata-kula', and the Mahayana-samgraha (Compendium of the Great Vehicle) also only says 'having power in the Tathagata-kula', it means to explain that the first bhumi has already given rise to the family of the Tathagata, and the second and third bhumis initiate skillful means, already having power. Now, based on the extensive learning of the third bhumi, transcendent wisdom is achieved, so it is said 'having power'. The wisdom alignment here is the wisdom light of non-action and non-origination. In the enumeration, there are ten sentences listed, which the treatise summarizes into four. The first sentence is the ultimate wisdom of one's own dwelling place, which says that the Mahayana is the place where the Bodhisattva dwells, with deep mind corresponding to dwelling, and ultimately it is non-retrogression. The second sentence is the ultimate wisdom of revering the Three Jewels equally, which says that realizing the sameness of the Three Jewels leads to indestructible faith. The above two are in terms of the difference in practice virtues, first oneself, then superior progress. The following two wisdoms are in terms of the difference in wisdom understanding, first realization, then teaching. The so-called two sentences of the three existences explain the Tathata-jnana (wisdom of suchness), which says that seeing the ultimate truth (paramartha-satya) is due to realizing the two kinds of egolessness. First, there are only aggregates (skandha) and other formations (samskara), which arise, cease, and flow, so there is no self of person. Second, these phenomena such as aggregates are originally unborn, so there is no self of phenomena. The remaining six sentences explain the discriminating speech wisdom, which says that it is doctrinal wisdom, so it is called 'speech'. Knowing the conventional truth (samvriti-satya), it is called 'discrimination'. It is because of discriminating defilement and purity. Among them, the first two sentences are defilement, the last three sentences are purity, and the third sentence has both defilement and purity, each with cause and effect, which is the reason for the Four Noble Truths. Among them, the first two sentences are called secondary afflictions, and defilement is the truth of suffering (duhkha-satya), the two retributions of supportive retribution and direct retribution. Secondary afflictions are born from the cause of the truth of accumulation (samudaya-satya). Among them, the first sentence is supportive retribution, and the second sentence is direct retribution, so it is said 'there is birth'. The common cause lies in karma, and both karma and afflictions are the cause of the truth of accumulation, so the treatise and sutra speak briefly. In the third sentence, initially observing samsara (cycle of rebirth), the treatise and sutra call it the world (loka), which is the defilement of afflictions. The previous sentence reveals the effect through the cause, saying that there is birth because of karma, and this sentence reveals the cause through the effect, so it says samsara. Samsara with...

煩惱為體故。即是集諦。此順論意。次觀涅槃是所有凈即是滅諦若直就經文。亦可因業有生是集諦。生死涅槃復雙觀苦滅耳。后三句隨所凈即是道諦。隨順前滅故。三中初一利他行。論云。諸佛世界中教化眾生。自業成熟故。準此論意譯。此初句應言觀諸國土化眾生業。則不濫前因業有生。后二句自利行。謂觀煩惱染及涅槃凈。為順滅之道。初句約事觀煩惱無始故為前際。涅槃無終故為后際。后句順理觀煩惱本空無有損減。故無可盡。涅槃性凈非新增益。自性盡故皆名無所有盡。煩惱影取生死。涅槃影取菩提。菩提之智亦符理故。然是世諦中觀故。與前如智。又后二句即本有今無偈意。亦是觀緣起法。無明行為前際。生老死為后際。無明滅行滅。自性滅故名無所有盡。如六地中。自下大文第三對治修行增長分中二。初護煩惱行。后菩薩修行。如是下明護小乘行。前是大智自利異凡。后是大悲利他異小。此二相導成不住道。無所不至。故攝至一切處迴向也。今初即修菩提分法。論主別有道品論故此不釋。今略為四門。一釋名。菩提是覺分是因義。此三十七為諸乘覺因故。亦云道品。品即是類。因為果類故。別名至文自顯。二顯同異。瑜伽四十四。大乘菩提分乃有多種。三十七品。乃是其中別義。通於大小。涅槃亦說三十

【現代漢語翻譯】現代漢語譯本煩惱以其自身為體性，因此就是集諦（duhkha-samudaya satya，苦集諦）。這是順應《瑜伽師地論》的觀點。其次，觀察涅槃（nirvana，滅）是所有清凈的境界，那就是滅諦（duhkha-nirodha satya，苦滅諦）。如果直接按照經文來看，也可以說因為業（karma）而有生，這是集諦。生死和涅槃又可以分別對應苦諦和滅諦。後面的三句，隨著所要凈化的對象，就是道諦（duhkha-nirodha-marga satya，苦滅道諦），因為順應前面的滅諦。這三句中，第一句是利他行，如《瑜伽師地論》所說：『在諸佛世界中教化眾生，是因為自己的業成熟的緣故。』按照這個論的意義來翻譯，這第一句應該說『觀察諸國土教化眾生的業』，這樣就不會和前面的『因業有生』相混淆。后兩句是自利行，即觀察煩惱的染污和涅槃的清凈，作為順應滅之道。第一句是從現象上觀察，煩惱沒有開始，所以是前際；涅槃沒有終結，所以是后際。后一句是從道理上觀察，煩惱的本性是空，沒有損減，所以沒有窮盡；涅槃的自性是清凈，不是新增益的，自性本來就是盡的，所以都叫做『無所有盡』。煩惱的影子是生死，涅槃的影子是菩提（bodhi，覺悟）。菩提的智慧也符合這個道理。但這只是世俗諦中的觀察，所以和前面的如智（tathata-jnana，如如智）一樣。另外，后兩句也包含了『本來有現在無』的偈頌的含義，也是觀察緣起法（pratitya-samutpada，緣起）。無明（avidya，無明）和行（samskara，行）是前際，生老死是后際。無明滅則行滅，因為自性滅，所以叫做『無所有盡』。如同六地（bhumi，菩薩修行的階段）中一樣。從下面的大段文字開始，第三部分是對治修行增長分，分為兩部分。首先是守護煩惱的修行，然後是菩薩的修行。像這樣，下面說明守護小乘的修行。前面是大智慧的自利，不同於凡夫；後面是大悲心的利他，不同於小乘。這兩種修行互相引導，成就不住于道的境界，無所不至，所以能夠攝持到一切處迴向。現在開始是修習菩提分法。論主另外有《道品論》，所以這裡不解釋。現在簡略地分為四門：一是解釋名稱。菩提是覺悟，分是因的意思。這三十七種是諸乘覺悟的因，所以也叫做道品。品就是類別，因為是果的類別。別名到正文自然會顯現。二是顯示相同和不同。《瑜伽師地論》第四十四卷中說，大乘的菩提分有很多種，三十七品只是其中的一種特別的含義，通用於大乘和小乘。《涅槃經》也說了三十七品。

【English Translation】 English version Kleshas (afflictions) are, in their very essence, the Samudaya Satya (the truth of the origin of suffering). This aligns with the meaning of the Yogacarabhumi-sastra. Next, observing Nirvana (liberation) as the totality of purity is the Nirodha Satya (the truth of the cessation of suffering). If we directly interpret the sutra, we can also say that birth arises from karma (action), which is the Samudaya Satya. Samsara (birth and death) and Nirvana can then be viewed as corresponding to the Duhkha Satya (the truth of suffering) and Nirodha Satya, respectively. The last three phrases, depending on what is being purified, constitute the Marga Satya (the truth of the path to the cessation of suffering), as they follow the preceding Nirodha Satya. Among these three phrases, the first is an act of benefiting others. As the Yogacarabhumi-sastra states, 'In the Buddha-fields, the teaching of sentient beings is due to the maturation of their own karma.' According to this interpretation, the first phrase should be rephrased as 'observing the karma of teaching sentient beings in various lands,' so as not to be confused with the previous 'birth arises from karma.' The latter two phrases are acts of benefiting oneself, namely, observing the defilement of kleshas and the purity of Nirvana, as the path to cessation. The first phrase is an observation of phenomena, where kleshas have no beginning, hence the 'prior limit'; Nirvana has no end, hence the 'posterior limit.' The latter phrase is an observation of principle, where the nature of kleshas is emptiness, without diminution, hence there is no exhaustion; the nature of Nirvana is purity, not newly added, its self-nature is inherently exhausted, hence all are called 'exhaustion of no-thingness.' The shadow of kleshas is samsara, and the shadow of Nirvana is Bodhi (enlightenment). The wisdom of Bodhi also accords with this principle. However, this is only an observation within the conventional truth (samvriti-satya), so it is the same as the previous Tathata-jnana (wisdom of suchness). Furthermore, the latter two phrases also contain the meaning of the verse 'originally existent, now non-existent,' and are also an observation of dependent origination (pratitya-samutpada). Ignorance (avidya) and action (samskara) are the prior limit, and birth, old age, and death are the posterior limit. When ignorance ceases, action ceases, and because self-nature ceases, it is called 'exhaustion of no-thingness,' as in the sixth bhumi (stage of bodhisattva practice). From the following major section, the third part is the section on cultivating antidotes and increasing growth, divided into two parts. First is the practice of guarding against kleshas, and then the practice of the Bodhisattva. In this way, the following explains the practice of guarding the Hinayana. The former is the self-benefit of great wisdom, different from ordinary beings; the latter is the altruism of great compassion, different from the Hinayana. These two practices guide each other, achieving a state of non-abiding in the path, reaching everywhere, so they can be gathered to dedicate to all places. Now begins the practice of the Bodhi-paksa-dharmas (factors conducive to enlightenment). The author of the treatise has a separate 'Treatise on the Factors of Enlightenment,' so it is not explained here. Now it is briefly divided into four sections: first, explaining the name. Bodhi is enlightenment, and paksa means cause. These thirty-seven are the cause of enlightenment for all vehicles, so they are also called Bodhi-paksa-dharmas. Paksa means category, because it is the category of the result. The specific names will naturally appear in the main text. Second, showing the similarities and differences. The forty-fourth volume of the Yogacarabhumi-sastra states that there are many kinds of Bodhi-paksa-dharmas in the Mahayana, and the thirty-seven factors are only one particular meaning among them, common to both Mahayana and Hinayana. The Nirvana Sutra also speaks of the thirty-seven factors.

七品。為涅槃因。非大涅槃因。無量阿僧祇道品為大涅槃因故。下五地中說無量道品。及離世間品說道及助道。皆名無量。今約寄位故但三十七耳。若準智論。但三十七無所不攝。即無量道品亦在其中。如分別四諦有無量相。但心行大小不同。凈名云。道品是道場。是法。身因。大集名菩薩寶炬陀羅尼。涅槃云。若人能觀八正道。即見佛性名得醍醐。皆約大說。三明體性。雖三十七品。但以十法而為根本。謂信戒念精進定慧除喜舍思惟。由信二戒三。念開為四。精進定慧此三各八。餘四各一。故成三十七品。復束此十以三蘊為體。謂戒是無表色。喜支是受余皆行蘊。五類法中但二為體。謂色及心所。若取助伴則通五蘊。若取所緣通一切法。廣顯差別如智論二十一二。及五十三。瑜伽二十八九。及四十五。雜集第十。下所解釋依此諸論。四正釋文。即是行相三十七品。總有七類。一對治顛倒道即四念處。二斷諸懈怠道。謂四正勤。三引發神通道。謂四神足。四現觀方便道。所謂五根。五親近現觀道即是五力。六現觀自體道。謂七覺分。七現觀後起道。謂八正道。此七次者。若聞法已先當念持。次即勤修。勤故攝心調柔。調柔故信等成根。根增為力。次七覺分別。八正正行。有時八正在前。則未辦名道已辦名覺。然上猶寄

【現代漢語翻譯】現代漢語譯本七品，是證得涅槃（Nirvana，寂滅）的原因，但不是證得大涅槃（Great Nirvana，究竟寂滅）的原因。無量無數的阿僧祇（Asankhya，無數）道品才是證得大涅槃的原因。在下五地中，宣說了無量的道品，以及離世間品中說的道和助道，都稱為無量。現在只是根據寄位而說三十七道品。如果按照《大智度論》的觀點，這三十七道品無所不包，無量的道品也包含在其中。例如，分別四諦（Four Noble Truths）有無量的相，只是心行的大小不同。《維摩詰經》說，道品是道場，是法身的原因。《大集經》名為《菩薩寶炬陀羅尼》。《涅槃經》說，如果有人能夠觀察八正道（Eightfold Path），就能見到佛性，名為得到醍醐（酥酪中的精華，比喻佛法的精妙）。這些都是從大的方面來說的。三明體性，雖然有三十七道品，但以十法作為根本，即信、戒、念、精進、定、慧、除、喜、舍、思惟。由信二戒三，念開為四，精進、定、慧這三者各有八，其餘四者各一，所以成就了三十七道品。又將這十法歸納為三蘊（Three Aggregates）作為體性，即戒是無表色（non-revealing form），喜支是受蘊（feeling aggregate），其餘都是行蘊（volitional aggregate）。在五類法中，只有兩種作為體性，即色法（form）和心所法（mental factors）。如果取助伴，則通於五蘊（Five Aggregates）。如果取所緣，則通於一切法。廣泛地顯示差別，如《大智度論》第二十一、二和五十三，《瑜伽師地論》第二十八、九和四十五，《雜集論》第十。下面所解釋的，依據這些論典。四正釋文，即是行相三十七道品。總共有七類：一對治顛倒道，即四念處（Four Foundations of Mindfulness）。二斷諸懈怠道，即四正勤（Four Right Exertions）。三引發神通道，即四神足（Four Bases of Supernatural Power）。四現觀方便道，即所謂五根（Five Roots）。五親近現觀道，即是五力（Five Powers）。六現觀自體道，即七覺分（Seven Factors of Enlightenment）。七現觀後起道，即八正道。這七者的順序是，如果聽聞佛法后，首先應當念持，其次就勤奮修行。因為勤奮，所以攝心調柔。因為調柔，所以信等成為根。根增長為力。其次是七覺分的分辨。八正道是正確的行為。有時八正道在前，則未成就時名為道，已成就時名為覺。然而以上仍然是寄位而說。

【English Translation】 English version The seven factors are the cause of Nirvana (Nirvana, extinction), but not the cause of Great Nirvana (Great Nirvana, ultimate extinction). Countless Asankhyas (Asankhya, countless) of path factors are the cause of Great Nirvana. In the lower five grounds, countless path factors are taught, and the path and aids to the path mentioned in the 'Leaving the World' chapter are all called countless. Now, only thirty-seven are mentioned based on provisional positions. According to the Treatise on the Great Perfection of Wisdom, these thirty-seven encompass everything, including the countless path factors. For example, the Four Noble Truths (Four Noble Truths) are distinguished by countless aspects, but only differ in the magnitude of mental activity. The Vimalakirti Sutra says that the path factors are the place of enlightenment and the cause of the Dharma body. The Great Collection Sutra is called the Bodhisattva Torch Dharani. The Nirvana Sutra says that if one can observe the Eightfold Path (Eightfold Path), one can see the Buddha-nature and attain the finest flavor (the essence of ghee, a metaphor for the subtlety of the Buddha's teachings). These are all spoken of in a broad sense. Although there are thirty-seven factors of enlightenment, they are fundamentally based on ten dharmas: faith, discipline, mindfulness, diligence, concentration, wisdom, equanimity, joy, renunciation, and contemplation. Faith is one, discipline is two, mindfulness is expanded into four, diligence, concentration, and wisdom each have eight, and the remaining four each have one, thus forming the thirty-seven factors of enlightenment. These ten dharmas are further summarized into the three aggregates (Three Aggregates) as their essence: discipline is non-revealing form (non-revealing form), joy is the feeling aggregate (feeling aggregate), and the rest are volitional aggregates (volitional aggregate). Among the five categories of dharmas, only two serve as the essence: form (form) and mental factors (mental factors). If auxiliary factors are taken, they encompass all five aggregates (Five Aggregates). If the object of focus is taken, it encompasses all dharmas. The distinctions are extensively explained in the Treatise on the Great Perfection of Wisdom, chapters twenty-one, two, and fifty-three, the Yogacarabhumi-sastra, chapters twenty-eight, nine, and forty-five, and the Compendium of Abhidharma, chapter ten. The explanations below are based on these treatises. The fourth is the correct explanation of the text, which is the practice of the thirty-seven factors of enlightenment. There are seven categories in total: first, the path to counteract perversions, which is the Four Foundations of Mindfulness (Four Foundations of Mindfulness). Second, the path to cut off all laziness, which is the Four Right Exertions (Four Right Exertions). Third, the path to generate supernatural powers, which is the Four Bases of Supernatural Power (Four Bases of Supernatural Power). Fourth, the path of expedient means for direct perception, which is the so-called Five Roots (Five Roots). Fifth, the path of approaching direct perception, which is the Five Powers (Five Powers). Sixth, the path of the self-nature of direct perception, which is the Seven Factors of Enlightenment (Seven Factors of Enlightenment). Seventh, the path arising after direct perception, which is the Eightfold Path. The order of these seven is that after hearing the Dharma, one should first remember and uphold it, and then diligently practice it. Because of diligence, the mind is subdued and gentle. Because of gentleness, faith and so on become roots. The roots increase into powers. Next is the discernment of the seven factors of enlightenment. The Eightfold Path is correct conduct. Sometimes the Eightfold Path comes first, then it is called the path when it is not yet accomplished, and it is called enlightenment when it is accomplished. However, the above is still spoken of based on provisional positions.

位。若約行者初心通修。況入地菩薩。今初對治顛倒道。名四念處。四謂身受心法。念謂念慧。身等為其念慧所安住處。故亦名念住。瑜伽云。若於此住即是身等。若由此住即是念慧。體實是慧。以慧觀守境由念。得住與念相近鄰近名念。雜集云。一切菩提分法。皆由五門而得建立。一所緣。二自體。三助伴。四修習。五修果。文或略無義必須具。今初念處身等是所緣。念慧為自體。循身觀等為修習。破四顛倒趣入四諦。身等離系以為其果。此身等四前三即三蘊。而合想行為法念者。為明我所依事我受用事。我自體事我染凈事故。要此四者治四倒故。謂觀身不凈治于凈倒。觀受是苦觀心無常。觀法無我治三可知。此次第者。從粗至細教對治故。智論云。此身既爾。不凈眾生貪者。以其情塵生諸受故。計之為樂。誰受此樂。故次觀心念念生滅。后觀二蘊皆不自在。破此四倒行四正行。開實相門。若爾說四倒中。何以常樂我凈而為其次。此約先重后輕為次第故。然此四處。皆容各起四倒從多計說。各語其一。然觀不凈等通於大小。瑜伽四十五云。菩薩于聲聞道品。如實了知。如聲聞地。云何大乘如實了知。謂勝義修及世俗修。世俗修者。即觀不凈等。然不計實。勝義修者謂離相性。大集般若等。皆性相雙觀。智論亦爾。乃

【現代漢語翻譯】位。如果按照修行者最初的修行來說，更何況是入地的菩薩。現在首先對治顛倒的道路，稱為四念處。四是指身、受、心、法。念是指念慧。身等是念慧所安住的地方，所以也稱爲念住。《瑜伽師地論》說：『如果住於此，就是身等；如果由此住，就是念慧。』體性實際上是智慧。用智慧觀察守護境界，通過念而得以安住，與念相近，所以稱爲念。《雜集論》說：『一切菩提分法，都由五門而得以建立：一、所緣；二、自體；三、助伴；四、修習；五、修果。』經文或許省略，但意義必須具備。現在首先說念處，身等是所緣，念慧是自體，循身觀等是修習，破除四種顛倒，趣入四諦，身等離系是其結果。這身等四者，前三者就是三蘊，而合想行作為法念的原因，是爲了說明我所依的事情，我所受用的事情，我自體的事情，我染污和清凈的事情。需要這四者來對治四種顛倒。所謂觀察身體不凈，是爲了對治凈倒；觀察感受是苦，觀察心是無常，觀察法是無我，對治其餘三種顛倒。這次第，是從粗到細的教導和對治。《大智度論》說：『這身體既然如此不凈，眾生貪戀它，是因為他們的情慾塵埃產生各種感受，認為它是快樂的。』誰在感受這種快樂呢？所以接著觀察心，唸唸生滅。之後觀察二蘊都不自在。破除這四種顛倒，修行四正行，開啟實相之門。如果這樣說，在四倒中，為什麼以常、樂、我、凈作為次第呢？這是按照先重后輕的次第。然而這四個地方，都可能各自產生四種顛倒，從多數情況來說，各自說其中的一種。然而觀察不凈等，通用於大乘和小乘。《瑜伽師地論》第四十五卷說：『菩薩對於聲聞道品，如實了知，如同聲聞地。』什麼才是大乘的如實了知呢？就是勝義修和世俗修。世俗修，就是觀察不凈等，但不執著為實。勝義修，就是遠離相性。《大集經》、《般若經》等，都是性相雙觀。《大智度論》也是這樣。現代漢語譯本：位。如果按照修行者最初的修行來說，更何況是入地的菩薩。現在首先對治顛倒的道路，稱為四念處（觀察身、受、心、法的四種方法）。四是指身（身體）、受（感受）、心（心識）、法（事物）。念是指念慧（專注的智慧）。身等是念慧所安住的地方，所以也稱爲念住。《瑜伽師地論》說：『如果住於此，就是身等；如果由此住，就是念慧。』體性實際上是智慧。用智慧觀察守護境界，通過念而得以安住，與念相近，所以稱爲念。《雜集論》說：『一切菩提分法（通往覺悟的各種方法），都由五門而得以建立：一、所緣（觀察的對象）；二、自體（自身的體性）；三、助伴（輔助的因素）；四、修習（實踐）；五、修果（修行的結果）。』經文或許省略，但意義必須具備。現在首先說念處，身等是所緣，念慧是自體，循身觀等是修習，破除四種顛倒，趣入四諦（佛教的四個真理），身等離系（從束縛中解脫）是其結果。這身等四者，前三者就是三蘊（色、受、想），而合想行作為法念的原因，是爲了說明我所依的事情，我所受用的事情，我自體的事情，我染污和清凈的事情。需要這四者來對治四種顛倒。所謂觀察身體不凈，是爲了對治凈倒（認為身體是乾淨的顛倒）；觀察感受是苦，觀察心是無常，觀察法是無我，對治其餘三種顛倒。這次第，是從粗到細的教導和對治。《大智度論》說：『這身體既然如此不凈，眾生貪戀它，是因為他們的情慾塵埃產生各種感受，認為它是快樂的。』誰在感受這種快樂呢？所以接著觀察心，唸唸生滅。之後觀察二蘊都不自在。破除這四種顛倒，修行四正行（八正道），開啟實相之門。如果這樣說，在四倒中，為什麼以常、樂、我、凈作為次第呢？這是按照先重后輕的次第。然而這四個地方，都可能各自產生四種顛倒，從多數情況來說，各自說其中的一種。然而觀察不凈等，通用於大乘和小乘。《瑜伽師地論》第四十五卷說：『菩薩對於聲聞道品，如實了知，如同聲聞地。』什麼才是大乘的如實了知呢？就是勝義修和世俗修。世俗修，就是觀察不凈等，但不執著為實。勝義修，就是遠離相性。《大集經》、《般若經》等，都是性相雙觀。《大智度論》也是這樣。

【English Translation】 Position. If we consider the initial practice of a practitioner, let alone a Bodhisattva who has attained a ground. Now, we first address the path of reversing delusions, which is called the Four Foundations of Mindfulness (Four Smṛtyupasthānas). 'Four' refers to body (kāya), sensation (vedanā), mind (citta), and phenomena (dharma). 'Mindfulness' refers to mindful wisdom (smṛti-prajñā). The body and so on are the places where mindful wisdom abides, so they are also called Foundations of Mindfulness. The Yogācārabhūmi-śāstra says: 'If one abides in this, it is the body and so on; if one abides by this, it is mindful wisdom.' Its essence is actually wisdom. Using wisdom to observe and guard the realm is achieved through mindfulness, and being close to mindfulness is called mindfulness. The Abhidharmasamuccaya says: 'All factors of enlightenment (bodhipakṣa-dharmas) are established through five gates: 1. object (ālambana), 2. self-nature (svabhāva), 3. companion (sahāya), 4. practice (abhyāsa), 5. result of practice (abhyāsa-phala).' The text may be abbreviated, but the meaning must be complete. Now, firstly, regarding the Foundations of Mindfulness, the body and so on are the objects, mindful wisdom is the self-nature, observing the body and so on is the practice, breaking the four delusions, entering the Four Noble Truths (catvāri āryasatyāni), and the body and so on being detached is the result. These four, the body and so on, the first three are the three skandhas (skandha), and combining thought and volition as mindfulness of phenomena is to clarify the things I rely on, the things I enjoy, the things that are my self-nature, and the things that are my defilement and purity. These four are needed to counteract the four delusions. Observing the body as impure is to counteract the delusion of purity; observing sensation as suffering, observing the mind as impermanent, and observing phenomena as selfless counteract the other three delusions. This order is due to the teaching and counteracting from coarse to fine. The Mahāprajñāpāramitopadeśa says: 'Since this body is so impure, beings are greedy for it because their emotional dust produces various sensations, thinking it is happiness.' Who is experiencing this happiness? So then observe the mind, arising and ceasing moment by moment. Then observe that the two skandhas are not free. Breaking these four delusions, practicing the Four Right Exertions (samyak-pradhāna), opens the door to reality. If so, in the four delusions, why are permanence, happiness, self, and purity the order? This is according to the order of heavier to lighter. However, these four places can each give rise to four delusions, speaking of one from the majority of cases. However, observing impurity and so on is common to both Mahayana and Hinayana. The forty-fifth volume of the Yogācārabhūmi-śāstra says: 'Bodhisattvas truly know the qualities of the Śrāvaka path, like the Śrāvaka ground.' What is the true knowledge of Mahayana? It is ultimate practice and conventional practice. Conventional practice is observing impurity and so on, but not clinging to it as real. Ultimate practice is being apart from characteristics. The Mahāsaṃnipāta, Prajñā, and other sutras all view both nature and characteristics. The Mahāprajñāpāramitopadeśa is also like this. English version: Position. If we consider the initial practice of a practitioner, let alone a Bodhisattva who has attained a ground. Now, we first address the path of reversing delusions, which is called the Four Foundations of Mindfulness (Four Smṛtyupasthānas). 'Four' refers to body (kāya), sensation (vedanā), mind (citta), and phenomena (dharma). 'Mindfulness' refers to mindful wisdom (smṛti-prajñā). The body and so on are the places where mindful wisdom abides, so they are also called Foundations of Mindfulness. The 'Yogācārabhūmi-śāstra' says: 'If one abides in this, it is the body and so on; if one abides by this, it is mindful wisdom.' Its essence is actually wisdom. Using wisdom to observe and guard the realm is achieved through mindfulness, and being close to mindfulness is called mindfulness. The 'Abhidharmasamuccaya' says: 'All factors of enlightenment (bodhipakṣa-dharmas) are established through five gates: 1. object (ālambana), 2. self-nature (svabhāva), 3. companion (sahāya), 4. practice (abhyāsa), 5. result of practice (abhyāsa-phala).' The text may be abbreviated, but the meaning must be complete. Now, firstly, regarding the Foundations of Mindfulness, the body and so on are the objects, mindful wisdom is the self-nature, observing the body and so on is the practice, breaking the four delusions, entering the Four Noble Truths (catvāri āryasatyāni), and the body and so on being detached is the result. These four, the body and so on, the first three are the three skandhas (skandha), and combining thought and volition as mindfulness of phenomena is to clarify the things I rely on, the things I enjoy, the things that are my self-nature, and the things that are my defilement and purity. These four are needed to counteract the four delusions. Observing the body as impure is to counteract the delusion of purity; observing sensation as suffering, observing the mind as impermanent, and observing phenomena as selfless counteract the other three delusions. This order is due to the teaching and counteracting from coarse to fine. The 'Mahāprajñāpāramitopadeśa' says: 'Since this body is so impure, beings are greedy for it because their emotional dust produces various sensations, thinking it is happiness.' Who is experiencing this happiness? So then observe the mind, arising and ceasing moment by moment. Then observe that the two skandhas are not free. Breaking these four delusions, practicing the Four Right Exertions (samyak-pradhāna), opens the door to reality. If so, in the four delusions, why are permanence, happiness, self, and purity the order? This is according to the order of heavier to lighter. However, these four places can each give rise to four delusions, speaking of one from the majority of cases. However, observing impurity and so on is common to both Mahayana and Hinayana. The forty-fifth volume of the 'Yogācārabhūmi-śāstra' says: 'Bodhisattvas truly know the qualities of the Śrāvaka path, like the Śrāvaka ground.' What is the true knowledge of Mahayana? It is ultimate practice and conventional practice. Conventional practice is observing impurity and so on, but not clinging to it as real. Ultimate practice is being apart from characteristics. The 'Mahāsaṃnipāta', 'Prajñā', and other sutras all view both nature and characteristics. The 'Mahāprajñāpāramitopadeśa' is also like this.

至不念身受心法。無行經云。觀身畢竟空。觀受內外空。觀心無所有。觀法但有名。此約如實。然有二意。一則法性湛然常樂我凈。即遣無常等倒。二此入法空俱遣八倒。勝鬘亦說四念能除八倒。既除八倒則成八行。涅槃雙樹四雙八隻。四枯四榮正表於此。大品明以一切種修四念處。云何一切種修。應觀此身之色法性緣生故。一色一切色緣生即空故。一切色一色。法性中故。非一非一切。雙照一一切亦非色非不色。雙照色不色身念既爾。餘三亦然。云何枯榮表此念處。謂法性之色。實非是凈。凡夫計凈是名顛倒。實非不凈。二乘計不凈。是名顛倒。今觀色種即空。一切即空。空中無凈云何染著。則凡凈倒破枯念處成。色種不壞假名。則一切皆假分別名相。不可盡極。假智常凈。云何滯空而取灰斷。言色不凈。是名二乘不凈倒。破榮念處成。是以八倒俱破枯榮雙立。觀色本際非空非假。則一切非空非假。非空故非不凈倒。非假故非凈倒。既非二邊乃名中道。佛會此理。故於中間而般涅槃。餘三類此。是則對治法藥其數有四。法性觀智名之爲念。一諦三諦名之為處。一切即空諸倒枯榮。無不空寂。一切即假二邊雙樹。無不成立。一切即中無非法界。只一念心廣遠若此。故深觀念處即坐道場。更不須余。機宜不同故說余品。

【現代漢語翻譯】現代漢語譯本：至於不執著于身、受、心、法的修行。《無行經》中說：『觀察身體，畢竟是空；觀察感受，內外皆空；觀察心，一無所有；觀察法，但有名相。』這是從如實的角度來說的。然而，這裡有兩層含義：一是法性（Dharmata）湛然，常樂我凈，以此遣除無常等顛倒；二是這入法空的修行，能同時遣除八種顛倒。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）也說，四念處（Four foundations of mindfulness）能去除八種顛倒。既然去除了八種顛倒，就能成就八正道。涅槃（Nirvana）時，佛在雙樹下，四雙八隻，四枯四榮，正是爲了表明這個道理。《大品般若經》（Mahāprajñāpāramitā Sūtra）闡明要以一切種方式修習四念處。什麼是一切種修呢？應當觀察此身的色法（rūpa-dharma），其自性是因緣生（pratītyasamutpāda）的，因此一色即一切色，因緣生即是空性（śūnyatā）。一切色即一色，存在於法性之中，所以既非一，也非一切。雙重觀照一與一切，也非色，也非非色。雙重觀照色與非色。身念處（kāyasmṛtyupasthāna）既然如此，其餘三念處（受、心、法）也是一樣。如何用枯榮來表示這四念處呢？所謂法性的色，實際上並非是清凈的，凡夫執著于清凈，這叫做顛倒；實際上也並非是不清凈的，二乘（Śrāvaka and Pratyekabuddha）執著于不清凈，這叫做顛倒。現在觀察色的種子即是空，一切即是空，空中沒有清凈，又怎麼會有染著呢？這樣，凡夫的清凈顛倒就被破除了，枯念處就成就了。色的種子沒有壞滅，只是假名，那麼一切都是假，分別名相，不可窮盡。假智（prajñā）常是清凈的，又怎麼會滯留在空性中，而取斷滅呢？說色是不凈的，這是二乘的不凈顛倒，破除這種顛倒，榮念處就成就了。因此，八種顛倒都被破除，枯榮雙雙成立。觀察色的本際，非空非假，那麼一切都非空非假。非空，所以不是不凈顛倒；非假，所以不是清凈顛倒。既然不是二邊，就叫做中道（madhyamā-pratipad）。佛陀通達了這個道理，所以在中間而入般涅槃。其餘三念處也與此類似。這就是說，對治的法藥，其數量有四。法性觀智，名爲念。一諦（ekatva-satya），三諦（trayo satyah），名為處。一切即空，諸種顛倒、枯榮，無不空寂。一切即假，二邊雙樹，無不成立。一切即中，沒有非法界（dharma-dhātu）。只是一念心，就如此廣闊深遠。所以，深入觀修念處，就是坐在道場（bodhimanda）。不再需要其他的法門。因為眾生的根機不同，所以才說了其他的品。

【English Translation】 English version: As for not being attached to the practice of body, sensation, mind, and dharma. The Wu Xing Jing (Avikalpa Sutra) says: 'Observe the body, ultimately it is empty; observe sensations, both internally and externally they are empty; observe the mind, there is nothing in it; observe dharmas, they are merely names.' This is from the perspective of suchness (tathātā). However, there are two meanings here: first, the Dharma-nature (Dharmata) is serene, eternally blissful, possessing self and purity, thereby dispelling the inversions such as impermanence; second, this practice of entering the emptiness of dharmas can simultaneously dispel the eight inversions. The Śrīmālādevī Siṃhanāda Sūtra also says that the Four Foundations of Mindfulness (smṛtyupasthāna) can remove the eight inversions. Since the eight inversions are removed, the Eightfold Noble Path can be accomplished. At the time of Nirvana, the Buddha was under the twin Sala trees, four pairs and eight branches, four withered and four flourishing, precisely to illustrate this principle. The Mahāprajñāpāramitā Sūtra clarifies that the Four Foundations of Mindfulness should be practiced in all ways. What is practicing in all ways? One should observe the form-dharma (rūpa-dharma) of this body, its nature is conditioned arising (pratītyasamutpāda), therefore one form is all forms, conditioned arising is emptiness (śūnyatā). All forms are one form, existing within the Dharma-nature, so it is neither one nor all. Doubly illuminating one and all, it is also neither form nor non-form. Doubly illuminating form and non-form. Since mindfulness of the body (kāyasmṛtyupasthāna) is like this, the other three mindfulnesses (sensation, mind, and dharma) are also the same. How are the withered and flourishing used to represent these Four Foundations of Mindfulness? The so-called form of Dharma-nature is actually not pure; ordinary people are attached to purity, this is called inversion; actually, it is also not impure; the Two Vehicles (Śrāvaka and Pratyekabuddha) are attached to impurity, this is called inversion. Now observe that the seed of form is emptiness, everything is emptiness, in emptiness there is no purity, so how can there be attachment? In this way, the inversion of purity of ordinary people is broken, and the withered mindfulness is accomplished. The seed of form is not destroyed, it is merely a provisional name, then everything is provisional, distinguishing names and forms, which cannot be exhausted. Provisional wisdom (prajñā) is always pure, so how can one remain in emptiness and take annihilation? Saying that form is impure, this is the impurity inversion of the Two Vehicles, breaking this inversion, the flourishing mindfulness is accomplished. Therefore, the eight inversions are all broken, and the withered and flourishing are both established. Observing the original nature of form, it is neither empty nor provisional, then everything is neither empty nor provisional. Not empty, so it is not the impurity inversion; not provisional, so it is not the purity inversion. Since it is not the two extremes, it is called the Middle Way (madhyamā-pratipad). The Buddha understood this principle, so he entered Parinirvana in the middle. The other three mindfulnesses are similar to this. That is to say, the antidotal Dharma medicine, its number is four. The wisdom of Dharma-nature observation is called mindfulness. One Truth (ekatva-satya), Three Truths (trayo satyah), are called the foundation. Everything is emptiness, all inversions, withered and flourishing, are all empty and still. Everything is provisional, the twin trees of the two extremes, are all established. Everything is the Middle Way, there is no non-Dharma Realm (dharma-dhātu). It is just one thought-mind, which is so vast and profound. Therefore, deeply cultivating mindfulness is sitting in the Bodhimanda. No other Dharma gates are needed. Because the capacities of sentient beings are different, other teachings are spoken.

一科既爾深奧。餘六仿此可知。下文之中但略釋相。說者有力一一開示。今經但云觀身。不言凈不凈等。從通相說顯包含故。文中二。初別觀身念。后如是下類顯餘三。今初觀身自有內等三觀。此三智論瑜伽廣顯其相。今略舉一兩。瑜伽云。內自有情色為內身。外非情色為外身。他有情數為內外身。初即自身我愛愛故。次即資具等我所愛故。后即眷屬妻子。彼我我愛我所愛故。智論二十八亦廣明此。五十三又云。自身名內他身名外。而不明內外。取下釋意但合前二。故云內外。所以有此三者。破三種邪行故。有人著內情多舍妻財。以全身。有著外情多貪財喪驅為妻捨命。有二俱著。破此三邪成三正行。此約三人對治各別。若約一人起觀始終。謂先觀自身求凈等不可得。或當外有。次便觀外復不可得。便生疑雲。我觀內時于外或錯。觀外之時于內或錯。次內外俱觀亦不可得。初二是別後一是總。以斯二釋明知。但合前二為內外身。今初觀內身。初標別所緣。次循身觀者總顯修相。智論云。尋隨觀察知其不凈等。然循有二義。一尋義。五種不凈遍尋求故。二隨義。謂雖冥目了見身之影像。隨順本質相似性故。前標內身即是本質。今云循身即是影像。此雜集意。次勤勇念知顯修之儀。以貪等世事無始惡習。離之甚難。過於世

【現代漢語翻譯】現代漢語譯本一個科目既然如此深奧，其餘六個科目也可以仿照這個思路來理解。下面的經文中只是略微解釋了『相』（Lakshana，特徵），如果解說者有能力，可以一一展開闡釋。這部經只說『觀身』（kaya-smrti，身念），沒有說清凈不清凈等等，這是從普遍的『相』來說，顯示其包含性。經文分為兩部分：首先是分別觀察身念，然後是『如是』以下，以此類推顯示其餘三種念住（smrti-upasthana）。現在先說觀身，觀身本身有內身觀、外身觀和內外身觀這三種。這些在《大智度論》（Mahaprajnaparamita-sastra）和《瑜伽師地論》（Yogacaryabhumi-sastra）中都有詳細的闡述。現在簡要地舉出一兩種。《瑜伽師地論》說：『內』指自身五蘊（skandha），是為內身；『外』指非自身五蘊，是為外身；其他有情眾生的五蘊，是為內外身。最初的內身，是因為自身有我愛；其次的外身，是因為資具等是我所愛；最後的內外身，是因為眷屬妻子等，他們與我有關聯，我愛他們，他們也是我所愛。《大智度論》第二十八卷也廣泛地闡明了這一點。第五十三卷又說：自身名為內身，他人之身名為外身，但沒有說明內外身。採用下面的解釋，只是將前兩者合併，所以說內外身。之所以有這三種身觀，是爲了破除三種邪行。有些人執著于內身的情慾，捨棄妻子財產，全身心地投入；有些人執著于外身的情慾，貪圖錢財喪失性命，為妻子捨棄生命；有些人對內外二者都執著。破除這三種邪行，成就三種正行。這是針對不同的人，對治不同的執著。如果針對一個人，從開始到結束進行觀修，那就是先觀察自身，尋求清凈等卻不可得，或者認為在外身中會有。接著就觀察外身，也同樣不可得。於是就產生疑問，我觀察內身的時候，對外身或許有錯；觀察外身的時候，對內身或許有錯。然後內外身一起觀察，也同樣不可得。最初的兩種是分別觀察，最後一種是總的觀察。根據這兩種解釋可以明白，只是將前兩種合併爲內外身。現在先觀察內身。首先標明分別觀察的對象，然後『循身觀者』，總的顯示修行的狀態。《大智度論》說：『尋隨觀察，知其不凈等。』然而『循』有兩種含義：一是『尋』的含義，因為要普遍地尋求五種不凈；二是『隨』的含義，即使閉著眼睛，也能清楚地看到身體的影像，隨順身體本質的相似性。前面標明內身，就是本質；現在說『循身』，就是影像。這是《雜集論》（Abhidharmasamuccaya）的觀點。接著『勤勇念知』，顯示修行的儀軌。因為貪愛等世俗之事，無始以來的惡習，要離開它們非常困難，超過了世間的事情。

【English Translation】 English version Since one subject is so profound, the remaining six can be understood in a similar way. In the following text, only the 'Lakshana' (characteristics) are briefly explained. If the explainer has the ability, they can elaborate on them one by one. This sutra only speaks of 'kaya-smrti' (mindfulness of the body), without mentioning purity or impurity, etc. This is from the perspective of the universal 'Lakshana', showing its inclusiveness. The text is divided into two parts: first, separately observing mindfulness of the body; then, from 'thus' onwards, similarly showing the remaining three 'smrti-upasthana' (foundations of mindfulness). Now, let's first talk about observing the body. Observing the body itself has three types: internal body observation, external body observation, and internal-external body observation. These are explained in detail in the 'Mahaprajnaparamita-sastra' (Great Perfection of Wisdom Sutra) and the 'Yogacaryabhumi-sastra' (Treatise on the Stages of Yoga Practice). Now, let's briefly mention one or two. The 'Yogacaryabhumi-sastra' says: 'Internal' refers to one's own five skandhas (aggregates), which is the internal body; 'external' refers to non-self five skandhas, which is the external body; the five skandhas of other sentient beings are the internal-external body. The initial internal body is because of self-love; the subsequent external body is because possessions, etc., are what I love; the final internal-external body is because relatives, wives, etc., are related to me, I love them, and they are also what I love. Volume 28 of the 'Mahaprajnaparamita-sastra' also extensively clarifies this. Volume 53 also says: one's own body is called the internal body, and the body of others is called the external body, but it does not explain the internal-external body. Adopting the following explanation, it simply combines the first two, so it is called the internal-external body. The reason for having these three types of body observation is to break the three evil practices. Some people are attached to the desires of the internal body, abandoning wives and property, and dedicating themselves wholeheartedly; some people are attached to the desires of the external body, greedy for money and losing their lives, sacrificing their lives for their wives; some people are attached to both internal and external. Breaking these three evil practices leads to the accomplishment of three correct practices. This is aimed at different people, treating different attachments. If it is aimed at one person, cultivating from beginning to end, it means first observing one's own body, seeking purity, etc., but it is unattainable, or thinking that it may be in the external body. Then observe the external body, and it is also unattainable. Then doubts arise, perhaps I am wrong about the external body when observing the internal body; perhaps I am wrong about the internal body when observing the external body. Then observing both internal and external bodies together, it is also unattainable. The first two are separate observations, and the last one is a general observation. According to these two explanations, it can be understood that only the first two are combined as the internal-external body. Now, let's first observe the internal body. First, indicate the object of separate observation, then 'those who observe the body', generally showing the state of practice. The 'Mahaprajnaparamita-sastra' says: 'Seek and observe, knowing its impurity, etc.' However, 'observe' has two meanings: one is the meaning of 'seek', because one must universally seek the five types of impurity; the other is the meaning of 'follow', even with eyes closed, one can clearly see the image of the body, following the similarity of the body's essence. The previous indication of the internal body is the essence; now saying 'observe the body' is the image. This is the view of the 'Abhidharmasamuccaya' (Compendium of Abhidharma). Then 'diligent effort, mindfulness, and knowledge' show the ritual of practice. Because worldly matters such as greed and love, the evil habits from beginningless time, are very difficult to leave, exceeding worldly matters.

間慈父離於孝子。故須精進方能除遣。勤即欲勤策勵。勇謂勇猛不息。念則明記不忘。知則決斷無悔。又心若馳散當念老病死苦。三惡道苦。身命無常佛法欲滅。名爲念知。則能鞭心令複本觀。便生勤勇。具上諸義則不放逸。次言除世間貪憂者。即觀之果有所離故。觀身不凈本為治貪行者。既離五欲世樂未得定樂。或時生憂。如魚樂水常求樂事。還念本欲多生此二。故偏遣之。又貪為五蓋之首。貪除則五蓋盡去。如破竹初節憂。於五受之中。偏能障定。如滅惡賊先除巨害。故偏說之。其不凈等廣如二論。如實觀相已如上說。次觀外身及內外身。所觀小異觀相大同。后例餘三念處者。準瑜伽意。依前內等三身生受心法。故受心法隨所依生。亦有內等。智論之意大同於此。論問云。於四念中心唯是內。受法唯外。身通內外。云何於四皆有內等。答受有二種。一身二心。心受名內身受名外。又意識相應受名內。五識相應受名外等。心雖是內緣外法故名外。五識一向是外。又定心為內散心為外。法雖是外。緣內法心數法名內。緣外法心數法。及無為心不相應行是外。后三念處。亦合前二以為內外。余如二論。其循歷觀相如先總說。第二正勤者。四念智火若得勤風。則無所不燒。故次辨之。精進為其自體。故總名勤。揀非九十五

【現代漢語翻譯】間慈父離於孝子。因此必須精進才能去除這些煩惱。『勤』就是指慾望的勤奮和策勵。『勇』是指勇猛而不停止。『念』是指清楚地記住而不忘記。『知』是指決斷而沒有後悔。此外，如果心散亂，應當憶念衰老、疾病、死亡的痛苦，以及三惡道的痛苦，還有身命的無常和佛法將要滅亡。這被稱為『念知』，就能鞭策內心，使其恢復到原本的觀照，從而產生勤奮和勇猛。具備以上這些意義，就是不放逸。接下來所說的『去除世間的貪婪和憂愁』，就是觀照的結果有所脫離。觀照身體的不凈，原本是爲了對治貪婪的修行者。既然已經脫離了五欲的世間享樂，但還沒有獲得禪定的快樂，有時會產生憂愁。就像魚兒喜歡水，總是尋求快樂的事情一樣，還會憶念原本的慾望，因此容易產生貪婪和憂愁這兩種情緒，所以特別要去除它們。而且，貪婪是五蓋（nivarana）之首，貪婪去除，那麼五蓋也就全部去除了，就像破竹子一樣，先破除第一個竹節。憂愁在五受（vedana）之中，特別能夠障礙禪定，就像消滅惡賊一樣，先去除最大的禍害，所以特別說明要去除憂愁。關於不凈觀等，詳細的內容可以參考《瑜伽師地論》和《大智度論》。如實地觀照事物的相狀，已經在上面說過了。接下來觀照外在的身體以及內在和外在的身體，所觀照的略有不同，但觀照的相狀大體相同。後面舉例說明其餘的三念處（satipatthana），根據《瑜伽師地論》的意義，是依據前面的內在等三種身體產生感受、心和法，因此感受、心和法隨著所依之處的產生，也有內在等。而《大智度論》的意義與此大體相同。《大智度論》中提問說：『在四念處中，心只是內在的，感受和法只是外在的，身體貫通內外，為什麼在四念處中都有內在等呢？』回答說：『感受有兩種，一種是身體的，一種是心的。心的感受稱為內在的，身體的感受稱為外在的。』又說：『與意識相應的感受稱為內在的，與五識相應的感受稱為外在的等等。』心雖然是內在的，但緣于外在的法，所以稱為外在的。五識一向是外在的。還有，定心是內在的，散心是外在的。法雖然是外在的，但緣于內在法的心數法稱為內在的，緣于外在法的心數法，以及無為法和心不相應行法是外在的。』後面的三個念處，也結合前面的兩個念處，作為內在和外在。其餘的內容可以參考《瑜伽師地論》和《大智度論》。其循歷觀照事物的相狀，如先前總的說明。第二是正勤（sammappadhana），四念處的智慧之火如果得到精勤之風的吹動，那麼就沒有什麼不能燒燬的，所以接下來辨析正勤。精進是它的自體，所以總稱為『勤』，用來揀擇不是九十五種外道（titthiya）。

【English Translation】 It separates the compassionate father from the filial son. Therefore, one must be diligent to eliminate these afflictions. 'Diligence' refers to the diligence of desire and encouragement. 'Courage' refers to being brave and unceasing. 'Mindfulness' refers to clearly remembering without forgetting. 'Knowledge' refers to decisive action without regret. Furthermore, if the mind is scattered, one should contemplate the suffering of old age, sickness, and death, as well as the suffering of the three evil realms, the impermanence of life, and the impending decline of the Buddha's teachings. This is called 'mindful knowledge,' which can鞭策 (bian ce - spur) the mind to return to its original contemplation, thereby generating diligence and courage. Possessing all these meanings is non-negligence. The following statement, 'removing worldly greed and sorrow,' refers to the detachment from the results of contemplation. Contemplating the impurity of the body is originally for practitioners who are treating greed. Since they have already detached from the worldly pleasures of the five desires (panca kama), but have not yet attained the joy of samadhi (concentration), they may sometimes experience sorrow. Just like fish enjoying water, always seeking pleasurable things, they will also remember their original desires, thus easily generating both greed and sorrow. Therefore, it is especially necessary to remove them. Moreover, greed is the head of the five hindrances (nivarana); when greed is removed, then all five hindrances are also removed, just like breaking bamboo, first breaking the first node. Sorrow, among the five feelings (vedana), is particularly capable of hindering samadhi, just like eliminating evil bandits, first removing the greatest harm, so it is specifically stated to remove sorrow. Regarding the contemplation of impurity, etc., detailed content can be found in the Yogacarabhumi-sastra and the Mahaprajnaparamita-sastra. The true contemplation of the characteristics of things has already been discussed above. Next, contemplate the external body and the internal and external body. The objects of contemplation are slightly different, but the characteristics of contemplation are largely the same. Later, examples are given to illustrate the remaining three foundations of mindfulness (satipatthana), according to the meaning of the Yogacarabhumi-sastra, which is based on the preceding three bodies, such as the internal, to generate feelings, mind, and dharmas. Therefore, feelings, mind, and dharmas, depending on where they arise, also have internal, etc. The meaning of the Mahaprajnaparamita-sastra is largely the same as this. The Mahaprajnaparamita-sastra asks: 'Among the four foundations of mindfulness, the mind is only internal, feelings and dharmas are only external, and the body penetrates both internal and external. Why do all four foundations of mindfulness have internal, etc.?' The answer is: 'There are two kinds of feelings, one is of the body, and one is of the mind. The feeling of the mind is called internal, and the feeling of the body is called external.' It also says: 'The feeling corresponding to consciousness is called internal, and the feeling corresponding to the five senses is called external, etc.' Although the mind is internal, it is conditioned by external dharmas, so it is called external. The five senses are always external. Also, the concentrated mind is internal, and the scattered mind is external. Although dharmas are external, the mental factors conditioned by internal dharmas are called internal, and the mental factors conditioned by external dharmas, as well as unconditioned dharmas and non-corresponding formations, are external.' The latter three foundations of mindfulness also combine the preceding two foundations of mindfulness as internal and external. For the rest, refer to the Yogacarabhumi-sastra and the Mahaprajnaparamita-sastra. Its sequential contemplation of the characteristics of things is as previously generally explained. The second is right effort (sammappadhana). If the fire of wisdom of the four foundations of mindfulness is blown by the wind of diligence, then there is nothing that cannot be burned. Therefore, the next step is to distinguish right effort. Diligence is its own nature, so it is generally called 'effort,' used to distinguish it from the ninety-five types of heretics (titthiya).

種相違之勤。故名為正。雖是一勤隨義分四。前二勤斷二惡。是止惡行。后二勤修二善。是作善行。二善二惡皆所緣境。前中未生之惡遏令不生。已生之惡斷令不續。后二未生善令生。已生令廣。亦名四正斷。后二是修而言斷者。善是斷處。正修斷者斷懈怠故。故瑜伽云。一律儀斷二者斷斷。三修習斷。四防護斷。然其善惡有通有別。別正取前念處觀中懈怠。五蓋等。以為不善。其能對治為所生善。約大乘說。勤觀法性。除實相之外皆名為惡。就一一勤中文皆有四。今初一未生不善法此舉所緣。二為不生故明修觀意。三欲生者起希願心。是修習依止。即增上意樂圓滿。四勤精進下正顯修習。即加行圓滿勤精進者。常自策勵發心。正斷者。謂策心持心。餘三處文例此可知。若二惡不生棄捨二善得生增廣。是正勤果。第三四神足者。以勤過散亂智火微弱故。須定製則所欲自在。神即神通足即是定。瑜伽云。如有足者能往能還。騰躍勇健能得能證世間勝法。世殊勝法。說名為神。彼能到此故名神足。此舉喻也。由出世法最勝自在。是最勝神。欲等四定能證此。故名為神足。亦名如意足。所欲如心故。神足所緣即種種變事。神足自體即三摩地。欲勤心觀皆是助伴。欲謂猛利樂欲。勤謂精進無間。心即是定。謂專心守境觀即是慧

【現代漢語翻譯】現代漢語譯本與某些事物相違背的努力，因此被稱為『正』（samyak）。雖然只是一種努力，但根據意義可以分為四種。前兩種努力斷除兩種惡，是止惡的行為；后兩種努力修習兩種善，是行善的行為。兩種善和兩種惡都是所緣境（alambana，專注的對象）。在前者中，對於尚未產生的惡，要阻止它產生；對於已經產生的惡，要斷除它繼續發展。在後者中，對於尚未產生的善，要使它產生；對於已經產生的善，要使它增長。這也稱為『四正斷』（catvāri samyakprahāṇāni）。后兩種是修習，卻說『斷』，是因為善是斷除的對象，『正修斷』是指斷除懈怠。所以《瑜伽師地論》（Yogācārabhūmi-śāstra）中說：一是律儀斷，二是斷斷，三是修習斷，四是防護斷。然而，善與惡有共通之處，也有不同之處。特別地，『正』是指前念處觀（smṛtyupasthāna）中產生的懈怠、五蓋（pañca nivāraṇāni）等，這些被認為是不善的。而能夠對治這些不善的，就是所產生的善。如果從大乘（Mahāyāna）的角度來說，勤奮地觀察法性（dharmatā），除了實相（tathatā）之外，都可以稱為惡。在每一種努力中，都包含這四種含義。現在先說第一種，對於尚未產生的不善法，這是舉出所緣境。第二，爲了不讓不善法產生，說明修觀（bhāvanā）的意義。第三，想要生起善法，就生起希望之心，這是修習的依止，也就是增上意樂（adhimukti）圓滿。第四，『勤精進下正顯修習』，這正是顯示修習，也就是加行（prayoga）圓滿。『勤精進者』，經常自我策勵，發起決心。『正斷者』，是指策勵內心，保持內心專注。其餘三處文句可以依此類推。如果兩種惡不產生，捨棄，兩種善得以產生和增長，這就是正勤的果報。第三，四神足（catvāra ṛddhipādāḥ）是指，因為勤奮而克服散亂，智慧之火才不會微弱，因此需要禪定，這樣才能隨心所欲。『神』就是神通，『足』就是禪定。《瑜伽師地論》中說：『如有足者，能往能還，騰躍勇健，能得能證世間勝法，世殊勝法。』這被稱為『神』。憑藉它能夠到達，所以稱為『神足』。這是個比喻。由於出世法（lokottara-dharma）是最殊勝自在的，所以是最殊勝的神。欲等四種禪定能夠證得它，所以稱為『神足』，也稱為『如意足』，因為所希望的都能如願。『神足』的所緣境是種種變化之事，『神足』的自體就是三摩地（samādhi）。欲（chanda）、勤（vyāyāma）、心（citta）、觀（vīrya）都是助伴。『欲』是指強烈的意願，『勤』是指精進不間斷，『心』就是指禪定，也就是專心守護境界，『觀』就是指智慧。

【English Translation】 English version Effort that is contrary to certain conditions is called 'right' (samyak). Although it is only one effort, it can be divided into four according to its meaning. The first two efforts cut off two evils, which is the act of stopping evil; the latter two efforts cultivate two goods, which is the act of doing good. Both the two goods and the two evils are objects of focus (alambana). In the former, for the evil that has not yet arisen, it should be prevented from arising; for the evil that has already arisen, it should be cut off from continuing to develop. In the latter, for the good that has not yet arisen, it should be made to arise; for the good that has already arisen, it should be made to grow. This is also called the 'Four Right Exertions' (catvāri samyakprahāṇāni). The latter two are cultivation, but it is said 'cutting off' because good is the object of cutting off, and 'right cultivation cutting off' refers to cutting off laziness. Therefore, the Yogācārabhūmi-śāstra says: first is restraint cutting off, second is cutting off cutting off, third is cultivation cutting off, and fourth is protection cutting off. However, good and evil have commonalities and differences. In particular, 'right' refers to the laziness, the five hindrances (pañca nivāraṇāni), etc., that arise in the contemplation of the previous moment of mindfulness (smṛtyupasthāna), which are considered unwholesome. And what can counteract these unwholesome things is the good that arises. If speaking from the perspective of Mahāyāna, diligently observing the nature of reality (dharmatā), everything other than suchness (tathatā) can be called evil. In each effort, these four meanings are included. Now, let's first talk about the first one, for the unwholesome dharma that has not yet arisen, this is citing the object of focus. Second, in order to prevent unwholesome dharmas from arising, explain the meaning of cultivation (bhāvanā). Third, wanting to generate wholesome dharmas, generate a mind of hope, this is the reliance of cultivation, that is, the perfection of increased intention (adhimukti). Fourth, 'diligently striving to show cultivation', this is precisely showing cultivation, that is, the perfection of application (prayoga). 'Those who are diligent and striving' constantly encourage themselves and make a determination. 'Right cutting off' refers to encouraging the mind and keeping the mind focused. The sentences in the other three places can be inferred by analogy. If the two evils do not arise and are abandoned, and the two goods can arise and grow, this is the result of right diligence. Third, the Four Bases of Supernormal Powers (catvāra ṛddhipādāḥ) refer to the fact that because diligence overcomes distraction, the fire of wisdom will not be weak, so meditation is needed, so that one can do as one pleases. 'Supernormal power' is supernormal power, and 'base' is meditation. The Yogācārabhūmi-śāstra says: 'If there are feet, one can go back and forth, leap bravely, and be able to obtain and realize the superior dharmas of the world, the superior dharmas of the world.' This is called 'supernormal power'. Because it can be reached by it, it is called 'base of supernormal power'. This is a metaphor. Because the transcendental dharma (lokottara-dharma) is the most supreme and free, it is the most supreme supernormal power. The four meditations such as desire can realize it, so it is called 'base of supernormal power', also called 'base of wish fulfillment', because what is desired can be fulfilled as desired. The object of focus of the 'base of supernormal power' is all kinds of changing things, and the self-nature of the 'base of supernormal power' is samādhi. Desire (chanda), diligence (vyāyāma), mind (citta), and contemplation (vīrya) are all helpers. 'Desire' refers to strong desire, 'diligence' refers to continuous diligence, 'mind' refers to meditation, that is, focusing on guarding the realm, and 'contemplation' refers to wisdom.

。由聞教法內自揀擇。由欲增上力證心一境性。名為欲定。餘三亦然。勤觀心性名為上定。皆從加行受名。此四加行。即前正勤中。欲生勤精進發心正斷等。以發心中持心能生心定。持太舉故。策心能生觀定策太沉故。是以隨一念處有四正勤。隨一正勤有四神足。文中先別明欲定。后修行精進下通顯餘三。今初言修行欲定者。標舉所修助伴自體。斷行二字總顯修相。亦修之果。云何修相此復二種。一修習欲定。能斷現行諸惑纏故。二為欲永害所有隨眠。修八斷行。謂欲勤信安念正知思及舍。云何亦果。若將斷行屬下成就。則斷行成就。亦神足果。次成就神足。唯是彼果。后依止厭下復顯修相。兼辨所緣。準雜集論。五根已下方緣四諦為境。七覺已下方有依止厭等。以為修相。今經神足。即緣四諦而修。謂緣苦修必依厭苦。若緣集修必依離欲。若緣滅修必求證滅。若緣道修必趣滅苦之行。能捨于苦。緣此境時必求修習。故云迴向。亦是加行等四道。下文依止厭等並同此釋。第四五根現觀方便道。增上名根。五根自體即信等五。此五通於生起出世間法。而為增上。前四復能起后得增上名。而信為上首。能起餘四。文中先別明信根。后通顯餘四。二段中各先標舉所修。后依止等別顯修相。下之三科例此可知。今此所修。即于

【現代漢語翻譯】。通過聽聞教法在內心進行選擇。由於強烈的意願而證得心專注於一境的狀態，這稱為欲定（Chanda-samadhi，以意願力達成的禪定）。其餘三種（勤定、心定、觀定）也是如此。努力觀察心性稱為上定（Uttara-samadhi，更高的禪定）。這些都從加行（Parikamma，準備階段）中獲得名稱。這四種加行，就是前面正勤（Samma-ppadhana，四正勤）中的欲生（Chanda，意願）、勤（Viriya，精進）、精進（Viriya，努力）、發心（Uppada-citta，生起心）和正斷（Samma-ppadhana，正確斷除）等。因為發心中持有心念能夠產生心定，持有過度會導致心念高舉。鞭策心念能夠產生觀定，鞭策過度會導致心念沉沒。因此，隨一個念處（Satipatthana，四念處）都有四正勤。隨一個正勤都有四神足（Iddhipada，四神足）。文中先分別說明欲定，后修行精進下文貫通顯示其餘三種。現在首先說修行欲定，是標明所修的助伴自體。斷行二字總括顯示修行的狀態，也是修行的結果。如何是修行的狀態？這又分為兩種：一是修習欲定，能夠斷除現行的各種煩惱纏縛；二是為永遠斷除所有的隨眠煩惱，修習八斷行，即欲（Chanda，意願）、勤（Viriya，精進）、信（Saddha，信心）、安（Passaddhi，輕安）、念（Sati，正念）、正知（Sampajanna，正知）、思（Vitakka，尋）及舍（Upekkha，舍）。如何也是結果？如果將斷行歸屬於下文的成就，那麼斷行的成就，也是神足的結果。其次是成就神足，唯獨是神足的結果。後文依止厭下文又顯示修行的狀態，兼辨所緣（Arammana，所緣境）。按照《雜集論》的說法，五根（Pancindriya，五根）之後才緣四諦（Cattari Ariya Saccani，四聖諦）為境。七覺支（Satta Bojjhanga，七覺支）之後才有依止厭等，作為修行的狀態。現在經文中的神足，就是緣四諦而修。比如緣苦（Dukkha，苦諦）而修，必定依止厭苦。如果緣集（Samudaya，集諦）而修，必定依止離欲。如果緣滅（Nirodha，滅諦）而修，必定尋求證滅。如果緣道（Magga，道諦）而修，必定趨向滅苦的修行。能夠捨棄痛苦。緣此境界時必定尋求修習，所以稱為迴向。也是加行等四道。下文依止厭等都按照這個解釋。第四第五根是現觀（Abhisamaya，現觀）的方便道。增上（Adhipati，增上）稱為根（Indriya，根）。五根的自體就是信等五種。這五種貫通於生起出世間法，而作為增上。前四種又能生起后得的增上名，而信為首要，能夠生起其餘四種。文中先分別說明信根，后貫通顯示其餘四種。兩段中各自先標明所修，后依止等分別顯示修行的狀態。下文的三科可以依此類推。現在這裡所修的，就是于現代漢語譯本

【English Translation】 . One selects internally through hearing the Dharma teachings. The state of mind being focused on one object is attained through the power of strong intention, and this is called Chanda-samadhi (concentration attained through the power of intention). The other three (Viriya-samadhi, Citta-samadhi, and Vimamsa-samadhi) are also like this. Diligently observing the nature of the mind is called Uttara-samadhi (higher concentration). These all derive their names from Parikamma (preparatory stage). These four preparatory practices are the Chanda (intention), Viriya (effort), effort, Uppada-citta (arising of mind), and Samma-ppadhana (right exertion) etc. in the aforementioned Samma-ppadhana (Four Right Exertions). Because holding the mind in the arising of mind can generate mental concentration, holding it too much will cause the mind to be uplifted. Urging the mind can generate contemplation concentration, urging it too much will cause the mind to sink. Therefore, each Satipatthana (Four Foundations of Mindfulness) has four Samma-ppadhana. Each Samma-ppadhana has four Iddhipada (Four Paths to Power). The text first separately explains Chanda-samadhi, and later the practice of Viriya (effort) reveals the other three. Now, first, the practice of Chanda-samadhi is to mark the self-nature of the assistant being cultivated. The two words 'severance practice' generally show the state of practice, and also the result of practice. How is the state of practice? This is further divided into two types: first, cultivating Chanda-samadhi can sever the currently active entanglements of afflictions; second, in order to permanently sever all latent afflictions, cultivate the eight severance practices, namely Chanda (intention), Viriya (effort), Saddha (faith), Passaddhi (tranquility), Sati (mindfulness), Sampajanna (clear comprehension), Vitakka (thought) and Upekkha (equanimity). How is it also a result? If the severance practice is attributed to the achievement below, then the achievement of the severance practice is also the result of Iddhipada. Secondly, the achievement of Iddhipada is solely the result of that. Later, the text relying on aversion again shows the state of practice, and also distinguishes the Arammana (object of focus). According to the Abhidharma-samuccaya, only after the Pancindriya (Five Faculties) does one focus on the Cattari Ariya Saccani (Four Noble Truths) as the object. Only after the Satta Bojjhanga (Seven Factors of Enlightenment) are there reliance on aversion, etc., as the state of practice. Now the Iddhipada in the sutra is cultivated by focusing on the Four Noble Truths. For example, cultivating by focusing on Dukkha (suffering), one must rely on aversion to suffering. If cultivating by focusing on Samudaya (the origin of suffering), one must rely on detachment. If cultivating by focusing on Nirodha (the cessation of suffering), one must seek to realize cessation. If cultivating by focusing on Magga (the path to the cessation of suffering), one must move towards the practice of ending suffering. One can abandon suffering. When focusing on this state, one must seek to cultivate, so it is called dedication. It is also the four paths of preparatory practice, etc. The following text relying on aversion, etc., are all explained according to this. The fourth and fifth faculties are the expedient path of Abhisamaya (direct realization). Adhipati (dominance) is called Indriya (faculty). The self-nature of the five faculties is the five of Saddha (faith) etc. These five penetrate the arising of supramundane dharmas, and serve as dominance. The first four can also give rise to the name of subsequent attainment of dominance, and Saddha (faith) is the most important, capable of giving rise to the other four. The text first separately explains Saddhindriya (faculty of faith), and later generally reveals the other four. In each of the two sections, first mark what is being cultivated, and then separately show the state of practice relying on etc. The three sections below can be inferred by analogy. Now what is being cultivated here is in English version

諦實深忍樂欲。餘四即於前所信策勤而行。明記不忘系緣一境。揀擇是非。余如前說。然始入佛法即有信心。未有定慧不得名根。今由前三科。則信不可拔。此中念即念處中念。進即正勤定則神足。慧即緣四諦慧。前三至此總得名根。若依位者。在於見道之前。則以速發現觀而為其果。今在四地。即應以發后地為果。第五五力。即前五根增長。魔梵惑等不能屈伏故名為力。又能損減不信等障。故複名力。智論云。能破煩惱得無生忍故名為力。第六七覺。覺謂覺了。若依位說。即現觀自性如實覺慧。覺法自性。覺支自體即念等。七文中亦二。先別明念覺。后通顯餘六。然七覺分七皆自體。而差別者覺為自體。餘六皆覺之分。謂念是所依支。由繫念故。令諸善法皆不忘失。擇法是自體支覺自相故。精進是出離支。由此勢力能到所到故。喜是利益支。由心勇悅身調適故。猗定舍三是不染污支。猗即輕安。由此不染污故。謂由安故能除粗重。定者依此不染污故。謂依止定得轉依故。舍者體是不染污故。謂行舍平等永除貪憂。不染污位為自性故。總收七覺不出三品。念通定慧。次三是慧。后三定攝。雖是前三至此增故。依位所明能斷見惑。以為其果。又雖一剎那七法俱起。而隨行相各說功能。念除妄念。擇除不正知。余除懈怠惛

【現代漢語翻譯】現代漢語譯本『諦實深忍樂欲』（對真理深刻的忍耐和強烈的願望）。其餘四種（信、精進、念、慧）即在前述的『信』的基礎上，通過努力和實踐而獲得。『明記不忘系緣一境』（清晰地記住而不忘記，並將心專注於一個目標）。『揀擇是非』（辨別是非）。其餘的如前所述。然而，最初進入佛法時，雖有信心，但沒有堅定的定力和智慧，不能稱為『根』。現在通過前面的三科（五停心觀、四念處、八正道），信心就不可動搖。此處的『念』即四念處中的『念』。『進』即正勤。『定』則是神足。『慧』即緣四諦的智慧。前面的三科到這裡總共可以稱為『根』。如果按照修行位次來說，在見道之前，則以迅速發現真理（現觀）作為其結果。現在在四地（菩薩四地），就應該以引發后地（更高層次的菩薩地）作為結果。第五，五力，即前面的五根增長。魔（Mara，象徵障礙和誘惑）、梵（Brahma，色界天的統治者）、惑等不能屈服，所以稱為『力』。又能減少不信等障礙，所以又名『力』。《智論》說：『能破煩惱，得無生忍，故名為力。』第六，七覺支（Saptabojjhanga），『覺』謂覺了。若依位說，即現觀自性如實覺慧。覺法自性，覺支自體即念等。七文中亦二。先別明念覺，后通顯餘六。然七覺分七皆自體。而差別者覺為自體。餘六皆覺之分。謂念是所依支。由繫念故，令諸善法皆不忘失。擇法是自體支覺自相故。精進是出離支。由此勢力能到所到故。喜是利益支。由心勇悅身調適故。猗定舍三是不染污支。猗即輕安。由此不染污故。謂由安故能除粗重。定者依此不染污故。謂依止定得轉依故。舍者體是不染污故。謂行舍平等永除貪憂。不染污位為自性故。總收七覺不出三品。念通定慧。次三是慧。后三定攝。雖是前三至此增故。依位所明能斷見惑。以為其果。又雖一剎那七法俱起。而隨行相各說功能。念除妄念。擇除不正知。余除懈怠惛

【English Translation】 English version 'Deep endurance and joyful desire for truth' (a profound patience and a strong desire for truth). The other four (faith, diligence, mindfulness, and wisdom) are obtained by effort and practice based on the aforementioned 'faith'. 'Clearly remembering without forgetting, focusing the mind on one object' (clearly remembering without forgetting and focusing the mind on one goal). 'Discriminating between right and wrong' (distinguishing between right and wrong). The rest is as previously stated. However, when first entering the Buddha's teachings, although there is faith, without firm concentration and wisdom, one cannot be called a 'root'. Now, through the previous three sections (the five contemplations to calm the mind, the four foundations of mindfulness, and the eightfold path), faith becomes unshakable. The 'mindfulness' here is the 'mindfulness' in the four foundations of mindfulness. 'Diligence' is right effort. 'Concentration' is the supernatural power. 'Wisdom' is the wisdom that contemplates the four noble truths. The previous three sections can collectively be called 'roots' here. If according to the stages of practice, before the path of seeing, then the rapid discovery of truth (direct perception) is its result. Now, in the fourth ground (the fourth ground of a Bodhisattva), the result should be the triggering of the subsequent ground (a higher level of Bodhisattva ground). Fifth, the five powers are the growth of the previous five roots. Mara (symbolizing obstacles and temptations), Brahma (the ruler of the realm of form), delusions, etc., cannot be subdued, so they are called 'powers'. They can also reduce obstacles such as disbelief, so they are also called 'powers'. The Treatise on the Great Perfection of Wisdom says: 'Able to break afflictions and attain the patience of non-birth, therefore it is called power.' Sixth, the seven factors of enlightenment (Saptabojjhanga), 'enlightenment' means understanding. If according to the stages, it is the direct perception of the true wisdom of self-nature. The self-nature of the Dharma of enlightenment, the self-nature of the factors of enlightenment is mindfulness, etc. There are also two in the seven texts. First, mindfulness of enlightenment is explained separately, and then the other six are generally revealed. However, the seven factors of enlightenment are all self-nature. The difference is that enlightenment is self-nature. The other six are all parts of enlightenment. Mindfulness is the supporting factor. Because of mindfulness, all good dharmas are not forgotten. Discrimination is the self-nature factor because it is aware of its own characteristics. Diligence is the liberation factor. Because of this power, one can reach what is to be reached. Joy is the benefit factor. Because the mind is brave and happy, the body is well-adjusted. Tranquility, concentration, and equanimity are the three non-defiled factors. Tranquility is lightness and ease. Because of this non-defilement. It is said that because of peace, one can eliminate grossness. Concentration is based on this non-defilement. It is said that relying on concentration, one can obtain transformation. Equanimity is non-defiled in nature. It is said that practicing equanimity eliminates greed and sorrow forever. The non-defiled position is self-nature. In summary, the seven factors of enlightenment do not go beyond three categories. Mindfulness connects concentration and wisdom. The next three are wisdom. The last three are concentration. Although it is the previous three, it has increased here. According to the position, it can cut off the delusions of views. Take it as its result. Also, although the seven dharmas arise simultaneously in one moment. However, according to the behavior, each says its function. Mindfulness eliminates delusions. Discrimination eliminates incorrect knowledge. The rest eliminates laziness and dullness.

沈粗重散亂掉舉。上約通說。大乘七覺不念諸法故。抉擇不可得故。離進怠相故。絕憂喜故。除安心緣皆叵得故。性定之中無定亂故。亦不見於能所舍故。第七八正。若依位說。即現觀後起道。為斷修道諸煩惱故。離八邪故名為八正。開通涅槃故名為道。亦云八聖道。聖者道故。八正自體即正見等。文中亦先別明正見。后通顯餘七。言正見者。是分別支。依前所證真實揀擇故。正思惟者。是誨示他支。如其所證方便安立。思惟名義發語言故。次三是令他信支。謂正語者。善依所證問答抉擇令他信。有見清凈故。正業者。身業進止正行具足令他信。有戒清凈故。正命者。如法乞求依聖種住。離五邪命令他信。有命清凈故。正精進者。是凈煩惱障支。由此永斷一切結故。正念者。是凈隨煩惱支。由不忘失正止舉相。永不容受沉掉等故。正定者。是能凈最勝功德障支。由此引發神通等無量勝功德故。若能如上分別誨示等。即是道支之果。然其八中。語業命三是戒蘊攝。念定是定餘三是慧。定慧大同諸品。但增勝耳。戒則前來未有覺支。雖有定共律儀無表相微。此中正行故新建立。此寄位說。若依此經離世間品。八正是菩薩道。一者正見遠離邪見。乃至第八正定善巧方便。於一三昧。出生菩薩不可思議法。一切三昧則與前說旨

趣懸殊。上之七類總以喻顯。法性如大地。念處如種子。正勤為種植。神足如抽芽。五根如生根。五力如莖葉增長。開七覺華結八正果。第二護小乘行中十句。初總余別。總中如是功德指前道品。為不捨眾生。正明護義。不同二乘之獨善故。別中具有悲智已出於小。況以此導。前九句為四。一始。二益。三希。四行。前三護小心。后一護小行。一始者大愿為起行之本故。二慈悲益物。上二護陜心。三思念種智為希。此護小也。四行中有五句。前四自利。初二求果。一修凈土行求佛依報。二修起佛法行。求佛十力等正報之法。后二求因。三求彼地方便無厭足行。謂五六七地故云上上勝道。四修入不退轉地行。即八地已上覺法自性順佛解脫也。后一利他即教化眾生行。必須善巧。

大方廣佛華嚴經疏卷第三十七大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十八

唐清涼山大華嚴寺沙門澄觀撰

大文第四彼果分中。即攝無盡行。離障成德窮盡生界。為利樂故。果有二種。一離障果從護煩惱生。二成德果從護小乘生。前中又二。一煩惱染生遠離果。此離惑障。二業染生遠離果。此離業障。皆言生者。煩惱染等猶如生食。今是寄位出世之首。能離彼生。今

【現代漢語翻譯】現代漢語譯本：趣味上的差異很大。以上七類總的來說都是用來比喻顯現的。法性（Dharmata）如大地，念處（Smrti-prasthana）如種子，正勤（Samyak-pradhana）為種植，神足（Rddhi-pada）如抽芽，五根（Panca indriyani）如生根，五力（Panca balani）如莖葉增長，開七覺華（Sapta bodhyangani）結八正果（Aryastangika-marga）。第二，在護持小乘行中，有十句。開始是總說，其餘是別說。總說中，『如是功德』指的是前面的道品，爲了不捨棄眾生，正是爲了闡明護持的意義，不同於二乘的只顧自己。別說中，具有悲智已經超出了小乘的範圍，更何況用這些來引導。前面的九句分為四類：一、開始；二、利益；三、希望；四、行為。前三類護持小心，后一類護持小行。一開始，大愿是發起行為的根本。二，慈悲利益眾生。以上兩點護持狹隘的心。三，思念種智是希望，這是護持小乘。四，行為中有五句。前四句是自利。最初兩句是求果。一是修凈土行，求佛的依報。二是修起佛法行，求佛的十力等正報之法。后兩句是求因。三是求彼地方便無厭足行，指的是五、六、七地，所以說是上上勝道。四是修入不退轉地行，即八地以上覺悟法自性，順應佛的解脫。最後一句是利他，即教化眾生的行為，必須善巧。《大方廣佛華嚴經疏》卷第三十七大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏》卷第三十八唐朝清涼山大華嚴寺沙門澄觀撰大文第四，在彼果分中，即是攝取無盡行，遠離障礙，成就功德，窮盡生死界，爲了利益眾生。果有兩種：一是離障果，從護持煩惱而生；二是成德果，從護持小乘而生。前一種又分為兩種：一是煩惱染生遠離果，這是遠離迷惑的障礙；二是業染生遠離果，這是遠離業力的障礙。都說『生』的原因是，煩惱染等就像是生的食物，現在是寄位出世的開始，能夠遠離那些生。

【English Translation】 English version: The differences in interests are vast. The above seven categories are generally used to illustrate and reveal. Dharmata (法性, the nature of reality) is like the earth, Smrti-prasthana (念處, the four foundations of mindfulness) are like seeds, Samyak-pradhana (正勤, right effort) is like planting, Rddhi-pada (神足, the four bases of miraculous power) are like sprouting, Panca indriyani (五根, the five roots) are like taking root, Panca balani (五力, the five powers) are like the growth of stems and leaves, opening the Sapta bodhyangani (七覺華, seven factors of enlightenment) and bearing the Aryastangika-marga (八正果, eightfold noble path). Secondly, in protecting the Hinayana practice, there are ten sentences. The beginning is general, and the rest are specific. In the general statement, 'such merits' refers to the previous factors of the path, in order not to abandon sentient beings, it is precisely to clarify the meaning of protection, different from the self-benefit of the two vehicles. In the specific statement, having compassion and wisdom has already exceeded the scope of the Hinayana, let alone using these to guide. The previous nine sentences are divided into four categories: one, beginning; two, benefit; three, hope; four, action. The first three categories protect small minds, and the last category protects small actions. At the beginning, the great vow is the foundation for initiating action. Second, compassion benefits sentient beings. The above two points protect narrow minds. Third, contemplating the seed wisdom is hope, this is protecting the Hinayana. Fourth, there are five sentences in action. The first four sentences are for self-benefit. The first two sentences are for seeking the fruit. One is to cultivate the Pure Land practice, seeking the Buddha's reward body. The second is to cultivate the practice of arising the Buddha's Dharma, seeking the Buddha's ten powers and other reward body Dharmas. The last two sentences are for seeking the cause. The third is to seek the expedient and insatiable practice of that place, referring to the fifth, sixth, and seventh bhumis, so it is said to be the supreme path. The fourth is to cultivate the practice of entering the irreversible ground, that is, the eighth bhumi and above, realizing the self-nature of the Dharma and conforming to the Buddha's liberation. The last sentence is for benefiting others, that is, the act of teaching sentient beings, which must be skillful. The Commentary on the Avatamsaka Sutra, Volume 37 T. 1735, Vol. 35 of the Taisho Tripitaka, Commentary on the Avatamsaka Sutra The Commentary on the Avatamsaka Sutra, Volume 38 Composed by the Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang in the Tang Dynasty In the fourth major section, the Fruition Section, it is to gather inexhaustible practices, to be apart from obstacles, to accomplish virtues, to exhaust the realm of birth and death, for the sake of benefiting sentient beings. There are two kinds of fruits: one is the fruit of being apart from obstacles, arising from protecting against afflictions; the other is the fruit of accomplishing virtues, arising from protecting against the Hinayana. The former is further divided into two types: one is the fruit of being apart from the defilement of afflictions, which is to be apart from the obstacles of delusion; the other is the fruit of being apart from the defilement of karma, which is to be apart from the obstacles of karma. The reason for saying 'arising' is that the defilements of afflictions are like raw food, and now it is the beginning of being born into the world, able to be apart from those births.

初離惑先舉所離。後於如是下結成能離。就所離中所起執著出沒。是此總相。余皆是別。總中執著是前地中解法慢也。論云。我知大知者。我知謂執我能知。大知謂執所知大法。出沒者。是前地中正受慢也。出者三昧起義故。謂修起彼定。沒者三昧滅義故。謂定所除。今計我能修此定。此定即我所修故。論云。我修我所修。已釋總句別有五種。一本。二起。三行。四護。五過。本即所有身見至蘊界處。于中身見為總。我等為別。別中我人等四為人我慢。蘊界處三是法我慢。而云本者有二義故。一以此我。為解法正受二慢之本。二者身見覆為二我。及六十二見之本。有此差別。此中身見。若約實位。準唯識論。此地斷第六識中。俱生身見及所起過。由得出世道品治故。以分別起者初地斷故。是以瑜伽名為微細薩迦耶見。若約寄位。準仁王經四地名須陀洹位。以寄出世之首故。則亦得斷分別身見。二思惟者明起。謂不正思惟而起慢故。三觀察者明行。謂心行緣中多觀所得。若法若定求覓勝相。令他知故。四治故下三句明護治者。數數觀察修治所見我所者。起於我想取彼勝相。屬我己故。財物者。如畜財者。受用護持故。以上三事防護自己所得。五著處者明過謂心堅安處法定二事故。五中前三起慢方便后二隨助慢心。上總及

【現代漢語翻譯】現代漢語譯本：首先，在離開迷惑之前，先列舉所要離開的迷惑。然後，在『如是』之後總結能夠脫離迷惑的智慧。在所要脫離的迷惑中，所產生的執著時隱時現，這是總的特徵。其餘的都是個別的特徵。總的特徵中的執著是前一階段的解法慢（認為自己理解佛法很慢）。論中說：『我知大知者』，『我知』是指執著于『我』能夠知曉，『大知』是指執著于所知曉的佛法是偉大的。『出沒』是指前一階段的正受慢（對禪定的錯誤體驗）。『出』是指三昧（samadhi，禪定）生起的狀態，即修習禪定；『沒』是指三昧滅去的狀態，即禪定所消除的。現在認為我能夠修習此禪定，此禪定就是我所修習的。論中說：『我修我所修』。以上解釋了總的含義，下面分別解釋五種：一、根本；二、生起；三、行為；四、守護；五、過患。根本是指所有身見（satkayadristi，認為五蘊和合的身體是真實的我）乃至蘊（skandha，五蘊）、界（dhatu，十八界）、處（ayatana，十二處）。其中，身見是總的，『我』等是個別的。個別中，『我』、『人』等四種是人我慢，蘊、界、處三種是法我慢。之所以稱為『根本』，有兩個原因：一是將此『我』作為解法慢和正受慢的根本；二是身見又是兩種『我』（人我慢和法我慢）以及六十二見的根本。有這樣的差別。此處的身見，如果按照實際的地位，根據《唯識論》，此地斷除第六識中的俱生身見以及由此產生的過患，因為獲得了出世間的道品來對治。因為分別產生的身見在初地就已經斷除了。因此，《瑜伽師地論》稱之為微細薩迦耶見。如果按照寄託的地位，根據《仁王經》，四地稱為須陀洹（srotapanna，入流果）位，因為寄託于出世間的開端。那麼也可以斷除分別身見。二、思惟是指生起，即由於不正思惟而生起慢心。三、觀察是指行為，即心在行為和因緣中，多觀察所得的法或禪定，以求得殊勝的表相，讓別人知道。四、『治故』以下三句說明守護和對治。『數數觀察修治所見我所者』，是說生起我想，取那些殊勝的表相，認為屬於我自己。『財物者』，比如畜養財物的人，會受用和護持這些財物。以上三件事是爲了防護自己所得。五、『著處者』說明過患，即內心堅固地安住在法和禪定這兩種事物上。五種情況中，前三種是生起慢心的方便，后兩種是隨順和幫助慢心。

【English Translation】 English version: First, before leaving behind delusion, enumerate the delusions to be abandoned. Then, after 'suchness,' summarize the wisdom that can liberate from delusion. Among the delusions to be abandoned, the arising and subsiding of attachments is the general characteristic. The rest are individual characteristics. The attachment in the general characteristic is the 'conceit of understanding the Dharma slowly' (thinking that one understands the Buddha's teachings slowly) from the previous stage. The treatise says: 'I know, the great knower.' 'I know' refers to the attachment to 'I' being able to know, and 'great knower' refers to the attachment to the Dharma known being great. 'Arising and subsiding' refers to the 'conceit of correct reception' (mistaken experience of samadhi) from the previous stage. 'Arising' refers to the state of samadhi (samadhi, meditative absorption) arising, i.e., practicing samadhi; 'subsiding' refers to the state of samadhi ceasing, i.e., what samadhi eliminates. Now, it is thought that I can practice this samadhi, and this samadhi is what I have practiced. The treatise says: 'I practice what I practice.' The above explains the general meaning, and below are separate explanations of the five types: 1. Root; 2. Arising; 3. Action; 4. Protection; 5. Fault. The root refers to all 'view of self' (satkayadristi, the view that the body, which is the aggregation of the five skandhas, is a real self) up to the skandhas (skandha, the five aggregates), dhatus (dhatu, the eighteen elements), and ayatanas (ayatana, the twelve sense bases). Among them, the view of self is the general, and 'I' etc. are the individual. Among the individual, the four, 'I,' 'person,' etc., are the conceit of self regarding persons, and the three, skandhas, dhatus, and ayatanas, are the conceit of self regarding phenomena. The reason it is called 'root' is for two reasons: first, this 'I' is taken as the root of the conceit of understanding the Dharma slowly and the conceit of correct reception; second, the view of self is also the root of the two 'selves' (conceit of self regarding persons and conceit of self regarding phenomena) and the sixty-two views. There is such a difference. The view of self here, if according to the actual position, according to the Yogacarabhumi-sastra, at this stage, the innate view of self in the sixth consciousness and the faults arising from it are cut off, because the supramundane path factors are obtained to counteract them. Because the view of self that arises from discrimination is already cut off in the first ground. Therefore, the Yogacarabhumi-sastra calls it subtle satkayadristi. If according to the entrusted position, according to the Benevolent Kings Sutra, the fourth ground is called the srotapanna (srotapanna, stream-enterer) position, because it is entrusted to the beginning of the supramundane. Then the view of self that arises from discrimination can also be cut off. 2. Thinking refers to arising, i.e., the arising of conceit due to incorrect thinking. 3. Observation refers to action, i.e., in actions and conditions, the mind often observes the Dharma or samadhi obtained, in order to seek superior appearances and let others know. 4. The three sentences from 'because of treatment' below explain protection and counteraction. 'Frequently observing and cultivating what is seen as belonging to self' means that the thought of self arises, taking those superior appearances and thinking that they belong to myself. 'Possessions' are like those who raise possessions, they will enjoy and protect these possessions. The above three things are to protect what one has obtained. 5. 'Attachment to places' explains the fault, i.e., the mind firmly dwells on the two things of Dharma and samadhi. Among the five situations, the first three are the means of arising conceit, and the last two are in accordance with and help the mind of conceit.

顯相正是所起。后結離中。由得道品正助方便無不離也。第二此菩薩下明離業染。上修道品正離煩惱。煩惱既去業亦隨亡。亡不善業而修善業。文中先亡惡後進善。惡有二義故不應作。一佛所不讚者。尊敬佛故不為。二煩惱染者。畏惡名故不作。惡名則違利生道故。進善有二義反此可知。又不作煩惱所染。異凡夫業作。順菩薩道業則異二乘。第二成德果中有四。一于勝功德生增上心欲果。二彼說法尊中起報恩心果。三彼方便行中發勤精進果。四彼增上欲本心界滿足果。此之四果。前三從前生后一復從此三果生。前中初二護小心果。后一護小行果。前中初果者。由本欲上求下救。今更為物轉轉上求。故云增上。文中二初牒前修因。后如是而得下顯所得果。今初即牒前護小乘中總句也。隨所起方便慧者。牒前不捨一切眾生故。不捨眾生而修道品。是有方便則道品慧解。修習于道及助道者。即前修習如是功德也。道即四地證智。助道即菩提分法。二顯所得果有十句。初總余別。總云潤澤者。深欲愛敬故。謂由修二道自有所潤。深欲敬上。由為物脩潤及含生深欲愛。下別中九句釋彼潤澤。有三種勝。一柔軟心者。明樂行勝。謂證法適神故。二調順者。調和善順緣中無礙。是三昧自在勝。上二是行體。三利益下七句。明離過對治

【現代漢語翻譯】現代漢語譯本顯現的表象正是（修行）所生起的結果。在最終的解脫中，由於獲得正道，所有的輔助方法都無所執著。第二段，這位菩薩闡明了脫離業的染污。前面修習道品是爲了脫離煩惱。煩惱既然去除，業也隨之消亡。消滅不善的業，從而修習善業。文中先講消滅惡業，后講行善。惡有兩方面的含義，所以不應該做：一是佛所不贊同的，因為尊敬佛陀所以不做；二是受煩惱染污的，因為畏懼惡名所以不做。惡名則違背了利益眾生的道路。行善也有兩方面的含義，與上述相反可知。又，不做受煩惱染污的事情，這與凡夫的作為不同；順應菩薩道的行為，則與二乘不同。第二部分，成就德行果實有四個方面：一是對殊勝功德生起增上心，這是慾望之果；二是在說法者中生起報恩心，這是報恩之果；三是在方便行中發起勤奮精進，這是精進之果；四是增上慾望的本心界得到滿足，這是滿足之果。這四個果實，前三個由前面的產生，后一個又由此三個果實產生。前面的內容中，最初兩個是守護小心的果實，后一個是守護小行的果實。前面的內容中，第一個果實是由於原本希望上求佛道，下救眾生，現在爲了眾生更加不斷地向上追求，所以說是增上。文中，首先是重複前面的修行之因，然後『如是而得』以下闡明所得到的果實。現在首先是重複前面守護小乘的總綱。『隨所起方便慧者』，重複前面不捨棄一切眾生。不捨棄眾生而修習道品，這是有方便，那麼道品就是智慧的理解。修習于道以及輔助道的，就是前面修習這樣的功德。道就是四地的證悟智慧，輔助道就是菩提分法。二是闡明所得到的果實有十句，先總說後分說。總說『潤澤』，是因為深深的慾望、愛和尊敬。意思是由於修習二道，自己有所潤澤，深深地慾望和尊敬上求佛道，因為爲了眾生修習潤澤以及包含眾生深深的慾望和愛。下面分別用九句話解釋這種潤澤，有三種殊勝：一是柔軟心，闡明樂於修行，意思是證悟佛法使精神愉悅；二是調順，調和順應因緣，沒有障礙，這是三昧自在的殊勝。上面兩種是行體的殊勝。三是利益以下七句，闡明脫離過失，對治煩惱。

【English Translation】 English version The manifested appearances are precisely the results that arise. In the final liberation, due to attaining the right path, all auxiliary methods are without attachment. Secondly, this Bodhisattva elucidates detachment from the defilements of karma. The previous cultivation of the 'Dào Pǐn' (道品, Factors of Enlightenment) was to detach from afflictions. Since afflictions are removed, karma also vanishes. Eliminating unwholesome karma, thereby cultivating wholesome karma. The text first speaks of eliminating evil karma, then of practicing goodness. Evil has two meanings, so it should not be done: first, that which the Buddha does not praise, because of respecting the Buddha, it is not done; second, that which is defiled by afflictions, because of fearing a bad name, it is not done. A bad name violates the path of benefiting beings. Practicing goodness also has two meanings, which can be understood in contrast to the above. Furthermore, not doing things defiled by afflictions, this is different from the actions of ordinary people; actions that accord with the Bodhisattva path are different from the 'èr shèng' (二乘, Two Vehicles). The second part, the accomplishment of virtuous fruits, has four aspects: first, generating an increasing mind towards superior merits, this is the fruit of desire; second, generating a mind of gratitude among those who preach the Dharma, this is the fruit of gratitude; third, initiating diligent effort in expedient practices, this is the fruit of diligence; fourth, the fundamental realm of increasing desire is fulfilled, this is the fruit of fulfillment. These four fruits, the first three arise from the preceding ones, and the last one arises from these three fruits. In the preceding content, the first two are the fruits of guarding the small mind, and the last one is the fruit of guarding small actions. In the preceding content, the first fruit is because of the original hope to seek the Buddha-path above and save sentient beings below, now for the sake of sentient beings, continuously seeking upwards, therefore it is said to be increasing. In the text, first is the repetition of the previous cause of cultivation, then 'thus obtained' below elucidates the fruits obtained. Now, first is the repetition of the general outline of guarding the Small Vehicle. 'Those who follow the expedient wisdom that arises', repeat the previous non-abandonment of all sentient beings. Not abandoning sentient beings while cultivating the 'Dào Pǐn' (道品, Factors of Enlightenment), this is having expediency, then the 'Dào Pǐn' (道品, Factors of Enlightenment) is the wise understanding. Cultivating the path and assisting the path, is the previous cultivation of such merits. The path is the wisdom of enlightenment of the four grounds, assisting the path is the 'Pútí fēn fǎ' (菩提分法, Factors of Enlightenment). Second, elucidating the fruits obtained has ten sentences, first speaking generally, then speaking separately. Generally speaking of 'moistening', is because of deep desire, love, and respect. It means that due to cultivating the two paths, oneself is moistened, deeply desiring and respecting seeking the Buddha-path above, because for the sake of sentient beings cultivating moistening and including sentient beings' deep desire and love. Below, nine sentences are used to explain this moistening separately, there are three kinds of superiority: first, a soft heart, elucidating the joy of practice, meaning that realizing the Dharma makes the spirit joyful; second, harmonious compliance, harmonizing and complying with conditions, without obstacles, this is the superiority of 'Sānm昧 zìzài' (三昧自在, Samadhi-freedom). The above two are the superiority of the body of practice. Third, the seven sentences below 'benefit', elucidate detachment from faults, counteracting afflictions.

勝。此是行用。于中初句總利他無過故。利益自利無過故。安樂下六句隨過別顯。若不寄對難顯性凈之德。六句即離六過。經中皆是能治。一無雜染心。治為利於食過。及為名妒心過。二治少欲功德過。三治不求勝智過。上三皆自利。四治懈怠不攝眾生過。上四皆離於行生過。后二離於教生過。謂五治自見取不遵勝教過。六治舍為首不隨說行過。如說修行。于聞思中最為其首。今舍彼首所以為過。又上救生即前悲果。求殊勝智即上求果。第二此菩薩下說法尊中起報恩心果。謂前地中從佛聞法。是說法尊。今起傳法修行之心。則為以報諸佛恩也。上希求種智由知佛有恩故。今思報亦上求果。文中先別明。后總結。今初十句。初總余別。總云知恩者。謂若隨順師教行報恩行。方是知恩故。別中彼行有九種。類攝為七。一知報恩者。依尊起報恩心。尊即是佛。此為恩主故偏名報恩。二有二句。依同法起報恩心。此名順同行善友意。三質直柔軟二句。依法起行。謂隨順受教不違師命。故云質直。發修行事逢苦能忍。故云柔軟。四無稠林行者。依受用衣食。于施主所自過不覆故。五雖實有德而不高慢。六善受教誨得師言詮。七于教不倒得師意旨。上七品中。初二依人。次三依行。后二依教。所依雖異皆同報恩。二此菩薩如是下總

【現代漢語翻譯】勝（Sheng）。這是行用的方法。其中第一句總括了利他沒有比這更好的了，利益自利也沒有比這更好的了。『安樂』下面的六句分別顯示了過失。如果不借助對比，就難以彰顯自性清凈的功德。這六句分別對應去除六種過失。經文中說的都是能對治的方面：一、沒有雜染的心，對治爲了食物而產生的過失，以及因為名聲而產生的嫉妒心。二、對治少欲的功德過失。三、對治不尋求殊勝智慧的過失。以上三種都是關於自利的。四、對治懈怠不攝受眾生的過失。以上四種都是脫離了行為而產生的過失。后兩種是脫離了教導而產生的過失。即：五、對治固執己見而不遵從殊勝教法的過失。六、對治捨棄最重要的修行而不按照所說去實踐的過失。如說修行，在聽聞和思惟中，修行最為重要。現在捨棄了最重要的修行，所以是過失。此外，救度眾生就是之前的悲果，尋求殊勝智慧就是之前的上求果。第二、『此菩薩』以下，是說法者心中生起報恩心的果報。指的是之前在佛陀那裡聽聞佛法，佛陀是說法者。現在生起傳法修行的心，就是爲了報答諸佛的恩德。之前希求一切種智是因為知道佛陀有恩德，現在思念報恩也是上求果。文中先分別說明，后總結。現在是最初的十句，第一句是總說，其餘是分別說明。總說『知恩者』，指的是如果隨順師長的教導去修行報恩，才是知恩。分別說明的部分有九種行為，歸納為七類：一、知報恩者，依仗尊者生起報恩心。尊者就是佛陀。因為佛陀是恩主，所以特別稱為報恩。二、有兩句，依仗同修佛法的人，生起報恩心。這叫做順從同行的善友的心意。三、質直和柔軟兩句，依仗佛法而修行。指的是隨順接受教導而不違背師長的命令，所以叫做質直；發起修行之事，遇到苦難能夠忍受，所以叫做柔軟。四、沒有稠林的行為，依仗受用衣食，對於施主，不掩蓋自己的過失。五、即使確實有德行，也不高慢自大。六、善於接受教誨，得到師長的言語詮釋。七、對於教法不顛倒，得到師長的意旨。以上七品中，前兩種是依仗人，中間三種是依仗行為，后兩種是依仗教法。所依仗的雖然不同，但都是爲了報恩。二、『此菩薩如是』以下是總結。

【English Translation】 Sheng (Victory). This is the method of practice. Among them, the first sentence summarizes that there is nothing better than benefiting others, and there is nothing better than benefiting oneself. The six sentences below 'Anle (Happiness)' separately show the faults. If one does not use contrast, it is difficult to highlight the merits of self-nature purity. These six sentences correspond to removing six kinds of faults. The scriptures all speak of aspects that can be remedied: 1. Having a mind without mixed defilements, remedies the fault of being motivated by food, and the fault of jealousy due to fame. 2. Remedies the fault of lacking the merit of few desires. 3. Remedies the fault of not seeking supreme wisdom. The above three are all about benefiting oneself. 4. Remedies the fault of being lazy and not gathering sentient beings. The above four are all faults arising from detachment from practice. The latter two are faults arising from detachment from teaching. Namely: 5. Remedies the fault of stubbornly clinging to one's own views and not following the supreme teachings. 6. Remedies the fault of abandoning the most important practice and not practicing according to what is said. As it is said, in listening and contemplating, practice is the most important. Now abandoning the most important practice is therefore a fault. In addition, saving sentient beings is the previous fruit of compassion, and seeking supreme wisdom is the previous fruit of seeking upwards. Second, 'This Bodhisattva' below, is the result of the mind of gratitude arising in the speaker of the Dharma. It refers to previously hearing the Dharma from the Buddha, and the Buddha is the speaker of the Dharma. Now, giving rise to the mind of transmitting the Dharma and practicing, is to repay the kindness of all Buddhas. Previously, aspiring to all-knowing wisdom was because one knew that the Buddha had kindness, and now thinking of repaying kindness is also the fruit of seeking upwards. The text first explains separately, then summarizes. Now are the initial ten sentences, the first sentence is a general statement, and the rest are separate explanations. The general statement 'one who knows gratitude' refers to if one follows the teacher's instructions to practice gratitude, then one knows gratitude. The separate explanations have nine kinds of behaviors, summarized into seven categories: 1. One who knows gratitude, relies on the venerable one to give rise to the mind of gratitude. The venerable one is the Buddha. Because the Buddha is the benefactor, he is especially called gratitude. 2. There are two sentences, relying on those who practice the Dharma together, giving rise to the mind of gratitude. This is called following the mind of good friends who practice together. 3. The two sentences of uprightness and gentleness, rely on the Dharma to practice. It refers to following and accepting teachings without violating the teacher's orders, so it is called uprightness; initiating the practice, being able to endure suffering when encountering difficulties, so it is called gentleness. 4. The behavior of not having a dense forest, relying on the use of clothing and food, not concealing one's faults from the benefactor. 5. Even if one truly has virtue, one is not arrogant and conceited. 6. Being good at accepting teachings, obtaining the teacher's verbal explanations. 7. Not inverting the Dharma, obtaining the teacher's intention. Among the above seven categories, the first two rely on people, the middle three rely on behavior, and the last two rely on the Dharma. Although what is relied upon is different, they are all for the sake of repaying gratitude. 2. 'This Bodhisattva thus' below is a summary.

結。謂十句不出此三忍。即心極和善。同住安樂。調柔即質直。柔軟寂滅即通結餘句。第三如是忍調柔下。發勤精進果。謂行二利行勤無怠故。於前不捨眾生護小行中。修勤故名方便行。中正是無盡行相。文中二。先牒其得時。后得不休下正顯。于中十句初總余別別有九種不休息義。一不雜染者。彼精進行平等流注故。雜染者。共懈怠共染故。染則著而太過。懈則墮而不及。若琴絃之急緩若不進不怠為平等流。二不退自乘。上二自利三起廣念利他之心。四為無邊眾生作利益愿。起攝取行。上二利他上皆自分。下四勝進。謂五熾然者常志順行。猶如熾火上進叵滅。論經名光明兼照他地。六修習過余。七魔惑莫壞。上三自利。八攝取眾生即是利他上八皆行。后一是解。謂九自斷疑惑。決是非故。能伏他言如無畏故。若能具此為正修習。第四是菩薩下。彼增上欲本心界滿足果。菩提分心是本心界。正念真如修上道品。故云滿足由精進故。故瑜伽四十八躡前精進。后即云由此因緣。所有意樂增上意樂。勝解界性。皆得圓滿。故知此果從前二果生。謂意樂即第一果。增上意樂即第二果。勝解界性即此心界。謂由第三精進令前二果增長。故云滿足。文中十句初總余別。別有九種。一深心不失者。彼道品心修行增益故。此一自分下皆

勝進。二於五地已上勝上證中。明鑑決斷故。三即彼上證因。謂對治善根治行過前。故云增長。四除滅所治煩惱障垢。五斷除此地中秘密疑事。即是智障。微細法慢為秘密疑事。由無攝受則能除之。上二除內障。六觸境明斷。七依勝樂行三昧適神。八上依佛力化眾生故。九論云。依現無量。三昧心智障清凈故。此除定中智障。若直就經文。總顯本願皆得成就。第二位果中亦三。初調柔中四。一調柔行。二如摩尼下明教智凈。三此菩薩下別地行相。四佛子下總結地相。初中三。一練行緣。二皆恭敬下明能練行。三又更下明所練凈。二中一供佛福行。二以此下回向大行。三于彼下聽法慧行。于中先在家。后復于下出家。然登地已上具十法界身。若出若在何啻不可。然隨義隱顯有無前卻。以前三地寄同世間。還依世法。初二人王故有。三地天王故無。四地已上寄出世之首。故重明有。表心出家。故於調柔行中明之。欲順天無。出家不于攝報中辯。六地已上表證法平等。無出無在故皆無出家。三所練凈中有法喻合。金莊嚴具者。以三地阿含金。現作此四地證智嚴具故。余所有金者。即未作嚴具之金。二教智凈者。以此地成就證凈。從體起用故偏有此文。前以教成證故。喻金為嚴具。今從證起教故喻摩尼放光。摩尼寶珠即證智體

【現代漢語翻譯】現代漢語譯本勝進：一、在第五地（指菩薩修行過程中的第五個階段，即難勝地）及以上，于殊勝的證悟中更進一步，能夠明智地鑑別和決斷。二、這是殊勝證悟的因，即對治煩惱的善根和修行超越以往，所以說是增長。三、消除所要對治的煩惱障礙和垢染。四、斷除此地（指第五地）中的秘密疑惑之事，也就是智慧上的障礙。微細的法慢是秘密疑惑之事，由於沒有攝受，所以能夠去除。以上兩種是去除內在的障礙。五、接觸境界時能夠明智地判斷。六、依靠殊勝的快樂行三昧來使精神適悅。七、向上依靠佛的力量來化度眾生。八、《論》中說，依靠顯現無量，三昧心智的障礙清凈的緣故。這是去除禪定中的智慧障礙。如果直接就經文而言，總的顯示本願都能夠成就。第二位，果中也有三種。首先是調柔中四種：一、調柔行。二、如摩尼（梵語，意為寶珠）以下說明教智清凈。三、此菩薩以下分別說明各地的修行狀態。四、佛子以下總結地的狀態。最初的三種：一、練習行的因緣。二、皆恭敬以下說明能夠練習行。三、又更以下說明所練習的清凈。第二種中：一、供佛的福德之行。二、以此以下回向的大行。三、于彼以下聽法的智慧之行。其中先是在家，然後又于以下出家。然而，登地（指菩薩修行進入初地）以上具備十法界的身。無論是出家還是在家，又何止是不可以呢？然而，隨著意義的隱顯，有無前後。以前面的三地寄託於世間，還是依靠世間的法。最初的二人是人王，所以有。第三地是天王，所以沒有。第四地以上寄託于出世的首領，所以著重說明有。表述心出家，所以在調柔行中說明它。想要順應天無，出家不在攝報中辨別。第六地以上表述證法的平等，沒有出家也沒有在家，所以都沒有出家。三種所練習的清凈中有法喻結合。金莊嚴具，是用第三地的阿含金，現在作為這第四地證智的莊嚴器具。其餘所有的金，就是還沒有作為莊嚴器具的金。二、教智清凈，是用此地成就的證凈，從本體生起作用，所以偏重有此文。前面用教來成就證，所以比喻金為莊嚴器具。現在從證生起教，所以比喻摩尼放光。摩尼寶珠就是證智的本體。

【English Translation】 English version Advancement: 1. In the Fifth Ground (Panca-bhumi) [referring to the fifth stage of a Bodhisattva's path, Durjaya] and above, in the superior attainment, one further advances, able to wisely discern and decide. 2. This is the cause of superior attainment, namely, the good roots that counteract afflictions and the practice that surpasses the past, hence it is said to increase. 3. Eliminating the afflictions, obstacles, and defilements to be counteracted. 4. Cutting off the secret doubts in this ground (Fifth Ground), which are the obstacles of wisdom. Subtle pride in the Dharma is a secret doubt, which can be removed due to the absence of clinging. The above two are the removal of inner obstacles. 5. Being able to wisely judge when encountering realms. 6. Relying on the Samadhi of Supreme Joyful Conduct to delight the spirit. 7. Upwardly relying on the power of the Buddha to transform sentient beings. 8. The Treatise says, 'Relying on the manifestation of the immeasurable, because the obstacles of Samadhi mind-wisdom are purified.' This is the removal of wisdom obstacles in meditation. If directly according to the sutra text, it generally shows that the original vows can all be accomplished. In the second position, there are also three in the fruit. First, there are four in taming: 1. Taming conduct. 2. 'Like a Mani (jewel)' below explains the purity of teaching-wisdom. 3. 'This Bodhisattva' below separately explains the states of practice in each ground. 4. 'Disciples of the Buddha' below summarizes the states of the grounds. The initial three: 1. The conditions for practicing conduct. 2. 'All respectfully' below explains being able to practice conduct. 3. 'Moreover' below explains the purity of what is practiced. In the second type: 1. The meritorious conduct of making offerings to the Buddha. 2. 'With this' below is the great conduct of dedication. 3. 'In that' below is the wisdom conduct of listening to the Dharma. Among them, first being at home, and then 'again in' below, leaving home. However, those who have ascended to the ground (referring to entering the first ground of Bodhisattva practice) possess the bodies of the Ten Dharma Realms. Whether leaving home or staying at home, how could it be impossible? However, depending on the hidden and manifest meanings, there are differences in presence and absence, before and after. The previous three grounds are entrusted to the world, still relying on worldly Dharma. The first two are human kings, so they exist. The third ground is a heavenly king, so it does not exist. The fourth ground and above are entrusted to the leaders of transcendence, so it is emphasized that they exist. Expressing the mind leaving home, so it is explained in the taming conduct. Wanting to accord with the absence of heaven, leaving home is not distinguished in the collection of retribution. The sixth ground and above express the equality of the Dharma of realization, without leaving home or staying at home, so there is no leaving home. Among the three types of practiced purity, there is a combination of Dharma and metaphor. 'Golden ornaments' are using the Agama gold of the third ground, now as the ornaments of the wisdom of realization of this fourth ground. The remaining all gold is the gold that has not yet been used as ornaments. 2. The purity of teaching-wisdom is using the purity of realization achieved in this ground, arising from the substance to function, so it is emphasized that there is this text. Previously, using teaching to accomplish realization, so the metaphor is gold as ornaments. Now, arising from realization to produce teaching, so the metaphor is Mani emitting light. The Mani jewel is the substance of the wisdom of realization.

。無垢名凈寂照名光。圓滿名輪。具上三義故稱證智。言能放光明者。即放阿含光也。謂以此際智。證入無量教法門義故。故能照光明即是證智。所照教法以為智處。證能普照示現於教。得教光明。依證起焰故地名焰慧。非余寶下對前顯勝。風等不壞對他彰堅。余並如前第三重頌有十七頌分三。初十二頌頌位行。次四頌位果。后一顯名結說。前中四。初一頌增長因分。次二頌清凈分。三有四頌頌修行增長分。于中初初頌護煩惱。后二頌護小乘。四有五頌頌修行增長果。余並可知。第五難勝地。所以來者。略有四義。一約寄位。四五六地寄出世間。前寄初果。此寄羅漢義次第故。雖有四果。舉於始終以攝中間。此依本論約所觀行相。以後六地既觀緣起。寄同緣覺故。但二地寄於聲聞。仁王下卷。瓔珞上卷。約人配位。以七地未離分段故。四五六七寄同聲聞。二前明覺分相應慧。今辨諸諦相應慧故。三前得出世未能順世。今能五明攝化。故次明之。四前得三十七菩提分。今辨方便所攝菩提。故此後三意出於瑜伽。言難勝者。解深密雲。即由於彼菩提分法。方便修習最極艱難。名極難勝。此從初說故。初分經云。善修菩提分法故等。攝大乘雲。由真諦智與世間智。更互相違。合此難合令相應故。唯識同此。世親釋云。由此地

【現代漢語翻譯】現代漢語譯本：『無垢名凈寂照名光』（無垢：指沒有煩惱；凈寂照名光：指清凈寂滅的智慧之光）。『圓滿名輪』（圓滿名輪：指功德圓滿如輪）。具備以上三種含義，所以稱為『證智』（證智：指通過修行證得的智慧）。說到『能放光明』，就是指能放出阿含之光。意思是說，憑藉這種智慧，能夠證入無量教法的門徑。所以，能夠照亮光明的就是證智，所照亮的教法就是智慧的所在。證智慧夠普遍照耀並示現在教法之中，從而獲得教法之光明。依靠證智而生起智慧之火焰，所以此地名為『焰慧』。『非余寶』（非余寶：不是其他的珍寶）以下，是爲了對比之前而顯示其殊勝之處。『風等不壞』（風等不壞：風等不能破壞），是爲了對比其他而彰顯其堅固。其餘部分與前面第三重頌相同，共有十七頌，分為三部分。首先是十二頌，頌揚位行；其次是四頌，頌揚位果；最後是一頌，闡明名稱並作總結。前面的十二頌中，又分為四個部分。首先是一頌，頌揚增長之因；其次是二頌，頌揚清凈之分；第三部分有四頌，頌揚修行增長之分，其中第一頌頌揚守護煩惱，后兩頌頌揚守護小乘；第四部分有五頌，頌揚修行增長之果。其餘部分可以類推得知。第五地名為『難勝地』，之所以如此命名，略有四種含義：一是就寄位而言，第四、第五、第六地寄託于出世間法，之前寄託于初果，這裡寄託于阿羅漢，義理上是依次遞進的。雖然有四果，但這裡只舉出開始和終結，以涵蓋中間。這是依據《瑜伽師地論》所說的，就所觀行的相狀而言，因為後面的六地都是觀察緣起，所以寄託于緣覺。因此，只有兩地寄託于聲聞。《仁王經》下卷、《瓔珞經》上卷，是就人來配位，因為第七地還沒有脫離分段生死，所以第四、第五、第六、第七地寄託于聲聞。二是前面闡明了覺分相應的智慧，現在辨析與諸諦相應的智慧。三是前面雖然得到了出世間的智慧，但還不能順應世間，現在能夠運用五明來攝受教化，所以接著闡明這一點。四是前面得到了三十七菩提分，現在辨析方便所攝的菩提。這後面的三種含義都出自《瑜伽師地論》。說到『難勝』，《解深密經》說：『即由於彼菩提分法，方便修習最極艱難，名極難勝。』這是從最初來說的。最初的分經中說：『善修菩提分法故』等等。《攝大乘論》說：『由真諦智與世間智，更互相違，合此難合令相應故。』《唯識論》也持相同觀點。世親的解釋說：『由此地』

【English Translation】 English version: 'Immaculate' means pure and still illumination, hence the name 'light'. 'Perfect' means the wheel is complete. Possessing the above three meanings, it is called 'Attainment Wisdom' (證智: wisdom attained through practice). When it is said that it 'emits light', it means it emits the light of the Agamas. It means that with this wisdom, one can enter the gate of immeasurable teachings. Therefore, that which illuminates light is Attainment Wisdom, and the teachings illuminated are the place of wisdom. Attainment Wisdom can universally illuminate and manifest in the teachings, thus obtaining the light of the teachings. Because flames arise from attainment, this ground is called 'Flame Wisdom'. 'Not other treasures' (非余寶: not other treasures) below is to show its superiority by contrasting it with what came before. 'Not destroyed by wind, etc.' (風等不壞: not destroyed by wind, etc.) is to highlight its firmness by contrasting it with others. The rest is the same as the third verse above, with a total of seventeen verses divided into three parts. The first twelve verses praise the position and practice; the next four verses praise the fruit of the position; and the last verse clarifies the name and concludes. Among the first twelve verses, there are four parts. First, there is one verse praising the cause of growth; second, there are two verses praising the aspect of purity; the third part has four verses praising the aspect of cultivation and growth, in which the first verse praises guarding against afflictions, and the last two verses praise guarding against the Hinayana; the fourth part has five verses praising the fruit of cultivation and growth. The rest can be inferred. The fifth ground is called 'Difficult to Conquer Ground' (難勝地: Difficult to Conquer Ground). There are roughly four meanings for this naming: first, in terms of assigned positions, the fourth, fifth, and sixth grounds are assigned to the supramundane, while the previous one was assigned to the first fruit, and this one is assigned to the Arhat, in a sequential progression of meaning. Although there are four fruits, only the beginning and the end are mentioned here to encompass the middle. This is based on the Yogacarabhumi-sastra, in terms of the aspects of practice being observed, because the later six grounds all observe dependent origination, they are assigned to the Pratyekabuddha. Therefore, only two grounds are assigned to the Sravaka. The lower scroll of the Benevolent Kings Sutra and the upper scroll of the Garland Sutra assign positions based on people, because the seventh ground has not yet separated from segmented birth and death, so the fourth, fifth, sixth, and seventh grounds are assigned to the Sravaka. Second, the previous one clarified the wisdom corresponding to the enlightenment factors, while this one distinguishes the wisdom corresponding to the truths. Third, although the previous one attained supramundane wisdom, it could not yet conform to the mundane, but now it can use the five sciences to embrace and transform, so this is clarified next. Fourth, the previous one attained the thirty-seven factors of enlightenment, while this one distinguishes the enlightenment encompassed by skillful means. These last three meanings come from the Yogacarabhumi-sastra. Speaking of 'difficult to conquer' (難勝: difficult to conquer), the Samdhinirmocana Sutra says: 'That is, due to the extremely difficult practice of skillful means with those factors of enlightenment, it is called extremely difficult to conquer.' This is from the beginning. The initial division of the sutra says: 'Because of the good cultivation of the factors of enlightenment,' and so on. The Mahayanasamgraha says: 'Because the wisdom of ultimate truth and the wisdom of the mundane contradict each other, combining this difficult combination to make them correspond.' The Vijnaptimatrata-siddhi holds the same view. Vasubandhu's commentary says: 'Because of this ground'

中知真諦智是無分別。知世間工巧等智是有分別此二相違應修令合。能合難合令相應。故名極難勝。此通初中后。瑜伽云。今此地中。顯示菩薩于諸聖諦。決定妙智極難可勝。名難勝地。唯約地中。莊嚴論云。於此五地有二種難。一勸化無惱難。二生不從心無惱難。此地菩薩。能退二難於難得勝。此多約地滿。顯揚論云。證得極凈緣諦所知。諸微妙慧成極難成。不住流轉。寂靜聖道名極難勝。此大同本分。上諸經論多舉難勝之法。未知何等無能勝耶。十住論云。功德力成。一切諸魔不能壞故。此對人顯勝。亦兼于惑煩惱魔故。然諸經論言異意同。皆辨真俗無礙。若據實位。約仁王經。初地菩薩四天王即雙照二諦平等道。今約寄位。前寄出世此方卻入。故云無礙。故此地中斷于下乘般涅槃障者。即前四地出世。厭生死苦樂趣涅槃。此障五地。今入真俗無差別道。便能斷之。此斷欣厭即是二愚。由此證得類無差別真如一約生死涅槃皆平等故。其所成行亦成二種。謂諸諦增上慧行。五明處教化行。此二無礙故得無差別。法身之果皆義旨相順。次正釋文文亦三分。初贊請分中九頌半分二。初八頌半供贊。后一頌請說。前中三。初一菩薩供贊。次一天王眾。余皆天女。于中三。初一偈標。次四偈半贊。于中初二偈美感應。皆言久

【現代漢語翻譯】現代漢語譯本中知真諦智（knowing the ultimate truth）是無分別的。知世間工巧等智是有分別的，這兩種智慧是相互違背的，應該修行使它們融合。能夠融合難以融合的事物，使它們相應，所以名為『極難勝』。這貫通了初、中、后三個階段。《瑜伽師地論》說：『現在此地中，顯示菩薩對於諸聖諦（the noble truths）的決定妙智是極難獲得的，名為難勝地。』這只是就地而言。《莊嚴經論》說：『在此五地有兩種困難，一是勸化無惱難，二是生不從心無惱難。』此地的菩薩，能夠克服這兩種困難，在困難中取得勝利。這多是就地圓滿而言。《顯揚聖教論》說：『證得極凈緣諦所知，諸微妙慧成就極難成，不住流轉，寂靜聖道名為極難勝。』這大部分與根本相同。以上諸經論多舉出難勝之法，不知什麼才是無能勝的呢？《十住經論》說：『功德力成就，一切諸魔不能破壞。』這是對人顯示勝利，也兼顧了惑煩惱魔。然而諸經論的說法不同，意義相同，都是辨別真俗無礙。如果根據實際地位，約《仁王經》，初地菩薩四天王（Four Heavenly Kings）即雙照二諦（two truths）平等道。現在約寄位，前面寄託出世，這裡卻進入，所以說無礙。所以此地中斷于下乘般涅槃（Nirvana）障者，即前四地出世，厭生死苦樂趣涅槃。此障五地，現在進入真俗無差別道，便能斷除它。此斷欣厭即是二愚。由此證得類無差別真如（Tathata），一約生死涅槃皆平等故。其所成行也成就兩種，謂諸諦增上慧行，五明處教化行。這兩種無礙，所以得到無差別。法身（Dharmakaya）之果，其意義和宗旨都相順。接下來正式解釋經文，經文也分為三分。首先是贊請分，其中九頌半分，首先是八頌半供贊，后一頌請說。前面的部分分為三，首先是一菩薩供贊，其次是諸天王眾，其餘都是天女。其中又分為三，首先一偈標明，其次四偈半贊，其中最初二偈讚美感應，都說『久』。

【English Translation】 English version The wisdom that knows the ultimate truth is without differentiation. The wisdom that knows worldly crafts and so on is with differentiation. These two are contradictory and should be cultivated to be merged. Being able to merge what is difficult to merge, making them correspond, therefore it is called 'Extremely Difficult to Conquer'. This connects the beginning, middle, and end. The Yogacarabhumi-sastra says: 'Now in this ground, it shows that the Bodhisattva's decisive and wonderful wisdom regarding the Noble Truths is extremely difficult to obtain, and is called the Difficult to Conquer Ground.' This is only in terms of the ground. The Mahayana-sutralamkara-sastra says: 'In this fifth ground, there are two difficulties: one is the difficulty of persuading and transforming without annoyance, and the other is the difficulty of being born without being in control of one's mind without annoyance.' The Bodhisattva of this ground is able to overcome these two difficulties and achieve victory in difficulty. This is mostly in terms of the fulfillment of the ground. The Asanga's Compendium of Determinations says: 'Attaining extremely pure knowledge of the object of the truth, all subtle wisdom achieving the extremely difficult to achieve, not dwelling in the flow of transmigration, the tranquil and holy path is called Extremely Difficult to Conquer.' This is mostly the same as the original division. The above sutras and treatises mostly mention the Dharma of Difficult to Conquer, not knowing what is unconquerable? The Dasabhumika-sutra says: 'Accomplished by the power of merit, all demons cannot destroy it.' This shows victory over people, and also includes the demons of delusion and affliction. However, the words of the sutras and treatises are different, but the meaning is the same, all distinguishing the unobstructedness of the true and the conventional. If based on the actual position, according to the Benevolent Kings Sutra, the Four Heavenly Kings of the first ground Bodhisattva immediately illuminate the equal path of the two truths. Now, according to the provisional position, the previous relies on transcendence, but here it enters, so it is said to be unobstructed. Therefore, this ground interrupts the obstruction of Nirvana of the lower vehicle, which is the transcendence of the previous four grounds, being tired of the suffering of birth and death and enjoying Nirvana. This obstructs the fifth ground, now entering the path of no difference between the true and the conventional, then it can be cut off. This cutting off of joy and aversion is the two foolishnesses. From this, one attains the Suchness without difference in kind, because birth, death, and Nirvana are all equal. The practices that are accomplished also accomplish two kinds, namely the practice of increasing wisdom in the truths, and the practice of teaching in the five sciences. These two are unobstructed, so one obtains no difference. The fruit of the Dharmakaya, its meaning and purpose are all in accordance. Next, the text is officially explained, and the text is also divided into three parts. First is the praise and request section, in which there are nine and a half verses, first eight and a half verses of offering and praise, and then one verse requesting to speak. The previous part is divided into three, first one Bodhisattva offering praise, then the assembly of the Heavenly Kings, and the rest are heavenly women. Among them, it is divided into three, first one verse states, then four and a half verses praise, among which the first two verses praise the response, both saying 'long'.

者。佛應由機機難有故。大海動者。動佛智海竭苦海故。后二偈半贊具德。初偈具智斷。次半具恩。后一具此三德是故應供。三一偈結贊及請並可知。第二正說分中。先明位行。后辨位果。前中論分為三。初勝慢對治。二佛子菩薩摩訶薩如實知下。不住道行勝。三佛子菩薩摩訶薩住此下明彼果勝。初即加行道。及初住地無間道。次即正住地解脫道。后即地滿勝進道。初言勝慢者。慢有二種。一他地慢。謂四地中得出世智。取其勝相名為勝慢。今以十種凈心為治。二自地慢。謂於此十心希求勝相。從以為慢。以隨順如道為洎此二通名勝慢故。此一分有其二道。論云。勝慢對治者。謂十平等深凈心者。前段能治也。又云。同念不退轉心者。後段能治也。言同念者。即后總句。順如與如同一念故。不退轉者。即後段末句略舉初后。以該中間前地治解法慢。此治身凈分別慢。所治有殊不濫前地。言身凈者。得出世智不染身故。文中二。先治他地慢。后佛子菩薩摩訶薩住此下。治自地慢。前中三。初結前舉后。二徴起正顯三結能入地。今初平等有二義。一是如理。二是因果凈法。千聖同規名深凈心。是此地觀解故。論云。于平等中心得清凈故。此復何異后地觀察十平等法。此有三異。一此地治前于凈起慢故。偏明凈法平等。后地

對此依真入俗。通觀染凈諸法皆悉平等。二此約舉等理以顯心凈。后地舉觀察以入等理。三此通理事二等。后地一向約理融二諦故。此皆地地背相舍后漸勝故。二正顯中十心分二。初三明諸佛法。論云。謂三世力等者。即果位十力等也。后七明隨順諸佛法二利因行順成果故。于中前六自利。后一利他。前中合為三學。初戒次定餘四慧故。離為七凈。一戒凈。二定凈。三見凈。四度疑凈。見疑相顯。經合一句為成十故。五道非道凈。此前五凈大小名同小乘。六名行凈。七行斷凈。以彼宗中趣盡滅故。今大乘六名行斷。經云修行知見。略無斷字。七名思量菩提分法上上凈。以依行斷起勝求故。若約位者。初二在見道前。以創背凡。過宜以戒防。欲生真慧理須習定。然未合理判屬世間。次三在見道。以見道中斷身見故。斷疑故斷戒取故。戒取是非道。知無漏慧是正道。入見道時十使俱斷。偏言三者。涅槃經說此三重故。又十使中五見及疑。但障見道。餘四通於見修故略不言。就其六中三本三隨。偏語其本。邊見隨身見。邪見隨疑。見取隨戒取故。斷三結三隨亦斷但立三凈。上五大小並同。小乘行凈在修道。起斷行故。行斷在無學道。依行證斷故。大乘后二皆在修道。斷障成德故有二也。行實同時。若約位分。七地已還為行斷

【現代漢語翻譯】現代漢語譯本對此依真入俗。通觀染凈諸法皆悉平等。二此約舉等理以顯心凈。后地舉觀察以入等理。三此通理事二等。后地一向約理融二諦故。此皆地地背相舍后漸勝故。二正顯中十心分二。初三明諸佛法。論云。『謂三世力等者』，即果位十力等也。后七明隨順諸佛法二利因行順成果故。于中前六自利。后一利他。前中合為三學。初戒次定餘四慧故。離為七凈。一戒凈。二定凈。三見凈。四度疑凈。見疑相顯。經合一句為成十故。五道非道凈。此前五凈大小名同小乘。六名行凈。七行斷凈。以彼宗中趣盡滅故。今大乘六名行斷。經云修行知見。略無斷字。七名思量菩提分法上上凈。以依行斷起勝求故。若約位者，初二在見道前。以創背凡。過宜以戒防。欲生真慧理須習定。然未合理判屬世間。次三在見道。以見道中斷身見故。斷疑故斷戒取故。戒取是非道。知無漏慧是正道。入見道時十使俱斷。偏言三者，《涅槃經》說此三重故。又十使中五見及疑，但障見道。餘四通於見修故略不言。就其六中三本三隨。偏語其本。邊見隨身見。邪見隨疑。見取隨戒取故。斷三結三隨亦斷但立三凈。上五大小並同。小乘行凈在修道。起斷行故。行斷在無學道。依行證斷故。大乘后二皆在修道。斷障成德故有二也。行實同時。若約位分，七地已還為行斷

【English Translation】 English version Based on this, one enters the mundane from the true. Comprehensively viewing all phenomena, whether defiled or pure, one sees them as fundamentally equal. Secondly, this refers to illustrating the purity of mind by citing the principle of equality. The later stages involve entering the principle of equality through observation. Thirdly, this encompasses both the equality of principle and phenomena, while the later stages consistently integrate the two truths based on principle. All these stages gradually surpass the previous ones as they turn away from each other. Secondly, among the ten minds, the first three clarify the Buddha-dharma. The treatise states, 'The powers of the three times, etc.,' referring to the ten powers of the fruition stage. The latter seven clarify the causes and practices that accord with the Buddha-dharma, leading to benefit for oneself and others, thus facilitating the attainment of fruition. Among these, the first six benefit oneself, while the last one benefits others. The former six can be summarized as the three learnings: first, morality (戒, jie); second, concentration (定, ding); and the remaining four, wisdom (慧, hui). Separately, they are the seven purifications: 1. Purification of morality; 2. Purification of concentration; 3. Purification of view; 4. Purification of overcoming doubt; the aspects of view and doubt are evident. The sutra combines them into one phrase to make ten. 5. Purification of the path and non-path. The names of the first five purifications are the same in both the Greater and Lesser Vehicles. 6. Purification of practice; 7. Purification of the cessation of practice. Because in their school, they aim for complete extinction. Now, in the Mahayana, the sixth is called purification of practice and cessation. The sutra says 'cultivating knowledge and vision,' omitting the word 'cessation.' 7. Purification of contemplating the factors of enlightenment, increasingly purified, because it relies on the cessation of practice to generate superior aspirations. If categorized by stages, the first two are before the path of seeing, as they initially turn away from the ordinary. It is appropriate to guard against transgressions with morality, and to cultivate concentration to generate true wisdom. However, without aligning with principle, they are considered worldly. The next three are on the path of seeing, as the view of self is severed on the path of seeing, doubt is severed, and attachment to precepts is severed. Attachment to precepts is a non-path, while knowing the unconditioned wisdom is the correct path. When entering the path of seeing, all ten fetters are severed, but only three are mentioned because the Nirvana Sutra speaks of these three important ones. Furthermore, among the ten fetters, the five views and doubt only obstruct the path of seeing, while the remaining four are common to both the path of seeing and the path of cultivation, so they are omitted. Among the six, three are fundamental and three are derivative. Only the fundamental ones are mentioned. The extreme view follows the view of self, the wrong view follows doubt, and attachment to views follows attachment to precepts. Therefore, severing the three bonds also severs the three derivatives, but only three purifications are established. The above five are the same in both the Greater and Lesser Vehicles. In the Lesser Vehicle, purification of practice is in the path of cultivation, as it initiates the practice of cessation. Purification of cessation is in the path of no-more-learning, as it relies on practice to realize cessation. In the Mahayana, the latter two are both in the path of cultivation, as they sever obstacles and accomplish virtues, hence there are two. Practice and realization occur simultaneously. If categorized by stages, the seventh stage and below are the cessation of practice.

。修道斷結故。八地已上入法流中順菩提故。名思量上上余文易了。第二明如道行。又順經意前明入心。從此已下皆明住心。應分為三。此攝方便具足住。修行十心是方便義。不退轉者即是住義。二不住道行勝攝離癡亂行。智清凈等無癡亂故。三彼果勝攝無盡功德藏迴向攝德無盡故。今且順論此明如道行。于中三。初標分位為顯隨如。已入五地。次以善下總顯。后願力下別明。總中四句。皆是正修諸行故總名順如。謂前二句為所治。即四地修菩提分。以前十心。能善清凈得入五地。於此凈心希求勝相。即復是慢慢在文外故。以後二句而為能治。初句轉求不住道行勝為能治。謂不住凈心而起諸行。即治住凈慢故。后句雖起諸行。不退失前平等深凈之心。則能隨順真如平等。即如故。后別明中顯上隨如之行。有其八種經有九句。前七各一。后二為一。八中前二是起行心。一自利愿即修菩提心。二利他慈即不疲倦心。后六是行謂三得善根力。四不捨眾行。五善巧修行。六無厭足故照明上上。七得他勝力。八自得勝力。此有二句。初句具三慧念。是聞思智即修慧。后句勝進究竟。上六行中前三自分。后三勝進。各有初中后思之。第二不住道行勝有二種觀。一所知法中智清凈勝。二佛子至得如是諸諦下。利益眾生勤方便勝。初即

自利護煩惱行故。不住世間。后即利他護小乘行。不住涅槃同時相導。名不住道。今初智勝分二。先明四諦實法分別。后善知俗下。復就此四明十觀門化生差別。此乃十種觀於四諦。非謂觀十四諦也。故瑜伽住品云。此地於四聖諦由十行相。如實了知。今初言實法者。有佛無佛苦集二諦體是妄想雜染因果。滅道二諦體是出世清凈因果。此約諦實義釋。若約審諦釋者。前二無佛不能知此是苦是集。寧有後二滅道因果。余如本品。后十觀中略啟四門。一制立謂四諦義含法界。菩薩窮照無遺。隨智異說難窮。略舉十明無盡。然十皆菩薩自智。智相難明故。論約化生以明其異。以此通名所知法中智清凈也。二明開合。此十總唯是一化生分別。若隨所化大小分二。前九化小后一化大故。若隨化所起則分為三。前五生解次四起行。后一令證故。約人不同離以為七。初為根未熟。乃至七為大乘可化故。至文當知。三對實法以明通別。此十望前四諦。前五通觀四諦。謂一世俗者。觀四諦法相。二觀其性空。三通觀性相無礙。四觀性相各異。五觀此四緣起整合。次四別觀四諦。謂六七八九如次觀苦集滅道。后一但觀滅道。菩薩地因證佛智故。遠公后五亦通觀四諦。謂迷於四諦故為苦集。悟其四諦故成滅道。后一窮四諦緣起實性清凈法界。

成大乘道。亦有此理。四正釋文文分為二。初列十名。后此菩薩下次第解釋。于中略為二解。一依瑜伽。二依本論。今初瑜伽十句不顯文詞。而略所說義闕。其第十知菩薩地而亦有十句。文有三節。初三名為此說。謂是所為故。一依曉悟他故知俗諦。二依自內智知第一義。三依俱處所故知相諦。謂自相是俗共相是真。二體不分故名俱處。次今經兩句。彼應有三名。由此說謂由三藏教之所說故。故云依于契經調伏本母名。由此說。經中分位差別應是調伏。知蘊界處義當本母。此中第十義當契經。三有四句名如此說。謂如四諦相各別知故。即依于現在眾苦自性故知事諦。依于未來苦生因性。依于因盡彼盡無生性。依于修習彼斷方便性。如次可知。二依本論者。攝十為七。初一為根未熟眾生。謂未堪入大為說四諦十六行等。名知世諦。即四重二諦中。第三重內俗也。不同瑜伽通於大小及根生熟。二為根熟堪入大故。為說法空第一義諦。三為疑惑眾生故知相諦。謂有聞第一義諦。猶豫不決。若是空耶則無因果。若是有耶云何言空。今明即俗自相是空。共相俱處無違。故名相諦。四為謬解迷惑深法眾生故知差別。謂前緣二境故名為疑。今聞俱處便謂是一。名為謬解。今明體雖不異性相分位歷然差別。五為離正念眾生故知成立諦。

【現代漢語翻譯】現代漢語譯本成就大乘之道，也有這個道理。四正釋文，文分為二。首先列出十個名稱，然後『此菩薩』以下次第解釋。其中略為兩種解釋：一是依據《瑜伽師地論》，二是依據《攝大乘論本》。現在先說依據《瑜伽師地論》的解釋，十句經文不顯明，而且略去了所說的意義。其中第十句『知菩薩地』也有十句經文，文分為三節。最初三句是為此而說，意思是這是爲了某種目的。一是依據曉悟他人而知俗諦（Samvriti-satya，世俗諦）。二是依據自內智而知第一義諦（Paramartha-satya，勝義諦）。三是依據俱處所而知相諦（Lakshana-satya，相諦），意思是自相是俗諦，共相是真諦（Tathata-satya，真如諦）。二者體性不分，所以名叫俱處。其次是《瑜伽師地論》中的兩句，那裡應該有三個名稱，因為這是由三藏教義所說的緣故，所以說『依于契經、調伏、本母』而得名。由此說，經中的分位差別應該是調伏，知蘊、界、處的意義應當是本母。這裡面的第十義應當是契經。三是有四句經文，名稱如此說，意思是如四諦（Chatur-arya-satya，四聖諦）的相各別可知。即依據于現在眾苦的自性而知事諦（Duhkha-satya，苦諦），依據于未來苦的生起因性而知集諦（Samudaya-satya，集諦），依據于因滅盡彼滅的無生性而知滅諦（Nirodha-satya，滅諦），依據于修習彼斷的方便性而知道諦（Marga-satya，道諦），依次可知。二是依據《攝大乘論本》的解釋，將十種歸納為七種。第一種是為根基未成熟的眾生，意思是未堪能進入大乘，為他們說四諦十六行相等，名叫知世諦，即四重二諦中的第三重內的俗諦。不同於《瑜伽師地論》通於小乘、大乘以及根基成熟與否。第二種是為根基成熟堪能進入大乘的眾生，為他們說法空第一義諦。第三種是為疑惑的眾生而知相諦，意思是有人聽聞第一義諦，猶豫不決，如果是空，那麼就沒有因果；如果是有，那麼為什麼說是空？現在說明即俗諦的自相是空，共相俱處沒有違背，所以名叫相諦。第四種是為謬解迷惑深法的眾生而知差別，意思是前面緣於二境，所以名叫疑惑，現在聽聞俱處便認為是一，名叫謬解。現在說明體雖然不異，但性相分位歷然差別。第五種是為離正念的眾生而知成立諦。

【English Translation】 English version To achieve the Great Vehicle path, there is also this principle. The explanation of the Four Righteousnesses is divided into two parts. First, list the ten names, and then explain them in order from 'this Bodhisattva' onwards. Among them, there are briefly two explanations: one is based on the Yogacarabhumi-sastra (瑜伽師地論), and the other is based on the Mahayana-samgraha (攝大乘論本). Now, let's first talk about the explanation based on the Yogacarabhumi-sastra. The ten sentences of the scripture are not clear, and the meaning of what is said is omitted. Among them, the tenth sentence 'knowing the Bodhisattva ground' also has ten sentences, and the text is divided into three sections. The first three sentences are said for this purpose, meaning that this is for a certain purpose. First, based on enlightening others, one knows the Samvriti-satya (俗諦, conventional truth). Second, based on one's own inner wisdom, one knows the Paramartha-satya (第一義諦, ultimate truth). Third, based on the co-existing place, one knows the Lakshana-satya (相諦, characteristic truth), meaning that the self-characteristic is the Samvriti-satya, and the common characteristic is the Tathata-satya (真諦, suchness truth). The two natures are not separated, so it is called co-existing place. Secondly, there are two sentences in the Yogacarabhumi-sastra, where there should be three names, because this is said by the teachings of the Tripitaka (三藏), so it is said that it is named 'based on the Sutra (契經), Vinaya (調伏), and Matrika (本母)'. From this, the differences in positions in the Sutra should be the Vinaya, and the meaning of knowing the skandhas (蘊), dhatus (界), and ayatanas (處) should be the Matrika. The tenth meaning here should be the Sutra. Third, there are four sentences of scripture, and the name is said in this way, meaning that the characteristics of the Four Noble Truths (四諦) can be known separately. That is, based on the nature of present suffering, one knows the Duhkha-satya (苦諦, truth of suffering); based on the nature of the cause of future suffering, one knows the Samudaya-satya (集諦, truth of the origin of suffering); based on the non-arising nature of the cessation of the cause, one knows the Nirodha-satya (滅諦, truth of the cessation of suffering); based on the means of cultivating that cessation, one knows the Marga-satya (道諦, truth of the path), which can be known in order. Second, according to the explanation of the Mahayana-samgraha, the ten are summarized into seven. The first is for beings whose roots are not yet mature, meaning that they are not able to enter the Mahayana, and for them, the sixteen aspects of the Four Noble Truths are explained, which is called knowing the worldly truth, that is, the worldly truth within the third level of the four levels of truth. It is different from the Yogacarabhumi-sastra, which applies to both the Hinayana and Mahayana, as well as whether the roots are mature or not. The second is for beings whose roots are mature and able to enter the Mahayana, and for them, the ultimate truth of emptiness is explained. The third is to know the characteristic truth for doubtful beings, meaning that some people hear the ultimate truth and hesitate. If it is emptiness, then there is no cause and effect; if it exists, then why is it said to be empty? Now it is explained that the self-characteristic of the worldly truth is emptiness, and the co-existing common characteristic is not contradictory, so it is called the characteristic truth. The fourth is to know the difference for beings who misunderstand and are confused by the profound Dharma, meaning that they previously relied on two realms, so it is called doubt, and now they hear the co-existing place and think it is one, which is called misunderstanding. Now it is explained that although the substance is not different, the characteristics and positions are clearly different. The fifth is to know the established truth for beings who are away from right mindfulness.

謂既聞差別。謂皆有體名離正念。今明差別但是緣成無有自性。故云成立。隨言顯示故。論經名說成諦。六為正見眾生知事等四諦。由無前疑執故名正見。可令知苦斷集證滅修道。事即苦諦生即集因。無生是滅因亡曰盡。即盡智也。後果不起名為無生。即無生智也。若小乘說。現在惑亡說名為盡。利根之人保彼煩惱。當更不起名曰無生。此盡無生是其滅體。無學之智如是而知。意在取滅故為滅諦道。言無二者。論下重釋云一行故。謂稱滅而知故云一行。前列實法四諦明其所觀。此中四諦明當如是觀。七為大乘可化眾生故。知菩薩地乃至如來智諦。謂先住大乘化令進故。言正覺一切相者。大乘要須於五明處善巧知故。菩薩地是因。言次第相續者。如從初地入二地。乃至十地入佛地大果也。以信解等者。為釋外疑。六地已上乃至佛智。未曾證入彼云何知。故此釋云。信解映象觀智力知非成就。智映象即影像觀。未得本質故第二利益眾生勤方便勝中二。先總起悲觀。二佛子下別起悲觀。總中三。初結前。次如實下觀過。后菩薩下起悲于觀過中。先明非真。后誑惑下對人彰過。今初虛妄二字觀內五蘊。謂妄想常等不相似無故虛。此明所取非真理無。不同情有故云不相似無也常作我想慢事故妄。此辨能取不實。非有計有常樂我凈

{ "translations": [ "現代漢語譯本", "謂既已聽聞了（四諦的）差別，（小乘）認為一切（法）都有自體，並且執著于遠離正念的（修行）。現在說明（四諦的）差別只是因緣和合而成，沒有自性，所以說是『成立』。隨順言語而顯示，所以《論經》中說（四諦）是『成諦』。六、是爲了具有正見的眾生，讓他們瞭解苦、集、滅、道四諦。因為沒有之前的疑惑和執著，所以稱為『正見』。可以使他們瞭解苦諦、斷除集諦、證得滅諦、修習道諦。『事』就是苦諦，『生』就是集諦的因，『無生』是滅諦，『因亡』叫做『盡』，也就是盡智。『後果不起』稱為『無生』，也就是無生智。如果小乘說，現在的迷惑消失叫做『盡』，對於利根之人，保證他的煩惱將來不再生起，叫做『無生』。這『盡』和『無生』就是滅諦的本體。無學之智就是這樣瞭解的。意在於取證滅諦，所以是滅諦。道，說『無二』，論的下文重新解釋說『一行故』，是說稱量滅諦而知，所以說『一行』。前面列舉實法四諦，說明所要觀察的內容。這裡說四諦，說明應當如何觀察。（四諦的體性）。", "七、是爲了可以教化的大乘眾生，讓他們瞭解菩薩地乃至如來智諦。是說先安住于大乘，教化他們使其進步。說『正覺一切相』，大乘必須善巧地瞭解五明處。菩薩地是因。說『次第相續』，比如從初地進入二地，乃至十地進入佛地的大果。『以信解等』，是爲了解釋外人的疑惑。六地以上乃至佛智，沒有曾經證入，他們怎麼知道呢？所以這裡解釋說，通過信解、映象觀智的力量來了解，而不是成就。智映象就是影像觀，沒有得到本質。所以第二（句）『利益眾生勤方便勝』中二（字）。先總起悲觀，二佛子下別起悲觀。總中三。初結前。次如實下觀過。后菩薩下起悲于觀過中。先明非真。后誑惑下對人彰過。今初虛妄二字觀內五蘊。謂妄想常等不相似無故虛。此明所取非真理無。不同情有故云不相似無也常作我想慢事故妄。此辨能取不實。非有計有常樂我凈。", "english_translations": [ "English version", "Having already heard the differences (of the Four Noble Truths), (the Hinayana) believes that all (dharmas) have their own substance and clings to the (practice) of being away from right mindfulness. Now, it is explained that the differences (of the Four Noble Truths) are merely formed by conditions and have no self-nature, so it is said to be 'established'. Following the words to reveal, so the Sutra says that (the Four Noble Truths) are 'established truths'. Six, it is for sentient beings with right views to understand the Four Noble Truths of suffering, accumulation, cessation, and path. Because there are no previous doubts and attachments, it is called 'right view'. It can enable them to understand the truth of suffering, cut off the truth of accumulation, realize the truth of cessation, and practice the truth of the path. 'Event' is the truth of suffering, 'birth' is the cause of the truth of accumulation, 'no birth' is the truth of cessation, 'the disappearance of the cause' is called 'extinction', which is the wisdom of extinction. 'No subsequent arising' is called 'no birth', which is the wisdom of no birth. If the Hinayana says that the disappearance of present delusion is called 'extinction', for those with sharp roots, it is guaranteed that their afflictions will not arise again in the future, which is called 'no birth'. This 'extinction' and 'no birth' are the substance of the truth of cessation. The wisdom of the non-learner understands it in this way. The intention is to attain the truth of cessation, so it is the truth of cessation. The path, saying 'no two', the lower part of the treatise re-explains that 'because of one practice', it means measuring the truth of cessation and knowing it, so it is called 'one practice'. The previous listing of the real dharma Four Noble Truths explains what to observe. Here, the Four Noble Truths explain how to observe (the nature of the Four Noble Truths).", "Seven, it is for the Mahayana sentient beings who can be taught to understand the Bodhisattva grounds and even the Tathagata wisdom truth. It means first dwelling in the Mahayana and teaching them to progress. Saying 'perfectly enlightened to all aspects', the Mahayana must skillfully understand the five sciences. The Bodhisattva ground is the cause. Saying 'sequential continuity', such as entering the second ground from the first ground, and even entering the great fruit of the Buddha ground from the tenth ground. 'With faith and understanding, etc.', it is to explain the doubts of outsiders. From the sixth ground and above, even to the wisdom of the Buddha, they have never entered, how do they know? So here it is explained that they understand through the power of faith, understanding, and mirror-like wisdom, not through accomplishment. Mirror-like wisdom is the observation of images, without obtaining the essence. So the second (sentence) 'benefiting sentient beings with diligent skillful means is superior' in two (words). First, generally arouse compassion and observation, and then specifically arouse compassion and observation under the two Buddha sons. There are three in total. First, conclude the previous. Second, observe the faults under reality. Later, under the Bodhisattva, compassion arises in the observation of faults. First, clarify that it is not true. Later, deceive and confuse people to show faults. Now, the first two words 'false and illusory' observe the five aggregates within. It means that delusions such as permanence are dissimilar and non-existent, so they are false. This clarifies that what is taken is not the truth and is non-existent. It is different from emotional existence, so it is said to be dissimilar and non-existent. Always creating thoughts of self, arrogance, and events are delusions. This distinguishes that what can be taken is not real. Non-existent is considered existent, permanence, bliss, self, and purity." ] }

。皆名我想。非唯我見。我為本故獨云我想也。詐偽二字觀外六塵。世法牽取愚夫故詐。此顯能取迷真。謂由妄取令彼世法隱虛詐實。使其貪取也。世法盡壞故偽。此明所取不實。世法相似相續似有義利。而實速滅無利故偽。后對人彰過者。上虛偽二境引心。總名為誑。妄詐二心迷境皆名為惑。論云。常等相。無非有似有故。虛事中意正取者。此解虛是誑義。謂令意正取故是誑也。又云。我想慢事正取故。妄事是患。此解妄是惑義。世法利盡故。誑事牽心。此解偽是誑義。世法愚癡凡夫牽取故。詐事相現。此解詐是惑義。愚夫即是依彼正取我慢之人。三起慈悲者憐愍故。悲勝利益故。慈不住道行勝故云轉增。皆言大者勝前地故。云光明者。救生方便智成故。轉增光明。俱通慈悲。文有影略。轉前慈愍分同諸佛。故名為生。第二別起悲觀中二。先明化生愿。二如實觀下明化他心。今初先牒前得是智力。近牒觀有為遠牒觀諸諦。不捨眾生牒前慈悲。后常求佛智正明起愿。愿救眾生義故。二化心中二。先明大悲觀。后佛子菩薩摩訶薩復作是念。此諸眾生下。明大慈觀。前中悲有二相。一如實觀苦因緣集故。即知苦體性。二佛子至復作是念此諸凡夫下。觀深重苦。人而多故即就人彰過。前中四。初總標二際。二知從下順觀二際

【現代漢語翻譯】現代漢語譯本：都叫做『我想』（ātma-saṃjñā）。這不僅僅是『我見』（ātma-dṛṣṭi），而是因為以『我』為根本，所以特別稱為『我想』。『詐偽』二字是觀察外在的六塵（ṣaḍviṣaya）。世俗之法牽引愚昧之人，所以是『詐』。這顯示了能取之心迷惑了真理，因為虛妄的取捨，使得那些世俗之法隱藏了虛假，而呈現出真實，從而使人貪求。世俗之法最終會壞滅，所以是『偽』。這說明所取之物並非真實。世俗之法相似相續，似乎有意義和利益，但實際上迅速消滅，沒有利益，所以是『偽』。後面針對他人彰顯過失。上面虛偽兩種境界引動人心，總稱為『誑』（vañcana）。虛妄和欺詐兩種心迷惑境界，都稱為『惑』（moha）。《論》中說，『常』等相，沒有不是似有非有的，所以在虛假的事情中，心意正直地取捨，這解釋了『虛』是『誑』的含義，意思是使心意正直地取捨，所以是『誑』。又說，『我想』、『慢』等事情正直地取捨，虛妄的事情是禍患，這解釋了『妄』是『惑』的含義。世俗之法的利益耗盡，所以『誑』的事情牽動人心，這解釋了『偽』是『誑』的含義。世俗之法愚癡，凡夫牽取，所以『詐』的事情顯現，這解釋了『詐』是『惑』的含義。愚夫就是那些依靠並正直地取捨我慢之人。三種生起慈悲（maitrī-karuṇā）之心的人，因為憐憫眾生，所以悲心（karuṇā）勝過利益眾生。慈心（maitrī）不住于道，修行勝過，所以說『轉增』。都說『大』，是因為勝過前一地，所以說『光明』，是因為救度眾生的方便智慧成就，所以『轉增光明』。慈悲二心都包含在內，文中有省略。勝過之前的慈愍，與諸佛相同，所以名為『生』。第二，分別生起悲觀（karuṇā-dhyāna），分為兩部分。首先說明化生愿，其次『如實觀』以下說明化他心。現在先敘述前面得到的智力（jñāna-bala），靠近敘述觀察有為法（saṃskṛta），遠離敘述觀察諸諦（satya）。不捨棄眾生，敘述前面的慈悲之心，後面常常尋求佛智（buddha-jñāna），正是說明生起願望，因為願望救度眾生。第二，化他心中分為兩部分。首先說明大悲觀（mahā-karuṇā-dhyāna），後面『佛子菩薩摩訶薩復作是念。此諸眾生』以下，說明大慈觀（mahā-maitrī-dhyāna）。前面悲心中有二相。一是如實觀察苦因緣聚集，就知道苦的體性。二是『佛子至復作是念此諸凡夫』以下，觀察深重的苦。因為人多，所以就針對人彰顯過失。前面四點。首先總標二際，其次『知從』以下順著觀察二際。 English version: All are called 'I-thought' (ātma-saṃjñā). This is not only 'I-view' (ātma-dṛṣṭi), but because 'I' is the root, it is specifically called 'I-thought'. The two words 'deceit' and 'falsehood' observe the external six sense objects (ṣaḍviṣaya). Worldly dharmas attract foolish people, so it is 'deceit'. This shows that the mind that grasps is deluded about the truth, because of false grasping, causing those worldly dharmas to hide falsehood and present reality, thereby making people greedy. Worldly dharmas will eventually perish, so it is 'falsehood'. This explains that what is grasped is not real. Worldly dharmas are similar and continuous, seemingly having meaning and benefit, but in reality, they quickly disappear and have no benefit, so it is 'falsehood'. Later, it is aimed at others to reveal faults. The above two realms of falsehood move people's hearts, collectively called 'deception' (vañcana). The two minds of delusion and deceit delude the realm, both called 'bewilderment' (moha). The Treatise says, 'Permanence' and other characteristics, there is nothing that is not seemingly existent but not existent, so in false matters, the mind rightly grasps, this explains that 'false' is the meaning of 'deception', meaning to make the mind rightly grasp, so it is 'deception'. It also says, 'I-thought', 'arrogance' and other matters are rightly grasped, false matters are calamities, this explains that 'delusion' is the meaning of 'bewilderment'. The benefits of worldly dharmas are exhausted, so 'deceptive' matters move people's hearts, this explains that 'falsehood' is the meaning of 'deception'. Worldly dharmas are foolish, ordinary people are attracted, so 'deceitful' matters appear, this explains that 'deceit' is the meaning of 'bewilderment'. Foolish people are those who rely on and rightly grasp arrogance. The three types of people who generate loving-kindness (maitrī) and compassion (karuṇā), because of compassion for sentient beings, compassion (karuṇā) surpasses benefiting sentient beings. Loving-kindness (maitrī) does not abide in the path, practice surpasses, so it is said 'increasingly growing'. All say 'great', because it surpasses the previous ground, so it is said 'light', because the expedient wisdom of saving sentient beings is accomplished, so 'increasingly growing light'. Both loving-kindness and compassion are included, there are omissions in the text. Surpassing the previous loving-kindness and compassion, it is the same as all Buddhas, so it is called 'birth'. Second, separately generating the contemplation of compassion (karuṇā-dhyāna), divided into two parts. First, explain the vow of transformation, second, 'observing reality' below explains the mind of transforming others. Now, first narrate the wisdom power (jñāna-bala) obtained earlier, closely narrating the observation of conditioned dharmas (saṃskṛta), distantly narrating the observation of the truths (satya). Not abandoning sentient beings, narrating the previous loving-kindness and compassion, later often seeking Buddha-wisdom (buddha-jñāna), precisely explaining the generation of vows, because of the vow to save sentient beings. Second, in the mind of transforming others, divided into two parts. First, explain the contemplation of great compassion (mahā-karuṇā-dhyāna), later 'The Buddha-son Bodhisattva Mahasattva again thinks, these sentient beings' below, explains the contemplation of great loving-kindness (mahā-maitrī-dhyāna). In the previous mind of compassion, there are two aspects. One is truly observing the accumulation of causes and conditions of suffering, then knowing the nature of suffering. Two is 'The Buddha-son to again thinks, these ordinary people' below, observing deep suffering. Because there are many people, then it is aimed at people to reveal faults. The previous four points. First, generally mark the two extremes, second, 'knowing from' below, following the observation of the two extremes.

【English Translation】 All are called 'I-thought' (ātma-saṃjñā). This is not only 'I-view' (ātma-dṛṣṭi), but because 'I' is the root, it is specifically called 'I-thought'. The two words 'deceit' and 'falsehood' observe the external six sense objects (ṣaḍviṣaya). Worldly dharmas attract foolish people, so it is 'deceit'. This shows that the mind that grasps is deluded about the truth, because of false grasping, causing those worldly dharmas to hide falsehood and present reality, thereby making people greedy. Worldly dharmas will eventually perish, so it is 'falsehood'. This explains that what is grasped is not real. Worldly dharmas are similar and continuous, seemingly having meaning and benefit, but in reality, they quickly disappear and have no benefit, so it is 'falsehood'. Later, it is aimed at others to reveal faults. The above two realms of falsehood move people's hearts, collectively called 'deception' (vañcana). The two minds of delusion and deceit delude the realm, both called 'bewilderment' (moha). The Treatise says, 'Permanence' and other characteristics, there is nothing that is not seemingly existent but not existent, so in false matters, the mind rightly grasps, this explains that 'false' is the meaning of 'deception', meaning to make the mind rightly grasp, so it is 'deception'. It also says, 'I-thought', 'arrogance' and other matters are rightly grasped, false matters are calamities, this explains that 'delusion' is the meaning of 'bewilderment'. The benefits of worldly dharmas are exhausted, so 'deceptive' matters move people's hearts, this explains that 'falsehood' is the meaning of 'deception'. Worldly dharmas are foolish, ordinary people are attracted, so 'deceitful' matters appear, this explains that 'deceit' is the meaning of 'bewilderment'. Foolish people are those who rely on and rightly grasp arrogance. The three types of people who generate loving-kindness (maitrī) and compassion (karuṇā), because of compassion for sentient beings, compassion (karuṇā) surpasses benefiting sentient beings. Loving-kindness (maitrī) does not abide in the path, practice surpasses, so it is said 'increasingly growing'. All say 'great', because it surpasses the previous ground, so it is said 'light', because the expedient wisdom of saving sentient beings is accomplished, so 'increasingly growing light'. Both loving-kindness and compassion are included, there are omissions in the text. Surpassing the previous loving-kindness and compassion, it is the same as all Buddhas, so it is called 'birth'. Second, separately generating the contemplation of compassion (karuṇā-dhyāna), divided into two parts. First, explain the vow of transformation, second, 'observing reality' below explains the mind of transforming others. Now, first narrate the wisdom power (jñāna-bala) obtained earlier, closely narrating the observation of conditioned dharmas (saṃskṛta), distantly narrating the observation of the truths (satya). Not abandoning sentient beings, narrating the previous loving-kindness and compassion, later often seeking Buddha-wisdom (buddha-jñāna), precisely explaining the generation of vows, because of the vow to save sentient beings. Second, in the mind of transforming others, divided into two parts. First, explain the contemplation of great compassion (mahā-karuṇā-dhyāna), later 'The Buddha-son Bodhisattva Mahasattva again thinks, these sentient beings' below, explains the contemplation of great loving-kindness (mahā-maitrī-dhyāna). In the previous mind of compassion, there are two aspects. One is truly observing the accumulation of causes and conditions of suffering, then knowing the nature of suffering. Two is 'The Buddha-son to again thinks, these ordinary people' below, observing deep suffering. Because there are many people, then it is aimed at people to reveal faults. The previous four points. First, generally mark the two extremes, second, 'knowing from' below, following the observation of the two extremes.

。三虛妄下逆觀二際。四若有下結如實知。今初前即過去後即未來。顯無始終流轉相故。二順觀中二。先明前際。后如前下類顯后際。前中復二。先顯緣集苦聚。后無我下顯二空無我。今初無明有愛顯流轉因。能發能潤此二為本故。生即是果故。涅槃云生死本際凡有二種。一者無明二者有愛。是二中間有生老死。今菩薩觀此而起大悲亦同凈名從癡有愛即我病生矣。然生果有三。一欲求眾生故流轉生死。欲貪即是受身本故。二妄梵行求眾生故。于蘊宅不能動出。外道計我常住其中故。三有求眾生故增長苦聚。三有皆苦故。后顯空無我。及類顯后際。並顯可知。三逆觀中順即苦集。逆即道滅。虛妄斷盡即是滅也。出離是道。四結如實知。即雙結二際逆順有無三義。一約凡夫。但有苦集而無滅道。二約菩薩順有逆無。三雙約凡聖。真滅本有道亦符之。妄苦本空集亦同爾。凡夫迷故不覺不知。菩薩正了名知如實。第二觀深重苦者。無始隨逐故深。種種苦事故重。文中二。初總標可愍。不知本空故名愚癡。不知厭離故云無智。亦可俱通故為可愍。二有無數下釋可愍所由。由迷二苦故初明深苦。不知故為可愍。后如是盡下明重苦不知。故為可愍于中二。初牒前訶后。二轉更下正明重苦。于中三。初觀生苦。機關苦事即是生苦。言機

【現代漢語翻譯】現代漢語譯本：三、虛妄下逆觀二際：第三，以虛妄的視角，從下往上逆向觀察過去和未來這兩個時間段（二際）。四、若有下結如實知：第四，如果存在（若有）以下內容，則總結為如實地瞭解（結如實知）。現在開始解釋第一點，即觀察過去（前際）和未來（后際）。這顯示了沒有開始也沒有結束，只有流轉變化的現象。第二點是順向觀察，分為兩部分。首先闡明過去（前際），然後像前面一樣，通過類比來顯示未來（后際）。在闡明過去（前際）的部分中，又分為兩部分。首先顯示因緣和合而成的苦聚，然後通過『無我』來顯示人無我和法無我（二空無我）。現在開始解釋第一部分，即無明和有愛，這顯示了流轉輪迴的原因。因為無明和有愛是能夠引發和滋潤輪迴的根本。『生』就是結果。所以《涅槃經》說：『生死輪迴的根本有兩種，一是無明，二是愛慾。在這兩者之間，有生老死。』現在菩薩觀察到這一點，從而生起大悲心，也像《維摩詰經》所說的那樣，『從愚癡和愛慾，我的病就產生了。』然而，『生』這個結果有三種：一是由於欲求眾生而流轉生死，因為貪慾是接受身體的根本；二是爲了追求虛妄的梵行而求眾生，對外道的蘊宅不能動搖和脫離，外道認為『我』是常住其中的；三是爲了追求『有』而求眾生，從而增長苦聚，因為三有（欲有、色有、無色有）都是痛苦的。後面顯示空無我，以及類比顯示未來（后際），這些都容易理解。第三，逆向觀察中，順向是苦和集，逆向是道和滅。虛妄斷盡就是滅。出離就是道。第四，總結如實地瞭解，即同時總結過去和未來（二際）的逆向和順向、有和無這三種含義。一是針對凡夫，只有苦和集，而沒有滅和道；二是針對菩薩，順向有，逆向無；三是同時針對凡夫和聖人，真正的寂滅本來就存在，道也與之相符，虛妄的痛苦本來就是空，集也同樣如此。凡夫因為迷惑，所以不覺悟也不知道，菩薩正確地瞭解，就叫做如實地瞭解。第二，觀察深重的痛苦。無始以來就跟隨我們的，所以說是『深』；種種痛苦的事情，所以說是『重』。文中分為兩部分。首先總的標明是可憐憫的，因為不知道本來是空，所以叫做愚癡；因為不知道厭離，所以說是沒有智慧。也可以說兩者都包括，所以說是可憐憫的。第二部分，『有無數下』，解釋可憐憫的原因。因為迷惑于兩種痛苦，所以首先闡明『深』苦，因為不知道，所以是可憐憫的。後面『如是盡下』，闡明『重』苦，因為不知道，所以是可憐憫的。其中分為兩部分。首先是引用前面的話來呵斥後面，然後是『轉更下』，正式闡明『重』苦。其中分為三部分。首先是觀察生苦，機關苦事就是生苦。所謂『機』

【English Translation】 English version: Three, 'illusory downward reverse observation of the two extremities (erji)': Third, from an illusory perspective, observe the past and future (two extremities) in reverse, from bottom to top. Four, 'if there is below, conclude with knowing as it is (jie ru shi zhi)': Fourth, if the following exists, it is summarized as truly understanding (conclude with knowing as it is). Now, let's begin by explaining the first point, which is observing the past (qianji) and the future (houji). This reveals that there is no beginning and no end, only the phenomenon of continuous transformation. The second point is forward observation, which is divided into two parts. First, clarify the past (qianji), and then, as before, use analogy to reveal the future (houji). In the part clarifying the past (qianji), it is further divided into two parts. First, show the aggregation of suffering (ku ju) arising from conditions, and then use 'no-self' to show the emptiness of self and the emptiness of phenomena (er kong wu wo). Now, let's begin by explaining the first part, which is ignorance (wuming) and craving (you ai), which shows the cause of transmigration. Because ignorance and craving are the roots that can initiate and nourish transmigration. 'Birth (sheng)' is the result. Therefore, the Nirvana Sutra says: 'There are two kinds of roots of birth and death: one is ignorance, and the other is craving. Between these two, there are birth, old age, and death.' Now, the Bodhisattva observes this and thus generates great compassion, just as the Vimalakirti Sutra says, 'From ignorance and craving, my illness arises.' However, the result of 'birth (sheng)' has three aspects: first, due to the desire to seek sentient beings, one transmigrates in birth and death, because greed is the root of accepting the body; second, in order to pursue false Brahmanic practices, one seeks sentient beings, and cannot shake or escape from the aggregates (yun) and dwelling (zhai) of external paths, as externalists believe that 'I' is permanent within them; third, in order to pursue 'existence (you)', one seeks sentient beings, thereby increasing the aggregation of suffering, because the three realms of existence (desire realm, form realm, formless realm) are all suffering. The later part shows emptiness of self, and analogously shows the future (houji), which are easy to understand. Third, in reverse observation, the forward direction is suffering and accumulation, and the reverse direction is the path and cessation. The complete cessation of illusion is cessation. Liberation is the path. Fourth, summarize the true understanding, which simultaneously summarizes the three meanings of the past and future (er ji) in reverse and forward directions, existence and non-existence. One is for ordinary people, who only have suffering and accumulation, but no cessation and path; two is for Bodhisattvas, who have existence in the forward direction and non-existence in the reverse direction; three is simultaneously for ordinary people and sages, true cessation is originally present, and the path also corresponds to it, illusory suffering is originally empty, and accumulation is also the same. Ordinary people are deluded, so they are not aware and do not know, while Bodhisattvas correctly understand, which is called truly understanding. Second, observe the deep and heavy suffering. It has followed us since beginningless time, so it is called 'deep'; the various suffering events, so it is called 'heavy'. The text is divided into two parts. First, it generally indicates that it is pitiable, because they do not know that it is originally empty, so it is called ignorance; because they do not know to renounce, so it is said to be without wisdom. It can also be said that both are included, so it is called pitiable. The second part, 'having countless below', explains the reason for being pitiable. Because they are deluded by the two sufferings, so first clarify the 'deep' suffering, because they do not know, so it is pitiable. Later, 'such is the end below', clarifies the 'heavy' suffering, because they do not know, so it is pitiable. Among them, it is divided into two parts. First, it quotes the previous words to rebuke the later, and then 'turning more below', formally clarifies the 'heavy' suffering. Among them, it is divided into three parts. First, observe the suffering of birth, the suffering of machinery is the suffering of birth. The so-called 'machine'

關者。顯無我故。抽之則動息手便無。若造業因生生不息。隨生死下明有集愛。于諸蘊下明離滅道。二不知下觀老病死四大毒蛇。是不知病苦不能拔下。明具彼集。文有四句。一妄梵行求眾生。不能拔出諸慢見箭。外道多起故。二欲求眾生受欲者。不能息三毒火。三欲求眾生行惡行者。不破無明。以見少利行大惡行。后受大苦故云黑闇。四有求眾生。不竭愛慾大海。三有之愛廣無邊故。觀如實中說彼三求。以為苦果。今為集者。三求皆能為集因而受果故。二文互舉。次不求十力大聖導師。明遠彼滅。不向滅者故。入魔意下明遠彼道。順怨道故。三于生死下總結過患。舉生死海總顯于苦。覺觀波濤總明有集。此中兼顯死苦之義。略不明老。第二大慈觀中二。初睹境興慈。后佛子下廣愿饒益。前中二。先睹境。后我今下興慈。今初即睹前眾生受深重苦。以為慈境。文中先總。無救下別。總中無父曰孤。明前無所恃。涂盡曰窮明後無所依。任重無替曰困常。受生死故。強力所逼曰迫業惑所陵故。后別中無救無依釋上孤義。論云。謂現報已受不可救脫。當報因招無善為依。次無洲無舍釋上窮義。溺於覺觀波濤。不聞正法智洲為對治故。在於生死曠野不為善友慈舍庇故。次無導無目釋上困義。離於寂靜正。念思推究竟前導故。離

【現代漢語翻譯】現代漢語譯本『關者。顯無我故。抽之則動息手便無。』這句話闡明了沒有『我』的實相。如果抽離了『我』，那麼動作和呼吸都將停止，手也將失去作用。『若造業因生生不息。隨生死下明有集愛。于諸蘊下明離滅道。』如果造作惡業，那麼輪迴不止。隨著生死流轉，就會產生對存在的執著和愛戀。而通過對五蘊（『諸蘊』）的觀察，可以明白脫離痛苦、達到寂滅的道路。『二不知下觀老病死四大毒蛇。是不知病苦不能拔下。明具彼集。』如果不能認識到衰老、疾病、死亡這四大毒蛇的危害，就是不瞭解痛苦的根源，也就無法擺脫痛苦的積累（『彼集』）。『文有四句。一妄梵行求眾生。不能拔出諸慢見箭。外道多起故。二欲求眾生受欲者。不能息三毒火。三欲求眾生行惡行者。不破無明。以見少利行大惡行。后受大苦故云黑闇。四有求眾生。不竭愛慾大海。三有之愛廣無邊故。』這段文字有四句話：第一，虛妄地修行，爲了追求眾生的認可，卻不能拔除各種傲慢和偏見的毒箭，因為外道常常生起這些念頭。第二，想要讓眾生沉溺於慾望的人，不能熄滅貪嗔癡三毒之火。第三，想要讓眾生作惡的人，不能破除無明，因為他們只看到眼前的微小利益，卻做了會帶來巨大痛苦的惡行，所以說他們處在黑暗之中。第四，想要有所求于眾生的人，無法耗盡愛慾的大海，因為對三有（『三有』，指欲有、色有、無色有）的愛是廣闊無邊的。『觀如實中說彼三求。以為苦果。今為集者。三求皆能為集因而受果故。二文互舉。』在如實觀照中，將這三種追求視為痛苦的結果。現在說它們是痛苦的根源，是因為這三種追求都能成為積累痛苦的原因，從而導致承受痛苦的結果。這兩段文字是相互呼應的。『次不求十力大聖導師。明遠彼滅。不向滅者故。入魔意下明遠彼道。順怨道故。』接下來，如果不尋求具備十種力量的偉大聖者導師的指引，就無法遠離痛苦的寂滅，因為沒有朝著寂滅的方向前進。如果進入魔的意念，就無法遠離通往寂滅的道路，因為這是順應了怨恨的道路。『三于生死下總結過患。舉生死海總顯于苦。覺觀波濤總明有集。此中兼顯死苦之義。略不明老。』第三，從生死輪迴的角度總結過患。用生死之海來總括地顯示痛苦，用覺觀的波濤來總括地說明痛苦的積累。這裡也兼顧了死亡的痛苦，只是沒有詳細說明衰老的痛苦。『第二大慈觀中二。初睹境興慈。后佛子下廣愿饒益。前中二。先睹境。后我今下興慈。今初即睹前眾生受深重苦。以為慈境。』在第二大慈觀中，分為兩個部分。首先是看到眾生的處境而生起慈悲心，然後是從『佛子』開始，廣泛地發願饒益眾生。前一部分又分為兩個部分，首先是看到眾生的處境，然後是從『我今』開始，生起慈悲心。現在首先看到眾生正在遭受深重的痛苦，以此作為慈悲心的對象。『文中先總。無救下別。總中無父曰孤。明前無所恃。涂盡曰窮明後無所依。任重無替曰困常。受生死故。強力所逼曰迫業惑所陵故。』文中先總說，然後分別解釋。總說中，沒有父親叫做『孤』，說明前面沒有可以依靠的。道路已經走到盡頭叫做『窮』，說明後面沒有可以依賴的。肩負重任而無法擺脫叫做『困』，因為常常要承受生死輪迴。被強大的力量所逼迫叫做『迫』，因為被業力和煩惱所侵凌。『后別中無救無依釋上孤義。論云。謂現報已受不可救脫。當報因招無善為依。次無洲無舍釋上窮義。溺於覺觀波濤。不聞正法智洲為對治故。在於生死曠野不為善友慈舍庇故。次無導無目釋上困義。離於寂靜正。念思推究竟前導故。離』後面分別解釋，沒有救助和依靠，解釋了上面的『孤』的含義。《論》中說，這是指現在的果報已經承受，無法得到救助和解脫，未來的果報又因為惡因而招致，沒有善行可以作為依靠。接下來，沒有洲嶼和房舍，解釋了上面的『窮』的含義。因為沉溺於覺觀的波濤之中，聽不到正法的智慧洲嶼來作為對治。身處生死輪迴的曠野之中，沒有善友的慈悲房舍來庇護。接下來，沒有引導和眼睛，解釋了上面的『困』的含義。因為遠離了寂靜、正念的思考和推究，所以失去了前面的引導。

【English Translation】 English version 『關者。顯無我故。抽之則動息手便無。』 This explains the truth of no-self (Anatta). If the 『self』 is removed, then movement and breath will cease, and the hand will be without function. 『若造業因生生不息。隨生死下明有集愛。于諸蘊下明離滅道。』 If one creates karmic causes, then rebirths will continue without end. Following the cycle of birth and death, there arises attachment and love for existence. And through the observation of the five aggregates (Skandhas, 『諸蘊』), one can understand the path to liberation from suffering and the attainment of Nirvana. 『二不知下觀老病死四大毒蛇。是不知病苦不能拔下。明具彼集。』 If one cannot recognize the harm of the four poisonous snakes of old age, sickness, and death, it means one does not understand the root of suffering, and therefore cannot escape the accumulation of suffering (『彼集』). 『文有四句。一妄梵行求眾生。不能拔出諸慢見箭。外道多起故。二欲求眾生受欲者。不能息三毒火。三欲求眾生行惡行者。不破無明。以見少利行大惡行。后受大苦故云黑闇。四有求眾生。不竭愛慾大海。三有之愛廣無邊故。』 This passage has four sentences: First, falsely practicing pure conduct, seeking the approval of sentient beings, one cannot pull out the arrows of various arrogance and wrong views, because these thoughts often arise in non-Buddhist paths (外道). Second, those who want sentient beings to indulge in desires cannot extinguish the fires of the three poisons (greed, hatred, and delusion). Third, those who want sentient beings to commit evil deeds cannot break through ignorance, because they only see the small benefits before them, but commit evil deeds that will bring great suffering later, so it is said that they are in darkness. Fourth, those who seek something from sentient beings cannot exhaust the ocean of love and desire, because the love for the three realms of existence (『三有』, referring to the desire realm, the form realm, and the formless realm) is vast and boundless. 『觀如實中說彼三求。以為苦果。今為集者。三求皆能為集因而受果故。二文互舉。』 In true observation, these three pursuits are regarded as the result of suffering. Now it is said that they are the cause of suffering, because these three pursuits can all become the cause of accumulating suffering, thus leading to the result of enduring suffering. These two passages echo each other. 『次不求十力大聖導師。明遠彼滅。不向滅者故。入魔意下明遠彼道。順怨道故。』 Next, if one does not seek the guidance of the great sage teacher who possesses the ten powers (十力), one cannot be far from the cessation of suffering, because one is not moving towards cessation. If one enters the mind of Mara (魔), one cannot be far from the path to cessation, because this is following the path of resentment. 『三于生死下總結過患。舉生死海總顯于苦。覺觀波濤總明有集。此中兼顯死苦之義。略不明老。』 Third, from the perspective of the cycle of birth and death, the faults are summarized. The sea of birth and death is used to generally show suffering, and the waves of perception and observation are used to generally explain the accumulation of suffering. Here, the suffering of death is also taken into account, but the suffering of old age is not explained in detail. 『第二大慈觀中二。初睹境興慈。后佛子下廣愿饒益。前中二。先睹境。后我今下興慈。今初即睹前眾生受深重苦。以為慈境。』 In the second contemplation of great compassion, it is divided into two parts. First, compassion arises from seeing the situation of sentient beings, and then, starting from 『佛子』, the vow to benefit sentient beings is widely made. The first part is divided into two parts, first seeing the situation of sentient beings, and then, starting from 『我今』, compassion arises. Now, first, seeing that sentient beings are suffering deeply, this is taken as the object of compassion. 『文中先總。無救下別。總中無父曰孤。明前無所恃。涂盡曰窮明後無所依。任重無替曰困常。受生死故。強力所逼曰迫業惑所陵故。』 The text first speaks generally, and then explains separately. In the general statement, without a father is called 『孤』 (orphan), indicating that there is no one to rely on in front. The road has come to an end is called 『窮』 (destitute), indicating that there is no one to depend on behind. Bearing a heavy burden and unable to get rid of it is called 『困』 (distressed), because one often has to endure the cycle of birth and death. Being forced by a strong force is called 『迫』 (oppressed), because one is being invaded by karma and afflictions. 『后別中無救無依釋上孤義。論云。謂現報已受不可救脫。當報因招無善為依。次無洲無舍釋上窮義。溺於覺觀波濤。不聞正法智洲為對治故。在於生死曠野不為善友慈舍庇故。次無導無目釋上困義。離於寂靜正。念思推究竟前導故。離』 Later, the separate explanations, without rescue and reliance, explain the meaning of the above 『孤』 (orphan). The 『Treatise』 says that this refers to the present retribution that has already been received and cannot be rescued and liberated, and the future retribution is caused by evil causes, and there is no good deed to rely on. Next, without an island and a house, explain the meaning of the above 『窮』 (destitute). Because one is drowning in the waves of perception and observation, one cannot hear the island of wisdom of the right Dharma to be the antidote. Being in the wilderness of the cycle of birth and death, there is no compassionate house of good friends to shelter. Next, without guidance and eyes, explain the meaning of the above 『困』 (distressed). Because one is far from the tranquility, right mindfulness, thinking, and thorough investigation, one has lost the guidance in front.

于正見之明目故。既無導無目非困如何。次無明下釋上迫義。無明者。無明住地舊煩惱故。黑闇者四住客塵故。常起邪念故。為其覆翳不聞正法。故為彼纏裹。二興慈中獨拔修善。令物得菩提涅槃之樂。第二廣愿饒益。亦彰慈所為。文中二。先牒前總明。上來修善皆為救護。即是慈相。后利益下別顯救護。有十種相。前二為救未來。后八通於現未。一住不善眾生。令住善法利益。二住善法眾生令得安樂果。謂成彼善故。三愍貧乏者與資生具。四修行多障者。令其成就。上二救順緣不足苦。五世間系閉者令得解脫。下有五種令諸外道信解正法。謂六未信攝令正信。七令離無利勤苦。八疑惑眾生疑除解凈。九已住決定勸修三學。以調三業。十已住三學令得涅槃。上三即解行證。論意皆為外道。理實后三兼通余類。上來不住。道行勝竟。自下大文第三明彼果勝。即不住道行勝之果。有四勝果。一攝巧德勝。二名為無厭足下修行勝。三佛子菩薩摩訶薩如是勤修下。教化眾生勝。四佛子菩薩摩訶薩為利益下。起隨順世間智勝。四中初二自利。即所知法中智清凈果。初自分后勝進。后二即利他勤方便果。前化他行。后化他智。今初攝功德中十句。初三攝聞勝。然有二義。一即三慧。如次配聞思修。二顯二持。念即聞持智。及有趣即

【現代漢語翻譯】現代漢語譯本因為能正確看見事物的緣故，既然沒有引導也沒有眼睛，怎麼會困頓呢？接下來在『無明』之下解釋上面的逼迫之義。『無明』是指無明住地的舊煩惱。『黑暗』是指四住地的客塵煩惱。因為常常生起邪念，所以被它覆蓋遮蔽，聽不到正確的佛法，因此被它們纏繞。在『二興慈』中，獨自拔濟眾生修習善法，使眾生得到菩提（覺悟）和涅槃（寂滅）的快樂。第二是廣泛發願饒益眾生，也彰顯了慈悲所為。文中分為兩部分。首先，總括說明前面所說的內容。上面所修習的善法都是爲了救護眾生，這就是慈悲的相貌。之後，在『后利益下』分別顯示救護的十種相貌。前兩種是救護未來，后八種則通於現在和未來。第一，使安住于不善法的眾生，安住于善法之中，這是利益。第二，使安住于善法的眾生，得到安樂的果報，這是成就他們的善行。第三，憐憫貧乏的人，給予他們生活所需的物資。第四，使修行多有障礙的人，能夠成就修行。以上兩種是救濟順緣不足的痛苦。第五，使被世間束縛的人，得到解脫。下面有五種是使外道信解正法。第六，對於未信者，攝受他們使生起正信。第七，使他們遠離無益的勤苦。第八，使疑惑的眾生消除疑惑，得到清凈的理解。第九，勸導已經安住于正信的人修習三學（戒、定、慧），以調伏身、口、意三業。第十，使已經安住於三學的人得到涅槃。以上三種是解、行、證。論的意圖都是爲了外道，但實際上后三種也兼顧其他種類的人。上面是不住于道而行，殊勝究竟。從下面開始，大段文字第三部分說明彼果的殊勝，也就是不住道行殊勝的果報。有四種殊勝的果報。第一，攝取巧妙功德的殊勝。第二，名為無厭足，是修行殊勝。第三，『佛子菩薩摩訶薩如是勤修下』，是教化眾生的殊勝。第四，『佛子菩薩摩訶薩為利益下』，是生起隨順世間智慧的殊勝。四種殊勝中，前兩種是自利，也就是所知法中的智慧清凈果報。最初是自分，之後是勝進。后兩種是利他的勤奮方便果報。前面是化他行，後面是化他智。現在先說攝取功德中的十句。最初三句是攝取聽聞的殊勝。然而有兩種含義。一種是指三慧（聞、思、修），依次對應聽聞、思惟、修習。另一種是顯示二持（憶持和趣持）。憶念就是聞持智，以及有趣就是...

【English Translation】 English version Because of the clear vision of righteousness, how can there be distress when there is neither guidance nor eyes? Next, under 'ignorance', the meaning of the above oppression is explained. 'Ignorance' refers to the old afflictions residing in the ground of ignorance. 'Darkness' refers to the adventitious dust of the four abodes. Because evil thoughts constantly arise, they are covered and obscured, and the correct Dharma cannot be heard, thus being entangled by them. In 'Two Arousing Compassion', one alone delivers beings to cultivate goodness, enabling them to attain the joy of Bodhi (enlightenment) and Nirvana (extinction). The second is the extensive vow to benefit beings, also demonstrating the actions of compassion. The text is divided into two parts. First, it summarizes and clarifies what has been said before. The good deeds cultivated above are all for the sake of saving and protecting beings, which is the appearance of compassion. Afterwards, in 'Later Benefits', the ten aspects of salvation are separately displayed. The first two are for saving the future, while the latter eight apply to both the present and the future. First, it causes beings who dwell in unwholesome dharmas to dwell in wholesome dharmas, which is a benefit. Second, it enables beings who dwell in wholesome dharmas to attain the fruit of peace and happiness, which is the accomplishment of their wholesome deeds. Third, it pities the poor and needy, providing them with the necessities of life. Fourth, it enables those who have many obstacles in their practice to achieve accomplishment. The above two are to relieve the suffering of insufficient favorable conditions. Fifth, it enables those who are bound by the world to attain liberation. Below are five ways to enable non-Buddhists to believe and understand the correct Dharma. Sixth, for those who have not believed, it gathers them in and causes them to generate correct faith. Seventh, it enables them to be free from unprofitable diligence and suffering. Eighth, it eliminates the doubts of doubtful beings, and they attain pure understanding. Ninth, it encourages those who have already dwelt in correct faith to cultivate the three learnings (precepts, concentration, wisdom) in order to tame the three karmas of body, speech, and mind. Tenth, it enables those who have already dwelt in the three learnings to attain Nirvana. The above three are understanding, practice, and realization. The intention of the treatise is all for non-Buddhists, but in reality, the latter three also encompass other types of people. The above is not dwelling in the path but practicing, supremely and ultimately. From below, the third major section explains the excellence of that fruit, which is the fruit of the excellence of not dwelling in the path. There are four excellent fruits. First, the excellence of gathering skillful virtues. Second, it is called inexhaustible, which is the excellence of practice. Third, 'Buddha-sons, Bodhisattvas, diligently cultivate in this way', is the excellence of teaching and transforming beings. Fourth, 'Buddha-sons, Bodhisattvas, for the sake of benefiting', is the excellence of arising wisdom that accords with the world. Among the four excellences, the first two are for self-benefit, which is the pure fruit of wisdom in the knowable dharmas. Initially, it is self-division, and then it is superior progress. The latter two are the diligent and expedient fruits of benefiting others. The former is the practice of transforming others, and the latter is the wisdom of transforming others. Now, first, let's talk about the ten sentences in gathering merits. The first three sentences are the excellence of gathering hearing. However, there are two meanings. One refers to the three wisdoms (hearing, thinking, cultivation), corresponding to hearing, thinking, and cultivation in order. The other is to show the two holdings (retentive memory and interesting holding). Remembrance is the wisdom of hearing and holding, and interesting is...

是義持。義有多種。略說二種善巧。謂智即法智勝。有趣即義智勝。然二釋皆聞在初故。論名攝聞勝。次二攝戒勝。一忍辱柔和勝。即戒因成也。謂內懷慚愧不誑幽明。自護七支不招譏毀。故能持戒。二戒無缺勝即戒體成也。乃至命難不捨戒故。后五攝智勝。一者因緣集智。此知法相智。無因倒因名為非處。正因緣集名之為處。知處治于非處。故名覺者。二者證智知魔事對治。隨識分別皆魔事故三知妄說智。異說對治。即知教智。正說為義句。邪說為非義句。邪正交雜揀邪得正。名善分別。四神力起用智。依定起通治邪依故。五化眾生智。折伏攝受隨世宜故。上五中前三自利。后二利他。第二修行勝。有十一句。前四自分。一增長因行集五度福故。二依止因行慧為所依故。此自利福智對。三化生不疲行。四令物證滅行。此二利他因果對。后七勝進。五起佛法行。六起凈土行。此依正一對。七依佛法身起行相好法身故。八依佛所作起行。顯三密用故。此二外相內密對。上四皆起菩提。九敬重法行。進依勝己故。上五自利。后二利他。十愿取有行。十一離小乘行。即顯是揀非對。第三教化眾生勝中二。初正明化生后佛子下。結行成益。今初分二。初總以四攝攝生。后示現色身下。別明四攝。文有八句。一示色身是同事攝。

隨順眾生應化自眾故。二演說法即愛語攝。諦語法語為愛語性。一切種愛語中多約開演。論云爲疑惑眾生。即一切門中之語也。三開示下。皆利行攝。此句為于菩提無方便眾生。示菩薩行。即利行自性。四于大乘疲倦眾生。示佛威力。即一切利行未成令成故。五為樂世間眾生著財位故。示其過患。明位大憂大財多禍多。六為不信大乘先未行勝。善贊如來智。七為無智外道示以神通。上三即難行利行。八總顯一切門一切種利行。故云種種方便。然利行愛語亦可參用。由彼愛語示其所學。即為利行故。次下廣明佈施故。別中略無四攝。廣義如瑜伽四十三辨。第二結行成益中。初結前。心恒下成益。趣佛智者。為化眾生更求勝力。余文已作不退。未作增修。第四隨順世智勝者。明染障對治。染即煩惱障即所知。文分為三。初總標多門。二所謂下。別示其相。三及餘下總結成益。二中顯五明相故。大般若云。五地菩薩學五明故。即分為五。一文字算數。是其聲明。通治懦智障。言文字者。名句文身。即聲論中法施設建立故。算數即數建立故。又治取與生疑障。二圖書至咸通達。即當因明。咸通達者。正是明義種種論者。言論尚論。諍論譭謗論。順正論教道論等類非一故。地水火風即是諍論中攝。謂諸邪見計不同故。順世外道。

【現代漢語翻譯】現代漢語譯本隨順眾生，是因為應機教化，自然而然地這樣做。第二，演說佛法包含在愛語（piya-vacana）之中。真實的語言和有意義的語言是愛語的本質。在所有種類的愛語中，多數是關於開導和演說的。《瑜伽師地論》中說，這是爲了解除疑惑的眾生，也就是針對一切情況所說的話。第三，『開示』以下的內容，都包含在利行（attha-cariya）之中。這句話是為那些對菩提（bodhi，覺悟）沒有方便法門的眾生，展示菩薩的修行，這就是利行的自性。第四，為那些在大乘佛法中感到疲倦的眾生，展示佛的威力，也就是使一切未成就的利行得以成就。第五，為那些貪戀世間、執著于財富和地位的眾生，揭示這些東西的過患，說明地位越高，憂慮越大；財富越多，災禍越多。第六，為那些不相信大乘佛法，以前沒有修習殊勝善行的眾生，讚歎如來的智慧。第七，為那些沒有智慧的外道，展示神通。以上三種都屬於難行利行。第八，總的顯示一切門、一切種類的利行，所以說是種種方便。然而，利行和愛語也可以相互配合使用，因為通過愛語來展示他們所應該學習的內容，也就是利行。接下來廣泛地闡明佈施，在個別情況中省略了四攝法（catasso sangaha-vatthūni，佈施、愛語、利行、同事），廣義的解釋可以參考《瑜伽師地論》第四十三卷。第二部分總結修行成就的利益，首先總結前面的內容，『心恒』以下是成就利益。趣向佛的智慧，是爲了教化眾生而進一步尋求殊勝的力量。其餘的文字已經闡述了不退轉，沒有闡述的就增加修習。第四，隨順世間智慧殊勝的人，闡明染污和障礙的對治方法。染污指的是煩惱，障礙指的是所知障。文章分為三個部分。首先總的標明多種方法。第二，『所謂』以下，分別揭示這些方法的相狀。第三，『及余』以下總結成就的利益。第二部分中，揭示了五明的相狀。正如《大般若經》所說，五地菩薩學習五明。因此分為五類：第一，文字和算數，屬於聲明（sadda-vidya）。普遍對治懦弱和愚笨的障礙。文字，指的是名、句、文身，也就是聲論中法施設的建立。算數，指的是數的建立。又對治在接受和給予方面產生的疑惑和障礙。第二，圖書到咸通達，屬於因明（hetu-vidya）。『咸通達』，正是闡明意義的各種論述。言論、尚論、諍論、譭謗論、順正論、教道論等等，種類繁多。地、水、火、風包含在諍論之中，因為各種邪見的觀點不同。順世外道。

【English Translation】 English version Accommodating sentient beings arises from responding and transforming according to their needs. Secondly, expounding the Dharma is encompassed within 'loving speech' (piya-vacana). Truthful and meaningful language constitutes the essence of loving speech. Among all kinds of loving speech, most involve opening up and expounding. The Yogacarabhumi-sastra states that this is for dispelling the doubts of sentient beings, that is, speech addressing all situations. Thirdly, everything from 'demonstrating' onwards is encompassed within 'beneficial conduct' (attha-cariya). This sentence is for those sentient beings who lack expedient means to Bodhi (bodhi, enlightenment), demonstrating the practice of a Bodhisattva, which is the nature of beneficial conduct. Fourthly, for those sentient beings who are weary of the Mahayana, demonstrating the power of the Buddha, that is, enabling all unaccomplished beneficial conduct to be accomplished. Fifthly, for those sentient beings who are attached to the world, clinging to wealth and position, revealing the faults of these things, explaining that the higher the position, the greater the worries; the more wealth, the more calamities. Sixthly, for those sentient beings who do not believe in the Mahayana, who have not previously cultivated superior good deeds, praising the wisdom of the Tathagata. Seventhly, for those non-Buddhist with no wisdom, demonstrating supernatural powers. The above three all belong to difficult beneficial conduct. Eighthly, generally revealing all doors and all kinds of beneficial conduct, hence the term 'various expedient means'. However, beneficial conduct and loving speech can also be used in conjunction, because by using loving speech to demonstrate what they should learn, that is beneficial conduct. Next, extensively elucidating giving, in individual cases omitting the Four Means of Attraction (catasso sangaha-vatthūni, giving, loving speech, beneficial conduct, and cooperation). For a broader explanation, refer to the forty-third fascicle of the Yogacarabhumi-sastra. The second part summarizes the benefits of accomplished practice, first summarizing the preceding content, from 'constantly in mind' onwards is the accomplishment of benefits. Approaching the wisdom of the Buddha is to further seek superior power in order to transform sentient beings. The remaining text has already elucidated non-retrogression, and what has not been elucidated is to increase cultivation. Fourthly, accommodating those who excel in worldly wisdom, elucidating the methods for counteracting defilements and obstructions. Defilements refer to afflictions, and obstructions refer to cognitive obscurations. The text is divided into three parts. First, generally indicating multiple methods. Secondly, from 'so-called' onwards, separately revealing the characteristics of these methods. Thirdly, from 'and the rest' onwards, summarizing the benefits of accomplishment. In the second part, the characteristics of the Five Sciences are revealed. Just as the Great Perfection of Wisdom Sutra says, Bodhisattvas of the Fifth Ground study the Five Sciences. Therefore, they are divided into five categories: First, writing and mathematics, belonging to Sabdavidya (sadda-vidya). Universally counteracting the obstructions of weakness and stupidity. Writing refers to names, sentences, and literary forms, that is, the establishment of Dharma teachings in phonology. Mathematics refers to the establishment of numbers. It also counteracts the doubts and obstructions that arise in receiving and giving. Secondly, books up to 'completely understand', belonging to Hetuvidya (hetu-vidya). 'Completely understand' is precisely the various discourses that elucidate meaning. Discourses, esteemed discourses, contentious discourses, slanderous discourses, correct discourses, teaching discourses, and so on, are numerous. Earth, water, fire, and wind are included in contentious discourses, because the views of various heterodoxies differ. Followers of Lokayata.

唯地為因。一切皆以微塵成故。水風二仙外道。以風水為因。世界水成故。風輪持故。事火外道以火為因。火成熟故。圖書印璽即尚論。隨世所聞故。又此圖書亦正教量。即治所用事中忘障。論云。取與寄付。即事中障。聞法思義解中障。作不作已作未作應作不應作。皆業中障。印障亦是現量。又治所取物不守護障。璽即玉印。三又善下。即醫方明。即四大不調。眾生毒相病障對治故。善療能斷皆除斷方便。斷已不生故名為善癲至蠱毒病相病因。于中顛等內四大。鬼等外眾生。蠱毒通二。有草毒蛇等毒故論經說。咒藥等即病因死因對治。即善方藥攝。四文筆下。工巧明。文筆讚詠即書算計度。數印工業中書所攝故。韻屬曰文。對詞曰筆顯德為贊。寄情曰詠。次歌至談說即音樂工業。悉善其事通上二文。皆憂惱障對治。國城至其宜。即營造工業。草樹華果亦兼營農工業。此即不喜樂障對治。金至示人。即產生工業系閉障對治。日月至無錯謬。即占相工業。是所得報分過作惡因障對治。謂皆由前世惡因。感此兇吉等故。日月五星以為七曜及二十八宿並上知天文。地震即下知地理。夜夢至休咎。即中知人情。鳥鳴即察鳥情。亦是人情所感咸善無謬。總究上三才。五持戒下。內明治五種染。一持戒治破戒染。二入禪治貪慾染。

【現代漢語翻譯】現代漢語譯本唯有『地』（Prithvi，地界）是根本原因。一切事物都是由微塵（Raja，微小的粒子）組成的。『水風二仙』（水仙和風仙）這些外道，認為『風』（Vayu，風界）和『水』（Apas，水界）是根本原因，世界是由水形成的，由風輪支撐著。『事火外道』（Agni，火神）認為『火』（Tejas，火界）是根本原因，因為火能使事物成熟。『圖書印璽』（書籍、地圖、印章）是依據世俗所聞而定的，也屬於正教的衡量標準，可以用來處理政務，消除事務中的障礙。論中說，『取與寄付』（拿取、給予、寄託、交付）是事務中的障礙；聽聞佛法、思考義理、理解佛法是理解中的障礙；做與不做、已做未做、應該做不應該做，都是業力中的障礙。印章的障礙也是現量（當下可見的）。還有，治理者拿取物品而不守護也是一種障礙。『璽』（Mudra，印章）就是玉印。『三又善下』（第三種善巧）指的是『醫方明』（醫學），可以調理四大不調，對治眾生的毒相病障。善於療治，能夠斷除病因，並且提供斷除病因的方便，斷除后不再復發，所以稱為『善』。例如癲癇、蠱毒等疾病，癲癇等是內在四大不調引起的，鬼神等是外在眾生引起的，蠱毒則兼有內外兩種原因，因為有草藥毒、蛇毒等毒物。論經中說，咒語、藥物等可以對治病因和死因，這些都屬於善巧的醫藥。『四文筆下』（第四種技能）指的是『工巧明』（工藝學），文筆讚詠包括書寫、算術、計算等，這些都屬於書寫和計算的範疇。韻律屬於『文』，對仗辭藻屬於『筆』，彰顯美德是『贊』，寄託情感是『詠』。歌唱到談說屬於音樂工業，精通這些技能可以消除憂愁煩惱的障礙。『國城至其宜』（建造城池使其適宜）指的是營造工業，種植草木花果也兼有營農工業，這可以對治不喜樂的障礙。『金至示人』（金錢到展示給人看）指的是產生工業，可以對治繫縛禁閉的障礙。『日月至無錯謬』（日月星辰的執行沒有錯誤）指的是占相工業，這是因為前世作惡而感得的惡報，所以要對治這種障礙。因為一切兇吉都是由前世的惡因感召而來的。日月五星被稱為七曜，以及二十八星宿，這些都屬於上知天文。地震屬於下知地理。夜夢的吉兇屬於中知人情。鳥鳴屬於觀察鳥情，也是人情所感，都能準確無誤。總而言之，要窮究天地人三才。『五持戒下』（第五種持戒）指的是內在明瞭五種染污。一是持戒對治破戒的染污，二是入禪對治貪慾的染污。

【English Translation】 English version Only 『Earth』 (Prithvi, the earth element) is the fundamental cause. Everything is composed of minute particles (Raja, tiny particles). The 『Two Ascetics of Water and Wind』 (ascetics of water and wind) of external paths believe that 『Wind』 (Vayu, the wind element) and 『Water』 (Apas, the water element) are the fundamental causes, that the world is formed by water and supported by the wheel of wind. The 『Fire-worshipping Heretics』 (Agni, the fire god) believe that 『Fire』 (Tejas, the fire element) is the fundamental cause because fire can mature things. 『Books, Maps, and Seals』 (books, maps, seals) are based on what is heard in the world and are also a measure of the correct teaching, which can be used to handle government affairs and eliminate obstacles in affairs. The treatise says that 『taking, giving, entrusting, and delivering』 are obstacles in affairs; hearing the Dharma, contemplating its meaning, and understanding the Dharma are obstacles in understanding; doing or not doing, having done or not done, should do or should not do, are all obstacles in karma. The obstacle of the seal is also directly observable (present moment). Also, the ruler taking things without guarding them is also an obstacle. 『Seal』 (Mudra, seal) is the jade seal. 『Three Further Skills』 (the third kind of skill) refers to 『Medical Science』 (medicine), which can regulate the imbalance of the four elements and counteract the poisonous symptoms and illnesses of sentient beings. Being good at healing, being able to cut off the cause of the disease, and providing the means to cut off the cause of the disease, so that it does not recur after cutting it off, is called 『good』. For example, epilepsy, gu poison, etc. Epilepsy, etc., are caused by internal imbalances of the four elements, ghosts, etc., are caused by external beings, and gu poison has both internal and external causes, because there are herbal poisons, snake poisons, and other poisons. The treatise says that mantras, medicines, etc., can counteract the causes of disease and death, which are all included in skillful medicine. 『Four Writing Skills』 (the fourth skill) refers to 『Craftsmanship』 (craftsmanship), writing praises includes writing, arithmetic, calculation, etc., which are all included in the category of writing and calculation. Rhythm belongs to 『writing』, antithetical rhetoric belongs to 『pen』, highlighting virtue is 『praise』, entrusting emotions is 『chanting』. Singing to talking belongs to the music industry, and mastering these skills can eliminate the obstacles of worry and distress. 『Building cities to suit them』 (building cities to make them suitable) refers to the construction industry, and planting grass, trees, flowers, and fruits also includes the agricultural industry, which can counteract the obstacles of not being happy. 『Gold to showing people』 (money to showing people) refers to the generative industry, which can counteract the obstacles of binding and confinement. 『The movement of the sun and moon to no errors』 (the movement of the sun, moon, and stars without error) refers to the divination industry, which is because of the evil retribution felt from past evil deeds, so this obstacle must be counteracted. Because all good and bad luck are caused by the evil causes of past lives. The sun, moon, and five planets are called the seven luminaries, as well as the twenty-eight constellations, which all belong to knowing astronomy above. Earthquakes belong to knowing geography below. The good and bad luck of night dreams belongs to knowing human feelings in the middle. Birdsong belongs to observing bird feelings, which are also felt by human feelings, and can be accurate. In short, one must thoroughly investigate the three talents of heaven, earth, and man. 『Five Holding Precepts』 (the fifth kind of holding precepts) refers to internally understanding the five kinds of defilements. First, holding precepts counteracts the defilement of breaking precepts, and second, entering meditation counteracts the defilement of greed.

三神通治邪歸依染。四無量治妄行功德染。謂治殺生祀祠求梵福故。五四無色定。治妄修解脫染。上來所釋多依本論及瑜伽十三四五。其中更有別理恐厭繁文。又論與經有不次者。但可以論就經。不可回經從論。第三總結成益者。此起世智具四種相。一異障中無障故。云但于眾生不為損惱。事中不知名之為障。損惱生事復是事中異障。今無此捕獵等之異障。二與無過樂即為利益故。謂雖不惱令其染著。亦不為之。三發起清凈即咸悉開示。謂能起助道之事。四所用清凈。即漸令安住無上佛法。謂用此得凈故。第二位果亦有三果。初調柔果亦四。一調柔行。二教智凈。三別地行相。四結說地相。前中有法喻合。法中正起行內。又更聞法得陀羅尼者。論云。非得義持者。對勝顯劣般若未現前故。所以得聞持者得二難故。一地初十平等心。難得能得故。二地中樂出世間智。現世間智。此不住道難得能得故。此之二難對劣顯勝故。得聞持不同三地唯世間聞持。喻中真金硨磲磨瑩者證智契如事為真金。教智光明能示現如事。猶彼硨磲。二佛子菩薩住此難勝下。教智凈中日月等者論云。依阿含增長智慧光明勝前地智故。謂勝前地珠光。余文如前。第三重頌。二十二頌分三。初十七偈頌地行。次四頌地果。后一結說。初中又三。初五偈

【現代漢語翻譯】現代漢語譯本以三神通（三種神通：天眼通、天耳通、他心通）來對治邪見，歸依于不清凈的染污法。以四無量心（慈、悲、喜、舍）來對治虛妄的行為和功德染污。這是爲了對治殺生祭祀，以求梵天之福的緣故。以五種四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）來對治虛妄修習解脫的染污。以上所解釋的內容，大多依據《瑜伽師地論》第十三、十四、十五卷。其中還有其他的道理，恐怕繁瑣而不詳述。而且論典與經文的順序可能不一致，但可以用論典來解釋經文，不可用經文來遷就論典。第三，總結成就的利益：這種由世間智慧所生起的智慧，具有四種相：一，在不同的障礙中沒有障礙，所以說『但于眾生不為損惱』。在事情中不知曉，就叫做障礙。損惱眾生之事，又是事情中的不同障礙。現在沒有這種捕獵等不同的障礙。二，給予沒有過失的快樂，即是利益，意思是雖然不惱害眾生，也不讓他們產生染著。三，發起清凈，即是全部開示，意思是能夠發起幫助修道的事情。四，所用的方法清凈，即是逐漸讓他們安住在無上佛法中，意思是使用這些方法而得到清凈的緣故。第二，位地的果報也有三種果報。首先是調柔果，也有四種：一，調柔的行為。二，教導的智慧清凈。三，在不同地上的行相。四，總結說明地上的相貌。前面內容中，有法、比喻和合說。在法中，正在發起修行。在修行中，又聽聞佛法而得到陀羅尼（總持），論中說：『不是得到義持的人』，這是爲了對比殊勝而顯示低劣，因為般若智慧還沒有現前。所以得到聞持的人，得到兩種難得：一，初地十種平等心，難以得到而能夠得到。二，二地中，喜歡出世間智慧，而捨棄世間智慧，這種不住于道是難以得到而能夠得到的。這兩種難得，是爲了對比低劣而顯示殊勝的緣故，所以得到的聞持不同於三地只有世間的聞持。比喻中，真金和硨磲經過磨礪，意思是證悟的智慧與真如相應，事情也如實，如同真金。教導的智慧光明能夠示現如實，就像那硨磲一樣。二，佛子菩薩安住於此難勝地之下。教導的智慧清凈中，日月等，論中說：『依據阿含經增長智慧光明，勝過前地的智慧』，意思是勝過前地的珠光。其餘的文字如前所述。第三，再次用偈頌總結。二十二頌分為三部分。最初十七偈頌頌揚地上的修行，其次四頌頌揚地上的果報，最後一頌總結說明。最初的十七偈頌中又分為三部分，最初五偈頌。

【English Translation】 English version Cure the adherence to impure and defiled states by relying on the three superknowledges (three kinds of superknowledges: divine eye, divine ear, and knowing others' minds). Cure the defilement of false actions and merits with the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). This is to cure the killing and sacrificial offerings made to seek the blessings of Brahma. Cure the defilement of falsely cultivating liberation with the five Four Formless Concentrations (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception). The above explanations are mostly based on volumes thirteen, fourteen, and fifteen of the Yogacarabhumi-sastra. There are other principles within, but I fear they are too verbose to detail. Moreover, the order of the treatises and sutras may not be consistent, but the treatises can be used to explain the sutras; the sutras should not be made to conform to the treatises. Third, summarizing the benefits of accomplishment: This wisdom arising from worldly knowledge has four aspects: First, there is no obstruction among different obstructions, so it is said, 'But do not harm sentient beings.' Not knowing in matters is called an obstruction. Harming sentient beings is also a different obstruction in matters. Now there are no such different obstructions as hunting. Second, giving faultless happiness is beneficial, meaning that although one does not harm sentient beings, one does not cause them to become attached. Third, initiating purity is to fully reveal, meaning that one can initiate things that help the path. Fourth, the method used is pure, meaning that one gradually allows them to abide in the unsurpassed Buddha-dharma, meaning that one obtains purity by using these methods. Second, the fruits of the stages also have three fruits. First is the fruit of gentleness, which also has four aspects: First, gentle conduct. Second, the purity of teaching wisdom. Third, the characteristics of conduct on different grounds. Fourth, summarizing the characteristics of the grounds. In the preceding content, there is a combination of dharma, metaphor, and synthesis. In the dharma, practice is being initiated. In practice, one also hears the Dharma and obtains dharani (total retention). The treatise says, 'Not those who obtain the holding of meaning,' which is to contrast the superior and show the inferior, because prajna wisdom has not yet manifested. Therefore, those who obtain hearing retention obtain two difficulties: First, the ten kinds of equanimity of the first ground are difficult to obtain but can be obtained. Second, in the second ground, one likes transcendent wisdom and abandons worldly wisdom; this non-abiding in the path is difficult to obtain but can be obtained. These two difficulties are to contrast the inferior and show the superior, so the hearing retention obtained is different from the third ground, which only has worldly hearing retention. In the metaphor, true gold and tridacna are polished, meaning that the wisdom of realization corresponds to suchness, and things are also as they are, like true gold. The light of teaching wisdom can manifest as it is, just like that tridacna. Second, the Buddha's sons and Bodhisattvas abide below this difficult-to-overcome ground. In the purity of teaching wisdom, the sun and moon, etc., the treatise says, 'Relying on the Agama to increase the light of wisdom, surpassing the wisdom of the previous ground,' meaning surpassing the pearl light of the previous ground. The remaining text is as previously stated. Third, summarize again with verses. The twenty-two verses are divided into three parts. The first seventeen verses praise the practice on the grounds, the next four verses praise the fruits of the grounds, and the last verse summarizes. The first seventeen verses are further divided into three parts, with the first five verses.

三句。頌勝慢對治。于中初四偈頌十平等。余頌如道行。第二了知下。六偈三句頌不住道。于中初兩偈一句。頌所知法中智清凈。后既觀知下四偈半。頌教化眾生勤方便。于中初一偈頌總觀有為虛偽起慈悲二心。次一偈半頌悲觀中觀緣集苦。次一頌半頌觀深重苦。後半頌大慈觀。第三名為下。四偈半頌彼果勝中。初半偈頌攝功德勝。次一頌修行勝。于中如是一切為眾生句。兼頌教化眾生勝。后三頌起世智勝頌位果。三果可知五地竟。

大方廣佛華嚴經疏卷第三十八大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第三十九(入第三十七經)

唐清涼山大華嚴寺沙門澄觀撰

第六現前地。所以來者。已說諸諦相應慧。次說緣起流轉止息相應慧。寄緣覺地故次來也。又四地出世未能隨世。五地能隨。而不能破染凈之見。此地觀察無染凈法界。破彼見故。故瑜伽云。前地雖能于生死涅槃棄捨。一向背趣作意。而未能于生死流轉如實觀察。又由於彼多生厭故。未能多住無相作意。為令此分得圓滿。故精勤修習令得圓滿。故次來也。名現前者。莊嚴論云。不住生死涅槃。觀慧現前故。此約初住地。以前五地雙觀故。今得現前。十住論云。降魔事已。菩薩道法皆現在

【現代漢語翻譯】現代漢語譯本：三句，是關於頌揚戰勝驕慢的對治法。其中最初四偈頌揚十種平等。其餘的頌揚如道而行。第二部分，『了知』以下，六偈三句頌揚不住于道。其中最初兩偈一句，頌揚在所知法中智慧清凈。後面『既觀知』以下四偈半，頌揚教化眾生勤奮方便。其中最初一偈頌揚總觀有為法的虛偽，生起慈悲二心。其次一偈半頌揚在悲觀中觀察緣起而聚集苦難。再次一頌半頌揚觀察深重的苦難。最後半頌頌揚大慈觀。第三部分，名為以下，四偈半頌揚彼果的殊勝之處。最初半偈頌揚攝取功德的殊勝。其次一頌頌揚修行的殊勝。其中『如是一切為眾生』一句，兼頌教化眾生的殊勝。後面三頌頌揚生起世間智慧的殊勝，頌揚位和果。三種果位可以知曉，五地結束。

《大方廣佛華嚴經疏》卷第三十八大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第三十九（進入第三十七經）

唐朝清涼山大華嚴寺沙門澄觀撰

第六，現前地（Pratyaksa-gocara bhumi）。之所以來到這裡，是因為已經說了與諸諦相應的智慧，接下來要說與緣起流轉止息相應的智慧，寄託于緣覺地（Pratyeka-buddha-bhumi），所以接著來到這裡。而且前四地出世，未能隨順世間，第五地能夠隨順，卻不能破除染凈的見解。此地觀察無染凈的法界，破除那些見解。所以《瑜伽師地論》（Yogacarabhumi-sastra）說，前地雖然能夠對生死涅槃棄捨，一向背離趣向作意，卻未能對生死流轉如實觀察。又因為對那些多生厭惡，未能多住于無相作意。爲了令此部分得到圓滿，所以精勤修習令其得到圓滿，所以接著來到這裡。名為『現前』，莊嚴論（Ornament of the Great Vehicle Sutras）說，不住于生死涅槃，觀慧現前。這是約初住地（first stage of dwelling），因為以前五地是雙重觀察，現在才得以現前。《十住論》（Dasabhumika Sutra）說，降伏魔事之後，菩薩的道法都顯現了。

【English Translation】 English version: These three sentences are about praising the antidotes to overcome arrogance. Among them, the first four verses praise the ten equalities. The remaining verses praise practicing according to the path. The second part, from 'knowing' onwards, six verses and three sentences praise not dwelling on the path. Among them, the first two verses and one sentence praise the purity of wisdom in the knowable dharmas. The following four and a half verses from 'having observed and known' onwards, praise the diligent and skillful means of teaching sentient beings. Among them, the first verse praises the general observation of the falsity of conditioned dharmas, giving rise to the two minds of loving-kindness and compassion. The next one and a half verses praise observing the arising of suffering through dependent origination in compassionate contemplation. The next one and a half verses praise observing profound suffering. The last half verse praises the contemplation of great loving-kindness. The third part, named below, four and a half verses praise the excellence of that fruit. The first half verse praises the excellence of gathering merits. The next verse praises the excellence of practice. Among them, the phrase 'Thus, everything is for sentient beings' also praises the excellence of teaching sentient beings. The last three verses praise the excellence of arising worldly wisdom, praising the position and fruit. The three fruits can be known, and the five grounds are completed.

The Commentary on the Avatamsaka Sutra, Scroll 38 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

The Commentary on the Avatamsaka Sutra, Scroll 39 (Entering the 37th Sutra)

Composed by the Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang in the Tang Dynasty

Sixth, the Pratyaksa-gocara bhumi (Ground of Manifestation). The reason for coming here is that the wisdom corresponding to the various truths has already been discussed. Next, the wisdom corresponding to the arising, flowing, cessation of dependent origination will be discussed, relying on the Pratyeka-buddha-bhumi (Ground of Solitary Realization), so it comes next. Moreover, the previous four grounds are transcendent but unable to follow the world, while the fifth ground is able to follow but unable to break the views of defilement and purity. This ground observes the dharma realm without defilement or purity, breaking those views. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says that although the previous grounds are able to abandon samsara (cycle of rebirth) and nirvana (liberation), and consistently turn away and direct their minds, they are unable to truly observe the flow of samsara. Also, because of the aversion to those many births, they are unable to dwell much in the non-conceptual mind. In order to make this part complete, they diligently practice to make it complete, so it comes next. It is called 'Manifestation' because, as the Ornament of the Great Vehicle Sutras says, not dwelling in samsara or nirvana, the wisdom of contemplation manifests. This is about the first stage of dwelling, because the previous five grounds were dualistic observations, and now it is able to manifest. The Dasabhumika Sutra (Ten Grounds Sutra) says that after subduing the demonic deeds, the Bodhisattva's path dharmas all appear.

前。亦約初說。瑜伽引深密雲。現前觀察諸行流轉。又于無相多修作意。方得現前者。多修無相此約地初觀十平等故。觀察流轉。此約地中已入地竟。方觀緣起故。攝論云。由緣起智。能令般若波羅蜜多現在前故。此釋正順今經約地中說。無性釋云。謂此地中住緣起智。由此智力。令無分別智而得現前。悟一切法無染無凈。唯識同於攝論。上本分云。有間般若現前者。揀后地故。故所斷障亦斷染凈。唯識名為粗相現行障。謂所知障中俱生一分。執有染凈粗相現行。彼障六地無染凈道。入六地時便能永斷。以觀十平等故。由斯六地。說斷二愚及彼粗重。一現觀察行流轉愚。即是此中執有染者。諸行流轉染分攝故。二相多現行愚。即是此中執有凈相故相觀多行。未能多時住無相觀。初愚即執苦集。后愚即執滅道。本分名微細煩惱習者。執細染凈即是煩惱。形於前地故說為微。唯識形后名為粗相。由斷此愚便證無染凈真如。謂此真如本性無染。亦不可說後方凈故。攝論名為無染凈法界。后成般若行。亦得自他相續無染凈果。其揆一也。后正釋文亦有三分。初贊請分九頌分二。前八頌半贊。後半頌請贊中分二。初一菩薩贊余諸天贊供。于中三。初一天眾。次一天王。后五頌半天女。于中初三句集經者敘述。標贊佛果。佛語下正

【現代漢語翻譯】前。也大致是最初的說法。《瑜伽師地論》引用《深密解脫經》說：『現前觀察諸行流轉。又在無相中多次修習作意，才能達到現前。』多次修習無相，這是指在初地觀察十種平等。觀察流轉，這是指在地中，已經進入初地之後，才能觀察緣起。因此，《攝大乘論》說：『由於緣起智，能使般若波羅蜜多現在前。』這個解釋正符合本經所說的在地中的情況。無性論師解釋說：『指在這個地中安住于緣起智，憑藉這種智慧的力量，使無分別智得以現前，領悟一切法無染無凈。』唯識宗的觀點與《攝大乘論》相同。上文的本分說：『有間般若現前者』，是爲了揀擇后地。因此，所斷的障礙也斷除了染凈。唯識宗稱之為粗相現行障，指的是所知障中俱生的一部分，執著于有染凈的粗相現行。這種障礙使六地無法證得無染凈之道，進入六地時便能永遠斷除，因為已經觀察了十種平等。因此，六地說斷除了二愚以及它們的粗重。一是現觀察行流轉愚，就是指這裡執著于有染者，因為諸行流轉屬於染分。二是相多現行愚，就是指這裡執著于有凈相，因為觀察相多行，未能長時間安住于無相觀。初愚執著于苦集，后愚執著于滅道。本分名為微細煩惱習，執著于細微的染凈就是煩惱，顯現在前地所以說是微。唯識宗在後地稱之為粗相。由於斷除了這種愚癡，便能證得無染凈的真如，指的是這種真如本性無染，也不可說是後來才清凈的。《攝大乘論》稱之為無染凈法界，後來成就般若行，也能得到自他相續無染凈的果報，其道理是一樣的。後面的正式解釋經文也有三個部分。首先是贊請分，九頌分為兩部分。前八頌半是贊，後半頌是請。贊中又分為兩部分，首先是一位菩薩贊，其餘是諸天贊供。其中又分為三個部分，首先是天眾，其次是天王，后五頌半是天女。其中前三句是集經者敘述，標明贊佛果。佛語下是正式的讚頌。後面的正式解釋經文也有三個部分。首先是贊請分，九頌分為兩部分。前八頌半是贊，後半頌是請。贊中又分為兩部分，首先是一位菩薩贊，其餘是諸天贊供。其中又分為三個部分，首先是天眾，其次是天王，后五頌半是天女。其中前三句是集經者敘述，標明贊佛果。佛語下是正式的讚頌。

【English Translation】 Modern English Version: Before. It also roughly corresponds to the initial explanation. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) quotes the Samdhinirmocana Sutra (Explanation of the Profound Secrets Sutra), saying: 'To observe the flow of all phenomena directly, and to repeatedly cultivate mental effort in the absence of characteristics, is how one attains direct perception.' Repeatedly cultivating the absence of characteristics refers to observing the ten equalities in the initial stage. Observing the flow refers to observing dependent origination in the middle stage, after entering the initial stage. Therefore, the Mahayana-samgraha (Compendium of the Mahayana) says: 'Due to the wisdom of dependent origination, Prajnaparamita (Perfection of Wisdom) can be brought into the present.' This explanation aligns with the sutra's description of the middle stage. The commentator Asanga explains: 'It refers to abiding in the wisdom of dependent origination in this stage. Through the power of this wisdom, non-discriminating wisdom can be brought into the present, realizing that all phenomena are neither defiled nor pure.' The Vijnaptimatrata (Consciousness-Only) school's view is the same as the Mahayana-samgraha. The previous section of the text says: 'The intermittent manifestation of Prajna (Wisdom)' is to distinguish it from later stages. Therefore, the obstacles to be eliminated also eliminate defilement and purity. The Vijnaptimatrata school calls this the 'manifestation of coarse characteristics obstacle,' referring to a portion of the innate aspect of the knowledge obstacle, which clings to the manifestation of coarse characteristics of defilement and purity. This obstacle prevents the sixth stage from attaining the path of non-defilement and non-purity. Upon entering the sixth stage, it can be permanently eliminated because the ten equalities have been observed. Therefore, the sixth stage is said to eliminate the two ignorances and their coarseness. First, the ignorance of observing the flow of phenomena, which is clinging to the existence of defilement, because the flow of all phenomena is included in the defiled aspect. Second, the ignorance of the manifestation of many characteristics, which is clinging to the existence of pure characteristics, because observing many characteristics prevents one from abiding in the observation of non-characteristics for a long time. The first ignorance clings to suffering and its origin, and the second ignorance clings to cessation and the path. The previous section is called the 'subtle habitual tendencies of afflictions,' clinging to subtle defilement and purity is affliction, manifesting in the previous stage, so it is called subtle. The Vijnaptimatrata school calls it coarse characteristics in the later stage. By eliminating this ignorance, one can realize the Tathata (Suchness) of non-defilement and non-purity, which refers to the Tathata that is inherently non-defiled and cannot be said to become pure later. The Mahayana-samgraha calls it the 'realm of non-defilement and non-purity.' Later, achieving the practice of Prajna also leads to the result of non-defilement and non-purity in one's own and others' continuums, and the principle is the same. The subsequent formal explanation of the text also has three parts. First is the section of praise and request, with nine verses divided into two parts. The first eight and a half verses are praise, and the last half verse is a request. The praise is further divided into two parts, first a Bodhisattva (Enlightenment Being) praises, and the rest are praises and offerings from the Devas (Gods). Among them, there are three parts, first the assembly of Devas, then the Deva king, and the last five and a half verses are from the Devis (Goddesses). Among them, the first three sentences are the compiler's narration, marking the praise of the Buddha's fruit. The following words of the Buddha are the formal praise.

贊。此句贊教。次一偈贊理。次三偈贊行。于中初偈悲智無礙行。后二十度圓修行。本絕諸惡者。見惡可除非真持戒。善達性空即般若度。分別法即方便度。智力即二度。博濟兼愿。後半結默。第二正說亦分為二。初地行后地果。前中同於前地亦有三分。一勝慢對治。二佛子至如是觀已下。明不住道行勝。三佛子至以如是十種下。明彼果勝。亦初分即入心。后二即住心。住中前即攝正心住。后即攝善現行及隨順善根迴向。至文當知。今且依論。然三分雖同而漸超勝。勝相云何。謂第四地說眾生我慢解法慢治。第五地中說身凈慢治。今第六地說取染凈相慢治。所治漸細故曰勝也。所治既細。后二亦過染凈慢者。前觀四諦。苦集名染滅道為凈。又十平等隨順如道。但約凈說。染相未亡對染有凈。亦名取凈。今以十染凈平等法而為能治。下觀緣起。雖有染凈悟空深故。不名取慢。今初勝慢治中分四。一牒前標后。二何等下。徴列十心。三菩薩如是下。結其行能。四得明利下。辨行分齊。列中十句。初總余別。總云一切法者。論云。是十二入以三科中蘊不攝。無為處界攝盡。而處次於蘊。又名生門順無生義。故偏舉之。言無相者。論云。自性無相故。謂十二入緣成之相。有來即無。非推之使無。故云自性無也。故瑜伽云。由有

勝義自性無相平等性故。亦同凈名不念內外行於平等等。別中九句明。九種相皆自性無故論云。相分別對治有九種。謂體生等九。是其所治。無之一字是自性無。以為能治。論以初自性無貫下九句。故但顯所治相之差別。一無體故平等者。論經云無想。論云。十二入自相想。謂內六根取外六塵之相。總名為想。即十二入之體故。今經云體想取像為體故。亦自性無故。經云無體故平等。下皆準此。上遣分別心。二生者念展轉行相。謂諸入苦果虛妄分別為本故。三成者生展轉行相。謂生即苦果從果起因。故云展轉。上二遣染分依他。但舉緣成已顯無生無我義矣。四即遣凈相。謂本來自凈。非滅惑方凈故平等。五遣分別相。謂道能分別揀擇滅惑。若有分別則有戲論。今本無戲論故無分別。上二遣凈分依他。六遣出沒相。謂真如之性。在妄為沒離垢為出。今妄體即真故無可舍。真體即空故無可取。七遣染相。即由上義染本寂靜。即是真如無別真矣。上二遣圓成。即十二入之真性。八遣我非有相。此有二意。一類前釋。謂有執言但我非有不無於事故云如幻等事有亦不實。二者此句遣無。由上以無遣有。恐便執無。故遣云如幻夢等。但無其實非是全無故。不應執我非有相。諸喻雖異大旨無殊。亦可。八喻別對前來總別八句。謂如幻

【現代漢語翻譯】現代漢語譯本勝義自性是無相且平等的。這也與《維摩經》（Vimalakirti Sutra）中維摩詰（Vimalakirti）不執著于內外，而行於平等之道的思想相符。在『別中』的九句中闡明，這九種相都是自性本無的。如論中所說：『相的分別對治有九種，即體、生等九種，是其所要對治的。』『無』之一字，指的是自性本無，可以作為能對治者。論中以最初的『自性無』貫穿下面的九句，因此只是顯現了所要對治的相的差別。一、無體故平等：論和經中都說『無想』。論中說：『十二入（Dvadasayatana，指六根和六塵）有其各自的相想，即內六根（眼、耳、鼻、舌、身、意）取外六塵（色、聲、香、味、觸、法）之相，總稱為想。』這就是十二入的本體。現在經中說，『體想』是以取像為本體，因此也是自性本無的。所以經中說『無體故平等』。下面的解釋都依此類推。上面是爲了去除分別心。二、生者念展轉行相：指的是諸入以苦果和虛妄分別作為根本。三、成者生展轉行相：指的是生即是苦果，從果而起因，所以說是展轉。上面兩點是爲了去除染分依他起性（Paratantra-svabhava）。僅僅舉出緣起成就，就已經顯明瞭無生無我的意義。四、即遣凈相：指的是本來就是清凈的，不是通過滅除迷惑才清凈，所以是平等的。五、遣分別相：指的是道能夠分別揀擇，滅除迷惑。如果有了分別，就會有戲論。現在根本沒有戲論，所以沒有分別。上面兩點是爲了去除凈分依他起性。六、遣出沒相：指的是真如（Tathata）的自性，在妄念中是『沒』，離開垢染是『出』。現在妄念的本體就是真如，所以沒有什麼可以捨棄的；真如的本體就是空性，所以沒有什麼可以獲取的。七、遣染相：即由於上面的道理，染污的本性是寂靜的，這就是真如，沒有別的真如了。上面兩點是爲了去除圓成實性（Parinispanna）。即十二入的真性。八、遣我非有相：這裡有兩種意思。一是類似於前面的解釋，即有人執著地說『但我並非有，也不是沒有』，因為有如幻等事，有也不真實。二是這一句是爲了去除『無』。由於上面用『無』來去除『有』，恐怕有人執著于『無』，所以去除這種執著，說如幻夢等，只是沒有其實質，並非完全沒有，所以不應該執著於我非有相。各種比喻雖然不同，但大意沒有差別。也可以說，這八個比喻分別對應於前面總的和別的八句，比如如幻。

【English Translation】 English version The ultimate nature is without characteristics and is of equal nature. This also aligns with Vimalakirti's (Vimalakirti) thought in the Vimalakirti Sutra, where he does not cling to internal or external aspects but practices equality. The nine sentences in 'Distinction Within' clarify that these nine characteristics are all without inherent nature. As stated in the treatise: 'There are nine types of antidotes for the discrimination of characteristics, namely the nine types of body, arising, etc., which are to be counteracted.' The word 'without' refers to the absence of inherent nature, which can serve as the antidote. The treatise uses the initial 'absence of inherent nature' to connect the following nine sentences, thus only revealing the differences in the characteristics to be counteracted. 1. Equality because of the absence of substance: Both the treatise and the sutra speak of 'no thought'. The treatise states: 'The twelve entrances (Dvadasayatana, referring to the six senses and the six sense objects) have their respective characteristic thoughts, namely the inner six senses (eye, ear, nose, tongue, body, mind) taking the characteristics of the outer six sense objects (form, sound, smell, taste, touch, dharma), collectively called thought.' This is the substance of the twelve entrances. Now the sutra says that 'thought of substance' takes the image as its substance, therefore it is also without inherent nature. Therefore, the sutra says 'equality because of the absence of substance'. The following explanations follow this analogy. The above is to remove the discriminating mind. 2. Arising refers to the aspect of thoughts revolving and progressing: This refers to the fact that the entrances take suffering and false discrimination as their root. 3. Accomplishment refers to the aspect of arising revolving and progressing: This refers to the fact that arising is the fruit of suffering, and from the fruit arises the cause, so it is said to be revolving and progressing. The above two points are to remove the dependent nature of defilement (Paratantra-svabhava). Merely mentioning the arising of conditions already reveals the meaning of no birth and no self. 4. Immediately rejecting the pure aspect: This refers to the fact that it is originally pure, not pure through the elimination of delusion, so it is equal. 5. Rejecting the discriminating aspect: This refers to the fact that the path can discriminate and select, eliminating delusion. If there is discrimination, there will be playfulness. Now there is no playfulness at all, so there is no discrimination. The above two points are to remove the dependent nature of purity. 6. Rejecting the aspect of coming forth and disappearing: This refers to the nature of Suchness (Tathata), which is 'disappearing' in delusion and 'coming forth' when free from defilement. Now the substance of delusion is Suchness, so there is nothing to abandon; the substance of Suchness is emptiness, so there is nothing to grasp. 7. Rejecting the defiled aspect: That is, due to the above reasons, the nature of defilement is tranquil, and this is Suchness, there is no other Suchness. The above two points are to remove the perfectly accomplished nature (Parinispanna). That is, the true nature of the twelve entrances. 8. Rejecting the aspect of 'I am not existent': There are two meanings here. One is similar to the previous explanation, that is, some people cling to saying 'but I am not existent, nor am I non-existent', because there are illusory things, existence is also not real. Second, this sentence is to remove 'non-existence'. Because the above uses 'non-existence' to remove 'existence', fearing that people will cling to 'non-existence', so remove this clinging, saying like illusions and dreams, it is only without its substance, not completely non-existent, so one should not cling to the aspect of 'I am not existent'. Although the various metaphors are different, the general meaning is the same. It can also be said that these eight metaphors correspond to the previous general and other eight sentences, such as like an illusion.

無相故。如夢想現故。果生如影故。因成如響故。本凈如水月不可取故。正智但是鏡智現故。焰不可攬亦叵舍故。化無心現常寂然故。九遣成壞相。成即是有壞即是無。緣起為成無性為壞。緣成即無性故。有無不二。上之九句。初七以無遣有。次一以喻遣無。后一不二。遣俱則雙非入中矣。又此不二則不壞有無。謂說空遣于有執。說有為遣空。迷有是不異空之有。空是不異有之空。無別空有而為二也。是遣俱句。又既不二。亦不壞有無。則不異無之有。是不有之有。不異有之無。是不無之無。則亦遣俱非。斯乃四句百非諸見皆絕。方為般若現前之因。第三結行入地。文有五句。一牒前所觀十平等法。二自性清凈者。遠離前地染凈慢垢。三隨順真如十平等法。四以無分別心無違所觀。五由前四能得入六地。第四辨行分齊中二句得明利忍。對前顯勝。未得無生對后彰劣。仁王經中說有五忍。謂伏信順無生寂滅。前四各有下中上。地前得伏忍三品。九地如次配。次三忍十地及佛得寂滅忍。若瓔珞中開出等覺。則亦有三品。今四五六皆得順忍。此當上品治于細慢。故云明利。言隨順者。順后無生忍故。然約實位。初地即得無生。今約寄位。當七八九。寄位何以有此不同。謂若約空無我理為無生者。即初地證如所以名得。今不得

者有四義故。一約空理淺深。初地觀法虛假破性顯空。但名無我。今此地中破相趣寂但名平等。若約證實反望由來常寂。無相可生斯理轉深故。七地方得。若約契本常寂斯理最妙故。十地后得。二就行分別。六地已前漸起諸行。謂初願次戒等故名為生。七地已上唸唸頓起一切諸行。故云無生。三約空有二法。六地已前空有間起。名之為生。七地已上寂用雙行。故名無生。四約修分別。行修未熟名之為生。行修純熟名曰無生。此則七地已還未得無生故。經就八地方顯無生。第二不住道行勝中分三。初總顯心境。二作是念下。別明觀相。三佛子菩薩至如是十種下。結成觀名。今初有二。先如是觀已結前。所以結者由前觀察隨順。得至不住道故。后復以下正顯文有四句。前三辨能觀心。后一標所觀境。前三皆悲后一是智。由此相導故名不住。故論結云不住生死涅槃故。今初三中為物觀緣總稱大悲。隨觀不同故分三別。一首者初義。先起大悲而觀緣故。故論云不捨過去現在未來。大悲攝勝故。以雖同一切智觀觀三世流轉。厭離有為而以大悲為先。故勝二乘。二增上者。論云一切法中智清凈故。謂以道相智觀。不唯但觀三世而遍了諸法故。云一切法中以此導前。令悲增上故。下經云大悲轉增。三滿足者。論云一切種微細因緣集觀

【現代漢語翻譯】現代漢語譯本此有四種含義：第一，從對空性的理解的深淺來說。初地（菩薩修行階位的第一層）觀察諸法虛假不實，破除我性，顯現空性，僅僅稱為『無我』。現在此地（指七地菩薩）中，破除對相的執著，趨向寂滅，僅僅稱為『平等』。如果從證實的角度反觀，本來的常寂狀態，沒有相可以產生，這種道理更加深刻，所以在七地才能獲得。如果從契合根本的常寂狀態來說，這種道理最為玄妙，所以在十地之後才能獲得。第二，從修行的角度來區分。六地（菩薩修行的第六層）之前，逐漸生起各種修行，如初願、次戒等，所以稱為『生』。七地（菩薩修行的第七層）及以上，唸唸之間頓然生起一切修行，所以稱為『無生』。第三，從空有二法的角度來說。六地之前，空和有交替生起，稱為『生』。七地及以上，寂靜和作用同時進行，所以稱為『無生』。第四，從修行的成熟度來區分。修行尚未成熟，稱為『生』。修行純熟，稱為『無生』。因此，七地尚未獲得無生，所以《經》在八地才顯示無生。第二，不住道行勝中分為三部分。首先，總的顯示心和境。其次，『作是念下』，分別說明觀想的相狀。最後，『佛子菩薩至如是十種下』，總結成就觀想的名稱。現在先說第一部分，分為兩點。首先，『如是觀已』，總結前面所說的內容。之所以要總結，是因為通過前面的觀察隨順，才能達到不住道。然後，『復以下』，正式顯示經文有四句。前三句辨別能觀的心，后一句標明所觀的境。前三句都是悲心，后一句是智慧。通過這種相互引導，所以稱為『不住』。所以《論》總結說，不住生死涅槃。現在先說前三句，為眾生觀想因緣，總稱為大悲。隨著觀想的不同，所以分為三種不同的類別。第一，『首者』是開始的意思。首先生起大悲心而觀想因緣。所以《論》說，不捨過去、現在、未來。大悲心攝取殊勝的緣故。因為雖然和一切智觀一樣觀察三世流轉，厭離有為法，但是以大悲心為先，所以勝過二乘（聲聞乘和緣覺乘）。第二，『增上者』。《論》說，在一切法中智慧清凈的緣故。就是用道相智來觀察，不只是觀察三世，而且普遍瞭解諸法。所以說『一切法中』，用這個來引導前面的大悲心，使大悲心更加增上。下面的經文說『大悲轉增』。第三，『滿足者』。《論》說，一切種微細因緣集合觀察。

【English Translation】 English version There are four meanings to this. First, in terms of the depth of understanding of emptiness. The first Bhumi (the first level of Bodhisattva practice) observes the falsity of all dharmas, breaks the self-nature, and reveals emptiness, which is only called 'no-self' (Anatta). Now, in this Bhumi (referring to the seventh Bhumi Bodhisattva), breaking the attachment to appearances and moving towards tranquility is only called 'equality' (Samata). If viewed from the perspective of realization, the original state of constant tranquility, where no form can arise, this principle is even deeper, so it can only be attained in the seventh Bhumi. Second, distinguishing from the perspective of practice. Before the sixth Bhumi (the sixth level of Bodhisattva practice), various practices gradually arise, such as the initial vow, subsequent precepts, etc., so it is called 'birth' (Utpada). In the seventh Bhumi (the seventh level of Bodhisattva practice) and above, all practices arise suddenly in every moment, so it is called 'no-birth' (Anutpada). Third, from the perspective of the two dharmas of emptiness and existence. Before the sixth Bhumi, emptiness and existence arise alternately, called 'birth'. In the seventh Bhumi and above, tranquility and function occur simultaneously, so it is called 'no-birth'. Fourth, distinguishing from the perspective of the maturity of practice. When practice is not yet mature, it is called 'birth'. When practice is pure and mature, it is called 'no-birth'. Therefore, the seventh Bhumi has not yet attained no-birth, so the Sutra reveals no-birth in the eighth Bhumi. Second, the superiority of the non-abiding path practice is divided into three parts. First, it generally shows the mind and the object. Second, 'Thinking thus below' (zuo shi nian xia), separately explains the appearance of contemplation. Finally, 'Buddha-son Bodhisattvas to such ten kinds below' (fo zi pu sa zhi ru shi shi zhong xia), summarizes and accomplishes the name of contemplation. Now, let's talk about the first part, which is divided into two points. First, 'Having contemplated thus' (ru shi guan yi), summarizes what was said earlier. The reason for summarizing is that by following the previous observation, one can reach the non-abiding path. Then, 'Again below' (fu yi xia), formally shows that the text has four sentences. The first three sentences distinguish the mind that can contemplate, and the last sentence marks the object of contemplation. The first three sentences are all compassion, and the last sentence is wisdom. Through this mutual guidance, it is called 'non-abiding'. Therefore, the Treatise concludes that it does not abide in birth and death or Nirvana. Now, let's talk about the first three sentences, contemplating the causes and conditions for sentient beings, which is generally called great compassion (Mahakaruna). As the contemplation differs, it is divided into three different categories. First, 'The first' (shou zhe) means the beginning. First, generate great compassion and contemplate the causes and conditions. Therefore, the Treatise says that it does not abandon the past, present, and future. Great compassion takes precedence because it encompasses all. Because although it observes the cycle of the three times like the all-knowing wisdom, and is disgusted with conditioned dharmas, it takes great compassion as the first, so it surpasses the two vehicles (Sravakayana and Pratyekabuddhayana). Second, 'The increasing' (zeng shang zhe). The Treatise says that wisdom is pure in all dharmas. That is, observing with the knowledge of the path, not only observing the three times, but also universally understanding all dharmas. Therefore, it says 'in all dharmas', using this to guide the previous great compassion, making great compassion even more increasing. The following sutra says 'great compassion increases'. Third, 'The fulfilling' (man zu zhe). The Treatise says that all kinds of subtle causes and conditions are gathered and observed.

故。謂以一切種智委照無遺。故名微細。三悲為次後後轉深。智轉勝故。據論現文。初則雙明悲智。俱護煩惱小乘。后但唯語于智義當但護煩惱。既三俱稱悲。即下三觀則皆雙護凡小。俱通二利皆雙不住也。后句標所觀者。前滅後生染生凈滅故。第二別明觀相即緣起觀。然緣起深義佛教所宗。乘智階差淺深多種。龍樹云因緣有二。一內二外。外即水土谷芽等。內即十二因緣。今正辨內。然外由內變本末相收。即總含法界一大緣起。染凈交徹義門非一。下當略示。今經文內略顯十重。窮究性相以顯無盡。非唯寄位同於二乘。言十重者。一有支相續。二攝歸一心。三自業助成。四不相舍離。五三道不斷。六三際輪迴。七三苦整合。八因緣生滅。九生滅繫縛。十隨順無所有盡。各有逆順即成二十。故下結云。如是逆順觀察。逆即緣滅順即緣生。此約逆順生死流注。以為逆順。若準對法第四。此中逆順彼名染凈。染凈之中各有逆順。則成四十至下當說。今以易故經中略無。但二十重。論。主復以上三悲觀門解此十重。則成六十。古人兼取彼果分中。三空觀之。則有一百八十重。觀于緣起。論三觀者。一相諦差別觀。二大悲隨順觀。三一切相智觀。初但觀二諦有為無有我故。即大悲為首觀也。二悲隨物增。即大悲增上觀。三即委

【現代漢語翻譯】因此，（佛陀）被稱為以一切種智（sarva-jñāna-tā，指對一切事物和現象的全面、徹底的智慧）委細地照見一切，沒有遺漏，所以名為『微細』。三悲（tri-karuna，三種慈悲心）隨著次第而逐漸加深，智慧也因此更加殊勝。根據論典的現有文字，最初是同時闡明悲智，共同守護煩惱的小乘（Hinayana，又稱聲聞乘，指以自我解脫為目標的佛教派別）。之後，只是談論智慧的意義，應當只是守護煩惱。既然三者都稱為『悲』，那麼下面的三種觀（tri-vidha-dhyāna，三種禪觀方法）就都是同時守護凡夫和小乘，共同通達二利（自利和利他），都是不執著的。后一句標明所觀的對象，是前滅後生的染污生起和清凈寂滅的現象。第二部分，分別闡明觀相，也就是緣起觀（pratītyasamutpāda-dhyāna，觀察事物相互依存、相互聯繫的禪觀）。然而，緣起的深刻含義是佛教所宗，根據智慧的層次有淺深多種。龍樹（Nāgārjuna，印度佛教哲學家，中觀學派創始人）說，因緣（hetu-pratyaya，事物產生的條件）有兩種：一是內因緣，二是外因緣。外因緣是指水、土、谷芽等；內因緣是指十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）。現在主要辨析內因緣。然而，外因緣由內因緣變化而來，本末相互收攝，總括包含法界（dharma-dhātu，宇宙萬法）這一大的緣起。染污和清凈交相輝映，義理門徑不止一種，下面將略作闡述。現在經文內略微顯現十重緣起，窮盡探究體性和現象，以顯示其無盡性，並非僅僅寄託于與二乘（聲聞乘和緣覺乘）相同的位置。所說的十重緣起是：一、有支相續；二、攝歸一心；三、自業助成；四、不相舍離；五、三道不斷；六、三際輪迴；七、三苦整合；八、因緣生滅；九、生滅繫縛；十、隨順無所有盡。各有逆順，就形成二十重。所以下面總結說：『如是逆順觀察』，逆即緣滅，順即緣生。這是根據逆向和順向的生死流轉，作為逆順。如果按照《對法》（Abhidharma，佛教論藏）第四卷，這裡面的逆順，在《對法》中稱為染凈。染凈之中各有逆順，就形成四十重，到下面將要說明。現在爲了簡易，經文中略去了，只有二十重。論典主要又以上面的三悲觀門來解釋這十重緣起，就形成六十重。古人兼取彼果分中的三空觀（tri-śūnyatā-dhyāna，觀察空性的三種禪觀），就有一百八十重觀于緣起。論中的三種觀是：一、相諦差別觀；二、大悲隨順觀；三、一切相智觀。最初只是觀察二諦（satya-dvaya，真諦和俗諦）有為法（saṃskṛta-dharma，由因緣和合而成的法）的虛幻不實，沒有我（ātman，永恒不變的實體），這就是以大悲為首的觀。二、悲心隨著事物而增長，這就是大悲增上觀。三、就是委細地觀察一切。

【English Translation】 Therefore, (the Buddha) is said to perceive everything meticulously and without omission with all-knowing wisdom (sarva-jñāna-tā, the comprehensive and thorough wisdom of all things and phenomena), hence the name 'Subtle'. The three kinds of compassion (tri-karuna) gradually deepen in sequence, and wisdom becomes more excellent as a result. According to the existing text of the treatise, initially, both compassion and wisdom are elucidated simultaneously, jointly guarding against the afflictions of the Hinayana (also known as the Sravaka Vehicle, referring to the Buddhist school that aims at self-liberation). Later, only the meaning of wisdom is discussed, which should only guard against afflictions. Since all three are called 'compassion', then the following three contemplations (tri-vidha-dhyāna, three methods of meditation) all jointly guard against ordinary people and the Hinayana, jointly attaining the two benefits (benefit for oneself and benefit for others), and are all non-attached. The latter sentence indicates the object of contemplation, which is the arising of defilement and the extinction of purity, with the former ceasing and the latter arising. The second part separately elucidates the aspect of contemplation, which is the contemplation of dependent origination (pratītyasamutpāda-dhyāna, meditation on the interdependence and interconnectedness of things). However, the profound meaning of dependent origination is what Buddhism adheres to, and there are various levels of depth according to the level of wisdom. Nāgārjuna (Indian Buddhist philosopher, founder of the Madhyamaka school) said that there are two kinds of conditions (hetu-pratyaya, the conditions for the arising of things): internal and external. External conditions refer to water, soil, grain sprouts, etc.; internal conditions refer to the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of life and death in Buddhism). Now, we mainly analyze the internal conditions. However, external conditions are transformed from internal conditions, and the root and branches mutually encompass each other, encompassing the entire realm of phenomena (dharma-dhātu, the universe and all its phenomena) as one great dependent origination. Defilement and purity interpenetrate each other, and there are more than one path of meaning, which will be briefly explained below. Now, the text briefly reveals ten layers of dependent origination, exhaustively exploring the nature and phenomena to show its inexhaustibility, not merely relying on the same position as the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). The ten layers of dependent origination are: 1. Continuity of the limbs; 2. Gathering into one mind; 3. Assisted by one's own karma; 4. Not abandoning each other; 5. The three paths are unbroken; 6. Reincarnation in the three times; 7. Accumulation of the three sufferings; 8. Arising and ceasing of conditions; 9. Bondage of arising and ceasing; 10. Following the exhaustion of non-existence. Each has its reverse and forward aspects, forming twenty layers. Therefore, the conclusion below says: 'Thus, observe in reverse and forward order', reverse is the cessation of conditions, and forward is the arising of conditions. This is based on the reverse and forward flow of birth and death, as reverse and forward. If according to the fourth volume of the Abhidharma, the reverse and forward in this context are called defilement and purity in the Abhidharma. Each of defilement and purity has its reverse and forward aspects, forming forty layers, which will be explained below. Now, for the sake of simplicity, the text omits it, with only twenty layers. The treatise mainly uses the above three contemplations of compassion to explain these ten layers of dependent origination, forming sixty layers. The ancients also took the three contemplations of emptiness (tri-śūnyatā-dhyāna, three meditations on emptiness) in the fruit division, resulting in one hundred and eighty contemplations on dependent origination. The three contemplations in the treatise are: 1. Contemplation of the difference between the two truths; 2. Contemplation of great compassion following along; 3. Contemplation of all-knowing wisdom. Initially, it only observes the illusion of conditioned dharmas (saṃskṛta-dharma, dharmas that arise from conditions) in the two truths (satya-dvaya, conventional truth and ultimate truth), without a self (ātman, a permanent and unchanging entity), which is the contemplation with great compassion as the head. 2. Compassion increases with things, which is the contemplation of great compassion increasing. 3. Is to meticulously observe everything.

悉窮究因緣性相諸門觀故。即大悲滿足觀。初一下同二乘一切智也。次一自顯菩薩道相智。后即上同諸佛一切種智故。涅槃云。十二因緣下智觀故。得聲聞菩提。中智觀故得緣覺菩提。上智觀故得菩薩菩提。上上智觀故得佛菩提。初二菩提即初觀意。餘二各一可知。前約為物三皆稱悲。今約觀心三皆智觀。是知三句各有悲智相導。融此三觀唯在一心。甚深般若於是而現。然論三觀。雖遍釋經而與十門開合不等。初一切智觀攝經十門。總為三段。一成答相差別。此攝十中初門。二第一義差別。攝經第二門中之半。三名世諦差別。攝餘八門半。所以分三者。初一顯妄我非有。后二顯真俗非無。真辨緣性俗明緣相。義理周備故。第二大悲隨順觀分十為四。一觀眾生愚癡顛倒。攝十門中第一門。二餘處求解脫。攝第二門。三異道求解脫攝次四門。四求異解脫攝后四門。此之四觀初一就情彰過。后三就法辨非。于中二。是所依理非對彼正理。名所取我以為余處。三是所依行法。非舉其法非明其行失。后一明所求果。非以苦欲舍苦故。第三一切相智觀。攝十為九。一染凈分別觀。攝初半門。二依止觀。攝初門後半及第二門。三方便觀。四因緣相觀。五入諦觀。六力無力信入依觀。七增上慢非增上慢信入觀。上五門如次各攝一門。八

【現代漢語翻譯】現代漢語譯本徹底探究因緣的性質和現象的各種門徑，這就是大悲滿足觀。最初的觀與二乘（Shravaka，聲聞和Pratyekabuddha，緣覺）的一切智相同。其次的觀自然顯現菩薩道的相智。最後的觀與諸佛的一切種智相同。如《涅槃經》（Nirvana Sutra）所說：『以低階的智慧觀察十二因緣，就能獲得聲聞菩提（Shravaka Bodhi）。以中等的智慧觀察，就能獲得緣覺菩提（Pratyekabuddha Bodhi）。以高級的智慧觀察，就能獲得菩薩菩提（Bodhisattva Bodhi）。以最高的智慧觀察，就能獲得佛菩提（Buddha Bodhi）。』最初的兩種菩提對應于最初的觀。其餘兩種菩提各自對應一種觀，這可以理解。前面爲了適應眾生，三種觀都稱為『悲』。現在從觀心的角度來看，三種觀都屬於『智觀』。由此可知，這三句都包含悲智相互引導的含義。將這三種觀融合在唯一的心中，甚深的般若（Prajna，智慧）便會顯現。然而，關於三種觀的論述，雖然遍及經典，但與十門的開合併不完全相同。最初的一切智觀（Sarvajna，一切智）涵蓋了經中的十門，總共分為三個部分。一是成就問答的差別，這涵蓋了十門中的第一門。二是第一義的差別，涵蓋了經中第二門的一半。三是名言世諦的差別，涵蓋了其餘八門半。之所以分為三個部分，是因為第一個部分顯現虛妄的我並非真實存在，后兩個部分顯現真諦和俗諦並非不存在。真諦辨別因緣的性質，俗諦闡明因緣的現象。義理周全完備。第二種大悲隨順觀將十門分為四個部分。一是觀察眾生的愚癡顛倒，涵蓋了十門中的第一門。二是在其他地方尋求解脫，涵蓋了第二門。三是在異道中尋求解脫，涵蓋了接下來的四門。四是尋求不同的解脫，涵蓋了最後的四門。這四種觀中，第一種觀就眾生的情執揭示過失，后三種觀就法理辨別錯誤。其中第二種觀是所依賴的理，並非針對彼方的正理，而是將所執取的『我』當作其他地方。第三種觀是所依賴的修行方法，並非指出其方法，而是闡明其修行的缺失。最後一種觀闡明所尋求的果，並非以苦行或慾望來捨棄痛苦。第三種一切相智觀（Sarvakarajnata，一切相智）將十門歸納為九個部分。一是染凈分別觀，涵蓋了第一門的一半。二是依止觀，涵蓋了第一門的後半部分和第二門。三是方便觀。四是因緣相觀。五是入諦觀。六是力無力信入依觀。七是增上慢非增上慢信入觀。以上五門依次各自涵蓋一門。八

【English Translation】 English version Thoroughly investigating the nature and phenomena of dependent origination through various approaches, this is the Observation of Great Compassion and Fulfillment. The initial observation is the same as the Sarvajna (all-knowing wisdom) of the Two Vehicles (Shravaka, Hearers and Pratyekabuddha, Solitary Buddhas). The second observation naturally reveals the Wisdom of Characteristics of the Bodhisattva Path. The final observation is the same as the Sarvakarajnata (all-aspects-knowing wisdom) of all Buddhas. As the Nirvana Sutra says: 'By observing the Twelve Links of Dependent Origination with inferior wisdom, one attains Shravaka Bodhi (Hearer's Enlightenment). By observing with intermediate wisdom, one attains Pratyekabuddha Bodhi (Solitary Buddha's Enlightenment). By observing with superior wisdom, one attains Bodhisattva Bodhi (Bodhisattva's Enlightenment). By observing with supreme wisdom, one attains Buddha Bodhi (Buddha's Enlightenment).' The first two Bodhis correspond to the initial observation. The remaining two each correspond to one observation, which is understandable. Previously, to accommodate beings, all three observations were called 'compassion'. Now, from the perspective of observing the mind, all three observations belong to 'wisdom observation'. From this, it can be known that these three sentences all contain the meaning of compassion and wisdom guiding each other. Integrating these three observations into the one mind, profound Prajna (wisdom) manifests. However, the discussion of the three observations, although pervasive in the scriptures, does not completely align with the opening and closing of the ten doors. The initial Sarvajna (all-knowing wisdom) observation encompasses the ten doors in the scripture, divided into three parts. First, the difference in accomplishing questions and answers, which covers the first of the ten doors. Second, the difference in the First Principle, covering half of the second door in the scripture. Third, the difference in conventional truth of names, covering the remaining eight and a half doors. The reason for dividing into three parts is that the first part reveals that the false self is not truly existent, and the latter two parts reveal that the true and conventional truths are not non-existent. The true truth distinguishes the nature of dependent origination, and the conventional truth elucidates the phenomena of dependent origination. The meaning is comprehensive and complete. The second observation of Great Compassion and Compliance divides the ten doors into four parts. First, observing the ignorance and delusion of sentient beings, covering the first of the ten doors. Second, seeking liberation elsewhere, covering the second door. Third, seeking liberation in other paths, covering the next four doors. Fourth, seeking different liberation, covering the last four doors. Among these four observations, the first observation reveals the faults based on the emotional attachments of sentient beings, and the latter three observations distinguish the errors based on the principles of Dharma. Among them, the second observation is the principle on which to rely, not targeting the correct principle of the other party, but taking the 'self' that is clung to as another place. The third observation is the method of practice on which to rely, not pointing out its method, but elucidating the shortcomings of its practice. The last observation elucidates the fruit sought, not abandoning suffering through asceticism or desires. The third Sarvakarajnata (all-aspects-knowing wisdom) observation summarizes the ten doors into nine parts. First, the observation of distinguishing defilement and purity, covering half of the first door. Second, the observation of reliance, covering the latter half of the first door and the second door. Third, the observation of skillful means. Fourth, the observation of the characteristics of dependent origination. Fifth, the observation of entering the truth. Sixth, the observation of reliance on strength, weakness, and faith. Seventh, the observation of reliance on faith with or without arrogance. The above five doors each cover one door in sequence. Eighth

無始觀攝八九二門。九種種觀攝第十門。釋相差別至文當知。然其三觀俱通二利。若隨相分別相諦觀即自利次大悲觀明其利他。一切相智通於二利。于中分別復各不同。前五自利次二利他。后二二利成熟。前五中初二通染凈。一示染凈相。二示染凈依。后三惟觀染。于中初二建立染法。一染法之因。二染法之緣。后一就染觀過。次二利他中初一化凡后一化小。后二二利成熟中。初真諦觀見法緣集無本性。故名為無始。后俗諦觀但順緣轉。故云種種。已知大意。次正釋文。依經十段而並以論三觀次第釋之。更無別理。經之十段。前五佛子次三複次。后二又字以為揀別。唯初門中中間有一佛子。今初有支相續門。先依相諦差別觀。三段之中當成答相三字。即分為三。初至則無生處辨定無我。即論明成。謂雙舉解惑釋成無我故。則知緣集但是妄我。二復作是念下。倒惑起緣。即論明答。謂對難釋通無我義故。三后佛子迷真起妄緣相次第。即論明相。此三若望十門。皆顯妄我非有。三自相望合之為二。前二顯起因緣明緣無我。后一起緣次第明緣有相。經依此義中間加一佛子。皆有染凈。今初成者將觀緣起。先釋成無我辨定所宗。一以貫諸則顯十門皆成無我。此是正破我執習氣。文中二句。初言世間受生皆由著我者。即反舉惑情

【現代漢語翻譯】現代漢語譯本無始觀（Anādi-darśana）包含八種或九種觀法，而九種觀法又包含第十種觀法。關於這些觀法的相狀和差別，應該參考相關文獻。然而，這三種觀法都能夠利益自己和他人。如果隨順事物的表相進行分別，那麼相諦觀（Lakṣaṇa-satya-darśana）主要利益自己，其次的大悲觀（Mahākaruṇā-darśana）則著重利益他人。一切相智（Sarvākāra-jñāna）則通於利益自己和他人。在這其中，又可以進一步區分：前五種觀法主要利益自己，其次兩種觀法主要利益他人，最後兩種觀法則成熟二利。在前五種自利觀法中，最初兩種觀法通於染凈，第一種觀法揭示染凈的相狀，第二種觀法揭示染凈的所依。后三種觀法只觀察染污。在這些觀法中，最初兩種觀法建立染污法，第一種觀法是染污法的因，第二種觀法是染污法的緣。最後一種觀法就染污來觀察過患。其次兩種利他觀法中，第一種觀法教化凡夫，第二種觀法教化小乘。最後兩種成熟二利的觀法中，最初的真諦觀（Paramārtha-satya-darśana）觀察到諸法因緣和合而生，沒有自性，因此稱為『無始』。後面的俗諦觀（Saṃvṛti-satya-darśana）只是順應因緣而流轉，所以稱為『種種』。以上已經瞭解了大意，接下來正式解釋經文。依據經文的十個部分，並結合論典的三觀次第來解釋，沒有其他的道理。經文的十個部分，前五個部分以『佛子』開頭，其次三個部分以『複次』開頭，最後兩個部分以『又』字來作為區別。只有第一個部分中間有一個『佛子』。現在從最初的有支相續門（Bhavāṅga-saṃtati-dvāra）開始，首先依據相諦差別觀（Lakṣaṇa-satya-viśeṣa-darśana）來解釋。在三段經文中，『當成答相』這三個字可以分為三部分。最初到『則無生處辨定無我』，這是論典的『明成』，意思是同時舉出解釋疑惑和解釋成就無我。因此可知因緣和合而生的一切都只是虛妄的我。第二部分從『復作是念』開始，是顛倒迷惑生起的因緣，這是論典的『明答』，意思是針對詰難來解釋通達無我的道理。第三部分是後面的『佛子迷真起妄緣相次第』，這是論典的『明相』。這三部分如果從十門的角度來看，都是爲了顯示虛妄的我並非真實存在。如果從這三部分自身相互比較來看，可以合為兩部分。前兩部分顯示生起的因緣，說明因緣無我。后一部分說明生起因緣的次第，說明因緣有相。經文依據這個道理，在中間加入一個『佛子』，都包含染凈。現在最初的『成者』，將要觀察緣起，首先解釋成就無我，辨定所宗。用『一』來貫穿所有，是爲了顯示十門都成就無我。這是爲了真正破除我執的習氣。文中包含兩句話，第一句『世間受生皆由著我者』，是反過來舉出迷惑的情形。

【English Translation】 English version The Anādi-darśana (無始觀, contemplation of beginninglessness) encompasses eight or nine types of contemplation, and these nine types encompass the tenth type. The characteristics and differences of these contemplations should be understood by referring to relevant texts. However, all three contemplations benefit both oneself and others. If one discriminates according to the appearances of things, then the Lakṣaṇa-satya-darśana (相諦觀, contemplation of the truth of characteristics) primarily benefits oneself, while the Mahākaruṇā-darśana (大悲觀, contemplation of great compassion) emphasizes benefiting others. Sarvākāra-jñāna (一切相智, all-aspect wisdom) benefits both oneself and others. Within this, further distinctions can be made: the first five contemplations primarily benefit oneself, the next two primarily benefit others, and the last two mature both benefits. Among the first five self-benefiting contemplations, the first two are common to both defilement and purity; the first contemplation reveals the characteristics of defilement and purity, and the second contemplation reveals the basis of defilement and purity. The last three contemplations only observe defilement. Among these contemplations, the first two establish defiled dharmas; the first contemplation is the cause of defiled dharmas, and the second contemplation is the condition of defiled dharmas. The last contemplation observes the faults of defilement. Among the next two other-benefiting contemplations, the first contemplation transforms ordinary beings, and the second contemplation transforms those of the Small Vehicle (Hinayana). Among the last two contemplations that mature both benefits, the first, Paramārtha-satya-darśana (真諦觀, contemplation of ultimate truth), observes that all dharmas arise from the aggregation of conditions and lack inherent existence, hence it is called 'beginninglessness' (Anādi). The latter, Saṃvṛti-satya-darśana (俗諦觀, contemplation of conventional truth), merely follows the turning of conditions, hence it is called 'various' (nānā,種種). Having understood the general meaning, we will now formally explain the text. Based on the ten sections of the sutra, and combining the three contemplations in the order of the treatise, there is no other principle. The ten sections of the sutra begin with 'Buddha-son' (佛子) for the first five sections, 'furthermore' (複次) for the next three sections, and 'again' (又) as a distinction for the last two sections. Only the first section has a 'Buddha-son' in the middle. Now, starting from the first Bhavāṅga-saṃtati-dvāra (有支相續門, the gate of the continuity of the life-force), we will first explain it according to the Lakṣaṇa-satya-viśeṣa-darśana (相諦差別觀, contemplation of the differentiated truth of characteristics). In the three sections of the sutra, the three words 'should become the answer' ('當成答相') can be divided into three parts. The first part, up to 'then there is no place of birth, determining no-self' ('則無生處辨定無我'), is the 'clarifying accomplishment' ('明成') of the treatise, meaning that it simultaneously presents the explanation of doubts and the explanation of the accomplishment of no-self. Therefore, it can be known that everything that arises from the aggregation of conditions is merely a false self. The second part, starting from 'again, making this thought' ('復作是念'), is the cause of the arising of inverted delusion, which is the 'clarifying answer' ('明答') of the treatise, meaning that it explains and penetrates the meaning of no-self in response to challenges. The third part is the later 'Buddha-son, deluded by the truth, arising falsely, the order of the characteristics of conditions' ('佛子迷真起妄緣相次第'), which is the 'clarifying characteristic' ('明相') of the treatise. If these three parts are viewed from the perspective of the ten gates, they are all intended to show that the false self is not truly existent. If these three parts are compared with each other, they can be combined into two parts. The first two parts show the cause of arising, explaining the no-self of conditions. The last part explains the order of the arising of conditions, explaining that conditions have characteristics. The sutra, based on this principle, adds a 'Buddha-son' in the middle, which contains both defilement and purity. Now, the initial 'accomplisher' ('成者') is about to observe dependent origination, first explaining the accomplishment of no-self, determining the doctrine. Using 'one' ('一') to penetrate all, is to show that all ten gates accomplish no-self. This is to truly break the habitual tendencies of attachment to self. The text contains two sentences, the first sentence 'those in the world who receive birth are all due to attachment to self' ('世間受生皆由著我者'), is to conversely present the situation of delusion.

明我非理。但是苦集故。若離此著則無生處者。即順舉解心明理非我。是滅道故。此直順經文。已無我義成矣。論經言受身處生者。以我執習氣。但令自他差別故。論云。五道中所有生死差別。若五道差別自由業招耳。又論主反徴。惑情顯成無我。初徴著我。明凡應同聖過。云若第一義中實有我相者。此按定所執著我之心。即是第一義智。此反以縱立。謂稱實我知故。次云不應世間受身處生者。以理正徴。謂若我是滅理著心是道。則凡應同聖得於涅槃。何以著我世間受生耶。此中應為立過云。若第一義中實有我者。凡應同聖為立宗。以有能證第一義中實我智故為出因。如諸生盡聖人為同喻。此則凡應同聖。凡既同聖即無凡夫。覆成一過。次反徴后句。明聖應同凡過云。又復若第一義中實有我相者。若離著我應常生世間。以不稱實同於妄執。非第一義智故。此中應為立過云。以理實有我聖應同凡為宗。次聖證無我違理倒惑非聖智故為出因。如諸凡夫為同喻。此則結成聖應同凡過。聖既同凡則無聖人。復是一過。是以經云若離此著則無生處。則反顯妄情定是過也。二過既成。則無我理昭然可見。第二倒惑起緣。即論明答。答外伏難故。兩難二答。一執情徴理難。情乖正理答。二常求下。執相徴實難。相不依我答。今初難云

【現代漢語翻譯】現代漢語譯本明白我執並非真理，只是苦和集的緣故。如果脫離了這種執著，就沒有產生的地方。這說明順著經文的解釋，就能明白道理，認識到沒有『我』，因為『滅』和『道』的緣故。這直接順應了經文，已經成就了無我的意義。論典和經文都說，受身和處生，是因為我執的習氣，只是爲了區分自己和他人。論典說，五道中的所有生死差別，都是由各自的業力招致的。論主反過來質問，是爲了讓迷惑的情感顯現出無我的道理。最初質問執著于『我』，是爲了說明凡夫應該和聖人一樣有過失。如果第一義中真的有『我』的相狀，那麼執著于『我』的心就是第一義智。這是反過來假設成立，意思是說，因為稱之為真實的『我』，所以才能知曉。接著說，不應該在世間受身處生，這是用道理來正面質問。如果『我』是滅的道理，執著于『我』的心是道，那麼凡夫應該和聖人一樣得到涅槃，為什麼還要執著于『我』而在世間受生呢？這裡應該設立一個過失，說：如果第一義中真的有『我』，那麼凡夫應該和聖人一樣，這是立宗。因為有能夠證明第一義中真實『我』的智慧，這是提出原因。如同所有生命終結的聖人，這是同喻。這樣，凡夫就應該和聖人一樣。凡夫既然和聖人一樣，就沒有凡夫了，這又構成一個過失。接著反過來質問后一句，說明聖人應該和凡夫一樣有過失，說：如果第一義中真的有『我』的相狀，那麼脫離了對『我』的執著，就應該常常在世間受生，因為不符合真實，和妄想執著一樣，不是第一義智的緣故。這裡應該設立一個過失，說：因為道理上確實有『我』，所以聖人應該和凡夫一樣，這是立宗。其次，聖人證明沒有『我』，違背了道理，顛倒迷惑，不是聖人的智慧，這是提出原因。如同所有凡夫，這是同喻。這樣就總結出聖人應該和凡夫一樣的過失。聖人既然和凡夫一樣，就沒有聖人了，這又是一個過失。因此，經文說，如果脫離了這種執著，就沒有產生的地方。這反過來顯示出妄想的情感一定是過失。兩個過失既然成立，那麼無我的道理就昭然可見。第二，顛倒迷惑產生的緣由，論典中會明白地回答，是爲了回答外道的詰難。兩個詰難，兩種回答。一是執著情感質問道理的詰難，用情感違背正理來回答。二是『常求』以下，執著相狀質問真實的詰難，用相狀不依賴於『我』來回答。現在先說第一個詰難。

【English Translation】 English version Understanding that the attachment to 'self' is not the truth, but merely the cause of suffering and its accumulation (苦集 – duhkha-samudaya). If one detaches from this clinging, there would be no place of arising. This explains that by following the interpretation of the scriptures, one can understand the principle and recognize the absence of 'self', because of 'cessation' and 'path' (滅道 – nirodha-marga). This directly follows the scriptures, already establishing the meaning of no-self (無我 – anatman). The treatises and scriptures both state that the reception of a body and the place of birth are due to the habitual tendencies of clinging to 'self', merely to differentiate oneself from others. The treatises state that all the differences in birth and death within the five realms (五道 – five realms of existence) are caused by each individual's karma. The treatise master questions in return, in order to reveal the principle of no-self through deluded emotions. The initial questioning of clinging to 'self' is to illustrate that ordinary beings should have the same faults as the sages. If there truly exists a characteristic of 'self' in the ultimate truth (第一義 – paramartha), then the mind clinging to 'self' would be the wisdom of ultimate truth. This is established by assuming it to be true, meaning that because it is called the true 'self', it can be known. Then it says that one should not receive a body and be born in the world, which is a direct questioning using reason. If 'self' is the principle of cessation, and the mind clinging to 'self' is the path, then ordinary beings should attain nirvana (涅槃 – nirvana) like the sages. Why then cling to 'self' and be born in the world? Here, a fault should be established, saying: If there truly exists a 'self' in the ultimate truth, then ordinary beings should be the same as the sages, which is the thesis (立宗 – paksa). Because there is wisdom that can prove the true 'self' in the ultimate truth, this is the reason (出因 – hetu). Like the sages who have ended all life, this is the example (同喻 – dristanta). In this way, ordinary beings should be the same as the sages. Since ordinary beings are the same as the sages, there are no ordinary beings, which constitutes another fault. Then, questioning the latter part in return, it illustrates that sages should have the same faults as ordinary beings, saying: Furthermore, if there truly exists a characteristic of 'self' in the ultimate truth, then having detached from the clinging to 'self', one should constantly be born in the world, because it does not conform to the truth, and is the same as delusional clinging, not being the wisdom of ultimate truth. Here, a fault should be established, saying: Because there truly exists a 'self' in principle, sages should be the same as ordinary beings, which is the thesis. Secondly, the sages proving the absence of 'self' contradicts the principle, is inverted and deluded, and is not the wisdom of the sages, which is the reason. Like all ordinary beings, this is the example. In this way, it concludes that sages should have the same faults as ordinary beings. Since sages are the same as ordinary beings, there are no sages, which is another fault. Therefore, the scriptures say that if one detaches from this clinging, there would be no place of arising. This conversely reveals that delusional emotions must be a fault. Since the two faults are established, the principle of no-self is clearly visible. Secondly, the reason for the arising of inverted delusion will be clearly answered in the treatises, in order to answer the challenges of external paths. Two challenges, two answers. One is the challenge of clinging to emotions questioning the principle, answered by emotions contradicting the correct principle. The second is from 'constantly seeking' onwards, the challenge of clinging to characteristics questioning the truth, answered by characteristics not relying on 'self'. Now, let's first talk about the first challenge.

。若實無我云何著我。如空中無人豈計有人。既著於我不著無我。明知有我。答云。由無智故於無我處執著於我。非由有我。如翳見空華豈空中有華。第二難云。若實無我。何以貪著於我世間受生為緣次第。明知有我。方得為緣次第生起。答云。正由無我計我癡愛為本。倒惑造業乃至老死何要我耶。答意正爾。就文分三。初明倒惑順起染緣。二此因緣故下。正智逆觀。結酬無我。三菩薩如是下。就人結觀。今初。然十二支即為十二別。亦無間然。而諸論中多攝為四。一能引支。謂無明行能引識等五果種故。二所引支。謂識等五是前二支所引發故。三能生支。謂愛取有近生當來生老死故。四所生支。即生老死是愛取有近所生故。此約二世一重因果。明生引別。若依三世兩重因果。則生引互通。今經並具。且依十二文分為五。初至有無辨無明支。無智是癡常求有無。即是有愛。然依三世。諸惑謝往總名無明。略舉發潤有支本故。若約二世。雖諸煩惱皆能發潤。而發業位無明力增。故名無明。唯取能發正感後世善惡業者。以為其體。希常為有。于有樂事欲常住故。求斷為無。于有苦事愿斷滅故。次不正思惟至增長明行支。文有七句。初三行過。次三行體。后一結成。初云不正思惟者。是行俱無明。涅槃說此為無明因。亦無明

【現代漢語翻譯】現代漢語譯本：如果實際上沒有『我』（ātman，靈魂、真我），為何會執著于『我』呢？就像空中沒有人，為何會認為有人呢？既然執著于『我』，就不會執著于『無我』（anātman，非我）。這明明說明有『我』存在。回答是：因為沒有智慧的緣故，在沒有『我』的地方執著于『我』，而不是因為真的有『我』。就像眼睛有翳病的人看到空中的花朵，難道空中真的有花嗎？第二個詰難是：如果實際上沒有『我』，為何會貪戀執著于『我』，世間眾生相續受生，以因緣為次第？這明明說明有『我』，才能作為因緣次第生起。回答是：正是因為沒有『我』，卻執著于『我』，以愚癡和愛慾為根本，顛倒迷惑而造業，乃至經歷衰老和死亡，哪裡需要真的有『我』呢？』回答的意旨正是如此。就文義而言，可以分為三部分。首先闡明顛倒迷惑，順著因緣生起染污。其次，『此因緣故』以下，用正智逆向觀察，總結酬答『無我』的道理。第三，『菩薩如是』以下，就修行者而言總結觀修。現在先說第一部分。雖然十二因緣支（dvādaśāṅga-pratītyasamutpāda）可以分為十二個不同的方面，但實際上是緊密相連的。而各種論典中大多將它們歸納為四類。第一類是能引支，指無明（avidyā，無知）和行（saṃskāra，業行），它們能夠引發識（vijñāna，意識）等五種果報的種子。第二類是所引支，指識等五種果報，它們是由前兩種支所引發的。第三類是能生支，指愛（tṛṣṇā，渴愛）、取（upādāna，執取）和有（bhava，存在），它們能夠促成將來的生和老死。第四類是所生支，即生（jāti，出生）和老死（jarā-maraṇa，衰老和死亡），它們是由愛、取、有這三種支所直接產生的。這是從兩世一重因果的角度，說明生和引的區別。如果按照三世兩重因果的觀點，那麼生和引是可以互相貫通的。這部經中包含了這兩種觀點。現在暫且按照十二因緣的文義，分為五個部分。從最初到『有無辨無明支』，闡述無明支。沒有智慧就是愚癡，常常尋求『有』和『無』，這就是『有愛』。如果按照三世的觀點，各種惑業在過去的總稱為無明，這裡簡略地舉出發動和滋潤『有』支的根本原因。如果按照二世的觀點，雖然各種煩惱都能發動和滋潤，但在發動業力的階段，無明的力量最為強大，所以稱為無明。只選取那些能夠發動並真實感召後世善惡業的作為它的本體。希望常住不變就是『有』，因為對於快樂的事情希望它能永遠存在。希望斷滅就是『無』，因為對於痛苦的事情希望它能徹底消失。其次，從『不正思惟至增長明行支』，闡述行支。文中有七句話。前三句是行的過患，中間三句是行的本體，最後一句是總結。前面說『不正思惟者』，是指與行相應的無明。《涅槃經》說這是無明的因，也是無明。

【English Translation】 English version: If there is truly no 'self' (ātman, soul, true self), why is there attachment to 'self'? Just as there is no one in the sky, why would one imagine there is someone? Since one is attached to 'self', one is not attached to 'non-self' (anātman). This clearly indicates the existence of 'self'. The answer is: It is because of the lack of wisdom that one clings to 'self' in a place where there is no 'self', not because there truly is a 'self'. Just as someone with cataracts sees flowers in the sky, does that mean there are truly flowers in the sky? The second objection is: If there is truly no 'self', why is there craving and attachment to 'self', with sentient beings in the world being born in succession, with conditions as the order? This clearly indicates that there must be a 'self' for the conditions to arise in sequence. The answer is: It is precisely because there is no 'self' that one clings to 'self', with ignorance and craving as the root, delusion and confusion leading to the creation of karma, even experiencing aging and death. Where is the need for a real 'self'? The meaning of the answer is precisely this. In terms of the text, it can be divided into three parts. First, it clarifies the inverted delusion, following the conditions to generate defilement. Second, from 'Because of these conditions' onwards, using correct wisdom to observe in reverse, summarizing and responding to the principle of 'no-self'. Third, from 'Bodhisattvas thus' onwards, summarizing the contemplation in terms of practitioners. Now, let's talk about the first part. Although the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) can be divided into twelve different aspects, they are actually closely connected. And in various treatises, they are mostly summarized into four categories. The first category is the 'producing links', referring to ignorance (avidyā, unknowing) and formations (saṃskāra, volitional actions), which can give rise to the seeds of the five results such as consciousness (vijñāna, consciousness). The second category is the 'produced links', referring to the five results such as consciousness, which are produced by the previous two links. The third category is the 'generating links', referring to craving (tṛṣṇā, thirst), grasping (upādāna, clinging), and becoming (bhava, existence), which can facilitate future birth and death. The fourth category is the 'generated links', namely birth (jāti, birth) and death (jarā-maraṇa, aging and death), which are directly produced by the three links of craving, grasping, and becoming. This is from the perspective of two lifetimes and one layer of cause and effect, explaining the difference between 'producing' and 'generating'. If according to the view of three lifetimes and two layers of cause and effect, then 'producing' and 'generating' can be interconnected. This sutra contains both views. Now, let's temporarily divide it into five parts according to the meaning of the twelve links. From the beginning to 'Discriminating Ignorance with Existence and Non-existence', it elaborates on the link of ignorance. Lack of wisdom is ignorance, often seeking 'existence' and 'non-existence', which is 'craving for existence'. If according to the view of three lifetimes, various delusions and karmas in the past are collectively called ignorance, here briefly citing the root cause of initiating and nourishing the link of 'becoming'. If according to the view of two lifetimes, although various afflictions can initiate and nourish, in the stage of initiating karma, the power of ignorance is the strongest, so it is called ignorance. Only those that can initiate and truly induce good and evil karma in future lives are selected as its essence. Hoping for permanence is 'existence', because one hopes that pleasant things can exist forever. Hoping for annihilation is 'non-existence', because one hopes that painful things can disappear completely. Secondly, from 'Incorrect Thinking to Increasing and Clarifying the Link of Formations', it elaborates on the link of formations. There are seven sentences in the text. The first three sentences are the faults of formations, the middle three sentences are the essence of formations, and the last sentence is a summary. The previous statement 'those who think incorrectly' refers to the ignorance corresponding to formations. The Nirvana Sutra says that this is the cause of ignorance, and it is also ignorance.

攝。躡前起后故因果互舉。次句就人彰過。謂起妄行者必是凡夫。無明為因求有造業故。故初地云凡所作業皆顛倒相應。反示菩薩勝義。謂菩薩雖行於有起于善行。以明為因。不求有造不名妄行。下句就法彰過。論云。示于解脫處不正行故。若行涅槃路方為正道。次三句辨行體相。以三業相應思造三行故。謂由迷異熟愚違正信解。起感三塗惡業及人天別報苦業。皆名罪行。然別必兼總。唯感別報非行支故。由迷真實義愚。不知三界皆苦。妄謂為樂。起欲界善業名福行。八禪凈業名不動行。后句結成行支。謂作已無悔積集增長。有遷流故。次於諸行下。明識支。謂既發行已由行熏心。令此本識能招當來生老死故。名之為種。若無行熏終不成種故。云于諸行中植心種字。即是所引識等五種。於一剎那為行所集。無有前後。約為異熟六根之種。名六處支。為異熟觸受種名觸受支。除本識種為識支體。及此三種諸餘異熟蘊種。皆名色支故無前後。因位難知。但依當起分位。說五有殊。五不離心但名心種。又隱餘四就現說故。然唯識論中。但識等種以為所引。而集論中說此識支。通於能引。正取業種為識支故。識種乃是名色支攝。緣起經說通能所引。業種識種俱名識故。識種但是名色所依。非名色故。不同集論。今經意同緣起經

【現代漢語翻譯】現代漢語譯本『攝』（Samgraha）。因為前後的行為互相影響，所以因和果互相舉例說明。下一句就人來彰顯過失，說發起虛妄行為的人一定是凡夫。因為無明為因，爲了求得存在而造業。所以《初地經》說，凡是（凡夫）所作的業都與顛倒相應。反過來顯示菩薩的殊勝意義，說菩薩雖然行於有為，發起善行，但以明為因，不求有為，所作的就不能稱為虛妄行為。下一句就法來彰顯過失。《瑜伽師地論》說：『在解脫之處顯示不正當的行為。』如果行走在涅槃的道路上，才是正道。接下來的三句辨別行為的體相，因為身、口、意三業相應，思量造作三種行為。因為迷惑于異熟果報的愚昧，違背正確的信解，發起感召三惡道惡業以及人天差別果報的苦業，都稱為罪行。然而差別一定包含總體，只有感召差別果報的不能成為行支。因為迷惑于真實義的愚昧，不知道三界都是苦，錯誤地認為是快樂，發起欲界善業稱為福行，八禪的清凈之業稱為不動行。最後一句總結成為行支，說造作之後沒有後悔，積累增長，因為有遷流變化。接下來『于諸行下』，說明識支。說已經發起行為，通過行為熏習心識，使這個本識能夠招感當來的生老死，所以稱為種子。如果沒有行為的熏習，最終不能成為種子。所以說『于諸行中植心種字』，就是所引的識等五種，在一剎那間被行為所積集，沒有先後順序。大約是作為異熟的六根的種子，稱為六處支。作為異熟的觸受的種子，稱為觸受支。除去本識的種子作為識支的本體，以及這三種之外的其餘異熟蘊的種子，都稱為色支，所以沒有先後順序。因位難以知曉，但依據當要生起的分位，說五有差別。五不離心，但稱為心種。又隱藏其餘四種，就顯現的來說。然而在《唯識論》中，只有識等種子被認為是所引，而在《集論》中說這個識支，通於能引。正式取業的種子作為識支。識種是名色支所攝。緣起經說通於能引和所引，業種和識種都稱為識。識種只是名色所依，不是名色，不同於《集論》。現在這部經的意義與《緣起經》相同。

【English Translation】 English version 『Samgraha』 (Collection). Because prior and subsequent actions influence each other, cause and effect are cited together. The next sentence highlights the fault in people, stating that those who initiate delusional actions must be ordinary beings (凡夫, fánfū). Because ignorance (無明, wúmíng) is the cause, they create karma (業, yè) in order to seek existence. Therefore, the First Ground Sutra says, 『All actions performed [by ordinary beings] are in accordance with delusion.』 Conversely, it reveals the superior meaning of Bodhisattvas (菩薩, púsà), stating that although Bodhisattvas act in the realm of existence and initiate virtuous actions, they do so with clarity (明, míng) as the cause. They do not seek existence, and their actions cannot be called delusional. The next sentence highlights the fault in the Dharma (法, fǎ). The Yogacarabhumi-sastra says: 『Displaying improper conduct in the place of liberation.』 If one walks on the path of Nirvana (涅槃, nièpán), that is the right path. The following three sentences distinguish the characteristics of actions, because the three karmas (三業, sānyè) of body, speech, and mind correspond, contemplating and creating three types of actions. Because of delusion regarding the maturation of karmic results (異熟, yìshú) and ignorance that violates correct faith and understanding, initiating evil karma that invites suffering in the three evil realms (三塗, sāntú) and the differentiated karmic results of humans and gods are all called sinful actions. However, the specific must include the general. Only inviting specific results cannot become a branch of action. Because of delusion regarding the true meaning and ignorance, not knowing that the three realms (三界, sānjiè) are all suffering, mistakenly believing them to be happiness, initiating virtuous karma in the desire realm is called meritorious action, and the pure karma of the eight dhyanas (八禪, bā chán) is called immovable action. The last sentence concludes as a branch of action, saying that after performing actions, there is no regret, and they accumulate and grow because they are subject to change and flow. Next, 『Under all actions,』 it explains the consciousness branch (識支, shí zhī). It says that after actions have been initiated, through the perfuming of actions on consciousness, this fundamental consciousness is able to invite future birth, old age, and death, so it is called a seed. If there is no perfuming of actions, it will ultimately not become a seed. Therefore, it says, 『Planting the seed of mind within all actions,』 which is the five types of consciousness, etc., that are drawn forth, being accumulated by actions in an instant, without any order. Approximately, as the seeds of the six sense bases (六處, liù chù) of maturation, they are called the six sense base branches. As the seeds of contact and sensation (觸受, chù shòu) of maturation, they are called the contact and sensation branches. Removing the seed of fundamental consciousness as the substance of the consciousness branch, and the seeds of the remaining aggregates (蘊, yùn) of maturation besides these three, are all called the form branch, so there is no order. The causal stage is difficult to know, but based on the stage that is about to arise, it is said that the five have differences. The five are inseparable from the mind, but are called mind seeds. Also, concealing the remaining four types, it speaks in terms of what is manifest. However, in the Vijnaptimatrata-siddhi Sastra, only the seeds of consciousness, etc., are considered to be drawn forth, while in the Abhidharma-samuccaya, it says that this consciousness branch is connected to what can draw forth. It formally takes the seed of karma as the consciousness branch. The seed of consciousness is included in the name and form branch. The Pratītyasamutpāda Sutra says that it is connected to what can draw forth and what is drawn forth, and both the seed of karma and the seed of consciousness are called consciousness. The seed of consciousness is only the basis of name and form, not name and form, which is different from the Abhidharma-samuccaya. The meaning of this sutra is the same as the Pratītyasamutpāda Sutra.

說。通取二故。雙舉行識論云此中起心種子者。示生老死體性者。謂未來二果。以此識種為親因故。次有漏有取成上種義。謂行及識等名言種子。皆通無漏。今與三漏相應故名有支。如初地中。以欲等四流起心種故。有漏是愛有取是取。愛取潤故能招後有。次復起下。辨名色支。初之二句文含二意。一者成上種義。由起生死心得種名。二者總標后義。現行名等皆生老死故。即同初地。於三界田中復生苦芽。所謂下。別亦有二意。一通約十二自此至生名色芽。是識生名色。二為顯前來已具十因。則辨有支生於生死。名色居初次第辨耳。謂由前心等五種。有漏有取愛取潤故。復起後有。是標有支生於二果。今別顯有支之相故。唯識云。愛取合潤能引業種及所引因。轉名為有。俱能近有後有果故。瑜伽第十唯說業種名為有者。此能正感異熟果故。如後段說。三十八中復說。唯識等五名為有者。親生當來識等五故。實則總有八支共立有名。唯除無明通有成九。今經復加無明。則通前十因共招二果。若以十二是前世二果。則一世中具十二。矣。且約有支文有六緣。一業為田。即是行種望所生果。但為增上緣故。二識為種。即是識等五種。為後生死作親因故。如世種植依田肥瘦。然其菽麥隨自種生。論總釋云。隨順攝取罪福等行業

【現代漢語翻譯】現代漢語譯本說：因為通達和取捨這兩種原因。『雙行識論』中說，這裡所說的『起心種子』，是指示生老死（生死輪迴）的體性，也就是指未來的兩種果報。因為這種識的種子是親因緣的緣故。其次，『有漏有取成上種義』，是指行和識等名言種子，這些種子都通於無漏法。現在因為與三漏（欲漏、有漏、無明漏）相應，所以稱為『有支』。例如在初地（菩薩修行階位的第一層）中，因為欲等四流（欲流、有流、見流、無明流）而生起心種子。『有漏』是指愛，『有取』是指取。因為愛和取的滋潤，所以能夠招感後有（未來的生命）。其次，『復起下』，辨析名色支。最初的兩句經文包含兩種含義。一是成就上面的種子之義，因為生起生死之心而得到種子的名稱。二是總標後面的意義，現行的名等都是生老死的原因。這與初地相同，在三界田中再次生出苦芽。所謂『下』，分別也有兩種含義。一是總括十二因緣，從這裡到『生名色芽』，是識生名色。二是顯示前面已經具備十種因，從而辨析有支生於生死。名色居於最初只是爲了次第辨析而已。也就是說，由於前面的心等五種，因為有漏、有取、愛和取的滋潤，再次生起後有。這是標明有支生於兩種果報。現在分別顯示有支的相貌，所以唯識宗的論典中說，愛和取共同滋潤，能夠引生業種以及所引生的因，轉變名稱為『有』，因為它們都能接近後有的果報。瑜伽師地論第十卷只說業種名為『有』，是因為這種業種能夠正確地感生異熟果（成熟的果報）。如後面的段落所說，第三十八卷中又說，唯識等五種名為『有』，是因為它們能夠親近地生出當來的識等五種。實際上總共有八支共同成立『有』這個概念，只有無明通於『有』，成就九支。現在這部經中又加上無明，那麼就通於前面的十因，共同招感兩種果報。如果以十二因緣作為前世的兩種果報，那麼一世之中就具備十二因緣了。而且就『有支』的經文來說，有六種緣。一是業為田，也就是行種，相對於所生的果報來說，只是增上緣的緣故。二是識為種，也就是識等五種，作為後世生死的親因緣。就像世間的種植，依賴於田地的肥沃程度，然而豆類和麥類都隨著各自的種子而生長。論典總的解釋說，隨順攝取罪福等行業。

【English Translation】 English version It says: Because of the two reasons of thorough understanding and acceptance. The 'Dual Practice Consciousness Treatise' says that the 'arising mind seed' mentioned here refers to the nature of birth, old age, and death (the cycle of life and death), which refers to the two future retributions. Because this seed of consciousness is the direct cause. Secondly, 'defiled existence with grasping completes the meaning of the seed', which refers to the seeds of names and forms such as actions and consciousness, which are all connected to undefiled dharmas. Now, because it corresponds to the three outflows (outflow of desire, outflow of existence, outflow of ignorance), it is called 'existence branch'. For example, in the first ground (the first level of a Bodhisattva's practice), the seed of arising mind is produced because of the four streams such as desire (stream of desire, stream of existence, stream of views, stream of ignorance). 'Defiled existence' refers to love, and 'grasping' refers to clinging. Because of the nourishment of love and clinging, it can attract future existence (future life). Secondly, 'arising again below' analyzes the name and form branch. The first two sentences of the sutra contain two meanings. One is to complete the meaning of the above seed, because the mind of birth and death arises and obtains the name of the seed. The second is to generally mark the meaning behind, the current names and so on are all the cause of birth, old age, death. This is the same as the first ground, in the field of the three realms, the sprout of suffering is born again. The so-called 'below' also has two meanings separately. One is to summarize the twelve links of dependent origination, from here to 'birth of name and form sprout', is consciousness generating name and form. The second is to show that the previous ten causes have already been possessed, so as to analyze the existence branch arising in birth and death. Name and form are at the beginning only for the sake of sequential analysis. That is to say, due to the previous five kinds of minds, because of defiled existence, grasping, love and clinging nourishment, future existence arises again. This marks the existence branch arising in the two retributions. Now, the appearance of the existence branch is shown separately, so the treatises of the Consciousness-Only School say that love and clinging jointly nourish, can lead to the karma seed and the cause that is led, and transform the name into 'existence', because they can both approach the retribution of future existence. The tenth volume of the Yogacarabhumi-sastra only says that the karma seed is called 'existence', because this karma seed can correctly sense the different ripening retribution (mature retribution). As the following paragraph says, the thirty-eighth volume also says that the five kinds such as Consciousness-Only are called 'existence', because they can closely produce the coming five kinds such as consciousness. In fact, there are a total of eight branches that jointly establish the concept of 'existence', only ignorance is connected to 'existence', completing nine branches. Now this sutra adds ignorance again, then it is connected to the previous ten causes, jointly attracting two retributions. If the twelve links of dependent origination are taken as the two retributions of the previous life, then the twelve links of dependent origination are possessed in one life. Moreover, in terms of the sutra text of 'existence branch', there are six kinds of conditions. One is karma as the field, that is, the action seed, relative to the retribution that is produced, it is only the reason for the increasing condition. The second is consciousness as the seed, that is, the five kinds such as consciousness, as the direct cause of future birth and death. Just like planting in the world, it depends on the fertility of the field, but beans and wheat grow with their own seeds. The general explanation of the treatise says, following and collecting the industries of sins and merits.

為地故。此正明隨順。于愛攝前行識之種。而成有支也。三無明闇覆。論主取前經無明故。云前說無智闇障。無明覆蔽故。此則依于等能發起遠為助故。亦是舉於前世例今世故。準唯識意非前發業無明。即是覆業無明。亦是愛攝。即迷外增上果愚。又諸煩惱皆能潤故。以約十因同一世故。四愛水為潤。論主指前常求有無之愛。即是舉例。亦即是前標中有漏。以前有愛無明攝故。五我慢溉灌者。即是取支。要數溉灌方生有芽。我語等取為我慢故。若悟無我容不生故。六見網增長亦是取支。見取攝故。我見為本諸見生故。令無漏法不能壞故。名之為網。論總釋云。如是住如是生心者。總顯生名色芽。由無明愛。令上識種安住業地。名色心生故。次卻釋我慢。彼經云我心溉灌。論云。我是我所我我想是慢者。謂我是我所釋我字。以非但執我亦執行業。是我所修故。次我我想是慢者。釋彼心字。心即想義。依我起於我想以陵他故。名之為慢。正同今經次釋見網云。我生不生。生即是常不生是斷。斷常為本具足六十二見故。末句云如是種種諸見也。如初地中。始於無明終至識支。皆名邪見。然遠公諸德皆云我我所者。受生之時。自見己身名之為我。見父母精血名為我所。又謂父母是我夫妻。當受生時與父母競色。謂己諍得便起勝

【現代漢語翻譯】現代漢語譯本因為這個緣故。這正是明白地隨順（因緣），對於愛來攝取前行的識的種子，而成為『有』支。三、無明（avidyā，對事物真相的迷惑）的黑暗覆蓋。論主引用前面的經文中的無明，所以說前面說的『沒有智慧的黑暗障礙，無明覆蓋』。這則是依靠等同的能力發起，從遠處作為幫助的緣故。這也是舉出前世的例子來說明今世的緣故。按照唯識的意義，不是前面的發起業的無明，就是覆蓋業的無明。也是被愛所攝取的，就是迷惑于外在增長的果報的愚癡。而且各種煩惱都能夠滋潤的緣故，因為大約十因是同一世的緣故。四、愛（tṛṣṇā，渴愛）的水作為滋潤。論主指出前面經常尋求『有』和『無』的愛，這就是舉例。也就是前面標示的『有漏』，因為前面的『有愛』被無明所攝取的緣故。五、我慢（māna，驕傲自大）灌溉，就是『取』支。需要經常灌溉才能生出『有』的幼芽。『我』語等同於取，作為我慢的緣故。如果領悟到沒有『我』，或許就不會產生（『有』的幼芽）的緣故。六、見網增長，也是『取』支。是被『見取』所攝取的緣故。以『我見』為根本，各種見解產生，使得無漏法不能夠破壞的緣故，稱之為『網』。論總解釋說：『像這樣安住，像這樣生心』，總的顯示生『名色』的幼芽，由於無明和愛，使得上面的識的種子安住在業的土地上，名色心生起的緣故。接下來卻解釋我慢。那部經中說『我心灌溉』，論中說：『我是、我所、我所想是慢』，說『我是』、『我所』來解釋『我』字，因為不僅僅執著于『我』，也執行業，是我所修行的緣故。接下來『我所想是慢』，解釋那個『心』字。心就是想的意思。依靠『我』而生起『我想』，用來凌駕於他人之上，所以稱之為『慢』。正如同現在的經文，接下來解釋見網說：『我生、不生』，生就是常，不生就是斷，以斷常為根本，具足六十二種見解的緣故。最後一句說：『像這樣種種的見解』。如同初地中，開始於無明，最終到識支，都稱為邪見。然而慧遠法師等都說『我、我所』，是受生的時候，自己看到自己的身體稱之為『我』，看到父母的精血稱之為『我所』。又認為父母是我的夫妻，當受生的時候與父母競爭顏色，認為自己爭奪得到，便生起勝（慢）。

【English Translation】 English version Because of this reason. This is precisely and clearly in accordance with (dependent origination), in relation to love, to gather the seeds of the preceding consciousness, and thus becoming the 'bhava' (becoming) limb. Three, the darkness of avidyā (ignorance, delusion about the true nature of things) covers. The commentator quotes the avidyā from the previous sutra, therefore saying that the previous said 'without the darkness of wisdom obstructing, avidyā covering'. This then relies on equal abilities to initiate, from afar as a help. This is also raising the example of the previous life to illustrate this life. According to the meaning of Vijnanavada (Yogacara), it is not the avidyā that initiates karma in the past, but the avidyā that covers karma. It is also gathered by love, which is the delusion about the external increasing result of ignorance. Moreover, all afflictions are able to moisten, because approximately the ten causes are in the same life. Four, the water of tṛṣṇā (craving) as nourishment. The commentator points out the previous love that constantly seeks 'being' and 'non-being', this is an example. That is, the previously marked 'with outflows', because the previous 'love of being' is gathered by avidyā. Five, māna (arrogance) irrigates, which is the 'grasping' limb. It needs constant irrigation to produce the sprout of 'bhava'. 'I' speech is the same as grasping, as the reason for arrogance. If one realizes that there is no 'self', perhaps the (sprout of 'bhava') will not arise. Six, the net of views grows, which is also the 'grasping' limb. It is gathered by 'grasping at views'. Taking 'self-view' as the root, various views arise, making the outflow-free dharma unable to destroy, therefore it is called 'net'. The commentary generally explains: 'Like this abiding, like this arising mind', generally showing the sprout of 'nama-rupa' (name and form) arising, due to avidyā and love, making the seeds of the above consciousness abide on the land of karma, the mind of nama-rupa arises. Next, it explains arrogance. That sutra says 'my mind irrigates', the commentary says: ''I am', 'what is mine', 'what I think is mine' is arrogance', saying ''I am', 'what is mine'' to explain the word 'I', because not only clinging to 'I', but also performing karma, is what I cultivate. Next, ''what I think is mine' is arrogance', explaining that word 'mind'. Mind is the meaning of thought. Relying on 'I' to generate 'I think', to override others, so it is called 'arrogance'. Just like the current sutra, next explaining the net of views saying: ''I am born', 'not born'', born is permanence, not born is annihilation, taking permanence and annihilation as the root, fully possessing sixty-two kinds of views. The last sentence says: 'Like this various kinds of views'. Like in the first bhumi (stage of bodhisattva), starting from avidyā, and finally to the consciousness limb, are all called wrong views. However, Dharma Master Huiyuan and others all said 'I, what is mine', is when receiving birth, seeing one's own body is called 'I', seeing the essence and blood of parents is called 'what is mine'. Also thinking that parents are my husband and wife, when receiving birth competing with parents for color, thinking that one has won the competition, then generating superior (arrogance).

想。故名為慢。我生者。我唯此處生。不于余處生。此並通取中有求生之愛。于理無失。然上諸句。皆明能生生名色芽。即是所生當報五果。初結生蘊即是識支。今以前辨識種隱於餘四。今辨現行略其總報所依。欲顯識與名色次第相生義故。復欲顯其通種現故。故有隱顯。然名色等必有所依本識故。初地。云於三界田復生苦芽。所謂名色共生。論云共阿賴耶識生故。即此後文云。與識共生。次名色增下。辨六入等八支。如後段明。然此一段意。欲答于受生所以故。具出諸惑隱顯等殊不在顯相。顯相在於後段。二約逆觀結酬無我。初二句約生明無我。但由無明等集非由我集。又上句揀無因。下句揀邪因。后二句約滅明無我。剎那性滅無使之然。三就人結觀。如是觀者。即隨順緣起之理。第三迷真起妄緣相次第者。即論相差別也。論云。若因緣無我以何相住因緣集行。謂當相名住生后為行故。經意云。迷諸諦理起相集耳。然成答相三。通是有支相續。而兩重緣相差別云何。略有五異。一前約妄我起緣。即迷我執。此約迷諦起緣即迷真實義。二前約緣起。此約緣次故。前通取十因。一處共起名色。此中一向單說次第。三前通三世二世。以許十因同一世故。義取亦通五世。此唯三世以名色等唯約現故。義取亦通一世。四前文欲

明三世並備。于無明中說有愛故。于現在中說無明故。此中三世互有隱顯。不許相通。五前為答難此為辨相。如論意故。有斯五異兩處辨緣。共明相續總破癡倒故。但束為十門之一。文中亦二。初順后逆。順中初無明支。言于第一義不了者。然十二支。皆依真起無有自性故。下偈云觀諸因緣實義空也。而無明最初親迷諦理。而起於行。既橫從空起不可復原故。令無明特受迷稱。論經云。諸諦第一義者。即四諦也。故對法雲。真實義愚者。謂迷四聖諦。所迷即是實義。能迷即愚。別有闇法名為無明。非但遮詮明無而已。二所作業果名。行者行支也。業即罪等三業。是彼無明所起果故。故偈。云所作思業愚癡果。而論云是中無明所作業果者。所謂名色者。此出果體。體謂行體即名色故。遠公釋論云。行有三業。意業為名身口為色故。婆沙云。名色有二。一方便名色。二報名色。若云名色緣識。即方便名色。若云識緣名色即報名色。今以行為方便名色。三行依止下識支。論云。于中識者彼依止故。彼即是行。此中語倒。應言依彼故。論經云。依行有初心識。謂由行熏心有當果種。乃至現行故。瑜伽云。因識為緣相續果識。前後次第。四與識下。名色支。初一識字即是現行識支。識為種邊唯是賴耶。在現行位通於六識。今揀現

非種故云共生四蘊識蘊已屬所依識故。若言四蘊曰名。羯剌藍等為色。則所依現行之識。亦唯賴耶。瑜伽云。俱有依根曰色等。無間依根曰名。則通五蘊為體。即四七日來根未滿位。論云名色與識共生故者。此言揀濫。恐人誤謂名共色生故。又云。識名色遞相依故者。釋前共義。謂識由名色得起。名色依識得存。如水與塵互相依持。以為泥團。亦如束蘆。乃至命終相依而轉故。上答文總名苦果。為名色芽五六處支。謂四七日後諸根滿位。六處明盛。名增成意處色增成餘五。俱舍云。從生眼等根三和前六處。前段為明意根本有。云成五根耳。俱舍第十一五果之中。前三胎內餘二胎外。六觸謂觸對。雖有三和。於三受因尚未了知。但能觸對。七受支。分別三受領納于觸名觸共生。此前四支唯約現行。八愛支。以三受中樂受纏綿希求。故云染著。即是中下品貪。此雖通緣內外二果。諸論多取緣外境愛增上果生。九取支。雖攝余惑而愛潤勝故。說是愛增。然上二支通現及種。十有支。由四取心中所起諸業。故名有漏。此業親能招當果。故名之為有。此約三世不同前段愛取合潤業等名有。此前之業。已隔現行名色等故。十一生支。約增上緣云從業起。始從中有未衰變來。皆名為生。十二老死即諸衰變位名為蘊熟故。上二支體通五

【現代漢語翻譯】現代漢語譯本非因為種子而說共同生起的四蘊，識蘊已經屬於所依之識的範疇。如果說四蘊稱為『名』（nāma，精神現象），羯剌藍（kalala，受精卵）等稱為『色』（rūpa，物質現象），那麼所依的現行之識，也僅僅依賴於阿賴耶識（ālayavijñāna，藏識）。《瑜伽師地論》（Yogācārabhūmi-śāstra）中說：『俱有依根稱為色等，無間依根稱為名』，那麼就貫通五蘊作為本體。也就是四七日（28天）以來，根未滿位的狀態。論中說『名色與識共同生起』，這是爲了揀擇避免混淆。恐怕有人誤以為名是與色共同生起的。又說：『識、名、色遞相依賴』，這是解釋前面的『共同』的含義。意思是說，識由名色而得以生起，名色依靠識而得以存在，就像水與塵土互相依賴，成為泥團。也像捆紮的蘆葦，乃至生命終結都互相依賴而運轉。上面的回答總稱為苦果，是名色芽、五六處支。指的是四七日後，諸根完滿的狀態。六處（ṣaḍāyatana，六根）明顯旺盛，名增成意處，色增成其餘五根。《俱舍論》（Abhidharmakośa）中說：『從生眼等根，三和合之前，是六處。』前一段是爲了說明意根本有，說『成就五根』。《俱舍論》第十一中，五果之中，前三在胎內，其餘二在胎外。六觸（sparśa，觸）指的是觸對。雖然有三和合，對於三受（vedanā，感受）的原因尚未了知，但能夠觸對。七受支，分別三種感受，領納于觸，稱為觸共生。此前四支僅僅指現行。八愛支（tṛṣṇā，渴愛），因為三種感受中，樂受纏綿，希望追求，所以稱為染著。這就是中下品的貪。這雖然貫通緣內外二果，但諸論大多取緣外境的愛，增上果生。九取支（upādāna，執取），雖然包含其餘迷惑，但愛潤勝，所以說是愛增。然而上面兩個支貫通現行和種子。十有支（bhava，有），由四取心中所產生的諸業，所以稱為有漏。此業親能招感當來的果報，所以稱為『有』。這是指三世不同於前一段的名色等。十一生支（jāti，生），從增上緣的角度說，是從業而起。開始從中有（antarābhava，中陰身）未衰變而來，都稱為生。十二老死（jarā-maraṇa，老死），就是指各種衰變的狀態，稱為蘊熟的緣故。上面兩個支的本體貫通五蘊。

【English Translation】 English version It is not because of a seed that it is said that the four aggregates (skandha) arise together, as the consciousness aggregate (vijñānaskandha) already belongs to the category of consciousness that is relied upon. If it is said that the four aggregates are called 'name' (nāma), and the kalala (fertilized egg) etc. are called 'form' (rūpa), then the current consciousness that is relied upon also depends solely on the ālayavijñāna (storehouse consciousness). The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) states: 'The co-existent dependent roots are called form etc., and the uninterrupted dependent root is called name,' then it encompasses the five aggregates as its substance. This refers to the state from the four seven-day periods (28 days) onwards, when the roots are not yet fully developed. The treatise states, 'Name and form arise together with consciousness,' which is to distinguish and avoid confusion, lest people mistakenly think that name arises together with form. It also says, 'Consciousness, name, and form depend on each other,' which explains the meaning of 'together' mentioned earlier. It means that consciousness arises from name and form, and name and form exist relying on consciousness, just as water and dust rely on each other to form a mud ball, or like bundled reeds, which rely on each other and rotate until the end of life. The above answer is generally called the fruit of suffering, which is the sprout of name and form, and the branches of the five and six sense bases. It refers to the state after the four seven-day periods, when the roots are complete. The six sense bases (ṣaḍāyatana) are clearly flourishing, with name increasing and completing the mind base, and form increasing and completing the other five roots. The Abhidharmakośa (Treasury of Higher Knowledge) states: 'From the birth of the eye and other roots, before the union of the three, it is the six sense bases.' The previous section is to explain that the mind root exists fundamentally, saying 'the five roots are accomplished.' In the eleventh chapter of the Abhidharmakośa, among the five fruits, the first three are within the womb, and the remaining two are outside the womb. The six contacts (sparśa) refer to the contact with objects. Although there is the union of the three, the causes of the three feelings (vedanā) are not yet understood, but there is the ability to make contact. The seventh branch is feeling, which distinguishes the three types of feelings, receiving and accepting contact, called contact-born. The previous four branches refer only to the present action. The eighth branch is craving (tṛṣṇā), because among the three feelings, pleasurable feelings are lingering and desired, so it is called attachment. This is the middle and lower grade of greed. Although it encompasses the two fruits of internal and external conditions, most treatises take the craving for external objects as the cause of increased fruit. The ninth branch is grasping (upādāna), although it includes other delusions, craving is the dominant factor, so it is said to be increased by craving. However, the above two branches encompass both present action and seeds. The tenth branch is existence (bhava), which is caused by the various actions arising from the mind of the four graspings, so it is called defiled. This action is directly capable of attracting the future result, so it is called 'existence.' This refers to the three times, which are different from the name and form etc. of the previous section. The eleventh branch is birth (jāti), which is said to arise from action from the perspective of the dominant condition. Starting from the intermediate existence (antarābhava) that has not yet declined, it is all called birth. The twelfth branch is old age and death (jarā-maraṇa), which refers to the state of various declines, called the ripening of the aggregates. The substance of the above two branches encompasses the five aggregates.

蘊。唯是現行欲令生厭。合五成二。以顯三苦。老非定有附死立支別離等五。余時雖有死時多故。偏就死說。然此一段有支。亦通一生前後。建立余支可知。唯生一種通。取於前耳思之。后逆觀中一結是苦樹。謂無明行引識至受為苦芽。愛緣引受至有是守養。生老死為苦樹。從芽守養是增長義。又于現法中。無明造業為小苦樹。若愛取潤則得增長。不潤尚滅況更增耶。又初二為根。次二為身。次三為枝次三為華。后二為果。無我我所結成無我。無作無受結成於空。復作是念下。以我況法。結成勝義故。故瑜伽說。由十種相緣起甚深。六義依無常。一義依苦。一義依空。二義依無我。今初一從自種子亦待他緣。二從他亦待自。三俱從無作用。四此二因性非不是有。此四義即前段中。但因緣故集無有集者。五雖無始其相成就。而剎那滅。六雖剎那滅而似停住。此二即前任運而滅。亦無滅者。一義依苦者。一味苦相而似三相故。結云苦樹。一義依空者。謂離有情作者受者。然似不離顯現。即今無作無受。二義依無我者。一雖實無我似我相現。即今無我我所。二依勝義諦。雖不可說。而言諸法自性可說。即今復作是念已下。經文十義備矣。由前緣相皆是似義故。逆觀中直顯真實性相無礙。故為甚深緣起之觀。正在於此。又無作

【現代漢語翻譯】現代漢語譯本：蘊（Skandha，五蘊）。只是爲了讓現行的（煩惱）生起厭離心。將五支合併爲二支，是爲了彰顯三種苦（苦苦、壞苦、行苦）。老並非必然存在，附屬於死而成為一個獨立的支。離別等五種情況，雖然在其他時候也有，但死亡時更多，所以偏重於從死亡的角度來說。然而，這一段的支，也貫通一生前後。其他支的建立可以類推得知。只有生這一種情況是貫通的，取的是前面的（無明）。之後在逆觀中，一個結就是苦樹。所謂無明和行引導識到受，是苦的嫩芽。愛和緣引導受至有，是守衛和滋養。生老死是苦樹。從嫩芽到守衛滋養是增長的意思。又在現法中，無明造業是小苦樹。如果愛和取滋潤它，就會得到增長。不滋潤尚且會滅，何況是增長呢？又最初的兩個（無明、行）是根，其次的兩個（識、名色）是身，其次的三個（六入、觸、受）是枝，其次的三個（愛、取、有）是花，最後的兩個（生、老死）是果。無我和我所結成無我。無作和無受結成於空。『復作是念』以下，是用我來比況法。結成勝義諦的緣故。所以《瑜伽師地論》說，由十種相，緣起非常深奧。六義依據無常，一義依據苦，一義依據空，二義依據無我。現在說最初一個，從自己的種子也等待其他的因緣。第二個，從其他的也等待自己的。第三個，都從無作用而來。第四個，這兩種因性並非不是有。這四種意義就是前面一段中說的，只是因為因緣聚合，沒有聚合者。第五個，雖然沒有開始，但它的相成就。而且剎那間滅亡。第六個，雖然剎那間滅亡，但好像停住。這兩種就是前面說的任運而滅，也沒有滅者。一義依據苦，說的是一味苦相，但好像有三種相的緣故。總結說是苦樹。一義依據空，說的是遠離有情、作者、受者。但好像沒有遠離而顯現。就是現在說的無作無受。二義依據無我，一個是雖然實際上沒有我，但好像我的相顯現。就是現在說的無我和我所。另一個是依據勝義諦，雖然不可說，但說諸法的自性是可以說的。就是現在說的『復作是念』以下。經文的十種意義都具備了。因為前面的因緣相都是好像是的意思，所以在逆觀中直接顯現真實性相無礙。所以是甚深緣起的觀。正在於此。又無作

【English Translation】 English version: Skandha (aggregate). It is only to cause aversion to the current (afflictions). Combining the five branches into two is to highlight the three kinds of suffering (suffering of suffering, suffering of change, pervasive suffering of conditioned existence). Old age is not necessarily present, it is attached to death and becomes an independent branch. Separation and the other five situations, although they also exist at other times, are more frequent at the time of death, so the emphasis is on speaking from the perspective of death. However, this section of the branches also runs through the beginning and end of a lifetime. The establishment of other branches can be inferred by analogy. Only the condition of birth is all-pervasive, taking from the previous (ignorance). Later, in the reverse observation, one knot is the tree of suffering. The so-called ignorance and action leading consciousness to feeling are the sprouts of suffering. Craving and condition leading feeling to becoming are guarding and nourishing. Birth, old age, and death are the tree of suffering. From sprout to guarding and nourishing is the meaning of growth. Also, in the present dharma, ignorance creating karma is a small tree of suffering. If craving and grasping nourish it, it will grow. If it is not nourished, it will still perish, let alone grow? Also, the first two (ignorance, action) are the root, the next two (consciousness, name and form) are the body, the next three (six entrances, contact, feeling) are the branches, the next three (craving, grasping, becoming) are the flowers, and the last two (birth, old age and death) are the fruit. No-self and what belongs to self form no-self. No-doing and no-receiving form emptiness. 'Reflecting again' below is using the self to compare the dharma. Because it forms the ultimate truth. Therefore, the Yogacarabhumi-sastra says that due to the ten aspects, dependent origination is very profound. Six meanings are based on impermanence, one meaning is based on suffering, one meaning is based on emptiness, and two meanings are based on no-self. Now, the first one is said to depend on its own seed and also wait for other conditions. The second one, from others, also waits for itself. The third one, both come from no action. The fourth one, these two causal natures are not non-existent. These four meanings are what was said in the previous paragraph, only because of the aggregation of conditions, there is no aggregator. The fifth one, although there is no beginning, its appearance is accomplished. And it perishes in an instant. The sixth one, although it perishes in an instant, it seems to stay. These two are what was said earlier, perishing spontaneously, and there is no one who perishes. One meaning is based on suffering, which refers to the one flavor of suffering, but it seems to have three aspects. The conclusion is that it is a tree of suffering. One meaning is based on emptiness, which refers to being away from sentient beings, actors, and receivers. But it seems to appear without being away. That is what is now said as no-doing and no-receiving. Two meanings are based on no-self, one is that although there is actually no self, the appearance of self seems to appear. That is what is now said as no-self and what belongs to self. The other is based on the ultimate truth, although it cannot be said, it is said that the nature of all dharmas can be said. That is what is now said as 'Reflecting again' below. The ten meanings of the sutra are all complete. Because the previous causal appearances are all like meanings, the reverse observation directly reveals the unobstructed nature of true reality. Therefore, it is a profound observation of dependent origination. It is right here. Also, no-doing

作者。即顯緣生非天人作。若佛出世若不出世。安住法性法住法界故。於此一觀已為甚深。況加后二。二約大悲隨順觀者。四觀之中。此第一門即當第一愚癡顛倒觀。論總釋云。隨所著處愚癡及顛倒。此事觀故。謂十二因緣是所著處。癡迷性相倒執我所。下別釋意。明癡隨所迷立二顛倒。一從初至則無生處。明迷緣性之無我執我成倒。以著我故則世間生。明是顛倒。若離此著則無生處。反顯此著必是顛倒。二復作下竟。初一門明愚緣相之緣生疑惑顛倒。謂無智故常求有無。滯斷常之二涂故云疑惑。致緣相之相續明是顛倒。令菩薩順彼眾生愚倒之事。起悲觀察名為事觀。三約一切相智觀。九觀之中。此門攝第一觀全。及第二之半。謂初成答二文名染凈分別觀。此有二意。一著我為染離我為凈。二著我故。緣相生為染。離我故緣相滅為凈。后相經文即屬第二依止觀。謂雖依第一義。以不知故即起諸緣。是為染依。見第一義諸緣則滅便為凈依。相諦觀中。不知故成緣相。大悲觀中不知便為顛倒。然上相續一門。經文無二隨義分三。初明倒惑起緣。實無有我成一切智觀。次順癡倒事成道相智觀。后委究解惑染凈性相。成種智觀。又初順根本次順后得。后即無礙。雖無我所不壞相故。而起大悲能所本空。悲而無著雙窮性相。不滯

【現代漢語翻譯】現代漢語譯本：作者說，即使顯現的因緣生起並非天人所為，無論佛陀出世與否，（因緣）都安住在法性（Dharmata，諸法的真實本性），法性安住在法界（Dharmadhatu，一切法的總稱）之中。因此，僅僅對此進行一次觀察就已經非常深刻了，更何況再加上後面的兩種觀察。後面的兩種觀察是關於以大悲心隨順眾生進行觀察。在這四種觀察之中，這第一種方法就相當於對第一種愚癡顛倒的觀察。《瑜伽師地論》的總體解釋說：『隨著執著之處，就會產生愚癡和顛倒。』這件事就是觀察（十二）因緣，因為十二因緣是執著之處，（眾生）癡迷於（諸法的）自性和現象，顛倒地執著于『我』和『我所』。下面的分別解釋說明了愚癡隨著所迷惑的對象而建立兩種顛倒。第一種，從最初到『則無生處』，說明迷惑于因緣的自性，將無我執著為有我，從而形成顛倒。因為執著於我，所以世間才會產生，這說明是顛倒。如果脫離這種執著，就沒有產生之處，反過來顯示這種執著必定是顛倒。第二種，從『復作』到結束。第一個方法說明了愚昧地對因緣的現象產生因緣生起的疑惑顛倒，因為沒有智慧，所以常常尋求有和無，停留在斷見和常見這兩種錯誤的道路上，所以叫做疑惑。導致因緣的現象相續不斷，這說明是顛倒。使菩薩順應那些眾生愚癡顛倒的事情，生起悲心進行觀察，叫做事觀。從一切相智（Sarvakarajnana，對一切事物、現象的智慧）的角度進行觀察。在九種觀察之中，這個方法涵蓋了第一種觀察的全部和第二種觀察的一半。所謂的『初成答』這兩段文字叫做染凈分別觀。這裡有兩種含義：一是執著於我就是染污，脫離我就是清凈；二是執著於我，因緣的現象產生就是染污，脫離我，因緣的現象滅亡就是清凈。後面的『相經文』就屬於第二種依止觀，意思是雖然依靠第一義（Paramartha，最高的真理），但因為不知道，所以就產生各種因緣，這是染污的依止。見到第一義，各種因緣就會滅亡，這就是清凈的依止。在相諦觀中，因為不知道，所以形成因緣的現象；在大悲觀中，因為不知道，所以就成為顛倒。然而，上面的相續一門，經文沒有兩種，只是隨著意義分為三種。首先說明顛倒迷惑產生因緣，實際上沒有我，成就一切智觀。其次順應愚癡顛倒的事情，成就道相智觀（道相智，關於道的智慧）。最後詳細探究迷惑染污的自性和現象，成就種智觀（一切種智，對一切事物和現象的全面智慧）。又，首先順應根本，其次順應后得，最後就是無礙。雖然沒有我所，但不破壞現象，因此生起大悲心，能所的本體都是空性，悲憫而不執著，同時窮盡自性和現象，不滯留。

【English Translation】 English version: The author says that even if the arising of conditioned origination is not caused by gods or humans, whether the Buddha appears in the world or not, it abides in Dharmata (the true nature of all phenomena), and Dharmata abides in the Dharmadhatu (the totality of all dharmas). Therefore, even a single observation of this is already very profound, let alone adding the following two observations. The following two observations are about observing with great compassion in accordance with sentient beings. Among these four observations, this first method is equivalent to observing the first kind of ignorance and inversion. The general explanation in the Yogacarabhumi-sastra says: 'Wherever there is attachment, there will be ignorance and inversion.' This matter is the observation of the (twelve) links of dependent origination, because the twelve links of dependent origination are the place of attachment. (Sentient beings) are deluded about the nature and phenomena (of dharmas), and invertedly cling to 'I' and 'mine'. The following separate explanations clarify that ignorance establishes two inversions according to the object of delusion. The first, from the beginning to 'then there is no place of arising', explains that being deluded about the nature of conditions, clinging to 'I' where there is no 'I', thus forming inversion. Because of clinging to 'I', the world arises, which shows that it is inversion. If one is free from this clinging, there is no place of arising, which conversely shows that this clinging must be inversion. The second, from 'Again' to the end. The first method explains the ignorant doubt and inversion about the phenomenon of conditioned origination, because there is no wisdom, so one often seeks existence and non-existence, staying on the two wrong paths of annihilationism and eternalism, so it is called doubt. Causing the phenomenon of conditions to continue, which shows that it is inversion. Causing the Bodhisattva to accord with the ignorant and inverted affairs of those sentient beings, and generating compassion to observe, is called the observation of affairs. Observing from the perspective of Sarvakarajnana (wisdom of all aspects). Among the nine observations, this method covers the entirety of the first observation and half of the second observation. The so-called 'initial completion and answer' are called the observation of discrimination between defilement and purity. There are two meanings here: one is that clinging to 'I' is defilement, and being free from 'I' is purity; the other is that clinging to 'I', the arising of the phenomenon of conditions is defilement, and being free from 'I', the cessation of the phenomenon of conditions is purity. The following 'phenomenon sutra text' belongs to the second kind of dependent observation, meaning that although relying on Paramartha (the highest truth), because of not knowing, various conditions arise, which is the dependent of defilement. Seeing Paramartha, various conditions will cease, which is the dependent of purity. In the observation of the truth of phenomena, because of not knowing, the phenomenon of conditions is formed; in the observation of great compassion, because of not knowing, it becomes inversion. However, the above-mentioned continuity section, the sutra text does not have two, but is divided into three according to the meaning. First, it explains that inverted delusion generates conditions, and there is actually no 'I', accomplishing the wisdom of all aspects. Secondly, it accords with the affairs of ignorant inversion, accomplishing the wisdom of the aspects of the path (wisdom of the aspects of the path). Finally, it explores in detail the nature and phenomena of delusion, defilement, and purity, accomplishing the wisdom of all kinds (Sarvajnana, the comprehensive wisdom of all things and phenomena). Also, first according with the root, then according with what is obtained later, and finally there is no obstruction. Although there is no 'mine', it does not destroy the phenomenon, therefore generating great compassion, the essence of the able and the object are both emptiness, compassion without clinging, while exhausting nature and phenomena, without lingering.

自他。三觀一心成無礙智。甚深般若寧不現前。一門尚然況加餘九。

大方廣佛華嚴經疏卷第三十九大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十

唐清涼山大華嚴寺沙門澄觀撰

第二一心所攝門中。然此一門乃含多意。且分二別。一推末歸本門。二如來於此下。本末依持門。今初依論三觀。初約相諦。即當第二第一義諦觀。論生起云。云何第一義差別如是證第一義則得解脫彼觀故。此明修觀所以。以第一義是緣生之性。若見緣性則脫緣縛。故修彼觀。而論經雖云皆一心作意。取能作一心故云第一義觀。論云。但是一心者。一切三界唯心轉故。此言則總轉者。起作義。亦轉變義。然此一文諸教同引證成唯心。云何一心而作三界。略有三義。一二乘之人。謂有前境不了唯心。縱聞一心但謂真諦之一。或謂由心轉變非皆是心。二異熟賴耶名為一心。揀無外境故說一心。三如來藏性清凈一心理無二體。故說一心。此初一心菩薩不為此觀。后二一心經意正明通於三觀。約清凈一心為第一觀。通此二心為后二觀。后二一心略如問明。廣開有十。初之一門假說一心。謂實有外法但由心變動故。下之九門實唯一心。二相見俱存故說一心。此通八識及諸心所。

【現代漢語翻譯】現代漢語譯本自他（自身與他者）。三觀（空觀、假觀、中觀）一心成就無礙智慧。如此甚深的般若智慧難道不會顯現於前嗎？僅僅一個法門尚且如此，更何況加上其餘九個法門呢？

《大方廣佛華嚴經疏》卷第三十九大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第四十

唐朝清涼山大華嚴寺沙門澄觀撰

第二，一心所攝門中。然而這一法門包含多種含義，且分為兩種類別。一是推末歸本門，二是『如來於此下』的本末依持門。現在首先依據論中的三觀進行解釋。首先從相諦（現象的真理）來說，即相當於第二種第一義諦觀（最高真理的觀察）。論中關於生起這樣說：『云何第一義差別如是證第一義則得解脫彼觀故』（為什麼第一義的差別是這樣？因為證悟第一義就能得到解脫，所以要修習這種觀察）。這說明了修習這種觀察的原因。因為第一義是緣生之性（依賴條件而產生的本性），如果能見到緣性就能脫離緣縛（依賴條件的束縛）。所以要修習這種觀察。而論中經典雖然說『皆一心作意』（都是一心所為），取其能作一心的含義，所以說是第一義觀。論中說：『但是一心者，一切三界唯心轉故』（只是一心，因為一切三界都由心所轉變）。這句話是說總的轉變者，具有起作的含義，也有轉變的含義。然而這一段文字，各個教派都引用來證明唯心。為什麼一心能造作三界呢？略有三種含義。一是二乘（聲聞乘和緣覺乘）之人，認為有外在的境界，不瞭解唯心的道理。即使聽到一心，也只認為是真諦之一，或者認為是由心轉變，並非一切都是心。二是異熟賴耶（果報識）名為一心，爲了揀擇沒有外在的境界，所以說一心。三是如來藏性（如來法身的本性）清凈一心理無二體，所以說一心。這最初的一心，菩薩不作這種觀想。后兩種一心，經文的意義正可以明白地通於三觀。以清凈一心為第一觀，通於這兩種心為后兩種觀。后兩種一心，略說如問明，廣開則有十種。最初的一個法門，假說一心，認為實際上有外在的法，但由心變動的緣故。下面的九個法門，實際上只有一心。二，相（能見之物）和見（所見之物）都存在，所以說一心。這通於八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）以及各種心所（心理活動）。

【English Translation】 English version Self and other. The three contemplations (emptiness, provisional existence, and the middle way) and one mind achieve unobstructed wisdom. How could such profound prajna (wisdom) not manifest before us? If even one dharma gate is like this, how much more so when combined with the other nine?

Commentary on the Avatamsaka Sutra, Volume 39 Taisho Tripitaka, Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

Commentary on the Avatamsaka Sutra, Volume 40

Composed by Shramana Chengguan of the Great Avatamsaka Temple on Qingliang Mountain in the Tang Dynasty

Secondly, within the gate of being encompassed by the one mind. However, this one gate contains multiple meanings and is divided into two categories. The first is the gate of returning to the root from the branches, and the second is the gate of relying on the root and branches, beginning with 'Thus Come One in this...'. Now, we will first explain based on the three contemplations in the treatise. First, in terms of the relative truth (truth of phenomena), it corresponds to the second contemplation of the ultimate truth (highest truth). The treatise says regarding arising: 'Why is the difference of the ultimate truth like this? Because realizing the ultimate truth leads to liberation, therefore one cultivates this contemplation.' This explains the reason for cultivating this contemplation. Because the ultimate truth is the nature of dependent origination (nature of arising from conditions), if one sees the nature of dependent origination, one can escape the bonds of dependent origination. Therefore, one should cultivate this contemplation. And although the sutra in the treatise says 'all are made by one mind', it takes the meaning of being able to make one mind, therefore it is called the contemplation of the ultimate truth. The treatise says: 'Only one mind, because all three realms are transformed by the mind.' This statement refers to the total transformer, having the meaning of arising and making, and also the meaning of transforming. However, this passage is cited by various schools to prove the doctrine of 'mind-only'. Why can one mind create the three realms? There are roughly three meanings. First, people of the two vehicles (Shravaka and Pratyekabuddha) believe that there are external realms, not understanding the principle of 'mind-only'. Even if they hear of 'one mind', they only consider it as one of the relative truths, or believe that it is transformed by the mind, but not that everything is the mind. Second, the Vipaka Alaya (resultant consciousness) is called 'one mind', to distinguish that there is no external realm, therefore it is called 'one mind'. Third, the Tathagatagarbha (womb of the Thus Come One) nature is pure, and the one mind has no two entities, therefore it is called 'one mind'. This initial 'one mind' is not the contemplation that Bodhisattvas engage in. The latter two 'one minds', the meaning of the sutra can clearly extend to the three contemplations. Taking the pure 'one mind' as the first contemplation, and extending to these two minds as the latter two contemplations. The latter two 'one minds', briefly explained as question and answer, broadly opened there are ten types. The first dharma gate provisionally speaks of 'one mind', believing that there are actually external dharmas, but they are transformed by the mind. The following nine dharma gates actually only have 'one mind'. Second, both the object (what is seen) and the perception (the act of seeing) exist, therefore it is called 'one mind'. This encompasses the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness) and all mental factors (mental activities).

並所變相分本影具足。由有支等熏習力故。變現三界依正等報。如攝大乘及唯識等諸論廣說。三攝相歸見故說一心。亦通王數。但所變相分無別種生。能見識生帶彼影起。如解深密經。二十唯識。觀所緣緣論。具說斯義。四攝數歸王故說一心。唯通八識以彼心所依王無體亦心變故。如莊嚴論說。五以末歸本故說一心。謂七轉識皆是本識差別功能無別體故。楞伽云。藏識海常住境界風所動。種種諸識浪騰躍而轉生。又云。譬如巨海浪無有若干相。諸識心如是異亦不可得。既云離水無別有浪。明離本識無別前七。六攝相歸性故說一心。謂此八識皆無自體。唯如來藏平等顯現余相皆盡。經云。一切眾生即涅槃相等。楞伽云。不壞相有八無相亦無相。如是等文誠證非一。七性相俱融故說一心。謂如來藏舉體隨緣成辦諸事。而其自性本不生滅。即此理事渾融無礙。是故一心。二諦皆無障礙。起信云。依一心法有二種門。乃至不相離故。又密嚴云。佛說如來藏以為阿賴耶及如金與指環喻等。又勝鬘云。自性清凈心不染而染。難可了知。染而不染亦難可了知。皆明性凈。隨染舉體成俗即生滅門。染性常凈本來真凈。即真如門。斯則即凈之染不礙真而恒俗。即染之凈不破俗而恒真。是故不礙一心雙存二諦。深思有味。八融事相入故說一

【現代漢語翻譯】現代漢語譯本並所變相分本影具足。由於有支（bhavaṅga，生命流）等熏習力的緣故，變現三界（trailokya，欲界、色界、無色界）的依報（所居住的環境）和正報（身心）等果報。如《攝大乘論》及《唯識論》等諸多論典廣為解說。將三能攝的相歸於見分，所以說『一心』，也通於心王和心所。但所變現的相分沒有各自的種子生起，能見的識生起時帶著相分的影像。如《解深密經》、《二十唯識》、《觀所緣緣論》詳細地說明了這個道理。將四能攝的心所歸於心王，所以說『一心』，只通於八識，因為這些心所依附於心王，沒有自體，也是心識變現的緣故。如《莊嚴論》所說。以末歸本，所以說『一心』。所謂的七轉識（眼識、耳識、鼻識、舌識、身識、意識、末那識）都是本識（阿賴耶識，ālayavijñāna）的差別功能，沒有各自的自體。如《楞伽經》說：『藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。』又說：『譬如巨海浪，無有若干相，諸識心如是，異亦不可得。』既然說離開水就沒有別的浪，說明離開本識就沒有別的前七識。攝相歸性，所以說『一心』。說這八識都沒有自體，唯有如來藏（tathāgatagarbha）平等地顯現，其餘的相都歸於盡滅。經中說：『一切眾生即涅槃（nirvāṇa）相等。』《楞伽經》說：『不壞相有八，無相亦無相。』像這樣的經文，確實可以作為證明，不止一處。性相俱融，所以說『一心』。說如來藏全體隨順因緣成就各種事情，而它的自性本來不生不滅。即此理和事渾然融合沒有障礙。所以說『一心』，真諦（paramārtha-satya）和俗諦（saṃvṛti-satya）都沒有障礙。《起信論》說：『依一心法有二種門，乃至不相離故。』又《密嚴經》說：『佛說如來藏以為阿賴耶，及如金與指環喻等。』又《勝鬘經》說：『自性清凈心不染而染，難可了知；染而不染，亦難可了知。』都說明自性清凈，隨順染污全體成就世俗，即是生滅門。染污的自性常常清凈，本來就是真凈，即是真如門。這樣就是，即凈的染不妨礙真如而恒常是世俗，即染的凈不破壞世俗而恒常是真如。因此不妨礙一心雙重存在二諦。深入思考，其中有深意。融事相入，所以說『一』

【English Translation】 English version The manifested appearances are complete with their original images. Due to the force of habituation from the limbs of existence (bhavaṅga), the dependent and retributive rewards of the three realms (trailokya) are manifested. This is extensively explained in treatises such as the Mahāyānasaṃgraha and the Vijñaptimātratāsiddhi. Because the three aspects that can be gathered are attributed to the seeing aspect, it is said to be 'one mind,' which also applies to the mental king and its retinue. However, the manifested appearances do not arise from separate seeds; the seeing consciousness arises with the image of those appearances. This meaning is thoroughly explained in the Saṃdhinirmocana Sūtra, the Twenty Verses on Consciousness-Only, and the Treatise on the Conditions for Cognition. Because the four mental factors that can be gathered are attributed to the mental king, it is said to be 'one mind,' which only applies to the eight consciousnesses, because these mental factors rely on the mental king, have no independent substance, and are also transformations of the mind, as stated in the Śūraṅgama Sūtra. Returning to the origin from the end, it is said to be 'one mind.' The seven transforming consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and manas-consciousness) are all differentiated functions of the fundamental consciousness (ālayavijñāna), without separate substances. As the Laṅkāvatāra Sūtra says: 'The storehouse consciousness is constantly abiding, stirred by the wind of objects; various waves of consciousness leap and arise.' It also says: 'Just as the great ocean waves have no different forms, so it is with the various consciousnesses; difference is also unattainable.' Since it is said that there are no waves apart from the water, it is clear that there are no separate preceding seven consciousnesses apart from the fundamental consciousness. Gathering appearances into the nature, it is said to be 'one mind.' It is said that these eight consciousnesses have no independent substance; only the Tathāgatagarbha equally manifests, and all other appearances are extinguished. The sutra says: 'All sentient beings are equal to nirvāṇa.' The Laṅkāvatāra Sūtra says: 'The indestructible aspect has eight, and the non-aspect is also non-aspect.' Such sutra passages are indeed proof, and there are many. The nature and appearances are mutually fused, so it is said to be 'one mind.' It is said that the Tathāgatagarbha entirely accords with conditions to accomplish all things, while its own nature is originally neither arising nor ceasing. This principle and phenomenon are perfectly fused without obstruction. Therefore, 'one mind' has no obstruction in both the ultimate truth (paramārtha-satya) and the conventional truth (saṃvṛti-satya). The Awakening of Faith says: 'Relying on the one mind dharma, there are two aspects, and so on, not separate from each other.' Also, the Ghanavyūha Sūtra says: 'The Buddha said that the Tathāgatagarbha is the ālayavijñāna, like the analogy of gold and finger rings, and so on.' Also, the Śrīmālādevī Siṃhanāda Sūtra says: 'The self-nature pure mind is defiled by defilement, difficult to understand; defiled without defilement is also difficult to understand.' All explain that the self-nature is pure, and following defilement, the entire substance accomplishes the mundane, which is the gate of arising and ceasing. The defiled nature is always pure, originally truly pure, which is the gate of suchness. Thus, the purity within defilement does not hinder suchness and is always mundane, and the purity within defilement does not destroy the mundane and is always suchness. Therefore, it does not hinder the dual existence of the two truths in one mind. Deep thought has flavor. Fusing phenomena into the aspect, it is said to be 'one.'

心。謂由心性圓融無礙以性成事。事亦镕融不相障礙。一八一切一中解無量等。一一塵內各見法界。天人修羅不離一塵。其文非一。九令事相即故說一心。謂依性之事事無別事。心性既無彼此之異事。亦一切即一。上文云。一即是多多即一等。十帝網無礙故說一心。謂一中有一切。彼一切中復有一切重重無盡。皆以心識如來藏性圓融無盡故。上之十門初一小教。次三涉權。次三就實。后三約圓中不共。若下同諸乘通十無礙。一部大宗非獨此品隨一一門成觀各異。可以虛求。第二本末依持門。此下終於十門皆是世諦差別。緣相本寂但應觀真。何以復觀世諦差別。論云。隨順觀世諦即入第一義故。俗為真詮了俗無性方見真耳。中論云。若不知世諦不得第一義。故此觀有六。一何者。是染染依止觀。即雙辨能依所依攝此半門。二因觀觀染因故。攝次二門。三攝過觀唯苦集故。四護過觀護凡邪見故。五不厭厭觀防小慢故。上三次第各攝一門。六深觀顯因緣之理妙過情取故。此攝后三門。六中初二建立染相。次一就染觀過。次二正觀防非。后一觀行深極。今此半門。即染依止觀因緣有分為染。而此染相依止一心故。論云。此是二諦差別。以純真不生單妄不成一心之真雜染之俗。此二和合有因緣集。經中三。初總謂依一心分別十二

【現代漢語翻譯】現代漢語譯本心。指的是由於心性圓融無礙，從而以心性成就諸事。諸事也圓融無礙，一即一切，一切即一，一中顯現無量等等。每一微塵之內都能見到法界，天人、修羅都不離一微塵，這樣的經文不止一處。九、爲了使事相相互融合，所以說一心。指的是依心性而生的諸事，事事之間沒有差別。心性既然沒有彼此的差異，事也一切即一。上文說：『一即是多，多即是一』等等。十、帝網無礙，所以說一心。指的是一中有一切，那一切中又有一切，重重無盡。都是因為心識、如來藏性圓融無盡的緣故。以上的十門，最初一門是小教，接著三門涉及權教，再接著三門歸於實教，最後三門是約圓教中不共的說法。如果向下與其他乘相同，則通達十無礙。一部大宗，不只是此品，隨著每一門成就的觀法都各不相同，可以虛心求索。第二、本末依持門。從這以下直到十門，都是世俗諦的差別。緣起之相本來寂滅，只應觀真諦。為什麼又要觀世俗諦的差別呢？《論》中說：『隨順觀察世俗諦，就能進入第一義諦。』因為俗諦是真諦的詮釋，瞭解俗諦的無自性，才能見到真諦。《中論》中說：『若不知世俗諦，不得第一義。』所以這種觀法有六種。一、什麼是染染依止觀？即同時辨別能依和所依，包含這半門。二、因觀，觀察染污的原因，包含接下來的兩門。三、攝過觀，只觀察苦和集。四、護過觀，守護凡夫的邪見。五、不厭厭觀，防止小乘的傲慢。以上三種次第，各自包含一門。六、深觀，顯現因緣的道理，精妙超越情識的取捨。這包含後面的三門。六種觀法中，最初兩種建立染相，接著一種就染污觀察過患，接著兩種是正觀防止過失，最後一種是觀行深極。現在這半門，就是染依止觀，因緣和合而有染污，而這染相依止於一心。論中說：『這是二諦的差別，因為純粹的真諦不會單獨產生，單純的虛妄也不能成立，一心是真俗的結合。』這二者和合，才有因緣的集起。經中有三部分，首先總說依一心分別出十二。

【English Translation】 English version Mind. It refers to the perfect and unobstructed nature of the mind, which enables the accomplishment of all things. These things are also perfectly integrated and unobstructed. 'One is all, all is one, one reveals the immeasurable,' and so on. Within each dust mote, one can see the entire Dharma realm. Devas (gods), humans, and asuras (demigods) are not separate from a single dust mote. There are many such passages in the scriptures. 9. To make phenomena (事相, shìxiàng) mutually integrated, it is said to be 'one mind.' This refers to the fact that phenomena arising from the nature of mind are not different from each other. Since the nature of mind has no distinctions of 'this' or 'that,' phenomena are also all one. The text above says, 'One is many, many is one,' and so on. 10. The net of Indra (帝網, dìwǎng) is without obstruction, therefore it is said to be 'one mind.' This means that within one, there is all, and within that all, there is again all, endlessly repeating. This is all because the consciousness, the Tathagatagarbha (如來藏, Rúláizàng) nature, is perfectly integrated and without end. The above ten doors, the first one is the teaching of the Small Vehicle, the next three involve provisional teachings, the next three return to the real teaching, and the last three are unique to the perfect teaching. If it is the same as other vehicles below, then it penetrates the ten unobstructed aspects. The entire great teaching, not only this chapter, each door achieves different contemplations, which can be humbly sought. Second, the door of fundamental and derivative reliance (本末依持門, běnmò yīchí mén). From here down to the tenth door, all are distinctions of worldly truth (世諦, shìdì). The characteristics of conditioned arising are originally quiescent, and one should only contemplate the ultimate truth (真諦, zhēndì). Why then contemplate the distinctions of worldly truth? The treatise says, 'By observing worldly truth in accordance with it, one enters the first principle.' Because worldly truth is the explanation of ultimate truth, understanding the selflessness of worldly truth allows one to see ultimate truth. The Middle Treatise (中論, Zhōnglùn) says, 'If one does not know worldly truth, one cannot attain the first principle.' Therefore, this contemplation has six aspects. First, what is the contemplation of defilement and reliance (染染依止觀, rǎnrǎn yīzhǐ guān)? It simultaneously distinguishes the reliant and the relied upon, encompassing this half-door. Second, the contemplation of causes (因觀, yīn guān), observing the causes of defilement, encompassing the next two doors. Third, the contemplation of encompassing faults (攝過觀, shèguò guān), only observing suffering and accumulation. Fourth, the contemplation of protecting against faults (護過觀, hùguò guān), protecting against the wrong views of ordinary people. Fifth, the contemplation of not being weary of weariness (不厭厭觀, bùyàn yàn guān), preventing the arrogance of the Small Vehicle. The above three sequences each encompass one door. Sixth, the profound contemplation (深觀, shēn guān), revealing the principle of dependent origination, which is subtle and transcends emotional grasping. This encompasses the last three doors. Among the six contemplations, the first two establish the characteristics of defilement, then one observes the faults of defilement, then two are correct contemplations to prevent faults, and the last one is the deepest contemplation. Now this half-door is the contemplation of reliance on defilement, defilement arises from conditioned causes, and this characteristic of defilement relies on the one mind. The treatise says, 'This is the difference between the two truths, because pure truth does not arise alone, and mere delusion cannot be established, the one mind is the combination of truth and falsehood.' These two combine to create the accumulation of conditioned causes. There are three parts in the sutra, first generally saying that twelve are distinguished based on the one mind.

。則十二為一心所持。而特言如來說者。一心頓具非佛不知故。謂顯如來過去覺緣性已等相續起。展轉傳說故。次徴意云。十二有支三世行列。前後引生。何以今說皆依一心。后釋中論無別解。古來諸德。但云離本識心一切不成。而其釋相經生越世。此雖不失依持之義未為得旨。今謂說主巧示非唯三世不離真心。今一念心頓具十二。彌顯前後不離一心。此同俱舍第九明剎那十二因緣也。是以此一門中含多緣起。一含攝論二種緣起。彼第二云。若略說緣起有二。一分別自性緣起。謂依阿賴耶識諸法生起。即今一心依持。二分別愛非愛緣起。謂十二緣起。于善惡趣能分別愛非愛。種種自體為緣性故。即通今釋文及前後九段。二含俱舍第九四種緣起。一者剎那。二者連縛。三者分位。四者遠續。后三通餘九門。此中正當第一。彼云。云何剎那。謂剎那頃由貪行殺等具有十二。彼廣說相與此大同。故今不必依次。意顯一心頓具。隨事貪慾與心共生者。此則總指所行之事。貪事非一。隨取一事於一念中則具十二。謂行此貪事必依心起。復了別前境故。心即識支。事是行者。貪事即是意業之行。若形身口亦是二行。不知貪過。能招于苦名於行迷惑。與無明及心共生是名色者。名色是總。為二所依名與共生故。晉經云。識所依處為名

色故。俱舍云。識俱三蘊總稱名色。意明。以受蘊自是受支故。名色增長是六處者。不生五識唯名十界。五識依生乃名十處。識依相顯即是增長增長之言宜譯為開顯。俱舍云。住名色根說為六處。謂六根是別。以別依總開成於六。稱住名色。貪必對境為觸受必領觸。貪即是愛名受無厭。愛攝不捨即是欲取。愛取潤前六支成有故。但前諸有支生即是有義。有所起者。即前諸法起便是生義。生熟為老者。物生即異故。老壞為死者。剎那滅故。又依大乘當相壞故故經云。初生即有滅。不為愚者說故。此若不斷則名連縛。十二支位五蘊皆名分位。即此順后無始來有。名為遠續。大小理通。或六八識異耳。非聖教量孰信斯旨。論主不解殆似疏遺。此文正辨同時異體十二有支。若同時同體亦具十二。謂迷第一義即是無明。有漏有取便名為行。體即是識亦即名色。即是意處對境名觸。領境名受染境名愛。著境名取招報為有。體現名生即異滅為老死。以此十二有支約時通說。總有六種。一依五世說十二支。謂過去無明行復從過去。過去煩惱生此則煩惱生惑業。過去二因生現五果。則惑業生苦。若現生未來未來更生未來。則苦復生苦。此依三世推因徴果假說有五。非約展轉不墮無窮。二依三世。三依二世。四依一世前後建立並如初門中辨

。五同時異體。六同時同體。即如此文。二約大悲隨順觀中。即當第二餘處求解脫。謂是凡夫愚癡顛倒。常應于阿賴耶識及阿陀那識中求解脫。及於余處我我所中。求解脫故。經明唯是一心。則心外無我法。當於一心中求。亦同凈名諸佛解脫當於眾生心行中求。言阿賴耶此云藏識。能藏一切雜染品法令不失故。我見愛等執藏以為自內我故。此名唯在異生有學。阿陀那者。此云執持。執持種子及色根故。此名通一切位。此二即心之別名。論主意明。心含染凈故雙舉二名。釋一心義。求義云何。若有我執成阿賴耶。若我執亡則舍賴耶名。唯阿陀那持無漏種。則妄心斯滅。真心顯現故。下偈云。心若滅者。生死盡。即妄滅也。非心體滅。三約一切相智觀。即當第二依止觀。明此緣集依於二種。一依第一義已如前說。二依心識即是今文。前唯約凈。此通染凈依義如前。又前即依真起妄。此則顯妄依真。第三自業助成中亦三。初約相諦觀者。此下二門即當因觀。因觀有二。一他因觀。二自因觀。遠公云。行望無明異故名為他因。從前無明生后無明。名為自因。他因小通自因有妨。以論云自因觀者離前支無後支。經言無明因緣能生諸行故。今謂他因者。全賴前支生后支故。此揀自性故。大悲觀中揀于冥性。一切相觀名為方便。唯從

【現代漢語翻譯】五、同時異體：指同時產生的不同個體。六、同時同體：指同時產生的相同個體。就像這段經文所說，如果從大悲隨順觀的角度來看，就相當於在『余處求解脫』中提到的第二種情況。這意味著凡夫愚癡顛倒，總是應該在阿賴耶識（Ālaya-vijñāna，藏識）和阿陀那識（Ādāna-vijñāna，執持識）中尋求解脫，以及在其他地方，如『我』和『我所』中尋求解脫。而經文明明說『唯是一心』，那麼心外就沒有『我』和『法』，應當在一心中尋求。這也如同《維摩詰經》所說，諸佛的解脫應當在眾生的心行中尋求。所謂阿賴耶識，在這裡被稱為『藏識』，因為它能夠儲存一切雜染的品類，使它們不丟失。由於『我見』和『愛』等執著，將它執藏為自己的內在『我』。這個名稱只存在於異生（凡夫）和有學（正在學習的人）中。阿陀那識，在這裡被稱為『執持』，因為它執持種子和色根。這個名稱通行於一切位階。這兩種識是心的不同名稱。論主的意圖是表明，心包含染污和清凈，所以同時舉出這兩個名稱來解釋『一心』的含義。如何尋求『一心』的意義呢？如果存在『我執』，就會形成阿賴耶識；如果『我執』消失，就會捨棄阿賴耶識的名稱，只剩下阿陀那識執持無漏的種子。這樣，妄心就會消滅，真心就會顯現。所以下面的偈頌說：『心若滅者，生死盡』，指的是妄心消滅，而不是心體消滅。三、從一切相智觀的角度來看，就相當於『依止觀』中的第二種情況。說明這種緣起是依于兩種情況：一是依于第一義諦，這在前面已經說過；二是依於心識，也就是現在的經文。前面只說了清凈的一面，這裡則通於染污和清凈，依止的意義如前所述。而且，前面是依于真如而生起妄想，這裡則是顯示妄想依于真如。第三，在『自業助成』中也分為三部分。首先，從『相諦觀』的角度來看，下面的兩個門就相當於『因觀』。『因觀』有兩種：一是『他因觀』，二是『自因觀』。遠公說，『行』望于『無明』，因為兩者不同，所以稱為『他因』。從前面的『無明』生出後面的『無明』，稱為『自因』。『他因』稍微通行，『自因』則有所妨礙。因為論中說，『自因觀』是離開前一個支就沒有後一個支。經中說，『無明』因緣能夠產生諸行。現在認為，『他因』是完全依賴於前一個支來產生后一個支，這是爲了揀擇自性。在大悲觀中，是爲了揀擇冥性。一切相觀被稱為方便，只從...

【English Translation】 Five, simultaneous different entities: refers to different entities produced simultaneously. Six, simultaneous identical entities: refers to identical entities produced simultaneously. As this passage states, from the perspective of the Great Compassion Following Observation, it is equivalent to the second case mentioned in 'seeking liberation elsewhere.' This means that ordinary beings, foolish and deluded, should always seek liberation in the Ālaya-vijñāna (store consciousness) and Ādāna-vijñāna (grasping consciousness), as well as in other places, such as 'self' and 'what belongs to self.' However, the scripture clearly states 'only one mind,' then there is no 'self' or 'dharma' outside the mind, and it should be sought within the one mind. This is also like what the Vimalakirti Sutra says, the liberation of all Buddhas should be sought in the mind and actions of sentient beings. The so-called Ālaya-vijñāna, here called 'store consciousness,' is because it can store all defiled categories, preventing them from being lost. Due to attachments such as 'self-view' and 'love,' it is clung to as one's inner 'self.' This name only exists in different beings (ordinary beings) and those with learning (those who are learning). Ādāna-vijñāna, here called 'grasping,' is because it grasps seeds and sense organs. This name is common to all stages. These two consciousnesses are different names for the mind. The intention of the commentator is to show that the mind contains both defilement and purity, so both names are mentioned simultaneously to explain the meaning of 'one mind.' How to seek the meaning of 'one mind'? If there is 'self-attachment,' the Ālaya-vijñāna will be formed; if 'self-attachment' disappears, the name of Ālaya-vijñāna will be abandoned, and only Ādāna-vijñāna will remain, holding the seeds of non-outflow. In this way, the deluded mind will be extinguished, and the true mind will manifest. Therefore, the following verse says: 'If the mind is extinguished, birth and death cease,' referring to the extinction of the deluded mind, not the extinction of the mind-essence. Three, from the perspective of the All-Aspect Wisdom Observation, it is equivalent to the second case in 'Dependent Observation.' It explains that this arising of conditions depends on two situations: one is based on the First Noble Truth, which has been said before; the other is based on consciousness, which is the current scripture. The previous only spoke of the pure side, while this is common to both defilement and purity, and the meaning of dependence is as mentioned before. Moreover, the previous was the arising of delusion based on Suchness, while this shows that delusion depends on Suchness. Third, in 'Self-Karma Assisting Completion,' it is also divided into three parts. First, from the perspective of 'Truth of Characteristics Observation,' the following two doors are equivalent to 'Cause Observation.' There are two types of 'Cause Observation': one is 'Other-Cause Observation,' and the other is 'Self-Cause Observation.' Yuan Gong said, 'Action' looks to 'Ignorance,' because the two are different, so it is called 'Other-Cause.' From the previous 'Ignorance' arises the later 'Ignorance,' called 'Self-Cause.' 'Other-Cause' is slightly common, while 'Self-Cause' has some obstacles. Because the treatise says that 'Self-Cause Observation' is that without the previous branch, there is no later branch. The scripture says that the condition of 'Ignorance' can produce actions. Now it is believed that 'Other-Cause' is completely dependent on the previous branch to produce the later branch, which is to select the self-nature. In the Great Compassion Observation, it is to select the darkness. All-Aspect Observation is called expedient, only from...

無明生於行故。名為自因。此揀余因能生於行。亦猶于酪定從乳生。不從石出故。大悲觀破于自在等因。一切相智顯因緣相故。三觀取意小異文旨大同。諸德不尋論文妄為異釋。今此一門即他因觀。經明各有二業。則一是自業。二是助成。而並云他者。特由無明迷於所緣方為行因。若了所緣寧起妄行。又初明自業顯是他義。二明生后顯是因義。餘十一支仿此思準。然生起之因即增上緣。以緣名因從通義說。於四緣中諸支相望。增上定有故。緣起經及此文中。唯明有一。余之三緣有無不定。故略不明。謂愛望于取有望于生。有因緣義。以愛增為取識增為有故。若說識支是業種者。行望于識。亦作因緣。余支相望無因緣義。而集論說無明望行有因緣者。依無明時業習氣說無明俱故。假說無明實是行種。瑜伽論說諸支相望無因緣者。依現愛取唯業有說。上四位相望明有因緣。初二定實。次一不定。后一假說。無明望行愛望于取。生望老死有餘二緣。並以現行相望。無間引生故。行等思心可反緣故。有望于生受望于愛。無等無間有所緣緣。以種望現故。所生現行卻緣種故。余支相望二俱非有。此中且依鄰近順次。不相雜亂。實緣起說。異此相望為緣不定。以其逆順各有次第及超間故。為緣既多義不同。經約揀要從定有說。又約

【現代漢語翻譯】現代漢語譯本：無明產生於行（karma）的推動，所以被稱為『自因』。這與其他的因能夠產生行（karma）不同。就像奶酪一定是從牛奶中產生一樣，而不是從石頭中產生。因此，大悲觀破斥了自在天等作為原因的說法，而一切相智則揭示了因緣的真相。三觀在取意上略有不同，但文旨大體相同。有些學者不探究論文的本意，隨意做出不同的解釋。現在，這一門就是他因觀。經文中明確指出各有兩種業，一種是自業，另一種是助成。而都說是『他』的原因，特別是因為無明迷惑了所緣之境，才成為行（karma）的原因。如果明白了所緣之境，又怎麼會產生虛妄的行為呢？而且，首先說明自業是爲了顯示他業的意義，其次說明產生的結果是爲了顯示是原因的意義。其餘的十一個支（支分）可以仿照這個思路來理解。然而，生起的原因就是增上緣。以『緣』來稱呼『因』，是從普遍的意義上來說的。在四緣中，各個支分相互觀望，增上緣一定是存在的。因此，緣起經和這段文字中，只明確說明了有一個增上緣，其餘的三個緣的存在與否不確定，所以略而不談。也就是說，愛（tanha）對於取（upadana），有（bhava）對於生（jati），有因緣的意義，因為愛（tanha）的增長導致了取（upadana），識（vijnana）的增長導致了有（bhava）。如果說識支是業的種子，那麼行（karma）對於識（vijnana），也可以作為因緣。其餘的支分相互觀望，沒有因緣的意義。而《集論》說無明（avidya）對於行（karma）有因緣，是依據無明時的業習氣來說的，因為與無明同時存在。這只是假說，實際上無明是行（karma）的種子。《瑜伽論》說各個支分相互觀望沒有因緣，是依據現在的愛（tanha）和取（upadana）只有業來說的。上面四個位相望，說明有因緣，前兩個是確定的，第三個是不確定的，最後一個是假說。無明（avidya）對於行（karma），愛（tanha）對於取（upadana），生（jati）對於老死（jaramarana），有其餘的兩個緣，都是以現在的行為相互觀望，無間地引導產生。行（karma）等思心可以反過來作為緣，有（bhava）對於生（jati），受（vedana）對於愛（tanha），有等無間和有所緣緣，因為種子觀望現在，所產生的現在行為卻緣于種子，其餘的支分相互觀望，兩者都沒有。這裡且依據鄰近的順次，不相雜亂，是真實的緣起說。與此不同的相望，作為緣是不確定的，因為它們的逆順各有次第以及超間。作為緣既然很多，意義也不同，經文大約是選擇重要的，從確定的來說，又大約是...

【English Translation】 English version: Avidya (ignorance) arises from the impetus of karma (deeds), hence it is called 'self-cause'. This distinguishes it from other causes that can generate karma (deeds). Just as cheese is definitely produced from milk, not from stone. Therefore, the Great Compassionate Contemplation refutes the notion of Ishvara (自在) and others as causes, while the Omniscient Wisdom reveals the true nature of dependent origination (因緣). The three contemplations differ slightly in their focus, but their overall meaning is largely the same. Some scholars, without investigating the meaning of the texts, arbitrarily make different interpretations. Now, this particular approach is the contemplation of other-cause. The sutras clearly state that each has two kinds of karma (deeds): one is self-karma (自業), and the other is assisting karma (助成). The reason they are both called 'other' is specifically because avidya (ignorance) deludes the object of perception, thus becoming the cause of karma (deeds). If one understands the object of perception, how can one generate false actions? Moreover, first explaining self-karma (自業) is to reveal the meaning of other-karma (他業), and second, explaining the result of arising is to reveal the meaning of cause. The remaining eleven limbs (of dependent origination) can be understood following this line of thought. However, the cause of arising is the dominant condition (增上緣). Calling 'condition' as 'cause' is from a general meaning. Among the four conditions, the dominant condition is definitely present when the limbs observe each other. Therefore, the Sutra of Dependent Origination and this passage only clearly state that there is one dominant condition, while the existence of the other three conditions is uncertain, so they are omitted. That is to say, tanha (craving) in relation to upadana (grasping), and bhava (becoming) in relation to jati (birth), have the meaning of cause and condition, because the increase of tanha (craving) leads to upadana (grasping), and the increase of vijnana (consciousness) leads to bhava (becoming). If it is said that the limb of vijnana (consciousness) is the seed of karma (deeds), then karma (deeds) in relation to vijnana (consciousness) can also be considered as cause and condition. The remaining limbs observing each other do not have the meaning of cause and condition. However, the Abhidharmasamuccaya says that avidya (ignorance) in relation to karma (deeds) has cause and condition, based on the karmic habit during the time of avidya (ignorance), because it exists simultaneously with avidya (ignorance). This is just a hypothetical statement; in reality, avidya (ignorance) is the seed of karma (deeds). The Yogacarabhumi-sastra says that the limbs observing each other do not have cause and condition, based on the present tanha (craving) and upadana (grasping) only having karma (deeds). The above four positions observing each other indicate that there is cause and condition, the first two are definite, the third is uncertain, and the last is a hypothetical statement. Avidya (ignorance) in relation to karma (deeds), tanha (craving) in relation to upadana (grasping), and jati (birth) in relation to jaramarana (old age and death), have the remaining two conditions, all observing each other with present actions, leading to arising without interruption. Karma (deeds) and other mental activities can be reversed as conditions, bhava (becoming) in relation to jati (birth), and vedana (feeling) in relation to tanha (craving), have contiguity condition and object-condition, because the seed observes the present, and the present actions that arise are conditioned by the seed. The remaining limbs observing each other have neither. Here, we rely on the adjacent sequence, without mixing them up, which is the true explanation of dependent origination. Observing each other differently from this, as a condition is uncertain, because their reverse and forward orders each have sequences and intermissions. Since there are many conditions, the meanings are also different. The sutras approximately select the important ones, speaking from the definite ones, and approximately...

因言已含餘三。其十二支各初自業。不異前之二門。論主唯解老死二業者。以此難故。舉一例諸。然無明無因老死無果故。前十一各與后支為生起因。老死無果與誰為因。經文意顯與無明為因。則無明非無因老死非無果故。云不覺知故。相續不絕不覺知者。即無明也。是以十二因緣猶如尋環如汲井輪。無有斷絕。反顯若能覺知則無復生死。論主總以二業為後生因。故云壞五陰身。能作後生因以不見知故。能作後生因。意明前陰但滅則后陰生故。初為因后意不知。即是無明。無明為因則十二支相續不絕。不見此意徒自云云。二約大悲隨順觀。四觀之中。此下四段明第三異道求解脫。論云。顛倒因有三種性因。自在因苦行因及無因。此有四因如次四門破之。前三是邪因故並云顛倒。一性即冥性。謂僧佉計此為所知因。謂知此冥性即得解脫故。前云異處求解脫顯其理非此中。雖云所知意取行非。二即迦羅鳩馱計自在天。為所求因。謂自在天瞋眾生受苦。自在天喜眾生受樂。求其喜故。三刪阇夜計苦行。為所修因。但修苦行以酬往業。則得解脫故。四無因。即阿耆多計眾生不由因得。萬法自然。若知此者便得解脫。眾生於上邪因無因異道中求經。欲以正折邪故舉四門。令于中求。不應于上邪見中求。此門即破冥性。謂因緣有支

【現代漢語翻譯】現代漢語譯本：因為（前面的）言論已經包含了其餘的三種（因）。這十二支（十二因緣）各自最初都從『業』開始，與前面所說的兩種門徑沒有不同。論主只解釋『老』和『死』這兩種『業』，是因為它們難以理解，舉出一個例子就可以類推其他的（因緣）。然而，『無明』不是沒有原因的，『老死』也不是沒有結果的。所以，前面的十一個支都與後面的支作為生起的原因。『老死』沒有結果，那麼它又以什麼作為原因呢？經文的意思很明顯，是與『無明』作為原因。那麼，『無明』就不是沒有原因的，『老死』也不是沒有結果的。所以說『不覺知』，（因為）相續不斷，不覺知的就是『無明』。因此，十二因緣就像一個循環的圓環，又像汲水的井輪，沒有斷絕。反過來顯示，如果能夠覺知，那麼就不會再有生死（輪迴）了。論主總的來說是以兩種『業』作為後生的原因，所以說『壞五陰身，能作後生因』，因為不見知（真理）。『能作後生因』，意思是說前陰滅了，后陰就生了。最初的（無明）作為原因，後面的（眾生）不知道，這就是『無明』。以『無明』作為原因，那麼十二支就相續不斷。不明白這個道理，只是空談而已。二、約大悲隨順觀。四觀之中，這下面四段說明第三種異道求解脫的情況。論中說：『顛倒因有三種性因（Sankhya，數論），自在因（Isvara，自在天）苦行因及無因。』這裡有四種因，依次用四種門徑來破斥它們。前面的三種都是邪因，所以都說是『顛倒』。第一種『性』就是冥性（Prakrti，自性），是僧佉（Sankhya，數論）派認為的所知之因，他們認為知道這個冥性就能得到解脫。前面說在其他地方求解脫，顯示他們的道理不是這樣的。這裡雖然說是『所知』，但實際上是指『行』。第二種是迦羅鳩馱（Karajakuta）所計的自在天（Isvara，自在天），作為所求之因。他們認為自在天嗔怒眾生就會讓眾生受苦，自在天高興眾生就會讓眾生受樂，所以要求得自在天的歡喜。第三種是刪阇夜（Sanjaya）所計的苦行，作為所修之因。他們認為只要修行苦行來償還過去的業，就能得到解脫。第四種是無因，也就是阿耆多（Ajita Kesakambalin）所認為的眾生不是由因產生的，萬法都是自然而然的。如果知道這個道理，就能得到解脫。眾生在以上這些邪因、無因的異道中尋求（真理），（佛陀）想要用正法來折服邪說，所以舉出這四種門徑，讓他們在（正法）中尋求，不應該在上面的邪見中尋求。這個門徑就是破斥冥性（Prakrti，自性）的，認為因緣是有支的。

【English Translation】 English version: Because the preceding statements already include the remaining three (causes). Each of the twelve Nidanas (twelve links of dependent origination) initially starts from 'karma' (action), which is no different from the two paths mentioned earlier. The commentator only explains the two 'karmas' of 'old age' and 'death' because they are difficult to understand. Giving one example can be used to infer the others (causes). However, 'ignorance' (Avidya) is not without a cause, and 'old age and death' are not without a result. Therefore, the preceding eleven links all serve as the cause for the arising of the subsequent links. 'Old age and death' have no result, so what do they take as their cause? The meaning of the scripture is clear: they take 'ignorance' (Avidya) as their cause. Then, 'ignorance' is not without a cause, and 'old age and death' are not without a result. Therefore, it is said 'not knowing' because the continuity is unbroken, and the one who does not know is 'ignorance' (Avidya). Thus, the twelve Nidanas are like a circular ring or a well wheel, without interruption. Conversely, it shows that if one can awaken, then there will be no more birth and death (samsara). The commentator generally takes the two 'karmas' as the cause of subsequent rebirth, so it is said 'destroying the five skandhas (five aggregates), can create the cause of subsequent rebirth' because of not knowing (the truth). 'Can create the cause of subsequent rebirth' means that when the previous skandha ceases, the subsequent skandha arises. The initial (ignorance) is the cause, and the subsequent (beings) do not know, and this is 'ignorance' (Avidya). With 'ignorance' as the cause, then the twelve Nidanas continue uninterrupted. Not understanding this principle is just empty talk. Secondly, observing with great compassion and compliance. Among the four observations, the following four paragraphs explain the third situation of seeking liberation through heterodox paths. The treatise says: 'There are three kinds of causes of inverted views: nature cause (Sankhya), Isvara (Sovereign God) cause, asceticism cause, and no cause.' Here are four causes, which are refuted by four paths in turn. The first three are all wrong causes, so they are all called 'inverted'. The first 'nature' is Prakrti (primordial nature), which the Sankhya school considers to be the cause of knowledge. They believe that knowing this Prakrti can lead to liberation. The previous statement about seeking liberation elsewhere shows that their principle is not like this. Although it is said here to be 'knowledge', it actually refers to 'practice'. The second is the Isvara (Sovereign God) counted by Karajakuta, as the cause to be sought. They believe that if Isvara is angry with sentient beings, he will cause them to suffer, and if Isvara is happy with sentient beings, he will cause them to be happy, so they seek to please Isvara. The third is the asceticism counted by Sanjaya, as the cause to be cultivated. They believe that as long as they practice asceticism to repay past karma, they can achieve liberation. The fourth is no cause, which is what Ajita Kesakambalin believes: sentient beings are not produced by causes, and all dharmas are natural. If one knows this principle, one can achieve liberation. Sentient beings seek (the truth) in the above-mentioned heterodox paths of wrong causes and no cause. (The Buddha) wants to subdue heretical views with the right Dharma, so he puts forward these four paths to let them seek in (the right Dharma), and should not seek in the above-mentioned heretical views. This path is to refute Prakrti (primordial nature), believing that dependent origination has branches.

各二種業。而能生彼因緣事。不由冥性故。斷前支緣則后支不續。一生之中便得解脫。汝之冥性縱八萬劫知亦無脫期。三約一切相智觀即當第三方便觀。謂因緣有支各有二業為起後方便。若滅前前即不生後後。是解脫方便。第四不相舍離中。三門同前。初約相諦。即當自因觀。自因之義已見上文。又論云。自因觀者。無明等自生因觀緣事故。謂離前支無後支故。如不離無明有行等。則無明唯是行自因也。以是自故令行不斷。以是因故但云助成。若唯不離無明有行。則成太即。不應言無明緣行。若全離無明有行則成太離。無明則非行因故。論云。異則不成不即不離則名自因。亦二義成矣。故論主引中論偈云。眾因緣生法是則不即因。亦復不異因。非斷亦非常。初句泛舉也次句以是所生非能生故。亦復不異因者。從於能生生所生故。非斷亦非常者。不即故不常。不異故不斷。又不即因故果不斷因不常。不異因故果不常因不斷。又以不即故因果俱不斷。不異故因果俱不常。非無因常故。又亦反此。非相續常故。又以不離是不即故。即不常為不斷思之。文中先順后逆。順中而論云。無明有二種。一子時。二果時。是中子時者。令行不斷。有二種義故。緣事示現者。子是種子果是現行現行之果雖前已謝故不取之。種子續故令行不

【現代漢語翻譯】現代漢語譯本有兩種業能夠產生作為因緣的事物，並非由於冥性（Pradhāna，一種哲學概念，指宇宙的根本原因或自性）。如果斷除了前面的支緣，那麼後面的支緣就不會延續，在一生之中便能獲得解脫。你的冥性縱然經歷八萬劫也無法獲得解脫的期限。三、關於一切相智的觀察，就是第三種方便觀。也就是說，因緣的每個支都有兩種業，作為生起後續的方便。如果滅除了前面的，那麼後面的就不會產生，這就是解脫的方便。四、在不相舍離中，三門與前面相同。首先是關於相諦，就是關於自因的觀察。自因的意義已經在上文解釋過了。此外，《論》中說：『自因觀，就是對無明等自身生起的原因進行觀察。』這是因為離開了前面的支就沒有後面的支。例如，如果不離開無明，就會有行等等，那麼無明就只是行的自因。因為是自身，所以使行不斷；因為是因，所以只是助成。如果僅僅是不離開無明才有行，那就成了太過於相同。不應該說無明緣行。如果完全離開無明才有行，那就成了太過於分離，無明就不是行的原因了。《論》中說：『不同則不成，不即不離則名為自因。』這也是兩種意義的成就。所以論主引用《中論》的偈頌說：『眾因緣生法，是則不即因，亦復不異因，非斷亦非常。』第一句是泛泛地舉例，第二句是因為所生不是能生。『亦復不異因』，是從能生生出所生。『非斷亦非常』，不即所以非常，不異所以不斷。又因為不即因，所以果不斷，因不常；不異因，所以果不常，因不斷。又因為不即，所以因果都不斷；不異，所以因果都不常。不是沒有原因的常，也不是相續的常。又可以反過來說，不是相續的常。又因為不離就是不即，所以將不常視為不斷來思考。文中先順后逆，順中而論說，無明有兩種，一是子時，二是果時。其中子時，使行不斷，有兩種意義。緣事示現，子是種子，果是現行，現行的果雖然已經過去，所以不取它，因為種子延續，所以使行不斷。

【English Translation】 English version There are two kinds of karma that can generate things as causes and conditions, not due to Pradhāna (a philosophical concept referring to the fundamental cause or self-nature of the universe). If the preceding link in the chain of dependent origination is severed, then the subsequent link will not continue, and liberation can be attained in one lifetime. Your Pradhāna, even if it were to experience eighty thousand kalpas, would not have a time limit for liberation. Third, regarding the observation of all-aspect wisdom, this is the third expedient means of observation. That is to say, each link in the chain of dependent origination has two kinds of karma, serving as a means to generate the subsequent links. If the preceding is extinguished, then the subsequent will not arise, and this is the expedient means of liberation. Fourth, in non-separation, the three aspects are the same as before. First, regarding the truth of characteristics, this is the observation of self-cause. The meaning of self-cause has already been explained above. Furthermore, the Treatise says: 'The observation of self-cause is the observation of the causes of the arising of ignorance, etc.' This is because without the preceding link, there is no subsequent link. For example, if there is no separation from ignorance, there will be action, etc., then ignorance is only the self-cause of action. Because it is self, it causes action to continue; because it is a cause, it only assists in its formation. If action only exists without separation from ignorance, then it becomes too identical. It should not be said that ignorance conditions action. If action only exists with complete separation from ignorance, then it becomes too separate, and ignorance is not the cause of action. The Treatise says: 'Different, then it does not form; neither identical nor separate, then it is called self-cause.' This is also the accomplishment of two meanings. Therefore, the author of the Treatise quotes the verse from the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way): 'Phenomena arising from various causes and conditions are neither identical to the cause, nor different from the cause, neither permanent nor discontinuous.' The first line is a general example, and the second line is because what is produced is not the producer. 'Nor different from the cause' is because what is produced arises from the producer. 'Neither permanent nor discontinuous' means not identical, therefore not permanent; not different, therefore not discontinuous. Furthermore, because it is not an identical cause, the result is not discontinuous, and the cause is not permanent; because it is not a different cause, the result is not permanent, and the cause is not discontinuous. Furthermore, because it is not identical, both cause and result are not discontinuous; not different, therefore both cause and result are not permanent. It is not a permanence without cause, nor is it a continuous permanence. It can also be said in reverse, it is not a continuous permanence. Furthermore, because non-separation is non-identity, therefore consider non-permanence as non-discontinuity. The text first proceeds in a forward direction and then in reverse. In the forward direction, it is said that ignorance has two types, one at the time of the seed and one at the time of the fruit. Among them, the time of the seed causes action to continue, and there are two meanings. The manifestation of conditioned things, the seed is the seed, and the fruit is the present action. Although the fruit of the present action has already passed, it is not taken because the seed continues, thus causing action to continue.

斷。能助成行故取子時。亦可初起無明名之為子。遷至行時名之為果。由前等引之力令行不斷。助成行故偏取子時。餘十一支皆有二時。例此可了。后逆觀。論云。先際后際滅中際亦無。是故不說者。十二因緣不出三際。過未既無中豈得有。是故不說有不斷助成義。又不說者。滅則滅前諸義故。不假說子果等殊。二約大悲隨順觀破顛倒因中。以自在天為眾生因。今以無明等為行等因。尚不從於余支。豈得從乎自在。三約一切相智觀。即當第四因緣相觀。有支無作故者。既由前前令後後不斷。助成後後。則後後無性。何有前前能作後後。即以無作為緣之相。是種智境。第五三道不斷。一依論相諦中六觀之內名攝過觀。謂以三道攝十二支。則顯有支但攝於苦因果過患業惑是因。苦即是果亦有順逆。初順觀中文含二義。一約三世。則過去無明現在愛取名為煩惱。雖同煩惱過去迷於本際與無明名現在牽生後果由於愛取。從其本末隱顯互彰。行有是業者。宿業名行。現業名有。雖同是業。過去已定當相名行。未來未有業能有之功能立稱。現在五果未來二果。同皆是苦。現報已定當相受名。未來來起從過患立。若約二世前十同世。則煩惱有二能發能潤。雖諸煩惱皆能發潤。于發業位無明力增。潤業受生。愛取力勝各偏受名。以無重

【現代漢語翻譯】現代漢語譯本斷。能夠幫助成就『行』，所以取『子』時（十二時辰的第一個時辰，晚上11點到凌晨1點）。也可以把最初生起的無明（Ignorance）稱之為『子』，遷移到『行』的時候稱之為『果』。由於前面『等引』（Samadhi, 等持）的力量，使得『行』不斷，幫助成就『行』，所以偏重於取『子』時。其餘的十一個地支（時辰）都有兩個時辰，依此類推就可以明白了。後面是逆向觀察。《論》中說：『先際（過去際）后際（未來際）滅，中際（現在際）也沒有。』所以不說不斷，是因為十二因緣沒有超出三際。過去和未來既然沒有，現在又怎麼會有呢？所以不說有不斷助成的意義。又不說不斷，是因為滅就滅了之前的各種意義，所以不需要說『子』、『果』等的差別。二、約大悲隨順觀破顛倒因中。以自在天（Mahesvara）為眾生之因。現在以無明等作為『行』等的因，尚且不依賴於其他的支，又怎麼會依賴於自在天呢？三、約一切相智觀。就是當第四因緣相觀。『有支無作故』，既然由於前一個支使得后一個支不斷，幫助成就后一個支，那麼后一個支就沒有自性，哪裡有前一個支能夠作為后一個支呢？這就是以無作為緣的相，是種智（Sarvakarajnana）的境界。第五，三道不斷。一、依據論相，在諦中六觀之內，名為攝過觀。就是以三道（煩惱道、業道、苦道）來統攝十二支，就顯示出『有支』只是統攝苦因果過患，業惑是因，苦就是果，也有順逆。最初的順觀文中包含兩種意義。一、約三世來說，過去世的無明，現在世的愛、取，名為煩惱。雖然都是煩惱，過去世迷惑于本際，稱為無明，現在世牽引產生後果，由於愛和取，從其根本和末端，隱顯互相彰顯。『行有是業』，宿業名為『行』，現業名為『有』。雖然都是業，過去世已經決定了當來的相，名為『行』，未來世還沒有，業能夠有的功能，立為『有』。現在世的五果，未來世的二果，相同都是苦。現在報已經決定了當來的相，接受名為『受』，未來世來起，從過患而立。如果約二世，前十同世，那麼煩惱有能發和能潤兩種作用。雖然各種煩惱都能發和潤，在發業的階段，無明的力量增強，潤業受生，愛和取的力量更強，各自偏重於接受這個名稱。因為沒有重複。

【English Translation】 English version It ceases. It takes the 'Zi' time (the first of the twelve Earthly Branches, 11 PM to 1 AM) because it can help accomplish 'action'. One can also call the initial arising of ignorance (Avidya) 'Zi', and when it moves to 'action', it is called 'fruit'. Due to the power of the preceding 'Samadhi' (concentration), 'action' is uninterrupted, and because it helps accomplish 'action', the 'Zi' time is emphasized. The remaining eleven Earthly Branches (times) each have two hours; this can be understood by analogy. The following is reverse observation. The Treatise says: 'The prior limit (past) and the posterior limit (future) cease, and the middle limit (present) is also absent.' The reason for not discussing continuity is that the twelve links of dependent origination do not exceed the three limits. Since the past and future are absent, how can the present exist? Therefore, there is no discussion of the meaning of uninterrupted assistance. Furthermore, the reason for not discussing continuity is that cessation ceases all previous meanings, so there is no need to discuss the differences between 'Zi', 'fruit', etc. Secondly, regarding the observation of great compassion in accordance with breaking inverted causes, Mahesvara (the Great Lord) is taken as the cause of sentient beings. Now, taking ignorance, etc., as the causes of 'action', etc., it does not rely on other links, so how can it rely on Mahesvara? Thirdly, regarding the observation of all-aspect wisdom (Sarvakarajnana), it is the observation of the fourth link of dependent origination. 'The existence link has no action', since the preceding link causes the following link to be uninterrupted and helps accomplish the following link, then the following link has no self-nature. How can the preceding link act as the following link? This is the aspect of non-action as a condition, which is the realm of all-aspect wisdom. Fifthly, the three paths are uninterrupted. Firstly, according to the Treatise, within the six observations in the Truth, it is called the observation of encompassing the past. That is, using the three paths (the path of affliction, the path of karma, and the path of suffering) to encompass the twelve links, it shows that the 'existence link' only encompasses the suffering of cause and effect, the faults, karma, and delusion are the cause, and suffering is the effect, which also has forward and reverse aspects. The initial forward observation contains two meanings. Firstly, in terms of the three times, past ignorance, present love and grasping are called afflictions. Although they are all afflictions, past delusion about the fundamental limit is called ignorance, and present attraction and generation of consequences are due to love and grasping. From their root and end, concealment and manifestation mutually reveal each other. 'Action and existence are karma', past karma is called 'action', and present karma is called 'existence'. Although they are both karma, the past has already determined the future aspect, called 'action', and the future has not yet arrived, the function of karma to have existence is established as 'existence'. The five fruits of the present and the two fruits of the future are the same, all being suffering. The present retribution has already determined the future aspect, and acceptance is called 'reception', and the future arises from faults. If we consider two times, the first ten are the same, then afflictions have two functions: to initiate and to moisten. Although all afflictions can initiate and moisten, in the stage of initiating karma, the power of ignorance increases, and in moistening karma to receive rebirth, the power of love and grasping is stronger, each emphasizing the acceptance of this name. Because there is no repetition.

發唯一無明數數溉灌。故分愛取。業亦有二。未潤已潤。未潤名行初造作故。已潤名有近生當有故。若總取識等種為所潤。則亦苦攝故。唯識云。有支一分是業所攝。就苦七中五約種說。二約現行種位難知。依當果位別顯為五。果位易了故。唯立二並如前說。三道皆言不斷者。謂從三煩惱生於二業。從彼二業復生七苦。七復生三故如輪轉。如凈意菩薩十二因緣論廣明。后前後際下逆觀分二。初明對治斷。謂斷前際無明行及后際愛取有。則七苦不生。后如是。三道下。明自性斷。故凈意云。一切世間法唯因果無人。但從諸法空還生於空法。是則生滅因果。如二束蘆互相依立。不能獨成則知無性。二我俱空。二約大悲觀中。即當破異道求中苦行因計。謂以業惑而為苦因。欲求脫苦當斷業惑反修苦行。是起妄業。計苦行心即是煩惱。如是妄想寧是解脫樂因。三一切相智觀中。即第五入諦觀。三道苦集諦故。謂業惑皆集故。瑜伽云。生老死現法為苦。識等五當來為苦者。五約種說故。唯識云。十二皆苦諦攝。取蘊性故。五亦集諦業煩惱性故。此則業惑通於二諦。約其逆觀即滅道諦。滅分別心亦即道故。又體三道即性凈三德涅槃。佛性一實諦故。第六三際輪迴。初約相諦名護過觀。謂說三際護三過故。三際不同諸教三說。一依唯

【現代漢語翻譯】現代漢語譯本發唯一無明（avidyā，無知）不斷地滋養灌溉，所以產生了愛（tṛṣṇā，渴愛）和取（upādāna，執取）。業（karma）也有兩種：未潤和已潤。未潤的稱為行（saṃskāra，行），因為是最初的造作；已潤的稱為有（bhava，有），因為它接近於產生未來的存在。如果將識（vijñāna，意識）等種子都視為所潤澤的對象，那麼它們也屬於苦（duḥkha）的範疇。如《唯識論》所說：『有支的一部分屬於業所攝。』在七苦中，五種是就種子而言，兩種是就現行而言。種子的狀態難以知曉，所以依據未來果位的差別來顯現為五種。果位容易理解。只建立兩種（生和老死），也如前面所說。三種道都說不斷，是指從三種煩惱（貪、嗔、癡）產生兩種業，從這兩種業又產生七種苦，七種苦又反過來產生三種煩惱，所以像車輪一樣運轉。如凈意菩薩的《十二因緣論》中詳細闡明。后前後際下逆觀分為兩部分。首先說明對治斷，即斷除前際的無明和行，以及后際的愛、取、有，那麼七苦就不會產生。後面也是這樣。『三道下』，說明自性斷。所以凈意說：『一切世間法只有因果，沒有人。只是從諸法的空性中又產生空性的法。』這就是生滅的因果，就像兩束蘆葦互相依靠才能立起來，不能獨自成立，所以知道它是無自性的。二我和二法都是空性的。二約大悲觀中，就是破斥異道所追求的苦行因的錯誤觀念，認為以業和惑作為苦的原因，想要脫離苦難就應當斷除業和惑，反而去修行苦行。這是產生虛妄的業。認為苦行是解脫之道的想法本身就是煩惱。這樣的妄想怎麼會是解脫快樂的原因呢？三一切相智觀中，就是第五入諦觀，即三道苦集諦。因為業和惑都是集（samudaya，集諦）的原因。瑜伽說：『生老死是現世的苦，識等五種是未來的苦。』五種是就種子而言。所以《唯識論》說：『十二支都屬於苦諦所攝，因為它們是取蘊的自性。』五種也屬於集諦，因為它們是業和煩惱的自性。這說明業和惑貫通於二諦。就逆觀而言，就是滅（nirodha，滅諦）和道（mārga，道諦）。滅分別心也就是道。而且，體悟三道就是性凈三德涅槃（nirvāṇa），佛性是一真實的真諦。第六三際輪迴，首先就相諦而言，稱為護過觀，即說在三個時際守護三種過失。三個時際不同於各種教派的三種說法。一種是依據《唯唯

【English Translation】 English version Because the singular avidyā (ignorance) is constantly nourished and irrigated, tṛṣṇā (craving) and upādāna (grasping) arise. Karma also has two types: unmoistened and moistened. The unmoistened is called saṃskāra (formations), because it is the initial creation; the moistened is called bhava (becoming), because it is close to producing future existence. If the seeds of vijñāna (consciousness) and others are all regarded as objects to be moistened, then they also belong to the category of duḥkha (suffering). As the Vijñaptimātratāsiddhi states: 'A portion of the bhava limb is included in karma.' Among the seven sufferings, five are spoken of in terms of seeds, and two in terms of present action. The state of seeds is difficult to know, so based on the differences in future fruition, they are manifested as five. The fruition is easy to understand. Only two (birth and death) are established, as mentioned earlier. The three paths are all said to be unbroken, referring to the fact that from the three kleshas (afflictions) arise two karmas, from these two karmas arise seven sufferings, and the seven sufferings in turn give rise to the three kleshas, thus revolving like a wheel. As explained in detail in the Twelve Nidānas by Bodhisattva Jingyi. The reverse contemplation of the past, present, and future is divided into two parts. First, it explains the antidote to cessation, that is, cutting off avidyā and saṃskāra in the past, and tṛṣṇā, upādāna, and bhava in the future, then the seven sufferings will not arise. The following is the same. 'The three paths below' explains cessation by nature. Therefore, Jingyi says: 'All worldly dharmas are only cause and effect, there is no person. Only from the emptiness of all dharmas does empty dharma arise again.' This is the cause and effect of arising and ceasing, like two bundles of reeds that rely on each other to stand, unable to stand alone, so it is known to be without self-nature. Both the two selves and the two dharmas are empty. The second is in the contemplation of great compassion, which is to refute the erroneous view of the cause of ascetic practices pursued by other paths, believing that karma and afflictions are the cause of suffering, and wanting to escape suffering, one should cut off karma and afflictions, but instead practice asceticism. This is generating false karma. The idea that asceticism is the path to liberation is itself an affliction. How can such delusion be the cause of liberation and happiness? The third is in the contemplation of all-aspect wisdom, which is the fifth entry into the contemplation of the truths, that is, the three paths of duḥkha-samudaya-satya (the truth of suffering and the truth of the origin of suffering). Because karma and afflictions are all the cause of samudaya (accumulation). The Yoga says: 'Birth, old age, and death are present suffering, and the five of vijñāna and others are future suffering.' The five are spoken of in terms of seeds. Therefore, the Vijñaptimātratāsiddhi says: 'All twelve nidānas are included in the duḥkha-satya, because they are the nature of grasping aggregates.' The five also belong to the samudaya-satya, because they are the nature of karma and afflictions. This shows that karma and afflictions pervade the two truths. In terms of reverse contemplation, it is nirodha-satya (the truth of cessation) and mārga-satya (the truth of the path). The cessation of discriminating mind is also the path. Moreover, realizing the three paths is the intrinsically pure three virtues of nirvāṇa, the Buddha-nature is one real truth. Sixth, the cycle of the three times, first in terms of the relative truth, is called the protection from faults, that is, saying to guard against the three faults in the three times. The three times are different from the three statements of various schools. One is based on the *Vijñap

識合能所引開能所生故。前十現在後二未來。十因二果定不同世。因中前七與愛等三。或同或異。謂生報定同后報便異。若二三七各定同世。如是一重因果足顯輪轉及離斷常。此則但以二世具十二支。不許三世兩重因果。若爾云何三際。今之二果乃是前際十因之果。二依智論俱舍。生引俱開。初二過去次八現在。后二未來故成三世。現八之中前五是果。酬於過去。后三是因復招未來。則二重因果各具三道。可得抗行。三依此經意明三世故。開能所引為前中際。為遮前七定同世故。復示眾明迷本際故。二屬過去合能所生。總為后際。為遮愛等但是潤故。示因招果。令厭因故以因從果。五屬未來則能所引生。及所發潤皆容互有。經無生死者。同許為果。略不明之論經具也。明文昭然。何為唯取二世不受三耶。已知大意。次正釋文。文有順逆順中有二。先明一往三世。後於是下。明流轉三世。今初云無明緣行是觀過去者。觀有二義。一觀現在生是過去二因所作。二則知識等。是彼過去當來之果。因果相屬反覆相成。如是方名見過去因義能防三過。言識乃至受是觀現在者。亦有二義。一觀現在識等由過業得二。復知識等能得未來果報。以不得對治依起愛等故。現在目睹故。分兩嚮明其二義。言愛乃至有是觀未來者。此未來因決

【現代漢語翻譯】現代漢語譯本識（意識）合能所引，開能所生故。前十現在，后二未來。十因二果定不同世。因中前七與愛（貪愛）等三，或同或異。謂生報定同，后報便異。若二三七各定同世。如是一重因果足顯輪轉及離斷常。此則但以二世具十二支，不許三世兩重因果。若爾云何三際？今之二果乃是前際十因之果。二依智論、俱舍。生引俱開。初二過去，次八現在，后二未來故成三世。現八之中前五是果，酬於過去。后三是因復招未來。則二重因果各具三道，可得抗行。三依此經意明三世故。開能所引為前中際。為遮前七定同世故。復示眾明迷本際故。二屬過去合能所生。總為后際。為遮愛等但是潤故。示因招果。令厭因故以因從果。五屬未來則能所引生，及所發潤皆容互有。經無生死者，同許為果。略不明之論經具也。明文昭然。何為唯取二世不受三耶？已知大意。次正釋文。文有順逆，順中有二。先明一往三世，後於是下。明流轉三世。今初云無明緣行是觀過去者。觀有二義。一觀現在生是過去二因所作。二則知識等是彼過去當來之果。因果相屬反覆相成。如是方名見過去因義能防三過。言識乃至受是觀現在者。亦有二義。一觀現在識等由過業得二。復知識等能得未來果報。以不得對治依起愛等故。現在目睹故。分兩嚮明其二義。言愛乃至有是觀未來者。此未來因決

【English Translation】 English version Consciousness (識) combines the 'able' and 'led' (能所引), opening up the 'able to be born' (能所生). The first ten are present, the last two are future. The ten causes and two effects are definitely not in the same lifetime. Among the causes, the first seven and the three including craving (愛) are either the same or different. 'Born' and 'retribution' are definitely the same, but later retributions are different. If two, three, and seven are each definitely in the same lifetime, then this single layer of cause and effect is sufficient to show the cycle of rebirth and freedom from annihilation and permanence. This only uses two lifetimes to encompass the twelve links, not allowing for two layers of cause and effect in three lifetimes. If so, what about the three periods of time? The two effects now are the effects of the ten causes of the previous period. Secondly, according to the Shastra on the Great Perfection of Wisdom (智論) and the Abhidharmakosha (俱舍), 'born' and 'led' are both opened up. The first two are past, the next eight are present, and the last two are future, thus forming the three lifetimes. Among the eight present ones, the first five are effects, repaying the past. The last three are causes, again inviting the future. Then the two layers of cause and effect each possess the three paths, which can be presented side by side. Thirdly, according to the meaning of this sutra, the three lifetimes are clarified. Opening up the 'able' and 'led' is the past and middle period. To prevent the first seven from being definitely in the same lifetime, it further shows the masses that they are deluded about the original boundary. The two belong to the past, combining the 'able to be born'. In total, it is the future period. To prevent craving and the like from only being a moistening, it shows the cause inviting the effect. To make people厭(厭) the cause, the cause follows the effect. The five belong to the future, then the 'able to be born' and the 'led', as well as the 'initiated moistening', can all mutually exist. The sutra does not mention birth and death, but both are allowed as effects. The abbreviated and unclear discussion is complete in the sutra. The clear text is obvious. Why only take two lifetimes and not accept three? The general meaning is already known. Next, the text is properly explained. The text has forward and reverse orders, and the forward order has two parts. First, clarify the one-way three lifetimes, and then below, clarify the flowing three lifetimes. Now, the first says that ignorance conditioning activity is observing the past. There are two meanings to observing. First, observing that the present birth is made by the two causes of the past. Second, knowledge and the like are the future effects of that past. Cause and effect are related, reciprocating and completing each other. Only in this way is it called seeing the meaning of the past cause, which can prevent three faults. The words 'consciousness' to 'feeling' are observing the present. There are also two meanings. First, observing that the present consciousness and the like are obtained by past karma. Second, knowledge and the like can obtain future retribution. Because one cannot obtain the antidote, one relies on and arises craving and the like. Because it is currently witnessed, the two meanings are clarified in two directions. The words 'craving' to 'existence' are observing the future. This future cause definitely

得來果。一往定故。二流轉三世者。謂不得對治復有後世。於後世上轉生後世。後後無窮已知三際。云何護過。謂外與內因緣之法。立三種過。一者一切身一時生過。何以故。無異因故。此過從前自因而生。謂既無自在等而為異因。唯無明行為識等因。行有多種。何以不得六道齊生。二者自業無受報過。何以故。無作者故。此過從於無作緣生。作者即我。三者失業過。何以故。未受果報業已謝故。此過從於無常緣生。此上辨過云何護耶。若見三際則能護之。然過去業有三種義故不得報。一未作二作已未潤三得對治。今無明緣行則顯已作。現識等五則顯已潤。已受愛取有。三則知未得對治。于已作業既有潤未潤。殊斯為異因。已潤則受生報。未潤則受后報。潤未潤殊。豈得六道一時齊受。此為異因何用自在。既自造異因自招二報。非他身受。何言自業無受報耶。假者自造何用我耶。若已作業不得對治。潤則便生知業不失。因雖先滅勢力續故。現見得報不可言失。三過度矣。后無明滅下逆觀。即得對治義。此滅則彼滅。是觀待斷。又因觀能滅揀自性滅故云觀待。然十二緣三世並備。但隨化跡隱顯分三令知過去因招今苦器。今斷愛等當果不生。則愚癡絕命于慧刃。愛水焦乾于智火。高羅四開於六趣無生。超逸於八極矣。二約

【現代漢語翻譯】現代漢語譯本得來果（已經獲得的果報）。因為已經確定了（因果關係）。二、流轉三世者：指的是無法對治，還有後世。在後世上不斷轉生後世，後後無窮，已經知道了過去、現在、未來三際。三、如何防護過失？指的是從外在和內在的因緣之法，建立三種過失：一是一切眾生同一時間出生的過失。為什麼呢？因為沒有不同的原因。這個過失是從之前的自身原因產生的。因為沒有自在等作為不同的原因，只有無明和行為是產生意識等的原因。行為有多種，為什麼不能六道同時產生？二是自身所造的業沒有得到報應的過失。為什麼呢？因為沒有作者。這個過失是從沒有作者的因緣產生的。作者就是『我』。三是失去業的過失。為什麼呢？因為沒有得到果報，業已經消謝了。這個過失是從無常的因緣產生的。以上辨析了過失，如何防護呢？如果能看到過去、現在、未來三際，就能防護這些過失。然而，過去的業有三種情況，所以不能得到報應：一是沒有造作；二是造作了但沒有滋潤；三是得到了對治。現在，無明緣行，就顯示已經造作了。現在的識等五蘊，就顯示已經滋潤了。已經接受了愛和取，就知道沒有得到對治。對於已經造作的業，既有滋潤和未滋潤的區別，這就是不同的原因。已經滋潤的，就會接受來生的果報；未滋潤的，就會接受以後的果報。滋潤和未滋潤不同，怎麼能六道同時接受果報呢？這是不同的原因，哪裡需要自在？既然自己造作了不同的原因，自己招致兩種果報，不是其他身體接受，怎麼能說自身所造的業沒有得到報應呢？如果是假象自己造作，哪裡需要『我』呢？如果已經造作的業沒有得到對治，滋潤了就會產生果報，就知道業不會消失。原因雖然先滅亡，但勢力會延續。現在看到得到報應，不能說業已經消失了。這三種過失已經過去了。後來，無明滅盡，向下逆向觀察，就能得到對治的意義。這個滅，那個就滅，這是觀待斷。又因為因觀能夠滅除揀擇自性滅，所以說是觀待。然而，十二因緣三世都具備。只是隨著教化的痕跡，隱沒和顯現分為三世，讓人知道過去的因招致現在的苦果。現在斷除愛等，未來的果就不會產生。那麼愚癡就會被智慧的利刃斬斷，愛慾之水會被智慧的火焰燒乾，高大的羅網會被打破，在六道中不再產生，超越於八種極端的境界了。二、約（第二，關於...）

【English Translation】 English version The fruit is obtained (the retribution that has already been received). Because it is already determined (the law of cause and effect). Second, the cycle of three lifetimes: refers to the inability to counteract, and there are future lives. Constantly reincarnating in future lives, endlessly, already knowing the past, present, and future three periods. Third, how to protect against faults? Refers to establishing three faults from external and internal causes and conditions: First, the fault of all beings being born at the same time. Why? Because there is no different cause. This fault arises from the previous self-cause. Because there is no self-existence etc. as a different cause, only ignorance and action are the causes of consciousness etc. Actions are diverse, why can't the six realms arise simultaneously? Second, the fault of one's own karma not being rewarded. Why? Because there is no creator. This fault arises from the condition of no creator. The creator is 'I'. Third, the fault of losing karma. Why? Because the karma has already dissipated without receiving the retribution. This fault arises from the condition of impermanence. The above analyzes the faults, how to protect against them? If one can see the past, present, and future three periods, one can protect against these faults. However, past karma has three situations, so it cannot be rewarded: first, it has not been created; second, it has been created but not nourished; third, it has been counteracted. Now, ignorance conditions action, which shows that it has already been created. The current five aggregates of consciousness etc. show that they have already been nourished. Having accepted love and attachment, one knows that it has not been counteracted. For the karma that has already been created, there is a difference between being nourished and not being nourished, which is a different cause. If it has been nourished, it will receive the retribution of the next life; if it has not been nourished, it will receive the retribution of the future. Nourished and not nourished are different, how can the six realms receive retribution simultaneously? This is a different cause, where is the need for self-existence? Since one has created different causes oneself, one incurs two kinds of retribution oneself, not other bodies receiving it, how can one say that one's own karma is not rewarded? If it is a false appearance of creating oneself, where is the need for 'I'? If the karma that has already been created has not been counteracted, and it is nourished, it will produce retribution, and one knows that karma will not disappear. Although the cause disappears first, the power will continue. Now seeing the retribution being received, one cannot say that the karma has disappeared. These three faults have passed. Later, when ignorance is extinguished, observing reversely downwards, one can obtain the meaning of counteraction. This extinction, that one is extinguished, this is dependent cessation. Also, because the cause-observation can extinguish the discrimination of self-nature extinction, it is said to be dependent. However, the twelve links of dependent origination are all present in the three lifetimes. It is just that according to the traces of teaching, concealment and manifestation are divided into three lifetimes, allowing people to know that the past cause incurs the present suffering. Now cutting off love etc., the future fruit will not arise. Then ignorance will be cut off by the sharp blade of wisdom, the water of desire will be burned dry by the fire of wisdom, the tall net will be broken, and there will be no more arising in the six realms, transcending the eight extreme states. Two, about (Second, regarding...)

大悲隨順觀。治異道求中。無因之見示三際因果。既先際二是中際五因。中際之三是后際二因。若無如是等事。眾生亦無。斯因有矣。何得言無。三約一切相智中。當力無力信入依觀。論云。先中后際化勝故。謂此三際為因義邊皆名有力。為果義邊名為無力。若約三世。前際于現五有力。于當二無力。中際愛等於當二有力。于現無力。以斯三際化彼凡夫。令信入依行。化中之勝。如是窮究為種智境。第七三苦聚集。初約相諦。即當六觀之中第五不厭厭觀。論云。厭種種微苦分別所有受皆是苦故。此約微細行苦。又云。及厭種種粗苦故。此約壞及苦。苦皆凡夫不厭菩薩厭故。又初微苦二乘不厭。菩薩亦厭。二乘雖知舍受。行苦不窮委細。有無量相及變易苦。故云不知。文中亦有順逆。順中從相增說以配三苦。前五遷流相顯名為行苦。觸受二支觸對生苦。故云苦苦。余但壞樂故名壞苦。老死壞生亦名壞苦。若準瑜伽唯識。十二支全分皆行苦攝。有漏法故。十二支少分苦苦攝。十二支中各容有苦故。十一少分壞苦所攝。以老死位中多無樂受。依樂立壞所以言無。若約壞生如今經說。若依舍受以立行苦。則除老死。老死位中無容舍故。以此三苦從三受生。謂苦受生苦苦。樂受生壞苦舍受生行苦故。二苦皆言少分者。十二支中具

【現代漢語翻譯】現代漢語譯本大悲隨順觀：爲了糾正外道尋求中道的思想，佛法展示了貫穿過去、現在、未來的因果關係。過去際（過去）的兩種因，加上現在際（現在）的五種因，構成了未來際（未來）的兩種因。如果不存在這些因果關係，眾生也就不可能存在。既然這些因是存在的，怎麼能說沒有呢？從一切相智的角度來看，應當依靠觀照，相信並運用力量。論中說：『過去、現在、未來三際的教化殊勝。』這就是說，從因的角度來看，這三際都可稱為『有力』；而從果的角度來看，則稱為『無力』。如果從三世的角度來看，過去際對於現在的五種因來說是『有力』的，對於未來的兩種因來說是『無力』的。現在際的愛等對於未來的兩種因來說是『有力』的，對於現在來說是『無力』的。通過這三際來教化凡夫，使他們相信並依此修行，從而教化其中的佼佼者。這樣窮盡探究，就能達到種智的境界。第七，三種苦的聚集：首先從相諦的角度來看，就是六觀中的第五種『不厭厭觀』。論中說：『厭惡種種細微的苦，分別所有的感受都是苦。』這是指細微的行苦。又說：『以及厭惡種種粗大的苦。』這是指變壞和苦。這些苦都是凡夫不厭惡而菩薩厭惡的。而且，最初的細微苦，二乘（聲聞乘和緣覺乘）不厭惡，菩薩也厭惡。二乘雖然知道舍受，但對於行苦的探究並不徹底，其中有無量的相和變易之苦，所以說他們不知道。文中也有順逆之分。順著從相增多的順序來說，是爲了配合三種苦。前五種遷流的相顯現，稱為行苦。觸和受這兩支，因為接觸對境而產生苦，所以稱為苦苦。其餘的只是變壞快樂，所以稱為壞苦。老死變壞了生，也稱為壞苦。如果按照《瑜伽師地論》和《唯識論》，十二因緣全部都屬於行苦所攝，因為是有漏法。十二因緣的少部分屬於苦苦所攝，因為十二因緣中各自都容納有苦。十一支的少部分屬於壞苦所攝，因為在老死的狀態中大多沒有快樂的感受。依靠快樂來建立變壞，所以說沒有。如果按照變壞生來說，就像現在經文所說。如果依靠舍受來建立行苦，那麼就除去了老死，因為老死的狀態中沒有舍受。這三種苦是從三種感受產生的，即苦受產生苦苦，樂受產生壞苦，舍受產生行苦。兩種苦都說是少部分，是因為十二因緣中具備。

【English Translation】 English version The contemplation of Great Compassion and Compliance: To correct the heterodox path's pursuit of the middle way, the Dharma demonstrates the cause-and-effect relationship that runs through the past, present, and future. The two causes of the past (past), plus the five causes of the present (present), constitute the two causes of the future (future). If these cause-and-effect relationships did not exist, sentient beings could not exist either. Since these causes exist, how can it be said that they do not? From the perspective of all-aspect wisdom (Sarvākārajñāna), one should rely on contemplation, believe in and use strength. The treatise says: 'The teaching of the three times—past, present, and future—is supreme.' This means that from the perspective of cause, these three times can all be called 'powerful'; while from the perspective of effect, they are called 'powerless.' If viewed from the perspective of the three times, the past is 'powerful' for the five causes of the present, and 'powerless' for the two causes of the future. The love, etc., of the present is 'powerful' for the two causes of the future, and 'powerless' for the present. Through these three times, ordinary people are taught, so that they believe and practice accordingly, thereby teaching the best among them. Exhaustive investigation in this way can reach the realm of seed wisdom (bīja-jñāna). Seventh, the accumulation of the three kinds of suffering: First, from the perspective of the truth of characteristics (lakṣaṇa-satya), it is the fifth of the six contemplations, 'the contemplation of non-disgust with disgust.' The treatise says: 'Disgust with all kinds of subtle suffering, distinguishing all feelings as suffering.' This refers to subtle suffering of formation (saṃskāra-duḥkha). It also says: 'And disgust with all kinds of coarse suffering.' This refers to suffering of decay and suffering (duḥkha-duḥkha). These sufferings are what ordinary people do not dislike but Bodhisattvas dislike. Moreover, the initial subtle suffering is not disliked by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), but is also disliked by Bodhisattvas. Although the two vehicles know relinquishing feeling (upekṣā-vedanā), their investigation of the suffering of formation is not thorough, and there are countless aspects and sufferings of change. Therefore, it is said that they do not know. There is also a distinction between forward and reverse in the text. Speaking in order from the increase of characteristics is to match the three kinds of suffering. The manifestation of the first five migrating characteristics is called the suffering of formation. The two branches of contact (sparśa) and feeling (vedanā) produce suffering because of contact with objects, so they are called suffering of suffering. The rest are just the decay of happiness, so they are called suffering of change. Old age and death decaying birth are also called suffering of change. If according to the Yogācārabhūmi-śāstra and the Vijñaptimātratāsiddhi, all twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) are included in the suffering of formation, because they are defiled dharmas (sāsrava-dharma). A small part of the twelve links is included in the suffering of suffering, because each of the twelve links contains suffering. A small part of the eleven links is included in the suffering of change, because there is mostly no feeling of happiness in the state of old age and death. Relying on happiness to establish decay, so it is said that there is none. If according to decaying birth, it is as the current sutra says. If relying on relinquishing feeling to establish the suffering of formation, then old age and death are removed, because there is no relinquishing feeling in the state of old age and death. These three kinds of suffering arise from the three kinds of feelings, namely, painful feeling (duḥkha-vedanā) produces suffering of suffering, pleasant feeling (sukha-vedanā) produces suffering of change, and neutral feeling (upekṣā-vedanā) produces suffering of formation. Both kinds of suffering are said to be a small part, because they are present in the twelve links.

三苦性。若是二苦必是行苦。故言全分。有是行苦而非二苦。又是二苦各不攝二故云少分。逆觀可知。二約大悲隨順觀。此下四段當第四求異解脫。謂不識真解脫求三界苦等為解脫。故名之求異真解脫者。有四種相。一離一切苦相。二無為相。三遠離染相。四出世間相。此四即涅槃樂常凈我故。涅槃云。於世間法自在遠離名為我故。故下四段經。明其但有四妄而無四德。今此明其有苦無樂故。論云。彼行苦事隨逐乃至無色有縛。彼計無色為涅槃者。豈非妄苦耶。三約一切相智。此當第七增上慢非增上慢信入觀。不如實知微苦。我慢即增上慢。若知微苦非增上慢。不知令知名為信入。第八因緣生滅。亦名從緣無性。初約一切智觀。此下三門皆明深觀。謂四句求緣皆無有生。無生而生故曰深觀。此門明不自生不他生。第九門明不共生。第十門明不無因生。釋此四句略有二意。一破邪。二顯理。理外妄計曰邪。邪亡則理顯。理顯則惑亡反覆相順。然自他等四是計是依。不之一字是藥是理。窮生之理不出自等。自等若無生將安寄。故以不不之則惑亡理顯。然其所計略有三類。一者外道。謂冥性為自梵天為他。微塵和合為共。自然為無因。又此四計亦是僧佉衛世。若提子勒沙婆也。二小乘同類因為自。異熟因為他。俱有因為共。

【現代漢語翻譯】現代漢語譯本三苦性（三種苦的性質）。如果只有二苦（苦苦和壞苦），那一定是行苦（變異之苦），所以說是『全分』。有些行苦不是二苦，又因為二苦各自不能完全包含行苦，所以說是『少分』。反過來觀察也是一樣。二苦是就大悲心隨順眾生而觀察。下面的四段經文對應于第四種『求異解脫』（追求與真實解脫不同的解脫）。這是因為不認識真正的解脫，而把三界（欲界、色界、無色界）的苦等同於解脫，所以稱為『求異真解脫者』。他們有四種表現：一是遠離一切苦相，二是追求無為相，三是遠離染污相，四是追求出世間相。這四種實際上就是把涅槃（寂滅）當成樂、常、凈、我。所以《涅槃經》說：『在世間法中自在遠離，名為我。』因此，下面的四段經文說明他們只有四種虛妄，而沒有四種功德。現在這裡說明他們只有苦而沒有樂。論中說：『那些行苦之事一直伴隨著，乃至無色界也有束縛。』那些認為無色界就是涅槃的人，難道不是虛妄的苦嗎？三是就一切相智（對一切事物現象的智慧）而言。這對應于第七種『增上慢非增上慢信入觀』（通過相信而進入真理，區分增上慢和非增上慢）。如果不如實地瞭解細微的苦，我慢就會產生，這就是增上慢。如果瞭解細微的苦，就不會產生增上慢。不瞭解而使之瞭解，就稱為『信入』。第八種是因緣生滅，也稱為『從緣無性』。最初是就一切智觀（對一切事物的智慧）而言。下面的三個部分都說明了深刻的觀察，即用四句來尋求事物的緣起，都找不到有生。沒有生而有生，所以說是『深觀』。這一部分說明事物不是自己產生，也不是由他產生。第九部分說明事物不是共同產生。第十部分說明事物不是沒有原因地產生。解釋這四句話，大致有兩種意思：一是破除邪見，二是顯明真理。真理之外的虛妄計較稱為邪見。邪見消失，真理就顯明；真理顯明，迷惑就消失，反覆相順。然而，自己、他等四種是計較，是依據；『不』字是藥，是真理。窮究生起的道理，離不開自己等。自己等如果不存在，生將寄託在哪裡呢？所以用『不不』來否定，迷惑就消失，真理就顯明。然而，他們所計較的，大致有三類：一類是外道，認為冥性是自生，梵天是他生，微塵和合是共生，自然是無因生。又這四種計較也是僧佉派、衛世派、若提子、勒沙婆的觀點。二是小乘，認為同類因是自生，異熟因是他生，俱有因是共生。

【English Translation】 English version The nature of the three sufferings. If there are only the two sufferings (suffering of suffering and suffering of change), then it must be the suffering of formation (suffering of impermanence), hence the term 'whole part'. Some suffering of formation is not the two sufferings, and because the two sufferings do not completely encompass the suffering of formation, it is called 'small part'. The reverse observation is also true. The two sufferings are observed from the perspective of great compassion following sentient beings. The following four sections of scripture correspond to the fourth type of 'seeking different liberation' (seeking a liberation different from true liberation). This is because they do not recognize true liberation and equate the sufferings of the three realms (desire realm, form realm, formless realm) with liberation, hence the term 'seekers of different true liberation'. They have four characteristics: first, to be free from all suffering; second, to seek the characteristic of non-action; third, to be free from defilement; and fourth, to seek the characteristic of being beyond the world. These four are actually taking Nirvana (extinction) as pleasure, permanence, purity, and self. Therefore, the Nirvana Sutra says: 'Being free and detached in worldly dharmas is called self.' Therefore, the following four sections of scripture explain that they only have four delusions and do not have four virtues. Now, this explains that they only have suffering and no pleasure. The treatise says: 'Those matters of the suffering of formation constantly accompany them, even the formless realm has bondage.' Those who think that the formless realm is Nirvana, isn't that a false suffering? Thirdly, it is in terms of the wisdom of all aspects (wisdom of all phenomena). This corresponds to the seventh type of 'view of entering through belief, distinguishing between arrogance and non-arrogance' (entering the truth through belief, distinguishing between arrogance and non-arrogance). If one does not truly understand subtle suffering, arrogance will arise, which is arrogance. If one understands subtle suffering, arrogance will not arise. Not understanding and causing understanding is called 'entering through belief'. The eighth is the arising and ceasing of causes and conditions, also called 'no self-nature from conditions'. Initially, it is in terms of the wisdom of all things. The following three parts all explain profound observation, that is, using four sentences to seek the arising of things, and no arising can be found. No arising and yet arising, so it is called 'profound observation'. This part explains that things are not self-produced, nor are they produced by others. The ninth part explains that things are not jointly produced. The tenth part explains that things are not produced without a cause. Explaining these four sentences, there are roughly two meanings: first, to break down wrong views; second, to reveal the truth. False calculations outside of truth are called wrong views. When wrong views disappear, the truth becomes clear; when the truth becomes clear, delusion disappears, repeatedly in harmony. However, the four types of self, other, etc., are calculations, are bases; the word 'not' is medicine, is truth. Exhaustively investigating the principle of arising cannot be separated from self, etc. If self, etc., do not exist, where will arising be placed? Therefore, using 'not not' to negate, delusion disappears, and the truth becomes clear. However, what they calculate roughly falls into three categories: one category is externalists, who believe that primordial nature is self-produced, Brahma is produced by others, the combination of atoms is jointly produced, and nature is produced without a cause. Also, these four calculations are also the views of the Samkhya school, the Vaisheshika school, Nirgrantha, and Ajivika. The second is the Hinayana, which believes that homogeneous cause is self-produced, heterogeneous cause is produced by others, and coexistent cause is jointly produced.

計無明支托虛而起。亦曰無因。上計亦通大乘執相之者。三約大乘。果法為自眾緣為他。合此為共離此為無因。又賴耶自種為自眾緣為他。合此為共離此為無因。又法從真起為自。從妄起為他。合此為共離此為無因。所計雖眾但顯正理。諸計自妄。顯理復二。一約無生以顯深觀。二約生無生無礙以顯深觀。先中略為二解。一約展轉釋法從緣故不自生。既無有自對誰說他。又一切法總為自故。又他望於他。亦是自故。既無有他故不他生。自他不立合誰為共。有因尚不生無因何得生。二約因緣形奪釋。故對法雲。自種有故不從他。待眾緣故非自作。無作用故不共生。有功能故非無因。論解同此。若爾自種有故則是自生。豈曰無生。此乃假自破他非立於自。次句假他遣自。故中論云如諸法自性不在於緣中也。下二句例然。惟審詳之。二約無礙者。但因緣生果各有二義。謂全有力全無力緣望于果。若全有力則因全無力。故云因不生緣生故。云不自生。二因望果全有力亦然。故云緣不生。自因生故。故不他生。三二力不俱故不共生。四二無力不俱故不無因。此復二義。一約用則力用交徹。有相入義。謂有力攝無力故。故十忍品云。菩薩善知緣起法。於一法中解眾多。眾多法中解了一等。二據體有空不空。有相即義。謂非但因力歸

【現代漢語翻譯】現代漢語譯本：他們認為，『無明』（Avidya，無知）是沒有任何依據而憑空產生的，也可以說是『無因』（Ahetu，沒有原因）。這種觀點也適用於大乘佛教中那些執著于表象的人。以下從三個方面來分析大乘的觀點：從『果法』（resultant dharma，結果之法）的角度來看，自因是『自』，眾緣是『他』，兩者結合是『共』，脫離兩者則是『無因』。從『阿賴耶識』（Ālaya-vijñāna，藏識）的角度來看，自種是『自』，眾緣是『他』，兩者結合是『共』，脫離兩者則是『無因』。從『法』的角度來看，從真如產生的為『自』，從妄想產生的為『他』，兩者結合是『共』，脫離兩者則是『無因』。雖然這些觀點很多，但都旨在闡明正理，說明這些計較都是虛妄的。闡明正理又分為兩個方面：一是通過『無生』（Anutpāda，不生）來闡明甚深觀，二是通過『生』（utpāda，生）、『無生』（Anutpāda，不生）的無礙來闡明甚深觀。首先，在第一種解釋中，略分為兩種解釋：一是通過展轉相生的關係來解釋，法是由因緣產生的，所以不是『自生』（Svayamkrta，自己產生）。既然沒有『自』，又對誰說『他』呢？而且一切法總體上都可以認為是『自』，而且『他』相對於其他的法來說，也是『自』。既然沒有『他』，所以不是『他生』（Parakrta，由他產生）。『自』和『他』都不能成立，又和誰結合成為『共生』（Ubhayakrta，共同產生）呢？有因尚且不能產生，何況是無因呢？二是通過因緣的形成和奪取來解釋。所以《對法論》（Abhidharma，阿毗達摩）中說：因為有自種，所以不是從他而生；因為依賴眾緣，所以不是自己產生；因為沒有作用，所以不是共同產生；因為有功能，所以不是無因。論中的解釋與此相同。如果這樣說，因為有自種，那就是自生了，怎麼能說是無生呢？這只是假借否定『他』來破斥，而不是肯定『自』。下一句是假借否定『他』來排除『自』。所以《中論》（Mādhyamaka-śāstra，中觀論）中說，諸法的自性不在於因緣之中。下面的兩句也是同樣的道理，需要仔細審察。二是通過無礙來解釋。但因緣生果各有兩種含義，即全有力和全無力，緣望于果。如果全有力量，那麼因就全無力量，所以說因不生緣生，所以說不是自生。二因望果全有力量也是這樣，所以說緣不生，自因生，所以不是他生。三是兩種力量不能同時存在，所以不是共生。四是兩種力量都不能同時不存在，所以不是無因。這又包含兩種含義：一是就作用而言，力量和作用相互交融，有相互進入的含義，即有力量的包含沒有力量的。所以《十忍品》（Ten Forbearances Chapter）中說：菩薩善於瞭解緣起法，在一法中理解眾多，在眾多法中理解同一。二是就本體而言，有空與不空，有相互即是的含義，即不僅僅是因的力量歸於果。

【English Translation】 English version: They believe that 『Avidya』 (ignorance) arises without any support or basis, and can also be said to be 『Ahetu』 (without cause). This view also applies to those in Mahayana Buddhism who are attached to appearances. The following analyzes Mahayana's views from three aspects: From the perspective of 『resultant dharma』 (the law of result), self-cause is 『self』 (Sva), multiple conditions are 『other』 (Para), the combination of the two is 『both』 (Ubhaya), and being separate from both is 『without cause』 (Ahetu). From the perspective of 『Ālaya-vijñāna』 (store consciousness), self-seed is 『self』 (Sva), multiple conditions are 『other』 (Para), the combination of the two is 『both』 (Ubhaya), and being separate from both is 『without cause』 (Ahetu). From the perspective of 『dharma』 (law), that which arises from Suchness is 『self』 (Sva), that which arises from delusion is 『other』 (Para), the combination of the two is 『both』 (Ubhaya), and being separate from both is 『without cause』 (Ahetu). Although there are many of these views, they all aim to clarify the correct principle and illustrate that these calculations are illusory. Clarifying the correct principle is further divided into two aspects: one is to clarify the profound contemplation through 『Anutpāda』 (non-arising), and the other is to clarify the profound contemplation through the unobstructedness of 『utpāda』 (arising) and 『Anutpāda』 (non-arising). First, in the first explanation, it is briefly divided into two explanations: one is to explain through the relationship of interdependent arising, that dharma arises from conditions, so it is not 『Svayamkrta』 (self-caused). Since there is no 『self』 (Sva), who is 『other』 (Para) spoken to? Moreover, all dharmas can generally be considered 『self』 (Sva), and 『other』 (Para) is also 『self』 (Sva) relative to other dharmas. Since there is no 『other』 (Para), it is not 『Parakrta』 (other-caused). If 『self』 (Sva) and 『other』 (Para) cannot be established, with whom does it combine to become 『Ubhayakrta』 (both-caused)? If there is a cause, it cannot arise, let alone without a cause? The second is to explain through the formation and seizure of conditions. Therefore, the 『Abhidharma』 (Higher Doctrine) says: Because there is a self-seed, it does not arise from others; because it depends on multiple conditions, it is not self-caused; because there is no action, it is not jointly caused; because there is function, it is not without cause. The explanation in the treatise is the same as this. If this is the case, because there is a self-seed, then it is self-caused, how can it be said to be non-arising? This is only borrowing the negation of 『other』 (Para) to refute, not affirming 『self』 (Sva). The next sentence is borrowing the negation of 『other』 (Para) to exclude 『self』 (Sva). Therefore, the 『Mādhyamaka-śāstra』 (Treatise on the Middle Way) says that the self-nature of all dharmas is not in the conditions. The following two sentences are the same principle, which needs to be carefully examined. The second is to explain through unobstructedness. However, the arising of result from conditions each has two meanings, that is, fully powerful and fully powerless, conditions looking to the result. If it is fully powerful, then the cause is fully powerless, so it is said that the cause does not arise, the condition arises, so it is said that it is not self-caused. The same is true for the cause looking to the result as fully powerful, so it is said that the condition does not arise, the self-cause arises, so it is not other-caused. Third, the two powers cannot exist simultaneously, so it is not jointly caused. Fourth, the two powers cannot both not exist simultaneously, so it is not without cause. This further contains two meanings: one is in terms of function, the power and function interpenetrate, with the meaning of mutual entry, that is, the powerful contains the powerless. Therefore, the 『Ten Forbearances Chapter』 says: Bodhisattvas are good at understanding the law of dependent origination, understanding many in one dharma, and understanding the same in many dharmas. The second is in terms of substance, there is emptiness and non-emptiness, there is the meaning of mutual identity, that is, not only the power of the cause returns to the result.

緣。亦乃因體由緣而顯。全攝同緣因如虛空故。上文云。一即是多多即一等。力無力必俱故。常相即入是為無盡。大緣起甚深之觀。文中亦有順逆。初順觀中。經云。無明緣行者牒也。無明因緣能生諸行者釋也。論云。有分非他作自因生故。此以不他生釋經因字。謂如行支唯從無明。故云自因。即上自因觀也。二者非自作緣生故。此以不自生釋經緣字。謂行支但假無明為緣。非有行自體。在無明中從自而生。即他因觀。但取揀余不親生故名因。顯前非后疏故名緣。非謂四緣之因緣也。余並可知。二約大悲觀。即異求中。計非想等以為涅槃。又計妙行為解脫者。非是常德但是生滅。故可悲之。三約一切相智觀。此及後門名無始觀。此有二意。一若約俗說。因緣為生滅之本。生死無際故因緣無始。二約真說。見法緣集無有本性可依故名無始。即凈名云從無住本立一切法故。染凈真性皆無始終。顯染可除。但云無始余如別說。論云。中際因緣生故后際生。即舉此第八門隨順縛故。即第九門。謂但一念從緣生即是不生。故無始也。不言初際生者。意顯無初故。今不起妄即不生故。第九生滅繫縛者。亦名似有若無。初一切智觀中明不共生。文中三。初順觀。經中但明無明為緣縛行。令行系屬無明。斯則緣生而為不共者。論云。非

【現代漢語翻譯】現代漢語譯本緣。也正是因為本體通過因緣而顯現。完全包容相同的因緣，就像虛空一樣。上文說，『一』就是『多』，『多』就是『一』等等。力量和無力必然同時存在。經常互相融合進入，這就是無盡。這是甚深的大緣起觀。文中也有順觀和逆觀。最初的順觀中，經文說：『無明緣行』，這是標舉。『無明因緣能生諸行』，這是解釋。論中說：『有分不是由其他產生，而是由自身的原因產生。』這是用『不是由他產生』來解釋經文中的『因』字。意思是說，比如『行』支只能從『無明』產生，所以說是『自因』，也就是上面的自因觀。第二，不是自己產生而是由因緣產生。這是用『不是自己產生』來解釋經文中的『緣』字。意思是說，『行』支只是藉助『無明』作為因緣，並非『行』的自體在『無明』中從自身產生，這就是他因觀。只是選取其餘不親自產生的，所以叫做『因』。顯示前者不是後者，所以叫做『緣』。並非是指四緣中的因緣。其餘的都可以類推得知。第二是關於大悲觀。也就是在異求中，認為非想非非想處等是涅槃，又認為微妙的行為是解脫，這些都不是常德，只是生滅法，所以是可悲的。第三是關於一切相智觀。這個和後面的門叫做無始觀。這裡有兩種含義。一是如果按照世俗的說法，因緣是生滅的根本，生死沒有邊際，所以因緣沒有開始。二是按照真諦的說法，見到法由因緣聚合，沒有可以依靠的本性，所以叫做無始。也就是《維摩詰經》所說的『從無住本立一切法』。染污和清凈的真性都沒有始終，顯示染污可以去除。只是說沒有開始，其餘的如同別處所說。論中說：『中際因緣生，所以後際生。』這是舉出第八門隨順束縛的緣故，也就是第九門。意思是說，即使只是一念從因緣產生，也就是不生，所以是無始。不說最初的產生，是想顯示沒有最初。現在不起妄念，也就是不生，所以是第九生滅繫縛，也叫做似有若無。最初的一切智觀中，闡明不共生。文中分為三部分。最初是順觀。經文中只是說明無明作為因緣束縛了行，使行隸屬於無明。這就是因緣生而成為不共。論中說：『非……』

【English Translation】 English version Condition. It is also that the essence manifests through conditions. It fully encompasses the same conditions, like empty space. The text above says, 'One is many, and many are one,' and so on. Strength and weakness must coexist. They constantly merge into each other, which is endless. This is the profound contemplation of great dependent origination (Pratītyasamutpāda). There are both forward and reverse perspectives in the text. In the initial forward perspective, the sutra says: 'Ignorance conditions volitional formations (Avidyāpratyayāḥ saṃskārāḥ),' which is a statement. 'Ignorance as a condition can generate volitional formations,' which is an explanation. The treatise says: 'The intermediate existence (bhavaṅga) is not produced by others but arises from its own cause.' This uses 'not produced by others' to explain the word 'cause' (hetu) in the sutra. It means that, for example, the factor of 'volitional formations' arises only from 'ignorance,' so it is called 'self-cause,' which is the above-mentioned contemplation of self-cause. Second, it is not self-produced but produced by conditions. This uses 'not self-produced' to explain the word 'condition' (pratyaya) in the sutra. It means that the factor of 'volitional formations' merely relies on 'ignorance' as a condition, and the essence of 'volitional formations' does not arise from itself within 'ignorance.' This is the contemplation of other-cause. It only selects what is not directly produced, so it is called 'cause.' Showing that the former is not the latter is called 'condition.' It does not refer to the condition of the four conditions. The rest can be inferred. Second is about the contemplation of great compassion (Mahākaruṇā). That is, in seeking elsewhere, considering the realm of neither perception nor non-perception (nevasañjñānāsañjñāyatana) as Nirvana, and considering subtle actions as liberation, these are not permanent virtues but are subject to arising and ceasing, so they are pitiable. Third is about the contemplation of all-aspect wisdom (Sarvākārajñāna). This and the following gate are called the beginningless contemplation. There are two meanings here. First, if according to conventional truth, conditions are the root of arising and ceasing, and samsara has no boundary, so conditions have no beginning. Second, according to ultimate truth, seeing that dharmas are assembled by conditions and have no inherent nature to rely on, so it is called beginningless. That is, the Vimalakirti Sutra says, 'Establishing all dharmas from the basis of non-abiding.' The true nature of defilement and purity has no beginning or end, showing that defilement can be removed. It only says there is no beginning, and the rest is as explained elsewhere. The treatise says: 'The middle-moment condition arises, so the later-moment arises.' This is citing the eighth gate of following bondage, which is the ninth gate. It means that even if it is just one thought arising from conditions, it is non-arising, so it is beginningless. Not saying the initial arising is to show that there is no beginning. Not arising from delusion now is non-arising, so it is the ninth bondage of arising and ceasing, also called seemingly existent yet non-existent. In the initial contemplation of all-wisdom, it clarifies non-common arising. The text is divided into three parts. The first is the forward perspective. The sutra only explains that ignorance as a condition binds volitional formations, causing volitional formations to belong to ignorance. This is conditioned arising becoming non-common. The treatise says: 'Not...'

二作但隨順生故。無知者故。作時不住故。意謂但行順無明。緣不得不生。互無知者。故非二作。若爾但隨順生即是共生。何要知者。故末句云。既從緣生則唸唸不住。誰為共耶。此同對法無作用故。又中論。雲和合即無性。云何和合生。次無明滅下逆觀。謂滅但滅于繫縛。既無共生安有共滅。言有生滅皆是繫縛。三類余可知。二約大悲觀。謂彼外道異求非想天等。為解脫者。菩薩觀之但是染縛。非是涅槃真凈之德。三約一切相智觀明無始觀中。隨順縛故而生非有本也。第十無所有盡觀。亦名泯同平等。三觀之中。初一切智觀。即深觀中顯非無因。經亦三節。初順觀中由行從無明緣生。緣生即無性故云隨順無所有。次逆觀中。滅亦緣滅緣滅無滅。方順盡滅之理。然論經順觀云。是隨順有者。顯無性緣生故。不能不有。二經雖殊同明緣生故非無因。無因何失若無因生。生應常生非不生也。何以故。無定因故。此即縱破。亦可恒不生何以故。無因生故。此即奪其生義故無因生。非佛法所樂。以無因能生大邪見故。二約大悲隨順觀。即求異解脫中。外道計非想無所有處等為涅槃。以順有故。非是出世故。無我德而妄計解脫。故可悲之。三約一切相智觀。當第九種種觀。此即世諦觀。由隨順有故。有欲色無色愛等之殊。故云種

【現代漢語翻譯】現代漢語譯本：第二種是但隨順而生，因為無知，因為造作時不住留。意思是說，只是順著無明而行，因緣不得不生起。彼此之間沒有知覺，所以不是二者共同造作。如果這樣，只是隨順而生就是共同生起，為何需要知覺者？所以最後一句說，既然是從因緣而生，那麼唸唸不住留，誰是共同造作者呢？這如同對法宗所說，沒有作用的緣故。又如《中論》所說，和合就是沒有自性，如何能和合而生呢？其次，從無明滅開始逆向觀察，意思是說，滅只是滅除繫縛。既然沒有共同生起，哪裡有共同滅除？說有生有滅都是繫縛。其餘三種可以類推得知。第二種是約大悲心來觀察，說那些外道異於常人，追求非想非非想處天等境界，作為解脫之道。菩薩觀察他們，認為這只是染污的束縛，不是涅槃真凈的功德。第三種是約一切相智來觀察，在觀照無始的觀照中，隨順於束縛而生起，並非本來就存在。第十種是無所有盡觀，也叫泯同平等。三種觀照之中，最初的一切智觀，即在深觀中顯示並非無因。經文也分三個部分。最初的順觀中，由行從無明因緣而生。因緣生就是無自性，所以說隨順無所有。其次的逆觀中，滅也是因緣滅，因緣滅就是沒有滅，才順應盡滅的道理。然而論和經的順觀說，這是隨順於有，顯示無自性的因緣生，不能沒有。兩部經雖然不同，但都說明因緣生，所以不是無因。無因有什麼過失呢？如果無因而生，生起應該恒常生起，而不是不生起。為什麼呢？因為沒有固定的原因。這即是縱容破斥。也可以恒常不生起，為什麼呢？因為沒有原因而生起。這即是剝奪其生起的意義，所以無因生，不是佛法所喜好的。因為無因能產生大邪見。第二種是約大悲心隨順來觀察，即在尋求不同解脫的人中，外道計較非想非非想處等境界為涅槃。因為隨順於有，所以不是出世的，沒有我德而妄自計較解脫，所以可悲。第三種是約一切相智來觀察，當第九種種種觀，這即是世俗諦的觀照。由於隨順於有，所以有欲界、色界、無色界愛等差別，所以說是種種。

【English Translation】 English version: The second is arising in accordance with conditions, due to ignorance, and because there is no abiding during the act of creation. It means that one merely follows ignorance, and conditions inevitably arise. Because there is no mutual awareness, it is not a joint creation. If that were the case, then arising in accordance with conditions would be a joint arising, so why would there be a need for awareness? Therefore, the last sentence says that since it arises from conditions, it is impermanent from moment to moment, so who is the joint creator? This is similar to what the Abhidharma says, that there is no function. Furthermore, the Madhyamaka-karika says that combination is without inherent existence, so how can combination give rise to something? Next, observing in reverse from the cessation of ignorance means that cessation only ceases bondage. Since there is no joint arising, how can there be joint cessation? To say that there is arising and cessation is all bondage. The remaining three types can be understood by analogy. The second is observing with great compassion, referring to those non-Buddhists who seek the realm of neither perception nor non-perception, etc., as liberation. The Bodhisattva observes them and sees that it is only defiled bondage, not the true and pure virtue of Nirvana. The third is observing with all-knowing wisdom, in the contemplation of beginninglessness, arising in accordance with bondage, and not originally existing. The tenth is the contemplation of the exhaustion of all things, also called the equality of non-existence. Among the three contemplations, the first, the contemplation of all-knowing wisdom, reveals in profound contemplation that it is not without cause. The sutra also has three sections. In the initial forward contemplation, action arises from ignorance and conditions. Arising from conditions is without inherent existence, so it is said to be in accordance with the non-existence of all things. In the subsequent reverse contemplation, cessation is also the cessation of conditions, and the cessation of conditions is without cessation, which accords with the principle of complete cessation. However, the forward contemplation in the treatise and sutra says that it is in accordance with existence, showing that arising from conditions without inherent existence cannot but exist. Although the two sutras are different, they both explain arising from conditions, so it is not without cause. What is the fault of being without cause? If arising is without cause, arising should be constant and not non-arising. Why? Because there is no fixed cause. This is allowing refutation. It can also be constantly non-arising. Why? Because arising is without cause. This is depriving it of its meaning of arising, so arising without cause is not what Buddhism delights in, because without cause can produce great wrong views. The second is observing with great compassion in accordance with conditions, referring to those who seek different liberations, where non-Buddhists consider the realm of neither perception nor non-perception, etc., as Nirvana. Because it is in accordance with existence, it is not transcendent, and they falsely consider liberation without the virtue of self, so it is pitiable. The third is observing with all-knowing wisdom, corresponding to the ninth, the contemplation of various things, which is the contemplation of conventional truth. Because it is in accordance with existence, there are differences such as the desire realm, the form realm, and the formless realm, so it is said to be various.

種。即真順有未失順無。上來別釋十門竟。自下第三總結十名。既云逆順觀察。則前二門闕逆觀者。乃文略耳。然此逆順。若對法第四名為染凈。染凈中各有逆順。論云。雜染逆順故。清凈逆順故染中順者。無明緣行等故。逆者。謂誰老死集乃至無明故。緣起經云。由誰有故而有老死。如是老死復由何緣。初句推因后句審因。清凈逆順者。無明滅則行滅順也。由誰滅無故老死滅無逆也。今文略無。但約染凈為逆順。耳。言諸緣起者。十二非一曰諸。前前為緣令後後起。又由煩惱繫縛。往諸趣中數數生起故名緣起。亦云緣生生即起義。亦約果說。余如瑜伽第九第十三十一九十三。唯識第八。上來多依此諸論解十名可知。然各攝三觀體勢星羅。今重以十門本意收攝初門。明染凈因起。二明緣起本源。三因果有空。四相成無作。五陳其諦理。六力用交參。七窮苦慢除。八形奪無始。九有無無本。十真俗無違。復收十門不出五意。初門迷理成事。次門理事依持。次六成事義門。第九事理雙泯。后一事理無礙。故唯四門不出事理。若從事理無礙交徹則涉入重重。若依事理逆順雙融。則真門寂寂。故法性緣起甚深甚深。即此因緣名因佛性觀。緣之智即因因性。因因至果成菩提性。因性至果成涅槃性。因果無礙是緣起性。惟虛己而思

【現代漢語翻譯】現代漢語譯本種，即真順有未失順無。上面分別解釋了十門竟。從下面開始第三部分總結十名。既然說了逆順觀察，那麼前面兩門缺少逆觀，只是文略而已。然而這種逆順，如果對照《法蘊足論》第四，名為染凈。染凈中各有逆順。《論》中說：『雜染的逆順故，清凈的逆順故。』染中的順是：無明緣行等故；逆是：謂誰老死集乃至無明故。《緣起經》說：『由誰有故而有老死，如是老死復由何緣？』初句推因，后句審因。清凈的逆順是：無明滅則行滅，是順也；由誰滅無故老死滅無，是逆也。』今文省略了無，但約染凈為逆順而已。說到諸緣起，十二支不是一，所以叫諸。前前為緣令後後起。又由煩惱繫縛，往諸趣中數數生起，所以名叫緣起，也叫緣生，生就是起義，也約果說。其餘的見《瑜伽師地論》第九、第十、第三十一、第九十三，《唯識論》第八。上面多依據這些論來解釋十名，可知。然而各自攝取三觀的體勢，星羅棋佈。現在重新以十門本意收攝初門，明染凈因起；二明緣起本源；三因果有空；四相成無作；五陳其諦理；六力用交參；七窮苦慢除；八形奪無始；九有無無本；十真俗無違。再收攝十門，不出五意。初門迷理成事，次門理事依持，次六成事義門，第九事理雙泯，后一事理無礙。所以只有四門不出事理。如果從事理無礙交徹，則涉入重重。如果依事理逆順雙融，則真門寂寂。所以法性緣起甚深甚深。即此因緣名因佛性觀，緣之智即因因性，因因至果成菩提性，因性至果成涅槃性，因果無礙是緣起性。惟虛己而思。

【English Translation】 English version 『Seed.』 That is, true accordance with existence does not lose accordance with non-existence. The above separately explains the ten gates completely. From below, the third part summarizes the ten names. Since it speaks of observing in accordance and against, the first two gates lack observation against, which is merely an abbreviation in the text. However, this accordance and opposition, if compared to the fourth in the Abhidharma-skandha-pada-shastra, is called defilement and purity. Within defilement and purity, there are accordance and opposition. The Shastra says: 『Because of the accordance and opposition of mixed defilement, because of the accordance and opposition of purity.』 Accordance in defilement is: ignorance conditions action, etc.; opposition is: who is it that old age and death gather, even up to ignorance? The Pratītyasamutpāda Sūtra says: 『Because of whose existence is there old age and death? And what conditions old age and death?』 The first sentence investigates the cause, the second sentence examines the cause. The accordance and opposition of purity is: when ignorance ceases, then action ceases, which is accordance; because of whose cessation is there no cessation of old age and death, which is opposition.』 The present text omits the 『no,』 but only discusses defilement and purity as accordance and opposition. Speaking of the various arising of conditions (pratītyasamutpāda), the twelve links are not one, so they are called 『various.』 The preceding conditions the subsequent to arise. Also, due to the bondage of afflictions, one repeatedly arises in the various realms of existence, so it is called the arising of conditions, also called conditioned arising, where arising means origination, and it also speaks of the result. For the rest, see the Yogācārabhūmi-śāstra, ninth, tenth, thirty-first, ninety-third, and the Vijñaptimātratāsiddhi-śāstra, eighth. The above mostly relies on these treatises to explain the ten names, which can be understood. However, each gathers the essence of the three contemplations, scattered like stars. Now, again, using the original intention of the ten gates, we gather the first gate, clarifying the arising of the causes of defilement and purity; the second clarifies the original source of conditioned arising; the third, the existence and emptiness of cause and effect; the fourth, mutual accomplishment without action; the fifth, stating the truth of the principles; the sixth, the interpenetration of the power of functions; the seventh, eliminating poverty, suffering, and pride; the eighth, shaping and seizing the beginningless; the ninth, existence and non-existence without a basis; the tenth, the non-contradiction of truth and convention. Further gathering the ten gates, they do not go beyond five meanings. The first gate is delusion of principle leading to the formation of phenomena; the second gate is the reliance of principle and phenomena; the next six form the gates of the meaning of phenomena; the ninth is the dual annihilation of phenomena and principle; the last is the unobstructedness of phenomena and principle. Therefore, only four gates do not go beyond phenomena and principle. If, from the unobstructed interpenetration of phenomena and principle, one enters layer upon layer. If, relying on the dual fusion of accordance and opposition of phenomena and principle, then the gate of truth is silent. Therefore, the nature of reality arising from conditions is extremely profound. This very condition is called the contemplation of the Buddha-nature as cause, the wisdom of condition is the nature of the cause of the cause, the cause of the cause reaching the result becomes the nature of Bodhi, the nature of the cause reaching the result becomes the nature of Nirvana, the unobstructedness of cause and effect is the nature of conditioned arising. Only by emptying oneself can one contemplate.

之。自下大文第三佛子菩薩至以如是下。明彼果勝。亦前攝正心住。故知緣生此下。攝善現行故。三空等現前。依論云果者。有五種相。一得對治行勝及離障勝。二得修行勝。三得三昧勝。四得不壞心勝。五得自在力勝。各有佛子以為揀別。唯第二段有二佛子。初中分二。先明對治勝。后菩薩如是下。明離障勝。今初。即三解脫門。亦名三三昧。三昧即當體受名。解脫依他受稱。此三能通涅槃解脫故名為門。文中二。初牒前後正顯。今初意通五果。由前十觀得此三空等果故。謂以三空觀緣。得第一第三果。三悲觀緣得第二第四果。三望于初。初是能治三是所成。四望於二。二是能修四是堅固。第五通從二觀而生。亦可展轉而生。由有治故離障。離障故行勝。有治故三昧勝。三昧勝故心不壞心。不壞故得自在也。二知無我下。正顯三空。三空各有別顯總結。初空門中別顯有三。初三句明眾生空。次自性空明法空。此上二句明二我體空。三無作受顯二我作用空。由體空故。並不能作因受果。結云現前者。智與境冥故。二無相門中亦三。一者滅障即觀諸有支。皆自性滅。謂若入空門不得空。亦不取空相則事已辦。若見法先有後說為空。及取空相。非真知空故名為障。故修無相。了自性滅則不取空障。二所以不取者。得對治故

【現代漢語翻譯】之。從下面的大段文字第三佛子菩薩開始，到『以如是』結尾的部分，闡明了他們所證得的果位的殊勝。這也涵蓋了之前所說的正心安住。因此可知，從『緣生此下』開始，涵蓋了善的顯現。三空等顯現於前。依據論典所說，果位有五種相狀：一是獲得對治行的殊勝以及遠離障礙的殊勝；二是獲得修行的殊勝；三是獲得三昧的殊勝；四是獲得不壞心的殊勝；五是獲得自在力的殊勝。每一種殊勝都以佛子作為區分。只有第二段包含兩位佛子。第一部分分為兩部分，首先闡明對治的殊勝，然後從『菩薩如是下』開始，闡明遠離障礙的殊勝。現在先說第一部分，即三種解脫門，也稱為三種三昧。三昧是就其本體而得名，解脫是依他而稱。這三種能夠通往涅槃解脫，因此被稱為門。文中分為兩部分，首先是承接前後而正面顯現。現在先說第一部分，意在貫通五種果位。由於之前的十種觀行，才能夠獲得這三種空等的果位。也就是說，通過三種空觀的觀照，可以獲得第一和第三種果位；通過三種悲觀的觀照，可以獲得第二和第四種果位。第三種果位相對於第一種果位而言，第一種是能對治的，第三種是所成就的；第四種果位相對於第二種果位而言，第二種是能修行的，第四種是堅固的。第五種果位普遍從兩種觀行而生，也可以輾轉相生。因為有了對治，所以能夠遠離障礙；遠離障礙，所以修行殊勝；有了對治，所以三昧殊勝；三昧殊勝，所以心不壞；心不壞，所以獲得自在。第二部分，『知無我下』，正面顯現三種空。三種空各自有分別的顯現和總結。首先，在空門中，分別顯現三種。最初的三句闡明眾生空。其次，『自性空』闡明法空。以上兩句闡明二我（人我、法我）的體性是空。第三句，『無作受』，顯現二我的作用是空。因為體性是空，所以並不能作為因，也不能承受果報。總結說『現前者』，是因為智慧與境界冥合的緣故。第二，在無相門中，也有三種。一是滅除障礙，即觀察諸有支，都是自性寂滅的。也就是說，如果進入空門而不得空，也不取空相，那麼事情就已經辦妥了。如果看到法先有而後說為空，以及執取空相，就不是真正地知空，因此稱為障礙。所以修無相，了知自性寂滅，就不會執取空相的障礙。二是之所以不執取空相，是因為獲得了對治的緣故。現代漢語譯本

【English Translation】 The following great text, from the Third Buddha-son Bodhisattva to 'in this way,' clarifies the superiority of their attained fruit. It also encompasses the previously mentioned dwelling in right mindfulness. Therefore, it is known that from 'arising from conditions,' it encompasses the manifestation of goodness. The three emptinesses, etc., manifest before. According to the treatises, the fruit has five aspects: first, the superiority of obtaining the antidote practice and the superiority of being free from obstacles; second, the superiority of obtaining practice; third, the superiority of obtaining samadhi; fourth, the superiority of obtaining an indestructible mind; fifth, the superiority of obtaining the power of freedom. Each superiority is distinguished by a Buddha-son. Only the second section contains two Buddha-sons. The first part is divided into two sections, first clarifying the superiority of the antidote, and then from 'Bodhisattva in this way,' clarifying the superiority of being free from obstacles. Now, let's talk about the first part, which is the three doors of liberation, also known as the three samadhis. Samadhi is named according to its essence, while liberation is named dependently. These three can lead to Nirvana and liberation, so they are called doors. The text is divided into two parts, first affirming the front and back and showing the right. Now, let's talk about the first part, which is intended to connect the five fruits. Because of the previous ten contemplations, these three emptinesses, etc., can be obtained. That is to say, through the contemplation of the three emptinesses, the first and third fruits can be obtained; through the contemplation of the three compassion, the second and fourth fruits can be obtained. The third fruit is relative to the first fruit, the first is the antidote, and the third is what is accomplished; the fourth fruit is relative to the second fruit, the second is the practice, and the fourth is firm. The fifth fruit generally arises from the two contemplations, and can also arise indirectly. Because there is an antidote, obstacles can be removed; because obstacles are removed, the practice is superior; because there is an antidote, samadhi is superior; because samadhi is superior, the mind is indestructible; because the mind is indestructible, freedom is obtained. The second part, 'knowing no self,' directly shows the three emptinesses. Each of the three emptinesses has separate manifestations and summaries. First, in the door of emptiness, three are shown separately. The first three sentences clarify the emptiness of sentient beings. Second, 'emptiness of self-nature' clarifies the emptiness of phenomena (dharma). The above two sentences clarify that the nature of the two selves (self of person, self of phenomena) is empty. The third sentence, 'no action and no reception,' shows that the function of the two selves is empty. Because the nature is empty, it cannot be the cause, nor can it receive the result. The conclusion 'manifest before' is because wisdom and realm are in harmony. Second, in the door of no characteristics, there are also three. One is to eliminate obstacles, that is, to observe that all branches of existence are inherently extinguished. That is to say, if one enters the door of emptiness and does not obtain emptiness, and does not take the characteristic of emptiness, then the matter has already been completed. If one sees that the dharma exists first and then says it is empty, and grasps the characteristic of emptiness, then one does not truly know emptiness, so it is called an obstacle. Therefore, cultivate no characteristics, and know that self-nature is extinguished, then one will not grasp the obstacle of the characteristic of emptiness. Second, the reason why one does not grasp the characteristic of emptiness is because one has obtained the antidote. English version

。謂知空亦復空。名畢竟解脫。三既有能治治于所治。則念想不行。故云無有少法相生。能所斯寂則無相現前。三無愿門亦有三種相。一依止。謂依前入空無相方得無愿故。二體即無有愿求。不求三界等故。三勝即大悲化生勝二乘故。又上三空通緣諸法實相。觀於世間即涅槃相故。亦不同二乘。余如智論二十二說。第二明離障勝中。先牒前修。由修得離故。初離三想是空門所離。次離有無想是無相門所離亦無愿門所離。不見有可求故。已知離障云何為勝。經中三句次第勝五四地。及此地方便故。謂於五地中以十平等深凈心。遠離四地身凈我慢。此用深空滅離二我。故此勝也。二四地中。以道品治三地中正受出沒等慢。此用空觀以離作受故勝。三此地方便。但用十平等破顯有無今此地滿用深無相破遣有無。一切蕩盡。故此勝也。第二大悲轉增下。修行勝中二。先總明。修心悲增心中修故。是利他心為未滿。菩提下。兼于自利。亦修所為。言悲增者。前觀十平等已起三悲。今十門觀緣。彌悲眾生纏于妄法。後作是念下別顯。于中二。先明修行。后而恒下。明修勝。今初又二。先發勇猛修行。謂勵志始修故。后佛子下。明丈夫志修行。果決終成故。又初則悲智勇修。后則窮證性相。今初先智。后悲智中先知后厭。初中上二句

【現代漢語翻譯】謂知空亦復空，名為畢竟解脫。意思是說，認識到空性也是空性的，這被稱為究竟的解脫。三、既有能治（能起作用的）治于所治（被作用的），則念想不行，故云無有少法相生。意思是說，如果存在能起作用的事物來作用於被作用的事物，那麼念頭和想法就不會產生，所以說沒有絲毫的法相產生。能所斯寂則無相現前。意思是說，當能作用和被作用的雙方都寂靜時，無相的境界就會顯現。三無愿門亦有三種相：一、依止，謂依前入空無相方得無愿故。意思是說，無愿門也有三種相：第一是依止，即依賴於之前進入空性和無相的狀態才能獲得無愿。二、體即無有愿求，不求三界等故。意思是說，第二是本體上沒有願望和需求，不追求三界等事物。三、勝即大悲化生勝二乘故。意思是說，第三是殊勝，即大悲心所化生出來的境界勝過二乘（聲聞乘和緣覺乘）。又上三空通緣諸法實相，觀於世間即涅槃相故，亦不同二乘。意思是說，以上三種空性都普遍地關聯著諸法的真實相狀，觀察世間萬物就是涅槃的相狀，這也不同於二乘。余如智論二十二說。意思是說，其餘的解釋可以參考《大智度論》第二十二卷的說法。第二明離障勝中，先牒前修，由修得離故。意思是說，第二部分說明遠離障礙的殊勝之處，首先回顧之前的修行，因為通過修行才能遠離障礙。初離三想是空門所離。意思是說，首先，遠離三種想念是空門所要達到的。次離有無想是無相門所離亦無愿門所離，不見有可求故。意思是說，其次，遠離有和無的想念是無相門所要達到的，也是無愿門所要達到的，因為看不到有什麼可以追求的。已知離障云何為勝，經中三句次第勝五四地及此地方便故。意思是說，已經知道遠離障礙，那麼如何才能達到殊勝的境界呢？經文中的三句話依次勝過五地、四地以及此地的方便法門。謂於五地中以十平等深凈心，遠離四地身凈我慢，此用深空滅離二我，故此勝也。意思是說，在五地中，用十種平等和深凈的心，遠離四地中的對身體清凈的執著和我慢，這是用深刻的空性來滅除對人我和法我的執著，所以這是殊勝的。二四地中，以道品治三地中正受出沒等慢，此用空觀以離作受故勝。意思是說，在四地中，用道品來對治三地中對禪定出入的執著等我慢，這是用空觀來遠離造作和感受，所以這是殊勝的。三此地方便，但用十平等破顯有無今此地滿用深無相破遣有無，一切蕩盡，故此勝也。意思是說，第三，在此地的方便法門中，只是用十種平等來破除對有和無的執著，現在此地圓滿時，用深刻的無相來破除有和無，一切都蕩然無存，所以這是殊勝的。第二大悲轉增下，修行勝中二，先總明，修心悲增心中修故。意思是說，第二部分是關於大悲心逐漸增長，在修行殊勝之處分為兩部分，首先總的說明，修習心性，悲心增長，這是在心中修習的緣故。是利他心為未滿，菩提下，兼于自利，亦修所為。意思是說，這是利他的心還沒有圓滿，菩提心，兼顧自利，也是修習所要達到的。言悲增者，前觀十平等已起三悲，今十門觀緣，彌悲眾生纏于妄法。意思是說，所說悲心增長，是指之前觀察十種平等已經生起三種悲心，現在用十種法門來觀察因緣，更加悲憫眾生被虛妄的法所纏縛。後作是念下別顯，于中二，先明修行，后而恒下，明修勝。意思是說，之後『作是念』以下分別顯示，其中分為兩部分，首先說明修行，之後『而恒』以下，說明修行的殊勝之處。今初又二，先發勇猛修行，謂勵志始修故。意思是說，現在第一部分又分為兩部分，首先是發起勇猛的修行，即激勵自己開始修行。后佛子下，明丈夫志修行，果決終成故。意思是說，之後『佛子』以下，說明大丈夫立志修行，果斷堅決最終成就。又初則悲智勇修，后則窮證性相，今初先智，后悲智中先知后厭，初中上二句。意思是說，而且開始是悲、智、勇的修行，之後是窮盡地證悟自性和現象，現在開始是智慧，之後是悲智，在悲智中先知后厭，開始是上面兩句話。

【English Translation】 That knowing emptiness is also empty is called ultimate liberation. Third, since there is a 'that which cures' (that which acts) curing 'that which is cured' (that which is acted upon), thoughts do not arise. Therefore, it is said that no dharma arises. When the actor and the acted upon are both still, the aspect of no-form appears. The 'door of no-desire' also has three aspects: First, reliance, meaning that one can only attain no-desire by relying on having previously entered emptiness and no-form. Second, the essence is without desires, not seeking the three realms, etc. Third, superiority, meaning that the manifestation of great compassion surpasses the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Furthermore, the above three emptinesses universally relate to the true nature of all dharmas, and observing the world is the aspect of Nirvana, which is also different from the two vehicles. For the rest, refer to the explanation in the twenty-second volume of the Mahāprajñāpāramitāśāstra. The second part explains the superiority of being free from obstacles, first reviewing the previous practice, because liberation is attained through practice. Initially, abandoning the three thoughts is what the door of emptiness aims to achieve. Next, abandoning the thoughts of existence and non-existence is what the door of no-form aims to achieve, and also what the door of no-desire aims to achieve, because there is nothing seen as worth seeking. Having known about being free from obstacles, how can one attain superiority? The three sentences in the sutra successively surpass the five grounds, the four grounds, and the expedient methods of this ground. That is, in the five grounds, using the ten equalities and a deeply pure mind, one abandons the attachment to the purity of the body and the pride of self in the four grounds. This uses profound emptiness to extinguish the attachment to the personal self and the dharma self, so this is superior. Second, in the four grounds, using the bodhipakṣa-dharmas (qualities conducive to enlightenment) to cure the pride of entering and exiting samādhi (meditative absorption) in the three grounds, this uses the contemplation of emptiness to abandon creation and reception, so this is superior. Third, the expedient methods of this ground only use the ten equalities to break through the manifestation of existence and non-existence. Now, when this ground is complete, one uses profound no-form to break through existence and non-existence, and everything is completely wiped away, so this is superior. The second part is about the gradual increase of great compassion. In the superiority of practice, there are two parts. First, a general explanation: cultivating the mind, compassion increases, because it is cultivated in the mind. This is because the altruistic mind is not yet complete. Bodhi (enlightenment) also includes self-benefit, which is also what is to be achieved through practice. The increase of compassion means that having previously observed the ten equalities, three kinds of compassion have already arisen. Now, using the ten doors to observe conditions, one becomes even more compassionate towards sentient beings who are entangled in false dharmas. The following 'thinking thus' separately reveals, in which there are two parts: first, explaining practice, and then 'and constantly' below, explaining the superiority of practice. Now, the first part is further divided into two parts: first, initiating courageous practice, which means encouraging oneself to begin practice. After 'Buddha-son' below, explaining the practice of a great person with determination, who resolutely achieves it in the end. Moreover, initially, it is the practice of compassion, wisdom, and courage, and later it is the exhaustive realization of nature and phenomena. Now, the beginning is wisdom, and later it is compassion and wisdom. In compassion and wisdom, one first knows and then becomes weary. The beginning is the above two sentences.

明緣有合離。謂業惑相資有為方生。如無明緣行等。后二句明緣有具闕。集即是具。謂業惑隨闕必不轉生。如雖有行無愛潤等。后我如是下厭。既知有為苦過必斷和合集因。然為下。修悲益物不盡有為。二丈夫志修中。初厭相。見彼有為多過。是對礙法故厭之。后無有下。證性由了有為自性。同相本無生滅。便能滅于對礙而與理冥。第二修勝者。謂不住勝相現前故。有三種勝。一初二句明般若因勝。以是不住所以躡前大智而起悲故。二即得下。般若體現勝。般若是通名無障礙智。是別稱無礙佛智。雖未成就。今般若能照此智。此智前相名曰光明。光明即門也。三成就如是下。明般若用勝。亦是不住之相。謂上二句涉事不失理。故不住有為。后二句見理不壞事。故不住無為。即有為涅槃平等證故。以菩提下。不住所為智慧助道未滿足故。不住有為功德助道未滿足故。不住無為又俱未滿故。俱不住。廣如凈名下卷。大品中亦云。菩薩念言。今是行時非證時故。即此所為亦是所以。第三明三昧勝中二。先明空定。后如是十無相下。例顯餘二。前中復二。先舉十上首。后此菩薩下。總結多門。今初十中論分為四。一除第四前五名觀。二以第四名不放逸。三以第七名得增上。四以餘三名為因事。今初觀是觀解。前三就相觀空。一

入空者。是人空。亦是總句。二即法空。三即取前二空為第一義。觀之亦空。后二就實觀空。謂四觀本識空。如來藏包含無外故云大空。五觀七轉識。不離如來藏和合而起。皆無自體故云合空。楞伽云。七識亦如是心俱和合生。又云。不壞相有八無相亦無相也。二不放逸者。依解起行行修究竟。故名第一。論云。分別善修行故。自分第一也。修行無厭足故。勝進第一也。三得增上者。因修成德功德起故。四因事者。依德起用故。有三種用。初一自利名智障凈因事。謂分別是智障。今得如實空能凈分別。后二利他。一教化眾生因事。依空起悲故不捨離二愿。取有因事由得空故。故離染。隨順有故不離諸有。上依論解已為深妙又此十空。與涅槃經十一空多同少異。更依釋之前八證實空。后二起用空。入空即彼內空外空內外十二入故。自性即性空。非今始無故。第一義空名義全同。第一空者。彼名空空。謂前空但空第一義。今明若有若無本來自空故。彼經云。是有是無是名空空。是是非是是是名空空。謂是非亦當體空故。如是空空。乃是二乘所迷沒處。十地菩薩通達少分。故名第一。今亦約少分也。大空名同彼名般若波羅蜜。合即內外空也。合無合故起即有為空。八即無為空。如實即無為故。不捨等二名義俱別。若欲會者。

九即無始空。無始不離生死而即空故。十即無所有空。謂離與不離皆無所有故。余結等可知。第四不壞心果。此下二段。亦即攝隨順堅固一切善根迴向。此為進善後起大行。今初。不壞心者。由障滅行成。若智若悲皆不退壞。文有十句。初總余別。別有九種不壞。一信理決定。二行堪調柔。三不怖甚深。四自乘不退。五勝進無息。六泯絕自他。七利生無邊。八上求地智。九巧化眾生。亦可對前十三昧心以明不壞。恐厭繁文。九並堅固皆云不壞。十皆具足名悉圓滿。第五自在力勝中二。初顯其相。后佛子下結其分齊。前中十句。初總。不懼下別。總云此心者。此前十心順佛菩提者。能深入趣向故。論云。得般若波羅蜜行力勝能深入故。則知此前十心皆是般若現前心也。別中九句。依上十不壞心而得自在趣向。一不懼異論即能伏他力。二上入智地名斷疑力。得法空故。三自乘不動力。以離小故。四密處決信力。趣鏡智故。此與前二前卻者。此二相成故。五諸魔不壞力。以精進故。六治惑堅固力。住智明故。七遍治力。具三空故。處有不染故。八化生力即前第九方便相應。九智障凈力。即前上求智。地前智居中導二悲故。此智居后。顯悲智相異故。第二結中由般若現前故。順忍明利。言第三者。三品忍中為最上故。第二位果

【現代漢語翻譯】現代漢語譯本九即無始空（沒有開始的空性）。因為沒有開始的空性不離生死而即是空性。十即無所有空（一無所有的空性）。意思是說，無論是離開還是不離開，一切都是空性。其餘的總結等可以自己理解。第四是不壞心果（不可摧毀之心的果報）。接下來的兩段，也包括了隨順、堅固一切善根的迴向。這是在行善之後發起的大行。現在先說不壞心。不壞心，是因為障礙消滅、修行成就而產生的。無論是智慧還是慈悲，都不會退轉和損壞。文中有十句，第一句是總說，其餘是分別說明。分別說明有九種不壞：一、對真理的信念堅定不移。二、行為堪能調伏柔順。三、不畏懼甚深的道理。四、在自己的乘（vehicle，佛教修行方法）中不退轉。五、勇猛精進，沒有止息。六、泯滅自己和他人之間的分別。七、利益眾生，沒有邊際。八、向上追求地的智慧（菩薩的果位智慧）。九、巧妙地教化眾生。也可以對照前面的十三昧心（十三種迷惑之心）來說明不壞。恐怕文字過於繁瑣，九種不壞和堅固都稱為不壞，十種都具足稱為悉圓滿。第五是自在力勝（殊勝的自在力量）中的第二部分。先顯示它的相狀，然後『佛子下』總結它的分齊（層次）。前面有十句，第一句是總說，『不懼下』是分別說明。總說『此心者』，是指前面這十種心順應佛菩提（覺悟）。能夠深入趣向佛菩提。論中說：『得到般若波羅蜜（智慧到彼岸）的修行力量，殊勝而能夠深入。』由此可知，前面這十種心都是般若現前的心。分別說明的九句，是依據上面的十種不壞心而得到的自在趣向：一、不懼怕不同的論調，即能降伏其他力量。二、向上進入智地（智慧的境界），名為斷疑力（斷除疑惑的力量），因為得到了法空（諸法皆空的真理）。三、自己的乘不動搖的力量，因為離開了小乘。四、對秘密之處決定的信念的力量，趣向鏡智（如實反映一切的智慧）。這裡和前面的第二點前後顛倒，是因為這兩者相輔相成。五、諸魔不能破壞的力量，因為精進的緣故。六、治理迷惑的堅固力量，安住在智慧光明中的緣故。七、普遍治理的力量，具備三空（人空、法空、空空）的緣故，處於世間而不被污染的緣故。八、化生力（化身的力量），即是前面第九種方便相應。九、智慧的障礙清凈的力量，即是前面向上追求的智慧。地的智慧在前，引導兩種慈悲的緣故。這種智慧在後，顯示慈悲和智慧的相狀不同。第二部分總結中，因為般若現前的緣故，順忍（隨順忍辱）明利。所說的第三者，在三品忍（三種忍辱）中是最上的緣故。第二位果（第二種果位）。

【English Translation】 English version Nine is the beginningless emptiness (An emptiness without a start). Because the beginningless emptiness is inseparable from birth and death, it is emptiness. Ten is the emptiness of all things (An emptiness where nothing exists). It means that whether one leaves or does not leave, everything is emptiness. The remaining summaries, etc., can be understood by oneself. Fourth is the fruit of the indestructible mind (The result of an unshakeable heart). The following two paragraphs also include the dedication of all good roots in accordance with and strengthening them. This is the great practice initiated after doing good. Now, let's first talk about the indestructible mind. The indestructible mind arises because obstacles are eliminated and practice is accomplished. Whether it is wisdom or compassion, it will not regress or be damaged. There are ten sentences in the text, the first sentence is a general statement, and the rest are separate explanations. The separate explanations have nine types of indestructibility: 1. The belief in truth is firm and unwavering. 2. Behavior is capable of being tamed and gentle. 3. Not afraid of profound principles. 4. Not regressing in one's own vehicle (Buddhist practice method). 5. Vigorously diligent, without ceasing. 6. Eliminating the distinction between oneself and others. 7. Benefiting sentient beings without limit. 8. Aspiring to the wisdom of the ground (The wisdom of the Bodhisattva's fruit position). 9. Skillfully teaching sentient beings. It can also be compared with the previous thirteen deluded minds (Thirteen types of confused minds) to explain indestructibility. Fearing that the text is too cumbersome, the nine types of indestructibility and firmness are called indestructible, and all ten are complete and called completely perfect. Fifth is the superiority of the power of freedom (The supreme power of freedom) in the second part. First, show its appearance, and then 'Buddha's disciples below' summarize its levels. There are ten sentences in the front, the first sentence is a general statement, and 'Do not fear below' is a separate explanation. The general statement 'This mind' refers to the previous ten minds that conform to Buddha's Bodhi (Enlightenment). Able to deeply approach Buddha's Bodhi. The treatise says: 'Obtaining the power of practicing Prajna Paramita (Wisdom to the other shore) is superior and able to penetrate deeply.' From this, it can be known that the previous ten minds are all minds in which Prajna appears. The nine sentences of separate explanation are the free approaches obtained based on the above ten indestructible minds: 1. Not afraid of different arguments, that is, able to subdue other forces. 2. Upward entry into the land of wisdom (The realm of wisdom) is called the power of cutting off doubts (The power to eliminate doubts), because the emptiness of Dharma (The truth that all dharmas are empty) has been obtained. 3. The power of one's own vehicle not shaking, because it is far from the Hinayana. 4. The power of determined belief in secret places, approaching mirror wisdom (Wisdom that truly reflects everything). The order here is reversed from the previous second point because the two complement each other. 5. The power that all demons cannot destroy, because of diligence. 6. The firm power to govern confusion, residing in the light of wisdom. 7. The power of universal governance, possessing the three emptinesses (Emptiness of self, emptiness of Dharma, emptiness of emptiness), being in the world without being contaminated. 8. The power of transformation (The power of transformation bodies), which is the corresponding convenience of the previous ninth type. 9. The power of purifying the obstacles of wisdom, which is the wisdom pursued upward earlier. The wisdom of the ground is in front, guiding the two kinds of compassion. This wisdom is behind, showing that the appearances of compassion and wisdom are different. In the second part of the summary, because of the appearance of Prajna, Shun Ren (Compliance with forbearance) is clear and sharp. The third mentioned is the most superior among the three types of forbearance. The second fruit position (The second type of fruit position).

中三果同前。就調柔中分四。初調柔行。二教智凈。三別地行相。四結說地名。前中有法喻合。法中三。初煉行緣。次悉以下能煉行。于中聞已受持下是得義持。三昧慧光是所持義。隨順修行此句示現得義持因。因何事耶。謂因依前三昧勝故。得如實奢摩他等憶持不捨。正顯能持。又得已下亦是所持。三經于下明所煉凈轉更明凈者。解脫彼障故。又由前證得彼佛法藏義故。喻中真金喻證。亦喻信等。琉璃喻方便智。由方便智數磨。令出世證智發教智光轉勝前也。閤中方便慧即上不住道。合前琉璃。隨逐觀察合數磨瑩。轉更明凈者。般若現前故。轉復寂滅者。證智脫彼障故。二譬如月下明教智凈。以月光寬大勝於前地。但取月輪為喻也。四種風輪者。出現品有能持等四種風輪。非今四輪。以彼不是壞散風故。有散壞風復無四種。未見經論不可定斷。且就義釋。即四時之風春曰和風。喻煩惱魔順愛心故。夏曰炎風。喻于蘊魔多熱惱故。秋曰涼風。亦曰金風。喻于死魔果熟收殺故。冬曰寒風。喻于天魔敗藏人善故。行四魔行即是魔道。余文可知。攝報中言聲聞難問無能屈者。已知二乘緣諦等故。第三重頌。二十二頌分三。初十七偈頌位行。次四頌位果。后一結說。前中三。初二頌一句頌勝慢對治。二有十偈三句。頌不住道行

【現代漢語翻譯】中三果（第三個須陀洹果）與之前相同。關於調柔，分為四個部分：第一，調柔行；第二，教智凈；第三，別地行相；第四，總結地名。在第一部分中，有法喻結合。在法的部分，分為三點：首先，是煉行緣；其次，『悉以下能煉行』，說明能夠煉行；其中，『聞已受持下是得義持』，是獲得意義的受持；『三昧慧光』是所受持的意義；『隨順修行此句示現得義持因』，這句話顯示了獲得意義受持的原因。因為什麼事呢？因為依靠之前的三昧殊勝的緣故，能夠如實地憶持奢摩他（止，samatha）等等而不捨棄，這正是顯示了能夠受持。另外，『又得已下亦是所持』，這也是所受持的。『三經于下明所煉凈轉更明凈者』，說明所煉的清凈更加明凈，是因為解脫了那些障礙的緣故。又因為之前證得了那些佛法藏的意義的緣故。在比喻中，真金比喻證悟，也比喻信等等；琉璃比喻方便智。通過方便智的數數磨練，使得出世證智發出教智的光芒，比之前更加殊勝。在結合中，方便慧就是上不住道，結合之前的琉璃；『隨逐觀察』結合『數磨瑩』；『轉更明凈者』，是因為般若（智慧，prajna）現前的緣故；『轉復寂滅者』，是因為證智脫離了那些障礙的緣故。第二，『譬如月下明教智凈』，用月光寬大勝於前地來表明教智清凈，但只取月輪作為比喻。『四種風輪者』，在《出現品》中有能持等四種風輪，不是現在的四輪。因為那些不是壞散風的緣故。有散壞風，卻沒有四種。沒有見到經論，不可定論。暫且就意義解釋，就是四季的風，春天的風叫做和風，比喻煩惱魔順從愛心的緣故；夏天的風叫做炎風，比喻于蘊魔多熱惱的緣故；秋天的風叫做涼風，也叫做金風，比喻于死魔果實成熟收割殺戮的緣故；冬天的風叫做寒風，比喻于天魔敗壞善事的緣故。行四魔行就是魔道，其餘的文字可以知道。『攝報中言聲聞難問無能屈者』，已經知道二乘緣諦等等的緣故。第三，重頌。二十二頌分為三部分：首先，十七偈頌位行；其次，四頌位果；最後，一頌總結說明。在第一部分中，分為三點：首先，二頌一句頌勝慢對治；第二，有十偈三句，頌不住道行。

【English Translation】 The third Samanaphala (fruit of Stream-enterer) is the same as before. Regarding taming, it is divided into four parts: first, the practice of taming; second, the purity of teaching wisdom; third, the characteristics of different grounds; and fourth, a concluding statement of the ground's name. In the first part, there is a combination of Dharma and metaphor. In the Dharma part, there are three points: first, the conditions for refining practice; second, '悉以下能煉行' (all below can refine practice), explaining the ability to refine practice; among them, '聞已受持下是得義持' (hearing and upholding below is upholding the meaning of attainment), which is the upholding of the meaning of attainment; '三昧慧光' (Samadhi wisdom light) is the meaning being upheld; '隨順修行此句示現得義持因' (following and practicing this sentence shows the cause of upholding the meaning of attainment), this sentence shows the reason for upholding the meaning of attainment. Why? Because relying on the previous superiority of Samadhi (concentration, samatha), one can truly remember and uphold Samatha (calm abiding, samatha) etc. without abandoning them, which precisely shows the ability to uphold. In addition, '又得已下亦是所持' (also, obtaining below is also what is upheld), this is also what is upheld. '三經于下明所煉凈轉更明凈者' (the three sutras below explain that the refined purity becomes even more pure), explaining that the refined purity is even more pure because it is liberated from those obstacles. Also, because one has previously realized the meaning of those Dharma treasures of the Buddha. In the metaphor, true gold is a metaphor for realization, and also a metaphor for faith etc.; lapis lazuli is a metaphor for skillful wisdom. Through the repeated polishing of skillful wisdom, the transcendent wisdom of realization emits the light of teaching wisdom, which is even more superior than before. In the combination, skillful wisdom is the non-abiding path, combining the previous lapis lazuli; '隨逐觀察' (following and observing) combines '數磨瑩' (repeated polishing); '轉更明凈者' (becoming even more pure) is because Prajna (wisdom, prajna) is present; '轉復寂滅者' (becoming even more tranquil) is because the wisdom of realization is free from those obstacles. Second, '譬如月下明教智凈' (like the moon below, it illuminates the purity of teaching wisdom), using the vastness of moonlight surpassing the previous ground to illustrate the purity of teaching wisdom, but only taking the moon as a metaphor. '四種風輪者' (the four types of wind wheels), in the 'Appearance Chapter' there are four types of wind wheels such as the ability to uphold, not the current four wheels. Because those are not winds that destroy and scatter. There are winds that destroy and scatter, but there are not four types. Without seeing the sutras and treatises, it cannot be definitively concluded. For now, let's explain it according to meaning, which is the winds of the four seasons. The wind of spring is called harmonious wind, which is a metaphor for the demon of affliction following the mind of love; the wind of summer is called fiery wind, which is a metaphor for the demon of the aggregates causing much heat and annoyance; the wind of autumn is called cool wind, also called golden wind, which is a metaphor for the demon of death reaping and killing when the fruit is ripe; the wind of winter is called cold wind, which is a metaphor for the demon of the heavens ruining good deeds. Practicing the four demonic practices is the demonic path, and the rest of the text can be understood. '攝報中言聲聞難問無能屈者' (in the collected reports it is said that the Sravakas are difficult to question and no one can subdue them), it is already known that the two vehicles are related to truth etc. Third, a restatement in verse. The twenty-two verses are divided into three parts: first, seventeen verses praise the practice of the position; second, four verses praise the fruit of the position; and finally, one verse summarizes and explains. In the first part, there are three points: first, two verses and one sentence praise the antidote to overcoming arrogance; second, there are ten verses and three sentences, praising the practice of the non-abiding path.

勝。三有四偈頌彼果勝。二中有三。初一句頌總顯心境。次九偈一句頌別明觀相。即為十段。第一有二偈半頌有支行列。二一偈頌攝歸一心。既云心滅則生死盡。故知不可唯約真心。以真妄和合是說依心。即真之妄既滅。即妄之真不無故。起信云。但心相滅非心體滅。三一偈頌自業差別。四半偈頌不相舍離。五半偈頌三道不斷。六一偈越頌第七三苦聚集。七一偈卻頌第六三際輪環。八半偈越頌第九生滅繫縛。九有半偈卻頌因緣生滅。十有三句頌無所有盡觀。第三十種下五句頌總結十名三如是下頌彼果勝中。初二頌對治勝。次一頌修行勝。次半偈頌三昧勝。后二句通頌后二勝。以義通故。位果等可知。

大方廣佛華嚴經疏卷第四十大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十一

唐清涼山大華嚴寺沙門澄觀撰

第七遠行地。所以來者。已說緣起相應慧住。寄於緣覺。次說有加行有功用無相住。寄菩薩地故次來也。瑜伽云。前地雖能多住無相作意。而未能令無相作意無間無缺。多修習住為令滿故。次有此來。又前功用未滿今令滿故。言遠行者。通有四義。成唯識云至無相住功用後邊。出過世間二乘道故。此有三義。同於本分已如前釋。解深密雲。

【現代漢語翻譯】現代漢語譯本勝。三有四偈頌述說彼果的殊勝。二中有三。首先一句頌總括地顯示心和境。其次九偈一句頌分別闡明觀想的相狀。總共有十段。第一段有二偈半頌述說有支的行列。第二段一偈頌將它們攝歸一心。既然說心滅則生死止息，所以可知不可只侷限於真心。因為真妄和合是依心而說的。即真的妄既滅，那麼妄的真也不是沒有的。所以《起信論》說：『但心相滅，非心體滅。』第三段一偈頌述說自業的差別。第四段半偈頌述說不相舍離。第五段半偈頌述說三道不斷。第六段一偈越過頌述第七地三苦聚集。第七段一偈卻又頌述第六地三際輪環。第八段半偈越過頌述第九地生滅繫縛。第九段有半偈卻又頌述因緣生滅。第十段有三句頌述無所有盡觀。第三十種下五句頌總結十名，三如是下頌述彼果的殊勝。最初二頌是對治勝，其次一頌是修行勝，其次半偈是三昧勝，最後二句是通頌后二勝。因為意義是相通的。位果等可以類推得知。

《大方廣佛華嚴經疏》卷第四十《大正藏》第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第四十一

唐朝清涼山大華嚴寺沙門澄觀撰

第七遠行地。之所以要講這一地，是因為已經講了緣起相應慧住，寄託于緣覺（Pratyekabuddha，獨覺或緣覺）。接下來要講有加行有功用無相住，寄託于菩薩地，所以接著講這一地。《瑜伽師地論》說：『前一地雖然能夠多住于無相作意，但還不能使無相作意沒有間斷沒有缺失，爲了使它圓滿，所以接著講這一地。』又因為前一地的功用還沒有圓滿，現在要使它圓滿。說『遠行』，總共有四種意義。《成唯識論》說到達無相住功用的後邊，超出世間二乘道。這裡有三種意義，和本分相同，已經像前面解釋的那樣。《解深密經》說：

【English Translation】 English version Superior. The four verses of the third section praise the superiority of that fruit. The second section contains three parts. First, a verse summarizes and reveals the mind and environment. Second, nine verses and one line each separately clarify the aspects of contemplation, totaling ten sections. The first section has two and a half verses praising the rows of the limbs of existence. The second section, one verse, gathers them into one mind. Since it says that when the mind ceases, birth and death end, it is known that it cannot be limited to the true mind alone. Because the combination of true and false is spoken of as relying on the mind. That is, when the falseness of the true ceases, the truth of the false is not non-existent. Therefore, the Awakening of Faith says: 'Only the aspects of the mind cease, not the substance of the mind.' The third section, one verse, praises the differences in one's own karma. The fourth section, half a verse, praises non-separation. The fifth section, half a verse, praises the non-cessation of the three paths. The sixth section, one verse, surpasses and praises the gathering of the three sufferings in the seventh ground. The seventh section, one verse, reverts and praises the cycles of the three times in the sixth ground. The eighth section, half a verse, surpasses and praises the bondage of birth and death in the ninth ground. The ninth section has half a verse reverting and praising the arising and ceasing of conditions. The tenth section has three lines praising the contemplation of the exhaustion of all things. The five lines below the thirtieth kind summarize the ten names, and the lines below 'three suchnesses' praise the superiority of that fruit. The first two verses are the superiority of counteracting, the next verse is the superiority of practice, the next half verse is the superiority of samadhi (三昧，三摩地，一種精神集中狀態), and the last two lines generally praise the latter two superiorities. Because the meaning is interconnected. The position, fruit, etc., can be known by analogy.

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 40 Taisho Tripiṭaka, Volume 35, No. 1735, The Great Expansive Buddha Flower Adornment Sutra Commentary

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 41

Composed by the Shramana (沙門，出家求道者) Chengguan of the Great Flower Adornment Monastery on Mount Qingliang in the Tang Dynasty

The Seventh, the Distant Going Ground. The reason for this is that the dwelling of wisdom corresponding to dependent origination has already been discussed, relying on the Pratyekabuddha (緣覺，獨覺或緣覺，緣覺乘). Next, the dwelling of no-appearance with effort and function will be discussed, relying on the Bodhisattva (菩薩，菩提薩埵，覺有情) ground, so it comes next. The Yoga-bhumi (瑜伽師地論，瑜伽行唯識學派的根本論書) says: 'Although the previous ground can mostly dwell in the intention of no-appearance, it cannot make the intention of no-appearance uninterrupted and without deficiency. In order to make it complete through much practice and dwelling, this comes next.' Also, because the function of the previous ground is not yet complete, it is now made complete. Speaking of 'distant going,' there are a total of four meanings. The Consciousness-Only Treatise (成唯識論，唯識宗的根本論書) says that reaching the end of the function of dwelling in no-appearance surpasses the path of the two vehicles of the world. Here there are three meanings, the same as the original part, which have already been explained as before. The Saṃdhinirmocana Sūtra (解深密經，深密解脫經) says:

能遠證入無缺無間無相作意。與清凈地共相鄰接。故名遠行。此有二義。初義即三中無相揀異前地云無間缺。后義由鄰后地即能遠去故。故下經云。二界中間此能過故。亦是前行后遠。攝大乘雲。至功用行最後邊者。但是一義。世親釋云。雖一切相不能動搖。而於無相猶名有行者。此解功用之言。謂起功用住無相故。金光明經同深密初義。莊嚴論中同深密后義。雖有四義然通有二義。立遠行名。一從前遠來至功用邊。二此功用行邊能遠去後位故。十住論云。去三界遠近法王位。故名遠地。仁王名遠達地者。亦通二義。然其能遠去行正是無相故。所離障離細相現行障。謂六地執生滅細相現行故。此生滅相即是二愚。一細相現行愚。謂執有緣生流轉細生相故。二純作意求無相愚。即執有細還滅相故。以純作意于無相勤求。未能空中起有勝行。至此地中方能斷之。以常在無相故不執生。更不作意勤求無相。故能證得法無差別真如。以了種種教法。同真無相故。以能空中起有勝行故。成方便度。二行雙行乃至亦得無相之果。故知。以純無相不礙起行。為此地別義。次正釋文亦有三分。初贊請中有十二頌。前十贊。后二請。前中分四。初二天眾贊說主。次一天主光云供佛。表智契法身故。三有一頌天眾慶聞。四有六頌。天女樂音

【現代漢語翻譯】現代漢語譯本能遠遠地證入沒有缺失、沒有間隔、沒有相的作意（專注）。與清凈的境界緊密相鄰。因此稱為『遠行』。這裡有兩種含義。第一種含義是，在三界之中，『無相』與之前的境界不同，因為之前的境界有間隔和缺失。第二種含義是，由於與後面的境界相鄰，所以能夠遠遠地到達。因此，下經中說：『在兩個境界中間，此（遠行地）能夠通過。』也是前行后遠。攝大乘論中說：『到達功用行的最後邊際。』這只是一種含義。世親（Vasubandhu）解釋說：『雖然一切相都不能動搖他，但在無相中仍然稱為有行。』這是解釋『功用』這個詞，意思是發起功用而安住于無相。金光明經與深密經的第一種含義相同。莊嚴論中與深密經的第二種含義相同。雖然有四種含義，但總共有兩種含義，可以建立『遠行』這個名稱。一是從前面遠遠地來到功用行的邊際。二是此功用行的邊際能夠遠遠地到達後面的位置。十住論中說：『遠離三界，接近法王之位。』因此稱為『遠地』。仁王經中稱為『遠達地』，也包含兩種含義。然而，其能夠遠遠地到達的行正是無相。所要遠離的障礙是細相現行障。這是因為六地執著于生滅的細相現行。此生滅相就是兩種愚癡。一是細相現行愚，即執著于有緣生流轉的細微生相。二是純作意求無相愚，即執著于有細微的還滅相。因為純粹地作意于無相而勤求，未能從空中生起殊勝的行，到此地中才能斷除。因為常常安住在無相中，所以不執著于生，更不作意勤求無相。因此能夠證得法無差別的真如。因爲了解種種教法，與真如無相相同。因為能夠從空中生起殊勝的行，所以成就方便度。二行雙行，乃至也能得到無相的果。因此可知，純粹的無相不妨礙生起行。這是此地的特別之處。接下來正式解釋經文，也有三個部分。首先是讚歎和請求，共有十二頌。前面十頌是讚歎，後面兩頌是請求。前面的十頌又分為四個部分。首先是兩個頌，天眾贊說主。其次是一個頌，天主用光云供養佛（Buddha），表示智慧契合法身。三是有一個頌，天眾慶幸聽聞。四是有六個頌，天女用音樂。

【English Translation】 English version It can remotely certify entering into the intention (作意) of no deficiency, no interval, and no form (無相). It is closely adjacent to the pure land. Therefore, it is called 'Far-Going' (遠行). There are two meanings here. The first meaning is that, within the three realms, 'no-form' is different from the previous grounds because the previous grounds have intervals and deficiencies. The second meaning is that, because it is adjacent to the subsequent ground, it can reach far away. Therefore, the lower sutra says: 'In the middle of the two realms, this (Far-Going Ground) can pass through.' It is also the front going and the back far. The Mahāyānasaṃgraha says: 'Reaching the last boundary of the functional practice.' This is only one meaning. Vasubandhu (世親) explains: 'Although all forms cannot shake him, he is still called having practice in no-form.' This explains the word 'function,' meaning initiating function and abiding in no-form. The Golden Light Sutra is the same as the first meaning of the Saṃdhinirmocana Sūtra. The Ornament of the Mahāyāna Sūtras is the same as the second meaning of the Saṃdhinirmocana Sūtra. Although there are four meanings, there are a total of two meanings that can establish the name 'Far-Going'. One is coming from afar to the boundary of functional practice. The second is that the boundary of this functional practice can reach the subsequent position far away. The Daśabhūmika Sūtra says: 'Far away from the three realms, close to the position of the Dharma King.' Therefore, it is called 'Far Ground'. The Humane Kings Sutra calls it 'Far Reaching Ground', which also contains two meanings. However, the practice that can reach far away is precisely no-form. The obstacle to be removed is the subtle appearance manifestation obstacle. This is because the sixth ground clings to the subtle appearance manifestation of arising and ceasing. This appearance of arising and ceasing is two kinds of ignorance. One is the ignorance of subtle appearance manifestation, which is clinging to the subtle appearance of conditioned arising and flowing. The second is the ignorance of purely intending to seek no-form, which is clinging to the subtle appearance of cessation. Because of purely intending to seek no-form diligently, one fails to generate superior practice from emptiness, and it is only in this ground that one can cut it off. Because one always abides in no-form, one does not cling to arising, and one does not diligently seek no-form. Therefore, one can certify the true suchness of no difference in Dharma. Because one understands that all kinds of teachings are the same as true suchness and no-form. Because one can generate superior practice from emptiness, one achieves skillful means. The two practices go hand in hand, and one can even obtain the fruit of no-form. Therefore, it can be known that pure no-form does not hinder the arising of practice. This is the special feature of this ground. Next, the formal explanation of the text also has three parts. First, there are twelve verses of praise and request. The first ten verses are praise, and the last two verses are requests. The first ten verses are divided into four parts. First, there are two verses, the heavenly hosts praise the speaker. Second, there is one verse, the heavenly king offers the Buddha (佛) with clouds of light, representing wisdom conforming to the Dharma body. Third, there is one verse, the heavenly hosts rejoice in hearing. Fourth, there are six verses, the heavenly women use music.

贊佛。于中初一顯聲因緣。餘五正顯讚詞。于中初四贊寂用無礙。后一明起用所由。即悲智無礙將說雙行。故承力贊此。后請可知。第二正說分中二。先行後果。行中有五種相差別。一樂無作行對治差別。二彼障對治差別。三雙行勝差別。四前上地勝差別。五彼果差別。五中初一是趣地方便。即當入心。餘四為住出心在果。又住中初一即初住地。次一正住地。次一說雖在後義該始終。后一地滿。初言樂無作者。樂著般若觀空故。即細相現行障。此地隨有不著為能對治。二謂向雖能治前地樂空之心。以其有量有功用即復是障故。修無量無功用行。以為對治。三垢障既盡故。止觀雙行。四明此地功用過前六地。勝后三地。上即后也。五由地滿故說雙行果。今初分中有四。初結前標后。二何等下徴顯其相。三菩薩以如是下結行功能。四入已下彰其分齊。今初具足六地行已。即是結前義。含所治無相行故。以般若無相行滿。於此生著非增上行故。次欲入下明其標后。十種方便即是能治。謂前樂無作不名方便。不能起增上行。非殊勝道。今以十種不捨眾生法無我智。以為能治治前樂心。名方便慧。便能攝取增上行故名起殊勝道。是則即有修空故不住空。是空中方便慧。即空涉有故不住有。是有中殊勝道。道即行也。所行殊勝故名

【現代漢語翻譯】現代漢語譯本贊佛。于中初一顯聲因緣，其餘五項主要闡述讚美之詞。其中，前四項讚美寂靜之用，毫無障礙；后一項說明起用之由來，即悲智無礙，將要闡述止觀雙運。因此，承蒙佛力讚歎此事。後面的內容可以自行理解。第二部分，正式闡述，分為兩部分：先闡述修行，后闡述果報。修行中，有五種相的差別：一是樂於無作之行，以及其對治的差別；二是針對前者的障礙的對治差別；三是止觀雙運的殊勝差別；四是前一地上勝過前六地，勝過后三地的殊勝差別；五是這些差別所帶來的果報差別。在這五種差別中，第一種是趣入（菩薩所證悟的）地方的方便，也就是要進入（菩薩的）內心。其餘四種是安住和出離內心，以及在果位上的狀態。安住的狀態中，第一種是最初安住的地位（初住地），第二種是真正安住的地位，第三種是雖然在後面闡述，但其意義涵蓋始終，最後一種是地位圓滿。首先說『樂無作者』，是因為樂於執著般若觀空，也就是細微的相貌顯現出來成為障礙。這個地位（指七地）隨之具有不執著的能力，作為能對治的力量。第二種是指，雖然之前的修行能夠對治前一地（六地）樂於空性的心，但因為這種對治是有量、有功用的，所以又成為一種障礙。因此，要修習無量、無功用的行，以此作為對治。第三種是，因為垢障已經消除殆盡，所以可以止觀雙運。第四種是說明這個地位的功用超過了之前的六地，勝過后三地（上即后也）。第五種是由於地位圓滿，所以闡述止觀雙運的果報。現在開始闡述第一部分，其中有四點：一是總結前文，標示後文；二是『何等下』，徵詢並顯明其相狀；三是『菩薩以如是下』，總結修行的功能；四是『入已下』，彰顯其分際。現在，已經具足了第六地的修行，這就是總結前文的意義。其中包含了所要對治的無相行。因為般若無相行圓滿，所以對此產生執著，不是增上行。接下來，『次欲入下』，說明標示後文。十種方便就是能對治的力量。所謂之前的樂於無作，不能稱之為方便，因為它不能發起增上行，不是殊勝的道。現在用十種不捨棄眾生的法無我智，作為能對治的力量，來對治之前的樂於空性的心。這可以稱之為方便慧，便能夠攝取增上行，所以稱為發起殊勝的道。這就是既有修空的，所以不住于空；是空中方便慧，也就是空涉有，所以不住于有。是有中殊勝道，道就是行，所行殊勝，所以稱為殊勝。

【English Translation】 English version Praising the Buddha. Among these, the first one reveals the cause and condition of the sound, and the remaining five mainly elaborate on the words of praise. Among them, the first four praise the unobstructedness of quiescent function, and the last one explains the origin of active function, which is the unobstructedness of compassion and wisdom, about to expound the dual practice of cessation and contemplation. Therefore, relying on the Buddha's power, we praise this matter. The following content can be understood by oneself. The second part, the formal exposition, is divided into two parts: first, the practice is expounded, and then the karmic result. In practice, there are five kinds of differences in characteristics: first, the difference between the joy of non-action practice and its counteraction; second, the difference in counteracting the obstacles of the former; third, the superior difference of the dual practice of cessation and contemplation; fourth, the superior difference of the previous ground surpassing the previous six grounds and surpassing the latter three grounds; fifth, the difference in the karmic results brought about by these differences. Among these five differences, the first is the convenience of entering the place (the place enlightened by the Bodhisattva), that is, to enter (the Bodhisattva's) heart. The remaining four are the state of dwelling and leaving the heart, and the state in the fruition. In the state of dwelling, the first is the initial dwelling ground (the first dwelling ground), the second is the true dwelling ground, the third is although it is expounded later, its meaning covers the beginning and the end, and the last is the perfection of the ground. First of all, 'joy of non-action' means being happy to be attached to Prajna (wisdom) and contemplating emptiness, that is, subtle appearances manifest as obstacles. This ground (referring to the seventh ground) then has the ability of non-attachment, as a force that can counteract it. The second refers to the fact that although the previous practice can counteract the mind of the previous ground (the sixth ground) that is happy with emptiness, because this counteraction is limited and has function, it becomes an obstacle again. Therefore, one must practice immeasurable and non-functional practice to counteract it. The third is that because the defilements and obstacles have been completely eliminated, the dual practice of cessation and contemplation can be carried out. The fourth is to explain that the function of this ground surpasses the previous six grounds and surpasses the latter three grounds (the above is the latter). The fifth is that due to the perfection of the ground, the karmic result of the dual practice of cessation and contemplation is expounded. Now we begin to expound the first part, which has four points: first, summarizing the previous text and marking the following text; second, 'What is below', inquiring and clarifying its characteristics; third, 'Bodhisattva with such below', summarizing the function of practice; fourth, 'Entering below', highlighting its boundaries. Now, having fully possessed the practice of the sixth ground, this is the meaning of summarizing the previous text. It contains the non-form practice to be counteracted. Because the Prajna non-form practice is complete, attachment arises to this, which is not an increasing practice. Next, 'Next to enter below', explain the marking of the following text. The ten kinds of convenience are the power that can counteract. The so-called previous joy of non-action cannot be called convenience, because it cannot initiate increasing practice, it is not a superior path. Now, using the ten kinds of Dharma non-self wisdom that do not abandon sentient beings, as the power that can counteract, to counteract the previous mind that is happy with emptiness. This can be called expedient wisdom, and it can take increasing practice, so it is called initiating a superior path. This means that there is both the practice of emptiness, so it does not dwell in emptiness; it is expedient wisdom in emptiness, that is, emptiness involves existence, so it does not dwell in existence. It is the superior path in existence, the path is practice, and the practice is superior, so it is called superior.

增上。於何增上。謂前所寄世出世中。即空故勝於世間。即能涉有故勝出世間。前六地中。雖亦修悲不住于無。而在寂不能出。空方作故。不得方便殊勝之名。雖行空行有而多著空。但名樂無作治。二徴顯中。所以勝行得增上無勝者。由下十義故。義各二句皆上句觀空。下句涉有。上句得下句。即成空中方便慧。下句得上句。即成有中殊勝行。不滯空有並致雖言。論主攝十為四種功德。謂前三各一后七為一故。一初句即護惡行因事。菩薩惡行有其二種。一不樂利樂。二起愛見。今由上句故無愛見。由下句故能利樂。若二中互闕皆有惡行。今由二句護之。為無愛見之悲因事。二即財及身勝因事。由供佛故。獲財及身。由得平等故。二事皆勝。勝財則隨物所須。勝身隨意取其何類。三護善根因事。善根即勤集福德為菩提資糧。今以即空智而集。是得彼勝因增上。令所集功德法皆成增上波羅蜜行。名之為護。雖有慈悲但是增上意樂故。三皆自利。后七同是利他。合為第四攝眾生因事。即為七種。初一隨物受生。次二化令離障。后四攝令住善。初中願力受生。為作眾生上首。故須莊嚴三界。但是愿生非由業惑。故云遠離。二說對治故。謂示起煩惱。欲令治斷而知性寂。方為第一義治。令見常自寂故。三為滅智障故。障有四種。

【現代漢語翻譯】現代漢語譯本：增上，於何增上？謂前所寄世出世中，即空故勝於世間，即能涉有故勝出世間。前六地中，雖亦修悲不住于無，而在寂不能出，空方作故，不得方便殊勝之名。雖行空行有而多著空，但名樂無作治。二徴顯中，所以勝行得增上無勝者，由下十義故。義各二句皆上句觀空，下句涉有。上句得下句，即成空中方便慧。下句得上句，即成有中殊勝行。不滯空有並致雖言。論主攝十為四種功德。謂前三各一后七為一故。一初句即護惡行因事。菩薩惡行有其二種。一不樂利樂，二起愛見。今由上句故無愛見。由下句故能利樂。若二中互闕皆有惡行。今由二句護之。為無愛見之悲因事。二即財及身勝因事。由供佛故，獲財及身。由得平等故，二事皆勝。勝財則隨物所須。勝身隨意取其何類。三護善根因事。善根即勤集福德為菩提資糧。今以即空智而集，是得彼勝因增上。令所集功德法皆成增上波羅蜜行。名之為護。雖有慈悲但是增上意樂故。三皆自利。后七同是利他。合為第四攝眾生因事。即為七種。初一隨物受生。次二化令離障。后四攝令住善。初中願力受生。為作眾生上首。故須莊嚴三界。但是愿生非由業惑。故云遠離。二說對治故。謂示起煩惱，欲令治斷而知性寂。方為第一義治。令見常自寂故。三為滅智障故。障有四種。

【English Translation】 English version: Augmentation. In what augmentation? It refers to what was previously entrusted, both mundane and supramundane. Because it is emptiness, it surpasses the mundane. Because it can engage in existence, it surpasses the supramundane. In the first six Bhumis (stages of a Bodhisattva's path) (Bhumis: stages of a Bodhisattva's path), although compassion is cultivated and one does not dwell in non-existence, one remains in quiescence and cannot emerge. Because one only works with emptiness, one does not attain the name of 'skillful means' (Upaya) (Upaya: skillful means) and 'superiority'. Although one practices emptiness and existence, one is mostly attached to emptiness, and it is merely called 'enjoying non-action as a remedy'. In the second manifestation, the reason why superior practice attains unsurpassed augmentation is due to the following ten meanings. Each meaning consists of two phrases, with the first phrase contemplating emptiness and the second phrase engaging in existence. When the first phrase obtains the second phrase, it becomes skillful wisdom in emptiness. When the second phrase obtains the first phrase, it becomes superior practice in existence. Not being attached to emptiness or existence leads to both. The treatise master summarizes the ten into four kinds of merits, with the first three each being one and the last seven being one. First, the initial phrase concerns protecting against the cause of evil deeds. Bodhisattvas' evil deeds are of two kinds: one, not delighting in benefiting others; two, arising from attachment and views. Now, due to the first phrase, there is no attachment or views. Due to the second phrase, one can benefit others. If either is lacking, there will be evil deeds. Now, these two phrases protect against them, serving as the cause of compassion without attachment or views. Second, it concerns the superior cause of wealth and body. By making offerings to the Buddhas, one obtains wealth and body. By attaining equality, both are superior. Superior wealth provides whatever is needed. A superior body can be taken in any form desired. Third, it concerns protecting the cause of good roots. Good roots are diligently accumulating merit and virtue as provisions for Bodhi (enlightenment) (Bodhi: enlightenment). Now, accumulating with the wisdom of emptiness, one attains the augmentation of that superior cause, causing all accumulated meritorious dharmas to become the practice of augmenting Paramitas (perfections) (Paramitas: perfections), which is called protection. Although there is loving-kindness and compassion, it is primarily augmenting intention. The first three are all for self-benefit. The last seven are all for benefiting others, combined as the fourth, which is gathering beings. This consists of seven kinds. The first is being born according to beings' needs. The next two transform beings, causing them to be free from obstacles. The last four gather beings, causing them to dwell in goodness. In the first, one is born by the power of vows, to be the leader of beings. Therefore, one needs to adorn the three realms. However, this is birth by vows, not by karma and delusion, hence it is said to be 'far removed'. Second, it is teaching the antidote. That is, showing the arising of afflictions, desiring to cure and sever them, and knowing the nature of quiescence, which is the ultimate cure, causing one to see that it is always quiescent. Third, it is to eliminate intellectual obscurations. There are four kinds of obscurations.

如五地隨世智中說。令隨眾生心作書論等無量事業。而為能治。四于大法眾會集故。為物起嚴土行。此明依報下。三明正報三輪益物。五即身業無身現身者。令生五福。謂見聞親近供養修行故。自身無身同佛法身故。下二亦然。六即口業。轉法輪故。七即意業。于無長短中隨問善釋。記三世事起三世行故。第三總結勝能。中論釋云。此十種發起殊勝行。共對攝取。對治攝取者。皆上下二句相對。名為共對。由此上下各能對治。皆上句治凡下句治小。隨治不同義如前說。由二攝取名殊勝行。對治前障。四彰分齊者。明無相無間故。無相地名從此而立。此亦即攝前不退住。不同前六。前六得住地已舍入地心。以修解入非以行入。此以行入故。常行不捨名不退住。第二佛子菩薩摩訶薩住此第七下。彼障對治。即攝無著行。有量功用皆不著故。言對治者有二種相。一修行無量種。治前有量障。二此菩薩作是念下。修行無功用行治前有功用障。今初有二十句。攝成十對。一一對中。皆上句明境界無量為所知所化。后句明佛德業無量。為能知能化。菩薩入彼佛化以用化生。要則攝十為五。即五無量界。初一對眾生無量。論云。隨所化何等眾生。此對為總。十對皆為利眾生故。言何等者。類非一故。釋經無量之言。隨所者。隨多類宜

【現代漢語翻譯】現代漢語譯本如五地隨世智中說。令隨眾生心作書論等無量事業，而為能治。（如同《五地隨世智》中所說，菩薩能隨順眾生的心意，創作書寫、論述等無量的事業，以此作為對治煩惱的方法。）四于大法眾會集故，為物起嚴土行。（菩薩因為要在大法集會中利益眾生，所以發起莊嚴國土的修行。）此明依報下，三明正報三輪益物。（這是說明依報，下面說明正報以身、口、意三輪利益眾生。）五即身業無身現身者，令生五福。（第五是身業，菩薩能以無身的狀態顯現身形，使眾生獲得五種福報。）謂見聞親近供養修行故，自身無身同佛法身故。（這五福是指眾生因為見到、聽到、親近、供養、修行而獲得的福報。菩薩自身無身，等同於佛的法身。）下二亦然。（下面的兩種業也是如此。）六即口業，轉法輪故。（第六是口業，菩薩通過轉法輪來利益眾生。）七即意業，于無長短中隨問善釋，記三世事起三世行故。（第七是意業，菩薩在沒有長短之分的情況下，能根據眾生的提問善巧地解釋佛法，憶念過去、現在、未來三世的事情，發起三世的修行。）第三總結勝能。中論釋云：此十種發起殊勝行，共對攝取。（第三是總結殊勝的能力。《中論》解釋說：這十種發起殊勝的修行，是共同相對地攝取的。）對治攝取者，皆上下二句相對，名為共對。由此上下各能對治，皆上句治凡下句治小，隨治不同義如前說。（所謂『對治攝取』，是指上下兩句相對，稱為『共對』。上下兩句各自能夠對治，通常是上句對治凡夫的煩惱，下句對治小乘的執著，對治的不同意義如前面所說。）由二攝取名殊勝行，對治前障。（通過這兩種攝取，稱為殊勝的修行，能夠對治之前的障礙。）四彰分齊者，明無相無間故，無相地名從此而立。（第四是彰顯分齊，說明無相、無間斷的境界，『無相地』的名稱由此而建立。）此亦即攝前不退住，不同前六。前六得住地已舍入地心，以修解入非以行入。此以行入故，常行不捨名不退住。（這也就是攝取前面的『不退住』，與前面的六種不同。前面的六種是得到住地之後，捨棄入地之心，通過修習理解而進入，而不是通過修行進入。而這種是通過修行進入，經常修行而不捨棄，所以稱為『不退住』。）第二佛子菩薩摩訶薩住此第七下，彼障對治，即攝無著行。（第二，佛子菩薩摩訶薩安住于這第七地，對治那些障礙，也就是攝取無著的修行。）有量功用皆不著故。（因為對有量的功用都不執著。）言對治者有二種相。一修行無量種，治前有量障。二此菩薩作是念下，修行無功用行治前有功用障。（所謂『對治』有兩種相。一是修行無量的法門，對治之前的有量障礙。二是『此菩薩作是念』以下的內容，修行無功用的修行，對治之前的有功用障礙。）今初有二十句，攝成十對。一一對中，皆上句明境界無量為所知所化，后句明佛德業無量，為能知能化。（現在首先有二十句，攝成十對。每一對中，都是上句說明境界的無量，作為所知所化的對象；后句說明佛的德業無量，作為能知能化的主體。）菩薩入彼佛化以用化生，要則攝十為五，即五無量界。（菩薩進入佛的教化，用以教化眾生，要點是將十種攝為五種，也就是五種無量界。）初一對眾生無量。論云：隨所化何等眾生，此對為總。十對皆為利眾生故。（第一對是眾生無量。《論》中說：『隨所教化的是什麼樣的眾生』，這一對是總綱。十對都是爲了利益眾生。）言何等者，類非一故。釋經無量之言，隨所者，隨多類宜。（所謂『什麼樣的』，是因為種類不止一種。解釋經文中的『無量』，『隨所』是指隨順多種類別的適宜性。）

【English Translation】 English version As stated in the 'Five Grounds Following Worldly Wisdom', it enables the creation of limitless activities such as writing treatises according to the minds of sentient beings, thereby serving as a remedy. (As stated in the 'Five Grounds Following Worldly Wisdom', Bodhisattvas can create limitless activities such as writing and treatises according to the minds of sentient beings, thereby serving as a remedy for afflictions.) Fourth, because of gathering in great Dharma assemblies, it initiates the practice of adorning lands for the sake of beings. (Bodhisattvas initiate the practice of adorning lands because they want to benefit sentient beings in great Dharma assemblies.) This clarifies the dependent retribution below; the three wheels of the principal retribution benefit beings. (This explains the dependent retribution; below it explains how the three wheels of body, speech, and mind of the principal retribution benefit beings.) Fifth, the bodily karma of manifesting a body without a body causes the generation of the five blessings. (Fifth is bodily karma; Bodhisattvas can manifest a body without a body, causing sentient beings to generate the five blessings.) Namely, due to seeing, hearing, approaching, making offerings, and practicing, one's own body is without a body, being the same as the Dharma body of the Buddha. (These five blessings refer to the blessings that sentient beings obtain because of seeing, hearing, approaching, making offerings, and practicing. Bodhisattvas themselves have no body, being the same as the Dharma body of the Buddha.) The following two are also like this. (The following two karmas are also like this.) Sixth, the karma of speech, turning the wheel of Dharma. (Sixth is the karma of speech; Bodhisattvas benefit sentient beings by turning the wheel of Dharma.) Seventh, the karma of mind, skillfully explaining according to questions in the absence of length or shortness, remembering the affairs of the three times and initiating the practices of the three times. (Seventh is the karma of mind; Bodhisattvas, in the absence of length or shortness, can skillfully explain the Dharma according to the questions of sentient beings, remember the affairs of the past, present, and future three times, and initiate the practices of the three times.) Third, summarizing the superior abilities. The 'Treatise on the Middle Way' explains: These ten kinds of initiating superior practices are jointly and reciprocally embraced. (Third is summarizing the superior abilities. The 'Treatise on the Middle Way' explains: These ten kinds of initiating superior practices are jointly and reciprocally embraced.) Those embraced for the sake of counteracting are all relative between the upper and lower sentences, called 'jointly relative'. Because of this, the upper and lower sentences can each counteract, with the upper sentence counteracting the ordinary and the lower sentence counteracting the small. The meaning of the different counteractions is as previously explained. (The so-called 'embraced for the sake of counteracting' refers to the upper and lower sentences being relative, called 'jointly relative'. The upper and lower sentences can each counteract, usually with the upper sentence counteracting the afflictions of ordinary people and the lower sentence counteracting the attachments of the Small Vehicle. The different meanings of counteraction are as previously explained.) Because of the two kinds of embracing, they are called superior practices, counteracting the previous obstacles. (Through these two kinds of embracing, they are called superior practices, which can counteract the previous obstacles.) Fourth, those who manifest the divisions clarify the absence of characteristics and the absence of interruption; the name 'Ground of No-Characteristics' is established from this. (Fourth, those who manifest the divisions clarify the absence of characteristics and the absence of interruption; the name 'Ground of No-Characteristics' is established from this.) This also embraces the previous 'Non-Retreating Abiding', differing from the previous six. The previous six, having attained the abiding ground, abandon the mind of entering the ground, entering through cultivation and understanding, not through practice. This enters through practice, so constantly practicing without abandoning is called 'Non-Retreating Abiding'. (This also embraces the previous 'Non-Retreating Abiding', differing from the previous six. The previous six, having attained the abiding ground, abandon the mind of entering the ground, entering through cultivation and understanding, not through practice. This enters through practice, so constantly practicing without abandoning is called 'Non-Retreating Abiding'.) Second, when a Buddha-child Bodhisattva Mahasattva abides in this seventh ground, the counteraction of those obstacles is the embracing of non-attachment practice. (Second, when a Buddha-child Bodhisattva Mahasattva abides in this seventh ground, the counteraction of those obstacles is the embracing of non-attachment practice.) Because one is not attached to limited functions. (Because one is not attached to limited functions.) The term 'counteraction' has two aspects. First, cultivating limitless kinds counteracts the previous limited obstacles. Second, 'This Bodhisattva thinks' below, cultivating non-functional practice counteracts the previous functional obstacles. (The term 'counteraction' has two aspects. First, cultivating limitless methods counteracts the previous limited obstacles. Second, 'This Bodhisattva thinks' below, cultivating non-functional practice counteracts the previous functional obstacles.) Now, initially, there are twenty sentences, embracing into ten pairs. In each pair, the upper sentence clarifies the limitlessness of the realm as the object to be known and transformed, and the lower sentence clarifies the limitlessness of the Buddha's virtuous activities as the subject who can know and transform. (Now, initially, there are twenty sentences, embracing into ten pairs. In each pair, the upper sentence clarifies the limitlessness of the realm as the object to be known and transformed, and the lower sentence clarifies the limitlessness of the Buddha's virtuous activities as the subject who can know and transform.) Bodhisattvas enter that Buddha-transformation to transform beings, the essential point is to embrace the ten into five, namely the five limitless realms. (Bodhisattvas enter that Buddha-transformation to transform beings, the essential point is to embrace the ten into five, namely the five limitless realms.) The first pair is the limitlessness of sentient beings. The treatise says: 'What kind of sentient beings are transformed?' This pair is the general principle. All ten pairs are for the benefit of sentient beings. (The first pair is the limitlessness of sentient beings. The treatise says: 'What kind of sentient beings are transformed?' This pair is the general principle. All ten pairs are for the benefit of sentient beings.) The term 'what kind' is because the types are not one. Explaining the term 'limitless' in the sutra, 'what is followed' is according to the suitability of many types. (The term 'what kind' is because the types are not one. Explaining the term 'limitless' in the sutra, 'what is followed' is according to the suitability of many types.)

。而以無量化眾生業而化故。二有一對。眾生住何等處。謂住世界無量。以凈土行化故。三有二對。以何等智慧化。初對橫窮諸法智。后對豎窮三世智。皆是種智。二對約其所知。皆是法界無量。四有三對。明調伏界無量。初二對明以何等心。于中初對隨眾生信樂。種種天身菩薩以名色身化故。謂心隨其樂同修天行。得天身故。口隨其信。以名句身說彼行故。第二對知昔根欲不同。以隨類音稱根說故。次一對以何等行。謂知現在心行不同。以遍趣行說對治故。五有三對。明調伏方便界。論云。置何等乘。謂置三乘故。初對為聲聞說智道。令證滅故。次對為緣覺說深智。令知因緣故。后對為菩薩說地度整合事。稱彼方便涉有故。第二修無功用行中二。先加行趣求。后佛子此菩薩下正顯修行。今初先牒前無量。為所趣求。我悉下要期以無功無相攝取彼境。無分別者。謂不取性相忘緣等照即無相觀也。加以無功無相尤勝。然任放天性不由勤策。自然而行。亡功合道名無功用。八地方證。今要心住彼故云應以。由功用行此已滿故。此則修行無功。非如八地任運無功也。二正顯中。初牒前觀智。次常勤修下是修行相。方便已下是所修法。即前空中方便慧。有中殊勝行。既以無功無相智。修能治功用有相之障。后安住不動顯觀成相

【現代漢語翻譯】現代漢語譯本因為要化度無量眾生的業力而進行化度。二，有一對問題。眾生居住在什麼地方？回答是居住在無量的世界中，因為要用凈土的修行來化度他們。三，有兩對問題。用什麼樣的智慧來化度？第一對問題是橫向窮盡諸法的智慧，第二對問題是縱向窮盡過去、現在、未來三世的智慧。這些都是種智（Buddha's all-encompassing wisdom）。第二對問題是關於所知的對象，都是法界（Dharma Realm）的無量。四，有三對問題。說明調伏的境界是無量的。最初的兩對問題說明用什麼樣的心來調伏。其中第一對問題是隨順眾生的信仰和喜好，用各種天身菩薩的名號和色身來化度他們。意思是心隨順他們的喜好，一同修習天人的行為，從而得到天人的身體。口隨順他們的信仰，用名句身（words and phrases）來說明那些行為。第二對問題是知道過去眾生的根性和慾望不同，所以用隨類的音聲（voices that suit their kind）來稱合他們的根性而說法。接下來的一對問題是用什麼樣的行為來調伏。回答是知道現在眾生的心行不同，所以用普遍趨向的行為（actions that lead everywhere）來說明對治的方法。五，有三對問題。說明調伏的方便法門是無量的。論中說，安置什麼樣的乘（vehicle）？回答是安置三乘（Three Vehicles），即聲聞乘、緣覺乘和菩薩乘。最初的一對問題是為聲聞（Śrāvaka）說智道（path of wisdom），讓他們證得寂滅。接下來的一對問題是為緣覺（Pratyekabuddha）說甚深的智慧，讓他們瞭解因緣。最後的一對問題是為菩薩（Bodhisattva）說地度（Bhumis and Paramitas）整合的事情，稱合他們的方便，涉入有為法。第二，在修習無功用行（effortless practice）中有兩個方面。首先是加行趣求（preliminary practice），然後是佛子（Buddha's children），也就是下面的菩薩，正式顯現修行。現在先說最初的加行趣求，先引述前面的無量，作為所要趣求的目標。我完全地要期用無功無相（effortless and formless）來攝取那些境界。無分別的意思是不取執事物的自性與表相，忘卻攀緣，等等，用忘緣等照就是無相觀。加上無功無相就更加殊勝，然後任由天性自然流露，不須勤勞策勵，自然而然地執行。忘卻功用，與道相合，就叫做無功用。在八地（eighth Bhumi）證得。現在要讓心安住在那裡，所以說『應該用』。因為功用行已經圓滿了，這才是修行的無功，不是像八地那樣任運的無功。二，正式顯現修行中，首先引述前面的觀智（wisdom of observation）。其次，『常勤修』以下是修行的相狀。『方便已下』是所修的法，就是前面空中的方便慧（skillful means and wisdom），有中殊勝行（superior practice in existence）。既然用無功無相的智慧，修習能夠對治功用有相的障礙，那麼後面安住不動，就顯現觀智成就的相狀。

【English Translation】 English version It is because of transforming and delivering sentient beings' karma that transformation takes place. Two, there is a pair of questions. Where do sentient beings reside? The answer is that they reside in immeasurable worlds because they are transformed and delivered through the practice of Pure Land. Three, there are two pairs of questions. With what kind of wisdom is transformation carried out? The first pair of questions concerns the wisdom that horizontally exhausts all dharmas (phenomena), and the second pair concerns the wisdom that vertically exhausts the three periods of time: past, present, and future. These are all Buddha's all-encompassing wisdom. The second pair of questions concerns the objects of knowledge, which are all the immeasurable aspects of the Dharma Realm. Four, there are three pairs of questions. They explain that the realm of taming is immeasurable. The first two pairs of questions explain with what kind of mind taming is carried out. Among them, the first pair of questions follows the beliefs and preferences of sentient beings, using the names and physical bodies of various heavenly beings and Bodhisattvas to transform them. It means that the mind follows their preferences, jointly cultivating the practices of heavenly beings, thereby attaining the bodies of heavenly beings. The mouth follows their beliefs, using words and phrases to explain those practices. The second pair of questions knows that the roots and desires of sentient beings in the past are different, so it uses voices that suit their kind to speak in accordance with their roots. The next pair of questions concerns with what kind of actions taming is carried out. The answer is that it knows that the mental activities of sentient beings in the present are different, so it uses actions that lead everywhere to explain the methods of counteracting. Five, there are three pairs of questions. They explain that the skillful means of taming are immeasurable. The treatise says, what kind of vehicle is established? The answer is that the Three Vehicles are established, namely the Śrāvakayāna (Vehicle of Hearers), the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and the Bodhisattvayāna (Vehicle of Bodhisattvas). The first pair of questions is for the Śrāvakas, speaking of the path of wisdom, so that they may attain extinction. The next pair of questions is for the Pratyekabuddhas, speaking of profound wisdom, so that they may understand the causes and conditions. The last pair of questions is for the Bodhisattvas, speaking of the integrated matters of the Bhumis (stages) and Paramitas (perfections), in accordance with their skillful means, involving themselves in conditioned dharmas. Second, in the practice of effortless action, there are two aspects. First is the preliminary practice, and then the Buddha's children, that is, the Bodhisattvas below, formally manifest the practice. Now, let's first talk about the initial preliminary practice, first citing the previous immeasurable, as the goal to be pursued. I completely vow to use effortlessness and formlessness to gather those realms. Without discrimination means not grasping the self-nature and appearances of things, forgetting clinging, etc., using forgetting clinging and equal illumination is formless contemplation. Adding effortlessness and formlessness is even more superior, and then letting the natural nature flow naturally, without the need for diligent encouragement, it runs naturally. Forgetting effort and uniting with the Tao is called effortlessness. It is attained in the eighth Bhumi. Now, we must let the mind reside there, so it says 'should use'. Because the practice of effort has been completed, this is the effortlessness of practice, not the effortless operation like the eighth Bhumi. Two, in the formal manifestation of practice, first citing the previous wisdom of observation. Secondly, 'constantly diligently cultivate' below is the appearance of practice. 'Skillful means below' is the dharma to be cultivated, that is, the skillful means and wisdom in the previous emptiness, and the superior practice in existence. Since using the wisdom of effortlessness and formlessness, cultivating can counteract the obstacles of effort and form, then the subsequent abiding without moving reveals the appearance of the accomplishment of wisdom.

。此即行成不動。非如八地相用不動。第三無有一念下辨雙行勝。文分四別。一二行雙無間。二常不捨下信勝。三此菩薩于唸唸。下能作大義。四佛子此十下菩提分差別。四中前三別顯。后一總該。三中前一自分。后二勝進。今初無有一念休息廢舍者。正顯雙行無間之義。謂不捨前不動之止觀察之觀。為止觀二行雙行。一念不休即無間義。次行住下顯無間時。謂四儀睡寤舉睡夢者。以昧況審。二信勝者。論云。彼無量智中殊異義莊嚴相現前。專念故者。專念忍可即是信義。常信前十無量。二嚴佛境故名為勝。三作大義者。一念頓具十度之行。義利廣故唸唸修起。故名為作。文中二。先總明。后何以下徴釋。徴云。十度行異一念寧圓。釋文分二。先明能具所以。由悲智雙運故。后所有下顯所具之相。檀通悲智忍唯約悲。余皆約智。然此中十相。意令一念十相不同故。三檀等中隨取其一。可以意得。理實無所不具故。下菩提分中。云一切皆滿前六可知。但釋后四。方便涉事云無量智。以是智故。又能出生施等行愿。以攝眾生故名方便。愿中由此愿智。能求八地已上上上大波羅蜜。攝取彼勝行故。次力中以是智故。遠離佈施等障故。不為彼動智中。以是智故。佈施等一切種差別如實了知。為化眾生故。此四相皆從用立名。通

成前六。亦有別成前六等。並如初會中辨。一念具十唸唸皆然。初心欲修至此方得。四菩提分差別中。有四種相。前二攝善。后二離過。一依大乘行。謂十度自利此即大義。結文為顯十度通二義故。論將屬后巧用經文。二四攝者。即依教化眾生。三四持等。即依煩惱障增上凈故。謂依四持為所住處。以三解脫為所依門。修行三十七品則得煩惱障凈。任持自分故名為持。亦名四家所住處故。四者一般若家此是能照。二者諦家即是所照。三舍煩惱家。四苦清凈家。由初二勝業離此惑苦。若約別說。初一見道前。次三即見修無學。四略說下依智障清凈。以無所不具故。離塵沙無明。第四爾時解脫月下。前上地勝差別中二。初明勝前六地。二何以故菩薩從初下明勝后三地。勝即增上義。前中二。先問。問意云。若先已具此何獨言若先未具何得成此。后答中三。初標次徴后釋。釋中二。先別顯此地勝相。功用行滿。即自分滿足。得入下勝進趣后。由此二義故能勝前智慧。即八地證智自在。即五通大用十自在等。二佛子下。通示諸地滿相。即遠釋十地皆滿足言。近釋七地功用滿語故。論徴云。云何此地中方便行滿足。方便即功用也。具十方便故。論自釋云。彼余世間出世間中。更起殊勝行。是故此七地中起一切佛法故者。謂前三世

間。次三出世。此則更互各一殊勝行。今一切中具起所以名滿。初地愿中具。二地戒中具。三地聞中具。而云愿增長者。欲依如來智慧利眾生。故余可知。七地一切者。瑜伽論中說佛功德。七地皆得八地。成就九地具足十地。圓滿有少余障。未名清凈。離已即是清凈菩提。二明勝后三地。文中四。一法二喻三合。四因論生論。今初先徴后釋。徴意云。何以前六各一至七。方具一切。釋云。從初積集至此成故。此酬前徴。由此便能令后三地勝行成就。斯乃勝后勝前。但約能入八地勝后。令后地無功行成。乃至十地。要由積功以至無功之功故。閤中有雜染行。合雜染世界。然有二義。一即前六。二通前七有清凈行。合純凈界。即后三地中間難過。亦有二義。一若六地為雜。則七地為中間。若七地皆雜。則從七至八即曰中間。難過者。猶娑婆之於極樂。凈穢域絕。前六后三難過亦爾。要得此地大愿方便。方能越之。凈由此到染由此過故。此一地最為勝要。四因論生論中。先問后答。問意云前後可知。但言中間為何所屬。答意明非染非凈亦得名為亦染亦凈。故名中間。于中二。先通將七地對后彰劣。攝此第七通於染凈。則成前七地皆是染凈相雜。非純染行故。論云。從初地來離一切煩惱。示現如是此地名為染凈。非染行故。二

【現代漢語翻譯】現代漢語譯本間。接下來三次出世（指菩薩從初地到七地的修行過程）。這指的是每次出世都各自有一種殊勝的修行。現在在第七地中全部具備，所以稱為圓滿。初地在願力中具備，二地在戒律中具備，三地在聞法中具備。而說願力增長，是想要依靠如來的智慧來利益眾生。其餘可以類推得知。七地的一切，瑜伽論中說佛的功德，七地都能得到，八地成就，九地具足，十地圓滿，還有少許剩餘的障礙，不能稱為清凈。離開這些障礙就是清凈菩提。二，說明勝過後面的三地。文中分為四部分：一、法，二、比喻，三、合，四、因論生論。現在先說第一部分，先提問后解釋。提問的意思是，為什麼前六地各自只有一種，到第七地才具備一切？解釋說，從最初積累到這裡才成就。這是回答前面的提問。由此就能使後面的三地殊勝的修行成就。這實在是勝過後面又勝過前面。只是就能夠進入八地來說勝過後面，使後面的地沒有功行也能成就，乃至十地。一定要通過積累功德達到無功之功。閤中有雜染的修行，合雜染的世界。然而有兩種含義：一是前面的六地，二是包括前面的七地有清凈的修行，合純凈的世界，就是後面的三地。中間難以度過，也有兩種含義：一是如果六地是雜染，那麼七地就是中間。如果七地都是雜染，那麼從七地到八地就叫做中間。難以度過，就像娑婆世界對於極樂世界，凈土和穢土截然不同。前六地和后三地難以度過也是這樣，一定要得到此地的大愿方便，才能超越它。清凈由此到達，染污由此度過。所以這一地最為殊勝重要。四，因論生論中，先問后答。提問的意思是，前後可以知道，只是說中間屬於什麼？回答的意思是，說明非染非凈，也可以稱為亦染亦凈，所以叫做中間。其中分為兩部分：先把第七地和後面的地對比，彰顯其不足。攝取這第七地，貫通染凈，就成了前面的七地都是染凈相雜，不是純粹的染污修行。所以論中說，從初地以來，離開一切煩惱，示現如此，此地名為染凈，不是染污的修行。二

【English Translation】 English version Between. Next, the three appearances in the world (referring to the Bodhisattva's practice from the first to the seventh Bhumi). This refers to each appearance in the world having a unique and superior practice. Now, in the seventh Bhumi, all are possessed, so it is called complete. The first Bhumi possesses it in aspiration, the second Bhumi possesses it in precepts, and the third Bhumi possesses it in hearing the Dharma. And saying that the power of aspiration increases is to benefit sentient beings by relying on the wisdom of the Tathagata. The rest can be inferred. All of the seventh Bhumi, the Yoga-bhumi-sastra says the merits of the Buddha, the seventh Bhumi can obtain, the eighth Bhumi is accomplished, the ninth Bhumi is complete, the tenth Bhumi is perfect, and there are still a few remaining obstacles, which cannot be called pure. Leaving these obstacles is pure Bodhi. Second, explain that it is superior to the three later Bhumis. The text is divided into four parts: one, Dharma; two, metaphor; three, combination; four, cause and theory of arising. Now, let's talk about the first part, first asking and then explaining. The meaning of the question is, why do the first six Bhumis each have only one, and only the seventh Bhumi has everything? The explanation says that it is achieved from the initial accumulation to here. This is the answer to the previous question. From this, the superior practice of the later three Bhumis can be achieved. This is really superior to the later and superior to the former. It is only said that being able to enter the eighth Bhumi is superior to the later, so that the later Bhumi can be achieved without merit. Even the tenth Bhumi must achieve the merit of no merit through the accumulation of merit. The combination contains defiled practice, combining the defiled world. However, there are two meanings: one is the previous six Bhumis, and the second is that the previous seven Bhumis have pure practice, combining the pure world, which is the later three Bhumis. It is difficult to pass through the middle, and there are also two meanings: one is that if the six Bhumis are defiled, then the seventh Bhumi is the middle. If the seven Bhumis are all defiled, then from the seventh to the eighth Bhumi is called the middle. It is difficult to pass through, just like the Saha world to the Sukhavati world, the pure land and the defiled land are completely different. It is also difficult to pass through the first six Bhumis and the last three Bhumis. It is necessary to obtain the great aspiration and skillful means of this Bhumi to transcend it. Purity arrives from this, and defilement passes from this. Therefore, this Bhumi is the most superior and important. Fourth, in the theory of cause and arising, first ask and then answer. The meaning of the question is that the front and back can be known, but what does the middle belong to? The meaning of the answer is to explain that it is neither defiled nor pure, and can also be called both defiled and pure, so it is called the middle. It is divided into two parts: first, compare the seventh Bhumi with the later Bhumis to highlight its shortcomings. Taking this seventh Bhumi, connecting the defiled and the pure, it becomes that the previous seven Bhumis are all mixed with defilement and purity, not purely defiled practice. Therefore, the treatise says that since the first Bhumi, leaving all afflictions, showing like this, this Bhumi is called defiled and pure, not defiled practice. Two

佛子此第七下。別將此地對前彰勝。顯此第七雙非染凈故。成前第七是中間義。今初通中有法喻合。法中初標離惑業顯是凈故。次以迴向下釋上凈義。以二因故。后然未下。即由上二顯同前染非報行故。次喻中輪王。喻七地隨分舍功用道故。梵王喻於八地報得。初禪游千界故。然法中對問。但明前七。喻中舉勝顯劣故。兼明上地合文準此可知。第二別明此地雙非染凈。初總明盡超過多貪等者。盡超故勝前。求佛之心為貪。厭世為瞋。取空著有為癡。至此盡超。又初地超貪。檀度滿故。二三超瞋。尸忍滿故。三亦超癡。得聞持故。四地超慢。道品離我相故。五地超疑。了諸諦故。六地超見。入般若故。此地總超隨惑等。常在觀故。故云盡超。而云多者顯非報行故。則細者未超。次住此下正明形前望后以顯雙非。后何以下釋雙非義。常在觀故。惑不現行即過前也。有功用行名求未滿。即劣后也。功用即是煩惱。以有起動故。第五佛子菩薩住。此第七下彼果分中。論主此中名雙行果。此果實通諸分。以雙行是正住行。親生此果故。又以雙行該於諸分皆雙行故。名雙行果。文分四果。一業清凈。二得勝三昧。三得過地。四得勝行。遠公云。初即彼障對治果。二即雙行果。三即前上地勝果。勝行轉增故。四即樂無作行對治果。以

【現代漢語翻譯】現代漢語譯本佛子，這第七地（Saptama-bhūmi）與之前的各地的不同之處在於，它彰顯了第七地既非染污也非清凈的特性，從而確立了之前各地的中間狀態的意義。現在，首先從普遍的意義上，通過法、比喻和結合來闡述。在法的方面，首先標明遠離迷惑和業障，以此來彰顯其清凈的特性。其次，通過迴向來解釋上述清凈的含義，這是基於兩個原因。之後，『然未下』，即通過上述兩點來表明其與之前的染污不同，也並非是報得之行。接下來，在比喻方面，輪王（cakravartin）比喻第七地隨分捨棄功用之道，而梵王（Brahmā）比喻第八地報得，因為梵王居住在初禪天，其光明照耀千世界。然而，在法的方面，對問只說明瞭前七地，而在比喻中，舉出殊勝的例子是爲了顯示其不足之處。同時，也說明了上地，結合經文可以理解。第二，特別說明此地既非染污也非清凈。首先，總的說明完全超越了多種貪慾等。因為完全超越，所以勝過之前。求佛之心是貪，厭惡世間是嗔，執取空性而著有是癡，到了第七地，這些都完全超越了。而且，初地超越貪，因為檀那（dāna，佈施）圓滿；二三地超越嗔，因為尸羅（śīla，戒律）和忍辱（kṣānti，忍耐）圓滿；三地也超越癡，因為得到了聞持（dhāraṇī，總持）；四地超越慢，因為道品（bodhipakkhiyādhammā，菩提分法）遠離了我相；五地超越疑，因爲了知了諸諦（satya，真諦）；六地超越見，因為進入了般若（prajñā，智慧）。此地總的超越了隨惑等，因為常常處於觀照之中，所以說完全超越。而說『多』，是爲了顯示其並非報得之行，因此細微的煩惱尚未超越。接下來，『住此下』，正是說明了相對於之前和之後的狀態，以此來顯示其既非染污也非清凈。『后何以下』，解釋了既非染污也非清凈的含義。因為常常處於觀照之中，所以迷惑不會現行，這就是勝過之前。因為有功用之行，所以名為求未滿，這就是不如之後。功用即是煩惱，因為有起心動念。第五，佛子，菩薩住在第七地，在彼果分中，論主在此中稱之為雙行果。此果實際上通於各個部分，因為雙行是正住之行，親身產生此果。而且，因為雙行涵蓋了各個部分，都是雙行，所以名為雙行果。經文分為四果：一、業清凈；二、得勝三昧（samādhi，禪定）；三、得過地；四、得勝行。遠公說，第一是彼障對治果，第二是雙行果，第三是前上地勝果，勝行不斷增長，第四是樂無作行對治果，以此……

【English Translation】 English version O sons of the Buddha, this seventh bhūmi (Saptama-bhūmi). It distinguishes itself from the previous ones by highlighting its characteristic of being neither defiled nor pure, thereby establishing the meaning of the previous bhūmis as being in an intermediate state. Now, firstly, in a general sense, it is explained through dharma, metaphor, and combination. In terms of dharma, it initially marks the separation from delusion and karma, thereby highlighting its pure characteristic. Secondly, the meaning of the aforementioned purity is explained through dedication, based on two reasons. Afterwards, 'However, not below' indicates that it differs from the previous defilements and is not a karmic action based on the above two points. Next, in terms of metaphor, the wheel-turning king (cakravartin) is used to symbolize the seventh bhūmi's gradual abandonment of the path of effort, while Brahmā is used to symbolize the eighth bhūmi's karmic attainment, because Brahmā resides in the first dhyāna heaven, and its light illuminates a thousand worlds. However, in terms of dharma, the questions and answers only explain the first seven bhūmis, while in the metaphor, the superior example is given to show its shortcomings. At the same time, the upper bhūmis are also explained, which can be understood by combining the scriptures. Secondly, it is specifically explained that this bhūmi is neither defiled nor pure. Firstly, it is generally explained that it completely transcends various forms of greed, etc. Because it completely transcends, it surpasses the previous ones. The mind seeking Buddhahood is greed, aversion to the world is hatred, and attachment to emptiness while clinging to existence is delusion. By the seventh bhūmi, these are completely transcended. Moreover, the first bhūmi transcends greed because dāna (charity) is perfected; the second and third bhūmis transcend hatred because śīla (discipline) and kṣānti (patience) are perfected; the third bhūmi also transcends delusion because it has attained dhāraṇī (retention); the fourth bhūmi transcends pride because the bodhipakkhiyādhammā (factors of enlightenment) are free from the notion of self; the fifth bhūmi transcends doubt because it understands the satyas (truths); the sixth bhūmi transcends views because it has entered prajñā (wisdom). This bhūmi generally transcends the accompanying afflictions, etc., because it is constantly in contemplation, so it is said to completely transcend. And saying 'many' is to show that it is not a karmic action, so subtle afflictions have not yet been transcended. Next, 'Residing below' precisely explains the state relative to the previous and subsequent states, thereby showing that it is neither defiled nor pure. 'What follows below' explains the meaning of being neither defiled nor pure. Because it is constantly in contemplation, delusion will not manifest, which is superior to the previous. Because there is the action of effort, it is called seeking incompleteness, which is inferior to the subsequent. Effort is affliction because there is the arising of thoughts. Fifth, O sons of the Buddha, the bodhisattva resides in the seventh bhūmi, in the fruit division of that, the commentator calls it the dual-practice fruit. This fruit actually encompasses all parts because dual-practice is the correct dwelling practice, personally producing this fruit. Moreover, because dual-practice encompasses all parts, all are dual-practice, so it is called the dual-practice fruit. The text is divided into four fruits: first, karmic purification; second, attainment of superior samādhi (meditative concentration); third, attainment of surpassing bhūmi; fourth, attainment of superior practice. Yuan Gong said that the first is the fruit of counteracting those obstacles, the second is the dual-practice fruit, the third is the superior fruit of the previous upper bhūmi, superior practice continues to increase, and the fourth is the fruit of counteracting the practice of effortless joy, thereby...

彼方便及起勝行滿足在此故。又初一即自他二行雙行。二即定慧雙行。三即悲智等雙行。四即寂用雙行。就初果中復分四種。一者戒清凈。于中初約性戒明戒。但三業凈。后所有已下約制聽明戒。則惡止善行。二世間所有下世間智凈。此辨行用。三此菩薩下明得自身勝。此明行體。論云心行二平等無與等者。謂深心及妙行為二。深心即證行猶是前十方便妙行。即教行亦是前起勝行。此二齊起故云平等。不同前地有無間生。四諸禪下明得勝力。謂得禪等現前勝功德力故。上三自分此一勝進。文中二。初明離定障。禪等已見品初。論云。寂滅樂行故。此釋三昧是現法樂住禪。次云滅定三摩跋提者。以三摩缽底有其五種。一四無色。二八勝處。三十遍處。四滅盡定。五無想定。前四菩薩多入為化眾生。后一不入非聖法故。今於五中正意在於滅定故。論別明下解脫月亦因此言。問何位中能入滅定也。后此地下離智障可知。第二佛子菩薩住此地入菩薩下。明三昧勝分二。初別舉十名后入如是下總結多類。今初前五自利。后五利他。又前五起解。后五成行。又前五現法樂住。后五利益眾生。前中初二知理。次二知教義。后一知事。一云善觀擇者。依未觀義伏心令觀。二依已觀義重更思審故。論經。云善思義三昧。三依一名說無量義

【現代漢語翻譯】彼方便以及發起殊勝之行，在此地得到圓滿。而且，初地菩薩的修行是自利利他兩種行為同時進行。第二地是禪定與智慧雙修。第三地是慈悲與智慧等同修習。第四地是寂靜與妙用並存。在初果（Sotāpanna，須陀洹）中又分為四種：第一是戒律清凈。其中，最初是依據自性戒（Prakṛti-śīla）來闡明戒律，只是身、口、意三業清凈。後面『所有已下』是依據隨制戒（Pranapti-śīla）來闡明戒律，從而止惡行善。第二是世間所有以下，指的是世間智慧清凈。這是辨別修行的方法和作用。第三是『此菩薩下』，闡明獲得自身殊勝之處，這是闡明修行的本體。《攝大乘論》中說：『心行二平等，無與等者』，指的是深心和妙行這兩種行為。深心指的是證悟之行，仍然是前面的十種方便妙行。妙行指的是教化之行，也是前面發起殊勝之行。這兩種行為同時興起，所以稱為平等。這與前一地有無間生不同。第四是『諸禪下』，闡明獲得殊勝的力量。指的是獲得禪定等現前的殊勝功德力。以上三種是自身所具有的，這一個是殊勝增進的。文中分為兩部分。首先闡明遠離禪定障礙。禪定等在《品》的開頭已經講過。《攝大乘論》中說：『寂滅樂行故』，這是解釋三昧是現法樂住禪。其次是『滅定三摩跋提者』，因為三摩缽底（Samāpatti，等至）有五種：一是四無色定（Arūpa-jhānas），二是八勝處（Aṭṭha abhibhāyatanāni），三是十遍處（Dasa kasināyatanāni），四是滅盡定（Nirodha-samāpatti），五是無想定（Asaññasamāpatti）。前面的四種菩薩大多會進入，爲了教化眾生。后一種不會進入，因為它不是聖法。現在在這五種中，正意在於滅盡定。所以《攝大乘論》特別闡明，解脫月也因此而言。問：在什麼位次中能夠進入滅盡定呢？後面『此地下』，遠離智慧的障礙是可以知道的。第二，『佛子菩薩住此地入菩薩下』，闡明三昧的殊勝之處，分為兩部分。首先分別列舉十種名稱，後面『入如是下』總結多種類別。現在先說前面的五種是自利，後面的五種是利他。而且，前面的五種是發起理解，後面的五種是成就修行。而且，前面的五種是現法樂住，後面的五種是利益眾生。前面五種中，最初兩種是瞭解道理，其次兩種是瞭解教義，最後一種是瞭解事相。一是『云善觀擇者』，依據未觀之義，調伏內心使其能夠觀察。二是依據已觀之義，重新更加仔細地思考審察，所以經中說『善思義三昧』。三是依據一個名稱，宣說無量意義。

【English Translation】 That skillful means and the arising of superior practices are fulfilled here. Moreover, the first ground involves the simultaneous practice of benefiting oneself and others. The second ground involves the simultaneous practice of meditation and wisdom. The third ground involves the simultaneous practice of compassion and wisdom equally. The fourth ground involves the simultaneous practice of tranquility and function. Within the first fruit (Sotāpanna), there are further four types: First is the purity of precepts (Śīla). Among them, initially, the precepts are clarified based on the nature precepts (Prakṛti-śīla), only the purity of body, speech, and mind. Later, 'all below' clarifies the precepts based on the enacted precepts (Pranapti-śīla), thus ceasing evil and practicing good. Second, 'all worldly below' refers to the purity of worldly wisdom. This distinguishes the methods and functions of practice. Third, 'this Bodhisattva below' clarifies the attainment of one's own superiority, which clarifies the essence of practice. The Mahāyānasaṃgraha states: 'Mind and conduct are equal, none can compare,' referring to the two conducts of profound mind and wonderful conduct. Profound mind refers to the conduct of realization, which is still the previous ten skillful means. Wonderful conduct refers to the conduct of teaching, which is also the previous arising of superior practices. These two conducts arise simultaneously, hence called equal. This is different from the previous ground where there is no intermediate birth. Fourth, 'all meditations below' clarifies the attainment of superior power. It refers to the attainment of the power of superior merits such as present meditations. The above three are inherent, and this one is superior advancement. The text is divided into two parts. First, it clarifies the removal of obstacles to meditation. Meditations have already been discussed at the beginning of the chapter. The Mahāyānasaṃgraha states: 'Because of the practice of peaceful joy,' which explains that samādhi is the present-life joy abiding in meditation. Next is 'cessation attainment Samāpatti,' because there are five types of Samāpatti: first, the four formless absorptions (Arūpa-jhānas); second, the eight abhibhāyatanas; third, the ten kasināyatanas; fourth, the cessation attainment (Nirodha-samāpatti); fifth, the non-perception attainment (Asaññasamāpatti). Bodhisattvas mostly enter the first four to teach sentient beings. The last one is not entered because it is not a holy dharma. Now, among these five, the correct intention is on cessation attainment. Therefore, the Mahāyānasaṃgraha specifically clarifies that the moon of liberation is also due to this. Question: In what position can one enter cessation attainment? Later, 'this ground below,' the removal of the obstacle of wisdom can be known. Second, 'Buddha-son Bodhisattvas dwell in this ground and enter the Bodhisattva below,' clarifying the superiority of samādhi, divided into two parts. First, ten names are listed separately, and later 'enter such below' summarizes various categories. Now, the first five are for self-benefit, and the last five are for benefiting others. Moreover, the first five are for initiating understanding, and the last five are for accomplishing practice. Moreover, the first five are present-life joy abiding, and the last five are for benefiting sentient beings. Among the first five, the first two are for understanding principles, the next two are for understanding teachings, and the last one is for understanding phenomena. First is 'cloud good observation,' based on the meaning of non-observation, subduing the mind to enable observation. Second, based on the meaning of already observed, re-examining more carefully, so the sutra says 'good thought meaning samādhi.' Third, based on one name, proclaiming immeasurable meanings.

故云最勝。四依一義說無量名。故云分別。義含于名故稱為藏五依通一切五明處。如事實故。后五中初一依煩惱障凈。真如觀堅固根故。般若云不動法界故。真如觀為堅。起信云。真如三昧為諸定之本故。此雲根。此一顯行深。后四依智障凈以顯行廣。為治四障故。經即能治障在文外。四中初一助道。次二證道。后一不住道。初智通者。治勝功德障。智通即是勝德。下三仿此。以智與通化利鈍二類。令入一實故名為門。二治無礙智障雙照事理。二法界為業故。三治于深上佛法怯弱障。大悲勝利安住涅槃能建大事。是佛深上故。四治不住行障。種種義藏者。種種善根故。此善能生不住故名為藏。修有為善根故不住涅槃。修無為善根故不住生死。種種善根即無住之門。后結可知。第三是菩薩得此下明過地。于中三。一行修善巧過。二作業廣大過。三修行勝入過。今初過法有二。一巧智二深悲。過相亦二。一下過二乘。二上過智地。智慧地即八地無功用智。由此地中雙觀止觀。便至彼處法流水中。任運雙流趣佛智海。二佛子菩薩住此下。作業廣大過中二。先正顯過。后解脫月下彰過分齊。今初中先對下彰出過。言無相者。即前樂無作。對治無量者即前無量對治。入定離相。二乘容有而非無量故。此無量顯異二乘。善凈之言顯

【現代漢語翻譯】現代漢語譯本故說它是最殊勝的。四依（四種依靠）用一個義理可以詮釋無量的名稱，所以說是『分別』。義理包含在名稱之中，所以稱為『藏』。五依（五種依靠）通達一切五明（聲明、工巧明、醫方明、因明、內明）之處，因為它們如實不虛。後面的五種依靠中，第一種依靠能凈化煩惱障，因為真如觀（對事物本性的觀察）能使根基穩固。《般若經》中說『不動法界』，所以說真如觀是穩固的。《起信論》中說：『真如三昧（通過冥想達到的一種精神狀態）是各種禪定的根本』，這裡稱為『根』。這第一種依靠顯示了行持的深刻。後面的四種依靠能凈化智障，以此來顯示行持的廣博。爲了對治四種障礙的緣故，經文就是能對治障礙的方法，體現在文字之外。四種依靠中，第一種是助道的，第二、第三種是證道的，最後一種是不住于道。第一種智通（智慧通達），能對治殊勝功德障。智通就是殊勝的功德，下面的三種依靠仿照這個解釋。用智慧和通達來教化根器遲鈍和敏銳的兩類眾生，使他們進入唯一的真實境界，所以稱為『門』。第二種依靠能對治無礙智障，能同時照見事相和真理，以二法界（有情世間和法性世間）為事業。第三種依靠能對治對於深奧佛法的怯弱障，大悲的勝利能安住在涅槃（寂滅），能建立偉大的事業，這是佛的深奧之處。第四種依靠能對治不住於行持的障礙。種種義藏（種種義理的寶藏），指的是種種善根。這種善能產生不住于涅槃和生死的境界，所以稱為『藏』。修習有為的善根，所以不住于涅槃；修習無為的善根，所以不住于生死。種種善根就是不住于涅槃和生死的門徑。最後的結論可以自己理解。第三部分是菩薩得到這些之後，下面說明超過了其他修行階段。其中分為三部分：第一是行持修善的巧妙超過，第二是作業的廣大超過，第三是修行殊勝的進入超過。現在先說第一種超過，這種超過的方法有兩種：一是巧妙的智慧，二是深刻的慈悲。超過的方面也有兩種：一是下超過二乘（聲聞乘和緣覺乘），二是上超過智地（智慧之地）。智慧地就是八地（不動地），具有無功用智（不需努力就能自然生起的智慧）。因為在這個階段中，同時觀照止和觀，就能到達法流之中，自然而然地流向佛的智慧之海。第二，佛子菩薩住在此地之後，下面說明作業的廣大超過，分為兩部分：先是正面顯示超過，然後從解脫月（菩薩名）開始彰顯超過的程度。現在先說正面顯示超過，先是以下來襯托出超過之處。所說的『無相』，就是前面所說的『樂無作』（喜歡不造作）。對治無量，就是前面所說的無量對治。入定離相，二乘（聲聞乘和緣覺乘）或許有，但並非無量，所以這無量顯示了與二乘的不同。善凈的言語顯示了……

【English Translation】 English version Therefore, it is said to be the most supreme. The four reliances (catuḥpratisaraṇa) can explain countless names with one meaning, hence it is called 'differentiation'. The meaning is contained within the name, so it is called 'treasury'. The five reliances (pañcapratisaraṇa) penetrate all five sciences (pañcavidyāsthāna) (Śabdavidyā, Cikitsāvidyā, Śilpakarmasthānavidyā, Hetuvidyā, Adhyātmavidyā), because they are true to reality. Among the latter five reliances, the first reliance purifies the kleśāvaraṇa (afflictive obscurations), because the tathatā-darśana (observation of the true nature of things) makes the foundation firm. The Prajñāpāramitā Sūtra says 'immovable dharmadhātu (realm of dharma)', so it is said that tathatā-darśana is firm. The Awakening of Faith says: 'The tathatā-samādhi (a state of mind attained through meditation) is the root of all samādhis', here it is called 'root'. This first reliance shows the depth of practice. The latter four reliances purify the jñeyāvaraṇa (cognitive obscurations) to show the breadth of practice. Because of curing the four obscurations, the sutra is the method that can cure the obscurations, embodied outside the text. Among the four reliances, the first is an aid to the path, the second and third are the realization of the path, and the last is non-abiding in the path. The first jñānābhisamaya (wisdom-penetration) cures the superior merit obscuration. Jñānābhisamaya is superior merit, the following three reliances follow this explanation. Using wisdom and penetration to teach the two types of beings, those with dull and sharp faculties, to enter the one true realm, so it is called 'gate'. The second reliance cures the unobstructed wisdom obscuration, simultaneously illuminating phenomena and truth, with the two dharmadhātus (sentient realm and dharma-nature realm) as its activity. The third reliance cures the weakness obscuration towards profound Buddhist teachings, the victory of great compassion can abide in nirvāṇa (extinction), and can establish great undertakings, which is the profundity of the Buddha. The fourth reliance cures the obscuration of non-abiding in practice. The various artha-nidhi (treasuries of meaning) refer to various roots of goodness. This goodness can produce the state of non-abiding, so it is called 'treasury'. Cultivating conditioned roots of goodness, so one does not abide in nirvāṇa; cultivating unconditioned roots of goodness, so one does not abide in saṃsāra (cyclic existence). The various roots of goodness are the gateway to non-abiding in nirvāṇa and saṃsāra. The final conclusion can be understood by oneself. The third part is after the Bodhisattva obtains these, the following explains exceeding other stages of practice. It is divided into three parts: first, the skillfulness of practice and cultivating goodness exceeds; second, the greatness of activity exceeds; third, the superior entry of practice exceeds. Now, let's first talk about the first kind of exceeding. There are two methods of exceeding: one is skillful wisdom, and the other is profound compassion. There are also two aspects of exceeding: one is exceeding the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) below, and the other is exceeding the jñānabhūmi (wisdom ground) above. The jñānabhūmi is the eighth bhūmi (Acala), which has anābhogajñāna (effortless wisdom). Because in this stage, one simultaneously observes śamatha (calm abiding) and vipaśyanā (insight), one can reach the stream of dharma, naturally flowing towards the ocean of Buddha's wisdom. Second, after the Buddha's son Bodhisattva abides in this place, the following explains the greatness of activity exceeding, divided into two parts: first, the exceeding is shown directly, and then starting from Vimukticandra (name of a Bodhisattva), the extent of exceeding is revealed. Now, let's first talk about the direct display of exceeding, first using the lower to set off the exceeding. What is said 'without characteristics' is what was said earlier 'delighting in non-action'. Curing immeasurable, is what was said earlier immeasurable cures. Entering samādhi and separating from characteristics, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) may have, but it is not immeasurable, so this immeasurable shows the difference from the two vehicles. The words good and pure show...

過下地。謂修方便行滿足故。后得無生法忍光明。對上彰入過。是彼八地無生法忍明相現前故。下地未得故。二彰過分齊中二。先難即執前。同后難。后答即揀后。異前答。有法喻合。法中非自力者。障現行故。喻中王家即如來家。王后即得真法喜。修二利故名為王相。閤中大法即法中佛果法。自所行者。即殊勝行。智慧力者即方便智。於此二中常不出觀故。是自力能過。此約寄位廣如初地中辨。余文可知。三佛子下明行修勝入過。謂非但如前廣多無量。而力用難測深無份量。勝而過也。論云。神力亦無量者。神即難測義也。文中言甚深者。即遠入無底故。遠離者彼前障滅故。無行者無相之行。無所行故。彼前六地不能行故。常行者此無間故。得此三業即當體深入過。勤求下即趣后勝入。故二乘亦有離彼相業。而得少為足。不能上求菩提。求故過也。是故已下結雙行過。第四解脫月下明得勝行。于中二。先得寂滅勝行。在定不住故。即方便智也。二佛子此菩薩下得發起勝。即起殊勝行。前中先問后答。答中先明得法分齊。六地入深緣起之實際。未唸唸入者有出觀故。后今住下辨勝過劣。于中有法喻合。法中先正明得而不證。后此菩薩下出不證所以。以得方便。即寂起用故。成不思議三業故。能不起滅定現諸威儀。喻云

【現代漢語翻譯】現代漢語譯本過下地（指第八地菩薩）。這是因為修習方便行已經圓滿，所以能證得無生法忍的光明。這裡是爲了彰顯超過之前的地步，因為第八地菩薩無生法忍的明相已經顯現，而下地的菩薩尚未證得。二、彰顯超過的分際，分為兩部分。首先是提問，即執著於之前的地步，與後面的提問相同。然後是回答，即揀擇後面的地步，與之前的回答不同。其中有法和比喻的結合。在法中，非自力是指障礙現行。比喻中，王家指如來家，王后指獲得真正法喜，修習自利利他之行，所以稱為王相。結合起來，大法指法中的佛果法，自所行指殊勝行，智慧力指方便智。在這兩者中，常常不離開觀照，所以是自力能夠超過。這大約是寄位，詳細情況如同初地中所辨析的那樣。其餘的文字可以理解。三、佛子（菩薩）以下，說明修行殊勝而超過。意思是說，不僅僅像之前那樣廣大眾多無量，而且力量難以測度，深遠沒有限量，殊勝而超過。論中說，『神力也無量』，神就是難以測度的意思。文中說『甚深』，就是指深入沒有底。『遠離』是指之前的障礙滅除。『無行』是指無相之行，沒有所行。之前的六地不能行。『常行』是指沒有間斷。得到這三業，就是當體深入而超過。『勤求』以下，就是趨向後面的殊勝而深入。所以二乘也有離開那些相業，而得到少許就滿足，不能向上尋求菩提，因為尋求的緣故而超過。『是故』以下，總結雙行超過。第四、解脫月（菩薩）以下，說明獲得殊勝行。其中分為兩部分。首先是獲得寂滅殊勝行，因為在定中不住，就是方便智。二、佛子（菩薩），這位菩薩以下，獲得發起殊勝行，就是發起殊勝行。前面一部分是先提問后回答。回答中，首先說明獲得法的分際，六地深入緣起的實際，沒有唸唸深入是因為有出觀。然後是『今住』以下，辨析殊勝超過低劣。其中有法和比喻的結合。法中，首先是正面說明獲得而不證得，然後是『此菩薩』以下，說明不證得的原因，因為獲得方便，就是寂滅起作用的緣故。成就不可思議的三業的緣故，能夠不起滅盡定而顯現各種威儀。比喻說：

【English Translation】 English version Passing beyond the lower grounds (referring to the eighth Bhumi Bodhisattva). This is because the practice of skillful means has been perfected, thus attaining the light of the Unborn Dharma-kshanti (Wu-sheng Fa-ren). This is to highlight surpassing the previous stages, as the clear sign of the Unborn Dharma-kshanti of the eighth Bhumi Bodhisattva has manifested, while Bodhisattvas of the lower grounds have not yet attained it. Second, distinguishing the boundaries of surpassing, divided into two parts. First is the question, which is clinging to the previous stages, similar to the question that follows. Then is the answer, which is selecting the later stages, different from the previous answer. Within this, there is a combination of Dharma and analogy. In the Dharma, 'non-self-power' refers to the obstruction of present actions. In the analogy, the royal family refers to the Tathagata's family, the queen refers to obtaining true Dharma-joy, cultivating self-benefit and benefiting others, hence called the royal aspect. Combining them, the Great Dharma refers to the Buddha-fruit Dharma within the Dharma, 'what is practiced by oneself' refers to the supreme practice, 'power of wisdom' refers to skillful wisdom. Within these two, constantly not leaving contemplation, therefore it is self-power that can surpass. This is approximately based on the position, detailed explanations are as in the first Bhumi. The remaining text can be understood. Third, 'Buddha-son (Bodhisattva)' below, explains the superiority of practice surpassing. It means that not only is it vast, numerous, and immeasurable like before, but also the power is difficult to fathom, profound and without limit, superior and surpassing. The treatise says, 'Spiritual power is also immeasurable,' 'spiritual' means difficult to fathom. The text says 'very profound,' which refers to deeply entering without a bottom. 'Far away' refers to the previous obstructions being eliminated. 'No practice' refers to the practice of no-form, without what is practiced. The previous six Bhumis could not practice this. 'Constant practice' refers to no interruption. Obtaining these three karmas is directly entering deeply and surpassing. 'Diligently seeking' below, is heading towards the later superiority and entering deeply. Therefore, the Two Vehicles also leave those form-karmas, and are content with obtaining a little, unable to seek Bodhi upwards, because of seeking, they surpass. 'Therefore' below, summarizes the surpassing of dual practice. Fourth, 'Liberation Moon (Bodhisattva)' below, explains obtaining superior practice. Within this, it is divided into two parts. First is obtaining the superior practice of quiescence, because not dwelling in samadhi, it is skillful wisdom. Second, 'Buddha-son (Bodhisattva),' this Bodhisattva below, obtains the arising of superior practice, which is initiating superior practice. The first part is first asking and then answering. In the answer, first explain the boundaries of obtaining the Dharma, the sixth Bhumi deeply enters the reality of dependent origination, not entering deeply in every moment is because there is exiting from contemplation. Then is 'now dwelling' below, distinguishing the superiority surpassing the inferior. Within this, there is a combination of Dharma and analogy. In the Dharma, first is positively explaining obtaining without realizing, then is 'this Bodhisattva' below, explaining the reason for not realizing, because obtaining skillful means, which is quiescence giving rise to function. Because of accomplishing the inconceivable three karmas, able to not arise from the extinction samadhi and manifest various dignified behaviors. The analogy says:

善巧力者。知行船法。知水相故。準大品經。未善巧前亦有其喻。方便未成入水便敗故。合云波羅蜜船。即般若等也。以願力者。是方便不捨有因。二明發起勝行中。亦是上來已攝無著行。此下攝平等隨順一切眾生迴向。且依發起勝行文分為二。初牒前標后。由得滅定三昧。不作證智故。成后大方便也。后雖示下正顯勝行。經有十句。論為八種共對治攝。謂后三為一故。能治所治二行共俱互相攝故。如示生死為所治。以恒住涅槃為能治。能治攝於所治。則不為生死所染。亦得以涅槃為所治。示現生死為能治。能治攝於所治而不證於涅槃。他皆仿此。八中初一為總。故云生死涅槃。論云。一起功德行。謂入生死為福業事故。凈名云。生死畏中當依如來功德之力。不入生死海不得無價寶珠。何有功德。二上首攝余行。謂既示生死必為上首。攝眷屬故。三愿取有行。非業所拘故。處而不染。四家不斷行。謂雖言不染而示有妻子。名家不斷。雖然不燒者。示有常修梵行故。唯此一句。具空中方便慧有中殊勝行。上下皆應仿此。從略故無。五者入行。謂非獨化凡。亦轉二乘入佛慧故。六資生行。謂雖知五欲即道含攝佛法。而飲食資身睡夢資神皆順五欲。十軍是魔境界。七退行謂示老病死衰。退即四魔等法不行其因名超魔道。八者

【現代漢語翻譯】現代漢語譯本善巧力者，知曉行船的方法，因為他們瞭解水情。這可以參照《大品般若經》（Mahaprajnaparamita Sutra）。在未善巧之前，經中也有類似的譬喻，因為方便法門尚未成就，入水便會失敗。合起來說，『波羅蜜船』（Paramita boat）就是指般若（Prajna，智慧）等等。以願力作為動力，是因為方便法門不捨棄有因。第二點說明發起殊勝之行，這也包含了前面已經提到的無著之行。以下內容涵蓋了平等隨順一切眾生的迴向。暫且依據發起殊勝之行的經文，將其分為兩部分。首先，承接前文，標明後文。由於獲得了滅盡定（Nirodha-samapatti，滅受想定），但不以此作為證悟的智慧，因此成就了後來的大方便。後面雖然展示了下文，但實際上是彰顯殊勝之行。經文中有十句，論典中歸納為八種，共同進行對治。這是因為后三句歸為一句的緣故。能對治和所對治兩種行為共同且互相攝持。例如，展示生死作為所對治，以恒常安住于涅槃（Nirvana，寂滅）作為能對治。能對治攝持所對治，就不會被生死所污染。也可以將涅槃作為所對治，示現生死作為能對治。能對治攝持所對治，而不證入涅槃。其他情況都可以仿照這個例子。八種之中，第一種是總綱，所以說『生死涅槃』。論典中說：『發起功德之行，是指進入生死是爲了福業之事。』《維摩詰經》（Vimalakirti Sutra）中說：『在生死的恐懼中，應當依靠如來的功德之力。』不進入生死之海，就無法得到無價的寶珠，又怎麼會有功德呢？第二，以上首攝持其餘之行。意思是說，既然示現生死，必定以上首的身份來攝受眷屬。第三，以願力來獲取有，因此不受業力的束縛，處於其中而不被污染。第四，家庭不斷絕之行。意思是說，雖然說不被污染，但示現擁有妻子，這叫做家庭不斷絕。雖然沒有被燒燬，表示經常修持梵行。只有這一句，具備了空中的方便智慧和有中的殊勝之行。上下都應該仿照這個例子，因為省略了所以沒有。第五，進入世間之行。意思是說，並非只是獨自教化凡夫，也轉變二乘（聲聞、緣覺）進入佛的智慧。第六，資養生命之行。意思是說，雖然知道五欲（色、聲、香、味、觸）就是道，包含著佛法，但飲食資養身體，睡眠資養精神，都順應五欲。十軍是魔的境界。第七，示現退轉之行，意思是說，示現衰老、疾病、死亡的衰敗。退轉就是四魔（煩惱魔、五陰魔、死魔、天魔）等法，不行其因，名為超越魔道。第八者

【English Translation】 English version Those with skillful power know the methods of sailing a boat because they understand the nature of water. This can be referenced in the Mahaprajnaparamita Sutra. Before being skillful, there are similar metaphors in the sutra, because if the expedient means are not accomplished, entering the water will lead to failure. Combining them, the 'Paramita boat' refers to Prajna (wisdom), and so on. Using the power of vows as motivation is because the expedient means do not abandon the causes of existence. The second point explains initiating superior practices, which also includes the previously mentioned unattached practice. The following content covers the dedication of merit equally and in accordance with all sentient beings. For now, based on the text of initiating superior practices, it is divided into two parts. First, connecting to the previous text and marking the following text. Because one obtains Nirodha-samapatti (cessation of perception and sensation) but does not use it as the wisdom of enlightenment, one achieves the later great expedient means. Although the following text is shown later, it actually highlights the superior practice. There are ten sentences in the sutra, which are summarized into eight types in the commentary, which are used together for counteracting. This is because the last three sentences are combined into one. The two types of actions, those that can counteract and those that are counteracted, are both mutual and mutually inclusive. For example, showing birth and death as what is to be counteracted, and constantly abiding in Nirvana (extinction) as what can counteract. What can counteract includes what is to be counteracted, so one will not be contaminated by birth and death. One can also take Nirvana as what is to be counteracted, and showing birth and death as what can counteract. What can counteract includes what is to be counteracted, without realizing Nirvana. Other situations can be imitated from this example. Among the eight types, the first type is the general outline, so it says 'birth and death, Nirvana'. The commentary says: 'Initiating meritorious actions refers to entering birth and death for the sake of meritorious deeds.' The Vimalakirti Sutra says: 'In the fear of birth and death, one should rely on the power of the Tathagata's merits.' If one does not enter the sea of birth and death, one cannot obtain priceless treasures, so how can there be merit? Second, using the leader to include the remaining practices. It means that since one shows birth and death, one must take the position of leader to gather the retinue. Third, using vows to obtain existence, therefore one is not bound by karma, and is in it without being contaminated. Fourth, the practice of not cutting off the family. It means that although it is said that one is not contaminated, one shows having a wife, which is called not cutting off the family. Although it is not burned, it shows that one often cultivates pure conduct. Only this sentence has the expedient wisdom in emptiness and the superior practice in existence. The above and below should imitate this example, because it is omitted, so there is none. Fifth, the practice of entering the world. It means that it is not just teaching ordinary people alone, but also transforming the two vehicles (Sravaka, Pratyekabuddha) to enter the wisdom of the Buddha. Sixth, the practice of nourishing life. It means that although one knows that the five desires (form, sound, smell, taste, touch) are the path, containing the Buddhadharma, but eating to nourish the body and sleeping to nourish the spirit are all in accordance with the five desires. The ten armies are the realm of demons. Seventh, showing the practice of regression, it means showing the decline of old age, sickness, and death. Regression is the four maras (klesha-mara, skandha-mara, mrtyu-mara, deva-mara) and other dharmas, not practicing their causes, is called transcending the path of demons. Eighth

轉行。謂初四化凡。次一化小。次二化魔。今由自行不染故。轉凡之惑今絕其因。此有三種。一見貪轉。外道著諸見故。如佛示學二仙。今彼轉舍諸見著故。二障礙轉。如佛示學書算等。三所有下貪轉。如佛處於王宮不生染著。第二位果。初調柔中文亦有四。初調柔行體中亦有法喻合。法中亦三。初緣。次於彼下能練行。言護持正法者。由方便行滿守護於他故。得於三界為大師所以能護。三利益眾生下明所練凈。論云。此地釋名應知者。即以經文為釋名。謂利益眾生是有中殊勝行。法忍清凈即空中方便智。此二是行。善根轉更增勝者明功用究竟。即是遠義。喻中金喻證智信等善根。眾寶間錯者。即一切菩提分法方便行功用滿足故。令前善根轉勝。第二佛子譬如日光下明教智凈。先喻后合。喻中光義如前地。而此日光盛故勝彼月光。以月光清涼如般若故。日光用廣如方便故。余並可知。第三重頌。二十一頌分三。初十七頌半頌位行。次二頌半頌位果。后一頌嘆勝結說。前中分五。初四頌樂無作行對治。次二頌彼障對治中無量。略不頌無功用行。三有三頌頌雙行無間。四有五頌頌前上地勝分。言三諍息者。約忍度故。又得法光明故無有諍。五有三頌半頌雙行果(已下入第三十八經)第八不動地。所以來者。瑜伽云。雖于無

【現代漢語翻譯】現代漢語譯本轉行。指的是最初的四化凡夫。其次是一化小乘。再次是二化魔。現在因為自行修行而不受污染，所以能轉變凡夫的迷惑，斷絕其根源。這有三種情況：一是見貪的轉變。外道執著于各種見解，就像佛陀示現學習兩位仙人一樣。現在他們轉變捨棄各種見解的執著。二是障礙的轉變。例如佛陀示現學習書寫、算術等。三是所有下貪的轉變。例如佛陀身處王宮，卻不產生染著。第二位是果位。最初是調柔，中文也有四種含義。最初是調柔行體，其中也有法喻結合。法中也有三種含義。首先是緣起。其次是在此基礎上能夠修練行為。說到護持正法，是因為方便行圓滿，守護他人，所以在三界中成為大師，因此能夠護持。三是利益眾生，說明所修練的清凈。論中說，應該知道此地的解釋，就是用經文來解釋名稱。所謂利益眾生，是有為法中殊勝的行為。法忍清凈，就是空性中的方便智慧。這兩種是修行。善根更加增長殊勝，說明功用究竟，也就是深遠的意義。比喻中，黃金比喻證智、信心等善根。眾寶間錯，就是一切菩提分法方便行功用圓滿，使之前的善根更加殊勝。第二，佛子譬如日光，說明教智清凈。先比喻后結合。比喻中，光明的意義如前地。而這裡的日光更加旺盛，勝過月光。因為月光清涼，如同般若。日光作用廣泛，如同方便。其餘的都可以知道。第三是重頌。二十一頌分為三部分。最初十七頌半頌揚位行。其次二頌半頌揚位果。最後以一頌讚嘆殊勝並總結。前面部分分為五部分。最初四頌讚揚無作行對治。其次二頌讚揚彼障對治中的無量。省略了無功用行。三有三頌讚揚雙行無間。四有五頌讚揚前上地的殊勝之處。說到三諍息滅，是因為忍辱度的緣故。又因為得到法光明，所以沒有爭論。五有三頌半頌揚雙行果（以下進入第三十八經）第八不動地。之所以這樣說，瑜伽中說，雖然在無

【English Translation】 English version Transition. It refers to the initial four types of ordinary beings. The next is the one-transformation Hinayana. The next is the two-transformation demon. Now, because of self-cultivation without being contaminated, it can transform the delusions of ordinary beings and cut off their roots. There are three situations: First, the transformation of greed for views. Heretics are attached to various views, just like the Buddha manifested learning from two immortals. Now they transform and abandon the attachment to various views. Second, the transformation of obstacles. For example, the Buddha manifested learning writing, arithmetic, etc. Third, the transformation of all lower greed. For example, the Buddha was in the royal palace, but did not produce attachment. The second position is the fruit position. The first is taming, and Chinese also has four meanings. The first is the taming of the body of practice, which also includes the combination of Dharma and metaphor. There are also three meanings in the Dharma. The first is dependent origination. The second is the ability to practice on this basis. Speaking of protecting the Dharma, it is because the expedient practice is complete and protects others, so he becomes a master in the three realms, so he can protect it. Third, benefiting sentient beings, explaining the purity of what is practiced. The treatise says that the explanation of this land should be known, that is, using the scriptures to explain the name. The so-called benefiting sentient beings is a special behavior in conditioned dharmas. Dharma forbearance and purity is the wisdom of expedient means in emptiness. These two are practices. The roots of goodness become more and more victorious, indicating the ultimate function, which is the profound meaning. In the metaphor, gold is a metaphor for the roots of wisdom, faith, and other goodness. The intermingling of many treasures means that all the practices of the Bodhi-part dharmas are complete, making the previous roots of goodness even more victorious. Second, the Buddha's son is like the sunlight, explaining the purity of teaching wisdom. First metaphor, then combination. In the metaphor, the meaning of light is like the previous land. And the sunlight here is more vigorous, surpassing the moonlight. Because the moonlight is cool, like Prajna. The sunlight has a wide range of functions, like expedient means. The rest can be known. The third is the repetition of the verse. The twenty-one verses are divided into three parts. The first seventeen and a half verses praise the position and practice. The next two and a half verses praise the position and fruit. Finally, one verse praises the victory and concludes. The previous part is divided into five parts. The first four verses praise the non-action practice to counteract. The next two verses praise the immeasurable in the counteraction of obstacles. The non-functional practice is omitted. Three have three verses praising the uninterrupted dual practice. Four have five verses praising the superiority of the previous upper land. Speaking of the cessation of the three disputes, it is because of the endurance. Also, because of obtaining the light of the Dharma, there is no dispute. Five have three and a half verses praising the fruit of dual practice (the following enters the thirty-eighth sutra) The eighth immovable land. The reason for this is that, as stated in the Yoga, although in the absence of

相作意無缺無間。多修習住。而未能于無相住中。舍離功用。又未能得於相自在。修習得滿故次來也。又約寄位。初之三地寄同世間。次有四地寄三乘法。第八已去寄顯一乘故。莊嚴論釋第七地云。近一乘故。梁論亦說。八地已上以為一乘。是知從前差別進入一乘。故次來也。言不動者。總有三義。故成唯識云。無分別智任運相續。相用煩惱不能動故。謂任運故功用不能動。相續故相不能動。總由上二煩惱不動。與本分大同。而金光明雲。無相正思惟修得自在。諸煩惱行不能令動。但有二義。由相於前已不動故。行即功用。攝論云。由一切相有功用行。不能動故。此則略無煩惱無性。釋意云。第七地行動相不動。此中行相俱不動。世親同此。解深密雲。由於無相得無功用。于諸法中不為現前煩惱所動。此但約煩惱不動上二。十住論云。若天魔梵沙門婆羅門。無能動其愿故。此即約人不能動。人亦是相。仁王名等觀地者。上皆對他立名。此約當體受稱。即無相觀。下經自有釋名至彼當知。若不動名。諸論雖異並不出前三。故所離障。亦離無相中作加行障。由有加行。未能任運現相及土。此地能斷。說斷二愚。一于無相作功用愚。二于相自在愚。令于相中不自在故。其所證如名不增減。以住無相不隨凈染有增減故。即此亦

【現代漢語翻譯】現代漢語譯本相作意沒有缺失沒有間斷，多多修習安住，卻不能在無相的境界中，捨棄功用（人為的努力）。又未能獲得對於相的自在，因為修習尚未圓滿，所以接著來到此地（第八地）。又從寄位的角度來說，初地到三地寄託於世間法，接下來的四地寄託於三乘法（聲聞乘、緣覺乘、菩薩乘），第八地之後寄託于顯一乘（唯一的成佛之道），所以《莊嚴論》解釋第七地時說，『接近一乘』。《梁論》也說，八地以上可以認為是一乘。由此可知，從之前的差別進入到一乘，所以接著來到此地。說到『不動』，總共有三重含義，所以《成唯識論》說，『無分別智任運相續，相用煩惱不能動故』。意思是說，因為任運（自然而然），所以功用不能動搖；因為相續不斷，所以相不能動搖；總的來說，是因為上面兩種煩惱不能動搖。與本分（第七地）大體相同，而《金光明經》說，『無相正思惟修得自在，諸煩惱行不能令動』，但只有兩種含義，因為相在前已經不動搖了，行就是功用。《攝論》說，『由一切相有功用行，不能動故』。這裡省略了煩惱和無性。釋意是說，第七地是行動的相不動搖，而此地（第八地）是行和相都不動搖。世親菩薩的觀點與此相同。《解深密經》說，『由於無相得無功用，于諸法中不為現前煩惱所動』，這裡只說了煩惱不動搖上面兩種。《十住論》說，『若天魔梵沙門婆羅門，無能動其愿故』，這裡是說人不能動搖。人也是一種相。《仁王經》稱此地為『等觀地』，之前的地都是對他（其他眾生）而立名，此地是就自身本體而接受稱呼，也就是無相觀。下面的經文自有解釋名稱，到那裡自然會知道。如果是不動地這個名稱，各種論典雖然說法不同，但都不超出前面三種含義。因此，所要斷除的障礙，也包括在無相中作加行的障礙。因為有加行，所以不能任運地顯現相和國土。此地能夠斷除兩種愚癡：一是在無相中作功用的愚癡，二是對相不自在的愚癡，使得在相中不能自在。其所證得的境界，正如其名，不增不減，因為安住在無相中，不隨著清凈或染污而有增減。也就是此地也...

【English Translation】 English version The 'Saṃjñā-citta' (perception-mind) is without deficiency or interruption. One cultivates and dwells in it extensively, yet one is unable to relinquish effort ('功用 gōngyòng' - deliberate exertion) in dwelling in the 'absence of characteristics' ('無相 wúxiàng'). Furthermore, one has not yet attained freedom with regard to characteristics, because cultivation is not yet complete, hence the subsequent arrival here (the eighth 'bhūmi' (地)). Moreover, from the perspective of 'assigned positions' ('寄位 jìwèi'), the first three 'bhūmi' are assigned to the mundane world, the next four 'bhūmi' are assigned to the 'three vehicles' ('三乘 sānshèng' - Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and from the eighth 'bhūmi' onwards, they are assigned to the 'sole vehicle' ('一乘 yīshèng' - Ekayāna). Therefore, the 'Śūraṅgama Sūtra' ('莊嚴論 Zhuāngyán lùn') explains the seventh 'bhūmi' as 'close to the sole vehicle'. The 'Laṅkāvatāra Sūtra' ('梁論 Liáng lùn') also states that the eighth 'bhūmi' and above can be considered the 'sole vehicle'. From this, it is known that from the previous distinctions, one enters the 'sole vehicle', hence the subsequent arrival here. Regarding 'immovable' ('不動 bùdòng'), there are three meanings in total. Therefore, the 'Vijñāptimātratāsiddhi' ('成唯識論 Chéng wéishì lùn') states, 'Non-discriminating wisdom continues naturally, because characteristics, function, and afflictions cannot move it.' This means that because it is natural, effort cannot move it; because it is continuous, characteristics cannot move it; and overall, it is because the above two afflictions cannot move it. It is largely the same as the previous division (the seventh 'bhūmi'), while the 'Suvarṇaprabhāsa Sūtra' ('金光明經 Jīnguāngmíng jīng') states, 'Having attained freedom through correct contemplation of the absence of characteristics, the actions of all afflictions cannot move it.' But there are only two meanings, because characteristics have already been immovable before, and action is effort. The 'Mahāyānasaṃgraha' ('攝論 Shèlùn') states, 'Because the actions of effort with all characteristics cannot move it.' Here, afflictions and non-self are omitted. The meaning of the explanation is that in the seventh 'bhūmi', the characteristics of action are immovable, while in this 'bhūmi' (the eighth 'bhūmi'), both action and characteristics are immovable. Vasubandhu's view is the same as this. The 'Saṃdhinirmocana Sūtra' ('解深密經 Jiěshēnmì jīng') states, 'Because one attains non-effort through the absence of characteristics, one is not moved by present afflictions in all dharmas.' Here, it only speaks of the immovability of the above two afflictions. The 'Daśabhūmika Sūtra' ('十住論 Shízhù lùn') states, 'If gods, demons, Brahmās, 'śramaṇas' (沙門 shāmén), or Brahmins ('婆羅門 Póluómén'), none can move their vows.' Here, it speaks of people being unable to move it. People are also a kind of characteristic. The 'Renwang Sutra' ('仁王經 Rénwáng jīng') calls this 'bhūmi' the 'Equal Contemplation Ground' ('等觀地 děngguān dì'). The previous 'bhūmi' were named in relation to others (other beings), while this 'bhūmi' receives its name based on its own essence, which is the contemplation of the absence of characteristics. The sutra below has its own explanation of the name, and one will naturally know it when one reaches there. If it is the name 'Immovable Ground', although the various treatises have different explanations, they do not go beyond the previous three meanings. Therefore, the obstacles to be eliminated also include the obstacles of applying effort in the absence of characteristics. Because there is effort, one cannot naturally manifest characteristics and lands. This 'bhūmi' can sever two kinds of ignorance: one is the ignorance of applying effort in the absence of characteristics, and the other is the ignorance of not being free with regard to characteristics, causing one to be unfree in characteristics. The state attained is, as its name suggests, neither increasing nor decreasing, because one dwells in the absence of characteristics and does not increase or decrease with purity or defilement. That is, this 'bhūmi' also...

名相土自在所依真如。證此真如現相現土皆自在故。故所成行亦名無生法忍。相土自在。及所得果。即定自在等。皆由無相無功用故。次正釋文亦有三分。初贊請中有十二頌分二。前十贊后二請。前中二。初二天王天眾供贊。后八天女樂贊。于中二。初二標贊所依。餘六正顯贊德。總贊如來身土自在。將說身土自在地故。于中毛端約剎論處。毛孔約身。六中前四依正互在。五依正重重。六轉變自在。兼結無盡。后請可知。第二正說分中二。先地行后地果。前中有七種差別。一總明方便集作地分。二入一切法本來無生下。得凈忍分。三佛子菩薩成就此忍下。得勝行分。四佛子菩薩住此第八地以大下。凈佛國土分。五佛子菩薩成就如是身智下。得自在分。六此菩薩如是入已下。大勝分。七佛子此菩薩智地下。釋名分。七中初二是趣地方便。一是遠方便。總前七地集作此地方便故。二是近方便。前地得忍光明。此修熟令凈故。三是初住地行。謂依前凈忍發起勝修故。次二即安住地行。謂四是正住之始。依前勝行。更起修凈佛土之行。五即正住之終。由凈土行成德無礙。六是地滿行。此地望前通皆是勝。今復地滿。勝中之勝故云大勝。七即辨德彰號通於始終。又前二分即是入心。余是住心。今初分二。先標集德處。謂總前七地

【現代漢語翻譯】現代漢語譯本：名相、土自在所依的真如（Tathata，如實）。證得此真如，則現相和現土皆得自在。因此，所成就的行也名為無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。相土自在，以及所獲得的果，即定自在等，皆由無相無功用而得。接下來正式解釋經文，也有三分。首先是讚歎和祈請部分，有十二頌，分為兩部分。前十頌是讚歎，后兩頌是祈請。前面的讚歎又分為兩部分。最初兩頌是天王和天眾的供養讚歎，後面的八頌是天女的音樂讚歎。其中又分為兩部分。最初兩頌標明讚歎所依據的對象，其餘六頌正式顯揚讚歎功德。總贊如來（Tathagata，如來）的身土自在，將要宣說身土自在的境界。其中，毛端是就剎土（Buddha-kshetra，佛土）來論述處所，毛孔是就身來論述。六頌中，前四頌是依報和正報互相包含。第五頌是依報和正報重重無盡。第六頌是轉變自在，兼總結無盡。後面的祈請部分可以自行理解。第二部分是正式宣說，分為兩部分。先是地行，后是地果。前面地行中有七種差別。一是總明方便集作地分。二是『入一切法本來無生』以下，是得凈忍分。三是『佛子菩薩成就此忍』以下，是得勝行分。四是『佛子菩薩住此第八地以大』以下，是凈佛國土分。五是『佛子菩薩成就如是身智』以下，是得自在分。六是『此菩薩如是入已』以下，是大勝分。七是『佛子此菩薩智地』以下，是釋名分。七種差別中，最初兩種是趣入此地的方便。一是遠方便，總括前面七地集聚修作此地方便的功德。二是近方便，前一地獲得凈忍光明，此地修習成熟使之清凈。第三種是初住地行，即依前凈忍發起殊勝的修行。接下來的兩種是安住地行，即第四種是真正安住的開始，依前勝行，更發起修凈佛土的修行。第五種是真正安住的終結，由凈土修行成就功德無礙。第六種是地滿行，此地相對於前面來說，通通都是殊勝，現在又是地滿，在殊勝之中又是最殊勝的，所以稱為大勝。第七種是辨明功德彰顯名號，貫通始終。另外，前面的兩部分就是入心，其餘的是住心。現在第一部分分為兩部分。先是標明集聚功德之處，即總括前面七地。

【English Translation】 English version: The Suchness (Tathata) on which name, form, land, and self-mastery depend. By realizing this Suchness, both phenomena and lands become self-mastered. Therefore, the practice accomplished is also called the 'Unborn Dharma-kshanti' (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas). The self-mastery of lands and forms, as well as the fruits obtained, such as the self-mastery of samadhi, all arise from non-appearance and non-effort. Next, the formal explanation of the text is also in three parts. First, the section of praise and request has twelve verses, divided into two parts. The first ten verses are praise, and the last two are requests. The preceding praise is further divided into two parts. The first two verses are the offering and praise by the heavenly kings and heavenly hosts, and the following eight verses are the musical praise by the heavenly maidens. This is further divided into two parts. The first two verses indicate the object on which the praise is based, and the remaining six verses formally reveal and praise the virtues. It generally praises the self-mastery of the body and land of the Tathagata (Tathagata, Thus Come One), as it will explain the state of self-mastery of body and land. Among them, the tip of a hair is discussed in terms of the Buddha-field (Buddha-kshetra, Buddha Land), and the pores are discussed in terms of the body. In the six verses, the first four mutually contain the dependent and the principal. The fifth verse is the endless repetition of the dependent and the principal. The sixth verse is the self-mastery of transformation, also concluding with endlessness. The following request section can be understood on its own. The second part is the formal explanation, divided into two parts. First, the practice of the ground, and then the fruit of the ground. The preceding practice of the ground has seven kinds of differences. First, it generally clarifies the division of the ground of expedient accumulation. Second, from 'entering all dharmas as originally unborn' onwards, it is the division of obtaining pure forbearance. Third, from 'Buddha-sons, Bodhisattvas, accomplishing this forbearance' onwards, it is the division of obtaining superior practice. Fourth, from 'Buddha-sons, Bodhisattvas, abiding in this eighth ground with great' onwards, it is the division of purifying the Buddha-lands. Fifth, from 'Buddha-sons, Bodhisattvas, accomplishing such body and wisdom' onwards, it is the division of obtaining self-mastery. Sixth, from 'This Bodhisattva, having entered thus' onwards, it is the division of great superiority. Seventh, from 'Buddha-sons, this Bodhisattva's wisdom ground' onwards, it is the division of explaining the name. Among the seven differences, the first two are the means of approaching this ground. The first is the distant means, summarizing the merits of the previous seven grounds in accumulating and practicing the means of this ground. The second is the near means, the previous ground obtained the light of pure forbearance, and this ground cultivates it to maturity to purify it. The third is the practice of the ground of first abiding, that is, based on the previous pure forbearance, initiating superior practice. The next two are the practice of the ground of abiding, that is, the fourth is the beginning of true abiding, based on the previous superior practice, further initiating the practice of purifying the Buddha-lands. The fifth is the end of true abiding, the accomplishment of unobstructed merit through the practice of purifying the land. The sixth is the practice of the ground of fulfillment, this ground is superior in relation to the previous ones, and now it is the fulfillment of the ground, the most superior among the superior, so it is called great superiority. The seventh is to distinguish the merits and manifest the name, connecting the beginning and the end. In addition, the previous two parts are the entering mind, and the rest are the abiding mind. Now the first part is divided into two parts. First, it indicates the place of accumulating merits, that is, summarizing the previous seven grounds.

非獨第七。第七雖亦有下十法而非次第。以是功用行滿無功用際故總集之。即四節中當第三也。后善修已下正顯所集。有十一句分二。前三同相。諸地通行故。后八別相。諸地異修故。同中三句。一二種無我上上證故。此即證道地地轉勝。名上上證。巧證不著經。云方便。二善凈諸道者。不住道清凈故。悲智雙運故名為諸。三善集助道者。彼方便智行所攝。滿足助菩提分法故。方便是前證道。行即不住道。悲智等行故。菩提分即是彼二所攝之助。助彼二故。后大愿下別相攝八為七。一初地大愿攝持能至此故。二二地攝善戒中如來力加故。彼經為證十力四無所畏等故。是故我今等行十善等。即上承佛力。三地中因修自證禪定神通。名自善力所持。四常念下。論云。四地中所說法分別智教化智障凈勝念通達佛法者。謂前十法明門。是智分別即前觀察。依彼智明入如來所說法中。次教化智。即彼經清凈分中。以十種智成就法故生如來家。障凈勝者。即彼論釋謂滅三地智障。攝四地勝智故。上之二段皆念通達佛法故。與此同。五地中有十種平等深凈心。故云善凈深心。此心即是思覺。六能成下六地中三種大悲故。云成就福德。三皆觀因緣集。即成就智慧。七中二句以近此地故。初空中方便智有中殊勝行。皆是大慈大悲不捨眾生

【現代漢語翻譯】現代漢語譯本非但第七地如此。第七地雖然也有以下十種修習方法，但並非按次第進行。因為這是功用行圓滿而達到無功用境界的緣故，所以總括地敘述。這在四節中屬於第三節。後面的『善修已下』正是顯示所總括的內容。共有十一句，分為兩部分。前面的三句是共同的相狀，因為諸地都通行。後面的八句是特別的相狀，因為諸地的修習不同。共同的三句中，第一句和第二句是證悟無我的上上證。這指的是證道地，地地轉勝，名為上上證。巧妙地證悟而不執著于經典，稱為方便。第二句『善凈諸道者』，是不住于道而清凈的緣故。悲智雙運的緣故，所以稱為『諸』。第三句『善集助道者』，是被方便智行所攝持。滿足助菩提分法的緣故。方便是前面的證道，行是不住于道，是悲智等行。菩提分就是被前兩者所攝持的助道，因為能幫助前兩者。後面的『大愿下』是分別敘述相狀，將八句歸納為七點。第一點是初地的大愿攝持，能夠到達此地。第二點是二地攝持善戒，因為如來力加持的緣故。以彼經為證，有十力、四無所畏等。所以『我今等行十善等』，就是向上承接佛力。三地中因為修習自證禪定神通，所以名為自善力所持。『常念下』，論中說：四地中所說的法分別是智教化智，能使智障清凈，殊勝的念能通達佛法。所謂前十法明門，是智分別就是前面的觀察。依靠這種智慧光明進入如來所說的法中。其次是教化智，就是彼經清凈分中，以十種智慧成就法而生於如來家。智障清凈殊勝，就是彼論所解釋的，滅除三地的智障，攝取四地的殊勝智慧。上面的兩段都是念能通達佛法，與此相同。五地中有十種平等深凈心，所以說『善凈深心』。此心就是思覺。第六句『能成下』，六地中有三種大悲，所以說『成就福德』。三種都是觀察因緣和合，就是成就智慧。第七句中的兩句，因為接近此地的緣故。初空中方便智有殊勝的修行，都是大慈大悲不捨眾生。

【English Translation】 English version It is not only the seventh Bhumi (stage of enlightenment, land). Although the seventh Bhumi also has the following ten practices, they are not in sequential order. Because this is the fulfillment of purposeful practice and the attainment of the state of no-purpose, it is summarized. This belongs to the third section of the four sections. The following 'Shanxiu Yixia' (after good cultivation) precisely reveals what is summarized. There are eleven sentences, divided into two parts. The first three sentences are common characteristics because they are common to all Bhumis. The last eight sentences are special characteristics because the practices of the Bhumis are different. Among the three common sentences, the first and second sentences are the supreme realization of non-self. This refers to the Zhengdao Bhumi (Bhumi of Realization), where each Bhumi surpasses the previous one, called the supreme realization. Skillfully realizing without being attached to the scriptures is called Upaya (skillful means). The second sentence, 'Shanjing Zhudao Zhe' (those who purify all paths), is because they do not dwell in the path and are pure. Because of the union of compassion and wisdom, it is called 'Zhu' (all). The third sentence, 'Shanjie Zhudao Zhe' (those who gather auxiliary paths), is supported by Upaya-jnana-carya (skillful means, wisdom, and conduct). It is because it fulfills the auxiliary Bodhipaksika-dharmas (factors conducive to enlightenment). Upaya is the previous Zhengdao (path of realization), and Carya (conduct) is not dwelling in the path, it is the practice of compassion and wisdom. Bodhipaksika-dharmas (factors conducive to enlightenment) are the auxiliary paths supported by the previous two, because they help the previous two. The following 'Da Yuan Xia' (great vow below) separately narrates the characteristics, summarizing the eight sentences into seven points. The first point is the great vow of the first Bhumi (stage of enlightenment, land) that supports and enables one to reach this Bhumi (stage of enlightenment, land). The second point is the second Bhumi (stage of enlightenment, land) that supports good precepts because of the power of the Tathagata (Buddha, 'Thus Gone One'). As evidenced by that Sutra (Buddhist scripture), there are the ten powers, the four fearlessnesses, etc. Therefore, 'I now practice the ten good deeds, etc.' is to receive the Buddha's power upwards. In the third Bhumi (stage of enlightenment, land), because of practicing self-realization, Dhyana (meditation), and Abhijna (supernatural powers), it is called supported by the power of self-goodness. 'Changnian Xia' (constant mindfulness below), the treatise says: The Dharma (teachings) spoken in the fourth Bhumi (stage of enlightenment, land) are the wisdom of distinguishing and the wisdom of teaching, which can purify the obstacles of wisdom, and the superior mindfulness can penetrate the Buddhadharma (Buddha's teachings). The so-called ten Dharma (teachings) bright gates are the wisdom of distinguishing, which is the previous observation. Relying on this wisdom light to enter the Dharma (teachings) spoken by the Tathagata (Buddha, 'Thus Gone One'). Secondly, the wisdom of teaching is in the pure part of that Sutra (Buddhist scripture), achieving the Dharma (teachings) with ten kinds of wisdom and being born into the Tathagata's (Buddha, 'Thus Gone One') family. The purification and superiority of wisdom obstacles is what that treatise explains, eliminating the wisdom obstacles of the three Bhumis (stage of enlightenment, land), and taking the superior wisdom of the four Bhumis (stage of enlightenment, land). The above two paragraphs are all mindfulness that can penetrate the Buddhadharma (Buddha's teachings), which is the same as this. In the fifth Bhumi (stage of enlightenment, land), there are ten kinds of equal and profound pure minds, so it is said 'Shanjing Shenxin' (good and pure profound mind). This mind is thought and awareness. The sixth sentence 'Nengcheng Xia' (can achieve below), in the sixth Bhumi (stage of enlightenment, land), there are three kinds of great compassion, so it is said 'Chengjiu Fude' (achieve merit and virtue). The three kinds are all observing the aggregation of causes and conditions, which is achieving wisdom. The two sentences in the seventh sentence are because they are close to this Bhumi (stage of enlightenment, land). The initial emptiness, Upaya-jnana (skillful means, wisdom) has superior practice, all of which are great compassion and not abandoning sentient beings.

行。次句即前以無量眾生界。故入無量智道。第二凈忍分有十五句分三。初十正明無生忍。次四明無生忍凈。后一結得忍名。然無生忍略有二種。一約法。二約行。約法則諸無起作之理。皆曰無生。慧心安此故名為忍。即正明中意。約行則報行純熟智冥于理。無相無功曠若虛空。湛猶渟海。心識妄惑寂然不起。方曰無生。即凈忍中意。前一猶通諸地。未得於后不稱凈忍今初段中言一切法者。總該萬有理事之法入即證達。以歷事難窮。略陳其十。十中相從為四無生。前七為一名事無生。后三各一。二自性無生。三數差別無生。四作業無生。四中一破相。二破性。三因泯。四果離。即前二破相入如。后二證實舍相。若寄位初加行。二正體。四后得。三通始終。又四中約法性收不出真妄。妄法本空稱曰無生。真法離相亦曰無生依佛性等論說三性無生如初會說。事無生中前四不增正顯無生。后三不減亦即無滅。法本不生今則無滅。以初攝后皆曰無生。別言七者為治七種實故。實者隨相執定故。一凈分法中本有實。謂計自性住性為事物有。今為治此故云本來無生。本性離故。先若有生后應滅故。二新新生實。計習所成性為實。治此云無起。從緣起故。三相實。即計前二性所生行相。治此云無相。前二能生無故。四后際實。謂計于

【現代漢語翻譯】行。次句即前以無量眾生界（指眾生的數量無限）故，入無量智道。第二凈忍分有十五句，分三。初十句正明無生忍。次四句明無生忍凈。后一句總結得忍之名。然無生忍略有二種。一約法，二約行。約法則諸法無起作之理，皆曰無生。慧心安於此，故名為忍。即正明中之意。約行則報行純熟，智冥于理，無相無功，曠若虛空，湛猶渟海。心識妄惑寂然不起，方曰無生。即凈忍中之意。前一猶通諸地，未得於后，不稱凈忍。今初段中言一切法者，總該萬有理事之法，入即證達。以歷事難窮，略陳其十。十中相從為四無生。前七為一名事無生，后三各一。二自性無生，三數差別無生，四作業無生。四中一破相，二破性，三因泯，四果離。即前二破相入如，后二證實舍相。若寄位初加行，二正體，四后得，三通始終。又四中約法性收不出真妄。妄法本空，稱曰無生。真法離相，亦曰無生。依佛性等論說三性無生，如初會說。事無生中前四不增正顯無生，后三不減亦即無滅。法本不生，今則無滅。以初攝后，皆曰無生。別言七者，為治七種實故。實者隨相執定故。一凈分法中本有實，謂計自性住性為事物有。今為治此，故云本來無生，本性離故。先若有生，后應滅故。二新新生實，計習所成性為實。治此云無起，從緣起故。三相實，即計前二性所生行相。治此云無相，前二能生無故。四后際實，謂計于

【English Translation】 Thus, the subsequent phrase, 'because of the immeasurable realm of sentient beings' (referring to the infinite number of beings), one enters the path of immeasurable wisdom. The second section on pure forbearance has fifteen phrases, divided into three parts. The first ten directly clarify no-birth forbearance (Anutpattika-dharma-kshanti). The next four clarify the purity of no-birth forbearance. The last one concludes with the name of forbearance. Briefly, there are two types of no-birth forbearance: one based on Dharma (law/principle), and the other based on practice. Based on Dharma, all principles without arising or creation are called 'no-birth.' A wise mind resting in this is called forbearance, which is the meaning of the direct clarification. Based on practice, when the results of actions are ripe, wisdom merges with principle, without form or merit, vast like empty space, still like a deep sea. When the delusions of consciousness do not arise, it is then called 'no-birth,' which is the meaning of pure forbearance. The former still applies to all levels, but without attaining the latter, it is not called pure forbearance. Now, in the first section, 'all Dharmas' refers to all phenomena and principles of existence, and 'entering' means realizing and attaining. Because it is difficult to exhaustively list all matters, ten are briefly presented. Among the ten, they follow each other as four no-births. The first seven are called 'no-birth of phenomena,' and the last three are each one: two, 'no-birth of self-nature'; three, 'no-birth of numerical difference'; and four, 'no-birth of action.' Among the four, one breaks form, two breaks nature, three extinguishes cause, and four separates from result. The first two break form and enter Suchness (Tathata), and the last two verify the abandonment of form. If based on the stages of practice, the first is initial practice, the second is the main body, the fourth is subsequent attainment, and the third connects the beginning and end. Also, among the four, based on Dharma-nature, they do not go beyond true and false. False Dharmas are inherently empty, called 'no-birth.' True Dharmas are without form, also called 'no-birth.' According to the treatises on Buddha-nature, the three natures are no-birth, as explained in the initial assembly. Among the no-birth of phenomena, the first four do not increase, directly revealing no-birth, and the last three do not decrease, which is also no extinction. Dharmas are inherently unborn, so now there is no extinction. Because the beginning encompasses the end, all are called 'no-birth.' Separately speaking of seven is to cure the seven types of reality. Reality is clinging to fixed forms. One, inherent reality in pure Dharmas, which is considering self-nature and abiding nature as existing things. Now, to cure this, it is said to be originally unborn, because the original nature is detached. If there was birth before, there should be extinction later. Two, newly arising reality, which is considering the nature formed by habits as real. To cure this, it is said to be without arising, because it arises from conditions. Three, form reality, which is considering the characteristics produced by the previous two natures. To cure this, it is said to be without form, because the previous two that produce it do not exist. Four, subsequent reality, which is considering...

佛果后際出纏。治此云無成。真如出纏非新成故。菩薩成佛時煩惱作菩提故。上四初一自性住佛性。次二引出。后一至得果性。又此四展轉釋疑可知。五先際實。謂對佛果后際。眾生煩惱為先。治此云無壞。煩惱即空。無可壞故。菩薩未成佛時菩提作煩惱故。染凈和合以為眾生。前遣凈分。此遣染分。又前即不空藏。此即空藏皆不可得。六論。云盡實諸眾生者。謂執眾生唸唸盡故。揀上煩惱故。特云諸眾生。故上經云。一切凡夫行莫不速歸盡。治此云無盡。其性如虛空故。七論。云雜染實凈分中者。謂修行位中轉染向凈。治此云無轉。若定有實不可轉故。論經云不行。謂能轉之行不可得故。第二無性為性者。即自性無生。此則顯詮。論經云非有有性者。明非有彼定執自性。此則遮詮。遮顯雖殊義旨不異。無性即是法無我理。此理既以無性為其自性。則自體無性。非是先有今無。亦非全無真體。故云為性。以前觀事無生正忍此理故。故論云彼觀事故。是此忍不得言無。斯則非有非無以顯中道。此二亦不二。又此理亦非所觀事外故。論云。所有觀法無我理。無二相故。斯則非即非離無二為中道義。第三初中后際皆悉平等者。即數差別無生。於三時中。染凈法不增減故。謂先際非染增凈減。后際非凈增染減。中際亦非半增半

【現代漢語翻譯】現代漢語譯本佛果后際出纏（Buddha-fruit's final state of liberation）。針對這種情況，經文說『無成』，因為真如（Tathata，本性）的解脫不是新近成就的。菩薩（Bodhisattva）成佛時，煩惱即是菩提（Bodhi，覺悟）。以上四句，第一句是自性住佛性（inherently abiding Buddha-nature），接下來的兩句是引申說明，最後一句是證得果性（fruition nature）。這四句可以互相解釋，消除疑惑。五、先際實（initial realm of reality）。這是相對於佛果的后際而言，眾生的煩惱是最初的。針對這種情況，經文說『無壞』，因為煩惱的本質是空性（emptiness），沒有什麼可以被破壞的。菩薩在未成佛時，菩提會轉化為煩惱。染（defilement）與凈（purity）和合，構成了眾生。前面是去除凈的部分，這裡是去除染的部分。前面是不空藏（not-empty treasury），這裡是空藏（empty treasury），兩者都不可得。六、《攝大乘論》（Mahāyānasaṃgraha）說，『盡實諸眾生』，指的是執著于眾生唸唸生滅的現象。這是爲了區別于上面的煩惱，所以特別說是『諸眾生』。因此，經文說，『一切凡夫行莫不速歸盡』。針對這種情況，經文說『無盡』，因為其本性如虛空一般。七、《攝大乘論》說，『雜染實凈分中』，指的是修行過程中，從染轉向凈。針對這種情況，經文說『無轉』，如果確實存在不變的實體，就無法轉化。論中說『不行』，指的是能轉化的修行也是不可得的。第二，無性為性（non-nature as nature），即自性無生（self-nature is unborn）。這是直接的闡釋。《攝大乘論》說『非有有性』，表明並非存在某種固定的自性。這是遮詮（negation）。遮詮和顯詮（affirmation）雖然方式不同，但意義相同。無性即是法無我（dharma-nairātmya，法無我性）的道理。這個道理以無性作為其自性，那麼其自體也是無性的，不是先前存在現在消失，也不是完全沒有真體，所以說是『為性』。因為先前觀察事物無生，才能真正安忍這個道理。所以論中說『彼觀事故』。正是因為這種安忍，才不能說沒有。這既非有也非無，從而彰顯中道（Madhyamaka，中觀）。這兩者也是不二的。此外，這個道理也不是在所觀事物之外，所以論中說，『所有觀法無我理，無二相故』。這既非即也非離，無二才是中道之義。第三，初中后際皆悉平等（all realms are equal），即數量差別無生。在過去、現在、未來三時中，染法和凈法不會增減。過去不是染增凈減，未來不是凈增染減，現在也不是一半增一半減。

【English Translation】 English version The Buddha-fruit's final state of liberation from entanglement. To address this, the scripture states 'no becoming,' because the liberation of Tathata (suchness, the true nature) is not newly achieved. When a Bodhisattva attains Buddhahood, afflictions are none other than Bodhi (enlightenment). Among the above four sentences, the first is the inherently abiding Buddha-nature, the next two are extensions, and the last is the attainment of fruition nature. These four sentences can be mutually explanatory, dispelling doubts. The initial realm of reality. This is in relation to the Buddha-fruit's final state; the afflictions of sentient beings are the initial state. To address this, the scripture states 'no destruction,' because the essence of afflictions is emptiness; there is nothing that can be destroyed. When a Bodhisattva has not yet attained Buddhahood, Bodhi can transform into afflictions. Defilement and purity combine to form sentient beings. The previous section removed the pure aspect; this section removes the defiled aspect. The previous one is the not-empty treasury; this one is the empty treasury; both are unattainable. The Mahāyānasaṃgraha (Compendium of the Mahayana) states, 'all sentient beings are truly exhausted,' referring to the attachment to the phenomena of sentient beings arising and ceasing moment by moment. This is to distinguish it from the afflictions mentioned above, so it specifically says 'all sentient beings.' Therefore, the scripture states, 'all actions of ordinary beings quickly return to exhaustion.' To address this, the scripture states 'no exhaustion,' because its nature is like the void. The Mahāyānasaṃgraha states, 'among the defiled and pure aspects,' referring to the process of cultivation, turning from defilement towards purity. To address this, the scripture states 'no turning,' because if there truly exists an unchanging entity, it cannot be transformed. The treatise states 'no practice,' referring to the practice that can transform is also unattainable. Second, non-nature as nature, which is self-nature is unborn. This is a direct explanation. The Mahāyānasaṃgraha states 'not having a having-nature,' indicating that there is no fixed self-nature. This is negation. Although negation and affirmation differ in method, their meanings are the same. Non-nature is the principle of dharma-nairātmya (non-self of phenomena). This principle takes non-nature as its nature, then its own entity is also non-nature, not previously existing and now disappearing, nor completely without a true entity, so it is said to be 'as nature.' Because previously observing things as unborn, one can truly endure this principle. Therefore, the treatise states 'because of that observation.' It is precisely because of this endurance that it cannot be said to be non-existent. This is neither existent nor non-existent, thereby manifesting the Middle Way. These two are also non-dual. Furthermore, this principle is not outside the observed things, so the treatise states, 'all observing the principle of dharma-nairātmya, there is no duality.' This is neither identical nor separate; non-duality is the meaning of the Middle Way. Third, all realms are equal, which is the unborn of numerical differences. In the three times of past, present, and future, defiled and pure dharmas do not increase or decrease. The past is not defilement increasing and purity decreasing, the future is not purity increasing and defilement decreasing, and the present is not half increasing and half decreasing.

減。以知三際皆空無自性故。然準瑜伽。前三句約三世。此中約位以明三際故。論就染凈明之。第四無分別下作業差別無生界位。作用名業差別。如智貫之則無差別。無差別即是無生。下如是理如上如是智如。智如於真理故無分別。此智是佛究竟入處。今菩薩證如同佛入處故。論云。于真如中凈無分別佛智故。如是四種皆是示現無生忍觀。第二離一切下明忍凈中。初句離障。后三顯治。前言離者。論云示現行遠離。謂契實舍妄名行遠離。揀非心體離也。所離一切略有二種。一離心者。離報心憶想分別。謂第八異熟識轉現遍行。亦不行故。二離意識者。離方便心憶想分別。論云離攝受分別性想故。謂六七識及中心所等。亦不行故。是則心行處滅名離一切想。后無所取下明治。上但明所治非有。今明能治不無故。論云。想者遠離障法想。非無治法想者。治即無分別智。所以明此有二義故。一揀異斷滅外道無想二乘滅盡故。二揀異如來。尚是照寂。非寂照故。故云。此想于下地有三種勝。一無功自然行故。云無所取著。謂無取果心任性自進故。此顯治妙。二遍一切法想故。云猶如虛空。此顯治廣。三入真如不動自然行故。云入一切法如虛空性。此顯治深。此則入于起信離念相者。等虛空界無所不遍。法界一相故。云入一切法

【現代漢語翻譯】現代漢語譯本：減。因為知道過去、現在、未來三際都是空無自性的緣故。然而依據《瑜伽師地論》，前面三句是就三世而言，這裡是就菩薩的階位來闡明三際的道理。論中就染凈兩方面來闡明。第四句『無分別下作業差別無生界位』，作用稱為業差別。如果智慧貫穿其中，就沒有差別。沒有差別就是無生。下面『如是理如上如是智如』，智慧如同真理，所以沒有分別。這種智慧是佛究竟的入處。現在菩薩的證悟如同佛的入處，所以論中說：『于真如中凈無分別佛智故』。像這樣的四種都是示現無生忍觀。第二『離一切下明忍凈中』，開始一句是遠離障礙，後面三句是顯現對治。前面說『離』，論中說示現行遠離，就是契合實相，捨棄虛妄，名為行遠離，選擇不是心體上的遠離。所要遠離的一切略有二種：一是離心，遠離報心（Vipaka-citta 異熟心）的憶想分別，就是第八阿賴耶識（Alaya-vijñāna 阿賴耶識）的轉現遍行，也是不行。二是離意識，遠離方便心的憶想分別，論中說遠離攝受分別性想，就是第六識、第七識以及中心所等，也是不行。這就是心行處滅，名為離一切想。後面『無所取下明治』，上面只是說明所要對治的不是實有，現在說明能對治的不是沒有。論中說：『想者遠離障法想，非無治法想者』，對治就是無分別智（Nirvikalpa-jñāna 無分別智）。所以說明這個有二個意義：一是選擇不同於斷滅外道（Tirthika 外道）的無想和二乘（Śrāvaka-yāna 聲聞乘）的滅盡。二是選擇不同於如來（Tathāgata 如來），如來尚且是照寂，不是寂照。所以說：『此想于下地有三種勝』，一是無功自然行，說『無所取著』，就是沒有求取果報的心，任性自然前進，這是顯現對治的妙用。二是遍一切法想，說『猶如虛空』，這是顯現對治的廣闊。三是入真如（Tathātā 真如）不動自然行，說『入一切法如虛空性』，這是顯現對治的深刻。這就是進入《起信論》所說的離念相，等同虛空界，無所不遍，法界一相，所以說『入一切法』。

【English Translation】 English version: Reduced. Because it is known that the three times (past, present, and future) are all empty and without self-nature. However, according to the Yoga-bhumi, the previous three sentences are about the three times, while this is about the stages of a Bodhisattva to clarify the principle of the three times. The treatise explains it in terms of defilement and purity. The fourth sentence, 'Without discrimination, the karma differences are without the realm of birth,' action is called karma difference. If wisdom penetrates it, there is no difference. No difference is no birth. Below, 'Such principle is like above, such wisdom is like,' wisdom is like the truth, so there is no discrimination. This wisdom is the ultimate entry point of the Buddha. Now the Bodhisattva's realization is like the Buddha's entry point, so the treatise says: 'In Suchness, there is pure non-discriminating Buddha wisdom.' Such four kinds are all manifestations of the non-origination forbearance observation. Secondly, 'Leaving all below clarifies forbearance purity,' the first sentence is to stay away from obstacles, and the last three sentences are to manifest the cure. The previous saying 'leaving,' the treatise says to show the practice of being far away, that is, to conform to reality and abandon falsehood, which is called the practice of being far away, choosing not to be far away from the body of the mind. All that is to be left is roughly of two kinds: one is leaving the mind, leaving the retribution mind (Vipaka-citta) of recollection and discrimination, that is, the eighth Alaya-consciousness (Alaya-vijñāna)'s transformation and universal practice, which is also not practiced. The second is leaving consciousness, leaving the expedient mind's recollection and discrimination, the treatise says to leave the nature of acceptance and discrimination, that is, the sixth consciousness, the seventh consciousness, and the central place, etc., which are also not practiced. This is the extinction of the place where the mind acts, called leaving all thoughts. Later, 'Nothing to take below clarifies governance,' above only explains that what is to be treated is not real, now it explains that what can be treated is not non-existent. The treatise says: 'Thinking is to stay away from the thought of obstructing the Dharma, not the thought of not treating the Dharma,' treatment is non-discriminating wisdom (Nirvikalpa-jñāna). Therefore, explaining this has two meanings: one is to choose differently from the annihilationist heretics (Tirthika)'s non-thinking and the extinction of the two vehicles (Śrāvaka-yāna). The second is to choose differently from the Tathagata (Tathāgata), the Tathagata is still illuminating stillness, not still illuminating. Therefore, it is said: 'This thought has three kinds of victories in the lower ground,' one is effortless natural practice, saying 'nothing to take,' that is, there is no mind to seek retribution, letting nature advance naturally, this is to show the wonderful use of treatment. The second is the thought of pervading all dharmas, saying 'like the void,' this is to show the breadth of treatment. The third is entering Suchness (Tathātā) without moving natural practice, saying 'entering all dharmas like the nature of the void,' this is to show the depth of treatment. This is to enter the aspect of leaving thoughts mentioned in the Awakening of Faith, equal to the realm of the void, nothing is not pervasive, the Dharma realm is one aspect, so it is said 'entering all dharmas'.

如虛空性。然論云。不動自然行者。任性趣故。非謂有彼自然行心故。上離即止。此治即觀。無功雙運唯證相應。勿滯言也。結名可知。

大方廣佛華嚴經疏卷第四十一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十二

唐清涼山大華嚴寺沙門澄觀撰

第三得勝行中二。初明深行勝對前彰出。二佛子此地菩薩下。發起勝對后彰入。前中亦是攝童真住。文中二。先結前生后。以入第八地。是結前入位。生后深行為所依故。二為深行下正顯深行。先法后喻。法中八句。初一總相。位行玄奧故。餘七別相。一難可知者。即難入深。正是對下彰出。二無差別者同行深。與諸無漏凈地菩薩同故。如麥在麥聚故難知差別。三離一切下境界深。分齊殊絕故。由所取相離能取相不現前故。復言離一切執著者。護此地一切所治障想故。四無量無邊即修行深。自利無份量。利他無邊故。五一切等明不退深。二乘不能壞其勝故。前句當相辨大。此句寄對以明。六離諸諠諍即離障深。謂離功用障故。七寂滅現前即對治現前深。以證真如為能治故。一切寂滅。上七別中相從束為三分。能離前地四種惱患。謂初三明此地境分殊絕。離第四微細想行過。謂求如來智猶未息等。次

【現代漢語翻譯】現代漢語譯本：如虛空性（如同虛空的性質）。然論云（然而論中說）：『不動自然行者（不經策勵，自然而然地修行的人），任性趣故（因為順應其本性而行）。』非謂有彼自然行心故（不是說有那種自然而然修行的心）。上離即止（超越了前面的階段就停止了），此治即觀（這裡的對治就是觀照）。無功雙運唯證相應（不費力氣就能使止觀雙運，只有通過證悟才能相應）。勿滯言也（不要執著于言語）。結名可知（總結名稱，意義可以理解）。《大方廣佛華嚴經疏》卷第四十一大正藏第35冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏》卷第四十二唐清涼山大華嚴寺沙門澄觀撰第三得勝行中二（第三個獲得殊勝之行的部分分為兩部分）。初明深行勝對前彰出（首先闡明甚深之行勝過前面的階段，從而彰顯出來）。二佛子此地菩薩下（其次，『佛子，此地菩薩』以下的內容），發起勝對后彰入（發起殊勝之行，從而彰顯進入）。前中亦是攝童真住（前面的內容也包括攝受童真住）。文中二（文中分為兩部分）。先結前生后（首先總結前面的內容，引出後面的內容）。以入第八地（因為進入第八地），是結前入位（是總結前面的內容，進入新的階段）。生后深行為所依故（因為後面的甚深之行以此為基礎）。二為深行下正顯深行（其次，『為深行』以下的內容，正式闡明甚深之行）。先法后喻（先說法理，後用比喻）。法中八句（法理中有八句）。初一總相（第一句是總的概括），位行玄奧故（因為這個階段的修行玄妙深奧）。餘七別相（其餘七句是分別的闡述）。一難可知者（第一，難以知曉），即難入深（即難以進入，非常深奧）。正是對下彰出（這正是針對下面的內容而彰顯出來的）。二無差別者同行深（第二，沒有差別），與諸無漏凈地菩薩同故（與那些無漏清凈地的菩薩相同）。如麥在麥聚故難知差別（就像麥子在麥堆里，難以分辨差別）。三離一切下境界深（第三，『遠離一切』以下的內容，境界深遠），分齊殊絕故（因為層次非常高超）。由所取相離能取相不現前故（因為所取之相遠離，能取之相不顯現）。復言離一切執著者（又說遠離一切執著），護此地一切所治障想故（爲了守護此地所要對治的一切障礙和妄想）。四無量無邊即修行深（第四，無量無邊，即修行深遠），自利無份量（自利沒有限量），利他無邊故（利他沒有邊際）。五一切等明不退深（第五，一切平等，表明不退轉的深遠），二乘不能壞其勝故（二乘無法破壞其殊勝）。前句當相辨大（前一句從現象上辨別廣大），此句寄對以明（這一句藉助於對比來闡明）。六離諸諠諍即離障深（第六，遠離各種喧囂爭論，即遠離障礙的深遠），謂離功用障故（即遠離功用上的障礙）。七寂滅現前即對治現前深（第七，寂滅現前，即對治現前的深遠），以證真如為能治故（因為以證悟真如作為能對治的手段）。一切寂滅（一切都寂滅）。上七別中相從束為三分（上面七句分別的內容，可以歸納為三個部分）。能離前地四種惱患（能夠遠離前面階段的四種惱患）。謂初三明此地境分殊絕（即前三句說明此地的境界非常殊勝），離第四微細想行過（遠離第四種微細的妄想和行為的過失），謂求如來智猶未息等（即追求如來智慧的念頭還沒有停止等等）。次

【English Translation】 English version: 'Like the nature of emptiness.' However, the treatise says: 'The one who acts naturally without being urged (不動自然行者), does so because of following their inherent nature (任性趣故).' It does not mean that they have a mind that naturally acts (非謂有彼自然行心故). Ceasing above means stopping (上離即止), here, cure means contemplation (此治即觀). Effortless dual operation only corresponds to realization (無功雙運唯證相應). Do not be attached to words (勿滯言也). The conclusion of the name is understandable (結名可知). Commentary on the Avatamsaka Sutra, Volume 41 Taisho Tripitaka Volume 35, No. 1735 Commentary on the Avatamsaka Sutra Commentary on the Avatamsaka Sutra, Volume 42 Composed by Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang, Tang Dynasty The third section, 'Attaining Superior Conduct,' has two parts. The first part clarifies the superiority of profound conduct, highlighting it against the previous stages (初明深行勝對前彰出). The second part, starting with 'Buddha-children, Bodhisattvas of this ground (二佛子此地菩薩下),' initiates the superiority, highlighting the entry afterward (發起勝對后彰入). The former also includes embracing the stage of 'Pure Youth (攝童真住).' The text has two parts. First, it concludes the previous and introduces the subsequent (先結前生后). Entering the eighth ground (以入第八地) concludes the previous and marks the entry into a new stage (是結前入位), because the subsequent profound conduct relies on it (生后深行為所依故). Second, the section 'For profound conduct (二為深行下)' directly reveals profound conduct (正顯深行). First the Dharma, then the analogy (先法后喻). The Dharma has eight sentences (法中八句). The first is a general characteristic (初一總相), because the stage and conduct are profound and mysterious (位行玄奧故). The remaining seven are specific characteristics (餘七別相). The first, 'Difficult to know (難可知者),' means difficult to enter deeply (難入深), precisely highlighting it against the following (正是對下彰出). The second, 'Without difference (無差別者),' means profound in shared conduct (同行深), being the same as Bodhisattvas of pure grounds without outflows (與諸無漏凈地菩薩同故). Like wheat in a pile of wheat, it is difficult to know the difference (如麥在麥聚故難知差別). The third, starting with 'Away from all (離一切下),' means profound in realm (境界深), because the distinctions are exceedingly unique (分齊殊絕故). Because the apprehended aspect is separate, the apprehending aspect does not appear (由所取相離能取相不現前故). Furthermore, it says 'Away from all attachments (離一切執著者),' protecting all the obstacles and thoughts to be treated in this ground (護此地一切所治障想故). The fourth, 'Immeasurable and boundless (無量無邊),' means profound in practice (修行深), self-benefit is immeasurable (自利無份量), benefiting others is boundless (利他無邊故). The fifth, 'All equal (一切等),' clarifies the profundity of non-retrogression (不退深), the Hearers and Solitary Buddhas cannot destroy its superiority (二乘不能壞其勝故). The previous sentence distinguishes the greatness in appearance (前句當相辨大), this sentence clarifies it through comparison (此句寄對以明). The sixth, 'Away from all quarrels (離諸諠諍),' means profound in being free from obstacles (離障深), namely, being free from the obstacles of effort (離功用障故). The seventh, 'Quiescence manifests (寂滅現前),' means profound in the manifestation of the antidote (對治現前深), because realizing Suchness is the antidote (以證真如為能治故). All is quiescent (一切寂滅). The above seven specific aspects can be grouped into three parts (上七別中相從束為三分), capable of separating from the four kinds of afflictions of the previous ground (能離前地四種惱患), namely, the first three clarify the exceptional nature of the realm of this ground (初三明此地境分殊絕), separating from the fault of the fourth, subtle thought and action (離第四微細想行過), namely, the thought of seeking the wisdom of the Tathagata has not yet ceased, etc. (謂求如來智猶未息等). Next

二明正行廣大。離前第三化生勤方便過。謂十無量等猶有勤故。后二明離障寂滅。離前二過。一離第二凈地勤方便過。即前修無功用日夜常修。及行住坐臥皆起道等。二離第一有行有間發過。此之四過如地持說。瑜伽名四災患。義次亦同。第二喻中文有三喻。從后次第喻前三段。為順治障從細至粗故。法中顯深故從粗至細。三中各有喻合。今初滅定喻喻前離障。寂滅喻中那含羅漢心解脫人多能入之。九次第定當其第九故云乃至。動心息者。謂所依六七心王已滅。能依心所憶想自亡。閤中住不動地合入滅定。即舍已下合動心止息。即舍一切功用行者。過所治故。得無功用法者。明得彼治法故。身口等息者。以得無功用法自然行故。即同前無所取著。離第一有行有間發過。住于報行者。文含二意。一亦成上示現得有功用行相違法。謂得無功用地故。此約教道同前無所取著。二者謂善住阿賴耶識真如法中故。此約證道。同前入一切法如虛空性。即離第二凈地勤方便過。不同前地修無功用故云報行。報行者。前地所修報。熟現前故。住真如者。以本識有二分。一妄染分凡夫所住。二真凈分。此地所住。由住真如故舍黎耶之名。又佛地單住真如。不云黎耶真如。今為有變易報在。是故雙舉。則黎耶言約異熟識。如來但名無垢識故

【現代漢語翻譯】現代漢語譯本二明正行廣大（廣大而正確的修行）。遠離了前面第三化生（指三果阿那含）的勤奮方便的過失。因為十無量等（指慈、悲、喜、舍四無量心等）仍然需要勤奮修行。后二明（指四果阿羅漢）遠離了障礙，達到寂滅。遠離了前面兩種過失。一是遠離了第二凈地（指三果阿那含）的勤奮方便的過失。也就是前面所說的修無功用行，需要日夜不停地修行，以及在行住坐臥中都要發起道心等。二是遠離了第一（指初果須陀洹和二果斯陀含）的有行有間斷的過失。這四種過失，如《瑜伽師地論·地持品》所說。《瑜伽師地論》中稱為四種災患，意義上也是相同的。第二段譬喻中有三個譬喻。從后往前依次譬喻前面三段。因為爲了順應治理障礙，要從細微到粗大。而在法中顯示深奧的道理，要從粗大到細微。三段中各有譬喻和合。現在先說滅盡定（一種甚深的禪定）的譬喻，譬喻前面遠離障礙。寂滅的譬喻中，阿那含（三果）和阿羅漢（四果）的心解脫之人大多能夠進入這種狀態。九次第定（從初禪到滅盡定的九種禪定次第）相當於其中的第九種，所以說『乃至』。『動心息者』，是指作為所依的六識和七識心王已經滅盡，能依的心所（心理活動）和憶想自然消亡。合喻中，『住不動地』，合喻入滅盡定。『即舍已下』，合喻動心止息。『即舍一切功用行者』，是因為已經超越了所要治理的過失。『得無功用法者』，是說明得到了治理過失的方法。『身口等息者』，是因為得到了無功用法，自然而然地修行。就如同前面所說的無所取著，遠離了第一種有行有間斷的過失。『住于報行者』，這句話包含兩種意思。一是也成就了上面所說的示現得到有功用行相的違背，是因為得到了無功用地。這是從教道的角度來說，與前面所說的無所取著相同。二是說善安住于阿賴耶識（第八識）的真如法中。這是從證道的角度來說，與前面所說的進入一切法如虛空性相同。這就遠離了第二凈地的勤奮方便的過失。不同於前面凈地需要修無功用行，所以說是『報行』。『報行者』，是說前面凈地所修的果報，成熟顯現於眼前。『住真如者』，是因為本識（阿賴耶識）有兩部分，一是妄染分，是凡夫所住的地方；二是真凈分，是此地（指阿羅漢果位）所住的地方。因為安住于真如，所以捨棄了阿賴耶識的名稱。而且佛地只是安住于真如，不說是阿賴耶真如。現在因為還有變易的果報存在，所以要兩者並舉。那麼阿賴耶識的說法，是約異熟識（果報成熟的識）。如來只是稱為無垢識（清凈的識）。

【English Translation】 English version The second illumination is the vastness of correct practice. It is free from the fault of diligent expedient means of the previous third transformation birth (Anagamin, the third of the Four Noble Ones), because the ten immeasurables (such as loving-kindness, compassion, joy, and equanimity) still require diligent practice. The latter two illuminations (referring to Arhats, the fourth of the Four Noble Ones) are free from obstacles and attain quiescence, free from the previous two faults. First, it is free from the fault of diligent expedient means of the second pure land (Anagamin), which is the aforementioned practice of non-striving, requiring constant practice day and night, and arousing the aspiration for the path in walking, standing, sitting, and lying down. Second, it is free from the fault of the first (Srotapanna and Sakrdagamin, the first two of the Four Noble Ones) of having practice with intermittent breaks. These four faults are as described in the 'Grounds of Practice' chapter of the Yogacarabhumi-sastra. In the Yogacarabhumi-sastra, they are called the four calamities, and the meaning is the same. In the second analogy, there are three metaphors. From the end to the beginning, they successively metaphorize the previous three sections. This is because, in order to accord with the treatment of obstacles, one must go from the subtle to the coarse. And in revealing profound principles in the Dharma, one must go from the coarse to the subtle. In the three sections, there are metaphors and combinations. Now, let's first talk about the metaphor of the cessation attainment (a very deep state of meditation), which metaphorizes the previous freedom from obstacles. In the metaphor of quiescence, those who have attained liberation of mind, such as Anagamins (third stage) and Arhats (fourth stage), are mostly able to enter this state. The nine successive attainments (the nine successive stages of meditation from the first dhyana to the cessation attainment) correspond to the ninth of these, hence the saying 'even to'. 'When the moving mind ceases' refers to the fact that the six consciousnesses and the seventh consciousness, which are the basis of dependence, have been extinguished, and the mental activities and recollections that depend on them naturally disappear. In the combined metaphor, 'abiding in the immovable ground' is a metaphor for entering the cessation attainment. 'Immediately abandoning the following' is a metaphor for the cessation of the moving mind. 'Those who immediately abandon all striving practice' are those who have transcended the faults to be treated. 'Those who attain the Dharma of non-striving' are those who have attained the method of treating the faults. 'The cessation of body and speech, etc.' is because they have attained the Dharma of non-striving and practice naturally. It is the same as the aforementioned non-attachment, free from the first fault of having practice with intermittent breaks. 'Abiding in the retributive conduct' contains two meanings. First, it also accomplishes the contradiction of the aforementioned manifestation of having the appearance of striving practice, because one has attained the ground of non-striving. This is from the perspective of the teaching, the same as the aforementioned non-attachment. Second, it means abiding well in the Suchness of the Alaya-consciousness (the eighth consciousness). This is from the perspective of realization, the same as the aforementioned entering all dharmas as being like the nature of space. This is free from the fault of diligent expedient means of the second pure land. It is different from the previous pure land, which requires the practice of non-striving, so it is called 'retributive conduct'. 'Retributive conduct' means that the retributive results of the previous pure land's practice mature and appear before one's eyes. 'Abiding in Suchness' is because the fundamental consciousness (Alaya-consciousness) has two parts: one is the deluded and defiled part, which is where ordinary people abide; the other is the true and pure part, which is where this ground (referring to the state of Arhatship) abides. Because one abides in Suchness, the name Alaya-consciousness is abandoned. Moreover, the Buddha-ground only abides in Suchness, and does not say Alaya-Suchness. Now, because there is still the existence of changing retributions, both must be mentioned. Then, the term Alaya-consciousness refers to the Vipaka-consciousness (the consciousness of ripening results). The Tathagata (Buddha) is only called the Immaculate Consciousness (the pure consciousness).

。第二夢寤喻。喻前正行廣大。論云示此行護彼過想者。離彼化生勤方便過故。有正智想者。非無此地無功智故。如從夢寤雖無夢想非無寤想。但此行寂滅。故云所作皆息。閤中勇猛約心精進約行。合上方便並是功用。二行已下出所息障。依內證清凈。生死涅槃二心不行。名二行不現。如彼寤時此彼岸無依。外緣境界受用念想不行。故云相行不現。即離化生聖道等想。如彼寤時人船俱無。閤中見人墮河喻中身自墮者。眾生病即菩薩病故。第三生梵天喻。喻境分殊絕。閤中初正合下地。心意識不現。合欲界心不現行也。所以不行者得報行故。此離微細想行過故。論云此說遠離勝也。后此菩薩下舉勝況劣。謂佛等不順行世間一分心等尚不行。況順行世間一分心耶佛心等者。即七地求如來智心也。此中但況世間。亦應以大況小。大尚不行況小乘耶。則若世若出世若人若法若因若果。若智若斷皆不行也。第二明發起勝行。此下亦是攝尊重行因。勸起行皆尊重故。勝亦尊重之義。文中四。一說主總敘。二作如是下正顯勸辭。三佛子諸佛世尊下顯勸所為。四佛子若諸佛下彰勸之益。今初願即勸因。如第三勸中。論云本願力住故者。迴文未盡。應言住本願力故。諸佛世尊下總顯勸相。諸佛所以與智勸者。轉彼深行樂足之心。令入法流

【現代漢語翻譯】現代漢語譯本第二夢寤喻（關於夢醒的比喻）。比喻前面的正行廣大。論中說，這表明此行能守護遠離那些錯誤的念想，因為遠離了化生（指變化而生）的勤奮方便之過。有正智之想，並非沒有此地的無功之智，如同從夢中醒來，雖然沒有了夢中的想法，但並非沒有清醒時的想法。只是此行寂滅，所以說所作皆息（所作所為都停止了）。閤中勇猛是就心而言，精進是就行而言。合上方便，都是功用。二行已下，說明所止息的障礙。依靠內證的清凈，生死涅槃兩種心都不起作用，名為二行不現。如同醒來時，此岸彼岸都無所依。外在的境界受用念想都不起作用，所以說相行不現。即遠離了化生聖道等的想法。如同醒來時，人和船都沒有了。閤中，見到人掉入河中，比喻自身墮落，因為眾生的疾病就是菩薩的疾病。第三生梵天喻（生到梵天的比喻）。比喻境界的差別絕妙。閤中，最初是正合下地，心意識不顯現。合欲界心不現行。之所以不行，是因為得到了報行。這是遠離了微細的想行之過。論中說，這是說遠離殊勝。後面此菩薩下，舉殊勝的情況來顯示低劣。說佛等不順行世間一分的心等尚且不行，何況順行世間一分的心呢？佛心等，即七地菩薩求如來智的心。這裡只是比況世間，也應該以大比況小。大的尚且不行，何況小乘呢？那麼，無論是世間還是出世間，無論是人還是法，無論是因還是果，無論是智還是斷，都不起作用。第二，闡明發起殊勝之行。這以下也是攝取尊重之行的原因，勸導發起修行都是因為尊重。殊勝也是尊重的意思。文中分為四部分：一是說主總敘（總的敘述）；二是作如是下，正式顯明勸導之辭；三是佛子諸佛世尊下，顯明勸導所為；四是佛子若諸佛下，彰顯勸導的利益。現在是最初的愿，即勸導的原因。如同第三勸中，論中說，本願力住故，迴文未盡，應該說住本願力故（安住于本願力）。諸佛世尊下，總的顯示勸導的相狀。諸佛之所以用智慧來勸導，是爲了轉變他們深深沉溺於享樂的心，使他們進入法流。

【English Translation】 English version Second, the Analogy of Awakening from a Dream. This analogy illustrates the vastness of the preceding right practice. The commentary states that this practice demonstrates guarding against erroneous thoughts, as it avoids the fault of diligent effort in transformation-birth (referring to birth through transformation). Having thoughts of right wisdom means not lacking the wisdom of merit in this state, just as awakening from a dream, though devoid of dreamlike thoughts, is not devoid of wakeful thoughts. However, this practice is quiescent, hence it is said that 'all actions cease.' In the synthesis, 'courage' refers to the mind, and 'diligence' refers to the practice. The preceding 'skillful means' are all efforts. From 'two practices' onward, it explains the obstacles that are ceased. Relying on the inner realization of purity, the two minds of birth-death and Nirvana do not arise, which is called 'the two practices not appearing.' Just as in the state of wakefulness, there is no reliance on either shore. External realms, experiences, thoughts, and conceptions do not arise, hence it is said that 'the characteristics of practice do not appear.' This means being free from thoughts of transformation-birth, the holy path, and so on. Just as in the state of wakefulness, neither person nor boat exists. In the synthesis, seeing a person falling into the river is analogous to oneself falling, because the suffering of sentient beings is the suffering of Bodhisattvas. Third, the Analogy of Being Born in the Brahma Heaven. This analogy illustrates the exquisite difference in realms. In the synthesis, the initial part correctly aligns with the lower realm, where mind, consciousness, and awareness do not appear. It aligns with the desire realm where the mind does not manifest. The reason for this non-manifestation is that the reward-practice has been attained. This is avoiding the fault of subtle thoughts and practices. The commentary states that this speaks of distancing oneself from the superior. Later, 'this Bodhisattva' below, uses the superior situation to illustrate the inferior. It says that even the minds of Buddhas, which do not conform to a portion of the world, do not arise, let alone the minds that conform to a portion of the world. 'Buddha-mind, etc.' refers to the mind of a seventh-ground Bodhisattva seeking the wisdom of the Tathagata. This only compares the worldly; it should also compare the great to the small. If the great does not arise, how much less the small vehicle? Then, whether it is worldly or transcendental, whether it is person or Dharma, whether it is cause or effect, whether it is wisdom or cessation, none of it arises. Second, Elucidating the Arising of Superior Practice. What follows is also the cause of embracing respectful practice, as encouraging the arising of practice is due to respect. Superiority is also the meaning of respect. There are four parts in the text: First, the speaker gives a general introduction; second, 'making it so' below, formally reveals the words of encouragement; third, 'Buddha-son, all Buddhas, World-Honored Ones' below, reveals what is being encouraged; fourth, 'Buddha-son, if all Buddhas' below, highlights the benefits of encouragement. Now is the initial vow, which is the cause of encouragement. As in the third encouragement, the commentary states, 'because of the power of the original vow,' the sentence is incomplete; it should say 'abiding in the power of the original vow.' 'All Buddhas, World-Honored Ones' below, generally shows the appearance of encouragement. The reason why all Buddhas use wisdom to encourage is to transform their minds that are deeply immersed in enjoyment, so that they may enter the stream of Dharma.

門故。法流者。決彼無生止水令起無功用行河任運趣佛智海。即以能趣為門。又法流者即是行海。言與智者有二意故。一現與覺念猶彼意加。二令起修取故名為與。下之七勸皆佛智攝故。但云與智。前地未凈此忍故此方與。以得此忍攝德本故。一與之後不復欲沈。二正顯勸辭中有二。先贊將欲取之必固與之。后然善男子下勸于中有七。一勸修如來善調御智。二勸悲愍眾生。三勸成其本願。四勸求無礙智。五勸成佛外報。六勸證佛內明無量勝行。七勸總修無遺成遍知道。遠公攝七為二。前六舉多未作轉其住心。后一明其少作能成增其去心。經無此文。論似有意于理無違。今攝為三。前三勸其下化。初一化法。次一正化。后一化愿。次三勸其上求。初一折其所得非勝。后二引其求佛勝果若外若內三最後一勸總結多門。以所作無邊別說難盡故。然七皆含轉住增去。今初有三。一明多未作以未得修十力等。教授眾生法故。二汝應下勸令修習。三勿復下莫舍忍門。然舍有二義。一若以放捨身心。住此忍門。斯則不應故云勿復。是以論云。若不捨此忍行。不得成就一切佛法。此令舍著。二全棄捨則所不應故。論云。依彼有力能作故。故云勿復放舍。此令依之。第二勸中三。初明自所得忍。二然諸下明他無忍起過。在家多有煩惱。出

家多起覺觀。皆是眾生無利益事。三汝當下勸起悲心。悲心依上而轉。第三勸中愿有二種。一依廣心下化眾生。二皆令得下依大心。然有二義。一令他得二令自得。自得佛智。依此智行能廣利故。第四勸中有三。初法性真常定其所尚。次諸佛下奪其異佛勸其上求。以有深無礙智大用無涯。方不共二乘故。后一切下抑同二乘令不住忍。三獸渡河同涉理故。功行疲倦趣寂為垢故。應勿住。第五勸中舉身相等六。皆是化生事業。若成就此法。則有力化生故。勸修成就。第六勸中有三。初明其所得未廣。次善男子下示佛無量勝行。無量入者。所入法門差別故。作是法門業用。轉是業用上上不斷。后汝應下結勸。第七勸中二。先舉三種無量。即凈土中三自在行。后悉應下結勸明少作在。既言悉應通達明少分觀察。即能成就去佛非遙。此同德生勸于善財。勿以少行而生知足。故云無量。第三顯勸所為。令起智業故。第四彰勸益中亦是所為。為是故勸。于中二。先明不勸之損。故不得不勸。后以諸佛下彰勸之益。是故須勸。今初有二。一自損既不與智即入涅槃故。應須與故。論二即入涅槃者。與智慧示現。二者損他不利生故。問始行之流尚修無住。豈深智地取滅。須勸。頗有一人佛不與智。便取滅不。答有四義故。是以須勸。一為引

斥定性二乘。明菩薩此地大寂滅處猶有勸起。況彼所得寧為究竟。二為警覺漸悟菩薩樂寂之習。三為發起始行無厭上求。四為顯此地甚深玄奧難捨。所以須勸。但有此深奧法流之處。必有諸佛作七勸橋故。無一人便取永寂。又設佛不勸亦無趣寂。為顯勸益假以為言。第二勸益中有法喻合。法中三。初牒前與智彰益之因故。論云。彼行中攝功德因勝故。云何勝。諸佛同作教授說故。二於一下起行速疾。三何以下釋疾所由。謂先唯一身故長時劣。此一念此地身等無量故。一念頓超有十一句。前十別明。后一總結十中初六依教化眾生。次二依自集助道。后二依障清凈。十中一多身隨現。所以多者。論云。一切菩薩身。信解如自一身故。謂智契同體故。能即一為多。此實報能為不同前諸地變化。此對前一身餘音聲等。對前起行類亦無量。二圓音隨說。三隨所知智。四隨取何類生。五隨應以何國。六隨其教化何類眾生。七隨供養集福德助道。八隨入何法門集智慧助道。九隨神通障凈。十隨智慧障凈故。能處無量眾會隨機說法。皆言隨者。隨宜非一。釋無量言故。隨時之義其大矣哉。后一結釋中。先結。謂起行眾多不離三業。后以不動法故者釋。由無相無功無有間斷故。相用不動任運整合。喻中船喻彼行速疾。論云。應知因勝示現

【現代漢語翻譯】現代漢語譯本斥責執著于定性的二乘（聲聞和緣覺）。闡明菩薩在此地（八地菩薩）的大寂滅處，尚且需要諸佛勸勉策勵，更何況二乘所證得的境界，怎能算是究竟呢？勸勉策勵的原因有三：一是警覺那些漸悟的菩薩，防止他們貪戀寂靜的習氣；二是啓發那些剛剛開始修行的菩薩，使他們生起無有厭足地向上求道的願心；三是彰顯此地（八地）的甚深玄奧，令人難以舍離，所以需要勸勉。只要有這種深奧的法流存在的地方，必定有諸佛前來，像搭橋一樣勸勉策勵，不會有一個人就此進入永恒的寂滅。即使諸佛不勸勉，也不會有人趣向寂滅，這是爲了彰顯勸勉的益處，假借言說而已。第二重勸勉的益處中，包含法說和比喻的結合。法說中又分為三部分：首先，承接前文，說明與智慧相彰顯益處的原因。論中說：『因為在菩薩的修行中，攝取的功德因緣殊勝。』為什麼殊勝呢？因為諸佛共同宣說教授。其次，說明在八地菩薩的修行中，起行非常迅速。第三，解釋為什麼起行如此迅速。這是因為之前只有一身，所以需要很長時間才能成就，而八地菩薩在一念之間，就能使自身等同於無量之身，所以一念之間就能超越一切。一念頓超有十一個方面，前面十個方面分別說明，最後一個方面總結。十個方面中，前六個方面是依據教化眾生而說，中間兩個方面是依據自身積聚助道之法而說，後面兩個方面是依據清凈障礙而說。十個方面中，第一是多身隨現。為什麼能顯現多身呢？論中說：『一切菩薩，信解一切眾生身如同自身一樣。』這是因為智慧契合于同體大悲的緣故，所以能即一為多。這種實報身所顯現的能力，不同於前面諸地的變化。這種多身隨現，對應於前面一身；其餘音聲等，對應於前面起行，種類也是無量的。第二是圓音隨說。第三是隨所知智。第四是隨取何類眾生。第五是隨應以何國度。第六是隨其教化何類眾生。第七是隨供養積聚福德助道之法。第八是隨入何種法門積聚智慧助道之法。第九是隨神通清凈障礙。第十是隨智慧清凈障礙，所以能處在無量的眾會之中，隨機說法。都說『隨』，是因為隨順適宜，並非只有一種方式。隨時之義，是多麼的偉大啊！最後一個總結中，首先是總結，說起行眾多，不離身口意三業。然後用『以不動法故』來解釋，因為無相、無功用、沒有間斷的緣故，相用不動，任運自然地成就。比喻中，船的比喻，是比喻彼行（八地菩薩的修行）的迅速。論中說：『應當知道，這是因為因緣殊勝的示現。』

【English Translation】 English version Rebuking those attached to the fixed nature of the Two Vehicles (Śrāvakas and Pratyekabuddhas). Clarifying that even in the Great Quiescence of this stage (the Eighth Bhūmi of a Bodhisattva), Buddhas still need to exhort and encourage, how can the attainment of the Two Vehicles be considered ultimate? There are three reasons for exhortation and encouragement: First, to alert those gradually enlightened Bodhisattvas, preventing them from being attached to the habit of delighting in tranquility; second, to inspire those who have just begun to practice, so that they generate the aspiration to seek the Way upwards without weariness; third, to reveal the profound and mysterious nature of this stage (the Eighth Bhūmi), making it difficult to abandon, so exhortation is necessary. Wherever there is such a profound Dharma stream, there must be Buddhas coming to exhort and encourage like building a bridge, so that no one will enter eternal quiescence. Even if the Buddhas do not exhort, no one will turn to quiescence. This is to show the benefit of exhortation, speaking figuratively. In the second benefit of exhortation, there is a combination of Dharma explanation and analogy. The Dharma explanation is divided into three parts: First, it connects with the previous text, explaining the reason for the benefit of manifesting wisdom. The treatise says: 'Because in the practice of Bodhisattvas, the causes and conditions of accumulating merit are superior.' Why are they superior? Because all Buddhas jointly proclaim and teach. Second, it explains that in the practice of the Eighth Bhūmi Bodhisattva, the arising of actions is very rapid. Third, it explains why the arising of actions is so rapid. This is because previously there was only one body, so it took a long time to achieve, but the Eighth Bhūmi Bodhisattva can, in one thought, make his body equal to countless bodies, so in one thought he can transcend everything. The 'instantaneous transcendence' has eleven aspects, the first ten aspects are explained separately, and the last aspect is summarized. Among the ten aspects, the first six aspects are based on teaching and transforming sentient beings, the middle two aspects are based on accumulating auxiliary Dharma for oneself, and the last two aspects are based on purifying obstacles. Among the ten aspects, the first is the manifestation of multiple bodies at will. Why can multiple bodies be manifested? The treatise says: 'All Bodhisattvas believe and understand that the bodies of all sentient beings are like their own bodies.' This is because wisdom is in accord with the same body of great compassion, so it can transform one into many. The ability manifested by this Sambhogakāya (reward body) is different from the transformations of the previous Bhūmis. This manifestation of multiple bodies at will corresponds to the previous one body; the remaining sounds, etc., correspond to the previous arising of actions, and the types are also immeasurable. Second is the perfect sound spoken at will. Third is the wisdom according to what is known. Fourth is according to what kind of sentient beings are taken. Fifth is according to what kind of country should be used. Sixth is according to what kind of sentient beings are taught and transformed. Seventh is according to what kind of offerings are accumulated to accumulate meritorious virtues to aid the Way. Eighth is according to what kind of Dharma gate is entered to accumulate wisdom to aid the Way. Ninth is according to the purification of obstacles by supernatural powers. Tenth is according to the purification of obstacles by wisdom, so it can be in countless assemblies, teaching the Dharma according to the opportunity. All say 'according to', because it is in accordance with what is appropriate, not just one way. The meaning of 'according to the time' is so great! In the last summary, the first is the summary, saying that the arising of actions is numerous, inseparable from the three karmas of body, speech, and mind. Then it is explained by 'because of the immovable Dharma', because of the absence of characteristics, the absence of effort, and the absence of interruption, the characteristics and functions are immovable, and they are accomplished naturally. In the analogy, the analogy of the boat is an analogy for the speed of that practice (the practice of the Eighth Bhūmi Bodhisattva). The treatise says: 'It should be known that this is a manifestation of superior causes and conditions.'

者。釋疾所由。船由入海故疾。行入無生故疾。閤中初合未至海。即前七地。次到菩薩下合若至海。即第八地無生之智。亦是行故名為行海。又頓能遍起即深而廣。亦得名海。無功用智以合上風。一切智境明其趣果。前喻所無。以無生智同佛智海故。喻不分。本有已下合前校量。大文第四凈土分者。問經中但云大方便智一切觀察皆如實知。廣說化生應形作用。瑜伽論中十自在。前起智門。后但云得分身智。何以論主判為凈土分耶。答凈土有二。一是能凈之因。二是所凈之果。此有二對。一相凈果。謂寶嚴等。以行業為因。謂直心等。二自在凈果。謂三世間圓融等。以德業為因。謂凈土三昧等。今約后對。然凈土行業始起在凡。滿在十地。凈土德業始起不動終在如來。文分三別。一器世間自在行。二眾生世間自在行。三智正覺世間自在行。初是化處。次是所化。后是能化。具后二凈方名凈土。然初一多約能凈。后二多約所凈。文影略耳。就初分二。先總標舉。無功用智為能觀智。智所行境為所觀。方便善巧即無功用因。在於七地修無功用。今得自在。后所謂下別顯其相。有五種自在。一隨心欲。二隨何欲。三隨時欲。四隨廣陜欲。五隨心幾許欲。今初觀世間成壞。論云。隨心所欲彼能現及不現故者。謂約能凈。論隨隨自

【現代漢語翻譯】（問）解釋疾病產生的原因。答：因為進入生死之海所以產生疾病。因為進入無生之境所以產生疾病。『閤中初合未至海』，指的是之前的七地（菩薩修行的七個階段）。接下來到達菩薩的『下合若至海』，指的是第八地（不動地），擁有無生之智。因為還在修行中，所以稱為『行海』。又因為頓悟能普遍生起，既深且廣，所以也稱為『海』。以無功用智與上方相合，一切智境顯現其趨向的果位，這是之前的比喻所沒有的。因為無生智與佛智之海相同，所以比喻無法區分。『本有已下合前校量』，是總結之前的比較衡量。大文第四部分是關於凈土的劃分。問：經中只說『大方便智一切觀察皆如實知』，廣泛地闡述化生、應形的作用。在《瑜伽師地論》中，十自在之前是起智門，之後只說得分身智。為什麼論主判斷為凈土部分呢？答：凈土有兩種，一是能凈之因，二是所凈之果。這裡有兩對：一是相凈之果，比如寶嚴等，以行業為因，比如直心等；二是自在凈之果，比如三世間圓融等，以德業為因，比如凈土三昧等。現在是以後者來對應。然而，凈土的行業開始於凡夫，圓滿於十地；凈土的德業開始於不動地，最終在如來果位。文分為三個部分：一是器世間自在行，二是眾生世間自在行，三是智正覺世間自在行。第一個是化處，第二個是所化，第三個是能化。具備后兩種清凈才能稱為凈土。然而，第一個部分多是關於能凈，后兩個部分多是關於所凈，文中的影子只是略微提及。就第一個部分分為兩點：先總的標舉，以無功用智為能觀之智，智所行之境為所觀。方便善巧就是無功用之因，在七地修行無功用，現在得到自在。後文所謂的是分別顯示其相，有五種自在：一、隨心所欲；二、隨何所欲；三、隨時所欲；四、隨廣狹所欲；五、隨心幾許所欲。現在先觀世間的成壞。《瑜伽師地論》中說：『隨心所欲彼能現及不現故』，這是從能凈的角度來說的。論中說『隨隨自』

【English Translation】 Modern Chinese Translation: （Question）Explain the cause of illness. (Answer) Illness arises because of entering the sea of birth and death. Illness arises because of entering the realm of non-birth (Wu Sheng). 『He Zhong Chu He Wei Zhi Hai』 refers to the previous seven Bhumis (seven stages of Bodhisattva practice). Next, the Bodhisattva's 『Xia He Ruo Zhi Hai』 refers to the eighth Bhumi (Immovable Ground), possessing the wisdom of non-birth. Because it is still in practice, it is called 『Xing Hai』 (Sea of Practice). Furthermore, because sudden enlightenment can universally arise, being both deep and vast, it is also called 『Sea』. Using the wisdom of non-effort (Wu Gong Yong Zhi) to unite with the above, the realm of all wisdom reveals its destined fruition, which is not present in the previous metaphor. Because the wisdom of non-birth is the same as the sea of Buddha's wisdom, the metaphor cannot be distinguished. 『Ben You Yi Xia He Qian Xiao Liang』 is a summary of the previous comparisons and measurements. The fourth part of the main text is about the division of Pure Land. (Question) The Sutra only says 『Great expedient wisdom observes all things as they truly are』, extensively elaborating on the functions of transformation and responsive forms. In the Yogacarabhumi-sastra, before the ten freedoms (Shi Zi Zai), there is the gate of arising wisdom, and afterwards it only speaks of obtaining the wisdom of emanated bodies. Why does the commentator judge it to be the Pure Land section? (Answer) There are two types of Pure Land: one is the cause of being able to purify, and the other is the effect of what is purified. There are two pairs here: one is the effect of pure appearance, such as jewel adornments, with virtuous actions as the cause, such as straightforwardness; the other is the effect of pure freedom, such as the perfect fusion of the three realms, with virtuous deeds as the cause, such as the Pure Land Samadhi. Now, we are corresponding with the latter. However, the virtuous actions of the Pure Land begin with ordinary beings and are perfected in the ten Bhumis; the virtuous deeds of the Pure Land begin in the Immovable Ground and ultimately reside in the Tathagata state. The text is divided into three parts: first, the freedom of the container world (Qi Shi Jian Zi Zai Xing); second, the freedom of the sentient being world (Zhong Sheng Shi Jian Zi Zai Xing); and third, the freedom of the wisdom of perfect enlightenment world (Zhi Zheng Jue Shi Jian Zi Zai Xing). The first is the place of transformation, the second is what is transformed, and the third is what can transform. Only by possessing the latter two purities can it be called Pure Land. However, the first part is mostly about what can purify, and the latter two parts are mostly about what is purified; the shadows in the text are only briefly mentioned. The first part is divided into two points: first, a general statement, using the wisdom of non-effort as the wisdom that can observe, and the realm that the wisdom acts upon as what is observed. Expedient skillful means are the cause of non-effort, practicing non-effort in the seven Bhumis, and now obtaining freedom. What is said later is to separately reveal its aspects, there are five kinds of freedom: 1. As desired by the mind; 2. As desired by what; 3. As desired by time; 4. As desired by breadth; 5. As desired by how much the mind. Now, first observe the formation and destruction of the world. The Yogacarabhumi-sastra says: 『As desired by the mind, it can appear and not appear』, this is from the perspective of what can purify. The treatise says 『Sui Sui Zi』

心欲。知即能知故約所凈。論隨隨眾生心樂欲見者。則現成現壞。不欲見者則不現。故經云觀知。則唯約因。論主欲顯義兼于果。故云隨現即轉變自在。下之四段隨現準知。二由此業下明隨何欲。謂隨物慾知何業。成壞皆能現故。三幾時成下明隨時欲。謂隨時長短即能現故。若約能凈即隨時智。如此世界成二十劫。初劫成器余成眾生。壞亦二十。先壞眾生。后一壞器。並稱事稱理名如實知。四又知地下。隨廣陜欲彼能現故。文中三。初知四大差別。即是廣相。二知微塵下是知陜相。三隨何世界所有地水下。知能所成。即雙明廣陜相。今初中小相者。非定地報識境界。大相者定地境界。乃至四禪緣三千故。無量者如來境界。上三是事分齊。皆以境界智知。差別相者是法分齊故。以相智知。知其自相同相差別故。后類余易了。二知塵中細者透金塵故。論經次云粗相者隙塵故。差別同前。無量差別者。一塵之中含多法故。塵之粗細俱通定散故。不云小大。三知能所成中二。先總知內外。二知地獄下別明六道。斯即楞伽責所不問。意顯窮幽。又云無性故。第五又知欲界下明隨心幾許欲即能現故。文中二。初約智知自在。上即三界互望論大小。今即一界之中自分大小。欲界中人境為小。天境為大。色中覺觀為小。無覺觀為大。無

【現代漢語翻譯】現代漢語譯本『心欲』（Citta-chandam）。因為能知，所以依據所凈的境界而說。如果按照眾生的心意和喜好，想要見到的，就顯現成，顯現壞；不想要見到的，就不顯現。所以經中說『觀知』，就只是依據因來說。論主想要顯明義理兼顧果，所以說『隨現即轉變自在』。下面的四段，隨現的情況可以依此類推得知。二、『由此業下明隨何欲』，是說隨眾生想要知道什麼業，無論是成還是壞，都能顯現。三、『幾時成下明隨時欲』，是說隨時間的長短，就能顯現。如果依據能凈的智慧，就是隨時智。比如這個世界，成劫需要二十劫，最初一劫形成器世界，其餘劫形成眾生。壞劫也需要二十劫，先壞眾生，后壞器世界。都稱合乎事理，名為如實知。四、『又知地下』，隨眾生想要廣大的還是狹小的，都能顯現。文中分為三部分。首先是知四大差別，這就是廣大的相。其次是『知微塵下』，是知狹小的相。第三是『隨何世界所有地水下』，是知能成和所成，也就是同時說明廣大的相和狹小的相。現在先說小相，不是指固定的地報識境界。大相是指固定的地境界，乃至四禪所緣的三千大千世界。『無量』是指如來的境界。上面三種是事的分界，都用境界智來知。『差別相』是法的分界，所以用相智來知，知道它的自相、共相和差別相。後面的內容可以依此類推，容易理解。二、『知塵中細者透金塵故』。論中接著說『粗相者隙塵故』。差別和前面一樣。『無量差別』是指一粒塵埃之中包含多種法。塵埃的粗細都通於定和散，所以不說大小。三、『知能所成中二』，先總的知道內外，然後『知地獄下』分別說明六道。這就是《楞伽經》責備所不問的內容，意在顯示窮盡幽深之處。又說『無性故』。第五、『又知欲界下明隨心幾許欲即能現故』。文中分為兩部分。首先是依據智慧知道自在。上面是三界互相比較論大小，現在是在一個欲界之中自己分大小。欲界中，人的境界小，天的境界大。色界中，有覺有觀小，無覺無觀大。無

【English Translation】 English version 'Citta-chandam' (Mind-desire). Because it can know, it is spoken of in relation to the purified realm. According to the minds and desires of sentient beings, what they want to see will appear, will appear to decay; what they do not want to see will not appear. Therefore, the sutra says 'observing and knowing,' which only refers to the cause. The commentator wants to clarify that the meaning includes the result, so it says 'appearing accordingly, it transforms freely.' The following four sections, the situations of appearing accordingly can be inferred by analogy. Second, 'From this karma, it explains what desire is followed,' which means that according to what karma sentient beings want to know, whether it is becoming or decaying, it can appear. Third, 'When it becomes, it explains the desire according to time,' which means that according to the length of time, it can appear. If based on the wisdom that can purify, it is the wisdom according to time. For example, this world takes twenty kalpas to form, the first kalpa forms the container world, and the remaining kalpas form sentient beings. The destruction also takes twenty kalpas, first destroying sentient beings, then destroying the container world. Both are called in accordance with the matter and in accordance with the principle, named knowing as it is. Fourth, 'Also knowing the ground below,' according to whether sentient beings want it to be vast or narrow, it can appear. The text is divided into three parts. First, knowing the differences of the four great elements, which is the vast aspect. Second, 'Knowing the subtle below the dust,' which is knowing the narrow aspect. Third, 'According to all the earth and water in any world,' which is knowing what can be formed and what is formed, that is, simultaneously explaining the vast aspect and the narrow aspect. Now, let's first talk about the small aspect, which does not refer to the fixed realm of earth-retribution consciousness. The large aspect refers to the fixed realm of earth, even the three thousand great thousand worlds that the four dhyanas are related to. 'Immeasurable' refers to the realm of the Tathagata. The above three are the boundaries of matters, all known by the wisdom of realms. 'Different aspects' are the boundaries of dharmas, so they are known by the wisdom of aspects, knowing its self-aspect, common aspect, and different aspect. The following content can be inferred by analogy, which is easy to understand. Second, 'Knowing the subtle in the dust penetrates the golden dust.' The commentary then says 'The coarse aspect is the gap dust.' The difference is the same as before. 'Immeasurable differences' means that one dust contains many dharmas. The coarseness and fineness of the dust are both connected to concentration and scattering, so it is not said to be large or small. Third, 'Knowing what can be formed and what is formed in two parts,' first generally knowing the inside and outside, and then 'Knowing the hell below' separately explaining the six realms. This is what the Lankavatara Sutra blames for what is not asked, intending to show the exhaustion of the profound. It also says 'because of no-self-nature'. Fifth, 'Also knowing the desire realm below explains that according to how much desire the mind has, it can appear.' The text is divided into two parts. First, it is based on wisdom to know freedom. The above is comparing the three realms to discuss size, now it is dividing size within one desire realm. In the desire realm, the realm of humans is small, and the realm of gods is large. In the form realm, having perception and observation is small, and not having perception and observation is large. No

色界中論。云佛法中凡境為小。聲聞菩薩為大者。為揀外道妄取為涅槃故。特云佛法。如來所知一切三界皆名無量相。第二佛子菩薩復起下。約通明自在隨物現化。文中三。一隨機現化。于中初標能化智。次所謂下明所知機。有三句。一知身類不同故。二知隨身宜用方便異故。三生何等界能利生故。后隨其下正明隨化。雖言現身意在生處故屬器界。二此菩薩於一三千下明化分齊。三此菩薩成就下明現自在。謂不動而遍猶月入百川。第二佛子此菩薩隨諸眾生身心下。明眾生世間自在行。謂隨感能應調伏眾生自在故。于中三。初總明感應。二所謂下別顯感應。于中顯化生行有二自在。一化同物身。沙門中現沙門形等故。即身自同事。二又應下化應物心。以身不必同其所化。即心自同事故。論云。彼行化眾生身心自同事。三佛子菩薩如是下總結感應。如是如是者現類眾多故。若身若心無偏頓應故。論結。云自身心等分示現也。第三佛子此菩薩遠離下。明智正覺世間自在行。遠公云。若就行境應名二諦自在行。今就行體名智正覺。智於二諦正覺無礙。故名自在。今更一釋。以所知十身皆是毗盧遮那正覺之體。亦得從境名智正覺。能令相作亦自在故。文中二。初明第一義智。后此菩薩下明世諦智。今初。上句離妄。下句住實。由

【現代漢語翻譯】現代漢語譯本《中論》中說，佛法中認為凡夫境界為小，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）菩薩（Bodhisattva，發願救度一切眾生的修行者）境界為大，這是爲了區別于外道（非佛教的修行者）錯誤地將某些境界執取為涅槃（Nirvāṇa，解脫生死輪迴的境界）的緣故，所以特別說是佛法。如來（Tathāgata，佛陀的稱號之一，意為『如實而來者』）所知的一切三界（欲界、色界、無色界）都名為無量相。第二，佛子（佛陀的弟子）菩薩又從下文開始，闡述了通過通達明瞭而自在地隨順事物顯現變化的能力。文中分為三部分：一是隨機顯現變化，其中首先標明能變化的智慧；其次，『所謂下』闡明所知的根機，有三句話：一是知道眾生的身類不同；二是知道隨順眾生的身形而宜用的方便法門不同；三是知道在何等世界能夠利益眾生。最後，『后隨其下』正式闡明隨順變化。雖然說是現身，但意在所生的處所，所以屬於器界（眾生所居住的環境）。二是『此菩薩於一三千下』闡明變化的範圍。三是『此菩薩成就下』闡明顯現的自在，即不移動而周遍，猶如月亮映入百川。第二，佛子，『此菩薩隨諸眾生身心下』，闡明在眾生世間自在地行事，即隨順眾生的感受而能夠應機調伏眾生，所以是自在的。其中分為三部分：一是總的闡明感受和迴應；二是『所謂下』分別顯示感受和迴應。其中顯示化生之行有兩種自在：一是變化成同類的身形，在沙門（Śrāmaṇa，出家修行者）中現沙門形等，即身形與所化對像相同，這是身自同事。二是『又應下』變化以應合衆生的心意，身形不必與所化對像相同，即心意與所化對像相同，這是心自同事。論中說：『彼行化眾生身心自同事』。三是佛子，『菩薩如是下』，總結感受和迴應。『如是如是者』，是說顯現的種類眾多。『若身若心』，是沒有偏頗地應現。論中總結說：『自身心等分示現也』。第三，佛子，『此菩薩遠離下』，闡明以智慧正覺在世間自在地行事。遠公（慧遠大師）說：『如果從行境來說，應該名為二諦（真諦和俗諦）自在行。現在從行體來說，名為智正覺。智慧對於二諦正覺沒有障礙，所以名為自在。』現在再解釋一下，以所知的十身（佛的十種化身）都是毗盧遮那（Vairocana，光明遍照）正覺的本體，也可以從境界上說名為智正覺，能夠使相狀運作也是自在的緣故。文中分為兩部分：一是闡明第一義智（證悟真如實相的智慧）；後文『此菩薩下』闡明世諦智（瞭解世間現象的智慧）。現在先說第一部分，上句是遠離虛妄，下句是安住真實。由...

【English Translation】 English version In the Treatise on the Middle Way (Mūlamadhyamakakārikā), it is said that in the Buddha-dharma (Buddhism), the realm of ordinary beings is considered small, while the realms of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (beings who vow to save all sentient beings) are considered great. This is to distinguish it from the heretics (tīrthika, non-Buddhist practitioners) who mistakenly grasp certain states as Nirvāṇa (the state of liberation from the cycle of birth and death), hence the specific mention of Buddha-dharma. All the three realms (desire realm, form realm, formless realm) known by the Tathāgata (one of the titles of the Buddha, meaning 'one who comes as it is') are called immeasurable aspects. Secondly, the Buddha-son (buddhaputra, a disciple of the Buddha) Bodhisattva begins from the following text to elaborate on the ability to manifest and transform freely in accordance with things through thorough understanding. The text is divided into three parts: first, it indicates the wisdom that can transform at will; second, 'so-called below' clarifies the faculties of what is known, with three sentences: first, knowing that the types of beings are different; second, knowing that the expedient methods suitable for beings' forms are different; third, knowing in what realm one can benefit beings. Finally, 'after following below' formally clarifies following and transforming. Although it is said to be manifesting a body, the intention is in the place of birth, so it belongs to the realm of vessels (the environment in which beings live). Second, 'this Bodhisattva in one three-thousand below' clarifies the scope of transformation. Third, 'this Bodhisattva achieves below' clarifies the freedom of manifestation, that is, being omnipresent without moving, like the moon reflected in a hundred rivers. Secondly, Buddha-son, 'this Bodhisattva follows the minds of all beings below', clarifies acting freely in the world of beings, that is, being able to respond and subdue beings according to their feelings, so it is freedom. It is divided into three parts: first, a general explanation of feeling and response; second, 'so-called below' separately shows feeling and response. Among them, there are two freedoms in showing the practice of transformation: first, transforming into the same kind of body, appearing as a Śrāmaṇa (a renunciate practitioner) in Śrāmaṇas, etc., that is, the body is the same as the object being transformed, which is self-identity in body. Second, 'also responding below' transforms to respond to the minds of beings, the body does not have to be the same as the object being transformed, that is, the mind is the same as the object being transformed, which is self-identity in mind. The treatise says: 'They practice transforming beings with self-identity in body and mind'. Third, Buddha-son, 'the Bodhisattva is like this below', summarizes feeling and response. 'Like this, like this' means that there are many kinds of manifestations. 'Whether body or mind' means responding without bias. The treatise concludes: 'Showing the equal division of one's own body and mind'. Third, Buddha-son, 'this Bodhisattva is far from below', clarifies acting freely in the world with wisdom and right awareness. Master Yuan (Huiyuan) said: 'If speaking from the realm of practice, it should be called the freedom of the two truths (ultimate truth and conventional truth). Now speaking from the body of practice, it is called wisdom and right awareness. Wisdom has no obstacles to right awareness of the two truths, so it is called freedom.' Now, let's explain it again, because the known ten bodies (ten manifestations of the Buddha) are all the essence of Vairocana's (the all-illuminating) right awareness, it can also be called wisdom and right awareness from the perspective of the realm, because being able to make appearances work is also free. The text is divided into two parts: first, clarifying the wisdom of the first principle (wisdom that realizes the true nature of reality); the following text 'this Bodhisattva below' clarifies the wisdom of the worldly truth (wisdom that understands worldly phenomena). Now, let's first talk about the first part, the upper sentence is to stay away from falsehood, and the lower sentence is to abide in reality. By...

自身他身不分別故。住于平等。不分別言非唯照同一性。亦乃能所照亡。論云。此不同二乘第一義智示現者。以彼不得法空。不能即俗而真非一異故。二明俗諦智中有三。一總知十身。二此菩薩下。令十身相作顯通自在。三此菩薩知眾生身下別顯知相彰智自在。今初十身。論攝為三。初三染分。次六凈分。后一不二分。皆言分者。同一大緣起法界分為十故。即染分依他凈分依他。同依一實故。染中三者。初是眾生世間。次國土世間。業報身者彼二生因。謂業煩惱。經略煩惱。故論具之。而云報者。業能招報從果立名。若是所招寧異上二。然國土身合通于凈。且從一類以判為染。次六總以三乘為凈分。于中前四是人菩薩及佛。但因果之異。次一是能證智。后一是所證法故。論云。此三乘隨何智隨何法。彼凈顯示。謂因法智殊顯三乘別。后虛空身是不一。分者通為二依。非染凈故。觀下別顯。多約事空義兼于理。二諸身相作。皆先明相作所由。由隨機故。文中二。一別顯相作。略有四翻。云何法智虛空得為自身。入法智中自然應現自己身故。令于虛空忽見自身。故名為作。作余亦爾。二隨諸眾生下總結例余。上但舉四翻。理應具十成一百身。然自身即是菩薩若將自望菩薩別。則有百一十身故云則如是現。所以相作得無礙者

【現代漢語翻譯】現代漢語譯本自身和他身不分別的緣故，安住于平等之中。不分別的意思並非僅僅是照見同一性，而且能使能照者和所照者都消失。《攝大乘論》中說：『這不同於二乘聖者所證的第一義智的示現，因為他們不能證得法空，不能夠即俗諦而顯真諦，所以不是不一不異的。』二、說明俗諦智中有三種內容。第一是總知十身，第二是『此菩薩下』，令十身之相顯現神通自在，第三是『此菩薩知眾生身下』，分別顯示知相，彰顯智慧自在。現在先說總知十身。《攝大乘論》將十身歸納為三類。首先是三種染分，其次是六種凈分，最後是一種不二分。都稱為『分』的原因是，同一個大緣起法界分為十種。即染分依他、凈分依他，都依於一實相。染分中的三種，第一是眾生世間，第二是國土世間，業報身是前兩者的生因，指的是業和煩惱。經文中省略了煩惱，所以論中補充完整。而稱為『報』的原因是，業能招感果報，所以從果的角度立名。如果是所招感的果報，那和上面的兩種有什麼不同呢？然而國土身也通於凈分，這裡暫且從一類來判斷為染分。其次，六種凈分總以三乘（聲聞乘、緣覺乘、菩薩乘）為凈分。其中前四種是人、菩薩以及佛，只是因果的差異。其次一種是能證的智慧，后一種是所證的法。所以《攝大乘論》說：『這三乘隨於何種智慧，隨於何種法，都清凈顯現。』指的是因、法、智分別顯現三乘的差別。最後的虛空身是不一分，因為它通為二依，既非染也非凈。觀察下面的分別顯示，多從事相空的角度，義理上兼顧理空。二、諸身相作，都先說明相作的由來，因為是隨機示現的緣故。文中分為兩部分。第一是分別顯示相作，略有四種變化。『云何法智虛空得為自身？』因為進入法智中自然應現自己的身，所以在虛空中忽然看見自身，所以稱為『作』。作余也是如此。第二是『隨諸眾生下』，總結並類推其餘。上面只舉了四種變化，理應具足十種，成就一百身。然而自身就是菩薩，如果將自身和菩薩分開來看，則有一百一十身，所以說『則如是現』。相作之所以能夠無礙，是因為……（原文未完）專有名詞解釋：二乘（Śrāvakayāna and Pratyekabuddhayāna）：聲聞乘和緣覺乘第一義智 (paramārtha-jñāna)：證悟空性的智慧法空 (dharma-śūnyatā)：諸法皆空的真理俗諦 (saṃvṛti-satya)：世俗諦，相對真理真諦 (paramārtha-satya)：勝義諦，絕對真理三乘 (Triyāna)：聲聞乘、緣覺乘、菩薩乘聲聞乘 (Śrāvakayāna)：通過聽聞佛法而證悟的修行方式緣覺乘 (Pratyekabuddhayāna)：通過自身觀察因緣而證悟的修行方式菩薩乘 (Bodhisattvayāna)：以利益眾生為目標的修行方式

【English Translation】 English version Because there is no distinction between oneself and others, one dwells in equanimity. 'No distinction' means not only perceiving sameness but also causing the perceiver and the perceived to vanish. The Mahāyānasaṃgraha states: 'This differs from the manifestation of the wisdom of the ultimate meaning (paramārtha-jñāna) by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), because they cannot attain the emptiness of phenomena (dharma-śūnyatā) and cannot manifest the truth from the conventional (saṃvṛti-satya), thus it is neither one nor different.' Secondly, explaining that there are three aspects to the wisdom of conventional truth. First, the general knowledge of the ten bodies; second, 'This Bodhisattva below,' causing the appearances of the ten bodies to manifest with unobstructed supernatural powers; third, 'This Bodhisattva knows the bodies of sentient beings below,' separately revealing the aspects of knowledge, manifesting the unobstructed wisdom. Now, first, speaking of the general knowledge of the ten bodies. The Mahāyānasaṃgraha summarizes the ten bodies into three categories. First, the three defiled aspects; second, the six pure aspects; and last, the one non-dual aspect. The reason for calling them 'aspects' is that the same great dependent origination (pratītyasamutpāda) of the dharmadhātu is divided into ten. That is, the defiled aspect of dependence and the pure aspect of dependence both rely on one reality. Among the three defiled aspects, the first is the sentient being realm, the second is the land realm, and the karmic body is the cause of the arising of the previous two, referring to karma and afflictions. The sutra omits afflictions, so the treatise completes it. The reason for calling it 'retribution' is that karma can bring about retribution, so the name is established from the perspective of the result. If it is the retribution that is brought about, then how is it different from the previous two? However, the land body also connects to the pure aspect; here, it is temporarily judged as defiled from one category. Next, the six pure aspects are generally taken as the Three Vehicles (Triyāna) as the pure aspect. Among them, the first four are humans, Bodhisattvas, and Buddhas, only with the difference of cause and effect. The next one is the wisdom that can realize, and the last one is the dharma that is realized. Therefore, the Mahāyānasaṃgraha says: 'These Three Vehicles, according to what wisdom, according to what dharma, are purely manifested.' It refers to the cause, dharma, and wisdom separately manifesting the differences of the Three Vehicles. The last, the space body, is the non-dual aspect, because it connects to the two dependencies, neither defiled nor pure. Observing the separate manifestations below, it is mostly from the perspective of the emptiness of phenomena, and the meaning also encompasses the emptiness of principle. Secondly, the manifestations of the various bodies all first explain the origin of the manifestations, because they are manifested according to the capacity of beings. The text is divided into two parts. The first is the separate manifestation of the appearances, briefly with four transformations. 'How can the wisdom of dharma and space become one's own body?' Because entering into the wisdom of dharma, one's own body naturally appears, so one suddenly sees one's own body in space, so it is called 'manifestation'. The manifestation of the rest is also like this. The second is 'Following all sentient beings below,' summarizing and analogizing the rest. Above, only four transformations are mentioned, but it should be complete with ten, accomplishing one hundred bodies. However, one's own body is the Bodhisattva. If one separates oneself from the Bodhisattva, then there are one hundred and ten bodies, so it is said 'then it appears like this.' The reason why the manifestations can be unobstructed is because... (original text incomplete) Explanation of proper nouns: Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna): Hearer Vehicle and Solitary Realizer Vehicle Wisdom of the ultimate meaning (paramārtha-jñāna): The wisdom that realizes emptiness Emptiness of phenomena (dharma-śūnyatā): The truth that all phenomena are empty Conventional truth (saṃvṛti-satya): Mundane truth, relative truth Ultimate truth (paramārtha-satya): Absolute truth Three Vehicles (Triyāna): Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle Hearer Vehicle (Śrāvakayāna): The practice of attaining enlightenment through hearing the Buddha's teachings Solitary Realizer Vehicle (Pratyekabuddhayāna): The practice of attaining enlightenment through self-observation of conditions Bodhisattva Vehicle (Bodhisattvayāna): The practice of aiming to benefit all sentient beings

。廣如懸談。今文略有三意。一由證即事第一義故。事無理外之事。事隨理而融通故。此章初先明勝義。二者緣起相由故。三業用自在故。晉經偈云。菩薩于因緣和合中。自在乃至能隨意。為現於佛身。今經略無此偈。論主但釋相作之意云。彼自在中所作攝取行種種示現者。謂彼正覺自在中。作攝取眾生行故。隨心樂種種示現。第三別顯知相中。十身為八。以三身合故。然其類例應各具十。文或闕略。且從顯說。初眾生身有五相。初三業生煩惱妄想染差別。此約總明三界。后二約上二界。即就報開別。若總開三界五趣則具十矣。二國土身具有十相。前八一切相。后二真實義相。前中初三分齊相。即小中大千。次二染凈差別。次廣即寬陜差別。此略無陜。次二依住差別。真實中一重頓入名為普入。十方交絡故云方網。又重重現故。多同初地。三四二段共有四身。皆云假名差別者。但有自相同相差別。假名分別實無我人。余亦假名。偏語此四者。業因尚假苦果可知。聖人尚假況于凡類。又三乘聖人方能知假。佛德超絕不得云假。五知佛身自有十相。余之九身既是佛身。一一有此則已成百。若更相作則重重無盡。菩提身者示成正覺故。二愿生兜率故。三所有佛應化故。揀異猿猴鹿馬等化故云應化。即王宮生身。四自身舍利住

【現代漢語翻譯】現代漢語譯本廣如懸談。今文略有三意：一是由證即事第一義故，事無理外之事，事隨理而融通故。此章初先明勝義。二者緣起相由故。三業用自在故。晉經偈云：『菩薩于因緣和合中，自在乃至能隨意，為現於佛身。』今經略無此偈。論主但釋相作之意云：『彼自在中所作攝取行種種示現者，謂彼正覺自在中，作攝取眾生行故，隨心樂種種示現。』第三別顯知相中，十身為八，以三身合故。然其類例應各具十，文或闕略，且從顯說。初眾生身有五相：初三業生煩惱妄想染差別，此約總明三界。后二約上二界，即就報開別。若總開三界五趣則具十矣。二國土身具有十相：前八一切相，后二真實義相。前中初三分齊相，即小中大千。次二染凈差別。次廣即寬陜差別，此略無陜。次二依住差別。真實中一重頓入名為普入，十方交絡故云方網，又重重現故，多同初地。三四二段共有四身，皆云假名差別者，但有自相同相差別，假名分別實無我人。余亦假名。偏語此四者，業因尚假苦果可知。聖人尚假況于凡類。又三乘聖人方能知假，佛德超絕不得云假。五知佛身自有十相。余之九身既是佛身，一一有此則已成百。若更相作則重重無盡。菩提身者示成正覺故；二愿生兜率（Tushita，欲界天之一）故；三所有佛應化故，揀異猿猴鹿馬等化故云應化，即王宮生身；四自身舍利住

【English Translation】 English version Broadly speaking, there are three meanings in the current text: First, it is because of the ultimate truth realized through practice, that there is no matter outside of principle, and matter merges with principle. This chapter first clarifies the ultimate meaning. Second, it is because of the interdependence of arising. Third, it is because of the freedom of karmic function. The verse in the Jin Sutra says: 'Bodhisattvas, in the harmony of conditions, are free and able to manifest as Buddhas at will.' This sutra lacks this verse. The commentator explains the meaning of manifestation as: 'Those who perform various acts of embracing and guiding beings in that freedom, meaning that in the freedom of perfect enlightenment, they perform acts of embracing and guiding beings, manifesting various forms according to their desires.' Thirdly, in the separate explanation of the aspects of knowledge, the ten bodies are reduced to eight because the three bodies are combined. However, each category should have ten aspects, but the text may be abbreviated, so we will explain from what is apparent. First, the body of sentient beings has five aspects: The first three are the differences in afflictions, delusions, and defilements arising from the three karmas, which generally explain the three realms. The latter two concern the upper two realms, which are separately explained based on retribution. If the three realms and five paths are fully explained, then there are ten aspects. Second, the body of the land has ten aspects: The first eight are all aspects, and the last two are aspects of true meaning. Among the former, the first three are aspects of division, namely the small, medium, and great chiliocosms. The next two are differences in purity and defilement. The next is the difference between broad and narrow, but this omits the narrow. The next two are differences in reliance and dwelling. In the true meaning, a single, sudden entry is called universal entry, because the ten directions are intertwined, hence the term 'net of directions,' and because it appears repeatedly, it is mostly the same as the first ground (Bhumis). The third and fourth sections together have four bodies, all of which are said to be differences in provisional names, but there are differences in self-nature and mutual nature. Provisional names distinguish between no-self and people. The rest are also provisional names. The reason for specifically mentioning these four is that if the cause of karma is provisional, then the suffering result is knowable. If even sages are provisional, how much more so are ordinary beings. Furthermore, only the sages of the three vehicles can know the provisional, while the virtues of the Buddha are transcendent and cannot be called provisional. Fifth, knowing the Buddha's body has ten aspects of its own. Since the remaining nine bodies are the Buddha's body, each having these aspects would already make a hundred. If they further interact, then they would be infinitely repeated. The Bodhi body is the manifestation of attaining perfect enlightenment; second, the wish to be born in Tushita (Tushita, one of the heavens in the desire realm); third, all Buddhas manifest transformations, distinguishing them from the transformations of monkeys, deer, horses, etc., hence the term 'manifested transformations,' which is the birth in the royal palace; fourth, one's own relics remain

持故。上四於三身中皆化身攝。五所有實報身。無邊相海等揀三十二等。故云實報。即三中報身。六所有光明攝伏眾生故云威勢。即通報化。七意生身者。論云所有同異世間出世間心得自在解脫故者。同謂同類。異謂異類。世即地前。出世地上。謂若凡若聖若同若異。由得自在解脫故。隨意俱生。即種類俱生無作行意生身也。此通變化及他受用。八福德者。所有不共二乘之福。能作廣大利益因故。故種少善根必之佛果。九法身者。所有如來無漏界故。斯即所證法體故。離世間品十佛中名法界佛。諸漏永盡非漏隨增。性凈圓明故名無漏界。是藏義生義含無邊德。生世出世諸樂事故。十智身者。所有無障礙智。謂大圓鏡智已出障垢證平等性故。次云此智慧作一切事者。即成所作智。彼事差別皆悉能知者。即妙觀察智。此通四身但兩重十身。一一圓融故異諸教。六知智身。有十一相攝為三類。初二約體分別。初通聞思。二即修慧。俱通理教。次果行相即因果分別。行即是因通於三慧。果唯證入。相離前三。余有八智皆約位分別。于中初一是總。世間俗智名之為世。三乘聖智名為出世。又道前名世。見道已去名出世。五三乘者。于出世中大小分別。小乘十智等。中乘七十七智等。大乘權實無量。六七二相於大乘中粗妙分別。甚

深般若不共二乘。相似般若是則名共。八九二相通就三乘縛解分別。于新熏性習未習故。后三通於三乘修成分別。七知法身。前能知智。此所知法並通一切。智法不同。前佛法。智唯局如來。文有五相。一平等相即是理法。論云無量法門明等一法身故者。謂法門雖殊同詮平等法身。生佛無二故。揀理異事皆世諦門攝。二不壞相即是行法。論云如聞取故。謂稱理起行名如聞取。行符乎理則冥之菩提。名不可壞。三即教法。隨所化眾生根性相應時說差別故。理本無言假言顯理。若權若實皆是隨俗假名。四即重顯理法。所遍之境此通染凈。平等法身遍情非情故。五即果法。唯約于凈故。論云。第一相差別。三乘同證第一義故。隨智有異三種不同故所顯理亦說深淺。若約功德等異如常所辯。八知虛空身文有六相。一無量相。芥子中空亦無份量故。二遍至一切色非色處故。三不可見故。今世人見者。但見空一顯色想心謂見。故涅槃經中廣破見空。又此含無為空故。亦不可見。四無異相者。無障礙故。謂不同色法。彼此相異有障礙故。五無為相。謂無始終起盡之邊故。六能通受色相持所持故。故下經云。譬如虛空寬廣非色而能顯現一切諸色。既因色分別彼是虛空。則知因空顯彼為色。大文第五自在分中分二。初牒前為因修行三種世

【現代漢語翻譯】現代漢語譯本深般若（prajna，智慧）不與二乘（聲聞乘和緣覺乘）共通。相似的般若則可稱為共通。第八識、第九識這兩種相通，就三乘（聲聞乘、緣覺乘、菩薩乘）的束縛和解脫進行分別，這是因為新熏習的自性習氣是否純熟的緣故。后三種（法身、虛空身、自在）通於三乘，通過修行成就進行分別。第七識了知法身（Dharmakaya，佛的法性身），之前的能知之智，與此處所知的法，都通於一切。智與法不同，前者是佛法，智僅限於如來（Tathagata，佛的稱號）。文中有五種相：一是平等相，即是理法。論中說『無量法門闡明平等一法身』，意思是說，法門雖然不同，但都詮釋平等的法身，眾生與佛沒有差別。這裡要區分理與事，事都屬於世諦（samvrti-satya，世俗諦）的範疇。二是不可壞相，即是行法。論中說『如聞取故』，意思是說，依循真理而起行，稱為如聞取。行為符合真理，就能與菩提（bodhi，覺悟）相冥合，稱為不可壞。三是教法，隨所化眾生的根性，在相應的時機說差別之法。理的本質是無法用語言表達的，只能藉助語言來顯明理。無論是權法還是實法，都是隨順世俗的假名。四是重顯理法，所遍及的境界，這裡通於染與凈。平等的法身遍及有情與非情。五是果法，僅限於清凈的境界。論中說，第一相有差別，三乘共同證得第一義諦（paramartha-satya，勝義諦）。隨智慧的不同，三種法身也有深淺之別。如果從功德等方面來區分，就如常說的那樣。第八識了知虛空身，文中有六種相：一是無量相，即使在芥子中，虛空也沒有份量。二是遍至一切色與非色之處。三是不可見，現在世人所見的，只是將虛空作為一種顯色，心中產生『我見到了』的想法。所以《涅槃經》中廣泛地破斥了『見空』的說法。而且，這裡包含了無為空，所以也是不可見的。四是無異相，因為沒有障礙。不同於色法，彼此之間有差異，有障礙。五是無為相，沒有始終起滅的邊際。六是能通受色相，持所持。所以下經中說，『譬如虛空寬廣，雖不是色，卻能顯現一切諸色。』既然因為色而分別出虛空，那麼就知道是因為虛空而顯現出色。大文第五自在分中分為二。首先，承接前面作為修行三種世間。

【English Translation】 English version Profound prajna (wisdom) is not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Similar prajna is called shared. The eighth and ninth consciousnesses are interconnected, distinguishing between the bondage and liberation of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), due to the maturity of newly cultivated nature and habits. The latter three (Dharmakaya, Void Body, and Sovereignty) are common to the Three Vehicles, distinguished by the accomplishment of cultivation. The seventh consciousness knows the Dharmakaya (the Dharma body of the Buddha), and the preceding knowing wisdom, along with the known Dharma here, are all connected to everything. Wisdom and Dharma are different; the former is the Buddha's Dharma, while wisdom is limited to the Tathagata (the title of the Buddha). There are five aspects in the text: First, the aspect of equality, which is the Dharma of principle. The treatise says, 'Countless Dharma gates illuminate the one equal Dharmakaya,' meaning that although the Dharma gates are different, they all explain the equal Dharmakaya, and there is no difference between sentient beings and Buddhas. Here, it is necessary to distinguish between principle and phenomena, with phenomena all belonging to the category of samvrti-satya (conventional truth). Second, the indestructible aspect, which is the Dharma of practice. The treatise says, 'Because of taking according to what is heard,' meaning that arising practice in accordance with the truth is called taking according to what is heard. If the practice conforms to the truth, it will merge with bodhi (enlightenment), and is called indestructible. Third, the Dharma of teaching, speaking different Dharmas at appropriate times according to the nature of the beings to be transformed. The essence of principle cannot be expressed in words, but can only be revealed through language. Whether it is expedient or real Dharma, it is all a conventional name that follows the customs. Fourth, re-revealing the Dharma of principle, the realm that pervades, which here connects to defilement and purity. The equal Dharmakaya pervades sentient and non-sentient beings. Fifth, the Dharma of result, limited to the realm of purity. The treatise says that the first aspect has differences, and the Three Vehicles jointly attain the paramartha-satya (ultimate truth). Depending on the difference in wisdom, the three types of Dharmakaya also have different depths. If distinguished from the aspects of merit and virtue, it is as commonly said. The eighth consciousness knows the Void Body, and there are six aspects in the text: First, the aspect of infinity, even in a mustard seed, the void has no measure. Second, pervading all places of form and non-form. Third, invisible; what people see today is only taking the void as a manifest color, and the mind produces the thought 'I have seen it.' Therefore, the Nirvana Sutra extensively refutes the statement of 'seeing the void.' Moreover, this contains the unconditioned void, so it is also invisible. Fourth, the aspect of non-difference, because there is no obstruction, unlike form, which has differences and obstructions between each other. Fifth, the aspect of non-action, without beginning or end. Sixth, capable of universally receiving form, holding what is held. Therefore, the following sutra says, 'For example, the void is vast, and although it is not form, it can manifest all forms.' Since void is distinguished because of form, then it is known that form is manifested because of void. The fifth section of the great text, the section on Sovereignty, is divided into two parts. First, it continues from the previous section as the practice of the three realms.

間自在行故。得十自在。此但約智通說。若依攝論以六度為因。如下別明。二得命下顯自在果。命自在者不可說不可說劫命住持故。心則無量阿僧祇三昧入智故。財謂一切世界無量莊嚴。嚴飾住持示現故。上三以施為因。如次以一切時一切處一切物施故。業則如現生。后時業報住持示現故。生則一切世界生示現故。上二戒為因。戒調身語。成勝業故。復由戒凈隨欲生故。愿則隨心所欲。佛國土時示成三菩提故。此則由進策勤無懈廢故。解則一切世界中佛滿示現故。論經名信解攝論名勝解。皆一義耳。用忍為因以修忍時隨眾生意故。得一切皆隨心轉。謂變地為金等如意。則一切佛國中。如意作變事示現故。以定為因。智則如來力無畏不共法相好莊嚴。三菩提示現故。法則無中無邊法門明示現故。上二同以般若為因。內照所知得智自在。應根宣說得法自在。於此十中若智若通皆無壅滯。故云自在。論以此十治十怖畏。一死怖畏。二煩惱垢怖畏。三貧窮四惡業。五惡道六求不得七謗法罪業。八追求時縛不活。九法自在。治云何云何疑。十智自在治大眾威德。此二如論。次此十亦即初地五畏細故。漸開此中。二四七即是惡名。惡名本故三六屬不活。九屬第十故。約因此地方得約果。圓滿在佛。此約行布。下離世間上賢首品皆有

【現代漢語翻譯】現代漢語譯本因為能夠自由自在地行動，所以獲得十種自在。這裡只是從智慧通達的角度來說。如果按照《攝大乘論》的觀點，以六度（佈施、持戒、忍辱、精進、禪定、智慧）為因，如下文會分別說明。第二，獲得命自在等，是爲了彰顯自在的果報。命自在，指的是能夠以不可說不可說的劫數來住持壽命。心自在，指的是能夠進入無量阿僧祇的三昧智慧。財自在，指的是能夠以一切世界的無量莊嚴，來莊嚴、住持和示現。以上三種自在，是以佈施為因。因為在一切時間、一切地點、一切事物上都能夠佈施。業自在，指的是能夠住持和示現現世和未來世的業報。生自在，指的是能夠在一切世界示現出生。以上兩種自在，是以持戒為因。因為持戒能夠調伏身語，成就殊勝的業。又因為持戒清凈，能夠隨心所欲地轉生。愿自在，指的是能夠隨心所欲地在佛國土示現成就三菩提（正等正覺）。這是因為精進努力，沒有懈怠荒廢。解自在，指的是能夠在一切世界中圓滿地示現佛。論典和經文中稱為『信解』，而《攝大乘論》中稱為『勝解』，其實都是一個意思。用忍辱作為因，是因為修忍辱時能夠隨順眾生的心意。因此能夠得到一切都隨心運轉，比如能夠將土地變成黃金等等。如意自在，指的是能夠在一切佛國中，如意地示現變化的事情。以禪定為因。智自在，指的是能夠示現如來的十力、四無畏、十八不共法、相好莊嚴、三菩提。法自在，指的是能夠明示無中無邊的法門。以上兩種自在，都是以般若（智慧）為因。向內觀照所知，得到智慧自在；應和根器宣說，得到說法自在。在這十種自在中，無論是智慧還是神通，都沒有任何阻礙，所以稱為自在。《攝大乘論》用這十種自在來對治十種怖畏：一、死亡怖畏；二、煩惱垢染怖畏；三、貧窮；四、惡業；五、惡道；六、求不得；七、誹謗佛法的罪業；八、追求時被束縛而無法生存；九、法自在，對治『云何云何』的疑惑；十、智自在，對治大眾的威德。這兩種自在如論中所說。其次，這十種自在也對應于初地菩薩的五種細微的怖畏，逐漸開啟。其中的二、四、七對應的是惡名，因為惡名是根本；三、六屬於不活；九屬於第十種自在。從因地來說是這樣獲得的，從果地來說則在佛果時圓滿。這是從修行次第來說的。下文的〈離世間品〉和〈賢首品〉中都有相關內容。

【English Translation】 English version Because of acting freely and independently, one attains the Ten Sovereignties (十自在). This is only discussed from the perspective of intellectual penetration. If based on the Yogācārabhūmi-śāstra (攝大乘論), taking the Six Perfections (六度) as the cause, it will be explained separately below. Secondly, attaining life sovereignty (命自在) and so on, is to manifest the result of sovereignty. Life sovereignty refers to being able to sustain life for incalculable kalpas. Mind sovereignty (心自在) refers to entering immeasurable asamkhya samadhis of wisdom. Wealth sovereignty (財自在) refers to using the immeasurable adornments of all worlds to adorn, sustain, and manifest. The above three sovereignties take generosity (佈施) as the cause, because one can give at all times, in all places, and with all things. Karma sovereignty (業自在) refers to sustaining and manifesting the karmic retribution of present and future lives. Birth sovereignty (生自在) refers to manifesting birth in all worlds. The above two sovereignties take morality (持戒) as the cause, because morality tames body and speech, accomplishing superior karma. Moreover, because of the purity of morality, one can be born according to one's wishes. Aspiration sovereignty (愿自在) refers to manifesting the attainment of Sammasambuddha (三菩提, Perfect Enlightenment) in the Buddha-lands according to one's wishes. This is because of diligent effort without laziness or waste. Understanding sovereignty (解自在) refers to fully manifesting the Buddha in all worlds. The scriptures are called 'faith-understanding' (信解), while the Yogācārabhūmi-śāstra calls it 'superior understanding' (勝解), but they are essentially the same meaning. Taking patience (忍辱) as the cause, because when cultivating patience, one can accord with the intentions of sentient beings. Therefore, one can attain everything turning according to one's mind, such as being able to transform earth into gold, and so on. Wish-fulfilling sovereignty (如意自在) refers to manifesting transformative events as desired in all Buddha-lands, taking dhyana (禪定, meditation) as the cause. Wisdom sovereignty (智自在) refers to manifesting the Tathagata's (如來) Ten Powers (十力), Four Fearlessnesses (四無畏), Eighteen Unshared Qualities (十八不共法), adornments of marks and characteristics (相好莊嚴), and Sammasambuddha. Dharma sovereignty (法自在) refers to clearly manifesting the Dharma-doors without beginning or end. The above two sovereignties both take prajna (般若, wisdom) as the cause. Inwardly illuminating what is known, one attains wisdom sovereignty; speaking according to the capacity of beings, one attains Dharma sovereignty. Among these ten sovereignties, whether it is wisdom or supernormal powers, there is no obstruction, hence they are called sovereignties. The Yogācārabhūmi-śāstra uses these ten sovereignties to counteract ten fears: 1. fear of death; 2. fear of defilements; 3. poverty; 4. evil karma; 5. evil destinies; 6. not getting what one seeks; 7. the sin of slandering the Dharma; 8. being bound and unable to survive while pursuing; 9. Dharma sovereignty, counteracting the doubt of 'how, how'; 10. wisdom sovereignty, counteracting the majesty of the assembly. These two sovereignties are as described in the Yogācārabhūmi-śāstra. Furthermore, these ten sovereignties also correspond to the five subtle fears of the first bhumi (地, stage) Bodhisattva, gradually opening up. Among them, two, four, and seven correspond to evil reputation, because evil reputation is the root; three and six belong to not being able to survive; nine belongs to the tenth sovereignty. This is how they are attained from the causal ground, and they are perfected in the fruition of Buddhahood. This is from the perspective of the stages of practice. The sections 'Leaving the World' (離世間品) and 'Chief Worthy' (賢首品) below both contain relevant content.

此十。而約普賢位通貫始終。大文第六得此已下。明大勝分于中三。初智大智解殊勝故。二業大行業寬廣故。三彼二所住功德大智業所成故。今初文有五句。初句牒前為因。則為下正顯顯有四智。初一為總。謂不住世間涅槃寂用難測。名不思議。此不思議有三。一修行盡至不思議。謂證涅槃無份量故。二所知不思議廣照世境故。三除障不思議令真如出所知障。天魔外道不能壞故。第二此菩薩下業大有三。初二句牒前為因。一入自在。二成就智。次得畢竟下正顯業大。三佛子下總結多門。正顯中有十二句。初三明三業凈當相辨業。后九約修辨業攝為四相。初一句明起。論云能起。能起同時。謂身語意是所起。智慧為能起。此三業起必與能起同時故。經云。隨行智為導首故。二般若下四句。智攝不染作利眾生行等。謂由般若攝彼大悲故。不染愛見能起方便利眾生行。三善起下二句因攝。謂內白大愿為自行他行之因。又外蒙佛攝。得成二因。四后二句作業所持。初句利益眾生。后句凈佛國土。后總結可知。第三佛子菩薩住此下。彼二所住功德大中三。初標所住分齊。次得善下顯所住德。三此菩薩下結成功德。二中十句依七種功德。謂初四為一善住道功德。此是德體以二利行為菩薩道故。初二自利先契理離障。名為深心。后對

【現代漢語翻譯】現代漢語譯本這十點，概括了普賢菩薩的果位，貫穿始終。《大方廣佛華嚴經》的第六大段『獲得』以下，闡明了巨大的殊勝之處，其中分為三部分。首先是智慧的殊勝，因為智慧的理解不同尋常。其次是事業的殊勝，因為行業的範圍寬廣。第三是這二者所安住的功德，由大智慧和事業所成就。現在是第一部分，有五句話。第一句承接前面作為原因，是爲了下面正式彰顯有四種智慧。第一種是總括，指不住在世間涅槃的寂靜之中，作用難以測度，稱為『不思議』。這種『不思議』有三種：一是修行達到極致的不思議，指證得涅槃沒有限量；二是所知的不思議，廣泛照耀世間境界；三是去除障礙的不思議，使真如脫離所知障，天魔外道不能破壞。第二，『此菩薩』以下，是事業的殊勝，有三點。前兩句承接前面作為原因，一是進入自在之境，二是成就智慧。其次，『得畢竟』以下，正式彰顯事業的偉大。第三，『佛子』以下，總結多種門徑。正式彰顯中有十二句話。最初三句闡明身、語、意三業清凈，當體辨別事業。後面九句根據修行辨別事業，概括為四種相。第一句闡明生起，論中說『能起』，『能起』是同時的，指身、語、意是被生起的，智慧是能生起的。這三業的生起必定與能生起的同時，所以經中說『隨行智為導首』。第二，『般若』以下四句，智慧攝持不被污染，作出利益眾生的行為等等。指由於般若攝持大悲心，不被愛見所染，能生起方便來利益眾生的行為。第三，『善起』以下兩句，是原因的攝持，指內在的清凈大愿是自行和他行的原因，又外在蒙受佛的攝受，得以成就兩種原因。第四，後面兩句是事業所支援，前一句是利益眾生，后一句是清凈佛國土。後面的總結可以知道。第三，『佛子菩薩住此』以下，是這二者所安住的功德大，分為三部分。首先標明所安住的界限，其次『得善』以下，彰顯所安住的功德。第三，『此菩薩』以下，總結成就的功德。第二部分中的十句話依據七種功德。最初四句是一種善住于道功德。這是功德的本體，因為以二利行為菩薩道。最初兩句是自利，首先契合真理，遠離障礙，稱為『深心』。後面針對

【English Translation】 English version These ten points summarize the position of Samantabhadra (Universal Worthy Bodhisattva), running through from beginning to end. The sixth major section of the Avatamsaka Sutra (Flower Garland Sutra), from 'Gaining' onwards, elucidates the great superiority, which is divided into three parts. First, the superiority of wisdom, because the understanding of wisdom is extraordinary. Second, the superiority of activity, because the scope of the industry is broad. Third, the merits in which these two abide, accomplished by great wisdom and activity. Now is the first part, with five sentences. The first sentence connects the preceding as a cause, in order to formally reveal below that there are four kinds of wisdom. The first is a summary, referring to not dwelling in the tranquility of worldly Nirvana, its function difficult to fathom, called 'inconceivable'. This 'inconceivable' has three aspects: first, the inconceivable of practice reaching the extreme, referring to attaining Nirvana without limit; second, the inconceivable of what is known, widely illuminating the realms of the world; third, the inconceivable of removing obstacles, enabling Suchness (Tathata) to be free from the obscuration of what is known, so that heavenly demons and external paths cannot destroy it. Second, 'This Bodhisattva' below, is the superiority of activity, with three points. The first two sentences connect the preceding as a cause, first, entering the state of freedom; second, accomplishing wisdom. Next, 'Gaining ultimately' below, formally reveals the greatness of activity. Third, 'Buddha-son' below, summarizes multiple paths. In the formal revelation, there are twelve sentences. The first three sentences explain the purity of the three karmas of body, speech, and mind, directly distinguishing activities. The latter nine sentences distinguish activities according to practice, summarized into four aspects. The first sentence explains arising, the treatise says 'able to arise', 'able to arise' is simultaneous, referring to body, speech, and mind being what is arisen, wisdom is what is able to arise. The arising of these three karmas must be simultaneous with what is able to arise, therefore the sutra says 'following the conduct of wisdom as the guide'. Second, 'Prajna' below, four sentences, wisdom embraces without being defiled, performing actions that benefit sentient beings, etc. Referring to because Prajna embraces great compassion, not being defiled by love and views, able to generate expedient means to benefit the actions of sentient beings. Third, 'Good arising' below, two sentences, is the embrace of causes, referring to the inner pure great vow being the cause of self-benefit and other-benefit, and externally receiving the Buddha's embrace, enabling the accomplishment of two causes. Fourth, the latter two sentences are supported by activity, the former sentence is benefiting sentient beings, the latter sentence is purifying the Buddha-land. The latter summary can be known. Third, 'Buddha-son, Bodhisattva dwelling in this' below, is the great merit in which these two abide, divided into three parts. First, marking the boundaries in which they abide, second, 'Gaining good' below, revealing the merits in which they abide. Third, 'This Bodhisattva' below, summarizes the merits of accomplishment. The ten sentences in the second part are based on seven kinds of merit. The first four sentences are a kind of merit of dwelling well in the path. This is the substance of merit, because taking the actions of two benefits as the Bodhisattva path. The first two sentences are self-benefit, first conforming to the truth, being far from obstacles, called 'deep mind'. The latter targets

治堅固名為勝心。后二慈悲利他。后六各一約修辨德。初三三輪化益。修上利他。后三願行相符外招佛護。修上自利。三結成中近結此段遠結前三。得如是智結前智大。以智證理得無憎愛故。次能現下結作業大平等作故。後於諸下結所住功德大。得七功德無過咎故。大文第七釋名分。亦攝如相迴向。稱如不動等故。釋名分二。一地釋名即約法明位。二智者釋名。即約人彰德。今初十句論攝為六。遠公復攝六無二。初二自分后四勝進。勝進中復三。初一發修離過。次二因修成德。一成教道德。二成證道德。后一依德成位。亦有斯理。言為六者。一初二句名染對治。一治下地功用行小乘愿諸魔業。故名不動地。二治煩惱習行故名不轉。上二即相用煩惱不能動也。二次一句得甚深故可知。三有二句發行清凈。上句發凈。謂得真無漏。三業無失不破觀心。能發趣行。然其八地應對八住合名童真。而論經名王子。似不順文。下句行凈。正行之時離障自在故。四次二句名世間出世間有作凈勝。上句悲故隨世有作。自無所作。下句出世有作以智善分別。故智障凈故皆決定義。五有一句彼二無作凈勝。謂於世出世名為彼二願力變化而不滯寂。故云無作。即無住涅槃。六有二句菩薩地勝。即分位過。前上句勝六地。以六地觀空為他有動。

今唸唸發起殊勝行故。下句勝七地。上依論釋。今更指文別為一解。謂此諸名對前經立。初二從凈忍分受名。得無生忍入不動故。此句為總。此智現前故無退壞。次二約得勝行分受名。一得為深行菩薩不可知故。二離一切相等諸過失故。次三約凈土分受名生地。謂器世間自在隨樂生故。成地眾生世間自在。隨物成身自無作故。究竟地智正覺世間。決二諦故。次一約自在分。隨愿成就方名自在。次一約大勝分。得深心等十種力持故。后無功用通該始終。依此釋者。似若論家闕指明據。第二佛子菩薩成就下。智者釋名中三。初牒前為因由得智地故。二入佛下正就人顯。三于無量下總結所住。就人顯中。以何義故菩薩名為得不動地。有二義故。一一向不動。謂行修上順故。二一體不動。謂與諸菩薩行體同故。文中先總明。后常為下別顯。今初文有四句。皆含二義。論總釋云。佛性隨順因故。佛性即初句。以梵云馱都譯通界性致譯。論經云。得入佛性即是法身果性故。論云佛性者。界滿足勝故。究竟見性故云滿足。此即分齊境界。菩薩由得地智。能上入之。隨順因者。即下三句由三為因故。能隨順佛境。一攝功德。佛功德照者。善清凈義故。謂以無垢慧善照佛德。即是攝義。二者行。謂正行威儀順同佛故。三者近。即佛境現前

【現代漢語翻譯】現代漢語譯本『今唸唸發起殊勝行故』，下一句勝過七地菩薩的境界。以上依據論著的解釋。現在進一步根據經文字身，另外解釋一種理解：這些名稱是相對於前面的經文而設立的。最初兩個（指經文中的兩種菩薩名號）從凈忍（Kshanti，忍辱）的階段接受命名，因為獲得無生法忍（Anutpattika-dharma-kshanti）而進入不動地（Achala-bhumi）的緣故。這一句是總括性的說明，因為這種智慧現前，所以不會退轉或壞滅。接下來的兩個（指經文中的兩種菩薩名號）是根據獲得殊勝的修行而接受命名。一是由於獲得甚深之行，菩薩的境界是不可知的緣故。二是遠離一切相（Lakshana）等等的過失的緣故。再接下來的三個（指經文中的三種菩薩名號）是根據凈土（Buddha-kshetra）而接受命名，指生地的菩薩，因為器世間（Bhajana-loka）自在，能夠隨順意樂而生。成就地的菩薩，在眾生世間自在，能夠隨順事物而成就身形，自身沒有造作。究竟地的菩薩，以智慧正覺世間，能夠決斷二諦（Satya-dvaya）。再下一個（指經文中的一種菩薩名號）是根據自在而命名，能夠隨順願望成就，才稱為自在。再下一個（指經文中的一種菩薩名號）是根據大殊勝而命名，因為獲得深心等等的十種力量的護持的緣故。最後一個（指經文中的一種菩薩名號）是無功用行，普遍涵蓋始終。按照這種解釋，似乎論家的解釋缺少明確的依據。『第二佛子菩薩成就下』，智者在解釋名義時分為三部分。首先，引述前面作為因由，因為獲得智慧之地（Jnana-bhumi）的緣故。第二，『入佛下』，正是就人來顯明。第三，『于無量下』，總結所安住的境界。就人來顯明的部分，因為什麼緣故菩薩被稱為獲得不動地？有兩個原因：一是趨向不動，指修行上順應的緣故。二是本體不動，指與諸菩薩的修行本體相同的緣故。經文中先總括地說明，後面『常為下』分別顯明。現在先看總括的經文，有四句，都包含兩種含義。論著總括地解釋說：佛性隨順因的緣故。佛性就是第一句，因為梵語馱都（Dhatu）翻譯為通界，性致翻譯為界。論經上說：『得入佛性即是法身果性故』。論著說佛性，是界滿足殊勝的緣故，究竟見性的緣故稱為滿足。這就是分齊境界，菩薩由於獲得地智，能夠向上進入。隨順因，就是下面的三句，由於這三者作為原因，所以能夠隨順佛的境界。一是攝功德，佛功德照，是善清凈的含義，指用無垢的智慧善於照耀佛的功德，這就是攝的含義。二是行，指正行威儀順同於佛的緣故。三是近，指佛的境界現前的緣故。

【English Translation】 English version 『Now, with each thought, initiating supreme conduct,』 the following phrase surpasses the realm of the seventh Bhumi (stage of a Bodhisattva). The above is based on the interpretation of treatises. Now, further interpreting based on the sutra text itself, there is another understanding: these names are established relative to the preceding sutra text. The first two (referring to two types of Bodhisattvas in the sutra) receive their names from the stage of Kshanti (patience), because they attain Anutpattika-dharma-kshanti (the patience towards the unarising of phenomena) and enter the Achala-bhumi (Immovable Ground). This sentence is a general explanation, because this wisdom manifests, it will not regress or be destroyed. The next two (referring to two types of Bodhisattvas in the sutra) are named based on attaining supreme practice. One is because of attaining profound practice, the Bodhisattva's realm is unknowable. The second is because of being free from all Lakshanas (characteristics) and other faults. The next three (referring to three types of Bodhisattvas in the sutra) are named based on the Buddha-kshetra (Buddha-field), referring to the Bodhisattvas of the birth ground, because the Bhajana-loka (receptacle world) is free, able to be born according to one's wishes. The Bodhisattvas of the accomplishment ground are free in the world of beings, able to accomplish forms according to things, without self-creation. The Bodhisattvas of the ultimate ground, with wisdom, rightly awaken the world, able to decide the Satya-dvaya (Two Truths). The next one (referring to one type of Bodhisattva in the sutra) is named based on freedom, able to accomplish according to wishes, and is called free. The next one (referring to one type of Bodhisattva in the sutra) is named based on great supremacy, because of obtaining the support of ten powers such as profound mind. The last one (referring to one type of Bodhisattva in the sutra) is effortless practice, universally encompassing the beginning and the end. According to this interpretation, it seems that the treatise's explanation lacks clear evidence. 『Secondly, Buddha-son, Bodhisattva accomplishes below,』 the wise one divides the explanation of names into three parts. First, citing the preceding as the cause, because of obtaining the Jnana-bhumi (wisdom ground). Second, 『Entering the Buddha below,』 precisely clarifies based on the person. Third, 『In immeasurable below,』 summarizes the dwelling place. In the part clarifying based on the person, for what reason are Bodhisattvas called those who have attained the Immovable Ground? There are two reasons: one is tending towards immovability, referring to the practice ascending in accordance. The second is the immovability of the essence, referring to the essence of practice being the same as that of all Bodhisattvas. The sutra text first explains generally, and later 『Constantly for below』 explains separately. Now, let's look at the general sutra text first, there are four sentences, all containing two meanings. The treatise explains generally: because the Buddha-nature accords with the cause. Buddha-nature is the first sentence, because the Sanskrit word Dhatu is translated as 'universal realm,' and 'nature' is translated as 'realm.' The sutra says: 『Attaining entry into Buddha-nature is the nature of the Dharma-body fruit.』 The treatise says that Buddha-nature is because the realm is fully supreme, and it is called fulfillment because of ultimately seeing the nature. This is the boundary of division, Bodhisattvas, because of obtaining the wisdom of the ground, are able to enter upwards. Accordance with the cause is the following three sentences, because these three are the cause, therefore they are able to accord with the realm of the Buddha. One is gathering merit, the Buddha's merit illuminates, which is the meaning of goodness and purity, referring to using stainless wisdom to skillfully illuminate the Buddha's merit, this is the meaning of gathering. The second is practice, referring to the correct practice and demeanor being in accordance with the Buddha. The third is nearness, referring to the realm of the Buddha manifesting.

近如可睹故。后別明中。先明一向不動。論經十句今經闕一。初一總顯佛加。解參玄極上德被己故。既常為佛加故。名一向不動。余句別依五種功德。以顯不動。一供養功德即梵釋四王。論經王下有奉迎之言。二守護功德。謂金剛等現形衛故。三依止功德。恒不捨三昧故。四國土清凈功德。即能現諸身差別。若器若眾生皆能隨現。故云無量。五於一一下教化眾生功德。此復五種。前三自分后二勝進。一愿取諸有多為主導。故云有大勢力。二根心使智力。即報得神通窮三際中眾生根欲等故。三無量法力。三昧自在轉法輪故。四受力。彼經云。能受無量記故。今經闕此。五說力即隨有可化示成正覺。真能說故。論經此後更有一句。結云是菩薩如是通達。論云一向不動故。二佛子下明一體不動。文有十句初總余別。總云入大乘會者。謂入同類大乘眾數故。入數者不破壞義。和合如一故。別有九種具此九種堪入眾數。一智不壞。獲法智通故。二說不壞。謂放教智光故。三解脫不壞。謂不住行證入空有等無礙法界業用無礙故。四佛國清凈不壞。知世界自在故。五入大乘不壞。智慧示現大功德故。六神通不壞。隨意自在故。七善能下能解釋義不壞。稱三際說故。八普伏下坐道場不壞萬行。及菩提樹下伏魔邪故。九正覺不壞。入如來

【現代漢語翻譯】現代漢語譯本近如可睹，所以接下來分別闡明。先闡明『一向不動』。鳩摩羅什譯的《十住經》有十句經文，而這部經缺少一句。首先一句總括地顯示了佛的加持，因為理解了玄妙至極的道理，自身的功德得以增長。既然常常受到佛的加持，所以稱為『一向不動』。其餘的句子分別依據五種功德來顯示不動的含義：一是供養功德，即梵天（Brahma，創造之神）、帝釋天（Śakra，眾神之王）、四大天王（Four Heavenly Kings）。鳩摩羅什譯的經文在『王』字下有『奉迎』的說法。二是守護功德，指金剛（Vajra，佛教護法神）等顯現身形來護衛。三是依止功德，指恒常不捨棄三昧（Samādhi，禪定）。四是國土清凈功德，即能夠顯現各種身形差別，無論是器世間還是眾生世間，都能隨順顯現，所以說『無量』。五是在每一處都教化眾生的功德，這又分為五種，前三種是自身具有的，后兩種是勝進的。一是發願在各種有情眾生中做主導，所以說『有大勢力』。二是根、心、使、智力，即報得的神通能夠窮盡三際（過去、現在、未來）中眾生的根性和慾望等。三是無量法力，因為三昧自在，能夠轉法輪（Dharmacakra，佛法之輪）。四是受力，鳩摩羅什譯的經文說『能受無量記』，這部經缺少這一句。五是說力，即隨順可以教化的眾生，示現成正覺（saṃyak-saṃbuddha，圓滿覺悟）。真正能夠說法。鳩摩羅什譯的經文在此之後還有一句，總結說『是菩薩如是通達，所以說一向不動』。『佛子』以下闡明『一體不動』。文中有十句，第一句是總說，其餘是分別闡述。總的說『入大乘會者』，是指進入同類大乘眾數的行列。『入數』是不破壞的意思，和合如一。分別有九種，具備這九種才能進入眾數的行列：一是智不壞，獲得法智通。二是說不壞，指放出教智光。三是解脫不壞，指不住於行，證入空有等無礙的法界，業用無礙。四是佛國清凈不壞，了知世界自在。五是入大乘不壞，智慧示現大功德。六是神通不壞，隨意自在。七是『善能』以下，指能夠解釋的義理不壞，稱合三際來說法。八是『普伏』以下，指坐道場不壞萬行，以及在菩提樹下降伏魔邪。九是正覺不壞，入如來（Tathāgata，如來）。

【English Translation】 English version Because it is as near as can be seen, the following separately clarifies. First, it clarifies 'unwavering in one direction'. The Ten Stages Sutra translated by Kumārajīva has ten verses, while this sutra lacks one. The first verse generally reveals the Buddha's blessing, because understanding the profound and ultimate truth increases one's own merits. Since one is constantly blessed by the Buddha, it is called 'unwavering in one direction'. The remaining verses separately rely on five kinds of merits to reveal the meaning of unwavering: First is the merit of offering, namely Brahma (Brahma, the god of creation), Śakra (Śakra, the king of gods), and the Four Heavenly Kings (Four Heavenly Kings). The sutra translated by Kumārajīva has the saying 'welcoming' after the word 'king'. Second is the merit of protection, referring to Vajra (Vajra, Buddhist Dharma protector) and others manifesting their forms to protect. Third is the merit of reliance, referring to constantly not abandoning Samādhi (Samādhi, meditation). Fourth is the merit of pure land, which is the ability to manifest various differences in form, whether it is the world of vessels or the world of sentient beings, all can be manifested accordingly, so it is said to be 'immeasurable'. Fifth is the merit of teaching sentient beings in every place, which is further divided into five kinds, the first three are inherent, and the last two are progressive. First is the vow to be the leader among all kinds of sentient beings, so it is said to have 'great power'. Second is the power of roots, mind, faculties, and wisdom, that is, the innate supernatural power can exhaust the roots and desires of sentient beings in the three periods (past, present, and future). Third is immeasurable Dharma power, because Samādhi is unhindered, one can turn the Wheel of Dharma (Dharmacakra, the wheel of Dharma). Fourth is the power of receiving, the sutra translated by Kumārajīva says 'can receive immeasurable predictions', this sutra lacks this verse. Fifth is the power of speaking, that is, according to the sentient beings who can be taught, one demonstrates perfect enlightenment (saṃyak-saṃbuddha, perfect enlightenment). Truly able to speak the Dharma. The sutra translated by Kumārajīva has another verse after this, concluding that 'this Bodhisattva understands in this way, so it is said to be unwavering in one direction'. The following 'Buddha-son' clarifies 'unwavering in oneness'. There are ten verses in the text, the first verse is a general statement, and the rest are separate explanations. Generally speaking, 'those who enter the Great Vehicle assembly' refers to entering the ranks of the Great Vehicle assembly of the same kind. 'Entering the ranks' means not destroying, harmonizing as one. There are nine kinds separately, and one must possess these nine kinds to enter the ranks: First, wisdom is indestructible, obtaining the Dharma wisdom. Second, speech is indestructible, referring to emitting the light of teaching wisdom. Third, liberation is indestructible, referring to not dwelling in practice, realizing the unobstructed Dharma realm of emptiness and existence, and the karma is unobstructed. Fourth, the pure Buddha land is indestructible, knowing the world is unhindered. Fifth, entering the Great Vehicle is indestructible, intelligence can demonstrate great merits. Sixth, supernatural power is indestructible, unhindered at will. Seventh, 'skillfully able' below refers to the meaning of being able to explain is indestructible, speaking the Dharma in accordance with the three periods. Eighth, 'universally subduing' below refers to sitting in the Bodhi-mandala, indestructible in myriad practices, and subduing demons and heresies under the Bodhi tree. Ninth, perfect enlightenment is indestructible, entering the Tathāgata (Tathāgata, Thus Come One).

境同佛覺故。第三總結。所住中行無障礙。不斷不轉念不退故。第二位果調柔中。先調柔行。法說中受世界差別等。無量法明者。等取眾生智正覺故。論名彼因相故者。以所受法為自在因故。喻中真金作閻浮主冠者。喻得清凈地身心勝故。以此地中報行純熟。三世間自在故。特加於王。無與等者。喻善根光明轉更明凈。三佛子譬如下教智凈。梵王普放光明者。勝前日光。一多故。二凈故。三廣故。第三重頌分中二十二頌分三。初十八偈半頌位行。次二偈半頌位果。后一結說分齊。今初頌上七分即為七段。初一偈半頌集作地分。二一偈半頌凈忍分。三有七偈頌得勝行分。于中二。初二頌深行勝。后五頌發起勝。于中雲但以甚深無礙智者。長行所無。故知唯念法性。則同二乘事理。事事皆無障礙。是菩薩學故。晉經全有一偈。云但以得無礙甚深微妙智通達三世故。乃得名為佛。又此一句亦可總頌余勸。四有六偈頌凈佛國土分。于中三。初二器世間。次三眾生世間。后一智正覺世間。五有半偈頌十自在故。晉經。云能得於十種妙大自在智。六一偈頌大勝分。七一偈頌釋名分。密跡者。古譯為力士余文可知也。

大方廣佛華嚴經疏卷第四十二大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方

【現代漢語翻譯】現代漢語譯本『境同佛覺故』。第三總結。所住之中，修行沒有障礙，因為不間斷、不轉變念頭、不退轉的緣故。第二，在位果調柔中。首先是調柔修行。在『法說中受世界差別等』，無量法明指的是，等同於眾生的智慧正覺的緣故。論中說『名為彼因相故』，因為所接受的法是自在的因緣的緣故。比喻中，用真金製作閻浮提（Jambudvipa，指我們所居住的這個世界）主的王冠，比喻得到清凈地身心殊勝的緣故。因為在這個地中，報行純熟，在三世間自在的緣故，特別加於國王。沒有可以與之相比的，比喻善根光明轉變更加明凈。三佛子譬如下教智凈。梵王普放光明，勝過之前的日光，一是數量多，二是清凈，三是廣闊。第三重頌分中，二十二頌分為三部分。最初十八偈半頌位行，其次二偈半頌位果，后一總結說明分際。現在最初頌上七分，即分為七段。最初一偈半頌集作地分，第二一偈半頌凈忍分，第三有七偈頌得勝行分，其中二。最初二頌深行勝，后五頌發起勝。其中說『但以甚深無礙智者』，長行中所沒有的，所以知道唯念法性，就等同於二乘的事理，事事都沒有障礙，這是菩薩所學的緣故。《晉經》全部有一偈，說『但以得無礙甚深微妙智通達三世故，乃得名為佛』。又這一句也可以總頌其餘勸說。第四有六偈頌凈佛國土分，其中三。最初二器世間，其次三眾生世間，后一智正覺世間。第五有半偈頌十自在故。《晉經》說『能得於十種妙大自在智』。第六一偈頌大勝分，第七一偈頌釋名分。密跡（Guhyapati），古譯為力士，其餘文字可以知道。《大方廣佛華嚴經疏》卷第四十二《大正藏》第 35 冊 No. 1735 《大方廣佛華嚴經疏》《大方》

【English Translation】 English version 『Because the realm is the same as the Buddha's enlightenment.』 The third is the conclusion. There are no obstacles in practice within the dwelling, because of non-interruption, non-transformation of thoughts, and non-retrogression. Secondly, in the tempering of the position and fruit. First is the tempering of practice. In 『receiving the differences of the world in the Dharma teaching, etc.,』 immeasurable Dharma brightness refers to being equal to the wisdom and perfect enlightenment of sentient beings. The treatise says 『named as the cause and appearance of that,』 because the Dharma received is the cause of freedom. In the analogy, using pure gold to make the crown of the lord of Jambudvipa (the world we live in), it is analogous to obtaining the pure land, body, and mind's excellence. Because in this land, the retribution practice is pure and mature, and one is free in the three worlds, it is especially added to the king. There is nothing comparable to it, which is analogous to the light of good roots transforming to become brighter and purer. The three Buddha-sons are likened to the purity of wisdom in the lower teachings. Brahma Raja universally emits light, surpassing the previous sunlight, firstly because of the large quantity, secondly because of purity, and thirdly because of vastness. In the third repetition of the verse section, the twenty-two verses are divided into three parts. The first eighteen and a half verses praise the position and practice, the next two and a half verses praise the position and fruit, and the last one concludes and explains the boundaries. Now, the first praises the above seven parts, which are divided into seven sections. The first one and a half verses praise the gathering and making of the ground part, the second one and a half verses praise the pure forbearance part, and the third has seven verses praising the attainment of the victorious practice part, among which there are two. The first two verses praise the profound practice victory, and the last five verses praise the arising victory. Among them, it says 『but with profound unobstructed wisdom,』 which is not in the prose, so it is known that only contemplating the Dharma-nature is equal to the principles of the Two Vehicles, and everything is without obstacles, which is what the Bodhisattva learns. The entire 『Jin Sutra』 has one verse, saying 『but with unobstructed, profound, and subtle wisdom penetrating the three worlds, one is then named Buddha.』 Also, this sentence can also summarize the remaining exhortations. Fourth, there are six verses praising the pure Buddha-land part, among which there are three. The first two are the vessel world, the next three are the sentient being world, and the last one is the wisdom and perfect enlightenment world. Fifth, there is half a verse praising the ten freedoms. The 『Jin Sutra』 says 『able to obtain the ten kinds of wonderful great freedom wisdom.』 Sixth, one verse praises the great victory part, and seventh, one verse praises the explanation of the name part. Guhyapati (Secret Traces), is anciently translated as Hercules, and the remaining text can be understood. The Forty-second Scroll of the Commentary on the Great Expansive Buddha Flower Adornment Sutra Taisho Tripitaka Volume 35, No. 1735, Commentary on the Great Expansive Buddha Flower Adornment Sutra The Great Expansive

廣佛華嚴經疏卷第四十三

唐清涼山大華嚴寺沙門澄觀撰

第九善慧地。所以來者。瑜伽意云。前雖于無相住中舍離功用。亦能于相自在。而未能于異名眾相訓詞差別。一切品類宣說法中。得大自在。為令此分得圓滿。故次有此來。言善慧者。攝大乘雲。由得最勝無礙智故。無性釋云。謂得最勝四無礙解。無礙解智于諸智中最為殊勝智。即是慧故名善慧。即下文中。十種四無礙是也。莊嚴論云。於九地中。四無礙慧最為殊勝。云何勝耶。於一剎那。三千世界所有人天異類異音異義。問此菩薩。能以一音普答眾問。遍斷眾疑故。此同下文。金光明雲。說法自在無患累故。增長智慧自在無礙者此兼顯離障名勝。深密意亦同此。瑜伽住品十住論成唯識等。文辭小異義旨無殊。仁王名為慧光者。言兼法喻。智論名善相。從所了得名。能所雖殊皆明說法之慧。故所離障離利他中不欲行障。有四辯故。四無礙障分成二愚。前三為一。名于無量所說法。無量名句字。後後慧辯陀羅尼自在愚。謂所說法是義。名句字是法。後後慧辯是詞陀羅尼。自在愚通於上三。二辯才自在愚。即愚第四無礙故。所證真如名智自在所依。謂若證得此真如已。于無礙解得自在故。便成善達法器自在說法行。梁論云。由通上真如。得應身果。金

【現代漢語翻譯】現代漢語譯本《廣佛華嚴經疏》卷第四十三

唐清涼山大華嚴寺沙門澄觀撰

第九善慧地。之所以來到這裡，根據《瑜伽師地論》的解釋，雖然在前一地（第八不動地）的無相住中捨棄了功用，也能在諸相上獲得自在，但還不能在不同的名稱、眾多的相狀、訓詞的差別以及一切品類的宣說法中，獲得最大的自在。爲了使這部分得到圓滿，所以接著有此善慧地的到來。說到『善慧』，《攝大乘論》中說，由於獲得了最殊勝的無礙智的緣故。《無性釋》中解釋說，這是指獲得了最殊勝的四無礙解。無礙解智在各種智慧中是最為殊勝的智慧，也就是慧，所以稱為善慧。也就是下文將要講到的十種四無礙解。《莊嚴論》中說，在第九地中，四無礙慧最為殊勝。如何殊勝呢？在一剎那間，三千世界所有的人天以及不同種類的眾生，用不同的聲音和不同的含義來提問這位菩薩，菩薩能用一種聲音普遍地回答所有的問題，普遍地斷除眾生的疑惑。這與下文《金光明經》中的說法相同，即說法自在，沒有憂患和牽累，增長智慧，自在無礙。這兼顯了遠離障礙而得名的殊勝。深密意也與此相同。《瑜伽師地論·住品》、《十住論》、《成唯識論》等，文辭略有不同，但義理主旨沒有差別。《仁王經》中名為『慧光』，是兼說法和比喻。智論中名為『善相』，是從所了悟的境界來命名的。雖然能詮釋和所詮釋不同，但都是爲了闡明說法的智慧。因此，所要遠離的障礙，在利他方面是不欲行障，因為有四種辯才的緣故。四無礙障可以分成兩種愚癡。前三種為一種，名為對於無量所說法、無量名句字的愚癡。後後慧辯陀羅尼自在愚，指的是所說法是義，名句字是法，後後慧辯是詞陀羅尼。自在愚貫通於以上三種。二、辯才自在愚，也就是愚癡第四無礙。所證的真如名為智自在所依，意思是如果證得了此真如，就能在無礙解上獲得自在，便能成為善於通達法器、自在說法的修行者。《梁論》中說，由於通達了真如，所以能得到應身果。《金光明經》中說：

【English Translation】 English version Guang Fo Hua Yan Jing Shu (Commentary on the Great Buddha's Flower Adornment Sutra), Scroll 43

Composed by Shramana Chengguan of the Great Huayan Temple on Qingliang Mountain, Tang Dynasty

Ninth Ground, the Ground of Good Wisdom (善慧地, Shanhui Di). The reason for this coming is, according to the meaning of the Yogacarabhumi-sastra (瑜伽師地論), although in the previous ground (Immovable Ground) one has relinquished effort in dwelling in the absence of characteristics (無相, wu xiang), and is also able to be at ease with characteristics, one is not yet able to be greatly at ease in the differences of various names, numerous characteristics, instructive words, and the exposition of the Dharma in all categories. In order to make this aspect complete, therefore, this ground comes next. Speaking of 'Good Wisdom' (善慧, Shanhui), the Mahayana-samgraha (攝大乘論) says, 'Because of attaining the most supreme unobstructed wisdom.' The Anabhilaksana-vrtti (無性釋) explains, 'It refers to attaining the most supreme four unobstructed explications (四無礙解, si wu ai jie). Unobstructed explicative wisdom is the most supreme wisdom among all wisdoms, and is wisdom, therefore it is called Good Wisdom.' That is, the ten kinds of four unobstructed explications that will be discussed below. The Mahayanasutralamkara (莊嚴論) says, 'In the ninth ground, the four unobstructed wisdoms are the most supreme. How are they supreme? In a single instant, all the humans and devas (天, tian) in the three thousand worlds, as well as beings of different kinds, with different sounds and different meanings, ask this Bodhisattva (菩薩, pusa) questions, and the Bodhisattva is able to universally answer all the questions with a single sound, and universally cut off the doubts of beings.' This is the same as the statement in the Suvarnaprabhasottama Sutra (金光明經) below, that is, 'Being at ease in expounding the Dharma, without worries or encumbrances, increasing wisdom, being at ease and unobstructed.' This also reveals the supremacy of being free from obstacles. The Samdhinirmocana Sutra (深密意) also has the same meaning. The Yogacarabhumi-sastra, Dasabhumika-sutra (十住論), Vijnaptimatrata-siddhi Sastra (成唯識論), etc., have slightly different wording, but the meaning and purport are the same. The Renwang Jing (仁王經) calls it 'Wisdom Light' (慧光, hui guang), which combines Dharma and metaphor. The Mahaprajnaparamita-sastra (智論) calls it 'Good Characteristic' (善相, shan xiang), named from the realm that is realized. Although the able and the realized are different, they are all to clarify the wisdom of expounding the Dharma. Therefore, the obstacles to be removed, in terms of benefiting others, are the obstacles to not wanting to act, because there are four kinds of eloquence. The four unobstructed obstacles can be divided into two kinds of ignorance. The first three are one kind, called ignorance regarding the immeasurable Dharma to be expounded, and the immeasurable names, phrases, and words. The ignorance of subsequent wisdom, eloquence, dharani (陀羅尼), and ease refers to the Dharma that is expounded as meaning, the names, phrases, and words as Dharma, and the subsequent wisdom and eloquence as dharani. Ease pervades the above three. Second, the ignorance of ease in eloquence, which is the ignorance of the fourth unobstructed. The Suchness (真如, zhen ru) that is realized is called the basis of ease in wisdom, meaning that if one realizes this Suchness, one can obtain ease in unobstructed explanation, and then become a practitioner who is good at understanding the Dharma vessel and expounding the Dharma with ease. The Liang Lun (梁論) says, 'Because of understanding Suchness, one can obtain the Nirmāṇakāya (應身) fruit.' The Suvarnaprabhasottama Sutra says:

光明中得智藏三昧皆一義耳。次正釋文。三分之內。初贊請中有十三頌分三。初二如來現相顯說無功用行。無動之動難思議故。特此現通。次十頌別贊后一頌結請。別贊中亦三初一菩薩供。次一天王供。后八天女供贊。于中二。初一供餘七贊。贊中二。初一標贊。后六顯詞。于中亦二。初二贊菩薩通於八地。及說法主。后四雙贊佛及菩薩。三輪化益。此又云菩薩幻智。后結云贊佛已故。文中通贊八九地。如月普現前地有故。此法師位隨機說權實故。文中三。初一身無心而普應。次二口隨機而演說。后一喻結心常契中。既特云最勝智心示如來法。權實明矣。故瓔珞經中說十種善。前九依三乘人各成三乘。第十名佛乘種性。謂初聞佛法即發佛心。唯觀如如修佛智慧。終不為悲願纏心。一向不起二乘作意。第九為悲願纏心故。此云慈悲樂饒益。明文若斯云何不信。第二正說分。先明地行文有四分。一法師方便成就。謂此地能起辯才說法。名法師地。趣地行立名方便故。二智成就具能知法之智慧故。三入行成就。達所化器之心行故。四說成就稱根正授故。四中初一入心餘皆住心。亦攝三位至下當知。然第八地中。但凈佛土教化眾生。此地辯才力故。教化眾產生就一切相。能教化故。一切相者具上四分故。初分中三。初牒前起后

【現代漢語翻譯】現代漢語譯本光明中得智藏三昧（Samadhi，一種精神集中狀態）皆同一含義。接下來正式解釋經文。分為三分。首先是讚歎和祈請部分，共有十三頌，分為三部分。最初兩頌讚美如來（Tathagata，佛的稱號之一）顯現瑞相，表明其說法是無功用的自然行為。因為無動之動難以思議，所以特別顯現神通。接著十頌分別讚美，最後一頌總結祈請。分別讚美中也分為三部分，首先一頌是菩薩供養，接著一頌是天王供養，最後八頌是天女供養讚美。其中又分為兩部分，首先一頌是供養，其餘七頌是讚美。讚美中又分為兩部分，首先一頌是總標讚美，后六頌是詳細解釋。其中又分為兩部分，最初兩頌讚美菩薩通達八地（菩薩修行階位），以及說法之主。后四頌是雙重讚美佛和菩薩，以三輪（身、口、意）教化利益眾生。這裡又說菩薩的幻智。最後總結說因為讚美佛的緣故。文中通贊八地和九地，如同月亮普遍顯現，因為前地具有這種能力。這位法師的地位是隨機應機說法，權巧和真實並用。文中分為三部分，首先是身體無心而普遍應現，接著是口隨機宜而演說，最後用比喻總結心常契合于中道。既然特別提到最殊勝的智慧心顯示如來之法，權巧和真實就非常明顯了。所以《瓔珞經》中說十種善，前九種依據三乘（聲聞乘、緣覺乘、菩薩乘）之人各自成就三乘，第十種名為佛乘種性，是指初次聽聞佛法就發起佛心，唯有觀照如如（Tathata，真如實性）而修習佛的智慧，始終不被悲願纏縛，一向不起二乘（聲聞乘、緣覺乘）的作意。第九種是被悲願纏縛的緣故。這裡說慈悲喜捨饒益眾生，經文如此明白，為何不信？第二部分是正式宣說，首先闡明地行，文中有四部分。一是法師方便成就，是指此地能夠生起辯才說法，名為法師地。趣向地行而立名為方便的緣故。二是智慧成就，具備能夠知法的智慧的緣故。三是入行成就，通達所教化對象的內心和行為的緣故。四是宣說成就，能夠應機說法的緣故。四部分中，最初一部分是入心，其餘都是住心，也涵蓋了三位，到下文自然會明白。然而在第八地中，只是清凈佛土，教化眾生。此地因為有辯才之力，教化眾生，成就一切相。因為能夠教化，所以一切相具備了上述四部分。最初一部分分為三部分，首先是承接前文，引起後文。

【English Translation】 English version The wisdom treasury Samadhi (Samadhi, a state of mental concentration) obtained in the light all have the same meaning. Next, the text is formally explained. Within the three sections, the first is praise and request, with thirteen verses divided into three parts. The first two verses praise the Tathagata (Tathagata, one of the titles of the Buddha) manifesting auspicious signs, indicating that his teaching is a natural act without effort. Because the movement without movement is inconceivable, special supernatural powers are manifested. Then, ten verses separately praise, and the last verse concludes the request. The separate praises are also divided into three parts: first, one verse is the Bodhisattva's offering; then, one verse is the Heavenly King's offering; and finally, eight verses are the Heavenly Maidens' offering and praise. Among them, there are two parts: first, one verse is the offering, and the remaining seven verses are the praise. Within the praise, there are two parts: first, one verse is the general praise; and the last six verses are detailed explanations. Among them, there are also two parts: the first two verses praise the Bodhisattva's thorough understanding of the Eighth Ground (a stage of Bodhisattva practice), as well as the master of Dharma teaching. The last four verses are double praises of the Buddha and Bodhisattvas, using the three wheels (body, speech, and mind) to teach and benefit sentient beings. Here, it also speaks of the Bodhisattva's illusory wisdom. Finally, it concludes by saying that it is because of praising the Buddha. The text generally praises the Eighth and Ninth Grounds, just like the moon universally appearing, because the previous ground has this ability. The position of this Dharma master is to teach according to the occasion, using both skillful means and truth. The text is divided into three parts: first, the body responds universally without intention; then, the mouth speaks and teaches according to the occasion; and finally, a metaphor concludes that the mind always accords with the Middle Way. Since it is specifically mentioned that the most supreme wisdom mind reveals the Dharma of the Tathagata, skillful means and truth are very clear. Therefore, the Inrakasutra says that there are ten kinds of goodness. The first nine, according to the people of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), each achieves the Three Vehicles. The tenth is called the Buddha Vehicle nature, which refers to initially hearing the Buddha's Dharma and immediately generating the Buddha mind, only contemplating Suchness (Tathata, the true nature of reality) and cultivating the Buddha's wisdom, never being entangled by compassion and vows, and never giving rise to the intention of the Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle). The ninth is because of being entangled by compassion and vows. Here, it says loving-kindness, compassion, joy, and equanimity benefit sentient beings. The text is so clear, why not believe it? The second part is the formal explanation, first clarifying the ground practice, the text has four parts. First, the Dharma master's skillful means are accomplished, which means that this ground can give rise to eloquence in teaching the Dharma, called the Dharma master ground. Approaching the ground practice and establishing the name as skillful means. Second, wisdom is accomplished, possessing the wisdom to know the Dharma. Third, entering the practice is accomplished, understanding the mind and behavior of the object to be taught. Fourth, the teaching is accomplished, being able to teach according to the occasion. Among the four parts, the first part is entering the mind, and the rest are abiding in the mind, also encompassing the three positions, which will be understood below. However, in the Eighth Ground, it is only purifying the Buddha land and teaching sentient beings. This ground, because of the power of eloquence, teaches sentient beings and accomplishes all aspects. Because it can teach, all aspects possess the above four parts. The first part is divided into three parts, first connecting the previous text and initiating the following text.

。前得二諦等智故。次欲更下正顯方便。三得入下結行入地。正顯中文有十句。不離二利。論云。一一五三句示現者。初句利他次句自利。故云一一。次五利他。后三自利故云五三。示現之言通上四段。初句依無色得解脫想。可化眾生利益他故。化其令得大般涅槃。故云轉勝論主謂菩薩不求自滅故作此釋。然經既云更求寂滅。何妨自求。以七八九地同得無生。八地得忍寂滅現前。依勸起修。此求上品名為轉勝。即用而寂真解脫故。若依此義前二自利。亦可十句俱通二利。于理無失。且依論解。二依未得究竟自利益故。復修習如來智慧。三依根熟菩薩化入如來秘密。三密化益故。四依邪念修行可化眾生令觀察不思議智得正念故。謂觀無念見智性故。五依未知法眾生轉法輪。令得知故。寂凈陀羅尼三昧門。皆說法所依故。六依邪歸依眾生。具廣大神通令入正法故。七依信生天眾生。令入差別世界佛凈土故。上五中一無證二無行三無解。后二無信下三自利中。入依正覺內證智德故修力等。九依轉法輪外化恩德。十依無住涅槃斷德。第二佛子菩薩住此下智成就。此下二三段攝王子住。知法知根皆法王軌度等故。且依智成文中。初總知三性。謂凈染不二。不二即無記。後有漏下展轉別開。一于凈法開漏無漏。謂施戒等取相心修與

【現代漢語翻譯】現代漢語譯本之前因為獲得了二諦（Satya-dvaya，真諦和俗諦）等智慧。接下來爲了更進一步地顯現方便之門，第三部分講到『三得入』，總結了修行入地的過程。正顯宗的這段文字有十句話，不離自利利他二者。論中說，『一一五三句示現』，第一句利他，第二句自利，所以說是『一一』。接著五句利他，最後三句自利，所以說是『五三』。『示現』二字貫穿以上四個部分。第一句，依靠無色界的禪定獲得解脫之想，可以利益那些可以被教化的眾生，使他們得到大般涅槃，所以說是『轉勝』。論主認為菩薩不追求自身的寂滅，所以這樣解釋。然而，經文中既然說『更求寂滅』，為什麼不能是自求呢？因為七地、八地、九地都能證得無生，八地證得無生法忍，寂滅現前，依靠勸導發起修行。這種追求上品寂滅的狀態稱為『轉勝』，即用而寂，才是真正的解脫。如果按照這個意思，前兩句自利，也可以說這十句都包含自利利他，在道理上沒有錯誤。這裡暫且按照論的解釋。第二句，因為還沒有獲得究竟的自利，所以繼續修習如來的智慧。第三句，因為根器成熟，菩薩可以化入如來的秘密，通過身語意三密來利益眾生。第四句，因為有邪念，修行可以使那些可以被教化的眾生觀察不可思議的智慧，從而獲得正念，即觀察無念，見到智慧的本性。第五句，爲了那些不知道法的眾生而轉法輪，使他們能夠知曉。寂凈陀羅尼三昧門，都是說法所依據的。第六句，爲了那些皈依邪道的眾生，運用廣大的神通，使他們進入正法。第七句，爲了那些相信行善可以生天的眾生，使他們進入不同的世界，進入佛的凈土。以上五句中，一句沒有證悟，兩句沒有修行，三句沒有理解，后兩句沒有信心。下面三句自利中，進入依靠正覺的內證智德，所以修習力量等。第九句，依靠轉法輪的外化恩德。第十句，依靠無住涅槃的斷德。第二部分，佛子菩薩安住於此，成就智慧。這下面的兩三段，概括了王子安住的狀態。知法知根，都是法王的規範等。暫且按照智成就的文義來解釋，首先總括地瞭解三性，即清凈、染污、不二。不二即是無記。後面『有漏下』，逐漸分別展開。首先，在清凈法中，區分有漏和無漏，即佈施、持戒等，用取相的心來修習，與

【English Translation】 English version Previously, it was because of attaining the wisdom of the two truths (Satya-dvaya, conventional truth and ultimate truth). Next, in order to further reveal the means of skillful means, the third part talks about 'three attainments', summarizing the process of practice entering the stages (bhumi). The text of Zhengxian Sect has ten sentences, which are inseparable from benefiting oneself and others. The commentary says, 'The one-one-five-three sentences show', the first sentence benefits others, and the second sentence benefits oneself, so it is said 'one-one'. Then the five sentences benefit others, and the last three sentences benefit oneself, so it is said 'five-three'. The word 'show' runs through the above four parts. The first sentence, relying on the samadhi of the formless realm to obtain the thought of liberation, can benefit those sentient beings who can be taught, so that they can attain great nirvana, so it is said 'superior'. The commentator believes that the Bodhisattva does not seek his own extinction, so he explains it this way. However, since the sutra says 'seek extinction again', why can't it be self-seeking? Because the seventh, eighth, and ninth bhumis can all attain non-birth, and the eighth bhumi attains the forbearance of non-birth, and extinction appears, relying on exhortation to initiate practice. This state of pursuing the supreme extinction is called 'superior', that is, using and being silent, is the real liberation. If according to this meaning, the first two sentences benefit oneself, it can also be said that these ten sentences all contain benefiting oneself and others, and there is no error in reason. Here, let's temporarily follow the explanation of the commentary. The second sentence, because one has not yet obtained the ultimate self-benefit, one continues to practice the wisdom of the Tathagata. The third sentence, because the roots are mature, the Bodhisattva can transform into the secret of the Tathagata, and benefit sentient beings through the three secrets of body, speech, and mind. The fourth sentence, because of evil thoughts, practice can enable those sentient beings who can be taught to observe inconceivable wisdom, so as to obtain right mindfulness, that is, to observe no-thought and see the nature of wisdom. The fifth sentence, turning the wheel of the Dharma for those sentient beings who do not know the Dharma, so that they can know. Samadhi-gates of tranquil and pure dharani are all based on the Dharma. The sixth sentence, for those sentient beings who take refuge in evil ways, use great supernatural powers to lead them into the right Dharma. The seventh sentence, for those sentient beings who believe that doing good can be reborn in heaven, lead them into different worlds and into the pure land of the Buddha. In the above five sentences, one sentence has no enlightenment, two sentences have no practice, three sentences have no understanding, and the last two sentences have no faith. In the following three sentences of self-benefit, entering the inner wisdom and virtue relying on perfect enlightenment, so practicing strength, etc. The ninth sentence, relying on the external transformation grace of turning the wheel of the Dharma. The tenth sentence, relying on the virtue of cutting off of non-abiding nirvana. In the second part, the Buddha's son, the Bodhisattva, abides in this and achieves wisdom. The following two or three paragraphs summarize the state of the prince's abiding. Knowing the Dharma and knowing the roots are all the norms of the Dharma King, etc. For the time being, explain according to the meaning of the text of Zhi Cheng, first comprehensively understand the three natures, namely purity, defilement, and non-duality. Non-duality is non-marking. Later, 'leaky down' gradually unfolds separately. First, in the pure Dharma, distinguish between leaky and non-leaky, that is, giving, keeping precepts, etc., practicing with a mind that takes on appearances, and

漏相應。名為有漏。無漏反此。二于無漏開出見道已前名世。見道已去名出世。三即就上二世出世異名為思議。即世出世名不思議。亦可於出世中約教證二道。四彼有漏思議中定能證入。名之為定。為緣所動名為不定。亦可。佛性定。有餘一切法皆悉不定。三聚定等下文自說。五總上諸善開出三乘。謂諦緣度等。皆通上四故。唯佛果一是唯無漏等。而屬菩薩乘果。六於三乘法中示有為無為依順行故。此是善體故后明之。謂滅諦緣性彼岸真理皆名無為。道諦緣智慧證修起皆名有為。如來一切皆是無為佛智。有為非極說故。涅槃令覆有為相故。三乘聖人依此起行。依此差別故名順行。第三此菩薩以如是下。明入行成就。此中三。初總標章門。二此菩薩如實知下。依章廣釋。三佛子菩薩隨順下總結安住。今初有十一林。一眾生心者是總故。論云依共。以通是下十染凈共依故。菩薩依此而知故名為依。下依義準之。餘十是別。不出三雜染故。論云依煩惱業生生是苦果。今當第九。論釋餘七云。依共染煩惱染凈等。依定不定時。謂次根等四同是業故名共。隨眠即煩惱種名染。眠伏藏識令心染污故。受生即生如前已說。餘二通三故不出三也。二云何通。謂習氣無別體。是染凈等氣分故。三聚但是約時定不定故。論又別釋根信性慾相

【現代漢語翻譯】現代漢語譯本漏相應（與煩惱相關聯的事物）。名為有漏（指受煩惱影響的事物）。無漏反此（沒有煩惱影響的事物則相反）。二于無漏開出見道已前名世（在證得無漏智慧之前的階段稱為世間）。見道已去名出世（證得無漏智慧之後的階段稱為出世間）。三即就上二世出世異名為思議（世間和出世間的不同之處在於它們是可以思考和理解的）。即世出世名不思議（世間和出世間的統一性是不可思議的）。亦可於出世中約教證二道（也可以在出世間中區分教法和證悟兩種道路）。四彼有漏思議中定能證入（在有漏和可思議的境界中，通過禪定可以證入真理）。名之為定（這被稱為禪定）。為緣所動名為不定（被外緣所動搖則稱為不定）。亦可（也可以理解為）。佛性定（佛性是恒定不變的）。有餘一切法皆悉不定（其他一切法都是不定的）。三聚定等下文自說（關於三聚的恒定性等，下文會詳細說明）。五總上諸善開出三乘（總而言之，所有善行都可以引導眾生進入聲聞乘、緣覺乘和菩薩乘）。謂諦緣度等（例如四聖諦、因緣、度化眾生等）。皆通上四故（這些都與上述四點相關）。唯佛果一是唯無漏等（只有佛果是唯一的、無漏的）。而屬菩薩乘果（並且屬於菩薩乘的果報）。六於三乘法中示有為無為依順行故（在三乘的教法中，揭示了有為法和無為法，以及依此修行的順行）。此是善體故后明之（這是善的本質，所以後面會詳細說明）。謂滅諦緣性彼岸真理皆名無為（例如滅諦、因緣的本性、到達彼岸的真理，都稱為無為法）。道諦緣智慧證修起皆名有為（例如道諦、因緣所生的智慧、證悟和修行，都稱為有為法）。如來一切皆是無為佛智（如來的一切都是無為的佛智）。有為非極說故（因為有為法不是最終的境界）。涅槃令覆有為相故（涅槃可以覆蓋有為法的表象）。三乘聖人依此起行（三乘的聖人依此而修行）。依此差別故名順行（依此而產生差別，所以稱為順行）。第三此菩薩以如是下（第三，這位菩薩以這樣的方式）。明入行成就（闡明了進入修行並獲得成就）。此中三（其中包含三個方面）。初總標章門（首先，總的標明章節的主題）。二此菩薩如實知下（第二，這位菩薩如實地了知）。依章廣釋（根據章節的內容進行詳細解釋）。三佛子菩薩隨順下總結安住（第三，佛子菩薩隨順...總結並安住）。今初有十一林（現在首先有十一個叢林）。一眾生心者是總故（眾生的心是總體的）。論云依共（論中說依靠共同的）。以通是下十染凈共依故（因為它可以貫通下面的十個染污和清凈的共同所依）。菩薩依此而知故名為依（菩薩依靠它來了解，所以稱為依靠）。下依義準之（下面的依靠也依此準則）。餘十是別（其餘十個是分別的）。不出三雜染故（沒有超出三種雜染）。論云依煩惱業生生是苦果（論中說依靠煩惱、業和生，生是苦果）。今當第九（現在是第九個）。論釋餘七云（論中解釋其餘七個說）。依共染煩惱染凈等（依靠共同的染污、煩惱、染污和清凈等）。依定不定時（依靠恒定和不恒定的時間）。謂次根等四同是業故名共（所謂次第、根等四個都是業，所以稱為共同的）。隨眠即煩惱種名染（隨眠就是煩惱的種子，稱為染污）。眠伏藏識令心染污故（隨眠潛伏在阿賴耶識中，使心受到染污）。受生即生如前已說（受生就是生，前面已經說過了）。餘二通三故不出三也（其餘兩個貫通三種，所以沒有超出三種）。二云何通（二，如何貫通）。謂習氣無別體（所謂習氣沒有單獨的實體）。是染凈等氣分故（是染污和清凈等的氣分）。三聚但是約時定不定故（三聚只是根據時間來區分恒定和不恒定）。論又別釋根信**相（論中又分別解釋了根、信...的相）。

【English Translation】 English version 'Leaked correspondence' (things associated with afflictions). Called 'with outflows' (referring to things affected by afflictions). 'Without outflows' is the opposite of this (things without the influence of afflictions). Two, within 'without outflows', before the 'path of seeing' is called 'worldly'. After the 'path of seeing' is called 'transcendental'. Three, based on the above two, 'worldly' and 'transcendental', the difference is called 'thinkable'. The unity of 'worldly' and 'transcendental' is called 'unthinkable'. It can also be divided into 'teaching' and 'realization' within the 'transcendental'. Four, within that 'with outflows' and 'thinkable', one can definitely enter through meditation. This is called 'fixed' (meditation). Being moved by conditions is called 'unfixed'. It can also be understood as: Buddha-nature is fixed. All other dharmas are unfixed. The 'three aggregates' being fixed, etc., will be explained later. Five, generally, all good deeds lead to the 'three vehicles' (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Such as the Four Noble Truths, conditions, and deliverance, etc. These all relate to the above four points. Only the fruit of Buddhahood is unique and without outflows, and belongs to the fruit of the Bodhisattva vehicle. Six, within the teachings of the 'three vehicles', it reveals the 'conditioned' and 'unconditioned', and the practice that accords with them. This is the essence of goodness, so it will be explained later. For example, cessation, the nature of conditions, reaching the other shore, and truth are all called 'unconditioned'. The path, wisdom arising from conditions, realization, and practice are all called 'conditioned'. Everything of the Tathagata is unconditioned Buddha-wisdom, because the conditioned is not the ultimate. Nirvana covers the appearance of the conditioned. The saints of the three vehicles rely on this to practice, and differences arise from this, so it is called 'accordant practice'. Third, 'This Bodhisattva, in this way...' explains entering practice and achieving accomplishment. There are three aspects here. First, a general statement of the chapter's theme. Second, 'This Bodhisattva truly knows...' explains in detail according to the chapter's content. Third, 'Buddha-child Bodhisattvas follow...' summarizes and settles. Now, first, there are eleven forests. One, 'The mind of sentient beings' is the general one. The treatise says 'relying on the common', because it connects the following ten, which are the common basis for defilement and purity. Bodhisattvas rely on this to understand, so it is called 'relying'. The meaning of 'relying' below follows this principle. The remaining ten are separate, not exceeding the three contaminations. The treatise says 'relying on afflictions, karma, and birth; birth is the result of suffering'. Now it is the ninth. The treatise explains the remaining seven, saying: 'relying on common defilement, afflictions, defilement and purity, etc.' Relying on fixed and unfixed time. The four, such as sequence and roots, are all karma, so they are called common. Latent tendencies are the seeds of afflictions, called defilement. Latent tendencies lie dormant in the alaya consciousness, causing the mind to be defiled. Receiving birth is birth, as mentioned before. The remaining two connect the three, so they do not exceed the three. Two, how do they connect? Habitual tendencies have no separate entity; they are the qualities of defilement and purity, etc. The three aggregates are only distinguished by fixed and unfixed time. The treatise also separately explains the characteristics of roots, faith, etc.

似之義。云彼復定不定時根等次第。根等相似信等者。由下經文。以根例三故。此重釋相似之義。亦須約時故云彼復定不定時。約何論時。亦約根等四事次第也。云何次第。謂根等相似似何等耶。謂信等故。如宿習名根印持名解。依根起解故云次第。解必似根故云相似。習解成性性必似解。依性起欲欲復似性。若相似未熟時即名不定。熟名正定。全無邪定故。時依根等。論經名解為信是信解故。十皆名稠林者多故名林。難知曰稠。論經十林皆有行字。謂不正信義故。名心行等稠林。心行若絕證信圓明。非稠林行。然此十名多如發心品辯。而習氣一通於二義。一者殘習。二者種子熏習如下當辨。第二依章廣釋文分九段。以解性慾合一例故。今初心中三。謂總別結。別中略舉十門。攝之為八。二三后二合故。一差別相。心意及識六種別故。此八緣境許得齊起。故名雜起。又雜起者必與所俱。極少猶有遍行五故。二速轉下二句明行相。四相遷流故。速即是住。住體輕危速就異故。轉者是異壞即是滅。不壞是生故。論經但一句。云輕轉生不生相。論云住異生滅行故。三無形質者。第一義相觀彼心離心故。云何離。謂心身不可得故。身者體。依聚義。即同起信心體離念等。四無邊際。即自相順行無量境界取故。取境不同故名為自

。上之四相初一是所相。二是能相。此二並心之相。三是心之空性。性相不同合為心體。四即心用。此四並通染凈。后四明凈心隨緣。由第五隨煩惱緣成六七。隨業生緣成第八。謂第五清凈者。自性不染相。即自覺聖智真妄所依不空性也。染而不染名自性凈。次下二句即不染而染。謂六垢無垢者。即同煩惱不同煩惱。相隨緣有垢性恒離故。七縛不縛者。同使不同使相義不異。前但種現有別耳。八有二句同名因相。隨因受生故。菩薩以幻智願力生故。餘眾生隨業諸趣生故。第二釋煩惱稠林。亦三。別中九句攝為三種事。后七合故。一遠入相乃至有頂故。此約四住現行。下至金剛自約種說。久者無始常隨故。二無邊引起者難知相。言無邊者。修習無量善根故。引起者引起惑故。惑與善俱所以難知。即勝鬘中恒河沙等上煩惱也。上明豎深此辨橫廣。三俱生下七句。合為染相。即三雜染。謂此煩惱亦與業生二俱起故。即分為三。初三句當體明煩惱染。一俱生不離者明隨所縛。此句總明能所。所縛即妄心。謂惑與妄心遞共同事。故云俱生。生即是事。然離惑不名妄心。離心惑依何住故。迭共相衣名為不捨。二眠起一義者。是以何縛。謂使為能縛使即隨眠。起即現行。現行由使不得解脫。以現及種同一惑義故。然下辨使不必與現行

【現代漢語翻譯】現代漢語譯本上面所說的四種『相』，第一種是『所相』，第二種是『能相』。這兩種都是心的表相。第三種是心的空性（śūnyatā），空性與表相不同，合起來構成心的本體。第四種是心的作用。這四種『相』都貫通染污和清凈兩種狀態。後面的四句闡明清凈心隨因緣而變化。由於第五種『相』隨順煩惱的因緣，形成了第六和第七種『相』。隨順業的生起因緣，形成了第八種『相』。所謂第五種『相』是清凈的，指的是自性不染的表相，也就是自覺聖智（āryajñāna）所依的真實和虛妄不空的自性。染污而不染污，稱之為自性清凈。接下來的兩句是不染污而染污，指的是第六種『垢無垢』，也就是與煩惱相同又不同煩惱的狀態。表相隨因緣而有垢染，但自性恒常遠離垢染。第七種『縛不縛』，指的是與煩惱的束縛相同又不同束縛的狀態，表相的意義沒有差異，只是種子和現行的區別而已。第八種『相』有兩句，都稱為因相，隨因緣而受生。菩薩（bodhisattva）憑藉幻智和願力而生，其餘眾生隨業力在各個趣道中受生。第二部分解釋煩惱稠林，也分為三部分。在各個部分中，用九句話概括為三種事。後面的七句合在一起。第一種是『遠入相乃至有頂』，這是從四住地煩惱的現行來說的，下至金剛喻定是從種子來說的。『久』指的是無始以來常常相隨。第二種是『無邊引起者難知相』，『無邊』指的是修習無量善根，『引起』指的是引起迷惑。迷惑與善根同時存在，所以難以知曉，也就是《勝鬘經》中說的恒河沙數上煩惱。上面是說明豎向的深度，這裡是辨析橫向的廣度。第三種是『俱生』以下的七句，合起來是染相，也就是三種雜染。這些煩惱也與業和生同時生起，分為三個方面。最初的三句是就煩惱的本體來說明染污。『俱生不離者』說明隨所束縛，這句話總括了能縛和所縛。所縛的是妄心，指的是迷惑與妄心相互共同作用，所以說是俱生。『生』就是作用。然而離開迷惑，就不能稱為妄心，離開妄心，迷惑又依附在哪裡呢？相互共同依附，所以說是不捨。『眠起一義者』，是用什麼來束縛呢？是用『使』作為能縛，『使』就是隨眠，『起』就是現行。現行由於『使』的作用而不得解脫，因為現行和種子是同一種迷惑的意義。然而下面辨析『使』，不一定與現行。

【English Translation】 English version The above-mentioned four 'aspects' (lakṣaṇa), the first is the 'object-aspect' (lakṣya-lakṣaṇa), and the second is the 'subject-aspect' (grāhaka-lakṣaṇa). These two are aspects of the mind. The third is the emptiness (śūnyatā) of the mind. Emptiness is different from appearance, and together they constitute the essence of the mind. The fourth is the function of the mind. These four 'aspects' all penetrate both defiled and pure states. The following four sentences explain how the pure mind changes according to conditions. Because the fifth 'aspect' follows the conditions of afflictions (kleśa), the sixth and seventh 'aspects' are formed. Following the conditions of the arising of karma, the eighth 'aspect' is formed. The so-called fifth 'aspect' is pure, referring to the aspect of self-nature that is not defiled, that is, the true and false non-emptiness on which self-aware holy wisdom (āryajñāna) relies. Defiled without being defiled is called self-nature purity. The next two sentences are defiled without being defiled, referring to the sixth 'defiled and undefiled' (sa-mala-nirmala), which is the state of being the same as afflictions and yet different from afflictions. The appearance is defiled according to conditions, but the self-nature is always away from defilement. The seventh 'bound and unbound' (baddha-mukta) refers to the state of being the same as the bondage of afflictions and yet different from the bondage. The meaning of the appearance is no different, only the difference between seed and manifestation. The eighth 'aspect' has two sentences, both called causal aspects, arising according to conditions. Bodhisattvas (bodhisattva) are born by means of illusory wisdom and vows, and other sentient beings are born in various destinies according to the power of karma. The second part explains the dense forest of afflictions, also divided into three parts. In each part, nine sentences are summarized into three matters. The following seven sentences are combined. The first is 'entering far into the aspect up to the peak of existence' (dūrānu প্রবেশ lakṣaṇa yāvat bhavāgra), which is from the manifestation of the four abodes of afflictions (catasraḥ sthitayaḥ kleśāḥ), and down to the vajra-like samādhi (vajropamasamādhi) is from the seed. 'Long' refers to the constant following since beginningless time. The second is 'the aspect of the boundless arousal is difficult to know' (aparimitotthāpaka durjñeya lakṣaṇa), 'boundless' refers to cultivating immeasurable roots of goodness, and 'arousal' refers to arousing delusion. Delusion and roots of goodness exist simultaneously, so it is difficult to know, which is the upper afflictions like the sands of the Ganges River mentioned in the Śrīmālādevī Siṃhanāda Sūtra. The above explains the vertical depth, and here analyzes the horizontal breadth. The third is the seven sentences from 'co-arising' (sahaja) below, which together are the aspect of defilement, that is, the three mixed defilements. These afflictions also arise simultaneously with karma and birth, divided into three aspects. The first three sentences explain defilement from the essence of the afflictions. 'Co-arising and inseparable' (sahajanapravṛtta) explains what is bound by what, and this sentence summarizes the binder and the bound. What is bound is the deluded mind, referring to the mutual interaction between delusion and the deluded mind, so it is said to be co-arising. 'Arising' is the function. However, without delusion, it cannot be called a deluded mind, and without the deluded mind, where does delusion rely? They mutually rely on each other, so it is said to be inseparable. 'Sleeping and arising are the same meaning' (nidrāvyutthānaikārtha), what is used to bind? It is using 'anusaya' as the binder, 'anusaya' is latent, and 'arising' is manifestation. Manifestation cannot be liberated due to the function of 'anusaya', because manifestation and seed are the same meaning of delusion. However, the following analysis of 'anusaya' is not necessarily related to manifestation.

俱。此中現行必由於使。如有種子未必有芽。若已有芽必依種子。故云一義。三與心相應不相應者。是所縛事事即真心。若被妄染名與相應。是縛非解心性凈故名不相應。示可解脫。二隨趣下有二句。約生明煩惱染。論云身事生道界因故者。苦報集起名身事生。上句是道因下句。是界因。三愛見下二句。約業明煩惱染。初句明於三分中業因障解脫故。言三分者。愛是欲求中追求現報受欲行者。見是邪梵行求。癡是欲求中追求現報習惡行者。故論云。無戒眾生為現少樂。習眾惡行愚癡之甚。慢通上三。而多屬見。有求屬生染所攝。故此略無。上三俱障解脫過患難拔。如箭入木故。外道得非想定。尚與見慢相應。上即論意。亦可見愛等通七識中煩惱。故云深入。下句明此惑隨順世間身口意業。不斷起因故。結中八萬四千煩惱隨好品自明。賢劫經中亦有其相。第三釋業亦三別中。十句為九種差別。后二合故。初一道因差別。謂通說三性為六趣因。引雙唯善惡各有三品。二地已說滿業通三性。名言熏習亦通三性許為因種故。又俱舍十七以三性因對五種果。無記亦能招果故。論主通以三為道因。或既不招異熟則論主言總意別。二有表示等者自性差別。然論經此句云作未作相。此則並以思為自性故。論云。此有二種。一籌量時。此

【現代漢語翻譯】現代漢語譯本俱（一起）。此中現行必由於使（驅使）。如有種子未必有芽（萌芽），若已有芽必依種子。故云一義。三與心相應不相應者，是所縛事（被束縛的事物），事即真心。若被妄染名與相應，是縛非解（束縛而非解脫），心性凈故名不相應，示可解脫。二隨趣下有二句，約生明煩惱染。論云身事生道界因故者，苦報集起名身事生。上句是道因下句，是界因。三愛見下二句，約業明煩惱染。初句明於三分中業因障解脫故。言三分者，愛是欲求中追求現報受欲行者，見是邪梵行求，癡是欲求中追求現報習惡行者。故論云，無戒眾生為現少樂，習諸惡行愚癡之甚。慢通上三，而多屬見。有求屬生染所攝，故此略無。上三俱障解脫過患難拔，如箭入木故。外道得非想定，尚與見慢相應。上即論意，亦可見愛等通七識中煩惱，故云深入。下句明此惑隨順世間身口意業，不斷起因故。結中八萬四千煩惱隨好品自明。賢劫經中亦有其相。第三釋業亦三別中，十句為九種差別，后二合故。初一道因差別，謂通說三性為六趣因。引雙唯善惡各有三品。二地已說滿業通三性。名言熏習亦通三性許為因種故。又俱舍十七以三性因對五種果，無記亦能招果故。論主通以三為道因。或既不招異熟則論主言總意別。二有表示等者自性差別。然論經此句云作未作相。此則並以思為自性故。論云，此有二種。一籌量時，此

【English Translation】 English version Together. The present action here must be due to causes. Just as having a seed does not necessarily mean there will be a sprout, but if there is already a sprout, it must rely on the seed. Therefore, it is called 'one meaning.' Third, regarding those that are corresponding and not corresponding to the mind, these are the bound matters, and the matter is the true mind. If it is defiled by delusion, it is called corresponding, which is bondage and not liberation. Because the nature of the mind is pure, it is called not corresponding, indicating that it can be liberated. Second, the two sentences under 'Following the realms' explain the defilement of afflictions in relation to birth. The treatise says, 'The arising of bodily matters is the cause of the path and the realm,' meaning that the accumulation of suffering retribution is called the arising of bodily matters. The first sentence is the cause of the path, and the second sentence is the cause of the realm. Third, the two sentences under 'Attachment and views' explain the defilement of afflictions in relation to karma. The first sentence explains that karma is the cause of obstructing liberation in the three divisions. The three divisions are: attachment is the pursuit of immediate gratification in desires; views are the pursuit of wrong ascetic practices; and ignorance is the pursuit of immediate gratification in desires and the practice of evil deeds. Therefore, the treatise says, 'Beings without precepts practice many evil deeds for a little present pleasure, which is extreme ignorance.' Conceit pervades the above three but mostly belongs to views. Seeking belongs to the defilement of birth, so it is omitted here. The above three all obstruct liberation, and their faults are difficult to eradicate, like an arrow entering wood. Even non-Buddhists who attain non-conceptual samadhi still correspond to views and conceit. The above is the meaning of the treatise, and it can also be seen that attachment and views pervade the afflictions in the seven consciousnesses, so it is called 'deeply rooted.' The second sentence explains that these delusions follow the worldly actions of body, speech, and mind, constantly causing the arising of causes. The 84,000 afflictions in the conclusion are self-explanatory in the accompanying qualities. The Kalpa of Sages Sutra also has their characteristics. The third explanation of karma also has three distinctions, with ten sentences representing nine kinds of differences, because the last two are combined. First, the difference in the cause of the path refers to the general explanation that the three natures are the cause of the six realms. The pair only leads to good and evil, each with three grades. Second, it has already been said that complete karma pervades the three natures. The habitual influence of names and words also pervades the three natures and is allowed as the seed of causes. Furthermore, the Abhidharmakosha-bhashya 17 uses the three natures as causes to correspond to the five kinds of results, because non-recollection can also bring about results. The treatise master generally takes the three as the cause of the path. Or, since it does not bring about different maturation, the treatise master's words have a general meaning but are different in detail. Second, 'having indication' and so on refers to the difference in self-nature. However, the sutra in the treatise says that this sentence is 'the appearance of doing and not doing.' This is because thinking is taken as the self-nature. The treatise says, 'There are two kinds of this. First, when deliberating, this'

在意地。唯有審慮一種思故。釋未作義。二作業時。釋經作字有決定思。若在身語唯發動思。成唯識云。動身之思名為身業。發語之思名為語業。然今既云有表示等。即表無表業各通三業。表則三皆是思。無表則非心非色或說色收義如別說。三與心同生不離者。方便差別心共生。熏心不別生果故。謂此業思與等起意識共生。隨其善惡生。已即熏本識成名言等種。種似能熏故云不別生果。即不離義。四因自性等者。盡集果差別謂無始業因以是有為故。自性剎那壞故云盡。此顯非常而得持至果。功不敗亡故云集果不失。此顯非斷前念雖滅后念續存。故云次第。亦是因即頓熏果。則次第如識等五也。五有報無者報。論云。已受果未受果差別。過去生報業現在已受。名為有報。后報未受名為無報。非謂全無。更有一理。謂已悔之業則許無報。有報可知。六黑黑等眾報者。對差別。謂四業相對成差別故。初二黑白相對。后二漏無漏相對。言黑黑者。即四中初一因果俱惡故。又因果俱與無明相應故。即三塗業。等者。等於餘三。謂二名白白業因果俱善故。俱與智明相應故。即色界善業。三黑白業。即欲界善業因中善惡雜故。受報亦愛非愛雜。四非黑非白業。謂諸無漏業無異熟故。對上黑白二業立雙非名。言眾報相者上三有報故。論

【現代漢語翻譯】現代漢語譯本在意地：唯有審慎考慮一種思慮的緣故。『釋未作義』，是指在進行兩種作業時。解釋經典中的『作』字，指的是有決定的思。如果在身語方面，唯有發動思。如《成唯識論》所說：『動身之思名為身業，發語之思名為語業。』然而現在既然說有表示等，那麼表示業和無表示業就都貫通身、語、意三業。表示業則三者都是思，無表示業則非心非色，或者說可以歸為色法，具體含義如其他地方所說。三者與心同時生起，不相離的原因是，方便的差別在於心共同生起，熏習心識但不會另外產生果報。意思是說，這種業思與等起意識共同生起，隨著其善惡而生起。生起之後，立即熏習本識，成為名言等的種子。種子類似於能熏習，所以說不會另外產生果報，這就是不相離的含義。四、因自性等：窮盡、聚集果報的差別。所謂無始的業因，因為它是有為法，所以自性是剎那壞滅的，所以說『窮盡』。這顯示了它不是恒常的，但能夠保持到產生果報，功用不會敗壞消失，所以說『聚集果報不失』。這顯示了它不是斷滅的，前念雖然滅去，后念繼續存在，所以說是『次第』。也是因立即頓然熏習果報，那麼次第就像識等五法一樣。五、有報無報：根據《論》中所說，已受果報和未受果報的差別。過去生所造的報業，現在已經受報，名為『有報』。後世將要受的果報，名為『無報』，並非說完全沒有。還有一種道理，就是已經懺悔的業，則允許沒有果報。有報的情況可以知道。六、黑黑等眾報：針對差別而言。指的是四種業相對而成差別。最初的兩種是黑白相對，後面的兩種是有漏和無漏相對。所說的『黑黑』，就是四種中的第一種，因果都惡，又因果都與無明相應，指的是三塗（地獄、餓鬼、畜生）的業。『等』，等於其餘三種。第二種名為『白白業』，因果都善，都與智慧光明相應，指的是善業。第三種是『黑白業』，指的是欲界的善業，因為因中善惡混雜，所以受報時也有可愛和不可愛混雜。第四種是『非黑非白業』，指的是諸無漏業，沒有異熟果報，所以針對上面的黑白二業而立雙非之名。所說的『眾報相』，是說上面三種都有果報，如《論》中所說。

【English Translation】 English version Attentively: Only through careful consideration of a kind of thought. '釋未作義 (Shì wèi zuò yì)' (Explanation of 'not yet acted' meaning) refers to when performing two kinds of actions. Explaining the word '作 (zuò)' (act) in the scriptures refers to having a decisive thought. If it is in body and speech, there is only the initiating thought. As stated in the Vijñaptimātratāsiddhi (成唯識論 Chéng wéishì lùn): 'The thought of moving the body is called body karma, and the thought of uttering speech is called speech karma.' However, since it is now said that there are expressions, etc., then both expressive and non-expressive karma permeate the three karmas of body, speech, and mind. Expressive karma is all three are thoughts, while non-expressive karma is neither mind nor matter, or it can be classified as matter, as explained elsewhere. The reason why the three arise simultaneously with the mind and are inseparable is that the difference in means lies in the mind arising together, perfuming the mind but not separately producing results. It means that this karma thought arises together with the co-arising consciousness, arising according to its good or evil. After arising, it immediately perfumes the fundamental consciousness, becoming the seeds of names, etc. The seed is similar to the perfuming, so it is said that it does not separately produce results, which is the meaning of inseparable. Four, the nature of cause, etc.: Exhausting and gathering the differences in karmic results. The so-called beginningless karma cause, because it is conditioned, its nature is momentary destruction, so it is said to be 'exhausting'. This shows that it is not constant, but it can be maintained until the production of karmic results, and its function will not be defeated and disappear, so it is said to 'gather karmic results without loss'. This shows that it is not cut off; although the previous thought is extinguished, the subsequent thought continues to exist, so it is said to be 'sequential'. It is also that the cause immediately and suddenly perfumes the karmic result, then the sequence is like the five dharmas of consciousness, etc. Five, with retribution and without retribution: According to the Treatise (論 Lùn), the difference between having received karmic results and not having received karmic results. The karma created in past lives that has already been received in the present is called 'with retribution'. The karmic results to be received in future lives are called 'without retribution', not meaning completely without. There is another principle, which is that karma that has been repented of is allowed to have no retribution. The situation of having retribution can be known. Six, dark dark, etc., multiple retributions: In response to differences. It refers to the four karmas being different relative to each other. The first two are dark and white relative to each other, and the latter two are defiled and undefiled relative to each other. The so-called 'dark dark' is the first of the four, where both cause and effect are evil, and both cause and effect are in accordance with ignorance, referring to the karma of the three evil realms (地獄 dìyù (hell), 餓鬼 èguǐ (hungry ghost), 畜生 chùshēng (animal)). 'Etc.' is equal to the remaining three. The second is called 'white white karma', where both cause and effect are good, and both are in accordance with wisdom and light, referring to good karma. The third is 'dark white karma', referring to the good karma of the desire realm (欲界 yùjiè), because good and evil are mixed in the cause, so the retribution received is also mixed with the lovely and unlovely. The fourth is 'neither dark nor white karma', referring to all undefiled karmas, which have no different ripening results, so the name of double negation is established for the above two karmas of black and white. The so-called 'aspects of multiple retributions' is that the above three all have karmic results, as stated in the Treatise (論 Lùn).

云業整合就故。若俱舍意。其黑白業約相續說。以無一業及一異熟是黑亦白五相違故。言相續者。謂或意樂黑方便白。如為誑他行敬事等。或意樂白方便黑。如愍弟子現粗語等。若以義推。正以諂心而行敬事。亦可同時。余廣如雜集第八。俱舍十六。七如田無量者因緣差別。謂識種為因業田為緣。隨田高下等殊。令種亦多差別故。論經云業田無量相。八凡聖差別者。即已集未集差別。出世未集世已集故。九十二句定不定差別。前句明三種時報定不定。謂現作現得報名現受。現作次來生獲報名生受。現作第三生去方得報名后受。於此三中各有定不定。謂前二時定報通定不定。后一時報俱通定不定。第十句明乘非乘定不定。乘即三乘唯修自乘業名定。乍修此乘復修彼乘。名為不定。非乘謂世間無運出義故。定者難度不定易度故。結中亦言八萬四千者。惑因既爾所起之業亦然。根等諸門皆成八萬。翻此即顯波羅蜜門三昧門等。第四釋根中二。先別後結。別中十相為九差別。五六合故。一說器差別。謂說法所授之器。信等五根有下中上故。亦是鈍中利。謂于教理受有遲速及多少故。二根轉差別。過未為先後際。現在已定兩望論差。謂前上中下根。於三際中互望轉變。若後轉為中上。前根則下。後轉為下前根則增。是差別義。不

【現代漢語翻譯】現代漢語譯本云業的聚集是由於這個原因。如果按照《俱舍論》的觀點，黑業和白業是就相續而言的，因為沒有一個業或一個異熟既是黑的又是白的，這五種性質是相互矛盾的。所說的『相續』，是指或者意樂是黑的而方便是白的，例如爲了欺騙他人而行恭敬之事等；或者意樂是白的而方便是黑的，例如憐憫弟子而現粗惡之語等。如果從道理上推斷，以諂媚之心而行恭敬之事，也可以同時發生。其餘的詳細內容可以參考《雜集論》第八卷和《俱舍論》第十六卷。七、如同田地無量一樣，這是因緣的差別。意思是說，識的種子是因，業的田地是緣。隨著田地的高低等不同，使得種子也有很多差別。所以論經上說，『業田有無量的相』。八、凡夫和聖人的差別，就是已積集和未積集的差別。出世間的業還沒有積集，世間的業已經積集了。九、九十二句的定和不定差別。前面的句子說明三種時報的定和不定。所謂『現作現得』，報名為『現受』；『現作次來生獲得』，報名為『生受』；『現作第三生以後才能獲得』，報名為『后受』。在這三種情況中，各有定和不定。也就是說，前兩種時報的定報，既有定也有不定；后一種時報，既有定也有不定。第十句說明乘和非乘的定和不定。乘，指的是三乘，唯有修習自乘的業才稱為『定』。一會兒修習這個乘，一會兒修習那個乘，稱為『不定』。非乘，指的是世間法，沒有運載出離的意義，所以是『定』，難以度脫；『不定』，容易度脫。結論中也說八萬四千種，惑的因是這樣，所產生的業也是這樣。根等各種門都成為八萬種。反過來就顯示波羅蜜門、三昧門等。第四部分解釋根，分為兩個部分：先分別，后總結。分別的部分用十種相來區分九種差別，因為五和六合並了。一、說法之器的差別。指的是說法所教導的對象，信等五根有下、中、上三種。也就是鈍、中、利三種，指的是對於教理的接受有遲緩、快速和多少的差別。二、根的轉變差別。過去和未來是先後際，現在是已定的，從兩方面來看有差別。指的是前面的上、中、下根，在過去、現在、未來三際中互相轉變。如果後來轉變為中上根，那麼之前的根就下降；如果後來轉變為下根，那麼之前的根就增加。這就是差別的意義。不……

【English Translation】 English version The accumulation of karma is due to this reason. According to the view of the Abhidharmakośa (俱舍論, Treasury of Knowledge), black and white karma are discussed in terms of continuity, because no single karma or single Vipāka (異熟, fruition) is both black and white, as these five characteristics are contradictory. The term 'continuity' refers to either the intention being black and the means being white, such as performing respectful acts to deceive others, or the intention being white and the means being black, such as showing harsh words out of compassion for disciples. If inferred from the principle, performing respectful acts with a flattering mind can also occur simultaneously. Further details can be found in the Asaṅga's Compendium of Abhidharma (雜集論) , Volume 8, and the Abhidharmakośa, Volume 16. Seven, like the immeasurable field, this is the difference in causes and conditions. It means that the seed of consciousness is the cause, and the field of karma is the condition. Depending on the height and other differences of the field, the seed also has many differences. Therefore, the treatise says, 'The field of karma has immeasurable characteristics.' Eight, the difference between ordinary beings and sages is the difference between accumulated and unaccumulated. World-transcending karma has not yet been accumulated, while worldly karma has already been accumulated. Nine, the difference between definite and indefinite in the ninety-two sentences. The preceding sentences explain the definiteness and indefiniteness of the three types of retribution. 'Doing it now and getting it now' is called 'experiencing it in the present' (現受); 'doing it now and getting it in the next life' is called 'experiencing it in the next life' (生受); 'doing it now and getting it after the third life' is called 'experiencing it later' (后受). In these three cases, there are both definite and indefinite retributions. That is, the definite retribution of the first two times has both definite and indefinite aspects; the last time has both definite and indefinite aspects. The tenth sentence explains the definiteness and indefiniteness of vehicle and non-vehicle. Vehicle refers to the Three Vehicles (三乘), and only cultivating the karma of one's own vehicle is called 'definite'. Sometimes cultivating this vehicle and sometimes cultivating that vehicle is called 'indefinite'. Non-vehicle refers to worldly dharmas, which have no meaning of carrying one out of suffering, so it is 'definite' and difficult to liberate from; 'indefinite' is easy to liberate from. The conclusion also says that there are eighty-four thousand kinds. If the cause of delusion is like this, then the karma that arises from it is also like this. The roots and other doors all become eighty thousand kinds. Reversing this reveals the Pāramitā (波羅蜜, perfections) doors, Samādhi (三昧, concentration) doors, and so on. The fourth part explains the roots, dividing it into two parts: first distinguishing, then summarizing. The distinguishing part uses ten characteristics to distinguish nine differences, because five and six are combined. One, the difference in the vessel for teaching. It refers to the object being taught, the five roots of faith, etc., having lower, middle, and upper levels. That is, dull, medium, and sharp, referring to the difference in the speed and amount of acceptance of teachings and principles. Two, the difference in the transformation of roots. The past and future are the prior and subsequent limits, and the present is fixed, with differences viewed from both sides. It refers to the previous upper, middle, and lower roots transforming into each other in the past, present, and future. If it later transforms into a middle or upper root, then the previous root decreases; if it later transforms into a lower root, then the previous root increases. This is the meaning of difference. Not...

轉則平是無差別。故論云前後根前根下增平故。三三性差別。謂約菩薩等三乘根性。相形為上中下故不同。第一通於三乘。四煩惱染差別。謂喜樂等五受根。隨貪等煩惱得增上故。五六二相明定不定差別。初句乘非乘皆約熟不熟明。大乘中熟者定。不熟者不定。小乘中熟者不定。可轉向大乘故。不熟者定。各隨自乘而解脫故。若世間非乘熟者不定。可化入道故。不熟者報已定故。且暫舍之。即離世間中待時方化清凈舍也。后句淳熟調柔一向是定。六隨根網輕轉壞者。順行差別。此知眼等根順行境界。得增上故。于中有三種順行。一依身順行。謂六入展轉迭共相縛。如網魚鳥不得解脫。故云根網。此行內境。二生滅順行。謂體是有為。生住不久故云輕。易可異滅故云轉壞。三觀行取相順行。此行外境。即論經云取相。今文闕此。或根網中收。七聲聞凈差別。望凡夫二乘行增上故。以二乘根由滅障能成故。煩惱無能壞。八菩薩凈差別。此通三種退不退也。九遠隨等者。示一切根攝差別。謂三無漏根。總攝諸根。三者一始行。即未知當知根。二方便即已知根。正在修道故名方便。三報熟者。即具知根。謂前信等共三無漏根生而隨優劣。三位不同。自始至末故名遠隨。此之三根。于修無學涅槃得增上故。此上九中。初二約信等

【現代漢語翻譯】現代漢語譯本轉則平是無差別。故論云：『前後根前根下增平故。』（意思是說，轉化之後就變得平等沒有差別了。所以論中說：『前後的根器，前面的根器在下面的基礎上增長而變得平等。』）三、三性差別。謂約菩薩等三乘根性，相形為上中下故不同。（第三種是三種根性的差別。這是指根據菩薩等三乘的根性，相互比較而分為上、中、下，所以不同。）第一通於三乘。（第一種根性普遍適用於三乘。）四、煩惱染差別。謂喜樂等五受根，隨貪等煩惱得增上故。（第四種是煩惱染污的差別。這是指喜、樂等五種感受的根，隨著貪等煩惱的增長而增強。）五、六二相明定不定差別。初句乘非乘皆約熟不熟明。大乘中熟者定，不熟者不定。小乘中熟者不定，可轉向大乘故。不熟者定，各隨自乘而解脫故。若世間非乘熟者不定，可化入道故。不熟者報已定故，且暫舍之。即離世間中待時方化清凈舍也。后句淳熟調柔一向是定。（第五、第六兩種相表明了確定和不確定的差別。第一句中的乘與非乘，都是根據成熟與不成熟來區分的。大乘中成熟的眾生是確定的，不成熟的眾生是不確定的。小乘中成熟的眾生是不確定的，因為可以轉向大乘。不成熟的眾生是確定的，因為各自隨自己的乘而解脫。如果世間非乘的眾產生熟了，是不確定的，因為可以被教化進入佛道。不成熟的眾生，其果報已經確定，所以暫時捨棄他們。也就是在脫離世間后，等待時機再教化清凈的捨棄。后一句中，淳熟調柔的眾生一向是確定的。）六、隨根網輕轉壞者，順行差別。此知眼等根順行境界，得增上故。于中有三種順行。一、依身順行。謂六入展轉迭共相縛，如網魚鳥不得解脫，故云根網。此行內境。二、生滅順行。謂體是有為，生住不久故云輕，易可異滅故云轉壞。三、觀行取相順行。此行外境。即論經云取相，今文闕此。或根網中收。（第六種是隨著根的網輕微地轉變和壞滅，這是順行的差別。這裡指的是眼等根順著境界而行，從而得到增長。其中有三種順行：一是依身順行，指的是六入相互交織束縛，像魚鳥被網住一樣無法解脫，所以稱為根網。這種順行是針對內在的境界。二是生滅順行，指的是本體是有為法，生起和存在的時間不長，所以說是輕微的，容易變化和壞滅。三是觀行取相順行，這種順行是針對外在的境界。也就是論經中說的取相，本文中缺少這一點，或許是包含在根網之中。）七、聲聞凈差別。望凡夫二乘行增上故。以二乘根由滅障能成故，煩惱無能壞。（第七種是聲聞清凈的差別。這是相對於凡夫和二乘行而言，二乘的修行更加殊勝。因為二乘的根器可以通過滅除障礙而成就，煩惱無法破壞。）八、菩薩凈差別。此通三種退不退也。（第八種是菩薩清凈的差別。這裡包括三種情況，即退轉和不退轉。）九、遠隨等者，示一切根攝差別。謂三無漏根，總攝諸根。三者：一、始行，即未知當知根（Anajanakumarajñendriya，指初果聖人所證得的根）。二、方便，即已知根（Ajñendriya，指二果和三果聖人所證得的根），正在修道故名方便。三、報熟者，即具知根（Ajñatavindriyā，指阿羅漢所證得的根）。謂前信等共三無漏根生而隨優劣，三位不同。自始至末故名遠隨。此之三根，于修無學涅槃得增上故。此上九中，初二約信等。（第九種是遠隨等，表示一切根所包含的差別。指的是三種無漏根，總攝一切根。這三種根是：一是始行，即未知當知根。二是方便，即已知根，正在修道所以稱為方便。三是報熟者，即具知根。這三種無漏根隨著信等而生起，根據優劣，分為三個階段。從開始到結束，所以稱為遠隨。這三種根，對於修習無學涅槃有增上的作用。以上九種差別中，前兩種是關於信等的。）

【English Translation】 English version 'Transformation means equality without difference.' Therefore, the treatise says: 'The preceding and subsequent roots increase and become equal based on the preceding root.' (This means that after transformation, things become equal and without difference. Therefore, the treatise says: 'The preceding and subsequent faculties, the preceding faculties increase and become equal based on the lower ones.') Third, the difference of the three natures. This refers to the different natures of the three vehicles, such as Bodhisattvas, which are distinguished as superior, intermediate, and inferior. (The third is the difference of the three natures. This refers to the different natures of the three vehicles, such as Bodhisattvas, which are distinguished as superior, intermediate, and inferior.) The first is common to the three vehicles. (The first type of nature is universally applicable to the three vehicles.) Fourth, the difference of defilement by afflictions. This refers to the five roots of sensation, such as joy and pleasure, which increase with afflictions such as greed. (The fourth is the difference of defilement by afflictions. This refers to the five roots of sensation, such as joy and pleasure, which increase with afflictions such as greed.) Fifth and sixth, the two aspects clarify the difference between definite and indefinite. The first sentence, 'vehicle and non-vehicle,' is explained in terms of maturity and immaturity. In the Mahayana, the mature are definite, and the immature are indefinite. In the Hinayana, the mature are indefinite because they can turn to the Mahayana. The immature are definite because they are liberated according to their own vehicle. If worldly non-vehicle beings are mature, they are indefinite because they can be transformed into the path. The immature are definite because their retribution is already determined, so they are temporarily abandoned. That is, after leaving the world, they are purified and abandoned to be transformed when the time is right. The latter sentence, 'purely mature and gentle,' is always definite. (The fifth and sixth aspects clarify the difference between definite and indefinite. The first sentence, 'vehicle and non-vehicle,' is explained in terms of maturity and immaturity. In the Mahayana, the mature are definite, and the immature are indefinite. In the Hinayana, the mature are indefinite because they can turn to the Mahayana. The immature are definite because they are liberated according to their own vehicle. If worldly non-vehicle beings are mature, they are indefinite because they can be transformed into the path. The immature are definite because their retribution is already determined, so they are temporarily abandoned. That is, after leaving the world, they are purified and abandoned to be transformed when the time is right. The latter sentence, 'purely mature and gentle,' is always definite.) Sixth, those who lightly turn and decay with the root network have different tendencies. This knows that the roots such as the eyes follow the realm and gain increase. There are three types of following: First, following the body. The six entrances bind each other, like fish and birds trapped in a net, unable to escape, so it is called the root network. This practice is for the inner realm. Second, following birth and death. The body is conditioned, and it does not last long, so it is called light, easily changed and destroyed. Third, following the appearance of observation and practice. This practice is for the outer realm. That is, the treatise says 'taking appearance,' but this text lacks it. Or it is included in the root network. (Sixth, those who lightly turn and decay with the root network have different tendencies. This knows that the roots such as the eyes follow the realm and gain increase. There are three types of following: First, following the body. The six entrances bind each other, like fish and birds trapped in a net, unable to escape, so it is called the root network. This practice is for the inner realm. Second, following birth and death. The body is conditioned, and it does not last long, so it is called light, easily changed and destroyed. Third, following the appearance of observation and practice. This practice is for the outer realm. That is, the treatise says 'taking appearance,' but this text lacks it. Or it is included in the root network.) Seventh, the difference of the purity of the Sravakas. Compared to ordinary people, the practice of the two vehicles is superior. Because the roots of the two vehicles can be achieved by eliminating obstacles, afflictions cannot destroy them. (Seventh, the difference of the purity of the Sravakas. Compared to ordinary people, the practice of the two vehicles is superior. Because the roots of the two vehicles can be achieved by eliminating obstacles, afflictions cannot destroy them.) Eighth, the difference of the purity of the Bodhisattvas. This includes the three types of regression and non-regression. (Eighth, the difference of the purity of the Bodhisattvas. This includes the three types of regression and non-regression.) Ninth, 'far following' and others show the difference in the inclusion of all roots. These are the three unconditioned roots, which include all roots. The three are: first, the beginning practice, which is the Anajanakumarajñendriya (the root attained by the first fruit Arhat). Second, the expedient, which is the Ajñendriya (the root attained by the second and third fruit Arhats), which is called expedient because it is in the process of cultivation. Third, the mature retribution, which is the Ajñatavindriyā (the root attained by the Arhat). These three unconditioned roots arise with faith and other factors, and are divided into three stages according to their superiority and inferiority. From beginning to end, it is called 'far following.' These three roots have an increasing effect on the cultivation of the unconditioned Nirvana. Among the above nine differences, the first two are about faith and so on. (Ninth, 'far following' and others show the difference in the inclusion of all roots. These are the three unconditioned roots, which include all roots. The three are: first, the beginning practice, which is the Anajanakumarajñendriya. Second, the expedient, which is the Ajñendriya, which is called expedient because it is in the process of cultivation. Third, the mature retribution, which is the Ajñatavindriyā. These three unconditioned roots arise with faith and other factors, and are divided into three stages according to their superiority and inferiority. From beginning to end, it is called 'far following.' These three roots have an increasing effect on the cultivation of the unconditioned Nirvana. Among the above nine differences, the first two are about faith and so on.)

。三五七入並約三乘。通於諸根。四約五受。六約眼等。九約三無漏根。二十二根已明十九。男女命根不足可辨。余如俱舍根品粗說。即然細分無量故。結云乃至八萬四千。第五例三稠林。謂解性慾。此三與根性相順入舉一可反三隅故。皆略例。第六釋隨眠。先總后別。總中晉及論經皆名為使。論云隨順逐縛義故。如世公使隨逐眾生得便繫縛。即是隨眠。眠伏藏識隨逐纏繞故。此唯約種不同小宗。別有十二句。論攝為二。前六明何處隨逐。后六明以何隨逐。今初為五。一合初二句。約心明處。初句于報心隨逐。正顯眠伏藏識。即久安眠處。而言深者。無始來有微細難知故。下句于非報心隨逐。即轉識分別。事識不離現事而生。故但云心。即暫迴轉處。二相應不相應者。約三界明處。唯與當界心相應。不與異界心相應故。故論云。欲色無色。或上中下差別。無色惑微所以名下等。雖則隨眠性皆成就。隨其現惑亦有不相應義。三久遠隨行相者。約地明處。論云隨順乃至有頂故。然有頂之言。通有二義。一至金剛之頂。二至三有之頂。今取通大小義。直云有頂。論經但云遠入。今云久遠亦無始來上至九地頂故。四無始不拔相。此約時明處。處既無邊時亦無始。唯智慧怖隨眠怨賊。既未曾有聞思修智故。不能拔出。五與一切禪

【現代漢語翻譯】三、五、七的數字組合以及概括的三乘（Sādhanas，修持方法）。這些都適用於各種根器（Indriya，感官能力）。四是關於五受（Vedanā，感受）。六是關於眼等六根（Ṣaḍāyatana，六處）。九是關於三無漏根（Anāsrava-indriya，無漏根）。二十二根（Dvāvimśati indriyāṇi，二十二根）已經闡明了十九種，男女命根（Strīndriya and Puruṣendriya，男女根）的不足之處可以辨別。其餘的可以參考《俱舍論》（Abhidharmakośa，阿毗達磨俱舍論）的根品（Indriya-nirdeśa，根品）中的粗略解說。即使如此，如果細分，數量也是無量的。結論是，乃至有八萬四千種（煩惱）。第五，以三稠林為例，指的是解（脫）。這三者與根性（Indriya-svabhāva，根的自性）相順應，舉一可以反三，所以都是簡略的例子。第六，解釋隨眠（Anuśaya，隨眠）。先總說，后別說。總的來說，晉譯和論經都稱之為使（Kleśa，煩惱）。論中說，因為有隨順、逐縛的含義。就像世間的公使，隨逐眾生，伺機繫縛。這就是隨眠。眠伏在藏識（Ālayavijñāna，阿賴耶識）中，隨逐纏繞。這只是從小乘宗派的角度來說的不同。別有十二句，論中概括為二。前六句說明在何處隨逐，后六句說明以何隨逐。現在先說前五句。一、合併最初的兩句，從心（Citta，心）的角度說明處所。第一句，在報心（Vipākacitta，異熟心）中隨逐，正是顯示了眠伏在藏識中，也就是長久安眠的地方。說『深』，是因為無始以來就有，微細難以察覺。下一句，在非報心中隨逐，也就是轉識（Pravṛtti-vijñāna，轉識）的分別。事識（Karmavijñāna，業識）不離現事而生，所以只說是『心』，也就是暫時迴轉的地方。二、相應與不相應，從三界（Tridhātu，三界）的角度說明處所。只與當界的心相應，不與異界的心相應。所以論中說，欲界（Kāmadhātu，欲界）、色界（Rūpadhātu，色界）、無色界（Arūpadhātu，無色界），或者有上中下的差別。無色界的惑（Kleśa，煩惱）微細，所以稱為下等。雖然隨眠的性質都是成就的，但隨著現行的惑，也有不相應的含義。三、久遠隨行相，從地（Bhūmi，地）的角度說明處所。論中說，隨順乃至有頂（Bhavāgra，有頂天）。然而，有頂這個詞，有兩種含義。一是到達金剛（Vajra，金剛）之頂，二是到達三有（Tribhava，三有）之頂。現在取通大小乘的含義，直接說有頂。論經只說『遠入』，現在說『久遠』，也是無始以來上至九地（Navabhūmika，九地）之頂。四、無始不拔相，這是從時間的角度說明處所。處所既然無邊，時間也是無始。只有智慧才能怖畏隨眠怨賊。既然未曾有過聞思修（Śruta-cintā-bhāvanā，聞思修）的智慧，所以不能拔出。五、與一切禪

【English Translation】 The combinations of the numbers three, five, and seven, along with the summarized Three Vehicles (Sādhanas, practices). These are applicable to various faculties (Indriya, sensory abilities). Four refers to the Five Receptions (Vedanā, feelings). Six refers to the six sense organs, such as the eyes (Ṣaḍāyatana, six sense bases). Nine refers to the Three Unstained Faculties (Anāsrava-indriya, undefiled faculties). The Twenty-two Faculties (Dvāvimśati indriyāṇi, twenty-two faculties) have already clarified nineteen, and the deficiencies of the male and female faculties (Strīndriya and Puruṣendriya, gender faculties) can be discerned. The rest can be referred to the rough explanation in the 'Faculty Chapter' (Indriya-nirdeśa, chapter on faculties) of the 'Abhidharma-kośa' (Abhidharmakośa, Treasury of Metaphysics). Even so, if subdivided, the number is immeasurable. The conclusion is that there are even eighty-four thousand (afflictions). Fifth, taking the Three Dense Forests as an example, it refers to liberation. These three are in accordance with the nature of the faculties (Indriya-svabhāva, nature of faculties), and by mentioning one, the other three can be inferred, so they are all brief examples. Sixth, explaining the latent tendencies (Anuśaya, latent tendencies). First, a general explanation, then a specific explanation. Generally speaking, the Jin translation and the treatises and sutras call them 'messengers' (Kleśa, afflictions). The treatise says that it has the meaning of 'following and binding'. Just like the public messengers in the world, they follow sentient beings and seize the opportunity to bind them. This is the latent tendency. It lies dormant in the store consciousness (Ālayavijñāna, storehouse consciousness), following and entangling. This is only a difference from the perspective of the Small Vehicle school. There are twelve sentences separately, which are summarized into two in the treatise. The first six sentences explain where they follow, and the last six sentences explain with what they follow. Now, let's talk about the first five sentences first. One, combining the first two sentences, explaining the location from the perspective of the mind (Citta, mind). The first sentence, following in the resultant mind (Vipākacitta, resultant mind), precisely shows that it lies dormant in the store consciousness, which is the place of long-term dormancy. It is said to be 'deep' because it has existed since beginningless time, subtle and difficult to detect. The next sentence, following in the non-resultant mind, which is the discrimination of the evolving consciousness (Pravṛtti-vijñāna, evolving consciousness). The karmic consciousness (Karmavijñāna, karmic consciousness) arises inseparable from present events, so it is only said to be 'mind', which is the place of temporary turning. Two, corresponding and non-corresponding, explaining the location from the perspective of the Three Realms (Tridhātu, three realms). It only corresponds to the mind of the realm it belongs to, and does not correspond to the mind of a different realm. Therefore, the treatise says that the Desire Realm (Kāmadhātu, desire realm), the Form Realm (Rūpadhātu, form realm), and the Formless Realm (Arūpadhātu, formless realm) have differences of upper, middle, and lower. The afflictions (Kleśa, afflictions) of the Formless Realm are subtle, so they are called lower. Although the nature of the latent tendencies is all accomplished, there is also the meaning of non-correspondence with the afflictions that are currently active. Three, the aspect of following for a long time, explaining the location from the perspective of the ground (Bhūmi, ground). The treatise says, 'Following even to the Peak of Existence' (Bhavāgra, peak of existence). However, the word 'Peak of Existence' has two meanings. One is reaching the peak of the Vajra (Vajra, diamond), and the other is reaching the peak of the Three Existences (Tribhava, three existences). Now, taking the meaning of both the Great and Small Vehicles, it is directly said to be the Peak of Existence. The treatises and sutras only say 'entering far', now saying 'long-term', it is also from beginningless time up to the peak of the Nine Grounds (Navabhūmika, nine grounds). Four, the aspect of being unrooted since beginningless time, this is explaining the location from the perspective of time. Since the location is boundless, time is also beginningless. Only wisdom can frighten the latent tendencies, the enemy. Since there has never been the wisdom of hearing, thinking, and cultivating (Śruta-cintā-bhāvanā, hearing, thinking, and meditation), it cannot be uprooted. Five, with all the Dhyanas

定等者。此約行明處。由隨眠隨逐。令世間禪定等不能滅愛見等心。不能隨順正修行故。名為相違。故下偈云。禪定境排仍退轉也。后三界下明以何隨逐。即顯隨逐之相。由此相故。名為隨眠。此有六種。一于上三有不斷隨逐。所以三有不斷相似相續者。由有此使作繫縛故。如世眠者不能起床。二遠時隨逐。即于上無始時。令心相續現起無邊。如世眠者夢心相續。三開諸處門者。一身生隨逐。謂於前一身之上報非報心。明隨逐也。如世眠者夢中見聞。于中二義。一令眼等諸根門。集生六種識時。使與同生故云開門。此明外逐方便心。二論云及阿賴耶熏故。此明內熏報心。論經門字下更有集字。即阿賴耶集起之心。然是諸處通依故。今經義含耳。四堅實難治。即不實隨逐。謂修禪等時不得真實對治故。不實堅實如世重眠。不得重觸大聲無由起故。五地處等者微細隨逐。此于上有頂處九地中六入處。煩惱身隨逐故。然九地有二義。一約三界九地。雖併成就細故不知。成處多少名不成就。如世眠者夢中謂覺。二以善慧為九地。十地猶有故名微細。不成就者。此地中分有斷除故。故下偈云。金剛道滅方畢竟故。六離苦隨逐。謂唯無分別智。出世間聖道方能拔出。如眠得觸。第七釋受生稠林中。十句先總后別。論通為八。一身種

【現代漢語翻譯】現代漢語譯本『定等者』（禪定等等）。這是就修行和明悟的層面來說的。由於隨眠（煩惱的潛在傾向）的持續影響，導致世間的禪定等等無法斷滅愛慾、邪見等心，也不能順應正確的修行，因此被稱為『相違』（相互違背）。所以下面的偈頌說：『禪定之境排斥且仍會退轉』。『后三界下』說明了被什麼所隨逐，即揭示了隨逐的相狀。由於這種相狀，被稱為『隨眠』。這裡有六種隨眠：一、于上三有（欲界、色界、無色界）不斷隨逐。之所以說三有不斷相似相續，是因為有這種『使』（煩惱的別稱）在起束縛作用，就像睡眠中的人無法起床一樣。二、遠時隨逐，即在無始以來，令心相續不斷生起，無邊無際，就像睡眠中的人做夢時心念相續不斷一樣。三、開諸處門者，一身生隨逐，指的是在前一身之上，報應和非報應之心都表明了隨逐。就像睡眠中的人在夢中見聞一樣。這裡面包含兩層含義：一是令眼等諸根門，在生起六種識時，使之與煩惱一同生起，所以說是『開門』。這說明了外在的隨逐方便之心。二是論中說，以及阿賴耶識的熏習。這說明了內在的熏習報應之心。論中『經門』二字下還有『集』字，即阿賴耶識集起之心。然而這是諸處共同依止的，所以經文的含義包含了這一點。四、堅實難治，即不真實的隨逐，指的是在修習禪定等時，無法得到真實的對治，不真實和堅實就像沉睡一樣，得不到強烈的觸動和大聲的呼喚就無法醒來。五、地處等者，微細隨逐。這指的是在上界的有頂天處，九地中的六入處，煩惱之身隨逐。然而九地有兩種含義：一是就三界九地來說，雖然都成就了，但因為細微而不知曉，成就的多少稱為不成就。就像睡眠中的人在夢中以為是清醒一樣。二是以善慧為九地，十地還有，所以稱為微細。不成就，指的是此地中有部分斷除。所以下面的偈頌說：『金剛道滅才能最終斷除』。六、離苦隨逐，指的是隻有無分別智，出世間的聖道才能拔除，就像睡眠得到觸動一樣。第七，解釋受生稠林中，十句先總后別。論中統合為八，一身種。

【English Translation】 English version 'Those who are fixed in samadhi, etc.' This refers to the level of practice and enlightenment. Due to the continuous influence of anusaya (latent tendencies of defilements), worldly samadhi, etc., cannot extinguish desires, wrong views, etc., and cannot accord with correct practice. Therefore, it is called 'contradictory'. Hence, the following verse says: 'The state of samadhi is rejected and still regresses.' 'The latter three realms' explain what is pursued, which reveals the characteristics of pursuit. Because of this characteristic, it is called anusaya. There are six types of anusaya here: 1. Continuously pursuing the upper three realms (kama-dhatu, rupa-dhatu, arupa-dhatu). The reason why the three realms are said to be continuously similar and continuous is because this anusaya (another name for defilement) is binding, just like a sleeping person cannot get out of bed. 2. Pursuing from a distant time, that is, from beginningless time, causing the mind to continuously arise, without limit, just like a sleeping person's thoughts continue in a dream. 3. 'Those who open the doors of the senses', pursuing the body in one lifetime, referring to the retribution and non-retribution mind above the previous lifetime, which shows the pursuit. It's like a sleeping person seeing and hearing in a dream. This contains two meanings: one is to make the sense organs such as the eyes, when the six types of consciousness arise, cause them to arise together with defilements, so it is said to 'open the doors'. This explains the external pursuit of the expedient mind. The second is that the treatise says, 'and the perfuming of Alaya-vijnana'. This explains the internal perfuming of the retribution mind. In the treatise, there is also the word 'collection' under the words 'sense doors', which is the mind collected by Alaya-vijnana. However, this is the common reliance of all places, so the meaning of the sutra includes this. 4. Solid and difficult to cure, that is, unreal pursuit, referring to the fact that when practicing samadhi, etc., one cannot obtain real antidotes. Unreal and solid are like deep sleep, and one cannot wake up without strong touch and loud calls. 5. 'Places, etc.', subtle pursuit. This refers to the fact that in the upper realm of Akanistha, the six sense bases in the nine grounds, the body of defilement pursues. However, the nine grounds have two meanings: one is in terms of the nine grounds of the three realms, although all are accomplished, they are not known because they are subtle, and the amount of accomplishment is called non-accomplishment. It's like a sleeping person thinking he is awake in a dream. Second, prajna is regarded as the nine grounds, and there are still ten grounds, so it is called subtle. Non-accomplishment refers to the fact that some parts are cut off in this ground. Therefore, the following verse says: 'Only the destruction of the Vajra path can completely cut it off.' 6. Pursuing separation from suffering, referring to the fact that only non-discriminating wisdom, the supramundane holy path, can pull it out, just like sleep is touched. 7. Explaining the dense forest of rebirth, the ten sentences are general first and then specific. The treatise combines them into eight, the seed of the body.

種。謂形類多故。二業因種種。三住處種種。四四五二句色想上下種種。五同外色因種種。謂田等取外同喻故。六自體種種名色與識俱生。相依不離是報自體故。七本順生因種種。謂癡愛為本順生求有。令有續故。八末後二句集苦諦種種。謂三求不同皆是集因。但集苦果故云種種。上句顯欲有二求。欲受即欲求。貪愛共取追求不已故。欲生即有求。愛生三有自得勝身。復攝眷屬故。言無始樂著者。顯上二求之過。下句即邪梵行求。由心取著故。不知三界輪迴貪求三界。小大無量之相妄謂涅槃。謂或拍腹為道。或計無想非想為涅槃故。第八釋習氣中。亦先總后別。總云習氣既通二義。不可局于羅漢余習。雖標習氣別中皆言熏習。熏謂熏灼。如外香氣習。謂習學。唯約有情習。必能熏以成氣分故云習氣。即賴耶識以為所熏。以恒住一類是無記性。可受熏故。前七轉識以為能熏。由有生滅力增盛有增減故。能所共相和合故名熏習。此如攝論及唯識第二。若依起信。真如亦能內熏。佛善友等以為外熏。內外和合以成氣分。前中雖聞教等亦因識能領受。故判識為能熏。今並通。此文中既有因熏與果等。定知熏習種成為氣分義。別中十種差別。一與果現在非現在差別。謂過去善惡業因。與今現果同起名行。不同起名不行。如人行施

【現代漢語翻譯】現代漢語譯本一、形類繁多：指的是因為形態種類繁多。二、業因繁多：指的是因為行為（Karma）的原因。三、住處繁多：指的是居住的地方多種多樣。四、四五二句色想上下種種：指的是在色、聲、香、味、觸五種感官體驗中，對顏色的感知和想法有高低之分，變化繁多。五、同外色因種種：指的是對外在顏色的認知，因為田地等外在事物的比喻而有所不同。六、自體種種：指的是名色（Nāmarūpa，精神和物質）與識（Vijñāna，意識）同時產生，相互依存，不可分離，這是報應的自體。七、本順生因種種：指的是以癡（Moha，無明）和愛（Tanha，渴愛）為根本，順著生命延續的因緣，導致生命不斷延續。八、末後二句集苦諦種種：指的是三種追求的不同都是導致苦的因，但最終都聚集了苦果，所以說是種種。上面一句顯示了對欲有的兩種追求：欲受即欲求，因為貪愛共同追求不已；欲生即有求，因為愛產生三有，自然得到殊勝的身體，又攝取眷屬。說『無始樂著者』，顯示了上面兩種追求的過失。下面一句指的是邪梵行求，因為心執著於此，所以不知三界輪迴，貪求三界中小大無量的現象，錯誤地認為是涅槃。例如，或者拍打腹部認為是道，或者認為無想非想是涅槃。第八，解釋習氣中，也是先總后別。總的說習氣既包含兩種含義，不可侷限於羅漢的余習。雖然標明習氣，但其中都說熏習。熏指的是熏灼，就像外在的香氣薰染一樣。習指的是習學，只針對有情眾生的習性，必定能薰染而形成氣分，所以說是習氣。即以阿賴耶識（Ālaya-vijñāna）作為所薰染的對象，因為它恒常安住於一類，是無記性（既非善也非惡），可以接受薰染。前七轉識作為能薰染的主體，因為有生滅的力量，增盛或減弱。能熏和所熏共同相互和合，所以叫做熏習。這就像《攝大乘論》和《唯識論》第二卷所說。如果依據《起信論》，真如（Tathātā）也能內在薰染，佛和善友等作為外在薰染，內外和合而形成氣分。前面雖然聽聞教法等，也是因為識能領受，所以判斷識為能熏。現在一併通用。此文中既有因熏和果等，必定知道熏習的種子成為氣分的含義。別中十種差別：一、與果現在非現在差別。指的是過去的善惡業因，與現在產生的果同時生起叫做行，不同時生起叫做不行。例如人行佈施。

【English Translation】 English version 1. Variety of Forms: Refers to the multiplicity of shapes and forms. 2. Variety of Karmic Causes: Refers to the diversity of causes due to actions (Karma). 3. Variety of Abodes: Refers to the various places of dwelling. 4. Variety of Perceptions in the Four, Five, and Two Sentences on Form: Refers to the varying degrees of perception and thoughts about color in the five sense experiences (sight, sound, smell, taste, touch), with high and low distinctions and numerous changes. 5. Variety of Causes for External Colors: Refers to the different perceptions of external colors due to metaphors from external things like fields. 6. Variety of Self-Nature: Refers to Nāmarūpa (name and form, mind and matter) arising simultaneously with Vijñāna (consciousness), mutually dependent and inseparable, which is the self-nature of retribution. 7. Variety of Primary Causes Leading to Existence: Refers to Moha (ignorance) and Tanha (craving) as the root causes that lead to the continuation of life, causing existence to continue. 8. Variety of the Truth of the Accumulation of Suffering in the Last Two Sentences: Refers to the differences in the three kinds of seeking, all of which are causes of suffering, but ultimately accumulate the fruit of suffering, hence the term 'variety'. The sentence above shows the two kinds of seeking for desire-existence: desire-receiving is desire-seeking, because craving is jointly pursued without end; desire-birth is existence-seeking, because love produces the three existences, naturally obtaining a superior body and also gathering dependents. Saying 'those who are attached to beginningless pleasure' reveals the faults of the two kinds of seeking above. The sentence below refers to the seeking of wrong ascetic practices, because the mind is attached to this, so it does not know the cycle of the three realms, greedily seeking the immeasurable phenomena of the three realms, mistakenly thinking it is Nirvana. For example, either patting the belly is considered the path, or considering non-thought and non-non-thought as Nirvana. Eighth, in explaining habitual energies (習氣), it is also first general and then specific. Generally speaking, habitual energies contain two meanings, and cannot be limited to the remaining habits of Arhats. Although habitual energies are indicated, all of them mention熏習 (xūnxí, perfuming and learning). 熏 (xūn) refers to perfuming, like the perfuming of external fragrance. 習 (xí) refers to learning, only referring to the habits of sentient beings, which can definitely perfume and form a component of energy, so it is called habitual energy. That is, the Ālaya-vijñāna (阿賴耶識) is taken as the object to be perfumed, because it constantly dwells in one category, is of an indeterminate nature (neither good nor bad), and can receive perfuming. The first seven consciousnesses are taken as the subject that can perfume, because they have the power of arising and ceasing, increasing or decreasing. The perfumer and the perfumed mutually combine, so it is called perfuming and learning. This is like what is said in the Mahāyānasaṃgraha and the second volume of the Vijñaptimātratāsiddhi. If based on the Awakening of Faith, the Tathātā (真如) can also internally perfume, and Buddhas and good friends are external perfumers, and the internal and external combine to form a component of energy. Although hearing the teachings etc. before, it is also because consciousness can receive it, so it is judged that consciousness is the perfumer. Now it is used together. Since there are both cause-perfuming and effect etc. in this text, it must be known that the seed of perfuming and learning becomes the meaning of the energy component. Ten kinds of differences in the specific: One, the difference between the fruit being present and not present. Refers to the past good and evil karmic causes, arising simultaneously with the fruit produced now is called action, not arising simultaneously is called non-action. For example, a person performing charity.

。今得人身亦常好施等。此即因習。二隨趣熏者。道熏差別。如從天來今猶鮮凈。廣明道習。如大威燈光仙人所問經。此即果習。上二皆是對過說今。三隨眾生行者。親近眾生熏差別。此是緣習故。宜遠惡近善慎所習也。所以昔王不立廄于寺。而立之於屠。四隨業等者。功業煩惱熏差別。功業者。釋經業字。謂是起作事業揀非業因。如鍛金之子宜教數息等。煩惱習者如人喜眠眠則滋多等。五善不善等者。善業等熏差別。此業即是業因。以是善等三性望來果稱業故。如久行施者施心轉濃等。上三唯約現世以明習氣。六隨入後有者。中陰熏差別。中有即是本有後故。如梵行人至中有內。亦無染欲。七次第者。與果次第熏差別。謂修善惡業。於後有位。諸趣之中受果次第。習亦與果次第無差。上二約現望后以說熏習。八不斷等者。離世間禪因熏差別。謂諸無漏定名離世間禪修學無漏即是彼因。由未斷煩惱。雖修無漏亦為煩惱牽。煩惱隨。至無漏名為遠行。行亦入義。九實非實者。同法異外道行解脫熏差別。同法釋實。即三乘同佛法故。異外道釋非實。在佛法外故名為異。行者上二之因。解脫者上二之果。各有熏習好習本法故。曾修小乘今雖學大。先發小習余可準知。此即邪正雙明。約修證說。亦含三乘余習之相。十乘熏差別

【現代漢語翻譯】現代漢語譯本現在獲得了人身，也常常喜歡佈施等等。這就是因習（hetu-vāsanā，由因產生的習氣）。二、隨趣熏（gati-vāsanā，隨順趣向的習氣）：道熏（mārga-vāsanā，修道產生的習氣）的差別。例如從天界來的人，現在仍然顯得清凈鮮明。廣泛地闡明道習，如《大威燈光仙人所問經》所說。這就是果習（phala-vāsanā，由果產生的習氣）。以上兩種都是針對過去的習氣來說現在的。三、隨眾生行（sattva-caryā-vāsanā，隨順眾生行為的習氣）：親近眾生所熏習的差別。這是緣習（pratyaya-vāsanā，由緣產生的習氣）的緣故。所以應該遠離惡人，親近善人，謹慎所習。因此，過去國王不在寺廟裡設立馬廄，而是在屠宰場設立。四、隨業等（karma-ādi-vāsanā，隨順業等的習氣）：功業（puṇya-karma，善業）和煩惱（kleśa，使人迷惑痛苦的精神狀態）所熏習的差別。功業，解釋經文中的『業』字，是指起心造作的事業，揀擇不是業因。例如，對於鍛金的孩子，應該教他數息等等。煩惱習，例如人喜歡睡覺，睡覺就會越來越多等等。五、善不善等（kuśala-akuśala-ādi-vāsanā，隨順善不善等的習氣）：善業等所熏習的差別。這個『業』就是業因。因為以善等三種性質來看未來的果報，所以稱為業。例如，長期行佈施的人，佈施的心會越來越濃厚等等。以上三種只就現世來說明習氣。六、隨入後有（punarbhava-praveśa-vāsanā，隨順進入後有的習氣）：中陰（antarābhava，死亡到投生之間的過渡狀態）所熏習的差別。中有，就是本有（pūrvabhava，前一生）之後的狀態。例如，修行梵行的人到了中陰階段，也沒有染污的慾望。七、次第（anukrama，順序）者：與果次第（phala-anukrama，果報的順序）所熏習的差別。是指修習善惡業，在後有（uttarabhava，下一生）的階段，在各個趣（gati，輪迴的道途）中接受果報的順序。習氣也與果報的順序沒有差別。以上兩種是從現在來看未來而說的熏習。八、不斷等（aviccheda-ādi-vāsanā，隨順不斷等的習氣）：離世間禪（lokottara-dhyāna，超越世間的禪定）的因（hetu，原因）所熏習的差別。是指各種無漏定（anāsrava-samādhi，沒有煩惱的禪定）稱為離世間禪，修學無漏就是它的因。由於沒有斷除煩惱，即使修習無漏，也會被煩惱牽引。煩惱隨逐，到達無漏的境界稱為遠行。『行』也有進入的意思。九、實非實（tathya-atathya，真實與不真實）者：同法（sādharmya，相同的法）和異外道（vaitathya-tīrthika，不同的外道）修行解脫（vimukti，解脫）所熏習的差別。同法解釋為真實，因為三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）都相同于佛法。異外道解釋為不真實，因為在佛法之外，所以稱為異。『行』是以上兩種的因，『解脫』是以上兩種的果。各自有熏習，喜歡習本法，所以曾經修習小乘（hīnayāna，小乘佛教），現在雖然學習大乘（mahāyāna，大乘佛教），先前所發的習氣可以類推得知。這就是邪正雙明，就修證來說。也包含三乘其餘習氣的相狀。十、乘熏差別（yāna-vāsanā-viśeṣa，乘的熏習差別）

【English Translation】 English version Now that we have obtained a human body, we often like to give alms and so on. This is hetu-vāsanā (habitual energy arising from causes). 2. Gati-vāsanā (habitual energy following the course of existence): The difference in mārga-vāsanā (habitual energy arising from the path). For example, someone coming from the heavens still appears fresh and pure. It extensively clarifies the habitual energy of the path, as mentioned in the Great Majestic Light Immortal's Questions Sutra. This is phala-vāsanā (habitual energy arising from results). The above two refer to the present in relation to past habitual energies. 3. Sattva-caryā-vāsanā (habitual energy following the conduct of beings): The difference in habitual energy from associating with beings. This is because of pratyaya-vāsanā (habitual energy arising from conditions). Therefore, one should stay away from evil and get close to good, and be careful about what one practices. That's why in the past, kings did not establish stables in temples but established them in slaughterhouses. 4. Karma-ādi-vāsanā (habitual energy following karma, etc.): The difference in habitual energy from puṇya-karma (meritorious deeds) and kleśa (afflictions). Puṇya-karma, explaining the word 'karma' in the sutra, refers to the actions that are initiated and performed, distinguishing them from the causes of karma. For example, a child who forges gold should be taught to count breaths, and so on. Kleśa-vāsanā, for example, if a person likes to sleep, sleeping will increase more and more, and so on. 5. Kuśala-akuśala-ādi-vāsanā (habitual energy following good, non-good, etc.): The difference in habitual energy from good karma, etc. This 'karma' is the cause of karma. Because the future results are viewed in terms of the three natures of good, etc., it is called karma. For example, someone who has been giving alms for a long time will have an increasingly strong mind of giving, and so on. The above three only explain habitual energy in terms of the present life. 6. Punarbhava-praveśa-vāsanā (habitual energy following entry into rebirth): The difference in habitual energy from antarābhava (the intermediate state). Antarābhava is the state after pūrvabhava (previous existence). For example, a practitioner of pure conduct, even in the intermediate state, has no defiled desires. 7. Anukrama (sequence): The difference in habitual energy from phala-anukrama (the sequence of results). It refers to the sequence in which good and bad karma are cultivated, and the results are received in the various gati (realms of existence) in the next life (uttarabhava). The habitual energy is also no different from the sequence of results. The above two explain habitual energy from the perspective of the present looking towards the future. 8. Aviccheda-ādi-vāsanā (habitual energy following non-cessation, etc.): The difference in habitual energy from the cause of lokottara-dhyāna (transcendental meditation). It refers to the various anāsrava-samādhi (undefiled samadhi) called transcendental meditation, and the study of the undefiled is its cause. Because afflictions have not been cut off, even if one cultivates the undefiled, one will be drawn by afflictions. Afflictions follow, and reaching the undefiled state is called 'far-going'. 'Going' also has the meaning of entering. 9. Tathya-atathya (true and untrue): The difference in habitual energy from sādharmya (shared dharma) and vaitathya-tīrthika (different non-Buddhist) practice and vimukti (liberation). Sādharmya is explained as true, because the triyāna (three vehicles) are the same as the Buddha's Dharma. Vaitathya-tīrthika is explained as untrue, because it is outside the Buddha's Dharma, so it is called different. 'Practice' is the cause of the above two, and 'liberation' is the result of the above two. Each has habitual energy, and likes to practice their own dharma, so even if one has practiced hīnayāna (small vehicle) in the past, and is now studying mahāyāna (great vehicle), the previously developed habitual energy can be inferred. This is the dual clarification of right and wrong, in terms of cultivation and realization. It also includes the aspects of the remaining habitual energies of the three vehicles. 10. Yāna-vāsanā-viśeṣa (the difference in habitual energy of the vehicle)

。唯就於正約其見聞故。法華安樂行令不親近二乘。恐習成種故。上來十種前七約時。三世三有互望明習通於善惡。八明惡隨於善。后二約人種種習氣。皆能了之。令成如來無習氣之習氣智故。第九釋三聚稠林。亦先總后別。論通為五。總即第一有涅槃法無涅槃法。三乘中一向定差別。無即邪定有即正定。各于自乘定故。離此不定。論略不釋。此就種性約位以明。外凡無涅槃。三乘聖人定有。內凡不定。又約一期久遠非究竟無。二善行惡行因差別。此約解惑以分三聚。謂正見是善行因。邪見惡行因。二見定起二行名之為定。言二俱不定者。無正慧抉擇。又不撥無因果。率之則可清升。任之則便鄙替故曰不定。下不定仿此可知。故論皆不釋。三惡道善道因差別。此約行業以辨。四外道聲聞因差別。此約位以分。翻彼八正名曰八邪。外道邪位定。正性離生聖人位定。已入見道故。前三善根則名不定。五菩薩差別。此約修大乘者得失以分。著邪是失所謂六。蔽聖道為得即六度等。第三總結安住文屬入行。論意總結前三。故云前三種事成就。方能安住此地。大文第四住此地已下明說成就。亦攝善法行。辯才饒益多同彼故。文中二。先牒前總顯。謂了心行方善說故。后佛子下廣顯說成有三成就。一智成就。謂知法知器知化儀故。

【現代漢語翻譯】現代漢語譯本僅就正確的方向約束他們的所見所聞，因此，《法華經·安樂行品》告誡不要親近二乘（聲聞乘和緣覺乘），是擔心（我們）養成二乘的習性。上面所說的十種習性，前七種是就時間而言的，三世（過去、現在、未來）、三有（欲有、色有、無色有）相互對照，說明習性貫通於善與惡。第八種說明惡會隨順於善。后兩種是就人而言的，種種的習氣，（佛）都能明瞭，使之成就如來沒有習氣的習氣智。第九種解釋三聚稠林，也是先總說后別說。總的來說分為五種。總的來說，第一種是有涅槃之法和無涅槃之法。三乘（聲聞乘、緣覺乘、菩薩乘）中，一向是決定的差別。無，就是邪定；有，就是正定。各自在自己的乘中是決定的。離開這些，就是不定。論中簡略，沒有解釋。這是就種性，按位次來闡明。外凡（凡夫）沒有涅槃。三乘的聖人決定有涅槃。內凡（已入聖道之凡夫）不定。又是就一期（生命）的久遠來說，不是究竟的沒有。第二種是善行和惡行的因的差別。這是就理解迷惑來劃分三聚。正見是善行的因，邪見是惡行的因。兩種見解決定引起兩種行為，這叫做決定。說兩種都不決定，是沒有正確的智慧來決斷抉擇。又不否定因果，順從它就可以清升，放任它就會鄙陋衰敗，所以說不定。下面的不定，仿照這個就可以知道。所以論中都不解釋。第三種是惡道和善道的因的差別。這是就行業來辨別。第四種是外道和聲聞的因的差別。這是就位次來劃分。顛倒他們的八正道，就叫做八邪。外道邪位是決定的。正性離生的聖人位是決定的，已經進入見道了。前面的三種善根就叫做不定。第五種是菩薩的差別。這是就修習大乘的人的得失來劃分。執著邪見是失，就是六蔽（佈施、持戒、忍辱、精進、禪定、智慧）。蔽聖道是得，就是六度等。第三總結安住文，屬於入行。論的意義是總結前面三種。所以說前面三種事成就，才能安住此地。大文第四，住此地以下，說明說成就，也包括善法行。辯才饒益多，和他們相同。文中分為二。先是依照前面總的顯示。說了解心行才能善於說法。后佛子以下，廣泛地顯示說成就，有三種成就。第一是智成就。就是知法、知器、知化儀。

【English Translation】 English version They are only restrained by what they see and hear in the right direction. Therefore, the 'Chapter on Peaceful Practices' in the Lotus Sutra advises against associating with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), fearing that (we) will develop the habits of the Two Vehicles. The ten types of habits mentioned above, the first seven are in terms of time, with the Three Times (past, present, and future) and the Three Realms (desire realm, form realm, and formless realm) contrasting each other, illustrating that habits pervade both good and evil. The eighth explains that evil follows good. The last two are in terms of people, with all kinds of habits that (the Buddha) can understand, enabling them to achieve the wisdom of the Tathāgata's habit-free habit. The ninth explains the dense forest of the Three Classes, also starting with a general explanation followed by specific explanations. Generally speaking, it is divided into five types. Generally speaking, the first type is the Dharma with Nirvāṇa and the Dharma without Nirvāṇa. Among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), there is always a definite difference. 'Without' means wrong determination; 'with' means right determination. Each is determined in their own vehicle. Apart from these, it is undetermined. The treatise is brief and does not explain. This is to clarify based on lineage and position. Ordinary beings do not have Nirvāṇa. The saints of the Three Vehicles definitely have Nirvāṇa. Inner ordinary beings (those who have entered the path to sagehood) are undetermined. It is also in terms of the duration of a lifetime, not ultimately without. The second type is the difference between the causes of good deeds and bad deeds. This is to divide the Three Classes based on understanding delusion. Right view is the cause of good deeds, and wrong view is the cause of bad deeds. Two views definitely cause two actions, which is called determination. Saying that both are undetermined means there is no correct wisdom to decide and choose. It also does not deny cause and effect; following it can lead to purity and ascent, while indulging in it leads to baseness and decline, so it is called undetermined. The following undetermined can be understood by analogy. Therefore, the treatise does not explain. The third type is the difference between the causes of evil paths and good paths. This is to distinguish based on karma. The fourth type is the difference between the causes of non-Buddhists and Śrāvakas. This is to divide based on position. Reversing their Eightfold Noble Path is called the Eight Wrong Paths. The wrong position of non-Buddhists is determined. The position of saints who are born from the right nature is determined, having already entered the path of seeing. The first three good roots are called undetermined. The fifth type is the difference between Bodhisattvas. This is to divide based on the gains and losses of those who practice the Mahāyāna. Attachment to wrong views is a loss, which is the Six Obscurations (giving, morality, patience, diligence, meditation, and wisdom). Obscuring the holy path is a gain, which is the Six Perfections, etc. The third summary of the text on abiding belongs to entering practice. The meaning of the treatise is to summarize the previous three. Therefore, it says that only when the previous three things are accomplished can one abide in this place. The fourth major section, from 'abiding in this place' onwards, explains the accomplishment of speech, which also includes the practice of good Dharma. Eloquence and benefit are much the same as them. The text is divided into two. First, it follows the previous general display. Saying that understanding the mind and actions is necessary to be good at speaking Dharma. Later, from 'Buddhist disciples' onwards, it extensively displays the accomplishment of speech, which has three accomplishments. The first is the accomplishment of wisdom, which is knowing the Dharma, knowing the vessel, and knowing the means of transformation.

二口業成就能起說故。三法師自在成就。得陀羅尼等成彼德故。各有佛子以為揀別。今初分二。先明隨所知之法。二一切下隨所依之器。此二何異前文智成入成。前三各別而知。今此總收以法逗器。今初所知法。即三乘一乘解脫差別。各含教證教道。以將化生令器熟故。證道以將度生令得解脫。體正度故。二隨所依中文有三節。初總明。次能隨下別顯。后令生下結益。論主通收為七種器。一說所說法對器。自釋云隨應度者授對治法故。即總中二句。下句是說所說法。上句即所對之器。別中初能隨及后而為說法。即上說所說法中間根等諸林。即是所對之器。于中準論經。眾生下有心字。即是心稠林。通為五種器。初眾生心根性慾解。明所說法器成。謂十一林之中。此五正顯已成信等法器。可隨根欲等說故別顯之。二所行有異。含其二義。一約能行之行。名種種異行器。即上根等能行。二所行之境。即上根等所行名譬喻器。總喻上五故。如世稼穡具五因緣。彼所種物成就堪用。一有心物。二有根益其生力。三有可生性。四含潤欲發。五決定可生。喻上心等故云譬喻。四諸聚差別者。即定不定根轉器。亦通上根等。五亦隨下隨辭辯器。以彼生煩惱業熏難捨。要作同行巧辯方能化故。三結成益。即隨乘因能乘出器。以上諸義不

【現代漢語翻譯】現代漢語譯本二、口業成就：因為能夠演說佛法。三、法師自在成就：因為獲得陀羅尼（Dharani，總持，一種記憶和保持佛法力量的咒語）等，成就了這些功德。以上每一種成就都以佛子作為區分。現在先從第一個方面開始，分為兩部分。首先闡明隨所知之法，其次『一切下』闡明隨所依之器。這兩者與前文的智成就和入成就有何不同？前文的三種成就是各自獨立的認知，而這裡是總括地以佛法來引導眾生。現在先說所知之法，即三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）解脫的差別，各自包含教、證、教道。因為要教化眾生，使他們的根器成熟；證道是爲了度化眾生，使他們獲得解脫，這是因為其體性是正的，度化是真實的。二、隨所依之器，文中分為三個部分。首先是總的說明，其次是『能隨下』分別顯示，最後是『令生下』總結利益。論主總括為七種根器。一、說所說法對器，自己解釋說：『隨應度化的人，授予對治之法。』這就是總說中的兩句話，下句是說所說法，上句就是所對之器。分別顯示中，首先是『能隨』以及後面的『而為說法』，就是上面所說的『說所說法』，中間的『根等諸林』，就是所對之器。其中，根據論經，『眾生下』有『心』字，就是心稠林，總共有五種根器。首先是眾生心根**解，闡明所說法器成就，即在十一林之中，這五種正是顯示已經成就信等法器，可以隨其根性和慾望等來說法，所以特別顯示。二、所行有異，包含兩種含義。一是就能夠修行的行為來說，名為種種異行器，即上面的根等能夠修行。二是所修行的境界，即上面的根等所修行的，名為譬喻器，總的譬喻上面的五種根器。就像世間的稼穡，具備五種因緣，所種植的作物才能成就可用：一是有心物，二是有根增長其生力，三是有可生性，四是包含潤澤想要萌發，五是決定可以生長。比喻上面的心等，所以說是譬喻。四、諸聚差別者，即定不定根轉器，也通於上面的根等。五、『亦隨下』隨辭辯器，因為他們生起煩惱業的薰染難以捨棄，需要用同行善巧的辯論才能教化。三、總結成就利益，即隨乘因能乘出器。以上這些意義不...

【English Translation】 English version 2. Accomplishment of Oral Karma: Because one is able to expound the Dharma. 3. Accomplishment of Mastery as a Dharma Teacher: Because one obtains Dharani (a mnemonic that empowers one to retain the teachings) and other virtues. Each of these accomplishments is distinguished by the presence of a Buddha-son. Now, let's begin with the first aspect, dividing it into two parts. First, elucidating the Dharma that is known; second, 'everything below' elucidating the vessel upon which it relies. What is the difference between these two and the accomplishments of wisdom and entry mentioned earlier? The previous three accomplishments were separate and distinct cognitions, while this is a general collection of using the Dharma to guide beings. Now, let's discuss the Dharma that is known, which is the difference between the liberation of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Buddhayāna), each containing teaching, realization, and the path of teaching. Because one wants to teach and transform beings, allowing their faculties to mature; realization is for liberating beings, enabling them to attain liberation, because its essence is correct and the deliverance is real. 2. The Vessel Upon Which One Relies: The text is divided into three sections. First, a general explanation; second, 'able to follow below' separately reveals; and third, 'causing to arise below' concludes the benefits. The commentator generally collects them into seven types of vessels. 1. The vessel that corresponds to what is spoken: The commentary explains, 'For those who should be transformed accordingly, bestow the antidote Dharma.' This is the two sentences in the general explanation; the latter sentence is what is spoken, and the former sentence is the vessel to which it corresponds. In the separate explanation, first 'able to follow' and then 'and speak Dharma' is what is spoken above, and the 'forests of faculties, etc.' in the middle are the vessels to which they correspond. Among them, according to the sutra, there is the word 'mind' after 'sentient beings,' which is the dense forest of mind, totaling five types of vessels. First, the minds, roots, and **understanding of sentient beings elucidate the accomplishment of the vessel for what is spoken, that is, among the eleven forests, these five precisely reveal the vessels of faith, etc., that have already been accomplished, so one can speak according to their faculties and desires, etc., so it is specially revealed. 2. Differences in what is practiced contain two meanings. One is in terms of the practice that can be done, called the vessel of various different practices, which is the faculties, etc., above that can be practiced. Two is the realm of what is practiced, which is what the faculties, etc., above practice, called the vessel of metaphors, which is a general metaphor for the five types of vessels above. Just like worldly farming, possessing five causes and conditions, the crops that are planted can be accomplished and usable: One is having a mind, two is having roots to increase its vitality, three is having the potential to grow, four is containing moisture and wanting to sprout, and five is definitely able to grow. This is a metaphor for the minds, etc., above, so it is called a metaphor. 4. Differences in the various groups are the vessels of definite, indefinite, and transformable faculties, which also apply to the faculties, etc., above. 5. 'Also following below' the vessel of skillful speech, because they generate afflictions and the karma of defilement is difficult to abandon, it requires skillful debate from a fellow practitioner to be able to transform them. 3. Concluding the accomplishment of benefits is the vessel that follows the cause of the vehicle and is able to emerge from the vehicle. The meanings above are not...

出自乘解脫故。第二佛子菩薩住此下。口業成就。曲分為二。先總明具說之德。二以無量下正明口業成就。今初亦是智成就。以具法師行即是智故。而言說者。護如來法藏通於說故。斯則內持于智外口說故。何名具法師行。深妙義中具二十種功德故。一知時二正意。三頓四相續。五漸六次。七句義漸次。八示九喜十勸。十一具德十二不毀。十三不亂十四如法。十五隨眾十六慈心。十七安隱心。十八憐愍心。十九不著名利。二十不自讚毀他。廣釋如論。涅槃具七善知名大法師。與此略同。慈氏論說具十德者。名大法師攝義具足。一善知法義。二能廣宣說。三處眾無畏。四無斷辯才。五巧方便說。六法隨法行。七威儀具足。八勇猛精進。九身心無倦。十成就忍力。會之亦同。第二正明口業中。先略明。后此菩薩以法下廣顯。今初先顯名體。謂外由菩薩美妙言辭而演法義。名四無礙辯。內由智起名四無礙智。次辯體者。此智即無漏后得為體。故云善巧。即上知法知機智也。義無礙解或通正體。次此菩薩下約位顯勝。以初地分得此地任運。故無暫舍。后何等下徴列名字。智緣法等無拘礙故法等皆智境界。從境分四。一法者法體。謂法自體有軌持故。即二空所攝。即真之俗境故。論云。遠離二邊生法所攝。如色礙相等。二義者。

法境界體。調於法體上差別境義。即上二空所攝真諦之境故。論云。即彼遠離二邊生法所攝中。如實智境界故。然得此真智者。由菩薩于生法二執所攝境中。以智安住求彼色等。但是虛妄。即俗而真是彼色等之中別義。上即遠公之意。其猶不生不滅。是無常義。亦可。不約二諦。法約自體義約差別。謂十一色等虛妄分別之相。即是別義言如實智者稱事實也。三詞者正得與眾生。謂得彼方言與他說故。故論云。于彼如實智境中。隨他所喜言說正知。此釋正得隨他言說正知而與故。此釋與眾生。四樂說者。正求與無量門。謂樂說乃辭中別義。七辯剖析名無量門。論云。于彼隨他所喜言語正知。無量種種義語隨知而與故。二廣顯中。理實此四通該一切。且約圓數以列十門。各有複次。論云后五是凈者。謂三乘行果。則顯前五是三乘教理。通於染凈。言十者。一依自相。謂知事法體各殊故。二依同相。謂知理法。若性若相各有同理故。三行相。此約時辯法。三世遷流故。上三知義即是所詮四說相。此知教法。上四皆約所知。五智相。此約能知。六無我慢相。此約所離明凈。七小乘大乘相。此約所行。上二通辨諸乘行果。后三別約一乘。八菩薩地相此約因行。后二知果。九如來地相約體。十作住持相約用。然上十中法義則別。后

【現代漢語翻譯】法境界體（Dharma realm entity）。調整在法體上的差別境義（different aspects of the realm of Dharma）。這就是二空（two emptinesses）所包含的真諦之境（realm of ultimate truth）。《瑜伽師地論》說：『即是遠離二邊生法（phenomena of arising）所包含的中道（middle way），如實智（wisdom that sees things as they are）的境界。』然獲得此真智者，是由於菩薩在生法二執（two attachments to arising phenomena）所包含的境界中，以智慧安住，尋求那色等（form etc.），但這些都是虛妄的。即在世俗諦（conventional truth）中而真是那色等之中的別義（distinct meaning）。上述是慧遠大師的觀點，猶如不生不滅（neither arising nor ceasing）是無常（impermanence）的意義。也可以不侷限於二諦（two truths），法（Dharma）側重於自體（own nature），義（meaning）側重於差別（difference）。所謂十一色等（eleven forms etc.）虛妄分別之相（aspects of false discrimination），就是別義。所謂如實智者（one with wisdom that sees things as they are），是稱合事實。三詞（three terms）是指正得（right attainment）與眾生（sentient beings），即獲得彼方言（local language）與他們說。所以《瑜伽師地論》說：『在如實智境中，隨他所喜（according to what others like）言說正知（right knowledge of speech）。』這是解釋正得隨他言說正知而給予。這是解釋與眾生。四樂說（joyful speech）是指正求與無量門（innumerable gates），所謂樂說是辭中別義（distinct meaning in words）。七辯剖析（seven kinds of eloquence in analysis）名為無量門。《瑜伽師地論》說：『在隨他所喜言語正知中，無量種種義語隨知而給予。』二廣顯中（in the second extensive explanation）。實際上這四者（four aspects）通用於一切。且以圓滿之數（perfect number）列出十門（ten gates），各有複次（further explanations）。《瑜伽師地論》說后五是凈（pure），是指三乘（three vehicles）的行果（practice and result）。這就顯示前五是三乘的教理（teachings and principles），通於染凈（defiled and pure）。所謂十者：一依自相（according to own characteristics），是指知事法（phenomena）的體各不相同。二依同相（according to common characteristics），是指知理法（principles），若性若相（whether nature or characteristics）各有同理。三行相（characteristics of action），這是指時間辯法（Dharma），三世（three times）遷流。上述三知義（three knowledges）就是所詮（what is explained）。四說相（characteristics of speech），這是指知教法（teachings）。上述四者都是關於所知（what is known）。五智相（characteristics of wisdom），這是指能知（what knows）。六無我慢相（characteristics of no-self pride），這是指所離明凈（clarity of what is abandoned）。七小乘大乘相（characteristics of the Small Vehicle and the Great Vehicle），這是指所行（what is practiced）。上述二者通辨諸乘行果（practice and result of all vehicles）。后三別約一乘（specifically about the One Vehicle）。八菩薩地相（characteristics of the Bodhisattva ground），這是指因行（causal practice）。后二知果（knowing the result）。九如來地相（characteristics of the Tathagata ground），是指體（essence）。十作住持相（characteristics of making and sustaining），是指用（function）。然上述十者法義則別（meanings of Dharma are different）。后

【English Translation】 Dharma realm entity. Adjusting the different aspects of the realm of Dharma on the Dharma entity. This is the realm of ultimate truth encompassed by the two emptinesses. The Yogācārabhūmi-śāstra says: 'It is the realm of the wisdom that sees things as they are, the middle way encompassed by the phenomena of arising, which is far from the two extremes.' However, one who obtains this true wisdom does so because the Bodhisattva dwells in wisdom within the realm encompassed by the two attachments to arising phenomena, seeking that form etc., but these are all illusory. That is, within the conventional truth, the distinct meaning in those forms etc. is true. The above is the view of Master Huiyuan, just as neither arising nor ceasing is the meaning of impermanence. It can also not be limited to the two truths; Dharma emphasizes its own nature, and meaning emphasizes difference. The aspects of false discrimination of the so-called eleven forms etc. are the distinct meaning. The so-called one with wisdom that sees things as they are is in accordance with the facts. The three terms refer to right attainment and sentient beings, that is, obtaining the local language and speaking to them. Therefore, the Yogācārabhūmi-śāstra says: 'In the realm of wisdom that sees things as they are, there is right knowledge of speech according to what others like.' This explains right attainment, right knowledge of speech, and giving. This explains giving to sentient beings. Joyful speech refers to right seeking and innumerable gates; joyful speech is the distinct meaning in words. The seven kinds of eloquence in analysis are called innumerable gates. The Yogācārabhūmi-śāstra says: 'In the right knowledge of speech according to what others like, there is knowledge and giving of innumerable kinds of meaningful speech.' In the second extensive explanation. In reality, these four aspects apply to everything. And with the perfect number, ten gates are listed, each with further explanations. The Yogācārabhūmi-śāstra says that the latter five are pure, referring to the practice and result of the three vehicles. This shows that the former five are the teachings and principles of the three vehicles, applying to both defiled and pure. The so-called ten are: one, according to own characteristics, referring to knowing that the entities of phenomena are different from each other; two, according to common characteristics, referring to knowing the principles, whether nature or characteristics, each has common principles; three, characteristics of action, this refers to time discussing Dharma, the three times flowing; the above three knowledges are what is explained; four, characteristics of speech, this refers to knowing the teachings; the above four are all about what is known; five, characteristics of wisdom, this refers to what knows; six, characteristics of no-self pride, this refers to the clarity of what is abandoned; seven, characteristics of the Small Vehicle and the Great Vehicle, this refers to what is practiced; the above two generally discuss the practice and result of all vehicles; the latter three are specifically about the One Vehicle; eight, characteristics of the Bodhisattva ground, this refers to causal practice; the latter two know the result; nine, characteristics of the Tathagata ground, this refers to essence; ten, characteristics of making and sustaining, this refers to function. However, the meanings of Dharma in the above ten are different. Later

二多同。皆詞則說於法義。樂說乃詞中別義。亦有以詞說於法。樂說說義。十中皆四無礙。即四種相。今初自相有四種者。一生法自相。謂知色是變礙相等。二義者差別自相。謂知色有十一處等。上二約總別以分法義。后二同體義分。三想堅固自相想者。起言所依。亦以慧心取彼二種相故。一隨自所覺諸法相。二隨彼彼所化言詞所宜相。以所覺法隨彼言詞為彼生說。說無錯謬名為堅固。論經云。不壞者壞即錯也。四彼想差別自相想義同上。但以次第不息。以多異名堅固彼義。令他愛樂名不斷盡。此自相一門是總故。論前總中亦依此釋。諸經論中亦多依此。第二同相。約性與相分於法義。一一切法同相。謂諸法同以無性為自性故。二有為法同相同生滅故。謂觀無常門生滅相得入初句。法無我性故。無我智境得成。是則生滅是常義也。三一切法假名同相。故云安立。所立之法已是假名。更以言詮假名而談名不斷說。四假名假名同相。謂不壞前假名。更能以異異無邊假名說故。重言假名。第三行相中。約三世以分法義。一生行相現法緣生故。設知過未亦名現在。以三世皆是當世現在故。故論云。過去未來彼彼世間攝受故。二已生未生行相。設知現在亦名過未。以現是過家未未家過故。是則當世而知名法。逆見過未能知現在。

是則名義為菩薩智境。三物假名行相。總說三世之物不謬故。四說事行相。然所說事不出三世。總相物中故云一一世。但曲明異異事法。故云無邊法明。第四說相中。約本釋以分法義。一修多羅相故但示法。二解釋相所以名義。三隨順相。隨類言音故。四相似說相。謂隨心樂聞何法宜。何譬喻說似彼心故。第五智相。約法類以分法義。一現見智。二比智比即類也。然所知境即是二諦法。比等智是無礙體。從體立稱不同前後。又法比等智通於大小。四無礙智唯局大乘。故涅槃說。唯菩薩有。聲聞設有少故名無。若就二智所觀並通大小。約能觀智唯局大乘。于大乘中。依觀所取能取以立法類。一法智觀如故云現見。謂觀差別二諦同如不異故。二比智即觀前能觀。如實分別之智。類余亦爾。類何等耶。比知如前。差別即如實故。三欲得方便智。謂此是相見道依真假說。后得智攝故云世智。若欲得第一義假說以為方便。四得智。謂雖以世智說。而與第一義相應非顛倒異。方名樂說故。云善巧。可以證得第一義故。余如唯識雜集各第九。瑜伽十六說。上回向品疏已略明。第六無我慢相中。約真俗以分法義。一第一義諦無我。故云一相。言不壞者不壞無我故。若言我知無我我證無我。則壞無我。以有能所故。二世諦無我故云蘊等。

【現代漢語翻譯】現代漢語譯本這被稱為菩薩智境。三種事物（三物）的假名行相。總的來說，三世（過去、現在、未來）的事物不會有錯謬。四是說明事物的行相。然而，所說的事物不出三世。因為總相包含在事物之中，所以說每一世。只是詳細說明種種不同的事法，所以說無邊法明。第四是說明相，依據根本解釋來區分法的意義。一是修多羅相（Sutra-lakshana，經的相），所以只是顯示法。二是解釋相，所以有名義。三是隨順相，隨順各類言語聲音。四是相似說相，就是隨心所欲地聽聞何種法，用何種譬喻來說明，使其相似於他們的心意。第五是智相，依據法的種類來區分法的意義。一是現見智（Pratyaksha-jnana，現量智），二是比智（Anumana-jnana，比量智），比智就是類別。然而，所知的境界就是二諦法（Satya-dvaya，真諦和俗諦）。比智等是無礙的本體，從本體建立名稱，不同於前後。而且法比智等通於小乘和大乘。四無礙智（Apratihata-jnana）只侷限於大乘。所以《涅槃經》（Nirvana Sutra）說，只有菩薩才有。聲聞（Śrāvaka）即使有，也因為少，所以稱為沒有。如果就二智所觀察的境界來說，也通於小乘和大乘。就能觀察的智來說，只侷限於大乘。在大乘中，依據觀所取和能取來建立法的種類。一法智（Dharma-jnana）觀如，所以說現見。就是觀察差別二諦（真諦和俗諦）相同，如如不動，沒有差異。二比智就是觀察前面的能觀，如實分別的智慧。其餘的也一樣。比類什麼呢？比知如前。差別就是如實。三欲得方便智（Adhigama-upaya-jnana），就是說這是相見道（Darshana-marga）依據真假來說。后得智（Prsthalabdha-jnana）所攝，所以說是世智（Lokasamvriti-jnana）。如果想要得到第一義（Paramartha），假說以為方便。四得智（Labdha-jnana），就是說雖然用世智來說，但是與第一義相應，不是顛倒的，不是不同的，才稱為樂說，所以說是善巧。可以證得第一義。其餘的如《唯識雜集》（Vijñaptimātratāsiddhi-śāstra）各第九，《瑜伽師地論》（Yogācārabhūmi-śāstra）十六說。在前面的迴向品疏中已經略微說明。第六是無我慢相（Nirahamkara-lakshana）中，依據真俗來區分法的意義。一是第一義諦（Paramārtha-satya）無我，所以說一相。說不壞，就是不壞無我。如果說我知道無我，我證得無我，那就破壞了無我，因為有能知和所知的緣故。二是世俗諦（Samvriti-satya）無我，所以說蘊等。

【English Translation】 English version This is called the realm of Bodhisattva's wisdom. The provisional names and characteristics of the three things (tri-vastu). Generally speaking, the things of the three times (past, present, and future) will not be mistaken. Fourth is to explain the characteristics of things. However, what is said about things does not go beyond the three times. Because the general characteristics are contained in things, it is said that each time. It just explains in detail the various different dharma aspects, so it is said to be the illumination of boundless dharmas. Fourth is to explain the characteristics, based on the fundamental explanation to distinguish the meaning of the dharma. First, the characteristic of Sutra (Sutra-lakshana), so it only shows the dharma. Second, the characteristic of explanation, so there are names and meanings. Third, the characteristic of compliance, complying with various kinds of languages and sounds. Fourth, the characteristic of similar explanation, that is, to listen to whatever dharma one wants, and use whatever metaphor to explain it, so that it is similar to their minds. Fifth, the characteristic of wisdom, based on the types of dharma to distinguish the meaning of the dharma. First, direct perception wisdom (Pratyaksha-jnana), second, inferential wisdom (Anumana-jnana), inferential wisdom is the category. However, the known realm is the two truths (Satya-dvaya, the ultimate truth and the conventional truth). Inferential wisdom and so on are unobstructed entities, and the name is established from the entity, which is different from before and after. Moreover, dharma inferential wisdom and so on are common to both the Hinayana and the Mahayana. The four unobstructed wisdoms (Apratihata-jnana) are only limited to the Mahayana. Therefore, the Nirvana Sutra says that only Bodhisattvas have it. Even if the Shravakas (Śrāvaka) have it, it is called non-existent because it is small. If we talk about the realm observed by the two wisdoms, it is also common to both the Hinayana and the Mahayana. As for the wisdom that can observe, it is only limited to the Mahayana. In the Mahayana, the types of dharma are established based on what is observed and what can be observed. The Dharma Wisdom (Dharma-jnana) observes thusness, so it is said to be direct perception. It is to observe that the two truths (the ultimate truth and the conventional truth) are the same, such as thusness, without difference. The second inferential wisdom is to observe the previous observer, the wisdom of truly distinguishing. The rest are the same. What is the analogy? Knowing by analogy as before. The difference is that it is true. Third, the wisdom of wanting to obtain expedient means (Adhigama-upaya-jnana), that is, this is said to be the path of seeing (Darshana-marga) based on the truth and falsehood. It is included in the subsequent wisdom (Prsthalabdha-jnana), so it is said to be worldly wisdom (Lokasamvriti-jnana). If you want to obtain the ultimate meaning (Paramartha), it is provisionally said to be an expedient means. Fourth, the wisdom of attainment (Labdha-jnana), that is, although it is said with worldly wisdom, it is in accordance with the ultimate meaning, not inverted, not different, so it is called joyful speaking, so it is said to be skillful. You can attain the ultimate meaning. The rest are like the ninth of each of the Vijñaptimātratāsiddhi-śāstra, and the sixteenth of the Yogācārabhūmi-śāstra. It has been briefly explained in the previous commentary on the chapter on dedication. Sixth, in the characteristic of non-self-conceit (Nirahamkara-lakshana), the meaning of the dharma is distinguished according to the truth and the conventional. First, the ultimate truth (Paramārtha-satya) is non-self, so it is said to be one characteristic. Saying that it is not destroyed means that it does not destroy non-self. If you say that I know non-self, I attain non-self, then you have destroyed non-self, because there is the knower and the known. Second, the conventional truth (Samvriti-satya) is non-self, so it is said to be the aggregates and so on.

迷蘊著積聚。我迷界著異因。我計種族別故。迷處著欲我計為生門。能受入故。迷諦緣起著作。我皆明因果有造作故。並是法我亦通人我。今隨順觀察世諦緣生無實。以為對治得入第一義法無我。名善巧方便故。蘊界等是菩薩智境所治之我。三說美妙無我。愜情稱美順理為妙。四說無上無我故云轉勝。詞中差別故曰無邊法名。第七大小乘相中。約權實以分法義。一觀相。謂一觀不異唯一事實故。二性相。就彼根性有三乘故。三解脫相。會彼三乘同歸一實。解脫相中無差別故。論云。依同解脫不懼者。法華云。今我喜無畏但說無上道故。四念相即開方便門。隨機念異心行不同。以多法明說諸乘法。然皆為一事。故論云隨順解脫。第八菩薩地相中。約地體相以分法義。一智相。一切菩薩行者總標也。何者是耶。謂所證法行能證智行。何以此二名菩薩行。以智契如故。故經云智隨證。論云觀智說故。此菩薩行即十地智體。二說相。謂體雖一智相有十地分位故。然此分位由心差別故。論云十地差別者。謂心而名說相者約口言也。以論經云義無量者。說十地別差故。作是釋斯則異前義大。三與方便相。謂巧說十地授與眾生。不顛倒教授與地證道無有差別故。四入無量門相。入諸地相差別故。第九如來地相。約真應以分法義。謂一

【現代漢語翻譯】現代漢語譯本：於五蘊（skandha）的迷惑執著，導致積聚。我對迷妄的境界執著，是因為錯誤的認知。我執著于種族之間的差別，在迷惑之處，執著于慾望，將『我』視為生命的入口，因為『我』能接受和進入。我對真諦和緣起的理解有偏差，認為一切都是由因果關係和造作而來。這些都是法我和人我的體現。現在，我順應世俗的認知，觀察世俗諦的緣起是虛幻不實的，以此作為對治，從而進入第一義諦的法無我境界，這被稱為善巧方便。因此，五蘊、十二處（ayatana）、十八界（dhatu）等是菩薩智慧所要對治的『我』。三次宣說美妙的無我，符合心意，讚美順應道理，所以是『妙』。四次宣說無上的無我，所以說是『轉勝』。詞語上的差別，所以說是『無邊法名』。在第七大小乘相中，根據權巧方便和真實義來區分法義。一、觀相：即觀察不異，唯一真實。二、性相：就眾生的根性而言，有聲聞乘（sravakayana）、緣覺乘（pratyekabuddhayana）和菩薩乘（bodhisattvayana）三種。三、解脫相：會歸這三種乘，最終都歸於一實相，在解脫的境界中沒有差別。論中說：『依據相同的解脫，所以不恐懼。』《法華經》中說：『現在我歡喜無畏，只說無上道。』四、念相：即開啟方便之門，根據眾生不同的根器，念頭和心行也不同，用多種法門來闡明諸乘之法，但最終都是爲了同一件事。所以論中說『隨順解脫』。在第八菩薩地相中，根據地的體相來區分法義。一、智相：是對一切菩薩行者的總稱。什麼是智相呢？就是所證的法行和能證的智行。為什麼這兩者被稱為菩薩行呢？因為智慧與真如相契合。所以經中說『智隨證』，論中說『觀智說』。這菩薩行就是十地（dasabhumi）的智慧本體。二、說相：即雖然本體是同一個智慧，但智相有十地的分位差別。然而這種分位是由心的差別造成的。所以論中說『十地差別者，謂心而名』，說相是就口頭言說而言。因為論和經中說『義無量者』，是說十地的差別。這樣解釋就與之前的意義大不相同。三、與方便相：即巧妙地宣說十地，授予眾生，不顛倒地教授，與證得地的道沒有差別。四、入無量門相：進入諸地相的差別。在第九如來地相中，根據真身（dharmakaya）和應身（nirmanakaya）來區分法義。一

【English Translation】 English version: Attachment and accumulation to the skandhas (aggregates) leads to accumulation. My attachment to the realm of delusion is due to incorrect causes. I am attached to the differences between races, and in places of delusion, I am attached to desires, considering 'I' as the entrance to life, because 'I' can accept and enter. My understanding of truth and dependent origination is biased, believing that everything is caused by causality and fabrication. These are all manifestations of Dharma-self and person-self. Now, I follow the worldly understanding, observing that the dependent origination of worldly truth is illusory and unreal, using this as an antidote to enter the realm of Dharma-no-self in the first principle, which is called skillful means. Therefore, the skandhas, ayatanas (sense bases), dhatus (elements), etc., are the 'I' that the wisdom of the Bodhisattva needs to counteract. Three times proclaiming the wonderful no-self, which is in accordance with the heart, praising and conforming to reason, so it is 'wonderful'. Four times proclaiming the supreme no-self, so it is said to be 'surpassing'. The difference in words, so it is said to be 'boundless Dharma name'. In the seventh aspect of the Great and Small Vehicles, the Dharma meaning is distinguished according to expedient means and true meaning. 1. Aspect of contemplation: that is, observing that there is no difference, only one reality. 2. Aspect of nature: in terms of the nature of sentient beings, there are three vehicles: Sravakayana (the Vehicle of Hearers), Pratyekabuddhayana (the Vehicle of Solitary Buddhas), and Bodhisattvayana (the Bodhisattva Vehicle). 3. Aspect of liberation: converging these three vehicles, they all return to one reality, and there is no difference in the realm of liberation. The treatise says: 'Relying on the same liberation, so there is no fear.' The Lotus Sutra says: 'Now I am joyful and fearless, only speaking of the unsurpassed path.' 4. Aspect of mindfulness: that is, opening the door of expedient means, according to the different roots of sentient beings, thoughts and mental activities are also different, using various Dharma methods to explain the Dharma of the various vehicles, but ultimately it is for the same thing. Therefore, the treatise says 'conforming to liberation'. In the eighth Bodhisattva Bhumi aspect, the Dharma meaning is distinguished according to the body aspect of the Bhumi. 1. Aspect of wisdom: is the general term for all Bodhisattva practitioners. What is the aspect of wisdom? It is the Dharma practice that is certified and the wisdom practice that can be certified. Why are these two called Bodhisattva practice? Because wisdom is in harmony with suchness. Therefore, the sutra says 'wisdom follows certification', and the treatise says 'observational wisdom says'. This Bodhisattva practice is the wisdom body of the ten bhumis (dasabhumi). 2. Aspect of speaking: that is, although the body is the same wisdom, the aspect of wisdom has the difference of the ten bhumi positions. However, this position is caused by the difference of the mind. Therefore, the treatise says 'the difference of the ten bhumis, which means the mind is named', the aspect of speaking is in terms of verbal speech. Because the treatise and the sutra say 'the meaning is immeasurable', it is said that the ten bhumis are different. This explanation is very different from the previous meaning. 3. Aspect of giving expedient means: that is, skillfully proclaiming the ten bhumis, giving them to sentient beings, teaching without inversion, and there is no difference from the path of certifying the bhumi. 4. Aspect of entering immeasurable doors: entering the differences of the aspects of the bhumis. In the ninth Tathagata Bhumi aspect, the Dharma meaning is distinguished according to Dharmakaya (Dharma body) and Nirmanakaya (Transformation body). 1.

法身相。即始本無二之法身。故云一念成正覺。二色身相種種時者。隨何劫中種種處者。隨何國土依報事。各差別者。隨何等佛身正報事。三正覺相。通說正覺十佛差別故。四說相佛德無盡故。說亦無盡。第十作住故相。約諸佛能說德所說聲教。以分法義。一覺相。即作住持德覺法性相故。語者隨自意語隨他意語。隨自他意語。此能說法故。十力破魔憍慢。無畏伏外道。不共異二乘慈悲故。常說辯才故。能說方便者隨順物機。轉法輪者正說。此上皆一切智智隨證。二差別相。知佛隨心種性等差別聲教故。三說相。用前音聲差別說故。四彼無量相異異說故。隨信解者。示現菩薩無盡樂說故。以如來智等者。諸佛法身以利生為行。此行合智故。無垢清凈不可破壞。故云圓滿。此地分得故用之而說。第三佛子菩薩住第九地下。法師自在成就中二。先牒前標后。二得義下正顯成就。有四種事。一持成就得不失故。二說成就巧能演故。三問答成就斷疑網故。四受持成就更受勝法故。則前三自分。后一勝進。又前一釋得妙法藏。后三釋作大法師。於此四種皆無縛著即攝第九回向也。今初分二。初列十持。持先已得。后此菩薩得如是下用前十持。持當所得。今初先列十持。並從所起業用立名。初三起意業。次三起身業。后四起口業。

【現代漢語翻譯】現代漢語譯本法身相：指的是本來無二的法身（Dharmakāya）。所以說『一念成正覺』。二色身相種種時者：指的是隨順任何劫數中的種種處所。隨何劫中種種處者：指的是隨順任何國土的依報事（環境）。各差別者：指的是隨順任何佛身的正報事（佛的身體和特徵）。三正覺相：總括地說明正覺十佛的差別。四說相：佛的功德無盡，所以說法也無盡。第十作住故相：依據諸佛能說的功德和所說的聲教，來區分法義。一覺相：即作住持德覺法性相，因為語言是隨順自己的意思、隨順他人的意思、隨順自己和他人的意思。這是能說法的原因。十力破魔憍慢：用十力（Tathāgatabala）破除魔的驕慢。無畏伏外道：用四無畏（Vaiśāradya）降伏外道。不共異二乘慈悲故：因為不與二乘（聲聞和緣覺）共通的慈悲。常說辯才故：因為常常宣說辯才。能說方便者：指的是隨順眾生的根機。轉法輪者：指的是正說。此上皆一切智智隨證：以上都是一切智智（Sarvajñāna）隨證。二差別相：知道佛隨心、種性等的差別聲教。三說相：用之前的音聲差別來說明。四彼無量相異異說故：因為那無量的相各不相同地說。隨信解者：示現菩薩無盡樂說。以如來智等者：諸佛的法身以利益眾生為行為，這種行為與智慧相合，無垢清凈不可破壞，所以說是圓滿。這是從地上分得，所以用它來說明。第三佛子菩薩住第九地下：法師自在成就中二，先牒前標后，二得義下正顯成就。有四種事：一持成就得不失故，二說成就巧能演故，三問答成就斷疑網故，四受持成就更受勝法故。則前三自分，后一勝進。又前一釋得妙法藏，后三釋作大法師。於此四種皆無縛著即攝第九回向也。今初分二：初列十持，持先已得，后此菩薩得如是下用前十持，持當所得。今初先列十持，並從所起業用立名。初三起意業，次三起身業，后四起口業。

【English Translation】 English version Dharmakāya Aspect: Refers to the Dharmakāya (法身) that is originally without duality. Therefore, it is said, 'Enlightenment is achieved in a single thought.' The various aspects of the physical body in different times: Refers to following various places in any kalpa (劫). Following various places in any kalpa: Refers to following the environmental circumstances (依報事) of any Buddha land. The differences in each: Refers to following the retributive body (正報事) of any Buddha's body (佛身) and its characteristics. Third, the aspect of Right Enlightenment: Generally explains the differences among the ten Buddhas of Right Enlightenment. Fourth, the aspect of speaking: The Buddha's virtues are inexhaustible, so the teachings are also inexhaustible. Tenth, the aspect of action and abiding: Distinguishes the meaning of the Dharma based on the virtues that the Buddhas can speak and the teachings they proclaim. First, the aspect of awakening: It is the aspect of acting, abiding, and upholding the virtue of awakening to the nature of Dharma, because language follows one's own intention, follows others' intentions, and follows both one's own and others' intentions. This is the reason for being able to teach the Dharma. Ten Powers destroy the pride of demons: Using the Ten Powers (Tathāgatabala) to destroy the pride of demons. Fearlessness subdues external paths: Using the Four Fearlessnesses (Vaiśāradya) to subdue external paths. Uncommon compassion different from the Two Vehicles: Because of the compassion that is not shared with the Two Vehicles (Śrāvaka and Pratyekabuddha). Constantly speaking eloquence: Because of constantly proclaiming eloquence. Those who can speak expedient means: Refers to following the faculties of beings. Turning the Dharma wheel: Refers to speaking correctly. All the above are accompanied by the realization of All-Knowing Wisdom: All of the above are accompanied by the realization of All-Knowing Wisdom (Sarvajñāna). Second, the aspect of differences: Knowing the different teachings of the Buddha according to their minds, natures, etc. Third, the aspect of speaking: Using the previous differences in sound to explain. Fourth, because those immeasurable aspects are spoken of differently: Because those immeasurable aspects are spoken of differently. Following those who believe and understand: Showing the endless joyful speech of Bodhisattvas. Those who use the wisdom of the Tathāgata, etc.: The Dharmakāya of all Buddhas takes benefiting beings as its practice. This practice is combined with wisdom, is stainless, pure, and indestructible, so it is said to be complete. This is obtained from the ground, so it is used to explain. Third, the Buddha-son Bodhisattva dwells below the ninth ground: The Dharma master is free and accomplished in two aspects. First, he cites the previous and marks the latter. Second, the meaning of attainment is shown below. There are four kinds of things: First, holding the accomplishment is obtained without loss. Second, speaking the accomplishment is skillfully able to perform. Third, question and answer accomplishment breaks the net of doubt. Fourth, receiving and holding the accomplishment further receives the superior Dharma. Then the first three are self-divided, and the last one is superior advancement. Also, the first one explains obtaining the wonderful Dharma treasure, and the last three explain becoming a great Dharma master. In these four kinds, there is no bondage, which includes the ninth turning towards. Now, the first is divided into two: First, list the ten holdings, holding what has already been obtained. Later, this Bodhisattva obtains the following, using the previous ten holdings to hold what is to be obtained. Now, first list the ten holdings, and establish names from the arising karma and function. The first three arise from mental karma, the next three arise from physical karma, and the last four arise from verbal karma.

一持義二持教法。三持能知智。四善軟者慈光攝受。五剛強者善慧降伏種種施為故。六上供諸佛下攝貧窮故名眾財。七于大乘中陜劣眾生。示教大乘威德勝利令生喜故。八不斷辯才智常說故。九無盡樂說深說故。十種種義樂說廣說故。后如是下總結。以百萬下顯持之用。二持當得中聞已不忘。正顯持義。為他演說亦持之用。第二此菩薩初見下明說成就。于中三。初顯所受法多。二此菩薩得如是下能廣開演。三此菩薩處於法座下。明起說自在。第三佛子此菩薩假使下。問答成就。初一界答難。二明一切世界。第四佛子此菩薩復更下受持成就可知。第二佛子菩薩住此下明位果。三果同前。但初調柔見佛緣中。初依內證近佛法身。后依三昧見佛色身。余文可知。第三重頌分中。二十四頌分三。初十九頌地行。次四頌位果。后一結嘆。今初具頌上四分。初二頌法師方便。次二頌智成就。次七頌入行成就。四有八偈頌說成就。于中初半偈頌智成就。次二偈頌口業成就。其中諸喻長行所無。后五偈半頌法師自在成就於中初一偈半頌持。次一偈頌說。次一頌問答。后二頌受持兼頌問答。

大方廣佛華嚴經疏卷第四十三大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十四(已下

【現代漢語翻譯】現代漢語譯本一、受持義理；二、受持教法；三、受持能知之智慧；四、對於善良柔和者，以慈光攝受；五、對於剛強難化者，以善巧智慧降伏，施展種種方便；六、以上供諸佛，下濟貧窮，故名為眾財；七、對於大乘法中狹隘怯劣的眾生，開示大乘的威德勝利，令其心生歡喜；八、辯才智慧不斷絕，常說法益；九、無盡的樂說，深刻的演說；十、種種義理，樂於演說，廣泛宣說。後面如是以下是總結。以百萬以下顯示受持的作用。二、受持當得中，聞已不忘，正是顯示受持義理。為他人演說，也是受持的作用。第二、此菩薩初見以下，說明成就。其中分三部分。首先顯示所受之法甚多。二、此菩薩得如是以下，能夠廣泛開演。三、此菩薩處於法座以下，說明起說自在。第三、佛子，此菩薩假使以下，是問答成就。首先以一界回答提問，二、說明一切世界。第四、佛子，此菩薩復更以下，受持成就可知。第二、佛子，菩薩住此以下，說明位果。三、果與前相同。但最初調柔見佛的因緣中，首先依內證親近佛的法身，后依三昧見佛的色身。其餘文字可以理解。第三、重頌分中，二十四頌分為三部分。首先十九頌為地行，其次四頌為位果，后一頌為總結讚歎。現在開始具頌上面的四部分。最初二頌為法師方便，其次二頌為智慧成就，其次七頌為入行成就，四有八偈頌說成就。其中最初半偈頌智慧成就，其次二偈頌口業成就，其中諸種比喻是長行中所沒有的。后五偈半頌法師自在成就，其中最初一偈半頌受持，其次一偈頌演說，其次一頌問答，后二頌受持兼頌問答。《大方廣佛華嚴經疏》卷第四十三《大方廣佛華嚴經疏》卷第四十四(已下

【English Translation】 English version 1. Upholding the meaning; 2. Upholding the Dharma (teachings); 3. Upholding the wisdom of knowing; 4. For those who are kind and gentle, embracing them with compassionate light; 5. For those who are stubborn and difficult to transform, subduing them with skillful wisdom, employing various means; 6. Offering to all Buddhas above and aiding the poor below, hence it is called the wealth of the multitude; 7. For sentient beings in the Mahayana (Great Vehicle) who are narrow-minded and timid, revealing the majestic power and victory of the Mahayana, causing them to rejoice; 8. Uninterrupted eloquence and wisdom, constantly speaking the Dharma; 9. Endless joyful speaking, profound exposition; 10. Various meanings, joyful speaking, and extensive explanation. The following 'as such' is a summary. 'With a million' below shows the function of upholding. 2. In 'Upholding what is to be attained,' not forgetting after hearing is precisely showing the upholding of meaning. Explaining it for others is also the function of upholding. Second, 'This Bodhisattva's first seeing' below explains accomplishment. Among them are three parts. First, it shows that the Dharma received is abundant. 2. 'This Bodhisattva attains thus' below, able to extensively expound. 3. 'This Bodhisattva is situated on the Dharma seat' below, explaining the freedom of arising to speak. Third, 'Buddha-son, this Bodhisattva, if' below, is the accomplishment of questions and answers. First, answering the question with one realm, 2. Explaining all worlds. Fourth, 'Buddha-son, this Bodhisattva again' below, the accomplishment of upholding is knowable. Second, 'Buddha-son, the Bodhisattva dwells here' below, explaining the position and fruit. 3. The fruit is the same as before. But in the initial conditioning of seeing the Buddha, first relying on inner realization to be close to the Dharma-body of the Buddha, then relying on Samadhi (concentration) to see the physical body of the Buddha. The remaining text can be understood. Third, in the section of repeated verses, the twenty-four verses are divided into three parts. First, nineteen verses are for the practice of the ground (bhumi), then four verses are for the position and fruit, and the last verse is a concluding praise. Now, we begin to fully verse the above four parts. The first two verses are for the skillful means of the Dharma master, the next two verses are for the accomplishment of wisdom, the next seven verses are for the accomplishment of entering practice, and four have eight verses for the accomplishment of speaking. Among them, the first half verse is for the accomplishment of wisdom, the next two verses are for the accomplishment of speech karma, in which the various metaphors are not found in the prose. The last five and a half verses are for the accomplishment of the Dharma master's freedom, in which the first one and a half verses are for upholding, the next one verse is for speaking, the next one verse is for questions and answers, and the last two verses are for upholding and also for questions and answers. The Commentary on the Avatamsaka Sutra, Volume 43 The Commentary on the Avatamsaka Sutra, Volume 44 (below

入三十九經)

唐清涼山大華嚴寺沙門澄觀撰

第十法雲地。所以來者。瑜伽意云。雖於一切品類宣說法中得大自在。而未能得圓滿法身現前證受。今精勤修習。已得圓滿故。有此來。論云。於九地中。已作凈佛國土及化眾生。第十地中修行令智覺滿。此是勝故。以八九二地同無功用故。對之顯勝有此地來。又一乘中最居極故。次釋名下自有釋名分。今且略解云者。是喻略有三義。一含水義。二覆空義。三霔雨義。約法就喻則有多義。云有四義。一喻智慧。二喻法身。三喻應身。四喻多聞熏因。空亦四義。一喻真如二喻粗重。三喻法身。四喻梨耶。攝大乘論云。由得總緣一切法智。含藏一切陀羅尼門三摩地門。此喻含水義。總緣一切法契經等智。不離真如如雲合空。總持三昧即是水也。又云。譬如大云能覆如空。廣大障故。此喻覆空義。即以前智慧覆惑智二障。又云。又於法身能圓滿故。此有二義。一喻霔雨義。即上之智。出生功德。充滿所依法身故。二喻遍滿。即前之智自滿法身耳。故金光明雲。法身如虛空智慧如大云。成唯識中。亦有三義全同攝論。而瑜伽云。粗重之身廣如虛空。法身圓滿。譬如大云皆能遍覆。此同攝論第二義。而無性釋以智覆空。此以法身者智滿則法身圓滿。起信論云。顯現法身

【現代漢語翻譯】現代漢語譯本（入三十九經）

唐清涼山大華嚴寺沙門澄觀撰

第十法雲地。之所以到來，是由於《瑜伽師地論》的含義所說，雖然在一切品類的宣說法中得到大自在，但未能得到圓滿法身（Dharmakāya，佛的法性之身）現前證悟和領受。現在精勤修習，已經得到圓滿，所以有此到來。《攝大乘論》說，在第九地中，已經做了清凈佛國土以及化度眾生的事業，第十地中修行使智慧覺悟圓滿，這是殊勝的緣故。因為第八地和第九地同樣是無功用的，對比之下顯示殊勝，所以有此地的到來。又因為在一乘（Ekāyana，唯一佛乘）中最為極致。

其次解釋名稱，下面自有解釋名稱的部分。現在且略作解釋，『云』是比喻，略有三種含義：一是含水義，二是覆空義，三是霔雨義。約法就比喻則有很多含義。云有四種含義：一比喻智慧，二比喻法身，三比喻應身（Nirmāṇakāya，佛的化身），四比喻多聞熏習的因。空也有四種含義：一比喻真如（Tathātā，事物的真實本性），二比喻粗重，三比喻法身，四比喻阿賴耶識（Ālaya-vijñāna，藏識）。

《攝大乘論》說，由於得到總緣一切法的智慧，含藏一切陀羅尼門（dhāraṇī，總持）和三摩地門（samādhi，禪定），這比喻含水義。總緣一切法契經等的智慧，不離真如，如雲合空。總持三昧（samādhi，禪定）就是水。又說，譬如大云能覆蓋如空，廣大障蔽，這比喻覆空義。即以前面的智慧覆蓋煩惱障和所知障二障。又說，又對於法身能圓滿的緣故，這有二種含義：一比喻霔雨義，即上面的智慧，出生功德，充滿所依的法身的緣故。二比喻遍滿，即前面的智慧自身圓滿法身罷了。所以《金光明經》說，法身如虛空，智慧如大云。《成唯識論》中，也有三種含義完全相同于《攝大乘論》。而《瑜伽師地論》說，粗重的身廣如虛空，法身圓滿，譬如大云皆能遍覆，這等同於《攝大乘論》的第二義。而無性釋以智覆空，這是以法身者智滿則法身圓滿。《起信論》說，顯現法身。

【English Translation】 English version (Entering Thirty-Nine Sutras)

Composed by Śramaṇa Chengguan of Great Huayan Temple on Qingliang Mountain, Tang Dynasty

The Tenth Dharma-Cloud Ground. The reason for its coming is, as the meaning of the Yogācārabhūmi-śāstra states, although one attains great mastery in expounding the Dharma in all categories, one has not yet attained the direct realization and reception of the complete Dharmakāya (法身, the Dharma-body of the Buddha). Now, through diligent practice, one has attained completeness, hence this arrival. The Mahāyānasaṃgraha states that in the ninth ground, one has already purified the Buddha-lands and transformed sentient beings. In the tenth ground, practice leads to the fulfillment of wisdom and awakening, which is why it is superior. Because the eighth and ninth grounds are both without effort, this ground's arrival is to highlight its superiority in comparison. Moreover, it is the most ultimate in the One Vehicle (Ekāyana, 一乘).

Next, regarding the explanation of the name, there will be a section dedicated to explaining the name below. For now, let's briefly explain that 'cloud' is a metaphor with three meanings: first, the meaning of containing water; second, the meaning of covering the sky; and third, the meaning of raining. Applying the Dharma to the metaphor, there are many meanings. Cloud has four meanings: first, it is a metaphor for wisdom; second, it is a metaphor for the Dharmakāya; third, it is a metaphor for the Nirmāṇakāya (應身, the Transformation Body of the Buddha); and fourth, it is a metaphor for the cause of learning through extensive hearing.

Space also has four meanings: first, it is a metaphor for Suchness (Tathātā, 真如); second, it is a metaphor for coarseness and heaviness; third, it is a metaphor for the Dharmakāya; and fourth, it is a metaphor for the Ālaya-vijñāna (阿賴耶識, the storehouse consciousness). The Mahāyānasaṃgraha states that because one attains the wisdom that encompasses all dharmas, containing all dhāraṇī (陀羅尼, mantras) gates and samādhi (三摩地, meditative absorption) gates, this is a metaphor for the meaning of containing water. The wisdom that encompasses all dharmas, such as the sutras, is inseparable from Suchness, like clouds merging with the sky. The samādhi of total retention is water. It also states that just as a great cloud can cover the sky, obstructing widely, this is a metaphor for the meaning of covering the sky. That is, the aforementioned wisdom covers the two obscurations of afflictions and knowledge. It also states that because one can perfect the Dharmakāya, this has two meanings: first, it is a metaphor for the meaning of raining, that is, the aforementioned wisdom gives rise to merit and fills the Dharmakāya on which it relies. Second, it is a metaphor for pervasiveness, that is, the aforementioned wisdom itself fulfills the Dharmakāya. Therefore, the Suvarṇaprabhāsa Sūtra states that the Dharmakāya is like space, and wisdom is like a great cloud. The Vijñaptimātratāsiddhi-śāstra also has three meanings that are completely the same as the Mahāyānasaṃgraha. However, the Yogācārabhūmi-śāstra states that the coarse and heavy body is as vast as space, and the Dharmakāya is complete, like a great cloud that can cover everything, which is the same as the second meaning of the Mahāyānasaṃgraha. And Asaṅga explains that wisdom covers the sky, which means that when the wisdom of the Dharmakāya is full, the Dharmakāya is complete. The Awakening of Faith in the Mahayana states that the Dharmakāya manifests.

智純凈故。本分云。得大法身具足自在。亦以法身喻云。真諦三藏釋金光明經云。虛空喻三法身。云喻三道之智。此法喻亦齊似非經意。此喻位極非道前故。莊嚴論第十三云。于第十地中。由三昧門及陀羅尼門。攝一切聞熏習因。遍滿阿梨耶識中。譬如浮雲遍滿虛空。能以此聞熏習云。於一一剎那於一一相。於一一好於一一毛孔。雨無量無邊法雨。充足一切所化眾生。由能如雲雨法雨故。故名法雲。此從法身未及佛。故立賴耶名。十住論云。于無佛世界。能雨法雨故。瑜伽又意云。言大云者。未現等覺。若現等覺。能雨大雨作利益故。是則密雲不雨含德而已。然諸釋雖眾不出三義。謂以智慧含德。遍斷諸障遍證法身。故所覆粗重即所離障。謂于諸法中未得自在障。此障十地大法智云及所。含藏所起事業故。斯即二愚障所起業名大神通愚障大智云。即悟入微細秘密愚。斷此障故。便能證得業自在等所依真如。謂神通作業總持定門。皆自在故。便成受位等行。具智波羅蜜得化身三昧等果。即是雲雨究竟成佛法身。及所證如皆亦所遍虛空。其旨一耳。次正釋文。文中三分。先贊請中有十六偈。前十三贊。后三偈請。前中亦二。前三偈但申供養。有三類可知。后十偈天女供贊。于中亦二。初一總標供贊。餘九正顯讚辭。于中亦

【現代漢語翻譯】現代漢語譯本智慧純凈的緣故。《本分》說：『獲得大法身，具足自在。』也用法身來比喻，如真諦三藏解釋《金光明經》說：『虛空比喻三法身，云比喻三道之智。』這種比喻似乎不太符合經意，因為這種比喻的位階極高，並非在證道之前。《莊嚴論》第十三說：『在第十地中，通過三昧門和陀羅尼門，攝取一切聞熏習的因，遍滿阿梨耶識（Ālaya-vijñāna，藏識）中，譬如浮雲遍滿虛空，能以這種聞熏習云，於一一剎那、於一一相、於一一好、於一一毛孔，降下無量無邊的法雨，充足一切所化眾生。』由於能像云一樣降下法雨，所以名為法雲。這是從法身尚未成佛的角度，所以立賴耶（Ālaya，阿賴耶）之名。《十住論》說：『在沒有佛的世界，能降下法雨。』《瑜伽師地論》又說：『所說的大云，是指尚未顯現等覺，如果顯現等覺，就能降下大雨，利益眾生。』這就是說，密雲不雨，只是含藏著功德而已。然而各種解釋雖然眾多，也不超出三種意義，即以智慧含藏功德，普遍斷除各種障礙，普遍證得法身。因此，所覆蓋的粗重，就是所要遠離的障礙，即對於諸法中未得自在的障礙。這種障礙是十地大法智云以及所含藏、所起事業的緣故。這就是二愚障所起業，名為大神通愚障大智云，即悟入微細秘密愚。斷除這種障礙，就能證得業自在等所依的真如（Tathātā，如如）。即神通作業、總持定門，都自在的緣故，便成就受位等行，具足智波羅蜜（Pāramitā，波羅蜜多），得到化身三昧等果。這就是雲雨究竟成佛的法身，以及所證的如，也都遍滿虛空，其旨意是一樣的。接下來正式解釋經文。經文分為三部分。先是贊請，其中有十六偈。前十三偈是贊，后三偈是請。前面的贊又分為兩部分。前三偈只是陳述供養，有三類可以知道。后十偈是天女的供贊，其中也分為兩部分。第一偈總標供贊，其餘九偈正式顯揚讚辭，其中又...

【English Translation】 English version Because of pure wisdom. The 'Original Nature' says: 'Attaining the great Dharma body, complete with freedom.' It also uses the Dharma body as a metaphor, as the Tripitaka Master Paramārtha explains in the 'Golden Light Sutra': 'Emptiness is a metaphor for the three Dharma bodies, and clouds are a metaphor for the wisdom of the three paths.' This metaphor seems not quite in line with the sutra's intention, because the rank of this metaphor is extremely high, not before the attainment of the path. The 'Treatise on Ornamentation' (莊嚴論) Chapter 13 says: 'In the tenth ground (十地), through the gates of samādhi (三昧) and dhāraṇī (陀羅尼), all the causes of hearing and learning are gathered, filling the Ālaya-vijñāna (阿梨耶識) like floating clouds filling the sky. With these clouds of hearing and learning, in each and every moment, in each and every aspect, in each and every excellence, in each and every pore, immeasurable and boundless Dharma rain can be rained down, fulfilling all beings to be transformed.' Because it can rain down Dharma rain like clouds, it is called Dharma Cloud. This is from the perspective of the Dharma body not yet becoming a Buddha, so the name Ālaya (阿賴耶) is established. The 'Treatise on the Ten Abodes' (十住論) says: 'In a world without a Buddha, it can rain down Dharma rain.' The 'Yogācārabhūmi-śāstra' (瑜伽師地論) also says: 'The so-called great cloud refers to not yet manifesting complete enlightenment. If complete enlightenment is manifested, it can rain down great rain, benefiting sentient beings.' This means that the dense clouds do not rain, but only contain merit. However, although the various explanations are numerous, they do not exceed three meanings, namely, containing merit with wisdom, universally eliminating various obstacles, and universally attaining the Dharma body. Therefore, the covered grossness is the obstacle to be removed, that is, the obstacle of not attaining freedom in all dharmas. This obstacle is due to the great Dharma wisdom cloud of the tenth ground and what it contains and the activities it arises from. This is the karma arising from the two ignorance obstacles, called the great supernatural power ignorance obstacle, the great wisdom cloud, that is, the ignorance of entering subtle secrets. By eliminating this obstacle, one can attain the Suchness (Tathātā, 真如) on which karma freedom and so on depend. That is, because supernatural power activities and dhāraṇī meditation gates are all free, one achieves the practice of receiving positions and so on, possesses the perfection of wisdom (Pāramitā, 波羅蜜多), and obtains the fruits of the transformation body samādhi and so on. This is the Dharma body of the cloud rain ultimately becoming a Buddha, and the Suchness attained also pervades the empty space, and its meaning is the same. Next, the text is officially explained. The text is divided into three parts. First is praise and request, which contains sixteen verses. The first thirteen verses are praise, and the last three verses are request. The preceding praise is divided into two parts. The first three verses only state offerings, and there are three types that can be known. The last ten verses are the praise of the celestial maidens, which is also divided into two parts. The first verse generally marks the praise, and the remaining nine verses formally manifest the praise, which in turn...

二。前八贊佛德能。后一勸修利益。前中亦二。前五贊大用自在。后三顯自在所由。前中亦二。前二用益普周。后三隨見不等。于中亦二。初一總明後二八相顯。所由中亦二。初一智了世幻故。文有喻合後二證窮性相故。于中半偈證體。半偈起用半偈用不離體。半偈體用泯絕。后三請中。初一結默唸請。后二上首言請。第二正說論分八分。一方便作滿足地分。攝前九地所修。總為方便滿此地故。二得三昧分。初住地行行德無量。偏舉受職之所依故。三得受位分。正住地行。依前定力攝佛智故。四入大盡分。是地滿行。望前諸地行已窮盡。今復地滿盡之極故。五釋名分。此地學窮辯德顯稱故。六神通力有上無上分。地滿足已妙用自在。形前無上形佛劣故。七地影像分。以喻顯法如因影像知形質故。八地利益分。彰說殊勝勸修趣入故。后之二分通該十地。將前攝后云此地有八。若依前長科。后二分通則此地分二。先明地行。后彰位果。地行之中方有六分。如上所列。六中初一是入心。余是住心。出心即調柔果。已如前說。今初分中二。先總明。后善滿下別顯。今初無量智者。阿含廣故。觀察覺了者證智深故。寶性論中。地上菩薩起二修行。一約根本智名如實修。即此證智。二約后得智名遍修行。即此廣智諸地。具起上二種

【現代漢語翻譯】現代漢語譯本二。前八讚頌佛的德能，后一勸勉修習的利益。前面的八贊又分為兩部分。前五讚頌佛的廣大作用和自在，后三彰顯自在的根源。前面的五贊又分為兩部分。前二說明佛的作用利益普遍周遍，后三隨眾生根器不同而見解各異。其中又分為兩部分。第一部分總括說明，后兩部分從八個方面來顯現。自在的根源也分為兩部分。第一部分說明佛以智慧了知世間如幻，所以用比喻來印證。后兩部分說明佛證悟窮盡了事物的體性和現象。其中半偈說明證悟本體，半偈說明本體起用，半偈說明用不離體，半偈說明體用泯滅。後面的三請中，第一是結語默唸的祈請，后二是上首代表大眾的祈請。第二部分正式講述論述，分為八個部分。一是方便作滿足地分（指菩薩修行過程中的一個階段），總攝前面九地所修的功德，總括起來作為方便，以圓滿此地。二是得三昧分（指菩薩通過修行獲得的禪定狀態），初住地行行德無量，特別指出受職的所依。三是得受位分（指菩薩獲得果位），正住地行，依靠前面的定力來攝取佛的智慧。四是入大盡分（指菩薩進入一種極高的境界），是此地圓滿的修行，相對於前面的諸地，修行已經窮盡，現在又是此地圓滿窮盡的極致。五是釋名分（解釋菩薩所證果位的名稱），此地學問窮盡，辯才德行顯赫，所以稱之為『釋名』。六是神通力有上無上分（指菩薩所擁有的神通力量），此地圓滿后，妙用自在，相對於前面的菩薩是無上的，相對於佛來說是低劣的。七是地影像分（指用比喻來顯現佛法），用比喻來顯現佛法，如同通過影像來了解形體。八是地利益分（指此地所能帶來的利益），彰顯此地的殊勝，勸勉修習趣入。後面的兩部分貫通十地。將前面的攝入後面，說此地有八分。如果按照前面的長科，後面的兩部分貫通，那麼此地分為兩部分：先說明地行，后彰顯位果。地行之中才有六分，如上面所列。六分中，第一是入心，其餘是住心。出心就是調柔果，已經在前面說過了。現在第一分中分為兩部分：先總括說明，后從善滿等方面分別顯現。現在首先是『無量智者』，因為阿含經廣博。『觀察覺了者』，因為證智深刻。《寶性論》中，地上菩薩發起兩種修行：一是約根本智，名為『如實修』，就是這裡的證智；二是約后得智，名為『遍修行』，就是這裡的廣智。諸地都具備以上兩種。

【English Translation】 English version II. The first eight sections praise the Buddha's virtues and abilities, while the last one encourages the practice for its benefits. The first eight sections are further divided into two parts. The first five praise the Buddha's great functions and freedom, while the last three reveal the source of that freedom. The first five are also divided into two parts. The first two explain that the Buddha's functions and benefits are universally pervasive, while the last three vary according to the different capacities of sentient beings. These are further divided into two parts. The first part provides a general explanation, while the latter two parts manifest from eight aspects. The source of freedom is also divided into two parts. The first part explains that the Buddha understands the world as illusory through wisdom, so metaphors are used to confirm this. The latter two parts explain that the Buddha has realized the ultimate nature and phenomena of things. Among these, half a verse explains the realization of the essence, half a verse explains the arising of function from the essence, half a verse explains that function is inseparable from the essence, and half a verse explains the complete merging of essence and function. In the last three requests, the first is a concluding silent prayer, and the latter two are requests made by the leading representatives of the assembly. The second part formally narrates and discusses, divided into eight sections. First, the 'Convenient Action Fulfillment Ground' (referring to a stage in the Bodhisattva's practice), which encompasses the merits cultivated in the previous nine grounds, summarizing them as a convenience to perfect this ground. Second, the 'Attainment of Samadhi Ground' (referring to the state of meditative concentration attained by a Bodhisattva through practice), where the virtues of practice in the initial dwelling ground are immeasurable, specifically pointing out the basis for receiving office. Third, the 'Attainment of Position Ground' (referring to the Bodhisattva attaining a fruit position), which is the correct dwelling ground practice, relying on the power of the previous samadhi to gather the wisdom of the Buddha. Fourth, the 'Entering Great Exhaustion Ground' (referring to the Bodhisattva entering an extremely high state), which is the perfect practice of this ground. Compared to the previous grounds, the practice has been exhausted, and now it is the ultimate exhaustion of the perfection of this ground. Fifth, the 'Explanation of Name Ground' (explaining the name of the fruit position attained by the Bodhisattva), where learning is exhausted, and eloquence and virtue are prominent, hence the name 'Explanation of Name'. Sixth, the 'Supernatural Power with Superior and Non-Superior Ground' (referring to the supernatural powers possessed by the Bodhisattva), where after this ground is perfected, the wonderful functions are free and unhindered, superior compared to the previous Bodhisattvas, but inferior compared to the Buddha. Seventh, the 'Ground Image Ground' (referring to using metaphors to reveal the Dharma), using metaphors to reveal the Dharma, just as understanding the form through an image. Eighth, the 'Ground Benefit Ground' (referring to the benefits that this ground can bring), highlighting the excellence of this ground, encouraging practice to enter it. The latter two sections connect all ten grounds. Incorporating the previous into the latter, it is said that this ground has eight sections. If following the previous long classification, the latter two sections connect, then this ground is divided into two parts: first explaining the ground practice, then highlighting the position and fruit. Within the ground practice, there are six sections, as listed above. Among the six sections, the first is entering the mind, and the rest are dwelling in the mind. Exiting the mind is the fruit of taming, which has already been discussed earlier. Now, the first section is divided into two parts: first providing a general explanation, then separately manifesting from aspects such as good fulfillment. Now, first is 'Immeasurable Wise One', because the Agamas are extensive. 'Observer and Awakened One', because the wisdom of realization is profound. In the Ratnagotravibhāga (寶性論), Bodhisattvas on the grounds initiate two types of practice: one is in relation to fundamental wisdom, called 'Real Practice' (如實修), which is the wisdom of realization here; the other is in relation to subsequent wisdom, called 'Universal Practice' (遍修行), which is the extensive wisdom here. All grounds possess both of these.

行。今于上二抉擇思修。別中十句攝為七相。初三七八二處合故。七中一善修行故。即是同相。謂初三句明證助不住諸地同修故。初句證道無漏白法故。何以得證。由次句助道。何因成助。由后句不住道增福德故。不住無為增智慧故。不住有為。后六別相。謂二廣行大悲。即普遍隨順自利利他相。此總前七地合為一相。以七地差別之相。八地之初已辨故。此總舉普遍釋廣隨順。釋行大悲利他而成自業。故云自利。三一句令佛土凈。即八地相。下三相即九地。以親證此故多舉之。謂四一句教化眾生相。即九地自分行。入十一稠林故。五有二句善解相。謂解達真如是佛所行處故。善順如來能證寂滅行故。六無厭足相。常觀察力等欲趣入故。上句解。此句行。並九地勝進故。前地。云晝夜專勤更無餘念。唯入佛境界故。七地盡至入相。謂十地證窮故。同前諸地。結行入位已屬第十。故云名為得受職位。第二佛子菩薩摩訶薩以如是下明三昧分。于中二。初牒前起后。后即得下正顯。于中四。初別舉十名。二如是等下結所得數。三菩薩於此下彰入滿足。四其最後下顯最後名。今初十中初總余別。總云離垢者離煩惱垢故。是障盡地偏受此名。別中九定離八種垢。一入密無垢。謂解入事事法界深密之處。不與惑俱故。二近無垢。萬行

【現代漢語翻譯】現代漢語譯本好的。現在對以上兩種抉擇進行思考和修行。將其他內容中的十句話概括為七個方面。最初的三句、第七句、第八句在兩個地方是相同的，所以七個方面中有一個是善於修行，也就是相同之處。這指的是最初三句說明了證道、輔助和不住于諸地的共同修行。第一句是證明無漏的清凈佛法，為什麼能夠證得？因為第二句輔助修行。什麼原因能夠成就輔助？因為后一句不住于道而增長福德，不住于無為而增長智慧，不住于有為。後面的六句是不同的方面。第二句是廣行大悲，也就是普遍隨順自利利他的方面。這句總結了前面七地的合一狀態，因為七地的差別之相在第八地的開始已經辨明。這裡總括地舉出普遍來解釋廣，隨順來解釋行，大悲利他而成就自己的事業，所以說是自利。第三句是令佛土清凈，這是第八地的狀態。下面的三個方面是第九地的狀態，因為親身證悟了這些，所以多加舉例。第四句是教化眾生，這是第九地的一部分行為，進入十一稠林。第五句有兩句，是善於理解的方面，理解通達真如是佛所行之處，善於順應如來能夠證得寂滅的修行。第六句是無厭足的方面，經常觀察力量等，想要趣入，上一句是理解，這一句是行動，都是第九地的殊勝進步。前一地，說晝夜專心勤奮，沒有其他的念頭，只是進入佛的境界。第七地窮盡直至進入狀態，也就是第十地證悟窮盡。與前面各地的總結行動進入果位已經屬於第十地，所以說名為得受職位。第二，佛子菩薩摩訶薩以這樣的方式，說明三昧的部分，其中分為兩個部分，首先是承接前面引出後面，後面是得到，正式顯現，其中分為四個部分，首先是分別舉出十個名稱，第二是像這樣等，總結所得到的數量，第三是菩薩在此，彰顯進入滿足，第四是其最後，顯示最後的名字。現在首先說十個名稱中的第一個總說，其餘是分別說明。總說為離垢，是遠離煩惱的污垢，是障礙消除的地，偏偏接受這個名稱。分別說明的九個禪定，遠離八種污垢。第一是進入秘密沒有污垢，也就是理解進入事事法界深密之處，不與迷惑同在。第二是接近沒有污垢，萬行

【English Translation】 English version Okay. Now, let's contemplate and cultivate based on the above two kinds of discernment. Summarizing the ten sentences from the other content into seven aspects. The initial three sentences, the seventh sentence, and the eighth sentence are the same in two places, so among the seven aspects, one is being good at cultivation, which is the similarity. This refers to the initial three sentences explaining the common cultivation of proving the path, assisting, and not dwelling in the various grounds (bhumis). The first sentence is proving the undefiled white Dharma (pure teachings), why is it possible to prove it? Because the second sentence assists in cultivation. What reason can achieve assistance? Because the latter sentence does not dwell in the path and increases merit, does not dwell in the unconditioned (Nirvana) and increases wisdom, and does not dwell in the conditioned (Samsara). The latter six sentences are different aspects. The second sentence is broadly practicing great compassion, which is the aspect of universally according with benefiting oneself and benefiting others. This sentence summarizes the unified state of the previous seven grounds, because the differentiating characteristics of the seven grounds have already been distinguished at the beginning of the eighth ground. Here, it broadly presents universality to explain broadness, and accordance to explain action, great compassion benefits others and achieves one's own career, so it is said to be benefiting oneself. The third sentence is purifying the Buddha-land, this is the state of the eighth ground. The following three aspects are the state of the ninth ground, because one has personally realized these, so more examples are given. The fourth sentence is teaching and transforming sentient beings, this is part of the behavior of the ninth ground, entering the eleven thick forests. The fifth sentence has two sentences, which is the aspect of being good at understanding, understanding and penetrating that Suchness (Tathata) is the place where the Buddha walks, being good at according with the Tathagata being able to prove the practice of quiescence (Nirvana). The sixth sentence is the aspect of non-satiety, constantly observing strength, etc., wanting to approach and enter, the previous sentence is understanding, this sentence is action, both are the excellent progress of the ninth ground. The previous ground, says that day and night one is focused and diligent, without other thoughts, only entering the realm of the Buddha. The seventh ground is exhausted until entering the state, which is the tenth ground realizing exhaustion. Summarizing the actions of the previous grounds and entering the position already belongs to the tenth ground, so it is said to be named receiving the position. Second, the Buddha-son Bodhisattva Mahasattva in this way, explains the part of Samadhi, which is divided into two parts, first is inheriting the previous to bring out the latter, the latter is obtaining, formally manifesting, which is divided into four parts, first is separately listing ten names, second is like this, etc., summarizing the number obtained, third is the Bodhisattva here, highlighting entering fulfillment, fourth is its last, showing the last name. Now, first say the first general statement of the ten names, the rest are explained separately. The general statement is being free from defilement, is being far away from the defilement of afflictions, is the ground where obstacles are eliminated, especially receiving this name. The nine Samadhis explained separately, are far away from eight kinds of defilement. The first is entering secret without defilement, which is understanding entering the deep and secret place of the Dharma-realm of all things, not being with delusion. The second is approaching without defilement, myriad practices

已圓道場斯近故。如凈名說。上來初一解次一行。下三成德。三放光無垢。謂光開心華令其見實。亦能坐種種大寶蓮華光無不照故。四陀羅尼無垢。如海包藏五起通無垢。則無心頓現。上五皆起法身之定也。六有二定清凈佛土無垢。上句無量則盡法界之疆域。下句正觀窮國土之體性。上六自利。七化生無垢。上之二利皆自分行。八正覺無垢。謂勝進上覺將成菩提。時一切諸佛迭共現前而證知故。如下受職處說。以本覺將現故。二結數者亦是眷屬。皆現前者。久修成就不加功力自然現故。三彰入滿足中能入者。通方便定體入起相。即隱顯無方故云善巧。善了所作即知業用。四彰最後名者。將說受位分故。一切智者佛無分別智也。論經重言智者。兼后得智。二智平等名受位也。第三此三昧現在前下。明受位分。于中有四。一法二喻。三合四結。今初有六。一座二身。三眷屬四相。五出處六得位。六中前五自分德備。后一上攝佛果。前中初三位體。次一位相。后一位用。前三即依正眷屬。今初隨何等座。謂大寶華王座故。于中二。先明主華自有十相。一主相即寶蓮華。二其華下量相。三以眾妙下勝相具德故。四超過下地相生處故。五出世下因相。六知諸下成相。七恒放下第一義相。正觀普照法界現事故。如世蓮華開敷。菡萏

為第一故。八非諸天下功德相。菩薩德招故。九毗琉璃下體相。十其華下莊嚴相。二十三十下明眷屬華。第二爾時下。隨何等身殊妙之身稱于座故。第三無量下隨何眷屬。第四佛子此大下。隨何等相。周遍作業為其相故。第五佛子此菩薩坐彼下。隨何出處。十處出光令惡道出離。菩薩增行故。文分為四。一舒光作業。二眾聖咸知。三下類奔風。四同聲相應。今初十處放光有三種業。一利益業。二發覺業。三攝伏業。今類例相從且分為四。一前之七光但有益業。前五益凡后二益小。二第八一光有二業半。一者益。益九地已還菩薩故。二者發覺令知故。言一半者。但有攝義攝彼令來故。三第九一光亦二業半。一益等位菩薩故。下文彼光既令此益此光必益於彼故。二發覺令知故。言一半者。魔宮不現是伏業故。四第十頂光但有發覺。文分為三。一顯照分齊。二右繞下正顯作業。謂興供成益益。言不退菩提者。論有四義。一于登地證決定故。二入正定聚故。三定離放逸惡故。四定集善事故。三佛子下事訖收光。言足下入者。若約教相。頂光入足顯深敬故。若約證實終極之智。從下趣入諸佛境故。故論釋後段云平等攝故。顯證佛境即自證故。第二爾時下眾聖咸知。第三佛子是時下。下位奔風申敬獲益。文並可知。第四當爾之時下

【現代漢語翻譯】現代漢語譯本爲了第一個原因。八、不是所有天下功德的表象。因為菩薩的功德感召的緣故。九、毗琉璃（一種寶石）的表象。十、花下的莊嚴表象。二十、三十以下說明眷屬如花般美好。第二、在那個時候。根據什麼樣的殊妙之身來匹配座位。第三、無量以下根據什麼樣的眷屬。第四、佛子，這個大的以下。根據什麼樣的表象。周遍作業是它的表象。第五、佛子，這位菩薩坐在那個以下。根據什麼地方。十個地方發出光芒，使惡道眾生得以脫離。菩薩因此增進行持。文章分為四個部分。一、舒放光明進行作業。二、眾聖都知道。三、下位眾生如奔風般前來。四、同聲相應。現在，最初的十處放光有三種作用。一、利益眾生的作用。二、啓發覺悟的作用。三、攝受降伏的作用。現在，按照類別和例子，暫且分為四個部分。一、前面的七道光只有利益眾生的作用。前五道光利益凡夫，后兩道光利益小乘修行者。二、第八道光有兩種半的作用。一是利益，利益九地及以下的菩薩。二是啓發覺悟，使他們知曉。說一半是因為只有攝受的含義，攝受他們前來。三、第九道光也有兩種半的作用。一是利益等位的菩薩，下文說那道光既然能利益他們，這道光必定也能利益他們。二是啓發覺悟，使他們知曉。說一半是因為魔宮不顯現，這是降伏的作用。四、第十道頂光只有啓發覺悟的作用。文章分為三個部分。一、顯示照耀的範圍。二、右繞以下，正式顯示作業。所謂興供，成就利益。說到不退轉菩提，論中有四種含義。一、因為在登地時證得決定。二、進入正定聚。三、一定遠離放逸和惡行。四、一定積聚善事。三、佛子以下，事情完畢收回光明。說到從足下進入，如果按照教相來說，頂光從足下進入，顯示深深的恭敬。如果按照證實的終極智慧來說，是從下趣入諸佛的境界。所以論中解釋后一段說，平等攝受的緣故，顯示證得佛的境界就是自證。第二、在那個時候，眾聖都知道。第三、佛子，這時，下位眾生如奔風般前來，表達敬意，獲得利益。文章都可以理解。第四、當那個時候

【English Translation】 English version For the first reason. Eight, not all the appearances of merits in the world. Because the merits of the Bodhisattva attract. Nine, the appearance of Vaidurya (a gemstone). Ten, the appearance of adornment under the flower. Twenty, thirty and below explain that the family members are as beautiful as flowers. Second, at that time. According to what kind of special and wonderful body to match the seat. Third, immeasurable and below according to what kind of family members. Fourth, Buddha-son, this great one and below. According to what kind of appearance. Pervasive operation is its appearance. Fifth, Buddha-son, this Bodhisattva sits below that. According to what place. Ten places emit light, allowing beings in evil paths to escape. The Bodhisattva therefore increases his practice. The article is divided into four parts. One, releasing light to perform operations. Two, all the saints know. Three, lower beings come like a rushing wind. Four, corresponding in unison. Now, the initial ten places of emitting light have three functions. One, the function of benefiting beings. Two, the function of inspiring enlightenment. Three, the function of subduing and taming. Now, according to categories and examples, let's temporarily divide them into four parts. One, the previous seven lights only have the function of benefiting beings. The first five lights benefit ordinary people, and the last two lights benefit Hinayana practitioners. Two, the eighth light has two and a half functions. One is to benefit, benefiting Bodhisattvas of the ninth ground and below. The second is to inspire enlightenment, making them aware. Saying half is because it only has the meaning of receiving, receiving them to come. Three, the ninth light also has two and a half functions. One is to benefit Bodhisattvas of equal positions, and the following text says that since that light can benefit them, this light must also benefit them. The second is to inspire enlightenment, making them aware. Saying half is because the demon palace does not appear, this is the function of subduing. Four, the tenth light on the top of the head only has the function of inspiring enlightenment. The article is divided into three parts. One, showing the scope of illumination. Two, circling to the right and below, formally showing the operation. The so-called offering and achieving benefits. Speaking of non-retrogressive Bodhi, there are four meanings in the treatise. One, because of attaining certainty when ascending to the ground. Two, entering the assembly of right determination. Three, certainly staying away from negligence and evil deeds. Four, certainly accumulating good deeds. Three, Buddha-son and below, the matter is completed and the light is withdrawn. Speaking of entering from under the feet, if according to the teaching aspect, the light from the top of the head enters from under the feet, showing deep respect. If according to the ultimate wisdom of verification, it is entering the realm of all Buddhas from below. Therefore, the treatise explains the latter part by saying that it is because of equal reception, showing that attaining the realm of the Buddha is self-attainment. Second, at that time, all the saints know. Third, Buddha-son, at this time, lower beings come like a rushing wind, expressing respect and obtaining benefits. The article can be understood. Fourth, at that time

。同聲相應以修平等因行互相資故。表內吉祥深廣之德嚴。心已圓故。外於此相放光相益。又上此照彼。放眉間光表中道已照。今彼照此。乃于胸相者。表心契懸同。德圓魔盡名壞魔怨。第六爾時十方下。明隨所得位。于中二。一放光于中十業。初光名即益業。益一切智令成佛故。二眷屬光是因業。三示佛是敬業。四開悟業。五振動業。六止惡業。七降魔業。八示現業。九如是下卷舒業。十示現種種即變化業。二現是事已下入頂成益。入頂者。若約化相上收于下也。若約實義照極心源名為智頂。成果在已是為光入。論云。諸如來光明。彼菩薩迭互智平等攝受故。謂菩薩頂光入佛足。則因上進于果也。佛光入菩薩頂果收因也。亦因收果入則無跡。因果雙亡名平等也。當爾之時下得益。名為下結位。入佛境者所證同也。具十力者行德同也。墮佛數者。如始出家便墮僧數。第二佛子如轉輪下喻。喻上六事文少不次。初喻隨何身。二其轉輪下喻隨何座。三長大下喻隨何相。四取四大下喻隨所得位。王喻真身手喻應身。瓶喻白毫水喻于光。應有第三隨何等眷屬。謂文武百寮以為輔弼。五即能下明隨何等出處。第三菩薩受職下合。但合隨所得位。正意在此故。第四佛子下總結。結斯一分。大文第四佛子菩薩住此法雲下。明入大盡分

【現代漢語翻譯】現代漢語譯本同聲相應，以修平等因行互相資助，以此來彰顯內在吉祥深廣的功德莊嚴。因為心已經圓滿，所以外在的相也放出光明互相增益。而且，先前是佛光照耀菩薩，從眉間放光，表明中道已經被照亮；現在是菩薩的光照耀佛，從胸相放出，表明心意相合，德行圓滿，魔障消盡，壞魔怨之名。第六，『爾時十方下』，說明隨所證得的果位。其中分為兩部分：一是放光，其中有十種作用。首先，光的名字就代表利益，利益一切智慧，使之成就佛果。二是眷屬光，是因業。三是示佛，是敬業。四是開悟業。五是震動業。六是止惡業。七是降魔業。八是示現業。九是『如是下卷舒業』，十是示現種種，即變化業。二是『現是事已下入頂成益』，入頂，如果是從化相上來說，就是向上收攝於下；如果是從實義上來說，照亮極深的心源，就叫做智頂。成果已經成就，這就是光入。論中說：『諸如來光明，彼菩薩迭互智平等攝受故。』意思是菩薩頂光進入佛足，就是因地上進于果地；佛光進入菩薩頂，就是果地收攝因地。或者說，因收果入，則無跡可尋，因果雙亡，就叫做平等。『當爾之時下得益』，叫做下結位。進入佛的境界，就是所證悟的相同；具備十力，就是行德相同；進入佛的行列，就像剛出家就進入僧團一樣。第二，『佛子如轉輪下喻』，比喻上面的六件事，文句較少，順序不一致。首先，比喻隨順何種身形。二是『其轉輪下喻隨何座』，比喻隨順何種座位。三是『長大下喻隨何相』，比喻隨順何種相貌。四是『取四大下喻隨所得位』，比喻隨順所證得的果位。國王比喻真身，手比喻應身，瓶比喻白毫，水比喻光明。應該有第三種隨順何等眷屬，就是文武百官作為輔佐。五是『即能下明隨何等出處』，說明隨順何種出處。第三，『菩薩受職下合』，只是契合隨順所證得的果位，真正的用意就在這裡。第四，『佛子下總結』，總結這一部分。大文第四，『佛子菩薩住此法雲下』，說明進入大盡分。

【English Translation】 English version Responding in unison, they cultivate equal causes and practices, mutually supporting each other, thereby manifesting the profound and vast virtues of inner auspiciousness and adornment. Because the mind is already complete, the external forms also emit light, mutually benefiting each other. Moreover, previously the Buddha's light illuminated the Bodhisattvas, emitting light from between the eyebrows, indicating that the Middle Way has already been illuminated; now the Bodhisattvas' light illuminates the Buddha, emitted from the chest, indicating that their minds are in harmony, their virtues are complete, their demonic obstacles are extinguished, and the name of the demon's resentment is destroyed. Sixth, 'At that time, the ten directions below' explains the position attained according to what has been realized. It is divided into two parts: first, the emission of light, which has ten functions. First, the name of the light represents benefit, benefiting all wisdom, enabling it to achieve Buddhahood. Second, the light of the retinue is the cause. Third, showing the Buddha is reverence. Fourth, the work of enlightenment. Fifth, the work of shaking. Sixth, the work of stopping evil. Seventh, the work of subduing demons. Eighth, the work of manifestation. Ninth, 'Thus, the lower scroll unfolds.' Tenth, manifesting various things, which is the work of transformation. Second, 'Now, this matter has already entered the top to achieve benefit.' Entering the top, if viewed from the aspect of transformation, is to gather the lower upwards; if viewed from the aspect of reality, illuminating the deepest source of the mind is called the Wisdom Top. The result has already been achieved, and this is the entry of light. The treatise says: 'The light of all Tathagatas, those Bodhisattvas mutually and equally receive and accept wisdom.' This means that the Bodhisattva's head light enters the Buddha's feet, which is the advancement from the cause ground to the result ground; the Buddha's light enters the Bodhisattva's head, which is the result ground receiving the cause ground. Or, if the cause receives the result and enters, there is no trace to be found, and the cause and result are both extinguished, which is called equality. 'At that time, benefit is obtained below,' which is called the lower concluding position. Entering the Buddha's realm means that what is realized is the same; possessing the ten powers means that the virtuous conduct is the same; entering the ranks of the Buddhas is like entering the Sangha as soon as one leaves home. Second, 'Buddha-son, like the turning wheel below,' is a metaphor for the six things above, with fewer sentences and inconsistent order. First, it is a metaphor for following what kind of body. Second, 'Its turning wheel below is a metaphor for what kind of seat,' a metaphor for following what kind of seat. Third, 'Growing up below is a metaphor for what kind of appearance,' a metaphor for following what kind of appearance. Fourth, 'Taking the four great elements below is a metaphor for the position attained,' a metaphor for following the position attained. The king is a metaphor for the true body, the hand is a metaphor for the response body, the bottle is a metaphor for the white hair, and the water is a metaphor for the light. There should be a third kind of following what kind of retinue, which is the civil and military officials as assistants. Fifth, 'That is, being able to explain what kind of origin,' explains following what kind of origin. Third, 'The Bodhisattva receiving office below combines,' only fits the position attained, and the real intention is here. Fourth, 'Buddha-son below concludes,' concludes this part. The fourth major text, 'Buddha-son Bodhisattva dwells in this Dharma cloud below,' explains entering the great exhaustion part.

。于中有五種大。一智大。二解脫大。三三昧大。四陀羅尼大。五神通大。此五依五種義。一依正覺實智義離智障故。二依心自在義。離煩惱障故。三依發心即成就一切事義。意定力故。四依一切世間隨利益眾生義。意能遍持口能遍隨故。五依堪能度眾生義。身及諸通廣能運故。前二自利后三利他。文中三。前二別明。后三合例。今初智大分二。先別明後總結。今初有七種智。一集智大。二應化智大。三加持智大。四入微細智大。五密處智大。六入劫智大。七入道智大。此七展轉相生。今初集智。依能斷疑力了法緣集故。文中先別明。后舉要下總結。前中。有二十集皆明因緣集。然通真妄及與和合故有三分。一染分。二凈分。三滅分。在文六重。一唯染。謂初四及眾生集。諸見煩惱集。二唯凈。謂聲聞已下諸集。三唯滅。謂虛空。四凈染合說。謂識及有為世界成壞。五凈滅合說。謂無為及涅槃。擇滅無為為凈。非擇滅為滅。性凈涅槃稱滅。餘三涅槃為凈。六通染凈滅謂法界。故論云。隨所正不正以法界通善不善及無為故。而論諸句皆有隨所言者。隨何等差別皆能知故。第二佛子下。明應化智中三。初牒前起后。以依前緣集智身起化用故。故論云依彼身起力。次如實下正顯。后如是下總結。別中十句。初三眾生世間自在

化。化起眾生善惡業及利鈍使。令眾生見似真造作故次一句器世間自在化。次五智正覺世間自在化。三乘正覺故。一法界化。為三乘所說法行。餘四化為三乘人及果。后一通三世間。有情有分別器無分別智。正覺通上二也。第三又如實知佛持下加持智。論云依如是如是轉行力。謂依彼應化常化不絕。為加持行。其事非一重言如是。有十一句。初三不斷三寶是境界持。餘八是行持。于中初二逆行。勝熱炙身無厭行。虐婆須染欲遍行處邪皆其事也。后六順行。前四起因行。時謂起因之時。愿等因體。后二得果在時。時謂長劫智即果體。謂一切智智故。第四又如實知諸佛下微細智。謂知佛化用微細自在故。論云。依彼應化加持善集不二作故。謂依前應化等三智合為不二之智。作此微細化用故。隨一事即具前三。非但八相。一具餘七文並可知。第五又入下密處智。依護根未熟眾生。不令驚怖故。現粗隱細而秘密俱成。初三即總顯三密。次三別顯起化密。一意知化時。二口與其記。謂懈怠者遲記。怯退者速記。或引實行聲聞。與應化者記。又昔但記菩薩。則于聲聞記為秘密。隨機隱顯。后攝眾生密。論經云攝伏謂攝受折伏。皆通身口。次一教密約實則無三說三。三即為密。但為化菩薩故。約機非一說一。一亦為密。后三約所知明

【現代漢語翻譯】現代漢語譯本化：變化。這種變化源於眾生的善惡業以及根性的利鈍，使得眾生所見似是而非，從而造作各種行為。緊接著一句是器世間自在化（指佛菩薩能自在變化外在世界）。再接下來是五智正覺世間自在化（指佛以五種智慧證得正覺，並自在地教化世間）。因為是三乘（聲聞乘、緣覺乘、菩薩乘）的正覺，所以有一法界化（指佛菩薩教化眾生的範圍遍及整個法界）。這是為三乘所說的法和修行。其餘四化是為三乘的修行人和果位而設。最後一種變化貫通三世間（有情世間、器世間、智正覺世間）。有情世間是有分別的，器世間是無分別的，智正覺世間則貫通以上兩者。第三，『又如實知佛持下加持智』，論中說，依靠這樣這樣的轉化之力，即依靠應化和常化不絕的力量，來進行加持。這件事並非只有一種，所以重複說『如是』。共有十一句，前三句是不間斷三寶（佛、法、僧）的境界加持，其餘八句是行為加持。其中，前兩句是逆行，如勝熱外道用火炙身，不知厭足的修行，以及虐婆須（一個外道）以染欲為普遍的修行方式，這些都是邪行。后六句是順行，前四句是發起因行的，『時』指的是發起因行的時間，『愿』等是因行的本體。后兩句是獲得果報的時間，『時』指的是漫長的劫數，『智』就是果報的本體，指的是一切智智（佛的智慧）。第四，『又如實知諸佛下微細智』，指的是了知佛的化用是微妙而自在的。論中說，依靠應化、加持、善集這三種智慧合為不二之智，從而作出這種微細的化用。隨便一件事就具備了前面的三種智慧，不僅僅是八相成道，一件事就具備了其餘七件事，文中的含義可以類推得知。第五，『又入下密處智』，這是爲了保護根基尚未成熟的眾生，不讓他們感到驚慌恐怖，所以顯現粗略的，隱藏精細的，從而秘密地成就一切。前三句是總的顯示身口意三密，接著三句是分別顯示起化之密，一是意知化時，二是口與其記（授記），對於懈怠的人，遲緩地授記，對於怯懦退縮的人，迅速地授記，或者引導實行聲聞法的人，給予應化的授記。又或者過去只給菩薩授記，那麼對於聲聞的授記就成了秘密，隨機隱顯。後面是攝受眾生的秘密。論和經中說，攝伏包括攝受和折伏，都貫通身口。接下來是教法之密，從實相來說，沒有三種說法，說三種，三種就是秘密。只是爲了教化菩薩的緣故，從根機來說，並非只有一種，說一種，一種也是秘密。最後三句是關於所知的明瞭。

【English Translation】 English version Transformation: This transformation originates from sentient beings' good and bad karma, as well as their sharp or dull faculties, causing them to see things as seemingly true but not actually so, thus creating various actions. The next phrase is 'manifestation of the world of vessels with自在(zìzài, unfetteredness/freedom)' (referring to Buddhas and Bodhisattvas being able to freely transform the external world). Following that is 'manifestation of the world of Five Wisdoms and Perfect Enlightenment with自在(zìzài, unfetteredness/freedom)' (referring to the Buddha attaining perfect enlightenment with the five wisdoms and freely teaching the world). Because it is the perfect enlightenment of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), there is the 'manifestation of the one Dharma Realm' (referring to the scope of Buddhas and Bodhisattvas' teaching encompassing the entire Dharma Realm). This is the Dharma and practice spoken for the Three Vehicles. The remaining four manifestations are for the practitioners and fruits of the Three Vehicles. The last transformation pervades the three realms (the realm of sentient beings, the realm of vessels, and the realm of wisdom and perfect enlightenment). The realm of sentient beings is with discrimination, the realm of vessels is without discrimination, and the realm of wisdom and perfect enlightenment pervades the above two. Third, 'Furthermore, truly knowing the Buddha's upholding of the empowerment wisdom below,' the treatise says, relying on such and such transformative power, that is, relying on the continuous power of responsive transformation and constant transformation, to carry out empowerment. This matter is not just one kind, so it is repeated 'such.' There are eleven sentences in total. The first three sentences are the boundary empowerment of the uninterrupted Three Jewels (Buddha, Dharma, Sangha), and the remaining eight sentences are behavioral empowerment. Among them, the first two sentences are reverse practices, such as the Tirthikas (non-buddhists) of intense heat using fire to scorch their bodies, practicing without satisfaction, and the虐婆須(Nüè pó xū, name of a heretic) using defiled desires as a universal practice, these are all evil practices. The last six sentences are favorable practices, the first four sentences are the time of initiating causal practices, 'time' refers to the time of initiating causal practices, 'vow' and so on are the substance of causal practices. The last two sentences are the time of obtaining the fruit, 'time' refers to the long kalpas, 'wisdom' is the substance of the fruit, referring to the Omniscient Wisdom (Buddha's wisdom). Fourth, 'Furthermore, truly knowing the subtle wisdom of the Buddhas below,' refers to knowing that the Buddha's transformation is subtle and unfettered. The treatise says, relying on the three wisdoms of responsive transformation, empowerment, and skillful gathering combined into non-dual wisdom, thereby creating this subtle transformation. Any one thing possesses the previous three wisdoms, not just the eight aspects of attaining Buddhahood, one thing possesses the remaining seven things, and the meaning in the text can be inferred. Fifth, 'Furthermore, entering the secret place wisdom below,' this is to protect sentient beings whose roots are not yet mature, so as not to make them feel frightened and terrified, so the coarse is revealed and the fine is hidden, thereby secretly accomplishing everything. The first three sentences are a general display of the three secrets of body, speech, and mind, and the next three sentences are a separate display of the secret of initiating transformation, one is the mind knowing the time of transformation, and the second is the mouth giving its prediction (bestowal of prophecy), for those who are lazy, the prediction is given slowly, for those who are timid and retreat, the prediction is given quickly, or guiding those who practice Śrāvakayāna, giving the prediction of responsive transformation. Or in the past, only Bodhisattvas were given predictions, then the prediction for Śrāvakas becomes a secret, revealing and concealing according to the situation. The following is the secret of gathering sentient beings. The treatise and sutra say that subduing includes gathering and subjugating, both of which pervade body and speech. Next is the secret of teaching, from the perspective of reality, there are not three teachings, saying three, the three are secrets. It is only for the sake of teaching Bodhisattvas, from the perspective of faculties, there is not only one kind, saying one, one is also a secret. The last three sentences are about the clarity of what is known.

密。知根種種知業萬差。知逆順行。皆得菩提故為密也。第六又知下入劫智。依命行加持舍自在意。謂劫時遷流名為命行。一攝一切名曰加持。一入一切名之為舍。以廢己隨他故。劫隨心轉名為自在。亦十世隔法異成門也。以得不思議解脫不見長短。一多大小互相即入等。並如發心品。第七又知如來下入道智。論云依對治意說。謂遍入諸道。若逆若順皆為對治。無非入道。此約知凡夫道。若約知化凡夫道。即此逆順等便是佛道。別中有十四句。初句總入所化。謂毛道凡夫隨風不定故。論經云入凡夫道。論云依凡夫地。余句別顯所化。略有三種。一依我慢行者。令入微塵智觀破摶聚。唯塵無我故。二依信求生天者。入凈國土過於所信故。余皆依覺觀者。于中初句起覺觀身。次二句正顯覺觀心行差別。次句明所覺境。上四即所化之覺觀。次四句能化之行。初句總顯遍行故。次二隨宜若逆若順。后句若深若淺。后四句化令入三乘果。第二佛子一切下總結。前七皆佛之智菩薩能入。故名智大。第二佛子至住此地下。明解脫大中三。初標得位。次即得下略顯有十。初依神通境界。轉變自在言念不及故。如凈名所得。二能至無量世界。以愿智力無拘礙故。三明離障解脫故云凈觀。離障有二。並皆知之。一約位則世出世間所離不同。

【現代漢語翻譯】現代漢語譯本密。知根種種（知道眾生的根器和種類）知業萬差（知道業力的千差萬別）。知逆順行（知道順行和逆行）。皆得菩提故為密也（都能證得菩提，所以稱為密）。第六又知下入劫智（又知道進入劫智）。依命行加持舍自在意（依靠命行、加持、舍、自在的意）。謂劫時遷流名為命行（劫時遷流變化稱為命行）。一攝一切名曰加持（一即一切稱為加持）。一入一切名之為舍（一入一切稱為舍）。以廢己隨他故（因為廢棄自己而隨順他人）。劫隨心轉名為自在（劫隨心轉稱為自在）。亦十世隔法異成門也（也是十世隔離不同成就之門）。以得不思議解脫不見長短（因為得到不可思議的解脫，不見長短）。一多大小互相即入等（一多大小互相即入等等）。並如發心品（都如發心品所說）。第七又知如來下入道智（又知道如來進入道智）。論云依對治意說（論中說依靠對治的意義）。謂遍入諸道（遍入各種道）。若逆若順皆為對治（無論是逆是順都是爲了對治）。無非入道（沒有不是入道的）。此約知凡夫道（這是指知道凡夫道）。若約知化凡夫道（如果指知道教化凡夫道）。即此逆順等便是佛道（那麼這逆順等就是佛道）。別中有十四句（其中有十四句）。初句總入所化（第一句總括進入所教化的人）。謂毛道凡夫隨風不定故（指毛道的凡夫隨風不定）。論經云入凡夫道（論經中說進入凡夫道）。論云依凡夫地（論中說依靠凡夫地）。余句別顯所化（其餘的句子分別顯示所教化的人）。略有三種（大致有三種）。一依我慢行者（第一種是依靠我慢而行的人）。令入微塵智觀破摶聚（讓他們進入微塵智觀，破除摶聚）。唯塵無我故（因為只有微塵而沒有我）。二依信求生天者（第二種是依靠信仰求生天的人）。入凈國土過於所信故（讓他們進入清凈國土，超過他們所信仰的）。余皆依覺觀者（其餘的都是依靠覺觀的人）。于中初句起覺觀身（其中第一句是生起覺觀身）。次二句正顯覺觀心行差別（接下來的兩句正是顯示覺觀心行的差別）。次句明所覺境（下一句說明所覺的境界）。上四即所化之覺觀（上面四句就是所教化的覺觀）。次四句能化之行（接下來的四句是能教化的行為）。初句總顯遍行故（第一句總括顯示普遍的行為）。次二隨宜若逆若順（接下來的兩句是隨宜，無論是逆是順）。后句若深若淺（最後一句是無論是深是淺）。后四句化令入三乘果（最後的四句是教化他們進入三乘的果位）。第二佛子一切下總結（第二，佛子一切以下是總結）。前七皆佛之智菩薩能入（前面七種都是佛的智慧，菩薩能夠進入）。故名智大（所以稱為智大）。第二佛子至住此地下（第二，佛子到住此地以下）。明解脫大中三（說明解脫大中的三種）。初標得位（首先標明得到的地位）。次即得下略顯有十（接下來就得到以下，簡略顯示有十種）。初依神通境界（首先依靠神通境界）。轉變自在言念不及故（轉變自在，言語和念頭都無法企及）。如凈名所得（如《維摩詰經》中所得到的）。二能至無量世界（二，能夠到達無量世界）。以愿智力無拘礙故（因為願力和智慧的力量，沒有拘礙）。三明離障解脫故云凈觀（三，說明離開障礙而解脫，所以稱為凈觀）。離障有二（離開障礙有兩種）。並皆知之（並且都知道）。一約位則世出世間所離不同（一是按照地位來說，世間和出世間所離開的不同）。

【English Translation】 English version Secret. Knowing the various roots (knowing the roots and types of sentient beings), knowing the myriad differences in karma (knowing the countless differences in karmic forces). Knowing the reverse and forward practices (knowing both favorable and unfavorable practices). All attain Bodhi, hence it is called secret. Sixth, also knowing the entering Kalpa Wisdom (also knowing the entering Kalpa Wisdom). Relying on the intention of life-conduct, empowerment, relinquishment, and freedom (relying on the intention of life-conduct, empowerment, relinquishment, and freedom). The shifting and flowing of Kalpas is called life-conduct (the shifting and flowing changes of Kalpas are called life-conduct). One embracing all is called empowerment (one is all, called empowerment). One entering all is called relinquishment (one entering all is called relinquishment). Because of abandoning oneself and following others (because of abandoning oneself and following others). Kalpas turning with the mind is called freedom (Kalpas turning with the mind is called freedom). It is also the gate of different accomplishments separated by ten lifetimes (it is also the gate of different accomplishments separated by ten lifetimes). Because of attaining inconceivable liberation, not seeing long or short (because of attaining inconceivable liberation, not seeing long or short). One, many, large, and small mutually enter each other, etc. (one, many, large, and small mutually enter each other, etc.). All are as described in the Chapter on Generating the Bodhi Mind (all are as described in the Chapter on Generating the Bodhi Mind). Seventh, also knowing the Tathagata entering the Wisdom of the Path (also knowing the Tathagata entering the Wisdom of the Path). The treatise says it is explained based on the intention of counteracting (the treatise says it is explained based on the intention of counteracting). Meaning to universally enter all paths (meaning to universally enter all paths). Whether reverse or forward, all are for counteracting (whether reverse or forward, all are for counteracting). There is nothing that is not entering the path (there is nothing that is not entering the path). This refers to knowing the path of ordinary beings (this refers to knowing the path of ordinary beings). If it refers to knowing the path of transforming ordinary beings (if it refers to knowing the path of transforming ordinary beings). Then these reverse and forward practices are the Buddha's path (then these reverse and forward practices are the Buddha's path). There are fourteen sentences in particular (there are fourteen sentences in particular). The first sentence encompasses all those to be transformed (the first sentence encompasses all those to be transformed). Referring to ordinary beings in the hair-pore realm who are unstable like the wind (referring to ordinary beings in the hair-pore realm who are unstable like the wind). The treatise and sutra say to enter the path of ordinary beings (the treatise and sutra say to enter the path of ordinary beings). The treatise says to rely on the ground of ordinary beings (the treatise says to rely on the ground of ordinary beings). The remaining sentences separately reveal those to be transformed (the remaining sentences separately reveal those to be transformed). Roughly there are three types (roughly there are three types). First, those who rely on arrogance in their practice (first, those who rely on arrogance in their practice). Cause them to enter the wisdom of observing dust particles to break apart the aggregates (cause them to enter the wisdom of observing dust particles to break apart the aggregates). Because there are only dust particles and no self (because there are only dust particles and no self). Second, those who rely on faith to seek rebirth in heaven (second, those who rely on faith to seek rebirth in heaven). Enter pure lands that surpass what they believe in (enter pure lands that surpass what they believe in). The rest rely on those with awareness and observation (the rest rely on those with awareness and observation). Among them, the first sentence arises awareness and observation of the body (among them, the first sentence arises awareness and observation of the body). The next two sentences directly reveal the differences in awareness, observation, mind, and conduct (the next two sentences directly reveal the differences in awareness, observation, mind, and conduct). The next sentence clarifies the observed realm (the next sentence clarifies the observed realm). The above four are the awareness and observation of those to be transformed (the above four are the awareness and observation of those to be transformed). The next four sentences are the conduct of those who can transform (the next four sentences are the conduct of those who can transform). The first sentence generally reveals pervasive conduct (the first sentence generally reveals pervasive conduct). The next two are according to suitability, whether reverse or forward (the next two are according to suitability, whether reverse or forward). The last sentence is whether deep or shallow (the last sentence is whether deep or shallow). The last four sentences transform them to enter the fruits of the Three Vehicles (the last four sentences transform them to enter the fruits of the Three Vehicles). Second, 'Buddha-son, all' below is a summary (second, 'Buddha-son, all' below is a summary). The previous seven are all the wisdom of the Buddha, which Bodhisattvas can enter (the previous seven are all the wisdom of the Buddha, which Bodhisattvas can enter). Therefore, it is called great wisdom (therefore, it is called great wisdom). Second, 'Buddha-son' to 'abide in this ground' below (second, 'Buddha-son' to 'abide in this ground' below). Explains the three aspects of great liberation (explains the three aspects of great liberation). First, marking the attained position (first, marking the attained position). Next, 'immediately attaining' below briefly reveals ten (next, 'immediately attaining' below briefly reveals ten). First, relying on the realm of supernatural powers (first, relying on the realm of supernatural powers). Transformation is free and unfettered, beyond the reach of words and thoughts (transformation is free and unfettered, beyond the reach of words and thoughts). As attained in the Vimalakirti Sutra (as attained in the Vimalakirti Sutra). Second, able to reach immeasurable worlds (second, able to reach immeasurable worlds). Because of the power of vows and wisdom, there are no restrictions (because of the power of vows and wisdom, there are no restrictions). Third, clarifying liberation from obstacles, hence it is called pure observation (third, clarifying liberation from obstacles, hence it is called pure observation). There are two types of liberation from obstacles (there are two types of liberation from obstacles). And all are known (and all are known). One is that according to position, the separation from the worldly and the supramundane is different (one is that according to position, the separation from the worldly and the supramundane is different).

二就出世中學無學別。此學無學並通三乘。上三中前二約通。此一約智共為一對。總相以明約身明通。就人顯智。次三一對。一通二智。四約心明通。普照物機隨意轉變。一時普應如觀音普門示現故。次二約法明智。謂五即法陀羅尼。顯如來藏中蘊恒沙德故。六即能破他言。隨彼言破無礙圓滿故。次二一對相入通智。約時明通。由達三世劫隨意住持相入故。約因緣集顯智。一切種智包藏法界之中故。后二一對約相。即明通智。約身明通。不離一身光明輪而普照故。是解脫光輪約時明智。即一而能知多故。后此十下結廣。第三如是乃至下總例餘三。大盡分竟。大文第五佛子菩薩摩訶薩通達如是下。釋名分中三。一能受如來大法雲雨。故名法雲。二佛子此地菩薩以自願下。明能注雨滅惑故名法雲。三佛子此地菩薩於一念下。明注雨生善故名法雲。然後之二段。從自受名。今此一段從所受立名。論云云法相似以遍覆故。此地中聞法相似猶如虛空身遍覆故。謂佛身云遍覆法界。法雨亦多。唯此能受故名法雲。文中二。先總明能受之德。由前七智成就念力能受多法。此智實成多德故云無量菩提。近說受持之義耳。二十方下別顯受法之相。于中三。初總顯受多。二歷數顯多。三問答顯多。今初有法喻合法中三。一明所受法多。二大

法明下所受法妙。故下合云秘密藏也。文有三句。上二句性故謂三慧所知名法自性。大法明是聞思智攝受故。照是修慧所攝受故。下句作故。謂說授眾生如雲。與他雨法雨故。三於一念下顯能受德。一念者。速故既多妙。又速展轉顯勝。能安者堪能安受文故。受者信受故。上二受文。攝者思惟攝取義故。持者。攝受彼文義成二持。故此但順說。下喻閤中兼反顯不能。文並易了。第二佛子譬如大海下歷數顯多中。先喻后合。海能安者受一切水故。受者不濁故。濁如不信。攝者余水數入失本名故。持者用不可盡故。第三解脫月下問答顯多中。先問后答。答中二。先校量顯示一佛之所受法廣多。后如一佛下類顯多佛。言三世法藏者。三世佛法之藏也。而論云。於法界中三種事藏者。意取法明照雨蘊在法界故。以彼經云法界藏故。故為此釋。第二注雨滅惑。釋名中此中雲等如出現品廣明。悲云普覆故。法雷驚蟄故。通明無畏。照機速疾令見道故。以福智因成種種身。如雲形顯多故。法雨正能破四魔故。第三注雨生善。釋名八相漸益故可知。大文第六神通力。有上無上分中有六種相。一依內二依外。三自相四作住持相。五令歡喜相。六者大勝。若就經文分二。前四合為一段。正顯神通。后二為一斷疑顯勝。今初分二。先別明後總

【現代漢語翻譯】現代漢語譯本法明下所受的法非常精妙，因此下文才總合稱之為『秘密藏』。這段文字分為三句。前兩句是就『性』而言，指的是三慧（聞慧、思慧、修慧）所能知曉的名法自性。『大法明』是由聞慧和思慧所攝受，而『照』是由修慧所攝受。后一句是就『作』而言，指的是說法傳授給眾生，如同雲朵一般，給予他人法雨。『三於一念』以下顯示了能受的功德。『一念』指的是速度快，既多又妙，而且迅速地輾轉相傳，顯示出殊勝之處。『能安』指的是堪能安受文字。『受者』指的是信受。前兩句是關於『受』的文字，『攝者』指的是思惟攝取其意義，『持者』指的是攝受那些文字，使其意義完整，成就二持。因此這裡只是順著來說。下文的比喻中兼有反顯不能之處。文字都很容易理解。第二，『佛子，譬如大海』以下歷數顯現其多。先是比喻，后是合說。大海之所以『能安』，是因為它能容納一切水。『受者』是因為它不會變得渾濁，渾濁就像是不信。『攝者』是因為其餘的水流入后失去了原本的名稱。『持者』是因為它的作用無窮無盡。第三，『解脫月』以下通過問答來顯示其多。先是提問，后是回答。回答中分為兩部分。首先，校量顯示一佛所受的法是多麼的廣博眾多。然後，『如一佛』以下類比顯示多佛的情況。所說的『三世法藏』，指的是三世諸佛之法的寶藏。而論中說，『於法界中三種事藏』，意思是取法明、照、雨蘊藏在法界之中。因為那部經中說『法界藏』，所以這樣解釋。第二，『注雨滅惑』。在解釋名稱時，這裡說『云等』，如同《出現品》中廣為闡明的那樣。『悲云普覆』，是因為慈悲的雲彩普遍覆蓋。『法雷驚蟄』，是因為通達明瞭，無所畏懼。『照機速疾令見道』，是因為照見根機，迅速地使人見到真理。以福德和智慧為因，成就種種身，如同雲彩的形狀顯現出多種多樣。法雨真正能夠破除四魔。第三，『注雨生善』。解釋名稱，八相逐漸增益，可知其含義。大的方面來說，第六是神通力。有上和無上分為六種相。一是依內，二是依外，三是自相，四是作住持相，五是令歡喜相，六是大勝。如果就經文來分，前四合為一段，主要顯示神通。后二為一段，斷除疑惑，顯示殊勝。現在先分為兩部分，先分別說明，后總括。

【English Translation】 English version The Dharma (law, teaching) received under Dharma-illumination (Fa Ming) is wonderfully subtle. Therefore, the following is collectively called the 'Secret Treasury'. The text has three sentences. The first two sentences are about 'nature', referring to the self-nature of names and dharmas (phenomena) known by the Three Wisdoms (Threefold Wisdom: learning, thinking, and practice). 'Great Dharma-illumination' (Da Fa Ming) is embraced by the Wisdom of Learning and Thinking, while 'illumination' (照, Zhao) is embraced by the Wisdom of Practice. The last sentence is about 'action', referring to speaking and transmitting to sentient beings, like clouds, giving others the rain of Dharma. 'Three in one thought' below shows the merits of being able to receive. 'One thought' refers to speed, being both numerous and wonderful, and quickly transmitting to show its excellence. 'Able to settle' refers to being able to settle and receive the text. 'Receiver' refers to believing and accepting. The first two sentences are about the text of 'receiving'. 'Embracer' refers to contemplating and grasping its meaning. 'Holder' refers to embracing those texts, making their meaning complete, achieving the Twofold Holding. Therefore, this is just a straightforward explanation. The metaphor below also shows the inability to do so. The text is easy to understand. Second, 'Buddha-son, like the great ocean' below enumerates and shows its abundance. First is the metaphor, then the combination. The reason why the ocean is 'able to settle' is because it can accommodate all water. 'Receiver' is because it does not become turbid; turbidity is like disbelief. 'Embracer' is because the remaining water loses its original name after flowing in. 'Holder' is because its function is inexhaustible. Third, 'Liberation Moon' below shows its abundance through questions and answers. First is the question, then the answer. The answer is divided into two parts. First, compare and show how vast and numerous the Dharma received by one Buddha is. Then, 'like one Buddha' below, analogously shows the situation of many Buddhas. The so-called 'Treasury of the Dharma of the Three Times' refers to the treasure of the Dharma of the Buddhas of the Three Times (past, present, and future). And the treatise says, 'In the Dharma Realm, there are three kinds of treasure', meaning that Dharma-illumination, illumination, and rain are contained in the Dharma Realm. Because that sutra says 'Dharma Realm Treasury', so this is the explanation. Second, 'Pouring rain extinguishes delusion'. In explaining the name, here it says 'clouds, etc.', as extensively explained in the 'Appearance Chapter'. 'Compassionate clouds universally cover' because the clouds of compassion universally cover. 'Dharma thunder startles hibernating insects' because it is thoroughly clear and fearless. 'Illuminating the opportunity quickly leads to seeing the path' because it illuminates the roots and quickly enables people to see the truth. Taking virtue and wisdom as the cause, accomplishing various bodies, like the shape of clouds manifesting in various ways. The Dharma rain can truly break the Four Maras (hindrances). Third, 'Pouring rain generates goodness'. Explaining the name, the Eight Aspects gradually increase, and its meaning can be known. In a broad sense, the sixth is supernatural power (神通力, Shen Tong Li). Superior and unsurpassed are divided into six aspects. First, relying on the inner; second, relying on the outer; third, self-aspect; fourth, acting as a sustaining aspect; fifth, causing joy; sixth, great victory. If divided according to the sutra text, the first four are combined into one section, mainly showing supernatural power. The latter two are one section, cutting off doubts and showing excellence. Now, first divide into two parts, first explaining separately, then summarizing.

結。別中三。初明依內。智慧明達者即起通之智。亦陀羅尼。二神通者是通體。三自在即通德。亦攝不思議解脫。及與三昧。具此三事即通無上。第二隨其下依外。謂業用依外境而起故。亦是第三依自相。謂轉變作用是神通相故。此二經文是一義分為二今依自相釋文自有二種。一轉變外事。于中三一同類略廣轉。二垢世界下垢凈異事轉。三或隨心下塵容世界等。是自在轉。二或隨心念於一毛下。應化自身可知。第三或隨心念於一念中示現不可說下。作住持相。謂常用不絕故第二爾時下斷疑顯勝中二。先斷疑。后顯勝。今初即論生喜由疑除故於中二。先示自神通力斷疑。二說法斷疑。今初有二問答。初一問答顯神力無上。令眾歡喜。后一問答顯神力有上。令眾歡喜。前中先問后答。問中先大眾生疑。舉佛疑菩薩。如上之事佛可得。爾菩薩豈然。後上首為請。答中二。一入定現通。二問答抉擇。今初即事為驗故。于中三。一法主入定。國土體性無所不融故。能一身包含無外。二入此下眾睹希奇表通自在故。佛號通王。三金剛下攝用增敬。第二爾時解脫月下問答抉擇中三。初問名字。二又問下業用分齊。三佛子菩薩住下類顯廣多。于中二。初但結多定已顯業用難思。后佛子此法雲下結略顯廣。則余德無盡。此中亦即大盡中事

【現代漢語翻譯】現代漢語譯本結。別中三。初明依內。智慧明達者即起通之智，亦陀羅尼（總持）。二神通者是通體。三自在即通德，亦攝不思議解脫及與三昧（正定）。具此三事即通無上。第二隨其下依外，謂業用依外境而起故。亦是第三依自相，謂轉變作用是神通相故。此二經文是一義分為二，今依自相釋文自有二種。一轉變外事，于中三：一同類略廣轉；二垢世界下垢凈異事轉；三或隨心下塵容世界等，是自在轉。二或隨心念於一毛下，應化自身可知。第三或隨心念於一念中示現不可說下，作住持相，謂常用不絕故。第二爾時下斷疑顯勝中二。先斷疑，后顯勝。今初即論生喜由疑除故，于中二：先示自神通力斷疑；二說法斷疑。今初有二問答。初一問答顯神力無上，令眾歡喜。后一問答顯神力有上，令眾歡喜。前中先問后答。問中先大眾生疑，舉佛疑菩薩，如上之事佛可得，爾菩薩豈然。後上首為請。答中二：一入定現通；二問答抉擇。今初即事為驗故，于中三：一法主入定，國土體性無所不融故，能一身包含無外；二入此下眾睹希奇表通自在故，佛號通王；三金剛下攝用增敬。第二爾時解脫月下問答抉擇中三。初問名字；二又問下業用分齊；三佛子菩薩住下類顯廣多。于中二：初但結多定已顯業用難思；后佛子此法雲下結略顯廣，則余德無盡。此中亦即大盡中事。

【English Translation】 English version Conclusion. Distinguish three aspects. First, clarifying reliance on the internal. Those with wisdom and understanding immediately arise with the wisdom of penetration, which is also Dharani (total retention). Second,神通 (Shen Tong, supernatural powers) is the substance of penetration. Third, 自在 (Zi Zai, self-mastery) is the virtue of penetration, also encompassing inconceivable liberation and Samadhi (concentration). Possessing these three aspects means penetration is unsurpassed. Second, following that, reliance on the external, meaning karmic functions arise relying on external realms. It is also the third, reliance on self-nature, meaning transformative functions are the aspect of supernatural powers. These two passages of scripture are one meaning divided into two. Now, explaining the text based on self-nature, there are two types. First, transforming external matters, within which there are three: first, similar category of brief and extensive transformation; second, from impure worlds below, transformation of impurity and purity into different matters; third, 'or according to the mind' below, dust-containing worlds, etc., is transformation of self-mastery. Second, 'or according to the mind, thinking of a single hair' below, the manifested transformation of oneself is knowable. Third, 'or according to the mind, thinking of a single thought, manifesting unspeakable' below, acting as a sustaining aspect, meaning constant use without ceasing. Second, 'at that time' below, resolving doubts and revealing superiority, there are two aspects. First, resolving doubts, then revealing superiority. Now, the first discusses generating joy because doubts are eliminated, within which there are two: first, demonstrating one's own supernatural power to resolve doubts; second, using Dharma teaching to resolve doubts. Now, the first has two questions and answers. The first question and answer reveals the unsurpassed nature of supernatural power, causing joy in the assembly. The second question and answer reveals the superior nature of supernatural power, causing joy in the assembly. In the former, first the question, then the answer. In the question, first the doubt of the great assembly, raising the doubt of Bodhisattvas from the Buddha, such matters as the above are attainable by the Buddha, but how could Bodhisattvas be so? Then the chief requests on their behalf. In the answer, there are two: first, entering Samadhi and manifesting penetration; second, question and answer to resolve. Now, the first is to verify through events, within which there are three: first, the Dharma master enters Samadhi, the substance of the Buddha-land is without non-fusion, thus able to contain everything without exception in one body; second, 'entering this' below, the assembly beholds the rare and wonderful, expressing the self-mastery of penetration, hence the Buddha is called the Penetration King; third, 'Vajra' below, encompassing use and increasing respect. Second, 'at that time, Liberation Moon' below, question and answer to resolve, there are three. First, asking the name; second, 'also asking' below, the boundaries of karmic functions; third, 'Buddha-son, Bodhisattvas dwell' below, categorizing and revealing vastness and abundance. Within which there are two: first, only concluding with many Samadhis already reveals the inconceivable nature of karmic functions; second, 'Buddha-son, this Dharma cloud' below, concluding briefly and revealing vastness, then the remaining virtues are inexhaustible. This is also the matter within the great exhaustion.

。第二解脫月下顯有上中。謂劣於佛故。先問后答。問中即舉菩薩疑佛。謂菩薩既實得爾。則佛應不勝。若言勝者其相云何。故問辭則同疑意懸隔。答中三。一總訶問。非顯佛德無量。二複次下舉所未說顯佛德無量。謂向所說乃是十地德之少分。如四天下之少土。全將菩薩之德以比如來。狀如四天下土。以比無邊大地。況將己說之少分以比如來。則如一塊以比無邊大地。佛證極故。三佛子我今下。引事類顯佛德無量。第二佛子菩薩住如是智慧下。說法斷疑者。謂此地菩薩智慧能令眾生入一切智。復顯上說其德不虛故。疑除生喜。然此下文。當出地心比前諸地。即調柔果而論復將入前分中。欲顯義門。多勢終似惑人。若準上例。上來地行竟。此下第二明其位果。于中亦有三果。今初調柔果中五。一調柔行。二此地菩薩智慧下教智凈。三佛子此菩薩已能安住下。勝過自在。四此菩薩十波羅蜜下別地行相。五佛子是名下總結地名。五中前二合為說法令喜可知。后三及餘二果俱名大勝。顯義多含故。論連前勢為果。已定更不重言。就大勝中初三明神通勝。二攝報中。得十不可說等名算數勝。此二種事勝一切地故名大勝。偏舉此二者。以是神通有上無上門中明故。就前三中先明勝過自在。于中三。初牒前。次諸佛下別顯。后舉要

下總結。別中五句為三。初句即能斷疑行。謂令通達三世之中所有道義故。二一句速疾神通行。聞說如來秘密法界故。三餘三句等作助行。謂以平等三道助通化益故。于中初句作凈佛國土平等化。即是助道。次句作法明平等化。謂教智化。后句作正覺平等化。謂慈念令得證知故。故論經云。令一切眾生得證法故。余別地結名及算數等並可智。大文第八佛子此菩薩。摩訶薩十地行下。地影像分。于中四喻。謂池山海珠喻四功德前二是阿含德后二證德。前中池喻修行功德。即諸地中起修之行。二山喻上勝功德。即依修成德德位高出故。三海喻難度能度。大果功德即修所成德。能至大果故。謂大海難度十德皆遍。故名能度。大海難成由攬十德能成智海。故云大果。此釋法喻兼含矣。四珠喻轉盡堅固功德。謂從初地轉至法雲。障盡證堅故。又十地有三。一是修地因前果后故。初二喻顯之。二是成地隨分。修成即是佛智故。珠喻顯之。三是法地。就佛智法開之為十。故海喻顯之。以後一融前二無有障礙又此四喻。皆喻十地與彼佛智。非一非異。無差別之差別。而旨趣各殊。初一喻始異終同。次山喻能所依別。所依之地則一。能依之山不同。此則無差之差。上二喻有能所依。下二喻直喻地智。不立能所。三海喻全一。佛智之體而十

德不同。德非別物。又互相遍不同於山。斯乃無差別之參別。差即無差。四珠。喻唯是一珠前後之異。唯一智體前後增明。喻雖無差別不礙差別。又初喻前後體別。前非是后而後包前。次喻前前非後後。後後非前前。而同依一體。海喻前後雖殊而前後相遍。珠喻聞后一體。而前前非後後。後後必具前前。初一即是圓家漸。次喻圓中漸。珠喻即是漸圓。海喻即圓圓也。四喻圓融。上來所解在論雖無理必應爾。若得斯旨。不疑十地差別等相。今初修行德中有法喻合。法中始從歡喜終至法雲。名次第行相。次第既具則入智海。譬中四大河者。面各出一故。具如十定品。而言大者。阿含婆沙云出二十河。以四河去池四十里。各分為四。並本四為二十。今就本河所以言大下云增長攝餘十六。而勝鬘云八者。以東面五河。人皆具見。餘三大河名聲普聞。十二小河不聞不見故但言八。閤中菩提心合池流出。善根等合四河。依菩提心修四攝行。自善增長故。準十定品說有四河。今文含具。一愿智河即大愿之水。二波羅蜜河。三三昧河即今善根。四大悲河。即以四攝法充滿眾生故。言無有窮盡等者。合上無盡竭。大愿等皆無盡也。第二山喻上勝功德中有四。初總舉於法。次如因下總顯于喻。三佛子如雪山下法喻對顯。四佛子此十寶下總結

【現代漢語翻譯】現代漢語譯本德不同。德並非是別的什麼東西。又互相周遍不同於山。這乃是沒有差別的參差區別。差別即是沒有差別。四顆寶珠，比喻唯一的一顆寶珠前後狀態的差異。唯一的智慧本體前後逐漸增明，比喻雖然沒有差別，不妨礙差別存在。又第一個比喻中，前後本體是不同的，前面不是後面，但是後面包含前面。第二個比喻中，前一個『前』不是后一個『后』，后一個『后』也不是前一個『前』，但是它們共同依存於一個本體。大海的比喻是前後雖然不同，但是前後互相周遍。寶珠的比喻是聞法之後成為一體，前一個『前』不是后一個『后』，后一個『后』必然具備前一個『前』。最初的比喻是圓教中的漸修，第二個比喻是圓融中的漸修。寶珠的比喻就是漸修而圓滿，大海的比喻就是圓滿中的圓滿。這四個比喻都是圓融的含義。以上所解釋的內容，在《論》中即使沒有明確說明，道理上也應該是這樣的。如果能夠理解這個宗旨，就不會懷疑十地（Dashabhumika）差別等等的相狀。現在開始講解初修行德中的法喻結合。在法方面，從歡喜地（Pramudita）開始，到法雲地（Dharmamegha）結束，稱為次第行相。次第修行既然完備，就進入智慧之海。譬喻中的四大河，因為每一面各流出一條河，所以具備了四條河，具體情況如同《十定品》中所說。說『大』的原因是，《阿含經》（Agama）和《婆沙論》（Vibhasa）中說流出二十條河，因為四條河距離池塘四十里，每一條河又分為四條支流，加上原本的四條河，總共是二十條。現在就以原本的四條河來說明『大』，下面說『增長』，是包含其餘的十六條支流。而《勝鬘經》（Shrimala Sutra）中說八條河，是因為東面的五條河，人們都能夠看見，其餘的三大河名聲普遍流傳，十二條小河不為人所知，所以只說了八條河。結合法義來說，菩提心（Bodhicitta）結合池塘的流水流出，善根等等結合四條河，依靠菩提心修四攝行（Catuh-samgraha-vastuni），自身善根增長的緣故。按照《十定品》的說法，有四條河。現在的經文包含全部。一、愿智河，就是大愿之水。二、波羅蜜河（Paramita）。三、三昧河（Samadhi），就是現在的善根。四、大悲河，就是用四攝法充滿眾生，所以說沒有窮盡等等，結合上面所說的無有窮盡，大愿等等都是沒有窮盡的。第二，山的比喻，上面殊勝功德中有四種。首先總的舉出法，其次『如因』下面總的顯示譬喻。三、『佛子如雪山』下面法喻相對顯現。四、『佛子此十寶』下面總結。

【English Translation】 English version Virtues are different. Virtue is not something else. Moreover, they are mutually pervasive and different from a mountain. This is a differentiated distinction without difference. The four jewels are a metaphor for the difference in the state of a single jewel at different times. The single wisdom-essence gradually becomes brighter over time, a metaphor for how, although there is no difference, it does not hinder the existence of difference. Furthermore, in the first metaphor, the earlier and later essences are different; the former is not the latter, but the latter encompasses the former. In the second metaphor, the former 'former' is not the latter 'latter,' and the latter 'latter' is not the former 'former,' but they both rely on the same essence. The ocean is a metaphor for how, although the earlier and later are different, they are mutually pervasive. The jewel is a metaphor for becoming one after hearing the Dharma; the former 'former' is not the latter 'latter,' and the latter 'latter' necessarily possesses the former 'former.' The initial metaphor is gradual cultivation within the perfect teaching; the second metaphor is gradual cultivation within perfect integration. The jewel is a metaphor for gradual cultivation leading to perfection, and the ocean is a metaphor for perfection within perfection. These four metaphors all convey the meaning of perfect integration. The content explained above, even if not explicitly stated in the Treatise, should be so in principle. If one can understand this purpose, one will not doubt the different characteristics of the Ten Grounds (Dashabhumika) and so on. Now, I will explain the combination of Dharma and metaphor in the virtues of initial practice. In terms of Dharma, starting from the Ground of Joy (Pramudita) and ending at the Ground of Dharma Cloud (Dharmamegha), this is called the aspect of sequential practice. Once sequential practice is complete, one enters the ocean of wisdom. The four great rivers in the metaphor are so because each side flows out one river, thus possessing four rivers, as described in the Chapter on the Ten Samadhis. The reason for saying 'great' is that the Agamas and Vibhasa state that twenty rivers flow out, because the four rivers are forty li away from the pond, and each river is divided into four tributaries, adding up to twenty with the original four. Now, we will explain 'great' based on the original four rivers, and the following statement 'increase' includes the remaining sixteen tributaries. The Shrimala Sutra says eight rivers because the five rivers on the east side are visible to everyone, and the other three great rivers are widely known, while the twelve small rivers are unknown, so only eight rivers are mentioned. Combining the Dharma meaning, the Bodhicitta combines with the flowing water of the pond to flow out, and the roots of goodness and so on combine with the four rivers, relying on the Bodhicitta to cultivate the Four Means of Attraction (Catuh-samgraha-vastuni), thus increasing one's own roots of goodness. According to the Chapter on the Ten Samadhis, there are four rivers. The current text includes all of them. First, the River of Vow-Wisdom, which is the water of great vows. Second, the River of Paramita. Third, the River of Samadhi, which is the current roots of goodness. Fourth, the River of Great Compassion, which is to fill sentient beings with the Four Means of Attraction, so it is said that there is no end, etc., combining with the above statement that there is no end, the great vows, etc., are all without end. Second, the metaphor of the mountain, there are four kinds of superior merits mentioned above. First, the Dharma is generally mentioned, and then the metaphor is generally shown below 'as the cause'. Third, 'Buddha-children are like snow mountains' below, the Dharma and metaphor are relatively shown. Fourth, 'Buddha-children, these ten treasures' below, summarize.

法喻。今初言因佛智者。為修平等佛智而起諸行修。既未窮故。隨十地之行各一增上。斯乃為修無差而成於差。以本統末非全隔越。第二總顯于喻。喻意可智。鞞陀黎者此云種種持。由乾陀此云雙持。迴文即云持雙也。尼民陀羅此云持邊。斫迦羅此曰輪圍計都末底此云幢慧。第三法喻對顯中語其山體。前二土山餘八是寶。故論云是中純凈諸寶山喻八種地三地世間云何言凈。論云厭地善清凈故。謂能修善厭伏煩惱。亦得為凈。喻以寶山。若語山中所有。即明各有增上義也。初地聖智法藥。二地戒香。三地禪等可貴如寶。四地出世如仙。五地善巧自在如夜叉。六地以五地修四諦因相同聲聞未能出彼。六地超彼成果無盡。七方便善巧如彼龍神。超前緣起之因名緣覺果。八地無功用心自在故。此自在眾即是密跡諸神。九地善巧攝生大力相故。十地佛德如天已淳凈故。論云。前三及六非眾生數。余皆眾生數。就非眾生數中有二種事。一初二及第六是受用事資內報故。第三寶是守護積聚事受用中有二。一藥是四大增損對治。二香及果即長養眾生。以揵闥婆常食香氣故。眾生數中復有六種難對治。一五通福田治貧窮難。以供彼仙能生福故。二夜叉治死難。威制眷屬不令害人故。三龍治儉難降時雨故。四諸自在眾治不調伏難。調伏難調

【現代漢語翻譯】現代漢語譯本法喻。現在開始解釋因佛智者。爲了修習平等的佛智而開始各種修行。因為還沒有達到究竟，所以隨著十地的修行，各自有所增上。這實際上是爲了修習沒有差別的智慧，最終卻成就了差別。因為根本統攝末端，並非完全隔絕。第二部分總的顯示比喻。比喻的意義可以理解。鞞陀黎（Vaidūrya）這裡翻譯為『種種持』，由乾陀（Gandha）這裡翻譯為『雙持』，迴文來說就是『持雙』。尼民陀羅（Nimiṃdhara）這裡翻譯為『持邊』。斫迦羅（Cakravāla）這裡叫做輪圍山，計都末底（Ketumatī）這裡翻譯為『幢慧』。第三部分法喻相對照地顯示山體。前兩個是土山，其餘八個是寶山。所以《瑜伽師地論》中說：『其中純凈的各種寶山，比喻八種地。』有人問：『第三地世間，怎麼能說是清凈的呢？』論中回答說：『因為厭離地能夠很好地清凈。』意思是說，能夠修習善法，厭離和降伏煩惱，也可以說是清凈的，所以用寶山來比喻。如果說山中所有的東西，就說明各自有增上的意義。初地是聖智法藥，二地是戒香，三地的禪定等，可以像寶一樣珍貴。四地出世，就像仙人一樣。五地善巧自在，就像夜叉一樣。六地因為與五地修習四諦的因相同，聲聞乘未能超出它。六地超越了聲聞乘，成果是無窮無盡的。七地的方便善巧，就像龍神一樣。超越了之前的緣起之因，稱為緣覺果。八地因為不用功用心就能自在，所以這種自在眾就是密跡金剛等諸神。九地善巧地攝受眾生，具有大力相。十地的佛德就像天空一樣純凈。論中說：『前三地和第六地不是眾生數，其餘都是眾生數。』在非眾生數中有兩種事：一是初地、二地和第六地是受用事，資助內在的果報；第三地的寶是守護積聚的事。受用中有兩種：一是藥，是對治四大增損的；二是香和果，是長養眾生的，因為揵闥婆（Gandharva）常常食用香氣。眾生數中又有六種難以對治的情況：一是五通福田，對治貧窮的困難，因為供養仙人能夠產生福報；二是夜叉，對治死亡的困難，用威勢控制眷屬不讓他們害人；三是龍，對治饑荒的困難，降下及時的雨水；四是諸自在眾，對治不調伏的困難，調伏難以調伏的人。

【English Translation】 English version Dharma and Metaphor. Now, let's begin by explaining 'due to Buddha's wisdom.' It is to cultivate equal Buddha wisdom that various practices are undertaken. Because it is not yet exhaustive, each of the Ten Grounds increases accordingly. This is actually to cultivate non-differentiated wisdom, yet ultimately achieving differentiation. Because the root governs the end, it is not completely isolated. The second part generally reveals the metaphor. The meaning of the metaphor can be understood. Vaidūrya (鞞陀黎) here is translated as 'holding various things,' Gandha (乾陀) here is translated as 'holding double,' which, when read in reverse, means 'holding double.' Nimiṃdhara (尼民陀羅) here is translated as 'holding the edge.' Cakravāla (斫迦羅) is called the surrounding mountains, and Ketumatī (計都末底) here is translated as 'banner of wisdom.' The third part shows the mountain body in contrast to the Dharma and metaphor. The first two are earth mountains, and the remaining eight are treasure mountains. Therefore, the Yogācārabhūmi-śāstra says: 'Among them, the pure treasure mountains are metaphors for the eight grounds.' Someone asks: 'How can the third ground be said to be pure?' The treatise answers: 'Because the ground of aversion is able to purify well.' It means that being able to cultivate good deeds, being averse to and subduing afflictions, can also be said to be pure, so treasure mountains are used as a metaphor. If we talk about everything in the mountains, it means that each has an increasing meaning. The first ground is the medicine of holy wisdom, the second ground is the fragrance of precepts, and the meditation of the third ground is as precious as treasure. The fourth ground is transcendent, like immortals. The fifth ground is skillful and at ease, like Yakshas. The sixth ground is the same as the fifth ground in cultivating the cause of the Four Noble Truths, so the Śrāvakas have not been able to surpass it. The sixth ground surpasses the Śrāvakas, and the result is endless. The skillful means of the seventh ground are like the dragon gods. Surpassing the previous cause of dependent origination is called the Pratyekabuddha fruit. The eighth ground is at ease because it does not require effort, so this assembly of ease is the Vajrapāṇi and other gods. The ninth ground skillfully gathers sentient beings and has the appearance of great power. The Buddha's virtue of the tenth ground is as pure as the sky. The treatise says: 'The first three grounds and the sixth ground are not counted as sentient beings, and the rest are counted as sentient beings.' Among those not counted as sentient beings, there are two kinds of things: first, the first, second, and sixth grounds are for enjoyment, assisting the inner retribution; the treasure of the third ground is for guarding and accumulating. There are two kinds of enjoyment: one is medicine, which treats the increase or decrease of the four elements; the other is fragrance and fruit, which nourish sentient beings, because the Gandharvas (揵闥婆) often eat fragrance. Among the number of sentient beings, there are six difficult situations to deal with: first, the field of merit of the five supernatural powers, which cures the difficulty of poverty, because offering to immortals can generate blessings; second, the Yakshas, who cure the difficulty of death, using power to control their families so that they do not harm people; third, the dragons, who cure the difficulty of famine, sending down timely rain; fourth, the assembly of those at ease, who cure the difficulty of untamed, taming those who are difficult to tame.

故。五修羅治惡業難。以咒術力制諸眷屬。不造諸惡故。六大威德天治修羅怨敵難。以四天王三十三天俱處此山故。論但顯喻義含於法。今略合之。初地法藥。初破無明故。二地戒。六地無漏慧資法身故。三地禪等可蘊積故。四地道品資助能生福故。五地修無住不永滅故。七地功用滿足無所少故。八地三世間化得自在故。九地善知稠林得無礙辯破惑業故。十地如佛降四魔故。皆言集在其中者。如所說事能生一切物故。不可盡者。隨順修行不永斷不暫息故。第四總結法喻。即結成本意。本意有二。一既同一智海得差別名。則差非差也。二互相顯義。謂彼十大山因海得高勝名。若在余處不足為高故。大海亦因大山得深廣名。含斯大義故。十地亦爾因修佛智故得高勝。佛智亦因十地所不能窮。方顯深廣。故論云因果相顯。前言依地即一切智地生長住持故。此言依海。即一切智海由深廣故。以山依二處法含二義故。更顯之。又地則但依海兼明入故。一一山皆深入大海。一一地智皆入佛智。又一一山下皆有于地。則一一地中皆有佛地。又山在海海則非山。山若依地山即是地。法合是顯非一異義思之。又山出海上高下等殊。若入海中量皆齊等。十地教行則優劣懸差。若證如入智量皆平等。第三大海十相明難度能度大果功德。先喻后

【現代漢語翻譯】現代漢語譯本因此，五地修羅（Asura，意為非天、惡神）難以調伏，因為他們造作惡業，但可以通過咒術的力量來控制他們的眷屬，使他們不再作惡。六地的大威德天（Mahādeva，意為偉大的神）難以對付修羅怨敵，因為有四大天王（Cāturmahārājakāyikas，佛教的護法神）和三十三天（Trāyastriṃśa，欲界六天的第二層天）都居住在這座山上。《瑜伽師地論》只是用比喻來闡明義理，其中也包含著佛法的真諦。現在我將略微地把它們結合起來。初地（Prathamā bhūmi，歡喜地）如同法藥，因為初地能夠破除無明（Avidyā，佛教指對事物真相的迷惑）。二地（Dvitīyā bhūmi，離垢地）如同戒律，六地（Ṣaṣṭhā bhūmi，現前地）的無漏智慧（Anāsrava-jñāna，沒有煩惱的智慧）能夠資助法身（Dharmakāya，佛的法性之身）。三地（Tritīyā bhūmi，發光地）的禪定等可以蘊積。四地（Caturthī bhūmi，焰慧地）的道品（Bodhipakkhiyadhamma，菩提分法，即三十七道品）資助修行，能夠產生福德。五地（Pañcamī bhūmi，極難勝地）修習無住（Anupalabdhi，不執著于任何事物），不會永遠斷滅。七地（Saptamī bhūmi，遠行地）的功用圓滿，沒有什麼欠缺。八地（Aṣṭamī bhūmi，不動地）在三世間（Trailokya，欲界、色界、無色界）的教化中能夠得到自在。九地（Navamī bhūmi，善慧地）能夠很好地瞭解稠林（指煩惱），得到無礙辯才（Pratibhāna，無滯礙的辯論能力），破除迷惑和業障。十地（Daśamī bhūmi，法雲地）如同佛陀降伏四魔（Caturmāra，四種障礙修行的魔）。都說聚集在其中，是因為所說的事情能夠產生一切事物。不可窮盡，是因為隨順修行，不會永遠斷絕，也不會暫時停止。第四，總結法和比喻，也就是總結成本意。本意有兩個：一是既然同屬於一個智慧之海，卻有不同的名稱，那麼差別就不是真正的差別。二是互相顯現意義，也就是說，那十大山因為大海而得到高勝的名稱，如果放在其他地方，就不足以稱之為高。大海也因為大山而得到深廣的名稱，其中包含著這樣的意義。十地也是如此，因為修習佛的智慧而得到高勝，佛的智慧也因為十地所不能窮盡，才顯得深廣。所以《瑜伽師地論》說因果互相顯現。前面說依地，就是一切智地（Sarvajñāna-bhūmi，通達一切法的智慧的境界）生長住持。這裡說依海，就是一切智海（Sarvajñāna-sāgara，無邊無際的智慧）因為深廣。因為山依靠兩個地方，所以佛法包含兩種意義，更加顯明。而且，地只是依靠海，兼明入。每一座山都深入大海，每一地的智慧都進入佛的智慧。而且每一座山的下面都有地，那麼每一地中都有佛地。山在大海中，大海就不是山。山如果依靠地，山就是地。佛法結合起來，是顯現非一非異的意義，要仔細思考。而且山在海面上，有高下等差別，如果進入海中，量都相等。十地的教法和修行則有優劣的差別，如果證悟，如入智慧之海，量都平等。第三，大海的十相說明了難度、能度、大果功德。先用比喻，後用佛法。

【English Translation】 English version Therefore, the Asuras (those who are not gods, evil spirits) of the fifth realm are difficult to subdue because they create evil karma, but the power of mantras can be used to control their retinues, preventing them from doing evil. The Mahādeva (great god) of the sixth realm is difficult to deal with the Asura enemies because the Four Heavenly Kings (Cāturmahārājakāyikas, the four guardian deities of Buddhism) and the Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm) all reside on this mountain. The Yogācārabhūmi-śāstra only uses metaphors to explain the meaning, which also contains the true essence of the Dharma. Now I will briefly combine them. The first bhūmi (Prathamā bhūmi, the Joyful Ground) is like a medicinal herb because it can break through ignorance (Avidyā, the Buddhist term for delusion about the true nature of things). The second bhūmi (Dvitīyā bhūmi, the Stainless Ground) is like precepts, and the undefiled wisdom (Anāsrava-jñāna, wisdom without afflictions) of the sixth bhūmi (Ṣaṣṭhā bhūmi, the Manifest Ground) can support the Dharmakāya (the Dharma body of the Buddha). The samādhi etc. of the third bhūmi (Tritīyā bhūmi, the Luminous Ground) can be accumulated. The bodhipakkhiyadhamma (the thirty-seven factors of enlightenment) of the fourth bhūmi (Caturthī bhūmi, the Blazing Wisdom Ground) supports practice and can generate merit. The fifth bhūmi (Pañcamī bhūmi, the Very Difficult to Conquer Ground) cultivates non-abiding (Anupalabdhi, non-attachment to anything), and will not be eternally extinguished. The functions of the seventh bhūmi (Saptamī bhūmi, the Far-Reaching Ground) are complete, and nothing is lacking. The eighth bhūmi (Aṣṭamī bhūmi, the Immovable Ground) can be at ease in the teachings of the three realms (Trailokya, the desire realm, the form realm, and the formless realm). The ninth bhūmi (Navamī bhūmi, the Ground of Good Wisdom) can well understand the thick forest (referring to afflictions), obtain unobstructed eloquence (Pratibhāna, the ability to debate without hindrance), and break through delusion and karmic obstacles. The tenth bhūmi (Daśamī bhūmi, the Cloud of Dharma Ground) is like the Buddha subduing the four māras (Caturmāra, the four demons that obstruct practice). It is said that they are gathered within because what is said can produce all things. It cannot be exhausted because it follows practice, and will not be eternally cut off, nor will it be temporarily stopped. Fourth, summarize the Dharma and the metaphor, which is to summarize the original intention. There are two original intentions: one is that since they belong to the same ocean of wisdom, but have different names, then the difference is not a true difference. The second is to mutually manifest meaning, that is, the ten great mountains gain their high and superior names because of the ocean. If they were placed elsewhere, they would not be worthy of being called high. The ocean also gains its deep and vast name because of the great mountains, which contains such meaning. The ten bhūmis are also like this, gaining their high and superior status because of cultivating the Buddha's wisdom, and the Buddha's wisdom is also shown to be deep and vast because it cannot be exhausted by the ten bhūmis. Therefore, the Yogācārabhūmi-śāstra says that cause and effect manifest each other. The previous statement that relying on the bhūmi is the Sarvajñāna-bhūmi (the ground of all-knowing wisdom) grows and abides. Here it says relying on the ocean, that is, the Sarvajñāna-sāgara (the ocean of all-knowing wisdom) is deep and vast. Because the mountain relies on two places, the Dharma contains two meanings, which is even more clear. Moreover, the ground only relies on the ocean, also clarifying entry. Each mountain deeply enters the ocean, and the wisdom of each bhūmi enters the wisdom of the Buddha. Moreover, there is ground under each mountain, then there is Buddha-ground in each bhūmi. The mountain is in the ocean, and the ocean is not the mountain. If the mountain relies on the ground, the mountain is the ground. The Dharma combined is to show the meaning of neither one nor different, think carefully. Moreover, the mountains are on the sea, with differences in height, etc. If they enter the sea, the measurements are all equal. The teachings and practices of the ten bhūmis have differences in superiority and inferiority. If one attains enlightenment, like entering the ocean of wisdom, the measurements are all equal. Third, the ten characteristics of the ocean explain the difficulty, the ability to cross over, and the merits of the great fruit. First use a metaphor, then use the Dharma.

合皆有總別。閤中總云不可移奪者。此有二義。一果海因。十地相不可奪其果海深廣之名。二地行因相。由依智海。不可奪其因行之稱。以是海家之相故。果家之因故。若奪因相則果亦不成。喻中約果名不可奪。法中舉因名不可奪。文影略耳。故論云。因果相順故。云何相順。謂十地如大海此總舉也。能度難度者。顯因順果也。如海十相方能成海。得大菩提果故果順因也。如海成時不失十相。離十相而無海。離十地而無佛智故。十地即智海也。別中攝十為八。一易入功德以漸故。二凈功德。三平等功德。四護功德護自一味恒不失故。五利益功德利世間故。六六七二句合為不竭功德。以深廣故。七住處功德。無功用行是菩薩所住故。經云大身者。以無量身修菩薩行。十身相作故。八末後二句合名護世間功德。九地潮不過限不誤傷物。知機授法不差根器。十地若無大海水溺四洲。余不能受必生譭謗。又得此二法用護世間。第四寶珠喻轉盡堅固功德者。先喻后合。各有總別。總云過眾寶者。論經。云過十寶性雖不列名。論但云過琉璃等。意但取玻璃等。不能出寶者。以況小乘八輩。及緣覺行果。但有凈相無利生用。今以出寶乃至放光。則出過眾寶故。取之為喻故。論云以出故取亦可以出海故取之。除不出者闕余義故。別中攝

【現代漢語翻譯】現代漢語譯本總合有總相和別相。總相中說『不可移奪』，這裡有兩層含義。一是果海之因，十地（菩薩修行的十個階段）的境界不可剝奪其果海深廣之名。二是地行之因相，由於依仗智慧之海，不可剝奪其因行之稱。因為這是海家的相貌，果家的因緣。如果剝奪了因相，那麼果實也無法成就。比喻中是就果實之名不可剝奪而言，佛法中是就因地之名不可剝奪而言，文意只是略微提及。所以《論》中說：『因果相順』。怎樣才算相順呢？就是說十地就像大海，這是總的概括。『能度難度者』，顯示了因順應果。如同大海具備十種相狀才能成就大海，從而獲得大菩提果，所以說果順應因。如同大海成就時不會失去十種相狀，離開這十種相狀就沒有大海，離開十地就沒有佛的智慧。所以說十地就是智慧之海。別相中將十地歸納為八種功德：一是易入功德，因為是逐漸深入的緣故；二是清凈功德；三是平等功德；四是守護功德，守護自身的一味，恒常不失的緣故；五是利益功德，利益世間的緣故；六和七兩句合為不竭功德，因為深廣的緣故；七是住處功德，無功用行是菩薩所安住的地方，經中說『大身者』，是指以無量身修菩薩行，成就十身相的緣故；八是最後兩句合起來名為守護世間功德。九地的潮水不會超過界限，不會錯誤地傷害眾生，瞭解眾生的根器，傳授相應的佛法，不會出現偏差。如果十地沒有大海水，就會淹沒四大洲，其餘眾生無法承受，必定會產生譭謗。又因為獲得這兩種佛法的作用，才能守護世間。第四個比喻是寶珠，用來比喻轉盡堅固功德，先是比喻，后是合釋，各有總相和別相。總相是說『超過眾寶』，《論》和《經》中說『超過十寶』，雖然沒有一一列出名稱，《論》中只是說『超過琉璃等』，意思是隻取玻璃等不能出寶的特性，來比況小乘八輩以及緣覺的修行果位，他們只有清凈的相狀，沒有利益眾生的作用。現在用能出寶乃至能放光，來表示超過眾寶的功德，所以取這個比喻。所以《論》中說：『因為能出寶所以取用，也可以因為能從海中取出寶物而取用』。除去不能出寶的特性，就缺少了其餘的含義。別相中攝取了……

【English Translation】 English version All aggregates have general and specific aspects. Among the general aspects, 'cannot be moved or taken away' has two meanings. First, the cause of the fruit-ocean: the stage of the Ten Bhumis (ten stages of a Bodhisattva's practice) cannot be deprived of its name of the fruit-ocean's depth and vastness. Second, the aspect of the cause of the Bhumi-practice: because it relies on the ocean of wisdom, it cannot be deprived of its title of cause-practice. This is because it is the characteristic of the ocean-family, the cause of the fruit-family. If the cause-aspect is taken away, then the fruit cannot be achieved. In the metaphor, it refers to the name of the fruit that cannot be taken away; in the Dharma, it refers to the name of the cause that cannot be taken away. The text only mentions it briefly. Therefore, the Treatise says: 'Cause and effect are in accordance.' How are they in accordance? It means that the Ten Bhumis are like the great ocean, this is a general summary. 'Those who can cross and those who are difficult to cross' shows that the cause is in accordance with the effect. Just as the ocean needs ten characteristics to become an ocean, and thus attain the great Bodhi fruit, so the effect is in accordance with the cause. Just as the ocean does not lose its ten characteristics when it is formed, and there is no ocean without the ten characteristics, and there is no Buddha's wisdom without the Ten Bhumis. Therefore, the Ten Bhumis are the ocean of wisdom. In the specific aspects, the ten are summarized into eight kinds of merits: First, the merit of easy entry, because it is gradual; second, the merit of purity; third, the merit of equality; fourth, the merit of protection, protecting one's own single flavor, constantly without loss; fifth, the merit of benefit, benefiting the world; the sixth and seventh sentences are combined into inexhaustible merit, because of its depth and vastness; seventh, the merit of dwelling place, the action without effort is where the Bodhisattva dwells. The Sutra says 'great body', referring to cultivating Bodhisattva practices with immeasurable bodies, achieving the ten body aspects; eighth, the last two sentences combined are called the merit of protecting the world. The tides of the ninth Bhumi do not exceed the limit, and do not mistakenly harm beings, understanding the capacity of beings, and transmitting the corresponding Dharma without deviation. If the Ten Bhumis do not have the water of the great ocean, it will submerge the four continents, and the remaining beings cannot bear it, and will surely give rise to slander. Moreover, because of obtaining these two functions of the Dharma, one can protect the world. The fourth metaphor is the jewel, used to metaphorize the merit of completely transforming firmness, first the metaphor, then the combined explanation, each has general and specific aspects. The general aspect is that 'it exceeds all jewels', the Treatise and the Sutra say 'it exceeds the ten jewels', although the names are not listed one by one, the Treatise only says 'it exceeds lapis lazuli, etc.', meaning only taking the characteristic of glass, etc., which cannot produce jewels, to compare with the practice and fruit of the Eight Classes of Small Vehicle and Pratyekabuddhas, they only have the aspect of purity, without the function of benefiting beings. Now, using the ability to produce jewels and even emit light, to represent the merit of exceeding all jewels, so this metaphor is taken. Therefore, the Treatise says: 'Because it can produce jewels, it is taken, and it can also be taken because it can take out treasures from the sea'. Removing the characteristic of not being able to produce jewels lacks the remaining meanings. In the specific aspects, it includes...

十為八。合六七八故。八中一出功德可取者。選擇出海故。由初地中如智善觀出煩惱海也。二色功德。由治理之則色明凈故。三形相。四無垢。五明凈並可知。六起行功德。即次下三句。謂智行穿徹方便行攝持自在行高顯故。相用不染猶彼琉璃。頌云金剛取不動不壞。上三皆是異相莊嚴。故合為一。后二句明功用殊勝。謂七神力功德。聞持普照體用微妙故。八不護功德。謂隨王雨寶無護惜故。約法則得佛正智受位如王。令一切眾生同己善根藏故。如隨意雨寶故。合云廣作佛事。合文可知。大文第九佛子此集下地利益分。于中三。初顯法利益。二如此世界下結通十方。三爾時復以下。他方來證。今初分二。初生信功德。后雨眾天下供養功德。今初復二。先明說益生信。謂欲令物生決定信。故說利益。后爾時下動地生信。今初亦二。先總嘆難聞。后解脫月下問答顯益。答中二。先正顯等於佛智。后何以下徴以釋成。先反后順。然聞有二義。一者泛爾聞為遠益故。二不取聞相。初后圓融真實聞故。聞已等佛何更修也。若更修行等多佛故。第二動地生信中。佛力為緣而動地者。亦為生信故。又法如是者亦是因也。余如初會。第三重頌分。若取長料即當第十。于中二。先說偈儀意。后正顯偈辭。今初先說儀。后欲贊下說意。意有

【現代漢語翻譯】現代漢語譯本十為八：這是因為結合了六、七、八三種功德的緣故。從八種功德中選取一種可以獲取的功德，那就是選擇出海（比喻脫離煩惱的苦海）。這就像從初地（菩薩修行的第一個階段）中，通過智慧和善觀，脫離煩惱之海一樣。二、色功德：通過治理，使得顏色明亮潔凈。三、形相功德。四、無垢功德。五、明凈功德：以上這些都可以理解。六、起行功德：也就是接下來的三句話，指的是智慧之行穿透一切，方便之行攝持一切，自在之行高顯一切。相和作用都不被沾染，就像琉璃一樣。頌詞說，金剛取其不動不壞的特性。以上三種都是異相莊嚴，所以合為一體。后兩句說明功用殊勝，指的是七種神力功德，能夠聽聞、受持、普照，體和用都微妙。八、不護功德：指的是像國王一樣降下寶雨，而沒有吝惜和守護之心。按照法則，可以獲得佛的正智，接受佛位，就像國王一樣，讓一切眾生都擁有和自己一樣的善根寶藏，就像隨意降下寶雨一樣。總而言之，就是廣泛地做佛事。結合上下文就可以理解。大文第九部分是關於佛子在此集會，利益下地眾生的部分。其中分為三個部分：首先是顯現法的利益；其次是『如此世界下』，總結並貫通十方；最後是『爾時復以下』，其他方的人來證明。現在先說第一個部分，分為兩個部分：首先是生起信心功德；其次是降下眾天供養的功德。現在先說第一個部分，也分為兩個部分：首先是說明說法能夠產生利益，從而生起信心，因為想要讓眾生生起堅定的信心，所以才說法的利益；其次是『爾時下』，通過動地來生起信心。現在先說第一個部分，也分為兩個部分：首先是總嘆難以聽聞；其次是『解脫月下』，通過問答來顯現利益。在回答中分為兩個部分：首先是正面顯現（所聞之法）等於佛的智慧；其次是『何以下』，通過提問來解釋和成就。先反問，后順承。然而，聽聞有兩種含義：一種是泛泛地聽聞，是爲了長遠的利益；另一種是不執取聽聞的表相，初和后都圓融，才是真實的聽聞。聽聞之後就等於佛的智慧，為什麼還要修行呢？如果再修行，就等於有了多個佛。第二，在動地生信的部分中，佛力作為緣由而動地，也是爲了生起信心。『又法如是者』也是原因。其餘的就像初會一樣。第三，重頌的部分。如果取長文來分析，就應該是第十部分。其中分為兩個部分：首先是說明偈頌的儀軌和意義；其次是正面顯現偈頌的辭句。現在先說儀軌，然後『欲贊下』說明意義。意義有……

【English Translation】 English version Ten is eight: This is because it combines the merits of six, seven, and eight. Among the eight merits, choosing one that can be obtained is choosing to 'emerge from the sea' (a metaphor for escaping the sea of suffering from afflictions). This is like, from the first Bhumi (the first stage of a Bodhisattva's practice), through wisdom and virtuous contemplation, escaping the sea of afflictions. Two, the merit of color: Through governance, the color becomes bright and clean. Three, the merit of form. Four, the merit of being without defilement. Five, the merit of being bright and clean: The above can be understood. Six, the merit of initiating practice: That is, the next three sentences, referring to the practice of wisdom penetrating everything, the practice of skillful means embracing everything, and the practice of freedom manifesting everything. The appearance and function are not tainted, just like lapis lazuli. The verse says that Vajra takes its characteristic of being immovable and indestructible. The above three are all adorned with extraordinary appearances, so they are combined into one. The latter two sentences explain the supreme merit of function, referring to the seven merits of divine power, which can hear, uphold, universally illuminate, and both the substance and function are subtle. Eight, the merit of non-protection: This refers to raining down treasures like a king, without stinginess or protection. According to the Dharma, one can obtain the Buddha's right wisdom and receive the Buddha's position, just like a king, allowing all beings to possess the same treasure of virtuous roots as oneself, just like raining down treasures at will. In short, it is to extensively do the work of the Buddha. It can be understood by combining the context. The ninth major section is about the Bodhisattvas gathering here to benefit beings in the lower realms. It is divided into three parts: First, revealing the benefits of the Dharma; second, 'from this world below,' summarizing and connecting the ten directions; and third, 'at that time again below,' people from other directions come to testify. Now, let's talk about the first part, which is divided into two parts: First, the merit of generating faith; second, the merit of raining down offerings from the heavens. Now, let's talk about the first part, which is also divided into two parts: First, explaining that speaking the Dharma can generate benefits, thereby generating faith, because one wants to enable beings to generate firm faith, so one speaks of the benefits of the Dharma; second, 'at that time below,' generating faith through the earth shaking. Now, let's talk about the first part, which is also divided into two parts: First, generally praising the difficulty of hearing; second, 'below 'Liberation Moon',' revealing the benefits through questions and answers. In the answer, it is divided into two parts: First, positively revealing that (what is heard) is equal to the Buddha's wisdom; second, 'below 'Why',' explaining and accomplishing through questioning. First questioning, then following. However, hearing has two meanings: one is hearing in general, for the sake of long-term benefits; the other is not clinging to the appearance of hearing, and both the beginning and the end are harmonious, which is true hearing. After hearing, it is equal to the Buddha's wisdom, why still practice? If one practices again, it is equal to having multiple Buddhas. Second, in the part of generating faith through the earth shaking, the Buddha's power is the cause of the earth shaking, which is also to generate faith. ''Also, the Dharma is like this'' is also the reason. The rest is like the first assembly. Third, the part of repeating the verses. If we analyze the long text, it should be the tenth part. It is divided into two parts: First, explaining the rituals and meaning of the verses; second, positively revealing the words of the verses. Now, let's talk about the rituals, and then ''desiring to praise below'' explains the meaning. The meaning is...

九句大旨同前諸會。今約當會以釋初句。即顯初地。次句即二地。以三聚戒為行境故。三即三四二地厭禪。出世智皆凈治行力故。四即五地五明成種智故。五即六地般若能除垢故。六即七地空有無礙。與一切智故。七即八地無功不思議智。莊嚴三世間故。八即九地十地能說能受諸功德故。九即總結。便指上八句。如是地義以頌說之。云更開顯。第二正顯偈辭。有四十二頌分三。初一偈總贊勸聽。后一偈結說無盡。中間正頌分八。初十三偈頌方便作滿足地分。于中初二頌半。總頌前九地同相中善擇功德。余頌諸地別義。若依總攝。即次第頌前十地。前八地中唯三地半偈。余各一頌。九地有三頌兼結入位。二有一偈頌三昧分。三有五偈半頌受位分。四有三偈半頌大盡分五有三偈頌釋名分。六有二偈頌神通力有上無上分。七有四偈半頌前位果。亦是神通分攝。如長行辨。八有七頌半頌地影像分。于中初三偈半頌山喻。次二頌海喻。后二頌珠喻。池及地利益分。文略不頌。其利益分。亦可結說無盡。頌之十地竟。

大方廣佛華嚴經疏卷第四十四大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十五

唐清涼山大華嚴寺沙門澄觀撰

十定品第二十七(入第四十

經)

初明來意。先辨會來。會來有二。一約圓融。謂前明普門中所具差別正位。故寄歷人天。今明位后德用不離普門。是則會別入普有此會來。重會普光意在斯矣。等妙二位。全同如來普光明智故。二約次第。前明十地今顯等妙二覺故來。以極果由於始信故重會普光。謂前依本不動智體起差別之位。今位極成果。不離本智之因。后出現因果。因是果中之因。得果不捨因故。果是果中之果。大用無涯故。二品來者。為答第二會中十定問故。第二釋名會名有二。約處名重會普光明殿會。由第二會已曾會此。故重意如前。約法明說普法會。二品名者。定謂心一境性。十是數之圓極。以普賢深定妙用無涯。寄十以顯無盡。故云十定品。即帶數釋。若依梵本。具云如來十三昧品。以等覺三昧上同佛故。三世諸佛之所行。故云如來三昧。譯家以義通因果。故略如來二字。然三昧為定。雖非敵對由等持心至一境故。義旨相順從略云定。又別行本。名等目菩薩所問三昧經。皆人法雙舉。梵本是依主釋。別行即依士釋。三宗趣者。會以普賢因果德用圓備為宗。令物證入為趣。品以普賢三昧無礙自在無邊大用。而為宗趣。次正釋文。此會有十一品經。分二。前六明因圓。后五明果滿。若依古德前九明生解因果。后二明平等因果。前

【現代漢語翻譯】現代漢語譯本初明來意：首先闡明來此的目的。先辨別『會來』的含義。『會來』有兩種解釋：一是約圓融，指前面《普門品》中所具備的差別正位，所以藉由經歷人天來體現。現在闡明位階之後的德用不離普門，這就是會別入普，有此『會來』之意。重會普光，意圖就在於此。等覺、妙覺二個位階，完全等同於如來的普光明智。二是約次第，前面闡明十地，現在彰顯等覺、妙覺二覺的緣故而來。因為極果源於始信，所以重會普光。指前面依靠本不動智體而生起差別之位，現在位階達到極果，不離本智之因。後面出現因果，因是果中的因，得到果不捨棄因的緣故。果是果中的果，大用無邊無際的緣故。這兩品經的到來，是爲了回答第二會中關於十定的提問。第二釋名：解釋會名，有兩種解釋。一是約處名，名為重會普光明殿會，因為第二會已經在此集會過，所以用『重』字，意義如前所述。二是約法明，名為說普法會。解釋品名，『定』是指心一境性，『十』是數字的圓滿極致。因為普賢（Samantabhadra）的深定妙用無邊無際，借用『十』來彰顯無盡。所以稱為《十定品》，這是帶數解釋。如果依照梵文字，完整地說是《如來十三昧品》。因為等覺三昧上同於佛，是三世諸佛所修行的，所以稱為『如來三昧』。譯者因為義理貫通因果，所以省略了『如來』二字。然而三昧即是定，雖然不是完全對等，但因為等持心達到同一境界，所以義旨相順，因而從略稱為『定』。另外，別行本名為《等目菩薩所問三昧經》，都是人法雙舉。梵文字是依主釋，別行本則是依士釋。第三宗趣：此會以普賢（Samantabhadra）因果德用圓滿具備為宗旨，使眾生證入為目的。此品以普賢（Samantabhadra）三昧無礙自在、無邊大用為宗旨和目的。接下來正式解釋經文。此會有十一品經，分為兩部分。前六品闡明因圓，后五品闡明果滿。如果依照古德的說法，前九品闡明生解因果，后二品闡明平等因果。前

【English Translation】 English version First, clarifying the intention of coming: First, distinguish the meaning of 'coming together'. There are two explanations for 'coming together': First, in terms of perfect fusion, it refers to the differences and correct positions contained in the previous 'Universal Gate Chapter (普門品)', so it is embodied by experiencing humans and devas. Now, it clarifies that the virtuous function after the position is inseparable from the Universal Gate (普門), which is the meaning of 'meeting the different and entering the universal', and this is the intention of re-meeting Universal Light (普光). The two positions of Equal Enlightenment (等覺) and Wonderful Enlightenment (妙覺) are completely identical to the Universal Bright Wisdom of the Tathagata (如來). Second, in terms of sequence, the previous chapter clarified the Ten Grounds (十地), and now it highlights the reason for the coming of Equal Enlightenment (等覺) and Wonderful Enlightenment (妙覺). Because the ultimate fruit originates from the initial faith, it re-meets Universal Light (普光). It refers to the previous arising of different positions based on the fundamental unmoving wisdom body, and now the position reaches the ultimate fruit, inseparable from the cause of the fundamental wisdom. Later, cause and effect appear, the cause is the cause in the fruit, because obtaining the fruit does not abandon the cause. The fruit is the fruit in the fruit, because the great function is boundless. The arrival of these two chapters is to answer the questions about the Ten Samadhis (十定) in the second assembly. Second, explaining the name: Explaining the name of the assembly, there are two explanations. First, in terms of the place name, it is called the Assembly of Re-meeting in the Universal Bright Light Palace (重會普光明殿會), because the second assembly has already gathered here, so the word 're-' is used, and the meaning is as mentioned before. Second, in terms of Dharma, it is called the Assembly of Explaining the Universal Dharma (說普法會). Explaining the name of the chapter, 'Samadhi (定)' refers to the state of mind being one with the object, and 'ten (十)' is the perfect extreme of numbers. Because the profound Samadhi (深定) and wonderful function of Samantabhadra (普賢) are boundless, the 'ten (十)' is used to highlight the inexhaustible. Therefore, it is called the 'Chapter on Ten Samadhis (十定品)', which is an explanation with numbers. If based on the Sanskrit text, it is completely called the 'Chapter on the Thirteen Samadhis of the Tathagata (如來十三昧品)'. Because the Samadhi (三昧) of Equal Enlightenment (等覺) is the same as the Buddha (佛), and it is practiced by the Buddhas (佛) of the three worlds, it is called 'Samadhi of the Tathagata (如來三昧)'. The translator omitted the words 'Tathagata (如來)' because the meaning connects cause and effect. However, Samadhi (三昧) is Samadhi (定), although not completely equivalent, but because the mind of equanimity reaches the same state, the meaning is consistent, so it is abbreviated as 'Samadhi (定)'. In addition, the separate edition is called 'Sutra on the Samadhi Questioned by the Bodhisattva Dengmu (等目菩薩所問三昧經)', both of which mention both person and Dharma. The Sanskrit text is a possessive compound, while the separate edition is a descriptive compound. Third, the purpose: This assembly takes the perfect completeness of the cause, effect, virtue, and function of Samantabhadra (普賢) as its purpose, and aims to enable sentient beings to enter into realization. This chapter takes the unobstructed, free, boundless, and great function of Samantabhadra's (普賢) Samadhi (三昧) as its purpose. Next, the text is officially explained. This assembly has eleven chapters, divided into two parts. The first six chapters clarify the perfection of the cause, and the last five chapters clarify the fulfillment of the fruit. According to the ancient sages, the first nine chapters clarify the cause and effect of generating understanding, and the last two chapters clarify the cause and effect of equality. The first

中亦二。前六品明位后因相。后三品明差別果相。然六品之因。若約次第與前五會俱是差別之因。若約圓融等同果相故。與果同會。果是對因之果。與因同會。平等因果由差別成。亦與此同會。今初此因即是等覺。然文有等覺之義。而無等覺之名者。以此等覺亦即十地之勝進故。是以諸教開合不同。仁王經等合此勝進入於十地。是以不立等覺故教化品中約五忍分位。于寂滅忍唯有上下。下忍中行名為菩薩。即第十地。上忍中行為薩婆若。此謂如來。若依瓔珞。開此勝進為無垢地。即是等覺。然等覺照寂。妙覺寂照。又賢聖學觀品中說六種性。及六堅六忍等。瑜伽具有二義。七十八引深密經說十一地。第十法雲十一說名佛地。唯有二十二愚。得佛地時由斷二愚。一於一切所知境極微細著愚。即俱生極微細所知障種。二極微細礙愚即是任運煩惱障種。斷此便能證大菩提。更不別說等覺斷證。論復有文亦立等覺。又菩薩地云。此菩薩雖已修行功德海。滿由未能捨三種法故不名妙覺。一由未舍劣無漏法。二由未舍白凈無記法。三由未舍有漏善法。至妙覺位方舍此三。今經欲顯開合無礙。故存其義不彰其名。下離世間品智慧助道具中。既云隨順六堅固法。有等覺明矣。文中分二。前三品正答前問。后三品總顯深廣。今初分二。前

【現代漢語翻譯】現代漢語譯本：中間分為兩部分。前面的六品闡明果位之前的因相，後面的三品闡明差別果相。然而，這六品的因，如果按照次第與前面的五會合起來，都是差別的因。如果按照圓融等同於果相的緣故，就與果相同會。果是對於因的果，與因相同會。平等的因果由差別成就，也與此相同會。現在開始的第一品，此因就是等覺。然而，文中具有等覺的意義，卻沒有等覺的名稱，這是因為此等覺也就是十地的勝進的緣故。因此，各教派的開合不同。《仁王經》等將此勝進合併入十地，因此不設立等覺。所以在《教化品》中，按照五忍分位，在寂滅忍中只有上下之分。下忍中行名為菩薩，即第十地。上忍中行名為薩婆若（Sarvajna，一切智者），這指的是如來。如果依照《瓔珞經》，將此勝進開為無垢地，那就是等覺。然而，等覺照寂，妙覺寂照。另外，在《賢聖學觀品》中，說了六種性，以及六堅六忍等。《瑜伽師地論》具有兩種意義。第七十八卷引用《深密經》說了十一地，第十法雲地，第十一說名為佛地。只有二十二種愚癡，得到佛地時，由於斷除了兩種愚癡。第一種是對一切所知境的極微細執著愚癡，也就是俱生極微細所知障的種子。第二種是極微細的障礙愚癡，也就是任運煩惱障的種子。斷除這些就能證得大菩提，不再另外說等覺的斷證。《菩薩地論》中也有文句設立等覺。又《菩薩地》說：『此菩薩雖然已經修行功德海圓滿，由於未能捨棄三種法，所以不名為妙覺。一，由於未捨棄劣無漏法。二，由於未捨棄白凈無記法。三，由於未捨棄有漏善法。』到妙覺位才捨棄這三種。現在這部經想要顯示開合沒有障礙，所以保留其意義，不彰顯其名稱。下面的《離世間品》的智慧助道具中，既然說了隨順六堅固法，就有等覺的意義了。文中分為兩部分。前面的三品正式回答前面的問題，後面的三品總的顯示深廣。現在開始的第一品，分為兩部分。前一部分...

【English Translation】 English version: The middle section is divided into two parts. The first six chapters clarify the causes leading to the stages before Buddhahood, and the last three chapters clarify the characteristics of the differentiated results. However, the causes of these six chapters, if considered in sequence and combined with the previous five assemblies, are all causes of differentiation. If considered in terms of perfect fusion and equality with the characteristics of the results, they are the same as the results. The result is the result of the cause, and it is the same as the cause. Equal causes and results are achieved through differentiation, and it is also the same as this. Now, the first chapter that begins, this cause is Equivalent Enlightenment (Dengjue). However, the text has the meaning of Equivalent Enlightenment, but not the name of Equivalent Enlightenment, because this Equivalent Enlightenment is also the superior progress of the Ten Grounds. Therefore, the opening and closing of various schools are different. The Renwang Sutra (仁王經) and others combine this superior progress into the Ten Grounds, so Equivalent Enlightenment is not established. Therefore, in the Teaching and Transformation Chapter, according to the five stages of forbearance, there are only upper and lower divisions in the Quiescent Extinction Forbearance. Practicing in the lower forbearance is called Bodhisattva, which is the Tenth Ground. Practicing in the upper forbearance is called Sarvajna (薩婆若, all-knowing), which refers to the Tathagata. If according to the Yingluo Sutra (瓔珞經), opening this superior progress as the Immaculate Ground is Equivalent Enlightenment. However, Equivalent Enlightenment illuminates quiescence, and Wonderful Enlightenment is quiescent illumination. In addition, in the Chapter on the Learning and Contemplation of Sages, it speaks of the six natures, as well as the six firmnesses and six forbearances, etc. The Yogacarabhumi-sastra (瑜伽師地論) has two meanings. The seventy-eighth volume quotes the Samdhinirmocana Sutra (深密經) and speaks of the eleven grounds, the tenth Dharma Cloud Ground, and the eleventh is called the Buddha Ground. Only twenty-two kinds of ignorance, when attaining the Buddha Ground, are due to the elimination of two kinds of ignorance. The first is the extremely subtle attachment ignorance to all knowable objects, which is the seed of the co-born extremely subtle cognitive obscuration. The second is the extremely subtle hindrance ignorance, which is the seed of the spontaneously arising afflictive obscuration. Eliminating these can attain Great Bodhi, and there is no separate mention of the elimination and attainment of Equivalent Enlightenment. There are also sentences in the Bodhisattvabhumi (菩薩地論) that establish Equivalent Enlightenment. Also, the Bodhisattvabhumi says: 'Although this Bodhisattva has already cultivated the ocean of merit to perfection, because he has not been able to abandon three kinds of dharmas, he is not called Wonderful Enlightenment. First, because he has not abandoned inferior uncontaminated dharmas. Second, because he has not abandoned pure neutral dharmas. Third, because he has not abandoned contaminated virtuous dharmas.' Only at the stage of Wonderful Enlightenment are these three abandoned. Now, this sutra wants to show that opening and closing are unobstructed, so it retains its meaning and does not highlight its name. In the Chapter on Leaving the World, in the aids to wisdom, since it says to follow the six firm dharmas, there is the meaning of Equivalent Enlightenment. The text is divided into two parts. The first three chapters formally answer the previous questions, and the last three chapters generally show depth and breadth. Now, the first chapter that begins is divided into two parts. The first part...

二品明業用廣大。后一品明智慧深玄。前中亦二。初品就定明用。后品就通明用。前中分五。一序分。二請分。三示說者分。四本分。五說分。初中三。初總顯三成就二始成下別顯三成就。三與十佛剎下別顯眾成就。二中分三。初約主顯時。二于普光明下約主彰處。三入剎那下就德顯主。于中十句。即攝二十一種功德中。二十別句。總句即前始成正覺故。一入剎那際三昧者。即窮法真源。謂時之極促名曰剎那。窮彼剎那時相都寂。無際之際名剎那際。即攝二句。謂二行永絕及達無相法。若有二行則有剎那。二行既絕則剎那無際。由達清凈真如本無相故。所以此中特名入剎那際者。為顯將說等覺位故。菩薩地盡唯有果累無常。生相未寂猶名識藏。若以無間智覺心初起。心無初相遠離微細念故。即無剎那。若入此際即見心性常住。名究竟覺故云諸佛三昧。亦顯差別歷位。不離最初剎那際故。二以一切智自神通力現如來身者。依通起用。此攝二句。一切智通即住于佛住。謂由一切智無有功用。自神通力常作佛事故。次現如來身即攝得佛平等。謂依上一切智現身利樂有情故。三清凈無礙攝三句。謂清凈攝二句。一攝到無障處。謂慣習覺慧永斷所治。故云清凈。二攝不可轉法由清凈故。他不能轉。無礙者即所行無礙。世間八法不

【現代漢語翻譯】現代漢語譯本第二品闡明了佛陀通過廣大的修行所獲得的功用。後面一品則闡明了佛陀智慧的深邃玄妙。前面的中間部分也分為兩部分。第一品著重於通過禪定來闡明功用，後面一品則著重於通過神通來闡明功用。前面的中間部分又分為五個部分：一、序分；二、請分；三、示說者分；四、本分；五、說分。序分中又分為三個部分：首先，總括地顯示三成就；其次，從『始成』開始，分別顯示三成就；第三，從『與十佛剎』開始，分別顯示大眾成就。請分中分為三個部分：首先，依據說法的主體來顯示時間；其次，從『于普光明』開始，依據說法的主體來彰顯處所；第三，從『入剎那』開始，就功德來彰顯說法的主體。其中有十句，即概括了二十一種功德中的二十種個別功德。總括的句子就是前面所說的『始成正覺』。『一、入剎那際三昧』，即窮盡了法的真實根源。所謂時間的最短單位叫做『剎那』（ksana，梵語，指極短的時間）。窮盡那個剎那的時間相，一切都寂靜下來，沒有邊際的邊際叫做『剎那際』。這概括了兩句，即兩種行為永遠斷絕以及通達無相法。如果存在兩種行為，那麼就存在剎那。兩種行為既然斷絕，那麼剎那就沒有邊際。由於通達清凈的真如本來就沒有相的緣故。所以這裡特別稱為『入剎那際』，是爲了顯示將要宣說等覺位。菩薩的修行到了盡頭，只有果報的牽累沒有停止，生滅的現象還沒有寂滅，仍然叫做識藏（alaya-vijñana，梵語，阿賴耶識）。如果以無間智覺的心最初生起，心中沒有最初的相，遠離了微細的念頭，那麼就沒有剎那。如果進入這個邊際，就見到心性常住，叫做究竟覺，所以叫做諸佛三昧。這也顯示了差別歷位，不離最初的剎那際的緣故。『二、以一切智自神通力現如來身』，是依據神通而生起的功用。這概括了兩句。一切智通即安住于佛的安住。因為憑藉一切智沒有功用，自身的神通力常常做佛的事情的緣故。其次，顯現如來身，即概括了獲得佛的平等。因為依據上面的一切智，顯現身來利益安樂有情眾生的緣故。『三、清凈無礙』概括了三句。所謂清凈概括了兩句。一句是概括到達沒有障礙的處所。因為慣習覺慧，永遠斷除了所要對治的煩惱，所以叫做清凈。另一句是概括不可轉變的法，由於清凈的緣故，他人不能轉變。無礙，就是所行沒有障礙，世間的八法不能……

【English Translation】 English version The second chapter elucidates the functions attained by the Buddha through vast practice. The subsequent chapter elucidates the profound and subtle nature of the Buddha's wisdom. The preceding middle section is also divided into two parts. The first chapter focuses on elucidating function through samadhi (concentration), while the subsequent chapter focuses on elucidating function through supernormal powers. The preceding middle section is further divided into five parts: 1. Introduction; 2. Request; 3. Indication of the Speaker; 4. Main Body; 5. Exposition. The Introduction is further divided into three parts: First, it comprehensively reveals the three accomplishments; second, starting from 'Initial Accomplishment,' it separately reveals the three accomplishments; third, starting from 'With Ten Buddha-fields,' it separately reveals the accomplishments of the assembly. The Request is divided into three parts: First, it reveals the time based on the subject of the discourse; second, starting from 'In Universal Light,' it highlights the location based on the subject of the discourse; third, starting from 'Entering the Kşana,' it highlights the subject of the discourse based on merit. Among these, there are ten sentences, which summarize twenty individual merits out of the twenty-one merits. The summarizing sentence is the aforementioned 'Initial Accomplishment of Perfect Enlightenment.' '1. Entering the Samadhi of the Kşana-koti (the extremity of an instant),' which exhausts the true source of the Dharma. The shortest unit of time is called a 'kşana' (instant). Exhausting that kşana's temporal aspect, everything becomes still, and the extremity without boundary is called 'Kşana-koti.' This summarizes two sentences, namely, the eternal cessation of two kinds of actions and the attainment of the non-substantial Dharma. If two kinds of actions exist, then the kşana exists. Since the two kinds of actions are severed, then the kşana has no boundary. Because of attaining the pure Suchness (tathata) that is originally without form. Therefore, it is specifically called 'Entering the Kşana-koti' here, in order to reveal the position of Equal Enlightenment that is about to be expounded. The practice of a Bodhisattva reaches its end, only the karmic burden has not stopped, and the phenomena of arising and ceasing have not yet become still, it is still called the alaya-vijñana (store consciousness). If the mind of non-interrupted wisdom and awareness initially arises, and there is no initial form in the mind, and subtle thoughts are far away, then there is no kşana. If one enters this extremity, one sees that the nature of the mind is constant and abiding, which is called Ultimate Enlightenment, therefore it is called the Samadhi of all Buddhas. This also reveals the differentiation of stages, not departing from the initial Kşana-koti. '2. Manifesting the Body of the Tathagata with the Omniscient Supernormal Power,' is the function arising based on supernormal power. This summarizes two sentences. The Omniscient Supernormal Power is abiding in the abiding of the Buddha. Because relying on the Omniscience, there is no effort, and one's own supernormal power constantly does the affairs of the Buddha. Secondly, manifesting the Body of the Tathagata, which summarizes the attainment of the Buddha's equality. Because relying on the above Omniscience, one manifests the body to benefit and bring happiness to sentient beings. '3. Pure and Unobstructed' summarizes three sentences. The so-called purity summarizes two sentences. One sentence summarizes reaching the place without obstruction. Because of being accustomed to awareness and wisdom, one eternally severs the afflictions to be overcome, therefore it is called purity. The other sentence summarizes the irreversible Dharma, because of purity, others cannot transform it. Unobstructed, is that which is practiced is without obstruction, the eight worldly dharmas cannot...

能礙故。四無所依止無有攀緣。即立不思議。謂雖立教法不依世間故。非諸世間所能攀緣故。五住奢摩他最極寂靜。即普現三世。以見三世平等如理無異。為最寂靜。六具大威德。即身恒充滿一切世間。現受用變化身大利樂故。七無所染著。即智恒明達一切諸法。謂于諸法善決定故。無有染也。八能令見者悉得開悟。此攝二句。一攝了一切行。謂知有情性行差別隨開悟故。二攝除一切疑。謂知彼遠劫微少善根。亦令開悟故。九隨宜出興不失於時。亦攝二句。一攝無能測身。謂如其勝解而示現身。如摩尼珠。名隨宜出生不失於時。二攝一切菩薩等所求智。謂調伏有情攝受付囑等。皆不生時故。十恒住一相所謂無相。攝餘五句。謂到佛究竟無二彼岸等。隨義雖殊皆由一相無相而成。可以意得。余如升兜率品辨。第三別顯眾成就中五。一舉數。二靡不下嘆德。三其名下列名。四如是等下結數。五往昔下集意。嘆德中十一句。初二句總。位極行圓故。餘九為別。前四自分德初二行相。一深二廣。后二行體。一定二悲。后五勝進德。前三同佛三業大用。可知。后二同佛無住涅槃。初句釋。謂不住涅槃故。入世間不住生死故。心恒寂靜。后句結德屬人。三列名中一百菩薩。初有三十同名慧者。表純德故。念莊嚴下七十菩薩別名者。

【現代漢語翻譯】現代漢語譯本能礙故。四、無所依止，無有攀緣，即立不思議。謂雖立教法，不依世間故，非諸世間所能攀緣故。五、住奢摩他（止，佛教禪定的一種）最極寂靜，即普現三世（過去、現在、未來）。以見三世平等如理無異，為最寂靜。六、具大威德，即身恒充滿一切世間，現受用變化身大利樂故。七、無所染著，即智恒明達一切諸法，謂于諸法善決定故，無有染也。八、能令見者悉得開悟。此攝二句：一、攝了一切行，謂知有情（眾生）性行差別隨開悟故。二、攝除一切疑，謂知彼遠劫微少善根，亦令開悟故。九、隨宜出興不失於時，亦攝二句：一、攝無能測身，謂如其勝解而示現身，如摩尼珠（梵語，意為如意寶珠）。名隨宜出生不失於時。二、攝一切菩薩等所求智，謂調伏有情攝受付囑等，皆不生時故。十、恒住一相所謂無相，攝餘五句，謂到佛究竟無二彼岸等。隨義雖殊，皆由一相無相而成，可以意得。余如升兜率（佛教中的天界）品辨。第三、別顯眾成就中五：一、舉數。二、靡不下嘆德。三、其名下列名。四、如是等下結數。五、往昔下集意。嘆德中十一句：初二句總，位極行圓故。餘九為別，前四自分德初二行相：一、深，二、廣。后二行體：一、定，二、悲。后五勝進德，前三同佛三業大用，可知。后二同佛無住涅槃。初句釋，謂不住涅槃故，入世間不住生死故，心恒寂靜。后句結德屬人。三、列名中一百菩薩，初有三十同名慧者，表純德故。念莊嚴下七十菩薩別名者。

【English Translation】 English version Being able to obstruct. Fourth, having no support and no clinging, this establishes the inconceivable. This means that although the teachings are established, they do not rely on the world, and therefore cannot be clung to by worldly beings. Fifth, abiding in Samatha (tranquility, a type of Buddhist meditation) with utmost serenity, which is the universal manifestation of the three times (past, present, and future). Seeing the equality of the three times as being in accordance with the truth and without difference is the utmost serenity. Sixth, possessing great power and virtue, which means the body is constantly filled with all worlds, manifesting enjoyment and transformation bodies for great benefit and joy. Seventh, being without attachment, which means wisdom is constantly clear and understanding of all dharmas (teachings), because one has a good and decisive understanding of all dharmas, and therefore there is no attachment. Eighth, being able to cause all who see to attain enlightenment. This encompasses two aspects: first, encompassing all practices, meaning knowing the differences in the nature and conduct of sentient beings and enlightening them accordingly. Second, eliminating all doubts, meaning knowing the small roots of goodness from distant kalpas (aeons) and also enabling them to attain enlightenment. Ninth, appearing appropriately and without missing the opportune time, also encompassing two aspects: first, encompassing a body that cannot be measured, meaning manifesting a body according to their superior understanding, like a Mani jewel (Sanskrit for wish-fulfilling jewel). This is called appearing appropriately and without missing the opportune time. Second, encompassing the wisdom sought by all Bodhisattvas, meaning subduing sentient beings, accepting entrustments, etc., all without arising at the wrong time. Tenth, constantly abiding in one aspect, which is called no-aspect, encompassing the remaining five aspects, meaning reaching the ultimate shore of Buddhahood where there is no duality. Although the meanings differ, they are all formed by the one aspect of no-aspect, which can be understood intuitively. The rest is explained in the chapter on ascending to Tushita (a Buddhist heaven). Third, separately showing the five aspects of the assembly's accomplishments: first, stating the number; second, praising the virtues without exception; third, listing the names; fourth, concluding the number below 'such and so on'; fifth, gathering the meaning from the past. In the praise of virtues, there are eleven sentences: the first two sentences are general, because the position is supreme and the practice is complete. The remaining nine are specific, with the first four being the characteristics of one's own virtues: first, deep; second, broad. The latter two are the essence of the practice: first, concentration; second, compassion. The latter five are superior progressive virtues, with the first three being the same as the great functions of the Buddha's three karmas (body, speech, and mind), which can be understood. The latter two are the same as the Buddha's non-abiding Nirvana. The first sentence explains, meaning not abiding in Nirvana, entering the world without abiding in birth and death, therefore the mind is constantly serene. The last sentence concludes that the virtues belong to the person. Third, in the listing of names, there are one hundred Bodhisattvas, with the first thirty having the same name, 'Wisdom,' representing pure virtue. The seventy Bodhisattvas below 'Mind Adornment' have different names.

表雜德故。餘二可知。大文第二爾時普眼下。請分中四。一普眼請問。要以普眼方見普法故。二佛言下如來許問。三普眼下舉法正問。四佛言善哉下嘆問利益。大文第三普眼普賢菩薩下示說者分。以法屬普賢故。示其令請。于中有六。一示人令問。二聞名獲益。三推求不見。四教起見方。五依教而求。六為現身相。今初分三。一示處。二已能下嘆德。三汝應請下教問。第二爾時下聞名獲益中。獲十種益。文並可知。第三其諸菩薩于普賢下。推求不見中有三推求。皆悉不見。一渴仰推求不見。二重觀察不見。三以三昧力推求不見。文各有釋。今初先求不見。后此由下釋不見所以。威力持者。欲令大眾渴仰得顯深旨故。二重求中三。一審問重示法本湛然故。初無移動。二是時普眼下推求不見。猶謂可見故。三佛言如是下釋不見所由。于中二。初印定徴起。后善男子下正釋所由。以住處甚深故文有十句。初句總。次八句別。后一句結。別中四對。一廣智勝定深。謂智門無邊。有邊之智焉睹定用。起伏無畏展促自在。唯以出世定求故不可見。次二外用內證深。次二得力成身深。后二多護速證深。由上八深故不能見。第三爾時普眼菩薩聞如來下。以三昧力推求不見。于中分四。一新獲三昧。二以三昧下以定推求。三時普眼從三昧

【現代漢語翻譯】現代漢語譯本表雜德故（因為表達了各種美德的緣故）。其餘兩種（含義）可以自己理解。第二大段是『爾時普眼下』（那時普眼菩薩）的內容。請分段說明其中的四個部分：一、普眼請問。因為只有通過普眼菩薩才能見到普遍的佛法。二、佛言下（佛說）如來允許提問。三、普眼下（普眼菩薩）舉出佛法正式提問。四、佛言善哉下（佛說：『善哉』）讚歎提問的利益。第三大段是『普眼普賢菩薩下』（普眼菩薩、普賢菩薩）的內容，展示了說法者的身份。因為佛法屬於普賢菩薩，所以展示了他來請求（佛法）。其中有六個部分：一、展示人物，使其提問。二、聽聞名號獲得利益。三、推求而不得見。四、教導產生見解的方法。五、依照教導去尋求。六、為其顯現身相。現在先說第一個部分，分為三點：一、展示處所。二、已能下（已經能夠）讚歎功德。三、汝應請下（你應該請求）教導提問。第二部分『爾時下』（那時）的內容，是聽聞名號獲得利益，獲得十種利益，文中的內容都可以理解。第三部分『其諸菩薩于普賢下』（那些菩薩對於普賢菩薩）的內容，是推求而不得見，其中有三種推求，都不能見到。一、渴求仰慕地推求而不得見。二、再次觀察而不得見。三、用三昧（Samadhi，禪定）的力量推求而不得見。文中各有解釋。現在先說尋求而不得見，然後『此由下』（這由於）解釋不能見的原因。『威力持者』（以威力加持），是爲了讓大眾渴求仰慕，從而顯現深刻的旨意。二、再次尋求中分為三點：一、審問，再次展示佛法的根本是湛然不動的。最初就沒有移動。二是『時普眼下』（當時普眼菩薩）推求而不得見，仍然認為（普賢菩薩）是可以見到的。三是『佛言如是下』（佛說：『是這樣的』）解釋不能見的原因。其中分為兩部分：首先，確定並提出疑問。然後，『善男子下』（善男子）正式解釋原因。因為所居住的地方非常深奧，所以文中有十句話。第一句是總述。接下來的八句是分別說明。最後一句是總結。分別說明中分為四對：一、廣智勝定深（廣大的智慧勝過禪定，非常深奧）。意思是智慧之門是無邊無際的，有邊際的智慧怎麼能看到禪定的作用呢？（禪定的作用）起伏無畏，伸縮自在，只有用出世的禪定去尋求，所以不能見到。其次是兩對，外在的作用和內在的證悟非常深奧。其次是兩對，獲得力量和成就身體非常深奧。最後是兩對，多多護持和迅速證悟非常深奧。由於以上八種深奧的原因，所以不能見到。第三部分『爾時普眼菩薩聞如來下』（當時普眼菩薩聽聞如來說）的內容，是用三昧（Samadhi，禪定）的力量推求而不得見。其中分為四個部分：一、新獲得三昧（Samadhi，禪定）。二、以三昧下（用三昧）用禪定推求。三、時普眼從三昧（Samadhi，禪定）

【English Translation】 English version Because it expresses various virtues. The other two (meanings) can be understood by oneself. The second major section is the content of 'Er Shi Pu Yan Xia' (Then, Bodhisattva Universal Eye). Please divide it into four parts: First, Pu Yan's inquiry. Because only through Bodhisattva Universal Eye can one see the universal Dharma. Second, 'Fo Yan Xia' (The Buddha said) the Tathagata allows the question. Third, 'Pu Yan Xia' (Bodhisattva Universal Eye) raises the Dharma to formally ask. Fourth, 'Fo Yan Shan Zai Xia' (The Buddha said, 'Excellent') praises the benefits of asking. The third major section is the content of 'Pu Yan Pu Xian Pusa Xia' (Bodhisattva Universal Eye, Bodhisattva Universal Virtue), showing the identity of the speaker. Because the Dharma belongs to Bodhisattva Universal Virtue, it shows him requesting (the Dharma). There are six parts: First, show the person to ask. Second, hearing the name brings benefits. Third, seeking but not seeing. Fourth, teach the method of generating insight. Fifth, seek according to the teachings. Sixth, reveal the appearance of the body for him. Now, let's talk about the first part, which is divided into three points: First, show the place. Second, 'Yi Neng Xia' (Already able) praises the merits. Third, 'Ru Ying Qing Xia' (You should request) teaches how to ask. The second part, 'Er Shi Xia' (Then), is about hearing the name and gaining benefits, gaining ten kinds of benefits, and the content in the text can be understood. The third part, 'Qi Zhu Pusa Yu Pu Xian Xia' (Those Bodhisattvas regarding Bodhisattva Universal Virtue), is about seeking but not seeing, in which there are three kinds of seeking, all of which cannot be seen. First, seeking eagerly and admiringly but not seeing. Second, observing again but not seeing. Third, seeking with the power of Samadhi (禪定). Each has its own explanation in the text. Now, let's talk about seeking but not seeing first, and then 'Ci You Xia' (This is due to) explains the reason for not seeing. 'Wei Li Chi Zhe' (Holding with power), is to make the public eager and admire, so as to reveal the profound meaning. Second, the re-seeking is divided into three points: First, questioning carefully, re-showing that the root of the Dharma is serene and unmoving. There was no movement from the beginning. Second, 'Shi Pu Yan Xia' (At that time, Bodhisattva Universal Eye) sought but did not see, still thinking that (Bodhisattva Universal Virtue) could be seen. Third, 'Fo Yan Ru Shi Xia' (The Buddha said, 'It is like this') explains the reason for not seeing. It is divided into two parts: First, determine and raise questions. Then, 'Shan Nan Zi Xia' (Good man) formally explains the reason. Because the place of residence is very profound, there are ten sentences in the text. The first sentence is a summary. The next eight sentences are separate explanations. The last sentence is a conclusion. The separate explanations are divided into four pairs: First, Guang Zhi Sheng Ding Shen (Vast wisdom surpasses Samadhi, which is very profound). It means that the gate of wisdom is boundless, how can finite wisdom see the function of Samadhi? (The function of Samadhi) rises and falls without fear, stretches and contracts freely, only by seeking with transcendent Samadhi can it not be seen. The next two pairs are that the external function and internal realization are very profound. The next two pairs are that gaining power and accomplishing the body are very profound. The last two pairs are that much protection and quick realization are very profound. Because of the above eight kinds of profundity, it cannot be seen. The third part, 'Er Shi Pu Yan Pusa Wen Ru Lai Xia' (At that time, Bodhisattva Universal Eye heard the Tathagata say), is about seeking but not seeing with the power of Samadhi (禪定). It is divided into four parts: First, newly acquired Samadhi (禪定). Second, 'Yi San Mei Xia' (With Samadhi) seeking with Samadhi. Third, Shi Pu Yan Cong San Mei (At that time, Pu Yan from Samadhi)

起下。自陳不見。四佛言下釋不見所由。于中五。一約法總標由住難思解脫。翻上三昧可思入故。二普眼于汝意下以近況遠。三何以下徴釋所由。釋中二。初略標深廣。翻上三昧尚有數故。后舉要下舉略顯廣。文有十句初句總。以金剛慧達差別法界俱空故。余句別由了空故。一世界無住處。二眾生無可化。三寂無去來。四豎無斷盡。五橫泯差別。六體非體故不礙現通。七用非用故無依無作。八不離如如故無動轉。九理事圓故窮法界邊。四善男子若有下彰見之益。五爾時普眼下歸敬彌增。文顯可知。第四教起見方中。初令策勤前心。次又應下別示深觀。上舍境別求故。未識其體。今令十方齊觀知其體周。下依此觀是以得見。后誓與下起愿思齊。具上三心則能得見。第五。是時普眼下。依教修行。然普眼位深而猶重。習觀修者略有二意。一位未等故。二示深獎物故。第六爾時普賢下為現身相。于中五。一為眾現身不見。顯深現不礙用故。二是時普眼下眾睹喜敬。三是時以佛下。現瑞成益。四爾時普眼下嘆德廣深。于中十句。無等者下無等故。無過者上無過故。余可知。五佛言如是下如來印述。初印後述。述中十一句。初句總。后所謂下別。別有十德。一二嚴德。二圓明德。三深廣德。四色相德。五慈覆德。六超勝德。七知

法德。八絕言德。九同佛德。十贊無盡德。大文第四爾時如來告下。本分有四。一舉益令說。二何者下列所說名。三此十大下嘆定勝德。四是故普賢下結勸成益。今初分二。初勸說成益。后諸菩薩下引例證勸。以三世諸菩薩若說此定皆成益故。第二列名中皆云大者。因滿之定稱法界故。一普光者。身心業用周遍全包為普。智照自在名光。二妙光者。身智遍照為光。勝用交映為妙。三十方無餘之剎。皆至入定為遍往。往無雜亂不礙時節。歷然為次第。即能起用名神通。以智用如理本自遍故。四明達諸法本自清凈。離於想念契理深心。依此起用遍供諸佛。請法起說名之為行。五佛出劫剎等事。皆名莊嚴。過去門中包此無盡為藏。亦名過去清凈藏者。入定能入劫一念無緣起。定能受法三輪無著。皆名清凈。六未來藏中。包含諸佛及佛法等。名之為藏。智慧徹照稱曰光明。七現在諸佛作用。眾會身相益物。皆曰莊嚴。橫遍十方故云一切。現可目睹故不云藏。八於差別眾生身內外入定起定。皆自在故。雖通三種世間。從多但云眾生。前後諸定皆從多說。九于眼等十八界自在入出。又知事法界邊際。與理法界無礙自在故。十無礙輪者。三輪攝化皆自在故。又得十無礙滿佛果故。無盡大用一一無礙。皆悉圓滿能摧伏故。尋初后際不得

【現代漢語翻譯】現代漢語譯本法德（Dharma virtue）。八絕言德（Virtue beyond words）。九同佛德（Virtue equal to Buddha's）。十贊無盡德（Virtue of endless praise）。大文第四，爾時如來告下。本分有四：一、舉益令說；二、何者下列所說名；三、此十大下嘆定勝德；四、是故普賢下結勸成益。今初分二：初勸說成益，后諸菩薩下引例證勸，以三世諸菩薩若說此定皆成益故。第二列名中皆云『大』者，因滿之定稱法界故。一、普光（Universal Light）者，身心業用周遍全包為普，智照自在名光。二、妙光（Wonderful Light）者，身智遍照為光，勝用交映為妙。三十方無餘之剎（Buddha-lands），皆至入定為遍往。往無雜亂不礙時節，歷然為次第。即能起用名神通（supernatural power），以智用如理本自遍故。四、明達諸法本自清凈，離於想念契理深心，依此起用遍供諸佛，請法起說名之為行。五、佛出劫剎（kalpa-lands）等事，皆名莊嚴。過去門中包此無盡為藏，亦名過去清凈藏者。入定能入劫一念無緣起，定能受法三輪無著，皆名清凈。六、未來藏中，包含諸佛及佛法等，名之為藏。智慧徹照稱曰光明。七、現在諸佛作用，眾會身相益物，皆曰莊嚴。橫遍十方故云一切，現可目睹故不云藏。八、於差別眾生身內外入定起定，皆自在故。雖通三種世間，從多但云眾生。前後諸定皆從多說。九、于眼等十八界自在入出，又知事法界邊際，與理法界無礙自在故。十、無礙輪者，三輪攝化皆自在故，又得十無礙滿佛果故。無盡大用一一無礙，皆悉圓滿能摧伏故。尋初后際不得。

【English Translation】 English version Dharma virtue. Eight, virtue beyond words. Nine, virtue equal to Buddha's. Ten, virtue of endless praise. Great Text Fourth, at that time, the Tathagata announced below. The main section has four parts: First, to raise the benefit and encourage speaking; Second, what are the names mentioned below; Third, these ten great virtues praise the superior virtues of Samadhi; Fourth, therefore, Samantabhadra concludes with encouragement and benefit. Now, the first part is divided into two: First, to encourage speaking and achieving benefit; later, the Bodhisattvas below cite examples to encourage, because if the Bodhisattvas of the three worlds speak of this Samadhi, they will all achieve benefit. In the second list of names, all are called 'Great' because the Samadhi of fullness is called the Dharmadhatu (Dharma Realm). First, Universal Light: the body, mind, actions, and functions are universally encompassing, hence 'Universal'; wisdom and illumination are unhindered, hence 'Light'. Second, Wonderful Light: the body and wisdom illuminate everywhere, hence 'Light'; superior functions reflect each other, hence 'Wonderful'. All the Buddha-lands in the ten directions without remainder reach and enter Samadhi, hence 'universal going'. Going without confusion, not hindering time, clearly in order. The ability to arise and function is called supernatural power, because the use of wisdom is inherently universal according to principle. Fourth, clearly understanding that all Dharmas are inherently pure, free from thoughts and deeply in accordance with principle, relying on this to arise and function, universally offering to all Buddhas, requesting the Dharma and arising to speak is called practice. Fifth, events such as Buddhas appearing in kalpa-lands are all called adornments. The past gate encompasses this endlessness as a treasury, also called the past pure treasury. Entering Samadhi can enter a kalpa in a single thought without arising of conditions; Samadhi can receive the Dharma without attachment to the three wheels, all called pure. Sixth, in the future treasury, it contains all Buddhas and Buddha-Dharma, called a treasury. Wisdom thoroughly illuminates, called light. Seventh, the functions of present Buddhas, assemblies, body appearances, and benefiting beings are all called adornments. Universally pervading the ten directions, hence called 'all'; presently visible, hence not called a treasury. Eighth, entering and arising from Samadhi freely within and without the bodies of different beings. Although it encompasses the three realms, it is called beings from the majority. All the Samadhis before and after are spoken from the majority. Ninth, freely entering and exiting the eighteen realms such as the eyes, and also knowing the boundaries of the phenomenal realm, being unhindered and free with the noumenal realm. Tenth, the unobstructed wheel: the three wheels of conversion are all free, and also obtaining the ten unobstructed full Buddha fruits. Endless great functions are all unobstructed, all completely able to subdue. Seeking the beginning and end is unattainable.

邊故。第三嘆定勝德。于中四。一約人以嘆。人勝故法勝。二若諸菩薩下約修以嘆。于中二。先明修成。后如是下修益。于中亦二。初有十句明上等佛果。后此菩薩普入下明身智周遍。皆言普入者。一一皆窮帝網境故。文顯可知。三此是諸菩薩下直就法嘆。明此十定該攝諸法體相用等。一一超勝故。十門五對。一境智通悟。二因果游入。三通辨出處。四佛法所從。五嚴土攝生。罔不由此。四若菩薩入此下約證以嘆。前約修嘆。望于佛果以顯終同。此約證嘆直就此定以明業用。亦二十句。前十明勝德無限。文顯可知。后得法界智下明智德自在。及第四結勸文並可知。大文第五爾時普賢下說分中三。初承旨總告。二佛子云何下別釋十定。三第四十三卷末云。佛子此是下總結十數。二中十定即為十段。各有標釋結。就初定釋中分五。一智無盡。二心無邊。三定自在。四智巧現。五觀超絕。各有佛子以為揀別。五中初二定方便。次一定體。后二定用。又前三各有標徴釋結。今初釋中十句五對。初二所事所化。次二化處化法。如影者無實故隨現故。次二攝護始終。次二所持能持。后二始心終愿。第二心無邊者。前明所知無盡。今辨對境發心。以境無邊故心無邊。有十一句者增數十也。第三定自在者。由前大智大心故。於三昧自在

方處非一。入出不同故云差別文並可知。第四智巧現中有標徴釋。釋中三。初法說。于中先十句別明展轉深細。后一句總顯離相分明次舉喻。后佛子阿修羅下以劣況勝。第五觀超絕中有法喻合。閤中異前化現故云法身。法性包含故一時頓見。由此義故無能映奪。第二妙光三昧釋中二。先法后喻。法中四。一身云展入。二是諸世界種種下身智俱入。三是諸世界亦悉下明其捲入。四然諸下明展卷無礙。二喻中文有二喻。喻前互入無雜亂義。一寶山光影喻。二幻師善巧喻。前中先喻后合。喻中有五。一明日光現影。七寶山者即七金山。如十地末所列其名。但除妙高及雪香二山。山間有七香海。海現日影。山以凈金亦能現影。二其寶山上下明兩影互現。正喻菩薩自他互入。以彼影明凈如今之鏡故。能互現。三或說日影下。正辨得名不同。謂水中本影現山上影時。此所現影。從山上出來入山間。若山上本影現水中影時。此所現影。從山間出入七金山上故。正入時即名為出。所喻可知。四但此日影下明重現無盡。喻菩薩帝網身土。五體性下明體離二邊故能互現而無雜亂。謂取不可得故非有。影現分明故非無。不住成上非有。不離成上非無。若有定住則不能相入。若其離者則無可相入。故不離不住方能相入。后法閤中直明不壞不住故

。得互入無亂。初二句明不壞性相。謂若壞性相則無可相入。次二句明若住內外。則不能相入。謂若住世間內。則不能身包世界。若住世界外。則不能遍入世界。由俱無住故能互入。于諸世界下釋其所以。由定無分別而不壞相。慧觀一相而不壞諸。既事理雙游故。不壞不住。若不壞不住。則住真如恒不捨離。既即事不捨故相隨性而融通。如無不在故同真如內外互入。后如幻喻中二。初總喻。后如有幻師下別喻。今初先喻。后合喻中三。初總明能幻。二住四衢下明依本時處。現幻時處喻互相入。后不以示現下。本末互不相礙。喻不壞相。后菩薩下閤中五。一明一多相容不同。合上現多時處。二菩薩於此下明智鑒不昧。合前能幻之術。三不以彼下。合不壞本末之相。四何以下徴釋所由。先徴意云。何以互入得不壞相。釋意有三。一由知人無我故。人我之相已見上文。二菩薩知。一切法本性下。知法無我故。三菩薩勤修下。得同體大悲故。由此故能融通事理。第五佛子菩薩如是下。結成上義。于中三。一結上多入一。二然不捨下。結上不壞性相。后當勤下。結上明鑑。第二別喻中有三逆喻。總中三段。一幻不壞本喻。別喻不壞相。二如是幻者下。幻必依處喻。別喻前依本時處。現多時處。三如彼幻師作諸幻事下。明幻師不迷

【現代漢語翻譯】。得互入無亂。初二句明不壞性相。謂若壞性相則無可相入。次二句明若住內外。則不能相入。謂若住世間內。則不能身包世界。若住世界外。則不能遍入世界。由俱無住故能互入。于諸世界下釋其所以。由定無分別而不壞相。慧觀一相而不壞諸。既事理雙游故。不壞不住。若不壞不住。則住真如恒不捨離。既即事不捨故相隨性而融通。如無不在故同真如內外互入。后如幻喻中二。初總喻。后如有幻師下別喻。今初先喻。后合喻中三。初總明能幻。二住四衢下明依本時處。現幻時處喻互相入。后不以示現下。本末互不相礙。喻不壞相。后菩薩下閤中五。一明一多相容不同。合上現多時處。二菩薩於此下明智鑒不昧。合前能幻之術。三不以彼下。合不壞本末之相。四何以下徴釋所由。先徴意云。何以互入得不壞相。釋意有三。一由知人無我故。人我之相已見上文。二菩薩知。一切法本性下。知法無我故。三菩薩勤修下。得同體大悲故。由此故能融通事理。第五佛子菩薩如是下。結成上義。于中三。一結上多入一。二然不捨下。結上不壞性相。后當勤下。結上明鑑。第二別喻中有三逆喻。總中三段。一幻不壞本喻。別喻不壞相。二如是幻者下。幻必依處喻。別喻前依本時處。現多時處。三如彼幻師作諸幻事下。明幻師不迷現代漢語譯本：。能夠互相進入而沒有混亂。最初兩句說明不壞性相。意思是如果破壞了性相，就沒有互相進入的可能性。接下來的兩句說明如果執著于內外，就不能互相進入。意思是如果執著於世間之內，就不能以自身包容世界；如果執著於世界之外，就不能遍入世界。由於都沒有執著，所以能夠互相進入。在『于諸世界下』解釋了其中的原因。由於在禪定中沒有分別，所以不破壞（諸法的）相。用智慧觀察一相，而不破壞諸相。既然在事和理兩方面都能自由自在，所以不破壞也不執著。如果不破壞也不執著，就安住于真如，恒常不捨離。既然在事相上不捨棄，所以（萬）相隨順（真）性而融合貫通。如同無所不在，所以如同真如一樣，內外互相進入。後面『如幻喻』中有二。首先是總的譬喻，然後是『如有幻師下』的分別譬喻。現在先說總的譬喻，然後在合喻中有三。首先總的說明能夠變幻。『二住四衢下』說明依靠原本的時處，顯現變幻的時處，比喻互相進入。後面『不以示現下』，（變幻的）本末互相不妨礙，比喻不壞相。後面『菩薩下』的合喻中有五。一是說明一和多互相容納而不同，對應上面顯現多個時處。二是『菩薩於此下』說明智慧明鑑而不迷惑，對應前面能夠變幻的法術。三是『不以彼下』，對應不破壞本末之相。四是『何以下』征問解釋原因。首先征問，意思是：為什麼互相進入而能不壞相？解釋的意思有三：一是因為知道人無我，人我的相已經在上文講過。二是菩薩知道，『一切法本性下』，知道法無我。三是菩薩勤奮修行，得到同體大悲。因為這些原因，所以能夠融通事理。第五『佛子菩薩如是下』，總結上面的意義。其中有三：一是總結上面多入一。二是『然不捨下』，總結上面不壞性相。後面『當勤下』，總結上面（智慧）明鑑。第二分別譬喻中有三個逆喻。總的來說有三段。一是幻不壞本，比喻（菩薩）不壞（諸法之）相。二是『如是幻者下』，變幻必定依靠處所，比喻前面依靠原本的時處，顯現多個時處。三是『如彼幻師作諸幻事下』，說明幻術師不迷惑。 English version: . They can enter each other without confusion. The first two sentences explain the non-destructive nature of characteristics. It means that if the nature of characteristics is destroyed, there is no possibility of mutual entry. The next two sentences explain that if one dwells on the internal or external, they cannot enter each other. It means that if one dwells within the world, they cannot encompass the world with their body; if one dwells outside the world, they cannot enter the world everywhere. Because there is no dwelling, they can enter each other. '于諸世界下' explains the reason for this. Because there is no discrimination in samadhi, the characteristics (of all dharmas) are not destroyed. Wisdom observes one aspect without destroying the various aspects. Since one is free in both phenomena and principle, there is no destruction or attachment. If there is no destruction or attachment, one dwells in Suchness, constantly without abandoning it. Since one does not abandon phenomena, (all) phenomena follow (True) nature and merge. Like being omnipresent, they are like Suchness, with internal and external entering each other. Later, in the 'illusion metaphor' there are two parts. First, a general metaphor, then a separate metaphor in '如有幻師下'. Now, first the general metaphor, then in the combined metaphor there are three parts. First, a general explanation of the ability to transform. '二住四衢下' explains that relying on the original time and place, the manifested time and place of transformation are metaphors for mutual entry. Later, '不以示現下', the beginning and end (of the transformation) do not hinder each other, a metaphor for the non-destructive nature of characteristics. Later, in the combined metaphor of '菩薩下' there are five parts. First, it explains that one and many accommodate each other differently, corresponding to the manifestation of multiple times and places above. Second, '菩薩於此下' explains that wisdom is clear and not confused, corresponding to the ability to transform in the previous magic. Third, '不以彼下', corresponds to the non-destructive nature of the beginning and end. Fourth, '何以下' questions and explains the reason. First, it questions, meaning: Why can mutual entry not destroy the characteristics? There are three explanations: First, because one knows that there is no self in people, the characteristics of self and others have already been explained above. Second, the Bodhisattva knows, '一切法本性下', knows that there is no self in dharmas. Third, the Bodhisattva diligently cultivates and obtains great compassion of the same body. Because of these reasons, phenomena and principle can be integrated. Fifth, '佛子菩薩如是下', summarizes the above meaning. There are three parts: First, it summarizes the above many entering one. Second, '然不捨下', summarizes the above non-destructive nature of characteristics. Later, '當勤下', summarizes the above (wisdom) clarity. In the second separate metaphor there are three inverse metaphors. In general, there are three sections. First, the illusion does not destroy the original, a metaphor for (the Bodhisattva) not destroying (the characteristics of all dharmas). Second, '如是幻者下', transformation must rely on a place, a metaphor for the previous reliance on the original time and place, manifesting multiple times and places. Third, '如彼幻師作諸幻事下', explains that the illusionist is not confused.

【English Translation】 . They can enter each other without confusion. The first two sentences explain the non-destructive nature of characteristics. It means that if the nature of characteristics is destroyed, there is no possibility of mutual entry. The next two sentences explain that if one dwells on the internal or external, they cannot enter each other. It means that if one dwells within the world, they cannot encompass the world with their body; if one dwells outside the world, they cannot enter the world everywhere. Because there is no dwelling, they can enter each other. '于諸世界下' explains the reason for this. Because there is no discrimination in samadhi, the characteristics (of all dharmas) are not destroyed. Wisdom observes one aspect without destroying the various aspects. Since one is free in both phenomena and principle, there is no destruction or attachment. If there is no destruction or attachment, one dwells in Suchness, constantly without abandoning it. Since one does not abandon phenomena, (all) phenomena follow (True) nature and merge. Like being omnipresent, they are like Suchness, with internal and external entering each other. Later, in the 'illusion metaphor' there are two parts. First, a general metaphor, then a separate metaphor in '如有幻師下'. Now, first the general metaphor, then in the combined metaphor there are three parts. First, a general explanation of the ability to transform. '二住四衢下' explains that relying on the original time and place, the manifested time and place of transformation are metaphors for mutual entry. Later, '不以示現下', the beginning and end (of the transformation) do not hinder each other, a metaphor for the non-destructive nature of characteristics. Later, in the combined metaphor of '菩薩下' there are five parts. First, it explains that one and many accommodate each other differently, corresponding to the manifestation of multiple times and places above. Second, '菩薩於此下' explains that wisdom is clear and not confused, corresponding to the ability to transform in the previous magic. Third, '不以彼下', corresponds to the non-destructive nature of the beginning and end. Fourth, '何以下' questions and explains the reason. First, it questions, meaning: Why can mutual entry not destroy the characteristics? There are three explanations: First, because one knows that there is no self in people, the characteristics of self and others have already been explained above. Second, the Bodhisattva knows, '一切法本性下', knows that there is no self in dharmas. Third, the Bodhisattva diligently cultivates and obtains great compassion of the same body. Because of these reasons, phenomena and principle can be integrated. Fifth, '佛子菩薩如是下', summarizes the above meaning. There are three parts: First, it summarizes the above many entering one. Second, '然不捨下', summarizes the above non-destructive nature of characteristics. Later, '當勤下', summarizes the above (wisdom) clarity. In the second separate metaphor there are three inverse metaphors. In general, there are three sections. First, the illusion does not destroy the original, a metaphor for (the Bodhisattva) not destroying (the characteristics of all dharmas). Second, '如是幻者下', transformation must rely on a place, a metaphor for the previous reliance on the original time and place, manifesting multiple times and places. Third, '如彼幻師作諸幻事下', explains that the illusionist is not confused.

喻。別喻前能幻今初先喻后合。閤中先正合。后菩薩了知下。釋其所以。第二幻必依處喻。先喻后合。喻中略無幻必依時。準合應有。閤中分二。先合依處。后合依時。前中初總合。以記物現故。空即事空。次何以下徴釋所以。由理無差故。后住於世下結成自在。二於一念下合於依時。于中先正顯。后菩薩摩訶薩得下。釋其所由。以得幻智同於佛故。及第三幻師不迷喻。文並可知(已下入第四十一經)第三定中釋內有三。謂法喻合。法中五。一明遍剎入定。二或剎那下明入時次第。三若久下。總結多門。四菩薩于彼下心契定體。五雖離此下。不廢起通及喻合等。文並可知。第四定中釋內分二。先明定內深心行。后明定起深心行。今初分二。先起行。后深心。前中先舉內。後於彼一一下起行。于中先明外事供養行。後於彼一一恭敬等三業供養行。二然于諸佛下明深心中二。先法說。后如散動下喻況。于中二喻各有喻合。一妄念無知喻。喻其契實無念。二陽炎似水喻。喻其了妄同真。文並可知。第二佛子此三昧下。明定起深心行中。初法次喻后合。閤中上明供養自利行。今明開演利他行。文影略耳。開演深理即深心起行也。第五定釋中有五。一對境辨智。二正顯智知各有十句。皆是過去藏中之法。三所知時分。有十四重。

【現代漢語翻譯】現代漢語譯本譬如說。前面的比喻是先用幻術師的比喻，現在這個比喻是先說比喻后總結。總結中先是正面總結。然後『菩薩了知』以下，解釋這樣總結的原因。第二，幻術必然依賴於某個場所的比喻。先說比喻后總結。比喻中略去了幻術必然依賴時間這一點。按照總結的模式，應該有這一點的。總結中分為兩部分。先總結依賴的場所，后總結依賴的時間。前面一部分先是總的總結，因為要記錄事物顯現的緣故。空即是事物本性為空。然後『為何』以下，提出問題並解釋原因。因為道理上沒有差別。後面『安住於世』以下，總結成就自在。第二，『在一念之間』以下，總結依賴時間。其中先是正面顯現，然後『菩薩摩訶薩得到』以下，解釋這樣說的原因。因為得到了幻術般的智慧，和佛一樣。以及第三個幻術師不迷惑的比喻，文義都可以理解。（以下進入第四十一經）第三個禪定中的解釋有三部分。分別是法說、比喻和總結。法說中有五點。一是說明遍及一切佛土進入禪定。二是『或者剎那』以下，說明進入禪定的次第。三是『如果長久』以下，總結多種方式。四是『菩薩對於那些』以下，心與禪定的本體相契合。五是『雖然離開這裡』以下，不廢棄神通的生起以及比喻和總結等。文義都可以理解。第四個禪定中的解釋分為兩部分。先說明禪定中的深心行，后說明從禪定中起來的深心行。現在先說第一部分，分為兩部分。先是生起行，后是深心。前面一部分先是舉出內在的，然後『對於那一一』以下，生起行。其中先說明外在的事物供養行，然後『對於那一一恭敬』等三業供養行。二是『然而對於諸佛』以下，說明深心中的兩部分。先是法說，后是『如散動』以下，用比喻來比況。其中兩個比喻各有比喻和總結。一是妄念無知的比喻，比喻與真實無念相契合。二是陽焰似水的比喻，比喻了知虛妄等同於真實。文義都可以理解。第二，『佛子，這個三昧』以下，說明從禪定中起來的深心行中。先是法說，然後是比喻，最後是總結。總結中，上面說明了供養的自利行，現在說明開演佛法利他的行為。文義簡略。開演甚深道理就是深心生起行。第五個禪定的解釋中有五點。一是對境辨別智慧。二是正面顯現智慧的認知，各有十句。都是過去藏中的佛法。三是所知的時分，有十四重。

【English Translation】 English version For example. The previous analogy used the illusionist analogy, and now this analogy first states the analogy and then summarizes it. The summary first has a positive summary. Then 'Bodhisattva knows' below, explaining the reason for this summary. Second, the analogy that illusion must rely on a certain place. First state the analogy and then summarize it. The analogy omits the point that illusion must rely on time. According to the summary model, there should be this point. The summary is divided into two parts. First summarize the place of reliance, and then summarize the time of reliance. The first part is a general summary, because it is necessary to record the appearance of things. Emptiness is the emptiness of the nature of things. Then 'Why' below, ask questions and explain the reasons. Because there is no difference in principle. Later, 'Abiding in the world' below, summarizes the achievement of freedom. Second, 'In a moment' below, summarizes the reliance on time. The first part is a positive manifestation, and then 'Bodhisattva Mahasattva obtains' below, explaining the reason for saying this. Because he has obtained illusion-like wisdom, which is the same as the Buddha. And the third analogy of the illusionist not being confused, the meaning of the text can be understood. (The following enters the forty-first sutra) The explanation in the third samadhi has three parts. They are Dharma explanation, analogy and summary. There are five points in the Dharma explanation. First, it explains that entering samadhi pervades all Buddha lands. Second, 'Or in an instant' below, explains the order of entering samadhi. Third, 'If it is long' below, summarizes various methods. Fourth, 'Bodhisattvas for those' below, the mind is in harmony with the body of samadhi. Fifth, 'Although leaving here' below, do not abandon the arising of supernatural powers, analogies and summaries, etc. The meaning of the text can be understood. The explanation in the fourth samadhi is divided into two parts. First, explain the deep mind practice in samadhi, and then explain the deep mind practice arising from samadhi. Now let's talk about the first part, which is divided into two parts. First is the arising practice, and then the deep mind. The first part first mentions the inner, and then 'For that one by one' below, the arising practice. The first part explains the external object offering practice, and then 'For that one by one reverence' and other three karma offering practices. Second, 'However, for all Buddhas' below, explains the two parts of the deep mind. First is the Dharma explanation, and then 'Like scattering' below, uses an analogy to compare. Each of the two analogies has an analogy and a summary. One is the analogy of delusional ignorance, which is analogous to being in harmony with true non-thought. The second is the analogy of the mirage resembling water, which is analogous to knowing that illusion is the same as truth. The meaning of the text can be understood. Second, 'Buddha, this samadhi' below, explains the deep mind practice arising from samadhi. First is the Dharma explanation, then the analogy, and finally the summary. In the summary, the above explains the self-benefiting practice of offering, and now explains the behavior of opening up the Dharma to benefit others. The meaning of the text is brief. Opening up the profound principles is the deep mind arising practice. There are five points in the explanation of the fifth samadhi. One is to distinguish wisdom by facing the environment. The second is the positive manifestation of the cognition of wisdom, each with ten sentences. They are all Buddhadharma in the past collection. Third, the time of knowledge has fourteen levels.

即釋過去之義。四顯知相狀。不滅現在者不捨也。不緣過去者不取也。謂但約過去門。顯非有取捨而緣。上四各一佛子。五明出定獲益有三。初舉數辨相有十句。初句總位。終成果。名受灌頂法也。余句別。一屬己二凈障。三究竟。四始入。五正證。六終滿。七持令不失。八無知而知。九凈三輪。總該前九如約智。辨三輪者。謂無能知所知及正知故。余可思準。二何等下徴列其名。初四是四無礙辯。次二自利不畏深法。如言能行。次二利他。為善者依為惡者救后二總明二利勝妙。三佛子下結得速疾。有法喻合。歌羅邏者此云薄酪。余可知也。第六智光明藏三昧釋中分二前明定業用。后彰定利益。初中分六。一總知諸佛。二若已說下知多名號。三當出現下知當所作。四彼諸如來修下。明知彼因圓果滿。五彼諸如來名姓下。知現所作。六此菩薩於一念下。明知分齊。其中大千即是佛剎。而重言者多是遣脫。應言百佛剎也。余並可知。二以了知下彰定利益。于中四。前二自利。后二利他。謂一令心入持益。即由上知故持之不失。由持不失得持之益。一心中持佛得佛護益。二心入持法。得總持辯才益。余句仿此。有十二者增數十也。師子受生者。不畏生死苦故。示生死實性名開法關鑰。了生死本空故。出欲淤泥。智力持者定慧

【現代漢語翻譯】現代漢語譯本解釋過去的意義。四種顯現知相：不滅現在，是不捨棄；不緣過去，是不取著。意思是隻就過去這一方面來說，顯現出既沒有取捨也沒有攀緣。以上四句，每一句對應一位佛子。五、說明出定后獲得的利益，有三部分。首先，用十句經文來概括說明。第一句總括地位，最後一句總結成果，名為接受灌頂法。其餘的句子分別說明：一句屬於自身，二句是清凈業障，三句是究竟圓滿，四句是開始進入，五句是正在證悟，六句是最終圓滿，七句是保持而不失去，八句是無知而知，九句是清凈三輪。總括前面九句，就像是從智慧方面來辨別三輪一樣，意思是既沒有能知，也沒有所知，以及正確的知。其餘的可以類推。第二部分，『何等下』，徵詢並列出這些名稱。前四句是四無礙辯才，接著兩句是自利，不畏懼深奧的佛法，如經文所說『能行』。再接著兩句是利他，為善良的人提供依靠，為作惡的人提供救助。最後兩句總括說明自利利他的殊勝之處。第三部分，『佛子下』，總結獲得利益的快速。用比喻來說明，『歌羅邏』，這裡的意思是薄酪。其餘的可以理解。第六，解釋『智光明藏三昧』，分為兩部分：前面說明禪定的作用，後面彰顯禪定的利益。第一部分分為六點：一、總知諸佛；二、『若已說下』，知道很多名號；三、『當出現下』，知道將要做的事情；四、『彼諸如來修下』，說明知道他們因地修行圓滿，果地也圓滿；五、『彼諸如來名姓下』，知道現在所做的事情；六、『此菩薩於一念下』，說明知道分界限度。其中的大千世界就是佛剎（Buddhakṣetra），而重複使用『大千』，多是爲了遣除執著。應該說百佛剎（Buddhakṣetra）才對。其餘的都可以理解。第二，『以了知下』，彰顯禪定的利益。其中分為四點：前兩點是自利，后兩點是利他。一是使心進入並保持利益，也就是因為上面所說的知曉，所以才能保持而不失去，因為保持而不失去，所以才能獲得保持的利益。一心保持佛，就能得到佛的護佑。一心進入並保持佛法，就能得到總持辯才的利益。其餘的句子可以仿照這個來理解。有十二種利益，是增加了十種。『師子受生者』，是不畏懼生死之苦，顯示生死實相，名為開啟法之關鍵。了知生死本性是空，所以能從慾望的淤泥中脫離出來。用智慧的力量來保持禪定和智慧。

【English Translation】 English version Explaining the meaning of the past. Four manifestations of the knowing aspect: 'Not extinguishing the present' means not abandoning; 'Not clinging to the past' means not grasping. It means only speaking from the perspective of the past, revealing that there is neither acceptance nor rejection, nor clinging. The above four lines each correspond to a Buddha-child (Buddhaputra). 5. Explaining the benefits gained after emerging from Samadhi (deep meditation), there are three parts. First, using ten lines of scripture to summarize and explain. The first line summarizes the position, and the last line summarizes the achievement, called receiving the Abhiṣeka (consecration) Dharma. The remaining sentences explain separately: one sentence belongs to oneself, two sentences are purifying karmic obstacles, three sentences are ultimate perfection, four sentences are the beginning of entering, five sentences are currently realizing, six sentences are final perfection, seven sentences are maintaining without losing, eight sentences are knowing without knowing, and nine sentences are purifying the three wheels (Tri-mandala). Summarizing the previous nine sentences is like distinguishing the three wheels (Tri-mandala) from the aspect of wisdom, meaning there is neither the knower, nor the known, nor correct knowledge. The rest can be inferred. The second part, 'What are the following', inquires and lists these names. The first four sentences are the four unobstructed eloquence (Catur-pratisaṃvidā), and the next two sentences are self-benefiting, not fearing profound Dharma, as the scripture says 'able to practice'. The next two sentences are benefiting others, providing reliance for good people and providing help for evil people. The last two sentences summarize the wonderfulness of benefiting oneself and others. The third part, 'Buddha-child (Buddhaputra) below', summarizes the speed of obtaining benefits. Using a metaphor to explain, 'Kalala', here means thin cheese. The rest can be understood. 6. Explaining the 'Wisdom Light Treasury Samadhi (deep meditation)', divided into two parts: the front explains the function of Samadhi (deep meditation), and the back highlights the benefits of Samadhi (deep meditation). The first part is divided into six points: 1. Knowing all Buddhas; 2. 'If already said below', knowing many names; 3. 'When appearing below', knowing what will be done; 4. 'Those Tathagatas (Tathāgata) cultivate below', explaining that they know that their practice in the cause is complete, and the result is also complete; 5. 'Those Tathagatas (Tathāgata) names and surnames below', knowing what is currently being done; 6. 'This Bodhisattva (Bodhisattva) in one thought below', explaining that they know the boundaries. The Thousand Great Worlds (Tri-sahasra-maha-sahasra-lokadhatu) is the Buddha-field (Buddhakṣetra), and the repeated use of 'Thousand Great Worlds (Tri-sahasra-maha-sahasra-lokadhatu)' is mostly to eliminate attachments. It should be said hundreds of Buddha-fields (Buddhakṣetra). The rest can be understood. Second, 'With understanding below', highlighting the benefits of Samadhi (deep meditation). It is divided into four points: the first two points are self-benefiting, and the last two points are benefiting others. One is to make the mind enter and maintain benefits, that is, because of the above-mentioned knowledge, it can be maintained without losing, and because it is maintained without losing, it can obtain the benefits of maintaining. Focusing on maintaining the Buddha, one can get the protection of the Buddha. Focusing on entering and maintaining the Dharma, one can get the benefits of total retention and eloquence. The remaining sentences can be understood by imitating this. There are twelve kinds of benefits, which is an increase of ten kinds. 'Lion being born' means not fearing the suffering of birth and death, showing the reality of birth and death, called opening the key to the Dharma. Knowing that the nature of birth and death is empty, so one can escape from the mud of desire. Use the power of wisdom to maintain Samadhi (deep meditation) and wisdom.

雙運也。入無住力持。則大劫不離一念。二佛子至住此三昧下。明得善巧益。有法喻合。然善巧有二。一如事善巧故。法雲不可說無量。喻云見種種物。二如理善巧故云日光平等。又由此二無礙方名善巧。故合云無分別而能知。三佛子至如是了知下。明得不空益。四佛子至住此三昧下。十王敬養益。第七三昧釋中二。先明定體用。后明定利益。前中亦二。先徴后釋。所以重徴者。前通徴一定。此則別徴莊嚴。后佛子菩薩下釋中二。先釋一切世界。以是現在故但云十方。二皆見諸佛下釋其莊嚴。于中二。先總列十門皆是莊嚴。其中第八別明莊嚴者。即功德智慧以嚴其心。色相光明以嚴身也。后眾會清凈下別顯嚴相。以廣前二。一廣眾會。二廣莊嚴。今初有三。初明見他。二見自。三能見。今初亦三。初見眾會體相。次亦見眾會下明見份量。后亦見諸佛。于彼下見佛作用。二菩薩摩訶薩下明見自可知。三如是見時下明能見。有法喻合。法中明無分別而見。喻中明能所詮。不自云我是能所詮。而不捨能所詮。以喻無分別故而知也。閤中先合不捨。后而於下合不分別。二佛子至見佛無量光色下廣上莊嚴中二。先以法說后以喻顯。前中二。先標章門。略舉四種莊嚴。皆分明證了。后或見佛身下依章別釋。即分為四。一釋無量光色

【現代漢語翻譯】現代漢語譯本雙運，是指入于無住的境界，以不可思議的力量來保持這種狀態，那麼即使經歷漫長的大劫，也感覺像一念之間。二、佛子到達安住於此三昧之下，闡明了獲得善巧的利益。這裡有法和比喻的結合。然而，善巧有兩種：一是如事善巧，所以說法的妙用不可說，無量無邊，就像能看見種種事物一樣；二是如理善巧，就像日光平等地照耀萬物一樣。又因為這兩種善巧沒有障礙，才稱為善巧。所以總結說，雖然沒有分別心，卻能了知一切。三、佛子到達『如是了知』之下，闡明了獲得不空的利益。四、佛子到達『住此三昧』之下，闡明了十方諸王敬養的利益。第七，在三昧的解釋中，分為兩個部分：先闡明定的體和用，后闡明定的利益。在前面一部分中，也分為兩個部分：先是概括地提問，然後是解釋。之所以重複提問，是因為前面是概括地提問關於定的一個方面，而這裡則是分別提問關於莊嚴。後面，『佛子菩薩』以下，在解釋中分為兩個部分：先解釋一切世界，因為是現在，所以只說是十方。二、『皆見諸佛』以下，解釋其莊嚴。其中分為兩個部分：先總括地列出十個方面，都是莊嚴。其中第八個方面特別闡明莊嚴，即用功德和智慧來莊嚴其心，用色相和光明來莊嚴其身。后，『眾會清凈』以下，分別顯示莊嚴的相狀，以擴充套件前面的兩個方面：一是擴充套件眾會，二是擴充套件莊嚴。現在先說第一個方面，有三個部分：首先是看見眾會的體相，其次是『亦見眾會』以下，闡明看見的份量，后是『亦見諸佛。于彼』以下，看見佛的作用。二、『菩薩摩訶薩』以下，闡明看見自己是可以知道的。三、『如是見時』以下，闡明能看見。這裡有法和比喻的結合。在法中，闡明沒有分別心而能看見。在比喻中，闡明能詮和所詮，不自己說『我是能詮和所詮』，但不捨棄能詮和所詮。因為比喻沒有分別心，所以能了知一切。總結中，先總結不捨棄，后『而於』以下，總結不分別。二、佛子到達『見佛無量光色』以下，擴充套件上面的莊嚴，分為兩個部分：先用法來說明，後用比喻來顯示。在前面一部分中，分為兩個部分：先標出章節的綱要，簡略地舉出四種莊嚴，都分明地證實和了解了。后，『或見佛身』以下，根據章節分別解釋，即分為四個方面：一是解釋無量的光色。

【English Translation】 English version 』Dual practice』 refers to entering the state of non-abiding and maintaining it with inconceivable power, so that even a long kalpa feels like a single thought. Secondly, when a Buddha-son reaches and abides in this samadhi, it clarifies the benefits of obtaining skillful means. Here, there is a combination of dharma and metaphor. However, there are two types of skillful means: one is skillful means in terms of phenomena, so it is said that the wonderful function of the Dharma is inexpressible and immeasurable, just like being able to see all kinds of things; the other is skillful means in terms of principle, just like the sunlight equally shining on all things. Moreover, because these two skillful means are without obstruction, they are called skillful means. Therefore, it is concluded that although there is no discriminating mind, one can understand everything. Thirdly, when a Buddha-son reaches 『understanding in this way,』 it clarifies the benefits of obtaining non-emptiness. Fourthly, when a Buddha-son reaches 『abiding in this samadhi,』 it clarifies the benefits of being revered and supported by the ten kings. Seventh, in the explanation of samadhi, it is divided into two parts: first, clarifying the substance and function of the samadhi; second, clarifying the benefits of the samadhi. In the first part, it is also divided into two parts: first, a general question is raised, and then an explanation is given. The reason for repeating the question is that the previous question was a general question about one aspect of samadhi, while this question specifically asks about adornment. Later, from 『Buddha-son Bodhisattva』 onwards, the explanation is divided into two parts: first, explaining all worlds, because it is the present, so it is only said to be the ten directions. Secondly, from 『all see all Buddhas』 onwards, explaining its adornment. Among them, it is divided into two parts: first, a general list of ten aspects, all of which are adornments. Among them, the eighth aspect specifically clarifies adornment, that is, using merit and wisdom to adorn the mind, and using form and light to adorn the body. Later, from 『the assembly is pure』 onwards, the aspects of adornment are shown separately, in order to expand the previous two aspects: one is to expand the assembly, and the other is to expand the adornment. Now, let』s first talk about the first aspect, which has three parts: first, seeing the substance and appearance of the assembly; second, from 『also seeing the assembly』 onwards, clarifying the amount seen; and third, from 『also seeing all Buddhas. There』 onwards, seeing the function of the Buddhas. Secondly, from 『Bodhisattva Mahasattva』 onwards, clarifying that seeing oneself is knowable. Thirdly, from 『seeing in this way』 onwards, clarifying the ability to see. Here, there is a combination of dharma and metaphor. In the dharma, it is clarified that one can see without a discriminating mind. In the metaphor, it is clarified that the expresser and the expressed do not say 『I am the expresser and the expressed,』 but do not abandon the expresser and the expressed. Because the metaphor has no discriminating mind, one can understand everything. In the summary, first summarize non-abandonment, and then from 『and in』 onwards, summarize non-discrimination. Secondly, when a Buddha-son reaches 『seeing the immeasurable light and color of the Buddhas,』 it expands the above adornment, and is divided into two parts: first, explaining with dharma, and then showing with metaphor. In the first part, it is divided into two parts: first, marking the outline of the chapters, briefly listing four kinds of adornments, all of which are clearly confirmed and understood. Later, from 『or seeing the Buddha』s body』 onwards, explaining separately according to the chapters, that is, dividing into four aspects: one is to explain the immeasurable light and color.

。二或見佛身其量下。釋無量形相。三佛子菩薩如是見下。釋上圓滿成就。顯前二圓滿故。四又見佛下釋上平等清凈。即兼內二嚴。二佛子菩薩如是見於佛下。以喻顯中三。一空無增減喻。喻法性身無可增減。空之大小在於世界及於芥子。非空體然。如法性之身應器成異。二月無增減喻。喻真常色身體不易故。證有近遠隨心見殊。前喻但喻佛身。此喻兼喻光色及圓滿成就。三隨心現境喻。喻上清凈。菩薩心凈則見佛凈。在於如來何凈何垢。第二佛子至住此三昧下明定利益。略舉七種益。各有佛子以為揀別。第一速成行愿益。有標徴釋可知。第二法印同佛益。有十句五對。初二福慧同。次二二諦境智同。次二體用同。次二二利同。后二善巧平等同。第三以德成人益可知。第四智德包含益。于中二。先喻后合各有十句。閤中總標合初獲即得。十句合前十事。唯八九不次。以智雖是一從所知別故。一佛剎合色相。二眾生合形體。三變化合示現。四入佛合眷屬。以互為主伴如眷屬故。五通達佛法為助道資具。六普攝凈法則圓音示人。七皆令入法方是神通。八普眼清凈超合慧解。九自在卻合自在。十住法合智用。第五身威超勝益。有標有釋。第六令他圓滿益。先牒前起后。后徴列名相。第七轉作佛事益。亦先牒前起后。后徴列名

【現代漢語翻譯】現代漢語譯本二、或者見到佛身，其量微小。（解釋無量形相）三、佛子菩薩如此見佛。（解釋上述圓滿成就，彰顯前兩者的圓滿）四、又見到佛...（解釋上述平等清凈，兼顧內在兩種莊嚴）。二、佛子菩薩如此見到佛...（用比喻來彰顯中間的三種情況）。一、空無增減的比喻：比喻法性身無可增減。空間的大小在於世界和芥子，而非空間本體。如同法性之身，應機而異。二、月無增減的比喻：比喻真常色身本體不變。證明有遠近之別，隨心所見不同。前一個比喻只比喻佛身，這個比喻兼比喻光色和圓滿成就。三、隨心現境的比喻：比喻上述清凈。菩薩心凈則見佛凈，對於如來而言，哪裡有什麼凈與垢？第二、佛子至安住此三昧下，闡明禪定的利益。簡略列舉七種利益，各有佛子作為區分。第一、迅速成就行愿的利益。有標示和解釋，可以理解。第二、法印與佛相同的利益。有十句五對。最初兩句是福慧相同，其次兩句是二諦境智相同，再次兩句是體用相同，再次兩句是二利相同，最後兩句是善巧平等相同。第三、以德成人之益，可以理解。第四、智慧功德包含之益。其中分為兩部分，先是比喻，后是合釋，各有十句。合釋中，總標合初獲即得。十句合前十事，只有第八句和第九句順序顛倒，因為智慧雖然是一個整體，但從所知的事物來區分。一、佛剎（buddha-kṣetra，佛的國土）合色相。二、眾生合形體。三、變化合示現。四、入佛合眷屬，因為互為主伴，如同眷屬一樣。五、通達佛法，作為助道的資糧。六、普遍攝取清凈法則，用圓滿的聲音開示世人。七、都令眾生進入佛法，才是神通。八、普眼清凈，超越于慧解。九、自在，卻合於自在。十、安住于佛法，合於智用。第五、身威超勝之益。有標示和解釋。第六、令他人圓滿之益。先承接前文，然後引出後文，之後徵引列出名相。第七、轉作佛事之益。也是先承接前文，然後引出後文，之後徵引列出名相。

【English Translation】 English version 2. Or seeing the Buddha's body, its size is small. (Explaining immeasurable forms and appearances) 3. Buddha-sons and Bodhisattvas seeing the Buddha in this way. (Explaining the above perfect accomplishment, highlighting the perfection of the previous two) 4. Also seeing the Buddha... (Explaining the above equality and purity, encompassing the two internal adornments). 2. Buddha-sons and Bodhisattvas seeing the Buddha in this way... (Using metaphors to illustrate the three middle situations). 1. The metaphor of emptiness without increase or decrease: It is a metaphor for the Dharma-nature body being without increase or decrease. The size of space lies in the world and the mustard seed, not in the essence of emptiness itself. Like the Dharma-nature body, it changes according to the capacity of the vessel. 2. The metaphor of the moon without increase or decrease: It is a metaphor for the true and constant form body being unchanging. It proves that there are differences in distance, and what is seen varies with the mind. The previous metaphor only referred to the Buddha's body, this metaphor also refers to light, color, and perfect accomplishment. 3. The metaphor of the environment appearing according to the mind: It is a metaphor for the above purity. If the Bodhisattva's mind is pure, then the Buddha is seen as pure. For the Tathagata, where is there purity or defilement? Secondly, from 'Buddha-sons to abiding in this Samadhi', it explains the benefits of Samadhi. It briefly lists seven benefits, each distinguished by a Buddha-son. First, the benefit of quickly accomplishing vows and practices. There is an indication and explanation, which can be understood. Second, the benefit of the Dharma seal being the same as the Buddha's. There are ten sentences in five pairs. The first two sentences are the same in merit and wisdom, the next two sentences are the same in the two truths, the next two sentences are the same in essence and function, the next two sentences are the same in benefiting oneself and others, and the last two sentences are the same in skillful means and equality. Third, the benefit of becoming an adult through virtue, which can be understood. Fourth, the benefit of wisdom and virtue encompassing. It is divided into two parts, first a metaphor, then a combination and explanation, each with ten sentences. In the combination and explanation, the general indication is that obtaining it at the beginning is immediate. The ten sentences combine the previous ten matters, only the eighth and ninth sentences are reversed in order, because wisdom, although a whole, is distinguished from the things known. 1. Buddha-kṣetra (佛剎, Buddha's land) combines form and appearance. 2. Sentient beings combine form and body. 3. Transformation combines manifestation. 4. Entering the Buddha combines family members, because they are mutually the main companion, like family members. 5. Thoroughly understanding the Buddha's Dharma, as resources for assisting the path. 6. Universally gathering pure Dharma principles, using perfect sounds to enlighten people. 7. Causing all beings to enter the Dharma, is truly supernatural power. 8. The pure universal eye surpasses wisdom and understanding. 9. Freedom, yet combined with freedom. 10. Abiding in the Dharma, combines with the function of wisdom. Fifth, the benefit of the surpassing power of the body. There is an indication and explanation. Sixth, the benefit of making others perfect. First, it connects with the previous text, then introduces the following text, and then cites and lists the names and appearances. Seventh, the benefit of transforming and doing Buddha-work. It also connects with the previous text, then introduces the following text, and then cites and lists the names and appearances.

相文並可知(已下入第四十二經)第八一切眾生差別身三昧釋中分五。一明能入智。二顯入出之相。三明入定之益。四明境界自在。五總結究竟。今初由得十種無著。成后出入自在。一切地者佛地菩薩地等。二入出相中。二先徴起后釋相。于中先法后喻。法中略辨十類。以表無盡。一諸類正報相對明入出。二天中入下六趣依報明入出。三千身入下一多相對。四閻浮提下四洲大海相對。五一切海神下。大種事法相對。其無生法乘四大種生便故來。六一切妙香華下諸方相對。七一切四天下下。眾數多少相對。八不可說不可說眾生眾中入下。染凈相對。九眼處下諸界相對。十一微塵下雜明諸類相對。為粗細凡聖念劫真妄等。其入出等義如賢首品。二喻顯中有四喻。喻前十類各有法合。一鬼力持人喻。喻第一第四多約身故。第二咒起死屍喻。喻第二及與五六。多約依報境故。第三羅漢現通喻。喻第三第七多約數故。第四地一苗多喻。喻后三門雜明種種故。喻合相映文理自顯。第三佛子至住此三昧下。入定益中有三。一得贊同佛果益。皆上句顯義下句結名。十力義中雲心志圓滿者。明力自利義。義利成就顯力利他。所作皆辦彰力圓滿。住無礙智總顯力體。分別了知一切諸法通明力用。余文可知。二身智光照益。三業用無作益。皆

【現代漢語翻譯】現代漢語譯本相文並可知（以下歸入第四十二經）第八一切眾生差別身三昧釋中分為五部分：一、闡明能入之智；二、揭示入出之相；三、闡明入定之益處；四、闡明境界之自在；五、總結究竟之義。現在開始第一部分，由於獲得十種無著，成就之後的出入自在。『一切地』指的是佛地、菩薩地等。二、入出相中，先提出問題，然後解釋其相狀。其中先講法理，後用比喻。法理中，簡要辨析十類，以表示無窮無盡。一、諸類正報相對，闡明入出。二、天中入下六趣依報，闡明入出。三、千身入下一多相對。四、閻浮提下四洲大海相對。五、一切海神下，大種事法相對。其無生法，憑藉四大種的生起而顯現。六、一切妙香華下，諸方相對。七、一切四天下下，眾數多少相對。八、不可說不可說眾生眾中入下，染凈相對。九、眼處下諸界相對。十、一微塵下，綜合闡明諸類相對，如粗細、凡聖、念劫、真妄等。其入出等的意義，如《賢首品》所說。二、用比喻來顯明，共有四個比喻。這些比喻與前面的十類各有法理上的對應。一、鬼力持人喻，比喻第一和第四類，多從身的角度來說。二、咒起死屍喻，比喻第二類以及第五和第六類，多從依報境界的角度來說。三、羅漢現通喻，比喻第三和第七類，多從數量的角度來說。四、地一苗多喻，比喻後面的三類，綜合闡明種種情況。比喻與法理相互映襯，文理自然顯現。三、『佛子至住此三昧下』，闡明入定的益處，共有三點：一、獲得與佛果相同的讚譽之益。都是上句顯明意義，下句總結名稱。十力義中說『心志圓滿者』，闡明了力的自利之義。『義利成就』，顯明瞭力的利他之義。『所作皆辦』，彰顯了力的圓滿。『住無礙智』，總括地顯明瞭力的本體。『分別了知一切諸法』，通達地闡明了力的作用。其餘的文字可以自己理解。二、身智光照之益。三、業用無作之益。都是如此。

【English Translation】 English version The meaning of the text can be understood (hereinafter included in the Forty-Second Sutra). The eighth section on the Samadhi of the Different Bodies of All Sentient Beings is divided into five parts: 1. Explaining the wisdom of being able to enter; 2. Revealing the aspects of entering and exiting; 3. Clarifying the benefits of entering Samadhi; 4. Clarifying the freedom of realms; 5. Summarizing the ultimate meaning. Now, beginning with the first part, due to obtaining the ten non-attachments, one achieves freedom in entering and exiting thereafter. 'All lands' refers to the Buddha-land, Bodhisattva-land, etc. 2. In the aspects of entering and exiting, first posing the question, then explaining its characteristics. Among them, first discussing the principles, then using metaphors. In the principles, briefly analyzing ten categories to represent the endlessness. 1. The relative comparison of the proper rewards of all categories clarifies entering and exiting. 2. Entering the lower six realms from the heavens clarifies entering and exiting based on circumstantial rewards. 3. Entering with a thousand bodies clarifies the relative comparison of one and many. 4. The relative comparison of Jambudvipa (Jambudvipa: The continent where we live) and the four continents and great seas clarifies entering and exiting. 5. The relative comparison of the great elements and phenomena under all sea gods clarifies entering and exiting. This unborn Dharma manifests through the arising of the four great elements. 6. The relative comparison of all wonderful fragrances and flowers clarifies the various directions. 7. The relative comparison of all four continents clarifies the relative comparison of the number of beings. 8. Entering among the countless sentient beings clarifies the relative comparison of purity and defilement. 9. The relative comparison of the various realms under the eye-base. 10. Comprehensive explanation of the relative comparison of all categories under one subtle dust, such as coarse and fine, ordinary and holy, thoughts and kalpas (kalpas: An immense period of time), truth and falsehood, etc. The meaning of entering and exiting, etc., is as described in the 'Worthy Leader Chapter'. 2. Using metaphors to clarify, there are four metaphors in total. These metaphors each have a corresponding principle with the previous ten categories. 1. The metaphor of a ghost controlling a person, which is analogous to the first and fourth categories, mostly from the perspective of the body. 2. The metaphor of a corpse rising by a spell, which is analogous to the second category and the fifth and sixth categories, mostly from the perspective of circumstantial realms. 3. The metaphor of an Arhat (Arhat: One who has attained enlightenment) manifesting supernatural powers, which is analogous to the third and seventh categories, mostly from the perspective of numbers. 4. The metaphor of one sprout from the ground, which is analogous to the last three categories, comprehensively explaining various situations. The metaphors and principles complement each other, and the meaning of the text naturally becomes clear. 3. 'When a Buddha-son reaches and abides in this Samadhi', clarifying the benefits of entering Samadhi, there are three points: 1. Obtaining the benefit of the same praise as the Buddha-fruit. The upper sentence clarifies the meaning, and the lower sentence summarizes the name. In the meaning of the ten powers, it is said that 'those whose minds and wills are complete' clarify the self-benefiting meaning of power. 'The accomplishment of righteousness and benefit' reveals the other-benefiting meaning of power. 'All that is done is accomplished' manifests the completeness of power. 'Abiding in unobstructed wisdom' comprehensively reveals the essence of power. 'Distinguishing and knowing all Dharmas' thoroughly clarifies the function of power. The remaining text can be understood by oneself. 2. The benefit of the light of body and wisdom. 3. The benefit of action without action. All are like this.

有佛子文相併顯。第四佛子至住此三昧無量境下。明境界自在。先法后喻。今初前第二段但明入起今兼明逆順有無等。為種種境界。起中入者即用之寂故。入中起者即寂之用故。是知菩薩之定常入常起。常雙入出常無入出。方為自在為顯自在。寄諸境界交絡而明。二喻顯中文有六。喻皆自有合。一幻現六境喻。喻前同異。二修羅竄匿喻。喻前粗細小大二對。若約理事相望。則無差別為細差別為粗。理細事粗故。或無差為粗總相入故。差別為細別相入故。無差則大周法界。差則隨事成小。若唯約事明大小。並差別所收。三農夫下種喻。喻明上下合辨一多。文影略耳。四受胎生長喻。喻上有身無身。如彼從無之有故。五龍下云上喻。喻有相無相。六梵宮普現喻。喻上入中起起中入。及逆順相對故合云種種。第五佛子至到神通彼岸下總結究竟。並顯可知。第九法界自在三昧釋中四。一顯定體用。二明定成益。三以喻寄顯。四總結雙行。今初分三。初總顯名體。謂于眼等法界得自在故。二菩薩于自身下彰入定處。謂于毛孔中入眼等定。顯互用自在故。三自然下明定功用。于中四。一了三世間。二菩薩于彼下多劫修行。三又于下入出無礙。四以於法界下結成自在。此有二義。一于理法界自在故。能善分別眼等界。二善分別眼等十

【現代漢語翻譯】現代漢語譯本有佛子文相併顯。第四佛子到達安住於此三昧（Samadhi，禪定）的無量境界之下，闡明境界的自在。先說法後用比喻。現在先說第一個部分，前面第二段只闡明入定和出定，現在兼明逆順、有無等種種境界。從出定入定，就是用功后的寂靜；從入定出定，就是寂靜后的用功。由此可知，菩薩的禪定是常入常出，常雙入雙出，常無入無出，方才算是自在，爲了彰顯自在，藉由各種境界交錯而闡明。二、用比喻來彰顯，文中有六個比喻。每個比喻都有自己的對應之處。一、幻現六境的比喻，比喻前面所說的相同和不同。二、修羅（Asura，阿修羅）竄匿的比喻，比喻前面所說的粗細、小大這兩對。如果從理和事相對來看，沒有差別是細，有差別是粗。理是細的，事是粗的。或者說，沒有差別是粗，因為是總相的融入；有差別是細，因為是別相的融入。沒有差別則大，周遍法界；有差別則隨事而成小。如果只從事情本身來說明大小，都包含在差別之中。三、農夫下種的比喻，比喻闡明上下，合併辨別一和多，文意簡略。四、受胎生長的比喻，比喻上面所說的有身和無身，就像從無到有一樣。五、龍下云上的比喻，比喻有相和無相。六、梵宮普現的比喻，比喻上面所說的入中出、出中入，以及逆順相對，所以合起來說是種種。第五佛子到達神通彼岸下，總結究竟，並且彰顯可知。第九法界自在三昧的解釋中，分為四部分。一、彰顯定的體和用。二、闡明定成就的利益。三、用比喻來寄託彰顯。四、總結雙行。現在先說第一部分，分為三點。首先總的彰顯名稱和體性，說的是在眼等法界獲得自在的緣故。二、菩薩在自身下，彰顯入定的處所，說的是在毛孔中進入眼等定，彰顯互相作用的自在的緣故。三、自然下，闡明定的功用，其中分為四點。一、了知三世間。二、菩薩在那裡下，多劫修行。三、又在下，入出沒有障礙。四、以在於法界下，總結成就自在。這裡有兩層含義。一、因為在理法界自在的緣故，能夠善於分別眼等界。二、善於分別眼等十

【English Translation】 English version There are Buddha's sons who manifest both literary and physical characteristics. The fourth Buddha's son arrives and dwells beneath the immeasurable realm of this Samadhi (禪定, meditative absorption), elucidating the freedom of the realm. First, the Dharma is explained, then a metaphor is used. Now, the first part is discussed. The second section only clarifies entering and arising from Samadhi, but now it also clarifies various realms such as reverse and forward, existence and non-existence. Entering Samadhi from arising is the stillness of application; arising from Samadhi is the application of stillness. Therefore, it is known that a Bodhisattva's Samadhi is constantly entering and constantly arising, constantly both entering and exiting, constantly neither entering nor exiting, only then is it considered freedom. To manifest this freedom, it is explained through the interweaving of various realms. Second, using metaphors to manifest, there are six metaphors in the text. Each metaphor has its own correspondence. First, the metaphor of the illusory manifestation of the six realms, which is a metaphor for the similarities and differences mentioned earlier. Second, the metaphor of the Asura's (阿修羅, a type of demigod) hiding, which is a metaphor for the pairs of coarse and fine, small and large mentioned earlier. If viewed in relation to principle and phenomena, there is no difference is fine, and having difference is coarse. Principle is fine, and phenomena are coarse. Or, no difference is coarse because it is the integration of the general aspect; having difference is fine because it is the integration of the specific aspect. No difference is large, pervading the Dharma realm; having difference becomes small according to the matter. If only explaining size from the matter itself, it is all included in difference. Third, the metaphor of the farmer sowing seeds, which is a metaphor for clarifying above and below, combining to distinguish one and many, the meaning of the text is brief. Fourth, the metaphor of conception and growth, which is a metaphor for the existence and non-existence of the body mentioned above, just like going from non-existence to existence. Fifth, the metaphor of the dragon descending and the clouds ascending, which is a metaphor for form and formlessness. Sixth, the metaphor of the universal manifestation of the Brahma palace, which is a metaphor for entering from arising, arising from entering, and the relative reverse and forward mentioned above, so it is collectively called various. The fifth Buddha's son arrives at the shore of supernatural powers, summarizing the ultimate and manifesting what can be known. In the ninth explanation of the Dharma Realm Freedom Samadhi, it is divided into four parts. First, manifesting the substance and function of Samadhi. Second, clarifying the benefits of achieving Samadhi. Third, using metaphors to entrust and manifest. Fourth, summarizing the dual practice. Now, let's talk about the first part, which is divided into three points. First, generally manifesting the name and nature, saying that it is because of obtaining freedom in the Dharma realm of the eyes, etc. Second, the Bodhisattva below manifests the place of entering Samadhi, saying that entering the Samadhi of the eyes, etc., in the pores, manifesting the freedom of mutual use. Third, naturally below, clarifying the function of Samadhi, which is divided into four points. First, understanding the three worlds. Second, the Bodhisattva there below, practicing for many kalpas. Third, again below, entering and exiting without hindrance. Fourth, concluding with being in the Dharma realm below, achieving freedom. There are two meanings here. First, because of being free in the principle Dharma realm, one can skillfully distinguish the realms of the eyes, etc. Second, skillfully distinguishing the ten realms of the eyes, etc.

八界。即是事法界自在。此二無礙及事事無礙。故云如是種種。皆橫盡其邊豎窮其際。第二菩薩如是下。明定成益中辨十種益。一生多功德益有二十一句。各十千億。二佛子至復有無數下具無盡德益。隨前一事皆至無盡故。于中二十句。前十句所具之多。后十句能具之相。清凈者除垢故。瑩徹者發本智光故。三佛子至住此三昧下諸佛攝受益。于中三。初明攝受。次彼諸佛下現身說法。后令修下令其修證。四佛子至住此法界下諸佛護念益。攝受攝之屬佛護念。即佛力來加。五得十海深廣益。六得殊勝超絕益。並可知。七得諸力干能益。于中初列十力。后佛子此十種力下顯其超勝。隨前一一力。皆具此三十八力。八佛子此菩薩下結能圓滿益。九此菩薩功德下自德無邊故。他不能說益。十佛子至住此三昧下。三昧無邊自無不了益。上十段中前七別明。后三總結。第三喻顯中。正顯前體用及益。亦明前所未顯故。不全似上文。文中二。先總舉喻體。后佛子如無熱下對喻別合。有十三門各先喻后合。一合流沙入海喻中。先總明喻合。雖舉四河意在四口出沙故。下第九別明四河。后如恒伽下別明四辯即喻四口。所說即喻四沙。若開四辯總別為五。則有十七門。二如四大河下合繞池入海喻。于中先喻后合。閤中先合繞池。菩提心智名

【現代漢語翻譯】八界（Bajie）。即是事法界（Shifa Jie）自在。此二無礙及事事無礙。故云如是種種，皆橫盡其邊豎窮其際。第二菩薩如是下，明定成益中辨十種益。一生多功德益有二十一句，各十千億。二佛子至復有無數下具無盡德益，隨前一事皆至無盡故。于中二十句，前十句所具之多，后十句能具之相。清凈者除垢故，瑩徹者發本智光故。三佛子至住此三昧（Sanmei）下諸佛攝受益。于中三，初明攝受，次彼諸佛下現身說法，后令修下令其修證。四佛子至住此法界（Fajie）下諸佛護念益。攝受攝之屬佛護念，即佛力來加。五得十海深廣益。六得殊勝超絕益，並可知。七得諸力干能益。于中初列十力，后佛子此十種力下顯其超勝，隨前一一力，皆具此三十八力。八佛子此菩薩下結能圓滿益。九此菩薩功德下自德無邊故，他不能說益。十佛子至住此三昧（Sanmei）下，三昧（Sanmei）無邊自無不了益。上十段中前七別明，后三總結。第三喻顯中，正顯前體用及益，亦明前所未顯故，不全似上文。文中二，先總舉喻體，后佛子如無熱下對喻別合。有十三門各先喻后合。一合流沙入海喻中，先總明喻合，雖舉四河意在四口出沙故。下第九別明四河，后如恒伽（Hengjia）下別明四辯即喻四口，所說即喻四沙。若開四辯總別為五，則有十七門。二如四大河下合繞池入海喻。于中先喻后合，閤中先合繞池，菩提心智名

【English Translation】 Eight realms (Bajie), which are the unobstructed states of the Realm of Phenomena (Shifa Jie). These two are without hindrance, and phenomena are unobstructed by phenomena. Therefore, it is said that such various things extend horizontally to their edges and vertically to their limits. The second part, 'Bodhisattva thus below,' clarifies the ten benefits in the section on the benefits of meditative attainment. First, the benefit of generating much merit has twenty-one sentences, each with ten trillion. Second, 'Buddha-son, up to again having countless below,' possesses the benefit of inexhaustible virtues, as each preceding matter reaches inexhaustibility. Among these twenty sentences, the first ten describe the abundance of what is possessed, and the last ten describe the aspect of being able to possess. 'Pure' means removing defilements, and 'clear' means emitting the light of original wisdom. Third, 'Buddha-son, up to abiding in this Samadhi (Sanmei) below,' receives the benefit of being embraced by all Buddhas. Among these three, the first clarifies the embrace, the second, 'Those Buddhas below,' manifests the Dharma and speaks, and the third, 'Causing to cultivate below,' causes them to cultivate and realize. Fourth, 'Buddha-son, up to abiding in this Dharma Realm (Fajie) below,' receives the benefit of being protected and念 by all Buddhas. Embracing and receiving belong to the Buddha's protection and念, which means the Buddha's power comes to add. Fifth, one obtains the benefit of the depth and breadth of the ten seas. Sixth, one obtains the benefit of being supremely transcendent, which is also knowable. Seventh, one obtains the benefit of the ability of all powers. Among these, the first lists the ten powers, and then, 'Buddha-son, these ten kinds of powers below,' reveals their transcendence. Following each preceding power, all possess these thirty-eight powers. Eighth, 'Buddha-son, this Bodhisattva below,' concludes the benefit of being able to perfect. Ninth, 'This Bodhisattva's merits below,' because one's own virtues are boundless, others cannot speak of the benefit. Tenth, 'Buddha-son, up to abiding in this Samadhi (Sanmei) below,' Samadhi (Sanmei) is boundless, and one naturally has no lack of understanding. Among the above ten sections, the first seven separately clarify, and the last three summarize. The third, the analogy manifestation, directly manifests the preceding essence, function, and benefits, and also clarifies what was not previously manifested, so it is not entirely similar to the above text. In the text, there are two parts: first, a general analogy is given, and then, 'Buddha-son, like no heat below,' the analogy is separately combined. There are thirteen gates, each with the analogy first and then the combination. First, in the analogy of combining flowing sand entering the sea, the general analogy and combination are first clarified, although the four rivers are mentioned, the intention is that the four mouths emit sand. The ninth below separately clarifies the four rivers, and then, 'Like the Ganges (Hengjia) below,' separately clarifies the four eloquence, which are analogous to the four mouths, and what is spoken is analogous to the four sands. If the four eloquence are opened into five in general and separately, then there are seventeen gates. Second, 'Like the four great rivers below,' combines the analogy of the pool entering the sea. Among these, the analogy comes first and then the combination. In the combination, the combination of the pool comes first, named Bodhi mind wisdom.

之為池。三業隨順智慧。即為繞義。后佛子下合其四方。三如四大河圍繞下。合池見寶華喻。說法有開敷之義。三昧有感果之能。莊嚴清凈皆華上之別義。四合寶樹繞池喻。五合大池清凈喻。即是池體。六合栴檀香岸喻。十種智寶有二義。一即離世間中十種如寶智。二即他心等十種智也。七合底布金寶喻。妙智合金沙。解脫合摩尼。無礙光明合二種放光。住佛所住入于甚深。合布其底。上四段各以如無熱大池為首。八如阿那下合龍王無惱喻。即合池名。名因龍得故。九合四河潤澤喻。十合四河無盡喻。十一合入海無障喻。十二合入海無厭喻。上之四喻。各以如四大河而為喻首。上之十喻。皆以菩薩而為合初。十三佛子如日光下。合衆寶交影喻。先喻后合。閤中二。先正合。后何以下徴釋涉入所由。第四佛子至雖能于定下。總結雙行。謂權實定散無障礙故。于中三。先法。次佛子下喻。后菩薩下合。然法中明即寂而用喻。合乃明即用而寂。文影略耳(已下第四十三經)第十無礙輪三昧。亦初徴。次釋。后結。釋中三。初明入時方便。二佛子菩薩摩訶薩住此三昧已下。明入己智用。三佛子菩薩摩訶薩入普賢所住下。定滿成益。今初有二十二句兼顯定名。初十一句因用無礙。是無礙義。后普入下有十一句住果圓滿。即是輪義

【現代漢語翻譯】現代漢語譯本作為池塘。（指無熱惱池 Anavatapta）三業（身口意三業）隨順智慧，即為繞池之義。后佛子下合其四方，三如四大河圍繞下，合池見寶華之喻。說法有開敷之義，三昧（Samadhi，禪定）有感果之能，莊嚴清凈皆華上之別義。四合寶樹繞池之喻。五合大池清凈之喻，即是池體。六合栴檀香岸之喻。十種智寶有二義：一即離世間中十種如寶之智，二即他心等十種智也。七合底布金寶之喻。妙智合金沙，解脫合摩尼（Mani，寶珠），無礙光明合二種放光。住佛所住，入于甚深，合布其底。上四段各以如無熱大池為首。八如阿那下合龍王無惱之喻，即合池名，名因龍得故。九合四河潤澤之喻。十合四河無盡之喻。十一合入海無障之喻。十二合入海無厭之喻。上之四喻，各以如四大河而為喻首。上之十喻，皆以菩薩而為合初。十三佛子如日光下，合衆寶交影之喻。先喻后合，閤中二，先正合，后何以下徴釋涉入所由。第四佛子至雖能于定下，總結雙行，謂權實定散無障礙故。于中三，先法，次佛子下喻，后菩薩下合。然法中明即寂而用喻，合乃明即用而寂，文影略耳。（已下第四十三經）第十無礙輪三昧，亦初徴，次釋，后結。釋中三，初明入時方便。二佛子菩薩摩訶薩住此三昧已下，明入己智用。三佛子菩薩摩訶薩入普賢（Samantabhadra）所住下，定滿成益。今初有二十二句兼顯定名。初十一句因用無礙，是無礙義。后普入下有十一句住果圓滿，即是輪義。

【English Translation】 English version It is called a pond (referring to Anavatapta, the Anavatapta Lake). The three karmas (body, speech, and mind) accord with wisdom, which is the meaning of circumambulation. Later, the Buddha-child combines with its four directions, like the four great rivers surrounding it below, symbolizing the pond seeing jeweled flowers. Explaining the Dharma has the meaning of unfolding, and Samadhi (concentration) has the ability to induce results. Adornment and purity are all different meanings on the flowers. The fourth combines the metaphor of jeweled trees surrounding the pond. The fifth combines the metaphor of the great pond being pure, which is the essence of the pond. The sixth combines the metaphor of the sandalwood-fragrant shore. The ten kinds of wisdom-jewels have two meanings: one is the ten kinds of wisdom like jewels in leaving the world, and the other is the ten kinds of wisdom such as knowing others' minds. The seventh combines the metaphor of the bottom being covered with gold jewels. Wonderful wisdom combines with gold sand, liberation combines with Mani (jewel), and unobstructed light combines with two kinds of radiating light. Dwelling where the Buddha dwells, entering into the profound, combines with covering the bottom. The above four sections each begin with 'like the great Anavatapta Lake'. The eighth, like Anavatapta below, combines the metaphor of the Dragon King being without affliction, which combines the name of the pond, the name being obtained because of the dragon. The ninth combines the metaphor of the four rivers being moistening. The tenth combines the metaphor of the four rivers being inexhaustible. The eleventh combines the metaphor of entering the sea without obstruction. The twelfth combines the metaphor of entering the sea without satiety. The above four metaphors each begin with 'like the four great rivers'. The above ten metaphors all begin with the Bodhisattva as the initial combination. The thirteenth, the Buddha-child is like sunlight below, combining the metaphor of the intermingling shadows of many jewels. First the metaphor, then the combination, with two parts in the combination: first the direct combination, then why below is there a request for explanation of the cause of involvement. The fourth, 'Buddha-child' to 'although able to be in concentration below', summarizes both practices, meaning that there is no obstruction in provisional and real, concentration and scattering. Within this, there are three parts: first the Dharma, then the metaphor of 'Buddha-child below', then the combination of 'Bodhisattva below'. However, in the Dharma, it is clear that stillness is used as a metaphor, while the combination clarifies that use is stillness, the text is a brief shadow. (Below is the forty-third sutra) The tenth, Unobstructed Wheel Samadhi, also begins with a question, then an explanation, then a conclusion. Within the explanation, there are three parts: first, clarifying the means of entering. Second, 'Buddha-child Bodhisattva Mahasattva dwelling in this Samadhi below', clarifying the use of one's own wisdom upon entering. Third, 'Buddha-child Bodhisattva Mahasattva entering where Samantabhadra dwells below', the concentration is complete and beneficial. Now, the first has twenty-two sentences, also revealing the name of the concentration. The first eleven sentences are unobstructed because of use, which is the meaning of unobstructed. Later, 'universally entering below' has eleven sentences, the dwelling in the result is complete, which is the meaning of the wheel.

。今初段中。即此無礙無所不摧。亦即輪義。初三句三業無礙。次句器世間無礙。次二句眾生世間無礙。余句智正覺無礙。后住果中二智通權實。故云普住。三作利樂事。四凈二障種。七智契佛境。餘七可知。第二入己智用中四。第一攝佛功德。二證入諸法。三普德無盡。四結示勸修。初中即攝如來二十一種殊勝功德。以此位中德等佛故。其間或全同佛相。或有約因相似而次第無差。于中三。初總明妙悟皆滿。次別顯二十一德。后顯德勝能。今初十句。初句標滿時。餘九顯滿相。然一切智若對種智即是根本。若直語佛智則通權實。今此顯通。于中初三句始觀。言觀一切智者標也。云何觀。觀有二種。一總觀。謂權實齊觀故。二別觀。此是實此是權。權中有多差別。皆審照了故。次三句中順。亦初句標。次云何隨順由前總觀故。頓能顯示由前別觀故。各各攀緣。后三句終契。釋同前觀。但由前觀察。今證見分明耳。二于普賢下別明二十一種功德。分二十段。后二合故。今初第一明二行永絕。即于所知一向無障轉功德。然有二義。一謂非如二乘有無智故。二不同凡夫現行生死起諸雜染。不同二乘現行涅槃棄利樂事。世尊無彼今菩薩亦無。文中廣顯利樂。即不同二乘皆與智俱。即不同凡夫。就文分二。先總明大用常恒。二佛

【現代漢語翻譯】現代漢語譯本現在開始第一個段落的翻譯。這裡所說的『無礙無所不摧』，也就是輪的含義。最初的三句講的是身、口、意三業的無礙。接下來的句子講的是器世間的無礙。再接下來的兩句講的是眾生世間的無礙。剩下的句子講的是智正覺的無礙。最後安住于果位時，兩種智慧貫通權實二法，所以說是『普住』。三是做利益眾生的事情。四是清凈兩種障礙的種子。七種智慧契合佛的境界。剩下的七種智慧可以自己理解。第二部分進入到自己智慧的運用，分為四個方面。第一是攝取佛的功德。第二是證入諸法實相。第三是普遍的功德無有窮盡。第四是總結並勸勉修行。最初的部分是攝取如來的二十一種殊勝功德，因為在這個位子上的功德等同於佛。其中或者完全與佛的相貌相同，或者有從因地上相似而次第沒有差別的。其中分為三個部分。首先總的說明妙悟都圓滿。其次分別顯示二十一種功德。最後顯示功德殊勝的能力。現在開始最初的十句。第一句標明圓滿的時間。剩下的九句顯示圓滿的相貌。然而一切智如果對照種智來說，就是根本智。如果直接說佛智，那就貫通權實二法。現在這裡顯示的是貫通。其中最初的三句是開始觀察。說『觀一切智』是標明。怎麼觀察呢？觀察有兩種。一種是總觀，就是權實二法一起觀察。一種是別觀，這是實法，這是權法。權法中有很多差別，都審慎地照見了。接下來的三句是隨順，也是第一句標明。其次，怎麼隨順呢？因為之前有總觀的緣故，所以能夠立刻顯示。因為之前有別觀的緣故，所以能夠各自攀緣。最後的三句是最終契合。解釋和之前的觀察相同。但是因為之前的觀察，現在證見就分明了。第二，在『普賢』之下，分別說明二十一種功德，分為二十段，因為最後兩段合併了。現在開始第一個，說明兩種行為永遠斷絕。也就是對於所知的一切都沒有障礙，轉化功德。然而有兩種含義。一種是說不像二乘那樣沒有智慧。二種是不同於凡夫現行生死，生起各種雜染。不同於二乘現行涅槃，捨棄利益眾生的事情。世尊沒有那些，現在菩薩也沒有。文中廣泛地顯示利益眾生，就是不同於二乘。都與智慧在一起，就是不同於凡夫。就文義分為兩個部分。首先總的說明大用常常存在，二是佛。

【English Translation】 English version Now begins the translation of the first section. 'Unobstructed and indestructible' here refers to the meaning of the wheel (chakra). The first three sentences speak of the unobstructedness of body, speech, and mind. The next sentence speaks of the unobstructedness of the vessel world (k器世間(the physical world)). The following two sentences speak of the unobstructedness of the sentient beings' world (眾生世間(the world of living beings)). The remaining sentences speak of the unobstructedness of wisdom and perfect enlightenment (智正覺(perfect enlightenment)). Finally, when abiding in the fruition, the two wisdoms penetrate both provisional and real (權實(provisional and real)), hence it is said 'universally abiding' (普住(universally abiding)). Third, it is doing things that benefit sentient beings. Fourth, it is purifying the seeds of the two obscurations (二障(two obscurations)). The seven wisdoms are in accord with the realm of the Buddha. The remaining seven wisdoms can be understood by oneself. The second part enters into the application of one's own wisdom, divided into four aspects. First, it is gathering the merits of the Buddha. Second, it is realizing the true nature of all dharmas. Third, the universal merits are inexhaustible. Fourth, it is summarizing and encouraging cultivation. The initial part is gathering the twenty-one kinds of special merits of the Tathagata, because the merits in this position are equal to the Buddha. Among them, either they are completely the same as the Buddha's appearance, or they are similar from the causal ground and the order is without difference. Among them, it is divided into three parts. First, it generally explains that wonderful enlightenment is complete. Second, it separately shows twenty-one kinds of merits. Finally, it shows the ability of the merits to be superior. Now begins the first ten sentences. The first sentence marks the time of completion. The remaining nine sentences show the appearance of completion. However, all-knowing wisdom (一切智(all-knowing wisdom)) if compared to seed wisdom (種智(seed wisdom)), is the fundamental wisdom. If directly speaking of Buddha wisdom, then it penetrates both provisional and real dharmas. Now what is shown here is penetration. Among them, the first three sentences are the beginning of observation. Saying 'observing all-knowing wisdom' is marking it. How to observe? There are two kinds of observation. One is general observation, which is observing both provisional and real dharmas together. One is separate observation, this is real dharma, this is provisional dharma. There are many differences in provisional dharmas, all of which are carefully illuminated. The following three sentences are in accordance, also the first sentence marks it. Secondly, how to be in accordance? Because there was a general observation before, so it can be immediately displayed. Because there was a separate observation before, so it can each climb. The last three sentences are the final agreement. The explanation is the same as the previous observation. But because of the previous observation, now the realization is clear. Second, below 'Samantabhadra' (普賢(Samantabhadra)), separately explain twenty-one kinds of merits, divided into twenty sections, because the last two sections are merged. Now begins the first, explaining that the two kinds of behaviors are forever cut off. That is, there are no obstacles to everything that is known, transforming merits. However, there are two meanings. One is to say that it is not like the two vehicles (二乘(two vehicles)) that have no wisdom. The second is different from ordinary people who manifest birth and death, and generate various defilements. Different from the two vehicles who manifest Nirvana and abandon the things that benefit sentient beings. The World Honored One does not have those, and now the Bodhisattva does not have them either. The text extensively shows benefiting sentient beings, which is different from the two vehicles. All are with wisdom, which is different from ordinary people. In terms of the meaning of the text, it is divided into two parts. First, it generally explains that the great function always exists, and second, it is the Buddha.

子此菩薩有一蓮華下。別顯一用。前中二。先法說后喻明。今初法說中二。先正明後徴釋。今初先明行體。后不斷下辨常恒。二徴釋中。徴意云。何以得此智滿行常。釋意云。願行善成智慧善巧故。第二喻顯中四。初喻二合。三徴。四釋。今初。摩尼寶置色衣中。即總喻菩薩心智置佛智中。雖同衣色喻前智滿十句故。合云觀一切智等。不捨自性。喻前行常二十句。二合如喻辨。三徴意云。何得已能滿智而不斷行耶。四釋意云。菩薩無障礙愿法應爾故。窮盡生界益無疲故。文中二。先法說可知。後轉以喻況。于中三喻皆喻利生無厭。各有法合。一虛空持剎喻。喻大愿法爾故無厭。二涅槃普滅喻。喻為凈眾生故無厭。上二喻悲。三佛智普成喻。喻能所不二故無厭。此一喻智既非愛見之悲。何有厭乎。第二別顯一用中二。初明依果殊勝。后菩薩摩訶薩於此華下。正報自在。前中二。先明相嚴過前十地故。窮十方際。后此大蓮華下辨德嚴。自內而觀量周法界。自外而觀許眾生見。斯乃即小之大也。二正報中二。初明身量大小。后一切諸佛下明佛加放光。有二十重。後後重中皆倍前前。百萬億那由他不可說佛剎微塵數。倍則數難量矣。第二佛子菩薩至住此三昧下。明達無相法。即同諸如來。于最清凈真如能入功德。初結前生后。

【現代漢語翻譯】現代漢語譯本此菩薩在蓮花下，另顯一種作用。前面分兩部分：先是法說，后是比喻說明。現在先說法，其中又分兩部分：先是正面說明，后是征問解釋。現在先正面說明，先說明行體的常恒不變。然後不斷地辨析常恒的道理。在征問解釋中，征問的意思是：如何才能得到這種智慧圓滿、行為恒常的狀態？解釋的意思是：因為願行善巧成就了智慧的善巧。第二部分是用比喻來顯明，分為四部分：初喻二合，三征問，四解釋。現在先說初喻，用摩尼寶珠放在彩色的衣服中，總比喻菩薩的心智放在佛的智慧中。雖然都像衣服的顏色，但比喻的是前面智慧圓滿的十句。合起來說就是『觀察一切智』等等，不捨棄自身的本性，比喻的是前面行為恒常的二十句。二合如比喻辨析。三征問的意思是：為什麼能夠圓滿智慧而不停止行為呢？四解釋的意思是：菩薩沒有障礙，願力本來就應該這樣。窮盡一切眾生界，利益眾生沒有疲厭。文中分為兩部分：先是法說，容易理解；后是用比喻來比況。其中三個比喻都是比喻利益眾生沒有厭倦，每個比喻都有法合。一是虛空持剎的比喻，比喻大愿本來如此，所以沒有厭倦。二是涅槃普滅的比喻，比喻爲了清凈眾生，所以沒有厭倦。以上兩個比喻是悲。三是佛智普遍成就的比喻，比喻能和所不二，所以沒有厭倦。這個比喻是智，既不是愛見之悲，又怎麼會有厭倦呢？第二部分是另顯一種作用，分為兩部分：先是說明依果的殊勝，后是菩薩摩訶薩在這蓮花下，正報自在。前面又分為兩部分：先是說明相好莊嚴超過了前十地，窮盡十方邊際。后是在這大蓮花下辨析德行的莊嚴，從內觀察，其量周遍法界；從外觀察，允許眾生看見。這就是從小見大。二正報中分為兩部分：先是說明身量的大小，后是一切諸佛放光加持，有二十重，後後重都比前前重多百萬億那由他不可說佛剎微塵數倍，倍數難以衡量。第二，佛子菩薩達到安住此三昧的境界，說明通達無相法，就和諸如來一樣，在最清凈的真如中能夠進入功德。開始是總結前面，引出後面。

【English Translation】 English version Here, this Bodhisattva has a lotus flower beneath, separately manifesting a function. The preceding is divided into two parts: first, the Dharma explanation; second, the metaphorical illustration. Now, first the Dharma explanation, which is further divided into two parts: first, the direct explanation; second, the inquiry and interpretation. Now, first the direct explanation, first clarifying the essence of practice, then continuously distinguishing constancy. In the inquiry and interpretation, the inquiry means: How can one attain this wisdom-filled, conduct-constant state? The interpretation means: Because the vows and practices are skillfully accomplished, so is the skillfulness of wisdom. The second part is the metaphorical manifestation, divided into four parts: first, the metaphor and combination; third, the inquiry; fourth, the interpretation. Now, first the metaphor, using a Mani jewel placed in colored clothing, generally metaphorizing the Bodhisattva's mind-wisdom placed in the Buddha's wisdom. Although both are like the color of clothing, it metaphorizes the preceding ten sentences of wisdom fulfillment. Combining them, it says 'Observing all wisdom,' etc., not abandoning one's own nature, metaphorizing the preceding twenty sentences of constant conduct. The second combination is like metaphorical analysis. The third inquiry means: How can one fulfill wisdom without ceasing practice? The fourth interpretation means: The Bodhisattva has no obstacles, and the vows should be like this. Exhausting all realms of beings, benefiting beings without weariness. The text is divided into two parts: first, the Dharma explanation, which is easy to understand; second, using metaphors to compare. Among them, the three metaphors all metaphorize benefiting beings without aversion, and each metaphor has a Dharma combination. First, the metaphor of space holding realms, metaphorizing the great vow being naturally so, so there is no aversion. Second, the metaphor of Nirvana universally extinguishing, metaphorizing purifying beings, so there is no aversion. The above two metaphors are compassion. Third, the metaphor of Buddha's wisdom universally accomplishing, metaphorizing the non-duality of the able and the object, so there is no aversion. This metaphor is wisdom, neither the compassion of love and views, so how can there be aversion? The second part is separately manifesting a function, divided into two parts: first, explaining the superiority of the dependent result; second, the Bodhisattva Mahasattva is free in the proper reward under this lotus flower. The preceding is further divided into two parts: first, explaining the adornment of characteristics surpassing the previous ten grounds, exhausting the boundaries of the ten directions. Second, under this great lotus flower, analyzing the adornment of virtue, observing from within, its measure pervades the Dharma realm; observing from without, allowing beings to see. This is seeing the great from the small. In the second proper reward, it is divided into two parts: first, explaining the size of the body; second, all Buddhas emit light and bless, there are twenty layers, and each subsequent layer is millions of billions of nayutas unspeakable Buddha-lands dust-motes times more than the previous layer, the multiple is difficult to measure. Second, the Buddha-son Bodhisattva reaches the state of abiding in this samadhi, explaining understanding the formless Dharma, just like all Tathagatas, in the purest Suchness, one can enter merit. The beginning is summarizing the preceding and introducing the following.

達無相故不染。后安住下。正顯安住即是入義。謂此真如非有非無。故云無邊。定有定無即是邊故。不可說法即離言真如。其法界實相及無礙際。皆真如異名。而云如來種性者。諸佛以無性真如而為性。故出現品云。皆同一性所謂無性。法華云知法常無性佛種從緣起。無去來等重顯真如。即是中道故。深無底現量已下別明能入之義。第三為去來今下。明住于佛住德。謂佛無功用常住聖天梵住故。文中先三世佛贊。文通前後二段。從諸佛力下正顯其義。謂入一切佛境。即聖天等所住境也。凈眼現證下明能住相。十眼圓明而安住故。文有五眼。余但義含。第四成菩提心下。明得佛平等德。謂佛佛相望有三平等故。文即為三。初明所依平等。諸佛皆依清凈智故。文中始發菩提心。終成種智。出生智用皆所依也。次離世生法下明意樂平等。同以調生為意樂故。后神通變化下作業平等。同作受用變化業故。第五功德解欲下明到無障處德。以修一切障對治故。福智皆凈。離於二障文中。初二句功德。次二句智慧。各上句障凈。下句德滿。次二句重顯功德。餘四句重顯智慧。第六所行寂靜下。明不可轉法德。謂教證二法他不能轉。文中初二句略標教證。謂寂靜證也。于諸佛法教也恒以下別顯教。念力下重顯。證既如空無著等。他安能

轉耶。第七于諸世間下。明所行無礙德。謂雖於世間作利樂事。世間八法不能礙故。文中住菩薩心成堅固力等。即不礙之因也。第八一切諸佛下。明立不思議德。謂安立正法凡愚不能思故。文中初總顯一切教法。皆是如來威力之所建立。菩薩能知。反顯凡夫不思。入不二下別顯安立難思之相。謂依無相而廣說故。隨欲解之多端。故並難思也。第九法界為身下。明普見三世。以身心等於法界故於三世事記別無差。在文可見。第十開示一切法下。明身恒充滿一切國土。謂為開法故。示現受用變化之身。遍諸世界而為利樂。文相亦顯。第十一得佛智慧下。明智恒明達一切諸法。謂于境善決能斷他疑故。文相亦顯。第十二具大威德下。明瞭一切行。謂具增上意樂。能了有情意樂性行。如其所應而為現身。即有威德。第十三亦為開示下。明除一切疑謂聲聞人言其全無少分善根。今能開示。令其知當生如來妙智故。心不障礙。第十四於一切法心無動下。明無能測身。然有二義。一謂其身非虛妄分別所起。無煩惱業生雜染故。不可測。初一行經顯之。二其身雖無分別如摩尼珠。然由佛增上及眾生勝解力。見金色等。而佛無有分別。即不壞諸有下。經文顯之。第十五雖隨世俗下。明一切菩薩等所求智。謂菩薩以無量文字調伏有情。要依

【現代漢語翻譯】現代漢語譯本：轉耶。第七，在『于諸世間』之後，闡明所行無礙的功德。意思是說，雖然在世間做利益眾生的事情，但世間的八法（利、衰、毀、譽、稱、譏、苦、樂）不能夠障礙他。文中『住菩薩心成堅固力』等等，就是不被障礙的原因。第八，在『一切諸佛』之後，闡明安立不可思議的功德。意思是說，安立正法，凡夫愚人不能夠思議。文中，開始總的顯示一切教法，都是如來的威力所建立，菩薩能夠知曉，反過來顯示凡夫不能思議。『入不二』之後，分別顯示安立難以思議的相狀。意思是說，依靠無相而廣泛宣說，隨著意願去理解，有多種端緒，因此難以思議。第九，『法界為身』之後，闡明普遍見到三世。因為身心等於法界，所以在三世的事情上記錄和辨別沒有差別。在文中可以見到。第十，『開示一切法』之後，闡明身體恒常充滿一切國土。意思是說，爲了開示佛法，示現受用和變化之身，遍佈各個世界而為利益眾生。文中的相狀也很明顯。第十一，『得佛智慧』之後，闡明智慧恒常明達一切諸法。意思是說，對於境界善於決斷，能夠斷除他人的疑惑。文中的相狀也很明顯。第十二，『具大威德』之後，闡明明瞭一切行為。意思是說，具有增上的意樂，能夠了解有情眾生的意樂、性情和行為，如其所應地為他們示現身形，這就是具有威德。第十三，『亦為開示』之後，闡明消除一切疑惑。意思是說，聲聞乘人說他們完全沒有少分的善根，現在能夠開示他們，讓他們知道將來會產生如來的妙智，因此內心沒有障礙。第十四，『於一切法心無動』之後，闡明沒有能夠測度的身體。然而有兩種含義。一是說，他的身體不是虛妄分別所產生的，沒有煩惱和業力產生雜染，因此不可測度。最初一行經文顯示了這個含義。二是說，他的身體雖然沒有分別，就像摩尼寶珠一樣，然而由於佛的增上力和眾生的殊勝理解力，能夠見到金色等等，而佛沒有分別。『即不壞諸有』之後的經文顯示了這個含義。第十五，『雖隨世俗』之後，闡明一切菩薩等所求的智慧。意思是說，菩薩用無量的文字調伏有情眾生，要依靠 English version: Turning, yes. Seventh, after 'in all worlds' (于諸世間), it elucidates the merit of unobstructed conduct. It means that although one performs deeds of benefiting sentient beings in the world, the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure) cannot obstruct him. In the text, 'abiding in the Bodhisattva's mind, achieving steadfast strength' and so on, are the causes of not being obstructed. Eighth, after 'all Buddhas' (一切諸佛), it elucidates the merit of establishing the inconceivable. It means that establishing the correct Dharma is something that ordinary foolish people cannot conceive. In the text, it initially shows in general that all teachings are established by the power of the Tathagata, which Bodhisattvas can understand, conversely showing that ordinary people cannot conceive it. After 'entering non-duality' (入不二), it separately shows the aspect of establishing the difficult-to-conceive. It means that relying on non-form and extensively expounding, with various ends according to desire for understanding, is therefore difficult to conceive. Ninth, after 'the Dharma realm as the body' (法界為身), it elucidates universally seeing the three times. Because the body and mind are equal to the Dharma realm, there is no difference in recording and distinguishing matters of the three times. This can be seen in the text. Tenth, after 'revealing all dharmas' (開示一切法), it elucidates that the body constantly fills all lands. It means that for the sake of revealing the Dharma, manifesting the body of enjoyment and transformation, pervading all worlds to benefit sentient beings. The aspect in the text is also clear. Eleventh, after 'obtaining the Buddha's wisdom' (得佛智慧), it elucidates that wisdom constantly illuminates all dharmas. It means that one is skilled in deciding on objects and can cut off the doubts of others. The aspect in the text is also clear. Twelfth, after 'possessing great power and virtue' (具大威德), it elucidates understanding all actions. It means that one possesses increasing intention and is able to understand the intentions, nature, and actions of sentient beings, manifesting bodies for them as appropriate, which is possessing power and virtue. Thirteenth, after 'also for revealing' (亦為開示), it elucidates removing all doubts. It means that the Shravakas say that they have no small amount of good roots, but now they can be revealed to them, letting them know that they will generate the wonderful wisdom of the Tathagata in the future, therefore the mind is without obstruction. Fourteenth, after 'the mind is unmoving in all dharmas' (於一切法心無動), it elucidates the body that cannot be measured. However, there are two meanings. One is that his body is not produced by false discrimination, and there are no afflictions and karma producing defilement, therefore it is immeasurable. The first line of the sutra shows this meaning. Second, although his body has no discrimination, like a Mani jewel, yet due to the Buddha's increasing power and the superior understanding of sentient beings, one can see golden colors and so on, but the Buddha has no discrimination. The sutra text after 'not destroying all existence' (即不壞諸有) shows this meaning. Fifteenth, after 'although following worldly customs' (雖隨世俗), it elucidates the wisdom sought by all Bodhisattvas and so on. It means that Bodhisattvas use immeasurable words to tame sentient beings, relying on

【English Translation】 English version: Turning, yes. Seventh, after 'in all worlds' (于諸世間), it elucidates the merit of unobstructed conduct. It means that although one performs deeds of benefiting sentient beings in the world, the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure) cannot obstruct him. In the text, 'abiding in the Bodhisattva's mind, achieving steadfast strength' and so on, are the causes of not being obstructed. Eighth, after 'all Buddhas' (一切諸佛), it elucidates the merit of establishing the inconceivable. It means that establishing the correct Dharma is something that ordinary foolish people cannot conceive. In the text, it initially shows in general that all teachings are established by the power of the Tathagata, which Bodhisattvas can understand, conversely showing that ordinary people cannot conceive it. After 'entering non-duality' (入不二), it separately shows the aspect of establishing the difficult-to-conceive. It means that relying on non-form and extensively expounding, with various ends according to desire for understanding, is therefore difficult to conceive. Ninth, after 'the Dharma realm as the body' (法界為身), it elucidates universally seeing the three times. Because the body and mind are equal to the Dharma realm, there is no difference in recording and distinguishing matters of the three times. This can be seen in the text. Tenth, after 'revealing all dharmas' (開示一切法), it elucidates that the body constantly fills all lands. It means that for the sake of revealing the Dharma, manifesting the body of enjoyment and transformation, pervading all worlds to benefit sentient beings. The aspect in the text is also clear. Eleventh, after 'obtaining the Buddha's wisdom' (得佛智慧), it elucidates that wisdom constantly illuminates all dharmas. It means that one is skilled in deciding on objects and can cut off the doubts of others. The aspect in the text is also clear. Twelfth, after 'possessing great power and virtue' (具大威德), it elucidates understanding all actions. It means that one possesses increasing intention and is able to understand the intentions, nature, and actions of sentient beings, manifesting bodies for them as appropriate, which is possessing power and virtue. Thirteenth, after 'also for revealing' (亦為開示), it elucidates removing all doubts. It means that the Shravakas say that they have no small amount of good roots, but now they can be revealed to them, letting them know that they will generate the wonderful wisdom of the Tathagata in the future, therefore the mind is without obstruction. Fourteenth, after 'the mind is unmoving in all dharmas' (於一切法心無動), it elucidates the body that cannot be measured. However, there are two meanings. One is that his body is not produced by false discrimination, and there are no afflictions and karma producing defilement, therefore it is immeasurable. The first line of the sutra shows this meaning. Second, although his body has no discrimination, like a Mani jewel, yet due to the Buddha's increasing power and the superior understanding of sentient beings, one can see golden colors and so on, but the Buddha has no discrimination. The sutra text after 'not destroying all existence' (即不壞諸有) shows this meaning. Fifteenth, after 'although following worldly customs' (雖隨世俗), it elucidates the wisdom sought by all Bodhisattvas and so on. It means that Bodhisattvas use immeasurable words to tame sentient beings, relying on

佛所聞法為先。獲得妙智故。諸菩薩等皆求也。文相甚顯。第十六了一切法下。明到佛無二究竟彼岸。謂了一切法空法界等。即佛無二法身。依此法身修波羅蜜多等行。而得圓滿。為從法界生。第十七猶如虛空下。明具足如來平等解脫。謂一一如來所現身土。皆遍法界猶如虛空。無相無形不相障礙。而不相雜。隨其化緣現各別故。故文云。隨順演說於一境門生一切智。謂各順一一境故。第十八觀十力地下。即證無中邊佛平等地。謂三種佛身平等遍滿。無有中邊之異故。至薩婆若。即自受用智。為橋樑。即通變化。見法無礙即是法身。結云善入諸地者。即佛十地也。第十九知種種下。明盡於法界。謂此法界最清凈故。能起等流契經等法。極此法界。于當來世作諸有情隨應利樂。今文但有所起略無能起。第二十所有大愿靡不成就即等虛空界窮未來際無有盡故方云成就。上來略辨。若廣引諸論如升兜率品。第三佛子菩薩摩訶薩以此開示下顯德勝能中二。初總明。后雖一切下別顯今初先標。謂用此會事之德。開示佛平等性者。同有二十一種功德故。后此是下總嘆前德。二別顯中餘九不言。且廣初無礙之義。自有四十一句。初句有不礙無。以有是無之有故。后四十句明無不礙有。以無是有之無故。又前是二而不二。后是不二而二

【現代漢語翻譯】現代漢語譯本佛陀所聽聞的佛法最為殊勝，因為能獲得微妙的智慧，所以諸位菩薩等等都尋求它。經文的文句和意義都非常明顯。第十六段『了一切法』之後，闡明到達佛陀無二的究竟彼岸，意思是通達一切法空和法界等等，這就是佛陀無二的法身。依靠此法身修習波羅蜜多等等的修行，從而獲得圓滿。這是從法界所生。第十七段『猶如虛空』之後，闡明具足如來平等的解脫，意思是每一位如來所顯現的身和國土，都遍佈法界猶如虛空，沒有形象沒有形體，互不障礙，但是也不互相混雜，隨著所教化的因緣而顯現各自的差別。所以經文中說：『隨順演說於一境門生一切智』，意思是各自順應每一個境界。第十八段『觀十力地』之後，就是證得沒有中邊的佛陀平等之地，意思是三種佛身平等遍滿，沒有中間和邊際的差別。到達『薩婆若』，就是自受用智，作為橋樑，就是通達變化。見到法沒有障礙，這就是法身。總結說『善入諸地者』，就是佛陀的十地。第十九段『知種種』之後，闡明窮盡於法界，意思是此法界最為清凈，所以能夠生起等流的契經等等佛法，窮盡此法界，在未來世為諸位有情眾生隨應給予利益和安樂。現在的經文只是有所生起，省略了能生起。第二十段『所有大愿靡不成就』，就是等同虛空界，窮盡未來際沒有窮盡的時候，才說成就。以上是簡略地辨析。如果廣泛地引用諸論，例如《升兜率品》。第三段『佛子菩薩摩訶薩以此開示』之後，顯現德勝的能力，分為兩部分。首先是總的闡明，之後是『雖一切』之後分別地闡明。現在先說總的闡明，意思是運用此法會的功德，開示佛陀的平等性，共同具有二十一種功德。之後『此是』之後，總的讚歎前面的功德。第二部分是分別地闡明，其餘九種沒有說。先廣泛地闡明最初的無礙之義，總共有四十一個句子。第一個句子是有不妨礙無，因為有是無的有。後面的四十個句子闡明無不妨礙有，因為無是有之無。而且前面是二而不二，後面是不二而二。

【English Translation】 English version The Dharma (law) heard by the Buddha is the most supreme, because it can obtain wonderful wisdom, so all Bodhisattvas (enlightenment beings) and others seek it. The text and meaning of the sutra (Buddhist scripture) are very clear. After the sixteenth section 'Understood all dharmas (teachings)', it clarifies reaching the Buddha's non-dual ultimate other shore, meaning understanding all dharma emptiness and the Dharmadhatu (realm of reality) etc., which is the Buddha's non-dual Dharmakaya (body of truth). Relying on this Dharmakaya to cultivate Paramitas (perfections) etc., thereby obtaining completeness. This is born from the Dharmadhatu. After the seventeenth section 'Like empty space', it clarifies possessing the Tathagata's (Buddha's) equal liberation, meaning each Tathagata's manifested body and land, all pervade the Dharmadhatu like empty space, without image, without form, not obstructing each other, but also not mixing with each other, manifesting their respective differences according to the karmic conditions they are teaching. Therefore, the sutra says: 'Following and explaining in one realm gate, generates all wisdom', meaning each follows each realm. After the eighteenth section 'Observing the ten power grounds', it is to realize the Buddha's equal ground without middle or edge, meaning the three Buddha bodies are equally pervasive, without the difference of middle and edge. Reaching 'Sarvajna (all knowing)', is the self-enjoyment wisdom, as a bridge, which is to understand transformation. Seeing the Dharma without obstruction, this is the Dharmakaya. Concluding with 'Those who are good at entering the grounds', are the ten grounds of the Buddha. After the nineteenth section 'Knowing various', it clarifies exhausting the Dharmadhatu, meaning this Dharmadhatu is the most pure, so it can generate the Sutras (discourses of the Buddha) etc. that are of equal flow, exhausting this Dharmadhatu, in the future world, giving benefits and happiness to all sentient beings accordingly. The current text only has what is generated, omitting what can generate. The twentieth section 'All great vows are accomplished', is equal to the empty space realm, exhausting the future without end, then it is said to be accomplished. The above is a brief analysis. If widely quoting the various treatises, such as the 'Ascending to Tushita Heaven Chapter'. After the third section 'Buddha's son Bodhisattva Mahasattva (great being) uses this to reveal', it shows the ability of virtue and victory, divided into two parts. First is the general explanation, then after 'Although all' is the separate explanation. Now first say the general explanation, meaning using the merits of this Dharma assembly, to reveal the Buddha's equality nature, commonly possessing twenty-one kinds of merits. Then after 'This is', generally praising the previous merits. The second part is the separate explanation, the remaining nine are not mentioned. First widely explain the meaning of the initial unobstructed, there are a total of forty-one sentences. The first sentence is that existence does not hinder non-existence, because existence is the existence of non-existence. The following forty sentences clarify that non-existence does not hinder existence, because non-existence is the non-existence of existence. Moreover, the former is two but not two, and the latter is not two but two.

。及寂用相即等。並顯可知。第二佛子菩薩入如是下。證入諸法用中四。初明證入。二離證相。三徴四釋。今初十句。初句明能證之定。三昧智輪尚順梵語。若正應云智輪三昧。因定最勝名大威德。則能下顯所證法。謂證佛果法。初句總。無為果為證。有為果曰得。余句別。趣入釋證成就釋得。圓滿通二積集約因圓。清凈謂障盡。定能安住慧能了達。定慧兩亡則自性相應為證入也。二而此下明離證相。以無念方證故。尚不念無礙慧境。況所證法有若干耶。三徴意有三。一何以證而無念耶。二何以一定得多果耶。三何以因定得果法耶。四釋中二。初略別釋。后此三昧下廣以通釋。今初別釋三徴。一體性離念故。二定體雖一用無邊故。三以殊勝故因得果法。后廣通釋者。謂文廣義通。通明上三句。于中二。先總標。境是定之所緣。深入是定證契。威力是定之用。三皆定體皆言種種故。上云無邊。具三又多故云殊勝。后所謂下別顯有二十八句。句皆有上三義。如初句。入即深入義。不可說等即無邊義。智門即境界義。其間或有闕無邊義蓋文略耳。知智在說說為智門。二入功德智慧不二之莊嚴。六入不空如來藏。七悲智之境觀度無休。余可知。第三佛子此菩薩摩訶薩住普賢下。普德無盡。于中四。一正顯無盡。謂非唯上列諸用

【現代漢語翻譯】以及寂用相即等等，都顯而易見。第二，『佛子菩薩入如是下』，論證入諸法之用，分為四部分：首先闡明證入，其次闡明脫離證相，再次提出疑問並進行解釋。現在開始第一部分，共十句。第一句闡明能證之定。『三昧智輪』，尚且順應梵語，如果正確來說，應為『智輪三昧』。因為此定最為殊勝，所以名為『大威德』。『則能下』，闡明所證之法，即證得佛果之法。第一句是總述，以無為果為證，以有為果為得。其餘各句是分述，『趣入』解釋『證』，『成就』解釋『得』。『圓滿』通用於二者，『積集』是就因而言的『圓』，『清凈』是指業障消除。定能使人安住，慧能使人明瞭。定慧兩忘，則與自性相應，即為證入。第二，『而此下』，闡明脫離證相，因為只有無念才能證得。尚且不念無礙慧境，何況所證之法有若干呢？第三，疑問有三：一、為何證而無念？二、為何一定能得多果？三、為何因定能得果法？第四，解釋分為兩部分：首先是簡要分別解釋，然後是『此三昧下』，廣泛地用通釋來解釋。現在開始簡要分別解釋這三個疑問：一體性脫離念頭，二、定體雖然唯一，但作用無邊，三、因為殊勝，所以因能得果法。後面的廣泛通釋，是指文義廣泛而通達，通盤闡明以上三句。其中分為兩部分：首先是總標，境是定之所緣，深入是定證契，威力是定之用。三者皆是定體，都說『種種』，所以上文說『無邊』。具備三者又多，所以說『殊勝』。後文『所謂下』，分別顯示有二十八句。每句都有以上三種含義。如第一句，『入』即深入之義，『不可說等』即無邊之義，『智門』即境界之義。其間或許有缺少無邊之義，大概是文辭省略了。知智在於說，說即為智門。二、入功德智慧不二之莊嚴。六、入不空如來藏。七、悲智之境觀度無休。其餘可以類推得知。第三，『佛子此菩薩摩訶薩住普賢下』，普德無盡。其中分為四部分：一、正式闡明無盡，即並非僅僅是上面列舉的各種作用 English version: And the identity of stillness and function, etc., are all clearly knowable. Secondly, 'Buddha-son Bodhisattva enters thus below,' discusses entering the functions of all dharmas, in four parts: first, clarifying the entry; second, clarifying detachment from the characteristics of entry; third, raising questions and explaining. Now begins the first part, with ten sentences. The first sentence clarifies the samadhi (concentration) that enables the entry. 'Samadhi Wisdom Wheel' still follows the Sanskrit. If it should be correct, it should be 'Wisdom Wheel Samadhi.' Because this samadhi is the most supreme, it is named 'Great Power and Virtue'. 'Then able below' clarifies the dharma (teachings, laws) that is attained, which is the dharma of attaining Buddhahood. The first sentence is a general statement, with the unconditioned fruit as the attainment. The remaining sentences are specific statements, with 'entering' explaining 'attainment,' and 'accomplishment' explaining 'obtaining.' 'Perfect' applies to both, 'accumulation' refers to the 'completeness' of the cause, and 'purity' refers to the elimination of karmic obstacles. Samadhi enables one to abide, and wisdom enables one to understand. When both samadhi and wisdom are forgotten, then corresponding with one's own nature is the entry. Secondly, 'And this below' clarifies detachment from the characteristics of entry, because only with non-thought can one attain. One does not even think of the unobstructed realm of wisdom, let alone the dharma that is attained having several aspects. Thirdly, there are three questions: 1. Why is there non-thought when attaining? 2. Why can one samadhi obtain many fruits? 3. Why can the cause of samadhi obtain the fruit of dharma? Fourthly, the explanation is divided into two parts: first, a brief separate explanation, and then 'This samadhi below,' a broad explanation using a general interpretation. Now begins the brief separate explanation of these three questions: 1. The essence of the body is detached from thoughts. 2. Although the essence of samadhi is one, its functions are boundless. 3. Because it is supreme, the cause can obtain the fruit of dharma. The subsequent broad general explanation refers to the meaning of the text being broad and comprehensive, comprehensively clarifying the above three sentences. It is divided into two parts: first, a general statement, where the realm is what samadhi focuses on, deep entry is the samadhi's attainment, and power is the function of samadhi. All three are the essence of samadhi, all saying 'various,' so the above text says 'boundless.' Having all three and also being many, it is said to be 'supreme.' The subsequent text 'So-called below' separately shows twenty-eight sentences. Each sentence has the above three meanings. For example, in the first sentence, 'entry' means the meaning of deep entry, 'unspeakable etc.' means the meaning of boundless, and 'wisdom gate' means the meaning of realm. In between, there may be a lack of the meaning of boundless, probably because the wording is abbreviated. Knowing wisdom lies in speaking, and speaking is the wisdom gate. 2. Entering the adornment of the non-duality of merit and wisdom. 6. Entering the non-empty Tathagatagarbha (Tathagata's womb). 7. The realm of compassion and wisdom observes and crosses without ceasing. The rest can be inferred. Thirdly, 'Buddha-son, this Bodhisattva Mahasattva dwells in Samantabhadra below,' Samantabhadra's (Universal Virtue) virtue is endless. It is divided into four parts: 1. Formally clarifying endlessness, that is, not only the various functions listed above

【English Translation】 And the identity of stillness and function, etc., are all clearly knowable. Secondly, 'Buddha-son Bodhisattva enters thus below,' discusses entering the functions of all dharmas, in four parts: first, clarifying the entry; second, clarifying detachment from the characteristics of entry; third, raising questions and explaining. Now begins the first part, with ten sentences. The first sentence clarifies the samadhi (concentration) that enables the entry. 'Samadhi Wisdom Wheel' still follows the Sanskrit. If it should be correct, it should be 'Wisdom Wheel Samadhi.' Because this samadhi is the most supreme, it is named 'Great Power and Virtue'. 'Then able below' clarifies the dharma (teachings, laws) that is attained, which is the dharma of attaining Buddhahood. The first sentence is a general statement, with the unconditioned fruit as the attainment. The remaining sentences are specific statements, with 'entering' explaining 'attainment,' and 'accomplishment' explaining 'obtaining.' 'Perfect' applies to both, 'accumulation' refers to the 'completeness' of the cause, and 'purity' refers to the elimination of karmic obstacles. Samadhi enables one to abide, and wisdom enables one to understand. When both samadhi and wisdom are forgotten, then corresponding with one's own nature is the entry. Secondly, 'And this below' clarifies detachment from the characteristics of entry, because only with non-thought can one attain. One does not even think of the unobstructed realm of wisdom, let alone the dharma that is attained having several aspects. Thirdly, there are three questions: 1. Why is there non-thought when attaining? 2. Why can one samadhi obtain many fruits? 3. Why can the cause of samadhi obtain the fruit of dharma? Fourthly, the explanation is divided into two parts: first, a brief separate explanation, and then 'This samadhi below,' a broad explanation using a general interpretation. Now begins the brief separate explanation of these three questions: 1. The essence of the body is detached from thoughts. 2. Although the essence of samadhi is one, its functions are boundless. 3. Because it is supreme, the cause can obtain the fruit of dharma. The subsequent broad general explanation refers to the meaning of the text being broad and comprehensive, comprehensively clarifying the above three sentences. It is divided into two parts: first, a general statement, where the realm is what samadhi focuses on, deep entry is the samadhi's attainment, and power is the function of samadhi. All three are the essence of samadhi, all saying 'various,' so the above text says 'boundless.' Having all three and also being many, it is said to be 'supreme.' The subsequent text 'So-called below' separately shows twenty-eight sentences. Each sentence has the above three meanings. For example, in the first sentence, 'entry' means the meaning of deep entry, 'unspeakable etc.' means the meaning of boundless, and 'wisdom gate' means the meaning of realm. In between, there may be a lack of the meaning of boundless, probably because the wording is abbreviated. Knowing wisdom lies in speaking, and speaking is the wisdom gate. 2. Entering the adornment of the non-duality of merit and wisdom. 6. Entering the non-empty Tathagatagarbha (Tathagata's womb). 7. The realm of compassion and wisdom observes and crosses without ceasing. The rest can be inferred. Thirdly, 'Buddha-son, this Bodhisattva Mahasattva dwells in Samantabhadra below,' Samantabhadra's (Universal Virtue) virtue is endless. It is divided into four parts: 1. Formally clarifying endlessness, that is, not only the various functions listed above

。又能唸唸入多三昧。亦不能盡。二徴。徴意云。既唸唸入多何以不盡。三釋意云。此三昧緣境究竟無盡故。文有十句。初總余別並可知四喻況。于中有三喻。喻前無盡各有喻合。前二閤中復加徴釋。一如意隨求喻喻定心隨應出法無盡。徴意云。何以出法無盡不匱息耶。釋意云。了多幻境皆同影像。緣至則生何有盡耶。體無增減何有匱息耶。二生心各別喻。喻緣境無盡可知。三龍王降雨喻。喻入法無盡。于中初喻后合。閤中分三。初正明入法合滴如車軸。謂入廣大法故初句總智門。下別皆雲門者自他游入故。幻網者一切皆幻。互為緣起相交映故。世界性空故無體。隨緣染凈故有體。又法性土故有體事土從緣故無體。又凈剎順理故有體。染剎妄成故無體。余可知。二於一念下。入法時分合前降雨之時。三如是入時下。明入時相用。合前無邊無盡無作境界。于中三。初十句明其相狀。次求一切智下明其業用。三徴釋所由。今初。初二句合云無邊雨無盡。不疲下合無作境無作即無功用故。身不疲心不厭。不永斷不暫息。未入常入故不退。已入永常故不失。無法非所入門故不住非處。無心不契故。恒正思惟。不沈不舉正是入相。二業用者隨入一一門。皆有斯業門。門即不可盡。文顯可知。三徴釋中徴意有二。一云。菩薩豈無行

【現代漢語翻譯】現代漢語譯本又能唸唸進入多種三昧（Samadhi，一種冥想狀態），卻不能窮盡。這是第二個疑問：既然唸唸都能進入多種三昧，為什麼不能窮盡呢？這是第三個解釋：因為這些三昧所緣的境界是究竟無盡的。這段經文有十句，開頭是總說，後面是分說，並且可以知道其中有四個比喻。在這些比喻中有三個比喻是關於前面所說的無盡，每個比喻都有相應的結合。前兩個結合中又增加了疑問和解釋。第一個比喻是如意寶珠隨求，比喻禪定之心隨著需要而產生無盡的法。疑問是：為什麼產生的法是無盡的，不會枯竭呢？解釋是：因為明白眾多的幻境都如同影像，因緣到了就產生，哪裡會有窮盡呢？本體沒有增減，哪裡會有枯竭呢？第二個比喻是生心各別，比喻所緣的境界是無盡的，這是可以理解的。第三個比喻是龍王降雨，比喻進入法是無盡的。其中先是比喻，然後是結合。結合中分為三部分。首先是明確進入法，如同車軸一樣連綿不斷。這是說進入廣大的法，所以第一句是總說智門（智慧之門）。下面分別說門，是因為自己和他人都可以進入。幻網（幻化之網）是指一切都是幻化的，互相作為因緣而生起，相互交映。世界是性空的，所以沒有本體。隨著因緣而有染污和清凈，所以有本體。又法性土（具有法性的國土）是有本體的，事土（由事物組成的國土）是從因緣而生的，所以沒有本體。又清凈的剎土是順應真理的，所以有本體。染污的剎土是虛妄形成的，所以沒有本體。其餘的可以理解。第二，在一念之間，進入法的時間，結合前面降雨的時間。第三，像這樣進入的時候，說明進入時的相狀和作用，結合前面無邊無盡、無作境界。其中分為三部分。首先是十句，說明它的相狀。其次是『求一切智』以下，說明它的作用。第三是疑問和解釋產生的原因。現在先說第一部分。開頭兩句結合起來說，就像無邊的雨是無盡的。『不疲』以下，結合無作境界，無作就是沒有功用，所以身不疲憊，心不厭倦。不永遠斷絕，也不暫時停止。沒有進入的時候經常進入，所以不退轉。已經進入的時候永遠常在，所以不失去。沒有哪個法不是所要進入的門，所以不住在非處。沒有哪個心不契合，所以經常正確地思維。不沉沒，不飄浮，這正是進入的相狀。第二，作用是隨著進入每一個門，都有這樣的作用，門是不可窮盡的。經文顯而易見，可以理解。第三，疑問和解釋中，疑問有兩個。一個是說：菩薩難道沒有修行嗎？

【English Translation】 English version Furthermore, one can enter into many Samadhis (a state of meditative consciousness) with each thought, yet not exhaust them. This is the second question: Since one can enter into many Samadhis with each thought, why can't they be exhausted? This is the third explanation: Because the realm that these Samadhis focus on is ultimately endless. This passage has ten sentences, the beginning is a general statement, and the following are specific explanations, and it can be known that there are four metaphors in it. Among these metaphors, there are three metaphors about the aforementioned endlessness, and each metaphor has a corresponding combination. In the first two combinations, questions and explanations are added. The first metaphor is the Mani jewel that grants wishes, which is a metaphor for the mind of meditation producing endless Dharmas according to needs. The question is: Why are the produced Dharmas endless and not exhausted? The explanation is: Because it is understood that the numerous illusory realms are like images, they arise when the conditions arrive, how can there be an end? The essence has no increase or decrease, how can there be exhaustion? The second metaphor is the distinct arising of minds, which is a metaphor for the endlessness of the realm focused on, which is understandable. The third metaphor is the Dragon King causing rain, which is a metaphor for entering the Dharma being endless. Among them, first is the metaphor, and then is the combination. The combination is divided into three parts. First, it is clear that entering the Dharma is continuous like an axle. This is saying that entering the vast Dharma, so the first sentence is a general statement of the Wisdom Door. The following are specific explanations of the doors, because both oneself and others can enter. The 'Illusion Net' refers to everything being illusory, arising from each other as conditions, reflecting each other. The world is empty in nature, so it has no substance. With conditions, there is defilement and purity, so it has substance. Also, the Dharma-nature land has substance, and the matter-land arises from conditions, so it has no substance. Also, the pure Buddha-land is in accordance with the truth, so it has substance. The defiled Buddha-land is falsely formed, so it has no substance. The rest can be understood. Second, in a single thought, the time of entering the Dharma, combined with the time of the aforementioned rain. Third, like this entering, explaining the appearance and function of entering, combined with the aforementioned boundless, endless, and non-active realm. Among them, it is divided into three parts. First, there are ten sentences, explaining its appearance. Second, from 'Seeking all wisdom' onwards, explaining its function. Third, the question and explanation of the cause of arising. Now, let's talk about the first part first. The first two sentences combined say that the boundless rain is endless. 'Not tired' onwards, combined with the non-active realm, non-action is no effort, so the body is not tired, and the mind is not weary. Not eternally cut off, nor temporarily stopped. When not entered, it is often entered, so it does not regress. When already entered, it is eternally constant, so it is not lost. There is no Dharma that is not the door to be entered, so it does not dwell in a non-place. There is no mind that does not correspond, so it is always thinking correctly. Not sinking, not floating, this is exactly the appearance of entering. Second, the function is that with each door entered, there is such a function, and the doors are inexhaustible. The scripture is obvious and understandable. Third, in the question and explanation, there are two questions. One is saying: Doesn't the Bodhisattva have practice?

滿成佛。何以業用無際限耶。二云設橫顯無盡可爾。何以一一門中用即無盡。后釋意亦二。一云。菩薩本為眾生生無盡故。用亦無盡。二釋后意云。生及世界既如虛空故。隨一門即用無盡。如芥子中空。由此不但一門成多。一念亦能成多事矣。文中三。初喻明火隨薪緣。薪多火在。喻菩薩生界緣廣用無有涯。次合可知。後轉徴釋。徴意云。菩薩何以起多業用。釋意云。為普度生滿普愿故。第四是故諸菩薩下。結示勸修中二。初結勸勤修。二佛子至如是修行普賢行下總結顯示。今初謂菩薩心窮生界。定用無涯。故應修習。文中二。初舉所修之法。後勤加下示勸修相。今初。是故諸菩薩五字該下二段。其所修法有十一句。末後一句舉定名體。前之十句。別明無礙輪之業用。于中倒牒前來諸文。初種類者業用非一故。如合龍喻中入法眾多。是種類義。二境界者即定所緣。如前妄念緣境喻。三威德者即通顯定用。如前寶珠能出生喻。四此上三種皆悉廣大。一一無涯。如前不見三昧前際故。五數不可極。如前入不可說智門等即無邊故。六並絕心言。如前不作是念有若干菩薩等故。七皆與智俱。如前雖知諸法無作。而能示現一切作業。是權實明照故。八體用齊于佛境。則諸佛現前。如前觀十力地至薩婆若故。九如來護念。如前諸佛

攝受已。入未來諸佛數故。十非但現用自在。亦成昔善。如前功德解欲悉清凈故。第二示修相中二。初略示離過進德。后不依下別示離過進德。于中先離過。後於諸法下進德。文並可知。第二總結。顯示者遠則通結前來諸段。近則逆結上來進德之文。欲一一配屬恐厭繁文。大文第三定滿成益。文屬此定意兼前九。于中四。一外感佛加益。二內德圓滿益。三上攝佛果益。四正同佛果益。初中五。一辨加所依。謂在定時故。二十方下顯能加者。三與如來下正顯加相。四佛子菩薩下。加以成用。文並可知。五何以下徴釋所由。徴意云。普行既滿何須盡未來際行調生行耶。釋意云。無障礙愿法應爾故。已成大愿真能調故。第二佛子此菩薩獲如是下。內德圓滿益中四。初牒前住定之因圓。通牒上文並顯可知。二其心恒住下別示所滿。十表無盡。三佛子此菩薩摩訶薩已到普賢下。總結究竟。四何以下徴釋所由。徴意云。菩薩何以能滿爾所德耶。釋意可知。第三佛子至以此三昧下。上攝佛果益中三。初正明。次何以故徴。徴意云。上是佛德何能攝耶。后菩薩下釋意云。住此三昧能所作無餘同如來故。于中三。初正顯無餘之業。故皆云一切。二於此法中下明作業行相。初句總顯依前而作。更不作余不足之業。住未足等顯其作義。如是已

【現代漢語翻譯】現代漢語譯本攝受之後，此菩薩便已進入未來諸佛的行列。十力（dasabala）不僅現在能自在運用，也能成就過去的善業，如同之前所說的功德，解脫一切慾望，達到完全清凈的境界。第二部分展示修行的狀態，分為兩部分：首先簡要說明遠離過失、增長功德；然後不依賴於下文，分別說明遠離過失、增長功德。其中，先說明遠離過失，然後在『于諸法下』說明增長功德。文義都很明顯。第二部分是總結。『顯示者』，從長遠來看，是總結前面所有的段落；從近處來看，是逆向總結上面增長功德的文字。如果一一對應解釋，恐怕會讓人厭煩。第三大段是關於禪定圓滿成就的利益，這段文字屬於此禪定，但其意義也涵蓋了前面的九種禪定。其中分為四個部分：一是外在感受到佛的加持和利益；二是內在功德圓滿的利益；三是向上攝取佛果的利益；四是真正等同於佛果的利益。第一部分中分為五點：一是辨別加持所依賴的基礎，即在禪定之時；二是『二十方下』，顯示能加持者；三是『與如來下』，正式顯示加持的狀態；四是『佛子菩薩下』，說明加持所成就的作用。文義都很明顯。五是『何以下』，提出疑問並解釋原因。疑問的意思是：既然普行（samantacarya）已經圓滿，為什麼還需要盡未來際地進行調伏眾生的行為呢？解釋的意思是：因為無障礙的願力本來就應該如此，已經成就大愿，才能真正調伏眾生。第二部分，『佛子此菩薩獲如是下』，是關於內在功德圓滿的利益，分為四點：一是重複前面安住于禪定的原因，使其圓滿，總括上文，文義明顯可知；二是『其心恒住下』，分別說明所圓滿的功德，十種功德代表無盡；三是『佛子此菩薩摩訶薩已到普賢下』，總結最終的成就；四是『何以下』，提出疑問並解釋原因。疑問的意思是：菩薩為什麼能夠圓滿如此多的功德呢？解釋的意思是，文義可知。第三部分，『佛子至以此三昧下』，是關於向上攝取佛果的利益，分為三點：一是正式說明；二是『何以故』提出疑問，疑問的意思是：上面所說的是佛的功德，菩薩怎麼能夠攝取呢？三是『菩薩下』解釋，意思是：安住於此三昧，所能做的一切都與如來相同。其中分為三點：一是正式顯示沒有剩餘的業，所以都說『一切』；二是『於此法中下』，說明作業的行為狀態，第一句總括地顯示依靠前面的功德而作，不再做其他不足的業，『住未足等』顯示其作業的意義，如是已。

【English Translation】 English version Having been embraced, this Bodhisattva has entered the ranks of future Buddhas. The ten powers (dasabala) are not only freely used in the present, but also accomplish past good deeds, just like the merits mentioned earlier, liberating all desires and reaching a state of complete purity. The second part demonstrates the state of practice, divided into two parts: first, briefly explaining the separation from faults and the increase of virtues; then, without relying on the following text, separately explaining the separation from faults and the increase of virtues. Among them, first explain the separation from faults, and then in '于諸法下' (yu zhu fa xia) explain the increase of virtues. The meaning of the text is very clear. The second part is a summary. '顯示者' (xian shi zhe), in the long run, summarizes all the previous paragraphs; in the near term, it is a reverse summary of the text above on increasing virtues. If we were to explain them one by one, it would be tedious. The third major section is about the benefits of the complete accomplishment of Samadhi, this text belongs to this Samadhi, but its meaning also covers the previous nine Samadhis. It is divided into four parts: first, the external feeling of the Buddha's blessing and benefit; second, the benefit of the complete fulfillment of inner merits; third, the benefit of upwardly embracing the Buddha-fruit; and fourth, the benefit of truly being equal to the Buddha-fruit. The first part is divided into five points: first, distinguishing the basis on which the blessing relies, that is, during Samadhi; second, '二十方下' (er shi fang xia), showing the one who can bless; third, '與如來下' (yu ru lai xia), formally showing the state of blessing; fourth, '佛子菩薩下' (fo zi pu sa xia), explaining the function achieved by the blessing. The meaning of the text is very clear. Fifth, '何以下' (he yi xia), raising questions and explaining the reasons. The meaning of the question is: Since the Universal Conduct (samantacarya) has been fulfilled, why is it still necessary to carry out the behavior of taming sentient beings for the rest of the future? The meaning of the explanation is: Because the unobstructed vow should be like this, and only by achieving the great vow can sentient beings be truly tamed. The second part, '佛子此菩薩獲如是下' (fo zi ci pu sa huo ru shi xia), is about the benefit of the complete fulfillment of inner merits, divided into four points: first, repeating the reason for dwelling in Samadhi, making it complete, summarizing the above text, and the meaning of the text is clearly known; second, '其心恒住下' (qi xin heng zhu xia), separately explaining the merits that have been fulfilled, the ten merits represent endlessness; third, '佛子此菩薩摩訶薩已到普賢下' (fo zi ci pu sa mo he sa yi dao pu xian xia), summarizing the final achievement; fourth, '何以下' (he yi xia), raising questions and explaining the reasons. The meaning of the question is: Why can the Bodhisattva fulfill so many merits? The meaning of the explanation is, the meaning of the text is known. The third part, '佛子至以此三昧下' (fo zi zhi yi ci san mei xia), is about the benefit of upwardly embracing the Buddha-fruit, divided into three points: first, formally explaining; second, '何以故' (he yi gu) raising questions, the meaning of the question is: The above is the merit of the Buddha, how can the Bodhisattva embrace it? Third, '菩薩下' (pu sa xia) explains, meaning: Dwelling in this Samadhi, everything that can be done is the same as the Tathagata. It is divided into three points: first, formally showing that there is no remaining karma, so it is said 'everything'; second, '於此法中下' (yu ci fa zhong xia), explaining the state of behavior of the operation, the first sentence generally shows that it is done relying on the previous merits, and no other insufficient karma is done, '住未足等' (zhu wei zu deng) shows the meaning of its operation, such as already.

下總結前作。三佛子下逐難重釋。謂廣前作如是業不作餘業。文中三。初略標舉其中如作。通身及意。次徴。徴意云。何以不作余耶。后廣釋。釋意云。若作異前非菩薩故。文有十喻即為十段。各自有合。一金剛不壞喻。喻行體堅牢。二真金妙色喻。喻善業外飾。三日輪光明喻。喻智慧圓明。四須彌四峰喻。喻善根超出。不合四峰。若合可以四菩薩行合也。五大地能持喻。喻大悲荷負六大海含水喻。喻大愿普育。七軍將明戰喻。喻習定防怨。八輪王護世喻。喻定清物惑。九植種生長喻。喻行增物善。十時雨生種喻。喻法雨普成。先喻后合。閤中二。先正合。后徴釋。前中雲乃至者。越初生種直合終成故。由應時而降故。獲斯十四種益。一得智果凈二障故。二得斷果達無相法故。三得恩果住大悲故。四得所依清凈。究竟彼岸果。上四自利余皆利他。五了有情行令他歡喜。自離十怖則自歡喜。六得斷疑。七成應供。次下諸句由此而成文並可知。后徴釋中。徴意云。菩薩依何行力說法。成斯大益。釋意云。由成大智證法界故。尚能凈無量行。豈止成眾生耶。文中二初標。后所謂下釋。釋中三。初列所凈功德。二佛子下結其廣多。以別說難盡故。三于如是等下顯能凈因。同分善根者。一一善根迴向法界成主伴故。超諸世間等者

【現代漢語翻譯】現代漢語譯本下面總結前文的內容。三佛子（指三位菩薩）接下來逐一解釋疑問，說明延續之前的行為，而不做其他的行為。這段文字分為三部分。首先是概括地提出，其中『如作』，指的是身、語、意三方面。其次是提問，提問的意思是：為什麼不做其他的行為呢？最後是詳細的解釋，解釋的意思是：如果做了和之前不同的行為，就不是菩薩了。這段文字有十個比喻，也就是分為十段，每一段都有相應的結合。一、金剛不壞的比喻，比喻菩薩的修行體性堅固牢靠。二、真金妙色的比喻，比喻菩薩的善業有美好的外在裝飾。三、日輪光明的比喻，比喻菩薩的智慧圓滿光明。四、須彌四峰的比喻，比喻菩薩的善根超出一切。這裡沒有結合四峰，如果結合的話，可以和菩薩的四種行為結合。五、大地能夠承載的比喻，比喻菩薩的大悲心能夠承擔一切。六、大海能夠容納水的比喻，比喻菩薩的大愿能夠普遍地養育眾生。七、軍將精通戰鬥的比喻，比喻菩薩通過習定來防禦怨敵。八、輪王守護世間的比喻，比喻菩薩的禪定能夠清除外物的迷惑。九、種植生長植物的比喻，比喻菩薩的行為能夠增長萬物的善良。十、及時的雨水滋養植物的比喻，比喻佛法像雨水一樣普遍地成就萬物。先是比喻，然後是結合。結合分為兩部分，先是正面結合，然後是提問和解釋。前面的內容中說到『乃至』，是跳過最初的生長，直接結合到最終的成就，因為是應時降雨，所以獲得這十四種利益：一、得到智慧的果實，清凈兩種障礙。二、得到斷除煩惱的果實，通達無相之法。三、得到恩惠的果實，安住于大悲之中。四、得到所依靠的清凈，最終到達彼岸的果實。上面四種是自利，其餘的都是利他。五、瞭解眾生的行為，使他們歡喜，自己遠離十種怖畏，從而自己也歡喜。六、斷除疑惑。七、成就應供。接下來的一些句子，都是由此而成就的，文章的意思也就可以理解了。後面的提問和解釋中，提問的意思是：菩薩依靠什麼樣的行為力量來說法，成就這樣大的利益？解釋的意思是：因為成就了大智慧，證悟了法界，尚且能夠清凈無量無邊的行為，難道僅僅是成就眾生嗎？這段文字分為兩部分，先是標明，然後是『所謂』以下的解釋。解釋分為三部分，首先是列舉所清凈的功德。其次是『佛子』以下的總結，總結其廣大眾多，因為分別來說難以窮盡。最後是『于如是等』以下，顯示能夠清凈的原因。同分善根，指的是每一個善根都回向法界，成為主體和伴侶。超越一切世間等等。

【English Translation】 English version This summarizes the previous work. The three sons of Buddha (referring to three Bodhisattvas) then explain the difficulties one by one, stating that they continue their previous actions and do not do other actions. This text is divided into three parts. First, it is a brief summary, in which 'as doing' refers to body, speech, and mind. Second, there is a question, the meaning of which is: Why not do other actions? Finally, there is a detailed explanation, the meaning of which is: If one does actions different from before, one is not a Bodhisattva. This text has ten metaphors, which are divided into ten sections, each with a corresponding combination. 1. The metaphor of indestructible vajra, which symbolizes the firm and reliable nature of a Bodhisattva's practice. 2. The metaphor of true gold and wonderful color, which symbolizes the beautiful external adornment of a Bodhisattva's good deeds. 3. The metaphor of the sun's light, which symbolizes the Bodhisattva's perfect and bright wisdom. 4. The metaphor of the four peaks of Mount Sumeru (Sineru), which symbolizes the Bodhisattva's good roots surpassing everything. Here, the four peaks are not combined. If they were combined, they could be combined with the four practices of a Bodhisattva. 5. The metaphor of the earth being able to bear, which symbolizes the Bodhisattva's great compassion being able to bear everything. 6. The metaphor of the sea being able to contain water, which symbolizes the Bodhisattva's great vows being able to universally nurture all beings. 7. The metaphor of a general being proficient in battle, which symbolizes the Bodhisattva defending against enemies through practicing meditation. 8. The metaphor of a wheel-turning king protecting the world, which symbolizes the Bodhisattva's meditation being able to clear away the delusions of external objects. 9. The metaphor of planting and growing plants, which symbolizes the Bodhisattva's actions being able to increase the goodness of all things. 10. The metaphor of timely rain nourishing plants, which symbolizes the Dharma being like rain, universally accomplishing all things. First there are metaphors, then there are combinations. The combination is divided into two parts, first a positive combination, then a question and explanation. The previous content mentions 'even to', skipping the initial growth and directly combining to the final accomplishment, because it is timely rain, so it obtains these fourteen benefits: 1. Obtaining the fruit of wisdom, purifying the two obstacles. 2. Obtaining the fruit of cutting off afflictions, understanding the Dharma of no-form. 3. Obtaining the fruit of grace, abiding in great compassion. 4. Obtaining the purity of what is relied upon, ultimately reaching the fruit of the other shore. The above four are for self-benefit, the rest are for benefiting others. 5. Understanding the actions of sentient beings, making them happy, and oneself being far away from the ten fears, thereby making oneself happy. 6. Cutting off doubts. 7. Accomplishing being worthy of offerings. The following sentences are all accomplished by this, and the meaning of the article can be understood. In the later question and explanation, the meaning of the question is: What kind of action power does a Bodhisattva rely on to speak the Dharma and accomplish such great benefits? The meaning of the explanation is: Because one has accomplished great wisdom and realized the Dharmadhatu (realm of reality), one can still purify limitless and boundless actions, is it only to accomplish sentient beings? This text is divided into two parts, first marking, then the explanation below 'so-called'. The explanation is divided into three parts, first listing the merits that are purified. Second, the summary below 'sons of Buddha', summarizing its vastness and multitude, because it is difficult to exhaust by speaking separately. Finally, 'in such and so on' below, showing the reason for being able to purify. Common good roots, refers to each good root being dedicated to the Dharmadhatu, becoming the main body and companion. Surpassing all worlds, and so on.

。法性相應所修之福故超於世。法性不併真故無有對。余並易了。第四佛子菩薩摩訶薩住此三昧下。正同佛果益。于中二。初正顯同有標徴及列。等覺之名由此而立。二爾時普眼下問答料揀。于中先問后答。問中先牒前同佛。后何故下陳己所疑。于中初疑不名為果。后問不捨于因。后爾時普賢下答中二。初贊問牒疑。后佛子此菩薩下正答所問。于中三。一法說。二喻況。三法合。今初十一段。次第答前十一問。在文易了。意猶難見。謂何得已入十力而普行無息耶。今總以喻顯。如人習誦雖已得通。而數溫習不如久精。下香象喻顯相。雖相似而體不同故。瓔珞云。等覺照寂妙覺寂照。亦似功用滿位。此無功用也。亦顯得果不捨因。盡未來際。皆位后普賢故。喻中三。一舉象王依正勝嚴。伊羅缽那此云香葉。常居第一金山之脅。二若天帝下明象王神變自在。言七牙者。準賢首品但有六牙。或是譯者類后三七便言七耳。若作表義於何不可。無能分別此象。此天者正意取此以喻菩薩等佛之義。三佛子彼伊羅下。明不壞本而能現。第三法閤中分四。一具眾行嚴合前依正。二為欲安處下明因果無礙合前神變自在。三佛子菩薩摩訶薩本身下。結成不壞因而現果。合前不壞本而能現。四何以故下徴釋重合。初中可知。二中二。一明修無

【現代漢語翻譯】現代漢語譯本『法性』（Dharmata，諸法實相）相應所修之福超越世間。『法性』不與『真』（Tathata，如如）並列，故無有對待。其餘並列容易理解。第四，佛子菩薩摩訶薩住於此三昧之下，正如同佛果的利益。其中分為二：首先，正式顯現相同之處，有標示和列舉，『等覺』（Samantabuddha，普賢）之名由此而立。其次，『爾時普眼下』是問答的材料揀擇。其中先問后答。問中先複述前面與佛相同之處，然後『何故下』陳述自己所疑惑的。其中首先疑惑不名為果，然後問不捨棄于因。之後『爾時普賢下』回答中分為二：首先，讚歎提問並複述疑惑。然後『佛子此菩薩下』正式回答所問。其中分為三：一、法說。二、譬喻。三、法合。現在開始第一十一段，依次回答前面的十一個問題，在文義上容易理解，但意境仍然難以領會。意思是，為何已經進入十力（Dasabala，佛的十種力量）而普行無息呢？現在總以譬喻來顯現。如同人學習背誦，雖然已經通達，但多次溫習不如長久精進。下面的香象（fragrant elephant）譬喻顯現相似之處，但本體不同。『瓔珞經』（Yingluo Sutra）說，『等覺』照寂，『妙覺』寂照，也像是功用圓滿之位，但此處是無功用。也顯現得果不捨因，盡未來際，都是位后的普賢（Samantabhadra）。譬喻中分為三：一、舉出象王（elephant king）的依報和正報的殊勝莊嚴。伊羅缽那（Erawana），此云香葉，常居第一金山（golden mountain）的脅旁。二、『若天帝下』，說明象王的神變自在。說到七牙，根據『賢首品』（Xianshou Pin）只有六牙，或許是譯者類似后三七便說七牙。如果作為表義，又有什麼不可以呢？無能分別此象，此天者，正意是取此來比喻菩薩等同於佛的意義。三、『佛子彼伊羅下』，說明不壞本體而能顯現。第三，法閤中分為四：一、具足眾行莊嚴，合於前面的依報和正報。二、『為欲安處下』，說明因果無礙，合於前面的神變自在。三、『佛子菩薩摩訶薩本身下』，總結成就，不壞因而顯現果，合於前面的不壞本體而能顯現。四、『何以故下』，征問解釋，再次總結。最初的內容可以理解。第二部分分為二：一、說明修無

【English Translation】 English version The merit cultivated in accordance with 『Dharmata』 (法性, the true nature of all dharmas) surpasses the world. 『Dharmata』 is not juxtaposed with 『Tathata』 (真, suchness), therefore there is no duality. The remaining juxtapositions are easy to understand. Fourth, when a Buddha-son, a Bodhisattva-Mahasattva, abides in this Samadhi, it is exactly the same as the benefits of the Buddha-fruit. This is divided into two parts: First, the similarities are formally revealed, with indications and enumerations, and the name 『Samantabuddha』 (等覺, Universal Worthy) is established from this. Second, 『Then, Universal Eye below』 is the selection of materials for questions and answers. Among them, the question comes first, followed by the answer. In the question, the similarities with the Buddha mentioned earlier are repeated first, and then 『Why below』 states one's own doubts. Among them, the first doubt is that it is not called a fruit, and then asks about not abandoning the cause. After that, 『Then, Samantabhadra below』 the answer is divided into two parts: First, praise the question and repeat the doubts. Then 『Buddha-son, this Bodhisattva below』 formally answers the question. This is divided into three parts: 1. Dharma explanation. 2. Metaphor. 3. Dharma combination. Now begins the first eleven sections, answering the previous eleven questions in order, which are easy to understand in terms of textual meaning, but the artistic conception is still difficult to comprehend. The meaning is, why is it that having already entered the Ten Powers (Dasabala, 十力, the ten powers of the Buddha) one can universally act without ceasing? Now, let's use a metaphor to illustrate. Just like a person learning to recite, although he has already mastered it, repeated review is not as good as long-term diligence. The fragrant elephant (香象) metaphor below shows the similarities, but the substance is different. The 『Yingluo Sutra』 (瓔珞經) says, 『Samantabuddha』 illuminates stillness, 『Myo覺』 illuminates stillness, which also seems like a state of complete function, but here there is no function. It also shows that attaining the fruit does not abandon the cause, and for the rest of the future, they are all Samantabhadra after the position. The metaphor is divided into three parts: 1. Mention the supreme adornments of the elephant king's (象王) dependent and direct rewards. Erawana (伊羅缽那), which means fragrant leaf, always resides beside the first golden mountain (金山). 2. 『If the heavenly emperor below』 explains the supernatural transformation and freedom of the elephant king. Speaking of seven tusks, according to the 『Xianshou Pin』 (賢首品), there are only six tusks, perhaps the translator, similar to the latter three sevens, said seven tusks. If it is used as a symbolic meaning, what is impossible? No one can distinguish this elephant, this heaven, the true intention is to take this to compare Bodhisattvas to the meaning of Buddhas. 3. 『Buddha-son, that Erawana below』 explains that it can manifest without destroying the original body. Third, the Dharma combination is divided into four parts: 1. Possessing the adornments of all practices, combining with the previous dependent and direct rewards. 2. 『For the sake of settling down below』 explains that cause and effect are unobstructed, combining with the previous supernatural transformation and freedom. 3. 『Buddha-son, the Bodhisattva-Mahasattva himself below』 concludes the achievement, manifesting the fruit without destroying the cause, combining with the previous ability to manifest without destroying the original body. 4. 『Why below』 asks for explanation, summarizing again. The initial content can be understood. The second part is divided into two parts: 1. Explain the cultivation of no

礙行所為。于中先為果。后增長下為因。二不捨普賢下正顯無礙行相。于中先總明。以法界因果無障礙故。后現不可說下別顯。于中分三。初顯因門果行。文有四果。一智果。二說法果。二般若相應果。四斷果。次而現受生下顯果從因行。及說得時不同隨物現故。后復於一切下顯果門因行。並可知。第三明不壞因而現果中。本身不壞即因不壞。合在窟無變。一切處變現即能現果。合在天神變。四徴釋重合中。先徴意云。因果相違云何因門現果。果復為因。釋意云。調眾生法應如是故。文中二。先釋果作因意十句可知。后佛子汝應下釋因現果意。于中四一法說謂不捨因而現果。二如伊羅下舉前喻顯。三佛子下重以法合。于中初明不捨因而現果。后雖知諸法平等下。不壞果而現因。四佛子至安住下嘆勝。上來釋相竟。第三結名可知。上來別釋十定竟。最後佛子即大文第三總結十數。

大方廣佛華嚴經疏卷第四十五大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十六

唐清涼山大華嚴寺沙門澄觀撰

十通品第二十八(已下入第四十四經)

初來意為答第二會中十通問故。以二品明業用廣大。前定。此通。義次第故。亦由依定發通。二釋名者。通即

【現代漢語翻譯】現代漢語譯本『礙行所為』，其中先有『果』，后增長下為『因』。二、『不捨普賢』以下，正式顯現無礙行相。其中先總括說明，因為法界的因果沒有障礙的緣故。后『現不可說』以下，分別顯現。其中分為三部分。首先，顯現因門果行，文中有四種果：一、智果（智慧的果實），二、說法果（說法的果實），三、般若相應果（與般若相應的果實），四、斷果（斷除煩惱的果實）。其次，『而現受生』以下，顯現果從因行，以及說明得到果報的時間不同，隨順眾生而顯現的緣故。后『復於一切』以下，顯現果門因行，這可以理解。第三，說明不壞因而顯現果中，本身不壞就是因不壞，合在窟中沒有變化，一切處變現就是能現果，合在天神變中。四、征釋重合中，先征問其意說，因果相違，為何因門顯現果，果又作為因？解釋其意說，調伏眾生的方法應當是這樣的緣故。文中分為二部分。首先，解釋果作為因的意義，十句可以理解。后『佛子汝應』以下，解釋因顯現果的意義。其中分為四部分：一、法說，即不捨因而顯現果。二、『如伊羅』以下，舉前面的比喻來顯明。三、『佛子』以下，再次用法來合說。其中首先說明不捨因而顯現果，后『雖知諸法平等』以下，不壞果而顯現因。四、『佛子至安住』以下，讚歎殊勝。以上解釋相完畢。第三，總結名稱，可以理解。以上分別解釋十定完畢。最後『佛子』，即大文第三總結十數。

《大方廣佛華嚴經疏》卷第四十五大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第四十六

唐清涼山大華嚴寺沙門澄觀撰

十通品第二十八（已下入第四十四經）

最初的來意是爲了回答第二會中的十通問。用兩品來闡明業用廣大，前為定，此為通，義理上有次第的緣故。也是由於依靠定力而發起神通。二、解釋名稱，通就是通達。

【English Translation】 English version 'Obstructing actions and deeds': Among these, 'fruit' comes first, and 'cause' comes later in the growth below. Second, 'Not abandoning Samantabhadra' and onwards, formally reveals the unobstructed aspects of practice. Among these, first is a general explanation, because the cause and effect of the Dharma Realm are without obstruction. Later, 'Appearing ineffable' and onwards, separately reveals. Among these, it is divided into three parts. First, revealing the causal gateway of fruition, the text has four fruits: first, the Fruit of Wisdom (Jnana-phala), second, the Fruit of Teaching (Desana-phala), third, the Fruit of Prajna Correspondence (Prajna-samprayoga-phala), and fourth, the Fruit of Cessation (Nirodha-phala). Second, 'And appearing in rebirth' and onwards, reveals the fruit following causal practice, and explains that the time of obtaining the fruit is different, appearing according to beings. Later, 'Again, in all' and onwards, reveals the causal practice of the fruit gateway, which can be understood. Third, explaining that in the non-destructive cause appearing in the fruit, the self being non-destructive is the non-destructive cause, combined in the cave without change, all places transforming and appearing is the ability to manifest the fruit, combined in the transformation of the gods. Fourth, in the questioning and explanation overlapping, first questioning the meaning, saying, cause and effect contradict each other, how can the causal gateway manifest the fruit, and the fruit again act as the cause? Explaining the meaning, saying, the method of taming beings should be like this. The text is divided into two parts. First, explaining the meaning of the fruit acting as the cause, the ten sentences can be understood. Later, 'Buddha-child, you should' and onwards, explains the meaning of the cause manifesting the fruit. Among these, it is divided into four parts: first, Dharma explanation, which is the non-abandonment of the cause and the manifestation of the fruit. Second, 'Like Ila' and onwards, using the previous metaphor to reveal. Third, 'Buddha-child' and onwards, again using the Dharma to combine. Among these, first explaining the non-abandonment of the cause and the manifestation of the fruit, later, 'Although knowing that all dharmas are equal' and onwards, not destroying the fruit but manifesting the cause. Fourth, 'Buddha-child, until abiding' and onwards, praising the excellence. The above completes the explanation of the aspects. Third, concluding the name, which can be understood. The above completes the separate explanation of the ten samadhis. Finally, 'Buddha-child', which is the third summary of the ten numbers in the great text.

The Commentary on the Avatamsaka Sutra, Volume 45 Taisho Tripitaka Volume 35, No. 1735, The Commentary on the Avatamsaka Sutra

The Commentary on the Avatamsaka Sutra, Volume 46

Composed by the Shramana Chengguan of the Great Avatamsaka Temple on Qingliang Mountain in the Tang Dynasty

Chapter 28: The Ten Supernatural Powers (Entering the Forty-fourth Sutra below)

The initial intention is to answer the questions about the ten supernatural powers in the second assembly. Using two chapters to clarify the vastness of karmic functions, the former is Dhyana (meditative concentration), this is Abhijna (supernatural power), because there is a sequence in the meaning. Also, it is due to the arising of supernatural powers relying on Dhyana. Second, explaining the name, Abhijna means thorough understanding.

神通。謂妙用難測曰神。自在無擁曰通。妙用無極寄十顯圓。晉經本業俱稱十明者。委照無遺故。然通與明經論皆異。故智度論第三云。直知過去宿命之事為通。若知過去因緣行業為明等。今以此經通即委照亦得稱明如文廣說。故下經云。非諸菩薩通明境界。晉經意存順義。今譯務不違文。三宗趣者。智用自在為宗。為滿等覺無方攝化為趣。次正釋文。長分為四。一舉數標告二。徴數列釋三。總嘆勝能四。結數辨果。今初。言十者。一他心。二天眼。三知過去劫宿住。四盡未來際劫。五無礙清凈天耳。六無體性無動作往一切佛剎。七善分別一切言辭。八無數色身。九一切法智。十入一切法滅盡三昧。此十皆言智通者。皆以大智為體性故。若隨相說。前八量智。后二理智。據實唯一無礙大智。此十亦是開彼六通。天眼天耳神足漏盡各分二故。天眼約見現未分成二四。天耳約音聲言辭。分出五七。亦是約聞聖教及諸類言辭故。神足約業用及色身。分成六八。漏盡約慧定分成九十。一三不分故六為十。然小乘六通智用有分。三乘平遍亦非曲盡。今一乘十通智用重重遍周法界。猶如帝網念剎圓融故。尚越彼明況于通用。為顯圓旨開成十通。第二何者下徴數列釋中。先總徴。后佛子下別釋十通。即為十段。段各有三。謂標．釋．

【現代漢語翻譯】現代漢語譯本神通。所謂的『神』，是指其妙用難以測度；所謂的『通』，是指其自在而無阻礙。其妙用無有窮盡，寄託於十種顯現的圓滿。鳩摩羅什翻譯的《晉經》和《本業經》都稱之為『十明』，是因為其照徹一切而無遺漏。然而，『通』和『明』在經論中有所不同。例如，《智度論》第三卷說：『直接知道過去宿命之事為通，若知道過去因緣行業為明』等等。現在用這部經來說，『通』就是照徹一切，也可以稱之為『明』，如同經文廣泛闡述的那樣。所以下經說：『不是諸菩薩通明境界』。《晉經》的翻譯意在順應義理，現在的翻譯務求不違背原文。三宗趣指的是：以智慧的運用自在為宗旨，爲了圓滿等覺，以無方的方式攝受教化為旨趣。接下來正式解釋經文。大體上分為四個部分：一是舉出數目並標明，二是徵詢並列舉解釋，三是總括讚歎其殊勝功能，四是總結數目並辨明果報。現在是第一部分。所說的『十』是指：一、他心通（能知他人心念）；二、天眼通（能見常人不見之事物）；三、知過去劫宿住通（能知過去無數劫的住所）；四、盡未來際劫通（能知未來無盡劫的事情）；五、無礙清凈天耳通（能聽見任何聲音而無阻礙）；六、無體性無動作往一切佛剎通（能不經任何動作而到達一切佛的剎土）；七、善分別一切言辭通（能善於分辨一切語言）；八、無數色身通（能化現無數的色身）；九、一切法智通（通達一切法的智慧）；十、入一切法滅盡三昧通（能進入一切法滅盡的三昧）。這十種都稱為『智通』，是因為都以大智慧為體性。如果從現象上來說，前八種是量智，后兩種是理智。但實際上，只有一種無礙大智。這十種也是開彼六通，天眼通、天耳通、神足通、漏盡通各自可以分為兩種。天眼通從見現在和未來分成二和四，天耳通從音聲和言辭分出五和七，也是從聽聞聖教和各種語言來區分。神足通從業用和色身份成六和八。漏盡通從慧和定分成九和十。一和三不分開，所以六成為十。然而，小乘的六通智慧和作用是有侷限的，三乘是平等而普遍的，但也不是完全窮盡。現在一乘的十通智慧和作用是重重遍佈周法界的，猶如帝釋天的寶網一樣，念頭和剎土圓融無礙，所以，尚且超越了『明』，更何況是『通』呢？爲了彰顯圓融的旨意，開顯成就十通。第二部分是『何者下徴數列釋中』，先總的徵詢，然後『佛子下別釋十通』，分為十段，每段各有三個部分，即標明、解釋、讚歎。

【English Translation】 English version Supernatural powers. 'Shen' (神) refers to the unfathomable wonder of its function; 'Tong' (通) refers to its freedom and unobstructedness. Its wonderful function is limitless, relying on the perfect manifestation of the ten aspects. Kumarajiva's translation of the 'Jin Sutra' and the 'Benye Sutra' both refer to it as 'Tenfold Clarity' (十明), because it illuminates everything without omission. However, 'Tong' and 'Ming' differ in the sutras and treatises. For example, the third volume of the 'Mahaprajnaparamita Sastra' says: 'Directly knowing past lives is Tong, knowing past causes and conditions and actions is Ming,' and so on. Now, according to this sutra, 'Tong' is illuminating everything, and can also be called 'Ming,' as the text extensively explains. Therefore, the following sutra says: 'Not the realm of the enlightened understanding of the Bodhisattvas.' The translation of the 'Jin Sutra' intends to accord with the meaning, and the current translation strives not to violate the original text. The Three Tenets refer to: taking the free use of wisdom as the tenet, and taking the acceptance and transformation in an unrestricted way for the sake of perfect enlightenment as the purpose. Next, formally explain the text. Broadly divided into four parts: first, listing the numbers and marking them; second, inquiring and listing explanations; third, summarizing and praising its superior functions; and fourth, summarizing the numbers and distinguishing the results. Now is the first part. The 'ten' refers to: 1. Telepathy (knowing the thoughts of others); 2. Clairvoyance (seeing things that ordinary people cannot see); 3. Knowledge of past lives (knowing the abodes of countless past kalpas); 4. Knowledge of future kalpas (knowing things of endless future kalpas); 5. Unobstructed and pure divine hearing (hearing any sound without obstruction); 6. Traveling to all Buddha lands without form or action (reaching all Buddha lands without any action); 7. Skillful discrimination of all languages (being good at distinguishing all languages); 8. Countless manifestations of physical bodies (manifesting countless physical bodies); 9. Wisdom of all dharmas (understanding the wisdom of all dharmas); 10. Entering the Samadhi of extinction of all dharmas (being able to enter the Samadhi of extinction of all dharmas). These ten are all called 'Wisdom-Powers' because they all take great wisdom as their essence. If speaking from the phenomenon, the first eight are measuring wisdom, and the last two are rational wisdom. But in reality, there is only one unobstructed great wisdom. These ten are also opening up the six supernatural powers, with clairvoyance, divine hearing, supernatural travel, and the extinction of outflows each being divided into two. Clairvoyance is divided into two and four from seeing the present and the future, and divine hearing is divided into five and seven from sounds and languages, also distinguishing from hearing the holy teachings and various languages. Supernatural travel is divided into six and eight from karmic function and physical body. The extinction of outflows is divided into nine and ten from wisdom and concentration. One and three are not separated, so six becomes ten. However, the wisdom and function of the six supernatural powers of the Hinayana are limited, and the Three Vehicles are equal and universal, but not completely exhaustive. Now, the wisdom and function of the Ten Supernatural Powers of the One Vehicle are heavily pervasive throughout the Dharma Realm, like Indra's net, with thoughts and lands perfectly integrated and unobstructed, so it surpasses 'Ming,' let alone 'Tong'? In order to highlight the meaning of perfection and integration, the Ten Supernatural Powers are revealed and accomplished. The second part is 'What are the following inquiries and lists of explanations,' first generally inquiring, and then 'Buddha's disciples explain the Ten Supernatural Powers separately,' divided into ten sections, each with three parts, namely, marking, explaining, and praising.

結。今初標。云他心者。智以他心。為所緣故。若直就所緣。應名心差別通。若所若王種類多種皆能知故。並依主受名。然智緣他心諸說不同。安慧論師云。佛智緣他心緣得本質。余皆變影。護法論師則佛亦變影。若緣本質得心外法。壞唯識故。但極似本質有異因人。依唯識宗護法為正。以今經望前亦未失。以攝境從心不壞境故。能所兩亡不礙存故。第一義唯心非一非異。正緣他時即是自故。以即佛心之眾生心非即眾生心之佛心為所緣。以即眾生心之佛心非即佛心之眾生心為能緣。如是镕融故非一非異。若離佛外別有眾生更須變影。卻失真唯識義。二知一下釋相中二。初知一剎。后如一下以少類多。前中三。初總。次所謂下別。后如是下結。別中有三十類心。闕第三無記。晉經具有。于中前十約相總顯。后二十心約人別顯。前中初二約性總該諸心。次二約行兼濟獨善故。次二約報。天大人小故。上四唯善。次二約向背。而順通三性善惟有漏。背唯是善通漏無漏。約人辨中。初六約乘。前三是果。后三是因。即前背生死心及廣狹心。次八部約類。即前順生死及大小心。地獄等約趣。亦順生死是不善心。余並可知。第二天眼。標云無礙者見自在故。清凈者離障故。天眼即通。二見無量下釋中分三。初總明多界相殊。其善惡

【現代漢語翻譯】現代漢語譯本：總結。現在開始標示。說『他心』（他人的心）是指智慧以他人的心作為所緣（認識的對象）。如果直接就所緣來說，應該叫做『心差別通』，因為無論是所緣還是國王等種類繁多，都能知曉。並且依據主語來命名。然而，關於智慧緣他心的說法各不相同。安慧論師認為，佛的智慧緣他心，緣取的是本質，其餘都是變現的影子。護法論師則認為，即使是佛也變現影子。如果緣取本質，就會得到心外之法，破壞了唯識的理論。但極像本質，是因為有不同的因緣。依據唯識宗，護法論師的觀點是正確的。以現在的經文來看，也沒有失去原意，因為攝取境界是從心出發，不會破壞境界的真實性。能緣和所緣兩方面都消失了，不妨礙真實的存在。第一義的唯心既非一也非異。真正緣取他心的時候，也就是自己的心。因為是即佛心的眾生心，不是即眾生心的佛心作為所緣。以即眾生心的佛心，不是即佛心的眾生心作為能緣。這樣融合，所以非一非異。如果離開佛之外，另有眾生，就需要變現影子，反而失去了真唯識的意義。二、知一下面解釋相，分為兩部分。首先是知一剎那，然後是如下面所說，以少類比多種。前面又分為三部分。首先是總說，其次是『所謂』下面分別說明，最後是『如是』下面總結。分別說明中有三十類心，缺少第三種無記心。晉譯的經文中有。其中，前面十種是總的顯示心的各種相狀，後面二十種是根據不同的人來分別顯示心。前面十種中，最初兩種是總的概括各種心性，其次兩種是兼顧濟世和獨善其身，再次兩種是關於果報，天道廣大，人道渺小。上面四種都是善心，其次兩種是關於順和背，順是通於三性的善，只有有漏。背只有善，通於有漏和無漏。根據人來辨別心中，最初六種是關於乘，前三種是果，后三種是因。也就是前面的背生死心和廣狹心。其次八部是關於類別，也就是前面的順生死和大小心。地獄等是關於趣向，也是順生死，是不善心。其餘都可以知道。第二天眼。標示『無礙』是因為見得自在，『清凈』是因為遠離障礙。天眼就是通。二、見無量下面解釋，分為三部分。首先是總的說明多個世界的相狀不同，其善惡。

【English Translation】 English version: Conclusion. Now, the initial indication. 'Other-mind' (the mind of others) means that wisdom takes the minds of others as its object of cognition. If we speak directly of the object of cognition, it should be called 'discrimination-penetration of minds,' because it can know both the object of cognition and the various types of kings, etc. And it is named according to the subject. However, the statements about wisdom cognizing other minds differ. Ānanda's theory states that the Buddha's wisdom cognizes other minds, cognizing the essence, while the rest are manifested shadows. Dharmapāla's theory states that even the Buddha manifests shadows. If one cognizes the essence, one would obtain external dharmas, destroying the theory of Consciousness-only. But it is extremely similar to the essence because there are different causes and conditions. According to the Consciousness-only school, Dharmapāla's view is correct. Looking at the current sutra, it has not lost its original meaning, because grasping the realm originates from the mind and does not destroy the reality of the realm. The disappearance of both the grasper and the grasped does not hinder true existence. The Consciousness-only of the ultimate meaning is neither one nor different. When truly cognizing another mind, it is one's own mind. Because it is the mind of sentient beings that is identical to the Buddha's mind, not the Buddha's mind that is identical to the mind of sentient beings, which is taken as the object of cognition. The Buddha's mind that is identical to the mind of sentient beings is not the mind of sentient beings that is identical to the Buddha's mind, which is taken as the cognizer. Such fusion is neither one nor different. If there are sentient beings separate from the Buddha, there is a need to manifest shadows, which would lose the meaning of true Consciousness-only. 2. Knowing - The following explains the characteristics, divided into two parts. First, knowing a single moment; then, as stated below, using a few categories to compare many. The former is further divided into three parts. First, a general statement; second, 'so-called' below, a separate explanation; and finally, 'thus' below, a conclusion. The separate explanation has thirty types of minds, lacking the third type of neutral mind. The Jin translation of the sutra has it. Among them, the first ten are a general display of the various characteristics of the mind, and the latter twenty are a separate display of the mind according to different people. Among the first ten, the first two are a general summary of the various mental natures, the next two are about balancing benefiting the world and benefiting oneself alone, and the next two are about karmic retribution, the heavenly realm being vast and the human realm being small. The above four are all wholesome minds, and the next two are about conforming and opposing, conforming being wholesome, encompassing the three natures, and only having outflows. Opposing is only wholesome, encompassing outflows and no outflows. In distinguishing minds according to people, the first six are about vehicles, the first three being the result and the latter three being the cause. That is, the previous opposing mind of birth and death and the mind of vastness and narrowness. The next eight parts are about categories, that is, the previous conforming to birth and death and the mind of large and small. Hells, etc., are about destinations, also conforming to birth and death, and are unwholesome minds. The rest can be known. The second is the heavenly eye. 'Unobstructed' is indicated because seeing is unhindered, and 'pure' is because it is free from obstacles. The heavenly eye is penetration. 2. Seeing the immeasurable - The following explanation is divided into three parts. First, a general explanation of the different appearances of multiple worlds, their good and evil.

趣等。後後展開如問明品。次所謂下別明多類非一隨一一類有前罪等。三如是種種下委照分明。前但睹其現相。此則照其因緣。十明之目由此而立。于中初能見分明。次隨所下所見委悉。言隨所者所知非一故。后悉皆下結其無謬。文並可知。第三宿住通。標中謝往之事名宿住。在過去明瞭記憶為隨念。即宿住之隨念。宿住隨念之通。二能知下釋相中二。一知凡事。于中先總。所謂下別。二又憶過去下知佛事。于中亦二。先約界顯多。但知其果。后又憶念下約人顯多兼知其因皆以菩薩得九世眼如見現在故。若不爾者過去之法若不落謝不名過去。若已落謝無法可知。若但曾經心中。有種影現前故。說憶知者。是則但見自心不見彼法。又曾不經事應不憶知。又但見現在非是過去。何名宿住。余文可知。第四知劫通。亦從境受名。二知不可說下。釋相中二。先知凡。后又知下知佛。前中亦二。先明所依劫。但寄多界以顯多劫。非有際限名。及後段。皆盡未來。此位所知同於佛故。后一一下顯能依事。義如十地中辨。然大乘宗。未來世法體用俱無。今云何知。依方便教但見現在因種。知當果相。非見未來法體。若一乘宗。於九世中。未來中現在體用俱有。今稱實而知。然非現在之現在。故稱未來。此有若是性有即同小乘。若是緣

【現代漢語翻譯】現代漢語譯本：趣等。後面的展開如同《問明品》所說。其次，所謂『下別明多類非一隨一一類有前罪等』，是說詳細說明多種類別，並非只有一種，每一種類別都有之前的罪過等等。三，『如是種種下委照分明』，是說詳細地照見分明。前面只是看到它們的表面現象，這裡則是照見它們的因緣。『十明』的名稱由此而立。其中，首先是能見分明，其次是『隨所下所見委悉』，是說所見到的非常詳細。說到『隨所』，是因為所知曉的並非只有一種。最後，『悉皆下結其無謬』，是總結其沒有謬誤。文句的意思都可以理解。第三是宿住通（Sù zhù tōng，神通的一種，指知曉過去世的能力）。標明中，謝往之事名為宿住（Sù zhù，過去世）。在過去明瞭地記憶稱為隨念（Suí niàn，伴隨的念頭）。即宿住的隨念，宿住隨唸的神通。二，『能知下釋相中二』，解釋相狀分為兩部分。一，知凡事，其中先總說，『所謂下別』，然後分別說明。二，『又憶過去下知佛事』，知曉佛的事情，其中也分為兩部分。先從界限上顯示多，但知曉其結果。后，『又憶念下約人顯多兼知其因』，從人的角度顯示多，兼知其原因，都是因為菩薩（Púsà，佛教中發願普度眾生的修行者）得到九世的眼睛，如同見到現在一樣。如果不是這樣，過去的法如果不是已經消逝，就不能稱為過去。如果已經消逝，就沒有辦法知曉。如果只是曾經在心中，有種影子顯現，所以說憶知，那麼就只是見到自己的心，沒有見到彼法。又，曾經沒有經歷過的事情，應該不能憶知。又，只是見到現在，不是過去，怎麼能稱為宿住呢？其餘的文句都可以理解。第四是知劫通（Zhī jié tōng，神通的一種，指知曉時間長短的能力）。也是從境界接受名稱。二，『知不可說下』，解釋相狀分為兩部分。先知曉凡事，後知曉佛事。前面也分為兩部分，先說明所依靠的劫，只是憑藉多個世界來顯示多個劫，沒有邊際限制。以及後面的段落，都窮盡未來。這個位置所知曉的與佛相同。后，『一一下顯能依事』，一一顯示能依靠的事情，意義如同《十地經》中辨析的那樣。然而大乘宗（Dàchéng zōng，佛教宗派之一），未來世的法體和作用都沒有，現在怎麼能知曉呢？依靠方便教，只是見到現在的因種，知曉將來的果相，不是見到未來法的本體。如果是一乘宗（Yīchéng zōng，佛教宗派之一），在九世中，未來中的現在，體和用都存在，現在稱實而知。然而不是現在的現在，所以稱為未來。這裡如果有自性，就如同小乘（Xiǎochéng，佛教宗派之一）。如果是因緣

【English Translation】 English version: Interests and so on. The subsequent unfolding is as described in the 『Questioning and Clarification』 chapter. Secondly, the so-called 『following separately clarifies multiple categories, not just one, with each category having prior offenses, etc.』, refers to detailing various categories, not just a single one, with each category having previous transgressions, and so on. Thirdly, 『such and such thoroughly illuminates and distinguishes』 refers to thoroughly illuminating and distinguishing. Previously, one only saw their outward appearances; here, one illuminates their causes and conditions. The name 『Ten Illuminations』 is established from this. Among them, first is the ability to see clearly, and second is 『following what is seen in detail』, meaning what is seen is very detailed. When it says 『following what』, it is because what is known is not just one thing. Finally, 『all conclude without error』 concludes that there are no mistakes. The meaning of the sentences can be understood. Third is the Sù zhù tōng (宿住通, the supernatural power of knowing past lives). In the heading, past events are called Sù zhù (宿住, past lives). Clearly remembering the past is called Suí niàn (隨念, accompanying thoughts). That is, the Suí niàn of Sù zhù, the supernatural power of remembering past lives. Two, 『the ability to know explains the aspects in two parts』, explaining the characteristics in two parts. One, knowing ordinary matters, first generally speaking, 『so-called following separately』, then explaining separately. Two, 『also recalling the past, knowing the affairs of the Buddha』, knowing the affairs of the Buddha, which is also divided into two parts. First, showing multiplicity from the perspective of realms, but knowing the results. Later, 『also recalling and thinking about people, showing multiplicity and also knowing the causes』, showing multiplicity from the perspective of people, also knowing the reasons, all because the Bodhisattva (Púsà, a practitioner who vows to liberate all beings in Buddhism) obtains the eyes of nine lifetimes, as if seeing the present. If it were not so, if the past dharma had not already passed away, it could not be called the past. If it has already passed away, there is no way to know it. If it is only once in the heart, there is a kind of shadow appearing, so it is said to be remembered and known, then it is only seeing one's own mind, not seeing that dharma. Also, things that have never been experienced should not be remembered and known. Also, only seeing the present, not the past, how can it be called Sù zhù? The rest of the sentences can be understood. Fourth is Zhī jié tōng (知劫通, the supernatural power of knowing the duration of time). It also receives its name from the realm. Two, 『knowing the unspeakable below』, explaining the characteristics in two parts. First knowing ordinary matters, then knowing the affairs of the Buddha. The former is also divided into two parts, first explaining the kalpas on which it depends, only relying on multiple worlds to show multiple kalpas, without any boundaries. And the following paragraphs all exhaust the future. What is known in this position is the same as the Buddha. Later, 『one by one showing the dependent events』, showing the dependent events one by one, the meaning is as analyzed in the Ten Bhumi Sutra. However, in the Mahayana school (Dàchéng zōng, one of the Buddhist schools), the dharma body and function of the future world do not exist, so how can it be known now? Relying on expedient teachings, only seeing the present cause seeds, knowing the future fruit appearance, not seeing the essence of the future dharma. If it is the Ekayana school (Yīchéng zōng, one of the Buddhist schools), in the nine worlds, the present in the future, both body and function exist, now truly knowing. However, it is not the present of the present, so it is called the future. Here, if there is self-nature, it is the same as the Hinayana (Xiǎochéng, one of the Buddhist schools). If it is dependent origination

有緣今未曾。云何言有。若今時看緣性俱無。以是現在未來定非有故。若逐未來時看。以是未來之現在故。還如今有。第五天耳通。初標名。略無智通。若直雲天耳。即當體受名。若取無礙清凈之天耳。即依有德業受稱。二圓滿下釋相中三。初總顯德業自在。二佛子下別示一方業用。三如東方下舉一例余。今初九句皆約用辨德。前之標名即是總句。一圓滿者能互用故。二遍聞十方及九世故。三一時領覽通其源故。四離二障故。五明瞭所知故。六緣不能礙故。七非如權小聞有分限。不盡重重故。八已證得故。九於一切皆自在故。謂欲聞則細遠無逃。欲不聞則近大不撓。故云自在。第二別示一方業用中二。初舉多佛欲顯聞廣。二是諸佛下顯聞憶持。于中二。先聞持教法。隨釋可知。后又于下顯持圓滿。即能持之相。于中二。先舉所持。上文通顯佛所說法。今辨所說差別。後於彼下辨能持相。兼明轉化。余文可知。第六無體性智通。初標名中有十四名。初一總通。即無體性。余皆別。別中一無功作用。二同理平等。三能普遍。四量難知。五非謂依體起用。六但隨念即形。七現有作用。八不動本處。九作必究竟。十用無間歇亦不斷佛種。十一他不能壞。十二能生善根。十三隨何所詣。於十三中。初二五八是無體性義。余即神通

【現代漢語翻譯】現代漢語譯本有緣今未曾，為何說有？如果現在看緣起性空，那麼現在和未來都必定不存在。如果追逐未來去看，因為未來是現在的延續，仍然像現在一樣存在。第五是天耳通（能聽到極遠聲音的神通），開始只是簡單地標明名稱，沒有詳細說明智慧神通。如果直接說是天耳，就是指其本身的功能。如果說是無礙清凈的天耳，那就是依據其功德而得名。二、『圓滿』以下解釋其相狀，分為三部分。首先，總的顯示其功德和自在。其次，『佛子』以下分別展示一方的功用。再次，『如東方』以下舉一個例子來概括其他方向。現在，最初的九句都是從功用的角度來辨別功德。前面的標明名稱就是總的概括。一、『圓滿』是因為能夠互相使用。二、能夠普遍聽到十方和過去、現在、未來九世的聲音。三、能夠一時領會貫通其根源。四、遠離兩種障礙（煩惱障和所知障）。五、能夠清楚明白所知的一切。六、因緣不能夠阻礙。七、不像權教和小乘那樣聽聞有侷限，不能完全瞭解重重無盡的道理。八、已經證得了這種神通。九、對於一切都能夠自在，想要聽就能聽到細微遙遠的聲音，想要不聽，即使是近處巨大的聲音也不會干擾，所以說是自在。第二部分，分別展示一方的功用，分為兩部分。首先，列舉眾多的佛，是爲了顯示聽聞的廣泛。其次，『是諸佛』以下顯示聽聞和憶持。其中分為兩部分。首先是聽聞和憶持教法，隨著解釋就可以明白。然後，『又于』以下顯示憶持的圓滿，也就是能夠憶持的相狀。其中分為兩部分。首先，列舉所憶持的內容，上文總的顯示佛所說的一切法，現在辨別所說法的差別。然後，『于彼』以下辨別能夠憶持的相狀，兼說明轉化。其餘的文字可以自己理解。第六是無體性智通（沒有固定本體的智慧神通），開始標明名稱，其中有十四個名稱。第一個是總的概括，即無體性。其餘的都是分別說明。分別說明中，一、沒有功用造作。二、與真理相同而平等。三、能夠普遍。四、難以衡量。五、不是說依靠本體而產生作用。六、只是隨著念頭而顯現。七、現有作用。八、不移動根本之處。九、所作必定究竟。十、作用沒有間斷，也不會斷絕佛種。十一、他人不能破壞。十二、能夠產生善根。十三、無論到什麼地方。在這十三種中，最初的二、五、八是無體性的含義，其餘的就是神通。

【English Translation】 English version If conditions are present, it has not yet occurred. Why say it exists? If one observes the nature of conditioned arising as empty in the present moment, then both the present and the future are definitely non-existent. If one pursues the future to observe, because the future is the present's continuation, it still exists like the present. Fifth is the divine ear power (the ability to hear extremely distant sounds). Initially, it simply labels the name, without elaborating on wisdom power. If one directly says 'divine ear,' it refers to the function itself. If one speaks of the unobstructed and pure divine ear, it is named based on its merits. Second, the section below 'perfect' explains its characteristics in three parts. First, it generally reveals its merits and freedom. Second, the section below 'Buddha's disciples' separately demonstrates the function in one direction. Third, the section below 'like the East' gives one example to encompass the others. Now, the initial nine sentences all discern merits from the perspective of function. The preceding labeling of the name is the general summary. One, 'perfect' because it can be used mutually. Two, it can universally hear the ten directions and the nine periods of time (past, present, and future). Three, it can comprehend and penetrate its source at once. Four, it is free from the two obscurations (affliction obscuration and knowledge obscuration). Five, it can clearly understand all that is knowable. Six, conditions cannot obstruct it. Seven, it is not like the limited hearing of provisional teachings and the Small Vehicle, unable to fully understand the endless layers of meaning. Eight, it has already attained this power. Nine, it is free in all things, able to hear subtle and distant sounds if it wishes, and undisturbed by loud sounds nearby if it does not wish to hear, hence it is called free. The second part, separately demonstrating the function in one direction, is divided into two parts. First, listing many Buddhas is to show the breadth of hearing. Second, the section below 'these Buddhas' shows hearing and retention. It is divided into two parts. First is hearing and retaining the teachings, which can be understood with explanation. Then, the section below 'moreover' shows the perfection of retention, which is the characteristic of being able to retain. It is divided into two parts. First, listing what is retained, the preceding text generally shows all the Dharma spoken by the Buddha, now distinguishing the differences in what is spoken. Then, the section below 'in them' distinguishes the characteristics of being able to retain, also explaining transformation. The remaining text can be understood on your own. Sixth is the non-substantial wisdom power (wisdom power without a fixed substance), initially labeling the name, which has fourteen names. The first is the general summary, which is non-substantiality. The rest are separate explanations. In the separate explanations, one, there is no functional creation. Two, it is the same as truth and equal. Three, it can be universal. Four, it is difficult to measure. Five, it is not said to arise from relying on substance. Six, it simply manifests according to thought. Seven, it has existing function. Eight, it does not move from its fundamental place. Nine, what is done is definitely complete. Ten, its function is without interruption, and it will not cut off the Buddha-seed. Eleven, others cannot destroy it. Twelve, it can generate good roots. Thirteen, wherever it goes. Among these thirteen, the initial two, five, and eight are the meaning of non-substantiality, the rest are supernatural powers.

義。此二無礙故受斯名。二此菩薩下釋相中三。一明廣大。謂聞多剎佛名。即見身在彼多剎故。二彼諸世界下。明無量不起等義。謂又于彼佛重聞佛名。便往敬事受道無著故。三如是經下明不斷義。謂于多時體用無礙故。第七善分別言音通中。初標名。從所了得名。即依主立稱。若從所發得名。即通持業。二知不可說下釋相中二。先知言詞有標列及結。后此菩薩下明發言詞。謂隨樂差別而發言故。有法喻合。文並可知。第八色身莊嚴智通。依所現得名。即有財立稱。二知一切下釋相中三。初知無色以色即空故。二菩薩如是下明能現色。以空即色故。三佛子下雙明無色現色。所為不礙悲故。今初由了法界無定實色。舉體即空非斷空故。空中無色不礙色故。存亡隱顯皆自在故。方能隨樂現種種色故。先明之。于中六句。初一總知色性離相。亦無有法而為空故。餘五別明離何等相。一離差別相粗妙長短等。同一無生體故。二種種異相虛故。三無量多相離故。又無大小絕份量故。四但妄分別求叵得故。色空二見皆請取故。即與不即斯見絕故。上通形顯。五離顯相依形有故。二能現色中。初結前標。后以即空之色為妙色故。又空色不二成上真空。不二而二現斯妙色。色空融即為真法界。緣起無盡即一現多。后所謂下別顯不同有一

【現代漢語翻譯】義。此二無礙故受斯名。（因為這兩種能力沒有障礙，所以得到這個名稱。）二此菩薩下釋相中三。一明廣大。謂聞多剎佛名。即見身在彼多剎故。（第二，這位菩薩在解釋相狀時分為三點。第一點是說明其廣大性，即聽到許多佛剎的佛名，就能看見自身也在那些佛剎。）二彼諸世界下。明無量不起等義。謂又于彼佛重聞佛名。便往敬事受道無著故。（第二點，在那些世界中，說明無量不起等的含義，即又在那些佛面前重新聽到佛名，便前往恭敬侍奉，接受佛道而沒有執著。）三如是經下明不斷義。謂于多時體用無礙故。（第三點，像這樣經過說明不斷的含義，即在很長的時間裡，本體和作用都沒有障礙。）第七善分別言音通中。初標名。從所了得名。即依主立稱。若從所發得名。即通持業。（第七，在善於分別言語音聲的通達中，首先標明名稱，從所理解獲得的方面來命名，就是依主釋；如果從所發出的方面來命名，就是通持業釋。）二知不可說下釋相中二。先知言詞有標列及結。后此菩薩下明發言詞。謂隨樂差別而發言故。有法喻合。文並可知。（第二，知道不可說，在解釋相狀時分為兩點。首先知道言辭有標列和總結，然後這位菩薩說明發言的言辭，即隨著喜好差別而發言，有法和比喻的結合，文義都可以理解。）第八色身莊嚴智通。依所現得名。即有財立稱。（第八，色身莊嚴智通，依據所顯現獲得的方面來命名，就是有財釋。）二知一切下釋相中三。初知無色以色即空故。（第二，知道一切，在解釋相狀時分為三點。首先知道無色，因為色就是空。）二菩薩如是下明能現色。以空即色故。（第二，菩薩像這樣說明能夠顯現色，因為空就是色。）三佛子下雙明無色現色。所為不礙悲故。今初由了法界無定實色。舉體即空非斷空故。空中無色不礙色故。存亡隱顯皆自在故。方能隨樂現種種色故。先明之。于中六句。初一總知色性離相。亦無有法而為空故。餘五別明離何等相。一離差別相粗妙長短等。同一無生體故。（第三，佛子下面同時說明無色和顯現色，所作所為不妨礙慈悲的緣故。現在首先由於了解法界沒有固定的實在的色，整體就是空，不是斷滅空。空中沒有色不妨礙色，存在、消失、隱藏、顯現都自在的緣故，才能隨著喜好顯現種種色。首先說明這一點，其中有六句。第一句總的說明色性遠離相，也沒有任何法是空。其餘五句分別說明遠離哪些相。第一，遠離差別相，粗細、美妙、長短等，因為都是同一個無生的本體。）二種種異相虛故。三無量多相離故。又無大小絕份量故。四但妄分別求叵得故。色空二見皆請取故。即與不即斯見絕故。上通形顯。五離顯相依形有故。（第二，種種不同的相是虛假的緣故。第三，無量眾多的相遠離的緣故，又沒有大小，斷絕了份量的緣故。第四，只是虛妄分別，尋求也得不到的緣故，色和空兩種見解都是請取的緣故，即和不即的見解都斷絕的緣故。以上是通達形顯。第五，遠離顯相，因為顯相是依靠形體而存在的緣故。）二能現色中。初結前標。后以即空之色為妙色故。又空色不二成上真空。不二而二現斯妙。（第二，能夠顯現色中，首先總結前面並標明。然後以就是空的色作為妙色的緣故，又空和色不二是成就上面的真空。不二而二的顯現這種妙處。） *空融即為真法界。緣起無盡即一現多。（空融合就是真正的法界，緣起沒有窮盡就是一顯現多。）后所謂下別顯不同有一（後面所謂的下面分別顯示不同，有一個）

【English Translation】 Meaning. They receive this name because these two abilities are unobstructed. Second, this Bodhisattva explains the characteristics in three aspects. First, clarifying its vastness, meaning that upon hearing the names of Buddhas in many lands (kshetra), one can see oneself in those many lands. Second, 'In those worlds below' clarifies the meaning of immeasurable non-arising, etc., meaning that upon hearing the Buddha's name again in the presence of those Buddhas, one goes to respectfully serve and receive the path without attachment. Third, 'As such, through the sutras below' clarifies the meaning of non-cessation, meaning that in many times, the essence and function are unobstructed. Seventh, in the 'Skillful Discrimination of Speech and Sound Penetration,' first, the name is labeled, named from what is understood, which is a dependent possessive compound. If named from what is emitted, it is a general possessive compound. Second, 'Knowing the unspeakable below' explains the characteristics in two aspects. First, knowing that words have labeling, listing, and conclusion. Then, 'This Bodhisattva below' clarifies the words spoken, meaning that words are spoken according to the differences in preferences. There is a combination of dharma and metaphor, and the text can be understood. Eighth, 'Wisdom Penetration of Adorning the Colored Body,' named according to what is manifested, which is a possessive compound. Second, 'Knowing all below' explains the characteristics in three aspects. First, knowing the formless because form is emptiness. Second, 'Bodhisattvas thus below' clarify the ability to manifest form because emptiness is form. Third, 'Disciples of the Buddha below' simultaneously clarify the formless manifesting form, because what is done does not hinder compassion. Now, first, due to understanding that the Dharma Realm has no fixed real form, the whole body is emptiness, not annihilation emptiness. In emptiness, the absence of form does not hinder form. Existence, disappearance, concealment, and manifestation are all free, so one can manifest various forms according to preferences. First, clarify this, in which there are six sentences. The first sentence generally knows that the nature of form is separate from characteristics, and there is no dharma that is emptiness. The remaining five sentences separately clarify what characteristics are separated from. First, separate from the characteristics of difference, such as coarse, subtle, long, short, etc., because they are the same unproduced essence. Second, the various different characteristics are illusory. Third, the immeasurable many characteristics are separated from, and there is no size, cutting off quantity. Fourth, it is only delusional discrimination, and seeking is unattainable. Both views of form and emptiness are invited. The views of 'is' and 'is not' are cut off. The above is a general understanding of shape and appearance. Fifth, separate from the manifest appearance because the manifest appearance depends on form. Second, in the ability to manifest form, first, summarize the previous and label it. Then, the form that is emptiness is the wonderful form, and the non-duality of emptiness and form becomes the above true emptiness. The non-duality manifests this wonder. *Emptiness merging is the true Dharma Realm. The endless arising of conditions is the manifestation of one into many. Later, the so-called below separately shows that there is a difference

百三種。或從色相立名。或就德用受稱。可以意求。然然皆是稱法界之色。不同變礙。但隨所顯以立色名。三雙明所為中。初結前後今所化下顯其所為。有十句並可知。第九一切法智通。初標名。從所知真俗等法受稱。二知一切下釋相中二。初明知法。即內證事理。后此菩薩下明演法。即外益眾生。亦是前明即事常理。后明即理恒事。用寂寂用無障礙故。今初。又二。初約離言顯實。二無我下約二空顯實。今初之三句。一向顯實。一名無得物之功故。二緣成無性故。三體絕去來故。下有三句相對顯實。然此三對釋有三義。一唯約顯實則相待而空故。異相互無故云不異。遮異言不異。亦無不異可得云非不異。二約雙顯體則不異相非不異。三約雙遮相即性故非異。性即相故。非不異。又相非相故不異。性非性故非不異。故離二邊不住中道。下二對例知。二約二空顯中。亦初三對一向顯實。無比者無有我所與我為比對故。餘二可知。無實下亦通三釋。準前知之。且約顯實以釋。一虛實皆緣顯故。二法性不併真故一相。一亦不為一故無相。有無皆法待對故。無法與非法但假施設。並就實而求。能治所治無不雙寂。余皆仿此。第二演法外益中三。一牒前成智。為起用所依故。二不捨下正明演法。三雖知實相下寂用無礙。于中三。

【現代漢語翻譯】現代漢語譯本百三種（一百零三種）。或從色相立名，或就德用受稱。可以意求，然皆是稱法界之色，不同變礙（變異和障礙），但隨所顯以立色名。三雙明所為中，初結前後，今所化下顯其所為。有十句並可知。第九一切法智通（通達一切法的智慧），初標名，從所知真俗等法受稱。二知一切下釋相中二，初明知法，即內證事理，后此菩薩下明演法，即外益眾生。亦是前明即事常理，后明即理恒事，用寂寂用無障礙故。今初。又二，初約離言顯實，二無我下約二空顯實。今初之三句，一向顯實。一名無得物之功故，二緣成無性故，三體絕去來故。下有三句相對顯實。然此三對釋有三義。一唯約顯實則相待而空故，異相互無故云『不異』，遮異言『不異』，亦無『不異』可得云『非不異』。二約雙顯體則『不異』相『非不異』。三約雙遮相即性故『非異』，性即相故『非不異』。又相非相故『不異』，性非性故『非不異』。故離二邊不住中道。下二對例知。二約二空顯中，亦初三對一向顯實。無比者無有我所與我為比對故。餘二可知。無實下亦通三釋。準前知之。且約顯實以釋。一虛實皆緣顯故，二法性不併真故一相，一亦不為一故無相。有無皆法待對故，無法與非法但假施設。並就實而求，能治所治無不雙寂。余皆仿此。第二演法外益中三，一牒前成智，為起用所依故，二不捨下正明演法，三雖知實相下寂用無礙。于中三。

【English Translation】 English version The hundred and three kinds. Some are named based on their form and appearance, others are named based on their virtues and functions. They can be sought through intention, yet all are names for the forms of the Dharma Realm, differing from transformations and obstructions, but named according to what is manifested. Among the three pairs explaining the purpose, the first concludes the preceding and introduces what is to be transformed. There are ten sentences that can be understood. The ninth is 'All-Dharma Wisdom Penetration' (Sarva-Dharma-Jnana-Pratibhasa), initially labeled by name, named based on the true and mundane dharmas that are known. The second, 'Knowing All,' explains the characteristics in two parts. The first clarifies knowing the Dharma, which is the inner realization of principles and matters. The latter, 'This Bodhisattva,' clarifies expounding the Dharma, which is externally benefiting sentient beings. It also clarifies the constant principle in matters, and the constant matter in principle, using stillness without obstruction. Now, the first. Again, two parts: first, revealing reality through detachment from words; second, revealing reality through the two emptinesses below, 'No Self.' The first three sentences directly reveal reality. First, there is no merit in obtaining things; second, conditions create no inherent nature; third, the essence transcends going and coming. The following three sentences reveal reality in contrast. However, these three pairs of explanations have three meanings. First, only explaining reality, they are empty because they are mutually dependent. Because differences are mutually non-existent, it is said 'not different,' negating difference by saying 'not different,' and there is no 'not different' to be obtained, so it is said 'not not different.' Second, explaining both essence, 'not different' in appearance is 'not not different.' Third, negating both, appearance is essence, so 'not different'; essence is appearance, so 'not not different.' Also, appearance is not appearance, so 'not different'; essence is not essence, so 'not not different.' Therefore, it is detached from the two extremes and does not abide in the Middle Way. The following two pairs can be understood by analogy. Second, explaining the Middle Way through the two emptinesses, the first three pairs also directly reveal reality. 'Incomparable' means there is no 'mine' to be compared with 'me.' The remaining two can be understood. 'No Reality' also encompasses three explanations. Understand it according to the preceding. Let's explain it in terms of revealing reality. First, both illusion and reality are revealed by conditions; second, the nature of Dharma does not coexist with truth, hence one aspect; one is also not one, hence no aspect. Existence and non-existence are both dharmas that are mutually dependent, so 'no dharma' and 'not dharma' are merely provisional designations. Seeking based on reality, both the curable and the cured are doubly still. The rest can be imitated accordingly. Second, expounding the Dharma externally benefits in three parts: first, repeating the preceding to accomplish wisdom, as the basis for arising function; second, 'Not Abandoning' directly clarifies expounding the Dharma; third, 'Although Knowing Reality' is stillness without obstruction. Within this, there are three.

初寂不礙用。次雖有言說下用不礙寂。後於不二下寂用無二。第十滅定智通中三。初標名。云一切法滅盡者。謂五聚之法皆當體寂滅故。斯即理滅不同余宗滅定。但明事滅。唯滅六七心心所法。不滅第八等。但事滅故。不能即定而用。證理滅故。定散無礙。由即事而理故不礙滅。即理而事故不礙用。是以文云。雖唸唸入而不廢菩薩道等。亦非心定而身起用。亦不獨明定散雙絕。但是事理無礙故。上七地云。雖行實際而不作證。能唸唸入亦唸唸起。及凈名云。不起滅定現諸威儀。皆斯義也。事理非一故。一切法滅盡之神通非異故。滅盡即神通。通二釋也。二于唸唸下釋相中二。先明即定體用自在。后此菩薩住三昧時下。明入定時分自在。前中亦二。先標入定。二亦不退。下明不礙用。于中初二句總。未作不退。現作不捨。正簡事滅以顯真滅。余句別明。文顯可知。第二明入定時分自在中三。初長短隨心。二菩薩入此下威儀不忒。三雖于有無下不礙起用。定散雙行。于中先法后喻。光影普現寂然無心。隨器虧盈體無來去。三是為下結名。大文第三佛子菩薩下。總嘆勝能中二。一形劣顯勝。劣不測故。二唯除下以勝顯勝。謂佛等方測故。大文第四佛子是為下結數辨果。文顯可知。

十忍品第二十九

初來意者。

【現代漢語翻譯】現代漢語譯本：最初的寂靜並不妨礙妙用。其次，即使有言語表達，在作用時也不妨礙寂靜。最後，在不二的境界下，寂靜和妙用沒有分別。第十，滅盡定智通中分為三部分。首先是標明名稱，說『一切法滅盡』，是指五蘊之法都當下體悟到寂滅的緣故。這就是理滅，不同於其他宗派所說的滅定，只說明事滅，僅僅滅除第六識、第七識的心和心所法，不滅除第八識等。因為只是事滅，所以不能從定中生起妙用。證悟理滅的緣故，入定和散亂沒有妨礙。由於即事而理，所以不妨礙滅；即理而事，所以不妨礙用。因此經文說，『雖然唸唸入定，但不廢棄菩薩道』等等。也不是心入定而身體生起妙用，也不僅僅是說明定和散的雙重斷絕，而是因為事和理沒有障礙的緣故。上七地菩薩說，『雖然行於實際，但不作證』，能夠唸唸入定，也能夠唸唸生起妙用。以及《維摩詰經》說，『不起滅盡定，而現各種威儀』，都是這個意思。事和理不是一，所以一切法滅盡的神通不是異於滅盡，滅盡就是神通。這是對『通』的兩種解釋。第二，在『于唸唸下』解釋相狀，其中分為兩部分。首先是說明即定體用自在，然後是『此菩薩住三昧時下』，說明入定時分自在。前面一部分也分為兩部分。首先是標明入定，第二是『亦不退下』，說明不礙妙用。其中最初兩句是總說，未作時不退，現在作時不捨，正是爲了簡別事滅而彰顯真滅。其餘的句子分別說明，文義顯明可知。第二部分說明入定時分自在，其中分為三部分。首先是長短隨心，第二是『菩薩入此下』，威儀沒有差錯，第三是『雖于有無下』，不妨礙生起妙用，入定和散亂同時進行。其中先說法后比喻，光明和影子普遍顯現，寂然沒有心念，隨著器皿的大小而盈虧，本體沒有來去。第三是『是為下』，總結名稱。大文第三，『佛子菩薩下』，總贊殊勝的能力，其中分為兩部分。一是形體卑劣而顯現殊勝，因為卑劣而不可測度。二是『唯除下』，用殊勝來顯現殊勝，意思是隻有佛等才能測度。大文第四，『佛子是為下』，總結數量和辨明果位，文義顯明可知。《十忍品》第二十九首先說明來意。

【English Translation】 English version: Initial stillness does not hinder function. Secondly, although there is verbal expression, using it does not hinder stillness. Finally, under non-duality, stillness and function are not two. Tenth, in the extinction attainment wisdom penetration, there are three parts. First, naming it, saying 'all dharmas are extinguished,' means that the five aggregates (Skandha) are all realized as inherently quiescent. This is the extinction of principle (理滅, Li Mie), different from the extinction attainment of other schools, which only explains the extinction of phenomena (事滅, Shi Mie), only extinguishing the mind and mental functions of the sixth and seventh consciousnesses, not extinguishing the eighth consciousness, etc. Because it is only the extinction of phenomena, it cannot immediately function from the attainment. Because of realizing the extinction of principle, there is no hindrance between being in attainment and being scattered. Because it is immediately phenomena as principle, it does not hinder extinction; immediately principle as phenomena, it does not hinder function. Therefore, the text says, 'Although constantly entering attainment, one does not abandon the Bodhisattva path,' etc. It is not that the mind is in attainment while the body is functioning, nor does it only explain the dual cessation of attainment and scattering, but because phenomena and principle are unobstructed. The Bodhisattvas of the upper seven grounds say, 'Although practicing actuality, one does not make proof,' able to constantly enter attainment and constantly arise in function. And the Vimalakirti Sutra says, 'Without rising from extinction attainment, one manifests various dignified behaviors,' all of which are this meaning. Phenomena and principle are not one, so the supernormal power of extinguishing all dharmas is not different from extinction; extinction is supernormal power. These are two explanations of 'penetration'. Second, explaining the characteristics 'in every thought,' in which there are two parts. First, explaining that the substance and function are freely at ease in attainment, then 'when this Bodhisattva dwells in samadhi,' explaining that the time and duration of entering attainment are freely at ease. The previous part also has two parts. First, marking entering attainment, second, 'also does not regress,' explaining that it does not hinder function. The first two sentences are general, not regressing when not acting, not abandoning when acting now, precisely to distinguish the extinction of phenomena and manifest true extinction. The remaining sentences explain separately, the meaning of the text is clear and understandable. The second part explains that the time and duration of entering attainment are freely at ease, in which there are three parts. First, the length is according to the mind, second, 'when the Bodhisattva enters this,' the dignified behavior is without error, third, 'although in existence and non-existence,' it does not hinder arising in function, attainment and scattering occur simultaneously. In which first the Dharma is spoken, then the metaphor, light and shadow universally appear, silently without thought, waxing and waning according to the vessel, the substance does not come or go. Third, 'this is,' concluding the name. The third major section, 'Buddha-son Bodhisattva,' generally praises the supreme ability, in which there are two parts. One, the inferior form manifests the supreme, because the inferior is immeasurable. Two, 'except,' using the supreme to manifest the supreme, meaning that only Buddhas, etc., can measure it. The fourth major section, 'Buddha-son, this is,' concludes the number and distinguishes the fruit, the meaning of the text is clear and understandable. Chapter Twenty-Nine: The Ten Forbearances (十忍品, Shi Ren Pin) First, explaining the intention.

為答普光十頂問故。義如前釋。前二已明通定用廣。今此辨其智慧深奧故次來也。二釋名者。忍謂忍解印可。即智照觀達。寄圓顯十。三宗趣者。智行深奧為宗。為得佛果無礙無盡為趣。然此忍行約位即等覺後心。為斷微細無明。若約圓融實通五位。寄終極說。體即是智。不同余宗忍因智果。雖是一智隨義別說。二三四五等諸教不同。今此圓教故說十忍。四正釋文。文有長行偈頌。前中四。一舉數嘆勝。二列名顯要。三依名廣釋。四總結其名。今初先舉數。后若得下嘆勝。到無礙地。即自分因圓。佛法無礙即勝進果滿。第二何者為十下列名顯要中。初徴數。次列名。后顯要。名中前三約法。后七就喻。三中初一約教。謂忍于教聲從境為名。音聲之忍。次一約行。順諸法故順即是忍。三無生忍者。若約忍無生理即無生之忍。若約無生之智及煩惱不生。則無生即忍。通二釋也。又此三忍。若通相說。前二皆是無生忍之加行。順向無生。后一方契。若約當位三忍條然。以不應此位方有順無生忍故。順但順理。不是順忍。若爾何異無生。順忍通順事理故。不同無生。經云。法有亦順知等。又依五忍位當寂滅。今約三忍明義故當無生。如地持說。后七約喻中並是依主。謂如幻之忍等故。光統云。約四喻音聲。電化喻順忍。空喻無

【現代漢語翻譯】爲了回答普光十頂的問題，其含義如前所述。前面兩個（問題）已經闡明了普遍、確定和廣泛的應用。現在這裡辨析其智慧的深刻奧妙，因此緊隨其後而來。（此段是解釋為什麼會有下面的問答）二、解釋名稱：『忍』指的是忍耐、理解和認可，也就是智慧的觀照和通達。藉由圓滿來彰顯十種忍。三、宗旨和目標：以智慧和行為的深刻奧妙為宗旨，以獲得佛果的無礙和無盡為目標。然而，這種『忍』的行為，就位階而言，相當於等覺菩薩的最後心念，爲了斷除微細的無明。如果就圓融而言，實際上貫通五種位階，是就終極的意義來說的。其本體就是智慧，不同於其他宗派認為『忍』是因，『智』是果。雖然是一種智慧，但隨著意義的不同而有不同的說法，如二、三、四、五等各種教義有所不同。現在這裡是圓教，所以說有十種忍。四、正式解釋經文：經文有長行和偈頌。在長行中分為四個部分：一、舉出數量並讚歎殊勝；二、列出名稱並彰顯重要性；三、依據名稱廣泛解釋；四、總結其名稱。現在先舉出數量，後面『若得』以下是讚歎殊勝，到達『無礙地』，就是自分因圓滿，佛法無礙就是殊勝的進步，果達到圓滿。第二，『何者為十』以下是列出名稱並彰顯重要性。其中，先是提問數量，然後列出名稱，最後彰顯重要性。名稱中，前三種是就法而言，后七種是就比喻而言。三種就法而言的忍中，第一種是就教法而言，稱為『音聲之忍』，從所忍的對象來命名。第二種是就行為而言，順應諸法，『順』就是『忍』。第三種是『無生忍』，如果就忍于無生之理而言，就是『無生之忍』；如果就無生之智以及煩惱不生而言，那麼『無生』就是『忍』，這兩種解釋都說得通。此外，這三種忍，如果從普遍的角度來說，前兩種都是『無生忍』的加行，順向于無生，最後一種才真正契合無生。如果就各自的位階而言，這三種忍是條理分明的，因為不應該在這個位階才有順無生忍，所以『順』只是順應道理，不是順忍。如果這樣，那和『無生』有什麼區別？『順忍』是普遍順應事和理的，不同於『無生』。《經》中說：『法有亦順知』等等。此外，依據五忍的位階，相當於寂滅，現在就三種忍來闡明意義，所以相當於無生，如《地持經》所說。后七種就比喻而言的忍，都是依主釋，比如『如幻之忍』等等。光統法師說：『就四種比喻而言，音聲、電、化比喻順忍，空比喻無生忍。』

【English Translation】 In order to answer the ten questions of Puguang (name of a Bodhisattva), the meaning is as explained before. The previous two (questions) have already clarified the universal, fixed, and broad applications. Now, this clarifies the profound mystery of its wisdom, therefore it comes next. (This paragraph explains why there are the following questions and answers) Two, explaining the names: 'Forbearance' (忍, ren) refers to endurance, understanding, and acceptance, which is the wisdom of contemplation and thorough understanding. It manifests the ten kinds of forbearance through perfection. Three, the purpose and goal: Taking the profound mystery of wisdom and action as the purpose, and taking the attainment of the unobstructed and inexhaustible Buddha-fruit as the goal. However, this act of 'forbearance', in terms of rank, is equivalent to the last thought of the Equal Enlightenment Bodhisattva, in order to eliminate subtle ignorance. If in terms of perfect fusion, it actually runs through the five ranks, which is in terms of the ultimate meaning. Its substance is wisdom, different from other schools that consider 'forbearance' as the cause and 'wisdom' as the effect. Although it is one wisdom, there are different sayings according to the different meanings, such as the various teachings of two, three, four, and five. Now here is the Perfect Teaching, so it is said that there are ten kinds of forbearance. Four, formally explaining the scripture: The scripture has prose and verses. In the prose, it is divided into four parts: One, citing the number and praising the superiority; Two, listing the names and highlighting the importance; Three, explaining widely according to the names; Four, summarizing the names. Now, first cite the number, and the following 'If obtained' is praising the superiority, reaching the 'Unobstructed Ground' (無礙地, wu ai di), which is the self-dividing cause being complete, the unobstructed Buddha-dharma is the superior progress, and the fruit reaches perfection. Second, 'What are the ten' below is listing the names and highlighting the importance. Among them, first is asking the number, then listing the names, and finally highlighting the importance. In the names, the first three are in terms of the Dharma, and the last seven are in terms of metaphors. Among the three forbearances in terms of the Dharma, the first is in terms of the teaching, called 'Forbearance of Sound' (音聲之忍, yinsheng zhi ren), named from the object of forbearance. The second is in terms of action, conforming to all dharmas, 'conforming' is 'forbearance'. The third is 'Unborn Forbearance' (無生忍, wusheng ren), if in terms of forbearance of the principle of non-birth, it is 'forbearance of non-birth'; if in terms of the wisdom of non-birth and the non-arising of afflictions, then 'non-birth' is 'forbearance', both of these explanations make sense. In addition, these three forbearances, if speaking from a general perspective, the first two are the preliminary practices of 'Unborn Forbearance', conforming to non-birth, and the last one truly conforms to non-birth. If in terms of their respective ranks, these three forbearances are well-organized, because there should not be conforming to non-birth forbearance at this rank, so 'conforming' is only conforming to the principle, not conforming forbearance. If so, then what is the difference from 'non-birth'? 'Conforming forbearance' is universally conforming to things and principles, different from 'non-birth'. The Sutra says: 'The Dharma has also conforming knowledge' and so on. In addition, according to the ranks of the five forbearances, it is equivalent to quiescence, now explaining the meaning in terms of the three forbearances, so it is equivalent to non-birth, as said in the Dasabhumika Sutra. The last seven forbearances in terms of metaphors are all possessive compounds, such as 'Illusion-like Forbearance' (如幻之忍, ruhuan zhi ren) and so on. Master Guangtong said: 'In terms of the four metaphors, sound, electricity, and transformation are metaphors for conforming forbearance, and emptiness is a metaphor for non-birth forbearance.'

生。電即今之影喻。又云幻者。起無起相。焰者境無境相。夢者知無知相。響者聞無聞相。電者住無住相。今既雲影。應云現無現相。化者有無有相。空者為無為相。此則能喻局於一相所喻義通多法。在文雖無于理無失。又古德云。觀識如幻想如焰。受如夢聲如響。行如電色如化。總觀一切蘊界處等。畢竟空故。如虛空也。此釋順後會偈文。故今影喻亦喻於行。若依攝論。第五八喻皆喻依他起性。然併爲遣疑。所疑不同故。所喻亦異。一以外人聞依他起相。但是妄分別有。非真實義。遂即生疑雲。若無實義何有所行境界。故說如幻。謂幻者幻作所緣。六處豈有實耶。二疑雲。若無實何有心心法轉。故說如焰。飄動非水似水妄有心轉。三疑雲。若無實何有愛非愛受用。故說如夢。中實無男女而有愛非愛等受用。覺時亦爾。四疑雲。若無實何有戲論言說。故說如響。實無有聲聽者謂有。五疑雲。若無實何有善惡業果。故說如影。謂如鏡影像故亦非實。六疑雲。若無實何以菩薩作利樂事。故說如化。謂變化者。雖知不實而作化事。菩薩亦爾。然彼論無空喻。而影喻是映象。更有映質光影喻。喻種種識無實。又有水月喻。喻定地境界無實。今經以義類同故。合在影中。至文當知。遠公見其無空便以空喻喻無為法。非不有理而違

【現代漢語翻譯】現代漢語譯本：『生』（Śūnya，空性）。『電』（Vidyut）即是現在的『影』（Chāyā）的比喻。又說『幻』（Māyā），是說生起而無生起的相狀。『焰』（Marīci）是說境界而無境界的相狀。『夢』（Svapna）是說知覺而無知覺的相狀。『響』（Pratibhāsa）是說聽聞而無聽聞的相狀。『電』（Vidyut）是說安住而無安住的相狀。現在既然說是『影』，應該說顯現而無顯現的相狀。『化』（Nirmita）是說有而無有的相狀。『空』（Śūnya）是說作為而無作為的相狀。這則是能比喻的侷限於一個相狀，所比喻的意義貫通多種法。在文字上雖然沒有，在道理上沒有缺失。又有古德說，觀察識如同幻想，如同火焰；受如同夢境，聲音如同迴響；行如同閃電，色如同幻化。總的觀察一切蘊、界、處等，畢竟是空性的，如同虛空一樣。這個解釋順應後面的會偈文，所以現在用影的比喻也比喻於行。如果依照《攝大乘論》（Mahāyānasaṃgraha），第五和第八的比喻都比喻依他起性（paratantra-svabhāva）。然而都是爲了消除疑惑，所疑惑的不同，所以比喻也不同。一是外人聽到依他起相，只是妄分別有，不是真實義，於是就產生疑惑說，如果沒有真實義，那有什麼所行境界？所以說如幻，說幻術師所幻化的所緣，六處哪裡有真實的呢？二是疑惑說，如果沒有真實，那有什麼心和心法運轉？所以說如焰，飄動不是水，像水一樣妄有心的運轉。三是疑惑說，如果沒有真實，那有什麼愛和非愛的受用？所以說如夢，夢中實際上沒有男女，卻有愛和非愛等的受用，醒來時也是這樣。四是疑惑說，如果沒有真實，那有什麼戲論言說？所以說如響，實際上沒有聲音，聽的人卻認為有。五是疑惑說，如果沒有真實，那有什麼善惡業果？所以說如影，如同鏡子里的影像，所以也不是真實的。六是疑惑說，如果沒有真實，那為什麼菩薩要做利益安樂的事情？所以說如化，說變化者，雖然知道不真實，卻做變化的事情，菩薩也是這樣。然而那部論沒有空的比喻，而影的比喻是映象，更有映質光影的比喻，比喻種種識沒有真實。又有水月的比喻，比喻定地境界沒有真實。現在這部經因為意義類別相同，所以合在影中，到經文時應當知道。遠公（慧遠）看到它沒有空的比喻，便用空的比喻來比喻無為法，並非沒有道理，也沒有違背。

【English Translation】 English version: 'Birth' (Śūnya, emptiness). 'Lightning' (Vidyut) is now a metaphor for 'shadow' (Chāyā). Furthermore, 'illusion' (Māyā) means arising without the aspect of arising. 'Flame' (Marīci) means a realm without the aspect of a realm. 'Dream' (Svapna) means awareness without the aspect of awareness. 'Echo' (Pratibhāsa) means hearing without the aspect of hearing. 'Lightning' (Vidyut) means abiding without the aspect of abiding. Now that it is said to be 'shadow', it should be said to be appearing without the aspect of appearing. 'Transformation' (Nirmita) means having without the aspect of having. 'Emptiness' (Śūnya) means acting without the aspect of acting. This means that the metaphor is limited to one aspect, while the meaning of what is being metaphorized encompasses many dharmas. Although it is not in the text, it is not a loss in terms of reason. Furthermore, an ancient virtuous one said, 'Observe consciousness as like illusion, like a flame; feeling as like a dream, sound as like an echo; action as like lightning, form as like transformation.' Generally observe all aggregates, realms, and bases, etc., as ultimately empty, like empty space. This explanation accords with the verses that follow, so now the metaphor of shadow is also used to metaphorize action. According to the Mahāyānasaṃgraha (Compendium of the Great Vehicle), the fifth and eighth metaphors both metaphorize dependent origination (paratantra-svabhāva). However, they are all for dispelling doubts. Because the doubts are different, the metaphors are also different. First, outsiders hear of the aspect of dependent origination as merely being falsely discriminated as existent, not as a real meaning, and thus they give rise to the doubt, 'If there is no real meaning, then what is the realm of action?' Therefore, it is said to be like illusion, meaning that the objects conjured by a magician, where are the six sense bases real? Second, they doubt, 'If there is no reality, then how do the mind and mental factors function?' Therefore, it is said to be like a flame, flickering and not water, but falsely appearing like water, and the mind functions in this way. Third, they doubt, 'If there is no reality, then what is the enjoyment of love and non-love?' Therefore, it is said to be like a dream, in which there are actually no men and women, but there is the enjoyment of love and non-love, etc., and it is the same when one is awake. Fourth, they doubt, 'If there is no reality, then what is the playful speech?' Therefore, it is said to be like an echo, in which there is actually no sound, but the listener thinks there is. Fifth, they doubt, 'If there is no reality, then what are the results of good and evil karma?' Therefore, it is said to be like a shadow, like the image in a mirror, so it is also not real. Sixth, they doubt, 'If there is no reality, then why do Bodhisattvas do things that benefit and bring happiness?' Therefore, it is said to be like transformation, meaning that the transformer, although knowing it is not real, does transformative things, and Bodhisattvas are the same. However, that treatise does not have the metaphor of emptiness, and the metaphor of shadow is a mirror image, and there is also the metaphor of reflected light and shadow, which metaphorizes that the various consciousnesses are not real. There is also the metaphor of the moon in water, which metaphorizes that the realms of meditative states are not real. Now, this sutra combines them in the shadow because the meanings are similar, and it should be known when it comes to the text. Master Yuan (Huiyuan) saw that it did not have the metaphor of emptiness, so he used the metaphor of emptiness to metaphorize unconditioned dharma, which is not without reason and does not contradict it.

下經。經云眾生及諸法皆如空故。若爾云何釋空喻耶。謂彼疑情雖遣。猶謂諸法有不實相。故云如空畢竟無物。余義廣如攝論及別章說。金剛般若九喻亦皆喻有為。若大品智論十喻。通喻一切。楞伽亦通。今經長行多同前通。而偈所喻亦有局者。顯義無方故。已釋列名。此十種下顯要。要故同說。大文第三佛子云何下。依名廣釋即為十段。前七皆三。謂徴起釋義結名。初忍釋中十一句。初一總舉所聞。謂三無性等法。余顯能聞入法。謂聞無相不驚。以解遍計無所有故。聞無生不怖。以解依他必無生故。聞無性不畏。以解真如無性性故。又釋。于真空法聞時不驚越。思時不續怖。修時不定畏。又聞有無所有不驚。聞空無所有不怖。聞斯二無所有故不畏。並如諸般若論說。深信者聞慧之始。悟解者聞慧之終。初信久解故。愛樂者思慧之初。愛法樂觀故。趣向為終久思向修故。專心憶念者。修慧之初。起加行故。修習為終。正明造修至定根本故。安住者。依定發慧。證理相應故。具如瑜伽菩薩地中。第二順忍釋中。有四重止觀。一創修止觀。謂止思一境。觀觀事理。二漸次止觀。謂止安事境順其理故。名平等無違。觀達事理名隨順了知。偈云。法有亦順知。法無亦順知故。三純熟止觀。謂止惑不生名令心清凈。觀徹前境為正

住修習。四契合止觀。寂冥理境名為趣入。智顯於心故云成就。上四皆止觀俱行。如是方為真實順忍。第三無生忍釋中有二。先總明。后何以下徴釋。今初。若具皆應徴無盡等。此二為總故略標之。釋中具有皆此別義。后徴釋中。徴意有二。一云何以得知無生滅耶。二云既稱無生法忍。何以復言不見法滅。釋中釋初徴意云。真法本自不生。從緣之法無性故不生。以無生故。何有于滅。此則以緣集釋無生。以無生釋無滅。此中略無緣集。偈文具有。云何無生釋無滅耶。此有二意。一云若先是生。后必可滅。本既不生今則無滅。二云既即緣無性稱曰不生。則不待滅竟方無故。次云無滅。此二為總。余可仿之。釋第二徴意云。夫無生忍非獨無生。必諸法都寂。今從初義立無生稱故。無滅等成無生義。若從別義亦可得稱無滅忍等。是以信力入印度經。明此忍能凈初歡喜地云。一謂得無生忍亦令他住。又云。無生忍者。謂證寂滅故。二得無滅忍亦令他住。又云。無滅忍者證無生故。斯文可據。又此諸句各有二義。一以前前釋後後。以後后成前前。前前有故後後有。前前無故後後無。二者諸句一一皆在無生句中。正無生時諸義頓足。以是即事之理非斷滅故。即理之智無能所故。然文旨包含略為三釋。一唯約理。二具理智。三唯約智

【現代漢語翻譯】現代漢語譯本住于修習中。四契合止觀（Samatha-vipassanā，奢摩他-毗婆舍那，止觀的結合）。寂靜、幽深的理境被稱為趣入（進入）。智慧在心中顯現，所以說是成就。以上四者都是止觀同時進行。這樣才是真實的順忍（Anuloma-ksanti，隨順忍）。第三無生忍（Anutpattika-dharma-ksanti，無生法忍）的解釋中有兩點。首先是總的說明，然後是『何以下』的提問和解釋。現在先說總的說明。如果全部都應該提問『無盡』等等。這兩者是總的，所以簡略地標出。解釋中，『具有』是這裡的特別含義。後面的提問和解釋中，提問的意圖有兩個：一是『如何得知沒有生滅呢？』二是『既然稱為無生法忍，為什麼又說沒有見到法的滅亡呢？』解釋中，解釋第一個提問的意圖說：真實的法本來就不生。從因緣而生的法沒有自性，所以不生。因為沒有生，哪裡會有滅呢？這是用因緣和合來解釋無生，用無生來解釋無滅。這裡省略了因緣和合。偈文中有。『如何用無生來解釋無滅呢？』這裡有兩種意思。一是如果先前有生，後來必定可以滅。本來就不生，現在就沒有滅。二是既然因緣和合而沒有自性，稱作不生，那麼就不需要等到滅亡才沒有。所以接著說沒有滅亡。這兩者是總的。其餘的可以仿照這個來理解。解釋第二個提問的意圖說：無生忍不僅僅是沒有生，必定是諸法都寂靜。現在從最初的意義來建立無生的名稱，所以沒有滅等等成就了無生的意義。如果從特別的意義來說，也可以稱為無滅忍等等。因此，《信力入印度經》中，說明這種忍能清凈初歡喜地（初地，菩薩修行階位的第一層）說：『一是得到無生忍也能讓其他人安住。』又說：『無生忍者，是證得寂滅的緣故。』『二是得到無滅忍也能讓其他人安住。』又說：『無滅忍者，是證得無生的緣故。』這些文字可以作為依據。而且這些句子各有兩種含義。一是以前面的解釋後面的，用後面的成就前面的。前面有，所以後面有。前面沒有，所以後面沒有。二是這些句子都包含在無生句中。正在無生的時候，各種意義都圓滿具足。這是即事之理，不是斷滅。即理之智，沒有能和所。然而文章的旨意包含著，大概有三種解釋。一是隻從理上說，二是理智都具備，三是隻從智上說。

【English Translation】 English version Dwelling in practice. The four are in harmony with Samatha-vipassanā (calm abiding and insight meditation, the combination of tranquility and insight). The serene and profound realm of principle is called 'entering'. Wisdom manifests in the mind, hence it is called 'accomplishment'. The above four are all Samatha-vipassanā practiced simultaneously. Only then is it true Anuloma-ksanti (compliance-patience). The explanation of the third Anutpattika-dharma-ksanti (unborn-dharma-patience) has two points. First, a general explanation, and then the question and explanation of 'what follows'. Now, let's talk about the general explanation first. If all should be questioned, 'endless' and so on. These two are general, so they are briefly marked. In the explanation, 'having' has a special meaning here. In the following questions and explanations, there are two intentions of the question: one is 'How do you know that there is no birth and death?' The second is 'Since it is called unborn-dharma-patience, why do you say that you have not seen the extinction of the Dharma?' In the explanation, explaining the intention of the first question says: The true Dharma is originally unborn. The Dharma arising from conditions has no self-nature, so it is unborn. Because there is no birth, where is there extinction? This is to explain non-birth with the gathering of conditions, and to explain non-extinction with non-birth. The gathering of conditions is omitted here. The verse has it. 'How do you explain non-extinction with non-birth?' There are two meanings here. One is that if there was birth before, it must be possible to extinguish it later. Originally, there was no birth, so now there is no extinction. Second, since the gathering of conditions has no self-nature and is called non-birth, then there is no need to wait until extinction to have nothing. So then say no extinction. These two are general. The rest can be understood by analogy. Explaining the intention of the second question says: Anutpattika-dharma-ksanti (unborn-dharma-patience) is not only no birth, but all dharmas must be silent. Now, from the initial meaning, the name of non-birth is established, so no extinction, etc., achieves the meaning of non-birth. If speaking from a special meaning, it can also be called non-extinction-patience, etc. Therefore, in the Faith Power Entering India Sutra, it is stated that this patience can purify the first Pramudita-bhumi (the first bhumi, the first level of Bodhisattva practice): 'One is that obtaining Anutpattika-dharma-ksanti (unborn-dharma-patience) can also allow others to abide.' It also says: 'Anutpattika-dharma-ksanti (unborn-dharma-patience) means attaining Nirvana.' 'Second, obtaining non-extinction-patience can also allow others to abide.' It also says: 'Non-extinction-patience means attaining non-birth.' These words can be used as a basis. Moreover, these sentences each have two meanings. One is to explain the latter with the former, and to achieve the former with the latter. If the former exists, then the latter exists. If the former does not exist, then the latter does not exist. Second, these sentences are all contained in the sentence of non-birth. At the time of non-birth, all meanings are complete and sufficient. This is the principle of being in the matter, not annihilation. The wisdom of being in the principle has no ability and place. However, the meaning of the article contains, probably there are three explanations. One is only about principle, two is both principle and wisdom, and three is only about wisdom.

。今初。云何前前有故則後後有。謂生法既滅滅則終盡。盡則是垢染法。染則前後別異。別則方處不同。有處則能所非寂。不寂則有所欲。有欲則有營作。作則有所愿求。愿則心住愿事。住則有去有來。今由前前無故後後斯寂。故以後后顯成無生。此順長行。二雙約理智者。初二是總含于理智。次四顯理無生。后六顯智無生。故偈云其心無染著等。理智契合名無生忍。三唯約智者。由了從緣無生。則智無有起。故名無生。無生之忍湛然不遷。故云無滅。無滅故用無斷盡。次垢念皆離常無差異。傍無方所照而常寂。遇境無染雖為而無作。雖悲而無愿。處世而無住。等法界而無去來。皆以前釋后。以後成前。言亡慮絕寂照湛然。名無生忍。若唯約知無生理名無生忍。未足深玄。第四如幻忍釋中。先略后廣。略中二。先了幻緣相。后此菩薩下成就忍行。今初有三。初指法同喻。次從因緣起者。彰幻所由。由緣生不實故。後於一法下顯其幻相。初一切法即是所喻。所喻通局。已見上文此意明通。通為無為。故大品云。設有一法過涅槃者。我亦說言如夢如幻。涅槃雖真從緣顯故。遣著心故。廣中合云了世如幻。則似有為。然有法世亦通無為。此為有為所隱覆故。所以名世。故后云菩提涅槃亦皆不見者了平等故。就法喻中各開五法

【現代漢語翻譯】現代漢語譯本現在開始解釋。為什麼說前一個的產生導致后一個的產生呢？因為生法（shēng fǎ，birth-dharma）既然滅亡，滅亡就意味著終結。終結就是垢染法（gòu rǎn fǎ，defiled dharmas）。被垢染就會導致前後不同。不同就會導致方位處所不同。有處所就意味著能（néng，agent）和所（suǒ，object）不是寂靜的。不寂靜就會有所欲（suǒ yù，desire）。有慾望就會有營作（yíng zuò，activities）。造作就會有所愿求（suǒ yuàn qiú，wishes）。愿求就會導致心執著于所愿之事。執著就會有去有來。現在因為前一個的沒有，所以後一個寂滅。因此以後一個的寂滅來顯現無生（wú shēng，non-arising）。這是順著長行（cháng háng，prose）的解釋。第二，從理智（lǐ zhì，principle and wisdom）雙方面來解釋。首先前兩個句子是總括理智。接下來的四個句子是顯現理的無生。最後的六個句子是顯現智的無生。所以偈頌說『其心無染著』等等。理智契合就叫做無生忍（wú shēng rěn，patience with non-arising）。第三，只從智慧方面來解釋。因爲了知一切法都是從因緣（yīn yuán，conditions）而生，所以智慧沒有生起。因此叫做無生。無生的忍耐湛然不動。所以說沒有滅亡。沒有滅亡，所以作用沒有斷絕。其次，垢念（gòu niàn，defiled thoughts）都遠離，常常沒有差異。普遍沒有方所，照耀而常常寂靜。遇到境界沒有染著，雖然有所作為卻沒有造作。雖然有悲憫卻沒有愿求。處在世間卻沒有執著。等同於法界（fǎ jiè，dharma-realm）而沒有去來。都是以前面的解釋後面的，以後面的成就前面的。言語消失，思慮斷絕，寂靜照耀，湛然不動，叫做無生忍。如果僅僅從知曉沒有生起的道理來解釋無生忍，還不夠深刻玄妙。第四，像幻忍（huàn rěn，illusion-like patience）的解釋中，先簡略后詳細。簡略中分為兩部分。首先是了知幻化的因緣相（yīn yuán xiàng，conditioned appearances）。然後是『此菩薩』以下，成就忍行。現在先說第一部分，分為三點。首先是指法（zhǐ fǎ，pointing to the dharma）同於比喻。其次是從因緣生起，彰顯幻化的由來。因為因緣生起是不真實的。最後是『於一法』以下，顯現它的幻相。首先，一切法就是所比喻的。所比喻的範圍，已經在上文看到，這個意思是明通的。明通於有為（yǒu wéi，conditioned）和無為（wú wéi，unconditioned）。所以《大品般若經》（Dà pǐn bōrě jīng，Mahaprajnaparamita Sutra）說，『假設有一法超過涅槃（niè pán，nirvana），我也說它如夢如幻』。涅槃雖然真實，也是從因緣顯現的，爲了遣除執著心。詳細的解釋中，總結說『了世如幻』，則好像是有為。然而有法世（yǒu fǎ shì，the world of existence）也通於無為。這是因為有為所隱蔽的緣故，所以叫做世。所以後面說『菩提（pú tí，bodhi）涅槃也都不見』，是因爲了知平等（píng děng，equality）的緣故。就法和比喻中，各自展開五法。

【English Translation】 English version Now, let's begin. Why is it said that the arising of the former leads to the arising of the latter? Because when birth-dharma (shēng fǎ) ceases, cessation means the end. The end is defiled dharmas (gòu rǎn fǎ). Being defiled leads to differences between before and after. Differences lead to different locations. Having a location means that the agent (néng) and the object (suǒ) are not in stillness. Not being still leads to desires (suǒ yù). Having desires leads to activities (yíng zuò). Activities lead to wishes (suǒ yuàn qiú). Wishes lead to the mind dwelling on the wished-for things. Dwelling leads to going and coming. Now, because of the absence of the former, the latter is extinguished. Therefore, the non-arising (wú shēng) is manifested through the extinction of the latter. This follows the explanation in the prose (cháng háng). Secondly, explaining from both principle and wisdom (lǐ zhì). The first two sentences encompass both principle and wisdom. The next four sentences reveal the non-arising of principle. The last six sentences reveal the non-arising of wisdom. Therefore, the verse says, 'The mind is without defilement or attachment,' and so on. The union of principle and wisdom is called patience with non-arising (wú shēng rěn). Thirdly, explaining only from the aspect of wisdom. Because of understanding that all dharmas arise from conditions (yīn yuán), wisdom does not arise. Therefore, it is called non-arising. The patience with non-arising is still and unmoving. Therefore, it is said to be without cessation. Without cessation, its function is without end. Furthermore, defiled thoughts (gòu niàn) are all abandoned, and there is always no difference. Universally without location, illuminating and always still. Encountering circumstances without defilement, acting without creating. Although having compassion, without wishes. Dwelling in the world without attachment. Equal to the dharma-realm (fǎ jiè) without going or coming. All of these use the former to explain the latter, and the latter to accomplish the former. Words disappear, thoughts cease, stillness illuminates, still and unmoving, this is called patience with non-arising. If one only explains patience with non-arising from the understanding of the principle of non-arising, it is not profound enough. Fourthly, in the explanation of illusion-like patience (huàn rěn), it goes from brief to detailed. The brief explanation is divided into two parts. First, understanding the conditioned appearances (yīn yuán xiàng) of illusion. Then, from 'this Bodhisattva' onwards, accomplishing patience in practice. Now, let's first talk about the first part, which is divided into three points. First, pointing to the dharma (zhǐ fǎ) is the same as the metaphor. Secondly, arising from conditions, revealing the origin of illusion. Because arising from conditions is unreal. Finally, from 'in one dharma' onwards, revealing its illusory appearance. First, all dharmas are what is being compared. The scope of what is being compared has already been seen in the previous text, and this meaning is clear. Clear about the conditioned (yǒu wéi) and the unconditioned (wú wéi). Therefore, the Mahaprajnaparamita Sutra (Dà pǐn bōrě jīng) says, 'If there were a dharma that surpassed nirvana (niè pán), I would also say it is like a dream or an illusion.' Although nirvana is real, it is also manifested from conditions, in order to eliminate attachment. In the detailed explanation, it is summarized as 'understanding the world as illusion,' which seems to be conditioned. However, the world of existence (yǒu fǎ shì) also extends to the unconditioned. This is because it is obscured by the conditioned, so it is called the world. Therefore, it is later said that 'bodhi (pú tí) and nirvana are also not seen,' because of understanding equality (píng děng). Regarding the dharma and the metaphor, each expands into five dharmas.

。如結一巾幻作一馬。一有所依之巾。二幻師術法。三所現幻馬。四馬生即是馬死。五愚小謂有。初巾喻法性。二術喻能起因緣。謂業惑等。三喻依他起法。即眾生等。四喻依他無性。即是圓成故。廣說皆云非也。五喻取為人法。今菩薩反此。故云解了。今經云從因緣起。能起即第二。所起即第三。以第二為因令悟第三。成第四。遣第五病歸第一理。然緣亦從緣故緣果俱幻。中論云。譬如幻化人復作幻化人。即斯意也。然上五義各具有無。一巾性有相無。為馬所隱故。二術用有體無。以依巾無體故。三馬相有實無。以實無而現故。四生即是無死即是有。以無礙故。五情有理無但妄見故。又五中各有四句。準思可知。然皆具德不同。四謗若以諸門交絡成多四句。亦可思準。后顯幻相略為二解。一約相類。謂解一無實則知一切皆然。並從緣故。故云一中解多等。二約圓融復有三義。一以理從事故說相。即如馬頭之巾不異足巾。說頭即足故。一即多等。無行經云。貪慾即是道者。貪慾性故。諸法即貪慾者。即貪實故。二以理融事一多相即。如馬頭無別有。即以巾為頭。以巾體圓融故。令頭即足。故云一中解多等。三約緣起相由力。則法界同一幻網。令一多相即。如幻師術力令多即一等。賢首品云。或現須臾作百年等。以幻法

【現代漢語翻譯】例如，就像用一塊布變幻成一匹馬。這裡面包含五個要素：一是作為依託的布，二是幻術師的法術，三是所顯現的幻馬，四是馬一生下來就等於死亡，五是愚昧的人認為它是真實存在的。最初的布比喻法性（Dharmata），第二個幻術比喻能生起因緣，也就是業和煩惱等。第三個比喻依他起法（paratantra-utpāda），也就是眾生等。第四個比喻依他無自性（paratantra-abhāva），也就是圓成實性（pariniṣpanna）。廣泛地說，都說它不是真實的。第五個比喻執取人法為實有。現在菩薩的做法與此相反，所以說『解了』。現在經文說從因緣生起，能生起的就是第二點，所生起的就是第三點。用第二點作為因，使人領悟第三點，成就第四點，去除第五種病，迴歸第一種真理。然而，因緣也是從因緣而來的，所以因和果都是虛幻的。《中論》說：『譬如幻化人，又作幻化人』，就是這個意思。然而，以上五種含義各自具有有和無。第一，布的體性是有的，相是無的，因為它被馬所隱藏。第二，幻術的作用是有的，本體是無的，因為它依賴於布，沒有獨立的本體。第三，馬的相是有的，實質是無的，因為它實際上不存在卻顯現出來。第四，生下來就是無，死就是有，因為沒有阻礙。第五，情識上認為有，理智上認為無，只是虛妄的見解。另外，這五種含義中各自包含四句，可以類推思考。然而，它們都具備不同的功德。如果用各種角度交織成多種四句，也可以類推思考。後面顯示幻相，大致可以分為兩種解釋。一是通過相似性來解釋，意思是瞭解到一個事物沒有實性，就知道一切事物都是如此，並且都是從因緣而來的。所以說『一中解多』等等。二是通過圓融性來解釋，又包含三種含義。一是用理來解釋事相，就像馬頭上的布和馬腳上的布沒有區別，說頭就是腳，所以說『一即多』等等。《無行經》說：『貪慾就是道』，因為貪慾的體性就是如此。『諸法就是貪慾』，就是說貪慾的真實性就是如此。二是用理來融合事相，一和多相互即是，就像馬頭沒有單獨存在，而是用布來作為頭，因為布的本體是圓融的，所以使頭就是腳，所以說『一中解多』等等。三是通過緣起相依的力量，使法界成為同一個幻網，使一和多相互即是，就像幻術師的法術使多即是一等等。《賢首品》說：『或者顯現須臾，卻當作百年』等等，因為是幻法。

【English Translation】 For example, like conjuring a horse from a piece of cloth. This involves five elements: first, the cloth as the basis; second, the magician's art; third, the illusory horse that appears; fourth, the horse's birth is its death; fifth, the ignorant believe it to be real. The initial cloth symbolizes Dharmata (法性, the nature of reality), the second, the magic, symbolizes the causes and conditions that give rise to phenomena, such as karma and afflictions. The third symbolizes dependent origination (依他起法, paratantra-utpāda), i.e., sentient beings, etc. The fourth symbolizes the absence of inherent existence in dependent origination (依他無自性, paratantra-abhāva), i.e., the perfected nature (圓成實性, pariniṣpanna). Broadly speaking, it is said that it is not real. The fifth symbolizes clinging to the reality of persons and dharmas. Now, the Bodhisattva does the opposite, hence 'understanding'. The current sutra says that it arises from causes and conditions; that which can arise is the second, and that which arises is the third. Using the second as the cause, one is made to realize the third, accomplishing the fourth, removing the fifth disease, and returning to the first principle. However, conditions also arise from conditions, so both cause and effect are illusory. The Madhyamaka-karika (中論) says: 'It is like an illusion man creating another illusion man,' which is the meaning of this. However, the above five meanings each have existence and non-existence. First, the nature of the cloth exists, but its appearance does not, because it is hidden by the horse. Second, the function of magic exists, but its substance does not, because it relies on the cloth and has no independent substance. Third, the appearance of the horse exists, but its reality does not, because it appears even though it does not actually exist. Fourth, birth is non-existence, and death is existence, because there is no obstruction. Fifth, it exists in perception, but not in reason, it is merely a false view. Furthermore, each of these five meanings contains four statements, which can be inferred. However, they all possess different virtues. If various perspectives are interwoven to form multiple four-fold negations, it can also be inferred. The following explanation of illusory appearances can be roughly divided into two interpretations. One is to explain through similarity, meaning that understanding that one thing has no reality leads to knowing that all things are the same, and that they all arise from conditions. Therefore, it is said 'understanding the many in the one', etc. The second is to explain through perfect fusion, which contains three meanings. One is to explain phenomena through principle, like the cloth on the horse's head and the cloth on the horse's feet are no different, saying the head is the foot, so 'one is many', etc. The Vimalakirti Sutra (無行經) says: 'Desire is the path,' because the nature of desire is such. 'All dharmas are desire,' which means that the reality of desire is such. The second is to fuse phenomena through principle, where one and many are mutually inclusive, like the horse's head does not exist separately, but uses the cloth as the head, because the substance of the cloth is perfectly fused, so that the head is the foot, so it is said 'understanding the many in the one', etc. The third is through the power of interdependent origination, making the Dharmadhatu (法界, the realm of all phenomena) the same illusory net, making one and many mutually inclusive, like the magician's art makes the many one, etc. The Chapter on the Adornments of the Leaders (賢首品) says: 'Or appearing for a moment, yet acting as a hundred years,' etc., because it is illusory dharma.

虛無障礙故。相即既爾。相入亦然。入則一中有多等。異體既爾。同體亦然。一門既爾。余門思準。二成忍行中。由知法幻成二種行。一忍智現前云了平等。二幻用無礙云成通化。云何平等。一理事平等。如巾馬無二故。色即空等。二理理平等。如頭足俱巾。巾無別故。如賢聖同如。三事事平等。如前一多中說。第二譬如下廣中三。一喻。二合。三成忍行。初中二。先明性無。即體空義故。結云非是一切種種之物。所非之事。亦可次第對前情非情境。二種種非幻下明其相有。即相差別義。故云然由幻故示現別事。于中初二句。結前生后。種種非幻者象等非術故。下句反此。法合可知。然由下正顯相有。雖互相非。然由因起果。虛而假現。又喻智了平等而起化用。第二菩薩下法合。文有總別。皆言世間者有二義。一可破壞故即喻有為。二隱覆名世。亦通無為則法通五類。趣謂五趣。成壞約器一期說故。運動通情非情。唸唸移故。造作唯情現營為故。第三菩薩至觀一切下成忍行中二。先成真智行。由了體空故。故結云不出平等性。又前法中明即寂之照。云了平等。此明即智之止。故云不見。是知無幻之幻方是幻法。絕見之見方為見幻。二是菩薩下明動寂無二。亦權實不二故。經云。智不得有無而興大悲。心由了體空不壞幻

【現代漢語翻譯】現代漢語譯本因為虛無而沒有障礙。既然是相互融合的，那麼也是相互進入的。進入則一中有多等等。既然是不同的個體，那麼也是相同的個體。既然是一個法門，其餘的法門也可以以此類推。在成就忍辱行中，由於知道法是虛幻的，從而成就兩種修行。一是忍智現前，說『了知平等』；二是幻用無礙，說『成就通化』。什麼是平等？一是事理平等，如頭巾和馬沒有區別一樣，色即是空等等。二是理理平等，如頭和腳都是頭巾，頭巾沒有分別一樣，如賢人和聖人相同。三是事事平等，如前面一多中說的那樣。第二，用譬喻來說明，如下面廣說中的三點：一譬喻，二合，三成就忍辱行。首先在譬喻中分為二點：先說明其性本無，也就是體空的意義。所以總結說，『不是一切種種之物』。所否定的事物，也可以依次對應前面的有情和非情境界。二，『種種非幻』以下，說明其相是有的，也就是相差別的意義。其中前兩句，總結前面，引出後面。『種種非幻』，比如大象等不是法術變幻出來的。下一句則相反。法合可以知道。『然由』以下，正式顯現相有。雖然互相否定，但是由於因產生果，虛幻而假現。又譬喻智慧了知平等而生起化用。第二，『菩薩』以下是法合。文中有總說和別說。都說『世間』有兩個含義：一是可破壞的，也就是譬喻有為法；二是隱覆，也通無為法，那麼法就通五類。『趣』指五趣（地獄、餓鬼、畜生、人、天）。成壞是就器世間的一期來說的。『運動』通於有情和非情，唸唸遷移。『造作』只是有情現在所營為的。第三，『菩薩』到『觀一切』以下，成就忍辱行分為二點：先成就真智行，由於了知體空。所以總結說，『不出平等性』。又前面的法中說明即寂之照，說『了知平等』。這裡說明即智之止，所以說『不見』。要知道沒有幻的幻才是幻法，絕見的見才是見幻。二是『菩薩』以下說明動寂無二，也是權實不二。經中說：『智不得有無而興大悲心』，由於了知體空而不壞幻。

【English Translation】 English version Because of emptiness, there are no obstructions. Since they are interpenetrating, they are also inter-entering. Entering implies that one contains many, and so on. Since they are different entities, they are also the same entity. Since it is one Dharma gate, the remaining Dharma gates can be inferred accordingly. In the accomplishment of forbearance, due to knowing that Dharma is illusory, two kinds of practices are accomplished. First, the wisdom of forbearance manifests, saying 'understanding equality'; second, the unobstructed function of illusion, saying 'accomplishing transformation'. What is equality? First, the equality of phenomena and principle, just as a headscarf and a horse are not different, form is emptiness, and so on. Second, the equality of principle and principle, just as the head and feet are both headscarves, and the headscarf has no distinction, like the wise and the saints are the same. Third, the equality of phenomena and phenomena, as mentioned earlier in the one and many. Second, use metaphors to illustrate, as in the three points in the following extensive explanation: one metaphor, two combinations, and three accomplishments of forbearance. First, in the metaphor, it is divided into two points: first, explain that its nature is originally non-existent, which is the meaning of emptiness. Therefore, it is concluded that 'it is not all kinds of things'. The things that are denied can also correspond to the sentient and non-sentient realms in front. Second, 'various non-illusions' below, explain that its appearance is existent, which is the meaning of phase difference. The first two sentences summarize the previous and lead to the following. 'Various non-illusions', such as elephants, etc., are not transformed by magic. The next sentence is the opposite. The Dharma combination can be known. 'However, from' below, the appearance is formally manifested. Although they deny each other, the cause produces the effect, which is illusory and falsely manifested. It also uses the metaphor of wisdom knowing equality and giving rise to transformation. Second, 'Bodhisattva' below is the Dharma combination. There are general and specific statements in the text. They all say that 'world' has two meanings: one is destructible, which is a metaphor for conditioned Dharma; the other is hidden, which also includes unconditioned Dharma, then the Dharma passes through five categories. 'Gati (趣)' refers to the five realms (hell, hungry ghosts, animals, humans, gods). Accomplishment and destruction are based on the period of the vessel world. 'Movement' passes through sentient and non-sentient beings, moving from moment to moment. 'Creation' is only what sentient beings are currently engaged in. Third, 'Bodhisattva' to 'observe everything' below, the accomplishment of forbearance is divided into two points: first, the accomplishment of true wisdom practice, due to knowing emptiness. Therefore, it is concluded that 'it does not go beyond the nature of equality'. Also, the previous Dharma explained the illumination of stillness, saying 'understanding equality'. Here, it explains the cessation of wisdom, so it says 'not seeing'. It should be known that the illusion without illusion is the illusory Dharma, and the seeing without seeing is the seeing illusion. Second, 'Bodhisattva' below explains that movement and stillness are not two, and reality and provisionality are not two. The sutra says: 'Wisdom cannot have existence or non-existence and arouse great compassion', because it knows emptiness and does not destroy illusion.

相差別故。如象生即是象死。此二相對應成四句。謂此二無二故非異。無不二故非一。非一即非異故非非一。非異即非一故非非異。亦絕雙照故非亦一亦異。若以巾上二義對像上二義。辨非一異略有十句。一以巾上成象義。對像上差別義。合為一際名不異。此是以本隨末就末明不異。經云。法身流轉五道名為眾生。如來藏受苦樂與因俱。若生若滅等。二以巾上住自位義。與象上體空義合為一際。名不異。此是以末歸本就本明不異。經云。一切眾生即如。不復更滅等。三以攝末所歸之本與攝本所從之末。此二雙融無礙不異。此是本末平等為不異。以前二經文不相離故。四以所攝歸本之末。亦與所攝隨末之本。此二相奪故名不異。此是本末雙泯明不異。以真妄平等異不可得故。次下四門明非一。謂五以巾住自位義。與象上相差別義。此二本末相違。相背故名非一。楞伽經云。如來藏不在阿賴耶中。是故七識有生滅。如來藏者不生滅。此之謂也。六巾上成象義與象上體空義。此二本末相反相害故非一。勝鬘經云。七識不流轉不受苦樂。非涅槃因。唯如來藏受苦樂等。七以初相背與次相害。此二義別故名非一。謂相背則各相背舍相去懸遠。相害則相與敵對。親相食害。是故近遠非一。以前經文不相雜故。八以極相害俱泯而不泯

【現代漢語翻譯】現代漢語譯本相差別之故。譬如大象出生即是大象死亡。這兩種相對的相狀構成四句判斷：因為這兩者並非『二』，所以不是『異』（不同）；因為並非『不二』，所以不是『一』（相同）。『非一』即『非異』，所以不是『非非一』；『非異』即『非一』，所以不是『非非異』。也超越了雙重照見的侷限，所以不是『亦一亦異』（既相同又不同）。如果用頭巾上的兩種含義對應大象上的兩種含義，辨析『非一』『非異』，略有十句：一、用頭巾上的『成象義』，對應大象上的『差別義』，合為一個際，名為『不異』（沒有不同）。這是以根本順隨末端，就末端說明『不異』。《楞伽經》說：『法身流轉五道，名為眾生。如來藏（Tathagatagarbha）受苦樂，與因俱。若生若滅等。』二、用頭巾上的『住自位義』，與大象上的『體空義』合為一個際，名為『不異』。這是以末端歸向根本，就根本說明『不異』。《勝鬘經》說：『一切眾生即如（Tathata，真如）。不復更滅等。』三、用攝末所歸之本，與攝本所從之末，這二者雙重融合，沒有障礙，所以『不異』。這是本末平等，所以『不異』。因為前面兩段經文不相分離。四、用所攝歸本之末，也與所攝隨末之本，這二者相互奪取，所以名為『不異』。這是本末雙重泯滅，說明『不異』。因為真妄平等，『異』不可得。接下來四門說明『非一』（不是相同）：五、用頭巾的『住自位義』，與大象上的『相差別義』，這二者本末相違背，所以名為『非一』。《楞伽經》說：『如來藏（Tathagatagarbha）不在阿賴耶識（Alaya-vijnana）中，是故七識有生滅，如來藏（Tathagatagarbha）不生滅。』說的就是這個道理。六、頭巾上的『成象義』與大象上的『體空義』，這二者本末相反相害，所以『非一』。《勝鬘經》說：『七識不流轉，不受苦樂，非涅槃因。唯如來藏（Tathagatagarbha）受苦樂等。』七、用最初的『相背』與其次的『相害』，這兩種含義有區別，所以名為『非一』。所謂『相背』，就是各自相背離，相互捨棄，相去懸遠；所謂『相害』，就是相互敵對，互相吞食損害。因此，遠近『非一』。因為前面的經文不相混雜。八、用極度相害，共同泯滅而不泯滅。

【English Translation】 English version Because of the difference in appearances. For example, the birth of an elephant is the death of an elephant. These two corresponding aspects form four statements: Because these two are not 'two,' they are not 'different'; because they are not 'not two,' they are not 'one' (the same). 'Not one' means 'not different,' so it is not 'not not one'; 'not different' means 'not one,' so it is not 'not not different.' It also transcends the limitations of dualistic perception, so it is not 'both one and different.' If we use the two meanings on the cloth to correspond to the two meanings on the elephant, analyzing 'not one' and 'not different' can be roughly expressed in ten statements: 1. Using the 'meaning of forming an image' on the cloth, corresponding to the 'meaning of difference' on the elephant, combining them into one realm, called 'not different.' This is explaining 'not different' by following the end from the root, focusing on the end. The Sutra says: 'The Dharmakaya (法身) flows through the five paths, called sentient beings. The Tathagatagarbha (如來藏) experiences suffering and joy, together with the cause. Whether it is birth or death, etc.' 2. Using the 'meaning of abiding in its own position' on the cloth, combined with the 'meaning of emptiness of essence' on the elephant, forming one realm, called 'not different.' This is explaining 'not different' by returning to the root from the end, focusing on the root. The Sutra says: 'All sentient beings are Suchness (Tathata, 真如). They will not cease to exist, etc.' 3. Using the root to which the end returns and the end from which the root originates, these two are mutually integrated without obstruction, so they are 'not different.' This is because the root and the end are equal, so they are 'not different.' Because the previous two passages of scripture are not separated. 4. Using the end that is gathered back to the root, also with the root that follows the end, these two mutually negate each other, so they are called 'not different.' This is explaining 'not different' by the mutual annihilation of the root and the end. Because true and false are equal, 'difference' cannot be obtained. The next four sections explain 'not one': 5. Using the 'meaning of abiding in its own position' of the cloth, and the 'meaning of difference in appearances' on the elephant, these two, root and end, contradict each other, so they are called 'not one.' The Lankavatara Sutra (楞伽經) says: 'The Tathagatagarbha (如來藏) is not in the Alaya-vijnana (阿賴耶識), therefore the seven consciousnesses have birth and death, the Tathagatagarbha (如來藏) does not have birth and death.' This is what it means. 6. The 'meaning of forming an image' on the cloth and the 'meaning of emptiness of essence' on the elephant, these two, root and end, are opposite and harmful to each other, so they are 'not one.' The Srimala Sutra (勝鬘經) says: 'The seven consciousnesses do not flow, do not experience suffering and joy, and are not the cause of Nirvana. Only the Tathagatagarbha (如來藏) experiences suffering and joy, etc.' 7. Using the initial 'contradiction' and the subsequent 'harm,' these two meanings are different, so they are called 'not one.' The so-called 'contradiction' means that they contradict each other, abandon each other, and are far apart; the so-called 'harm' means that they are hostile to each other, devouring and harming each other. Therefore, near and far are 'not one.' Because the previous scriptures are not mixed. 8. Using extreme harm, both annihilate without annihilating.

。與極相背俱存而不存。不存不泯義為非一。此是成壞非一。以七識即空而是有故。真如即隱而是顯故。九上四非一與四非異。而亦非一以義不雜故。十然亦不異以理遍通故。法無二故。若以不異門取。諸門極相和會。若以非一門取。諸門極相違害。極違而極順者是無障礙法也。巾象相對既爾。術等相對交絡諸句準之。上下諸文非一異義。皆準此釋。余文可知。第五如焰忍釋中有三。一指法同喻。所喻如前。二譬如下別顯喻相。三總以法合。二中若別開義門亦具五義。一空地。二陽氣。三氣。與空地合而有焰。四焰似水即無水。五令渴鹿謂有。初喻如來藏。二喻無明習氣。三喻習氣熏動心海起于緣生似法。四喻依他無生。五喻凡小執實。若十喻論法喻各有多義。如彼廣說。其有無等義如幻應知。經文有二。初喻體空。后但隨下喻其相有三。菩薩下法閤中。初明瞭法。后現證下明成忍行。第六如夢忍釋中亦三。一標法同喻。二譬如下正舉喻相。然開此夢義亦有五法。一所依。謂悟心以喻本識。二所因。謂睡蓋以喻無明習氣。三所現。謂夢相差別。以喻緣所起法。四此夢事非有而有。但心變故。非見前法。五令夢者取以為實。文中初明俱非喻法非有。后云而示現有。喻法而有。雙辨為俱句。互奪為雙非。然此四句皆由以是

【現代漢語翻譯】現代漢語譯本：與對立的兩極同時存在又同時不存在。『不存在』和『不泯滅』的意義是非一性的體現。這就是『成』與『壞』的非一性。因為第七識即是空性但又是存在的。真如（Tathata）（萬物本來的真實如是的狀態）即是隱藏的但又是顯現的。九識以上和四識的非一性與四識的非異性，既非一性，因為它們的意義不混雜；又是既非異性，因為它們的道理普遍相通，法沒有二元性。如果從『不異』的角度來看，各種法門極其和諧一致。如果從『非一』的角度來看，各種法門極其相互違背。極其違背而又極其順應，這就是無障礙之法。正如布和象的相對關係一樣，術等相對交織的各種語句也應以此類推。上下各處的『非一』和『異』的意義，都應參照此來解釋。其餘的文字可以自行理解。第五，如火焰的安忍的解釋中有三個方面：一是指出法與比喻的相同之處，所比喻的內容如前所述；二是以下面的比喻來分別顯示比喻的相狀；三是總的用佛法來結合。在第二點中，如果分別展開義門，也具備五種意義：一是空地；二是陽氣；三是氣，與空地結合而產生火焰；四是火焰像水但實際上沒有水；五是使口渴的鹿認為有水。第一個比喻是如來藏（Tathagatagarbha）（一切眾生皆有成佛的可能性）。第二個比喻是無明習氣（ignorance and habitual tendencies）。第三個比喻是習氣熏動心海，生起緣起相似的法。第四個比喻是依他起性（dependent origination）無生。第五個比喻是凡夫和小乘修行者執著于實有。如果用十個比喻來論述，法和比喻各有多種意義，如彼處廣說。關於『有』和『無』等的意義，應當像幻象一樣理解。經文有兩部分，第一部分比喻本體是空性的，後面只是隨著下面的比喻來比喻它的相狀，有三個方面。『菩薩』以下，在佛法結合中，首先是明瞭佛法，後面『現證』以下是說明成就安忍的修行。第六，如夢境的安忍的解釋中也有三個方面：一是標明法與比喻的相同之處；二是以下面來正式舉出比喻的相狀。然而，展開這個夢境的意義也有五種法：一是所依，即覺悟之心，用來比喻本識（alaya-vijñana）（根本識）；二是所因，即睡眠的覆蓋，用來比喻無明習氣；三是所顯現，即夢境的差別相，用來比喻緣起所生的法；四是這個夢境的事情並非真實存在而顯現為存在，只是心的變現，並非見到真實存在的事物；五是使做夢者執取夢境為真實。文中首先說明『俱非』，比喻法並非真實存在；後面說『而示現有』，比喻法而存在。雙重辨析為『俱句』，互相否定為『雙非』。然而，這四句都是由於『以是』 English version: Existing and not existing simultaneously with opposing extremes. 'Not existing' and 'not perishing' signify non-oneness. This is the non-oneness of 'becoming' and 'decaying'. Because the seventh consciousness is emptiness yet exists. Suchness (Tathata) is hidden yet manifest. The non-oneness of the ninth consciousness and above with the four consciousnesses is both non-one, because their meanings are not mixed; and also not different, because their principles are universally interconnected, and the Dharma has no duality. If viewed from the perspective of 'not different', all Dharma gates are extremely harmonious. If viewed from the perspective of 'non-one', all Dharma gates are extremely contradictory. Being extremely contradictory yet extremely compliant is the unobstructed Dharma. Just as the relative relationship between cloth and elephant, the various sentences intertwined with techniques and so on should be inferred accordingly. The meanings of 'non-one' and 'different' in the upper and lower sections should all be explained with reference to this. The remaining text can be understood on one's own. Fifth, in the explanation of forbearance like a flame, there are three aspects: first, pointing out the similarity between the Dharma and the metaphor, the content being metaphorized is as mentioned before; second, using the following metaphors to separately reveal the characteristics of the metaphor; third, combining everything with the Dharma in general. In the second point, if the meaning gates are opened separately, they also possess five meanings: first, empty ground; second, yang energy; third, qi, combining with the empty ground to produce flames; fourth, the flame resembles water but actually has no water; fifth, causing thirsty deer to think there is water. The first metaphor is the Tathagatagarbha (the possibility of all beings becoming Buddhas). The second metaphor is ignorance and habitual tendencies. The third metaphor is the habitual tendencies stirring the mind-sea, giving rise to conditioned arising-like Dharmas. The fourth metaphor is dependent origination without arising. The fifth metaphor is ordinary people and Hinayana practitioners clinging to reality. If ten metaphors are used to discuss, the Dharma and the metaphor each have multiple meanings, as explained extensively there. The meanings of 'existence' and 'non-existence' etc. should be understood like illusions. There are two parts to the sutra text, the first part metaphorizes that the essence is emptiness, and the latter only follows the metaphors below to metaphorize its characteristics, there are three aspects. 'Bodhisattva' and below, in the Dharma combination, first is clarifying the Dharma, and later 'actual proof' and below is explaining the practice of achieving forbearance. Sixth, in the explanation of forbearance like a dream, there are also three aspects: first, marking the similarity between the Dharma and the metaphor; second, formally citing the characteristics of the metaphor below. However, unfolding the meaning of this dream also has five Dharmas: first, the basis, namely the awakened mind, used to metaphorize the alaya-vijñana (fundamental consciousness); second, the cause, namely the covering of sleep, used to metaphorize ignorance and habitual tendencies; third, what is manifested, namely the differences in dream appearances, used to metaphorize the Dharmas arising from conditions; fourth, the matter of this dream is not truly existent but appears to exist, it is only the transformation of the mind, not seeing truly existent things; fifth, causing the dreamer to cling to the dream as real. The text first explains 'both non-', metaphorizing that the Dharma is not truly existent; later it says 'but showing existence', metaphorizing that the Dharma exists. Double analysis is 'both sentences', mutual negation is 'double non-'. However, these four sentences are all due to 'because of this'

【English Translation】 English version: Existing and not existing simultaneously with opposing extremes. 'Not existing' and 'not perishing' signify non-oneness. This is the non-oneness of 'becoming' and 'decaying'. Because the seventh consciousness is emptiness yet exists. Suchness (Tathata) is hidden yet manifest. The non-oneness of the ninth consciousness and above with the four consciousnesses is both non-one, because their meanings are not mixed; and also not different, because their principles are universally interconnected, and the Dharma has no duality. If viewed from the perspective of 'not different', all Dharma gates are extremely harmonious. If viewed from the perspective of 'non-one', all Dharma gates are extremely contradictory. Being extremely contradictory yet extremely compliant is the unobstructed Dharma. Just as the relative relationship between cloth and elephant, the various sentences intertwined with techniques and so on should be inferred accordingly. The meanings of 'non-one' and 'different' in the upper and lower sections should all be explained with reference to this. The remaining text can be understood on one's own. Fifth, in the explanation of forbearance like a flame, there are three aspects: first, pointing out the similarity between the Dharma and the metaphor, the content being metaphorized is as mentioned before; second, using the following metaphors to separately reveal the characteristics of the metaphor; third, combining everything with the Dharma in general. In the second point, if the meaning gates are opened separately, they also possess five meanings: first, empty ground; second, yang energy; third, qi, combining with the empty ground to produce flames; fourth, the flame resembles water but actually has no water; fifth, causing thirsty deer to think there is water. The first metaphor is the Tathagatagarbha (the possibility of all beings becoming Buddhas). The second metaphor is ignorance and habitual tendencies. The third metaphor is the habitual tendencies stirring the mind-sea, giving rise to conditioned arising-like Dharmas. The fourth metaphor is dependent origination without arising. The fifth metaphor is ordinary people and Hinayana practitioners clinging to reality. If ten metaphors are used to discuss, the Dharma and the metaphor each have multiple meanings, as explained extensively there. The meanings of 'existence' and 'non-existence' etc. should be understood like illusions. There are two parts to the sutra text, the first part metaphorizes that the essence is emptiness, and the latter only follows the metaphors below to metaphorize its characteristics, there are three aspects. 'Bodhisattva' and below, in the Dharma combination, first is clarifying the Dharma, and later 'actual proof' and below is explaining the practice of achieving forbearance. Sixth, in the explanation of forbearance like a dream, there are also three aspects: first, marking the similarity between the Dharma and the metaphor; second, formally citing the characteristics of the metaphor below. However, unfolding the meaning of this dream also has five Dharmas: first, the basis, namely the awakened mind, used to metaphorize the alaya-vijñana (fundamental consciousness); second, the cause, namely the covering of sleep, used to metaphorize ignorance and habitual tendencies; third, what is manifested, namely the differences in dream appearances, used to metaphorize the Dharmas arising from conditions; fourth, the matter of this dream is not truly existent but appears to exist, it is only the transformation of the mind, not seeing truly existent things; fifth, causing the dreamer to cling to the dream as real. The text first explains 'both non-', metaphorizing that the Dharma is not truly existent; later it says 'but showing existence', metaphorizing that the Dharma exists. Double analysis is 'both sentences', mutual negation is 'double non-'. However, these four sentences are all due to 'because of this'

夢故。謂一以是夢故。有夢事現。于夢者為有。二既言是夢其性必虛。于無實處而見實故。然語有則全攝無而為有。言無則全攝有而為無。以非二相故。非但相有性無而已思之。三以是夢故必具二義。全有之無與全無之有。二門峙立不相是故。非是半有半無。四既言是夢必是雙非形奪俱融二相盡故。然此俱非不違雙是。以若不奪無令盡。無以為無。若不奪有令盡無以為有。是故存亡不礙俱泯自在。方為如夢自在法門。是故經云。世間恒如夢。智不得有無。此之謂也。第三菩薩下。合喻中十句。初句為總。次無有下別。別中初句近上總句。略無如夢二字。於九句中前八辨夢。后一明覺。就前八中攝為四對。初二明常無常門。體虛無變即是常義。自性無恒是無常義。次二辨真妄門。妄由著生真由性離。次二性相門。性本一如相現多種。后二明一異門。但是一心一而無別。隨相分別。異異不同。又唯是一夢相現多種。上之四門各雙存互奪。以為四句思之可見。后一句明覺。即止觀門。謂要在覺時方知是夢。正夢之時不知是夢。純昏心故。設知是夢亦未覺故。覺時了夢知實無夢。然由夢方有覺故辨夢覺時。若離於夢夢覺斯絕。觀了上之多門。止不取于夢妄。如此方爲了夢法門。第七如響忍釋中分三。一忍行所因。二知一切下成

【現代漢語翻譯】夢的緣故。所謂'一'是因為這是夢的緣故，有夢中的事情顯現。對於做夢的人來說，這些事情是存在的。'二'既然說是夢，它的性質必然是虛幻的。在沒有真實的地方看到真實的東西。然而，如果說'有'，就完全包含了'無'而成為'有'；如果說'無'，就完全包含了'有'而成為'無'，因為它不是二元對立的相。不僅僅是現象存在而自性不存在，要這樣思考。'三'因為這是夢的緣故，必然具備兩種含義：完全存在的'無'和完全不存在的'有'。兩種狀態並立，互不相容。所以不是一半存在一半不存在。'四'既然說是夢，必然是雙重否定，所有形式都被消除融合，兩種對立的相都消失了。然而，這種雙重否定並不違背雙重肯定。如果不能消除'無'使其徹底消失，就無法成為'無'；如果不能消除'有'使其徹底消失，就無法成為'有'。因此，存在和消失不妨礙相互泯滅的自在狀態，這才是如夢般自在的法門。所以經中說：'世間恒常如夢，智慧無法把握有和無'，說的就是這個道理。第三菩薩以下，是比喻的總結，共十句。第一句是總說，接下來的'無有'以下是分別說明。在分別說明中，第一句接近上面的總說，省略了'如夢'二字。在九句話中，前八句辨析夢，后一句說明覺悟。在前八句中，可以歸納為四對。前兩句說明常與無常之門。本體虛幻沒有變化，就是常的含義；自性沒有恒定，就是無常的含義。接著兩句辨析真與妄之門。虛妄由執著產生，真實由自性遠離。接著兩句說明自性與現象之門。自性原本統一如一，現象顯現多種多樣。最後兩句說明一與異之門。一切都只是一個心，一而沒有差別；隨著現象分別，異而不同。又只是一個夢，現象顯現多種多樣。上面的四門各自雙重存在，相互否定，可以這樣思考這四句話。最後一句說明覺悟，也就是止觀之門。意思是說，必須在覺悟的時候才知道是夢，正在做夢的時候不知道是夢，因為心完全昏昧。即使知道是夢，也還沒有覺悟。覺悟的時候瞭解夢，知道實際上沒有夢。然而因為有夢，才會有覺悟，所以在辨析夢和覺悟的時候，如果脫離了夢，夢和覺悟就都消失了。觀察瞭解上面的多種門徑，停止執取夢中的虛妄，這樣才算是瞭解瞭如夢的法門。第七如響忍的解釋中分為三部分。一是忍辱的起因，二是'知一切'以下是成就忍辱。

【English Translation】 Modern Chinese version: The reason for dreams. The so-called 'one' is because it is a dream, and dream events appear. For the dreamer, these events exist. 'Two' Since it is said to be a dream, its nature must be illusory. Seeing reality in a place where there is no reality. However, if you say 'existence', it completely includes 'non-existence' and becomes 'existence'; if you say 'non-existence', it completely includes 'existence' and becomes 'non-existence', because it is not a dualistic aspect. It is not just that the phenomenon exists and the self-nature does not exist, think about it this way. 'Three' Because it is a dream, it must have two meanings: the 'non-existence' of complete existence and the 'existence' of complete non-existence. The two states stand side by side and are incompatible with each other. So it is not half existence and half non-existence. 'Four' Since it is said to be a dream, it must be a double negation, all forms are eliminated and integrated, and the two opposing aspects disappear. However, this double negation does not violate the double affirmation. If you cannot eliminate 'non-existence' to make it disappear completely, you cannot become 'non-existence'; if you cannot eliminate 'existence' to make it disappear completely, you cannot become 'existence'. Therefore, existence and disappearance do not hinder the state of freedom of mutual annihilation, which is the Dharma door of freedom like a dream. Therefore, the sutra says: 'The world is always like a dream, and wisdom cannot grasp existence and non-existence', which is what it means. Below the third Bodhisattva, is the summary of the metaphor, a total of ten sentences. The first sentence is a general statement, and the following 'no existence' and below are separate explanations. In the separate explanation, the first sentence is close to the above general statement, omitting the words 'like a dream'. In the nine sentences, the first eight sentences analyze the dream, and the last sentence explains enlightenment. In the first eight sentences, it can be summarized into four pairs. The first two sentences explain the door of permanence and impermanence. The essence is illusory and there is no change, which is the meaning of permanence; the self-nature has no constancy, which is the meaning of impermanence. The next two sentences analyze the door of truth and falsehood. Falsehood arises from attachment, and truth arises from detachment from self-nature. The next two sentences explain the door of self-nature and phenomena. Self-nature is originally unified as one, and phenomena appear in many ways. The last two sentences explain the door of one and different. Everything is just one mind, one without difference; with the distinction of phenomena, different and different. It is just one dream, and phenomena appear in many ways. The above four doors each have a double existence and mutual negation, and you can think about these four sentences in this way. The last sentence explains enlightenment, which is the door of cessation and contemplation. It means that you must know it is a dream when you are enlightened, and you do not know it is a dream when you are dreaming, because the mind is completely昏昧(hūn mèi, dim-witted)。 Even if you know it is a dream, you are not yet enlightened. When you are enlightened, you understand the dream and know that there is actually no dream. However, because there is a dream, there will be enlightenment, so when analyzing dreams and enlightenment, if you break away from the dream, both the dream and enlightenment will disappear. Observe and understand the above various paths, stop clinging to the falsehood in the dream, and this is considered to understand the Dharma door of like a dream. In the explanation of the seventh 如響忍(rú xiǎng rěn, patience like an echo), it is divided into three parts. The first is the cause of forbearance, and the second is 'knowing everything' and below is the achievement of forbearance.

忍之相。三此菩薩下忍成之益。今初。由聞起觀。能成忍故。二中先法。后喻。法中有二。一指法同喻略顯其相。通知一切音聲如響。無去無來明其體空。如是示現彰其相有。二佛子下了知佛聲如響。非獨但喻世間聲故於中先明即有之無。離機無聲故非內。離佛無聲故非外。二法相依故非內外。若言內外和合有者。便有二聲。內外相依即顯無性。后雖了此聲下。明即無之有故。牒非三而能巧現。第二譬如下喻顯。于中四。一喻。二合。三轉喻。四重合。今初。直舉從緣所起。明響無性。無性之相已見法中。然有五法。一空谷二有聲。此二是緣。三聲擊空谷便有響應。此明所起。四有而非真。此彰無性。五愚小謂有。亦有有無等義。如上準之。然此一喻通喻三法。一喻上一切聲則谷喻喉𡕏。聲喻風氣。二喻上如來聲。則谷喻如來。聲喻緣感。三喻一切法。今經略無。晉本具有。大品十喻亦響喻一切。則谷喻如來藏。聲喻無明習氣。二而與下合。但合佛聲以從近故。然初至令諸眾生隨類各解。言含法喻。謂約法則如來之聲。不違法性而能隨類。合上能巧示現。約喻則不違本聲事法之性。隨其呼人類別各解。三如帝釋下轉以喻顯。此有二意。一則喻上佛聲一音隨類。二則喻下菩薩無心普演。四菩薩下重合。第三此菩薩下忍成

【現代漢語翻譯】現代漢語譯本忍辱的體相。第三部分是菩薩以下忍成就的利益。現在開始第一部分。由於聽聞而生起觀想，能夠成就忍辱的緣故。第二部分中先說理法，後用比喻。理法中有兩點。第一點，指出理法與比喻相同，簡略地顯示它的體相。通達一切音聲如同迴響，沒有來處也沒有去處，說明它的本體是空性的。這樣示現，彰顯它的體相是存在的。第二點，佛子了知佛的聲音如同迴響，不僅僅只是比喻世間的音聲。其中先說明即有之無。離開發聲的機器就沒有聲音，所以不是內在的。離開佛陀就沒有聲音，所以不是外在的。兩種法相互依存，所以不是內外。如果說內外和合才有聲音，那麼就有了兩個聲音。內外相互依存，就顯示了無自性。後面『雖了此聲』一句，說明即無之有，因此，雖然不是三者（內外和合），卻能巧妙地顯現。第二部分用譬喻來顯明。其中有四點。第一是比喻。第二是合喻。第三是轉喻。第四是重合。現在開始第一點。直接舉出從因緣所生起的現象，說明迴響沒有自性。無自性的體相已經在理法中見過了。然而有五種法。一是空曠的山谷，二是有聲音，這兩種是因緣。三是聲音撞擊空曠的山谷便有迴響，這說明所生起的結果。四是存在但不是真實的，這彰顯了無自性。五是愚昧弱小的人認為它是真實存在的，也有有無等等含義，如上文所準。然而這一個比喻貫通比喻了三種法。一是比喻上面的一切聲音，那麼山谷比喻喉嚨，聲音比喻風氣。二是比喻上面的如來之聲，那麼山谷比喻如來藏（Tathagatagarbha），聲音比喻無明習氣。三是比喻一切法，這部經中省略了，晉譯本中有。大品般若經的十個比喻也用迴響比喻一切，那麼山谷比喻如來藏，聲音比喻無明習氣。第二點『而與下合』，只是合喻佛的聲音，因為從近處著眼。然而最初『令諸眾生隨類各解』，這句話包含了理法和比喻。如果從理法上說，如來的聲音不違背法性而能夠隨順種類。合喻上面所說的能夠巧妙地示現。從比喻上說，不違背本來的聲音事法之性，隨著他們所呼喚的人類類別而各自理解。第三點『如帝釋下』，用轉喻來顯明。這裡有兩種含義。一是比喻上面佛的聲音一音隨順種類。二是比喻下面菩薩無心普遍地演說。第四點『菩薩下重合』。第三部分『此菩薩下忍成』。

【English Translation】 English version The aspect of forbearance. The third part is the benefits of the Bodhisattva achieving forbearance through lower endurance. Now begins the first part. Because of arising contemplation from hearing, one can achieve forbearance. In the second part, first the principle, then the metaphor. There are two points in the principle. The first point is to point out that the principle and the metaphor are the same, briefly showing its aspect. Understanding that all sounds are like echoes, with no coming and no going, explaining that its essence is emptiness. Such manifestation reveals its aspect of existence. The second point, 'Buddhist disciples understand that the Buddha's voice is like an echo,' is not just a metaphor for worldly sounds. Among them, first explain the existence of non-existence. Without the machine that produces the sound, there is no sound, so it is not internal. Without the Buddha, there is no sound, so it is not external. The two dharmas depend on each other, so it is neither internal nor external. If it is said that the combination of internal and external produces sound, then there would be two sounds. Internal and external dependence reveals no self-nature. The following sentence, 'Although understanding this sound,' explains the existence of non-existence, therefore, although it is not three (internal and external combination), it can skillfully manifest. The second part uses a metaphor to clarify. There are four points. The first is the metaphor. The second is the combined metaphor. The third is the transferred metaphor. The fourth is the re-combined metaphor. Now begins the first point. Directly citing the phenomena arising from conditions, explaining that the echo has no self-nature. The aspect of no self-nature has already been seen in the principle. However, there are five dharmas. One is the empty valley, two is the sound, these two are the conditions. Three is the sound striking the empty valley, then there is an echo, this explains the result that arises. Four is existence but not real, this reveals no self-nature. Five is that the ignorant and weak think it is real, there are also meanings of existence and non-existence, as above. However, this one metaphor connects and metaphors three dharmas. One is to metaphorize all sounds above, then the valley metaphors the throat, the sound metaphors the wind. Two is to metaphorize the Tathagata's (Tathagata) voice above, then the valley metaphors the Tathagatagarbha (Tathagatagarbha), the sound metaphors ignorance and habitual tendencies. Three is to metaphorize all dharmas, this sutra omits it, the Jin translation has it. The ten metaphors of the Great Perfection of Wisdom Sutra also use the echo to metaphorize everything, then the valley metaphors the Tathagatagarbha, the sound metaphors ignorance and habitual tendencies. The second point, 'And combined with the following,' only combines the metaphor of the Buddha's voice, because it focuses on the near. However, the first 'causing all beings to understand according to their kind,' this sentence contains the principle and the metaphor. If from the principle, the Tathagata's voice does not violate the nature of dharma and can follow the kind. Combining the metaphor of what is said above can skillfully manifest. From the metaphor, it does not violate the nature of the original sound and dharma, and each understands according to the category of humans they call. The third point, 'Like Emperor Shitian below,' uses a transferred metaphor to clarify. There are two meanings here. One is to metaphorize the Buddha's voice above, one sound following the kind. Two is to metaphorize the Bodhisattva (Bodhisattva) below, universally expounding without intention. The fourth point, 'Bodhisattva re-combines below.' The third part, 'This Bodhisattva achieves forbearance below.'

之益。于中二。一隨機遍說。二雖知聲下明權實雙行。以同於響性相無礙故。是則由聞如響之教。瞭如響之聲。發如響之音演如響之法也。第八如影忍文分四別。一標。二釋。三結。四果。釋中有三。謂法。喻。合。今初。法中有十一對分三。初七對雙遮顯性。以成止行。如影無實故。二非修下二對雙照性相以成觀行。如影雖虛而現故。性則非修。相乃不捨。真即俗故非實。俗即真故非不實。三雖常下二對。遮照無礙成雙運自在行。初對雙照真俗。即權實雙行。后對雙遮真俗即權實雙寂。遮照一時為雙運。互奪無礙為自在。以此結上二段。同斯無礙為忍相之深玄。二譬如下喻中文具五法。一日等為所依本質。二于油下明能現之處。上二是緣。三而現其影下明緣之所起。四影與油下明有之非有。五然諸下愚小謂有。今初。若約影喻別喻菩薩現身。則日等喻悲智愿等。若約影喻通喻一切法。則日等喻因。其河泉二種。雖通能現且為所現。長河飛泉入鏡中故。二能現中亦有通別。別喻機感及應現處。通喻于緣。謂無明等。然此文具攝論三喻。一以油水對上日月。為水月喻。喻于定地所引境界。以水有潤滑澄清性故。鏡等影像闕此潤等。喻非定地。二以于身。對上日月為光影喻。身映日等而有影故。弄影多端故喻于諸識。三以

【現代漢語翻譯】之益（利益）。于中二（其中分為二）。一隨機遍說（第一是隨機應機說法），二雖知聲下明權實雙行（第二是雖知聲音，但明白權巧方便和真實義並行不悖）。以同於響性相無礙故（因為聲音的體性和現象如同迴響一樣，沒有阻礙）。是則由聞如響之教（因此，通過聽聞如同迴響般的教法），瞭如響之聲（領悟如同迴響般的聲音），發如響之音（發出如同迴響般的聲音），演如響之法也（宣講如同迴響般的佛法）。第八如影忍文分四別（第八如影忍這一段分為四個部分）：一標（標示），二釋（解釋），三結（總結），四果（果報）。釋中有三（解釋中又有三個部分）：謂法（法），喻（比喻），合（結合）。今初（現在開始解釋第一部分，法）。法中有十一對分三（法中又有十一對，分為三部分）：初七對雙遮顯性（最初七對，雙重遮遣來顯明體性），以成止行（以此成就止的修行）。如影無實故（因為影子沒有實體）。二非修下二對雙照性相以成觀行（第二，從『非修』開始的兩對，雙重觀照體性和現象，以此成就觀的修行）。如影雖虛而現故（因為影子雖然虛幻，但卻顯現出來）。性則非修（體性則不是修來的），相乃不捨（現象卻不捨棄）。真即俗故非實（真諦即是俗諦，所以不是真實的），俗即真故非不實（俗諦即是真諦，所以不是不真實的）。三雖常下二對（第三，從『雖常』開始的兩對），遮照無礙成雙運自在行（遮遣和觀照沒有阻礙，成就雙重運作的自在修行）。初對雙照真俗（第一對，雙重觀照真諦和俗諦），即權實雙行（就是權巧方便和真實義並行不悖）。后對雙遮真俗即權實雙寂（后一對，雙重遮遣真諦和俗諦，就是權巧方便和真實義都寂滅）。遮照一時為雙運（遮遣和觀照同時進行，是為雙重運作），互奪無礙為自在（相互奪取沒有阻礙，是為自在）。以此結上二段（以此總結上面兩段）。同斯無礙為忍相之深玄（與此無礙相同，是忍辱之相的深奧玄妙之處）。二譬如下喻中文具五法（第二，比喻部分，文中具備五種法）：一日等為所依本質（第一，太陽等是影子所依賴的本質）。二于油下明能現之處（第二，從『于油』開始，說明能夠顯現影子的地方）。上二是緣（上面兩種是緣）。三而現其影下明緣之所起（第三，從『而現其影』開始，說明緣所生起的事物）。四影與油下明有之非有（第四，從『影與油』開始，說明存在卻又不是真實存在）。五然諸下愚小謂有（第五，然而愚癡淺薄的人卻認為影子是真實存在的）。今初（現在開始解釋第一種法）。若約影喻別喻菩薩現身（如果用影子來比喻菩薩示現的身），則日等喻悲智愿等（那麼太陽等比喻菩薩的悲心、智慧和願力等）。若約影喻通喻一切法（如果用影子來普遍比喻一切法），則日等喻因（那麼太陽等比喻因）。其河泉二種（其中的河流和泉水兩種），雖通能現且為所現（雖然普遍能夠顯現，但也是被顯現的對象）。長河飛泉入鏡中故（因為長河和飛泉都進入鏡子中）。二能現中亦有通別（第二，在能夠顯現的法中，也有普遍和特別之分）。別喻機感及應現處（特別的比喻是眾生的根機感應以及菩薩應化示現的地方）。通喻于緣（普遍的比喻是各種因緣）。謂無明等（比如無明等）。然此文具攝論三喻（然而這段文字包含了《攝大乘論》中的三種比喻）。一以油水對上日月（第一，用油和水對應上面的日月），為水月喻（是為水月之喻），喻于定地所引境界（比喻在禪定中所引發的境界）。以水有潤滑澄清性故（因為水具有潤滑和澄清的特性）。鏡等影像闕此潤等（鏡子等影像缺乏這種潤滑等特性），喻非定地（比喻不是在禪定中所引發的境界）。二以于身（第二，用『于身』），對上日月為光影喻（對應上面的日月，是為光影之喻）。身映日等而有影故（因為身體映照太陽等而有影子）。弄影多端故喻于諸識（玩弄影子變化多端，所以比喻各種識）。三

【English Translation】 Benefits. It is divided into two parts: 1. Expounding universally according to circumstances; 2. Although knowing the sound, clarifying the simultaneous practice of expedient means and ultimate truth, because it is the same as the nature and characteristics of resonance, without obstruction. Therefore, by hearing the teaching that is like a resonance, one understands the sound that is like a resonance, emits the sound that is like a resonance, and expounds the Dharma that is like a resonance. The eighth section on the 'Patience Like an Echo' is divided into four parts: 1. Identification; 2. Explanation; 3. Conclusion; 4. Result. The explanation contains three aspects: Dharma, metaphor, and combination. Now, the first aspect, Dharma, contains eleven pairs, divided into three parts: The first seven pairs doubly negate to reveal the nature, thereby accomplishing the practice of cessation. Because the shadow has no reality. The second two pairs, starting with 'non-cultivation,' doubly illuminate the nature and characteristics to accomplish the practice of contemplation. Because the shadow, though illusory, appears. The nature is not cultivated, yet the characteristics are not abandoned. True is the same as conventional, hence not real; conventional is the same as true, hence not unreal. The third two pairs, starting with 'although constant,' negate and illuminate without obstruction, accomplishing the practice of dual operation and freedom. The first pair doubly illuminates truth and convention, which is the simultaneous practice of expedient means and ultimate truth. The second pair doubly negates truth and convention, which is the simultaneous quiescence of expedient means and ultimate truth. Negation and illumination at the same time is dual operation; mutual appropriation without obstruction is freedom. With this, conclude the above two sections. Being the same as this unobstructedness is the profound mystery of the aspect of patience. In the following metaphor section, the text contains five dharmas: 1. The sun, etc., is the essential substance on which it depends. 2. 'In oil,' etc., clarifies the place where it can appear. The above two are conditions. 3. 'And the shadow appears,' etc., clarifies the arising of what is caused by conditions. 4. 'The shadow and the oil,' etc., clarifies the existence that is not existence. 5. 'However, the ignorant and foolish consider it to exist.' Now, the first. If the shadow is used as a separate metaphor for the manifestation of a Bodhisattva's body, then the sun, etc., is a metaphor for compassion, wisdom, vows, etc. If the shadow is used as a general metaphor for all dharmas, then the sun, etc., is a metaphor for cause. The two kinds of rivers and springs, although universally able to manifest, are also what is manifested. Because long rivers and flying springs enter the mirror. 2. In what can manifest, there is also the universal and the particular. The particular is a metaphor for the interaction of the machine and the response, and the place where it appears. The universal is a metaphor for conditions, such as ignorance. However, this text contains the three metaphors of the Compendium of Mahayana. 1. Using oil and water to correspond to the sun and moon above is the metaphor of the moon in water, which is a metaphor for the realm drawn from the samadhi ground, because water has the properties of lubrication and clarity. Images such as mirrors lack this lubrication, etc., which is a metaphor for not being in the samadhi ground. 2. Using 'in the body' to correspond to the sun and moon above is the metaphor of light and shadow, because the body reflects the sun, etc., and there is a shadow. Playing with shadows is multifaceted, so it is a metaphor for the various consciousnesses. 3.

寶鏡等對上男子等。為影像喻。喻非定地果報。以鏡中影像離於本質別現鏡等之中故。喻于果與因處別。前映質之影。雖因日等影乃隨身。不于日內而現故。喻諸識雖托境生異。自在我非在於境。三明所起中。亦有通別二果可知。四明有非有中攝多義門。于中一異合離通顯影義。各有四句。如幻喻辨。然一異約此影彼影。合離約影對水等。次於川流下。別顯影義不通二影。如月映淮流。流水不將月去。光臨潭上萬仞不見光沈。喻菩薩同世遷流不漂生死。證真寂滅不沈涅槃。后雖現下雙結有無。喻性相交徹兼于映象。五取為有中。由以有無為有無不知即影了不可取。故成執著。于中先取有無爲著。后遠物下舉影正義。顯上為執不知此影無遠近故。第三菩薩下閤中二。先正合前文。于中初舉智境合前本質。次而於下合前油等。后各各下合前現影。二如種子下。轉以喻合非有之有。于中先喻。后合。有無無礙名為方便等。第三結名可知。第四果中三。初得稱性之身。如影不往而至不分而遍故。次然此下結成無礙。以無差是差之無差故。雖不往而遍令物見殊。差是無差之差故。雖遍而不在彼此。后此菩薩下顯此身因。其無邊身近局果中。亦通前法。第九如化忍文分四別。一標。二釋。三結。四果。標云化者無而忽有故。釋中有

三。謂法喻合。法中二。先總標。標法同喻。具能所知。既知一切世間。不局所化情類。略標世間應具出世。后所謂下別顯。先顯所知。后顯能知。前中十句。前五染化。后五凈化。今初。不出惑業苦三。前四是苦。即五蘊相。一識由想起。二行因識生。分別是識故。三受因想起。想取愛憎相故。四色亦行生無記報。色如沫不實。名言熏習即是行故。五即是惑。惑由想行。念即行故。業通二處。初句意業此句分別。皆是業故。此中意等。從緣無性如化不實。本無今有。如化相現故。仁王經云。法本自無因緣生諸。凈化二義仿此可悉。后復有下明後五凈中。一方便調生。依真智故。二湛然真智。由理成故。故上文云智入三世了法平等。三愿由行滿。四慈悲。復依方便立故。五具無畏辯。能轉法故。二菩薩如是下。別顯能知。于中初二句結前生后。世間結前染。出世結前凈。亦結餘所不盡。謂乃至一法過於涅槃。亦如化故。或說涅槃不如化者。大品云。為新發意菩薩恐其驚怖。分別生滅。方如化故。余如幻說了知之言即是生后。次現證下。正顯能知。上言了知。知有六義。一若事若理非比度故。二傍無遺故。三契中道故。四稱俗境故。五真俗無礙故。六歸一實諦故。后非虛妄下結上六知處真道而不傾。行非道而不壞。第二

譬如下喻。中應開四義。一能化者以喻因緣。二化現事喻所起果。三現用而無實。四愚小謂真故。十喻傳云。猶如化事雖空無實。能令眾生憂苦瞋恚喜樂癡惑。諸法亦爾。云何無實。如彼化人無生老死。苦樂異餘人故。文中有四十句。初句標。次三十七句。一向雙非。以顯無實。后非有非無有義通二種。一亦是雙非。謂無有亦無故。二雙融性相。化不實故非有。現化事故非無有。對成四句。及一異等。準前思之。第三菩薩如是下合。中二。先化行。后佛子下化益。前中四。一起化用。以同化相有故。然但云菩薩如是者。以上諸非一一通法故。指上如是為善巧方便。二不著下明化智。以了化不實故。三以本願下雙非顯中。四了法下結示化旨。化益及結文。顯可知。第四果中先得利他業用之果。后佛子下得依自利立勝名果。第十如空忍中亦四。謂標。釋。結。果。標云如空。如空所喻通一切法。佛地喻清凈法界。以離差別相故。及中邊等論喻圓成實。但是此中一義。然其喻相小異諸喻。諸喻開義多分有三。雖正取所成幻等以喻於法。而亦取緣等以顯無性。此中喻相不開別法。直指于空。具含多義。以喻於法。又此諸喻。若約能喻前五多取似有以破實有。化喻以不有之有破于似有。此喻以性相俱絕破於一切。又前六遣有會空

【現代漢語翻譯】現代漢語譯本：譬如用比喻來說明，其中應當展開四種含義：第一，能變化者用以比喻因緣（hetupratyaya）。第二，變化顯現的事物比喻所產生的果報（phala）。第三，顯現作用但沒有實體。第四，愚昧弱小者認為它是真實的。十喻經中說：『猶如變化的事物雖然空無實體，卻能使眾生產生憂愁、痛苦、嗔恨、喜悅、癡迷等感受。諸法也是如此。』為什麼說沒有實體呢？就像那變化出來的人沒有生老病死，苦樂感受也與真人不同。』文中有四十句。第一句是總標。接下來的三十七句，一概都是雙重否定，用以顯示諸法無實體。最後一句『非有非無有』，其含義貫通兩種解釋：第一種也是雙重否定，意思是既沒有『有』也沒有『無』。第二種是雙重融合性相，變化的事物不真實，所以說『非有』；但它又確實顯現變化的作用，所以說『非無有』。針對『有』和『無』構成四句，以及『一』和『異』等等，可以參照前面的思路來理解。第三部分，『菩薩如是』以下是總合。分為兩部分：先是變化之行，后是『佛子』以下的變化之益。前面變化之行又分為四點：第一，發起變化的作用，因為與變化之相相同。然而只說『菩薩如是』，是因為以上各種否定都普遍適用於一切法，所以用指代上面的『如是』來表示善巧方便。第二，『不著』以下說明變化的智慧，因為明白變化是不真實的。第三，『以本願』以下用雙重否定來顯明中道。第四，『了法』以下總結揭示變化的宗旨。變化之益和總結部分，顯而易見。第四部分，果報中，先是獲得利益他人的業用之果，后是『佛子』以下獲得依仗自利而建立殊勝名號之果。第十，如虛空忍中也有四點：即總標、解釋、總結、果報。總標說『如虛空』，如虛空所比喻的貫通一切法，佛地比喻清凈法界，因為遠離差別之相，以及中邊等論比喻圓成實。但這只是其中的一種含義。然而它的比喻之相與其他的比喻略有不同。其他的比喻展開含義時，大多有三種，雖然主要選取所成就的幻象等來比喻法，但也選取因緣等來顯示無自性。這裡比喻之相不展開個別的法，直接指向虛空，包含多種含義，用以比喻法。而且這些比喻，如果從能比喻的角度來說，前五個大多選取『似有』來破除『實有』，變化的比喻用『不有之有』來破除『似有』，這個比喻用性相俱絕來破除一切。而且前六個是遣除『有』而歸於空。

【English Translation】 English version: For example, consider the following analogy. Within it, four meanings should be unfolded: First, the one who can transform is used to symbolize the causal conditions (hetupratyaya). Second, the transformed manifestation symbolizes the resulting effect (phala). Third, it manifests its function but has no substance. Fourth, the ignorant and small-minded consider it to be real. The Ten Similes Sutra says: 'Just like a transformed event, although empty and without substance, can cause sentient beings to experience sorrow, suffering, anger, joy, delusion, and confusion. All dharmas are also like this.' Why is it said to be without substance? Just like the transformed person has no birth, old age, death, suffering, or joy different from a real person.' There are forty sentences in the text. The first sentence is the general statement. The next thirty-seven sentences are all double negatives, used to show that all dharmas have no substance. The last sentence, 'neither existent nor non-existent,' its meaning connects two interpretations: The first is also a double negative, meaning that there is neither 'existence' nor 'non-existence.' The second is a double fusion of nature and characteristics, the transformed thing is not real, so it is said to be 'non-existent'; but it does manifest the function of transformation, so it is said to be 'non-non-existent.' Targeting 'existence' and 'non-existence' constitutes four sentences, as well as 'one' and 'different' and so on, can refer to the previous ideas to understand. The third part, 'Bodhisattva thus' below is the synthesis. Divided into two parts: first is the action of transformation, and then 'Buddha-son' below is the benefit of transformation. The previous action of transformation is divided into four points: First, initiate the function of transformation, because it is the same as the phase of transformation. However, only say 'Bodhisattva thus', because the above various negations are universally applicable to all dharmas, so use referring to the above 'thus' to express skillful means. Second, 'not attached' below explains the wisdom of transformation, because it understands that transformation is not real. Third, 'with the original vow' below uses double negation to show the middle way. Fourth, 'understanding the law' below summarizes and reveals the purpose of transformation. The benefit of transformation and the summary part are obvious. In the fourth part, in the retribution, first is to obtain the fruit of benefiting others, and then 'Buddha-son' below is to obtain the fruit of relying on self-benefit to establish a superior title. Tenth, in the forbearance like emptiness, there are also four points: namely, general mark, explanation, summary, retribution. The general mark says 'like emptiness', like emptiness the metaphor runs through all dharmas, the Buddha-land metaphor pure dharma realm, because away from the difference phase, and the middle edge and other theories metaphor perfect reality. But this is only one of the meanings. However, its metaphor phase is slightly different from other metaphors. Other metaphors unfold the meaning, mostly have three kinds, although mainly select the achieved illusion and so on to metaphor the law, but also select the cause and other to show no self-nature. Here the metaphor phase does not unfold the individual law, directly points to the void, contains a variety of meanings, used to metaphor the law. And these metaphors, if from the point of view of the metaphor, the first five mostly select 'similar existence' to break the 'real existence', the metaphor of transformation with 'non-existent existence' to break the 'similar existence', this metaphor with the nature and phase are all broken to break everything. And the first six are to eliminate 'existence' and return to emptiness.

多。依空立有少。此一遣有入空少。依空立有多。又上所喻則通一切。此中能喻則具多義。所喻各隨別義。喻一類法。然龍樹十喻。以四複次釋如空義。一近無遠有。謂如虛空非可見法。以遠視故。眼光迴轉則見縹色。一切諸法亦復如是。空無所有。以凡夫人遠無漏慧棄捨實相。則見彼我男女等物。而實此物竟無所有。二約性凈不染。三約無初中后。四約體實無物。及佛地論有十複次。上八地中空有十義。皆是略明。然別義有此不同。若約同義諸喻無別故。睿公云。十喻以喻空。空必待此喻。借言以會意。意盡無會處。若得出長羅住此無所住。若能映斯照萬象無來去。余無礙義如前後說。第二釋中二。先忍解之相。后忍行成益。今初。先別明。以空九義喻九種法。隨義雖別。然其總意。亦以緣成無性故空。然九句各初標法同喻后出所以。一標事法界。如空下出所以者以無相故。謂從緣無性其相自虛。即事是理法界故。此句為總。二世界共業所起故。三軌儀教法一味法界所流故。及餘六句並準初句。后菩薩如是下總結。第二佛子下忍行成益中三。初總明得如空三業業具。二譬如下別顯德齊虛空。于中初二句。一向喻實。無依為依已下皆顯性相無礙。從緣有故。無性空故。又此二相即故便成四句。一緣生故空。緣生故有。

二無性故空。無性故有。三緣生故有。無性故空。四即反此。餘一異等。並例此知。無法出空故皆現其前。空不可見故不現法前。余並文顯。三何以下徴釋得益之由。所以得者。釋意云。空觀成故。于中二。先智證齊空故。一體者真如平等故。一味者解脫不殊故。一種份量者。大小皆稱性故。后嚴凈下。德用滿空故結名可知。果中得二十種身。前十與十行及離世間。大分相似。然通相多從德用立名。可以意得。大文第四佛子至是名下。總結十忍。第二祇夜一百七頌。大分為二。百偈頌前。七偈結嘆。前中但頌廣釋。即為十段。段各十偈。初有十頌。頌音聲忍。于中先二偈頌所聞佛說。余頌能聞入法。于中一偈頌不驚怖畏。一偈深信。一偈悟解。二偈愛樂。一偈修習安住。后二偈頌趣向專心憶念。二有十偈頌順忍。于中初一偈三句頌思惟。次二偈一句。頌隨順了知令心清凈。次一卻頌觀察平等無違。余頌正住修習。三有十偈頌無生忍。初三頌標。以前三忍皆是法說故。偈初各加其喻。次四頌釋。后三結嘆。第四頌如幻忍。初六頌略說。于中前四頌指法同喻。及顯緣相。后二頌成就忍行。后四頌廣。于中初二頌喻。次一頌合。后一頌忍行成。第五如是下頌如焰忍。初一攝前生后以明觀意。次三頌指法同喻。次一頌喻。后三

頌合。第六菩薩了下頌如夢忍中。正頌前合兼頌標喻。十頌頌前九句。一頌無變異。二一頌頌自性。上二兼頌標法。三頌執著翻則解脫。兼頌前喻。四頌性離。五超頌所現。六卻頌本性。七八二頌頌無差別。九頌想分別。十頌覺時思之可了。第七修行下頌如響忍。初一偈頌忍行所因。文云。修行如是行。似結前喻。既言知諸法性。義同忍行。次二偈頌聞一切聲如響。次二頌知如來聲如響。余頌忍成之益。其喻遍諸偈中。第八為欲下頌如影忍。頌法說十對。喻合含在其中。初二偈頌非世生沒。謂了寂故不生。饒益故不沒。次偈頌非在內外。不住故不內。不離故不外。次偈頌非行不行。了無染故非行。化世故非不行。次偈頌非同非異。知自性故非同。了無二故非異。次偈頌非往不往。第二句不往。餘三句非不往。次六句頌非住非不住。于中初二句兼別頌喻。故云非內外。次亦不在內外二句。頌非是世間非出世間。次入此一偈。頌非修菩薩行非舍于大愿。次一偈頌雖常行一切佛法。而能辦一切世間事。其實不實及不住世流法流。義通結上。故略不頌。第九觀察下頌如化忍。初三偈頌總知一切世間如化。次一頌染法化。次二頌凈法化。言度脫亦如化者為釋疑故。謂觀察眾生如化。何用化之。故此答云。化若有實可招來難。度既

【現代漢語翻譯】現代漢語譯本頌合（總結）。第六菩薩了下頌如夢忍中。正頌前合兼頌標喻。十頌頌前九句。一頌無變異。二一頌頌自性。上二兼頌標法。三頌執著翻則解脫，兼頌前喻。四頌性離。五超頌所現。六卻頌本性。七八二頌頌無差別。九頌想分別。十頌覺時思之可了。第七修行下頌如響忍。初一偈頌忍行所因。文云：『修行如是行』，似結前喻。既言知諸法性，義同忍行。次二偈頌聞一切聲如響。次二頌知如來（Tathagata，如來）聲如響。余頌忍成之益。其喻遍諸偈中。第八為欲下頌如影忍。頌法說十對，喻合含在其中。初二偈頌非世生沒。謂了寂故不生，饒益故不沒。次偈頌非在內外。不住故不內，不離故不外。次偈頌非行不行。了無染故非行，化世故非不行。次偈頌非同非異。知自性故非同，了無二故非異。次偈頌非往不往。第二句不往，餘三句非不往。次六句頌非住非不住。于中初二句兼別頌喻，故云非內外。次亦不在內外二句，頌非是世間非出世間。次入此一偈，頌非修菩薩行非舍于大愿。次一偈頌雖常行一切佛法，而能辦一切世間事。其實不實及不住世流法流，義通結上，故略不頌。第九觀察下頌如化忍。初三偈頌總知一切世間如化。次一頌染法化。次二頌凈法化。言度脫亦如化者為釋疑故。謂觀察眾生如化，何用化之。故此答云：『化若有實可招來難，度既』

【English Translation】 English version Verse Summary: The sixth Bodhisattva's verses below are in the 'Like a Dream' forbearance. They directly praise the previous summary and also praise the metaphor. Ten verses praise the previous nine sentences. One verse has no variation. Two verses praise the self-nature. The above two also praise the marked Dharma. Three verses say that clinging leads to liberation, also praising the previous metaphor. Four verses praise the separation of nature. Five verses transcend what is manifested. Six verses return to praising the original nature. Seven and eight, two verses praise non-difference. Nine verses praise thought discrimination. Ten verses say that understanding is possible when one is awakened. Seventh, the verses below on practice are in the 'Like an Echo' forbearance. The first verse praises the cause of forbearance practice. The text says: 'Practicing in this way,' which seems to conclude the previous metaphor. Since it says knowing the nature of all dharmas, its meaning is the same as forbearance practice. The next two verses praise hearing all sounds as echoes. The next two verses praise knowing the Tathagata's (Tathagata, 'Thus Gone One') voice as an echo. The remaining verses praise the benefit of accomplishing forbearance. The metaphor pervades all the verses. Eighth, for the sake of, the verses below are in the 'Like a Shadow' forbearance. The verses on the Dharma speak of ten pairs, with the metaphor contained within. The first two verses praise non-birth and non-death in the world. Saying that because of understanding stillness, there is no birth; because of benefiting, there is no death. The next verse praises not being inside or outside. Not dwelling, therefore not inside; not separate, therefore not outside. The next verse praises not acting and not not-acting. Understanding no defilement, therefore not acting; transforming the world, therefore not not-acting. The next verse praises not being the same and not being different. Knowing self-nature, therefore not the same; understanding no duality, therefore not different. The next verse praises not going and not not-going. The second sentence is not going; the remaining three sentences are not not-going. The next six sentences praise not dwelling and not not-dwelling. Among them, the first two sentences also separately praise the metaphor, therefore it says not inside or outside. The next two sentences, also not inside or outside, praise not being worldly and not being beyond the world. Next, entering this one verse, it praises not practicing the Bodhisattva path and not abandoning the great vow. The next verse praises that although one constantly practices all Buddha-dharma, one can accomplish all worldly affairs. The truth and untruth, and not dwelling in the flow of the world and the flow of Dharma, the meaning connects to the above, therefore it is briefly not praised. Ninth, observing, the verses below are in the 'Like an Illusion' forbearance. The first three verses praise generally knowing all the world as an illusion. The next verse praises defiled Dharma as an illusion. The next two verses praise pure Dharma as an illusion. Saying that liberation is also like an illusion is to resolve doubts. Saying that observing sentient beings as illusions, what is the use of illusion? Therefore, this answers: 'If illusion were real, it could invite difficulties, liberation being'

如化化之何妨。余頌法合。第十頌如空忍。初一偈頌忍解之相。余頌忍行成益。于中初五偈頌別。顯德齊虛空。次三偈頌徴釋得忍之由。后一偈。卻頌上總明得如空三業。末後七偈結嘆中二。前三二利行圓。言超過一切正顯十頂之義。后四顯深難測上智所知。

大方廣佛華嚴經疏卷第四十六大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十七

唐清涼山大華嚴寺沙門澄觀撰

阿僧祇品第三十

初來意有二。一通。謂前三品別答前問。此下三品總明等覺深奧故。二別。謂前既智圓證極。此品校量行德難思。故次來也。又難思佛德菩薩盡窮。故亦為遠答變化海故。故下偈中廣顯變化大用。又通顯一部之數量故。二釋名者。阿之言無。僧祇曰數。全帶數名。若晉本云心王菩薩問阿僧祇品。兼能問人。即人法雙舉。及菩薩所問之算數。梵本同此。然僧祇是十大數之創首。經論多用故以標名。又顯此數即離數故。寄無數標名。三宗趣者。寄數顯德分齊為宗。令知普賢諸佛離數重重無盡為趣。四正釋文。此下三品總顯深奧。即為三別。此品明勝德無數。次品明盡一切時。后品明遍一切處。然此三品。初一通明佛菩薩德。次品正顯佛德兼明菩薩。后品唯明

【現代漢語翻譯】現代漢語譯本：如果變化再變化又有什麼妨礙呢？剩下的內容是讚頌與法相合。第十頌就像虛空般的忍耐。最初一偈頌是關於忍解的相狀，其餘的頌是關於忍行成就的益處。其中，最初五偈頌分別顯示了德行與虛空齊平。接下來的三偈頌是徵詢並解釋獲得忍耐的原因。最後一偈頌，再次讚頌上面總括說明的獲得如虛空般的三業。最後七偈頌總結讚歎，其中分為兩部分。前三偈頌是二利行圓滿，言語超過一切，正顯示了十頂的意義。后四偈頌顯示了深奧難測，是上等智慧所能瞭解的。

《大方廣佛華嚴經疏》卷第四十六大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第四十七

唐朝清涼山大華嚴寺沙門澄觀撰

阿僧祇品第三十

最初說明來意的部分有兩點。第一點是總括說明，即前面的三品分別回答了之前提出的問題，這下面的三品總括說明了等覺的深奧之處。第二點是分別說明，即前面已經說明了智慧圓滿證得極果，這一品校量衡量行德的難以思議，因此緊隨其後。又因為難以思議的佛德菩薩已經窮盡，因此也算是遙遠地回答了變化海的問題。因此，下面的偈頌中廣泛地顯示了變化的大用。又總括地顯示了整部經的數量。第二部分是解釋名稱，阿（A）的意思是無，僧祇（Asamkhya）的意思是數。完全帶有數目的名稱。如果晉譯本說《心王菩薩問阿僧祇品》，兼顧了能提問的人，即人和法都舉了出來，以及菩薩所問的算數。梵文字與此相同。然而僧祇是十大數的開始，經論中多用，因此用它來標明名稱。又顯示了這個數就是脫離了數的緣故，用無數來標明名稱。第三部分是說明宗旨和旨趣，憑藉數來顯示德行的分界為宗旨，使人知道普賢（Samantabhadra）諸佛脫離了數，重重無盡為旨趣。第四部分是正式解釋經文。這下面的三品總括地顯示了深奧之處，可以分為三個部分。這一品說明殊勝的德行無數，下一品說明窮盡一切時間，后一品說明遍及一切處。然而這三品，第一品總括地說明佛菩薩的德行，下一品正式顯示佛的德行兼說明菩薩，后一品只說明。

【English Translation】 English version: What harm is there in transformation after transformation? The remaining content praises that which accords with the Dharma. The tenth verse is like emptiness-like endurance (Ksanti). The first verse is about the characteristics of understanding endurance, and the remaining verses are about the benefits of accomplishing endurance practice. Among them, the first five verses separately reveal that virtue is equal to emptiness. The next three verses inquire and explain the reasons for obtaining endurance. The last verse again praises the above-mentioned general explanation of obtaining the three karmas like emptiness. The last seven verses conclude with praise, divided into two parts. The first three verses are the perfection of the two beneficial practices, and the words surpass everything, directly revealing the meaning of the ten peaks. The last four verses reveal the profound and unfathomable, which can be understood by superior wisdom.

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 46 Taisho Tripitaka Volume 35, No. 1735, The Great Expansive Buddha Flower Adornment Sutra Commentary

The Great Expansive Buddha Flower Adornment Sutra Commentary, Volume 47

Composed by the Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

Chapter 30: Asamkhya

The initial intention has two aspects. The first is a general explanation, that is, the previous three chapters separately answered the previous questions, and the following three chapters generally explain the profoundness of Equal Enlightenment (Sambodhi). The second is a separate explanation, that is, the previous chapters have explained the perfection of wisdom and the attainment of the ultimate fruit, and this chapter measures the inconceivable merit of practice, so it follows. Also, because the inconceivable virtues of the Buddhas have been exhausted by the Bodhisattvas, it is also a distant answer to the sea of transformations. Therefore, the following verses widely reveal the great function of transformations. It also generally reveals the quantity of the entire Sutra. The second part is to explain the name. 'A' means 'without', and 'Asamkhya' means 'number'. It completely carries the name of a number. If the Jin translation says 'Chapter on Asamkhya Questioned by the Mind King Bodhisattva', it takes into account the person who can ask the question, that is, both the person and the Dharma are mentioned, as well as the arithmetic asked by the Bodhisattva. The Sanskrit version is the same as this. However, Asamkhya is the beginning of the ten great numbers, and it is often used in Sutras and treatises, so it is used to mark the name. It also shows that this number is separated from numbers, so it is marked with countless. The third part is to explain the purpose and aim, using numbers to show the boundaries of merit as the purpose, so that people know that Samantabhadra (Universal Worthy) and all the Buddhas are separated from numbers, and endlessly repeated as the aim. The fourth part is to formally explain the text. The following three chapters generally reveal the profoundness, which can be divided into three parts. This chapter explains the countless superior virtues, the next chapter explains the exhaustion of all time, and the last chapter explains the pervasiveness of all places. However, these three chapters, the first chapter generally explains the virtues of the Buddhas and Bodhisattvas, the next chapter formally reveals the virtues of the Buddhas and also explains the Bodhisattvas, and the last chapter only explains.

菩薩。所以爾者。亦是等覺亦名佛故。位后普賢是佛菩薩故。今初一品。先問后答。問中二。先牒佛所說。後世尊下正明咨問。今初。所以心王問者。表數不離心數與非數皆自在故。又顯此數統收前後辨超勝故。所以偏問十者。舉后攝初。顯無盡故。前後文中多用此故。故文云如來演說。但問本數已攝諸轉。第二佛告下答。中四。一讚問成益。令入佛所知數者。以是圓教所明深廣無涯。唯佛方測。不同凡小所知。如黃帝演算法但有二十三數。始從一二終至正載。已說天地不容。小乘六十已至無數。此有百二十四。倍倍變之故非余測。故數之終寄不可說。況復偈初更積不可說。歷諸塵剎。以顯無盡。所以佛自答者。正表難思故。又明此品統語因位終德。故佛說之。二善男子下誡聽許說。三時心王下敬受尊命。四佛言下正答所疑。于中二。先長行明能數之數廣多。后偈頌顯所數之德無盡。今初。問乃舉后難知。答則始終具說。初言一百洛叉為一俱胝者。是中等數。洛叉是萬。俱胝是億。故光明覺品云過一億。梵本皆云俱胝故。若依俱舍以洛叉為億。則俱胝當兆也。若兼取一十百千萬等下數法。則通有百三十七數。由前易故略不說之。俱胝已下並是上等數法倍倍變故。余如光明覺品說。其中多存梵音。但是數名。更無別理。末

【現代漢語翻譯】現代漢語譯本菩薩（Bodhisattva，指追求覺悟的修行者）。之所以這樣說，是因為等覺（Samantabhadra，普賢菩薩的果位）也稱為佛（Buddha，覺悟者），因為普賢菩薩的果位在所有菩薩之後，所以是佛菩薩。現在第一品，先提問后回答。提問部分分為兩部分：首先引述佛所說，然後『世尊』之後正式提出疑問。現在說第一部分。心王（心識的主導者）提問的原因，表明數量不離心數（精神現象）與非數（非精神現象），都自在無礙。又顯示此數量統攝前後，彰顯其超越殊勝。之所以偏偏問十個，是舉后攝初，顯示其無盡。前後經文中多用這種方式。所以經文說『如來演說』，只問根本的數量，已經涵蓋了所有的轉變。第二部分，『佛告』之後是回答。回答分為四個部分：一是讚歎提問成就利益，使人進入佛所知的數量，因為這是圓教（完美的教義）所闡明的深廣無涯，只有佛才能測度。不同於凡人和小乘所知。例如黃帝演算法只有二十三個數，從一二開始到正載結束，已經說天地都容不下。小乘的六十個數已經到了無數。這裡有一百二十四個，倍倍增加，所以不是其他人可以測度的。所以數的終結寄託于不可說（無法用語言表達）。何況偈頌開始更是累積不可說，歷經各個塵剎（微小的世界），以顯示其無盡。所以佛親自回答，正是表明其難以思議。又表明此品統攝因位（修行階段）的終極功德，所以佛來說明。二是『善男子』之後是告誡聽聞並允許宣說。三是『時心王』之後是恭敬接受尊命。四是『佛言』之後正式回答所疑惑的問題。其中分為兩部分：先用長行文說明能數的數量廣大眾多，後用偈頌顯示所數的功德無盡。現在說第一部分。提問是舉出後面難以知曉的，回答則是始終都詳細說明。開始說『一百洛叉（Laksha，十萬）為一俱胝（Koti，千萬或億）』，這是中等數量。洛叉是十萬，俱胝是億。所以光明覺品說超過一億，梵文原本都說俱胝。如果按照俱舍論，洛叉是億，那麼俱胝就是兆。如果兼取一十百千萬等下等數法，那麼總共有百三十七個數。因為前面的容易理解，所以略過不說。俱胝以下都是上等數法，倍倍增加，其餘的如同光明覺品所說。其中大多保留梵文發音，但是隻是數的名稱，沒有別的道理。最後

【English Translation】 English version Bodhisattva (a being who seeks enlightenment). The reason for this is that Samantabhadra (the state of Samantabhadra Bodhisattva) is also called Buddha (the enlightened one), because the position of Samantabhadra Bodhisattva is after all Bodhisattvas, so he is a Buddha-Bodhisattva. Now, in the first chapter, there is first a question and then an answer. The question part is divided into two parts: first, quoting what the Buddha said, and then, after 'World Honored One,' formally raising the question. Now, let's talk about the first part. The reason why the Mind King (the leader of consciousness) asks is to show that numbers are inseparable from mental phenomena and non-mental phenomena, and both are free and unobstructed. It also shows that this number encompasses the beginning and the end, highlighting its transcendence and superiority. The reason why only ten are asked is to include the beginning by mentioning the end, showing its endlessness. This method is often used in the preceding and following scriptures. Therefore, the scripture says 'Tathagata expounds,' only asking the fundamental number, which already includes all the transformations. The second part, after 'The Buddha said,' is the answer. The answer is divided into four parts: first, praising the question for achieving benefits, enabling people to enter the number known by the Buddha, because this is the profound and boundless teaching expounded by the perfect teaching, which only the Buddha can fathom. It is different from what ordinary people and Hinayana know. For example, the Yellow Emperor's algorithm only has twenty-three numbers, starting from one and two and ending with Zhengzai, which is already said to be too much for heaven and earth to contain. The sixty numbers of Hinayana have already reached countless. Here there are one hundred and twenty-four, increasing exponentially, so it cannot be measured by others. Therefore, the end of the number is entrusted to the inexpressible. Moreover, the beginning of the verses accumulates even more inexpressible, going through various dust lands (tiny worlds), to show its endlessness. Therefore, the Buddha answers himself, precisely to show its inconceivability. It also shows that this chapter encompasses the ultimate merits of the causal stage (the stage of practice), so the Buddha explains it. Second, after 'Good man,' there is an admonition to listen and allow to speak. Third, after 'Then the Mind King,' there is a respectful acceptance of the honored command. Fourth, after 'The Buddha said,' formally answering the questions. It is divided into two parts: first, using prose to explain that the number of countable numbers is vast and numerous, and then using verses to show that the merits of the counted numbers are endless. Now let's talk about the first part. The question is to raise the later difficult to know, and the answer is to explain in detail from beginning to end. It begins by saying 'One hundred Laksha (100,000) is one Koti (10 million or 100 million),' which is a medium number. Laksha is one hundred thousand, and Koti is one hundred million. Therefore, the Light Enlightenment Chapter says more than one hundred million, and the original Sanskrit says Koti. If according to the Abhidharma-kosa, Laksha is one hundred million, then Koti is a trillion. If we also take the lower number methods such as one, ten, hundred, thousand, etc., then there are a total of one hundred and thirty-seven numbers. Because the previous ones are easy to understand, they are omitted. Below Koti are all upper number methods, increasing exponentially, and the rest are as described in the Light Enlightenment Chapter. Most of them retain the Sanskrit pronunciation, but they are only the names of numbers, and there is no other principle. Finally

后云此又不可說不可說者。若類前具牒。便有四個不可說字故。譯家云此又。二字替一不可說不可說。為譯之巧。第二偈頌。百二十偈大分為二。前六明普賢德廣說不可盡。余偈明佛德深廣普賢窮究。前中分二。前四偈半明能數多。后一偈半顯所數廣。今初。積數自有十重。以顯無盡。是知。上至不可說轉。尚約順機。據佛所知。實無盡故。言十重者。一初句積不可說至不可說。然此應積最後不可說不可說轉。而但積不可說者有二義故。一取言易故。下偈多用故。二表言所不及之數故。二次三句將上所積充滿一切不可說中。于中初句標。后二句釋。謂何者是一切不可說。釋云。不可說劫中說不盡者。三半偈將上諸不可說。一一是一剎皆碎為塵。四半偈。即前一一塵有不可說剎。五半偈。將前諸塵中剎一念遍碎為塵。六半偈。唸唸碎塵復盡多劫。七有一句明前所碎塵復有多剎。八一句即此多剎復碎為塵。九半偈。以多算數經于多劫。數上諸塵云如是數。十以上諸塵數劫。一塵有十萬個不可說劫。如是重重無盡無盡。第二顯所數廣中略舉三重。一將上諸劫贊一普賢之德不盡。二況一塵中有多普賢。三況遍法界塵皆有多矣。是知德無盡故。若不以稱性之心思之。心惑狂亂。第二一毛端下。一百一十四偈。明佛德深廣普賢窮究

【現代漢語翻譯】現代漢語譯本：之後說，『此又不可說不可說』（xǔ yòu bùkě shuō bùkě shuō）是無法用言語來形容的。如果按照之前的說法，就會有四個『不可說』字，所以譯者說『此又』這兩個字代替一個『不可說不可說』，是翻譯的巧妙之處。第二段偈頌，一百二十偈頌大體分為兩部分。前六句說明普賢（Pǔxián，Samantabhadra）的功德廣大，無法完全述說。其餘的偈頌說明佛的功德深遠廣大，普賢菩薩（Pǔxián Púsà，Samantabhadra Bodhisattva）也無法完全窮盡。前一部分又分為兩部分。前四句半說明能夠計算的數量很多，后一句半顯示所計算的範圍很廣。現在先說第一部分。累積計算自有十重含義，用以顯示無窮無盡。由此可知，即使是達到『不可說轉』（bùkě shuō zhuǎn）的程度，也只是順應眾生的根器而說。根據佛所知，實際上是無窮無盡的。所說的十重含義是：第一，第一句累積『不可說』到『不可說』。然而，這裡應該累積最後的『不可說不可說轉』，而只累積『不可說』，有兩個原因：一是取其容易表達，因為下面的偈頌多用此語；二是表示言語所不能及的數字。第二，第二、三句將上面所累積的充滿一切『不可說』之中。其中，第一句標明，后兩句解釋。什麼是『一切不可說』呢？解釋說，在『不可說劫』（bùkě shuō jié，innumerable kalpas）中也說不盡的。第三，半句偈頌將上面的各個『不可說』，每一個都作為一個剎土（chàtǔ，buddha-field）粉碎為微塵。第四，半句偈頌，就是前面每一個微塵都有『不可說』的剎土。第五，半句偈頌，將前面各個微塵中的剎土，一念之間全部粉碎為微塵。第六，半句偈頌，唸唸粉碎微塵，又經歷無數劫。第七，有一句說明前面所粉碎的微塵，又有許多剎土。第八，一句說這些眾多的剎土又粉碎為微塵。第九，半句偈頌，用許多算術經過許多劫，計算上面的微塵，說這樣的數量。第十，以上面的微塵數量經過無數劫，一粒微塵有十萬個『不可說劫』。這樣重重無盡，沒有窮盡。第二，顯示所計算的範圍很廣，這裡簡略地舉出三重含義。第一，將上面的無數劫讚歎一位普賢菩薩的功德也無法窮盡。第二，比況一粒微塵中有很多普賢菩薩。第三，比況遍佈法界的微塵都有很多普賢菩薩。由此可知功德是無窮無盡的。如果不以稱合本性的心思來思考，心就會迷惑狂亂。第二，『一毛端下』（yī máo duān xià）以下，一百一十四句偈頌，說明佛的功德深遠廣大，普賢菩薩也無法完全窮盡。

【English Translation】 English version: Furthermore, to say 'this again unspeakable unspeakable' (xǔ yòu bùkě shuō bùkě shuō) is beyond description. If we follow the previous statement, there would be four 'unspeakable' words, so the translator says that the two words 'this again' replace one 'unspeakable unspeakable,' which is a clever translation. The second section of verses, one hundred and twenty verses, is broadly divided into two parts. The first six verses explain that the merits of Samantabhadra (Pǔxián) are vast and cannot be fully described. The remaining verses explain that the merits of the Buddha are profound and vast, and even Samantabhadra Bodhisattva (Pǔxián Púsà) cannot fully exhaust them. The first part is further divided into two parts. The first four and a half verses explain that the number that can be calculated is very large, and the latter one and a half verses show that the scope of calculation is very broad. Now, let's talk about the first part. Accumulative calculation has ten meanings in itself, to show endlessness. From this, we can know that even reaching the level of 'unspeakable transformation' (bùkě shuō zhuǎn) is only in accordance with the capacity of sentient beings. According to what the Buddha knows, it is actually endless. The ten meanings mentioned are: First, the first sentence accumulates 'unspeakable' to 'unspeakable.' However, here we should accumulate the final 'unspeakable unspeakable transformation,' but only accumulate 'unspeakable,' for two reasons: one is to make it easier to express, because the following verses use this term more often; the other is to express the number that words cannot reach. Second, the second and third sentences fill everything accumulated above into all 'unspeakable.' Among them, the first sentence marks, and the last two sentences explain. What is 'all unspeakable'? The explanation says that it cannot be fully described even in 'innumerable kalpas' (bùkě shuō jié). Third, half a verse shatters each of the above 'unspeakable' into dust, each as a buddha-field (chàtǔ). Fourth, half a verse, that is, each of the previous dust has 'unspeakable' buddha-fields. Fifth, half a verse, all the buddha-fields in the previous dust are shattered into dust in one thought. Sixth, half a verse, shattering dust in every thought, and experiencing countless kalpas again. Seventh, one sentence explains that the dust shattered earlier has many buddha-fields again. Eighth, one sentence says that these many buddha-fields are shattered into dust again. Ninth, half a verse, using many arithmetic calculations over many kalpas, counts the above dust, saying such a number. Tenth, with the number of dust above, after countless kalpas, one dust has one hundred thousand 'unspeakable kalpas.' This is endlessly repeated, without end. Second, showing that the scope of calculation is very broad, here briefly citing three meanings. First, praising the merits of one Samantabhadra Bodhisattva with the above countless kalpas cannot be exhausted. Second, comparing that there are many Samantabhadra Bodhisattvas in one dust. Third, comparing that there are many Samantabhadra Bodhisattvas in the dust all over the Dharma Realm. From this, we can know that merit is endless. If you don't think about it with a mind that matches your nature, your mind will be confused and chaotic. Second, from 'the tip of a hair' (yī máo duān xià) onwards, one hundred and fourteen verses explain that the merits of the Buddha are profound and vast, and Samantabhadra Bodhisattva cannot fully exhaust them.

。即廣顯變化之相。于中二。前九十一頌。明果德無礙因位善窮。后不可言說諸如來下。明果德深廣因能趣入。前中亦二。先明果法無礙。后菩薩悉能下。明因位善窮。前中亦二。先三偈明依報自在。後於彼一一毛端處演不可說。下明依正融攝即入自在。于中五。初二偈半依中現正。二于彼一一光明下。十一偈半正中現依。于中二。初現蓮華光明。后彼如須彌下凈土之用。三光中現佛下五偈。依中現正說法。四或復下一偈明現時常住。五其心無礙下十偈半。明自在調生。第二因位善窮中二。先半偈結前生后。余偈正顯因德。于中有十。初八偈明帝網身土是起行處。又前文明其展遍。此明包容。文影略耳。言毛孔悉能受諸剎等者。稱法性之一毛故。受多剎而無外。不壞相之多剎。安[稫-禾+彳]悟者之一毛。內外緣起非即離故。二意根明瞭下五偈。三業勤勇行。三一切眾生下應器攝生行。四普現其身下五偈半。明遊方供佛行。五修行于施下。廣修十度行。六諸佛剎海下二偈半。游剎自在行。七了知眾生下。明調伏眾生行。八一一毛孔不可說下七偈半。三業深凈行。九彼諸菩薩下。愿智自在行。十不可言說一切劫下。一偈結德無盡。第二明果德深廣因能趣入中。先果后因。前中三。初六偈總嘆佛德。二一微塵中能悉有下

【現代漢語翻譯】現代漢語譯本即是廣為顯現變化之相。其中分為兩部分。前面的九十一頌，闡明果德的無礙，以及因位的善於窮盡。後面的『不可言說諸如來』以下，闡明果德的深廣，以及因能趣入。前面的部分也分為兩部分。首先闡明果法的無礙，然後是『菩薩悉能』以下，闡明因位的善於窮盡。前面的部分也分為兩部分。首先用三偈闡明依報的自在，然後是『于彼一一毛端處演不可說』以下，闡明依正的融攝，即入自在。其中分為五個部分。最初的兩偈半，依中顯現正。第二，『于彼一一光明』以下，用十一偈半，正中顯現依。其中分為兩部分。首先顯現蓮華光明，然後是『彼如須彌』以下，凈土的用處。第三，『光中現佛』以下五偈，依中顯現正，宣講佛法。第四，『或復』下一偈，闡明顯現時常住。第五，『其心無礙』以下十偈半，闡明自在調伏眾生。第二，因位善於窮盡中分為兩部分。首先用半偈總結前文，引出後文。其餘的偈頌，正式顯現因德。其中有十個部分。最初的八偈，闡明帝網身土是發起修行的處所。前面已經闡明其展遍，這裡闡明包容。文意簡略。所說的毛孔都能容受諸剎等，是因為稱合了法性的一毛，所以能容受眾多的剎土而沒有阻礙。不壞相的眾多剎土，安立於覺悟者的一毛之中。內外緣起並非即離。第二，『意根明瞭』以下五偈，是三業勤勇行。第三，『一切眾生』以下，是應器攝生行。第四，『普現其身』以下五偈半，是遊方供佛行。第五，『修行于施』以下，是廣修十度行。第六，『諸佛剎海』以下兩偈半，是游剎自在行。第七，『了知眾生』以下，是調伏眾生行。第八，『一一毛孔不可說』以下七偈半，是三業深凈行。第九，『彼諸菩薩』以下，是愿智自在行。第十，『不可言說一切劫』以下一偈，總結功德無盡。第二，闡明果德深廣，因能趣入中。先說果，后說因。前面分為三個部分。最初的六偈，總贊佛德。第二，『一微塵中能悉有』以下

【English Translation】 English version It is the broad manifestation of the aspects of transformation. It is divided into two parts. The preceding ninety-one stanzas elucidate the unobstructed nature of the fruit's virtues and the thoroughness of the causes. The following section, starting with 'Ineffable Thus Come Ones' (不可言說諸如來), elucidates the depth and breadth of the fruit's virtues and how the causes can lead to them. The preceding part is also divided into two sections. First, it elucidates the unobstructed nature of the fruit's dharma, and then 'Bodhisattvas are all able' (菩薩悉能) and onwards, elucidates the thoroughness of the causes. The preceding part is also divided into two sections. First, three stanzas elucidate the self-mastery of the dependent realm (依報), and then 'In each and every pore, they expound the ineffable' (于彼一一毛端處演不可說) and onwards, elucidates the interpenetration of the dependent and the principal, which is entering into self-mastery. This is divided into five parts. The initial two and a half stanzas manifest the principal within the dependent. Second, 'In each and every light' (于彼一一光明) and onwards, eleven and a half stanzas manifest the dependent within the principal. This is divided into two parts. First, it manifests the lotus flower's light, and then 'Like Mount Sumeru' (彼如須彌) and onwards, the function of the pure land. Third, 'Buddhas appear in the light' (光中現佛) and onwards, five stanzas manifest the principal within the dependent, expounding the Dharma. Fourth, 'Or again' (或復) in the next stanza, elucidates the constant abiding of manifestation. Fifth, 'Their minds are unobstructed' (其心無礙) and onwards, ten and a half stanzas elucidate the self-mastery in taming beings. Second, the thoroughness of the causes is divided into two parts. First, half a stanza summarizes the preceding and introduces the following. The remaining stanzas formally manifest the virtues of the causes. This has ten parts. The initial eight stanzas elucidate that the net of Indra's realm (帝網) and the body-land are the places where practice is initiated. The previous text elucidated its spreading, while this elucidates its encompassing. The meaning is brief. The saying that pores can all receive the lands (剎) etc., is because it accords with the nature of Dharma in a single pore, thus it can receive many lands without obstruction. The many lands of non-destruction are established within a single pore of the enlightened one. The arising of internal and external conditions is not separate. Second, 'The root of mind is clear' (意根明瞭) and onwards, five stanzas are the diligent practice of the three karmas (三業勤勇行). Third, 'All sentient beings' (一切眾生) and onwards, is the practice of gathering beings according to their capacity (應器攝生行). Fourth, 'Universally manifesting their bodies' (普現其身) and onwards, five and a half stanzas are the practice of traveling to offer to Buddhas (遊方供佛行). Fifth, 'Practicing giving' (修行于施) and onwards, is the extensive practice of the ten perfections (廣修十度行). Sixth, 'Buddha-land oceans' (諸佛剎海) and onwards, two and a half stanzas are the practice of freely traveling through lands (游剎自在行). Seventh, 'Understanding sentient beings' (了知眾生) and onwards, is the practice of taming sentient beings (調伏眾生行). Eighth, 'Each and every pore is ineffable' (一一毛孔不可說) and onwards, seven and a half stanzas are the profound and pure practice of the three karmas (三業深凈行). Ninth, 'Those Bodhisattvas' (彼諸菩薩) and onwards, is the self-mastery of vows and wisdom (愿智自在行). Tenth, 'Ineffable all kalpas' (不可言說一切劫) and onwards, one stanza concludes the endlessness of virtues. Second, elucidating the depth and breadth of the fruit's virtues and how the causes can lead to them. First, the fruit, then the cause. The preceding is divided into three parts. The initial six stanzas generally praise the Buddha's virtues. Second, 'Within a single mote of dust, they can all have' (一微塵中能悉有) and onwards

別明依報。三一一剎中有如來下三偈別明正報。第二種種數量下明因德趣入。于中二。先自分行。后能於一時證菩提下勝進行。且從相顯略科。然上諸德。德德圓融無盡無盡。唯忘懷體之。

壽量品第三十一

初來意者。夫玄鑒虛朗。出乎數域之表。豈有殊形萬狀修短之壽哉。然應物隨機。能無不形。而無不壽故。上品彰其實德。此品以辨隨機。雖積少至多顯時無不遍。即前多德之一。故粗廣之。亦為遠答壽量海故。所以來也。二釋名者。壽謂報命。量即分限。染凈土之報壽。隨機見之分限。以顯無盡之命無限之量。壽之量故。壽有斯量。通二釋也。別行經名無邊佛土。經即以處顯人。三宗趣者。應物修短為宗。顯窮來際無限為趣。以就同教。且積劣之勝。若就別教。則修短圓融故。次正釋文。初集經者敘。而心王說者以領旨故。佛壽自在故。二佛子下正說。于中三。初別舉十剎相望。次佛子如是下舉略顯廣。三最後世界下舉其玄極。且如以劫為日。未歷十重。則劫不可說。沈百萬僧祇則最後之剎。已鄰剎海平等故。舉普賢等充滿。明極位所居。由此名為兼顯菩薩。

諸菩薩住處品第三十二初

初來意者。上約化益盡一切時。今明菩薩遍一切處。故次來也。故僧祇中。明法界毛端之處。皆有

【現代漢語翻譯】現代漢語譯本別明依報（Eko-bhava）。第三百一十一剎（Kshatra）中有如來（Tathagata）以下三偈（Gatha），分別說明正報（Karma-vipaka）。第二，種種數量以下，說明因德（Hetu-guna）趣入。其中分為二：先是自分行，后是『能於一時證菩提』（Eka-ksana-bodhi）以下，說明勝進行。且從相顯略科。然上諸德，德德圓融無盡無盡，唯忘懷體之。

《壽量品》第三十一

初來意者，玄鑒虛朗，出於數域之表，豈有殊形萬狀修短之壽哉？然應物隨機，能無不形，而無不壽故。上品彰其實德，此品以辨隨機。雖積少至多顯時無不遍，即前多德之一，故粗廣之，亦為遠答壽量海故，所以來也。二釋名者，壽謂報命，量即分限，染凈土之報壽，隨機見之分限，以顯無盡之命無限之量，壽之量故，壽有斯量，通二釋也。別行經名《無邊佛土》，經即以處顯人。三宗趣者，應物修短為宗，顯窮來際無限為趣。以就同教，且積劣之勝，若就別教，則修短圓融故。次正釋文，初集經者敘，而心王說者以領旨故，佛壽自在故。二佛子下正說，于中三，初別舉十剎相望，次佛子如是下舉略顯廣，三最後世界下舉其玄極。且如以劫為日，未歷十重，則劫不可說。沈百萬僧祇則最後之剎，已鄰剎海平等故。舉普賢（Samantabhadra）等充滿，明極位所居。由此名為兼顯菩薩（Bodhisattva）。

《諸菩薩住處品》第三十二

初來意者，上約化益盡一切時，今明菩薩遍一切處，故次來也。故僧祇（Asamkhya）中，明法界毛端之處，皆有

【English Translation】 English version Distinguishing the Dependent Retribution (Eko-bhava). In the 311th Kshetra (Buddha-field), the following three Gathas (verses) from the Tathagata (Thus Come One) separately explain the Karma-vipaka (Retribution of Actions). Secondly, 'various quantities' below explains the entering into Hetu-guna (Merit of Causes). Among these, there are two parts: first, self-cultivation; second, 'being able to attain Bodhi (Enlightenment) in one moment' below explains superior practice. Furthermore, briefly classify from the appearance. However, the above virtues, virtue after virtue, are perfectly fused, endless and inexhaustible, only to be embodied by forgetting oneself.

Chapter 31: On the Duration of Life

The initial intention is that the profound contemplation is clear and bright, beyond the realm of numbers. How could there be various forms and short or long lifespans? However, responding to beings according to circumstances, it is possible to manifest in every form and to have unlimited lifespan. The previous chapter emphasized the actual virtues, while this chapter distinguishes the adaptation to circumstances. Although accumulating from small to large reveals that time is all-pervasive, it is one of the many virtues mentioned earlier. Therefore, it is broadly explained, also to remotely answer the sea of lifespan. That is why it comes about. Secondly, explaining the name: 'Shou' (壽) means retribution of life, 'Liang' (量) means limits. The retribution of life in pure and impure lands, the limits seen according to circumstances, to reveal the endless life and limitless measure. The measure of lifespan, therefore lifespan has this measure, encompassing both explanations. Another sutra names it 'Boundless Buddha Lands,' the sutra uses place to reveal people. Thirdly, the purpose and interest: responding to beings with short or long lifespans is the purpose, revealing the infinite future is the interest. In terms of the shared teaching, it is the victory of accumulating the inferior. If in terms of the distinct teaching, then short and long are perfectly fused. Next, the correct explanation of the text. First, the compilers of the sutra narrate, and the 'mind-king' speaks to grasp the meaning, because the Buddha's lifespan is free. Secondly, 'Buddha-children' below is the correct explanation, in three parts: first, separately listing the ten Kshetra (Buddha-fields) in relation to each other; next, 'Buddha-children, thus' below briefly reveals the broad; third, 'the last world' below reveals its profound extremity. For example, if a Kalpa (aeon) is taken as a day, without going through ten layers, then the Kalpa (aeon) cannot be described. Submerging millions of Asamkhya (innumerable), then the last Kshetra (Buddha-field) is already adjacent to the sea of Kshetra (Buddha-fields) and equal. Mentioning Samantabhadra (Universal Worthy) and others being full, clarifies the dwelling place of the ultimate position. Therefore, it is named as concurrently revealing Bodhisattvas (Enlightenment Beings).

Chapter 32: On the Abodes of the Bodhisattvas

The initial intention is that the previous chapter was about benefiting all beings at all times, now it clarifies that Bodhisattvas are everywhere, therefore it comes next. Therefore, in the Asamkhya (innumerable), it clarifies that at the tip of a hair in the Dharma-realm, there are all

多多普賢。此則據實而談。今約機緣所宜。指有方所。使物欣厭翹心有歸。若知能住菩薩毛含剎海。所住之處塵納無邊。則未有一方非菩薩住。亦遠答前壽量海問。菩薩隨機住壽異故。昔將此品。遠答第二會初問意十句。非唯義意不同。抑亦文不相次。二釋名。曰菩薩大悲隨機住處能住非一。故名曰諸。諸菩薩之住處故以為名。三宗趣者。隨機應感方所為宗。使物歸憑及悟無方為趣。次正釋文。文中二。先集經者敘。亦心王說者。隨所統王皆自在故。亦表心隨智住無障礙故。二佛子下正說住處。有二十二處。前十依八方山海。以上下非凡至故不明之。山海包藏仁智棲止。表大智高深故。能止能照故。后十二處。城邑雜居。曲盡物機。表大悲無遺故。則知菩薩無不在矣。今初。第六是海中之山。第十海中之窟。余皆是山。一仙人山者。相傳是東海蓬萊山。若爾則亦兼海。二勝峰。即德云所住。晉本名樓閣山。即婆施羅所居。三金剛焰。在西海之濱。四香積山。昔云應是雪北之香山。五清涼山。即代州雁門郡五臺山也。于中現有清涼寺。以歲積堅冰夏仍飛雪。曾無炎暑故曰清涼。五峰聳出頂無林木。有如壘土之臺故曰五臺。表我大聖五智已圓。五眼已凈。總五部之真秘。洞五陰之真源。故首戴五佛之冠。頂分五方之髻。運

【現代漢語翻譯】現代漢語譯本：多多普賢（Duōduō Pǔxián，菩薩名）。以上是從實際情況來說。現在根據眾生根器的因緣，指明菩薩居住的處所，使眾生心生欣喜和嚮往，使心有所歸屬。如果知道菩薩能安住於一毛孔中包含的剎土大海，所居住的地方微塵能容納無邊世界，那麼就沒有哪個地方不是菩薩所居住的。這也間接回答了前面關於壽命長短如海的問題，因為菩薩隨眾生根器不同而住世長短不同。過去有人將此品，用來間接回答第二法會上最初提出的十個問題，這不僅是意義不同，而且文句也不連貫。第二，解釋品名。名為『諸菩薩住處』，因為菩薩以大悲心隨眾生根器而安住的處所不止一處。所以用『諸』字，因為是諸位菩薩的住處，所以以此為名。第三，說明本品的宗旨和旨趣。隨眾生根器應機感應的處所是本品的宗旨，使眾生歸依依靠以及領悟無處不在是本品的旨趣。接下來正式解釋經文。經文分為兩部分。首先是結集經藏的人敘述，也是心王（指心識）所說，因為心王所統領的一切都是自在的，也表示心隨智慧而安住，沒有障礙。第二部分從『二佛子下正說住處』開始，共有二十二處。前面的十處依據八方山海，因為是以上下而非凡俗之處，所以沒有明確說明。山海包藏著仁德和智慧，是仁者和智者棲息的地方，表示大智慧的高深。能止息煩惱，能照亮真理。後面的十二處，是城邑雜居之地，窮盡了眾生的各種根器，表示大悲心沒有遺漏。由此可知菩薩無處不在。現在先說最初的幾處。第六處是海中的山，第十處是海中的窟，其餘都是山。一是仙人山，相傳是東海的蓬萊山。如果是這樣，那麼也兼有海的含義。二是勝峰，就是德云（Déyún，菩薩名）所居住的地方。《晉譯本》名為樓閣山，也就是婆施羅（Póshīluó）所居住的地方。三是金剛焰（Jīngāngyàn），在西海的邊上。四是香積山，過去有人認為應該是雪山以北的香山。五是清涼山，就是代州雁門郡的五臺山。其中現在還有清涼寺。因為常年積聚堅冰，夏天仍然飛雪，從來沒有炎熱的時候，所以叫做清涼。五座山峰聳立，山頂沒有樹木，好像用土堆成的檯子，所以叫做五臺。表示我佛大聖的五智已經圓滿，五眼已經清凈，總攝五部的真實秘密，洞察五陰的真實根源。所以頭戴五佛的寶冠，頭頂分出五方的髮髻，執行……

【English Translation】 English version: Furthermore, Puxian (Pu Xian, name of a Bodhisattva). This is speaking according to reality. Now, according to the appropriate conditions, it points to specific locations, causing beings to rejoice and aspire, giving their hearts a place to belong. If one knows that a Bodhisattva can dwell in a pore containing an ocean of Buddha-lands, and that a speck of dust in their dwelling can contain boundless worlds, then there is no place where a Bodhisattva does not dwell. This also indirectly answers the previous question about the length of life being like the sea, because the length of a Bodhisattva's life varies according to the capacity of beings. In the past, this chapter was used to indirectly answer the initial ten questions from the second assembly, which is not only different in meaning but also incoherent in text. Second, explaining the title of the chapter. It is named 'The Abodes of Various Bodhisattvas' because the places where Bodhisattvas dwell out of great compassion according to the capacities of beings are not just one. Therefore, the word 'various' is used, because it is the abodes of various Bodhisattvas, hence the name. Third, stating the purpose and aim of this chapter. The places that respond to the capacities of beings are the purpose of this chapter, and enabling beings to rely on and realize omnipresence is the aim. Next, formally explaining the text. The text is divided into two parts. First is the narration by the one who compiled the sutras, which is also spoken by the mind-king (referring to consciousness), because everything governed by the mind-king is free and unhindered, also indicating that the mind dwells with wisdom without obstruction. The second part begins with 'The second part starts from 'The Buddha's disciples speak of the abodes', which has twenty-two places in total. The first ten places are based on the mountains and seas of the eight directions, because they are above and below rather than ordinary places, so they are not explicitly stated. Mountains and seas contain benevolence and wisdom, places where the benevolent and wise reside, indicating the depth of great wisdom. It can stop afflictions and illuminate truth. The latter twelve places are cities and mixed residences, fully exploring the various capacities of beings, indicating that great compassion has no omissions. From this, it can be known that Bodhisattvas are everywhere. Now, let's talk about the first few places. The sixth place is a mountain in the sea, the tenth place is a cave in the sea, and the rest are mountains. One is Xianren Mountain, which is said to be Penglai Mountain in the East Sea. If so, then it also includes the meaning of the sea. The second is Shengfeng, which is where Deyun (De Yun, name of a Bodhisattva) lives. The Jin translation is called Louge Mountain, which is where Poshi Luo (Po Shi Luo) lives. The third is Jingangyan (Jin Gang Yan), on the edge of the West Sea. The fourth is Xiangji Mountain, which some people in the past thought should be Xiang Mountain north of the Snow Mountain. The fifth is Qingliang Mountain, which is Wutai Mountain in Yanmen County, Daizhou. There is still Qingliang Temple in it. Because it accumulates solid ice all year round, and it still snows in summer, and it is never hot, it is called Qingliang (cool). The five peaks stand tall, and there are no trees on the top of the mountain, like a platform made of earth, so it is called Wutai (five platforms). It means that the five wisdoms of my Buddha are complete, and the five eyes are pure, summarizing the true secrets of the five parts, and understanding the true source of the five aggregates. Therefore, he wears the crown of the five Buddhas on his head, and divides the hair of the five directions on the top of his head, running...

五乘之要。清五濁之災矣。然但云東北方者。其言猶漫。案寶藏陀羅尼經云。我滅度后。于贍部洲東北方有國名大振那。其國中間有山。號為五頂。文殊師利童子游行居住。為諸菩薩眾于中說法。及與無量無數藥叉羅剎緊那羅摩睺羅伽人非人等。圍繞供養恭敬。斯言審矣。其山靈蹟備諸傳記。余幼尋茲典。每至斯文皆掩卷長嘆。遂不遠萬里委命棲托聖境。相誘十載於茲。其感應昭著盈于耳目。及夫夏景勝事尤多。歷歷龍宮夜開千月。纖纖細草朝間百華。或萬聖羅空。或五云凝岫。圓光映乎山翠。瑞鳥翥于煙霄。唯聞大聖之名。無復人間之慮。入聖境者接武。革凡心者架肩。相視互謂非凡。觸目皆為佛事。其山勢寺宇難以盡言。自大師晦跡于西天。妙德揚輝于東夏。雖法身長在。而雞山空掩于荒榛。應現有方。鷲嶺得名于茲土。神僧顯彰于靈境。宣公上稟于諸天。漢明肇啟于崇基。魏帝中孚于至化。北齊數州以傾俸。有唐九帝之回光。五天殉命以奔風。八表亡軀而競托。其有居神州而一生不到。亦奚異舍衛三億之徒哉。愿皆脩敬。六金剛山。謂東海近東有山名為金剛。雖非全體是金。而上下四周。乃至山間流水砂中。皆悉有金。遠望即謂全體是金。又海東人自古相傳。此山往往有聖人出現。然晉本此處當其第九。以與第

【現代漢語翻譯】現代漢語譯本五乘之要，可以清除五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）之災。然而，僅僅說在東北方，這個說法還是比較籠統。根據《寶藏陀羅尼經》記載：『我（指佛陀）滅度后，在贍部洲（Jambudvipa，指我們所居住的這個世界）東北方有個國家名叫大振那（Mahachina，指中國），這個國家中間有座山，名為五頂（Five-Peaked Mountain）。文殊師利童子（Manjushri Bodhisattva）居住在那裡，為諸位菩薩眾說法，還有無量無數的藥叉（Yaksa，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、緊那羅（Kinnara，一種天神，似人但頭上長角）、摩睺羅伽（Mahoraga，一種大蟒神）、人和非人等，圍繞供養恭敬。』這個說法是確實可信的。這座山的靈異事蹟都記載在各種傳記中。我小時候閱讀這些典籍，每當讀到這些文字，都會合上書本長聲嘆息。於是我不遠萬里，將性命託付于這片聖境。在這裡已經住了十年，各種感應昭著，耳聞目睹。尤其是在夏天，殊勝的景象更多。常常看到龍宮在夜晚開啟，顯現出千輪明月；纖細的小草在早晨綻放出百種鮮花；或者有萬聖羅列在空中，或者有五彩祥雲凝聚在山峰。圓光輝映著山巒的翠綠，瑞鳥在雲霄中飛翔。在這裡，只能聽到大聖（指文殊菩薩）的名號，沒有了人間的憂慮。進入聖境的人絡繹不絕，革除凡心的人比肩接踵。大家互相看著，都覺得彼此不再是凡人，觸目所及都是佛事。這座山的山勢和寺宇難以用語言來形容。自從大師（指文殊菩薩）在西天隱沒軌跡，妙德（指文殊菩薩的智慧）在東夏發揚光輝。雖然法身長存，但雞足山（Kukkutapada，迦葉尊者入定之處）空自掩蓋在荒草之中。應化示現有其處所，鷲峰（Grdhrakuta，靈鷲山，佛陀說法之處）因此在這片土地上得名。神異的僧侶在這片靈境中顯現，宣公（可能指一位高僧）向上稟告于諸天，漢明帝（漢明帝）開啟了崇高的基業，魏帝（可能指北魏孝文帝）以至誠之心感化百姓，北齊（北齊）的數個州傾盡俸祿來供養，唐朝的九位皇帝（指唐朝皇帝）都回光返照，五天竺（India）的人們不顧性命地奔赴而來，八方的人們捨棄身軀而競相寄託。那些居住在神州（指中國）卻一生都未能到達這裡的人，又與舍衛城（Sravasti，古印度城市）三億之眾有什麼區別呢？希望大家都能夠修習恭敬之心。六、金剛山（Diamond Mountain）。據說東海靠近東方有一座山名為金剛山。雖然並非整個山體都是金，但上下四周，乃至山間流水和沙中，都含有金子。從遠處望去，就好像整個山體都是金子。而且海東（指朝鮮半島）的人們自古相傳，這座山中常常有聖人出現。然而晉本（指《華嚴經》的晉譯本）將此處列為第九，因為它與第九

【English Translation】 English version The essentials of the Five Vehicles can clear away the calamities of the Five Turbidities (referring to the turbidity of the age, views, afflictions, beings, and life). However, merely saying 'northeast' is too vague. According to the Treasury Dhāraṇī Sūtra: 'After my (Buddha's) Parinirvana, in the northeast of Jambudvipa (the world we inhabit) there is a country called Mahachina (China). In the middle of that country is a mountain called Five-Peaked Mountain. Manjushri Bodhisattva resides there, teaching the Dharma to the Bodhisattva assembly, and is surrounded, offered to, and revered by immeasurable and countless Yakshas (a type of spirit), Rakshasas (a type of demon), Kinnaras (a type of celestial being, human-like with horns), Mahoragas (a type of great serpent deity), humans, and non-humans.' This statement is indeed credible. The spiritual traces of this mountain are recorded in various biographies. When I was young, reading these texts, I would close the book and sigh deeply whenever I reached these passages. Therefore, I traveled tens of thousands of miles, entrusting my life to this sacred land. I have lived here for ten years, and various responses have been evident, heard, and seen. Especially in summer, the extraordinary sights are even more numerous. Often, the Dragon Palace opens at night, revealing a thousand moons; delicate grasses bloom with a hundred kinds of flowers in the morning; or ten thousand saints are arrayed in the sky, or five-colored auspicious clouds condense on the peaks. The halo reflects the green of the mountains, and auspicious birds soar in the clouds. Here, one can only hear the name of the Great Sage (Manjushri Bodhisattva), and there are no worldly worries. Those who enter the sacred realm come in droves, and those who reform their mundane minds stand shoulder to shoulder. Looking at each other, they feel that they are no longer ordinary people, and everything they see is a Buddha-activity. The mountain's terrain and temples are difficult to describe in words. Since the Great Master (Manjushri Bodhisattva) disappeared in the Western Heaven, the Wonderful Virtue (Manjushri Bodhisattva's wisdom) has flourished in the Eastern Xia (China). Although the Dharmakaya (Dharma body) is ever-present, Mount Kukkutapada (where Venerable Kasyapa entered Samadhi) is empty and covered in weeds. Manifestations have their place, and Vulture Peak (Grdhrakuta, where the Buddha taught) is named in this land. Miraculous monks appear in this sacred realm, Venerable Xuan (possibly referring to a high monk) reports to the heavens, Emperor Ming of Han (Emperor Ming of Han) initiated the noble foundation, Emperor Wei (possibly referring to Emperor Xiaowen of Northern Wei) transformed the people with sincerity, several states of Northern Qi (Northern Qi) exhausted their salaries to make offerings, nine emperors of the Tang Dynasty (referring to the emperors of the Tang Dynasty) reflected their light, people from the Five Indies (India) rushed here disregarding their lives, and people from all directions abandoned their bodies and competed to entrust themselves. Those who live in Shenzhou (China) but never reach this place in their lifetime, what difference is there between them and the three hundred million people of Sravasti (an ancient Indian city)? May all cultivate reverence. 6. Mount Kumgang (Diamond Mountain). It is said that near the east of the Eastern Sea there is a mountain called Mount Kumgang. Although the entire mountain is not gold, the top, bottom, and all around, even the flowing water and sand in the mountain, contain gold. From a distance, it looks as if the entire mountain is gold. Moreover, people from Haedong (Korean Peninsula) have traditionally said that sages often appear in this mountain. However, the Jin version (referring to the Jin translation of the Avatamsaka Sutra) lists this as the ninth, because it is related to the ninth

十莊嚴窟俱在海中故。而今居此者。意是八方之內。東北方攝故。若不然者。何以正說八方忽然語海。又晉本海中有二住處。一名枳怛那。現有菩薩名曇無竭。有萬二千菩薩眷屬。言枳怛者。具云昵枳多。此雲涌出。金剛語體涌出語狀。曇無竭者此云法生。亦云法勇。亦云法尚。今言法起。與生勇義同。即常啼之友也。菩薩眷屬十倍今經。或前譯之誤。七支提山者。此云生凈信之所。有舍利者為塔。無舍利曰支提。或山形似塔。或彼有支提故以為名。昔云既指清涼為東北。則東南影響吳越。然吳越靈山雖眾。取其形似者。天臺之南赤城山也。直聳雲際赩若霞起。巖樹相映分成數重。其間有白道猷之遺蹤。或即當之矣。然劍川有三學山。中有歡喜王菩薩。屢持燈而出。名雖不同。而天竺望之即是東南。亦有見其持寶冠者。則密示其名也。希后賢以審之。八光明山。昔云。應是與補怛洛迦山相連。以晉譯觀音住山為光明。今文非觀音住處。而云光明故言連也。九香風山。疑是香山西畔。十莊嚴窟者。對上第六海中故云復有。晉本云。二名功德莊嚴窟。后城邑十二處中。一毗舍離者即毗耶離。此云廣嚴城。亦曰廣博。即是中印度凈名所居之城。言南者。案西域記第七云。此城南十四五里有塔。是七百賢聖重結集處。更南八九

【現代漢語翻譯】現代漢語譯本十莊嚴窟（Shí Zhuāngyán Kū，十個莊嚴的洞窟）都在海中。而今居住在此處，意思是位於八方之內，東北方所攝之處。若不是這樣，為何正說著八方，忽然又說起海？又晉譯本說海中有兩處住所，一處名為枳怛那（Zhǐ Dánnà），現在有菩薩名為曇無竭（Tán Wújié），有一萬二千菩薩眷屬。說到枳怛，完整地說是昵枳多（Nì Zhǐ Duō），這裡翻譯為『涌出』，用金剛的語言來形容涌出的狀態。曇無竭，這裡翻譯為『法生』，也譯作『法勇』，或者『法尚』，現在說『法起』，與『生』、『勇』的意思相同，就是常啼（Cháng Tí）的朋友。菩薩眷屬是現在這部經的十倍，或許是之前的翻譯有誤。七支提山（Qī Zhītí Shān），這裡翻譯為生起清凈信心的地方。有舍利（shèlì）的叫做塔，沒有舍利的叫做支提。或者山形像塔，或者因為那裡有支提所以這樣命名。過去說已經指清涼山（Qīngliáng Shān）為東北方，那麼東南方影響到吳越（Wú Yuè）地區。然而吳越的靈山雖然眾多，選取其中形狀相似的，就是天臺山（Tiāntāi Shān）南面的赤城山（Chìchéng Shān）。它直聳雲霄，紅艷如彩霞升起，巖石和樹木相互映襯，分成好幾層。其間有白道猷（Bái Dàoyóu）的遺蹟，或許就是這裡了。然而劍川（Jiànchuān）有三學山（Sān Xué Shān），山中有歡喜王菩薩（Huānxǐ Wáng Púsà），多次持燈出現。名字雖然不同，但是從天竺（Tiānzhú）望去，就是東南方。也有人看見他手持寶冠，這便是秘密地顯示他的名字。希望後來的賢者能夠仔細考察。八光明山（Bā Guāngmíng Shān），過去說，應該是與補怛洛迦山（Bǔdá Luòjiā Shān）相連。因為晉譯本說觀音（Guānyīn）住在光明山。現在這部經文並非觀音的住所，卻說光明，所以說是相連。九香風山（Jiǔ Xiāngfēng Shān），懷疑是香山（Xiāng Shān）的西邊。十莊嚴窟，對應上面第六個海中所說，所以說『復有』。晉譯本說，第二個名字是功德莊嚴窟（Gōngdé Zhuāngyán Kū）。後面城邑十二處中，一毗舍離（Píshélí）就是毗耶離（Píyéli），這裡翻譯為廣嚴城（Guǎngyán Chéng），也叫做廣博（Guǎngbó），就是中印度（Zhōng Yìndù）凈名（Jìngmíng，維摩詰）所居住的城。說到南面，根據《西域記》第七卷記載，這座城南十四五里有座塔，是七百賢聖重新結集的地方，更南八九里……

【English Translation】 English version The ten 'Adornment Caves' (Shí Zhuāngyán Kū) are all located in the sea. The fact that we are now dwelling here implies that it is within the eight directions, specifically encompassed by the northeast. If not, why would we be speaking of the eight directions and then suddenly mention the sea? Furthermore, the Jin Dynasty translation states that there are two abodes in the sea, one named 'Jitatna' (Zhǐ Dánnà), where a Bodhisattva named 'Tamonuketsu' (Tán Wújié) currently resides, attended by twelve thousand Bodhisattva followers. 'Jitatna' in its full form is 'Nikkita' (Nì Zhǐ Duō), which translates to 'gushing forth.' It describes the state of gushing forth using the language of Vajra. 'Tamonuketsu' translates to 'Dharma-born' or 'Dharma-courageous,' or 'Dharma-superior.' Now it is said 'Dharma-arising,' which has the same meaning as 'born' and 'courageous.' He is a friend of 'Sadāprarudita' (Cháng Tí). The Bodhisattva followers are ten times the number mentioned in this sutra, perhaps due to an error in the previous translation. 'Seven Chaitya Mountains' (Qī Zhītí Shān) is translated as the place where pure faith arises. A 'stupa' (tǎ) contains relics (shèlì), while a 'chaitya' does not. Alternatively, the mountain's shape resembles a stupa, or it is named so because there is a chaitya there. It was previously stated that 'Qingliang Mountain' (Qīngliáng Shān) is in the northeast, so the southeast influences the 'Wu Yue' (Wú Yuè) region. Although there are many sacred mountains in Wu Yue, the one that most closely resembles it is 'Chicheng Mountain' (Chìchéng Shān) south of 'Tiantai Mountain' (Tiāntāi Shān). It rises straight into the clouds, as red as the rising sunset, with rocks and trees reflecting each other, divided into several layers. Within it are the traces of 'Bai Daoyou' (Bái Dàoyóu), perhaps it is this place. However, 'Jianchuan' (Jiànchuān) has 'Three Learning Mountains' (Sān Xué Shān), where 'Joyful King Bodhisattva' (Huānxǐ Wáng Púsà) resides, repeatedly appearing with a lamp. Although the names are different, from 'India' (Tiānzhú) it is seen as the southeast. Some have also seen him holding a jeweled crown, which secretly reveals his name. I hope that future sages will examine it carefully. 'Eight Light Mountains' (Bā Guāngmíng Shān), it was previously said, should be connected to 'Mount Potalaka' (Bǔdá Luòjiā Shān). Because the Jin Dynasty translation says that 'Avalokiteśvara' (Guānyīn) lives on 'Light Mountain'. This sutra does not say that it is Avalokiteśvara's abode, but it mentions light, so it is said to be connected. 'Nine Fragrant Wind Mountains' (Jiǔ Xiāngfēng Shān), suspected to be the west side of 'Fragrant Mountain' (Xiāng Shān). The ten 'Adornment Caves' are mentioned again in relation to the sixth sea above, hence the phrase 'again there are'. The Jin Dynasty translation says that the second name is 'Merit Adornment Cave' (Gōngdé Zhuāngyán Kū). Among the twelve cities mentioned later, 'Vaishali' (Píshélí) is 'Viyali' (Píyéli), which is translated as 'Broad and Majestic City' (Guǎngyán Chéng), also called 'Vast' (Guǎngbó), the city where 'Vimalakirti' (Jìngmíng) of Central India (Zhōng Yìndù) lived. Regarding the south, according to the seventh volume of the 'Records of the Western Regions', there is a stupa fourteen or fifteen li south of this city, where seven hundred sages re-compiled the scriptures, and eight or nine li further south...

十里有僧伽藍。其側有過去四佛座。及經行遺蹟之處。應是其所。晉本第二更有一處。名巴連弗邑。有處名金燈僧伽藍。昔云。具言波吒補怛啰。此云黃華子。即黃華女之子創居此處。亦中天摩伽陀國。具如西域記第八。今經闕此一處。二云摩度羅者。亦曰摩偷羅。此云孔雀。亦云密蓋。並是古世因事。亦中印度。言滿足窟者。彼國有舍利弗等塔。及文殊師利塔。于王城東五六里有山寺。是烏波鞠多所造寺。北有巖中間有石窟。是鞠多度人安籌之所。具如西域記第四說。安籌雖是後事多是安聖窟中。三俱珍那者。具云俱陳那耶。俱珍姓也。此云大盆。那耶法律也。謂池形如大盆。往昔有仙于側修法律。後人以此為姓因為城名。四清凈彼岸城。是南印度。目真此云解脫。即龍之名。鄰陀云處。即龍所居處。五摩蘭陀國未詳所在。晉經無國。但云風地。謂有風孔處即龍所居。六甘菩遮國。正云紺蒲。即是果名。其果赤白圓滿。乍似此方林檎。而腹三約橫文。此國多端正女人。而似紺蒲。三約文成。以女名國。出生慈者。大集經中但名慈窟。七震旦國。即此大唐。亦云真丹。或云支那皆梵音楚夏。此云多思惟。以情慮多端故。前為成八方故。清涼直云東北。今在諸國之類。故舉國名。那羅延者。此云堅牢。昔云。即青州界有

東牢山。現有古佛聖蹟。此應是也。然牢山乃是登州。亦青州分野。其山靈蹟亦多。然今之到此山在蔚州東。靈蹟顯著不減清涼。時稱普賢所居。往往有睹。彼亦有五臺。南臺有窟難究其底。時稱那羅延窟。或即是此。八疏勒國。具云佉路數怛勒。是彼國山名。因山立號。或翻為惡性。因國人以立名。然牛頭山在今于闐國。此云地乳。佛滅百年方立此國。具如西域記。以集經之時未開。尚屬疏勒故耳。晉本但云邊國。故或指江表牛頭。今譯既明。定非此也。九迦濕彌羅。晉譯為罽賓。此翻為阿誰入。即末田乞地之所。略如音義。廣出西域記第三。十增長歡喜城。古釋云。即南印度。尊者窟者。即上座部所居之所。十一庵浮梨摩。此云無垢。即是果名。此國豐而且勝故以為名。在中印度境。十二乾陀羅國。此云持地國。多得道果者護持。不為他國侵害故。或云香遍。遍國香草先發故。苫婆羅者是香華樹名。與初品苫末羅。梵言輕重耳。遍窟側近多生此故。相傳云。是佛留影之所。具如西域記及大集月藏分第十。此文之終都無結束。或是經來不盡。閻浮既爾。余方余界異類界等可以仿之。法界身云則無在不在矣。

佛不思議法品第三十三(已上入第四十六經)

初明來意。先通后別。通則此下五品。為答第二

【現代漢語翻譯】現代漢語譯本東牢山。現在有古代佛的聖蹟。這裡應該就是了。然而牢山是登州，也是青州的分界。那裡的山靈聖蹟也很多。但是現在所說的這座山在蔚州東面，靈蹟顯著，不亞於清涼山（五臺山）。當時人們稱這裡是普賢菩薩居住的地方，常常有人看到。那裡也有五臺山，南臺有個洞穴，難以探究它的底部，當時人們稱之為那羅延窟（Vishnu Cave）。或許就是這裡。八、疏勒國（Shule Kingdom）。完整地說是佉路數怛勒（Kharostra），是那個國家的山名，因為山而立國號。或者翻譯為惡性，因為那裡的人而立名。然而牛頭山在今天的于闐國（Khotan），這裡叫做地乳。佛陀涅槃一百年後才建立這個國家，詳細情況記載在《西域記》中。因為在結集佛經的時候還沒有開闢，仍然屬於疏勒國。晉代的譯本只說是邊國，所以或者指的是江表的牛頭山。現在的譯本已經很明確，肯定不是指那裡。九、迦濕彌羅（Kashmir）。晉代的譯本翻譯為罽賓，這裡翻譯為阿誰入，就是末田乞地（Madhyantika）所在的地方，大概情況可以參考音義，詳細記載在《西域記》第三卷。十、增長歡喜城。古代的解釋說，就是南印度。尊者窟，就是上座部（Theravada）居住的地方。十一、庵浮梨摩（Amrapali）。這裡叫做無垢，就是果名。這個國家物產豐富而且優越，所以用這個來命名，位於中印度境內。十二、乾陀羅國（Gandhara）。這裡叫做持地國，很多得到道果的人護持這裡，不讓其他國家侵犯，所以叫做持地國。或者叫做香遍，因為這個國家香草先發芽。苫婆羅（Shambhala）是香華樹的名字，與初品中的苫末羅（Shamata）只是梵語發音輕重不同。洞穴旁邊大多生長這種樹，相傳這裡是佛陀留下身影的地方，詳細情況記載在《西域記》以及《大集月藏分》第十卷。這段文字的結尾都沒有結束語，或許是經書傳來的不完整。閻浮提（Jambudvipa）既然如此，其他地方其他世界不同種類的世界等都可以效仿。法界身（Dharmakaya）就像云一樣無處不在。

《佛不思議法品》第三十三（以上併入第四十六經）

首先說明來意，先總說後分別說明。總的來說，下面五品是回答第二個問題。

【English Translation】 English version Donglao Mountain. There are ancient Buddhist sacred sites now. This should be it. However, Lao Mountain is Dengzhou, and also the boundary of Qingzhou. There are many spiritual sites there as well. But the mountain now referred to is east of Weizhou, and its spiritual significance is no less than Qingliang Mountain (Mount Wutai). At that time, people called this the place where Samantabhadra Bodhisattva resided, and people often saw him. There is also Mount Wutai there, and the South Terrace has a cave that is difficult to explore to the bottom. At that time, people called it Narayana Cave (Vishnu Cave). Perhaps this is it. Eight, Shule Kingdom. Fully called Kharostra, it is the name of the mountain in that country, and the country was named after the mountain. Or it is translated as 'evil nature', named after the people there. However, Niutou Mountain is in today's Khotan, which is called 'earth milk' here. This country was established one hundred years after the Buddha's Nirvana, as detailed in the Records of the Western Regions. Because it had not been opened up at the time of the compilation of the Buddhist scriptures, it still belonged to Shule. The Jin Dynasty version only says 'border country', so it may refer to Niutou Mountain in Jiangbiao. The current translation is very clear, and it definitely does not refer to that place. Nine, Kashmir. The Jin Dynasty translation is Jibin, and here it is translated as 'who enters', which is the place where Madhyantika is located. For details, refer to the phonetics and meanings, and detailed records in the third volume of the Records of the Western Regions. Ten, the City of Increasing Joy. Ancient explanations say that it is South India. The Venerable's Cave is the place where the Theravada sect resides. Eleven, Amrapali. Here it is called 'immaculate', which is the name of the fruit. This country is rich and superior, so it is named after this, located in central India. Twelve, Gandhara. Here it is called the 'land-holding country', because many people who have attained the fruit of the Tao protect this place and prevent other countries from invading, so it is called the 'land-holding country'. Or it is called 'fragrance pervades', because the fragrant grass in this country sprouts first. Shambhala is the name of a fragrant flower tree, and Shamata in the first chapter only differs in the lightness and heaviness of the Sanskrit pronunciation. Most of these trees grow near the cave, and it is said that this is the place where the Buddha left his shadow. For details, refer to the Records of the Western Regions and the tenth volume of the Great Collection of the Moon Treasury. There is no ending to this passage, perhaps because the scriptures were not completely transmitted. Since Jambudvipa is like this, other places, other worlds, and different kinds of worlds can be imitated. The Dharmakaya is like a cloud, omnipresent.

Chapter Thirty-Three of the Inconceivable Dharma of the Buddha (incorporated into the forty-sixth sutra above)

First, explain the intention, first generally and then specifically. In general, the following five chapters are the answer to the second question.

會初如來地等二十句問故。古德但有三品答前。謂前明修生之因。今辨修生之果。因圓果滿故次來也。若答前問。何以重請。由因果隔絕念法希聞。因德尚深。果必玄妙。故念請耳。別明此品。則前品因終。此品果始。故次來也。二釋名者。如來果法迥超言慮。故以為名。斯即佛之不思議法也。三宗趣者。先總后別。總明說佛果德體用。心言罔及為宗。令總忘言絕想速滿為趣。別就宗中三門分別。一通辨佛德。若說百四十不共佛法通於權小。若五法攝大覺性。猶通於權。若言唯一味實德者。約理頓說。若言具無盡德。是此所明故。後文中初標十問。答具多門。類通十方。一一無盡。二別顯義相。諸佛功德不出二種。一者修生。二者本有。初謂信等本無今有。后謂真如具性功德。此二無礙應成四句。一唯修生。二唯本有。以性相軀分故。三本有修生。謂如來藏待彼了因。本隱今顯故。四修生本有。無分別智冥符理故。若權教所明二德不雜。法報四句亦有差殊。依此經宗。雖有四義而無四事。本有如真金。修生如嚴具。然由嚴具方顯金德。嚴具無體全攬金成故。唯金不礙嚴具。唯法身而不礙報化。唯嚴具亦然。既互全收故。十身無礙。八相該於法界。丈六遍於十方。諸根毛孔各無限量。亦不礙量。量與無量無有障礙。三顯

不思議之義。泛明有四。一理妙難測。二事廣難知。三行深越世。四果用超情。今文通四正辨后一。就后一中復開為四。一何者不思議。略辨十種。一智超世表。二悲越常情。三無思成事。四同染恒凈。五所作秘密。六業用廣大。七多少即入。八分圓自在。九依正無礙。十理事一味。文並具之。恐繁不引。二於何不思議。此有四位。一過世間。二越權小。三超因位。四顯法自體。三云何不思議。亦有四種。謂非聞思修及報智境故。四何用不思議。亦有四種。謂令信向故。起行求故。隨分證故。圓滿得故。前並是宗。唯何用為趣。即此宗趣可以釋名。次正釋文五品分二。初品總明佛德。后四別顯佛德。古德后二為平等因果。此但三品果法。有將此三配體相用。后二可然。初品有妨。有相用故。今依賢首。初品總顯佛德體用。次品別顯勝德之相。后品別明勝德用益。又初品明德。次品明相。后品明好。今初分四。一請分。二加分。三證分。四說分。初中二。先明請人。后諸佛下正顯所念十法。皆云不思議。即前果用超情。離於說相故。此十句義並多含。皆通真應。不得一向。就應而辨。然此十問攝前普光后二十句所成果問。謂身攝六根。智攝佛境佛地及最勝三問。自在攝五。一神力。二神通。三十力。四無畏五。三昧。此

【現代漢語翻譯】現代漢語譯本不思議的含義，大致可以從四個方面來闡述：一是理法精妙深奧難以測度，二是事相廣大繁多難以盡知，三是修行深入超越世俗，四是果報功用超乎常情。現在本文主要闡述第四點，即果用超情。在果用超情中又可以分為四個方面：一是什麼是不思議？略微辨析有十種：一是智慧超越世間表象，二是慈悲超越常人情感，三是不假思索成就事業，四是與染污同在卻恒常清凈，五是所作所為深奧秘密，六是事業功用廣大無邊，七是少量即能融入整體，八是分化圓融自在無礙，九是依報正報相互無礙，十是理與事融為一體。這些在經文中都有體現，但爲了避免繁瑣，這裡不一一引用。二是在什麼方面不思議？這有四個層次：一是超越世間，二是超越權教和小乘，三是超越因位，四是彰顯法本身的體性。三是怎樣不思議？也有四種情況，即不是通過聽聞、思考、修習以及報得的智慧所能達到的境界。四是不思議有什麼作用？也有四種作用，即使人生起信仰和嚮往之心，發起修行和追求之心，隨分隨力地證悟，最終圓滿獲得。前面這些都是宗，只有『何用不思議』是趣。這個宗趣可以用來解釋名稱的含義。接下來正式解釋經文，五品分為兩部分。初品總括地闡明佛的功德，后四品分別顯示佛的功德。古德認為后兩品是平等因果，這裡只將后三品視為果法。有人將這三品分別對應體、相、用，后兩品可以這樣理解，但初品則有些牽強，因為其中既有相也有用。現在按照賢首的觀點，初品總括地顯示佛的功德的體和用，次品分別顯示殊勝功德的相，后品分別闡明殊勝功德的用和利益。又可以認為，初品闡明德，次品闡明相，后品闡明好。現在將初品分為四個部分：一、請分，二、加分，三、證分，四、說分。首先是請分，其中又分為兩部分：先說明請法的人，然後『諸佛』以下正式顯示所憶念的十種法，都說是『不思議』，即前面所說的果用超情，遠離言語所能表達的相。這十句都包含很多含義，都通於真身和應身，不能只偏向一方。就應身而言，這十問涵蓋了前面普光和後面二十句所成就的果報之問，即身涵蓋六根，智涵蓋佛境、佛地以及最殊勝的三問，自在涵蓋五種：一、神力（supernatural power），二、神通（supernormal spiritual power），三、十力（ten powers of a Buddha），四、四無畏（four fearlessnesses），五、三昧（samadhi）。

【English Translation】 English version The meaning of 'inconceivable' can be broadly explained in four aspects: first, the principles are subtle and profound, difficult to fathom; second, the phenomena are vast and numerous, difficult to know completely; third, the practice is deep, transcending the mundane; and fourth, the fruition and function surpass ordinary emotions. Now, this text mainly elaborates on the fourth point, which is the 'fruition and function surpassing ordinary emotions'. Within this, there are four aspects: first, what is inconceivable? Briefly, there are ten types: first, wisdom surpassing worldly appearances; second, compassion exceeding ordinary human emotions; third, accomplishing deeds without deliberation; fourth, being constantly pure while coexisting with defilement; fifth, actions being profound and secret; sixth, the function of activities being vast and boundless; seventh, a small amount being able to merge into the whole; eighth, differentiation being perfectly integrated and freely unobstructed; ninth, the dependent and rightful retributions being mutually unobstructed; and tenth, principle and phenomena being integrated as one. These are all reflected in the scriptures, but to avoid being cumbersome, they are not cited one by one here. Second, in what aspects is it inconceivable? There are four levels: first, transcending the world; second, transcending provisional teachings and the Small Vehicle; third, transcending the stage of cause; and fourth, manifesting the nature of the Dharma itself. Third, how is it inconceivable? There are also four situations, namely, the realm that cannot be reached through hearing, thinking, practicing, or the wisdom attained as retribution. Fourth, what is the use of the inconceivable? There are also four uses, namely, to inspire faith and longing, to initiate practice and pursuit, to realize according to one's capacity, and to ultimately attain perfection. The preceding are all 'tenets', and only 'what is the use of the inconceivable' is the 'purpose'. This 'tenet and purpose' can be used to explain the meaning of the name. Next, the text is formally explained, with the five chapters divided into two parts. The first chapter generally elucidates the Buddha's virtues, and the latter four chapters separately display the Buddha's virtues. Ancient sages considered the latter two chapters as equal cause and effect, but here only the latter three chapters are regarded as the fruition of the Dharma. Some people correspond these three chapters to 'essence, characteristics, and function' respectively. The latter two chapters can be understood in this way, but the first chapter is somewhat forced, because it contains both characteristics and function. Now, according to the view of the Worthy Head (Xianshou), the first chapter generally displays the essence and function of the Buddha's virtues, the second chapter separately displays the characteristics of the supreme virtues, and the last chapter separately elucidates the use and benefits of the supreme virtues. It can also be considered that the first chapter elucidates virtue, the second chapter elucidates characteristics, and the last chapter elucidates goodness. Now, the first chapter is divided into four parts: first, the request section; second, the addition section; third, the proof section; and fourth, the explanation section. First is the request section, which is further divided into two parts: first, explaining the person requesting the Dharma, and then, from 'all Buddhas' onwards, formally displaying the ten Dharmas that are being recollected, all of which are said to be 'inconceivable', which is the 'fruition and function surpassing ordinary emotions' mentioned earlier, far from the realm that language can express. These ten sentences all contain many meanings and are all connected to the True Body and the Manifested Body, and cannot be biased towards one side. In terms of the Manifested Body, these ten questions cover the questions of fruition achieved by the preceding Universal Light (Puguang) and the following twenty sentences, namely, the body covers the six senses, wisdom covers the Buddha's realm, the Buddha's land, and the three most supreme questions, and freedom covers five aspects: first, supernatural power (shenli); second, supernormal spiritual power (shentong); third, the ten powers of a Buddha (shili); fourth, the four fearlessnesses (siwowei); and fifth, samadhi (sanmei).

並前開此合。前境界中開出國土。所化所依之境故。前所行中開出出現本願種性。種性即悲智之行。本願就因辨行故。出現是佛普賢行故。出現與行互有寬陜。下出現品行是其一故。前之無礙此開解脫。作用無礙名解脫故。所以開合者。顯義無方故。名多同者顯不異故。音聲即辯。雖無開合名有寬陜。義旨大同。此十義相第二會中已釋。至下說分重明。第二爾時世尊下加分中三。初加因。神知機故。次則以下顯加相。三業加故。初句總。余句別。謂意語身以光即教光故。后令青蓮華下加所為。為具說德故。文有八句。一外製無畏。二內證深寂。此意業勝。三威德內充。四神用外徹。此身業勝。五具四無礙是語業勝。六遍觀機教為廣大。七智性無差為次第。八授記善巧為方便。皆說德也。所以加青蓮華藏者。果德離言藉因顯故。因果同時故。性德無染最超勝故。一德具含一切德故。第三爾時青蓮華下證分。十句初四自利。次三利他。上皆自分。後於一念下三句勝進。並顯可知。第四承佛下說分分二。先承力總告。告蓮華藏者。非同佛心。無以受佛德故。亦名蓮華。不言青者。不礙能說為最勝故。后佛子諸佛下。正顯佛德。略有二義。一總下五品。共答十問。此品答佛種性。佛以功德為種性故。次二品答身。次一品答本願

【現代漢語翻譯】現代漢語譯本並於先前開啟此合集。于先前的境界中開闢出國土（所教化、所依止的境界）。于先前所行持的法門中，開啟顯現出本願的種性（種性即是悲智的修行，本願就因地辨別修行）。顯現是佛的普賢行。顯現與修行互有寬窄。下文『出現品』中，修行是其中的一部分。先前的無礙，在此開啟解脫（作用無礙名為解脫）。所以要開啟和合上的原因，是爲了顯示意義的無方。名稱多而相同，是爲了顯示不異。音聲即是辯才，雖然沒有開啟和合，但名稱有寬窄，意義旨趣大同。這十種意義的相狀，在第二會中已經解釋過，到下文『說分』時會重新說明。第二，『爾時世尊』以下是加持分中的三部分。首先是加持的原因（佛以神通了知根機）。其次，『則以』以下顯示加持的相狀（三業加持）。第一句是總說，其餘句子是分別說明（意、語、身，以光即是教光）。最後，『令青蓮華』以下是加持的目的（爲了具足宣說功德）。文中有八句：一是外在制止無畏，二是內在證得深寂（這是意業殊勝）。三是威德內在充盈，四是神用外在通徹（這是身業殊勝）。五是具足四無礙辯才（這是語業殊勝）。六是普遍觀察根機施教，是為廣大。七是智性沒有差別，是為次第。八是授記善巧，是為方便。都是爲了宣說功德。所以要加持青蓮華藏，是因為果德離於言語，要藉助因地來顯現。因果同時。性德沒有染污，最為超勝。一德具含一切德。第三，『爾時青蓮華』以下是證成分。十句中，前四句是自利，次三句是利他，以上都是自分。后『於一念』以下三句是勝進。都顯而易見。第四，『承佛』以下是說分，分為兩部分。首先是承佛力總告。告訴蓮華藏，是因為不同於佛心，無法承受佛的功德。也名為蓮華，不說是青蓮華，是不妨礙能說為最殊勝。后『佛子諸佛』以下，正式顯示佛的功德。略有二義：一是總括下面五品，共同回答十個問題。此品回答佛的種性（佛以功德為種性）。其次兩品回答身，其次一品回答本願。

【English Translation】 English version And previously, open this collection. Within the previous realm, open up a land (the realm of those to be taught and those to rely on). Within the previous practices, open up and reveal the seed nature of the original vow (seed nature is the practice of compassion and wisdom; the original vow distinguishes practice based on the cause). Manifestation is the Samantabhadra practice of the Buddha. Manifestation and practice have varying degrees of breadth. In the 'Appearance Chapter' below, practice is one part of it. The previous unobstructedness, here opens up liberation (unobstructed function is called liberation). The reason for opening and combining is to show the boundlessness of meaning. The similarity in many names is to show non-duality. Sound is eloquence; although there is no opening and combining, the names have breadth, and the meaning is largely the same. These ten aspects of meaning have already been explained in the Second Assembly and will be restated in the 'Speaking Section' below. Second, 'At that time, the World Honored One' below is the three parts of the empowerment section. First is the reason for empowerment (the Buddha knows the faculties through spiritual power). Second, 'then with' below shows the appearance of empowerment (empowerment of the three karmas). The first sentence is a general statement, and the remaining sentences are specific explanations (mind, speech, body, with light being the light of teaching). Finally, 'causing the blue lotus' below is the purpose of empowerment (to fully speak of virtues). There are eight sentences in the text: first, externally restraining fearlessness; second, internally realizing deep tranquility (this is the superiority of mental karma). Third, majestic virtue internally fills; fourth, divine function externally penetrates (this is the superiority of bodily karma). Fifth, possessing the four unobstructed eloquence (this is the superiority of verbal karma). Sixth, universally observing faculties and teaching accordingly is vast. Seventh, the nature of wisdom is without difference, which is sequential. Eighth, skillful prediction is expedient. All are for speaking of virtues. The reason for empowering the Blue Lotus Treasury is that the fruit virtue is beyond words and must be manifested through the cause. Cause and effect are simultaneous. The nature virtue is without defilement and is most supreme. One virtue contains all virtues. Third, 'At that time, the Blue Lotus' below is the proof component. Of the ten sentences, the first four are for self-benefit, the next three are for benefiting others, and the above are all self-components. The last three sentences from 'in one thought' below are progressive. All are obvious. Fourth, 'Receiving the Buddha' below is the speaking section, divided into two parts. First is receiving the Buddha's power and making a general announcement. Announcing to the Lotus Treasury is because it is different from the Buddha's mind and cannot bear the Buddha's merits. It is also called Lotus, not Blue Lotus, so as not to hinder the ability to speak as the most supreme. Later, 'Buddha-sons, all Buddhas' below, formally reveals the Buddha's merits. There are roughly two meanings: first, summarizing the following five chapters to jointly answer ten questions. This chapter answers the Buddha's seed nature (the Buddha takes merit as the seed nature). The next two chapters answer the body, and the next chapter answers the original vow.

。后一品答出現。其國土問初會已廣。余或經來未盡。或前後攝之。二者此品具答十問。謂佛德無量略顯三十二門。門皆具十有三百二十德。以顯無盡。昔以初十標宗略答。具答十問。所餘唯有別答。而超次答前十問。今謂三十二門如次答前十問。而門門皆含答十。欲顯佛德一具一切故。亦顯所問能包含故。而其標門之名。多不同前者。為顯佛德無邊量故。文分為十。初二門答國土問。第二唸唸出生下二門答本願問。第三不思議境下二門答種性問。第四普入下二門答出現問。第五離過清凈下五門答身問。第六演說下二門答音聲問。第七最勝下三門答智慧問。第八自在下八門答自在問。第九決定下三門答無礙問。第十一切智住下三門答解脫問。以身及自在含前普光諸問多故。用門亦多。而文多有三。謂標。釋。結。義相至文當顯。今初二門答國土者。國土即是所依所住。初門明其常住法門。後門明其遍住法界不唯國土。不在方所為真土也。今初文二。初標。后釋。釋中九句顯于如來應機說法。含答十問則十問皆成住處。下皆仿之。一起應之心答種性問。悲為種性故。二演法之身答身問。三轉法之意答本願問。本願平等利一切故。四能轉之辯答音聲問。音出辯故。五所轉之法答自在。自在不思議故。六轉音周遍答國土。國

【現代漢語翻譯】現代漢語譯本后一品回答出現的問題。他們的國土詢問了初次集會後已經擴大的情況。其餘的問題或者已經經過但未完全解答，或者在前後章節中有所涉及。這一品完整地回答了十個問題，即佛的功德無量，略微顯現了三十二個法門。每個法門都具備十種功德，總共有三百二十種功德，以此來顯示佛的功德是無窮無盡的。過去用最初的十個法門來標明宗旨，簡略地回答了十個問題。其餘的只是分別回答，並且超越順序地回答了前面的十個問題。現在認為這三十二個法門依次回答了前面的十個問題，並且每個法門都包含著對所有十個問題的回答，想要顯示佛的功德一個就具備一切。也顯示了所提出的問題能夠包含一切。而這些法門的名稱，大多與之前的不同，是爲了顯示佛的功德是無邊無量的緣故。文章分為十個部分。最初的兩個法門回答國土的問題。第二個『唸唸出生』以下的兩個法門回答本願的問題。第三個『不思議境』以下的兩個法門回答種性的問題。第四個『普入』以下的兩個法門回答出現的問題。第五個『離過清凈』以下的五個法門回答身的問題。第六個『演說』以下的兩個法門回答音聲的問題。第七個『最勝』以下的三個法門回答智慧的問題。第八個『自在』以下的八個法門回答自在的問題。第九個『決定』以下的三個法門回答無礙的問題。第十個『一切智住』以下的三個法門回答解脫的問題。因為身和自在包含了前面『普光』等多個問題，所以使用的法門也比較多。而文章大多有三個部分，即標、釋、結。義理和形式將在文章中顯現。現在先說最初的兩個法門回答國土的問題，國土就是所依靠和居住的地方。第一個法門闡明其常住的法門，後面的法門闡明其遍佈法界，不僅僅侷限於國土，不在固定的地方才是真正的國土。現在先說第一個部分，分為兩部分，先是標，后是釋。解釋中有九句話，顯示瞭如來應機說法，包含了對十個問題的回答，那麼這十個問題都成爲了居住之處。下面都仿照這個模式。一起應之心回答種性問題，因為慈悲是種性。二，演法之身回答身的問題。三，轉法之意回答本願的問題，因為本願是平等利益一切眾生。四，能轉之辯才回答音聲的問題，因為音聲出自辯才。五，所轉之法回答自在的問題，因為自在是不可思議的。六，轉音周遍回答國土的問題，國土

【English Translation】 English version The subsequent chapter answers the questions that arise. Their land inquires about the expansion since the initial assembly. The remaining questions have either been addressed but not fully answered, or are covered in previous or subsequent sections. This chapter comprehensively answers ten questions, namely, the Buddha's immeasurable merits, slightly revealing thirty-two Dharmas (Dharma: teachings or laws). Each Dharma possesses ten merits, totaling three hundred and twenty merits, to demonstrate that the Buddha's merits are infinite. In the past, the initial ten Dharmas were used to indicate the purpose, briefly answering the ten questions. The remaining answers are given separately, and the previous ten questions are answered out of order. Now, it is believed that these thirty-two Dharmas answer the previous ten questions in sequence, and each Dharma contains answers to all ten questions, aiming to show that one of the Buddha's merits possesses everything. It also shows that the questions raised can encompass everything. And the names of these Dharmas are mostly different from the previous ones, in order to show that the Buddha's merits are boundless and immeasurable. The text is divided into ten parts. The first two Dharmas answer the question of the land (referring to the Buddha's Pure Land or realm). The two Dharmas following the second 'Moment-to-Moment Arising' answer the question of the original vow (referring to the vows made by a Bodhisattva before achieving Buddhahood). The two Dharmas following the third 'Inconceivable Realm' answer the question of lineage (referring to the Buddha's spiritual ancestry). The two Dharmas following the fourth 'Universally Entering' answer the question of appearance (referring to the Buddha's manifestation in the world). The five Dharmas following the fifth 'Free from Faults and Pure' answer the question of the body (referring to the Buddha's physical and spiritual form). The two Dharmas following the sixth 'Expounding' answer the question of voice (referring to the Buddha's teachings). The three Dharmas following the seventh 'Most Excellent' answer the question of wisdom (referring to the Buddha's enlightened understanding). The eight Dharmas following the eighth 'Self-Mastery' answer the question of self-mastery (referring to the Buddha's freedom and control). The three Dharmas following the ninth 'Definite' answer the question of unobstructedness (referring to the Buddha's unimpeded knowledge and action). The three Dharmas following the tenth 'Dwelling in All-Knowing Wisdom' answer the question of liberation (referring to the Buddha's freedom from suffering). Because the body and self-mastery include many of the previous questions such as 'Universal Light', more Dharmas are used. And the text mostly has three parts, namely, indication, explanation, and conclusion. The meaning and form will be revealed in the text. Now, let's first talk about the first two Dharmas answering the question of the land, the land is the place to rely on and live in. The first Dharma clarifies its permanent Dharma, and the following Dharma clarifies that it pervades the Dharma realm, not only limited to the land, and not being in a fixed place is the true land. Now, let's first talk about the first part, which is divided into two parts, first the indication, and then the explanation. There are nine sentences in the explanation, showing that the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) teaches according to the opportunity, including the answers to the ten questions, then these ten questions have become the dwelling place. The following are all modeled on this pattern. First, the mind of responding answers the question of lineage, because compassion is the lineage. Second, the body of expounding the Dharma answers the question of the body. Third, the intention of turning the Dharma answers the question of the original vow, because the original vow is to equally benefit all sentient beings. Fourth, the eloquence of being able to turn answers the question of voice, because the voice comes from eloquence. Fifth, the Dharma that is turned answers the question of self-mastery, because self-mastery is inconceivable. Sixth, the pervasive turning of the voice answers the question of the land, the land

土是音所至故。七所顯之理答智慧。智慧能住法界故。八能化之通答神通問。九演法之益答無礙問。文唯九句脫于出現。或通前諸句。出現皆能作前九故。答此十問既爾。答初二會類例可知。二普遍法界者明其遍住。謂六根三業皆遍法界土故。標中無量是事法界。無邊是理。此二無礙。及事事無礙法界。併爲所遍。列中則顯前十皆遍。一無邊身含答三問。一正答身。其普遍諸趣是有悲性及出現義。次六是身別相。亦是于身兼答普光眼等六問。出妙音聲答音聲問。第八答三問。謂無礙答第九。解脫答第十。神通力。答自在。第九別答國土。第十答本願及智慧問。第二唸唸出生智下二門答本願問。此門明乘愿現其八相。後門明愿不失時。今初。然愿以後得智為體。從其愿智生八相等非生智也。別中一乘愿下生。二受生種族。三學解脫道。四明其出現。五音聲。六化生嚴國。七現佛身。八自在。相嚴福嚴嚴如來藏故。九是無礙。十即智慧。正遍知故。二不失時者。行止在緣根熟化現。未熟便舍。非愿不周。若機熟失時便違本願。別中一出現。二成本願有緣。三知種性與記。四自在。五現身。六智住于舍。七六根無礙。八凈國攝信。九強音調惡。十即不思議解脫。第三不思議境界下二門。答種性問。此門雙明報應種性。皆真正

【現代漢語翻譯】現代漢語譯本土是音聲所至的原因。七、所顯現的道理回答了智慧的問題。因為智慧能夠安住於法界。八、能夠化現的通力回答了神通的問題。九、演說佛法的利益回答了無礙的問題。文句只有九句，省略了『出現』。或者可以貫通前面的句子，因為『出現』都能夠做到前面所說的九種功用。這樣回答了這十個問題。那麼，回答最初的兩個問題，可以按照類似的例子來理解。二、普遍法界，是說明它普遍安住。意思是說，六根和三業都遍佈法界國土。總標中的『無量』是事法界，『無邊』是理法界。這兩個是無礙的，以及事事無礙法界，都作為所遍及的對象。分列中則顯示前面所說的十種功用都遍及法界。一、無邊身包含了回答三個問題。一是正面回答身的問題，它普遍存在於各種趣向，具有悲憫的性質和『出現』的意義。其次的六種是身的各個方面，也是在身的問題中兼帶回答了普光眼等六個問題。發出妙音聲回答了音聲的問題。第八回答了三個問題，即無礙回答了第九個問題，解脫回答了第十個問題，神通力回答了自在的問題。第九單獨回答了國土的問題。第十回答了本願和智慧的問題。第二、『唸唸出生智』以下的兩個方面回答了本願的問題。這個方面說明了乘愿示現八相。後面的方面說明了願力不會失去時機。現在先說第一個方面。然而，願力以其後得智為本體，從其愿智產生八相等，並非生智。分別來說，一、乘愿降生。二、受生於特定種族。三、學習解脫之道。四、說明其出現。五、音聲。六、化生莊嚴國土。七、示現佛身。八、自在。相好莊嚴、福德莊嚴，莊嚴如來藏。九、是無礙。十、即是智慧，因為是正遍知。二、不失時機，是說，行為舉止在於因緣，根機成熟則化現，未成熟便捨棄，並非願力不周全。如果根機成熟而失去時機，便違背了本願。分別來說，一、出現。二、成就本願，與有緣眾生結緣。三、知曉種性並授記。四、自在。五、示現身。六、智慧安住于舍。七、六根無礙。八、清凈國土，攝受信眾。九、以強有力的聲音調伏惡人。十、即是不思議解脫。第三、『不思議境界』以下的兩個方面，回答了種性的問題。這個方面同時說明了報身和應身的種性，都是真正的。

【English Translation】 English version The reason for 'earth' is due to the arrival of sound. Seven, the principle manifested answers the question of wisdom (prajna). Because wisdom can abide in the Dharma Realm (Dharmadhatu). Eight, the transformative power answers the question of supernormal powers (abhijna). Nine, the benefit of expounding the Dharma answers the question of unobstructedness (anavarana). The text only has nine sentences, omitting 'appearance' (Udbhava). Or it can connect with the previous sentences, because 'appearance' can accomplish the previous nine functions. Thus, these ten questions are answered. Then, answering the first two questions can be understood by analogy. Two, the universal Dharma Realm, explains its universal abiding. It means that the six sense organs and three karmas all pervade the Dharma Realm land. The general heading 'immeasurable' (apramana) is the phenomenal Dharma Realm (Samvriti-Dharmadhatu), and 'boundless' (ananta) is the noumenal Dharma Realm (Paramartha-Dharmadhatu). These two are unobstructed, as well as the unobstructed Dharma Realm of phenomena interpenetrating phenomena (Sarva-Dharma-Sarva-Dharma-Avarana-Rahita-Dharmadhatu), all are taken as the objects pervaded. The detailed listing shows that the previously mentioned ten functions all pervade. One, the boundless body contains the answers to three questions. First, it directly answers the question of the body, which universally exists in various destinies, possessing the nature of compassion and the meaning of 'appearance'. The following six are the various aspects of the body, and also in the question of the body, it also answers the six questions of Universal Light Eye (Samanta-Prabha-Netra) and others. Emitting wonderful sounds answers the question of sound. The eighth answers three questions, namely, unobstructedness answers the ninth question, liberation answers the tenth question, and supernormal power answers the question of freedom. The ninth separately answers the question of the land. The tenth answers the questions of original vow and wisdom. Second, the two aspects below 'Moment after moment, wisdom is born' answer the question of the original vow. This aspect explains the manifestation of the eight aspects by riding on the vow. The later aspect explains that the power of the vow does not lose its timing. Now let's talk about the first aspect. However, the vow takes the wisdom attained after as its essence, and the eight aspects produced from its vow wisdom are not born wisdom. Separately speaking, one, descending by riding on the vow. Two, being born into a specific clan. Three, learning the path of liberation. Four, explaining its appearance. Five, sound. Six, transforming and creating a solemn land. Seven, manifesting the Buddha body. Eight, freedom. The adornment of characteristics, the adornment of blessings, adorn the Tathagatagarbha. Nine, is unobstructedness. Ten, is wisdom, because it is Right and Universal Knowledge (Samyak-Sambuddha). Two, not losing the timing, means that behavior depends on conditions, and manifestation occurs when the roots are ripe, and abandonment occurs when they are not ripe, not because the power of the vow is not complete. If the roots are ripe and the timing is lost, it violates the original vow. Separately speaking, one, appearance. Two, fulfilling the original vow, forming a relationship with sentient beings with affinity. Three, knowing the nature and giving predictions. Four, freedom. Five, manifesting the body. Six, wisdom abides in abandonment. Seven, the six sense organs are unobstructed. Eight, purifying the land, gathering believers. Nine, subduing evil people with a powerful voice. Ten, is inconceivable liberation. Third, the two aspects below 'Inconceivable Realm' answer the question of nature. This aspect simultaneously explains the nature of the reward body and the response body, both of which are genuine.

故。後門唯明法身種性。今初。體相超言念故云不思議。下位不及故云無比。別中一身。二音。三乘愿放光。如其本願所得光故。四出現。五國土。六智慧。七自在。八威德種族。九無雜之礙。十解脫體同。上之五段皆略指陳。兼答十問。已下恐繁不顯。說者隨宜。二出生智者明法身。為種性也。從無性中出其智慧。非答智慧故。別中十各二句。皆上句知性。即無性之性為能生。后句出生智用。第四普入下二門。答出現問。此門明遍現。常現非有出沒方為真現故。別中雲普現三世諸佛。況自身耶。又一現即一切現。以三世佛無二體故。如文殊般若中辨。別中雲三種自在者。即三業化也。二十種廣大法者。明出現之相。謂大用無涯故云廣大。凡小莫測故難信受。文顯可知。第五離過清凈下五門答身問。即分為五。一此門總顯無過。如來三業隨智慧行故。三業等事不出于身故。別中十句。多同出現品身之十相思之。二究竟清凈明過不生。揀異因凈故云究竟。惑障諸垢永不起故。別中前五功德身凈。次二色身。次一法身。次一智身。后一意生等身凈也。三十種作佛事。即明身之業用。別中亦多同出現品身相。四無盡智海法者。即如來六根三業。皆智慧深廣相應故。亦別廣智身可知。五十種常法者。明身中意業恒常。用無斷故

。第六演說無量下二門。答音聲問。此門明以音聲辯說。兼答普光辯問。後門十種作佛事。明種種說法。謂六塵四大舉動施為。皆能顯法。成益無非佛事。非獨音聲如凈名說。別中初身。二音。三四皆智受。為成彼檀故。不受令彼彷彿行少欲故。又以無所受受諸受故。余可知。第七最勝法下三門。答智慧問。初此一門總明權實因果之智。兼答普光最勝之問。智慧最勝故。結云住十力地。兼答佛地之問。別中四。即三念處行。余可思之。二無障礙住。明智慧離障。以智慧所作無礙故。一切無礙。三十種無上莊嚴即智慧成益。由內具智嚴故。外具諸嚴。標中超下位故最勝。上無加故云無上。別中十義結名自顯。一相好身。二圓滿音。三以功德嚴意。四放光。五微笑授記。其緣甚眾。離世間品亦明。六法身中真如出纏。故云清凈無礙。即法性法身本智返照故。於一切法究竟通達。即智慧法身智契法界。俱無邊際。雖在已下應化法身。了世已下功德法身。嚴理智故。了世實性成上不雜生下出世。行出世法則功德備矣。言語道斷即虛空法身。亦實相法身。體絕百非。言亡四句。唯證相應故。超蘊界處顯是無為。翻有漏蘊成五分法身。若翻界處則外六塵。亦國土身則十身圓融。成真法身矣。七即常光。八金等妙色。九中具真應種。

【現代漢語翻譯】現代漢語譯本第六演說：無量下二門。回答音聲的提問。此門闡明以音聲辯論說法，兼回答普光（Puguang，菩薩名）的提問。後門講述十種作佛事，闡明種種說法，即六塵（色、聲、香、味、觸、法）四大（地、水、火、風）的舉動施為，都能顯現佛法，成就利益，無一不是佛事。並非只有音聲如此，如《維摩詰經》（Vimalakirti Sutra）所說。別中初身（佛身），二音（佛音），三四皆為智受（智慧領受），爲了成就彼檀（佈施）的緣故。不接受是爲了讓他們彷彿能行少欲（減少慾望），又以無所受而受諸受的緣故。其餘可以理解。第七最勝法下三門。回答智慧的提問。初此一門總明權實（方便與真實）因果之智，兼回答普光最勝的提問，因為智慧最殊勝。結論說安住於十力地（佛的十種力量），兼回答佛地的提問。別中四，即三念處行（身、受、心念處）。其餘可以思考。二、無障礙住。闡明智慧遠離障礙，因為智慧所作沒有障礙的緣故，一切都沒有障礙。三十種無上莊嚴即智慧成就利益。由於內在具備智慧莊嚴的緣故，外在具備各種莊嚴。標明超過下位，所以最殊勝。上面沒有可以增加的，所以稱為無上。別中十義，結論命名自然顯現。一、相好身（佛的三十二相八十種好）。二、圓滿音（佛的圓滿音聲）。三、以功德莊嚴意（以功德莊嚴意念）。四、放光（佛放光芒）。五、微笑授記（佛微笑並授記）。其因緣甚多。《離世間品》（Likshijian Pin，經文篇目）也闡明。六、法身（Dharmakaya，佛的法身）中真如（Tathata，事物的真實如是性）脫離纏縛，所以說清凈無礙。即法性法身（Dharmata Dharmakaya，法性法身）本智返照的緣故，對於一切法究竟通達。即智慧法身（Jnana Dharmakaya，智慧法身）智契合法界（Dharmadhatu，宇宙萬法），都無邊際。雖然在已下應化法身（Nirmanakaya，應化身），了世已下功德法身（Guna Dharmakaya，功德法身）。莊嚴理智的緣故，瞭解世間實性成就上不雜生下出世（不與世俗混雜，出離世間）。行出世法則功德完備了。言語道斷即虛空法身（Akasha Dharmakaya，虛空法身），也是實相法身（Satya Dharmakaya，實相法身），本體超越百非（種種錯誤），言語消亡四句（四種邏輯可能性）。唯有證悟相應的緣故，超越蘊（Skandha，五蘊）、界（Dhatu，十八界）、處（Ayatana，十二處），顯示是無為（Asamskrita，不生不滅）。翻轉有漏蘊（有煩惱的五蘊）成就五分法身（五種法身）。如果翻轉界處，那麼外六塵也是國土身（佛土之身），則十身圓融，成就真法身了。七、即常光（佛的常光）。八、金等妙色（如黃金般微妙的顏色）。九、中具真應種（具備真身和應身的種子）。

【English Translation】 English version Sixth Discourse: Two Doors Below Immeasurable. Answering Questions on Sound. This door elucidates debating and speaking through sound, also answering Puguang's (Puguang, a Bodhisattva's name) questions. The latter door discusses the ten kinds of Buddha activities, clarifying various teachings, namely, the actions and behaviors of the six sense objects (form, sound, smell, taste, touch, dharma) and the four great elements (earth, water, fire, wind), all of which can reveal the Dharma and accomplish benefits, none of which are not Buddha activities. It is not only sound that is like this, as stated in the Vimalakirti Sutra. In the distinction, the first is the body (Buddha's body), the second is sound (Buddha's sound), the third and fourth are both wisdom reception (wisdom receiving), for the sake of accomplishing that Dana (giving). Not accepting is to allow them to vaguely practice reducing desires, and also because of receiving all receptions without receiving anything. The rest can be understood. Seventh Most Excellent Dharma, three doors below. Answering questions on wisdom. Initially, this one door generally clarifies the wisdom of expedient and real (skillful means and reality) cause and effect, also answering Puguang's question of most excellent, because wisdom is the most excellent. The conclusion says to abide in the ground of the ten powers (the ten powers of a Buddha), also answering the question of the Buddha ground. In the distinction, four, namely the practice of the three foundations of mindfulness (body, sensation, mind, dharma). The rest can be contemplated. Two, unobstructed abiding. Clarifying that wisdom is free from obstacles, because what wisdom does has no obstacles, everything is unobstructed. The thirty kinds of unsurpassed adornments are the accomplishment of benefits by wisdom. Because internally possessing the adornment of wisdom, externally possessing various adornments. Marking surpassing the lower position, therefore most excellent. There is nothing above that can be added, therefore called unsurpassed. In the distinction, the ten meanings, the conclusion naming naturally manifests. One, the body with marks and characteristics (the thirty-two marks and eighty minor characteristics of a Buddha). Two, perfect sound (the perfect sound of a Buddha). Three, adorning the mind with merit (adorning the mind with merit). Four, emitting light (Buddha emitting light). Five, smiling and bestowing prediction (Buddha smiling and bestowing prediction). Its causes and conditions are many. The 'Leaving the World' chapter (Likshijian Pin, a chapter in a sutra) also clarifies. Six, in the Dharmakaya (Dharmakaya, the Dharma body of the Buddha), Suchness (Tathata, the true nature of things) escapes entanglement, therefore it is said to be pure and unobstructed. Namely, because the Dharma-nature Dharmakaya (Dharmata Dharmakaya, the Dharma-nature Dharma body) original wisdom reflects back, it is ultimately thoroughly understood for all dharmas. Namely, the Wisdom Dharmakaya (Jnana Dharmakaya, the Wisdom Dharma body) wisdom accords with the Dharmadhatu (Dharmadhatu, the universe of all phenomena), both are boundless. Although in the transformation body below (Nirmanakaya, transformation body), understanding the world below, the merit Dharmakaya (Guna Dharmakaya, merit Dharma body). Because adorning reason and wisdom, understanding the true nature of the world accomplishes not mixing with the lower and emerging from the world (not mixing with the mundane, leaving the world). Practicing the rules of leaving the world, then merit is complete. The path of language is cut off, namely the Space Dharmakaya (Akasha Dharmakaya, Space Dharma body), also the Reality Dharmakaya (Satya Dharmakaya, Reality Dharma body), the substance transcends a hundred wrongs, language disappears from the four possibilities. Only because of the corresponding enlightenment, transcending the aggregates (Skandha, the five aggregates), realms (Dhatu, the eighteen realms), places (Ayatana, the twelve places), showing that it is unconditioned (Asamskrita, unproduced and unceasing). Reversing the afflicted aggregates (the afflicted five aggregates) accomplishes the fivefold Dharma body (five kinds of Dharma bodies). If reversing the realms and places, then the outer six sense objects are also the land body (the body of the Buddha land), then the ten bodies are perfectly integrated, accomplishing the true Dharma body. Seven, namely constant light (the constant light of the Buddha). Eight, wonderful colors like gold (wonderful colors like gold). Nine, possessing the seeds of true and responsive bodies (possessing the seeds of the true body and the responsive body).

三世佛種即真如無性故。應種可知。十中起必智俱故無渴愛。動與道合故。身行永息心善解脫。成上無愛。見者無厭成上行息。此皆功德。亦無愛見成下大悲。既為第一田故。受施之中更無過上。第八十自在法下八門。答自在問。即為八段。初一總明自在。兼攝加持。初總可知。別中全同八地之中十種自在。但深廣不次耳。一法自在。論經云無中邊。法門示現故。二心自在。無量阿僧祇劫三昧入智故。由在三昧觀機故化不失時。三勝解自在。大小凈穢隨解轉變故。四財自在。一切世界無量莊嚴。嚴飾住持故。五命自在。不可說劫命住持故。六如意自在。一切國土中如意變化故。七智自在。如來力無畏不共法相好莊嚴三菩提示現故。文中生界無邊機熟相續故。唸唸應成。而真成在昔故。佛於三世。非是新覺。亦非不覺住在學地。又顯雖唸唸覺離覺相故。非三世覺。亦離不覺故不住學地。又云而悉通達無量智等。即十力等。八業自在。六根互用廣大佛事。是佛業故。然非改轉。一根不變本來具故。九生自在。一切世界生示現故。十愿自在。隨心所欲佛國土時示成三菩提故。上來唯三與八取意而釋。余並論經之文。其第十自在文有四節。一一念現多佛。於一類界成佛。二如於眾妙下類顯余界。三如於一念下類顯余念。四一念

一切現下總結深廣。一切現者。一念便現法界諸形諸時諸神力故。一念無量住者常無現故。而不動如來少許方便。故云自在。第二不思議圓滿佛法者。明圓滿自在。謂前十自在八地容有故。顯如來十種圓滿。又無一法不自在故。方云圓滿。別中二即證成菩提。十方等云一切佛法。九即具有法輪教法。三通福智故曰善根。四唯是福但云功德。余可思準。第三善巧方便。即於法自在。皆權實等無礙故。別中一知實離言絕動搖之戲論而起權。開示善根故為自在。二證實無能所見而不礙於法。真實知見無縛無解。而至大自在。三無相知相無性入性。亦能示現依正調生。四證冥三際之理。而演三際益生。五三業湛然而包含示現。六知非一異而見一切法。七知時融入故。不住不捨而不壞年劫。演法無休。八恒住法界。則寂無所住。而成就無量無畏。十辯演法。十辯者。一多故。二非心測故。三隨說一事窮劫不盡故。四任放辯才無有間故。五觸類成辯故。六下位所無故。七無能難屈故。八皆契事理故。九無一句義不能顯故。十無有一法不能演故。初中后善下明說之德。具七善故。或開為十。瑜伽八十五云。一初善。聽聞時生歡喜故。二中善。修行時無有艱苦。遠離二邊依中道行故。三后善。謂究竟離垢等故。今文云皆悉究竟。諸經論

【現代漢語翻譯】現代漢語譯本一切現下總結深廣。一切『現』者，一念之間便顯現法界諸形、諸時、諸神力之故。一念無量住者，常無『現』故。而不動如來少許方便，故云自在。第二不思議圓滿佛法者，明圓滿自在。謂前十自在八地容有故，顯如來十種圓滿。又無一法不自在故，方云圓滿。別中二即證成菩提。十方等云一切佛法。九即具有法輪教法。三通福智故曰善根。四唯是福但云功德。余可思準。第三善巧方便，即於法自在。皆權實等無礙故。別中一知實離言絕動搖之戲論而起權，開示善根故為自在。二證實無能所見而不礙於法。真實知見無縛無解，而至大自在。三無相知相無性入性，亦能示現依正調生。四證冥三際之理，而演三際益生。五三業湛然而包含示現。六知非一異而見一切法。七知時融入故，不住不捨而不壞年劫，演法無休。八恒住法界，則寂無所住，而成就無量無畏。十辯演法。十辯者：一多故，二非心測故，三隨說一事窮劫不盡故，四任放辯才無有間故，五觸類成辯故，六下位所無故，七無能難屈故，八皆契事理故，九無一句義不能顯故，十無有一法不能演故。初中后善下明說之德。具七善故，或開為十。《瑜伽》八十五云：一初善，聽聞時生歡喜故。二中善，修行時無有艱苦，遠離二邊依中道行故。三后善，謂究竟離垢等故。今文云皆悉究竟。諸經論

【English Translation】 English version Everything present now summarizes profoundness and vastness. 『Present』 refers to the fact that in a single thought, all forms, times, and divine powers of the Dharma Realm manifest. One thought dwelling in the immeasurable means there is no constant 『presence』. Yet, the Tathagata (如來) [Thus Come One] does not move even slightly in skillful means, hence it is called self-mastery (自在) [freedom; being at ease]. Secondly, the inconceivable perfect Buddha-dharma (佛法) [Buddha's teachings] clarifies perfect self-mastery. Because the previous ten self-masteries are contained within the eighth bhumi (八地) [eighth ground of a Bodhisattva], it reveals the ten perfections of the Tathagata. Furthermore, because there is not a single dharma (法) [teaching; phenomenon] that is not self-mastery, it is called perfect. The second aspect specifically proves the attainment of Bodhi (菩提) [enlightenment]. 『Ten directions, etc.』 refers to all Buddha-dharmas. Nine refers to possessing the Dharma-wheel (法輪) [wheel of Dharma] teachings. Three connects to both merit and wisdom, hence it is called roots of goodness (善根) [kusala-mula]. Four is only merit, so it is called meritorious qualities (功德) [guna]. The rest can be understood accordingly. Thirdly, skillful means (善巧方便) [upaya-kausalya] is self-mastery in the Dharma. All expedient and real are unobstructed. Specifically, one knows that reality is apart from words, cutting off the play of movement and arising expediently, revealing roots of goodness, hence it is self-mastery. Two, proving that in reality there is no seer or seen, yet it does not obstruct the Dharma. True knowledge and vision are without bondage or liberation, and reach great self-mastery. Three, knowing the absence of characteristics, the non-nature of characteristics entering into nature, can also manifest the environment and beings, harmonizing and generating. Four, proving the principle of the three realms, and expounding the three realms to benefit beings. Five, the three karmas (三業) [body, speech, and mind] are serene yet contain manifestations. Six, knowing non-one and non-different, one sees all dharmas. Seven, knowing that time merges, one does not dwell, does not abandon, and does not destroy years and kalpas (劫) [eon], expounding the Dharma without ceasing. Eight, constantly dwelling in the Dharma Realm, one is still without dwelling, and achieves immeasurable fearlessness. Ten, eloquent exposition of the Dharma. The ten eloquences are: one, many; two, not measurable by the mind; three, expounding one thing exhaustively without end; four, freely releasing eloquence without interruption; five, touching upon categories to form eloquence; six, not possessed by lower positions; seven, unable to be refuted; eight, all accord with reality and principle; nine, no single meaning cannot be revealed; ten, there is not a single dharma that cannot be expounded. The goodness of the beginning, middle, and end clarifies the virtue of speaking. Possessing seven goodnesses, or opening into ten. Yoga (瑜伽) eighty-five says: one, initial goodness, joy arises when listening. Two, middle goodness, there is no hardship in practice, being apart from the two extremes and relying on the Middle Way. Three, final goodness, meaning ultimately being apart from defilements, etc. The current text says all are ultimately complete. Various sutras and treatises.

中更有多釋。恐厭繁文。餘七經文略無。九離說而說故無想著。十了寂起用。于中先知本寂。后而能下不廢起用。前中亦二。先正顯。后然亦下釋成。謂色等性無。非遣之使無故不壞諸法。即空無業等。後起用可知(已下入第四十七經)第四十種廣大佛事。明神通自在。即答前二會神通問。先總標中。謂八相等中皆有大用。微細相容故。以此攝物故名佛事。于中先標名。無量下顯勝。列中先徴。后釋。釋中一明上生佛事。于中四。一別明能攝。二攝取下所攝廣多。三大慈下能攝殊勝。四或令下所攝成益。二降神處胎。佛事中先明智德內圓。后受最後下明神通外用。于中先一處一時作佛事。后佛子如來爾時下。總攝時處作佛事。此中多處準下瞿波。乃至十重。此略舉五。皆後後廣前前。一一切方者。即娑婆與能繞十三剎塵數十方無間住故。二彼上諸剎復有眷屬剎等。圍繞交絡成網故。三繞中間海十右旋海故。四盡華藏剎海諸剎種故。五一切世界者。盡法界故。三現生處宮佛事分二。初無生現生是誕生相。后一切佛于諸色下。無染處染是處王宮相。于中四。一三學自圓。無染是定故。二觀諸下四心愍物。三具佛下具德攝益。四雖處下攝益廣深。四出家佛事中二。先明出家意。后當出家時下明出家相。三業二利故。五成道佛

【現代漢語翻譯】現代漢語譯本其中還有更多的解釋，恐怕會厭煩繁瑣的文字，其餘七經的經文略去不談。第九，遠離執著而說法，所以沒有思慮。第十，瞭解寂滅而起用，其中先知道根本的寂滅，然後能夠不廢棄起用。前面的內容也分為兩部分，先是正面顯明，然後用『然』字來解釋成就，意思是色等自性本空，並非去除它們使之空無，所以不會破壞諸法，即是空無業等。後面的起用可以理解。（以下進入第四十七經）第四十種廣大佛事，闡明神通自在，即是回答前面兩次集會中關於神通的提問。先總標，意思是八相成道中都有大用，微細相容，因此用它來攝受眾生，所以稱為佛事。其中先標明名稱，『無量』以下顯示殊勝。列舉中先提問，然後解釋。解釋中，一是闡明上生佛事，其中分為四點：一是分別說明能攝受，二是『攝取』以下說明所攝受的範圍廣大眾多，三大慈以下說明能攝受的殊勝，四是『或令』以下說明所攝受的成就利益。二是降神處胎佛事，其中先說明智慧功德內在圓滿，后『受最後』以下說明神通外在作用。其中先在一個處所、一個時間做佛事，后『佛子如來爾時』以下，總括時間、處所做佛事。這裡多處所參照下瞿波，乃至十重。這裡略舉五處，都是後後廣大於前前。一是『一切方』，即娑婆世界與能圍繞的十三剎塵數十方無間斷地存在。二是『彼上諸剎』，還有眷屬剎等，圍繞交織成網。三是繞中間海的十個右旋海。四是窮盡華藏剎海的各個剎種。五是『一切世界』，窮盡法界。三是現生處宮佛事，分為兩部分，初『無生現生』是誕生相，后『一切佛于諸色』以下，無染而染是處王宮相。其中分為四點：一是三學自然圓滿，無染是定力所致。二是『觀諸』以下四心憐憫眾生。三是『具佛』以下具足功德攝受利益眾生。四是『雖處』以下攝受利益廣大深遠。四是出家佛事，分為兩部分，先說明出家的意義，后『當出家時』以下說明出家的相狀，三業二利。五是成道佛事。

【English Translation】 English version Furthermore, there are more explanations, but I fear they would be tiresome with their verbose text. The remaining seven sutras are omitted. Ninth, speaking without attachment, thus there is no thinking. Tenth, understanding quiescence and arising function, wherein one first knows the fundamental quiescence, and then is able to not abandon arising function. The preceding content is also divided into two parts, first directly revealing, and then using 'ran' to explain the accomplishment, meaning that the nature of form etc. is inherently empty, not removing them to make them empty, so it does not destroy all dharmas, which is emptiness without karma etc. The subsequent arising function can be understood. (The following enters the forty-seventh sutra) The fortieth kind of vast Buddha-activity clarifies the freedom of supernatural powers, which is answering the questions about supernatural powers from the previous two assemblies. First, a general statement, meaning that there are great uses in the eight aspects of attaining Buddhahood, subtle and compatible, therefore using it to gather sentient beings, so it is called Buddha-activity. Among them, first the name is marked, and 'immeasurable' below shows the excellence. In the enumeration, first ask, then explain. In the explanation, one is to clarify the Buddha-activity of ascending, which is divided into four points: one is to separately explain the ability to gather, two is 'gathering' below to explain the vast and numerous scope of what is gathered, three great compassion below to explain the excellence of the ability to gather, and four is 'or let' below to explain the accomplishment and benefit of what is gathered. Second is the Buddha-activity of descending into the womb, in which the inner perfection of wisdom and virtue is first explained, and then 'receiving the last' below explains the external function of supernatural powers. Among them, first do Buddha-activity in one place and one time, and then 'Buddha-son Tathagata at that time' below, summarizes the time and place to do Buddha-activity. Here, many places refer to the lower Gopa, and even ten levels. Here are five places briefly mentioned, all of which are later greater than earlier. One is 'all directions' (yi qie fang), that is, the Saha world and the thirteen lands of dust that can surround it exist continuously in dozens of directions. Second, 'the upper lands' (bi shang zhu cha) also have dependent lands, etc., surrounding and interlacing to form a net. Third, it surrounds the ten right-turning seas in the middle sea. Fourth, it exhausts all the seeds of lands in the Huazang sea of lands. Fifth, 'all worlds' (yi qie shi jie), exhausts the entire Dharma realm. Third is the Buddha-activity of appearing in palaces, divided into two parts, the initial 'no birth appearing birth' (wu sheng xian sheng) is the appearance of birth, and the following 'all Buddhas in all colors' (yi qie fo yu zhu se), undefiled and defiled is the appearance of being in the royal palace. Among them, it is divided into four points: one is that the three studies are naturally complete, undefiled is due to the power of samadhi. Second, 'observing all' (guan zhu) below, the four minds have compassion for sentient beings. Third, 'possessing Buddha' (ju fo) below, possessing merit and gathering and benefiting sentient beings. Fourth, 'although dwelling' (sui chu) below, gathering and benefiting is vast and profound. Fourth is the Buddha-activity of renunciation, divided into two parts, first explaining the meaning of renunciation, and then 'when renouncing' (dang chu jia shi) below explains the appearance of renunciation, the three karmas and two benefits. Fifth is the Buddha-activity of attaining Buddhahood.

事中三。初明真覺舊圓。次菩提樹下應身今滿。后其菩提下演法益生。此頓演華嚴。六轉法輪佛事中義通權實。先列。后結。列中一唯菩薩乘通四不退。二通五乘。世咸了故。三開權顯實。令悟知見決定有故。四通三藏。三藏除癡及三障故。五唯頓法。事理雙絕故。六中道法。不著二邊故。七世諦法。凈所知故。八唯佛法。智遍知故。九唯圓法。無異味故。后一切諸佛下總結。即無量乘。唯第十輪。隨機演故。十皆圓融為不思議。七威儀佛事。于中四。一別舉入城益物。二一切諸佛色身下。通顯威儀益物。三一切諸佛昔于下。言談示現益物。其昔字晉本所無。即是現益。若言昔者乃是舉因顯果。必是普字。四一切諸佛以如是下。總結深廣。八起行佛事中四。一身心安住行。蘭若唯山林寂靜通城邑。空閑在無物。二或以天身下。起應上求行。三或時說法下。說默下化行。四或住一日下。時分進修行。九起用佛事中二。初顯起用所依。以是能生功德藏故。二或現涅槃下正明起用。十涅槃佛事。別顯用中之一。于中三。初明涅槃悲戀益。次復為化度下。舍利流佈益。后佛子下總結益滿。若配十問。一本願。二即種性及國土。三是無礙。四十皆解脫。五出現。六音聲。七身。八智慧。九自在。三結可知。第五無二行。自在法者

【現代漢語翻譯】現代漢語譯本事中三：首先闡明真覺舊圓（本覺本自圓滿）。其次，菩提樹下應化之身如今圓滿。最後，在菩提樹下演說佛法，利益眾生。這頓教的《華嚴經》，六轉法輪的佛事中，義理貫通權實二法。先分別列舉，後作總結。列舉中：一、唯有菩薩乘能通達四不退（位不退、行不退、念不退、畢竟不退）。二、通達五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘），世間眾生普遍瞭解的緣故。三、開權顯實，使眾生領悟知見，確定無疑的緣故。四、通達三藏（經藏、律藏、論藏），三藏能去除愚癡以及三障（煩惱障、業障、報障）的緣故。五、唯有頓法，事和理都超越言語分別的緣故。六、中道之法，不執著于有和無兩邊的緣故。七、世俗諦之法，能清凈所知障的緣故。八、唯有佛法，智慧周遍知曉一切的緣故。九、唯有圓融之法，沒有差異分別的緣故。後面『一切諸佛』以下是總結。即是無量乘，唯有第十輪，隨機說法的緣故。十者皆圓融，為不可思議。七、威儀佛事，其中有四點：一、特別舉出進入城市利益眾生。二、『一切諸佛色身』以下，普遍顯示威儀能利益眾生。三、『一切諸佛昔于』以下，言談示現利益眾生。『昔』字在晉譯本中沒有，即是現在利益。如果說是『昔』，那就是舉出原因來顯示結果，必定是普遍的『普』字。四、『一切諸佛以如是』以下，總結其深廣。八、起行佛事中有四點：一、身心安住之行。蘭若（遠離處）唯有山林寂靜，通達城邑。空閑在於沒有事物。二、『或以天身』以下，發起應化上求之行。三、『或時說法』以下，說和默的下化之行。四、『或住一日』以下，時時精進修行。九、起用佛事中有兩點：首先顯示起用所依，因為這是能產生功德寶藏的緣故。二、『或現涅槃』以下，正式闡明起用。十、涅槃佛事，特別顯示起用中的一種。其中有三點：首先闡明涅槃的悲戀利益。其次，『復為化度』以下，舍利流佈的利益。後面『佛子』以下，總結利益圓滿。如果配合十問：一、是本願。二、即是種性和國土。三、是無礙。四、十者皆是解脫。五、出現。六、音聲。七、身。八、智慧。九、自在。三者總結可知。第五，無二行，自在法者。

【English Translation】 English version There are three aspects to this matter: First, it clarifies the original completeness of True Awareness (the inherent perfection of original enlightenment). Second, the manifested body under the Bodhi tree is now complete. Finally, the Dharma is expounded under the Bodhi tree, benefiting sentient beings. This sudden teaching of the 'Avatamsaka Sutra', in the activities of the six turnings of the Dharma wheel, the meaning connects both provisional and real teachings. First, they are listed separately, and then summarized. In the listing: 1. Only the Bodhisattva Vehicle can penetrate the Four Stages of Non-Regression (non-regression in position, practice, thought, and ultimate attainment). 2. It penetrates the Five Vehicles (human-deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, buddha vehicle), because the world generally understands this. 3. It opens the provisional and reveals the real, enabling sentient beings to awaken to knowledge and vision, with definite certainty. 4. It penetrates the Three Baskets (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), because the Three Baskets remove ignorance and the Three Obstacles (affliction obstacle, karma obstacle, retribution obstacle). 5. Only the sudden teaching, because both phenomena and principle are beyond words and distinctions. 6. The Middle Way teaching, because it does not cling to either side of existence or non-existence. 7. The mundane truth teaching, because it purifies the obstacle of what is knowable. 8. Only the Buddha Dharma, because wisdom universally knows everything. 9. Only the perfect and complete teaching, because there is no different flavor. What follows after 'All Buddhas' is a summary. That is, the immeasurable vehicles, only the tenth wheel, expounding the Dharma according to the capacity of beings. All ten are perfectly integrated, being inconceivable. 7. The Buddha-activity of dignified conduct, among which there are four points: 1. Specifically mentioning entering cities to benefit beings. 2. 'The physical bodies of all Buddhas' below, universally showing that dignified conduct can benefit beings. 3. 'All Buddhas formerly' below, speech and demonstration benefit beings. The word 'formerly' is not in the Jin translation, which means present benefit. If it is said 'formerly', then it is citing the cause to reveal the result, and it must be the universal '普' character. 4. 'All Buddhas with such' below, summarizing its depth and breadth. 8. The Buddha-activity of arising practice has four points: 1. The practice of dwelling in peace of body and mind. Aranya (remote place) only has the quietness of mountains and forests, penetrating cities and towns. Emptiness lies in the absence of things. 2. 'Or with a heavenly body' below, initiating the practice of responding to transformation and seeking upwards. 3. 'Or sometimes speaking Dharma' below, the practice of speaking and silence for transforming beings downwards. 4. 'Or dwelling for one day' below, diligently practicing at all times. 9. The Buddha-activity of arising function has two points: First, showing the basis upon which function arises, because this is what can generate the treasury of merit. 2. 'Or manifesting Nirvana' below, formally clarifying the arising of function. 10. The Buddha-activity of Nirvana, especially showing one of the functions arising. Among them, there are three points: First, clarifying the benefit of sorrow and longing for Nirvana. Second, 'Again for transformation and deliverance' below, the benefit of the distribution of relics. After 'Buddha-children' below, summarizing the perfection of benefit. If matched with the ten questions: 1. It is the original vow. 2. It is the lineage and land. 3. It is unobstructedness. 4. All ten are liberation. 5. Appearance. 6. Sound. 7. Body. 8. Wisdom. 9. Freedom. The summary of the three is knowable. Fifth, the non-dual practice, the Dharma of freedom.

明無畏自在。兼答普光無畏之問。於事明審決定無疑故云無二。不畏他難名為自在。別中初四可知。次三通二義。一以理融相。二事事即入。次二唯理。后一有三義。一同性修故。二互迴向故。三互主伴故。第六明住。一切法者。明三昧自在。兼答普光三昧問。如來所住無非三昧故。遍住一切。文顯可知。第七知一切法盡無有餘者。明十力自在。兼答普光十力之問。十力智慧照境無遺故。亦顯可知。第八廣大力者。明神力自在。亦答普光十力之問。文中亦三。初標。次何者下徴釋。三結。今初。十力是別名。大那羅延等是總稱故。下列中但依總名。是則標中十力。一一遍下別中。十門一一具前標中十力。則成百門。古德將標中十力。次第配下十勇健法。謂初為廣大力等。則令別中一門不攝前十。不成百門。亦令余門無廣大義。初門無最上等。設欲從勝配者。應逆次配之。十中。一廣大者。周法界故。二最上者。無加過故。三無份量故。四可敬畏故。五唯佛得故。六作無屈故。七當體堅故。八緣不壞故。九超言念故。十不可搖故。次徴釋中。第一身命不可壞力。今逆次配此。即不可動力。乃至一毛不搖動故。文中二。先正明不可動壞。謂情非情境俱不能壞。后若有眾生下舉況顯勝。如令耆婆入火取子入獄問罪等。第二毛

孔容持力。即是不可思。而諸眾生不覺知故。第三毛持大山力。即當不壞。以雖持多大山身心無勞損。故。文中速行廣步。多劫行剎為一山之量。此山已無邊矣。況有多山。在於一毛。況復多毛。窮劫持住實難思之境矣。第四定用自在力。即是堅固定力安住故。第五常遍演法力。此即不退言音無變無斷盡故。文中二。初明一身轉。后如一佛下明多身轉。前中三。初顯所說多。次如是演說下明所說常。后所謂下示所說體。后多身可知。是則常恒之說。前後無涯。生盲之徒對而莫睹隨所感見說有始終。第六德相降魔力。即當難獲。然十皆難獲。世多魔惑偏立難獲之名。第七圓音遍徹力。即是威德聞。皆調伏故。第八心無障礙力。即無量力。離量非量故。初無塵惑障礙。後於不可說下起用無障礙。心善解脫者。由三種相。一于諸行遍了知故。二于彼相應諸煩惱斷得作證故。三煩惱斷已。於一切處離愛住故。第九法身微密力。即是最上此總收前八后一。更無加故。文列二十五身。或即應之真。即真之應。即性之相。即理之智。十身圓融同一法界之身。不可配于報化。故云最上微密。第十具足行智力。即是廣大力。因行如海果智普周。五無邊界大用無涯故。文中四。一萬行圓凈。二住佛所住下智用圓周。三雖已證下動寂自在。四

【現代漢語翻譯】現代漢語譯本孔容持力（Kong Rong's power of holding）是不可思議的。但眾生因為不覺知，所以不明白。第三，毛孔能承受大山的力量，這意味著它堅不可摧。即使承受眾多大山，身心也不會感到疲勞或損傷。文中描述，快速行走廣大步幅，經歷多劫才能走完的剎土，只相當於一座山的大小。這座山已經無邊無際了，更何況有很多山存在於一根毛孔之中，更何況有很多毛孔，窮盡劫數地承受住這些山，實在是難以思議的境界。第四，定用自在力（power of Samadhi and self-mastery）是指堅定地安住于定力之中。第五，常遍演法力（power of constantly and universally expounding the Dharma）是指言語不會退轉，沒有變化，沒有中斷和窮盡。文中分為兩部分，首先說明一身的轉變，然後像一佛那樣說明多身的轉變。在第一部分中，又分為三點：首先顯示所說的內容很多；其次，『如是演說』說明所說的內容是永恒不變的；最後，『所謂』揭示了所說內容的本體。後面的多身是可以理解的。因此，這種常恒的說法，前後沒有邊際。就像是天生的盲人，面對著光明卻看不到，只能根據自己的感覺來判斷事物的始終。第六，德相降魔力（power of virtuous characteristics subduing demons）是指難以獲得。然而，這十種力量都難以獲得，世間多有魔的迷惑，所以特別強調『難獲』這個名稱。第七，圓音遍徹力（power of perfect sound pervading everywhere）是指威德之聲，聽到的人都能被調伏。第八，心無障礙力（power of unobstructed mind）是指無量的力量，超越了量和非量的概念。首先是沒有塵世的迷惑障礙，然後在『不可說』之後，開始起用而沒有障礙。心善於解脫的人，有三種表現：一是對諸行普遍了知；二是對與諸行相應的諸煩惱斷除並作證；三是煩惱斷除后，在一切處都遠離愛慾而安住。第九，法身微密力（power of the subtle and secret Dharmakaya）是指最上的力量，它總括了前面的八種力量和後面的一種力量，沒有可以增加的了。文中列舉了二十五種身，或者說是應身（manifestation body）的真如，或者說是真如的應身，或者說是自性的相，或者說是理性的智慧。這十種身圓融無礙，是同一法界之身，不能與報身（reward body）和化身（transformation body）相配，所以說是最上微密。第十，具足行智力（power of complete practice and wisdom）是指廣大的力量，因為因地的修行如大海般深廣，果地的智慧普遍周遍，五種無邊界，大用沒有窮盡。文中分為四點：一是萬行圓滿清凈；二是『住佛所住』說明智慧的運用圓滿周遍；三是『雖已證』說明動靜自在；四

【English Translation】 English version Kong Rong's power of holding is inconceivable. But sentient beings do not realize this because they are not aware. Third, the power of a pore to hold a great mountain means that it is indestructible. Even if it holds many great mountains, the body and mind will not feel tired or damaged. The text describes that walking quickly with vast strides, traversing a land that would take many kalpas to cross, is only equivalent to the size of one mountain. This mountain is already boundless, let alone the fact that there are many mountains within one pore, and even more pores, enduring these mountains for endless kalpas, which is truly an inconceivable realm. Fourth, the power of Samadhi and self-mastery is to firmly abide in the power of Samadhi. Fifth, the power of constantly and universally expounding the Dharma is that speech will not regress, there is no change, no interruption, and no exhaustion. The text is divided into two parts, first explaining the transformation of one body, and then, like a Buddha, explaining the transformation of many bodies. In the first part, it is further divided into three points: first, it shows that what is said is a lot; second, 'expounding in this way' shows that what is said is eternal and unchanging; finally, 'so-called' reveals the essence of what is said. The many bodies in the latter part can be understood. Therefore, this constant and eternal statement has no beginning or end. It is like a person born blind, facing the light but unable to see it, and can only judge the beginning and end of things based on their own feelings. Sixth, the power of virtuous characteristics subduing demons is difficult to obtain. However, all ten powers are difficult to obtain, and there are many delusions of demons in the world, so the name 'difficult to obtain' is particularly emphasized. Seventh, the power of perfect sound pervading everywhere is the sound of majestic virtue, and those who hear it can be subdued. Eighth, the power of unobstructed mind is immeasurable power, transcending the concept of quantity and non-quantity. First, there is no worldly delusion obstacle, and then, after 'unspeakable', it begins to function without obstacles. A person whose mind is good at liberation has three manifestations: one is to universally know all actions; the second is to cut off and realize the corresponding troubles of all actions; and the third is that after the troubles are cut off, they stay away from desire and abide in all places. Ninth, the power of the subtle and secret Dharmakaya is the supreme power, which encompasses the previous eight powers and the last one, and there is nothing that can be added. The text lists twenty-five bodies, or the Suchness of the manifestation body, or the manifestation body of Suchness, or the characteristics of self-nature, or the wisdom of reason. These ten bodies are perfectly integrated and unobstructed, and are the same body of the Dharma realm, which cannot be matched with the reward body and the transformation body, so it is said to be the most subtle and secret. Tenth, the power of complete practice and wisdom is vast power, because the practice in the cause ground is as deep and vast as the sea, and the wisdom in the fruit ground is universally pervasive, with five boundless boundaries, and the great use is endless. The text is divided into four points: one is the perfection and purity of all practices; the second is 'abiding in what the Buddha abides' which shows that the application of wisdom is perfect and pervasive; the third is 'although already certified' which shows the freedom of movement and stillness; the fourth

佛子一切諸佛下。用無涯畔。上之十力不出三業。可以思準。第三佛子此一切下。總結可知。第九決定法下三門答無礙問。一明所作決定無能為礙。此約一類世界。故云決定於異類界。未必定然。又約佛。定能為故云決定耳。二速疾法者。明令他無礙。如如意寶見速獲益。而薄福不睹。十句五對。一離惡趣圓勝德。二成善因感樂果。三除疑惑滿大心。四始入位終清凈。五凈二礙具四辯。三應憶念清凈者。舉佛無二礙勸物念持。第十一切智住下三門答解脫問。初門明智障解脫。智安事理故名為住。由離障故一切能知。二無量不思議三昧者。明定障解脫。由離障故。用廣為無量。體深不可思議故。十種之中各先明在定。后一念遍用。三無礙解脫者。明業用解脫智。論云。菩薩有不思議解脫。諸佛有無礙解脫。所作無障。脫拘礙故。故各於一塵頓為微細作用。若別答十問者。一答出現。二音聲。三本願。愿化盡故。四國土。五即智慧能授菩薩之記。六佛身。七即種性。云世界種入世化物之種。應非世界海中之種。以前有國土竟故。八自在。九是無礙。利生無礙故。十即解脫。無不為故。既隨一門皆答十問。則包含該攝。是以名不思議。然文少結束似經來未盡。或顯佛德無盡故。相海等猶答前問故。

大方廣佛華嚴經疏

【現代漢語翻譯】現代漢語譯本『佛子一切諸佛下』，說明諸佛的功用是無邊無際的。從上面的十力來看，沒有超出（身口意）三業的範圍，可以由此來思考衡量。『第三佛子此一切下』，總結了前面的內容，可以理解。『第九決定法下』，用三個方面來回答關於無礙的提問。一是說明所作的決定沒有能夠阻礙的。這是就一類世界而言，所以說『決定於異類界，未必定然』。又是就佛而言，一定能夠有所作為，所以說是『決定』。二是『速疾法者』，說明使他人沒有障礙。如同如意寶一樣，見到就能迅速獲得利益，而福薄的人卻看不到。十句分為五對：一是遠離惡趣，圓滿殊勝的功德；二是成就善因，感得快樂的果報；三是消除疑惑，滿足廣大的心願；四是開始進入果位，最終達到清凈；五是清凈二障，具足四種辯才。三是『應憶念清凈者』，舉出佛沒有二障，勸人唸佛持戒。『第十一切智住下』，用三個方面來回答關於解脫的提問。第一方面說明智慧的解脫。智慧安住於事理，所以稱為『住』。由於遠離了障礙，所以一切都能知曉。二是『無量不思議三昧者』，說明禪定的解脫。由於遠離了障礙，所以作用廣大而無量，本體深奧而不可思議。十種之中，各自先說明在禪定之中，后說明一念之間普遍運用。三是『無礙解脫者』，說明業用的解脫。智論中說，菩薩有不思議的解脫，諸佛有無礙的解脫，所作所為沒有障礙，脫離了拘束和障礙。所以各自在一粒微塵中，瞬間就能進行細微的作用。如果分別回答十個問題，一是回答出現，二是回答音聲，三是回答本願（願望化度一切眾生），四是回答國土，五是回答智慧能夠授予菩薩記別，六是回答佛身，七是回答種性（指世界種子進入世間化物的種子，應該不是世界海中的種子，因為前面已經說了國土），八是回答自在，九是回答無礙（利益眾生沒有障礙），十是回答解脫（無所不為）。既然隨隨便便一個方面都能回答十個問題，那麼就包含了所有的內容。因此稱為不可思議。然而文句缺少結束，好像經文還沒有說完。或許是顯示佛的功德是無窮無盡的緣故，相海等還在回答前面的問題。《大方廣佛華嚴經疏》

【English Translation】 English version 'Buddha-son, all Buddhas below' explains that the functions of all Buddhas are boundless. From the above Ten Powers, it does not exceed the scope of the three karmas (body, speech, and mind), which can be used to think and measure. 'The third Buddha-son, all below' summarizes the previous content, which can be understood. 'Ninth decisive Dharma below' uses three aspects to answer questions about unobstructedness. The first is to explain that the decisions made cannot be hindered. This is in terms of one type of world, so it says 'decided in a different type of world, not necessarily so'. It is also in terms of the Buddha, who must be able to do something, so it is said to be 'decisive'. The second is 'the law of speed', which explains that others are not hindered. Like a wish-fulfilling jewel, seeing it can quickly obtain benefits, but those with little fortune cannot see it. The ten sentences are divided into five pairs: one is to stay away from evil destinies and fulfill supreme virtues; the second is to create good causes and feel happy results; the third is to eliminate doubts and fulfill great aspirations; the fourth is to begin to enter the position and eventually achieve purity; the fifth is to purify the two obstacles and possess the four kinds of eloquence. The third is 'should remember the pure', citing that the Buddha has no two obstacles, and persuading people to recite the Buddha and uphold the precepts. 'The tenth all-knowing dwells below' uses three aspects to answer questions about liberation. The first aspect explains the liberation of wisdom. Wisdom dwells in things and principles, so it is called 'dwelling'. Because it is free from obstacles, it can know everything. The second is 'immeasurable inconceivable samadhi', which explains the liberation of meditation. Because it is free from obstacles, its function is vast and immeasurable, and its essence is profound and inconceivable. Among the ten types, each first explains being in meditation, and then explains the universal application in a single thought. The third is 'unobstructed liberation', which explains the liberation of karma. The Wisdom Treatise says that Bodhisattvas have inconceivable liberation, and Buddhas have unobstructed liberation. What they do has no obstacles, and they are free from restraint and obstacles. Therefore, each can perform subtle functions in an instant in a grain of dust. If you answer the ten questions separately, the first is to answer the appearance, the second is to answer the sound, the third is to answer the original vow (the desire to transform all beings), the fourth is to answer the land, the fifth is to answer the wisdom that can give Bodhisattvas predictions, the sixth is to answer the Buddha's body, the seventh is to answer the nature (referring to the seeds of the world entering the seeds of worldly things, which should not be the seeds in the sea of the world, because the land has already been mentioned before), the eighth is to answer freedom, the ninth is to answer unobstructedness (benefiting sentient beings without obstacles), and the tenth is to answer liberation (doing everything). Since any aspect can answer ten questions, it contains all the content. Therefore, it is called inconceivable. However, the sentences lack an ending, as if the scripture has not been finished. Perhaps it is to show that the Buddha's merits are endless, and the marks of the sea are still answering the previous questions. 'Commentary on the Great Expansive Buddha Flower Adornment Sutra'

卷第四十七大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十八

唐清涼山大華嚴寺沙門澄觀撰

如來十身相海品第三十四(已下入第四十八經)

初來意者。前品總明果法。此品別顯相德。近答前品身問。遠答普光眼等六根。非唯眼等遍於法界。而各具多相用難思議故。二釋名者。如來十身標人顯德。言相海者。依人顯相。如來十身並如前釋。福報奇狀炳著名相。相德深廣故稱為海。故文云有十蓮華藏微塵數相。相體廣矣。一一用遍。相用廣矣。一一難思。互相融入。體用深矣。若此之相唯屬圓教。標以十身。故觀佛三昧海經。辯相有三類。一略中略說。有三十二相。二略說八萬四千相。三廣說有無量相。如雜華經中。為普賢賢首等說。雜華即此經異名。三中初通權小示同於人。端正不亂故。次唯大乘菩薩。修八萬四千波羅蜜故。后唯一乘。一乘修無盡行故。又初化次報。后屬十身。十身之相海依主釋也。又初凡聖同見。次唯地上。后唯圓機。然通五位。若語其體初以形色。次即定慧。后以無盡法界。若語其因后通純雜。如初會說。故一一相果皆周法界。前二相因如瑜伽智度等論。涅槃大集等經。廣如章說。三宗趣者。顯無盡相海為宗。令修無

【現代漢語翻譯】現代漢語譯本卷第四十七大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十八

唐清涼山大華嚴寺沙門澄觀撰

如來十身相海品第三十四(已下入第四十八經)

初來意者。前品總明果法。此品別顯相德。近答前品身問。遠答普光眼等六根。非唯眼等遍於法界（Dharmadhatu），而各具多相用難思議故。二釋名者。如來十身標人顯德。言相海者。依人顯相。如來十身並如前釋。福報奇狀炳著名相。相德深廣故稱為海。故文云有十蓮華藏微塵數相。相體廣矣。一一用遍。相用廣矣。一一難思。互相融入。體用深矣。若此之相唯屬圓教。標以十身。故觀佛三昧海經。辯相有三類。一略中略說。有三十二相。二略說八萬四千相。三廣說有無量相。如雜華經中。為普賢（Samantabhadra）賢首等說。雜華即此經異名。三中初通權小示同於人。端正不亂故。次唯大乘菩薩（Bodhisattva）。修八萬四千波羅蜜（Paramita）故。后唯一乘。一乘修無盡行故。又初化次報。后屬十身。十身之相海依主釋也。又初凡聖同見。次唯地上。后唯圓機。然通五位。若語其體初以形色。次即定慧。后以無盡法界。若語其因后通純雜。如初會說。故一一相果皆周法界。前二相因如瑜伽（Yoga）智度等論。涅槃（Nirvana）大集等經。廣如章說。三宗趣者。顯無盡相海為宗。令修無

【English Translation】 English version Volume 47 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

Commentary on the Avatamsaka Sutra, Volume 48

Composed by Shramana Chengguan of the Great Avatamsaka Temple on Qingliang Mountain, Tang Dynasty

Chapter 34: The Sea of Marks of the Ten Bodies of the Tathagata (Entering the Forty-eighth Sutra below)

Firstly, the purpose of this chapter is as follows: The previous chapter generally elucidated the Dharma of the Fruition. This chapter specifically reveals the virtues of the marks. It answers the question about the body in the previous chapter and remotely answers the six faculties, such as the eye of Universal Light. It is not only that the eyes and other faculties pervade the Dharmadhatu (法界), but each also possesses many marks and functions that are difficult to conceive. Secondly, the explanation of the name is as follows: The Ten Bodies of the Tathagata (如來) indicate the person and reveal the virtues. 'Sea of Marks' means relying on the person to reveal the marks. The Ten Bodies of the Tathagata are explained as before. The extraordinary forms of blessings and rewards are clearly named as marks. The virtues of the marks are profound and vast, hence called a 'sea.' Therefore, the text says there are as many marks as the dust motes in ten lotus-store worlds. The substance of the marks is vast. Each and every one pervades in its function. The function of the marks is vast. Each and every one is difficult to conceive and mutually interpenetrate. The substance and function are profound. If these marks belong only to the Perfect Teaching, they are labeled with the Ten Bodies. Therefore, the Sutra of the Samadhi Sea of Contemplating the Buddha differentiates marks into three categories: first, a brief explanation among brief explanations, with thirty-two marks; second, a brief explanation with eighty-four thousand marks; third, a broad explanation with countless marks, as explained in the Avatamsaka Sutra for Samantabhadra (普賢), Chief Worthy, and others. Avatamsaka is another name for this sutra. Among the three, the first is common to provisional and Hinayana teachings, showing similarity to humans, being upright and not disordered. The second is only for Mahayana Bodhisattvas (菩薩), cultivating eighty-four thousand Paramitas (波羅蜜). The last is only for the One Vehicle, cultivating endless practices. Furthermore, the first is transformation, the second is retribution, and the last belongs to the Ten Bodies. The Sea of Marks of the Ten Bodies is explained based on the possessor. Also, the first is seen by both ordinary beings and sages, the second only by those on the ground, and the last only by those with perfect capacity, yet it encompasses the five positions. If speaking of its substance, the first is form and color, the second is concentration and wisdom, and the last is the endless Dharmadhatu. If speaking of its cause, the last encompasses both pure and mixed causes, as explained in the initial assembly. Therefore, each and every mark and fruition pervades the Dharmadhatu. The causes of the first two marks are as described in the Yoga (瑜伽) and Prajna (般若) treatises, the Nirvana (涅槃) and Great Collection Sutras. The third principle and purpose is to reveal the endless Sea of Marks as the principle, enabling cultivation without

盡之行。顯成為趣。后正釋文。文有三別。第一誡聽許說。二正陳相狀。三結略顯廣。今初。所以普賢說者。相海普周故。令行普行獲普相故。普賢本是會主。前說已窮。此便說故。或前品末經來未盡。更應別答國土等問故。第二佛子如來頂上下正陳相狀。略舉九十七相。文通有五。一依處。二列名。三體嚴。四業用。五結數。或略不具。至文當知。或加成益業用中攝。然名依體用以立。皆以體用釋名。或單從體用。或雙從二。隨文思之。或名與體用。義不相似者。則是文略義含耳。細論一相各依一處。則為九十七段。經自標次。今以類例相從。依十九處即為十九段。始自於頂終至於足。斯即順觀相海。今初。依頂中三。初約處總標次。其中下別列名相。后佛子下總結為嚴。今初。寶莊嚴者通顯體嚴。事寶則云皆摩尼等為莊嚴故。亦顯智寶。圓凈嚴故。一一相中。皆有事理二嚴隨宜解釋。大人相者大人之相故。二別列中三十二相。文各唯四。以依處一種已總標故。此處獨有三十二者。理實應多為顯圓融。一即一切故。一頂中便具權教三十二數。若爾余何不然。顯頂尊勝故。善生經云。一切世間福。不及如來一毛功德。一切毛功德不及一好功德。一切好功德不及一相。一切相不及白毫。白毫復不及無見頂相。故知勝也。

{ "translations": [ "現代漢語譯本", "盡之行。顯成為趣。后正釋文。文有三別。第一誡聽許說。二正陳相狀。三結略顯廣。今初。所以普賢（Samantabhadra，普遍的賢者）說者。相海普周故。令行普行獲普相故。普賢本是會主。前說已窮。此便說故。或前品末經來未盡。更應別答國土等問故。第二佛子如來頂上下正陳相狀。略舉九十七相。文通有五。一依處。二列名。三體嚴。四業用。五結數。或略不具。至文當知。或加成益業用中攝。然名依體用以立。皆以體用釋名。或單從體用。或雙從二。隨文思之。或名與體用。義不相似者。則是文略義含耳。細論一相各依一處。則為九十七段。經自標次。今以類例相從。依十九處即為十九段。始自於頂終至於足。斯即順觀相海。今初。依頂中三。初約處總標次。其中下別列名相。后佛子下總結為嚴。今初。寶莊嚴者通顯體嚴。事寶則云皆摩尼（mani，寶珠）等為莊嚴故。亦顯智寶。圓凈嚴故。一一相中。皆有事理二嚴隨宜解釋。大人相者大人之相故。二別列中三十二相。文各唯四。以依處一種已總標故。此處獨有三十二者。理實應多為顯圓融。一即一切故。一頂中便具權教三十二數。若爾余何不然。顯頂尊勝故。善生經云。一切世間福。不及如來一毛功德。一切毛功德不及一好功德。一切好功德不及一相。一切相不及白毫（urna，兩眉之間的白色毫毛）。白毫復不及無見頂相。故知勝也。" ], "english_translations": [ "English version", 'The practice of exhausting [the subject matter]. Manifesting and becoming the purpose. Afterwards, the text is properly explained. The text has three distinctions: first, admonishing listening and permitting speaking; second, directly stating the characteristics; third, concluding with a brief manifestation and broad expansion. Now, the first. The reason why Samantabhadra (普賢, Universal Worthy) speaks is because the sea of characteristics is universally pervasive, causing practice to be universally practiced and obtaining universal characteristics. Samantabhadra was originally the host of the assembly. The previous explanation has been exhausted, so this is now explained. Or, at the end of the previous chapter, the sutra\'s meaning was not fully conveyed, and there should be separate answers to questions about the Buddha-land, etc. Second, \'O sons of the Buddha,\' from the top of the Tathagata\'s (如來, Thus Come One) head downwards, the characteristics are directly stated, briefly listing ninety-seven characteristics. The text generally has five aspects: first, the location; second, listing the names; third, the adornment of the body; fourth, the function of karma; fifth, concluding with the number. Sometimes it is abbreviated and incomplete; this will be known when we reach the text. Or it is added to and benefits, being included in the function of karma. However, the names are established based on the body and function, and the names are explained using the body and function. Sometimes it is based solely on the body and function, or sometimes both. Consider it according to the text. Or, if the meaning of the name is not similar to the body and function, then the text is brief but contains the meaning. A detailed discussion of each characteristic, each based on one location, would be ninety-seven sections. The sutra itself marks the order. Now, we follow the categories and examples, based on nineteen locations, which become nineteen sections. Starting from the top and ending at the feet, this is observing the sea of characteristics in order. Now, the first. Based on the top, there are three. First, a general indication of the location. Then, below, the names and characteristics are listed separately. Afterwards, \'O sons of the Buddha,\' concludes with adornment. Now, the first. \'Adorned with treasures\' generally manifests the adornment of the body. If it is a matter of treasures, then it is said that all are adorned with mani (摩尼, jewels), etc. It also manifests the treasure of wisdom, being perfectly pure and adorned. In each characteristic, there are both material and principle adornments, explained according to suitability. \'Characteristics of a great man\' means the characteristics of a great man. Second, separately listing the thirty-two characteristics. Each text has only four, because the location has already been generally indicated. The reason why there are only thirty-two here is that, in reality, there should be more to manifest perfect harmony. One is all, so one top possesses the thirty-two numbers of expedient teachings. If so, why not the others? To manifest the supreme victory of the top. The Sh善生經gali Sutra says, \'All worldly blessings are not equal to the merit of one hair of the Tathagata. The merit of all hairs is not equal to the merit of one good characteristic. The merit of all good characteristics is not equal to one major characteristic. All major characteristics are not equal to the urna (白毫, white hair between the eyebrows). The urna is not equal to the invisible crown protuberance.\' Therefore, it is known to be supreme." ] }

此約相好相對明之。若約人具有好為勝故。相伏於人好勝諸天。故余處說好為微細。第一相中四者。一列名。名從用立。二一切妙寶下體嚴。三一一下業用。四是為一者結數。他皆仿此。二中以摩尼下體嚴。即釋光明義。其光下業用釋佛眼義。佛眼無不照故。余並準思。毫相放光如現相品說。云義亦如初會。八中嚴內摩尼名意故不同如意。十一中。如是皆從下辨業用因。亦業用攝。十四用中。云四菩薩行者。瑜伽菩薩地云。一切菩薩略有四行。一波羅蜜行。二菩提分法行。三神通行。四成熟有情行。十九云具足千輪者。梵本云具千輻輪也。二十一。示身智二光。俱顯智慧。二十六中莊嚴云如來凈眼為莊嚴者。此通十眼。光照下顯業用。亦通身智二光。凈眼及光釋前普照。現於嚴具是上輪義。即法輪故。從二十七至三十一。並略無莊嚴。亦由名中已含有故。三十二。先名。次最處下體嚴。此居頂極特顯別處。故云處中。則知所餘皆繞此相。略不明耳。漸次隆起者。正顯其相。智論第五云。如來頂有骨髻如拳。觀佛三昧經云如合拳。即隆起之相也。第二眉間有一相。自下並有依處故。文皆有五。初依處。二顯名。三摩尼下體嚴。謂此相若收。則右旋如覆琉璃碗。若展則具十楞。有大光明。嚴唯一寶光具多色。中表皆空即是

【現代漢語翻譯】現代漢語譯本此段經文是關於佛陀三十二相中某些相的詳細解釋，重點在於這些相的殊勝和所代表的意義。首先，討論了『相好相對明之』的含義，指出如果從人的角度來看，因為具有殊勝的相好，所以相貌勝過諸天。因此，在其他地方說相好是極其細微的。第一相中包含四個方面：一是列出名稱，名稱根據作用而定；二是使用一切妙寶來莊嚴；三是說明每一個相的作用；四是對這一相進行總結。在第二相中，使用摩尼寶珠（mani，一種寶珠）進行莊嚴，這解釋了光明的意義。其光明的下部作用是解釋佛眼（Buddha's eye）的意義，因為佛眼無所不照。其餘的可以類推思考。毫相（urna，白毫相）放光如《現相品》所說，其意義也如初會所說。在第八相中，莊嚴內部的摩尼寶珠的名稱與如意寶珠不同，原因在於其意圖不同。在第十一相中，這些都是從下文辨別作用的原因，也屬於作用的範疇。在第十四相的作用中，提到了『四菩薩行者』。《瑜伽菩薩地論》（Yogacarabhumi-sastra）中說，一切菩薩略有四種行為：一是波羅蜜行（paramita，到達彼岸），二是菩提分法行（bodhipaksika-dharma，三十七道品），三是神通行（abhijna，神通），四是成熟有情行（sattva，眾生）。第十九相中說『具足千輪者』，梵文字作『具千輻輪也』。第二十一相，顯示身光和智光，共同彰顯智慧。第二十六相中，莊嚴說『如來凈眼為莊嚴者』，這裡指的是十眼（dasacaksu，佛的十種眼力）。光照下文顯示其作用，也包括身光和智光。凈眼和光芒解釋了前面的普照，顯現在莊嚴的器具上，是上輪的意義，也就是法輪（dharma-cakra，佛法之輪）。從第二十七相到第三十一相，都省略了莊嚴，也是因為名稱中已經包含了這個含義。第三十二相，先是名稱，然後是最頂端的位置進行莊嚴。這個相位於頭頂的最高處，特別顯眼，所以說是『處中』。由此可知，其餘的相都圍繞著這個相。只是沒有明確說明而已。『漸次隆起者』，正是顯示了這個相的特點。《智論》（Mahaprajnaparamita-sastra）第五卷說，如來頭頂有骨髻如拳頭。《觀佛三昧經》（Buddha Samadhi Sea Sutra）說，像合攏的拳頭，這就是隆起的相貌。第二相是眉間有一相。從這裡開始，都有所依據的地方，所以文中都有五個方面。首先是依據的地方，二是顯示名稱，三是用摩尼寶珠進行莊嚴。這個相如果收起來，就向右旋轉，像倒扣的琉璃碗。如果展開，就具有十個棱角，有巨大的光明。莊嚴只有一種寶光，但具有多種顏色。中空外實，即是空性（sunyata，佛教中的空的概念）。

【English Translation】 English version This passage provides a detailed explanation of certain marks among the thirty-two major marks of the Buddha (Mahapurusa Laksana), focusing on their auspiciousness and the meanings they represent. First, it discusses the meaning of '相好相對明之' (xiang hao xiang dui ming zhi), pointing out that from a human perspective, because of having auspicious marks, the appearance surpasses that of the gods. Therefore, it is said elsewhere that auspicious marks are extremely subtle. The first mark includes four aspects: first, listing the name, with the name determined by its function; second, using all kinds of wonderful treasures for adornment; third, explaining the function of each mark; and fourth, summarizing this mark. In the second mark, the use of mani jewels (mani, a type of jewel) for adornment explains the meaning of light. The lower function of its light is to explain the meaning of the Buddha's eye (Buddha's eye), because the Buddha's eye illuminates everything. The rest can be thought of by analogy. The emission of light from the urna (urna, the white hair between the eyebrows) is as described in the 'Appearance Chapter,' and its meaning is as in the initial assembly. In the eighth mark, the name of the mani jewel inside the adornment is different from the wish-fulfilling jewel because of the different intentions. In the eleventh mark, these are all from the following distinguishing of the cause of the function, and also belong to the category of function. In the function of the fourteenth mark, the 'four Bodhisattva practitioners' are mentioned. The Yogacarabhumi-sastra (Yogacarabhumi-sastra) states that all Bodhisattvas have four types of actions: first, the paramita practice (paramita, reaching the other shore); second, the bodhipaksika-dharma practice (bodhipaksika-dharma, the thirty-seven factors of enlightenment); third, the abhijna practice (abhijna, supernormal powers); and fourth, the practice of maturing sentient beings (sattva, sentient beings). The nineteenth mark says 'possessing a thousand wheels,' which in the Sanskrit version is 'possessing a thousand-spoked wheels.' The twenty-first mark shows the light of the body and the light of wisdom, jointly revealing wisdom. In the twenty-sixth mark, the adornment says 'the Tathagata's pure eye is the adornment,' which refers to the ten eyes (dasacaksu, the ten powers of the Buddha's eyes). The light below shows its function, and also includes the light of the body and the light of wisdom. The pure eye and the light explain the preceding universal illumination, appearing on the adornment, which is the meaning of the upper wheel, that is, the Dharma wheel (dharma-cakra, the wheel of Dharma). From the twenty-seventh mark to the thirty-first mark, the adornment is omitted, also because the name already contains this meaning. The thirty-second mark, first is the name, and then the topmost position is adorned. This mark is located at the highest point of the head, particularly conspicuous, so it is said to be 'in the middle.' From this, it can be known that the remaining marks surround this mark. It is just not explicitly stated. 'Gradually rising,' precisely shows the characteristics of this mark. The fifth volume of the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says that the Tathagata's head has a bone protuberance like a fist. The Buddha Samadhi Sea Sutra (Buddha Samadhi Sea Sutra) says that it is like a closed fist, which is the appearance of the protuberance. The second mark is a mark between the eyebrows. From here on, there are places to rely on, so there are five aspects in the text. First is the place to rely on, second is to show the name, and third is to adorn with mani jewels. If this mark is retracted, it rotates to the right, like an inverted glass bowl. If it is unfolded, it has ten edges and great light. The adornment has only one kind of precious light, but it has many colors. Empty inside and solid outside, it is emptiness (sunyata, the concept of emptiness in Buddhism).

洞徹。四其光下業用。復出已下即是法光。故此光名從用而立。五結數可知。第三眼。第四鼻。各有一相。第五舌有四相。初一即舌廣長相。于體嚴中。宿善成者。此舉因嚴。偏此說因者。令贊演一乘故。其舌長廣即語其體。福德人至鼻。權佛至髮際。余大乘中明現神足。方至梵世。或覆三千。今直語體便覆一切。后如來下辨其業用。演法釋音聲。現佛釋影像。二舌掌之相。掌謂近根。其光下顯業用。光照諸剎令應度者無俟觀破。摶聚自曉。但合塵成。何性之有。后二同在舌端。或居左右。或在上下。觀文業用。但有展卷不同。前則卷佛海于舌端。后則展諸佛於法界。第六上腭一相。上腭既有。下亦宜然。或是梵本脫漏。第七牙有四相。謂左右上下。四大牙故。故佛涅槃四牙不碎。輔頰也。亦云頰車骨也。二右輔上牙名彌慮者。顯妙高故。四中有法乳等三。同一演法約資法身名乳。照了萬境稱燈。令其圓凈為實。即演三德涅槃之法。亦成三德涅槃之益也。第八齒有一相。第九唇有一相。上二各應分出上下。放閻浮下體嚴。以唇色赤好。如日初出紅蓮葉故。后照于下業用。第十頸有一相。第十一肩有五相。右二左三或亦脫也。第十二胸有十一相。初一當中。左右各五。今初卍字正翻為吉祥海云。以依形立名故。先標形相

【現代漢語翻譯】現代漢語譯本洞徹。四，其光下業用。復出已下即是法光。故此光名從用而立。五，結數可知。第三眼，第四鼻，各有一相。第五舌有四相。初一即舌廣長相。于體嚴中，宿善成者。此舉因嚴。偏此說因者，令贊演一乘故。其舌長廣即語其體，福德人至鼻，權佛至髮際。余大乘中明現神足，方至梵世，或覆三千。今直語體便覆一切。后如來下辨其業用。演法釋音聲，現佛釋影像。二，舌掌之相。掌謂近根。其光下顯業用。光照諸剎令應度者無俟觀破，摶聚自曉。但合塵成，何性之有。后二同在舌端，或居左右，或在上下。觀文業用，但有展卷不同。前則卷佛海于舌端，后則展諸佛於法界。第六，上腭一相。上腭既有，下亦宜然。或是梵本脫漏。第七，牙有四相。謂左右上下，四大牙故。故佛涅槃四牙不碎。輔頰也，亦云頰車骨也。二，右輔上牙名彌慮者（Milu），顯妙高故。四中有法乳等三，同一演法約資法身名乳，照了萬境稱燈，令其圓凈為實。即演三德涅槃之法，亦成三德涅槃之益也。第八，齒有一相。第九，唇有一相。上二各應分出上下。放閻浮**嚴，以唇色赤好，如日初出紅蓮葉故。后照于下業用。第十，頸有一相。第十一，肩有五相。右二左三或亦脫也。第十二，胸有十一相。初一當中，左右各五。今初卍字正翻為吉祥海云，以依形立名故。先標形相

【English Translation】 English version Penetratingly clear. 4. Its light illuminates the functions of karma below. The 'further emerging' and subsequent parts are the light of Dharma. Therefore, this light's name is established based on its function. 5. The total number can be known. The third eye, the fourth nose, each has one characteristic. The fifth, the tongue, has four characteristics. The first is the characteristic of the tongue's breadth and length. Among the bodily adornments, those who have accumulated good deeds in past lives... This cites the adornment of causes. The reason for specifically discussing causes here is to encourage the praise and propagation of the One Vehicle. The length and breadth of the tongue speak of its essence. People of merit reach the nose; Buddhas of expedient means reach the hairline. Other Mahayana texts clarify the manifestation of spiritual powers, reaching the Brahma heavens or covering three thousand worlds. Now, directly speaking of the essence, it covers everything. Afterwards, the 'Thus Come One' (Tathagata) below distinguishes its karmic functions. Expounding the Dharma explains the sound; manifesting the Buddha explains the image. 2. The characteristic of the tongue's palm. 'Palm' refers to being close to the root. Its light reveals the functions of karma below. The light illuminates all lands, enabling those who should be saved to understand without waiting for observation and analysis, gathering together and understanding on their own. It merely combines with dust to form; what nature does it have? The latter two are both on the tip of the tongue, either on the left and right or above and below. Observing the text's functions, there is only a difference in unfolding and rolling up. The former rolls up the ocean of Buddhas on the tip of the tongue; the latter unfolds all Buddhas in the Dharma realm. 6. The upper palate has one characteristic. Since the upper palate has it, the lower should also. Perhaps it is a deletion from the Sanskrit original. 7. The teeth have four characteristics, referring to left, right, above, and below, the four large teeth. Therefore, the Buddha's four teeth did not break during Nirvana. Supporting the cheeks, also called the cheekbones. 2. The upper tooth on the right side, named Milu (彌慮者), reveals the sublime height. Among the four, there are three, including the milk of Dharma, all expounding the Dharma. Referring to the nourishing Dharma body as milk, illuminating all realms as a lamp, making it complete and pure as reality. This expounds the Dharma of the three virtues of Nirvana and also accomplishes the benefit of the three virtues of Nirvana. 8. The teeth have one characteristic. 9. The lips have one characteristic. The above two should each be divided into upper and lower. Emitting Jambudvipa's adornments, with the color of the lips being red and beautiful, like a red lotus leaf at sunrise. Afterwards, it illuminates the functions of karma below. 10. The neck has one characteristic. 11. The shoulders have five characteristics. Perhaps the right two and left three are also deletions. 12. The chest has eleven characteristics. The first one is in the middle, with five on each side, left and right. Now, the initial 卍 character is correctly translated as the auspicious cloud of the sea, named based on its shape. First, the form and appearance are marked.

。應回安名下以屬體攝無違。前後左右可知。第十三手有十三相分三。初九直語手相。右五左四者。或左脫一。或表右常用故。而前肩則右二左三相通正等。右中六十六。云成變化網者。光化為網也。左中七十二。云因陀羅網為嚴者。即是網鞔之相。互涉入故。次二左右指可知。后二左右掌。皆有千輪者。輪轂輻輞三事具足。自然成就不待人功。第十四陰藏一相。猶如馬王。第十五坐處二相。第十六髀有二相。左雲隨順安住者。髀多行動故。須多寶隨順而嚴。第十七腨有三相。第三膊毛通於二腨。若準晉經直云毛端。則通身一切毛也。義應如昔。則處成十九。第十八足有十三相。通分為七。初足下一相略無左右。而晉經足趺之後。別有足下千輻輪相。此必合有故。后品明足下輪相。名普照王。今經千輪之言。乃在指間。或以常明易知指間有異故舉之耳。名安住者。以足下安平一切著地不容針故。二足上三足指間。四足跟五足趺。六足四周。因陀羅尼羅者。此云帝青。七足指端。上六各左右為二。文顯可知。上來略列九十七相。次第數名譯者安置。既不說盡。豈不盈百。足下闕一唇腭不開。設合此二六根皆辨耳。何獨闕如。若加兩耳及足下一。則圓百數以顯無盡。豈不妙哉。況此中所列。於三十二尚有未盡。豈普賢力不

【現代漢語翻譯】現代漢語譯本應回安名下以屬體攝無違。前後左右可知。第十三手有十三相分三。初九直語手相。右五左四者。或左脫一。或表右常用故。而前肩則右二左三相通正等。右中六十六。云成變化網者。光化為網也。左中七十二。云因陀羅網（Indra-net，帝釋天之網）為嚴者。即是網鞔之相。互涉入故。次二左右指可知。后二左右掌。皆有千輪者。輪轂輻輞三事具足。自然成就不待人功。第十四陰藏一相。猶如馬王。第十五坐處二相。第十六髀有二相。左雲隨順安住者。髀多行動故。須多寶隨順而嚴。第十七腨有三相。第三膊毛通於二腨。若準晉經直云毛端。則通身一切毛也。義應如昔。則處成十九。第十八足有十三相。通分為七。初足下一相略無左右。而晉經足趺之後。別有足下千輻輪相。此必合有故。后品明足下輪相。名普照王。今經千輪之言。乃在指間。或以常明易知指間有異故舉之耳。名安住者。以足下安平一切著地不容針故。二足上三足指間。四足跟五足趺。六足四周。因陀羅尼羅（Indra-nila）者。此云帝青。七足指端。上六各左右為二。文顯可知。上來略列九十七相。次第數名譯者安置。既不說盡。豈不盈百。足下闕一唇腭不開。設合此二六根皆辨耳。何獨闕如。若加兩耳及足下一。則圓百數以顯無盡。豈不妙哉。況此中所列，於三十二尚有未盡。豈普賢力不

【English Translation】 English version It should be returned under the name of An, so that the body is included and there is no violation. The front, back, left, and right are knowable. The thirteenth hand has thirteen aspects, divided into three. First, the nine direct speech hand aspects. The right five and left four, perhaps one is missing from the left, or it indicates that the right is commonly used. The front shoulders are connected and equal with two on the right and three on the left. The right middle has sixty-six. It says 'forming a net of transformations,' meaning the light transforms into a net. The left middle has seventy-two. It says 'the Indra-net (Indra-net, the net of the Lord of Gods) is adorned,' which is the aspect of the net covering. They mutually interpenetrate. Next, the two left and right fingers are knowable. The latter two left and right palms both have a thousand wheels. The hub, spokes, and rim of the wheel are all complete. They naturally form without human effort. The fourteenth is one aspect of the hidden genitals, like a horse king. The fifteenth is two aspects of the sitting place. The sixteenth is two aspects of the thighs. The left says 'following and abiding peacefully,' because the thighs move a lot, so they need many treasures to follow and adorn them. The seventeenth is three aspects of the calves. The third arm hair connects to the two calves. If based on the Jin Sutra, it directly says hair ends, then it refers to all the hair on the body. The meaning should be as before, then the places become nineteen. The eighteenth is thirteen aspects of the feet, generally divided into seven. First, the one aspect of the sole of the foot is slightly without left and right. But in the Jin Sutra, after the instep of the foot, there is a separate aspect of a thousand-spoked wheel under the foot. This must be included. The later chapter explains the wheel aspect under the foot, named Universal Illumination King. The words 'thousand wheels' in this sutra are actually between the fingers. Perhaps it is because the difference between the fingers is commonly known and easily understood, so it is mentioned. It is named Abiding because the sole of the foot is flat and peaceful, and everything touches the ground without allowing a needle. Second, the top of the foot, third, between the toes, fourth, the heel, fifth, the instep, sixth, the circumference of the foot. Indra-nila (Indra-nila) means imperial blue. Seventh, the tips of the toes. The above six each have left and right, which is clearly stated in the text. The above briefly lists ninety-seven aspects. The translator arranges the order of the numbers and names. Since it is not said completely, wouldn't it exceed a hundred? The sole of the foot is missing one, and the lips and palate are not open. If these two are combined, all six senses would be discernible. Why is it uniquely missing? If the two ears and the sole of the foot are added, then it would be a round hundred to show endlessness. Wouldn't that be wonderful? Moreover, what is listed here still has not exhausted the thirty-two aspects. Could it be that the power of Samantabhadra is not

及百耶。晉經有遺但九十四。亦無次第之數故。知九十七數不在生情配屬諸法。第三佛子下結略顯廣。別說難周故須結略。非略能盡故須顯廣。一華藏塵相已無邊。況十華藏則無盡無盡。非普眼者。安能睹歟。既三十二相權實不同。互有互無故不會釋。

如來隨好光明功德品第三十五

初來意者。前品明相。此品辨好。相好雖殊。俱用嚴身。以答前身及眼等兼自在問。好依相有。德劣於相故次明之。劣德之用用成頓益。翻顯大相德難思矣。二釋名者。如來標人表德。隨好等顯德依人。隨好是體隨逐大相。益姿好故。光明者用。功德者德。謂從好發光。光能益物。顯好之德故以為名。如來之隨好等。亦如來有隨好等。通二釋也。三宗趣者。明好勝德為宗。令物敬修為趣。次釋文中二。先略。后廣。略中二。先標果好。二佛子我為下舉因對顯。今初。佛自說者。有二意故。一僧祇因終。此品果極故。二皆佛說。二好用劣相而用難思。恐物不信故佛自說。告寶手者。亦有二義。一說手隨好。彼主此門故。二令當寶重起信手故。有隨好者總相舉也。即足下好與后名同故。德用周備故云圓滿。攝益自在最勝名王。光名熾盛者。如日具德。由此復能攝諸眷屬。百萬等顯多。復云七者。凈七支修七覺。照七地故第二舉因

【現代漢語翻譯】現代漢語譯本：以及百耶（Bayes）。晉譯的經文有遺漏，只有九十四個（隨好）。也沒有次第的數字，所以知道九十七個（隨好）不在於生情配屬諸法。第三（段）『佛子』以下總結略說而顯廣義。分別解說難以周全，所以需要總結概括。並非概括就能窮盡，所以需要顯明和擴充套件。一華藏世界的微塵相已經無邊無際，何況十華藏世界則是無盡無盡。不是具有普眼的人，怎麼能夠看到呢？既然三十二相的權巧和真實不同，互相有互相沒有的，所以不作統一解釋。

如來隨好光明功德品第三十五

開始說明來意：前一品闡明了（三十二）相，這一品辨析（八十）隨好。相和隨好雖然不同，都是用來莊嚴佛身的，以此來回答前面關於身和眼等兼具自在的提問。隨好依附於相而存在，功德比相略遜一籌，所以接著闡明。略遜的功德卻能成就頓悟的利益，反過來彰顯了大相的功德難以思議。第二解釋名稱：如來是標示人，表彰德行。隨好等顯示德行依附於人。隨好是本體，跟隨大相，增益姿態美好。光明是作用，功德是德行。指從隨好發出光明，光明能夠利益眾生，彰顯隨好的德行，所以以此為名。如來的隨好等，也如同如來具有隨好等，這是通用的兩種解釋。第三說明宗旨：闡明隨好的殊勝功德為宗旨，使眾生敬重修行是目的。接下來解釋經文，分為兩部分：先是概括，后是詳細闡述。概括部分分為兩部分：先標示果報的隨好，二是『佛子，我為』以下，舉出原因來對比顯明。現在先說佛自己說的部分，有兩個原因：一是僧祇劫的因行已經結束，這一品是果報的極致；二是都是佛所說，隨好的作用比相略遜，但作用卻難以思議，恐怕眾生不相信，所以佛自己說。告訴寶手菩薩，也有兩層含義：一是說手的隨好，寶手菩薩主管這個法門；二是讓寶手菩薩珍重而生起信心。『有隨好者』是總的舉出（隨好），即足下的隨好與後面的名稱相同，德行作用周全完備，所以稱為圓滿。攝受利益自在，最殊勝稱為王。光明名稱熾盛，如同太陽具有德行，由此又能攝受眾多眷屬。百萬等顯示數量眾多，又說七，是清凈七支，修習七覺支，照耀七地。第二是舉出原因。

【English Translation】 English version: And also Bayes (Bǎiyé). The Jìn translation has omissions, with only ninety-four (minor marks). There is also no sequential numbering, so it is known that the ninety-seven (minor marks) are not related to generating emotions and associating with various dharmas. The third section, 'Buddha-son' below, summarizes the brief explanation and reveals the broad meaning. Separate explanations are difficult to be comprehensive, so it is necessary to summarize. It is not that summarization can exhaust the meaning, so it is necessary to clarify and expand. The dust-like appearances of one Flower Treasury World are already boundless, let alone ten Flower Treasury Worlds, which are endless and inexhaustible. Who, other than one with the Universal Eye, can behold them? Since the thirty-two marks have different expedient and real aspects, mutually having and not having, they are not explained uniformly.

Chapter Thirty-Five: The Merits of the Light and Minor Marks of the Tathagata

Beginning to explain the intention: The previous chapter elucidated the (thirty-two) marks, and this chapter analyzes the (eighty) minor marks. Although the marks and minor marks are different, they are both used to adorn the Buddha's body, thereby answering the previous questions about the body and eyes, etc., possessing both freedom. The minor marks depend on the marks for existence, and the merits are slightly inferior to the marks, so they are explained next. The slightly inferior merits can achieve the benefit of sudden enlightenment, which in turn highlights the inconceivable merits of the great marks. Second, explaining the name: Tathagata (Rúlái) is the designation of a person, representing virtue. The minor marks, etc., show that virtue depends on the person. The minor marks are the substance, following the great marks, enhancing the beauty of the form. Light is the function, and merit is virtue. It refers to the light emitted from the minor marks, which can benefit sentient beings, highlighting the virtue of the minor marks, so it is named accordingly. The minor marks of the Tathagata, etc., are also like the Tathagata possessing minor marks, etc., which is a common explanation for both. Third, explaining the purpose: Clarifying the superior merits of the minor marks is the purpose, and causing sentient beings to respect and cultivate is the aim. Next, explaining the text, divided into two parts: first, a summary; second, a detailed explanation. The summary part is divided into two parts: first, indicating the minor marks of the fruit reward; second, from 'Buddha-son, I for' below, citing the reasons to compare and clarify. Now, first, the part spoken by the Buddha himself, there are two reasons: first, the cause of the asamkhya kalpas has ended, and this chapter is the ultimate of the fruit reward; second, all are spoken by the Buddha, the function of the minor marks is slightly inferior to the marks, but the function is inconceivable, fearing that sentient beings will not believe, so the Buddha himself speaks. Telling Bodhisattva Treasure Hand (Bǎoshǒu), there are also two meanings: first, speaking of the minor marks of the hand, Bodhisattva Treasure Hand is in charge of this dharma gate; second, to make Bodhisattva Treasure Hand cherish and generate faith. 'Having minor marks' is a general mention (of the minor marks), that is, the minor marks of the feet are the same as the names later, the virtue and function are complete and perfect, so it is called complete. Receiving benefits freely, the most supreme is called king. The name of light is blazing, like the sun having virtue, thereby being able to receive many relatives. Millions, etc., show a large number, and also say seven, which is purifying the seven branches, cultivating the seven factors of enlightenment, illuminating the seven grounds. Second is citing the reasons.

對顯者。為顯勝故。此有數重。一以相德深廣言不能備。故置之說好。二好德復多。以三十二相既有八十隨好。十蓮華藏之相好彌多矣。且舉其一。三一中置勝但說劣者故明足下。四足下一好。復有多光但說一光。五果位一光亦不可說。故寄因顯因光成益。三重頓圓。況果一光。如是展轉。況于諸相。況復總說如來諸德。果海絕言亦斯義矣。文中二。先光照分齊。即前圓滿好中放光故。不別標放處。而非前光好具多光故。后彼世界下光所成益。于中二。先令離苦凈宿善益。后從彼命下轉報生天得聞法益。于中初示宿因。謂昔近善友必聞普法。成金剛種。心不放逸顯曾修行。種諸善根通見聞等。次毗盧下顯其現緣。後於彼下結因屬果。文從略故結屬生天。理實息苦及凈眼等。皆由此因緣也。是知佛光等照。不種善因無斯勝益。何以一光頓成斯益。無盡功德之所顯故。純盡法界之所流故。非如權教八十隨好。但嚴於形生信而已。此中略無墮獄之因。謂雖修乘戒行寬故。第二佛子菩薩足下廣辨。但廣于因果難說故。文中亦二。先廣凈宿善益。后既生天下廣聞法益。今初。摧下惡趣之苦。放足下輪光。四十光者。表四十位無不照故。中有一者置廣說略。能照已下分齊過前。隨諸已下凈惑成德故。前光受清凈等名。以重況輕舉阿

【現代漢語翻譯】現代漢語譯本：對於顯現者（指佛），爲了顯現殊勝的緣故，這裡有多種含義。第一，因為佛的相好功德深廣，言語無法完全描述，所以只說『好』。第二，好的功德又有很多，因為三十二相已經有八十隨形好，十蓮華藏的相好更是數不勝數。這裡只是舉出一個例子。第三，在一個相好中，只說不殊勝的，所以只說明足下的相好。第四，足下的一種相好，又有多種光明，這裡只說一種光明。第五，果位的一種光明也是不可思議的，所以藉由因地來顯現，因為因地的光明成就了利益。三重含義層層圓滿，何況果位的一種光明？像這樣層層推演，何況是其他的相好？何況是總說如來的各種功德？果地的功德如大海般無法用言語描述，就是這個意思。文中分為兩部分。第一部分是光明照耀的範圍，就是前面圓滿相好中放出的光明，所以沒有特別標明放光之處。但並非像之前的光明那樣，相好具有多種光明。第二部分是『后彼世界下』，說明光明所成就的利益。其中又分為兩部分。第一部分是使眾生脫離痛苦，清凈宿世的善業。第二部分是『從彼命下』，說明轉生到天上，得到聽聞佛法的利益。在第一部分中，首先揭示宿世的因緣，就是過去親近善友，必定聽聞普遍的佛法，成就金剛種子，內心不放逸，顯現曾經修行，種下各種善根，包括見聞等等。其次，『毗盧下』，顯現現在的因緣。然後，『後於彼下』，總結因緣歸屬於果報。文中因為簡略，所以總結為轉生到天上。實際上，止息痛苦以及清凈眼根等等，都是由此因緣所致。由此可知，佛光平等照耀，不種善因就沒有這種殊勝的利益。為什麼一種光明就能立即成就這種利益？因為這是無盡功德所顯現，是純粹而遍及法界的力量所流露，不像權教的八十隨形好，只是莊嚴外形，使人生起信心而已。這裡略去了墮入地獄的因緣，意思是雖然修行乘戒，但行為寬泛。第二，佛子菩薩足下廣為辨析，但因為因果難以言說，所以只是廣泛地說明。文中也分為兩部分。第一部分是廣泛地說明清凈宿世的善業利益。第二部分是既然轉生到天上，就廣泛地說明聽聞佛法的利益。現在先說第一部分，摧毀惡趣的痛苦，放出足下輪的光明。四十光，表示四十個位次沒有不照耀到的。『中有一者』，是把廣泛的說法簡略化。『能照已下』，說明光明的範圍超過了前面。『隨諸已下』，說明清凈迷惑，成就功德。前面的光明接受清凈等等的名稱，是用重的來比況輕的，舉出阿字。

【English Translation】 English version: Regarding the Manifest One (referring to the Buddha), for the sake of manifesting supreme excellence, there are several layers of meaning here. First, because the Buddha's marks and qualities are profound and vast, words cannot fully describe them, so it is simply said 'good'. Second, the good qualities are numerous, because the thirty-two major marks already have eighty minor marks, and the marks of the ten Lotus Treasury are even more countless. Here, only one example is given. Third, within one mark, only the less excellent is mentioned, so only the marks on the soles of the feet are explained. Fourth, one mark on the sole of the foot has multiple lights, but only one light is mentioned here. Fifth, even one light in the fruition stage is inconceivable, so it is manifested through the causal stage, because the light of the causal stage accomplishes benefits. The triple meaning is perfectly complete, let alone one light in the fruition stage? Like this, layer upon layer, what about the other marks? What about generally speaking of the various virtues of the Tathagata (如來, one of the titles of a Buddha)? The merits of the fruition stage are like an ocean, beyond words, that is the meaning. The text is divided into two parts. The first part is the scope of the light's illumination, which is the light emitted from the perfect marks mentioned earlier, so the place where the light is emitted is not specifically indicated. But it is not like the previous light, where the marks have multiple lights. The second part is '后彼世界下 (hou bi shijie xia, after that world)', which explains the benefits accomplished by the light. It is further divided into two parts. The first part is to liberate sentient beings from suffering and purify their past good karma. The second part is '從彼命下 (cong bi ming xia, from that life)', which explains that they are reborn in the heavens and receive the benefit of hearing the Dharma (佛法, the teachings of the Buddha). In the first part, the past causes are revealed, which is that in the past, they were close to good friends and must have heard the universal Dharma, achieving the Vajra (金剛, diamond; indestructible) seed, their minds were not lax, showing that they had practiced before, planting various good roots, including seeing and hearing, etc. Next, '毗盧下 (pilu xia, below Vairocana)', the present causes are revealed. Then, '後於彼下 (hou yu bi xia, after that)', the causes are summarized as belonging to the fruition. Because the text is brief, it is summarized as being reborn in the heavens. In reality, the cessation of suffering and the purification of the eyes, etc., are all due to this cause. From this, it can be known that the Buddha's light shines equally, and without planting good causes, there is no such supreme benefit. Why can one light immediately accomplish this benefit? Because it is manifested by endless merits, and it is the flow of pure and pervasive Dharma realm, unlike the eighty minor marks of the provisional teachings, which only adorn the outer form and cause people to generate faith. Here, the causes of falling into hell are omitted, meaning that although they cultivate the vehicle of precepts, their behavior is broad. Second, the Buddha's son Bodhisattva (菩薩, a being on the path to Buddhahood) extensively analyzes the soles of the feet, but because the causes and effects are difficult to express, he only explains them extensively. The text is also divided into two parts. The first part is to extensively explain the benefits of purifying past good karma. The second part is that since they are reborn in the heavens, they extensively explain the benefits of hearing the Dharma. Now, let's talk about the first part, destroying the suffering of the evil realms, and emitting the light of the wheel on the soles of the feet. Forty lights indicate that all forty positions are illuminated. '中有一者 (zhong you yi zhe, there is one in the middle)', is to simplify the extensive explanation. '能照已下 (neng zhao yi xia, can illuminate below)', explains that the scope of the light exceeds the previous one. '隨諸已下 (sui zhu yi xia, following all below)', explains that purifying delusion and accomplishing merit. The previous light receives names such as purity, etc., using the heavy to compare with the light, citing the A character.

毗耳。第二廣聞法中長分為六。一略標勸誨。二爾時諸天子下聞已生疑。三是時天鼓下總示所因。四諸天子如說下正明勸教。五時諸天子聞是音下依勸詣佛。六說是法時下見聞益深。前三可知。四中有四。一以己喻佛無我無來。二諸天子譬如汝下。以他喻己顯來即無來。文有三喻。並顯可知。然惡業善根是來因緣。因緣無性故來即無來。非先有法在十方中從彼來也。故因緣者即是智慧。智慧之法本非因緣。云何念言有何因緣。三諸天子譬如億那由下。以己況佛難思之境。閤中舉手隨好者。別舉顯勝。上救下趣故舉足光。今約現通故說手也。四諸天子汝當下。正勸往詣誡不應留。于中二。先總誡勸。后著五欲下廣釋。于中亦二。先釋前誡。有法喻合。后諸天子下釋勸。于中。有六。一順釋。為報恩故。二諸天子其有下反釋。三諸天子汝等下示其恩相。四汝等今者下勸往增善。五諸天子如我天鼓非男非女下。示法令修。謂說二空。非男女喻以顯人空。不生滅喻以顯法空。六汝等若能下勸修成益。言無依印者。既解悟無生。則能所雙絕。儻然靡據故曰無依。以斯智印印定萬法。不收不攝任心自安。故稱三昧。第五依勸詣佛中分五。一獻供不遇。二時有下聞其所在。三時諸天下觀見下生。四諸天子眾下發心欲往。五時天鼓中出

【現代漢語翻譯】毗耳（Vair），第二廣聞法（the second, widely heard Dharma）中長分為六：一、略標勸誨（briefly outlining the exhortation）；二、爾時諸天子下聞已生疑（at that time, the devas, upon hearing, became doubtful）；三、是時天鼓下總示所因（at that time, the heavenly drum generally indicated the cause）；四、諸天子如說下正明勸教（the devas, as it was said, clearly understood the exhortation and teaching）；五、時諸天子聞是音下依勸詣佛（at that time, the devas, hearing this sound, followed the exhortation and went to the Buddha）；六、說是法時下見聞益深（when this Dharma was spoken, their seeing and hearing deepened）。前三可知（The first three are understandable）。四中有四（The fourth contains four parts）：一、以己喻佛無我無來（using oneself as an analogy for the Buddha, [to show] no self and no coming）；二、諸天子譬如汝下（Devas, for example, you...），以他喻己顯來即無來（using others as an analogy for oneself, [to show] that coming is no-coming）。文有三喻（The text contains three metaphors），並顯可知（all of which are clear and understandable）。然惡業善根是來因緣（However, evil karma and good roots are the causes and conditions for coming）。因緣無性故來即無來（Because causes and conditions are without inherent nature, coming is no-coming）。非先有法在十方中從彼來也（It is not that there is a pre-existing Dharma in the ten directions that comes from there）。故因緣者即是智慧（Therefore, causes and conditions are wisdom）。智慧之法本非因緣（The Dharma of wisdom is originally not based on causes and conditions）。云何念言有何因緣（How can one think and say there are causes and conditions）？三、諸天子譬如億那由下（Devas, for example, a billion nayutas...），以己況佛難思之境（using oneself to compare to the Buddha's inconceivable realm）。閤中舉手隨好者（Among the combined [qualities], raising a hand with auspicious marks），別舉顯勝（specifically highlights the superior）。上救下趣故舉足光（Above saves, below inclines, therefore raising the light of the foot）。今約現通故說手也（Now, speaking of the hand is in relation to manifesting supernatural powers）。四、諸天子汝當下（Devas, you...），正勸往詣誡不應留（directly exhorting to go and visit, warning against staying）。于中二（Within this, there are two parts）：一、先總誡勸（first, a general warning and exhortation）；后著五欲下廣釋（later, elaborating on attachment to the five desires）。于中亦二（Within this, there are also two parts）：一、先釋前誡（first, explaining the previous warning），有法喻合（with Dharma, metaphor, and combination）；后諸天子下釋勸（later, explaining the exhortation）。于中（Within this），有六（there are six parts）：一、順釋（explaining in accordance），為報恩故（for the sake of repaying kindness）。二、諸天子其有下反釋（Devas, those who... explaining in reverse）。三、諸天子汝等下示其恩相（Devas, you... showing the aspects of kindness）。四、汝等今者下勸往增善（You now... exhorting to go and increase goodness）。五、諸天子如我天鼓非男非女下（Devas, like my heavenly drum, neither male nor female...），示法令修（showing the Dharma to cultivate）。謂說二空（namely, speaking of the two emptinesses）。非男女喻以顯人空（Neither male nor female is a metaphor to show the emptiness of self）。不生滅喻以顯法空（Non-arising and non-ceasing is a metaphor to show the emptiness of phenomena）。六、汝等若能下勸修成益（If you can... exhorting to cultivate and achieve benefit）。言無依印者（The term 'seal of no reliance' means），既解悟無生（having understood no-birth），則能所雙絕（then the subject and object are both cut off）。儻然靡據故曰無依（Suddenly without support, therefore it is called 'no reliance'）。以斯智印印定萬法（Using this seal of wisdom to seal and determine all dharmas），不收不攝任心自安（neither collecting nor restraining, allowing the mind to be at peace）。故稱三昧（therefore it is called samadhi）。第五依勸詣佛中分五（The fifth, relying on the exhortation to go to the Buddha, is divided into five parts）：一、獻供不遇（offering gifts but not encountering [the Buddha]）；二、時有下聞其所在（at that time, hearing where [the Buddha] was）；三、時諸天下觀見下生（at that time, the devas looked down and saw the birth）；四、諸天子眾下發心欲往（the assembly of devas generated the intention to go）；五、時天鼓中出（at that time, the heavenly drum emitted [a sound]).

【English Translation】 Vair (毗耳), the second, widely heard Dharma, is divided into six parts: 1. Briefly outlining the exhortation; 2. At that time, the devas, upon hearing, became doubtful; 3. At that time, the heavenly drum generally indicated the cause; 4. The devas, as it was said, clearly understood the exhortation and teaching; 5. At that time, the devas, hearing this sound, followed the exhortation and went to the Buddha; 6. When this Dharma was spoken, their seeing and hearing deepened. The first three are understandable. The fourth contains four parts: 1. Using oneself as an analogy for the Buddha, [to show] no self and no coming; 2. Devas, for example, you... using others as an analogy for oneself, [to show] that coming is no-coming. The text contains three metaphors, all of which are clear and understandable. However, evil karma and good roots are the causes and conditions for coming. Because causes and conditions are without inherent nature, coming is no-coming. It is not that there is a pre-existing Dharma in the ten directions that comes from there. Therefore, causes and conditions are wisdom. The Dharma of wisdom is originally not based on causes and conditions. How can one think and say there are causes and conditions? 3. Devas, for example, a billion nayutas... using oneself to compare to the Buddha's inconceivable realm. Among the combined [qualities], raising a hand with auspicious marks, specifically highlights the superior. Above saves, below inclines, therefore raising the light of the foot. Now, speaking of the hand is in relation to manifesting supernatural powers. 4. Devas, you... directly exhorting to go and visit, warning against staying. Within this, there are two parts: 1. First, a general warning and exhortation; later, elaborating on attachment to the five desires. Within this, there are also two parts: 1. First, explaining the previous warning, with Dharma, metaphor, and combination; later, explaining the exhortation. Within this, there are six parts: 1. Explaining in accordance, for the sake of repaying kindness. 2. Devas, those who... explaining in reverse. 3. Devas, you... showing the aspects of kindness. 4. You now... exhorting to go and increase goodness. 5. Devas, like my heavenly drum, neither male nor female... showing the Dharma to cultivate. Namely, speaking of the two emptinesses. Neither male nor female is a metaphor to show the emptiness of self. Non-arising and non-ceasing is a metaphor to show the emptiness of phenomena. 6. If you can... exhorting to cultivate and achieve benefit. The term 'seal of no reliance' means, having understood no-birth, then the subject and object are both cut off. Suddenly without support, therefore it is called 'no reliance'. Using this seal of wisdom to seal and determine all dharmas, neither collecting nor restraining, allowing the mind to be at peace. Therefore it is called samadhi. The fifth, relying on the exhortation to go to the Buddha, is divided into five parts: 1. Offering gifts but not encountering [the Buddha]; 2. At that time, hearing where [the Buddha] was; 3. At that time, the devas looked down and saw the birth; 4. The assembly of devas generated the intention to go; 5. At that time, the heavenly drum emitted [a sound].

聲告下。教見佛儀。于中二。先教識受生令舍曲見。后教發心悔過令其必見。今初由前不遇。后睹下生不離有無。情存彼此故示體用。顯無生現生。文中有法喻合。法中先誡其曲見。后但以下示其正見。是知佛化所生非歿生也。二諸天子如我下喻。三菩薩下合。于中先明法身無生遍而叵見。后而能下應無不生。即處處皆有。有感此中亦見。何須更下閻浮。離分別下顯應生之德。拂其諸見以無分別智而生。非謂有選生處。雖處王宮而無憍慢。諸天圍繞而無染著。第二諸天子汝等應發下。教發心悔過中三。先標教誨。次徴問其方。后如法正教。夫欲悔過須識逆順十心。謂先識十種順生死心。以為所治。一妄計人我起于身見。二內具煩惱外遇惡緣。我心隆盛。三內外既具滅善心事。不喜他善。四縱恣三業無惡不為。五事雖不廣噁心遍佈。六噁心相續晝夜不斷。七覆諱過失不欲人知。八虜扈抵突不畏惡道。九無慚無愧不懼凡聖。十撥無因果作一闡提。次起十種逆生死心。從后翻破。一明信因果。二自愧克責。三怖畏惡道。四不覆瑕疵。五斷相續心。六發菩提心。七修功補過。八隨喜他善。九念十方佛。十觀罪性空。今此三段文皆具有。而為次不同。向以起心之次第。此以勝劣言故。今初標教誨中。文有四節。治其六失。一發菩

【現代漢語翻譯】現代漢語譯本：以下是宣告。教導如何見到佛的儀容。其中分為兩部分。首先，教導認識受生，從而捨棄錯誤的見解。然後，教導發起菩提心，懺悔過錯，從而必定能見到佛。現在開始第一部分，因為之前沒有遇到佛，之後看到佛降生，卻又執著于有和無的二元對立，心存彼此的分別，所以佛才示現法身和應化身，顯現無生而示現生。這段文字包含法說、比喻和總結。在法說中，首先告誡他們錯誤的見解，然後用以下的內容展示正確的見解。由此可知，佛的化身是應化而生，不是死後才生。第二，『諸天子如我下喻』，意思是諸位天子，就像我下面要說的比喻。第三，『菩薩下合』，意思是菩薩以下的內容是總結。其中，首先說明法身無生無滅，遍佈一切卻難以見到。然後，『而能下應無不生』，意思是應化身無處不在。只要有感應，即使在這裡也能見到佛，何必一定要下生到閻浮提（Jambudvipa，指我們所居住的這個世界）。『離分別下顯應生之德』，意思是離開分別心，才能顯現應化身降生的功德。拂去各種錯誤的見解，以無分別的智慧而生，不是說要選擇降生的地方。即使身處王宮，也沒有驕慢之心；即使被諸天圍繞，也沒有染著之念。第二，『諸天子汝等應發下』，意思是諸位天子，你們應當發起菩提心。教導發起菩提心，懺悔過錯，分為三個部分。首先，標明教導懺悔。其次，徵詢懺悔的方法。最後，如法地正式教導。想要懺悔過錯，必須認識順逆十心。也就是首先要認識十種順生死的心，作為要對治的對象。一、妄自計較人我和我所，從而產生身見（belief in a permanent self）。二、內心具有煩惱，外在遇到惡緣，我執之心更加強烈。三、內外條件都具備，滅絕善心善行，不喜悅他人的善行。四、放縱身口意三業，無惡不作。五、事情雖然不大，但噁心卻遍佈。六、噁心相續不斷，晝夜不停。七、掩蓋過失，不希望別人知道。八、粗暴蠻橫，不畏懼惡道。九、沒有慚愧之心，不懼怕凡人和聖人。十、否定因果報應，成為一闡提（Icchantika，斷絕一切善根的人）。其次，生起十種逆生死的心，從後面開始翻轉破除。一、明確相信因果報應。二、自我慚愧，自我責備。三、怖畏惡道。四、不掩蓋瑕疵。五、斷除相續不斷的噁心。六、發起菩提心。七、修習功德，彌補過錯。八、隨喜他人的善行。九、憶念十方諸佛。十、觀察罪性的空性。現在這三段文字都具備這些內容，只是順序不同。之前是按照生起心的次第，這裡是按照殊勝和低劣來說的。現在首先標明教誨，這段文字分為四個小節，對治六種過失。一、發起菩提心。

【English Translation】 English version: Here is the announcement. Teaching how to see the Buddha's appearance. It is divided into two parts. First, teaching to recognize rebirth, thereby abandoning wrong views. Then, teaching to arouse Bodhicitta (the aspiration to achieve enlightenment), repent of faults, and thereby surely see the Buddha. Now begins the first part, because previously there was no encounter with the Buddha, and later seeing the Buddha's descent, yet clinging to the duality of existence and non-existence, harboring distinctions of self and other, therefore the Buddha manifests the Dharmakaya (the body of essence) and Nirmanakaya (the emanation body), revealing non-birth while manifesting birth. This text contains Dharma (teachings), metaphors, and synthesis. In the Dharma, first warn them of wrong views, and then use the following content to show the correct view. From this, it can be known that the Buddha's manifestation is born through transformation, not born after death. Second, 'O sons of gods, as I will explain below,' meaning, O sons of gods, like the metaphor I am about to give below. Third, 'Bodhisattvas (enlightenment beings) below synthesize,' meaning the content below about Bodhisattvas is a summary. Among them, first explain that the Dharmakaya is unborn and undying, pervading everything yet difficult to see. Then, 'and able to be born in response everywhere,' meaning the Nirmanakaya is present everywhere. As long as there is a response, even here one can see the Buddha, why must one descend to Jambudvipa (the world we live in)? 'Revealing the virtue of responsive birth by abandoning discrimination,' meaning only by abandoning discrimination can one reveal the merit of the Nirmanakaya's descent. Sweeping away various wrong views, born with non-discriminating wisdom, not saying that one must choose a place to be born. Even if in a royal palace, there is no arrogance; even if surrounded by gods, there is no attachment. Second, 'O sons of gods, you should arouse,' meaning, O sons of gods, you should arouse Bodhicitta. Teaching to arouse Bodhicitta and repent of faults is divided into three parts. First, state the teaching of repentance. Second, inquire about the method of repentance. Finally, formally teach according to the Dharma. To repent of faults, one must recognize the ten minds that accord with and go against birth and death. That is, one must first recognize the ten kinds of minds that accord with birth and death, as objects to be treated. One, falsely calculating self and what belongs to self, thereby giving rise to self-view (belief in a permanent self). Two, having afflictions internally and encountering bad conditions externally, the mind of self-attachment becomes stronger. Three, with both internal and external conditions present, extinguishing good thoughts and good deeds, not rejoicing in the good deeds of others. Four, indulging in the three karmas of body, speech, and mind, doing all kinds of evil. Five, although the matters are not great, the evil mind pervades. Six, the evil mind continues uninterrupted, day and night. Seven, concealing faults, not wanting others to know. Eight, being rude and reckless, not fearing evil paths. Nine, having no shame or remorse, not fearing ordinary people and sages. Ten, denying cause and effect, becoming an Icchantika (one who has severed all roots of goodness). Secondly, arouse the ten kinds of minds that go against birth and death, reversing and breaking them from the back. One, clearly believing in cause and effect. Two, self-reproach and self-blame. Three, fearing evil paths. Four, not concealing flaws. Five, cutting off the continuous evil mind. Six, arousing Bodhicitta. Seven, cultivating merit and making up for faults. Eight, rejoicing in the good deeds of others. Nine, remembering the Buddhas of the ten directions. Ten, observing the emptiness of the nature of sin. Now these three paragraphs all possess these contents, but the order is different. Previously it was according to the order of arousing the mind, here it is according to superiority and inferiority. Now first state the teaching, this text is divided into four sections, treating six faults. One, arousing Bodhicitta.

提心為懺所依。以是行本攝眾德故。首而明之。翻昔噁心遍佈自妄危人。今悲覆法界廣利有情。二凈治下令凈三業為能懺體。凈治其意是意止行。住善威儀義通止作。謂當發露不覆瑕疵。及斷相續心。翻前六七。三悔除一切下令懺四障。即所滅之非謂惑業苦。業報二障約因果分異。既懺報障則怖畏惡道。以翻不畏。天子新從彼來故不廣明。于煩惱中利鈍分二。邪見斷善最可畏故。別明見障。又障所知。亦見障故。余如別說。四以盡法下。運心普遍令無不盡。由昔起過既遍諸境。今悔昔非故普運三業等眾生界。一一佛前及眾生前。皆發露懺悔。既人天凡聖皆對懺悔。則自愧克責翻無慚愧。由意遍運令身口遍。頭即頂禮兼身為總。五輪著地。此言遍者為以何遍故。下次言善三業遍此即修功補過。翻縱恣三業。第二時諸天子下徴問其方。上言猶略。余義未盡故次徴之。第三爾時天鼓下如法正教。正教觀罪性空。兼顯妄計我人撥無因果。外遇惡緣。而文分二。先明發聲之因。后諸天子下正說教誨。于中分五。一別觀業空。二總觀四障。三別觀見惑。四對業觀報。五總結懺益。今初。業為報因。三障首故。非先有體從十方來。正顯空義。但從顛倒生。釋空所以。由業障海從妄想生故無自性。令此空慧與心相應。則決定無疑。能如

【現代漢語翻譯】現代漢語譯本以『提心』（awakened mind）作為懺悔的基礎，是因為這種行為的根本在於攝取所有功德。因此，首先闡明這一點。它顛覆了過去遍佈的邪惡之心，那種自私自利、危害他人的心態。現在，以慈悲之心覆蓋整個法界，廣泛利益一切有情眾生。『二凈治下令凈三業為能懺體』，意思是凈化身、口、意三業，作為能夠懺悔的本體。凈化意業是意止行（mindfulness practice）。『住善威儀義通止作』，意味著安住于善良的威儀，其含義貫穿于止（cessation）和作（action）。也就是說，應當坦誠地揭露自己的過失，不掩蓋瑕疵，並且斷除惡行的相續之心。這顛覆了過去的第六識和第七識。『三悔除一切下令懺四障』，意思是懺悔以消除四種障礙，即所要滅除的惑、業、苦。業障和報障是根據因果關係來區分的。既然懺悔了報障，就會對惡道產生恐懼，從而顛覆了過去的不畏懼。因為天子們是新從那裡來的，所以沒有詳細說明。在煩惱中，將根性和鈍性分為兩種。邪見斷滅善根，是最可怕的，所以特別說明見障。而且，見障也障礙了所知。其餘的如其他地方所說。『四以盡法下』，意思是運用普遍的心，使沒有不盡之處。由於過去所造的過錯遍及各種境界，現在懺悔過去的錯誤，所以普遍地運用身、口、意三業等同於眾生界。在每一尊佛前和每一個眾生前，都發露懺悔。既然對人、天、凡、聖都進行懺悔，那麼就會自我愧疚和責備，從而顛覆了過去的無慚愧。由於意念的普遍運用，使身和口也普遍運用，頭即頂禮，兼顧身體作為總體，五輪著地。『此言遍者為以何遍故』，意思是說，這種普遍性是以什麼來達到的呢？下次說『善三業遍』，這指的是修功補過，顛覆了過去放縱的三業。『第二時諸天子下徴問其方』，意思是說，上面所說的還比較簡略，還有一些含義沒有完全表達，所以接下來徵詢他們的方法。『第三爾時天鼓下如法正教』，意思是說，如法的正教是觀察罪性的空性，同時也揭示了妄計的我人和否定因果。外在遇到了惡緣，而文章分為兩個部分。首先說明發聲的原因，然後『諸天子下』正式宣說教誨。其中分為五個部分：一是分別觀察業的空性，二是總體觀察四種障礙，三是分別觀察見惑，四是對照業來觀察報應，五是總結懺悔的利益。現在是第一部分，業是報應的原因，也是三種障礙的首要原因。『非先有體從十方來』，正是爲了顯示空性的含義。『但從顛倒生』，解釋了空性的原因。由於業障之海是從妄想中產生的，所以沒有自性。使這種空性的智慧與心相應，那麼就能決定無疑，能夠如此。

【English Translation】 English version Taking the 'awakened mind' (提心, tí xīn) as the basis for repentance is because the essence of this practice lies in encompassing all merits. Therefore, this is clarified first. It overturns the past pervasive evil mind, that selfish and harmful-to-others mentality. Now, with a compassionate mind, it covers the entire Dharma realm, widely benefiting all sentient beings. '二凈治下令凈三業為能懺體' (Èr jìngzhì xià lìng jìng sān yè wèi néng chàn tǐ) means purifying the three karmas of body, speech, and mind as the very substance of being able to repent. Purifying the mind karma is the practice of mindfulness (意止行, yì zhǐ xíng). '住善威儀義通止作' (Zhù shàn wēiyí yì tōng zhǐ zuò) means abiding in virtuous conduct, its meaning encompassing both cessation (止, zhǐ) and action (作, zuò). That is, one should honestly reveal one's faults, not concealing flaws, and sever the continuous stream of evil deeds. This overturns the past sixth and seventh consciousnesses. '三悔除一切下令懺四障' (Sān huǐ chú yīqiè xià lìng chàn sì zhàng) means repenting to eliminate the four obstacles, which are the afflictions, karma, and suffering to be eradicated. The karmic obstacle and the retribution obstacle are distinguished according to the relationship of cause and effect. Since one has repented of the retribution obstacle, one will develop fear of the evil paths, thereby overturning the past lack of fear. Because the devas (天子, tiānzǐ) have newly come from there, it is not explained in detail. Among the afflictions, root nature and dull nature are divided into two types. Wrong views sever the roots of goodness and are the most frightening, so the obstacle of views is specifically explained. Moreover, the obstacle of views also obstructs what is to be known. The rest is as explained elsewhere. '四以盡法下' (Sì yǐ jìn fǎ xià) means employing a universal mind, so that there is nothing that is not exhausted. Since the faults committed in the past pervade all realms, now repenting of past mistakes, one universally employs the three karmas of body, speech, and mind, equivalent to the realm of sentient beings. Before every Buddha and every sentient being, one reveals and repents. Since one repents to humans, devas, ordinary beings, and sages, then one will feel self-reproach and blame, thereby overturning the past lack of shame. Because of the universal employment of the mind, the body and speech are also universally employed, the head is prostrated, encompassing the body as a whole, with the five wheels touching the ground. '此言遍者為以何遍故' (Cǐ yán biàn zhě wèi yǐ hé biàn gù) means, what is this pervasiveness achieved by? The next line says '善三業遍' (shàn sān yè biàn), which refers to cultivating merit to make up for past faults, overturning the past indulgence of the three karmas. '第二時諸天子下徴問其方' (Dì èr shí zhū tiānzǐ xià zhēngwèn qí fāng) means that what was said above was relatively brief, and some meanings were not fully expressed, so next, their methods are inquired about. '第三爾時天鼓下如法正教' (Dì sān ěrshí tiāngǔ xià rúfǎ zhèngjiào) means that the Dharma's true teaching is to observe the emptiness of the nature of sin, and also reveals the falsely conceived self and others and the denial of cause and effect. Outwardly encountering evil conditions, the text is divided into two parts. First, the reason for the sound is explained, and then '諸天子下' (zhū tiānzǐ xià) formally proclaims the teachings. Among them are five parts: first, separately observing the emptiness of karma; second, generally observing the four obstacles; third, separately observing the afflictions of views; fourth, comparing karma to observe retribution; and fifth, summarizing the benefits of repentance. Now is the first part, karma is the cause of retribution and the primary cause of the three obstacles. '非先有體從十方來' (Fēi xiān yǒu tǐ cóng shí fāng lái) is precisely to show the meaning of emptiness. '但從顛倒生' (Dàn cóng diāndǎo shēng) explains the reason for emptiness. Because the ocean of karmic obstacles arises from delusion, it has no self-nature. Making this wisdom of emptiness correspond with the mind, then one can be decisively without doubt, able to do so.

是知即名菩薩。第二諸天子如我天鼓下總觀四障。即天鼓說法。無說喻。以喻俗有真無。先喻中初舉所治。謂業報二障。后說行等五。即是能治。謂行善止惡。喜他安他住定。后諸佛下合。于中先隨俗說有。言我我所者即是見障。說貪恚癡即煩惱障。后而實下勝義實無。有無二文三障影略。既無我所翻破第一妄計人我。第三譬如我聲下別破見惑。見惑深險故廣破之。文有三喻。一鼓無生滅隨聞喻。喻業雖無生隨修感報。謂向觀業空為遣執有。若謂為空諸佛不化故。今顯非斷無。翻破撥無因果。二聲無去來喻。喻歸中道。定有即常定無則斷。俱亦是二故。雙破二見顯離斷常。文中先喻。諸天子若有下合。若有可來即常。去而不來則斷故。雖空不斷。雖有不常。三鼓聲隨心喻。喻佛由心見。遣其心外定執。懺主令其真念十方諸佛。翻破外遇惡緣。第四如玻璃下對業觀報。文有二喻。一映象體虛喻。喻雖有而無。謂映象依鏡現。像非去來。報從業生。何有來去。二幻師惑眼喻。喻業招報雖無而有。又業亦如幻。又幻非又無。即中道矣。第五若如是下。總結懺益可知。第六見聞益深。中二。先明餘眾益。以三昧力聲普聞故。后爾時下正辨當機益。于中二。先一重益。后其諸香云下展轉益。前中亦二。先得法益。后以眾生下見佛

益。今初。皆有故字。義似牒前為因則見佛為益。而前來未有得十地等處。為何所牒。是以晉經皆無故字。應言聞說普賢廣大回向。故便得十地獲諸力莊嚴三昧。上句得位。下句成行。分得十力為莊嚴故。二明見佛益中三。一明見因。二即見下正明見佛。三爾時下敬心興供。言以上者。上來持華詣佛。猶未散故。毛孔出華者。已得地位故。華在最初。故略舉之。上所持中有香蓋等故。下見香見蓋並皆成益。第二展轉益中二。一聞香益。二見蓋益。並依前供成。今初。有法喻合。法中由脫障故。得解脫樂故。喻四禪無八災患。若有下合。由滅障故得凈善根。是為益相。文中先顯所滅。即八萬四千。古有二釋。一云眾生煩惱根本有十。然一惑力復各有十。即為一百。計應分為九品。今但上品重故開為三品。中下輕故各為一品。合為五百。復于內外境起。謂自五塵為內。以他五塵為外。一一各五百。即為五千。別迷四諦則成二萬。並本一千則有二萬一千。依三毒等分成八萬四千。經文自具二。有云。以十惡為本。展轉相成。一一各十故成一百。迷自他五塵。為一千。正迷十諦法門。謂四諦三諦。二諦一諦。或迷說成諦等十諦。或迷十善故成一萬。然迷十諦空有不同。分成二萬。或迷十善二諦。亦分二萬。並本一千。余如經辨

【現代漢語翻譯】現代漢語譯本益處。現在開始解釋。『皆有故字』，其含義似乎是承接前文，將『因』視為『見佛』的益處。然而，前文並未提及獲得十地等內容，那麼它承接的是什麼呢？因此，晉譯本中都沒有『故』字。應該說，聽聞普賢廣大回向，因此便能獲得十地，獲得諸力莊嚴三昧。上句是獲得果位，下句是成就修行。分得十力，作為莊嚴的緣故。二、闡明見佛的益處，分為三點。一、闡明見佛的因。二、緊接著下文，正面闡明見佛。三、『爾時下』，恭敬地發起供養。說『以上者』，是因為之前手持鮮花前往佛前，還未散開。『毛孔出華者』，是因為已經獲得地位的緣故。鮮花在最初出現，所以簡略地提一下。之前所持的物品中有香蓋等，因此，下文見到香、見到蓋，都成為益處。第二、展轉相益，分為兩點。一、聞香的益處。二、見蓋的益處。都是依據之前的供養而成就的。現在開始解釋第一點。有法、喻、合三個部分。在『法』中，由於脫離了障礙，所以獲得解脫的快樂。用『喻』來比喻四禪沒有八種災患。『若有下』是『合』，由於滅除了障礙，所以獲得清凈的善根，這就是益處的相狀。文中先顯示所滅除的，即八萬四千。古人有兩種解釋。一種說法是，眾生的煩惱根本有十種，然而每一種惑力又各有十種，總共一百種。計算時應該分為九品，現在只是上品重，所以分為三品，中下品輕，各為一品，合起來是五百種。又從內外境產生，自己五塵為內，他人五塵為外，每一種各有五百種，總共五千種。分別迷惑四諦，就成為兩萬種，加上原本的一千種，就有兩萬一千種。依據三毒等分成八萬四千種。經文字身具備兩種含義。另一種說法是，以十惡為根本，輾轉相成，每一種各有十種，所以成為一百種。迷惑自己和他人的五塵，為一千種。真正迷惑十諦法門，即四諦、三諦、二諦、一諦，或者迷惑說成諦等十諦，或者迷惑十善，所以成為一萬種。然而，迷惑十諦的空有不同，分成兩萬種。或者迷惑十善二諦，也分成兩萬種，加上原本的一千種，其餘的如同經文所辨析的那樣。

【English Translation】 English version Benefits. Now, let's begin the explanation. '皆有故字 (jie you gu zi)' [all have the word '故 (gu)' meaning 'therefore' or 'because'] seems to imply a connection to the preceding text, considering the 'cause' as the benefit of 'seeing the Buddha'. However, the previous text did not mention obtaining the Ten Grounds (十地, Shi Di) etc., so what is it connecting to? Therefore, the Jin (晉) translations do not have the word '故 (gu)'. It should be said that upon hearing about Samantabhadra's (普賢, Puxian) vast dedication of merit, one can then obtain the Ten Grounds and acquire the adornment of the powers and samadhis. The first sentence is about attaining the position, and the second sentence is about accomplishing the practice. Obtaining the ten powers is for the sake of adornment. Second, clarifying the benefits of seeing the Buddha, which is divided into three points. First, clarifying the cause of seeing the Buddha. Second, directly clarifying seeing the Buddha in the following text. Third, '爾時下 (er shi xia)' [at that time, below], respectfully initiating offerings. Saying '以上者 (yi shang zhe)' [those above] is because the flowers previously held to the Buddha have not yet been scattered. '毛孔出華者 (mao kong chu hua zhe)' [flowers emerging from the pores] is because one has already attained a ground. The flowers appear at the beginning, so it is mentioned briefly. Among the items previously held were incense canopies etc., therefore, seeing the incense and seeing the canopies in the following text both become benefits. Second, the benefits of mutual enhancement, which is divided into two points. First, the benefit of smelling the incense. Second, the benefit of seeing the canopy. Both are accomplished based on the previous offerings. Now, let's begin explaining the first point. There are three parts: Dharma, analogy, and combination. In the 'Dharma', because one is freed from obstacles, one obtains the joy of liberation. The 'analogy' is used to compare the four dhyanas (四禪, Si Chan) which are free from the eight calamities. '若有下 (ruo you xia)' [if there is below] is the 'combination', because one eliminates obstacles, one obtains pure good roots, and this is the appearance of benefit. The text first reveals what is eliminated, which is eighty-four thousand. There are two ancient interpretations. One explanation is that the fundamental afflictions of sentient beings are ten, but each affliction has ten powers, totaling one hundred. When calculating, it should be divided into nine grades, but now only the upper grades are heavy, so they are divided into three grades, and the middle and lower grades are light, each being one grade, totaling five hundred. They arise from internal and external objects, with one's own five senses being internal and others' five senses being external, each having five hundred, totaling five thousand. Separately being deluded about the Four Noble Truths (四諦, Si Di) becomes twenty thousand, adding the original one thousand, there are twenty-one thousand. Based on the three poisons (三毒, San Du) etc., they are divided into eighty-four thousand. The text itself has two meanings. Another explanation is that the ten evils (十惡, Shi E) are the root, mutually arising, each having ten, so they become one hundred. Being deluded about one's own and others' five senses is one thousand. Truly being deluded about the ten truths (十諦, Shi Di) teachings, namely the Four Truths, Three Truths, Two Truths, One Truth, or being deluded about the ten truths such as 'saying becoming truth', or being deluded about the ten good deeds, so they become ten thousand. However, the delusion about the emptiness and existence of the ten truths is different, divided into twenty thousand. Or being deluded about the two truths of the ten good deeds, also divided into twenty thousand, adding the original one thousand, the rest is as the text discerns.

。然二皆有理任情去取。更有異釋。如賢劫經等非今經意。后了知下能滅。謂了惑本虛居然不生故。晉經云。此諸煩惱皆悉除滅。除滅故清凈。惑亡智顯。即自在光明善根成就。言香幢云者。即九地善根至下當明。第二若有眾生見其蓋下。明見蓋益。于中二。先正明得益。二佛子菩薩住此下。明攝化轉益。今初。準晉經云。種一恒河沙轉輪聖王所植善根。所謂白凈寶網輪王等。是則多個輪王。非一輪王之多善也。梵本亦然。而言清凈金網者。準瓔珞上卷。金輪在十回向。初地已上皆是琉璃輪。而增寶數為別。是知舊譯為寶網者。勝金網也。故彼經云。歡喜地百寶瓔珞七寶相輪。四天王一萬子為眷屬。百法身為百佛國土中。化十方天下。已后略無化之分齊。寶數一一增至第七地。十三寶相輪。八地但云大應寶相輪。九地云白雲寶相輪。十地云百萬神通寶光瓔珞無畏珠寶相輪。若順晉經。白凈之言。則是九地。即前香幢云自在光明。若然彼但是所等。則金網無失。若取十地為清凈金網。正當十地以無畏珠為清凈義。又攝化分齊。與上第十地攝報果同。則證十地明矣。故下此王放光遇者。亦登十地。言一恒沙者。謂從九地已還乃至十住銅輪。以此十地所化分齊。比前如恒沙矣。故晉經云寶網輪王等。等取前也。第二攝化轉益

【現代漢語翻譯】然而這兩種解釋都有道理，可以根據自己的理解來選擇。還有其他的解釋，例如《賢劫經》等，但與本經的意義不同。後面『了知下能滅』，是指了悟迷惑的根本是虛妄不實的，本來就不存在，所以能夠滅除。晉譯本說：『這些煩惱都全部除滅。』因為除滅了煩惱，所以清凈。迷惑消失，智慧顯現，就是自在光明，善根成就。說到『香幢云』，就是指九地的善根，後面會詳細說明。第二，『若有眾生見其蓋下』，說明見到寶蓋的利益。其中分為兩部分：首先，正面說明得到的利益；其次，『二佛子菩薩住此下』，說明攝受教化，輾轉增益。現在先說第一部分。按照晉譯本所說，是種下相當於一個恒河沙數的轉輪聖王所種植的善根，也就是白凈寶網輪王等。這說明是多個輪王，而不是一個輪王的多種善根。梵文字也是這樣。說到『清凈金網』，按照《瓔珞經》上卷，金輪在十回向位，初地以上都是琉璃輪，只是增加的寶物數量不同。由此可知，舊譯本譯為『寶網』，比金網更殊勝。所以該經說，歡喜地是百寶瓔珞七寶相輪，有四天王和一萬個兒子作為眷屬，以百法身在百佛國土中，教化十方天下。之後就省略了教化的範圍。寶物的數量一一增加到第七地，是十三寶相輪。八地只說是大應寶相輪。九地說的是白雲寶相輪。十地說的是百萬神通寶光瓔珞無畏珠寶相輪。如果按照晉譯本的『白凈』之說，那就是九地，也就是前面的香幢云自在光明。如果這樣，那麼它只是所等同的，那麼金網就沒有錯誤。如果取十地作為清凈金網，正對應十地以無畏珠作為清凈的含義。而且攝受教化的範圍，與上面第十地攝受報果相同，那麼就證明是十地了。所以下面說『此王放光遇者』，也是登上十地。說到『一恒沙』，是指從九地以及之前的乃至十住位的銅輪位，因為這十地所教化的範圍，比之前就像恒河沙數一樣了。所以晉譯本說寶網輪王『等』，就是包括前面的那些。第二，攝受教化，輾轉增益。

【English Translation】 However, both explanations are reasonable, and one can choose according to their own understanding. There are other interpretations, such as those in the Bhadrakalpika Sutra (Xianjie Jing) (Sutra of the Fortunate Aeon), but they differ from the meaning of this sutra. Later, 'understanding below can extinguish' means realizing that the root of delusion is illusory and non-existent, so it can be extinguished. The Jin translation says: 'All these afflictions are completely eliminated.' Because afflictions are eliminated, there is purity. Delusion disappears, and wisdom manifests, which is the self-existent light, the accomplishment of good roots. Speaking of 'fragrant banner cloud' (xiang chuang yun), it refers to the good roots of the ninth bhumi (stage of bodhisattva path), which will be explained in detail later. Second, 'if there are sentient beings who see under its canopy' (ruo you zhong sheng jian qi gai xia), it explains the benefits of seeing the canopy. It is divided into two parts: first, it directly explains the benefits obtained; second, 'two Buddha-sons Bodhisattvas dwell below' (er fo zi pusa zhu ci xia), it explains the reception and transformation, and the gradual increase. Now, let's talk about the first part. According to the Jin translation, it is planting good roots equivalent to those planted by a cakravartin (wheel-turning king) of one Ganges river sand, such as the White Pure Treasure Net Wheel King (bai jing bao wang lun wang) and others. This indicates multiple wheel-turning kings, not multiple good roots of one wheel-turning king. The Sanskrit version is also like this. Speaking of 'pure golden net' (qing jing jin wang), according to the upper volume of the Yingluo Sutra (wreath sutra), the golden wheel is in the ten hui xiang (merit dedications), and above the first bhumi (stage of bodhisattva path) are all vaidurya (lapis lazuli) wheels, only the number of added treasures is different. From this, it can be known that the old translation of 'treasure net' is more superior than the golden net. Therefore, that sutra says that the Joyful Ground (huan xi di) is a hundred-treasure wreath, a seven-treasure xiang lun (auspicious wheel), with four heavenly kings and ten thousand sons as attendants, using a hundred dharma-bodies to transform the ten directions of the world in a hundred Buddha-lands. After that, the scope of transformation is omitted. The number of treasures increases one by one to the seventh bhumi (stage of bodhisattva path), which is a thirteen-treasure xiang lun (auspicious wheel). The eighth bhumi (stage of bodhisattva path) only says the Great Response Treasure xiang lun (auspicious wheel). The ninth bhumi (stage of bodhisattva path) says the White Cloud Treasure xiang lun (auspicious wheel). The tenth bhumi (stage of bodhisattva path) says the Million Supernatural Power Treasure Light Wreath Fearless Jewel xiang lun (auspicious wheel). If according to the Jin translation's 'white purity' (bai jing) saying, then it is the ninth bhumi (stage of bodhisattva path), which is the fragrant banner cloud self-existent light mentioned earlier. If so, then it is only what is equal to, then the golden net is without error. If the tenth bhumi (stage of bodhisattva path) is taken as the pure golden net, it corresponds to the tenth bhumi (stage of bodhisattva path) using the fearless jewel as the meaning of purity. Moreover, the scope of receiving and transforming is the same as the tenth bhumi (stage of bodhisattva path) receiving the retribution fruit, then it proves to be the tenth bhumi (stage of bodhisattva path). Therefore, it is said below that 'those who encounter the light released by this king' (ci wang fang guang yu zhe) also ascend to the tenth bhumi (stage of bodhisattva path). Speaking of 'one Ganges sand' (yi heng sha), it refers to from the ninth bhumi (stage of bodhisattva path) and before, even to the copper wheel position of the ten dwellings, because the scope of transformation of these ten bhumis (stages of bodhisattva path) is like Ganges sand compared to before. Therefore, the Jin translation says the treasure net wheel king 'and others' (deng), which includes those before. Second, receiving and transforming, gradually increasing.

中二。先明得位益。后佛子如得初禪下成德益。今初。有法喻合。法中直明攝化分齊。已如前釋。喻中初化無間斷。喻上法中教化眾生。后若有聞名必生其國。喻下閤中遇斯光明獲十地位。后閤中。初句總合。準晉經亦復如是下。欠放曼陀羅自在光明之言。今經影在後喻閤中。若直云得遇斯光。前文無放光處。為何遇耶。言得十地者。此品總有三重。皆得十地故名展轉益。一諸天子聞鼓說法得十地。二此天子毛孔出華蓋云。見者得輪王位。即是十地。三輪王放光。遇者復得十地。此三位皆齊等同時頓成。各塵數多類。總是一隨好中一光之力。餘光好等彌更難說。言以先修行善根力者。顯頓益之因。因聞普法修普善故。第二成德益中先喻。后菩薩下合。喻意云。欲界修得色定。以欲界眼見色界境。喻菩薩頓證未轉凡身見十地境。以法力故。是則三祇可一念而屆者。明一攝一切故。塵劫不窮一位者。明一切攝一故。如是遲速自在。是此圓教非余宗也。二閤中初正明得益。后佛子假使下顯境分齊。今初。言得菩薩第十地者。猶是牒前閤中。以德依地成所以重牒。不然則成兩度放光各得十地。言成就如是清凈肉眼者。謂上諸德十眼。皆依凡身肉眼而成故就結之。后顯境分齊者。即顯肉眼境界廣大。肉眼尚爾。余眼玄妙不可說也

。文中三。初假設譬喻。以顯境多。次正明能見。后結德有歸。今初分三。初明一重廣大。二寶手于汝意下問答顯廣。三寶手設復下。復積前數重顯廣大。第二如是一切下正明能見。先見前廣剎之塵。肉眼能見已是超勝。況一念耶。次亦見下明見多佛。后如玻璃下明見之相。無心無來去故。第三寶手如是下。結德有歸歸輪王善。差別因果竟。此品之末。經來未盡。

普賢行品第三十六(已下入第四十九經)

初來意者。先通后別。通謂二品明出現因果。故次來也。亦名平等因果。謂會前差別因。成此普賢之圓因。會差別果。成性起出現之果。又前約修生。此約修顯故。若爾何以更無別問。復何以差別果終。而無瑞證。平等因竟便有瑞耶。即以此義顯是會前。若更別問便有隔絕。欲會前故不以瑞隔。普法希奇因果各瑞。又前應有瑞。經來未盡。故所以無耳。別謂此品先因後果。義次第故。亦遠答前第二會初所行問。及不思議品念請本願問故。前雖已答。下二深妙故重明之。亦猶相海隨好。而妙中之妙。古德別為一段因果。二釋名者。初通顯二品義名。依性起修依性起用。差別相盡因果體均。故云平等因果。又因是果因。量周法界。果是果果。境界如空。因果俱盡未來利樂含識故名出現。別則品名普賢。即標

【現代漢語翻譯】現代漢語譯本：。文中分三部分。首先是假設譬喻，用以顯示境界的廣大。其次是正面闡明能見之性。最後是總結功德有所歸屬。現在開始第一部分，又分為三部分。首先說明一重世界的廣大。其次是寶手菩薩以『于汝意下』的問答來顯示其廣大。再次是寶手菩薩以『設復下』，重複累積之前的數字，來再次顯示其廣大。第二部分『如是一切下』，正面闡明能見之性。首先是見到前方廣大剎土的微塵，肉眼能夠見到已經是超勝了，更何況是一念之間呢。其次是『亦見下』，說明見到眾多佛。最後是『如玻璃下』，說明見到的相狀，無心也無來去。第三部分『寶手如是下』，總結功德有所歸屬，歸屬於輪王之善。差別因果到此結束。此品的結尾，經文尚未結束。

《普賢行品》第三十六（以下進入第四十九經）

首先說明來意。先總后別。總的來說，這兩品闡明了出現的因果，所以緊隨其後。也可以稱為平等因果，即彙集之前的差別因，成就這普賢的圓滿之因；彙集差別之果，成就性起出現的果。而且，之前是關於修生的，這裡是關於修顯的。如果這樣，為什麼沒有另外的提問呢？又為什麼差別果結束了，卻沒有瑞相的驗證呢？平等因結束后便有瑞相呢？這正是用這個意義來顯示是彙集之前的。如果再另外提問，便會有隔絕。想要彙集之前的內容，所以不用瑞相來隔開。普遍的佛法，希奇的因果，各自有瑞相。而且之前應該有瑞相，但經文尚未結束，所以沒有瑞相。分別來說，此品先因後果，義理上有次第。也遙遠地回答了之前第二會最初所提出的修行問題，以及不可思議品中關於念請本願的問題。之前雖然已經回答過，但下面兩點更加深奧微妙，所以重新闡明。也就像相海隨好，是妙中之妙。古德將其單獨作為一段因果。第二是解釋名稱。首先是總的顯示兩品的義理名稱。依性起修，依性起用。差別相盡，因果體均，所以稱為平等因果。而且因是果因，量周法界。果是果果，境界如空。因果都窮盡，未來利益安樂含識，所以名為出現。分別來說，品名為普賢，即標明

【English Translation】 English version: This section is divided into three parts. First, hypothetical metaphors are used to illustrate the vastness of the realm. Second, the nature of seeing is directly explained. Finally, the merits are summarized with attribution. Now, beginning with the first part, which is further divided into three sections. First, the vastness of a single world is described. Second, Bodhisattva Treasure Hand uses the question and answer 'in your opinion' to reveal its vastness. Third, Bodhisattva Treasure Hand uses 'suppose again' to repeatedly accumulate the previous numbers, to once again show its vastness. The second part, 'like all of this below', directly explains the nature of seeing. First, seeing the dust of the vast Buddha-lands in front, the ability of the physical eye to see is already surpassing, let alone in a single thought. Second, 'also see below' explains seeing many Buddhas. Finally, 'like glass below' explains the appearance of seeing, without intention, without coming or going. The third part, 'Treasure Hand like this below', concludes that the merits are attributed to the goodness of the Wheel-Turning King. The differentiated causes and effects end here. At the end of this chapter, the sutra is not yet finished.

Chapter Thirty-Six, 'Universal Worthy's Conduct' (Entering the Forty-Ninth Sutra below)

First, explain the intention. First general, then specific. Generally speaking, these two chapters explain the causes and effects of manifestation, so they follow immediately. They can also be called equal causes and effects, that is, gathering the previous differentiated causes to achieve the perfect cause of Universal Worthy; gathering the differentiated effects to achieve the effect of the manifestation arising from nature. Moreover, the previous was about cultivation for birth, this is about cultivation for manifestation. If so, why are there no other questions? And why does the differentiated effect end without verification of auspicious signs? Why are there auspicious signs after the equal cause ends? This is precisely to use this meaning to show that it is gathering the previous content. If there were other questions, there would be separation. Wanting to gather the previous content, so not separating with auspicious signs. Universal Dharma, rare causes and effects, each has auspicious signs. Moreover, there should have been auspicious signs before, but the sutra is not yet finished, so there are none. Specifically speaking, this chapter has cause first, then effect, with a sequential order in meaning. It also remotely answers the questions raised at the beginning of the second assembly, and the questions about requesting the original vows in the Inconceivable Chapter. Although it has already been answered before, the following two points are more profound and subtle, so they are re-explained. It is also like the minor marks of the ocean of characteristics, which are the most wonderful among the wonderful. Ancient virtues regarded it as a separate section of cause and effect. Second is to explain the names. First, generally show the meaning of the two chapters. Relying on nature to arise cultivation, relying on nature to arise function. The differentiated aspects are exhausted, the bodies of cause and effect are equal, so it is called equal cause and effect. Moreover, the cause is the cause of the effect, its measure pervades the Dharma realm. The effect is the effect of the effect, its realm is like space. Both cause and effect are exhausted, benefiting and bringing happiness to sentient beings in the future, so it is called manifestation. Specifically speaking, the chapter name is Universal Worthy, which indicates

人顯法。明此行法非次第法。行者顯法非人。品明所行非說人體。德周法界為普。至順調善曰賢。依性造修曰行。然普賢行。諸經多有其名。品中雖廣。今略顯十義以表無盡。一所求普。謂要求證一切如來平等所證故。二所化普。一毛端處有多眾生皆化盡故。三所斷普。無有一惑而不斷故。四所行事行普。無有一行而不行故。五所行理行普。即上事行。皆徹理源性具足故。六無礙行普。上二交徹故。七融通行普。隨一一行融攝無盡故。八所起用普。用無不能無不周故。九所行處普。上之八門。遍帝網剎而修行故。十所行時普。窮三際時念劫圓融。無竟期故。上之十行參而不雜。涉入重重故。善財入普賢一毛。所得法門。過諸善友不可說倍。又上十行通收為二。若位后普賢。則得果不捨因。徹窮來際為普賢行。以人彰法則普賢之行。若位前位中普賢。則以德成人。但修普行即曰普賢。亦則普賢即行。但從行名故。若獨位后普賢。則普賢之行無施下位。廣釋普賢如初會辨。三宗趣者。亦先通后別。通以二品明平等因果為宗。會前差別為趣。別以此品明平等圓因為宗。成平等果無二為趣。釋文中二。此品辨因。后品明果。前中亦二。先長行直明。后以偈重顯。前中又二。先正說。后瑞證。今初亦二。先明說因。后佛子我不見

【現代漢語翻譯】現代漢語譯本人顯法（通過人來彰顯佛法）。說明這種修行方法不是按部就班、循序漸進的方法。修行者彰顯佛法，而不是彰顯自身。此品闡明所修行的內容，並非討論人的身體。德行周遍法界稱為『普』。行為順應、調和、善良稱為『賢』。依循自性進行創造和修行稱為『行』。然而，『普賢行』，在各種經典中多有提及。此品雖然內容廣泛，現在簡略地闡述十個方面，以表達其無盡的含義：一、所求之普：指的是要求證得一切如來平等證悟的境界。二、所化之普：指的是在一毛端的地方有無數眾生，都要全部教化。三、所斷之普：指的是沒有一種迷惑是不被斷除的。四、所行事行之普：指的是沒有一種行為是不去實踐的。五、所行理行之普：指的是以上的事行，都徹底貫穿于真理的源頭，自性具足。六、無礙行之普：指的是以上兩種（事行和理行）交相輝映，沒有阻礙。七、融通行之普：指的是隨隨便便一個行為都能夠融合、攝取無盡的含義。八、所起用之普：指的是作用無所不能，無所不周遍。九、所行處之普：指的是以上的八個方面，遍佈帝網剎（Indra's net，指重重無盡的世界）而進行修行。十、所行時之普：指的是窮盡過去、現在、未來三際的時間，一念和劫（kalpa，佛教時間單位，意為大時段）圓融無礙，沒有終結的時候。以上的十種修行，相互參照而不混雜，相互滲透，重重疊疊。善財（Sudhana）進入普賢（Samantabhadra）的一毛孔，所獲得的法門，超過了所有善友（kalyāṇa-mitra）不可思議的倍數。另外，以上的十種修行可以概括為兩種。如果是在果位之後的普賢，那麼就是證得果位后也不捨棄因地的修行，徹底窮盡未來際，這就是普賢行。通過人來彰顯佛法，這就是普賢之行。如果是在果位之前或果位之中的普賢，那麼就是通過德行來成就人，只是修行普遍的德行，就叫做普賢。也可以說普賢就是行，只是從行上來命名。如果只是果位之後的普賢，那麼普賢的修行就不會施加於較低的果位。廣泛地解釋普賢，就像初會所辨析的那樣。三種宗趣，也是先通后別。總的來說，以這兩品闡明平等的因果為宗旨，會合之前的差別為旨趣。分別來說，以這一品闡明平等的圓滿之因為宗旨，成就平等的果位，沒有差別為旨趣。解釋文分為兩部分，這一品辨析因，后一品闡明果。前一部分也分為兩部分，先用長行直接闡明，然後用偈頌重複顯現。前一部分又分為兩部分，先是正說，然後是瑞相證明。現在先說第一部分，也分為兩部分，先是闡明所說的因，然後是『佛子，我不見』。

【English Translation】 English version Manifesting the Dharma through People. Explaining that this practice is not a gradual, step-by-step method. Practitioners manifest the Dharma, not themselves. This chapter clarifies what is being practiced, not discussing the human body. Virtue pervading the Dharma realm is called 'Pu' (Universal). Actions that are compliant, harmonious, and virtuous are called 'Hsien' (Worthy). Creating and cultivating according to one's nature is called 'Hsing' (Practice). However, 'Samantabhadra's Practice' is mentioned in various scriptures. Although this chapter is extensive, I will now briefly explain ten aspects to express its inexhaustible meaning: 1. Universality of what is sought: Refers to seeking to realize the state of equal enlightenment attained by all Tathagatas (如來，one who has thus gone). 2. Universality of what is transformed: Refers to the countless beings in a single pore who must all be transformed. 3. Universality of what is severed: Refers to not a single delusion that is not severed. 4. Universality of practical conduct: Refers to not a single practice that is not carried out. 5. Universality of the principle of practice: Refers to the above practical conduct, all thoroughly penetrating the source of truth, complete with self-nature. 6. Universality of unobstructed practice: Refers to the above two (practical conduct and principle of practice) reflecting each other without obstruction. 7. Universality of integrated practice: Refers to any single practice being able to integrate and encompass endless meanings. 8. Universality of what arises: Refers to the function being omnipotent and all-pervasive. 9. Universality of the place of practice: Refers to the above eight aspects, spreading throughout Indra's net (帝網剎，a metaphor for the interconnectedness of all things) and practicing. 10. Universality of the time of practice: Refers to exhausting the time of the three periods of past, present, and future, with a single thought and a kalpa (劫，an aeon) being perfectly integrated and without end. The above ten practices refer to each other without mixing, interpenetrating, and overlapping. Sudhana (善財) entering a pore of Samantabhadra (普賢) obtains Dharma doors that exceed the inconceivable multiples of all good friends (kalyāṇa-mitra 善友). In addition, the above ten practices can be summarized into two. If it is Samantabhadra after the fruition, then it means not abandoning the cause after attaining the fruition, thoroughly exhausting the future, which is Samantabhadra's practice. Manifesting the Dharma through people, this is the practice of Samantabhadra. If it is Samantabhadra before or during the fruition, then it means achieving people through virtue, simply cultivating universal virtues, which is called Samantabhadra. It can also be said that Samantabhadra is practice, simply named from practice. If it is only Samantabhadra after the fruition, then Samantabhadra's practice will not be applied to lower fruitions. Explaining Samantabhadra extensively is like the analysis in the initial assembly. The three tenets are also first general and then specific. Generally speaking, these two chapters explain the equal cause and effect as the purpose, and the convergence of previous differences as the aim. Specifically speaking, this chapter explains the equal and perfect cause as the purpose, and achieving the equal fruition without difference as the aim. The explanation is divided into two parts, this chapter analyzes the cause, and the next chapter clarifies the effect. The former part is also divided into two parts, first directly explaining with prose, and then repeatedly manifesting with verses. The former part is further divided into two parts, first the main explanation, and then the auspicious signs as proof. Now, first, the first part is said, also divided into two parts, first clarifying the cause being spoken of, and then 'Son of Buddha, I do not see'.

下正陳今義。前中亦二。先標前少說。后徴釋所由。今初。普賢說者。以人表法故。言如曏者。一近指向前隨好一品。為于障重地獄眾生。略說隨好少分用故。廣說難思。二通指前所說之果為少分境。果海絕言故。三遠通差別因果。雖有圓融之義。以五位漸次因果殊分。逐機就病未盡法源故名少分。則顯下平等因果。逐法性說。因果圓融。名廣大說。二徴釋中。徴意云。何以前名少說。釋文二意。一者成上。諸佛世尊所以出世者。以眾生有無明等十過。未宜廣說故。先明差別等。二者生后。謂眾生既過滋多障累無盡。則一治一切治。一現一切現。眾生無盡。因果亦窮未來際。前之所隨由未盡故。言十過者。一者無明。二作惡行。晉經名諸纏。則亦是惑。此二為總。次六皆無明。三計我我所。四著身見故。六地云世間受身皆由著我。五三倒四倒等不能決斷。六乖僻正理。七遍計分別。八結縛常隨。九隨生死流義通業苦。因流果流故。十遠如來道行邪徑故。此結成其失。結縛等名如常所辨。第二正陳普賢行中二。先明所治廣多。后是故諸菩薩下能治深妙。今初。既一惑成百萬障。則一障一切障義則惑惑皆然。今從重說文中三。初標次徴釋后結成。今初。總標瞋最重。除瞋之外。更遍推求無有一惡如瞋之重故。晉經云。起一

【現代漢語翻譯】現代漢語譯本：現在正式闡述『今義』（現在的意義）。前面和中間也各有兩種意義。首先標明前面的『少說』（簡略地說），然後徵詢並解釋其原因。現在先從第一個意義開始。『普賢說』（普賢菩薩的說法），因為用人來代表法，所以說『如曏者』（像之前所說的）。一是靠近地指向前面『隨好一品』（隨好品），爲了那些業障深重、身處地獄的眾生，簡略地說說『隨好』（細微之處）的少部分用處，因為廣說難以理解。二是普遍地指向前面所說的果報，將其作為『少分境』（小部分的境界），因為果海無法用言語表達。三是長遠地指向差別因果，雖然有圓融的意義，但因為五位的漸次因果各有不同，順應根機、對治病癥，未能窮盡法的根源，所以稱為『少分』（小部分）。這樣就顯現出下面的平等因果，是順應法性而說的，因果圓融，稱為『廣大說』（廣大的說法）。在第二個徵詢解釋中，徵詢的含義是：為什麼前面稱為『少說』（簡略地說）？解釋的文義包含兩層意思。一是成就上面的內容，諸佛世尊之所以出世，是因為眾生有無明等十種過失，不適合廣泛宣說，所以先說明差別等等。二是引出後面的內容，即眾生既然過失眾多、業障深重且無有窮盡，那麼就能一治一切治，一現一切現。眾生沒有窮盡，因果也將窮盡未來際，前面的隨順引導未能窮盡。所說的『十過』（十種過失）是：一是無明（對事物真相的迷惑）。二是造作惡行。晉譯本稱為『諸纏』（各種煩惱），也就是迷惑。這兩種是總括性的。接下來的六種都是無明。三是執著於我及我所（屬於我的事物）。四是執著于身見（認為身體是真實存在的）。《六地經》說世間接受身體都是因為執著於我。五是三倒四倒（三種顛倒，四種顛倒）等，不能決斷。六是違背正理。七是普遍地計度分別。八是結縛常常相隨。九是隨生死流轉，義理貫通業和苦，因為有因的流轉和果的流轉。十是遠離如來道，行走邪徑。這是總結其過失。結縛等的名稱如常所解釋的。第二部分正式闡述普賢行中，分為兩部分。先說明所要對治的廣泛而眾多，然後是『是故諸菩薩下』（因此諸菩薩以下）說明能對治的深刻而微妙。現在先從第一部分開始。既然一個迷惑能形成百萬種障礙，那麼一個障礙就能形成一切障礙，迷惑與迷惑之間也是如此。現在從最嚴重的嗔恨開始說起，文中分為三個部分。首先是標明，其次是徵詢解釋，最後是總結。現在先從標明開始。總的來說，嗔恨最為嚴重，除了嗔恨之外，再普遍地推求，沒有一種惡比嗔恨更嚴重。晉譯本說，生起一個嗔恨

【English Translation】 English version: Now, let's formally explain the 'present meaning' (the current significance). There are also two meanings in the preceding and middle sections. First, we mark the previous 'brief explanation,' and then inquire and explain the reason for it. Now, let's start with the first meaning. 'Samantabhadra's teaching' (the teachings of Samantabhadra Bodhisattva), because it uses a person to represent the Dharma, it is said 'as mentioned before.' One is to closely point to the 'minor marks of excellence' (minor marks of excellence chapter) in front, for those sentient beings with heavy karmic obstacles and in hell, briefly talk about the small part of the use of 'minor marks of excellence' (subtle aspects), because a broad explanation is difficult to understand. Second, it universally refers to the retribution mentioned earlier, taking it as a 'small part of the realm,' because the ocean of retribution cannot be expressed in words. Third, it refers to the differentiated causes and effects in the long term. Although there is a meaning of perfect fusion, because the gradual causes and effects of the five positions are different, adapting to the aptitude and treating the symptoms, failing to exhaust the source of the Dharma, it is called 'small part.' This reveals the following equal causes and effects, which are said in accordance with the Dharma nature, and the causes and effects are perfectly fused, called 'extensive explanation'. In the second inquiry and explanation, the meaning of the inquiry is: Why is the previous called 'brief explanation'? The meaning of the explanation contains two layers. One is to accomplish the above content. The reason why all Buddhas and World Honored Ones appear in the world is because sentient beings have ten faults such as ignorance, which are not suitable for extensive explanation, so first explain the differences and so on. The second is to introduce the following content, that is, since sentient beings have many faults, heavy karmic obstacles, and are endless, then one treatment can treat all, and one manifestation can manifest all. Sentient beings are endless, and causes and effects will also exhaust the future, and the previous guidance has not been exhausted. The 'ten faults' (ten faults) mentioned are: First, ignorance (confusion about the true nature of things). Second, creating evil deeds. The Jin translation calls it 'various entanglements' (various afflictions), which are also delusions. These two are general. The next six are all ignorance. Third, attachment to self and what belongs to self (things that belong to me). Fourth, attachment to the view of the body (thinking that the body is real). The 'Six Lands Sutra' says that the world's acceptance of the body is because of attachment to self. Fifth, the three inversions and four inversions (three kinds of inversions, four kinds of inversions), etc., cannot be decisively determined. Sixth, it goes against the correct principle. Seventh, it universally calculates and distinguishes. Eighth, the knot of bondage often follows. Ninth, it follows the cycle of birth and death, and the meaning runs through karma and suffering, because there is a flow of cause and a flow of effect. Tenth, it is far away from the path of the Tathagata and walks on the wrong path. This is a summary of its faults. The names of the knots of bondage are as explained as usual. The second part formally elaborates on Samantabhadra's practice, divided into two parts. First, it explains the extensive and numerous things to be treated, and then 'therefore, all Bodhisattvas below' (therefore, all Bodhisattvas below) explains the profound and subtle things that can be treated. Now, let's start with the first part. Since one delusion can form millions of obstacles, then one obstacle can form all obstacles, and the same is true between delusions. Now, let's start with the most serious anger, which is divided into three parts in the text. First, it is marked, second, it is inquired and explained, and finally, it is summarized. Now, let's start with the marking. In general, anger is the most serious. Apart from anger, if we universally seek, there is no evil that is more serious than anger. The Jin translation says that generating one anger

瞋心一切惡中無過此惡。決定毗尼經云。菩薩寧起百千貪心。不起一瞋。以違害大悲莫過此故。菩薩善戒亦同此說。言於他菩薩者。若於菩薩起瞋其過尤重。以令菩薩廢大行故。是以大般若中。天魔見諸菩薩互相是非過常大喜。二何以下徴釋。釋中二。一總顯。二何等下徴列。標雖百萬略列百門。古人寄位分五。初障十信行。二不樂佛法下障十住行。三不得菩薩諸根下。障十行之行。四樂誹謗一切下障十向行。五不樂與菩薩同住下障十地行。言口如啞羊障者。此是耳根障。以生邊地不聞法。是故口無所說。舌根之障。次下自明。昔結云。菩薩萬行不過此五。起一瞋心一切頓障。此釋非不有理。如賊心求法。豈獨障于地耶。是知通障一切信尚不起況后位耶。又所障法界如帝網重重。能障同所亦皆無盡。故知百萬猶是略明。三佛子若菩薩下結成可知。第二能治深妙中二。先正顯。后結勸。今初。文有六位。位各十行。初一始修。后五成益故。后五段展轉依初。是為初即攝后。一治一切治也。說有前後得即一時。今初分二。先標舉勸修。后何等下徴列及結。于中十法攝為五對。辨五種修。初二約人明謙敬修。敬上愛下故。次二約法明真正修。順教知事故。次二約心行明廣大修。樂大行堅大心故。次二約智明增勝修。內入果智

【現代漢語翻譯】現代漢語譯本瞋心（chēn xīn，嗔怒之心）在一切惡念中是最嚴重的。正如《決定毗尼經》所說：『菩薩寧願生起百千種貪念，也不願生起一絲嗔恨。』因為沒有什麼比嗔恨更違背大慈悲心了。菩薩的善戒也同樣強調這一點。如果對其他菩薩生起嗔恨，罪過尤其嚴重，因為這會妨礙菩薩的大修行。因此，在《大般若經》中，天魔看到菩薩之間互相指責過失，會非常高興。二、『何以下徴釋』是提問並解釋。解釋分為兩部分：一是總的顯示，二是『何等下徴列』，即列舉。雖然標題說是百萬種，但這裡只列舉了一百種。古人根據所障礙的階段，將它們分為五類：第一類障礙十信行；第二類『不樂佛法下』，障礙十住行；第三類『不得菩薩諸根下』，障礙十行之行；第四類『樂誹謗一切下』，障礙十向行；第五類『不樂與菩薩同住下』，障礙十地行。『言口如啞羊障者』，指的是耳根的障礙，因為生在邊地，聽不到佛法，所以口中無話可說，這是舌根的障礙。接下來會自行說明。過去總結說：『菩薩的萬行都離不開這五種障礙，生起一絲嗔心，就會立刻障礙一切。』這種解釋並非沒有道理。就像賊人一心想求法，難道僅僅是障礙了十地嗎？由此可知，嗔心會普遍障礙一切，連最初的十信都無法生起，更何況是後面的階段呢？而且，所障礙的法界就像帝釋天的網一樣重重疊疊，能障礙的嗔心和所障礙的法也都是無窮無盡的，所以說百萬種障礙，也只是簡略地說明。三、『佛子若菩薩下』是總結，意思很明顯，容易理解。第二部分是能對治嗔心的甚深微妙之法，分為兩部分：先是正面顯示，然後是總結勸勉。現在先看正面顯示，經文有六個層次，每個層次有十行，最初一行是開始修行，後面的五行是成就利益。因此，後面的五段是輾轉依靠最初一行，也就是說，最初一行就包含了後面的內容，一種對治就能對治一切。雖然說有先後，但實際上是同時發生的。現在先看第一部分，分為兩部分：先是標舉並勸勉修行，然後是『何等下徴列及結』，即提問、列舉並總結。其中，十種方法可以歸納為五對，闡述五種修行：最初兩行是就人而言，說明謙敬的修行，尊敬上輩，愛護下輩；接下來兩行是就法而言，說明真正的修行，順從教導，瞭解事理；接下來兩行是就心行而言，說明廣大的修行，樂於大乘修行，堅定大乘之心；接下來兩行是就智慧而言，說明增進殊勝的修行，內心契入果地的智慧。

【English Translation】 English version Anger (Chēn xīn) is the worst of all evils. As stated in the 'Definitive Vinaya Sutra': 'A Bodhisattva would rather generate a hundred thousand kinds of greed than generate a single instance of anger.' Because nothing violates great compassion more than anger. The Bodhisattva's precepts of good conduct also emphasize this point. If anger arises towards other Bodhisattvas, the transgression is especially severe, as it hinders the Bodhisattva's great practice. Therefore, in the 'Great Perfection of Wisdom Sutra', the heavenly demons are overjoyed when they see Bodhisattvas criticizing each other's faults. Two, 'What follows is a question and explanation' is to ask and explain. The explanation is divided into two parts: one is the general display, and the other is 'What follows is a listing', that is, listing. Although the title says a million kinds, only a hundred kinds are listed here. The ancients divided them into five categories according to the stages they hinder: the first category hinders the Ten Faiths practice; the second category 'Dislike of the Buddha Dharma below' hinders the Ten Abodes practice; the third category 'Cannot obtain the Bodhisattva's roots below' hinders the practice of the Ten Practices; the fourth category 'Likes to slander everything below' hinders the Ten Dedications practice; the fifth category 'Dislikes living with Bodhisattvas below' hinders the Ten Grounds practice. 'Words like a dumb sheep' refers to the hindrance of the ear root, because being born in a border area, one cannot hear the Dharma, so there is nothing to say in the mouth, which is the hindrance of the tongue root. The following will explain itself. In the past, it was concluded: 'The Bodhisattva's myriad practices cannot be separated from these five hindrances. A single instance of anger will immediately hinder everything.' This explanation is not without reason. Just like a thief who is determined to seek the Dharma, is it only hindering the Ten Grounds? From this, it can be known that anger universally hinders everything, and even the initial Ten Faiths cannot arise, let alone the later stages? Moreover, the realm of Dharma that is hindered is like Indra's net, layer upon layer, and the anger that can hinder and the Dharma that is hindered are also endless, so saying a million kinds of hindrances is only a brief explanation. Three, 'If a Buddha-son is a Bodhisattva below' is a conclusion, and the meaning is obvious and easy to understand. The second part is the profound and subtle Dharma that can counteract anger, which is divided into two parts: first is the positive display, and then the concluding exhortation. Now, let's look at the positive display first. The scripture has six levels, and each level has ten lines. The first line is the beginning of practice, and the following five lines are the achievement of benefits. Therefore, the following five paragraphs rely on the first line in turn, that is, the first line contains the following content, and one antidote can counteract everything. Although it is said that there is a sequence, it actually happens simultaneously. Now, let's look at the first part first, which is divided into two parts: first is the indication and exhortation to practice, and then 'What follows is a question, listing, and conclusion', that is, questioning, listing, and concluding. Among them, the ten methods can be summarized into five pairs, elaborating on five kinds of practice: the first two lines are in terms of people, explaining the practice of humility and respect, respecting elders and loving juniors; the next two lines are in terms of Dharma, explaining the true practice, following the teachings and understanding things; the next two lines are in terms of mind and practice, explaining the great practice, being happy with the Great Vehicle practice, and firm in the Great Vehicle mind; the next two lines are in terms of wisdom, explaining the practice of increasing and surpassing, and inwardly entering the wisdom of the fruition.

外起勝辨故。后二約悲願明長時修。眾生無盡悲化不疲。世界無邊愿住不著故。第二清凈者。依前正修行。時成離染故。文中二。初躡前起后。后徴數列名。下皆仿此。例中十句次第。從前十句而成。一由不捨眾生故達深法凈。以眾生皆有佛性即妄而真。為深法故。二由敬上故能近。三由不謗故能護。四由知無盡故瞭如空。五由菩薩行不離法界故深入。六知菩提心等虛空故無邊。七觀察菩薩皆同此觀能入佛力。故名為根。八精修不懈故不著劫數。九由化無厭故。觀三世眾生化未化等。十由愿住世界能修一切佛法。第三廣大智者。垢染既拂本智自明。稱性相知故云廣大。亦從前十及次十而成。然有開合恐煩不配。說者隨宜。第四普入者。事隋理融本來即入。智了法爾無境不通故。身心皆入。亦從前三生可以意得。非根者。境識及理皆非根也。第五勝妙心者。由前知法本融。則事理無礙。應機成益名勝妙心。從前四生亦可意得。第六善巧智者。由上事理無礙。今則權實決斷名善巧智。有十一句。后二合一余皆如次。從前十成。一即言亡言為甚深。二無依故廣大。三如依空生色故能說種種。四住無二邊故證平等。五了種智深密故了差別。六無差全同。七若無疑惑則佛法莊嚴。八以平等成一方便。九三世法約差別門為無量方便

【現代漢語翻譯】現代漢語譯本外起勝辨故（因為對外境的殊勝辨別）。后二句是約悲願說明長時間的修行。眾生沒有窮盡，所以悲心教化不會疲倦。世界沒有邊際，所以發願安住而不執著。第二清凈者，是依據前面的正修行，在時機成熟時遠離染污的緣故。文中分為兩部分，首先承接前文，引出後文；然後徵詢並列舉名稱。下面的內容都仿照這個模式。例如，其中的十句話是依次從前面的十句話演變而來。一，由於不捨棄眾生，所以通達甚深法而得清凈。因為眾生都具有佛性，即從虛妄而顯真實，這是甚深之法。二，由於恭敬上輩，所以能夠親近。三，由於不誹謗，所以能夠守護。四，由於知道沒有窮盡，所以了達如虛空。五，由於菩薩的修行不離開法界，所以能夠深入。六，知道菩提心等同虛空，所以沒有邊際。七，觀察菩薩都具有相同的見解，能夠進入佛的力量，所以稱為根。八，精進修行而不懈怠，所以不執著于劫數。九，由於教化沒有厭倦，所以觀察三世眾生，已教化和未教化的都一樣。十，由於發願安住於世界，所以能夠修習一切佛法。第三廣大智者，是說垢染既然被拂去，本有的智慧自然顯明，與自性相應而知，所以稱為廣大。也是從前面的十句以及接下來的十句演變而來。然而其中有開合，恐怕繁瑣，所以不一一對應，講述者可以根據情況靈活處理。第四普入者，是說事相與理體融合，本來就是入的。智慧明瞭，法爾如是，沒有哪個境界不通達，所以身心都入。也是從前面的三句演變而來，可以意會。非根者，是指境界、識以及理都不是根。第五勝妙心者，是由於前面知道法的本體是融合的，所以事相與理體沒有障礙，應機施教，成就利益，稱為勝妙心。從前面的四句演變而來，也可以意會。第六善巧智者，是由於上面所說的事相與理體沒有障礙，現在則能對權巧和真實做出決斷，稱為善巧智。有十一句話，後面的兩句合併爲一句，其餘的都依次對應。從前面的十句演變而來。一，即言語道斷，言語是甚深的。二，沒有依靠，所以廣大。三，如同依靠虛空而生出各種顏色，所以能夠說出種種法。四，安住于沒有二邊的境界，所以證得平等。五，了知一切種智的深密，所以了知差別。六，沒有差別，完全相同。七，如果沒有疑惑，那麼佛法就莊嚴。八，以平等成就一種方便。九，三世法從差別的角度來說是無量方便。

【English Translation】 English version It arises from the superior discernment of external objects. The latter two verses explain the long-term cultivation based on compassion and vows. Sentient beings are inexhaustible, so the compassionate transformation is tireless. The world is boundless, so the vow is to abide without attachment. The second 'purity' is based on the preceding correct practice, achieving detachment when the time is ripe. The text is divided into two parts: first, it connects the preceding and introduces the following; then, it inquires and lists the names. The following content all follows this pattern. For example, the ten sentences are derived sequentially from the preceding ten sentences. First, by not abandoning sentient beings, one attains deep Dharma and becomes pure. Because all sentient beings have Buddha-nature, which is truth manifested from illusion, it is deep Dharma. Second, by respecting superiors, one can draw near. Third, by not slandering, one can protect. Fourth, by knowing there is no end, one understands it is like emptiness. Fifth, because the Bodhisattva's practice does not depart from the Dharmadhatu (法界, realm of Dharma), one can deeply enter. Sixth, knowing that the Bodhi-mind (菩提心, mind of enlightenment) is equal to emptiness, it is boundless. Seventh, observing that all Bodhisattvas have the same view, one can enter the Buddha's power, hence it is called the root. Eighth, diligently practicing without懈怠 (xie dai, laxity), one is not attached to kalpas (劫, eons). Ninth, because the transformation is without厭倦 (yan juan, weariness), one observes sentient beings of the three times, those transformed and those not yet transformed are equal. Tenth, by vowing to abide in the world, one can cultivate all Buddha-Dharma. Third, the 'vast wisdom' means that once the defilements are brushed away, the inherent wisdom naturally becomes clear, knowing in accordance with one's nature, hence it is called vast. It is also derived from the preceding ten sentences and the following ten sentences. However, there are expansions and contractions, which may be cumbersome, so they are not matched one by one. The speaker can handle them flexibly according to the situation. Fourth, the 'universal entry' means that phenomena and principle are integrated, and it is inherently entered. When wisdom is clear, it is naturally so, and there is no realm that is not penetrated, so both body and mind enter. It is also derived from the preceding three sentences, which can be understood intuitively. 'Non-root' refers to the fact that realm, consciousness, and principle are not roots. Fifth, the 'supreme and wonderful mind' is because one knows that the essence of Dharma is integrated, so there is no obstacle between phenomena and principle, responding to opportunities and achieving benefits, hence it is called the supreme and wonderful mind. It is derived from the preceding four sentences, which can also be understood intuitively. Sixth, the 'skillful wisdom' is because there is no obstacle between phenomena and principle as mentioned above, and now one can make decisions about expedient and true, hence it is called skillful wisdom. There are eleven sentences, the last two sentences are combined into one, and the rest correspond sequentially. It is derived from the preceding ten sentences. First, that is, the path of language is cut off, language is very deep. Second, there is no reliance, so it is vast. Third, just as various colors arise relying on emptiness, so one can speak of various Dharmas. Fourth, abiding in the realm without two extremes, one attains equality. Fifth, understanding the profound secrets of all-knowing wisdom, one understands the differences. Sixth, there is no difference, completely the same. Seventh, if there is no doubt, then the Buddha-Dharma is adorned. Eighth, achieving one expedient with equality. Ninth, the Dharma of the three times, from the perspective of difference, is immeasurable expedient means.

。十由住佛力得知佛無邊自力不退。從前十既爾。從前四段亦然。如是展轉不離始修故。隨一法具一切矣。第二佛子菩薩下結勸。一行能具一切行故疾得菩提。大文第二爾時佛下。證成中二。一現瑞證。于中先此界。后如此下結通。二爾時至十方下。諸菩薩證。亦先此土。后如此下。結通。言授記深法者。少用功力疾得菩提故。同名普賢者。皆有此行故。普勝界者。依此普法最為勝故。普幢自在者。此行成果高出無礙故。第二以偈重顯中二。先敘述。后正頌。今初亦二。先說儀。后欲開下說意。此有十偈中並具文顯可知。第二正頌中。百二十一頌分二。前二十四頌顯說分齊。余皆正辨普賢行相。此是伽陀與前長行。綺互共顯普賢之行。前是略明十法展轉相生。此則廣顯諸門略無展轉。又前多顯體此多辨用。前中二。初一誡聽許說。余正示分齊。于中二。前九頌許說過去菩薩行。後於一賢劫下。許說三世佛菩薩行。于中二。前三偈舉說時處。前二時後一處。后十一偈明所說行。于中前四諸佛出世行。即普賢行故名因果圓融。后七菩薩三輪愿智行即普賢行。第二於一微塵下。正顯普賢行九十七頌分二。初六十七明即悲大智行。后未安者下。三十頌。即智大悲行。今初。有十種行。一初五頌明善入帝網行。二十七頌深入時處

微細行。三世界及如來下。三頌。明瞭佛心秘密行。前一偈半攝前起后。后一偈半正顯難了能了。四十偈了三世佛攝化行。五出生下。二偈六根無礙行。六有三偈如化無方行。七諸佛甚深下。十頌。三世間自在行。此中玄妙宜審思之。八六頌別明智正覺世間自在行。九如來法身藏下。五頌。非身示身行。法身藏者。即前藏身普賢菩薩自體。遍言亦同此也。十有六頌非量示量行。第二即智之悲行中。亦有十行。一初四偈無住攝化行。二有四偈非身現身行。三一頌分佈舍利行。四二頌知佛大心行。五三頌法輪深入行。六無量無邊下。五頌了知根器行。七三頌了世業惑行。八五頌了達根境無礙行。九一頌知四種說法行。而剎說等者略有三義。一約通力。二約融通。一說一切說故。三約顯理。是說菩薩觸境皆了知故。則觸類成教如香飯等。十末後二頌三世攝化行。平等因竟。

大方廣佛華嚴經疏卷第四十八大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第四十九

唐清涼山大華嚴寺沙門澄觀撰

如來出現品第三十七(已下入第五十經)

初來意者。前品明稱果之因。此品辨如因之果。體雖平等不壞二相。先因後果義次第故。亦為答前不思議品出現念故。

【現代漢語翻譯】現代漢語譯本：『微細行』。關於三世界（過去、現在、未來）及如來以下的內容，有三頌。闡明了佛心的秘密修行。前一偈半概括了前文並開啟後文。后一偈半正面闡釋了難以理解但能夠理解的內容。四十偈闡述了三世諸佛的攝化修行。『五出生下』，兩偈闡述了六根無礙的修行。『六有』有三偈闡述瞭如幻化般無有定方的修行。『七諸佛甚深下』，十頌，闡述了在三世間自在的修行。其中的玄妙之處，適宜仔細思考。八，六頌分別闡明了智正覺在世間自在的修行。『九如來法身藏下』，五頌，闡述了非身示現身的修行。法身藏，就是前面的藏身普賢菩薩的自體。『遍言』也與此相同。十，有六頌闡述了非量示現量的修行。第二，即智之悲行中，也有十行。一，最初四偈闡述了無住攝化行。二，有四偈闡述了非身現身行。三，一頌闡述了分佈舍利行。四，兩頌闡述了知佛大心行。五，三頌闡述了法輪深入行。『六無量無邊下』，五頌，闡述了了知根器行。七，三頌闡述了了世業惑行。八，五頌闡述了了達根境無礙行。九，一頌闡述了知四種說法行。而剎說等，略有三義：一，約通力；二，約融通，一說一切說故；三，約顯理，是說菩薩觸境皆了知故，則觸類成教，如香飯等。十，末後兩頌闡述了三世攝化行。平等因竟。

《大方廣佛華嚴經疏》卷第四十八大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第四十九

唐清涼山大華嚴寺沙門澄觀撰

《如來出現品》第三十七（以下進入第五十經）

最初的來意是：前一品闡明了稱果之因，這一品辨析瞭如因之果。體性雖然平等，但不破壞因果二相。先有因後有果，這是義理上的次第。也是爲了回答前面《不思議品》中關於出現的念頭。

【English Translation】 English version: 'Subtle Conduct'. Regarding the Three Worlds (past, present, and future) and what follows after 'Tathagata', there are three 'gathas' (verses). These elucidate the secret practice of the Buddha-mind. The first one and a half 'gathas' summarize the preceding text and initiate the following text. The latter one and a half 'gathas' directly explain what is difficult to understand but can be understood. Forty 'gathas' expound on the 'Tathagatas' (Buddhas) of the Three Times' (past, present and future) conduct of embracing and transforming beings. 'Five Births Downward', two 'gathas' expound on the unobstructed practice of the six senses. 'Six Existences' has three 'gathas' expounding on the practice of being like an illusion, without fixed direction. 'Seven Buddhas Profoundly Downward', ten 'gathas', expound on the practice of being at ease in the Three Worlds. The profound mysteries within this are suitable for careful contemplation. Eight, six 'gathas' separately elucidate the practice of 'Jnana' (wisdom), 'Samyak-sambuddha' (complete perfect enlightenment) being at ease in the world. 'Nine Tathagata Dharmakaya Treasury Downward', five 'gathas', expound on the practice of showing the body that is not a body. The 'Dharmakaya' (Dharma body) Treasury is the 'Svabhava' (own-being) of 'Samantabhadra Bodhisattva' (Universal Worthy Bodhisattva) who conceals the body mentioned earlier. 'Universal Speech' is also the same as this. Ten, there are six 'gathas' expounding on the practice of showing the measure that is not a measure. Secondly, within the conduct of wisdom and compassion, there are also ten practices. One, the first four 'gathas' expound on the conduct of embracing and transforming beings without dwelling. Two, there are four 'gathas' expounding on the conduct of manifesting the body that is not a body. Three, one 'gatha' expounds on the conduct of distributing 'sariras' (relics). Four, two 'gathas' expound on the conduct of knowing the great mind of the Buddha. Five, three 'gathas' expound on the conduct of the 'Dharma-cakra' (Dharma wheel) penetrating deeply. 'Six Immeasurable Limitless Downward', five 'gathas', expound on the conduct of understanding the capacities of beings. Seven, three 'gathas' expound on the conduct of understanding worldly karma and delusion. Eight, five 'gathas' expound on the conduct of completely realizing the unobstructedness of the senses and objects. Nine, one 'gatha' expounds on the conduct of knowing the four kinds of teachings. And 'Ksetra' (Buddha-field) speaking, etc., briefly has three meanings: One, regarding the power of 'Abhijnas' (supernatural powers); Two, regarding interpenetration, because one speaking is all speaking; Three, regarding revealing the principle, it is said that 'Bodhisattvas' (enlightenment beings) understand everything they encounter, thus touching things becomes teaching, like fragrant rice, etc. Ten, the final two 'gathas' expound on the conduct of embracing and transforming beings in the Three Times. The equal cause is complete.

The Commentary on the Avatamsaka Sutra, Volume 48 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avatamsaka Sutra

The Commentary on the Avatamsaka Sutra, Volume 49

Composed by 'Sramana' (Buddhist monk) 'Cheng-guan' of the Great Avatamsaka Temple on Mount Qingliang during the Tang Dynasty

Chapter 37: 'Tathagata's Appearance' (Entering the Fiftieth Sutra below)

The initial intention is: The previous chapter elucidated the cause of naming the fruit, this chapter discerns the fruit of the cause of 'Tathagata'. Although the essence is equal, it does not destroy the two aspects of cause and effect. First there is cause, then there is effect, this is the order in terms of meaning. It is also to answer the thought of appearance in the previous chapter, 'Inconceivable'.

答第二會所行問故。會釋如前。二釋名者。如來是有法之人。即三身十身之通稱。出現是依人之法。果用化用之總名。如來雖見上文。對出現故重辨十身皆有出現。且寄三身以明。然來即出現。為分人法曉喻分明。故重辨之。若依法身如來者。即諸法如義如理。常現名為出現。故文云。普現一切而無所現。又云體性平等不增減等。若依報身。乘如實道來成正覺。故曰如來。本性功德一時頓顯。名為出現故。文云。如來成正覺時。於一切義無所疑惑。普見一切眾產生正覺等。若依化身則乘薩婆若乘來化眾生。故曰如來。則應機大用一時出現。文云。以本願力現佛身。令見如來大神變。又云。隨其所能隨其勢力。于菩提樹下。以種種身成正覺等。今以新佛舊成曾無二體。新成舊佛法報似分。無不應時故即真而應。應隨性起故即應而真。三佛圓融十身無礙故。辨應現即顯真成。是以晉經名性起。性字雖是義加未爽通理。以應雖從緣不違性故。無不從此法界流故。以凈奪染性即起故。若離於緣性叵說故。下加性起菩薩表所說故。妄雖即真不順性故。今以起義多含直云出現。從性從因從真從感。皆出現故。若唯辨應身出現。非唯失前二義。亦未足顯深。何能融前差別之果若以來為現義。則如來即出現。持業釋也。若分人法。三皆

如來之出現。揀余出故。第三宗趣者。平等出現為宗。融差別果為趣。四正釋文。文為七分。一加分。二本分。三請分。四說分。五顯名受持分。六表瑞證成分。七偈頌總攝分。今初有二。先毫光加請主。后口光加說主。前中三。初光次加后益。光中有十分三。一光出處。眉間者。表證中道。離有無二邊故。表無住道離真應二邊故。白毫者。表所出現性無垢故。能詮出現諸教本故。二放大下。辨光名。體如所說故。三無量下八段。皆是光業。初眷屬光即是因業。總攝諸法皆此生故。四其光下舒業。五顯現下敬業。六覺悟下覺業。七除滅下止業。八映蔽下降伏業。九顯示下示現業。十作是下卷業。二入如來下正明加相。所以加此菩薩者。如名所顯故。性有二義。一種性義。因所起故。二法性義。若真若應皆此生故。亦有釋云。此之妙德即是文殊說此法門加性起稱。此釋無違大理。以文殊大智為能顯。普賢法界為所顯。共成毗盧遮那之出現故。亦是解行滿故。佛出現也。從頂入者。是加持相妙智之極方能顯故。第三時此道場下。加益中二。先大眾同欣。知法將被故。二爾時下。妙德領旨。知令求說主故。于中二。先長行。身心致敬。跽者跪也后偈頌讚請。十偈分二。前五贊后五請。前中初一總贊申敬。餘四別贊。放光中有

【現代漢語翻譯】現代漢語譯本如來出現，是爲了揀選剩餘的眾生而出世。第三，宗趣方面，以平等出現為宗旨，以融合差別之果為旨趣。第四，正式解釋經文。經文分為七個部分：一、加分，二、本分，三、請分，四、說分，五、顯名受持分，六、表瑞證成分，七、偈頌總攝分。現在先講加分，加分有兩部分，先是眉間毫光加持請法之主，后是口中放光加持說法之主。前面一部分又分為三小部分：首先是放光，其次是加持，最後是利益。放光部分有十分之三：一、光明的出處。『眉間』，表示證悟中道，遠離有和無兩種邊見。表示無住之道，遠離真和應兩種邊見。『白毫』，表示所出現的自性沒有垢染，能夠詮釋出現諸教的根本。二、『放大』以下，辨別光明的名稱，其體性如所說的那樣。三、從『無量』以下有八段，都是光明的功用。首先是眷屬光，即是因業，總攝諸法都由此而生。四、『其光』以下是舒展的功用。五、『顯現』以下是敬業。六、『覺悟』以下是覺業。七、『除滅』以下是止業。八、『映蔽』以下是降伏業。九、『顯示』以下是示現業。十、『作是』以下是收卷的功用。二、『入如來』以下，正式說明加持的相狀。之所以加持這位菩薩，是因為如其名號所顯示的那樣。『性』有兩種含義：一種是種性義，因為是因所生起；另一種是法性義，無論是真還是應，都由此而生。也有解釋說，這位妙德就是文殊（Manjushri）（智慧的象徵），因為他說此法門，加持自性而起稱。這種解釋沒有違背大義，因為文殊的大智慧是能顯，普賢（Samantabhadra）（大行）的法界是所顯，共同成就毗盧遮那（Vairocana）（光明遍照）的出現。也是因為解行圓滿，佛才出現。從頭頂進入，是因為加持之相，只有妙智到了極點才能顯現。第三，『時此道場』以下，在加持利益中分為兩部分：首先是大眾共同欣悅，知道佛法將被宣講。二、『爾時』以下，妙德領會旨意，知道佛要命令求說法之主。其中分為兩部分：首先是長行，身心致敬，『跽』就是跪的意思。后是偈頌讚請，十個偈頌分為兩部分，前五個讚歎，后五個請法。前面的讚歎中，第一個是總贊申敬，其餘四個是分別讚歎。放光之中有

【English Translation】 English version The appearance of the Tathagata (如來) (Thus Come One) is to select the remaining beings for liberation. Thirdly, regarding the doctrine and purpose, it takes equal appearance as its doctrine and the merging of differentiated fruits as its purpose. Fourthly, formally explaining the text. The text is divided into seven parts: 1. Addition section, 2. Main section, 3. Request section, 4. Explanation section, 5. Revealing the name and upholding section, 6. Manifesting auspicious signs and witnessing section, 7. Gatha (偈頌) summarizing section. Now, let's talk about the addition section, which has two parts: first, the white hair between the eyebrows emitting light to bless the one who requests the Dharma (法), and second, the mouth emitting light to bless the one who speaks the Dharma. The first part is further divided into three small parts: first, the emission of light; second, the blessing; and third, the benefit. The light emission part has three out of ten aspects: 1. The source of the light. 'Between the eyebrows' indicates the realization of the Middle Way, away from the two extremes of existence and non-existence. It indicates the non-abiding path, away from the two extremes of truth and response. 'White hair' indicates that the nature of what appears is without defilement and can interpret the root of all teachings that appear. 2. 'Greatly emitting' below, distinguishing the name of the light, its essence is as described. 3. From 'Immeasurable' below, there are eight sections, all of which are the functions of the light. First, the retinue light is the cause karma, encompassing all dharmas that arise from it. 4. 'Its light' below is the function of spreading. 5. 'Manifesting' below is the karma of reverence. 6. 'Awakening' below is the karma of awakening. 7. 'Eliminating' below is the karma of cessation. 8. 'Obscuring' below is the karma of subduing. 9. 'Displaying' below is the karma of manifestation. 10. 'Making thus' below is the function of retracting. 2. 'Entering the Tathagata' below, formally explaining the appearance of the blessing. The reason for blessing this Bodhisattva (菩薩) is as his name indicates. 'Nature' has two meanings: one is the meaning of seed nature, because it arises from the cause; the other is the meaning of Dharma nature, whether it is true or responsive, it arises from it. There is also an explanation that this wonderful virtue is Manjushri (文殊) (symbol of wisdom), because he speaks this Dharma gate, blessing the self-nature and giving rise to the name. This explanation does not contradict the great meaning, because Manjushri's great wisdom is the able to reveal, and Samantabhadra's (普賢) (great practice) Dharma realm is the revealed, jointly accomplishing the appearance of Vairocana (毗盧遮那) (light pervading all). It is also because the understanding and practice are complete that the Buddha (佛) appears. Entering from the crown of the head is because the appearance of blessing can only be manifested when the wonderful wisdom reaches its extreme. Thirdly, 'At this Bodhimanda (道場)' below, in the blessing benefit, it is divided into two parts: first, the assembly rejoices together, knowing that the Dharma will be preached. 2. 'At that time' below, Wonderful Virtue understands the meaning, knowing that the Buddha will command the one who requests the Dharma. Among them, it is divided into two parts: first, the prose, paying homage with body and mind, 'kneeling' means kneeling. Later is the gatha (偈頌) of praise and request, the ten gathas are divided into two parts, the first five praise, and the last five request the Dharma. In the previous praise, the first is a general praise expressing reverence, and the remaining four are separate praises. In the emission of light, there is

贊因贊果贊用等。文並可知。后五中。初一自敘得益。即是領旨。次偈領眾意請。次偈嘆眾堪聞。次偈敘佛令請。后偈正求說主。已領佛意故不請佛。第二口光加說主者。示所請故。文中三。初光次加后益。今初亦十。一出處口放者。表教道傳通故。二光明令得無礙辯。不畏大眾及深理故。余如前辨。二入普下。加中入口者。教以口傳故。如佛說故。加普賢者。是普賢行之果故。所證法界由理顯故。三其光入下。明益中。唯除如來揀師資故。第二爾時下。本分中三。初徴事而問。次引例以答。答即是本后說。是語下。表瑞證成顯說希奇。才聞其名已有徴故。大地動者。大法將顯大惑將傾故。出問法光者。冥加智慧助發請故。第三時性起下。請分中有長行與偈。前中四。一總舉法請。二佛子此諸下。嘆眾堪聞。三佛子汝已下。嘆說主具德。四善哉下。標章別請。前二可知。三中別嘆十事。一供多佛必曾聞故。二成妙行曾已修故。三定自在有所依故。四親證入故。五知教道故。六除他疑故。七上力加故。八審根器故。九能隨說故。十順智到彼岸得意深故。有如是下總結。既有說德堪宜說故。第四標章別請中。初句贊善躡前三段。后列十事以顯無盡。一如來出現之法。此是總相。總集多緣成出現法。法含持軌。餘九是別。初

三即三業秘密。四境即智之所緣。亦分齊境。五依境修行通因通果。六成菩提道。七成必轉法輪。八應必示涅槃。九若存若亡見聞皆益。備斯九事一化始終。有云。初一所依之法。餘九能依之德亦有斯理。如是下結請。第二爾時下偈請。十偈分三。初一讚德標請。頌前第三段。次四舉法別請。頌前第四段。三有五偈嘆德勸請。通頌后三段。于中初偈總贊請。次二偈勸說之方。以法深難領故請說因喻。次一偈半嘆眾堪聞。末後半偈結請。所說凈心顯說無過。具演文義周圓。第四說分大分為二。初別答十問。后佛子如來以一切譬下。總以結酬。今初。十段答前十問。各有長行偈喻。一一具十。今初。答出現之法。長行中二。初標告嘆深。二所謂下。隨義別顯。于中三。初法說深廣酬前因緣。二佛子譬如下。喻明深廣雙酬因喻。后佛子至知如來出現下。總結成益。結上十喻。初中分三。謂標釋結。今初。總標多因成出現果。二何以下釋于中二。先徴以總釋。后何等為下。徴數別明。今初。先反釋緣。約能成之緣事。即所成因體。后以十下順釋。向言無量乃是總相。今明有十個無量。以顯無盡。理實則有百千阿僧祇數無量。此十無量皆遍十喻。言百千者。佔人云。以十無量入中十喻成百。以後結中十句。一一結前百門為千。其

【現代漢語翻譯】現代漢語譯本三即三業秘密（身口意三業的秘密）。四境即智之所緣（智慧所觀察的對象），亦分齊境（也是有界限的境界）。五依境修行通因通果（依據這些境界修行，可以貫通因地和果地）。六成菩提道（成就菩提之道）。七成必轉法輪（成就之後必定轉動法輪）。八應必示涅槃（時機成熟必定示現涅槃）。九若存若亡見聞皆益（無論佛陀存在與否，見到或聽到都能受益）。具備這九件事，就是一化（一次教化）的始終。有人說，最初一個是所依之法，其餘九個是能依之德，也有這個道理。像這樣，下面是總結和祈請。第二，『爾時』（那時）以下是偈頌的祈請。十個偈頌分為三部分。第一，一個偈頌讚嘆功德並標明祈請，對應前面的第三段。第二，四個偈頌舉出法門分別祈請，對應前面的第四段。第三，有五個偈頌讚嘆功德並勸請，總括後面的三段。其中，第一個偈頌總贊並祈請。接著兩個偈頌勸說方法，因為佛法深奧難以領悟，所以祈請用因緣和比喻來說明。接著一個半偈頌讚嘆大眾堪能聽聞。最後半個偈頌總結祈請。所說的清凈心，顯示說法沒有過失，完整地闡述文義，周全圓滿。第四，『說分』（解說部分）大體分為兩部分。首先是分別回答十個問題，然後是『佛子，如來以一切譬』（佛子，如來用一切比喻）以下，總的用比喻來酬答。現在先說第一部分，分十段回答前面的十個問題，各有長行、偈頌和比喻，一一具備十個方面。現在先說回答『出現之法』（佛陀出現之法）。長行中分為兩部分，首先是標明、告誡和讚歎深奧，第二是『所謂』（所謂）以下，隨著意義分別顯示。其中分為三部分，首先是法說深廣，酬答前面的因緣。第二是『佛子，譬如』（佛子，譬如）以下，用比喻來說明深廣，同時酬答因緣和比喻。後面『佛子至知如來出現』（佛子，乃至知道如來出現）以下，總結成就利益，總結上面的十個比喻。最初的部分分為三部分，即標明、解釋和總結。現在先說標明，總的標明多種因緣成就出現之果。第二，『何以』（為什麼）以下是解釋，其中分為兩部分，先是提問以總的解釋，后是『何等為』（什麼是）以下，提問並按數量分別說明。現在先說反過來解釋因緣，從能成就的因緣之事來說，就是所成就的因體。後用『以十』（用十個）以下順著解釋，前面說的『無量』（無量）是總相，現在說明有十個無量，來顯示無盡。實際上有百千阿僧祇數無量。這十個無量都遍及十個比喻。說到百千，佔人說，用十個無量進入中間的十個比喻，就成了百。後面總結中的十句，一句句總結前面的百門，就成了千。 English version Three refers to the secrets of the three karmas (body, speech, and mind). Four realms are the objects of wisdom's perception, also defined as limited realms. Five, relying on these realms for practice, connects cause and effect. Six, it achieves the Bodhi path. Seven, upon achievement, it inevitably turns the Dharma wheel. Eight, when the time is right, it will surely manifest Nirvana. Nine, whether present or passed, seeing or hearing brings benefit. Possessing these nine aspects constitutes the beginning and end of a single transformation (a single teaching cycle). Some say that the first one is the Dharma to be relied upon, and the remaining nine are the virtues that rely on it; there is also this reasoning. Thus, the following is a conclusion and request. Second, 'At that time' onwards is the request in verse form. The ten verses are divided into three parts. First, one verse praises virtues and indicates the request, corresponding to the third section earlier. Second, four verses cite Dharma gates and make separate requests, corresponding to the fourth section earlier. Third, there are five verses praising virtues and exhorting, encompassing the later three sections. Among them, the first verse generally praises and requests. The next two verses exhort the method of explanation, because the Dharma is profound and difficult to understand, so request explanation using causes and metaphors. The next one and a half verses praise the assembly's ability to hear. The last half verse concludes the request. What is spoken is pure mind, showing that the explanation is without fault, fully elaborating the meaning of the text, comprehensively and completely. Fourth, the 'Explanation Section' is broadly divided into two parts. First, it separately answers the ten questions, and then 'Buddha-son, the Tathagata uses all metaphors' onwards, generally responding with metaphors. Now, first, the first part, answering the previous ten questions in ten sections, each with prose, verses, and metaphors, each possessing ten aspects. Now, first, answering the 'Dharma of Appearance' (the Dharma of the Buddha's appearance). In the prose, it is divided into two parts: first, indicating, admonishing, and praising the profound; second, 'So-called' onwards, revealing separately according to meaning. Among them, it is divided into three parts: first, explaining the depth and breadth of the Dharma, responding to the previous causes and conditions. Second, 'Buddha-son, for example' onwards, using metaphors to illustrate depth and breadth, simultaneously responding to causes and metaphors. Later, 'Buddha-son, until knowing the Tathagata's appearance' onwards, summarizing the achievement of benefits, summarizing the above ten metaphors. The initial part is divided into three parts, namely indication, explanation, and conclusion. Now, first, indicating generally, indicating that multiple causes and conditions achieve the fruit of appearance. Second, 'Why' onwards is the explanation, which is divided into two parts: first, questioning to explain generally, and then 'What are' onwards, questioning and explaining separately according to number. Now, first, explaining the causes and conditions in reverse, speaking from the events of the causes and conditions that can achieve, which is the substance of the achieved cause. Later, explaining in order with 'Using ten' onwards, the 'immeasurable' mentioned earlier is the general aspect, now explaining that there are ten immeasurables to show the inexhaustible. In reality, there are hundreds of thousands of Asamkhya immeasurables. These ten immeasurables all pervade the ten metaphors. Speaking of hundreds of thousands, the diviner says that using the ten immeasurables to enter the middle ten metaphors becomes a hundred. The ten sentences in the later summary summarize the previous hundred gates one by one, becoming a thousand.

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

中更有別義。方成無量。今以下列十中門門皆云無量。則不俟相入。是知百千之言。但是數之總稱耳。二徴數別明中。一始發大心誓期出現故。此心何相。二明上求勝志。三明下化慈悲。四行以續愿。此行謂何。五明不出福智。六別顯福嚴。七別明智嚴八凈前功德。九嚴前智慧。所謂方便道。教道證道無住道。正道助通。一道二道等。皆莊嚴故。十窮究法源真實智故。三佛子如是下。結中既皆過去積因多法圓滿。令二利果一時出現故。出現言通真通應。第二喻明深廣中。十喻各三。謂喻合結。喻酬譬喻合酬因緣。故文云非以一緣一事而得出現。又前法說多約往因。此中合文多約現緣。十中一大千興造喻。此喻為總總喻眾緣。以成出現故。云以無量緣等。下說雲雨皆此所霔。初喻中四。一總辨多緣。二別顯緣相。三顯被因起。四性相結成。今初。先反后順。緣即因緣。如眾生業及風雨等。事即事相。謂如所持水及宮殿等。二所謂下。別顯中。先雲雨上霔。后風輪下持。一能持者。若無此輪雨無停處。二水若不減礙起天宮。三水雖已減假此成立。謂減一節水起一重天。如嚴冬急流重重水結。四雖起總處。無別莊嚴故。須第四。三如是皆由下。顯彼因起。謂上云等。略由二因。一眾生外增上業。言共業者。謂多有情應生此界

【現代漢語翻譯】現代漢語譯本中更有別義，方能成就無量之功德。如今以下列十種法門，每一門都稱為無量，那麼就不必互相融合。由此可知，百千之言，不過是數量的總稱罷了。二、辨別數量的差別，闡明其中的含義。一、最初發起廣大的菩提心，誓願成就佛果而示現於世間。此心具有何種相狀？二、闡明向上追求殊勝的志願。三、闡明向下教化眾生的慈悲心。四、以實際行動來延續誓願。此行動指的是什麼？五、闡明不離福德與智慧。六、分別彰顯以福德來莊嚴。七、分別闡明以智慧來莊嚴。八、清凈之前的功德。九、莊嚴之前的智慧，也就是所謂的方便道、教道、證道、無住道、正道、助通等，都是因為能夠莊嚴的緣故。十、窮盡探究法源的真實智慧。三、佛子如此這般，總結來說，都是因為過去積累了眾多善因，各種法門都已圓滿，才能使利益自己和利益他人的果報一時顯現。『出現』一詞，既可以指真如的顯現，也可以指應化身的顯現。第二、用比喻來說明佛法的深廣。十個比喻，每個比喻都包含三個部分，即比喻、合喻、總結。比喻是爲了酬答譬喻，合喻是爲了酬答因緣。所以經文中說，不是憑藉單一的因緣或事件就能顯現。而且，前面的法說大多是關於往昔的因，而這裡合喻的部分大多是關於現在的緣。十個比喻中，第一個是大千世界興造的比喻。這個比喻是總體的比喻，總括了各種因緣，從而成就顯現，所以說『以無量緣』等等。下面說雲和雨都由此降下。第一個比喻中包含四個方面：一、總的辨別多種因緣；二、分別彰顯各種因緣的相狀；三、顯示被因所引發；四、性相結合而成。現在先說第一方面，先反說后順說。緣就是因緣，比如眾生的業力以及風雨等等。事就是事相，比如所持的水以及宮殿等等。二、所謂以下，分別彰顯各種因緣。先說雲和雨從上方降下，后說風輪在下方支撐。一、能支撐者，如果沒有這個風輪，雨水就沒有停留的地方。二、水如果減少，就會阻礙天宮的出現。三、水雖然已經減少，但憑藉這個風輪才能成立。比如減少一節水，就能升起一重天，就像嚴冬時湍急的流水，層層結冰一樣。四、雖然升起了總體的處所，但沒有分別的莊嚴，所以需要第四個方面。三、如是皆由下，顯示那些因的生起。所謂上方的云等等，大致由兩種因緣所致：一是眾生外在的增上業力。所謂共業，是指多數有情共同感應而生於此界。

【English Translation】 English version Moreover, there are other meanings, which can then achieve immeasurable merit. Now, with the following ten Dharma gates, each is called immeasurable, then there is no need to merge with each other. From this, it can be known that the words 'hundreds and thousands' are just a general term for numbers. 2. Discriminating the differences in numbers and clarifying their meanings. 1. Initially, generate a vast Bodhi mind, vowing to achieve Buddhahood and manifest in the world. What are the characteristics of this mind? 2. Clarify the aspiration to seek superior achievements. 3. Clarify the compassion to teach and transform sentient beings. 4. Continue the vows with practical actions. What does this action refer to? 5. Clarify that it does not depart from merit and wisdom. 6. Separately highlight the adornment with merit. 7. Separately clarify the adornment with wisdom. 8. Purify previous merits. 9. Adorn previous wisdom, which is the so-called expedient path, teaching path, realization path, non-abiding path, right path, assisting penetration, etc., all because they can adorn. 10. Exhaustively explore the true wisdom of the source of Dharma. 3. Buddhist disciples are like this, in summary, all because they have accumulated many good causes in the past, and all kinds of Dharma gates have been perfected, so that the fruits of benefiting oneself and benefiting others can manifest at the same time. The term 'appearance' can refer to the manifestation of both Suchness and the manifested body. Second, use metaphors to illustrate the depth and breadth of the Buddha-dharma. Each of the ten metaphors contains three parts, namely metaphor, analogy, and conclusion. Metaphor is to respond to the simile, and analogy is to respond to the cause and condition. Therefore, the sutra says that it cannot be manifested by a single cause or event. Moreover, the previous Dharma teachings are mostly about past causes, while the analogy here is mostly about present conditions. Among the ten metaphors, the first is the metaphor of the creation of the Great Thousand World. This metaphor is a general metaphor, encompassing various causes and conditions, thereby achieving manifestation, so it says 'with immeasurable causes' and so on. Below it says that clouds and rain all descend from this. The first metaphor contains four aspects: 1. Generally distinguish various causes and conditions; 2. Separately highlight the characteristics of various causes and conditions; 3. Show what is triggered by the cause; 4. The combination of nature and appearance. Now let's talk about the first aspect, first saying the opposite and then saying the following. Cause is cause and condition, such as the karma of sentient beings and wind and rain, etc. Event is the appearance of things, such as the water and palaces held, etc. 2. The so-called below, separately highlight various causes and conditions. First say that clouds and rain descend from above, and then say that the wind wheel supports below. 1. The one who can support, if there is no wind wheel, the rain will have no place to stay. 2. If the water decreases, it will hinder the appearance of the heavenly palace. 3. Although the water has decreased, it can be established by this wind wheel. For example, reducing a section of water can raise a layer of heaven, just like the rapid flow of water in severe winter, freezing layer by layer. 4. Although the overall place has risen, there is no separate adornment, so the fourth aspect is needed. 3. Thus, all are due to below, showing the arising of those causes. The so-called clouds above, etc., are roughly caused by two kinds of causes and conditions: one is the external increasing karma of sentient beings. The so-called common karma refers to the fact that many sentient beings commonly respond and are born in this world.

共業同變。于中有四句。謂共中共等。二菩薩善根。此有二意。一約同居。謂地前菩薩。二約能化。謂隨諸眾生。應以何國起菩薩根等。便修彼因以取彼國故。有眾生類即菩薩佛國。令于其中下顯受用果。謂先成器界。後起眾生依之而住。如俱舍婆沙等辨。各隨所宜者。謂水族眾生得水受用等。又人羅剎宮殿無礙。菩薩眾生凈穢同居。第四佛子如是下。性相結成中。先結前生后。后法性如是下正結。此句為總。此法性言通於性相。無有生下別顯性空亦遮其妄計。謂非冥性微塵等生。非自在梵王等作。無神我能知。上三顯能作空。無有成者顯所作空。雖能所俱空不礙相有。故云而得成就。如是無礙為法性如是。次閤中略不合第三顯彼所因。以次下二喻自別合故。合四輪中。前三是因。后一二利果滿。因圓果滿佛出現故。一品之內多以依喻正者。非唯義類相似。實則外由內變故。令外器全似於內。是以上云菩薩善根所起。眾生共業所生等。華藏品中已略開顯。第二洪霔大千喻。此之雲雨即前喻中興云降雨。正喻出現法門。廣大難知周十方故。言心相續力者。若約信受但是圓機。堅種相續能受深旨。若約具受。則八地已上得無盡陀羅尼力。方能受持乃至十地。方受如來雲雨說法。是以文言除大菩薩。由初義故但揀二乘。第三

雲雨無從喻。菩薩善根。如生共業感彼出現。法雲法雨機感而現。非先有一方所從彼而來。機謝而去。亦非歸至舊所故。體無生滅。第四大雨難知喻。喻深非心境故。古云。教廣行大因深果遠。故非預二乘。亦不乖理。但是大機即世間主無能所行。即能知之。第五大雨成敗喻。況佛滅惑成德喻中。初一即壞界之時。三即以水止水合中。初二滅惑成智福。次一滅障成智。即止觀雙運。后一權智照機。又無二同二乘。無三同外道。無四增無明無五非種智。此即分上總中法雨令差。第六一雨隨別喻。喻佛一味隨器。隨器即合前差別。第七勝處先成喻。喻佛勝緣。先濟德文中先正明。后佛子譬如下。牒以釋疑。先成由業力。法異由機殊不乖第六一味。第八事別由因喻。喻佛成辦大事德。亦是德殊由智喻。喻中分三。初蓮華表佛。總中略無名出現者。表佛現故。而言大者。準五卷大悲經第三云。有千葉故光照十方者。金色光也。言爾所佛者。有千枚華表千佛故。故劫名賢賢善多故。余多同此。二佛子爾時下。風輪起處者。即有力遙持廣前建立風輪。三佛子大云下。結因有屬。二閤中亦三。先合蓮華表佛喻。于中一切善根功德合上大水遍滿。放于下。合生蓮華。謂不斷種性如華表佛故。普照十方合上光照十方。與諸菩薩下。合知佛

【現代漢語翻譯】現代漢語譯本『雲雨無從喻』（雲和雨無法比喻）。菩薩的善根，就像眾生共同的業力感應而顯現。法雲法雨的出現是因眾生的根機感應而顯現，並非事先從某個地方而來。根機消退而離去，也不是迴歸到原來的地方，所以其本體沒有生滅。『第四大雨難知喻』（第四種大雨難以理解的比喻），比喻佛法的深奧，不是凡夫心識所能理解的境界。古人說：『教義廣博，修行廣大，因地深厚，果報長遠。』所以不是為二乘（聲聞乘和緣覺乘）準備的，但也不違背真理。只是具有大根機的人，也就是世間的主宰，才能無所作為而行，才能瞭解它。『第五大雨成敗喻』（第五種大雨比喻成功與失敗），更何況佛陀滅除迷惑成就功德的比喻中。最初一個比喻是壞劫來臨之時，三個比喻是以水止水相合。最初兩個比喻是滅除迷惑成就智慧和福德，下一個比喻是滅除業障成就智慧，也就是止觀雙運。最後一個比喻是權智照見根機。又沒有與二乘相同，沒有與外道相同，沒有增加無明，沒有不是種智。這就在分說、總說中，法雨有所差別。『第六一雨隨別喻』（第六種雨隨順差別而比喻），比喻佛陀的教法只有一種味道，但隨順不同的根器而有不同的理解。隨順根器就與前面的差別相合。『第七勝處先成喻』（第七種殊勝之處先成就的比喻），比喻佛陀殊勝的因緣，先救濟眾生。德文中先是正面闡明，後面佛子譬喻如下，是爲了消除疑惑。先成就由業力所致，佛法不同由根機不同，但不違背第六種一味。『第八事別由因喻』（第八種事情的差別由因緣而比喻），比喻佛陀成就大事的功德。也是功德的差別由智慧而比喻。比喻中分為三部分。最初蓮花代表佛陀，總說中略去沒有名字的出現，是表示佛陀的顯現。說『大』的原因，根據五卷本《大悲經》第三卷所說，因為有千葉，光明照耀十方，是金色的光芒。說『爾所佛』（這麼多的佛），因為有千枚蓮花，代表千佛。所以劫名為賢，賢善眾多。其餘大多與此相同。第二，『佛子爾時下』（佛子在那個時候），風輪升起的地方，就是有力者遙遠地支援，廣泛地建立風輪。第三，『佛子大云下』（佛子在大云之下），總結因緣有所歸屬。二閤中也有三部分。首先，蓮花代表佛陀的比喻，其中一切善根功德，與上面的大水遍滿相合。放在下面，與蓮花的生長相合，意思是不斷絕種性，如蓮花代表佛陀。普照十方與上面的光明照耀十方相合。『與諸菩薩下』（與諸菩薩），與瞭解佛陀相合。

【English Translation】 English version 『Cloud and rain have no way to be compared.』 The Bodhisattva's virtuous roots are like the shared karma of beings, causing their appearance. The Dharma cloud and Dharma rain appear due to the response of beings' faculties; they do not come from a certain place beforehand. When the faculties fade, they depart, and they do not return to their original place either. Therefore, their essence has no birth or death. 『The fourth great rain is difficult to know metaphor』 is a metaphor for the profundity of the Dharma, which is not a realm that ordinary minds can comprehend. The ancients said: 『The teachings are vast, the practice is great, the causes are deep, and the results are far-reaching.』 Therefore, it is not for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but it does not contradict the truth. Only those with great faculties, that is, the lords of the world, can act without acting and understand it. 『The fifth great rain is a metaphor for success and failure,』 let alone in the metaphor of the Buddha extinguishing delusion and achieving virtue. The first metaphor is when the kalpa of destruction arrives; the three metaphors are when water stops water and they merge. The first two metaphors are extinguishing delusion and achieving wisdom and merit; the next metaphor is extinguishing obstacles and achieving wisdom, which is the dual practice of cessation and contemplation. The last metaphor is expedient wisdom illuminating faculties. Moreover, it is not the same as the Two Vehicles, not the same as the heretics, does not increase ignorance, and is not non-omniscient wisdom. This is the difference in the Dharma rain in the separate and general teachings. 『The sixth rain follows the separate metaphor,』 which is a metaphor for the Buddha's teachings having only one flavor, but having different understandings according to different faculties. Following the faculties is consistent with the previous differences. 『The seventh superior place is first accomplished metaphor,』 which is a metaphor for the Buddha's superior conditions, first saving beings. The text on virtue first clarifies the positive meaning, and the following metaphors of the Buddha's disciples are to eliminate doubts. The first accomplishment is due to karmic force, and the difference in the Dharma is due to the difference in faculties, but it does not contradict the sixth one flavor. 『The eighth matter is different due to the cause metaphor,』 which is a metaphor for the Buddha accomplishing great deeds. It is also the difference in virtue due to the metaphor of wisdom. The metaphor is divided into three parts. Initially, the lotus flower represents the Buddha; in the general statement, the appearance without a name is omitted, which indicates the manifestation of the Buddha. The reason for saying 『great』 is, according to the third volume of the five-volume Mahākaruṇādharmapundarīka Sūtra, because it has a thousand petals, and its light illuminates the ten directions, which is golden light. Saying 『so many Buddhas』 is because there are a thousand lotus flowers, representing a thousand Buddhas. Therefore, the kalpa is named Bhadra, with many virtuous and good beings. Most of the rest is the same as this. Second, 『Buddha's disciples at that time below,』 the place where the wind wheel arises is where the powerful ones remotely support and widely establish the wind wheel. Third, 『Buddha's disciples under the great cloud,』 summarizing the causes and conditions to which they belong. There are also three parts in the two combinations. First, the metaphor of the lotus flower representing the Buddha, in which all virtuous roots and merits are combined with the great water filling above. Placed below, it is combined with the growth of the lotus flower, meaning that the lineage is not cut off, just as the lotus flower represents the Buddha. Universally illuminating the ten directions is combined with the light illuminating the ten directions above. 『With all the Bodhisattvas below,』 it is combined with understanding the Buddha.

當出。第二佛子下。合風輪起處喻。此十智光次第合前。所成唯果德。能成通因果。又能成即實之權。所成唯差別之德。故下結云同一體等。第三佛子如來下合。結因有屬於中三。一結因即能成之智。合上一味之水風輪不同。此輪由一節水減。一重輪生。如澄水垽。今推能成由一味大悲。二佛子一切下結果。即所成之大智。從一實之智隨權而生。合上風輪差別。故世界差別。三佛子汝等下結緣。即由眾生異。合上以眾生善根不同。兼釋外疑。于中又三。初牒前正理。一解脫味即能成之水。水具二義。悲及解脫二文影略。種種功德通能所二智。二眾生念言舉外疑情。然感應之道略有三義。一互相成。二互相奪。三緣成性空。今眾生以緣奪因。純推佛力失因緣義。三佛子此非下。如來為釋。于中初以因奪緣。一向言非。次但以下。為說正義初句因緣相成后而佛下。有二義。一成上因緣。雖隨眾生心無分別。二成第三義了性空故。緣成故無成。無成故無壞。所成既空何有能成作者及作法耶。第九四輪相依喻。況佛體用依持德。亦廣建立風之別義。喻中二。先明能持之風。有四者。一一時持水名安住。二多時不動名常住。三與劫齊量。四體性堅密。是以俱舍云。假使有一大諾健那。以金剛輪奮威懸擊。金剛有碎風輪無損。其量

【現代漢語翻譯】現代漢語譯本應當出現。第二佛子（Buddha's son）下文，是合起來比喻風輪升起的地方。這十智光（ten wisdom lights）依次與前面所成就的果德（fruition virtue）相合，能夠成就通因果（thorough cause and effect），又能夠成就即實之權（the expedient means that is reality itself）。所成就的只是差別的功德（virtue of differentiation），所以下文總結說同一體等。第三佛子如來（Tathagata）下文是合起來總結因有屬於中三（three mediums）。一是總結因就是能夠成就的智慧，與上面一味的水風輪（water-wind wheel of one flavor）不同。此輪由於一節水減少，一重輪產生，如同澄清水中的沉澱物。現在推究能夠成就的，是由一味大悲（great compassion）。二佛子一切下文是結果，就是所成就的大智（great wisdom），從一實之智（wisdom of one reality）隨著權宜而產生，與上面的風輪差別相合，所以世界有差別。三佛子汝等下文是總結緣，就是由於眾生不同，與上面以眾生善根不同相合，兼解釋外面的疑問。其中又有三點。首先是照錄前面的正理。一解脫味（taste of liberation）就是能夠成就的水，水具有兩種含義，悲和解脫兩處文字省略。種種功德貫通能夠成就和所成就兩種智慧。二眾生念言舉出外面的疑問，然而感應的道理略有三種含義。一是互相成就，二是互相剝奪，三是緣成性空（emptiness of nature achieved by conditions）。現在眾生以緣剝奪因，純粹推崇佛力，失去了因緣的意義。三佛子此非下文，是如來（Tathagata）爲了解釋。其中首先以因剝奪緣，一概說不對。其次但以下文，是為說正義，初句因緣相成，后而佛下文，有兩種含義。一是成就上面的因緣，雖然隨著眾生的心而沒有分別。二是成就第三義，了達性空的緣故。緣成就所以沒有成就，沒有成就所以沒有壞滅。所成就既然是空，哪裡有能夠成就的作者和作法呢？第九四輪相依的比喻，更何況佛的體用依持的功德，也廣泛建立風的差別意義。比喻中有兩點。先說明能夠持的風，有四種：一是暫時持水，名叫安住（abiding）；二是長時間不動，名叫常住（permanence）；三是與劫（kalpa）齊量；四是體性堅密。因此俱舍論（Abhidharmakośa）說，假使有一位大力士，以金剛輪（vajra wheel）奮力懸擊，金剛輪有碎裂的時候，風輪沒有損傷，它的量...

【English Translation】 English version It should appear. The second Buddha's son (Buddha's son), below, is a combined metaphor for the place where the wind wheel arises. These ten wisdom lights (ten wisdom lights) successively combine with the previously achieved fruition virtue (fruition virtue), which can achieve thorough cause and effect (thorough cause and effect), and can also achieve the expedient means that is reality itself (the expedient means that is reality itself). What is achieved is only the virtue of differentiation (virtue of differentiation), so the following concludes with 'same entity' and so on. The third Buddha's son, Tathagata (Tathagata), below, is a combined summary of the causes belonging to the three mediums (three mediums). First, the summary of the cause is the wisdom that can be achieved, which is different from the water-wind wheel of one flavor (water-wind wheel of one flavor) above. This wheel is produced by the reduction of one section of water and the generation of one layer of wheel, like sediment in clear water. Now, investigating what can be achieved is due to great compassion (great compassion). Second, the Buddha's son, everything below, is the result, which is the great wisdom (great wisdom) achieved, arising from the wisdom of one reality (wisdom of one reality) according to expediency, corresponding to the differentiation of the wind wheel above, so the world is differentiated. Third, the Buddha's son, you, etc., below, is a summary of conditions, which is due to the difference of sentient beings, corresponding to the difference in the good roots of sentient beings above, and also explaining external doubts. Among them, there are three points. First, transcribe the previous correct reasoning. The taste of liberation (taste of liberation) is the water that can be achieved, and water has two meanings, compassion and liberation are omitted in the text. All kinds of merits penetrate the two wisdoms that can be achieved and what is achieved. Second, sentient beings' thoughts raise external doubts, but the principle of interaction and response has three meanings. One is mutual achievement, the second is mutual deprivation, and the third is emptiness of nature achieved by conditions (emptiness of nature achieved by conditions). Now sentient beings deprive the cause with conditions, purely advocating the power of the Buddha, losing the meaning of cause and condition. Third, the Buddha's son, this is not below, is Tathagata (Tathagata) to explain. Among them, first deprive the condition with the cause, and generally say it is wrong. Secondly, but below, is to speak the correct meaning, the first sentence is the mutual achievement of cause and condition, and the latter, under the Buddha, has two meanings. One is to achieve the above cause and condition, although it follows the minds of sentient beings without discrimination. The second is to achieve the third meaning, because of understanding the emptiness of nature. Conditions are achieved, so there is no achievement, and there is no destruction because there is no achievement. Since what is achieved is empty, where is the author and method that can be achieved? The ninth metaphor of the interdependence of the four wheels, let alone the merits of the Buddha's substance and function, also extensively establishes the different meanings of the wind. There are two points in the metaphor. First, explain that the wind that can hold has four kinds: one is to temporarily hold water, called abiding (abiding); the second is to not move for a long time, called permanence (permanence); the third is equal to the kalpa (kalpa); the fourth is the firmness of the body. Therefore, Abhidharmakośa (Abhidharmakośa) says, 'Suppose there is a strong man, striking with a vajra wheel (vajra wheel), the vajra wheel has a time to break, the wind wheel is not damaged, its quantity...'

廣無數。厚十六洛叉。彼但有一與此不同。二此四下四輪相依。準俱舍論。次上水輪厚八洛叉。洛叉億也。次上更有金輪。厚三億二萬由旬。然其世界。或說三輪成。謂風水金。或說五輪。謂下加虛空上加大地。今欲稱法合成四輪。則地中含金金亦地故。二閤中先合能持四風。有配四攝義。則少似既合。以如來出現則成大局。今謂一未信入者。以四攝普攝示以正理。二已信受者建立教法。三已入法者令其成行。四已成行者令其得果。二佛子下。合四輪相依。一慈悲合地能厚載故。二方便合水曲隨器故。出現合風力能持故。無礙合空如空無礙故。故凈名云。其無礙慧無若干故。文意雖但取展轉相依。不妨有似其事。若準偈中。慈悲之前有一切佛法。以況樹林則五重相依。第十大千饒益喻。況佛利世德。別顯總中一切眾生各隨所宜。而得受用。閤中次第合前四益。見佛生喜如魚得潤故。戒如平地萬善由生故。定如宮室得安息故。慧如虛空不可壞故。于中二句。初不壞事。后不壞理。第三總結成益中有十一句。各別結上十門。以九十二句結第九門。故有十一。一多因出現故。二廣故難受。三無生故無從。四非心識故思必發狂。五如空故惑見雙亡。六平等無我故一味。七由無盡故諸乘遍化。八后際無斷故佛種不斷。九無對即無

【現代漢語翻譯】現代漢語譯本廣無數（數量極多）。厚十六洛叉（laksha，印度數字單位，等於十萬）。彼但有一與此不同。二此四下四輪相依。準俱舍論（Abhidharmakośa-bhāṣya，一部重要的佛教論著）。次上水輪厚八洛叉。洛叉億也。次上更有金輪。厚三億二萬由旬（yojana，古代印度長度單位）。然其世界。或說三輪成。謂風水金。或說五輪。謂下加虛空上加大地。今欲稱法合成四輪。則地中含金金亦地故。二閤中先合能持**。有配四攝（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）義。則少似既合。以如來（Tathāgata，佛的稱號）出現則成大局。今謂一未信入者。以四攝普攝示以正理。二已信受者建立教法。三已入法者令其成行。四已成行者令其得果。二佛子下。合四輪相依。一慈悲合地能厚載故。二方便合水曲隨器故。出現合風力能持故。無礙合空如空無礙故。故凈名（Vimalakīrti，維摩詰）云。其無礙慧無若干故。文意雖但取展轉相依。不妨有似其事。若準偈中。慈悲之前有一切佛法。以況樹林則五重相依。第十大千饒益喻。況佛利世德。別顯總中一切眾生各隨所宜。而得受用。閤中次第合前四益。見佛生喜如魚得潤故。戒如平地萬善由生故。定如宮室得安息故。慧如虛空不可壞故。于中二句。初不壞事。后不壞理。第三總結成益中有十一句。各別結上十門。以九十二句結第九門。故有十一。一多因出現故。二廣故難受。三無生故無從。四非心識故思必發狂。五如空故惑見雙亡。六平等無我故一味。七由無盡故諸乘遍化。八后際無斷故佛種不斷。九無對即無

【English Translation】 English version Immeasurably vast. Sixteen lakshas (laksha, an Indian numerical unit equal to one hundred thousand) in thickness. Only one of them differs from this. Secondly, these four lower wheels are mutually dependent. According to the Abhidharmakośa-bhāṣya (Abhidharmakośa-bhāṣya, an important Buddhist treatise). Next, the water wheel above is eight lakshas thick. A laksha is a hundred million. Above that is a golden wheel, three hundred and twenty million yojanas (yojana, an ancient Indian unit of length) thick. However, regarding its world, some say it is formed of three wheels, namely wind, water, and gold. Others say five wheels, adding space below and the great earth above. Now, intending to describe the Dharma, it is synthesized into four wheels, because the earth contains gold, and gold is also earth. In the second synthesis, first combine the ability to uphold **. It has the meaning of matching the Four Saṃgrahavastus (catuḥ-saṃgrahavastu, giving, kind speech, beneficial action, and cooperation). It seems somewhat similar to being combined. With the appearance of the Tathāgata (Tathāgata, an epithet of the Buddha), a grand scheme is formed. Now, it means first, for those who have not yet entered faith, universally embrace them with the Four Saṃgrahavastus and show them the correct principles. Second, for those who have already accepted faith, establish the teachings. Third, for those who have already entered the Dharma, cause them to cultivate practice. Fourth, for those who have already cultivated practice, cause them to attain the fruit. Secondly, below 'Buddha-son', combine the mutual dependence of the four wheels. First, loving-kindness and compassion combine with the earth because it can thickly support. Second, skillful means combine with water because it adapts to the shape of the vessel. Appearance combines with wind because its power can uphold. Unobstructedness combines with space because it is unobstructed like space. Therefore, Vimalakīrti (Vimalakīrti, a famous Buddhist figure) says, 'His unobstructed wisdom has no limitations.' Although the meaning of the text only takes mutual dependence, it does not prevent it from resembling the matter. If according to the verse, before loving-kindness and compassion, there is all the Buddha-dharma, likened to a forest, then there is a fivefold mutual dependence. The tenth is the analogy of the great thousandfold benefit, illustrating the Buddha's virtue of benefiting the world. Separately revealing within the totality, all sentient beings each receive and use according to their suitability. In the synthesis, sequentially combine the previous four benefits. Seeing the Buddha generates joy, like a fish obtaining moisture. Precepts are like level ground, from which myriad virtues arise. Samadhi is like a palace, where one obtains rest. Wisdom is like space, indestructible. Within these two sentences, the first is about indestructible things, and the second is about indestructible principles. The third summarizes the benefits into eleven sentences, each separately concluding the previous ten doors. Ninety-two sentences conclude the ninth door, hence there are eleven. First, it is due to the appearance of many causes. Second, it is vast, hence difficult to receive. Third, it is unarisen, hence there is no origin. Fourth, it is not mental consciousness, hence thinking about it will surely lead to madness. Fifth, it is like space, hence delusion and views are both extinguished. Sixth, it is equal and selfless, hence it is of one flavor. Seventh, due to its inexhaustibility, all vehicles are universally transformed. Eighth, the final limit is without interruption, hence the Buddha-seed is unbroken. Ninth, without opposition, it is without

礙慧。十為無為平等。即攝三輪歸無礙慧。十一本為眾生故今利益滿足。若將一一通前十門。未為得意。第二偈頌。三十七頌分三。初十四頌嘆深許說。次二十二頌。頌上十喻。后一頌結說無盡。不頌上文。今初分二。前十一頌嘆深難量。后三頌誡聽許說。今初亦二。初偈總嘆。頌前標告不思議言。后十別嘆。即次第頌前總結十一句。亦第九偈頌九十二句結。既結喻。今此亦即通頌前喻。喻則性相雙明。此中多就性說。古稱性起彌復有由。一無邊量即無量義。二一毛叵量即廣大義。三空際叵得即無生義。然唯此第三偈。似頌第五如空。第六偈似頌第三無生滅。然取義不同故。皆案次。四不能知者離心識故。五遍於一切非一切者。即如空義。六體性平等即平等無我義。七前遍諸剎。此遍三世文綺互耳。八無變易故盡后際。九離言說故無二無對。十本願現身故能成益。第二誡聽許說中分二。初一誡聽勸修凈意如空。總以喻顯。下二句別顯。一離妄取。如彼凈空無雲翳故。斯即真止。二觸境無滯。如彼凈空無障礙故。斯即真觀。此觀不作意以照境。則所照無涯。此止體性離。而息妄故諸取皆寂。若斯則不拂不瑩而自凈矣。無凈之凈則闇蹈佛境矣。此為心要。謂後學思行。后二偈許說分齊。于中初半偈。結前生后。后偈半正示

【現代漢語翻譯】現代漢語譯本礙慧（無礙的智慧）。十為無為平等，即攝三輪（施者、受者、施物）歸無礙慧。十一本為眾生故今利益滿足。若將一一通前十門，未為得意。第二偈頌，三十七頌分三。初十四頌嘆深許說，次二十二頌，頌上十喻，后一頌結說無盡，不頌上文。今初分二，前十一頌嘆深難量，后三頌誡聽許說。今初亦二，初偈總嘆，頌前標告不思議言，后十別嘆，即次第頌前總結十一句，亦第九偈頌九十二句結。既結喻，今此亦即通頌前喻，喻則性相雙明，此中多就性說。古稱性起彌復有由。一無邊量即無量義，二一毛叵量即廣大義，三空際叵得即無生義，然唯此第三偈，似頌第五如空，第六偈似頌第三無生滅，然取義不同故，皆案次。四不能知者離心識故，五遍於一切非一切者，即如空義，六體性平等即平等無我義，七前遍諸剎，此遍三世文綺互耳，八無變易故盡后際，九離言說故無二無對，十本願現身故能成益。第二誡聽許說中分二，初一誡聽勸修凈意如空，總以喻顯，下二句別顯，一離妄取，如彼凈空無雲翳故，斯即真止。二觸境無滯，如彼凈空無障礙故，斯即真觀。此觀不作意以照境，則所照無涯。此止體性離，而息妄故諸取皆寂。若斯則不拂不瑩而自凈矣。無凈之凈則闇蹈佛境矣。此為心要，謂後學思行。后二偈許說分齊，于中初半偈，結前生后，后偈半正示

【English Translation】 English version Unobstructed Wisdom. Ten is 'non-action' (Wu Wei) and equality, which means gathering the three wheels (giver, receiver, and the gift) into unobstructed wisdom. Eleven is originally for the sake of sentient beings, so now the benefits are fulfilled. If each one is connected to the previous ten doors, it is not yet satisfactory. The second verse, thirty-seven verses, is divided into three. The first fourteen verses praise the depth and permit speaking. The next twenty-two verses praise the above ten metaphors. The last verse concludes that it is inexhaustible, not praising the above text. Now, the first is divided into two. The first eleven verses praise the depth as immeasurable, and the last three verses warn to listen and permit speaking. Now, the first is also divided into two. The first verse generally praises, praising the previous announcement of inconceivable words. The last ten specifically praise, which is to praise the previous summary of eleven sentences in order, and also the ninth verse praises the conclusion of ninety-two sentences. Since it concludes the metaphor, now this also generally praises the previous metaphor. The metaphor then clearly shows both nature and characteristics, but this mostly speaks of nature. The ancients called it 'nature arises, and there is a reason for it.' One, 'immeasurable' means immeasurable meaning. Two, 'one hair cannot be measured' means vast meaning. Three, 'the edge of the sky cannot be obtained' means no birth. However, only this third verse seems to praise the fifth, like the sky, and the sixth verse seems to praise the third, no birth and death. However, since the meaning taken is different, they are all arranged in order. Four, 'cannot be known' is because it is separated from mind and consciousness. Five, 'pervades everything and not everything' is like the meaning of the sky. Six, 'the nature of the body is equal' means equality and no self. Seven, 'previously pervaded all lands,' this pervades the three worlds, the patterns are intertwined. Eight, 'no change' therefore reaches the end of the future. Nine, 'separated from words' therefore there is no duality and no opposition. Ten, 'the original vow manifests the body' therefore it can accomplish benefits. The second warning to listen and permit speaking is divided into two. The first warns to listen and encourages cultivating pure intention like the sky, generally showing it with a metaphor. The next two sentences specifically show, one, 'separated from false grasping,' like that pure sky without clouds, this is true cessation. Two, 'unobstructed when touching objects,' like that pure sky without obstacles, this is true contemplation. This contemplation does not intentionally illuminate the object, so what is illuminated is boundless. This cessation is separated in nature, and because it stops delusion, all grasping is silent. If so, then without wiping or polishing, it will naturally be pure. The purity of no purity then secretly treads the Buddha realm. This is the essence of the mind, referring to the later learners' thoughts and actions. The last two verses permit speaking within limits, in which the first half of the verse concludes the previous and gives rise to the next, and the latter half of the verse directly shows.

分齊。牒舉十門。略無行者三業攝故。闕正覺者導師中攝。或復略無。第二頌前十喻。即為十段。初喻四頌以是總故。餘九各二。今初文二。前二頌總顯多緣。后二頌別顯緣相。其第九喻。合云方便依智者。智即頌前出現。然初無礙慧。是佛實智中二皆權。于中智即知事方便隨機。合上即權實無礙對初即悲智雙游。第二別答出現九門。先明身業。后八依故。長行中二。先標舉。后佛子諸菩薩下釋相。于中三。初就法總明。次約喻別顯。后就法總結。然總中五遍通喻中十身。結中十句別結十喻。亦同前出現。今初分四。一總教廣見。二何以故徴其所由。三諸菩薩下。反釋所以。四應遍一切下。順以結酬。就反釋中總舉五法。法是所知法界。及調伏法事。是調伏眾生行事故。晉經名行。身即是正國土是依。生是所化。四順結中應翻上五成五無量界。身為能遍四為所遍。一遍法界。二遍調伏界。三遍調伏加行界。四遍世界。五遍眾生界。唯有五界非是略也。第二佛子譬如下。約喻別顯中。明如來出現有十種身。一週遍十方身。二無著無礙身。三普入城益身。四平等隨應身。五無生潛益身。六圓回等住身。七無心普應身。八窮盡后際身。九嚴剎益生身。十嚴好滿愿身。此即八地十身而為次不同。一法身。二智身。三威勢。四菩

提。五莊嚴。六意生。七化。八力持。九福德。十愿。四是菩提者。初成先照故。偈云日照出現故。五莊嚴者。一一毛孔隨好光明。以莊嚴故。余文並顯。顯此十身舉十喻況。一一喻中文各有三。謂喻合結。今初虛空周遍喻。況周遍十方身故。下結。云以其心無量遍十方故。喻中先直示后徴釋。徴云。至不至別。何得俱耶。以一無身釋上二義。由無身故無可得至。亦以無故無所不至。如色中空。空若有身身即質聚。便礙於色。如鐵入水水不入鐵。今由無身故遍入色中。法準喻知。此以事空以況理空。理空即是法身故。經偈云。佛以法為身。清凈如虛空故。為眾生下此釋外疑。第二空無分別喻。況無著無礙身故。經結云所行無礙如虛空故。空無分別不礙顯色。智無分別不礙利生。第三日光饒益喻。喻普入成益身。普入法界故。喻合皆有總別釋成。閤中別內有十種益。合前八句。初二合初句世出世異故。三拔四流之苦與出世之樂。拯二乘沉定水之苦。與菩提樂。皆變濕令燥之義。四道品通長三乘草木。五信有二義。一成上義。信能增長一切法故。二合成熟信。能必到如來地故。六七二句合廓徹虛空。一得見聞四諦因果智。二得三明十力智如空有日廓凈照徹故。八有二義。令心無礙成上徹空。不壞善根成下蓮華。如赤蓮華不

【現代漢語翻譯】現代漢語譯本提（提起）。五莊嚴（五種莊嚴）。六意生（意生身）。七化（化身）。八力持（具足力量）。九福德（福德圓滿）。十愿（本願）。四是菩提者（四種菩提），初成先照故（最初成就時就照亮一切）。偈云日照出現故（如同太陽出現照亮一切）。五莊嚴者（五種莊嚴），一一毛孔隨好光明（每一個毛孔都放出隨順美好的光明），以莊嚴故（以此來莊嚴）。余文並顯（其餘的文字也都很明顯）。顯此十身舉十喻況（爲了彰顯這十身，舉出十種比喻來比況）。一一喻中文各有三（每一個比喻中，文義上各有三個方面），謂喻合結（即比喻、合喻和總結）。今初虛空周遍喻（現在先說虛空周遍的比喻），況周遍十方身故（比況佛身周遍十方）。下結（下面總結），云以其心無量遍十方故（因為佛的心是無量的，所以能周遍十方）。喻中先直示后徴釋（比喻中先直接顯示，然後提問解釋）。徴云（提問說），至不至別（到達和不到達是有區別的），何得俱耶（怎麼能同時存在呢）？以一無身釋上二義（用『無身』來解釋上面的兩種含義）。由無身故無可得至（因為沒有固定的形體，所以沒有什麼可以到達的）。亦以無故無所不至（也因為沒有固定的形體，所以無處不到）。如色中空（就像色法中的空性），空若有身身即質聚（如果空性有形體，那麼形體就會凝結成物質），便礙於色（就會阻礙色法）。如鐵入水水不入鐵（就像鐵塊放入水中，水無法進入鐵塊）。今由無身故遍入色中（現在因為空性沒有固定的形體，所以能遍入一切色法之中）。法準喻知（佛法的道理也應該按照這個比喻來理解）。此以事空以況理空（這是用事相上的空性來比況理體上的空性），理空即是法身故（理體上的空性就是法身）。經偈云（經中的偈頌說），佛以法為身（佛以法為身），清凈如虛空故（清凈如同虛空）。為眾生下此釋外疑（爲了眾生，下面解釋外道的疑惑）。第二空無分別喻（第二個比喻是空性沒有分別）。況無著無礙身故（比況佛身沒有執著，沒有障礙）。經結云所行無礙如虛空故（經中總結說，佛所行之處沒有障礙，如同虛空）。空無分別不礙顯色（空性沒有分別，不妨礙顯現各種色法）。智無分別不礙利生（佛的智慧沒有分別，不妨礙利益眾生）。第三日光饒益喻（第三個比喻是日光饒益）。喻普入成益身（比喻佛普入一切處，成就利益眾生之身）。普入法界故（因為佛普入一切法界）。喻合皆有總別釋成（比喻、合喻都有總體的解釋和分別的解釋）。閤中別內有十種益（合喻中，分別有十種利益）。合前八句（對應前面的八句）。初二合初句世出世異故（前兩句對應第一句，因為世間和出世間不同）。三拔四流之苦與出世之樂（拔除四種瀑流的痛苦，給予出世間的快樂）。拯二乘沉定水之苦（拯救沉溺於二乘禪定之水中的痛苦）。與菩提樂（給予菩提的快樂）。皆變濕令燥之義（都是變濕為燥的含義）。四道品通長三乘草木（四道品能普遍增長三乘的草木）。五信有二義（第五，信有兩種含義）。一成上義（一是成就上面的含義），信能增長一切法故（因為信心能夠增長一切法）。二合成熟信（二是成就成熟的信心），能必到如來地故（能夠必定到達如來的境界）。六七二句合廓徹虛空（第六句和第七句合起來，如同廓徹虛空）。一得見聞四諦因果智（一是能夠見聞四諦的因果智慧）。二得三明十力智如空有日廓凈照徹故（二是能夠得到三明十力智，如同虛空中有太陽，廓然清凈地照徹一切）。八有二義（第八，有兩種含義）。令心無礙成上徹空（使心沒有障礙，成就上面所說的徹空）。不壞善根成下蓮華（不損壞善根，成就下面所說的蓮華）。如赤蓮華不（如同紅色的蓮花不...）

【English Translation】 English version Ti (Upliftment). Five Adornments (Pañca-vyūha). Six Mind-Born (Manomaya-kāya). Seven Transformations (Nirmāṇa-kāya). Eight Power-Holding (Baladhāra). Nine Meritorious Virtues (Puṇyadhāra). Ten Vows (Praṇidhāna). The four are Bodhi (Enlightenment), initially illuminating because of its first accomplishment. The verse says, 'As the sun appears and illuminates.' The Five Adornments are the auspicious and radiant light emanating from each pore, used for adornment. The remaining text is self-explanatory. To reveal these Ten Bodies, ten metaphors are used. Each metaphor contains three aspects: the metaphor itself, the connection, and the conclusion. Now, first is the metaphor of space pervading everywhere, symbolizing the body pervading the ten directions. The conclusion below states, 'Because its mind is immeasurable and pervades the ten directions.' In the metaphor, first is the direct indication, then the questioning and explanation. The question is, 'Reaching and not reaching are distinct, how can they coexist?' The explanation uses the concept of 'no-body' to explain the two meanings above. Because there is no fixed body, there is nothing that can be reached. Also, because there is no fixed body, there is nowhere it does not reach. Like emptiness within form, if emptiness had a body, that body would be a solid mass, obstructing form. Like iron entering water, water does not enter iron. Now, because there is no fixed body, it pervades all forms. The Dharma should be understood according to this metaphor. This uses the emptiness of phenomena to symbolize the emptiness of principle. The emptiness of principle is the Dharmakaya (Dharma Body). The sutra verse says, 'The Buddha takes Dharma as his body, pure like space.' For sentient beings, the following explains external doubts. The second metaphor is that emptiness has no discrimination, symbolizing the body without attachment or obstruction. The sutra concludes, 'Its conduct is unobstructed like space.' Emptiness without discrimination does not hinder the manifestation of forms. Wisdom without discrimination does not hinder benefiting sentient beings. The third metaphor is the enriching sunlight, symbolizing the body that universally enters and accomplishes benefit. Because it universally enters the Dharma Realm. The metaphors and connections all have general and specific explanations. Within the connection, there are specifically ten kinds of benefits, corresponding to the previous eight lines. The first two lines correspond to the first sentence, because the mundane and supramundane are different. Three, removing the suffering of the four floods and giving the joy of the supramundane. Rescuing the suffering of those immersed in the waters of the Two Vehicles' samadhi, and giving the joy of Bodhi. All have the meaning of transforming wetness into dryness. The Four Noble Paths universally nourish the plants of the Three Vehicles. Five, faith has two meanings: first, to accomplish the meaning above, because faith can increase all Dharmas; second, to accomplish mature faith, which can certainly reach the stage of the Tathagata. The sixth and seventh lines together are like space being completely clear. First, one can see and hear the wisdom of the causes and effects of the Four Noble Truths. Second, one can obtain the three kinds of knowledge and the ten powers, like the sun in the sky, clearly and purely illuminating everything. Eight, there are two meanings: to make the mind unobstructed, accomplishing the thorough emptiness mentioned above; and not destroying good roots, accomplishing the lotus flower mentioned below. Like a red lotus not...

遇日光翳死無疑。三乘善根若遇智日則便不壞。九正合開華。上已開不壞。今未開今開。十合後二句。發菩提心即見大道。成就本行是辦家業。第四日光等照喻。喻平等隨應身。由住真際故無私平等。文中二。先正喻。後重舉釋疑。前中黑山喻緣覺者。無法空之光故。不出功德故。不同菩薩十大山王表十地故。高原喻聲聞者。不生佛法蓮華故。大地一種通含三聚。取決定能生處喻正定聚。得緣方生喻不定聚。砂鹵等地喻邪定聚。然亦不捨故皆等照。后釋疑雲。日光是一佛智萬殊豈為同喻。釋云豈不向說但隨山地有高下耶。故知但隨眾生智慧不同。佛無私智無若干也。未違前喻。又既約機說異。則照高未能兼下。照下而猶照高。又若舍化先舍于小次舍于中。唯菩薩高山盡日蒙照。思之。第五日益生盲喻。喻佛無生潛益身。有目者睹。非是獨為生盲不見。亦未曾滅。以潛益故。閤中二先略后廣。略中五事皆盲。而無信為總。故云無信眼故。此即涅槃闡提三罪。無信斷善即一闡提。無解毀見則謗方等。毀戒邪命。即犯四重禁作五逆罪。此四至惡猶有佛性。亦為饒益令離苦集。后佛子如來下。廣顯中二。先能益光后所益眾。今初二。先列十光。后結分齊。今初。十中初三成二莊嚴慧中二句。一普照事。一照凈理。次三成三慧。

初二成聞慧。后一成思修。后四成四智。大圓鏡智。無住普照故。平等性智。絕戲論故。妙觀察智。隨應演故。成所作智。嚴土化生故。佛子下結數分齊。以日有千光故。結云千實乃無數。五百照下者。五位自分行。五百照上者。五位勝進行。二其菩薩下。所益中有四。初益菩薩。二益二乘。三益生盲。四益惡趣。菩薩有二種益。一益圓機頓證佛境。二益權機令熟權趣實。諸處謂五眼等諸地。謂種性地等。二乘生盲可知。四地獄下。光益惡趣文有六段。一拔苦與樂。二佛子下。因起邪見。二是時下。慈音示正。四彼諸下。回邪報恩。五如來下。佛與授記。六佛子下。結光利益。此中諸益多同隨好。第六月光奇特喻。喻佛圓回等住身。謂等住三世無增減故。閤中四法者。一圓智映二乘。二常身示延促。三由器見有四無所見無向背。初及后二皆圓回義。菩提器者。堪受菩提之人。睹意生身。若心海澄清妄念都寂。則真見佛矣。第七梵王普現喻。喻佛無心普應。身不分而遍故。第八醫王延壽喻。喻佛窮盡后際身。喻中二先彰現德。后彼大下。咒力持身。閤中亦二。初合現德。于中初合用藥無不盡。次修學下。合咒力為方便。后善能下。合見者病癒二及住下。合咒力持身。用前咒藥持住多劫。故略不重明藥咒能持。第九摩尼利

【現代漢語翻譯】現代漢語譯本初二成聞慧（通過聽聞佛法而獲得的智慧）。后一成思修（通過思考和修行而獲得的智慧）。后四成四智（最後四種轉化為四種智慧）。大圓鏡智（Dà Yuán Jìng Zhì）：無住普照故（因為其不住于任何事物而普遍照耀）。平等性智（Píngděng Xìng Zhì）：絕戲論故（因為其斷絕了虛妄的言論）。妙觀察智（Miào Guānchá Zhì）：隨應演故（因為其隨著根器而演說佛法）。成所作智（Chéng Suǒ Zuò Zhì）：嚴土化生故（因為其莊嚴佛土並教化眾生）。佛子下結數分齊（諸佛之子總結數量的界限）：以日有千光故（因為太陽有千道光芒）。結云千實乃無數（總結說一千實際上是無數）。五百照下者（五百道光照向下方的）：五位自分行（是五種果位各自的修行）。五百照上者（五百道光照向上方的）：五位勝進行（是五種果位殊勝的修行）。二其菩薩下（其次菩薩）：所益中有四（所利益的有四種）。初益菩薩（首先利益菩薩）。二益二乘（其次利益聲聞和緣覺）。三益生盲（再次利益天生盲人）。四益惡趣（最後利益惡道眾生）。菩薩有二種益（利益菩薩有兩種）：一益圓機頓證佛境（一是利益圓滿根器的菩薩立即證得佛的境界）。二益權機令熟權趣實（二是利益方便根器的菩薩使其成熟，從方便法門趨向真實法門）。諸處謂五眼等（諸處指的是五眼等）。諸地謂種性地等（諸地指的是種性地等）。二乘生盲可知（利益聲聞緣覺和天生盲人可以理解）。四地獄下（第四，地獄）：光益惡趣文有六段（光明利益惡道眾生的文有六段）。一拔苦與樂（一是拔除痛苦給予快樂）。二佛子下（二是，諸佛之子）：因起邪見（因為生起邪見）。二是時下（三是，這時）：慈音示正（慈悲的聲音顯示正道）。四彼諸下（四是，那些）：回邪報恩（迴轉邪見報答恩德）。五如來下（五是，如來）：佛與授記（佛給予授記）。六佛子下（六是，諸佛之子）：結光利益（總結光明的利益）。此中諸益多同隨好（這裡面的諸多利益大多與隨形好相同）。第六月光奇特喻（第六，用月光奇特的比喻）：喻佛圓回等住身（比喻佛圓滿迴轉平等安住的法身）。謂等住三世無增減故（意思是平等安住於過去、現在、未來三世，沒有增減的緣故）。閤中四法者（總結其中的四法）：一圓智映二乘（一是圓滿的智慧照耀二乘）。二常身示延促（二是常住的法身顯示延長或縮短）。三由器見有四無所見無向背（三是由於根器見到四種情況，沒有見到，沒有方向和背離）。初及后二皆圓回義（最初和最後兩種都是圓滿迴轉的意義）。菩提器者（菩提的器皿）：堪受菩提之人（堪能接受菩提的人）。睹意生身（見到意生身）。若心海澄清妄念都寂（如果心海澄清，妄念都寂靜）。則真見佛矣（那麼就真正見到佛了）。第七梵王普現喻（第七，用梵王普遍顯現的比喻）：喻佛無心普應（比喻佛沒有分別心而普遍應現）。身不分而遍故（法身不分割而周遍的緣故）。第八醫王延壽喻（第八，用醫王延長壽命的比喻）：喻佛窮盡后際身（比喻佛窮盡未來際的法身）。喻中二先彰現德（比喻中有兩點，首先彰顯顯現的功德）。后彼大下（然後，那些大的）：咒力持身（咒語的力量保持身體）。閤中亦二（總結其中也有兩點）：初合現德（首先總結顯現的功德）。于中初合用藥無不盡（其中首先總結用藥沒有不窮盡的）。次修學下（其次，修學）：合咒力為方便（總結咒語的力量作為方便）。后善能下（然後，善於）：合見者病癒（總結見到的人疾病痊癒）。二及住下（二以及安住）：合咒力持身（總結咒語的力量保持身體）。用前咒藥持住多劫（用前面的咒語和藥物保持安住很多劫）。故略不重明藥咒能持（所以省略不再重複說明藥物和咒語能夠保持）。第九摩尼利（第九，摩尼寶珠的利益）

【English Translation】 English version Initially, the second stage is the Wisdom of Hearing (Śruta-mayā-prajñā). Subsequently, the third stage is the Wisdom of Thinking and Cultivation (Cintā-mayā-prajñā and Bhāvanā-mayā-prajñā). Afterwards, the last four stages transform into the Four Wisdoms (Catur-jñāna). The Great Perfect Mirror Wisdom (Ādarśa-jñāna): because it dwells nowhere and illuminates universally. The Wisdom of Equality (Samatā-jñāna): because it cuts off frivolous discussions. The Wisdom of Wonderful Observation (Pratyavekṣaṇā-jñāna): because it expounds the Dharma according to the capacity of beings. The Wisdom of Accomplishing Activities (Kṛtyānuṣṭhāna-jñāna): because it adorns the Buddha-land and transforms sentient beings. The Buddha's disciples below summarize the limits of numbers: because the sun has a thousand rays. Concluding that one thousand is actually countless. The five hundred rays that shine downwards: are the self-cultivation of the five positions. The five hundred rays that shine upwards: are the superior practice of the five positions. Secondly, regarding Bodhisattvas: there are four types of benefits. First, benefiting Bodhisattvas. Second, benefiting the Two Vehicles (Śrāvakas and Pratyekabuddhas). Third, benefiting those born blind. Fourth, benefiting beings in evil realms. There are two kinds of benefits for Bodhisattvas: one is to benefit those with complete faculties to attain Buddhahood immediately. The second is to benefit those with provisional faculties, allowing them to mature and turn from provisional to real. The 'places' refer to the Five Eyes (Pañca-cakṣus) and so on. The 'grounds' refer to the grounds of lineage (Gotra-bhūmi) and so on. The benefits to the Two Vehicles and those born blind are understandable. Fourth, regarding hells: the text on the benefits of light to evil realms has six sections. First, removing suffering and giving joy. Second, the Buddha's disciples: because of arising wrong views. Third, at this time: compassionate sounds show the right path. Fourth, those: turning away from wrong views and repaying kindness. Fifth, the Tathāgata (Rúlái): the Buddha gives predictions. Sixth, the Buddha's disciples: concluding the benefits of light. The benefits here are mostly the same as the minor marks of excellence. Sixth, the unique metaphor of moonlight: it is a metaphor for the Buddha's perfect, revolving, and equally abiding Dharma-body (Dharmakāya). Meaning that it equally abides in the three times (past, present, and future) without increase or decrease. Summarizing the four dharmas within: first, perfect wisdom illuminates the Two Vehicles. Second, the eternal body shows extension or contraction. Third, due to the capacity of beings, there are four kinds of seeing, not seeing, no direction, and no turning away. The first and last two are all meanings of perfect revolution. Those who are vessels of Bodhi: are those who are capable of receiving Bodhi. Seeing the mind-made body (Manomayakāya). If the sea of mind is clear and all delusive thoughts are still, then one truly sees the Buddha. Seventh, the metaphor of Brahma (Fànwáng) universally appearing: it is a metaphor for the Buddha responding universally without a discriminating mind. Because the Dharma-body is not divided but pervasive. Eighth, the metaphor of the Medicine King (Yīwáng) prolonging life: it is a metaphor for the Buddha's Dharma-body exhausting the future. In the metaphor, two things are first emphasized: manifesting virtues. Then, those great: the power of mantras sustains the body. Summarizing, there are also two points: first, summarizing the manifested virtues. Among them, first summarizing that the use of medicine is never exhausted. Next, studying: combining the power of mantras as a means. Then, skillful: combining that those who see are cured of their illnesses. Second, and abiding: combining the power of mantras to sustain the body. Using the previous mantras and medicine to sustain and abide for many kalpas. Therefore, it is briefly omitted and not repeated that medicine and mantras can sustain. Ninth, the benefits of the Mani jewel.

物喻喻佛嚴剎益生身。雨寶利貧即嚴剎故。各有體用可知。第十寶王滿愿喻。喻佛相嚴滿愿身。閤中先正合。后佛子佛身下釋疑。于中初雖合喻。已是釋疑。謂有疑雲。若念皆見今何不見。故云少福不見。次疑雲。亦有貧下薄福何以得見。釋云除可調者。第三以其心無量下。就法總結。十句次第結前十身。其有難者前已會釋。第二頌中有二十偈。次第頌喻。喻各二偈(已下入第五十一經)第三齣現語業。長行有標釋結釋中三。初就法略說。二約喻廣說。三以法通結。昔人亦以初十入于中十為百。后十通前十為千。此亦可通。今更一解。后結則容通結中十。中十則別喻初十。但小不次耳。今初圓音之義。略啟四門。一敘昔二辨違。三會通四正釋。前三非要廣在別章。但正釋文自含眾妙。文有十音以顯無盡。各上句標下句釋。一普遍者。即隨類音。然有二義。一約體。廣無聲不至。故云普遍無量音聲。斯則人天等異萬類齊聞。上云眾生隨類各得解。二者隨前一一之音。皆能獨遍。如目連不究其邊。二隨樂欲音。謂趣舉一一類音。能隨樂欲說種種法。上經云。如來於一語言中演說無邊契經海。又云。佛以一妙音周聞十方國。眾音悉具足法雨皆充遍。通證前之二義。三隨根解音。謂即上說中。隨說一法大小各聞。故云隨其信解

【現代漢語翻譯】現代漢語譯本『物喻喻佛嚴剎益生身』（以事物來比喻佛的莊嚴剎土能使眾生受益）。『雨寶利貧即嚴剎故』（降下珍寶利益貧困，正是莊嚴剎土的緣故）。各有本體和作用，可以理解。第十，寶王滿愿喻，比喻佛的相好莊嚴能滿足眾生的願望。合喻中，先是正合，后在佛子佛身下解釋疑惑。其中，最初雖然是合喻，但已經是解釋疑惑。意思是有人疑惑說：『如果唸佛都能見到佛，為什麼現在見不到呢？』所以說『少福不見』（福報不夠的人見不到）。其次有人疑惑說：『也有貧窮下賤、福報淺薄的人，為什麼能見到佛呢？』解釋說：『除了可以調伏教化的人。』第三，『以其心無量下』（因為他們的心是無量的），就法理進行總結。十句依次總結前面的十身。其中有疑問的地方，前面已經解釋過了。第二部分頌文中有二十個偈頌，依次讚頌比喻，每個比喻用兩個偈頌。（以下進入第五十一經）第三部分是出現語業。長行文有標示、解釋、總結三個部分。首先就法理簡略說明，其次用比喻廣泛說明，最後用法理貫通總結。過去的人也認為，最初的十個比喻融入中間的十個比喻，成為一百個比喻；後面的十個比喻貫通前面的十個比喻，成為一千個比喻。這種說法也可以理解。現在我再解釋一種：後面的總結可以貫通總結中間的十個比喻，中間的十個比喻則分別比喻最初的十個比喻，只是稍微有些不按順序。現在首先闡述圓音的含義，簡略地開啟四扇門：一是敘述過去，二是辨別差異，三是會通融合，四是正式解釋。前三個部分不是主要的，詳細內容在別的章節。但是正式解釋的文字本身就包含著眾多奧妙。文中用十種聲音來顯示無窮無盡。每種聲音都是上句標示，下句解釋。第一，普遍者，就是隨類音。然而有兩種含義：一是就本體而言，廣闊無邊，聲音無處不到，所以說『普遍無量音聲』。這樣，人天等不同的萬類都能同時聽到。前面說『眾生隨類各得解』（眾生隨著各自的類別都能理解）。二是隨著前面每一種聲音，都能獨自普遍。比如目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）也無法窮盡它的邊際。第二，隨樂欲音，就是說針對每一種聲音，都能隨著眾生的喜好願望說種種法。前面的經文說：『如來於一語言中演說無邊契經海』（如來用一種語言演說無邊的經典）。又說：『佛以一妙音周聞十方國，眾音悉具足法雨皆充遍』（佛用一種美妙的聲音傳遍十方國土，各種聲音都具備，法雨充滿一切地方）。這可以用來印證前面的兩種含義。第三，隨根解音，就是說在上文所說的內容中，隨著所說的一種法，大小根器的人都能聽到，所以說『隨其信解』（隨著他們的信仰和理解）。

【English Translation】 English version 『Material metaphors illustrate the Buddha's majestic lands, benefiting sentient beings.』『The rain of treasures benefits the poor, hence the majestic lands.』 Each has its substance and function, which can be understood. Tenth, the metaphor of the Treasure King fulfilling wishes, symbolizing the Buddha's majestic features fulfilling the wishes of sentient beings. In the combined metaphor, the direct comparison comes first, followed by explanations of doubts under 『Buddha's sons』 and 『Buddha's body.』 Among these, although the initial part is a combined metaphor, it already serves to dispel doubts. It means some may doubt: 『If all who recite the Buddha's name can see the Buddha, why can't we see him now?』 Therefore, it is said, 『Those with little merit do not see.』 Next, some may doubt: 『There are also the poor and lowly with meager merit, why can they see the Buddha?』 The explanation is: 『Except for those who can be tamed and taught.』 Third, 『Because their minds are immeasurable,』 summarizes the Dharma. The ten sentences sequentially conclude the preceding ten bodies. Any difficulties have been explained earlier. The second part, the verses, contains twenty stanzas, sequentially praising the metaphors, with two stanzas for each metaphor. (The following enters the fifty-first sutra) The third part is the manifestation of verbal karma. The prose section has three parts: indication, explanation, and conclusion. First, a brief explanation of the Dharma; second, a broad explanation using metaphors; and third, a comprehensive conclusion using the Dharma. In the past, people also considered that the initial ten metaphors merged into the middle ten metaphors, becoming a hundred metaphors; the later ten metaphors connected with the preceding ten metaphors, becoming a thousand metaphors. This interpretation is also understandable. Now, I offer another explanation: the later conclusion can comprehensively conclude the middle ten metaphors, while the middle ten metaphors separately symbolize the initial ten metaphors, only slightly out of order. Now, first, I elucidate the meaning of the perfect sound, briefly opening four doors: first, narrating the past; second, distinguishing differences; third, harmonizing and integrating; and fourth, formally explaining. The first three parts are not essential, and detailed content is in other chapters. However, the text of the formal explanation itself contains numerous mysteries. The text uses ten sounds to reveal the inexhaustible. Each sound has an upper sentence indicating and a lower sentence explaining. First, the universal one, which is the sound that accords with each category. However, there are two meanings: one is in terms of substance, vast and boundless, with sound reaching everywhere, hence 『universal immeasurable sound.』 Thus, different categories such as humans and devas can all hear simultaneously. Earlier it was said, 『Sentient beings understand according to their respective categories.』 Second, with each preceding sound, it can be uniquely universal. For example, Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) could not fathom its boundaries. Second, the sound that accords with desires, which means that for each sound, it can speak various Dharmas according to the desires of sentient beings. The preceding sutra said: 『The Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) expounds boundless sutra seas in one language.』 It also said: 『The Buddha's wondrous sound pervades the ten directions, all sounds are complete, and the rain of Dharma fills everywhere.』 This can be used to confirm the preceding two meanings. Third, the sound that accords with roots and understanding, which means that in the content mentioned above, with the one Dharma being spoken, beings of all capacities can hear, hence 『according to their faith and understanding.』

。寶積雲。佛以一音演說法。眾生各各隨所解。四隨時音。謂即上大小之法。令聞不聞皆自在故。云不失時。亦兼隨聞一法欣憂不同。寶積雲。或有恐畏或歡喜。上四多約即體之用。是圓音義。后六多約即用之體。顯一音義。謂五外隨緣叩我無生滅。六內集緣成何有主宰。七甚深者。欲言其一則萬類殊應。欲言其異一體無生。又欲言其一。隨一音中能具多音故。上云一切眾生語言法。一言演說盡無餘。欲言其異。即上多音唯令聞一故。下喻云。譬如天鼓發種種聲。懈怠諸天唯聞無常覺悟之音。故甚深也。八純稱法界。九橫入無斷。十豎歸一極。此十圓融一味。是如來圓音。是知或謂無聲隨叩發響。或謂唯一直聲無宮商等異。皆大地之一塵耳。第二佛子菩薩下。約喻廣說中三。初結前生后。次徴后釋。今初收上十聲要不出三。約相則廣無量。約體則無主宰。約用則有顯示。今並雙非以顯中道。謂莫窮其邊故非量。隨機隨時有聞不聞。故非無量。多緣集故非有主。純一法界生故非無主。當體無生故無能示。巧顯義理故非無示。更以四句明體用無礙。謂一以用從體。由體無不在故。能令上十類皆遍一切。非唯遍聲。亦遍一切時處。眾生如來法界等。雖復於色等皆遍。恒不雜亂。若不等遍則音非圓。若由等遍失其音曲。則圓非

【現代漢語翻譯】現代漢語譯本：《寶積經》中說：『佛以一音演說法，眾生各各隨所解。』四隨時音，指的是大小乘之法，使聽聞與不聽聞者皆能自在。『不失時』，也兼顧了聽聞同一佛法時，眾生欣喜或憂慮的不同反應。《寶積經》中說：『或有恐畏或歡喜。』以上四種多是從本體的作用來說，是圓音的含義。后六種多是從作用的本體來說，彰顯一音的含義。即五外隨緣叩我無生滅，六內集緣成何有主宰。第七甚深，如果要說它是一，則萬類殊應；如果要說它是異，則一體無生。又如果要說它是一，隨一音中能具多音。上面說一切眾生語言法，一言演說盡無餘。如果要說它是異，即上面多音唯令聞一。下面比喻說，譬如天鼓發種種聲，懈怠諸天唯聞無常覺悟之音，所以說甚深。第八純稱法界，第九橫入無斷，第十豎歸一極。這十種圓融一味，是如來圓音。由此可知，或者認為無聲隨叩發響，或者認為唯一直聲無宮商等異，都是大地中的一粒塵埃罷了。第二，佛子菩薩以下，是就比喻廣說，分為三部分。首先是總結前文，引出後文；其次是提出問題，然後解釋。現在先總結上面所說的十種聲音，要點不出三種。從現象上說，廣闊無量；從本體上說，沒有主宰；從作用上說，有所顯示。現在將這三者都否定，以彰顯中道。說它不可窮盡其邊際，所以不是限量；隨機隨時，有聽聞與不聽聞，所以不是無量。多種因緣聚合，所以不是有主；純一法界所生，所以不是無主。當體無生，所以沒有能顯示；巧妙地顯示義理，所以不是無顯示。再用四句來說明體用無礙，即一以用從體，由於本體無所不在，所以能使上面的十類都遍及一切，不只是遍及聲音，也遍及一切時處、眾生、如來、法界等。雖然在色等方面都遍及，但恒常不雜亂。如果不等同遍及，那麼聲音就不是圓滿的。如果因為等同遍及而失去了聲音的曲調，那麼圓滿就不是

【English Translation】 English version: The Ratnakuta Sutra says: 'The Buddha uses one sound to expound the Dharma, and sentient beings each understand according to their own capacity.' The four 'timely sounds' refer to the teachings of both the Greater and Lesser Vehicles, enabling both those who hear and those who do not to be at ease. 'Not missing the time' also takes into account the different reactions of sentient beings, who may be joyful or worried when hearing the same Dharma. The Ratnakuta Sutra says: 'Some may be fearful, others may be joyful.' The above four mostly speak from the perspective of the function of the essence, which is the meaning of the 'perfect sound'. The latter six mostly speak from the perspective of the essence of the function, revealing the meaning of the 'one sound'. That is, five external conditions follow the causes, questioning my non-arising and non-ceasing; six internal conditions gather, what master is there? The seventh, 'profoundly deep', if one wants to say it is one, then the myriad kinds respond differently; if one wants to say it is different, then the essence is non-arising. And if one wants to say it is one, within one sound it can contain many sounds. Above it says, all sentient beings' languages and Dharmas, are completely and exhaustively expounded in one word. If one wants to say it is different, then the above many sounds only cause one to hear one. The analogy below says, for example, the heavenly drum emits various sounds, but the lazy gods only hear the sound of impermanence and awakening, therefore it is said to be profoundly deep. Eighth, purely called the Dharmadhatu (realm of Dharma, the ultimate nature of reality), ninth, horizontally entering without interruption, tenth, vertically returning to the one ultimate. These ten are perfectly fused into one flavor, which is the Tathagata's (Thus Come One, Buddha) perfect sound. From this it can be known that either believing that there is no sound, following the striking to emit a sound, or believing that there is only a straight sound without different musical scales, are all just a speck of dust in the great earth. Second, 'Buddha-son Bodhisattvas' below, is broadly explaining through analogy, divided into three parts. First, it summarizes the previous text and introduces the following text; second, it raises questions and then explains. Now, first summarize the ten sounds mentioned above, the key points do not go beyond three. From the perspective of phenomena, it is vast and immeasurable; from the perspective of essence, there is no master; from the perspective of function, there is something to be revealed. Now, negate all three of these to reveal the Middle Way. Saying that it cannot be exhausted to its boundaries, therefore it is not limited; randomly and timely, there is hearing and not hearing, therefore it is not immeasurable. Many causes and conditions gather, therefore it is not having a master; born from the pure Dharmadhatu, therefore it is not without a master. The essence is non-arising, therefore there is nothing to be revealed; skillfully revealing the meaning of the principle, therefore it is not without revelation. Again, use four sentences to explain that essence and function are unobstructed, that is, one uses function from essence, because the essence is omnipresent, therefore it can make the above ten categories all pervade everything, not only pervading sound, but also pervading all times and places, sentient beings, Tathagatas, Dharmadhatu, etc. Although it pervades in aspects such as form, it is constantly not mixed up. If it does not equally pervade, then the sound is not perfect. If the perfection is lost due to equal pervasion, then the perfection is not

音。今不壞曲而等遍。不動遍而差韻方成圓音。二以體從用。其一一音皆具含真性。三用即體故。上十類聲皆不可得。唯第一義永離所執故。法螺恒震妙音常寂。名寂靜音。如空谷響有而即虛。若不即虛。非但失於一音亦不得圓融自在。四體即用故寂而恒宣。若天鼓無心而應一切。長風隨竅萬吹不同。若不遍同非但失於能圓。亦非真一梵音隨緣自在。名為如來圓音妙音。非是心識思量境界。第二徴意云。前言無量等。今何雙非。第三舉喻廣釋。其大意云。性相無礙體用相即。故約法難顯寄喻以明。十喻即為十段。段各有三。謂喻合結。今第一劫盡唱聲喻。喻前第六無主喻中。言法爾者。俱舍第二云。生無色界有二種因。一因力。謂近習及數習故。二業力。謂上界后報業果欲至故。若生色界則有三因。謂加法爾力。但器壞時法爾有聲故。然四種音非是一時。初二火劫將壞欲界及初禪時。三即水災壞二禪時。四即風災欲壞三禪時。四聲各別故非無生。但從緣生故非有主。閤中明佛欲壞生死世間。亦有四聲說五乘法。第二響聲隨緣喻。喻上第五無生。第三天鼓開覺喻。喻第九無斷絕聲。遍入法界化無斷故。喻合各三。一能開覺。二開覺益。三結用歸體。二當知下。閤中三者。初合能開覺別有十一聲。義分四節。而有二意。一

【現代漢語翻譯】音（聲音）。現在不破壞曲調而使其平等周遍，不執著于周遍而使差異的音韻成就圓滿的聲音。二是以本體隨順作用，每一個音都具備包含真如自性的能力。三是作用即本體的緣故，前面說的十類聲音都不可得，唯有第一義是永遠遠離執著的，所以法螺永遠震響，美妙的聲音永遠寂靜，名為寂靜音。如同空谷的迴響，有而即是空。如果不是當下的空，不僅會失去一個音，也無法得到圓融自在。四是本體即作用的緣故，寂靜而恒常宣說。如同天鼓沒有心識卻能應和一切，長風隨著孔竅的不同而發出萬種不同的聲音。如果不能普遍相同，不僅會失去能圓滿的能力，也不是真正的唯一梵音隨著因緣自在顯現，名為如來圓音妙音。這不是心識思量的境界。第二，征意說：前面說無量等，現在為什麼又雙重否定？第三，舉例廣泛解釋。其大意是：性相沒有障礙，本體和作用相互即是，所以用佛法難以顯現，借用比喻來闡明。十個比喻就是十個段落，每個段落各有三個部分，即比喻、合、結。現在第一個是劫盡唱聲的比喻，比喻前面第六個無主比喻中說的『法爾』。俱舍論第二卷說：眾生出生沒有有兩種原因：一是因力，即接近學習和多次學習的緣故；二是業力，即上界后報的業果將要成熟的緣故。如果出生則有三種原因，即加上法爾力。只是器物損壞時自然有聲音的緣故。然而四種聲音不是同時產生的，最初兩種是火劫將要破壞慾界和初禪時產生的，第三種是水災破壞二禪時產生的，第四種是風災將要破壞三禪時產生的。四種聲音各自不同，所以不是沒有產生，只是從因緣產生，所以不是有主宰的。閤中說明佛想要破壞生死世間，也有四種聲音宣說五乘佛法。第二個是響聲隨緣的比喻，比喻上面第五個無生。第三個是天鼓開覺的比喻，比喻第九個無斷絕聲，普遍進入法界教化沒有斷絕的緣故。比喻、合各有三個部分：一是能開覺，二是開覺的利益，三是總結作用迴歸本體。二，當知下。閤中三者。初合能開覺別有十一聲。義分四節。而有二意。一

【English Translation】 Sound. Now, without destroying the melody, it is equally pervasive. Without fixating on pervasiveness, the different tones achieve a complete and rounded sound. Secondly, the substance follows the function, and each sound contains the true nature. Thirdly, because function is substance, the ten types of sounds mentioned earlier are unattainable. Only the first principle is eternally free from attachments. Therefore, the conch shell constantly vibrates, and the wonderful sound is always silent, known as the 'Sound of Tranquility'. Like an echo in an empty valley, it exists and is immediately empty. If it were not immediately empty, not only would one lose a single sound, but one would also not attain complete and unhindered freedom. Fourthly, because substance is function, it is silent yet constantly proclaiming. Like the heavenly drum, without intention, it responds to everything. The long wind follows different apertures, producing myriad different sounds. If it were not universally the same, not only would one lose the ability to complete, but it would also not be the true, singular Brahma sound, freely arising according to conditions, known as the 'Tathagata's Perfect Sound' and 'Wonderful Sound'. This is not a realm of mental discrimination and thought. Secondly, the question arises: Earlier, it was said 'immeasurable', etc. Why now a double negation? Thirdly, it uses analogies to broadly explain. The main idea is: nature and characteristics are without obstruction, substance and function are mutually identical. Therefore, it is difficult to explain using Dharma, so analogies are used to clarify. The ten analogies are ten sections, each with three parts: analogy, combination, and conclusion. Now, the first is the analogy of the sound at the end of a kalpa (aeon), which is analogous to the 'Dharma as it is' mentioned in the sixth analogy of 'no master' earlier. The second volume of the Abhidharmakośa states: 'The birth of beings without ** has two causes: one is the power of cause, namely, due to close association and repeated practice; the second is the power of karma, namely, the fruition of karma from the upper realms is about to ripen. If birth ** occurs, there are three causes, namely, adding the power of Dharma as it is. It is simply that when a vessel is broken, there is naturally a sound.' However, the four sounds do not arise simultaneously. The first two arise when the fire kalpa is about to destroy the desire realm and the first dhyana (meditative state); the third arises when the water disaster destroys the second dhyana; the fourth arises when the wind disaster is about to destroy the third dhyana. The four sounds are each different, so they are not without arising, but they arise from conditions, so they are not self-governed. The combination explains that when the Buddha wants to destroy the world of birth and death, there are also four sounds proclaiming the five vehicles of Dharma. The second is the analogy of the sound echoing according to conditions, which is analogous to the fifth 'no birth' above. The third is the analogy of the heavenly drum awakening, which is analogous to the ninth 'no cessation of sound', because it universally enters the Dharma realm and transforms without cessation. The analogy and combination each have three parts: first, the ability to awaken; second, the benefit of awakening; third, concluding the function and returning to the substance. Two, 'Know that below'. In the combination, there are three. The first combination has eleven separate sounds that can awaken. The meaning is divided into four sections and has two intentions. One

初二通五乘。次六通三乘。次一通第一第二乘。后二唯大乘。二者初一節人天。餘三節配三乘。次無數下合開覺益。后而如來下合結歸體。由不住方等故。上能普遍。是以莊嚴論云。若佛音聲是有法非非法者。不能遍至十方。反此故能。第四天女妙聲喻。喻第三隨信解聲。多音隨樂故。第五梵聲及眾喻。喻化不失時熟者必聞。即以根熟為眾。第六眾水一味喻。喻無邪曲聲從法界生。一體性故。第七降雨滋榮喻。喻歡喜聲稱根增長故。離佛無聲不從外來。離機無聲不從內出。第八漸降成熟喻。喻無變聲以皆至究竟故。上先照高山以顯頓圓。此先小后大即是漸圓。將降法雨者。思欲說一也。未便即降者。恐破法墮惡道故。先興法雲是說方便。方便含實如雲含水。第九降霔難思喻。喻上甚深聲。雖多差別。皆于甚深法界之所流故。第十遍降種種喻。喻普遍聲。非唯普遍四洲。亦遍出多雷音。喻中有總別結。從四天下別中有五。一云二電三雷四風五雨。此與賢首品文有影略。思之。后雖彼下結。閤中亦有總別結。別中亦有五。前四各有佛子。一以身合云有覆陰等故。即菩提等。十身中有四身名異義同。一即愿身愿生兜率故。第四即意生身。隨意所生同世色故。八即菩提身。具佛十力成菩提故。九即威勢。具四無畏能伏外故。亦

【現代漢語翻譯】現代漢語譯本初二：通達五乘（人、天、聲聞、緣覺、菩薩）。其次六：通達三乘（聲聞、緣覺、菩薩）。其次一：通達第一、第二乘（人、天）。后二：唯通達大乘（菩薩）。二者：最初一節是針對人天乘根器的。其餘三節是配合三乘根器的。其次：無數的下合是開示覺悟和利益。後面『而如來下』是合起來總結歸於本體，因為不住于方等（大乘經典）的緣故，向上能夠普遍。所以《莊嚴論》說：『如果佛的音聲是有法（有為法）或非法（無為法），就不能普遍到達十方。』反過來，因為既不是有法也不是非法，所以能夠普遍。第四：天女美妙的聲音作比喻，比喻第三種隨信解聲。多種聲音隨眾生喜好而變化。第五：梵天之聲以及各種比喻，比喻教化不失時機，根機成熟者必定聽聞。即以根機成熟作為『眾』。第六：眾水一味的比喻，比喻沒有邪曲，聲音從法界產生，因為一體性的緣故。第七：降雨滋潤生長的比喻，比喻歡喜的聲音，隨著根器增長的緣故。離開佛就沒有聲音，不是從外而來。離開眾生的根機，就沒有聲音，不是從內而出。第八：逐漸降落成熟的比喻，比喻沒有變異的聲音，因為都到達究竟的緣故。上面先照亮高山，是爲了顯示頓悟的圓滿。這裡先小后大，就是漸悟的圓滿。將要降下法雨的人，是思量想要說一乘法。沒有立刻降下法雨，是恐怕破法而墮入惡道。先興起法雲，是說方便法。方便法中包含實法，如同雲中包含水。第九：降下難以思議的甘露的比喻，比喻上面甚深的聲音，雖然有很多差別，都是從甚深法界中所流出的緣故。第十：普遍降下種種的比喻，比喻普遍的聲音，不僅僅普遍四洲，也普遍發出多種雷音。比喻中有總體的總結和分別的總結。從四天下分別中有五種：一云，二電，三雷，五雨。這與《賢首品》的文句有省略，需要仔細思考。後面『雖彼下』是總結。合併中也有總體的總結和分別的總結。分別中也有五種。前面四種各有佛子，一是用身體合云，有覆蓋陰影等緣故，即菩提等。十身中有四種身名稱不同意義相同。一是愿身，愿生兜率天（Tushita Heaven）的緣故。第四是意生身，隨意所生，與世間顏色相同的緣故。第八是菩提身，具足佛的十力，成就菩提的緣故。第九是威勢，具足四無畏，能夠降伏外道的緣故。

【English Translation】 English version Initially, two comprehend the Five Vehicles (human, deva, sravaka, pratyekabuddha, bodhisattva). Next, six comprehend the Three Vehicles (sravaka, pratyekabuddha, bodhisattva). Next, one comprehends the First and Second Vehicles (human, deva). The last two comprehend only the Mahayana (bodhisattva). Of the two, the first section is for those with the capacity for the human and deva vehicles. The remaining three sections are matched to the capacities of the Three Vehicles. Next, the countless lower combinations are to reveal enlightenment and benefit. Afterwards, 'and thus the Tathagata below' combines to conclude and return to the essence, because it does not dwell in the Vaipulya (Mahayana sutras), it can universally reach upwards. Therefore, the Shastra on Ornamentation says: 'If the Buddha's voice is either existent (conditioned) or non-existent (unconditioned), it cannot universally reach the ten directions.' Conversely, because it is neither existent nor non-existent, it can universally reach. Fourth: The analogy of the heavenly maiden's wonderful voice, is an analogy for the third kind of voice, the voice of faith and understanding. The multiple sounds change according to the preferences of sentient beings. Fifth: The Brahma's voice and various analogies, are analogies for teaching without losing the opportune time, those whose roots are ripe will surely hear. That is, taking the ripeness of the roots as the 'multitude'. Sixth: The analogy of the multitude of waters having one flavor, is an analogy for the absence of crookedness, the voice arises from the Dharma Realm, because of the nature of oneness. Seventh: The analogy of rain falling and nourishing growth, is an analogy for the joyful voice, growing according to the roots. Apart from the Buddha, there is no voice, it does not come from outside. Apart from the capacity of sentient beings, there is no voice, it does not come from within. Eighth: The analogy of gradual descent and maturation, is an analogy for the unchanging voice, because all reach ultimate completion. Above, first illuminating the high mountains, is to reveal the perfection of sudden enlightenment. Here, first small then large, is the perfection of gradual enlightenment. Those who are about to send down the rain of Dharma, are contemplating wanting to speak of the One Vehicle. Not immediately sending down the rain of Dharma, is for fear of breaking the Dharma and falling into evil paths. First raising the clouds of Dharma, is speaking of expedient means. Expedient means contain the real Dharma, just as clouds contain water. Ninth: The analogy of sending down inconceivable nectar, is an analogy for the profound voice above, although there are many differences, all flow from the profound Dharma Realm. Tenth: The analogy of universally sending down various things, is an analogy for the universal voice, not only universally reaching the four continents, but also universally emitting multiple thunderous sounds. The analogy contains a general conclusion and a separate conclusion. Separating from the four continents, there are five kinds: one cloud, two lightning, three thunder, five rain. This and the sentences in the Chapter on the Chief are abbreviated, requiring careful thought. Afterwards, 'although below' is the conclusion. In the combination, there is also a general conclusion and a separate conclusion. In the separation, there are also five kinds. The first four each have a Buddha-child, one is using the body to combine with the cloud, having covering shade and so on, that is, Bodhi and so on. Among the ten bodies, there are four bodies with different names but the same meaning. One is the Vow Body, vowing to be born in the Tushita Heaven. The fourth is the Mind-made Body, born at will, the same color as the world. The eighth is the Bodhi Body, possessing the ten powers of the Buddha, accomplishing Bodhi. The ninth is the Majesty, possessing the four fearlessnesses, able to subdue external paths.

可。十力降魔為威勢。無畏為正覺。有正覺義故。餘六名義俱同。第二合電光。不出通明無畏。第三以三昧合雷聲者。略有三義。一若秋之雷蟄蟲藏匿。若入三昧諸惡不行。二若春之雷則發蟄開萌。猶彼三昧發生功德。三雷是雨之先相。三昧是說之先兆。十名思而釋之。第四以大智合風者。以後得智觀機警覺。加被令成法器故。第五此相現已下。以說法合雨。于中初結前標后。所謂下。別有十法者。一將成正覺念相欲盡聞斯法雨便細念都忘。得見心性等虛空界。法界一相始本無二。契同諸佛平等法身。故云說法界無差別。二出胎已後坐道場。前後更無身故。名最後法雨。名遊戲等者。此有二義。一開為二。謂遊戲是神通大用。秘教即心智所契。二合為一。令于秘教出沒自在。故云遊戲。言秘教者。即詮如來三德涅槃故。涅槃經名秘密藏。安住於此能建大事。神通作用故名遊戲。在法華經以體從用。名如來知見。深固幽遠名為秘密。雖初心同稟而窮究在斯故。亦為說三。一生所繫者。謂如彌勒更一下生故。所以更一生者。由微細無明能障所知故。今為說令凈彼細惑成種智普照。上三皆等覺位。四灌頂菩薩。即十地受職位。十方諸佛法水灌頂。墮在佛數。能受如來大法雲雨。令具佛功德智慧。廣作佛事為莊嚴故。五得忍菩

薩。若取忍凈。八地已上。將止此忍勸滿福智。不斷悲故。若取初得。有說初地即得。為說信等功德。後後圓凈十地。地智一一開發不斷二利故。六住向行三即三賢位。令其入證真如現前。依此變化為甚深門。而勝進不息。七初發心者。通訊初發心及信滿發心。既發上求下化之心。令依願行故。上皆已得本位故。併爲說勝進上位之法。此下二門通有二意。一約初求顯說說其自乘。二約已住密說。密授大乘。如緣覺中。約自乘。說則因謝非常。果續非斷。逆觀非有順觀非無。為離二邊。雖離二邊而不壞自乘之果。約密十二因緣即是中道。中道者名為佛性故曰甚深緣起。是為上上智觀。故。得不壞佛解脫果故。九聲聞中二者。一約顯說。由彼厭患苦集故。說人空智劍斷之。二約密說。應以法空斷一切惑。故名大劍。十為二聚眾生故。雲集善根者。其邪定聚未堪法雨。未定令得名為成熟。已定令增種種法門。三佛子諸佛下合上結中有二佛子。初合結數。后合心等以釋外疑。第三複次佛子應知下。通結十喻皆無份量。文顯可知。第二偈頌。頌上十喻喻各二偈。第四齣現意業。先身次語后意義次第故。長行中二。先徴起后正釋。釋中三。初約法總辨。二寄喻別顯。三總結勸知。今初。言如來心意識俱不可得者。約體遮詮也。但應

【現代漢語翻譯】現代漢語譯本薩（一切智智）。如果取忍凈（安忍清凈），是八地以上的菩薩，將安忍之心用來勸勉自己圓滿福德和智慧，因為不捨棄大悲心。如果取初得（初證得），有人說初地菩薩即可獲得，這是爲了宣說信等功德。之後，後後圓滿清凈十地，每一地之智慧一一開發，不間斷地利益自己和他人。六住（六住位）指向行三（三賢位），即是三賢位菩薩，令他們進入證悟真如的境界，使其現前。依此變化為甚深之門，從而殊勝精進永不停息。七，初發心者，包括信初發心和信滿發心。既然發起了上求佛道、下化眾生之心，就令他們依隨願力而行。以上都是已經證得本位（所證之位）的菩薩，所以為他們宣說殊勝精進上位之法。以下兩門普遍具有兩種含義：一是就初求者而言，顯說其自乘之法；二是就已安住者而言，秘密宣說，秘密傳授大乘之法。例如緣覺乘中，就自乘而言，宣說則因緣謝滅，非常非斷；逆觀則非有，順觀則非無，爲了遠離二邊。雖然遠離二邊，但不壞自乘之果。就秘密而言，十二因緣即是中道，中道即是佛性，所以說是甚深緣起，是為上上智觀，因此，能獲得不壞的佛解脫果。九，聲聞乘中有兩種含義：一是就顯說而言，因為他們厭患苦集，所以宣說人空智劍斷除之；二是就密說而言，應以法空斷除一切惑，所以名為大劍。十，爲了兩類眾生，所以說聚集善根。那些邪定聚（必定墮落惡道的眾生）尚未堪受法雨，未定的令其得定，名為成熟；已定的令其增長種種法門。三，佛子，諸佛下合上結中，有兩類佛子：一是合結數量，二是合心等，用以解釋外人的疑惑。第三，複次，佛子，應知以下，總結十個比喻，都無份量，文義顯明可知。第二，偈頌，頌揚以上十個比喻，每個比喻用兩句偈頌。第四，出現意業，先是身業，其次是語業，最後是意業，這是次第。長行文中有二部分：先是提問，然後是正式解釋。解釋中分為三部分：首先，總的辨別法；其次，用比喻分別顯示；最後，總結勸勉。現在是第一部分。如來心意識俱不可得，這是約體遮詮（從本體上遮遣詮釋）。但應...

【English Translation】 English version Sa (Sarvajñāna-jñāna, the wisdom of all-knowingness). If one takes forbearance and purity (kṣānti-pāramitā), it is for Bodhisattvas of the eighth bhūmi (stage) and above, using this forbearance to encourage the fulfillment of merit and wisdom, because they do not abandon great compassion. If one takes the initial attainment, some say it can be attained at the first bhūmi, this is to expound the merits of faith and so on. Afterwards, the later stages purify the ten bhūmis, each bhūmi's wisdom is developed one by one, without ceasing to benefit oneself and others. The sixth stage (ṣaṣṭha-sthāna) points towards the three stages of practice (tri-mārga), which are the three worthy positions (tri-śikṣā), enabling them to enter the realization of Suchness (tathatā), making it manifest. Relying on this transformation as a profound gate, thus superior progress never ceases. Seven, those who initially generate the mind of enlightenment, including those who initially generate the mind of faith and those who fully generate the mind of faith. Since they have generated the mind to seek enlightenment above and transform sentient beings below, they are made to follow their vows and practices. The above are all Bodhisattvas who have already attained their respective positions (sva-sthāna), so the method of superior progress to higher positions is expounded for them. The following two gates universally have two meanings: first, in terms of those who initially seek, the Dharma of their own vehicle is explicitly expounded; second, in terms of those who are already dwelling, it is secretly expounded, secretly transmitting the Mahāyāna Dharma. For example, in the Pratyekabuddha vehicle, in terms of their own vehicle, it is expounded that the causes cease, impermanent and non-ceasing; observing in reverse is non-existent, observing in accordance is non-non-existent, in order to be apart from the two extremes. Although apart from the two extremes, the fruit of their own vehicle is not destroyed. In terms of the secret, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) are the Middle Way (madhyamā-pratipad), the Middle Way is called Buddha-nature (Buddha-dhātu), so it is said to be profound dependent origination, it is the supreme wisdom view, therefore, one can obtain the indestructible fruit of Buddha liberation. Nine, in the Śrāvakayāna, there are two meanings: first, in terms of explicit exposition, because they are weary of suffering and accumulation, the sword of the wisdom of the emptiness of persons (pudgala-śūnyatā) is expounded to cut them off; second, in terms of secret exposition, one should cut off all afflictions with the emptiness of phenomena (dharma-śūnyatā), so it is called the great sword. Ten, for the sake of two kinds of sentient beings, it is said to gather roots of goodness. Those who are destined for evil (mithyātva-niyata) are not yet capable of receiving the rain of Dharma, those who are not yet destined are made to be destined, called maturation; those who are already destined are made to increase various Dharma gates. Three, Buddha-children, in the combination of Buddhas below and above, there are two kinds of Buddha-children: first, combining and concluding the numbers; second, combining the mind and so on, in order to explain the doubts of outsiders. Third, furthermore, Buddha-children, it should be known that the following summarizes the ten metaphors, all of which are immeasurable, the meaning of the text is clear and knowable. Second, the verses, praising the above ten metaphors, each metaphor with two verses. Fourth, the appearance of mental karma, first is bodily karma, then is verbal karma, and finally is mental karma, this is the order. In the prose section, there are two parts: first is the question, then is the formal explanation. In the explanation, there are three parts: first, the general distinction of the Dharma; second, showing separately with metaphors; finally, summarizing and exhorting. Now is the first part. The Tathāgata's mind, consciousness, and intellect are all unattainable, this is about the body and the exclusion of interpretation (vastu-parihāra). But one should...

以智無量故。知如來心者寄用表詮。然此一文古有多說。一云識等有二。一染二凈。佛地無彼有漏染心心所。而有凈分心及心所。果位之中智強識劣故。于王上以顯染無。約彼智所以明無量。若必無王所依何立。故成唯識第三。引如來功德莊嚴經云。如來無垢識。是凈無漏界解脫一切障。圓鏡智相應則有王明矣。言轉識者。智依識轉非轉識體。一云以無積集思量等義故。說心等叵得。就無分別智以顯無量。非無心體故。攝論第八云。無分別智所依非心非思義故。亦非非心為所依止。心種類故。以心為因。數習勢力引得此位名心種類。上之二解俱明心意識有。一云。佛果實無心意意識及余心法。云不可得。唯有大智故言智無量故知如來心。故金光明經及梁攝論。皆云唯如如及如如智。獨存佛地。論中五法攝大覺性。唯一真法界及四智菩提。不言更有餘法。上之二宗遍取皆妨。若依前有未免增益。亦不能通不可得言。又此凈分此何不說。彼無垢識而得說耶。經何不言染不可得。若依后義未免損減。亦不能通知佛心言。既云以智無量知如來心。不言無心。可知明非無心矣。又心既是無智何獨立。非唯違上二論。亦違涅槃滅無常識獲常識義。若二義雙取未免相違。若互泯雙非寧逃戲論。若爾何以指南。今釋此義先會前二宗。后

【現代漢語翻譯】現代漢語譯本因為智慧的無量，所以說了解如來的心，這是一種借用表詮的方式。然而，對於這一段經文，古來有多種說法。第一種說法認為，識等（vijñāna，了別作用）有兩種：一種是染污的，一種是清凈的。在佛的果位上，沒有那些有漏洞的染污的心和心所（caitasika，心所法），而有清凈的心和心所。在果位中，智慧強大而識的作用較弱，因此在心王（citta，心）上顯示染污的缺失，並根據智慧來說明其無量。如果一定說沒有心王所依之處，那麼又依靠什麼來建立呢？所以《成唯識論》第三卷引用《如來功德莊嚴經》說：『如來的無垢識（amalavijñāna），是清凈無漏的界限，解脫一切障礙，與圓鏡智（ādarśa-jñāna）相應。』這樣就明顯地說明了有心王的存在。所謂『轉識』，是指智慧依靠識的轉變，而不是轉變識的本體。另一種說法認為，因為沒有積集、思量等意義，所以說心等是不可得的。這是就無分別智（nirvikalpa-jñāna）來說明其無量，並非沒有心的本體。所以《攝大乘論》第八卷說：『無分別智所依的，既不是心，也不是非心，因為不是思量的緣故。』也不是非心作為所依止，因為是心種類（citta-gotra）的緣故。以心為因，通過數數修習的力量，才能獲得這個果位，所以名為心種類。以上兩種解釋都說明了心、意、識的存在。還有一種說法認為，佛的果位實際上沒有心、意、意識以及其他心法，說『不可得』，只是因為有大智慧，所以說『智無量故知如來心』。所以《金光明經》以及梁朝的《攝大乘論》都說，只有如如（tathatā，真如）以及如如智（tathatā-jñāna，真如智）獨自存在於佛地。論中以五法（pañca dharma）來攝持大覺的體性，只有一真法界（eka satya dharma dhātu）以及四智菩提（catvāri jñāna bodhi），沒有說還有其他法。以上兩種宗派的觀點都存在偏頗。如果依照前一種觀點，未免有增益的過失，也不能解釋『不可得』的說法。而且，為什麼只說清凈的部分，而不說無垢識呢？經中為什麼不說染污是不可得的呢？如果依照后一種觀點，未免有損減的過失，也不能解釋『知佛心』的說法。既然說『以智無量知如來心』，而沒有說沒有心，可知明顯不是沒有心。而且，心如果是沒有的，那麼智慧又依靠什麼而獨立存在呢？這不僅違背了以上兩種論典的觀點，也違背了《涅槃經》中滅除無常識而獲得常識的意義。如果兩種觀點都採納，未免相互矛盾。如果互相泯滅，兩種觀點都不成立，那就難免陷入戲論的過失。如果這樣，那麼應該如何指南呢？現在解釋這個意義，先會通前兩種宗派的觀點，然後……

【English Translation】 English version Because of the immeasurable wisdom, it is said that understanding the mind of the Tathagata (Tathāgata, 如來) is a way of using representational expression. However, there have been many interpretations of this passage from ancient times. The first view holds that there are two types of vijñāna (識等, consciousness): one is defiled, and the other is pure. In the Buddha's fruition, there are no leaky, defiled minds and mental factors (caitasika, 心所), but there are pure minds and mental factors. In the fruition, wisdom is strong and the function of consciousness is weak, so the absence of defilement is shown on the mind-king (citta, 心), and its immeasurability is explained according to wisdom. If it is insisted that there is no basis for the mind-king, then what is relied upon to establish it? Therefore, the third volume of the Vijñaptimātratāsiddhi (成唯識論) quotes the Tathāgataguṇālaṃkārasūtra (如來功德莊嚴經) saying: 'The undefiled consciousness (amalavijñāna, 無垢識) of the Tathagata is a pure, non-leaking realm, liberating all obstacles, and corresponding to the Mirror-like Wisdom (ādarśa-jñāna, 圓鏡智).' This clearly shows the existence of the mind-king. The so-called 'transformation of consciousness' refers to the transformation of wisdom relying on consciousness, not the transformation of the substance of consciousness. Another view holds that because there is no meaning of accumulation, deliberation, etc., it is said that the mind, etc., are unattainable. This is to explain its immeasurability in terms of non-discriminating wisdom (nirvikalpa-jñāna, 無分別智), not that there is no substance of mind. Therefore, the eighth volume of the Mahāyānasaṃgraha (攝大乘論) says: 'What non-discriminating wisdom relies on is neither mind nor non-mind, because it is not deliberation.' It is also not non-mind as the basis, because it is the mind-lineage (citta-gotra, 心種類). Taking the mind as the cause, through the power of repeated practice, this fruition can be obtained, so it is called the mind-lineage. The above two explanations both explain the existence of mind, intention, and consciousness. There is also a view that in the Buddha's fruition, there is actually no mind, intention, consciousness, and other mental dharmas. Saying 'unattainable' is only because there is great wisdom, so it is said 'because of the immeasurable wisdom, it is known the mind of the Tathagata.' Therefore, the Suvarṇaprabhāsottamasūtra (金光明經) and the Liang Dynasty's Mahāyānasaṃgraha both say that only Suchness (tathatā, 如如) and Suchness-Wisdom (tathatā-jñāna, 如如智) exist alone in the Buddha-ground. In the treatise, the nature of great enlightenment is encompassed by the five dharmas (pañca dharma, 五法), only the One True Dharma Realm (eka satya dharma dhātu, 一真法界) and the Four Wisdoms of Bodhi (catvāri jñāna bodhi, 四智菩提), and it is not said that there are other dharmas. The views of the above two schools are biased. If according to the former view, there is inevitably the fault of augmentation, and the saying of 'unattainable' cannot be explained. Moreover, why only talk about the pure part, and not talk about undefiled consciousness? Why doesn't the sutra say that defilement is unattainable? If according to the latter view, there is inevitably the fault of diminution, and the saying of 'knowing the Buddha's mind' cannot be explained. Since it is said 'because of the immeasurable wisdom, it is known the mind of the Tathagata,' and it is not said that there is no mind, it can be known that it is clearly not without mind. Moreover, if the mind is non-existent, then what does wisdom rely on to exist independently? This not only violates the views of the above two treatises, but also violates the meaning of the Nirvana Sutra (涅槃經) of eliminating impermanent consciousness and obtaining permanent consciousness. If both views are adopted, there is inevitably contradiction. If they are mutually annihilated, neither view is established, then it is inevitable to fall into the fault of playful discussion. If so, then how should one guide? Now, explaining this meaning, first reconcile the views of the first two schools, and then...

消經意。今初。若后宗言唯如智者。以心即同真性故曰唯如。照用不失故曰如智。豈離心外而別有。如是則唯如。不乖于有。前宗以純如之體。故有凈心。心既是如有之何失。是知即真之有。與即有之真。二義相成有無無礙。后消經意者。言不可得者。以心義深玄言不及。故寄遮顯深。言但以智知如來心者。托以心所寄表顯深故。晉經云。但知如來智無量。故知心無量。云何深玄。欲言其有同如絕相。欲言其無幽靈不竭。欲言其染萬累斯亡。欲言其凈不斷性惡。欲言其一包含無外。欲言其異一味難分。欲謂有情無殊色性。欲謂無情無幽不徹。口欲辯而辭喪。心將緣而慮亡。亦猶果分不可說故。是知佛心即有即無。即事即理即王即數。即一即多。心中非有意亦非不有意。意中非有心亦非不有心。王中非有數亦非不有數。數非依于王。亦非不依王。一一皆爾。圓融無礙。則令上諸義各隨一理不爽玄宗。言寄表顯深者。既心不可以智知。且托智以稱歎。智是心所尚以十喻明玄。則所依之心玄又玄矣。故十喻之末皆結為心之相。然佛尚不說凡何敢思。有因緣故。輒憑教理以示玄宗。望無咎其繁而不要也。第二譬如下寄喻別顯。舉十大喻。以喻如來十種大智。十智體用非一非異。亦文各有三。謂喻合結。今初。虛空無依為依喻。

【現代漢語翻譯】現代漢語譯本：消經意。現在開始。如果后宗說唯如智者（weiruzhizhe），因為心等同於真性，所以說『唯如』。照用不失，所以說『如智』。難道離開心之外還有別的嗎？如果這樣，那麼『唯如』就不違背『有』。前宗以純如的本體，所以有凈心。心既然是『如有』，又有什麼缺失呢？由此可知，即真之『有』，與即『有』之真，兩種意義相輔相成，有無沒有障礙。後面對經文的解釋是說，『不可得』是因為心的意義深奧玄妙，言語無法表達，所以藉助遮蓋來彰顯深奧。說『但以智知如來心』，是依託心所寄託的事物來表顯深奧。晉譯的經文說：『但知如來智無量』，所以知道心無量。為什麼說深奧玄妙呢？想說它『有』，卻如同斷絕了相狀；想說它『無』，卻幽深靈妙永不枯竭；想說它『染』，萬般牽累都消失；想說它『凈』，卻不斷絕本性中的惡；想說它『一』，卻包含無外；想說它『異』，卻一味難以區分；想說它有情，卻與色（se，物質）沒有差別；想說它無情，卻幽深之處沒有不通達的。口想辯解卻詞窮，心將要攀緣卻思慮全無。也像果實分解后不可說一樣。由此可知，佛心即『有』即『無』，即事即理，即王即數（shu，數量），即一即多。心中非『有』意也非『不有』意，意中非『有』心也非『不有』心，王中非『有』數也非『不有』數，數非依于王也非不依王。一一都是這樣，圓融無礙。那麼就令上面所有的意義各自遵循一個道理，毫不違背玄宗。說藉助寄託來表顯深奧，既然心不可以智來了解，姑且依託智來稱讚。智是心所依託的，尚且用十個比喻來闡明玄妙，那麼所依託的心就更加玄妙了。所以十個比喻的結尾都總結為心的相狀。然而佛尚且不說，凡人又怎麼敢思量？因為有因緣的緣故，姑且憑藉教理來闡明玄宗，希望不要怪罪它的繁瑣而沒有必要。第二部分，譬如以下藉助比喻來分別顯現。舉出十大比喻，來比喻如來的十種大智。十智的體和用非一非異，每段文字各有三個部分，分別是比喻、合喻和總結。現在開始，虛空無依作為依的比喻。

【English Translation】 English version: Expounding the meaning of the sutra. Now we begin. If the later school says 'only like the wise' (weiruzhizhe), it's because the mind is identical to true nature, hence 'only like'. Illumination and function are not lost, hence 'like wisdom'. Could there be something else apart from the mind? If so, then 'only like' does not contradict 'existence'. The former school, with the pure 'suchness' as its essence, therefore has a pure mind. Since the mind is 'like existence', what is lost? Thus, the 'existence' that is identical to truth, and the truth that is identical to 'existence', these two meanings complement each other, existence and non-existence are without obstruction. The later explanation of the sutra says that 'unattainable' is because the meaning of the mind is profound and mysterious, beyond the reach of words, so it uses concealment to reveal the profound. Saying 'but with wisdom know the Tathagata's mind' is to rely on what the mind is entrusted to in order to express the profound. The Jin translation of the sutra says: 'Only know the Tathagata's wisdom is immeasurable', so know that the mind is immeasurable. Why is it said to be profound and mysterious? Wanting to say it 'exists', it's like severing appearances; wanting to say it 'doesn't exist', it's deep and spiritual, never exhausted; wanting to say it's 'defiled', all entanglements disappear; wanting to say it's 'pure', it doesn't sever the evil in its nature; wanting to say it's 'one', it encompasses without outside; wanting to say it's 'different', it's of one flavor, difficult to distinguish; wanting to say it's sentient, it's no different from form (se, matter); wanting to say it's insentient, there's no place in the depths it doesn't penetrate. The mouth wants to argue but words fail, the mind is about to cling but thoughts vanish. It's also like a fruit that cannot be described after being broken down. From this it can be known that the Buddha's mind is both 'existence' and 'non-existence', both phenomena and principle, both king and number (shu, quantity), both one and many. In the mind, there is neither 'having' intention nor 'not having' intention; in intention, there is neither 'having' mind nor 'not having' mind; in the king, there is neither 'having' number nor 'not having' number; number neither relies on the king nor does not rely on the king. Each and every one is like this, perfectly harmonized and without obstruction. Then it makes all the above meanings follow one principle each, without deviating from the profound doctrine. Saying that it relies on entrustment to express the profound, since the mind cannot be understood by wisdom, let's rely on wisdom to praise it. Wisdom is what the mind relies on, and it's still using ten metaphors to explain the mystery, then the mind that it relies on is even more mysterious. Therefore, the end of the ten metaphors all conclude as the appearance of the mind. However, the Buddha still doesn't speak of it, how dare ordinary people contemplate it? Because of causes and conditions, let's rely on teachings and principles to explain the profound doctrine, hoping not to blame its complexity and lack of necessity. The second part, for example, uses metaphors below to separately reveal. It gives ten great metaphors to metaphorize the ten great wisdoms of the Tathagata. The essence and function of the ten wisdoms are neither one nor different, and each passage has three parts, which are metaphor, analogy, and conclusion. Now we begin, emptiness without reliance as a metaphor for reliance.

喻佛無依成事智。閤中謂諸乘之智依佛智生。如十地云此十地智。皆因佛智而有差別。離佛智外無所依學。而佛智果滿更不依他。豈不依心及依理耶。豈不向言王所無二耶。良以。佛智照極。無有智外如為智所依。故智體全如。若有所依不名如智。亦猶凈名云法隨於如無所隨故。文殊般若云。若無境界則無所依。況佛智外無法可得。以一切法即佛智故。第二法界湛然喻。喻佛體無增減智即轉釋前依。依者依此出生故。雖出諸智亦不減少。菩薩解脫成佛智時。亦不增足以同體均故。如上海中板喻。第三大海潛益喻。喻佛體均益生智。即雙釋前依及出生義。謂與眾生心同體。故義曰潛流。穿鑿自心得智慧時。即是見他佛智。是曰依之出生。又由體同。令外佛加持資其念力。亦是流入。第四大寶出生喻。喻佛用興體密智。釋上能生。以何義故而能生耶。具四寶故。喻中有三。初總明出處體用。次徴列寶名。后結其深勝。合三同喻。列名中。衍英諸公皆云。初證道智斷惑障。二助道智斷智障。三不住道智舍于報障。上三自利。四利益眾生智。即利他行。此釋亦無大過。果地具此三道。能令學者入菩薩地。故今更一解。若直就文。文自明顯。今以法相收之。即四智菩提。一大圓鏡智。以離諸分別名無染著。所緣行相微細難知。不

【現代漢語翻譯】現代漢語譯本以『喻佛無依成事智』（比喻佛的智慧不依賴任何事物而成就一切）來比喻。結合上下文，指的是諸乘（各種乘，即不同的修行方法或教義）的智慧都依佛智而生。如同《十地經》所說，這十地（菩薩修行的十個階段）的智慧，都是因為佛智而有差別。離開佛智之外，沒有可以依賴和學習的。而佛智果滿（達到圓滿的境界）后，更不依賴其他。難道不是依賴心和依賴理嗎？難道不是像之前所說的『王所無二』（國王所沒有的第二種東西，比喻獨一無二的真理）嗎？這是因為佛智照耀到極致，沒有在智慧之外可以作為智慧所依賴的東西。所以智慧的本體是完全如實的。如果有所依賴，就不能稱為如實之智。也就像《維摩詰經》所說，『法隨於如無所隨』（真理是隨順如如不動的本性，不依賴任何事物）。《文殊般若經》說：『若無境界則無所依』（如果沒有對境的執著，就沒有所依賴的東西）。更何況在佛智之外，沒有其他法可以獲得，因為一切法就是佛智。第二，用『法界湛然』（法界的清澈平靜）來比喻。比喻佛的本體沒有增減，而智慧則是對前面所說的『依』（依賴）的進一步解釋。『依』是指依此而出生。雖然出生了各種智慧，本體也不會減少。菩薩解脫成就佛智的時候，本體也不會增加，因為本體是平等無二的。就像大海中的木板的比喻。第三，用『大海潛益』（大海暗中滋養萬物）來比喻。比喻佛的本體平等地利益眾生，從而產生智慧。這是對前面所說的『依』和『出生』的進一步解釋。意思是說，佛與眾生的心是同體的，所以說是『潛流』（暗中流動）。當人們通過修行開啟自己的智慧時，實際上就是見到了他佛的智慧，這就是所謂的『依之出生』。又因為本體相同，所以外在的佛可以加持，資助其念力，這也是一種流入。第四，用『大寶出生』（大寶藏的出現）來比喻。比喻佛的作用顯現而本體隱秘，這是對上面所說的『能生』的解釋。因為具備四種寶藏，所以能夠產生智慧。這個比喻中有三層含義：首先，總的說明了出處、本體和作用；其次，徵詢並列出寶藏的名稱；最後，總結其深刻殊勝之處。結合這三個相同的比喻，在列出寶藏名稱時，衍英等人都認為，第一是證道智（證悟真理的智慧），斷除煩惱的障礙；第二是助道智（輔助修道的智慧），斷除智慧的障礙；第三是不住道智（不住于修道的智慧），捨棄果報的障礙。以上三種是自利。第四是利益眾生智，即利他的行為。這種解釋也沒有太大的問題。果地（佛的境界）具備這三種道，能夠讓學者進入菩薩的境界。所以現在再解釋一下，如果直接按照字面意思來理解，文字本身就很明顯。現在用法相宗的觀點來概括，就是四智菩提（四種智慧所成就的菩提）：一大圓鏡智（像大圓鏡子一樣，能夠如實反映一切事物的智慧），因為遠離各種分別念，所以稱為『無染著』。所緣的行相非常微細難以覺察。

【English Translation】 English version It is analogous to the 'Buddha's wisdom being independent and accomplishing all things' (喻佛無依成事智). In context, it refers to the wisdom of all vehicles (諸乘, various vehicles, i.e., different methods or teachings of practice) arising from the Buddha's wisdom. As stated in the Ten Bhumi Sutra (十地經), the wisdom of these ten bhumis (十地, ten stages of a Bodhisattva's practice) is differentiated because of the Buddha's wisdom. Apart from the Buddha's wisdom, there is nothing to rely on or learn from. And when the Buddha's wisdom is fulfilled (果滿, reaching the state of perfection), it no longer relies on anything else. Doesn't it rely on the mind and rely on reason? Isn't it like what was previously said, 'the king has no second' (王所無二, the king has no second thing, a metaphor for the unique truth)? This is because the Buddha's wisdom shines to the extreme, and there is nothing outside of wisdom that can be relied upon by wisdom. Therefore, the essence of wisdom is completely as it is. If there is something to rely on, it cannot be called true wisdom. It is also like what the Vimalakirti Sutra says, 'The Dharma follows Suchness and does not follow anything' (法隨於如無所隨, the truth follows the unchanging nature of Suchness and does not rely on anything). The Manjushri Prajna Sutra says: 'If there is no realm, then there is nothing to rely on' (若無境界則無所依, if there is no attachment to objects, there is nothing to rely on). Moreover, outside of the Buddha's wisdom, there is no other Dharma to be obtained, because all Dharmas are the Buddha's wisdom. Second, it is analogous to the 'clear and still Dharmadhatu' (法界湛然). It is a metaphor for the Buddha's essence having no increase or decrease, while wisdom is a further explanation of the 'reliance' (依) mentioned earlier. 'Reliance' means arising from this. Although various wisdoms arise, the essence will not decrease. When a Bodhisattva attains liberation and achieves Buddha's wisdom, the essence will not increase, because the essence is equal and non-dual. It is like the analogy of a plank in the ocean. Third, it is analogous to the 'ocean secretly benefiting' (大海潛益). It is a metaphor for the Buddha's essence equally benefiting all beings, thereby generating wisdom. This is a further explanation of the 'reliance' and 'arising' mentioned earlier. It means that the Buddha's mind is one with the minds of all beings, so it is called 'secret flow' (潛流, secretly flowing). When people open their own wisdom through practice, they are actually seeing the wisdom of other Buddhas, which is what is meant by 'arising from reliance' (依之出生). Also, because the essence is the same, the external Buddha can bless and support their power of thought, which is also a kind of inflow. Fourth, it is analogous to the 'birth of a great treasure' (大寶出生). It is a metaphor for the Buddha's function manifesting while the essence is hidden, which is an explanation of the 'ability to generate' (能生) mentioned above. Because it possesses four treasures, it is able to generate wisdom. There are three levels of meaning in this analogy: first, a general explanation of the origin, essence, and function; second, inquiring about and listing the names of the treasures; and third, summarizing its profound and excellent qualities. Combining these three similar analogies, when listing the names of the treasures, Yan Ying and others believe that the first is the Wisdom of Realization (證道智, wisdom of realizing the truth), which cuts off the obstacles of afflictions; the second is the Wisdom of Assisting the Path (助道智, wisdom of assisting the path of practice), which cuts off the obstacles of wisdom; and the third is the Wisdom of Non-Abiding in the Path (不住道智, wisdom of not abiding in the path of practice), which abandons the obstacles of karmic retribution. The above three are for self-benefit. The fourth is the Wisdom of Benefiting Sentient Beings, which is the act of benefiting others. This explanation is not too problematic. The Fruition Ground (果地, the state of Buddhahood) possesses these three paths, which can allow practitioners to enter the Bodhisattva's ground. So now let's explain it again. If we understand it directly according to the literal meaning, the text itself is very clear. Now, summarizing it from the perspective of the Faxiang School (法相宗), it is the Four Wisdoms of Bodhi (四智菩提, four wisdoms that achieve Bodhi): the Great Perfect Mirror Wisdom (大圓鏡智, wisdom that, like a great perfect mirror, can reflect all things as they are), because it is far from all discriminating thoughts, it is called 'without defilement' (無染著). The aspects of what it perceives are very subtle and difficult to perceive.

忘不愚一切境相。名巧方便。二即平等性智。觀一切法。若為無為。自他平等名善分別。三即妙觀察智。此智善觀諸法自相共相。無礙而轉故。說無量法而不壞法性。無量法者。即攝觀無量總持定門等。而言說者。雨大法雨斷一切疑故。四即成所作智。知機知時作所應作故。三若諸如來下。合前深勝。于中先明用勝體深。此中用勝喻在總中。此中體深。同法華髻中明珠。不妄與人。然約下智不及故稱密藏。不全同喻故。涅槃中明有密語而無密藏。后此四智寶平均下。明體勝用深。平均正直即平等性智。大慈悲等共相應故。故曰平均。一味相續名為正直。二端潔即大圓鏡智。端者。純凈圓德現種依持故。潔者。性相清凈離諸雜染故。三妙好即妙觀察智。四普能利益即成所作智。此約別配。今以四智圓融故。四德亦該四寶。況四智乃十中之一。則永異余宗。第五珠消海水喻。喻佛滅惑成德智由有前智無智不生。由有此智無惑不斷。又前則橫具四智。此則豎具四智。皆是釋前為依之義。喻中二。先總明體用。后佛子此日藏下。別顯用相。此為極教了說。而起世婆沙等。說阿毗地獄在下火氣上吞銷鑠海水。蓋是少分方便之說。而俗典云。以沃焦石消海水者。或測度而知。或見寶不辨謂之石耳。又云注于尾廬壑者。但見其消以名

【現代漢語翻譯】現代漢語譯本『忘不愚一切境相』，名為『巧方便』（Upaya，善巧方便）。第二是『平等性智』（Samatajnana，平等性智慧），觀察一切法，無論是『有為』（conditioned）還是『無為』（unconditioned），自他平等，名為『善分別』。第三是『妙觀察智』（Pratyaveksanajnana，妙觀察智慧）。此智慧善於觀察諸法的自相和共相，無礙地運轉，因此，宣說無量法而不破壞法性。『無量法』，即攝觀無量總持（Dharani，總持）定門等。而『言說』，是因為降下大法雨，斷除一切疑惑。第四是『成所作智』（Krtyanusthanajnana，成所作智）。知曉時機，知曉時宜，做所應當做的事情。如果諸如來（Tathagata，如來）以下，是總結前面的深奧和殊勝。其中先說明『用』的殊勝，『體』的深奧。這裡『用』的殊勝，比喻在總體之中。這裡『體』的深奧，如同《法華經》髻中的明珠，不輕易給予他人。然而，因為下智不及，所以稱為『密藏』。不完全相同于比喻，所以《涅槃經》中說明有密語而無密藏。後面這四智寶平均以下，說明『體』的殊勝，『用』的深奧。『平均正直』即『平等性智』。因為大慈悲等共同相應。所以說『平均』。『一味相續』名為『正直』。『端潔』即『大圓鏡智』（Adarsajnana，大圓鏡智）。『端』，是純凈圓滿的德行，顯現種種所依持的緣故。『潔』，是自性和相清凈，遠離各種雜染的緣故。『妙好』即『妙觀察智』。『普能利益』即『成所作智』。這是按照分別來對應。現在以四智圓融的緣故，四德也包含四寶。何況四智乃是十中之一，就永遠不同於其他宗派。第五，珠消海水的比喻。比喻佛陀滅除迷惑，成就德智，由於有前面的智慧，沒有智慧就不會產生。由於有此智慧，沒有迷惑不會斷除。又，前面是橫向具備四智，這裡是縱向具備四智。都是解釋前面『為依』的意義。比喻中有二，先總明『體』和『用』，后『佛子此日藏』以下，分別顯示『用』的相狀。這是極其究竟的教義了說。而《世婆沙》等，說阿毗地獄在下方的火氣上，吞噬銷鑠海水，大概是少部分的方便之說。而俗典說，用沃焦石消海水，或許是測度而知，或許是見到寶物卻不認識，把它當做石頭罷了。又說注入尾廬壑，只是看到它消失，因此命名。

【English Translation】 English version 'Forgetting and not being foolish about all realms and appearances' is called 'skillful means' (Upaya). The second is 'wisdom of equality' (Samatajnana), observing all dharmas, whether 'conditioned' or 'unconditioned,' with equality between oneself and others, which is called 'good discrimination.' The third is 'wonderful observing wisdom' (Pratyaveksanajnana). This wisdom is good at observing the self-nature and common nature of all dharmas, operating without obstruction. Therefore, it expounds immeasurable dharmas without destroying the nature of dharma. 'Immeasurable dharmas' refers to encompassing and observing immeasurable Dharani gates of samadhi, etc. 'Speaking' is because it rains great Dharma rain, cutting off all doubts. The fourth is 'accomplishing wisdom' (Krtyanusthanajnana), knowing the opportunity, knowing the timing, and doing what should be done. If the Tathagatas below, it summarizes the preceding profound and supreme. It first explains the superiority of 'function' and the depth of 'essence.' Here, the superiority of 'function' is a metaphor within the whole. Here, the depth of 'essence' is like the pearl in the topknot of the Lotus Sutra, not easily given to others. However, because lower wisdom is insufficient, it is called 'secret treasure.' It is not entirely the same as the metaphor, so the Nirvana Sutra explains that there are secret words but no secret treasure. Later, the four wisdom jewels are equally distributed below, explaining the superiority of 'essence' and the depth of 'function.' 'Equal and upright' is the 'wisdom of equality.' Because great compassion and other qualities correspond together. Therefore, it is said to be 'equal.' 'Continuously of one flavor' is called 'upright.' 'Perfectly pure' is the 'great mirror wisdom' (Adarsajnana). 'Perfect' means pure and complete virtue, manifesting various supports. 'Pure' means that self-nature and characteristics are pure, free from various impurities. 'Wonderful' is the 'wonderful observing wisdom.' 'Universally beneficial' is the 'accomplishing wisdom.' This is according to separate correspondence. Now, because the four wisdoms are perfectly integrated, the four virtues also encompass the four jewels. Moreover, the four wisdoms are one of the ten, so they are forever different from other schools. Fifth, the metaphor of the pearl dissolving seawater. It is a metaphor for the Buddha extinguishing delusion and achieving virtue and wisdom. Because there is previous wisdom, wisdom will not arise without wisdom. Because there is this wisdom, delusion will not be cut off without it. Also, the former is horizontally equipped with four wisdoms, and the latter is vertically equipped with four wisdoms. Both are explanations of the meaning of 'relying on' the previous. There are two in the metaphor. First, generally explain 'essence' and 'function,' and then 'Buddha-son, this sun-store' below, separately show the appearance of 'function.' This is the ultimate teaching. And the 'Worldly Vibhasa,' etc., say that the Avici hell is on the fire energy below, devouring and dissolving seawater, which is probably a small part of the expedient teaching. And the secular classics say that seawater is dissolved with scorched stones, perhaps known by measurement, or perhaps seeing the treasure but not recognizing it, treating it as a stone. It is also said that it is injected into the tail-Lu pit, only seeing it disappear, hence the name.

之耳。閤中亦二。先合總明體用。后佛子諸菩薩修習下。合別顯用相。然此四智。古德有配四種三昧。初是大乘光明三昧智。二是集福德王。三是賢護。四是首楞嚴。此釋配定理則可爾。案次乖理。以第三名智光普照故。若將初為三以三為初。乃順文理。今更一解。標其所成即是四定。約能成智應別立名。又若將此豎配諸位。尤異昔解。謂一佛以即事而真智。治于地前。成初四地令得賢守定。以此三昧能守世出世間賢善法故。前三地為世四地為出世。既了即事而真則即散而定。二以即體之用智治四地。未能起用。令得五地入俗成集福德王定。三以平等無相智治五地雖能隨俗未得平等。令得六七地般若大光功用後邊成光明定。四以平等無功用智治七地功用。令入八地。乃至佛果得首楞嚴定。所作究竟故果既具四。因亦通修。且約相顯為此豎配。不可遍局。第六虛空含受喻。喻佛依持無礙智。亦釋前依義。上但云依。猶通外依他力。今明體遍普容。是則五乘等智。皆是如來大智中物。肇公亦云。夫聖人虛心冥照。理無不統。懷六合于胸中。而靈鑒有餘。鏡萬有于方寸。而其神常虛。即斯義也。第七藥王生長喻。喻佛窮劫利樂智。喻中四。初總顯體用。二彼藥王下。別顯用相。三此藥王下。得名所由。四佛子下。揀其非處。

【現代漢語翻譯】現代漢語譯本之耳。閤中亦二。先合總明體用。后佛子諸菩薩修習下。合別顯用相。然此四智。古德有配四種三昧。初是大乘光明三昧智。二是集福德王。三是賢護。四是首楞嚴。此釋配定理則可爾。案次乖理。以第三名智光普照故。若將初為三以三為初。乃順文理。今更一解。標其所成即是四定。約能成智應別立名。又若將此豎配諸位。尤異昔解。謂一佛以即事而真智。治于地前。成初四地令得賢守定。以此三昧能守世出世間賢善法故。前三地為世四地為出世。既了即事而真則即散而定。二以即體之用智治四地。未能起用。令得五地入俗成集福德王定。三以平等無相智治五地雖能隨俗未得平等。令得六七地般若大光功用後邊成光明定。四以平等無功用智治七地功用。令入八地。乃至佛果得首楞嚴定。所作究竟故果既具四。因亦通修。且約相顯為此豎配。不可遍局。第六虛空含受喻。喻佛依持無礙智。亦釋前依義。上但云依。猶通外依他力。今明體遍普容。是則五乘等智。皆是如來大智中物。肇公亦云。夫聖人虛心冥照。理無不統。懷六合于胸中。而靈鑒有餘。鏡萬有于方寸。而其神常虛。即斯義也。第七藥王生長喻。喻佛窮劫利樂智。喻中四。初總顯體用。二彼藥王下。別顯用相。三此藥王下。得名所由。四佛子下。揀其非處。（聽聞）僅此而已。總合之中也分為二。先總合起來闡明本體和作用，之後在『佛子諸菩薩修習』之後，總合起來分別顯示作用和表相。然而這四智，古代的德行高尚者將其與四種三昧相配。第一是『大乘光明三昧智』，第二是『集福德王』，第三是『賢護』，第四是『首楞嚴』。這樣的解釋和配對在道理上或許可以成立，但按照順序則不合邏輯，因為第三個名為『智光普照』。如果將第一個作為第三個，將第三個作為第一個，就符合文理了。現在再解釋一種，標明其所成就的就是四定。按照能夠成就智慧，應該另外立名。又如果將此豎向地與各個位次相配，就更加不同於以往的解釋。說的是一佛以即事而真的智慧，治理于地前，成就最初四地，使之獲得『賢守定』。以此三昧能夠守護世間和出世間的賢善之法。前三地為世間，第四地為出世間。既然明白了即事而真，那麼即散亂而安定。第二是以即體的作用智治理四地，未能起用，使之獲得五地入俗成就『集福德王定』。第三是以平等無相智治理五地，雖然能夠隨順世俗，但未能得到平等，使之獲得六七地般若大光功用後邊成就『光明定』。第四是以平等無功用智治理七地功用，使之進入八地，乃至佛果獲得『首楞嚴定』。所作所為究竟，所以果既然具備四種，因也普遍修習。且按照表相顯示為此豎向的配對，不可普遍侷限。第六，虛空含受的比喻，比喻佛依持無礙智，也解釋了前面的依義。上面只說『依』，還通於外在的依賴他力。現在說明本體遍佈普容，那麼五乘等智，都是如來大智中的事物。肇公也說，聖人虛心冥照，道理沒有不統攝的，懷抱六合于胸中，而靈鑒有餘，鏡照萬有于方寸之間，而其神常虛，就是這個意思。第七，藥王生長的比喻，比喻佛窮劫利樂智。比喻中有四點。第一，總的顯示本體和作用。第二，『彼藥王』下，分別顯示作用和表相。第三，『此藥王』下，得到名稱的由來。第四，『佛子』下，揀擇其不是之處。

【English Translation】 English version That's all. The combination also has two aspects. First, combine to generally clarify the substance and function. Then, after 'Buddha's disciples and Bodhisattvas practice,' combine to separately reveal the function and appearance. However, these four wisdoms are matched by ancient virtuous ones with four types of Samadhi (concentration). The first is 'Mahayana (Great Vehicle) Light Samadhi Wisdom,' the second is 'King of Accumulating Merit,' the third is 'Virtuous Protection,' and the fourth is 'Shurangama (Steadfast Hero).' This explanation and matching may be reasonable in principle, but the order is illogical because the third is named 'Wisdom Light Universally Illuminating.' If the first is taken as the third and the third as the first, it would be consistent with the text. Now, another explanation: what it achieves is the four Dhyanas (meditative states). According to the wisdom that can achieve, a separate name should be established. Furthermore, if this is vertically matched with various positions, it would be even more different from previous explanations. It is said that one Buddha uses the wisdom of 'being true in the moment' to govern before the ground, achieving the initial four grounds, enabling them to obtain 'Virtuous Guardian Samadhi.' With this Samadhi, one can protect virtuous and wholesome Dharmas (teachings) in both the mundane and supramundane realms. The first three grounds are mundane, and the fourth ground is supramundane. Since it is understood that 'being true in the moment' is also 'being scattered and stable.' Second, the wisdom of 'using the substance itself' governs the four grounds, but it has not yet been able to function, enabling it to enter the mundane realm in the fifth ground and achieve 'King of Accumulating Merit Samadhi.' Third, the wisdom of 'equality and non-appearance' governs the five grounds. Although it can follow the mundane, it has not yet attained equality, enabling it to achieve 'Light Samadhi' after the function of Prajna (wisdom) and great light in the sixth and seventh grounds. Fourth, the wisdom of 'equality and non-function' governs the function of the seventh ground, enabling it to enter the eighth ground, and even the Buddha fruit, to obtain 'Shurangama Samadhi.' What is done is ultimately complete, so since the fruit possesses four, the cause is also universally cultivated. Moreover, according to the appearance, this vertical matching is displayed, which cannot be universally limited. Sixth, the metaphor of space containing and receiving, which is a metaphor for the Buddha relying on unobstructed wisdom, also explains the previous meaning of reliance. The above only says 'rely,' which also refers to external reliance on other powers. Now it is clear that the substance is pervasive and universally accommodating, so the wisdom of the Five Vehicles and so on are all things in the great wisdom of the Tathagata (Thus Come One). Zhao Gong also said, 'The sage empties his mind and illuminates in the dark, and there is no principle that is not governed. He embraces the six unions in his chest, and his spiritual mirror is more than enough. He mirrors all things in the square inch, and his spirit is always empty,' which is the meaning of this. Seventh, the metaphor of the growth of the Medicine King, which is a metaphor for the Buddha's wisdom of benefiting and delighting for endless kalpas (aeons). There are four points in the metaphor. First, generally show the substance and function. Second, 'That Medicine King' below, separately show the function and appearance. Third, 'This Medicine King' below, the origin of the name. Fourth, 'Buddha's disciples' below, choose what is not the place.

先揀后收。收者亦不厭故。故晉經云不捨生性。合亦四段。而文不次。初合總顯體用有六。一以悲願菩提合根。此為諸佛之本深難拔故。文有四弘。二依實智所生方便為莖。能幹事故。菩提體故。三依前二智分為諸度。旁陰為枝。四戒定息熱別受業名。五辯才道品等。親生菩提開發爲華。六果可知。上六亦可豎配地位。而下別。顯用相。既云一切菩薩故。但從通釋二。一佛子越次合得名所由。窮未來際故云究竟無休。得果不捨因。故云不斷菩薩行。由此故得因果交徹展轉相生。三一佛子卻合前別顯用相。深心樂修善行。即前方便凈戒亦能息熱。相好如華為嚴。文多影略者。為分能所成故。四一佛子合揀非器。亦先揀后收無為正位。一墮難出故喻深坑。又無悲水取灰斷故。如彼地獄。邪見撥無貪愛浸爛。皆喻於水。不容善根又闕土緣。非生處故。后收言無厭舍者。上據現惡闕緣。令生厭怖直進一乘故。除二處而同有佛性。久久當成故不厭舍。是知現惡明無則無惡必有。故涅槃云。一闡提人雖復斷善猶有佛性。若能發心非闡提也。法華云決了聲聞法。余諸聲聞眾亦當復如是。結雲根善安住者。常住大悲故。有引向所揀證無佛性及定性義。不觀次後不捨之言。況第十喻平等共有。減損佛性恐譭謗一乘。愿諸後學當誡慎之莫滯

【現代漢語翻譯】現代漢語譯本：先揀選後收納。收納者也不厭棄過去。所以《晉經》說不捨棄眾生的本性。總合起來也有四段，但文字順序不是按照這個來的。首先總合起來顯現體和用，有六個方面。第一，以悲願（karuna-pranidhana）和菩提（bodhi，覺悟）結合爲根，這是諸佛的根本，深不可拔。文中有四弘誓願。第二，依靠實智（真實智慧）所產生的方便（upaya）為莖，能夠幹事，因為是菩提的本體。第三，依靠前兩種智慧，分為諸度（paramita，波羅蜜），旁邊的廕庇為枝。第四，戒（sila）、定（samadhi）息滅熱惱，分別承受業報之名。第五，辯才（pratibhana）、道品（bodhipaksika-dharma）等，親身產生菩提，開發爲華。第六，果（phala）是可以知道的。以上六個方面也可以豎向配合地位，而下面是分別顯現作用和相狀。既然說是一切菩薩，所以只從通用的解釋來說兩個方面。第一，佛子（buddha-putra）越過次第結合得到名稱的原因。窮盡未來際，所以說究竟無休。得到果位也不捨棄因地，所以說不斷菩薩行。由此，因和果交相輝映，輾轉相生。第二，佛子卻結合前面分別顯現作用和相狀。深心喜歡修行善行，就是前面的方便，清凈的戒律也能息滅熱惱。相好（lakshana）如同花朵一樣莊嚴。文字多有省略，是爲了區分能成就和所成就。第三，佛子結合揀選非器。也是先揀選後收納，以無為作為正位。一旦墮入難處就難以出來，所以比喻為深坑。又沒有悲水來取灰燼斷絕，如同地獄。邪見撥無，貪愛浸泡腐爛，都比喻為水。不容納善根，又缺少土壤的因緣，不是生長的地方。後面收納說沒有厭棄捨棄，上面是根據現有的惡業缺少因緣，令人產生厭惡恐懼，直接進入一乘（ekayana，唯一乘）。除去兩種情況而共同具有佛性（buddha-dhatu），久久應當成就，所以不厭棄捨棄。由此可知，現有的惡業說明沒有則沒有惡業，必定有。所以《涅槃經》說，一闡提（icchantika，斷善根者）人即使斷絕善根，仍然有佛性。如果能夠發心，就不是一闡提。法華經說，決斷了聲聞法，其餘的聲聞眾也應當如此。總結說根善安住，常住大悲。有人引用指向所揀選的，證明沒有佛性以及定性。不觀察前後不捨棄的話語。何況第十個比喻是平等共有的。減損佛性恐怕譭謗一乘。希望各位後學應當告誡自己謹慎，不要停滯不前。

【English Translation】 English version: First select, then accept. Those who are accepted are not disgusted with the past. Therefore, the 'Jin Sutra' says not to abandon the nature of sentient beings. There are four sections in total, but the order of the text does not follow this. First, combine to reveal the essence and function, with six aspects. First, combine the vows of compassion (karuna-pranidhana) and bodhi (awakening) as the root, which is the foundation of all Buddhas, deeply difficult to uproot. There are the Four Great Vows in the text. Second, rely on the skillful means (upaya) produced by true wisdom (real wisdom) as the stem, capable of doing things, because it is the essence of bodhi. Third, rely on the previous two wisdoms, divided into various perfections (paramita), with the surrounding shade as branches. Fourth, precepts (sila) and concentration (samadhi) extinguish heat, separately receiving the name of karmic retribution. Fifth, eloquence (pratibhana), the factors of enlightenment (bodhipaksika-dharma), etc., personally generate bodhi, developing into flowers. Sixth, the fruit (phala) can be known. The above six aspects can also be vertically matched with positions, while the following separately reveals function and appearance. Since it is said that it is all Bodhisattvas, only two aspects are discussed from the general explanation. First, the reason why a Buddha-child (buddha-putra) obtains a name by skipping the order of combination. Exhausting the future, it is said to be ultimately without end. Obtaining the fruit does not abandon the cause, so it is said to be continuously practicing the Bodhisattva path. From this, cause and effect reflect each other, generating each other in turn. Second, the Buddha-child combines the previous separate manifestations of function and appearance. Deeply liking to cultivate good deeds is the previous skillful means, and pure precepts can also extinguish heat. Auspicious marks (lakshana) are as beautiful as flowers. The text is often abbreviated to distinguish between what can be accomplished and what is accomplished. Third, the Buddha-child combines the selection of non-vessels. It also selects first and then accepts, taking non-action as the correct position. Once fallen into difficulty, it is difficult to get out, so it is likened to a deep pit. Also, there is no water of compassion to take away the ashes and cut off, like hell. Wrong views deny, and greed soaks and rots, all likened to water. It does not tolerate good roots and lacks the conditions of soil, not a place to grow. The later acceptance says there is no disgust or abandonment, the above is based on the existing evil karma lacking conditions, causing people to generate disgust and fear, directly entering the One Vehicle (ekayana). Removing the two situations, they commonly have Buddha-nature (buddha-dhatu), and should achieve it after a long time, so they are not disgusted or abandoned. From this, it can be known that the existing evil karma shows that if there is no evil karma, there must be. Therefore, the 'Nirvana Sutra' says that even if an icchantika (one who has cut off good roots) cuts off good roots, they still have Buddha-nature. If they can generate the mind, they are not an icchantika. The Lotus Sutra says that the Sravaka Dharma has been decided, and the remaining Sravakas should also be like this. Concluding that the root of goodness abides, it always abides in great compassion. Some people cite what is selected, proving that there is no Buddha-nature and fixed nature. Do not observe the words of not abandoning before and after. Moreover, the tenth metaphor is equally shared. Reducing Buddha-nature is feared to slander the One Vehicle. May all future students warn themselves to be cautious and not stagnate.

權說。第八劫火燒盡喻。喻佛知無不盡智。由此佛智更無所依。第九劫風持壞喻。喻佛巧令留惑智。非但能斷亦復能留。謂佛有斯巧。授與根未熟未具萬行菩薩。令留潤生之惑。由此留惑惑方至盡得一切智。不同二乘不為菩提心期速出。廣明留惑潤生。具如別章。第十塵含經卷喻。喻佛性通平等智。文中四。謂法喻合結。今初。所以知佛智遍者。無一眾生不有本覺。與一切佛體無殊故。以上言潛流。則似佛智遍他眾生。今顯眾生自有。故云遍耳。此有三意。一明無一眾生不有。則知無性者非眾生數。謂草木等已過五性之見。二者眾生在纏之因。已具出纏之果法。故云有如來智慧。非但有性後方當成。亦非理先智后。是知涅槃對昔方便。且說有性。後學尚謂談有藏無。況聞等有果智誰當信者。三彼因中之果智。即他佛之果智。以圓教宗自他因果無二體故。不爾。此說眾生有果。何名說佛智耶。斯則玄又玄矣。非華嚴宗無有斯理。次但以下釋疑。疑雲。涅槃云。佛性者名為智慧。有智慧時則無煩惱。今有佛智那作眾生。釋中先順答前義。謂倒故不證豈得言無。如壯士迷於額珠。豈謂膚中無寶。后若離下。反以理成。謂若先無離倒寧有。既離倒則現明本不無。如貧得珠非今授與。是以涅槃恐不修行。故云。言定有者則為執著

【現代漢語翻譯】現代漢語譯本權說。第八劫火燒盡喻：比喻佛陀的智慧無所不知，無所不盡。因為有了這種佛智，便不再依賴其他事物。第九劫風持壞喻：比喻佛陀巧妙地使煩惱留存。佛陀不僅能斷除煩惱，也能使其留存。這是因為佛陀具有這種巧妙的能力，可以教導那些根基尚未成熟、尚未具備萬行（指菩薩修行的各種善行）的菩薩，讓他們保留能帶來輪迴的煩惱。通過保留這些煩惱，他們最終才能證得一切智。這與二乘（聲聞乘和緣覺乘）不同，他們不以菩提心為目標，急於解脫。關於保留煩惱以潤澤生命（指輪迴）的詳細闡述，見其他章節。第十塵含經卷喻：比喻佛性是貫通和平等的智慧。文中分為四個部分：法、比喻、結合和結論。現在是第一部分。為什麼說佛智是普遍的呢？因為沒有一個眾生不具有本覺（本有的覺悟），這與一切佛的本體沒有區別。以上所說的『潛流』，似乎是說佛智遍及其他眾生。現在表明眾生自己就具有佛智，所以說是普遍的。這裡有三層含義：一是說明沒有一個眾生不具有本覺，那麼就可以知道那些沒有佛性的人不屬於眾生的範疇，比如草木等，這已經超出了五性的觀點。二是眾生在被煩惱纏縛的狀態下，已經具備了脫離煩惱的結果之法，所以說具有如來智慧。這不僅僅是具有佛性，以後才成就，也不是理先於智，而是智先於理。由此可知，《涅槃經》是針對過去的方便說法，才說具有佛性。後來的學習者尚且認為談論有如來藏是虛無縹緲的，如果聽到說具有果地的智慧，誰會相信呢？三是彼因中的果智，就是他佛的果智，因為圓教認為自他的因果沒有兩個本體。否則，如果說眾生具有果智，那怎麼能說是佛智呢？這真是玄之又玄啊！不是華嚴宗就沒有這種道理。接下來，『但以下』是解釋疑問。疑問是：《涅槃經》說：『佛性就是智慧，有智慧的時候就沒有煩惱。』現在具有佛智，怎麼還是眾生呢？解釋中先順著前面的意思回答，說因為顛倒所以不能證得，怎麼能說沒有呢？就像壯士迷失了額頭上的寶珠，怎麼能說面板中沒有寶藏呢？後面『若離下』，反過來用道理來論證，說如果先前沒有，那麼脫離顛倒又從何而來呢？既然脫離了顛倒，那麼就顯現出本來就不缺乏。就像貧窮的人得到了寶珠，不是現在才被給予的。因此，《涅槃經》是擔心人們不修行，所以說，如果說一定有佛性，那就是執著了。

【English Translation】 English version Provisional Teachings. The eighth kalpa is likened to fire burning everything: This is a metaphor for the Buddha's wisdom, which knows and encompasses all. Because of this Buddha-wisdom, there is nothing else to rely on. The ninth kalpa is likened to the wind sustaining destruction: This is a metaphor for the Buddha's skillful means of allowing afflictions to remain. The Buddha is not only able to cut off afflictions but also to allow them to remain. This is because the Buddha possesses this skillful ability to instruct bodhisattvas whose roots are not yet mature and who have not yet cultivated the myriad practices (referring to the various virtuous deeds of bodhisattva practice), allowing them to retain the afflictions that bring about rebirth. By retaining these afflictions, they can ultimately realize all-knowing wisdom. This is different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), who do not aim for Bodhicitta (the mind of enlightenment) and are eager to attain liberation quickly. A detailed explanation of retaining afflictions to nourish life (referring to saṃsāra) can be found in other chapters. The tenth is likened to dust containing sutra scrolls: This is a metaphor for the Buddha-nature as all-pervading and equal wisdom. The text is divided into four parts: the Dharma, the metaphor, the combination, and the conclusion. Now is the first part. Why is it said that Buddha-wisdom is universal? Because there is not a single sentient being who does not possess original enlightenment (inherent awakening), which is no different from the essence of all Buddhas. The 'undercurrent' mentioned above seems to imply that Buddha-wisdom pervades other sentient beings. Now it is shown that sentient beings themselves possess Buddha-wisdom, so it is said to be universal. There are three meanings here: First, it explains that there is not a single sentient being who does not possess original enlightenment, so it can be known that those without Buddha-nature do not belong to the category of sentient beings, such as plants and trees, which have already surpassed the view of the five natures. Second, sentient beings in the state of being bound by afflictions already possess the Dharma of the result of liberation from afflictions, so it is said that they possess Tathāgata-wisdom. This is not merely having Buddha-nature and then achieving it later, nor is it that principle precedes wisdom, but rather that wisdom precedes principle. From this, it can be known that the Nirvana Sutra is a provisional teaching for the past, which speaks of having Buddha-nature. Later learners still consider talking about having the Tathāgatagarbha (Buddha-womb) as illusory, so if they hear about having the wisdom of the fruition, who would believe it? Third, the wisdom of the fruition in that cause is the wisdom of the fruition of other Buddhas, because the Perfect Teaching believes that the cause and effect of self and others have no two entities. Otherwise, if it is said that sentient beings have the wisdom of the fruition, how can it be said to be Buddha-wisdom? This is truly profound and mysterious! Without the Huayan School, there would be no such reasoning. Next, 'but below' explains the doubt. The doubt is: The Nirvana Sutra says: 'Buddha-nature is wisdom, and when there is wisdom, there are no afflictions.' Now, having Buddha-wisdom, how can one still be a sentient being? The explanation first follows the previous meaning and answers, saying that because of inversion, one cannot attain realization, so how can it be said that there is none? Just like a strong man who loses the jewel on his forehead, how can it be said that there is no treasure in his skin? Later, 'if apart below', conversely uses reason to argue, saying that if there was nothing before, then where would the separation from inversion come from? Since one has separated from inversion, then it is revealed that it was not lacking originally. Just like a poor person who obtains a jewel, it is not given now. Therefore, the Nirvana Sutra is afraid that people will not practice, so it says that if one says that there is definitely Buddha-nature, then that is attachment.

。恐不信有故云。若言定無則為妄語。乍可執著不可妄語。自然智者。自覺聖智也。無礙智者。始本無二絕二礙也。第二喻中二。先明大經潛塵。以喻上文妄纏佛智。大經卷者。佛智無涯性德圓滿也。書各稱境者。智如理故。潛一塵者。略有三義。一妄覆真故。二小含大故。三一具多故。一切塵者。無一眾生不具佛智故。后時有一人下。出經益物。喻上離妄現前。第三閤中亦二。先合大經潛塵。無量無礙普能利益。合上書寫多事。眾生身及妄想俱合土塵。后爾時如來下。合出經益物。如來合上一人。智眼合上天眼。是知不信眾生等有佛智。智眼未開復何可怪。然如來藏等經說有九種喻。喻如來藏。為如青蓮華在泥水中。未出泥水人無貴者。又如貧女而懷聖胎。如大價寶垢衣所纏。如摩尼珠落在深廁。如真金像弊衣所覆。如庵羅樹華實未成。亦如稻米在糠糩中。如金在礦如像在模。皆是塵中有佛身義。與此大同也。大文第三總結。上來十喻。初總明無依為依。二能出生。三能潛遍。四橫具四智。五豎具四能。六體廣包含。七用無終竟。八知無不盡。九巧能攝持。十處處具足。前九直語佛智。后一乃融自他。此十圓融略顯佛智之相。寄顯如來之心未盡佛心一毫。故應更以無量無礙等知也。第二偈頌。二十二偈分二。初兩句

約法總顯。余頌上喻。于中初喻一偈半。后一四偈。餘八各二偈。並顯可知。

大方廣佛華嚴經疏卷第四十九大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十

唐清涼山大華嚴寺沙門澄觀撰

(已下入第五十二經)第五明出現境界。正顯分齊之境。兼辨所緣之境。依初義者。前約智以顯心。此正明智用分齊。依后義者。前明能知今辨所緣。由所緣無邊故。顯分齊難思。分齊難思故方窮所緣之境。二義相成如涵蓋相稱。文中長行分三。謂標釋結。釋中二。先法后喻。法中亦二。先廣取所緣顯分齊境。后近取諸心以況佛境。前中又二。先列所緣無邊。后顯分齊無量。今初。先令以無障礙智為能知者。非此不能量佛境故。后正顯所緣文有十句。一通舉所化。二化時。三化處。四化法。五所化人。六七八三皆明所證。于中真如語其體。常一味故云無差別。法界生法所依。故云無礙實際。是窮事至實故云無邊。九化處分齊。后一遍通。若約二諦境。前五為俗次三為真。九通真俗。事空理空俱是空故。后一雙非。顯前九境即同無故。若約三諦空即是真三真為中道。若以五界攝之。初三是世界無量。四即調伏及調伏加行界。五即眾生次三即法界。餘二雙非。二

【現代漢語翻譯】現代漢語譯本

約法總顯。余頌上喻。于中初喻一偈半。后一四偈。餘八各二偈。並顯可知。

《大方廣佛華嚴經疏》卷第四十九大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第五十

唐清涼山大華嚴寺沙門澄觀撰

（已下入第五十二經）第五，明出現境界。正顯分齊（範圍、界限）之境，兼辨所緣（認識、觀察的對象）之境。依初義者，前約智以顯心，此正明智用分齊。依后義者，前明能知，今辨所緣。由所緣無邊故，顯分齊難思。分齊難思故，方窮所緣之境。二義相成，如涵蓋相稱。文中長行分三，謂標、釋、結。釋中二，先法后喻。法中亦二，先廣取所緣顯分齊境，后近取諸心以況佛境。前中又二，先列所緣無邊，后顯分齊無量。今初，先令以無障礙智為能知者，非此不能量佛境故。后正顯所緣文有十句。一通舉所化。二化時。三化處。四化法。五所化人。六七八三皆明所證。于中真如（事物本來的、真實不虛的性質）語其體，常一味故云無差別。法界（諸法的總稱，宇宙萬有）生法所依，故云無礙實際。是窮事至實故云無邊。九化處分齊。后一遍通。若約二諦境，前五為俗，次三為真。九通真俗。事空理空俱是空故。后一雙非。顯前九境即同無故。若約三諦，空即是真，三真為中道。若以五界攝之，初三是世界無量。四即調伏及調伏加行界。五即眾生，次三即法界。餘二雙非。二

【English Translation】 English version

A summary of the precepts is revealed. The remaining verses are metaphors. Among them, the first metaphor is one and a half verses, followed by one with four verses, and the remaining eight each with two verses. All are clearly understandable.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 49 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 50

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

(Hereafter entering the fifty-second chapter) Fifth, explaining the realm of manifestation. It directly reveals the realm of 'fenqi' (division and limitation), and also distinguishes the realm of 'suoyuan' (object of cognition). According to the first meaning, the previous section used wisdom to reveal the mind, and this section directly explains the 'fenqi' of the function of wisdom. According to the latter meaning, the previous section explained the knower, and this section distinguishes the object of cognition. Because the object of cognition is boundless, the 'fenqi' is inconceivable. Because the 'fenqi' is inconceivable, one can fully explore the realm of the object of cognition. The two meanings complement each other, like a box and its lid matching. The long prose in the text is divided into three parts: introduction, explanation, and conclusion. The explanation is divided into two parts: first the Dharma, then the metaphor. The Dharma is also divided into two parts: first, broadly taking the object of cognition to reveal the realm of 'fenqi', and then closely taking all minds to compare with the Buddha's realm. The former is also divided into two parts: first, listing the boundlessness of the object of cognition, and then revealing the immeasurability of the 'fenqi'. Now, first, let the one with unobstructed wisdom be the knower, because without this, one cannot measure the Buddha's realm. Then, the text directly reveals the object of cognition in ten sentences. First, generally mentioning those to be transformed. Second, the time of transformation. Third, the place of transformation. Fourth, the Dharma of transformation. Fifth, the people to be transformed. The sixth, seventh, and eighth all explain what is realized. Among them, 'zhenru' (suchness, the true nature of things) speaks of its essence, and because it is always of one flavor, it is said to be without difference. 'Dharmadhatu' (the realm of all dharmas, the universe) is the basis of the arising of dharmas, so it is said to be unobstructed reality. It is exhausting affairs to reach reality, so it is said to be boundless. Ninth, the 'fenqi' of the place of transformation. The last one universally encompasses. If according to the two truths, the first five are conventional, and the next three are ultimate. The ninth encompasses both conventional and ultimate. Because the emptiness of phenomena and the emptiness of principle are both emptiness. The last one is a double negation, revealing that the previous nine realms are the same as non-existence. If according to the three truths, emptiness is the ultimate, and the three ultimates are the middle way. If using the five realms to encompass them, the first three are the immeasurable world. The fourth is the realm of taming and the practice of taming. The fifth is sentient beings, and the next three are the Dharmadhatu. The remaining two are double negations. Two

佛子如一切下。顯分齊無量中。先約十境以顯分齊。境智相稱故皆無量。后約無境顯其非有。乃至真如皆不可得故。是以諸境云興而常寂也。如無既爾。如真如等無變易等亦然。第二佛子至應知心下。近取諸心以況佛境。于中二。先正明後徴釋。今初。無量無邊語其相用廣大。無縛無脫。明其體性深寂。次徴意云。何以將心況于佛境。釋意云。菩薩自心。隨思即顯故無份量。佛境亦爾。隨機顯現。若身若智何有量耶。智假思顯則性無縛脫。不為相縛后無脫故。第二佛子如大龍下喻顯。文有三喻。前二喻無縛無脫。后一喻無量無邊。無量無邊通前二段。今初。前明降雨無從喻。正喻無縛脫。既無來處有何縛脫耶。后明海水從心喻。喻無縛脫所因。水從心力為因。非定內外。智從昔愿。緣起故來即無來。第二海水宏深喻。喻無量無邊中三。先標章誡聽。二佛子此閻浮下喻顯。三佛子于汝意下。法合喻中三。初別顯水多文有四節。一四洲水。二龍王雨水。三宮殿出水。四娑竭龍王兼雨兼出。皆後後倍前以顯深廣。二其所出下。通顯水相。涌出故潮上速。為寶消故潮下。此為極說。三佛子如是大海下。通顯無量兼水有四。第三閤中二。先合水無量。佛智一念即無窮盡。況盡三際周乎十方。重重重重安可喻顯。二佛子至應知如來

【現代漢語翻譯】現代漢語譯本佛子，就像一切下文所說，在顯現分齊無量之中，首先依據十境來顯現分齊，因為境與智相互適應，所以都是無量的。然後依據無境來顯現其非有，乃至真如都是不可得的。因此，諸境如雲般興起而常寂。既然『如無』是這樣，那麼『如真如』等無變易等也是這樣。第二，佛子，到『應知心下』，是就近取諸心來比況佛境。其中分為二部分：先是正面闡明，后是征問解釋。現在是第一部分。『無量無邊』是說它的相用廣大，『無縛無脫』是說明它的體性深寂。接下來是征問其意，說：『為什麼用心來比況佛境？』解釋其意說：『菩薩的自心，隨著思慮就顯現，所以沒有份量。佛境也是這樣，隨機顯現，無論是身還是智，哪裡有量呢？』智慧憑藉思慮而顯現，那麼其性就沒有束縛和解脫，不被現象所束縛，之後也沒有解脫。第二，佛子，就像大龍下文所說，是用比喻來顯現。文中有三個比喻。前兩個比喻是無縛無脫，后一個比喻是無量無邊。『無量無邊』貫通前兩段。現在是第一個比喻。前面說明降雨沒有來處，比喻沒有束縛和解脫。既然沒有來處，哪裡有束縛和解脫呢？後面說明海水從心而生，比喻沒有束縛和解脫的原因。水從心力為因，不是固定的內外。智慧從昔日的願力，因緣生起而來，就是沒有來處。第二，海水宏深的比喻，比喻無量無邊，其中分為三部分：先是標明章節，告誡聽眾。二是佛子，此閻浮下文是用比喻來顯現。三是佛子，在你的意思下文，是法合的比喻，其中分為三部分。首先是分別顯現水多，文中有四個小節：一是四大洲的水，二是龍王降雨的水，三是宮殿涌出的水，四是娑竭龍王既降雨又涌出。都是後後倍於前前，來顯現其深廣。二是『其所出下』，是通盤顯現水的相狀。因為涌出，所以潮水上漲迅速；因為被寶物消融，所以潮水退下。這是極盡的說法。三是佛子，像這樣的大海下文，是通盤顯現無量，兼有水的四種特性。第三是合喻，其中分為二部分：首先是合喻水的無量，佛智一念就能窮盡，何況窮盡三際，周遍十方。重重疊疊，怎麼可以用比喻來顯現呢？二是佛子，到『應知如來』

【English Translation】 English version 『O sons of the Buddha, as everything below [will explain], within the manifestation of limitless distinctions, first, distinctions are manifested based on the ten realms. Because realm and wisdom correspond to each other, all are limitless. Then, based on the absence of realms, it is shown that they are non-existent, even Suchness (Tathata) is unattainable. Therefore, the various realms arise like clouds, yet are always in stillness. Since 『as non-existent』 is like this, then 『as Suchness』 and so on, without change, are also like this. Second, 『O sons of the Buddha,』 to 『should know the mind below,』 is to take the various minds nearby to compare to the Buddha's realm. Among them are two parts: first, directly clarifying; second, questioning and explaining. Now is the first part. 『Limitless and boundless』 speaks of its vast appearance and function; 『unbound and unliberated』 clarifies its profound and still essence. Next is questioning its meaning, saying: 『Why use the mind to compare to the Buddha's realm?』 Explaining its meaning, saying: 『The Bodhisattva's own mind, as soon as it thinks, manifests, so it has no measure. The Buddha's realm is also like this, manifesting according to the occasion, whether it is body or wisdom, where is there measure?』 Wisdom manifests by means of thought, then its nature has no bondage or liberation, not bound by phenomena, and later there is no liberation. Second, 『O sons of the Buddha, like the great dragon below,』 is using metaphors to manifest. There are three metaphors in the text. The first two metaphors are unbound and unliberated, and the last metaphor is limitless and boundless. 『Limitless and boundless』 connects the previous two sections. Now is the first metaphor. The previous explanation of rainfall having no origin is a metaphor for no bondage or liberation. Since there is no origin, where is there bondage or liberation? The later explanation of seawater arising from the mind is a metaphor for the cause of no bondage or liberation. Water arises from the power of the mind as the cause, not fixed inside or outside. Wisdom comes from past vows, arising from conditions, which is no origin. Second, the metaphor of the vast and deep seawater, a metaphor for limitless and boundless, is divided into three parts: first, marking the chapter, warning the listeners. Second, 『O sons of the Buddha, this Jambudvipa below』 is using metaphors to manifest. Third, 『O sons of the Buddha, in your opinion below』 is the metaphor of Dharma combination, divided into three parts. First, separately manifesting the abundance of water, there are four sections in the text: first, the water of the four continents; second, the water of the Dragon King's rain; third, the water emerging from the palaces; fourth, the Sagara Dragon King both raining and emerging. All are later doubling the former to manifest its depth and breadth. Second, 『that which emerges below』 is a comprehensive manifestation of the appearance of water. Because it gushes out, the tide rises quickly; because it is dissolved by treasures, the tide recedes. This is the ultimate explanation. Third, 『O sons of the Buddha, like this great sea below』 is a comprehensive manifestation of limitlessness, combined with the four characteristics of water. Third is the combined metaphor, divided into two parts: first, the combined metaphor of the limitlessness of water, the Buddha's wisdom can exhaust it in a single thought, let alone exhaust the three periods, pervading the ten directions. Layer upon layer, how can it be manifested by metaphor? Second, 『O sons of the Buddha,』 to 『should know the Tathagata』

下。合通顯無量。非唯智為佛境。菩提分等皆分齊境也。智海合水余合寶等。並顯可知。大文第三總結。即結云知意。不知佛境。安能利生。第二偈頌。五偈分二。初一頌法說。余頌前喻亦二。初二合頌前二喻。同喻無縛脫。后二頌大海宏深喻。但頌通顯無量。余文略無。第六齣現之行。前明分齊境智無邊。今彰運用則悲智無盡。雖智海已滿悲無息故。長行中二。先標舉后釋相。釋相中三。初雙標二行。次雙釋二行。后雙結二行。今初。義有多含。一無礙行者。即理之事行。真如行者。即事之理行。前即行相后即行體。又前是即智之悲。后是即悲之智。前即真之俗。后即俗之真融而無礙。為如來行。第二佛子如真如下。雙釋中二。先釋真如行。后釋無礙行。今初。真如之名言含法喻。文中有三。初牒名以解。明體絕三際故同真如。契如成行行即如也。過未非緣故不生不動。現在離緣故非起也。二復舉法界無形。明雙非契中。是知實相等皆如來行。三舉鳥飛虛空喻。釋非量義。非量有二。一行廣無量故。云如來行無邊際故。二即事同真便無份量故。以空喻。既無有量何有無量若謂無量即是量故。雙非永寂為如來行故。心彌虛行彌曠。終日行而未曾行。故涅槃云。復有一行是如來行。所謂大乘大般涅槃。第二佛子如來應正

【現代漢語翻譯】現代漢語譯本下。合通顯無量（不可限量）。並非只有智慧才是佛的境界，菩提分（證悟的組成部分）等也都有其界限。『智海合水』和『余合寶』等，都顯而易見。第三大點是總結，即總結說要了解佛的境界，不知佛境，又怎能利益眾生？第二部分是偈頌，五首偈頌分為兩部分。開始一首偈頌是法說，其餘的偈頌是之前的比喻，也分為兩部分。最初兩首偈頌合併來說明之前的兩個比喻，相同的比喻是沒有束縛和解脫。後面的兩首偈頌讚頌大海的宏大深邃，只是讚頌了通達顯現的無量，其餘的文字省略了。第六是出現之行。前面說明了有界限的境界和智慧的無邊，現在彰顯運用則是悲智沒有窮盡。即使智慧之海已經滿了，慈悲也不會停止。長行中有兩部分，先是標舉，然後解釋相狀。解釋相狀中分為三部分，首先是雙標兩種行，其次是雙釋兩種行，最後是雙結兩種行。現在是開始。意義包含很多方面。一是無礙行，即理上的事行。真如行，即事上的理行。前者是行相，後者是行體。又前者是即智慧的慈悲，後者是即慈悲的智慧。前者是即真諦的俗諦，後者是即俗諦的真諦，融合而沒有阻礙，是如來的行。第二，佛子，如真如下。雙釋中分為兩部分，先解釋真如行，后解釋無礙行。現在是開始。真如這個名稱包含法和比喻。文中有三點，首先是依照名稱來解釋，說明本體斷絕了過去、現在、未來三際，所以等同於真如。契合真如而成就行，行就是真如。過去和未來不是因緣，所以不生不滅。現在遠離因緣，所以不起作用。二是再次舉出法界沒有形狀，說明雙重否定契合其中。要知道實相等都是如來的行。三是舉出鳥在空中飛翔的比喻，解釋沒有限量的意義。沒有限量有兩種，一是行廣大而沒有限量，說如來的行沒有邊際。二是即事同真，便沒有份量，用空來比喻。既然沒有有量，哪裡會有無量？如果說沒有限量，那就是有量了。雙重否定，永遠寂靜，是如來的行。心充滿虛空，行也充滿虛空，終日行走卻好像沒有行走。所以《涅槃經》說，還有一種行是如來的行，就是所謂的大乘大般涅槃。第二，佛子，如來應正 English version Below. Combining to reveal the immeasurable. It is not only wisdom that constitutes the realm of the Buddha; the components of enlightenment (Bodhi) also have their limits. 'The sea of wisdom merging with water' and 'the remaining merging with treasures' are both clearly understandable. The third major point is the conclusion, which states that to understand the realm of the Buddha, one must know the Buddha's realm; otherwise, how can one benefit sentient beings? The second part consists of verses, with five verses divided into two parts. The first verse is a Dharma discourse, and the remaining verses are analogies from before, also divided into two parts. The first two verses are combined to explain the previous two analogies, where the same analogy implies no bondage or liberation. The latter two verses praise the vastness and depth of the ocean, only praising the immeasurable that is revealed through understanding, while the remaining text is omitted. Sixth is the practice of manifestation. The previous section explained the limited realm and the boundlessness of wisdom, while this section highlights that the application of compassion and wisdom is inexhaustible. Even if the sea of wisdom is full, compassion will not cease. There are two parts in the prose section: first, the heading is marked, and then the characteristics are explained. The explanation of characteristics is divided into three parts: first, the two practices are marked together; second, the two practices are explained together; and finally, the two practices are concluded together. Now is the beginning. The meaning contains many aspects. One is the unobstructed practice, which is the practice of affairs in principle. The practice of Suchness (真如, Zhenru), which is the principle of affairs. The former is the aspect of practice, and the latter is the body of practice. Furthermore, the former is the compassion of wisdom, and the latter is the wisdom of compassion. The former is the conventional truth of the ultimate truth, and the latter is the ultimate truth of the conventional truth, merging without obstruction, which is the practice of the Tathagata (如來, Rulai). Second, 'Buddha-son, like Suchness below.' The dual explanation is divided into two parts: first, the practice of Suchness is explained, and then the unobstructed practice is explained. Now is the beginning. The name Suchness contains Dharma and analogy. There are three points in the text: first, the name is explained according to its meaning, indicating that the essence severs the three temporal boundaries of the past, present, and future, so it is equivalent to Suchness. Aligning with Suchness to accomplish practice, practice is Suchness. The past and future are not causes, so there is no birth or death. The present is far from causes, so it does not arise. Second, it is again pointed out that the Dharma realm has no shape, indicating that dual negation aligns with it. It should be known that the true characteristics and so on are all the practices of the Tathagata. Third, the analogy of a bird flying in the sky is used to explain the meaning of immeasurable. There are two types of immeasurable: one is that the practice is vast and immeasurable, saying that the practice of the Tathagata has no boundaries. The second is that the affairs are the same as the truth, so there is no measure, using emptiness as an analogy. Since there is no measurable, where would there be immeasurable? If it is said that there is no immeasurable, then that is measurable. Dual negation, eternal stillness, is the practice of the Tathagata. The mind is filled with emptiness, and the practice is also filled with emptiness, walking all day long as if not walking. Therefore, the Nirvana Sutra says, 'There is also a practice that is the practice of the Tathagata, which is the so-called Great Vehicle Great Nirvana.' Second, 'Buddha-son, the Tathagata should rightly'

【English Translation】 Down. Combining to reveal the immeasurable. It is not only wisdom that constitutes the realm of the Buddha; the components of enlightenment (Bodhi) also have their limits. 'The sea of wisdom merging with water' and 'the remaining merging with treasures' are both clearly understandable. The third major point is the conclusion, which states that to understand the realm of the Buddha, one must know the Buddha's realm; otherwise, how can one benefit sentient beings? The second part consists of verses, with five verses divided into two parts. The first verse is a Dharma discourse, and the remaining verses are analogies from before, also divided into two parts. The first two verses are combined to explain the previous two analogies, where the same analogy implies no bondage or liberation. The latter two verses praise the vastness and depth of the ocean, only praising the immeasurable that is revealed through understanding, while the remaining text is omitted. Sixth is the practice of manifestation. The previous section explained the limited realm and the boundlessness of wisdom, while this section highlights that the application of compassion and wisdom is inexhaustible. Even if the sea of wisdom is full, compassion will not cease. There are two parts in the prose section: first, the heading is marked, and then the characteristics are explained. The explanation of characteristics is divided into three parts: first, the two practices are marked together; second, the two practices are explained together; and finally, the two practices are concluded together. Now is the beginning. The meaning contains many aspects. One is the unobstructed practice, which is the practice of affairs in principle. The practice of Suchness (真如, Zhenru), which is the principle of affairs. The former is the aspect of practice, and the latter is the body of practice. Furthermore, the former is the compassion of wisdom, and the latter is the wisdom of compassion. The former is the conventional truth of the ultimate truth, and the latter is the ultimate truth of the conventional truth, merging without obstruction, which is the practice of the Tathagata (如來, Rulai). Second, 'Buddha-son, like Suchness below.' The dual explanation is divided into two parts: first, the practice of Suchness is explained, and then the unobstructed practice is explained. Now is the beginning. The name Suchness contains Dharma and analogy. There are three points in the text: first, the name is explained according to its meaning, indicating that the essence severs the three temporal boundaries of the past, present, and future, so it is equivalent to Suchness. Aligning with Suchness to accomplish practice, practice is Suchness. The past and future are not causes, so there is no birth or death. The present is far from causes, so it does not arise. Second, it is again pointed out that the Dharma realm has no shape, indicating that dual negation aligns with it. It should be known that the true characteristics and so on are all the practices of the Tathagata. Third, the analogy of a bird flying in the sky is used to explain the meaning of immeasurable. There are two types of immeasurable: one is that the practice is vast and immeasurable, saying that the practice of the Tathagata has no boundaries. The second is that the affairs are the same as the truth, so there is no measure, using emptiness as an analogy. Since there is no measurable, where would there be immeasurable? If it is said that there is no immeasurable, then that is measurable. Dual negation, eternal stillness, is the practice of the Tathagata. The mind is filled with emptiness, and the practice is also filled with emptiness, walking all day long as if not walking. Therefore, the Nirvana Sutra says, 'There is also a practice that is the practice of the Tathagata, which is the so-called Great Vehicle Great Nirvana.' Second, 'Buddha-son, the Tathagata should rightly'

等下。釋無礙行。文中二。先約法總明。后以喻別顯。今初。智無所住悲示所行。即悲智無礙自無二礙。令他無礙皆無礙行也。二別以喻顯中二喻。初金翅辟海喻。喻即智之悲。後日月無思喻。喻悲不失智。第三佛子至應以如是下。雙結二行。性結真如。相結無礙。第二偈頌有五。前三頌真如后。二頌無礙。第七齣現菩提圓行之果。故對緣造修必有成正覺。故文中三。謂徴起釋相總結。徴言正覺略顯五門。一釋名。晉名菩提存其梵語。此翻為覺。正揀二乘成異菩薩。初會已顯。又單語菩提。但是所覺之道。今云成者。即理智契合之名。二明體性。攝論云。二智二斷為菩提體。智論云。菩提菩提斷俱名為菩提。若依此經通一切法。如文具之。三辨種類。或說唯一如智契合無二相故。凈名云。夫如者不二不異故。或開為二。大品明有性凈菩提及修成故。亦名性凈方便凈也。或分為三。約三乘故。如十地論或開為四。涅槃云。下智觀者。得聲聞菩提。乃至上上智觀得佛菩提。又四智菩提亦是四義。或分為五。如大品智論說發心等故。或具明十。如離世間品。唯十為圓是此所辨。三除前二。四除前三。五除前四。余皆兼通。同教一乘之所攝故。若業用所現。則無所不收。四明業用文有十門。而體用參顯各隨別義立目。今統收之

。謂緣二諦斷二障。證二空起二智。印群機現萬像。具十身遍十方。周于毛端微塵等處。通因及果業用無邊。具如文顯。五者辨相。即當釋文略辨十門。一總明體相。二即現萬機。三體相甚深。四三輪平等。五因果交徹。六體離虧盈。七相無增減。八用該動寂。九周於法界。十普遍諸心。十門之中亦可當門別釋。今且以初為總餘九為別。別雖九門而釋十義。初釋第一。二釋第十。謂舉初該后。三從第二次第解釋。第十一門釋八九二義。至文當知。釋文顯然不應異解。今初。總明具有十門。皆含體相用三。一寂照為菩提體。故云於一切義無所觀察。一切義者。真俗境也。觀極于無觀故。凈名云。不觀是菩提離諸緣故。如海無心而能頓鑒。非無所了故。晉經云解一切義。二經合明義方圓。妙解即是觀觀即無觀。既觀念斯寂無惑習種。無觀是體照斷為用。合之為相。二等同萬法為菩提體。謂智與理冥同一圓覺。故云於法平等。而不失照。決斷分明云無疑惑。既無所疑即所知永寂。上二已攝攝論之體。三一成一切成。不見生佛有異故云無二。以知一切眾生即菩提相故。亦是能所不二凈名云。不二是菩提離意法故。四總指前三體相寂滅。寂滅是菩提滅諸相故。五即心行處滅湛然不遷。亦是不行。是菩提無憶念故。六雖覺而常定不

【現代漢語翻譯】現代漢語譯本謂緣二諦（satya-dvaya，真諦和俗諦）斷二障（avarana-dvaya，煩惱障和所知障），證二空（sunyata-dvaya，人空和法空），起二智（jnana-dvaya，根本智和后得智），印群機（眾生的根器）現萬像，具十身（dasa-kaya，如法性身等十種身）遍十方。周遍于毛端微塵等處，通達因及果，業用無邊。具體如經文所顯示。五者，辨相，即當解釋經文，略辨十門：一、總明體相；二、即現萬機；三、體相甚深；四、三輪平等；五、因果交徹；六、體離虧盈；七、相無增減；八、用該動寂；九、周於法界；十、普遍諸心。十門之中也可當門別釋，今且以初為總，餘九為別。別雖九門而釋十義，初釋第一，二釋第十，謂舉初該后。三從第二次第解釋，第十一門釋八九二義，至文當知。釋文顯然不應異解。今初，總明具有十門，皆含體相用三。一、寂照為菩提體（bodhi-kaya，覺悟之體），故云『於一切義無所觀察』。一切義者，真俗境也。觀極于無觀故，凈名云：『不觀是菩提，離諸緣故』。如海無心而能頓鑒，非無所了故。晉經云解一切義，二經合明義方圓，妙解即是觀，觀即無觀。既觀念斯寂，無惑習種，無觀是體，照斷為用，合之為相。二、等同萬法為菩提體，謂智與理冥同一圓覺，故云『於法平等』，而不失照，決斷分明云無疑惑。既無所疑，即所知永寂。上二已攝攝論之體。三、一成一切成，不見生佛有異，故云『無二』。以知一切眾生即菩提相故，亦是能所不二，凈名云：『不二是菩提，離意法故』。四、總指前三體相寂滅，寂滅是菩提，滅諸相故。五、即心行處滅，湛然不遷，亦是不行，是菩提無憶念故。六、雖覺而常定不

【English Translation】 English version It means to rely on the two truths (satya-dvaya, the conventional truth and the ultimate truth) to sever the two obscurations (avarana-dvaya, the afflictive obscurations and the cognitive obscurations), to realize the two emptinesses (sunyata-dvaya, the emptiness of self and the emptiness of phenomena), to generate the two wisdoms (jnana-dvaya, the fundamental wisdom and the subsequent wisdom), to accord with the various capacities of beings and manifest myriad forms, to possess the ten bodies (dasa-kaya, such as the Dharmata body and other ten bodies) and pervade the ten directions. It pervades even the tip of a hair and a mote of dust, penetrating cause and effect, with boundless karmic functions. This is fully revealed in the text. Fifth, distinguishing characteristics, which is to explain the text and briefly discuss the ten gates: 1. Generally clarifying the essence and characteristics; 2. Immediately manifesting myriad functions; 3. The essence and characteristics are profound; 4. The three wheels are equal; 5. Cause and effect interpenetrate; 6. The essence is free from deficiency and fullness; 7. Characteristics are without increase or decrease; 8. Function encompasses movement and stillness; 9. Pervading the Dharma realm; 10. Universally reaching all minds. Among the ten gates, each can be explained separately. For now, we take the first as the general and the remaining nine as the specific. Although there are nine specific gates, they explain ten meanings. The first explains the first, the second explains the tenth, meaning that the beginning encompasses the end. The third explains from the second onwards in order. The eleventh gate explains the meanings of the eighth and ninth. This will be understood when we reach the text. The explanation of the text is clear and should not be interpreted differently. Now, first, generally clarifying that it possesses ten gates, all containing essence, characteristics, and function. 1. Stillness and illumination are the essence of Bodhi (bodhi-kaya, the body of enlightenment), hence it is said, 'Without observing anything in all meanings.' 'All meanings' refers to the true and conventional realms. Observing reaches the extreme of non-observation, hence Vimalakirti says, 'Non-observation is Bodhi, because it is free from all conditions.' Like the sea without a mind, it can instantly reflect, not without understanding. The Jin Sutra says, 'Understanding all meanings.' The two sutras together clarify the meaning as both square and round. Wonderful understanding is observation, and observation is non-observation. Since contemplation is still, there are no seeds of delusion and habit. Non-observation is the essence, illumination and severance are the function, and the combination is the characteristic. 2. Equating all dharmas as the essence of Bodhi, meaning that wisdom and principle are united in one perfect enlightenment, hence it is said, 'Equal in all dharmas,' without losing illumination, decisively distinguishing and clearly without doubt. Since there is no doubt, what is known is eternally still. The above two have already encompassed the essence of the Samgraha Sutra. 3. One accomplishment is all accomplishments, not seeing any difference between sentient beings and Buddhas, hence it is said, 'Non-dual.' Because it is known that all sentient beings are the aspect of Bodhi, it is also the non-duality of subject and object. Vimalakirti says, 'Non-duality is Bodhi, because it is free from intention and dharma.' 4. Generally referring to the stillness and extinction of the previous three essences and characteristics, stillness and extinction are Bodhi, because they extinguish all characteristics. 5. That is, the extinction of the place of mind and action, serenely unmoving, also not acting, is Bodhi without recollection. 6. Although awakened, it is always in samadhi.

住定故。七有二義。一橫遍十方廣無量故。二體無生滅絕份量故。八亦二義。一豎唸唸成無際畔故。二一得永常無後際故。心無初相冥符于理。無前際故。九離邊契中。晉經此前有無縛無脫。並含在二邊之內。謂若染若凈若縛若脫。有無一異等。斯邊皆離不偏住著。故曰離邊。非見有邊邊即中故。無中無邊方住中道。十總顯離言。上九寄言顯深。未盡菩提之奧。故收歸性離。令亡言契之。第二知一切眾生下。印現萬機。即海印三昧。文中三。初法。一念知三世名一切智。次喻即舉海印以喻菩提無心頓現。三合。言無所現者。有三義。一無心現故如海。二所現空故如像。三無別體故。如水與像不可分異。自體顯現故名為覺。起信論云。諸佛如來離於見想無所不遍。心真實故。即是諸法之性自體。顯照一切妄法。有大智用斯即無思。顯照同體之境為菩提相用。故上文云於一切義無所觀察。第三佛子諸佛菩提下。性相甚深。性離言故。理圓言偏故。第四佛子如來應正等下。三輪平等。釋上於法平等。等諸法故意輪等故。何所疑哉。文中二。先別舉身等。后類結顯多。今初。有十三身。前六等事。次三等理。次一等事理。事事無礙。后三等因果。略舉十三故結云無量。皆言量者。是所等之份量。皆言等者。即能等之三輪等有二

【現代漢語翻譯】現代漢語譯本安住于禪定之故。『七有』有兩種含義：一是橫向遍佈十方，廣大無量；二是本體沒有生滅，沒有斷絕，沒有份量。『八亦』也有兩種含義：一是縱向唸唸相續，沒有邊際；二是一旦獲得就永遠常住，沒有後際。心沒有初始的相狀，暗合于真理，因為沒有前際。『九離邊契中』，晉譯的經文在此之前有『無縛無脫』，都包含在二邊之內，指的是無論是染是凈，無論是束縛還是解脫，有無一異等等，這些邊見都要遠離，不偏執于任何一邊，所以說『離邊』。如果見到有邊，那麼邊就是中道。沒有中，沒有邊，才能安住于中道。『十總顯離言』，上面的九點都是借用言語來顯示深刻的道理，但還沒有完全表達菩提的奧妙，所以最終歸於自性，遠離言語，使人忘卻言語而契合真理。第二，『知一切眾生下』，印證顯現萬機，就是海印三昧。文中分為三部分。第一是法，一念知三世，名為一切智。第二是比喻，用海印來比喻菩提，無心而頓然顯現。第三是合，說『無所現者』，有三種含義：一是無心而顯現，如同海；二是所顯現的都是空，如同影像；三是沒有不同的本體，如同水與影像不可分割。自體顯現，所以名為覺。『起信論』說：『諸佛如來遠離見解和想像，無所不遍，心真實的緣故。』這就是諸法的自性本體，顯現照耀一切虛妄的法，有大智慧的作用，這就是無思。顯現照耀同體的境界，就是菩提的相用。所以上文說『於一切義無所觀察』。第三，『佛子諸佛菩提下』，自性與現象非常深奧。自性遠離言語，道理圓滿但言語是片面的。第四，『佛子如來應正等下』，三輪平等。解釋上面的『於法平等』，平等諸法，所以意輪平等。還有什麼可懷疑的呢？文中分為兩部分。先分別舉出身等，后總結顯現多種。現在先說第一部分，有十三種身。前六種是等同於事相，其次三種是等同於理，再次一種是等同於事理，事事無礙。后三種是等同於因果。略舉十三種，所以總結說無量。都說『量者』，是所等同的份量。都說『等者』，就是能等同的三輪平等有兩種。

【English Translation】 English version Abiding in Samadhi (住定故). 'Seven Existence' (七有) has two meanings: first, it horizontally pervades the ten directions, being vast and immeasurable; second, its essence has no birth, no extinction, no severance, and no quantity. 'Eight Alike' (八亦) also has two meanings: first, vertically, thoughts arise continuously without boundary; second, once attained, it is eternally constant without future limit. The mind has no initial appearance, secretly conforming to the truth, because it has no prior limit. 'Nine Separations from Extremes, Conforming to the Middle' (九離邊契中). The Jin translation of the sutra before this has 'no bondage, no liberation' (無縛無脫), both contained within the two extremes, referring to whether it is defiled or pure, whether it is bound or liberated, existence and non-existence, sameness and difference, etc. These extremes should all be abandoned, not clinging to any one side, therefore it is said 'separation from extremes'. If one sees an extreme, then that extreme is the Middle Way. Without middle, without extremes, one can abide in the Middle Way. The tenth, 'Overall Manifestation of Separation from Words' (十總顯離言). The above nine points all borrow words to reveal profound principles, but have not fully expressed the subtlety of Bodhi (菩提). Therefore, it ultimately returns to self-nature, away from words, causing people to forget words and conform to the truth. Secondly, 'Knowing all sentient beings below' (知一切眾生下), seals and manifests myriad opportunities, which is the Samudra-mudra Samadhi (海印三昧). The text is divided into three parts. The first is the Dharma (法), knowing the three times in one thought is called Omniscience (一切智). The second is the metaphor, using the Samudra-mudra to metaphorize Bodhi, which manifests suddenly without mind. The third is the combination, saying 'that which is not manifested' (無所現者), has three meanings: first, it manifests without mind, like the sea; second, what is manifested is all empty, like images; third, there is no different substance, like water and images that cannot be separated. The self-essence manifests, therefore it is called Awakening (覺). The 'Awakening of Faith Treatise' (起信論) says: 'All Buddhas and Tathagatas (如來) are free from views and thoughts, pervading everywhere, because the mind is real.' This is the self-nature essence of all dharmas (諸法), manifesting and illuminating all illusory dharmas, having the function of great wisdom, which is non-thought. Manifesting and illuminating the realm of the same essence is the appearance and function of Bodhi. Therefore, the above text says 'without observing in all meanings' (於一切義無所觀察). Thirdly, 'Buddha-son, all Buddhas' Bodhi below' (佛子諸佛菩提下), self-nature and phenomena are very profound. Self-nature is away from words, the principle is complete but words are one-sided. Fourthly, 'Buddha-son, Tathagata, Arhat, Samyak-sambuddha below' (佛子如來應正等下), the three wheels are equal. Explaining the above 'equality in Dharma' (於法平等), equalizing all dharmas, therefore the mind-wheel is equal. What is there to doubt? The text is divided into two parts. First, separately listing the body etc., then summarizing and manifesting many. Now, let's talk about the first part, there are thirteen kinds of bodies. The first six are equal to phenomena, the next three are equal to principle, and the next one is equal to both phenomena and principle, with no obstruction in everything. The last three are equal to cause and effect. Briefly listing thirteen, so it concludes with immeasurable. All say 'quantity' (量者), is the quantity of what is being equalized. All say 'equal' (等者), is the three wheels that can equalize, having two kinds.

義。一者等彼事理之量。二者等彼事理之體。所以等者。彼諸理事即我所證。能所冥合彼尚即我。等之何難。是以聖人空洞無像物無非我。會萬物以成己也。后佛子如所得下。類結可知。第五佛子如來成正覺下。明因果交徹。釋上無二同一性故。文中三。初標次皆同下釋。三知一切下結。今初。八相之中。略舉其二故云乃至。此文正同凈名云若彌勒得菩提者。一切眾生皆亦應得。一切眾生即菩提相。彌勒示迷此旨。但謂理詰之言。不知真得菩提。實如所詰。又前章以我等彼故。遍同彼量。今明以彼等我故全現我中。是知一性平等。反覆相成。此中之成為理為事。若是事成。何以釋云同一性故。若是理成。何以此云成正覺耶。入涅槃耶。此是華嚴大節圓宗之義。不對諸宗難以取解。然諸眾生。若於人天位中。觀之具足人法二我。小乘唯是五蘊實法。大乘或說但心所現。或說幻有即空。人法俱遣。或說唯如來藏具恒沙性德故。眾生即在纏法身。法身眾生義一名異。猶據理說。更有說言。相本自盡性本自現。不可說言即佛不即佛等。若依此宗。舊來成竟亦涅槃竟。非約同體此成。即是彼成。若爾何以現有眾生非即佛耶。若就眾生位看者。尚不見唯心即空。安見圓教中事。如迷東謂西。正執西故若諸情頓破。則法界圓現。無不

已成。猶彼人悟西處全東。若爾諸佛何以更化眾生。不如是知所以須化。如是化者。是究竟化。如是化者。無不化時。故下結云。大悲相續救度眾生。隨門不同種種有異。約成佛門一切成也。又此眾生乃是像上之模。令其去模則。自見己佛。亦見他成。如第十段。二釋中先總釋。同一無性故得現成。妄性本虛生元是佛真性叵得非今始成。故皆成也。

次轉徴所無無何等性同菩提性故。后釋所無。有十二句。前四通生及佛。次四約眾生。后四唯約佛。非獨妄空真有。亦非妄有真空。以性融相法界圓現。故由此無說成正覺。又攝十二總為六對。一能相所相對。謂染相凈相相待有故。唸唸之盡緣所盡故。煩惱永盡本自盡故。二生滅對。約凡則本自不生。即涅槃相。不復更滅故。約佛菩提非始生故。何有滅耶。三我非我對有緣無主故。我尚不可得。非我何可得。諸法實相中。無我無非我故。四緣非緣對。攬緣生故。緣尚不可得故。五能所證對。能證菩提因所證故。所證法界由智顯故。六合不合對。虛空非合因有顯故。所以性無。成覺是合。理智契合即為緣起。故非有也。三結中。物物無性故成種智。證斯同體而起大悲。一得永常故云相續。又只由不知無性。故教化不絕。第六佛子譬如虛空下。明體離虧盈。釋上無相虛空

【現代漢語翻譯】已然成就。好比那個人領悟到西方完全是東方。如果這樣，諸佛為什麼還要教化眾生呢？不能這樣理解，所以需要教化。這樣的教化，是究竟的教化。這樣的教化，是沒有不教化的時候。所以下面總結說，大悲心相續不斷地救度眾生，隨著法門不同而有種種差異。就成佛的法門來說，一切都能成就。而且這些眾生乃是像上的模子，讓他們脫離模子，自然能見到自己的佛性，也能見到他人成就。如同第十段所說。第二重解釋中，先總的解釋，因為同一無性所以能夠顯現成就。虛妄的本性本來就是虛幻的，生起的根源就是佛的真性，難以得到，不是現在才成就的。所以一切都能成就。其次轉而追問所無的『無』是什麼樣的性質？因為與菩提的性質相同。後面解釋所無，共有十二句。前四句通用於眾生和佛，接著四句是針對眾生說的，最後四句只針對佛。並非只有虛妄是空，真實存在，也不是虛妄存在而真空。因為自性融合，法界圓滿顯現。所以由此『無』而說成就正覺。又將十二句總括為六對。一是能相所相對，即染相和凈相相互對待而存在。唸唸的止息是因為因緣止息的緣故。煩惱永遠止息是因為本來就止息的緣故。二是生滅對，就凡夫而言，本來就沒有生，就是涅槃的相，不再有滅。就佛而言，菩提不是開始才產生的，哪裡會有滅呢？三是我和非我對，因為有因緣而沒有主宰。『我』尚且不可得，『非我』又怎麼可能得到呢？在諸法實相中，沒有『我』也沒有『非我』。四是緣和非緣對，因為依憑因緣而生，因緣尚且不可得。五是能證和所證對，能證的菩提是因，所證的法界由智慧顯現。六是合和不合對，虛空不是合，因為有顯現的緣故。所以自性是『無』，成就覺悟是『合』，理智契合就是緣起，所以不是『有』。三是總結中，萬物都是無性的，所以成就種智。證悟這種同體的性質而生起大悲心。一旦獲得就永遠常在，所以說是相續不斷。又只是因為不知道無性，所以教化才不會斷絕。第六，佛子譬如虛空下，說明本體遠離虧損和盈滿，解釋上面所說的無相虛空。

【English Translation】 It is already accomplished. It is like that person who realizes that the West is entirely the East. If that is the case, why do all the Buddhas still need to transform sentient beings? It should not be understood this way, therefore transformation is needed. Such transformation is the ultimate transformation. Such transformation is without a time of non-transformation. Therefore, the following concludes by saying, 'Great compassion continuously saves sentient beings, with various differences according to different Dharma doors.' Regarding the Dharma door of attaining Buddhahood, everything is accomplished. Moreover, these sentient beings are like molds on images; letting them leave the molds allows them to naturally see their own Buddha-nature and also see others' accomplishments, as stated in the tenth section. In the second explanation, the general explanation comes first: because of the same non-nature, manifestation and accomplishment are possible. The illusory nature is inherently illusory, and the origin of arising is the true nature of the Buddha, which is difficult to obtain and not just accomplished now. Therefore, everything is accomplished. Secondly, it turns to inquire about the nature of the 'non' that is absent, because it is the same as the nature of Bodhi. The following explains what is absent, with a total of twelve sentences. The first four sentences apply to both sentient beings and Buddhas, the next four sentences are directed towards sentient beings, and the last four sentences are only directed towards Buddhas. It is not only that illusion is empty and truth exists, nor is it that illusion exists and emptiness is true. Because the nature is fused, the Dharma realm manifests perfectly. Therefore, it is said that enlightenment is attained from this 'non'. Furthermore, the twelve sentences are summarized into six pairs. The first is the relative pair of the able and the object, that is, the defiled aspect and the pure aspect exist in relation to each other. The cessation of each thought is because the conditions cease. The eternal cessation of afflictions is because they are inherently ceased. The second is the pair of arising and ceasing; in terms of ordinary beings, there is inherently no arising, which is the aspect of Nirvana, and there is no more ceasing. In terms of Buddhas, Bodhi is not something that just begins to arise, so where would there be ceasing? The third is the pair of 'I' and 'non-I', because there are conditions but no master. Even 'I' is unattainable, so how could 'non-I' be attained? In the true aspect of all Dharmas, there is neither 'I' nor 'non-I'. The fourth is the pair of condition and non-condition, because it arises depending on conditions, and conditions are unattainable. The fifth is the pair of the able to realize and the object to be realized; the Bodhi that can be realized is the cause, and the Dharma realm that is realized is manifested by wisdom. The sixth is the pair of union and non-union; emptiness is not union, because there is a reason for manifestation. Therefore, the nature is 'non', and the accomplishment of awakening is 'union'; the union of reason and wisdom is the arising of conditions, so it is not 'existence'. The third is the conclusion, in which all things are without nature, therefore the wisdom of all kinds is accomplished. Realizing this same nature gives rise to great compassion. Once obtained, it is eternally constant, so it is said to be continuous. Moreover, it is only because of not knowing non-nature that teaching is not interrupted. Sixth, 'Buddha-son, like space below,' explains that the substance is far from loss and fullness, explaining the formless space mentioned above.

無生。故體無增減。菩提無相成不寧殊。第七佛子假使下。明相無增減釋上無行。湛然不異行豈能遷。文中三。初舉喻問答。以化現無形喻成不莫異。化多心者。喻修多因。化成多佛喻證多果。次普賢下。贊善以合。三佛子下。結此生后。第八如來成正覺時下。用該動寂釋上無止。不滯定故。文中四。初舉所依三昧。覺不滯寂故名善覺。覺彼一相故用為方便。二入已下。顯一身之用。既以一相為方便則物皆一相故。一則現多。三如一下。類顯余身。如來成正覺時。布身云於法界。一一皆是廣大之身。並如一身之現。四佛子下。總結多門。謂上來所現一定為門余定亦爾。定門既然。悲智總持等門亦爾。故有無量界矣。是謂高而無上廣不可極。第九佛子至應知如來下。明周於法界。釋上無量無量有二。一廣多無量。一毛含多遍法界故。二無份量皆不生故。文中三。初明一毛含多。釋以不生故。此與前段分。有分異。又此唯現佛。即同類相望。前通多類即異類相入。又前則住體遍應。此則如理而含。亦如理而遍。二如一毛下。類顯多毛。但容毛處即是毛孔。次徴意云。身契無生。可許能含法界。虛空無有能契。何能亦含。釋云。無處不至則無非佛身矣。是謂大包天地。細入無間。三隨其下釋疑。疑雲。若爾何以要就覺樹。釋

【現代漢語翻譯】現代漢語譯本『無生』（Anutpāda，不生不滅的真理）。因此，本體沒有增減。菩提（Bodhi，覺悟）沒有固定的相狀，成就與否沒有什麼不同。『第七佛子假使下』，說明相狀沒有增減，解釋了上面的『無行』（無為）。湛然不變，『行』（修行）又怎麼能改變它呢？文中分為三部分。首先是舉例問答，用化現沒有固定形態來比喻成就與否沒有什麼不同。化現出眾多心念的人，比喻修習眾多因。化現成就眾多佛，比喻證得眾多果。其次是『普賢下』，讚歎善行以合於真理。第三是『佛子下』，總結此生之後的狀態。『第八如來成正覺時下』，用涵蓋動與靜來解釋上面的『無止』（無停）。不滯留于禪定，所以稱為『善覺』（Samyak-saṃbuddha，正等覺）。覺悟到那唯一的相狀，所以用它作為方便法門。第二部分『入已下』，顯示一身的妙用。既然用唯一的相狀作為方便，那麼萬物都是唯一的相狀。唯一則能顯現眾多。第三部分『如一下』，類比顯示其餘身。如來成就正覺時，佈滿身云於法界，每一個都是廣大的身，並且如同一個身顯現。第四部分『佛子下』，總結多種法門。所謂上面所顯現的禪定是一個法門，其餘禪定也是如此。禪定之門既然如此，悲智總持等門也是如此。所以有無量界。這就是高而無上，廣闊到沒有邊際。『第九佛子至應知如來下』，說明周遍於法界，解釋上面的『無量』。無量有兩種，一是廣多無量，一毛包含眾多，周遍法界。二是無份量，一切都不生。文中分為三部分。首先說明一毛包含眾多，解釋以不生之故。這與前一段不同，有分異。而且這裡只顯現佛，即同類相互觀望。前面貫通多種，即異類相互進入。而且前面是安住于本體而周遍應化，這裡則是如理而包含，也如理而周遍。第二部分『如一毛下』，類比顯示眾多毛。只要能容納毛的地方就是毛孔。其次提出疑問說，身體契合無生，可以允許能包含法界。虛空沒有能契合，怎麼也能包含？解釋說，沒有地方不到，那麼沒有不是佛身的地方。這就是大到包容天地，細到進入無間。第三部分『隨其下』解釋疑問。疑問說，如果這樣，為什麼一定要在覺樹下？解釋說……

【English Translation】 English version 『Anutpāda』 (non-origination). Therefore, the substance has no increase or decrease. Bodhi (enlightenment) has no fixed form, and there is no difference whether it is achieved or not. 『The seventh Buddha's son, assuming below,』 explains that the form has no increase or decrease, explaining the above 『no action』 (non-doing). Serene and unchanging, how can 『action』 (practice) change it? The text is divided into three parts. First, there is an analogy question and answer, using the manifestation of no fixed form to compare that there is no difference whether it is achieved or not. The person who manifests many thoughts is likened to cultivating many causes. The manifestation of many Buddhas is likened to attaining many fruits. Second, 『Puxian below』 praises good deeds to conform to the truth. Third, 『Buddha's son below』 summarizes the state after this life. 『When the eighth Tathagata achieves perfect enlightenment below,』 uses encompassing movement and stillness to explain the above 『no stopping』 (non-cessation). Not dwelling in samadhi (meditative absorption), so it is called 『Samyak-saṃbuddha』 (right and equal enlightenment). Realizing that the only form, so use it as a skillful means. The second part 『Entering below』 shows the wonderful use of one body. Since using the only form as a convenience, then all things are the only form. The only one can manifest many. The third part 『Like one below』 shows the remaining bodies by analogy. When the Tathagata achieves perfect enlightenment, the body cloud is spread throughout the Dharma Realm, each of which is a vast body, and it is like one body manifesting. The fourth part 『Buddha's son below』 summarizes many methods. The samadhi (meditative absorption) shown above is a method, and the remaining samadhis are also like this. Since the door of samadhi is like this, the doors of compassion, wisdom, total retention, etc. are also like this. So there are immeasurable realms. This is high and unsurpassed, and broad to the point of no limit. 『The ninth Buddha's son to know that the Tathagata below』 explains that it is pervasive in the Dharma Realm, explaining the above 『immeasurable』. There are two types of immeasurable, one is vast and numerous immeasurable, one hair contains many, pervading the Dharma Realm. The second is immeasurable, everything is not born. The text is divided into three parts. First, it explains that one hair contains many, explaining that it is because of non-birth. This is different from the previous paragraph, there is differentiation. Moreover, only the Buddha is manifested here, that is, the same kind of mutual observation. The front runs through many kinds, that is, different kinds enter each other. Moreover, the front is dwelling in the substance and pervading the response, while here it is containing according to the principle, and also pervading according to the principle. The second part 『Like one hair below』 shows many hairs by analogy. Wherever hair can be accommodated is a pore. Secondly, the question is raised, the body fits non-birth, it can be allowed to contain the Dharma Realm. The void has no ability to fit, how can it also contain? The explanation is that there is no place that does not reach, then there is no place that is not the Buddha's body. This is so big that it encompasses the heavens and the earth, and so small that it enters the uninterrupted. The third part 『According to its below』 explains the doubts. The question is, if so, why must it be under the Bodhi tree? The explanation is...

云。隨機所能受耳。是知坐菩提樹多身頓成。尚曰隨宜。有頂鹿園豈為真極。第十佛子至應知自心下。明普遍諸心釋前二門。即分為二。初正明普遍。釋上無際。唸唸常成無際畔故。后廣大下。總結雙非。釋上遠離二邊住于中道。今初亦二。先指一心。后如自心下。例一切心。前中先標。次徴后釋。釋云不離者。有二義。一眾生身心即佛所證故。二全即佛菩提性故。此即他果在我之因。非約因人自有佛性。此文正顯佛菩提故。后總結雙非。不離不斷釋有二意。一不離。結上無處不有。不斷生下無有休息。二不離者。生佛非異故。不斷者。生佛非一。不同眾生可斷壞故。是名入不思議方便法門。是以不得意者。作眾生思故是不可。設作佛思。是亦不可。即亦不可。非即亦不可。當凈智眼無取諸情。第三總結。即最後佛子。今依此知映前十門。無幽不盡。離此何有真菩提耶。后偈有六頌前十門。初二次第頌初二門。次三如次頌六七八。后一通頌四五九十。以同是普現無量義故。其第三門。但顯離言故略不頌。第八明出現轉法輪。得大菩提理必轉授。長行中三。初標徴次釋相。后總結。就釋相中二。先顯體用。后顯所因。今初分三。初法次喻后結勸。今初。文有九句。減數十也。皆先標后釋。前五顯體性寂寥。后四辨相用深

【現代漢語翻譯】現代漢語譯本云：隨機所能接受的（教法）。由此可知，（即使）在菩提樹下頓悟成佛，（佛陀）尚且說要隨順（眾生的）根器（而說法）。那麼有頂天和鹿野苑又怎麼能算是真正的終極（教法）呢？第十（句）『佛子至應知自心下』，說明普遍存在於各種心中的（道理），解釋了前面的兩個方面。即分為兩個部分。首先，正面說明普遍性，解釋了上面的『無際』，因爲念念相續，常成無際的緣故。其次，『廣大下』，總結了雙重否定，解釋了上面的『遠離二邊，安住于中道』。現在先說第一個部分，也分為兩部分。首先指出一心，然後『如自心下』，以（一個）心為例，說明一切心（皆是如此）。前面的部分中，先標示，然後提問，最後解釋。解釋說『不離』，有兩種含義。一是眾生的身心即是佛所證悟的（境界），二是完全就是佛的菩提自性。這指的是他（佛）的果位在我（眾生）的因地之中，不是說從因地之人（的角度）來說自有佛性。這段文字正是爲了彰顯佛的菩提（自性）。後面總結了雙重否定，『不離』、『不斷』，有兩種含義。一，『不離』，總結了上面說的無處不在；『不斷』，（總結了）從生到死沒有停息。二，『不離』，是因為眾生和佛沒有差異；『不斷』，是因為眾生和佛不是一體，不同於眾生可以被斷滅。這叫做進入不可思議的方便法門。因此，不得意的人，如果作眾生之想，就是不可取的。即使作佛之想，也是不可取的。即（是佛）也不可取，非即（非佛）也不可取。應當用清凈的智慧之眼，不要執取各種情識。第三（部分）是總結。即最後（一句）『佛子』。現在根據這個來理解，對應前面的十個方面，沒有幽深之處不能窮盡。離開這個，哪裡還有真正的菩提呢？後面的偈頌有六句，讚頌了前面的十個方面。前兩句依次讚頌了前兩個方面。接下來的三句，如次讚頌了第六、第七、第八個方面。最後一句，總括地讚頌了第四、第五、第九、第十個方面。因為它們同樣是普現無量義的緣故。其中的第三個方面，只是爲了彰顯離言（的境界），所以省略沒有讚頌。第八（方面）說明出現轉法輪，得到大菩提的道理必然要傳授。長行中有三個部分。首先是標示、提問，然後是解釋（其）相狀，最後是總結。就解釋相狀中，分為兩個部分。首先彰顯體用，然後彰顯所因。現在先說第一個部分，分為三個部分。首先是法，然後是比喻，最後是總結勸勉。現在先說第一個部分。文中有九句，減少了十個方面。都是先標示，然後解釋。前面五個方面彰顯了體性寂寥，後面四個方面辨析了相用深（妙）。專有名詞解釋：菩提樹 (Bodhi tree): 佛陀悟道之樹有頂 (Highest Heaven): 色界的最高層鹿野苑 (Deer Park): 佛陀初轉法輪之地佛子 (Buddha's son): 佛教徒菩提 (Bodhi): 覺悟法輪 (Dharma wheel): 佛法

【English Translation】 English version Cloud: (The Dharma) can be received according to one's capacity. From this, it is known that even after attaining Buddhahood under the Bodhi tree in a sudden enlightenment, (the Buddha) still said to adapt (the teachings) to the faculties of (sentient beings). Then how can the Highest Heaven and the Deer Park be considered the true ultimate (teachings)? The tenth (sentence), 'Buddha's son, to know one's own mind below,' explains the (principle) that is universally present in various minds, explaining the previous two aspects. It is divided into two parts. First, it positively explains universality, explaining the above 'boundless,' because thoughts are continuous, constantly forming boundlessness. Second, 'Vast below,' summarizes the double negation, explaining the above 'being far from the two extremes, dwelling in the Middle Way.' Now, let's talk about the first part, which is also divided into two parts. First, point out one mind, and then 'like one's own mind below,' take (one) mind as an example to illustrate that all minds (are like this). In the previous part, first indicate, then ask, and finally explain. The explanation says 'not apart,' which has two meanings. One is that the body and mind of sentient beings are the (same as the) state realized by the Buddha, and the second is that it is entirely the Bodhi nature of the Buddha. This refers to his (Buddha's) fruition in my (sentient being's) causal ground, not that from the perspective of the person in the causal ground, there is inherent Buddha-nature. This passage is precisely to highlight the Bodhi (nature) of the Buddha. The back summarizes the double negation, 'not apart,' 'not ceasing,' has two meanings. One, 'not apart,' summarizes the above saying that it is omnipresent; 'not ceasing,' (summarizes) that there is no rest from birth to death. Two, 'not apart,' is because sentient beings and Buddhas are not different; 'not ceasing,' is because sentient beings and Buddhas are not one, unlike sentient beings who can be annihilated. This is called entering the inconceivable expedient Dharma gate. Therefore, those who do not understand, if they think of sentient beings, it is undesirable. Even if you think of the Buddha, it is undesirable. That is, (being the Buddha) is also undesirable, and not being (not the Buddha) is also undesirable. One should use the pure wisdom eye and not cling to various emotions. The third (part) is a summary. That is, the last (sentence) 'Buddha's son.' Now, according to this understanding, corresponding to the previous ten aspects, there is no profound place that cannot be exhausted. Apart from this, where is true Bodhi? The following verses have six lines, praising the previous ten aspects. The first two lines successively praise the first two aspects. The next three lines, in order, praise the sixth, seventh, and eighth aspects. The last line summarizes the fourth, fifth, ninth, and tenth aspects. Because they are also universally manifesting limitless meanings. The third aspect, however, is only to highlight the state of being beyond words, so it is omitted without praise. The eighth (aspect) explains the appearance of turning the Dharma wheel, and the principle of obtaining great Bodhi must be taught. There are three parts in the prose. First, there is indication and questioning, then there is explanation of (its) appearance, and finally there is a summary. In explaining the appearance, it is divided into two parts. First, highlight the essence and function, and then highlight the cause. Now, let's talk about the first part, which is divided into three parts. First is the Dharma, then the metaphor, and finally the summary and exhortation. Now, let's talk about the first part. There are nine sentences in the text, reducing the ten aspects. All are first indicated, and then explained. The first five aspects highlight the tranquility of the essence, and the last four aspects analyze the profound (subtlety) of the appearance and function. Glossary: Bodhi tree: The tree under which the Buddha attained enlightenment Highest Heaven: The highest level of the Form Realm Deer Park: The place where the Buddha first turned the Dharma wheel Buddha's son: Buddhist Bodhi: Enlightenment Dharma wheel: Buddha's teaching

廣。前中一能轉心。二所轉體。三所得果。四能詮教。五所顯理。夫轉法輪不過此五。今皆即事契真。一能轉心者。由知法無起故。正轉法時不起心念。言我轉授前人名心自在。如是方為真能轉也。二所轉體者。即示勸證名為三轉。此三名輪者。摧障惱故。言離邊者。若有惑可摧未離於常。無惑可摧寧免於斷。今永離斷常等邊。方為真能斷所應斷。知與證修亦然。三所得果者。由斷惑故得離欲際。由證性空本無可離。斯際亦遣。四能詮教者。理假言詮。今了本寂滅不可說故。則終日言而未曾言也。五所顯理。謂即寂滅。今了性凈涅槃。法本不然今則無滅。方為究竟之滅。是知。其輪本來常清凈也。后四相用深廣中。一觸言皆輪廣也。二即用而寂深也。下二亦深亦廣。三一即多而無主。四即橫豎而恒虛。謂橫則無遺。無所不轉故。豎則無盡窮未來故。而不著內外。則深廣無涯矣。第二佛子譬如下。喻中文有二喻。一文字無盡喻。喻第九無盡。二遍入無住喻。喻六七八用而常寂故。于中有法喻合。閤中二。先合普入一切。以上法中。但云入一切言故。今明入余法則觸類皆法輪。豈同三乘但用佛聲為輪等耶。二一切眾生種種下。正合前文入一切語。前五易故略不喻之。第三佛子下。結勸可知。第二複次下。顯法輪所因。于中

【現代漢語翻譯】現代漢語譯本廣。前中一能轉心。二所轉體。三所得果。四能詮教。五所顯理。所謂轉法輪，不外乎這五點。現在都能在具體事物中契合真理。一，能轉心，因為知道法本無生起，所以在真正轉法輪的時候不起心動念，說『我』傳授給他人，名為心自在。這樣才是真正能轉法輪。二，所轉體，即開示、勸導、作證，稱為三轉。這三者被稱為『輪』，是因為能摧毀障礙和煩惱。說『離邊』，如果還有迷惑可以摧毀，就沒有脫離常邊；如果沒有迷惑可以摧毀，難道能免於斷邊嗎？現在永遠脫離斷常等邊，才是真正能斷除所應斷除的。知、證、修也是如此。三，所得果，因為斷除迷惑而得到脫離慾望的邊際。因為證悟到自性本空，本來就沒有什麼可以脫離的，所以連這個邊際也要捨棄。四，能詮教，真理藉助言語來表達。現在了悟到本性寂滅，不可言說，所以終日言說卻未曾真正言說。五，所顯理，就是寂滅。現在了悟到自性清凈的涅槃，法本來不是自然生滅的，現在也就沒有了滅。這才算是究竟的寂滅。由此可知，法輪本來就是常清凈的。后四種相用，在深廣中，一，觸及言語都是輪的廣博。二，即使用而常寂是輪的深邃。下面兩種也是既深邃又廣博。三，一即是多而無主宰。四，即橫遍十方豎窮三際而恒常空虛。所謂橫遍十方，就是沒有遺漏，無所不轉；豎窮三際，就是沒有窮盡，窮盡未來。而不執著于內外，就深廣無邊了。第二，『佛子譬如下』，譬喻中有兩個譬喻。一，文字無盡的譬喻，比喻第九識（阿賴耶識）的無盡。二，遍入而無住的譬喻，比喻第六識（意識）、第七識（末那識）、第八識（阿賴耶識）的運用而常寂。其中有法喻和合。和合中有二，先和合普入一切，以上面的法中，只說『入一切言』。現在說明進入其他法則，觸類都是法輪，怎麼能像三乘那樣只用佛的聲音作為輪呢？二，『一切眾生種種下』，正是和合前文『入一切語』。前面的五種容易理解，所以略去不作比喻。第三，『佛子下』，總結勸勉，可以知道。第二，『複次下』，顯示法輪所依。

【English Translation】 English version Vast. Among the preceding, the first is the mind that can turn, the second is the entity being turned, the third is the fruit obtained, the fourth is the teaching that can explain, and the fifth is the principle being revealed. The turning of the Dharma wheel is nothing more than these five. Now, all of them accord with the truth in specific matters. First, the mind that can turn: because one knows that the Dharma has no arising, one does not generate thoughts when truly turning the Dharma wheel, saying 'I' am transmitting it to others, which is called the mind being at ease. Only in this way can one truly turn the Dharma wheel. Second, the entity being turned: namely, showing, encouraging, and testifying, which are called the three turnings. These three are called 'wheels' because they destroy obstacles and afflictions. Saying 'leaving the extremes': if there are still delusions to be destroyed, one has not left the extreme of permanence; if there are no delusions to be destroyed, how can one avoid the extreme of annihilation? Now, one has forever left the extremes of permanence and annihilation, and only then can one truly cut off what should be cut off. Knowing, testifying, and cultivating are also like this. Third, the fruit obtained: because one cuts off delusions, one obtains the boundary of being free from desires. Because one realizes that the nature of emptiness is fundamentally without anything to leave, even this boundary is discarded. Fourth, the teaching that can explain: the principle relies on words to express it. Now, one understands that the fundamental nature is stillness and extinction, which cannot be spoken of, so one speaks all day long but has never truly spoken. Fifth, the principle being revealed: namely, stillness and extinction. Now, one understands the Nirvana of self-nature purity, the Dharma is not naturally arising and ceasing, so now there is no cessation. Only this is the ultimate cessation. From this, one knows that the Dharma wheel is originally always pure. The latter four aspects of function, in depth and vastness, first, touching upon words is the vastness of the wheel. Second, using it while remaining still is the depth of the wheel. The following two are both deep and vast. Third, one is many and without a master. Fourth, it is horizontally pervasive and vertically exhaustive, and constantly empty. Horizontally pervasive means there is no omission, and everything is turned; vertically exhaustive means there is no end, exhausting the future. And without attachment to inside and outside, it is infinitely deep and vast. Second, 'Buddha-son, like the following', there are two metaphors in the analogy. First, the metaphor of the endlessness of words, which is a metaphor for the endlessness of the ninth consciousness (Alaya-vijnana). Second, the metaphor of pervasive entry without dwelling, which is a metaphor for the functioning of the sixth (consciousness), seventh (Manas), and eighth (Alaya) consciousnesses while remaining still. Among them, there is a combination of Dharma and metaphor. In the combination, first, combine pervasive entry into everything, in the above Dharma, it only says 'entering all words'. Now, it explains that entering other Dharmas, touching upon all categories are Dharma wheels, how can it be like the three vehicles that only use the Buddha's voice as the wheel? Second, 'All sentient beings, various below', is precisely combining the previous text 'entering all words'. The previous five are easy to understand, so they are omitted from the analogy. Third, 'Buddha-son, below', the conclusion and exhortation can be known. Second, 'Furthermore, below', reveals the cause of the Dharma wheel.

三。先辨輪所起因。因機差故。若離物機佛無說故。次佛子如來下。明因所起輪。物既為力不同。教須適宜差別。于中說法所依之定名者。無礙辯才無所怯畏。得究竟者唯佛有故。后能如是知下。結其得失。及第三總結文並可知。偈有五頌分二。初二偈頌法輪體用。后三偈頌法輪所因。第九齣現涅槃。轉化既周安住秘藏。為物示滅故次明之。然大涅槃蓋眾聖歸宗冥會之所。寂寥無為而廣大悉備。形名絕眹識智難思。今以無名強名亦為五別。一釋名。涅槃正名為滅。取其義類乃有多方。總以義翻稱為圓寂。以義充法界德備塵沙曰圓。體窮真性妙絕相累為寂。而言大者。橫無不包豎無初際。此約三德涅槃。若約義開略明三義。一者體大。自性清凈故。二者相大。方便修凈累亡德備故。三者用大。化用無盡故。般者入義。性入真入示現入故。若圓融無礙即大涅槃。二出體性。涅槃既妙絕常數。恬怕希夷。雖迥出百非。而靡所不在。今以義求不出三法。即摩訶般若解脫法身以為其體。所以三者。翻三雜染故。成智恩斷故。成法門法性應化身故。能證大智冥所證理累永寂故。然此三種。不離一如德用分異。即寂之照為般若。即照之寂為解脫。寂照之體為法身。如一明凈圓珠。明即般若凈即解脫。圓體法身。約用不同體不相離故。

【現代漢語翻譯】現代漢語譯本三、首先辨析法輪生起的原因。這是因為眾生的根機不同。如果脫離了眾生的根機，佛陀就不會說法。其次，『佛子如來下』，說明法輪生起的原因。因為眾生的力量不同，所以教法必須適應差別。其中，說法所依據的定力，被稱為無礙辯才，沒有任何畏懼。能夠達到究竟的，只有佛陀。之後，『能如是知下』，總結了其中的得失。以及第三段總結文，都可以理解。偈頌有五頌，分為兩部分。前兩偈頌讚法輪的體和用，后三偈頌讚法輪生起的原因。第九，出現涅槃（Nirvana，滅度）。轉化教化已經周遍，安住在秘密的藏識中，爲了眾生示現滅度，所以接下來闡明它。然而，大涅槃（Mahaparinirvana，大滅度）是眾聖迴歸的終極目標，是冥合的所在。寂靜無為而廣大完備，形跡名相斷絕，意識智慧難以思議。現在用無名強行命名，也分為五個方面。一是解釋名稱。涅槃（Nirvana，滅度）的本名為『滅』。取其義理類別，有很多方面。總的用義譯為『圓寂』。用義理充滿法界，功德完備如塵沙，稱為『圓』。本體窮盡真性，妙絕於相的束縛，稱為『寂』。而說『大』，橫向沒有不包含的，縱向沒有初始的邊際。這是從法身、般若、解脫三德涅槃（Nirvana，滅度）來說的。如果從義理上展開，略微說明三種含義。一是體大，因為自性清凈。二是相大，因為方便修習清凈，累積的業障消亡，功德完備。三是用大，因為化度眾生的作用沒有窮盡。『般』是進入的意思，指性入、真入、示現入。如果圓融無礙，就是大涅槃（Mahaparinirvana，大滅度）。二是闡述體性。涅槃（Nirvana，滅度）既然微妙，超越了常數，恬淡寂靜。雖然迥然超出各種對立，但無所不在。現在用義理來探求，不出三種法，即摩訶般若（Mahaprajna，大智慧）、解脫、法身，作為它的本體。之所以有三種，是爲了翻轉三種雜染。成就智慧，恩愛斷絕。成就法門、法性、應化身。能夠證得大智慧，與所證的真理冥合，永遠寂滅。然而，這三種，不離一如的本體，只是功德作用上的區分。寂靜中的光明是般若（Prajna，智慧），光明中的寂靜是解脫，寂靜光明的本體是法身。就像一顆明凈圓潤的寶珠，光明就是般若（Prajna，智慧），清凈就是解脫，圓潤的本體就是法身。從作用上來說不同，但本體並不互相分離。

【English Translation】 English version 3. First, distinguish the causes of the arising of the Dharma wheel (法輪, Falun). This is because the capacities of beings differ. If separated from the capacities of beings, the Buddha would not speak the Dharma. Secondly, 『佛子如來下』 (following 『Buddha's sons, the Tathagata』), it explains the causes of the arising of the Dharma wheel (法輪, Falun). Because the powers of beings are different, the teachings must be appropriately differentiated. Among them, the samadhi (定, ding) upon which the Dharma speaking relies is called unobstructed eloquence, without any fear. Only the Buddha can attain ultimate realization. Afterwards, 『能如是知下』 (following 『being able to know thus』), it concludes the gains and losses within it. And the third concluding passage can also be understood. The verses have five stanzas, divided into two parts. The first two stanzas praise the essence and function of the Dharma wheel (法輪, Falun), and the last three stanzas praise the causes of the arising of the Dharma wheel (法輪, Falun). Ninth, the appearance of Nirvana (涅槃, Nirvana). Since the transformation and teachings are complete, abiding in the secret storehouse consciousness, for the sake of beings, it manifests extinction, so it is explained next. However, the Great Nirvana (大涅槃, Mahaparinirvana) is the ultimate goal to which all sages return, the place of mystical union. Silent and non-active, yet vast and complete, the traces of form and name are cut off, and consciousness and wisdom are difficult to conceive. Now, using a nameless name forcefully, it is also divided into five aspects. First, explaining the name. Nirvana (涅槃, Nirvana) is properly named 『extinction』 (滅, mie). Taking its meaning and categories, there are many aspects. Generally, it is translated in meaning as 『perfect tranquility』 (圓寂, Yuanji). Using meaning to fill the Dharma realm, and virtues complete like dust and sand, it is called 『perfect』 (圓, Yuan). The essence exhausts true nature, wonderfully free from the burden of appearances, it is called 『tranquility』 (寂, Ji). And saying 『great』 (大, Da), horizontally there is nothing not included, and vertically there is no initial boundary. This is from the perspective of the three virtues of Nirvana (涅槃, Nirvana): Dharmakaya (法身, Dharmakaya), Prajna (般若, Prajna), and Liberation. If expanding from the meaning, briefly explaining three meanings. First is the greatness of essence, because the self-nature is pure. Second is the greatness of appearance, because of the skillful means of cultivating purity, the accumulated karmic obstacles are eliminated, and virtues are complete. Third is the greatness of function, because the function of transforming beings is inexhaustible. 『般』 (Ban) means entering, referring to entering the nature, entering the truth, and entering the manifestation. If it is perfectly integrated and unobstructed, it is the Great Nirvana (大涅槃, Mahaparinirvana). Second, elaborating on the essence. Since Nirvana (涅槃, Nirvana) is subtle, surpassing constant numbers, tranquil and quiet. Although it stands out from all oppositions, it is omnipresent. Now, seeking with meaning, it does not go beyond the three Dharmas, namely Mahaprajna (摩訶般若, Mahaprajna), Liberation, and Dharmakaya (法身, Dharmakaya), as its essence. The reason there are three is to reverse the three impurities. Accomplishing wisdom, severing affection. Accomplishing Dharma gates, Dharma nature, and manifested bodies. Being able to attain great wisdom, merging with the truth attained, and eternally extinguished. However, these three do not depart from the one suchness of the essence, but are distinctions in the function of merit. The light in tranquility is Prajna (般若, Prajna), the tranquility in light is Liberation, and the essence of tranquility and light is Dharmakaya (法身, Dharmakaya). Like a bright and round pearl, the light is Prajna (般若, Prajna), the purity is Liberation, and the round essence is Dharmakaya (法身, Dharmakaya). From the perspective of function, they are different, but the essence does not separate from each other.

此三法不縱不橫不併不別。如天之目如世之伊。名秘密藏為大涅槃。三顯種類。雖理無不統義類塵沙。今自陜之寬略分一兩。或唯說一即大涅槃。或說有二。自有三門。一余無餘。二性凈方便凈。三真與應。或分為三。此有二種。一約三乘。二即自性真應。或分為四。一自性清凈涅槃。二有餘依。三無餘依。四無住處。有餘無餘義通大小。今唯說大。於三種內不明二乘。余皆具論融而無礙。為大涅槃。如文具之非獨應滅。四彰業用。囊括終古導達群方。靡不度生靡不成就。故涅槃云。能建大事則出現法門。皆斯用也。然諸門廣義備于別章。略在文具。第五釋文中二。先徴起后正顯。正顯中十。一體性真常。二德用圓備。三出沒常湛。四虧盈不遷。五示滅妙存六隨緣起盡。七存亡互現。八大用無涯。九體離二邊。十結歸無住。然斯十段。隨義雖殊皆含體用。互相交徹顯大涅槃。今初分三。初舉法勸知。二如真如下。指理同事。三何以下。釋顯同相。今初。根本自性者。即下所列真如等十。為真應涅槃之根本故。體即自性清凈涅槃。以出二礙名方便凈。為真涅槃。大悲應物亦自此流故名為本。以是本故。但了真如即了涅槃。二指理同事中。皆云如者如即同義。能同涅槃通真及應。所同如等。即自性涅槃故。上句皆有涅槃之

【現代漢語翻譯】現代漢語譯本這三種法既非縱向，也非橫向，不是並列，也不是分離。如同天空的眼睛，如同世間的『伊』（指常道）。名為秘密藏，即是大涅槃（Mahāparinirvāṇa，大滅度）。三種顯現的種類，雖然道理上沒有不統攝的，但義理的類別如塵沙般眾多。現在從陜地（指《涅槃經》的陜本）的寬泛內容中，略微分出一兩種。或者只說一種，即是大涅槃。或者說有兩種，自有三種門徑：一、有餘（Sopadhiśeṣa-nirvāṇa）與無餘（Nirupadhiśeṣa-nirvāṇa）；二、自性清凈（Prakṛti-pariśuddha）與方便清凈（Upāya-pariśuddha）；三、真（Satya）與應（Pratibhāsa）。或者分為三種，一、約三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）而說；二、即自性真應。或者分為四種：一、自性清凈涅槃（Svabhāva-pariśuddha-nirvāṇa）；二、有餘依涅槃（Sopadhiśeṣa-nirvāṇa）；三、無餘依涅槃（Nirupadhiśeṣa-nirvāṇa）；四、無住處涅槃（Apratiṣṭhita-nirvāṇa）。有餘和無餘的意義貫通大小乘，現在只說大乘。在三種之內，不說明二乘（聲聞乘和緣覺乘），其餘都具足論述，融合而沒有障礙，即是大涅槃。如同經文所具足的，並非只有應化身的滅度。四、彰顯業用，囊括過去和未來，引導通達各方，沒有不度化眾生，沒有不成就的。所以《涅槃經》說：『能建立大事，則出現法門』，都是這種作用。然而各種門徑的廣泛意義，都完備地記載在別的章節中，這裡簡略地記載在經文中。第五、解釋經文分為二部分，先是提問引起，然後正式顯現。正式顯現中分為十個方面：一、體性真常；二、德用圓滿具備；三、出沒常湛；四、虧盈不遷；五、示滅妙存；六、隨緣起盡；七、存亡互現；八、大用無涯；九、體離二邊；十、總結歸於無住。然而這十個段落，隨著意義雖然不同，都包含體和用，互相交織滲透，顯現大涅槃。現在首先分為三部分：首先舉出法來勸人知曉；二、『如真如下』，指理和事相同；三、『何以下』，解釋顯現相同的相狀。現在開始第一部分，根本自性，即下面所列的真如（Tathātā）等十種，作為真應涅槃的根本的緣故。體即是自性清凈涅槃，因為脫離二種障礙，名為方便清凈，作為真涅槃。大悲應物也是從此流出，所以名為本。因為是根本的緣故，只要瞭解真如，就瞭解涅槃。二、指理同事中，都說『如』，『如』就是相同的意思，能夠等同涅槃，貫通真和應。所等同的如等，即是自性涅槃的緣故，所以上句都有涅槃的。

【English Translation】 English version These three dharmas are neither vertical nor horizontal, neither parallel nor separate. Like the eye of the sky, like the 'Yi' (referring to the eternal Dao) of the world. Named the Secret Treasury, it is the Great Nirvana (Mahāparinirvāṇa, Great Extinction). The three manifested categories, although in principle there is nothing that they do not encompass, the categories of meaning are as numerous as dust and sand. Now, from the broad content of the Shaanxi version (referring to the Shaanxi version of the Nirvana Sutra), slightly divide one or two. Or only one is spoken of, which is the Great Nirvana. Or it is said that there are two, with three paths: first, Sopadhiśeṣa-nirvāṇa (Nirvana with remainder) and Nirupadhiśeṣa-nirvāṇa (Nirvana without remainder); second, Prakṛti-pariśuddha (Self-nature purity) and Upāya-pariśuddha (Expedient purity); third, Satya (Truth) and Pratibhāsa (Manifestation). Or it is divided into three, first, according to the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); second, namely the self-nature of Truth and Manifestation. Or it is divided into four types: first, Svabhāva-pariśuddha-nirvāṇa (Self-nature pure Nirvana); second, Sopadhiśeṣa-nirvāṇa (Nirvana with remainder); third, Nirupadhiśeṣa-nirvāṇa (Nirvana without remainder); fourth, Apratiṣṭhita-nirvāṇa (Non-abiding Nirvana). The meaning of 'with remainder' and 'without remainder' is consistent with both the Great and Small Vehicles, but now only the Great Vehicle is discussed. Within the three types, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not explained, and the rest are fully discussed, integrated without obstruction, which is the Great Nirvana. Just as the sutra text fully contains, it is not only the extinction of the manifested body. Fourth, manifesting the karmic function, encompassing the past and the future, guiding and reaching all directions, there is nothing that does not liberate sentient beings, nothing that is not accomplished. Therefore, the Nirvana Sutra says: 'If one can establish great events, then the Dharma doors will appear,' all of which are this function. However, the broad meaning of the various doors is completely recorded in other chapters, and here it is briefly recorded in the sutra text. Fifth, the explanation of the sutra text is divided into two parts, first raising a question to arouse, and then formally revealing. The formal revelation is divided into ten aspects: first, the true and constant nature of the substance; second, the virtue and function are complete; third, emergence and disappearance are always clear; fourth, deficiency and fullness do not change; fifth, showing extinction and wonderful existence; sixth, arising and ceasing according to conditions; seventh, existence and extinction appear mutually; eighth, the great function is boundless; ninth, the substance is separated from the two extremes; tenth, concluding and returning to non-abiding. However, although these ten paragraphs differ in meaning, they all contain substance and function, interweaving and permeating each other, revealing the Great Nirvana. Now, first divide into three parts: first, present the Dharma to encourage people to know; second, 'as true as below,' referring to the identity of principle and matter; third, 'what is below,' explaining and revealing the same appearance. Now begin the first part, the fundamental self-nature, which is the ten listed below, such as Tathātā (Thusness), as the root of true and responsive Nirvana. The substance is the self-nature pure Nirvana, because it is free from the two obstacles, it is called expedient purity, as the true Nirvana. Great compassion responding to things also flows from this, so it is called the root. Because it is the root, as long as one understands Thusness, one understands Nirvana. Second, in pointing to the identity of principle and matter, all say 'as,' 'as' means the same, able to be equal to Nirvana, connecting truth and response. What is equal to 'as' is the self-nature Nirvana, so the above sentence all have Nirvana.

稱。應真無本應非不生。何出現之為妙。故以本該末以體顯用令皆圓寂為大涅槃。所以列十名者。欲明究竟妙道。窮理盡性無不同故。德無盡故。十名已如前釋。于中后二加際言者。窮真于無真。為真如際等故。三釋顯同相者。向言亦如是者。云何如耶。故云如真如等不生滅故。何以不生。以但了因所顯非生因所生故。既無有生亦非出障。始既無生則永常不滅。是知玄道存於妙悟。妙悟在於即真。即真則生滅齊觀。齊觀則彼此莫二所以真如與我同根。法性與我一體。真既不滅應滅寧真。是知涅槃名滅者。乃在於無滅者矣。第二佛子如來不為下。明德用圓備者。如來之身色相圓備。常現大機前故。文中先標舉。后徴釋。標中約人顯實。云不為菩薩。明說永滅是為二乘。跡盡雙樹併爲凡小。據此亦名揀異灰斷。后徴釋中文有二重。初釋之中自有二義。一令稱實見受用身。即同法身常住其前。涅槃云。涅槃不空者。謂有善色常樂我凈故。因滅無常獲此常故。二於一念下。令見三際應用。亦即是常。故云皆如現在。涅槃云。吾今此身即是常身。法身下。開栴檀座佛塔。見三世佛無涅槃者。楞伽亦云。無有佛涅槃。無有涅槃佛。亦不起二不二想者。遠離覺所覺故。謂既知幽靈不竭妙色湛然。三際大均。何生滅之動靜。故不起二也

【現代漢語翻譯】稱（chēng）：應真（yìngzhēn，阿羅漢的別名）無本應非不生。何出現之為妙？故以本該末，以體顯用，令皆圓寂為大涅槃（dà nièpán，大徹大悟，脫離輪迴）。所以列十名者，欲明究竟妙道，窮理盡性無不同故。德無盡故。十名已如前釋。于中后二加際言者，窮真于無真，為真如際（zhēnrú jì，真如的邊際）等故。三釋顯同相者，向言亦如是者，云何如耶？故云如真如等不生滅故。何以不生？以但了因所顯，非生因所生故。既無有生，亦非出障。始既無生，則永常不滅。是知玄道存於妙悟，妙悟在於即真。即真則生滅齊觀，齊觀則彼此莫二。所以真如與我同根，法性與我一體。真既不滅，應滅寧真？是知涅槃名滅者，乃在於無滅者矣。第二佛子（fózǐ，對佛教信徒的尊稱）如來（rúlái，佛的稱號之一）不為下，明德用圓備者。如來之身色相圓備，常現大機前故。文中先標舉，后徴釋。標中約人顯實，云不為菩薩（púsà，立志修行以達到佛的境界的人）。明說永滅是為二乘（èrshèng，聲聞乘和緣覺乘的合稱）。跡盡雙樹併爲凡小。據此亦名揀異灰斷。后徴釋中文有二重。初釋之中自有二義。一令稱實見受用身，即同法身（fǎshēn，佛所證的真如法體）常住其前。涅槃（nièpán，佛教修行的最終目標，指脫離輪迴后的境界）云：『涅槃不空者，謂有善色常樂我凈故。因滅無常獲此常故。』二於一念下，令見三際應用，亦即是常。故云皆如現在。涅槃云：『吾今此身即是常身。』法身下，開栴檀座佛塔，見三世佛無涅槃者。楞伽（Léngqié，楞伽經的簡稱）亦云：『無有佛涅槃，無有涅槃佛。』亦不起二不二想者，遠離覺所覺故。謂既知幽靈不竭，妙色湛然，三際大均。何生滅之動靜？故不起二也。

【English Translation】 It is called: 'Yingzhen' (yìngzhēn, another name for Arhat) has no origin and should not be non-arising. Why is appearance considered wonderful? Therefore, it uses the origin to encompass the end, and uses the essence to manifest the function, making everything perfectly tranquil, which is the Great Nirvana (dà nièpán, great enlightenment, liberation from reincarnation). The reason for listing ten names is to clarify the ultimate wonderful path, because there is no difference in exhausting principles and fulfilling nature. Because virtue is inexhaustible. The ten names have been explained before. Among them, the latter two add the word 'ji' (際, boundary), because exhausting the truth in non-truth is like the boundary of True Suchness (zhēnrú jì, the boundary of True Suchness). The third explanation reveals the same appearance, saying that it is also like this, but how is it like? Therefore, it is said that it is like True Suchness, etc., without arising or ceasing. Why does it not arise? Because it is only manifested by the causal condition, not born from the generative cause. Since there is no arising, there is also no escape from obstacles. Since there is no arising from the beginning, it will be eternally constant and not perish. It is known that the profound path exists in wonderful enlightenment, and wonderful enlightenment lies in being identical to the truth. Being identical to the truth means that arising and ceasing are viewed equally, and viewing equally means that there is no difference between each other. Therefore, True Suchness and I have the same root, and the Dharma-nature and I are one body. Since the truth does not perish, how can perishing be true? It is known that Nirvana is named 'perishing' because it lies in the absence of perishing. Secondly, 'Buddha's son' (fózǐ, a respectful term for Buddhist believers), the Tathagata (rúlái, one of the titles of the Buddha) does not do the following, clarifying that virtue and function are perfectly complete. The body and appearance of the Tathagata are perfectly complete, and it always appears before great opportunities. The text first raises the topic and then explains it. The topic emphasizes reality through people, saying that it is not for Bodhisattvas (púsà, those who aspire to cultivate to reach the state of Buddhahood). Clearly stating that eternal extinction is for the Two Vehicles (èrshèng, the collective name for the Sravaka Vehicle and the Pratyekabuddha Vehicle). The traces end at the twin trees and are all for ordinary people. According to this, it is also called distinguishing differences and cutting off like ashes. The explanation after the topic has two layers. The first explanation itself has two meanings. First, it allows one to truly see the enjoyment body, which is the same as the Dharma-body (fǎshēn, the true nature of the Buddha as realized) constantly abiding before it. The Nirvana (nièpán, the ultimate goal of Buddhist practice, referring to the state after liberation from reincarnation) Sutra says: 'Nirvana is not empty, because it has good qualities of permanence, bliss, self, and purity. Because one obtains this permanence by extinguishing impermanence.' Second, from one thought, it allows one to see the application of the three times, which is also constant. Therefore, it is said that everything is like the present. The Nirvana Sutra says: 'My present body is the constant body.' Below the Dharma-body, opening the sandalwood seat pagoda, one sees that the Buddhas of the three times do not have Nirvana. The Lankavatara (Léngqié, abbreviation for the Lankavatara Sutra) Sutra also says: 'There is no Buddha in Nirvana, and there is no Nirvana Buddha.' Also, one does not arise the thought of duality or non-duality, because one is far away from the perceiver and the perceived. It means that since one knows that the spiritual light is inexhaustible, the wonderful colors are clear, and the three times are greatly equal. What is the movement and stillness of arising and ceasing? Therefore, one does not arise duality.

。亦不取此一常。故無不二也。下重徴釋。徴意云。菩薩何以能不起想。釋云。菩薩由了法空本無想著故。既無心於動靜。終不謂佛常與非常。第三佛子諸佛如來下。出沒常湛。謂涅槃無為而無所不為。無不為故能建大事。不礙出沒。以無為故住凈法界。體常湛然不礙出沒故。顯跡為生即是有餘。息跡為滅即是無餘。故余無餘乃應物之假號耳。體性常湛。故存不為有亡不為無。是知寂然不動未嘗無為。應跡無方未嘗有為。豈可隨於見聞。以滯殊應之跡。第四佛子譬如日出下。虧盈不遷。先喻后合。然法身無像故。無器而不形。聖智無心故。無感而不應。像非我有。自彼器之虧盈。心非我生豈普現之前後。故攝論第十頌云。眾生罪不見如月于破器。遍滿諸世間。由法光如日。是以經言非日咎也。持戒器破定水無依。菩提器破智水寧止。無信清珠故。心水渾濁何由見佛耶。然此中雖明現身。即是三德涅槃所流大用。亦涅槃攝。若爾寧殊出現之身。出現身以法身為門而論真應。非無般若解脫二德。智慧日身無不照。故永離戲論。即解脫故。醫王之喻即示滅故。此有般若寧異菩提。若分相說。菩提為能證智。唯是修生。涅槃是所證理。唯約修顯故。涅槃中說菩提。必從生因所生。涅槃必從了因所顯。若攝相說。菩提是即理之智

【現代漢語翻譯】也不執取這個『常』（nitya，永恒不變）的觀點，所以沒有『不二』（advaita，非二元性）的對立。下面再次強調解釋。提出疑問說：『菩薩為什麼能夠不起分別念？』解釋說：『菩薩因為明瞭諸法本性是空，本來就沒有執著，所以不起分別念。』既然心中沒有動靜的分別，最終也不會認為佛是常或非常。第三，『佛子，諸佛如來』以下，闡述『出沒常湛』。意思是說，涅槃（nirvana，寂滅）是無為的，但又無所不為。因為無所不為，所以能夠建立偉大的事業，不妨礙出沒顯現。因為是無為的，所以安住于清凈法界，本體常寂湛然，不妨礙出沒顯現。顯現軌跡為生，就是有餘涅槃（sopanisesa-nirvana，有餘依涅槃）；止息軌跡為滅，就是無餘涅槃（nirupadisesa-nirvana，無餘依涅槃）。所以，有餘和無餘只是應物而施設的假名而已。本體自性常寂湛然，所以存在不認為是『有』，消失不認為是『無』。由此可知，寂然不動的時候，未嘗沒有作為；應跡顯現的時候，未嘗不是作為。怎麼可以隨順見聞，而滯留在殊異應化的軌跡上呢？第四，『佛子，譬如日出』以下，用虧盈來比喻不遷變。先用比喻，後作總結。然而，法身（dharmakaya，法性身）沒有固定的形象，所以沒有哪個容器不能映現它的形象；聖智沒有分別心，所以沒有哪個感應不能迴應。形象不是我所固有，而是來自外在容器的虧盈；心不是我所生起，難道在普遍顯現之前還有先後順序嗎？所以，《攝大乘論》第十頌說：『眾生的罪障，就像月亮在破損的容器中無法完整顯現一樣。法光像太陽一樣遍滿世間。』因此，經中說不是太陽的過錯。持戒的容器破損，定水就沒有了依靠；菩提（bodhi，覺悟）的容器破損，智慧之水怎麼能停留？沒有信心的清凈寶珠，心水就會渾濁，又怎麼能見到佛呢？然而，這裡雖然說明顯現之身，就是三德涅槃（triguna-nirvana，三德涅槃）所流出的大用，也屬於涅槃所攝。如果是這樣，那麼顯現之身和涅槃有什麼不同呢？顯現之身以法身為門，來論述真應，並非沒有般若（prajna，智慧）和解脫（vimoksa，解脫）二德。智慧的太陽之身無所不照，所以永遠遠離戲論，也就是解脫。醫王的譬喻就是示現寂滅。這裡有般若，和菩提有什麼不同呢？如果從相上來分別，菩提是能證的智慧，只是修習而生；涅槃是所證的真理，只是通過修習而顯現。所以，在涅槃中說菩提，必定是從生因所生；涅槃必定是從了因所顯。如果從攝相來說，菩提就是即理之智。

【English Translation】 Also, it does not grasp this one 'constancy' (nitya, permanence), therefore there is no opposition of 'non-duality' (advaita). Below, it re-emphasizes and explains. It raises the question: 'Why can a Bodhisattva not give rise to thoughts?' It explains: 'Because the Bodhisattva understands that the nature of all dharmas is empty, and there is originally no attachment, therefore they do not give rise to thoughts.' Since there is no distinction between movement and stillness in the mind, ultimately they will not say that the Buddha is constant or impermanent. Third, 'Buddha-son, all Buddhas and Tathagatas' below, elaborates on 'appearing and disappearing, constantly serene'. It means that Nirvana (nirvana, extinction) is non-active, yet it is all-active. Because it is all-active, it can establish great undertakings, without hindering appearances and disappearances. Because it is non-active, it abides in the pure Dharma realm, its essence is constantly serene, without hindering appearances and disappearances. Manifesting traces as birth is Sopadisesa-nirvana (Nirvana with remainder); ceasing traces as extinction is Nirupadisesa-nirvana (Nirvana without remainder). Therefore, Sopadisesa and Nirupadisesa are merely provisional names given in response to beings. The essence of the substance is constantly serene, so existence is not considered 'being', and disappearance is not considered 'non-being'. From this, it can be known that when it is serenely unmoving, it has never been without action; when it responds and manifests traces, it has never been without action. How can one follow seeing and hearing, and be stuck in the traces of different responses? Fourth, 'Buddha-son, just like the sun rising' below, uses waxing and waning to illustrate immutability. First, it uses a metaphor, then it summarizes. However, the Dharmakaya (Dharmakaya, Dharma body) has no fixed form, so there is no vessel that cannot reflect its image; the sacred wisdom has no discriminating mind, so there is no feeling that cannot be responded to. The image is not inherent in me, but comes from the waxing and waning of the external vessel; the mind is not produced by me, how can there be a sequence before and after the universal manifestation? Therefore, the tenth verse of the Mahāyānasaṃgraha says: 'The sins of sentient beings are like the moon not being able to fully appear in a broken vessel. The light of the Dharma is like the sun, filling all worlds.' Therefore, the sutra says it is not the fault of the sun. If the vessel of upholding precepts is broken, the water of samadhi will have no reliance; if the vessel of Bodhi (bodhi, enlightenment) is broken, how can the water of wisdom stay? Without the clear pearl of faith, the water of the mind will be turbid, how can one see the Buddha? However, although it is explained here that the manifested body is the great function flowing from the Triguṇa-nirvana (three-virtue Nirvana), it is also included in Nirvana. If this is the case, then what is the difference between the manifested body and Nirvana? The manifested body takes the Dharmakaya as the door to discuss the true response, and it is not without the two virtues of Prajna (prajna, wisdom) and Vimoksa (vimoksa, liberation). The sun-body of wisdom illuminates everything, so it is forever free from playfulness, which is liberation. The metaphor of the medicine king is the manifestation of extinction. Here there is Prajna, what is the difference from Bodhi? If we distinguish from the aspect, Bodhi is the wisdom that can be realized, it is only cultivated and produced; Nirvana is the truth that is realized, it is only manifested through cultivation. Therefore, when Bodhi is spoken of in Nirvana, it must be produced from the cause of birth; Nirvana must be manifested from the manifesting cause. If we speak from the aspect of inclusion, Bodhi is the wisdom that is identical to the principle.

。涅槃是即智之理。即智之理。不礙摩訶般若。即理之智不礙寂滅菩提智性本有。亦是性凈涅槃。修顯亦方便凈。隨一為門則皆放盡即大涅槃真菩提也。今以涅槃收之。非唯菩提及身。前後諸門皆從三德所流。能建大事。第五佛子若有眾生下。示滅妙存。既為物示滅即體無滅。第六佛子譬如火大下。隨緣起盡有喻合結。閤中以機喻薪。以涅槃喻火。眾生善根未熟。可熟者成正覺。以熟之如為火事。若所應度者皆已度竟。則現般涅槃。寂無所為如火息滅。故法華云佛此夜滅度如薪盡火滅。然現滅現生。皆是涅槃大用。故攝論第十名涅槃如火。既起滅在緣。則益不可盈。損不可虧云云。自彼非佛然也。第七複次佛子譬如幻師下。存亡亙現由順機故。此滅彼存。非如來身不能長久。前喻約見滅見成。此喻約常見不見。第八複次下。大用無涯。謂正宗涅槃。而便分身無邊。窮於來際不動三昧者。究竟寂滅也。由寂無動故。無所不動耳。涅槃受純陀供處大同於此。而佛數少順機不同故。第九佛子如來身者下。體離二邊。身若是實有不可滅。身若是虛何能起滅。若有方所此現彼無。由非實故起滅無恒。由非虛故能無不現。無方所故感處即形。本願力故化周法界。隨堪度故見則不同。第十佛子如來住于下。結歸無住。上來九門。初門

【現代漢語翻譯】現代漢語譯本涅槃是證悟智慧的真理（即智之理）。這證悟智慧的真理，不妨礙偉大的般若智慧（摩訶般若）。這依真理而生的智慧，不妨礙寂滅的菩提智慧，因為菩提智性本來就存在，也是本性清凈的涅槃（性凈涅槃）。通過修行來顯現它，也是一種方便的清凈（方便凈）。無論從哪個方面入手，都能徹底放下，達到大涅槃的真菩提境界。現在用涅槃來概括它，不僅僅是菩提和肉身，之前和之後的所有法門，都源自法身、般若、解脫這三種功德（三德）的流出，能夠成就偉大的事業。第五，佛子，如果還有眾生（佛子若有眾生下），這顯示了佛陀示現滅度是爲了巧妙地存在。既然爲了眾生示現滅度，那麼其本體實際上並沒有滅亡。第六，佛子，譬如火（佛子譬如火大下），隨著因緣而生起和熄滅，這裡用比喻來總結。比喻中，把眾生的根機比作柴薪，把涅槃比作火焰。眾生的善根如果尚未成熟，那麼使之成熟就能成就正覺。已經成熟的，就像火焰的作用。如果所有應該被度化的人都已經度化完畢，那麼就示現般涅槃，寂靜無為，就像火焰熄滅一樣。所以《法華經》說，佛陀今夜滅度，就像柴薪燒盡，火焰熄滅。然而，示現滅度和示現出生，都是涅槃的偉大作用。所以《攝大乘論》第十品把涅槃比作火焰。既然生起和熄滅取決於因緣，那麼它的功用既不會增加，也不會減少等等。如果說涅槃不是佛陀，那是不對的。第七，佛子，再比如幻術師（複次佛子譬如幻師下），存在和滅亡的顯現，都是爲了順應眾生的根機。在這裡滅亡，在那裡存在。不是如來的身體不能長久存在。前面的比喻是從見到滅亡到見到成就的角度來說的，這個比喻是從常見到不見的角度來說的。第八，再比如（複次下），涅槃的偉大作用是無邊無際的。所謂真正的涅槃，卻能分身無數，窮盡未來，安住于不動的三昧之中。這究竟的寂滅，因為寂靜不動，所以才能無所不動。涅槃接受純陀供養的地方，與此非常相似。而佛陀示現的次數很少，是因為順應眾生的根機不同。第九，佛子，如來的身體（如來身者），遠離了有和無這兩種極端（離二邊）。如果身體是真實存在的，那麼就不可能滅亡。如果身體是虛幻的，那麼又怎麼能生起和滅亡呢？如果存在於某個地方，那麼在這裡顯現，在那裡就不存在。因為不是真實存在的，所以生起和滅亡沒有恒常。因為不是虛幻的，所以才能無處不顯現。因為沒有固定的處所，所以能隨感應而顯現形體。憑藉本願的力量，教化遍及整個法界。隨著眾生根性的不同，所見到的也就不一樣。第十，佛子，如來安住于（如來住于下），總結歸於無所住。上面所說的九個方面，第一個方面

【English Translation】 English version Nirvana is the principle of realized wisdom (Ji Zhi Zhi Li). This principle of realized wisdom does not hinder the Great Prajna (Maha Prajna). The wisdom arising from this principle does not obstruct the tranquility of Bodhi wisdom, because Bodhi wisdom is inherently present and is also the inherently pure Nirvana (Xing Jing Niepan). Manifesting it through practice is also a convenient purification (Fangbian Jing). Entering through any aspect allows for complete letting go, reaching the true Bodhi state of Great Nirvana. Now, summarizing it with Nirvana, it's not just Bodhi and the physical body; all the preceding and following Dharma gates flow from the three virtues (San De) of Dharmakaya, Prajna, and liberation, enabling the accomplishment of great deeds. Fifth, Buddha-son, if there are still sentient beings (Fo Zi Ruo You Zhong Sheng Xia), this shows that the Buddha's demonstration of extinction is for the sake of skillful existence. Since extinction is demonstrated for sentient beings, its essence actually does not cease. Sixth, Buddha-son, like fire (Fo Zi Pi Ru Huo Da Xia), arising and ceasing according to conditions, this uses a metaphor to summarize. In the metaphor, the faculties of sentient beings are likened to firewood, and Nirvana is likened to fire. If the good roots of sentient beings are not yet mature, then maturing them can lead to the attainment of perfect enlightenment. Those who are already mature are like the function of fire. If all those who should be liberated have already been liberated, then Nirvana is manifested, tranquil and without action, like a fire extinguished. Therefore, the Lotus Sutra says that the Buddha's extinction tonight is like firewood burned out and the fire extinguished. However, the manifestation of extinction and the manifestation of birth are both great functions of Nirvana. Therefore, the tenth chapter of the Samdhinirmocana Sutra compares Nirvana to fire. Since arising and ceasing depend on conditions, its function neither increases nor decreases, and so on. If it is said that Nirvana is not the Buddha, that is incorrect. Seventh, Buddha-son, again, like a magician (Fu Ci Fo Zi Pi Ru Huan Shi Xia), the manifestation of existence and non-existence is all for the sake of according with the faculties of sentient beings. Extinction here, existence there. It is not that the Tathagata's body cannot exist for a long time. The previous metaphor was from the perspective of seeing extinction to seeing accomplishment; this metaphor is from the perspective of seeing permanence to not seeing. Eighth, again (Fu Ci Xia), the great function of Nirvana is boundless. The so-called true Nirvana can manifest countless bodies, exhaust the future, and abide in the immovable Samadhi. This ultimate tranquility, because it is tranquil and unmoving, is therefore able to be unmoving in all things. The place where Nirvana received the offering of Chunda is very similar to this. And the number of times the Buddha manifests is small because of the different faculties of sentient beings. Ninth, Buddha-son, the body of the Tathagata (Ru Lai Shen Zhe), is apart from the two extremes of existence and non-existence (Li Er Bian). If the body were truly existent, then it could not cease. If the body were illusory, then how could it arise and cease? If it exists in a certain place, then it appears here and does not exist there. Because it is not truly existent, arising and ceasing are not constant. Because it is not illusory, it can manifest everywhere. Because it has no fixed location, it can manifest forms according to the response. By the power of the original vow, the teachings pervade the entire Dharma realm. As the faculties of sentient beings differ, what is seen also differs. Tenth, Buddha-son, the Tathagata abides in (Ru Lai Zhu Yu Xia), concluding with non-abiding. The nine aspects mentioned above, the first aspect

多顯其體。餘八皆體用雙明。今此分二。初至實際。通結九門之體。后為諸眾生下。通結八門之用。隨時示現正顯于用。本願力故顯用所因。無有休息皆窮來際。不捨已下。明用分齊。誰獨非涅槃而欲舍之耶。是則初住實際故不住生死。后不捨眾生故不住涅槃。由雙住故能俱不住。前即大智后即大悲。大悲般若常所輔翼。為無住涅槃。自性涅槃眾生等有。二乘無學容有前三。唯佛世尊獨言具四。故就無住總以結之。即安住涅槃建大事也。偈文有六。初偈頌第四次偈頌第六。次偈頌第七。次二偈頌第八。后偈頌第十。初句無生之生。次句無滅之滅。次句結歸涅槃無名。后句結其大用無盡。此二無礙是無住義。余不頌者。含在此中。第十明出現見聞親近所生善根。前九門出現一期始終。今明於上見聞功深益遠獎物進修。文中三。初徴起次正顯。后結示。就正顯中分二。先明見聞信向益。后見聞不信益。前中先法后喻。法中先總后別。今初。見等如后喻閤中。后出生下。別即示不虛之相。有十一句不出智斷恩德思之。第二喻中三喻。喻其三德。初少服金剛喻。喻于智德。智慧破惑如金剛故。以有智慧者。必無煩惱故不共住。第二少火燒多喻。喻斷德。性究竟者。了惑本寂故。第三藥王遍益喻。喻恩德。種種利生故。文中先喻

后合。閤中二。先明為六根境界益。合上藥王遍益。六根皆通在世滅后。滅后亦有見故。況憶念等。寶性論中。亦明如來與菩薩。為六根境界。大同於此。后若有眾生供養如來所經土地下。明遺蹟之益。合上取彼地土。所經土地猶通現滅。其塔廟者。唯約滅后。亦同法華乃至舉一手等。皆已成佛道。第二佛子我今告下。明不信益者。此明益深。如來秘密藏經明。罵藥服之得力。罵沈燒已還香。罵佛猶勝敬諸外道。若爾豈無罵罪罵罪非無。今語遠益故。法華云。跋陀婆羅等。罵常不輕千劫于阿毗地獄受大苦惱畢。是罪已。還遇常不輕菩薩教化。涅槃喻以毒涂之鼓。欲聞不聞無不死者。故菩薩之名。起自聞謗之日。謗尚遠益況深信耶。況解行耶。況證悟耶。弘持之者。勉思此文。第三佛子至應如是下。結示可知。第二佛子如來下。總以結酬揀喻異法。上來性起請說因喻。普賢依請明十出現。皆借象取譬。意顯佛旨深玄。深玄之旨尚不可以智知。豈言象之能及。故令外亡言象內絕思求。則庶幾于出現之旨。大文第五佛子此法門下。顯名受持分。于中分二。先長行后偈頌。今初。準晉經。此前有諸菩薩。發二種問。謂何名此經。云何奉持。今但有答。即分為二。先顯名后佛子此法門下。明受持令知總名。尋名求旨識受持法。依

【現代漢語翻譯】現代漢語譯本：然後是總結。總結分為兩部分。首先闡明作為六根（眼、耳、鼻、舌、身、意）境界的利益。總結上文藥王菩薩所帶來的普遍利益。六根皆能通達，無論佛陀在世或滅度之後。即使在滅度之後，依然能夠見到（佛），更何況憶念等等。《寶性論》中也闡明，如來與菩薩是六根的境界，與此處的意義大致相同。之後，『若有眾生供養如來所經土地下』，闡明遺蹟的利益。總結上文『取彼地土』。『所經土地』既包括佛陀示現時，也包括滅度后。『其塔廟者』，僅指佛陀滅度之後。也與《法華經》中『乃至舉一手等，皆已成佛道』相同。第二，『佛子我今告下』，闡明不信的利益。這闡明了更深遠的利益。《如來秘密藏經》中闡明，辱罵藥物服用后反而更有藥效，辱罵沉香焚燒后反而更香，辱罵佛陀也勝過尊敬其他外道。如果這樣，難道就沒有辱罵的罪過嗎？辱罵的罪過並非沒有，現在說的是長遠的利益。所以《法華經》說，跋陀婆羅等人，辱罵常不輕菩薩，千劫于阿鼻地獄受大苦惱完畢。罪報結束后，還遇到常不輕菩薩教化。《涅槃經》用塗有毒藥的鼓來比喻，想要聽或不想聽，沒有不死的人。所以菩薩的名號，是從聽到誹謗的那天開始的。誹謗尚且有長遠的利益，更何況是深信呢？更何況是理解和修行呢？更何況是證悟呢？弘揚和受持這部經的人，請認真思考這段文字。第三，『佛子至應如是下』，總結指示，可以理解。第二，『佛子如來下』，總的來說是以總結來酬謝，並區分比喻和異法。上文從自性生起，請求宣說原因和比喻。普賢菩薩根據請求，闡明十種示現，都是借用形象來取譬，意在顯示佛陀旨意的深奧玄妙。深奧玄妙的旨意尚且不能用智慧來了解，哪裡是言語形象所能達到的呢？所以要讓外在忘卻言語形象，內在斷絕思慮追求，這樣或許才能接近示現的旨意。大段第五，『佛子此法門下』，闡明經名和受持的部分。其中分為兩部分。先是長行文，后是偈頌。現在先說長行文。根據晉譯本，這之前有諸位菩薩，提出兩種問題，即這部經叫什麼名字，以及如何奉持。現在只有回答，即分為兩部分。先闡明經名，后『佛子此法門下』，闡明受持，使人知道總的名稱。尋找經名，是爲了尋求經的宗旨，認識受持的方法，依靠……

【English Translation】 English version: Then comes the conclusion. The conclusion is divided into two parts. First, it clarifies the benefits of the six sense-organs (eye, ear, nose, tongue, body, and mind) as realms of experience. It summarizes the universal benefits brought by Bhaisajyaraja Bodhisattva mentioned above. All six sense-organs can be penetrated, whether the Buddha is in the world or after his Parinirvana. Even after Parinirvana, one can still see (the Buddha), let alone remember, etc. The Ratnagotravibhāga also clarifies that the Tathagata and Bodhisattvas are the realms of the six sense-organs, which is roughly the same meaning as here. Afterwards, 'If there are sentient beings who make offerings to the land traversed by the Tathagata,' it clarifies the benefits of the relics. It summarizes 'taking the soil of that land' mentioned above. 'The land traversed' includes both when the Buddha manifested and after Parinirvana. 'The stupas and temples' only refer to after the Buddha's Parinirvana. It is also the same as in the Lotus Sutra, 'even raising one's hand, one has already attained the Buddha path.' Second, 'Buddha-son, I now tell you,' it clarifies the benefits of disbelief. This clarifies even more far-reaching benefits. The Tathāgataguhyasūtra clarifies that cursing medicine makes it more effective after taking it, cursing agarwood makes it more fragrant after burning it, and cursing the Buddha is even better than respecting other heretics. If so, is there no sin of cursing? The sin of cursing is not non-existent, but now we are talking about long-term benefits. Therefore, the Lotus Sutra says that Bhadrapala and others, who cursed Sadāparibhūta Bodhisattva, suffered great torment in Avici hell for a thousand kalpas. After the end of the karmic retribution, they still encountered Sadāparibhūta Bodhisattva who taught and transformed them. The Nirvana Sutra uses a drum coated with poison as a metaphor, whether one wants to hear it or not, no one who hears it will not die. Therefore, the name of Bodhisattva begins from the day one hears slander. Slander still has long-term benefits, let alone deep faith? Let alone understanding and practice? Let alone enlightenment? Those who propagate and uphold this sutra, please seriously consider this passage. Third, 'Buddha-son, to should be like this,' the concluding instruction can be understood. Second, 'Buddha-son, Tathagata,' in general, it is to repay with a conclusion and distinguish between metaphors and different dharmas. The above arises from self-nature, requesting to explain the cause and metaphor. Samantabhadra Bodhisattva, according to the request, clarifies the ten manifestations, all of which borrow images to make analogies, intending to show the profound and mysterious meaning of the Buddha's intention. The profound and mysterious meaning cannot even be understood by wisdom, how can it be reached by words and images? Therefore, one must let go of words and images externally and cut off thoughts and pursuits internally, so that one may approach the meaning of manifestation. The fifth major section, 'Buddha-son, this Dharma-door,' clarifies the part of the sutra's name and upholding. It is divided into two parts. First is the prose section, and then the verses. Now let's talk about the prose section first. According to the Jin translation, before this, there were Bodhisattvas who raised two questions, namely, what is the name of this sutra, and how to uphold it. Now there is only an answer, which is divided into two parts. First, clarify the name of the sutra, and then 'Buddha-son, this Dharma-door,' clarify upholding, so that people know the general name. Searching for the name of the sutra is to seek the purpose of the sutra, to recognize the method of upholding, relying on...

之修持故。今初。有十名分為五對。一內深外絕對。謂內證三德秘密藏故。外則凡小不能測故。二證寂開智對。三現果成因對。謂性凈萬德即是佛種。今十門出現即是現義。四越世順佛對。世尚不知安能破壞。此十通是佛分齊境。五凈機演實對。知生佛同源則能凈故。隨緣不變之性諸佛本故。而性相無礙因果圓融為不思議。過此更無為究竟法。前九別義后一總該。第二明受持中二。先辨定法器后是故菩薩下。舉益勸修。今初。有法喻合。法中二。先標器非器。非器不為。所謂權小乘可思議乘。歷次修故名餘眾生。是器則為所謂圓機。不揀凡聖趣向大乘。揀于小乘。不思議乘揀于權乘。一運一切運。十信滿心即攝諸位。圓融無礙名不思議乘。后此法門下。明受非受。釋上為不為。有圓信手能受眾行故。上為之。權小於斯不盡能受。是故不為。法集經云。是經雖行閻浮提。于能信深法者常住如是。眾生心手中行亦有以信解行證皆有手義。以後后破前前亦是一理。第二喻可知。第三閤中以經合七寶者。若無此法非真佛故。生如來家。合第一夫人所生太子。如來相者。初心頓行佛行故。散滅有二義。一不能信受則教不行故。二不能修行則行不行故。般若論云。法欲滅時者。修行滅故。下釋散滅所由可知。第二舉益勸修中三。初

略標釋。二佛子設有下。廣釋所由。三佛子至成就如是功德下。總結成益。就廣釋中二。先反顯后順釋。今初。若不依此教。縱多劫修行尚非真實。況能疾得菩提。此中設有之言。似當假設。望慈氏贊善財言。余諸菩薩于百千萬億那由他劫。乃能滿足菩薩願行。今善財一生則能凈佛剎等。斯則舉權顯實非假設也。若實有此不信人者。為在何位。文無定判義當三賢。以入證聖必信圓故。若約教道三祇亦未入玄。所以凡夫頓能信者。宿因聞熏為種別故。今更不信當來豈聞。第二若得聞下。順釋中二。先明聞信生家益。后佛子至聞此法已則能下。信聞成行益。今初。先明聞信。后當知下成益。生如來家為總余句為別。別中一以如境為家。無性論云。生如來家者。謂佛法界於此證會故。名為生家。二以行法為傢俱家法故。三以俗境為家。世親釋云。由此能令諸佛種性不斷絕故。四遠離非家。五以佛行為家。十住毗婆沙第一云。今此菩薩行如來道相續不斷故。廣如彼釋。六菩薩法性為家亦是佛種性故。亦同如來一如境故。七凈當佛家。八住本佛家。九總明因果事理無礙家。前六自分家。后三勝進家。前來初住見心性故。故名生家。四地寄出世故。生道品家。八地無功用故。生無生法忍家。今此通三。兼顯凡夫解心亦名生家。因果

【現代漢語翻譯】現代漢語譯本略標釋。二、佛子設有下，廣泛解釋原因。三、佛子至成就如是功德下，總結成就的利益。就廣泛解釋中分為二：先反面顯示，后順著解釋。現在是開始。如果不依照這個教法，即使經過多劫修行，尚且不是真實的，更何況能夠快速獲得菩提。這裡『設有』的說法，似乎應當是假設。希望慈氏菩薩讚歎善財童子說：『其餘的菩薩要經過百千萬億那由他劫，才能滿足菩薩的願行，現在善財童子一生就能清凈佛剎等。』這正是舉權巧方便來顯示真實，不是假設。如果真的有這種不相信的人，是在什麼位次呢？經文中沒有明確的判斷，從義理上應當是在三賢位。因為進入證聖的境界，必定相信圓滿的教法。如果按照教道的說法，三祇（三大阿僧祇劫）也沒有進入玄妙的境界。所以凡夫能夠立刻相信，是因為宿世的因緣熏習，作為不同的種子。現在不相信，將來怎麼能聽聞呢？第二、若得聞下，順著解釋中分為二：先說明聽聞和信受產生家族的利益，后佛子至聞此法已則能下，說明信受聽聞成就修行的利益。現在是開始。先說明聽聞和信受，后當知下成就利益。生如來家是總說，其餘的句子是別說。別說中，一是以如境為家。《無性論》說：『生如來家，是指佛法界，在這裡證悟會合，所以名為生家。』二是以行法為家，因為是家族的法。三是以俗境為家。世親菩薩解釋說：『由此能夠使諸佛的種性不斷絕。』四是遠離非家。五是以佛行為家。《十住毗婆沙》第一卷說：『現在這位菩薩修行如來的道，相續不斷。』詳細的解釋如同那裡所說。六是菩薩的法性為家，也是佛的種性，也和如來一樣，如同一個境界。七是清凈當佛家。八是住在本佛家。九是總的說明因果事理無礙的家。前面六個是自分家，後面三個是勝進家。前面是初住見心性，所以名為生家。四地寄託出世，所以生道品家。八地沒有功用，所以生無生法忍家。現在這裡貫通三者，兼且顯示凡夫理解心性，也名為生家，因為是因果。

【English Translation】 English version Brief annotations and explanations. Second, 'Buddha-son, if there is...' below, extensively explains the reasons. Third, 'Buddha-son, until the achievement of such merits...' below, summarizes the benefits of achievement. The extensive explanation is divided into two parts: first, a reverse exposition, and then a forward exposition. Now is the beginning. If one does not rely on this teaching, even after practicing for many kalpas (aeons), it is still not genuine, let alone quickly attain Bodhi (enlightenment). Here, the phrase 'if there is' seems to be a hypothetical situation. Hoping that Maitreya (慈氏) Bodhisattva praises Sudhana (善財) by saying: 'Other Bodhisattvas need hundreds of thousands of millions of nayutas (那由他) of kalpas to fulfill the vows and practices of a Bodhisattva, but Sudhana can purify Buddha-lands in one lifetime.' This is using expedient means to reveal the truth, not a hypothetical situation. If there really is such a person who does not believe, at what stage is he? There is no definite judgment in the text, but in terms of meaning, it should be in the Three Worthies (三賢). Because entering the stage of proving sainthood requires believing in the complete teaching. If according to the path of teaching, even three asamkhya kalpas (三祇) have not entered the profound realm. The reason why ordinary people can suddenly believe is because of the karmic influence of past lives, as a different seed. If one does not believe now, how can one hear in the future? Second, 'If one can hear...' below, the forward explanation is divided into two parts: first, it explains the benefits of hearing and believing in generating a family; then, 'Buddha-son, having heard this Dharma, one can...' below, explains the benefits of believing and hearing in achieving practice. Now is the beginning. First, explain hearing and believing, then 'know that...' below achieves the benefits. 'Born into the family of the Tathagata (如來)' is a general statement, and the remaining sentences are specific statements. Among the specific statements, one is to take 'suchness' (如境) as the family. The Anabhilāpa (無性論) says: 'Born into the family of the Tathagata means the realm of the Buddha-Dharma, where one realizes and gathers, therefore it is called the family of birth.' Two is to take the practice of Dharma as the family, because it is the Dharma of the family. Three is to take the mundane realm as the family. Vasubandhu (世親) explains: 'Because this can cause the Buddha-nature to be uninterrupted.' Four is to stay away from non-family. Five is to take the Buddha's practice as the family. The first volume of the Daśabhūmika-vibhāṣā (十住毗婆沙) says: 'Now this Bodhisattva practices the path of the Tathagata, continuously and uninterruptedly.' The detailed explanation is as described there. Six is that the Dharma-nature of the Bodhisattva is the family, which is also the Buddha-nature, and is also like the Tathagata, like one realm. Seven is to purify and become the Buddha's family. Eight is to dwell in the original Buddha's family. Nine is a general explanation of the family of unobstructed cause and effect, principle and phenomena. The first six are self-divided families, and the last three are superior advancing families. The former is the first stage of dwelling, seeing the nature of the mind, therefore it is called the family of birth. The fourth ground relies on transcending the world, therefore it generates the family of the path. The eighth ground has no effort, therefore it generates the family of non-origination forbearance. Now this connects the three, and also shows that the ordinary person's understanding of the mind is also called the family of birth, because it is cause and effect.

無礙故。第二信聞成行益。十句分為五對無礙。一即觀不礙於止。二見佛不礙入法。三智行法界不礙起福。四智不染世不礙悲入。五體絕三世不礙用而回向。不入而入釋上入義。不于已下。復釋不入而入。智體即如。如外無法而可攀緣故。無可入心行處滅。寂然無入不失照用故。恒以一如而觀諸法故名而入。此二無礙方為真入。又一即是如。便於一中已見一切。第三總結可知。第二偈頌即屬第十見聞之益。不頌顯名受持。顯名受持後文自頌。此頌應在揀法異喻之前。以前長行鉤鎖顯名。亦是見聞益故。若回此偈于現瑞后。與后偈相續。文理甚順。四偈分二。初一頌法說。后三如次頌前三喻。大文第六現瑞證成。于中二。先現瑞后證成。今初先此界。后類通。動剎等數皆廣多者。法難思故。二是時十方下證成中二。先果人證。后因人證。所以具二者法玄妙故。因果交徹之法故。因圓果滿之法故。前來諸會唯菩薩者。唯因行故。發心品中唯果證者。果之本故初心成佛難信受故。隨義各別。所以互無唯斯具二。今初分四。一現身。二而作下贊說。三佛子我等下引說證成。兼明結通所說。一說一切說故。四今此會下舉益證成。于中四一得因位果滿益。一生得菩提故。神通三昧即十通十定故。二佛剎微塵下得發心益。與遠記者不

【現代漢語翻譯】無礙故（因為沒有障礙）。第二，信聞成行益（通過信仰和聽聞佛法，最終成就修行）。十句分為五對無礙（十句話可以分為五對，每一對都體現了無礙的道理）。一即觀不礙於止（觀照並不妨礙止息妄念）。二見佛不礙入法（見到佛並不妨礙深入佛法）。三智行法界不礙起福（以智慧行於法界並不妨礙生起福德）。四智不染世不礙悲入（智慧不被世俗污染，並不妨礙慈悲入世）。五體絕三世不礙用而回向（本體超越過去、現在、未來三世，並不妨礙運用它來回向）。『不入而入』釋上入義（『不入而入』解釋了前面所說的『入』的含義）。『不于已下』（『不于已下』）。復釋不入而入（進一步解釋『不入而入』）。智體即如（智慧的本體就是『如』）。如外無法而可攀緣故（因為在『如』之外沒有可以攀緣的法）。無可入心行處滅（沒有可以進入的地方，心行之處寂滅）。寂然無入不失照用故（雖然寂然無入，但並沒有失去照用）。恒以一如而觀諸法故名而入（因此，始終以『一如』的智慧來觀照諸法，所以稱為『入』）。此二無礙方為真入（這兩種無礙才是真正的『入』）。又一即是如（『一』就是『如』）。便於一中已見一切（因此，在一之中已經見到了一切）。第三總結可知（第三點總結，可以理解）。第二偈頌即屬第十見聞之益（第二首偈頌屬於第十種利益，即見聞的利益）。不頌顯名受持（沒有歌頌顯明名號和受持）。顯名受持後文自頌（顯明名號和受持的內容在後面的經文中會自己歌頌）。此頌應在揀法異喻之前（這首偈頌應該在選擇法門和不同比喻之前）。以前長行鉤鎖顯名（因為前面的長行文字像鉤鎖一樣顯明名號）。亦是見聞益故（這也是見聞的利益）。若回此偈于現瑞后（如果把這首偈頌放在顯現瑞相之後）。與后偈相續（與後面的偈頌相連線）。文理甚順（文理就非常順暢）。四偈分二（四首偈頌分為兩部分）。初一頌法說（第一首是歌頌法說的）。后三如次頌前三喻（後面的三首依次歌頌前面的三個比喻）。大文第六現瑞證成（第六大段是顯現瑞相來證明成就）。于中二（其中分為兩部分）。先現瑞后證成（先顯現瑞相，後進行證明）。今初先此界（現在開始，先從這個世界開始）。后類通（然後推廣到其他世界）。動剎等數皆廣多者（震動的佛剎等等數量都非常多）。法難思故（因為佛法難以思議）。二是時十方下證成中二（第二部分，從『是時十方』開始，證明的部分又分為兩部分）。先果人證（先由證得果位的人來證明）。后因人證（後由處於因位的人來證明）。所以具二者法玄妙故（之所以具備這兩種證明，是因為佛法玄妙）。因果交徹之法故（因為是因果交徹的法）。因圓果滿之法故（因為是因圓果滿的法）。前來諸會唯菩薩者（前面各個法會只有菩薩參加）。唯因行故（因為只是因地的修行）。發心品中唯果證者（《發心品》中只有證得果位的人來證明）。果之本故初心成佛難信受故（因為是果位的根本，初發心成佛難以令人信受）。隨義各別（根據意義各有不同）。所以互無唯斯具二（所以互相沒有，只有這裡具備兩種）。今初分四（現在開始，分為四個部分）。一現身（一，顯現身相）。二而作下贊說（二，從『而作』開始，讚歎和解說）。三佛子我等下引說證成（三，從『佛子我等』開始，引用解說來證明成就）。兼明結通所說（同時說明總結和貫通所說的內容）。一說一切說故（因為說一就是說一切）。四今此會下舉益證成（四，從『今此會』開始，舉出利益來證明成就）。于中四（其中分為四個部分）。一得因位果滿益（一，獲得因位，果報圓滿的利益）。一生得菩提故（一生就能證得菩提）。神通三昧即十通十定故（神通三昧就是十種神通和十種禪定）。二佛剎微塵下得發心益（二，從『佛剎微塵』開始，獲得發心的利益）。與遠記者不（與得到遙遠授記的人不...）

【English Translation】『Wu Ai Gu』 (Because there are no obstacles). Secondly, 『Xin Wen Cheng Xing Yi』 (Through faith and hearing the Dharma, one ultimately achieves practice). The ten sentences are divided into five pairs of 『Wu Ai』 (unobstructedness). The first is that contemplation does not hinder cessation. The second is that seeing the Buddha does not hinder entering the Dharma. The third is that wisdom acting in the Dharma realm does not hinder the arising of blessings. The fourth is that wisdom is not tainted by the world and does not hinder compassion from entering the world. The fifth is that the essence transcends the three times (past, present, and future) and does not hinder using it for dedication. 『Bu Ru Er Ru』 explains the meaning of 『Ru』 (entering) mentioned above. 『Bu Yu Yi Xia』 (『Not in what follows』). Further explains 『Bu Ru Er Ru』 (entering without entering). The essence of wisdom is 『Ru』 (suchness). Because there is no Dharma outside of 『Ru』 that can be clung to. There is nowhere to enter, and the realm of mental activity ceases. Although there is silent non-entry, the illuminating function is not lost. Therefore, constantly contemplating all Dharmas with the wisdom of 『one suchness』 is called 『entering』. These two unobstructednesses are true 『entering』. Furthermore, 『one』 is 『Ru』. Therefore, in 『one』 one has already seen everything. The third summary is understandable. The second verse belongs to the tenth benefit, which is the benefit of seeing and hearing. There is no praise of clearly manifesting the name and upholding it. The content of clearly manifesting the name and upholding it will be praised in the later scriptures. This verse should be before the selection of Dharma methods and different metaphors. Because the preceding prose manifests the name like a hook and chain. This is also the benefit of seeing and hearing. If this verse is placed after the manifestation of auspicious signs. It connects with the following verses. The text and meaning are very smooth. The four verses are divided into two parts. The first verse praises the Dharma teaching. The latter three verses praise the preceding three metaphors in order. The sixth major section is the manifestation of auspicious signs to prove accomplishment. Within it are two parts. First, manifest auspicious signs, then prove. Now, first start with this world. Then extend to other worlds. The number of shaking Buddha lands and so on are all vast and numerous. Because the Dharma is difficult to conceive. The second part, starting from 『Shi Shi Shi Fang』 (At that time, the ten directions), the proof is divided into two parts. First, proof by those who have attained the fruit. Second, proof by those who are in the causal stage. The reason for having both proofs is that the Dharma is profound. Because it is the Dharma of the interpenetration of cause and effect. Because it is the Dharma of the perfection of cause and the fulfillment of fruit. In the previous assemblies, only Bodhisattvas participated. Because it is only the practice of the causal stage. In the 『Initiation Chapter』, only those who have attained the fruit prove it. Because it is the root of the fruit, and the initial aspiration to become a Buddha is difficult to believe and accept. According to the meaning, each is different. Therefore, they do not have each other, only this one has both. Now, first divide into four parts. First, manifest the body. Second, from 『Er Zuo』 (and make), praise and explain. Third, from 『Fo Zi Wo Deng』 (Buddha's disciples, we), cite explanations to prove accomplishment. At the same time, explain the summary and connect the content. Because saying one is saying everything. Fourth, from 『Jin Ci Hui』 (Now this assembly), cite the benefits to prove accomplishment. Within it are four parts. First, obtain the benefit of the causal stage and the fulfillment of the fruit. In one lifetime, one can attain Bodhi. Supernatural powers and Samadhi are the ten supernatural powers and ten Samadhis. Second, from 『Fo Cha Wei Chen』 (Buddha land dust), obtain the benefit of initiating the aspiration. With those who receive distant predictions not...

期速成故。又前明一生即多之一。此辨多劫即一之多。既一多圓融何定劫數。妄生多劫智日不遷。茍執短長未期成佛。同號佛殊勝境者。緣佛出現境故。三我等下護持久遠益。四如此下結益廣遍。第二爾時十方下因人證。于中四。一明集因。前果人證承前現瑞之因。故略不敘。今此顯因果別故。廣出集因文顯可知。二十方各過下明現身。雖來自十方而周遍法界。則來即無來矣。三示現菩薩下辨其德用。十句文顯。四以佛神力下發言誠證皆同普者普法同故。界佛名異者。不失主伴故。普光明者。常寂光土無不遍故。佛名普幢自在者。本智高出無所不摧。事理無礙故。兼亦結通所說。大文第七爾時普賢下。以偈總攝。文中二。先敘意后正頌。前中二。先說儀。后欲重下辨意。欲重顯前十門出現故。文有十句。句各一門。而約利生為次不等。一成正覺。二即法輪。三是見聞生善。此三正顯益故。四即出現之法。是前總門。五即是心約智顯故。六即圓音。七即境界。境界無量生光亦多。八即涅槃動寂自在。大般涅槃為佛莊嚴故。九即是身約本說一故。十即是行果中說因故。后正頌中四頌。初一頌說分中結酬。以此總包十段意故。后三頌顯名受持。初句顯名。余皆勸持。且分為三。初偈嘆深難聞。次一偈明文由多善。后偈舉勝勸

持。然此一品文旨宏奧。能頓能圓。究眾生之本源。罄諸佛之淵海。根本法輪之內更處其心生在金輪種中。復為嫡子。妙中之妙玄中之玄。並居凡類之心。少功而能速證。安得自欺不受。長淪生死之中。今聞解能欣尤須自慶昔善。出現品竟。

大方廣佛華嚴經疏卷第五十大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十一

唐清涼山大華嚴寺沙門澄觀撰

離世間品第三十八(已上入第五十三經)

初明來意。來意有三一分來。前明修因契果生解分。則於法起解。今明托法進修成行分。則依解起行義次第故。二會來者。前會因圓果滿生解之終。此會正行處世無染。通於始終故次來也。三品來者。前品出現之果殊勝。今明依彼起行圓融。故次來也雖一分一會一品是同。所對既殊。來意亦別。第二釋名。亦有三別。一分名者。沒彼位名但彰行法。欲顯行位無礙。前後圓融。故以名也。二會名者。約法不異分名。約處名三會普光明殿之會。第七重會會終歸始故。雖越四天同為生解之會。今復重會通對彼分始終。依解成行故會普光。而前分生解差別故。寄歷處以顯淺深。今分起行圓融故。一會並收因果。亦表成行。不離普光明智故。此中不隔余處。何

【現代漢語翻譯】現代漢語譯本：持。然而這一品（出現品）的文旨宏大深奧，能夠頓悟能夠圓融。它探究眾生的本源，窮盡諸佛的深廣智慧。在根本法輪之內，更處於核心地位，如同金輪種中的嫡子。是妙中之妙，玄中之玄，並且存在於凡夫俗子的心中。只需少許努力就能迅速證悟。怎麼能自欺欺人而不接受，長久沉淪於生死輪迴之中呢？如今聽聞理解，更應該欣喜自慶往昔的善行。出現品結束。

《大方廣佛華嚴經疏》卷第五十大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第五十一

唐朝清涼山大華嚴寺沙門澄觀撰

離世間品第三十八（以上進入第五十三經）

首先說明來意。來意有三：一、分（章節）的來意。前面說明修因契果，產生理解的分（章節），在於對法產生理解。現在說明依託法來進修，成就行為的分（章節），在於依據理解來產生行為，這是義理上的次第關係。二、會（集會）的來意。前一個集會是因圓果滿，產生理解的終結。這個集會是正行處世而沒有染污，貫通始終，所以接著而來。三、品（品）的來意。前一個品（出現品）的果報殊勝，現在說明依據它來起行，圓融無礙，所以接著而來。雖然一分、一會、一品是相同的，但所針對的對象不同，來意也不同。第二，解釋名稱。也有三種區別：一、分（章節）的名稱，沒有那個位次的名稱，只是彰顯行為的方法，想要顯示行為和位次沒有障礙，前後圓融，所以用它來命名。二、會（集會）的名稱，從法的角度來說，和分的名稱沒有區別。從處的角度來說，是三會普光明殿（Pu Guang Ming Dian）的集會，第七重集會，集會的終結迴歸開始。雖然跨越四天，同樣是產生理解的集會。現在再次集會，貫通對應那個分的始終，依據理解來成就行為，所以集會在普光明殿（Pu Guang Ming Dian）。而前一個分產生理解有差別，所以寄託于經歷的處所來顯示淺深。現在分起行圓融，所以一個集會並收因果，也表示成就行為，不離開普光明智（Pu Guang Ming Zhi）。這裡面不隔斷其餘的處所，為什麼呢？

【English Translation】 English version: Hold. However, the text of this chapter (Appearance Chapter) is profound and all-encompassing, capable of sudden enlightenment and perfect integration. It explores the origin of all beings and exhausts the vast wisdom of all Buddhas. Within the fundamental Dharma wheel, it occupies a central position, like the嫡子 (dí zǐ, the eldest son of the primary wife) in the 金輪種 (jīn lún zhǒng, golden wheel lineage). It is the most wondrous of wonders, the most profound of profundities, and resides in the hearts of ordinary people. With little effort, one can quickly attain enlightenment. How can one deceive oneself and not accept it, forever sinking into the cycle of birth and death? Now that we have heard and understood it, we should rejoice and celebrate our past good deeds. The Appearance Chapter ends.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 50 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 51

Composed by Shramana Chengguan of the Great Huayan Temple on Qingliang Mountain in the Tang Dynasty

Chapter 38: Leaving the World (Entering the 53rd Sutra)

First, explain the intention of coming. There are three intentions of coming: First, the intention of the section (chapter). The previous section (chapter) explained cultivating the cause to accord with the result, generating understanding, which lies in generating understanding of the Dharma. Now, this section (chapter) explains relying on the Dharma to advance in cultivation, accomplishing action, which lies in generating action based on understanding. This is the order of meaning. Second, the intention of the assembly. The previous assembly was the culmination of the cause being perfect and the result being complete, generating understanding. This assembly is about 正行 (zhèng xíng, right practice) being in the world without defilement, connecting the beginning and the end, so it comes next. Third, the intention of the 品 (pǐn, chapter). The previous chapter (Appearance Chapter) had extraordinary and victorious results. Now, this explains relying on it to initiate practice, which is perfectly integrated, so it comes next. Although one section, one assembly, and one chapter are the same, the objects they address are different, so the intentions of coming are also different. Second, explain the names. There are also three distinctions: First, the name of the section (chapter) does not have the name of that position, but only highlights the method of practice, wanting to show that practice and position are unobstructed, perfectly integrated from beginning to end, so it is named this way. Second, the name of the assembly, from the perspective of the Dharma, is no different from the name of the section. From the perspective of the place, it is the assembly in the 三會普光明殿 (Sān huì Pǔ Guāng Míng Diàn, Three Assemblies in the Universal Light Palace), the seventh assembly, where the end of the assembly returns to the beginning. Although it spans four heavens, it is still an assembly for generating understanding. Now, this assembly again connects and corresponds to the beginning and end of that section, relying on understanding to accomplish action, so the assembly is in the 普光明殿 (Pǔ Guāng Míng Diàn, Universal Light Palace). And the previous section generated understanding with differences, so it relies on the experienced places to show the shallowness and depth. Now, this section initiates practice in a perfectly integrated way, so one assembly includes both cause and effect, also indicating that accomplishing action does not depart from 普光明智 (Pǔ Guāng Míng Zhì, Universal Light Wisdom). There is no separation from other places here, why?

有重會之義若約次第。前時後時即是重義。若約圓融。就義名重故。不動前二而升四天。二七相望亦何所隔。明知。約義亦猶燈光涉入無礙。亦似燈炷重發重明。約人名普慧普賢問答之會。三品名有二。一得名。二釋名今初又二。一異名。下文十義至彼當辨。有別行本名度世經。度即離義。又有別行。名普賢菩薩答難二千經。此就能離人法受稱。二正辨本稱。總由超絕世染。故受其名。別有三義。一約法。二約行。三約位。約法之中先世后離世。有三類。一約事相有二世間謂器及有情。此約依正分之。二約粗細亦二。一有為世間。二無為世間。此約分段變易分之。以變易非三有攝。名之無為。故勝鬘云。有為生死無為生死。然粗細雖殊體不出二。三約染凈有三。于初二中。加智正覺示同世間。不同世故。如地論辨。二明離者。離有二義。一性離。世間性空即是出世間故。二明事離行成無染故。力林頌云。三世五蘊法說名為世間。彼滅非世間。如是但假名。滅通二義。於事離中。有似離真離分離全離。次下當辨。二約行者略為四句。一隨二離三俱四泯。言隨者。凡夫沉溺世蘊非離非隨。二乘無悲不能隨世。雖離非真。菩薩能隨方為真離。故以隨釋離。二離者。有大智故了世性離。處而不染亦異凡小。三俱者。悲故常行世

【現代漢語翻譯】現代漢語譯本有『重會』（多次集會）的含義，如果按照次第（順序）來說，之前的時間和之後的時間就是『重』的含義。如果按照圓融（圓滿融合）來說，就其意義而言稱為『重』，所以不用移動之前的二天（指欲界和色界）就能升到四天（指無色界）。二七（十四天）相互觀望，又有什麼阻隔呢？明顯可知，按照意義來說，就像燈光相互涉入沒有障礙，也像燈芯多次點燃多次發光。按照人來說，稱為普慧（普遍的智慧）和普賢（普遍的賢德）問答的集會。三品（三種品類）有名和釋名兩種，現在先說得名，又分為兩種：一是異名（不同的名稱），下文的十義到那裡再辨析。有單獨流行的版本名為《度世經》（使眾生脫離世間的經典），『度』就是脫離的含義。又有單獨流行的版本名為《普賢菩薩答難二千經》（普賢菩薩解答疑問的兩千部經典），這是就脫離人法（人我和法我）而受到的稱讚。二是正式辨析本經的名稱，總的來說是因為超脫於世間的污染，所以受到這個名稱。特別有三種含義：一是就法而言，二是就行而言，三是就位而言。就法而言，先說世間后說離世間，有三類：一是就事相而言，有世間，指器世間（山河大地等物質環境）和有情世間（眾生），這是就依報和正報來區分的。二是就粗細而言也有兩種：一是有為世間（有生滅變化的世間），二是無為世間（沒有生滅變化的世間），這是就分段生死和變易生死來區分的。因為變易生死不屬於三有（欲界、色界、無色界）所攝，所以稱為無為。所以《勝鬘經》說：『有為生死，無為生死』。然而粗細雖然不同，本體不出這兩種。三是就染凈而言有三種，在前兩種中，加上智正覺（智慧和正確的覺悟），表示與世間相同，又與世間不同，如《地論》所辨析的。二，說明『離』的含義。『離』有兩種含義：一是性離（本體上的脫離），世間的本體是空，就是出世間。二是說明事離（事相上的脫離），修行成就沒有污染的緣故。《力林經》的偈頌說：『三世五蘊法，說名為世間，彼滅非世間，如是但假名。』『滅』通指兩種含義。在事離中，有似離、真離、分離、全離。接下來會辨析。二，就修行而言，概括為四句：一隨、二離、三俱、四泯。說『隨』，凡夫沉溺於世間的五蘊，既不能脫離也不能隨順。二乘（聲聞乘和緣覺乘）沒有慈悲，不能隨順世間，雖然脫離但不是真正的脫離。菩薩能夠隨順才是真正的脫離，所以用『隨』來解釋『離』。說『離』，因為有大智慧，瞭解世間的本性是脫離的，身處其中而不被污染，也不同於凡夫和小乘。說『俱』，因為有慈悲，所以常常在世間修行。

【English Translation】 English version It has the meaning of 'repeated assembly'. If according to sequence, the previous time and the later time are the meaning of 'repeated'. If according to perfect fusion, it is called 'repeated' in terms of its meaning. Therefore, without moving the previous two realms (referring to the desire realm and the form realm), one can ascend to the four heavens (referring to the formless realm). What separation is there between the two sevens (fourteen days) looking at each other? It is clearly known that, according to meaning, it is like the light of lamps interpenetrating without obstruction, and also like the wick of a lamp repeatedly igniting and repeatedly shining. According to people, it is called the assembly of questions and answers of Universal Wisdom (Pu Hui) and Universal Virtue (Pu Xian). The three categories have two aspects: naming and explaining the name. Now, let's first talk about naming, which is further divided into two: first, different names, which will be analyzed later in the ten meanings. There is a separate circulating version called the 'Sutra of Delivering the World' (Du Shi Jing), where 'delivering' means liberation. There is also a separate circulating version called the 'Two Thousand Sutras of Universal Virtue Bodhisattva Answering Difficulties' (Pu Xian Pusa Da Nan Er Qian Jing), which is praised for liberating from the self of person and the self of dharma. Second, formally analyze the name of this sutra, which is generally named because it transcends worldly defilements. There are three special meanings: first, in terms of dharma; second, in terms of practice; and third, in terms of position. In terms of dharma, first talk about the world and then talk about leaving the world, there are three categories: first, in terms of phenomena, there is the world, referring to the container world (material environment such as mountains and rivers) and the sentient world (sentient beings), which are distinguished by dependent retribution and proper retribution. Second, in terms of coarse and fine, there are also two types: first, the conditioned world (the world with birth and death), and second, the unconditioned world (the world without birth and death), which are distinguished by the segmentary transmigration and the transformational transmigration. Because transformational transmigration is not included in the three realms (desire realm, form realm, formless realm), it is called unconditioned. Therefore, the 'Srimala Sutra' says: 'Conditioned birth and death, unconditioned birth and death.' However, although coarse and fine are different, the essence does not go beyond these two. Third, in terms of defilement and purity, there are three types. In the first two types, adding wisdom and correct enlightenment indicates similarity to the world, yet also difference from the world, as analyzed in the 'Treatise on the Land'. Second, explain the meaning of 'leaving'. 'Leaving' has two meanings: first, essential leaving, the essence of the world is emptiness, which is the same as being beyond the world. Second, explain factual leaving, because practice is accomplished without defilement. The verse in the 'Power Forest Sutra' says: 'The dharmas of the three times and the five aggregates are called the world; their extinction is not the world; thus, it is only a provisional name.' 'Extinction' refers to both meanings. In factual leaving, there is apparent leaving, true leaving, partial leaving, and complete leaving. These will be analyzed next. Second, in terms of practice, it is summarized in four sentences: first, following; second, leaving; third, both; fourth, annihilation. Saying 'following', ordinary people are immersed in the worldly five aggregates, neither able to leave nor able to follow. The two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) have no compassion and cannot follow the world; although they leave, it is not true leaving. Bodhisattvas are able to follow, which is true leaving, so 'following' is used to explain 'leaving'. Saying 'leaving', because they have great wisdom, they understand that the nature of the world is leaving, being in it without being defiled, which is also different from ordinary people and the Small Vehicle. Saying 'both', because they have compassion, they often practice in the world.

間智故不染世法。既以世與性離無二。為其境故。以悲智無二為其行。境行融通有其三句。一悲無不智則世無不離。是以常在世間。未曾不出。二智無不悲故。離無不世。是以恒越世表無不游世。三雙融故動靜無二。唯是一念所謂無念。無念等故世與出世無有障礙。四俱泯者。謂境既世與性離形奪兩亡。故令悲智俱融二念雙絕。又由境行相由形奪齊離。則絕待離言。融前四句皆無障礙。方為真離世間也。三約位者。凡夫染而非離。二乘分離非真。謂果離分段因唯事離。非今所明。菩薩具上真行可得名離。而非究竟。唯佛為離故。經云。佛常在世間而不染世法。然今文中。備六位之行即是行離。行所依位即是位離。故若事若理若因若果。皆名離也。二釋名者。約法事離無他受稱。離非世間即相違釋。若約性離。通持業釋。約行四句。前三句俱通持業相違二。事理離故。泯句並非六釋。亦可持業泯即離故。第三宗趣。頓彰六位理事二離為宗。令體性離頓成真離究竟為趣。第四釋文。長科十分。一序分。二三昧分。三發起分。四起分。五請分。六說分。七結勸分。八現瑞分。九證成分。十重頌分。今初有三。一器世間圓滿義如前釋。二妙悟下智正覺世間圓滿。與三不可說下眾生世間圓滿。二中明佛二十一種殊勝功德。廣引諸

論已見升兜率品。今但略明。初句為總具下二十一種功德。故云妙悟皆滿。后二行下別。于中前四自利余皆利他。前中一智德。二斷德。三恩德。四作用平等德。今初二行永絕即于所知一向無障轉功德。佛地經名不二現行。不字此宜言無。即永絕義。謂佛智德離所知障。非如聲聞極遠時處等有不知。故有知不知即是二行。今無不知故云永絕。二達無相法。則于有無無二相。真如最勝清凈能入功德。彼經名趣無相法。趣謂趣入即此達義。然無相法體即真如。無彼有無二相故名無相。諸法中最凈無客塵。令自他入勝於二乘。名最勝清凈。三住于佛住者。即無功用佛事不休息功德。世親釋云。謂住佛所住無所住處。此即釋經於此住中常作佛事無有休息。此即解論。四得佛平等即於法身中。所依意樂作事無差別功德。謂諸佛有三事無差。一所依智同。二益生意樂同。三報化作業同。故云平等。五到無障處。則修一切障對治功德。世親釋云。謂一切時常修覺慧對治一切障。故此明覺慧為能治。一切障即二障為所治。六不可轉法。即降伏一切外道功德。謂教證二道他不能動故。七所行無礙。即生在世間不為世法所礙功德。謂利衰等。八法不能拘故。八立不思議。即安立正法功德。謂安立十二分教。余不能思故。九普見三世即授記功

【現代漢語翻譯】現代漢語譯本論已見升兜率品。現在只簡略地說明。第一句總括具備下文的二十一種功德，所以說『妙悟皆滿』。後面的兩行以下分別說明。其中前四種是自利，其餘都是利他。前四種中，第一是智德，第二是斷德，第三是恩德，第四是作用平等德。現在看前兩行，『永絕』是指對於所知的一切永遠沒有障礙的轉功德。《佛地經》中名為『不二現行』，這裡的『不』字應該說是『無』，就是永遠斷絕的意思。意思是佛的智德遠離了所知障，不像聲聞那樣，對於極遠的時間和地點等有不知道的。所以有知和不知就是二行，現在沒有不知，所以說『永絕』。第二，通達無相法，那麼對於有和無就沒有兩種對立的相，這是真如最殊勝清凈能夠進入的功德。《彼經》中名為『趣無相法』，『趣』就是趣入，也就是這裡的通達的意思。然而無相法的本體就是真如，沒有有和無兩種對立的相，所以名為無相。在一切法中最為清凈，沒有客塵，使自己和他人進入，勝過二乘，名為最殊勝清凈。第三，安住于佛的安住之處，就是無功用而佛事不休息的功德。世親解釋說，就是安住于佛所安住的無所住之處。這也就是解釋經文，在此安住中常常作佛事沒有休息。這也就是解釋論。第四，得到佛的平等，就是在法身中，所依、意樂、作事沒有差別的功德。意思是諸佛有三件事沒有差別：一是所依的智慧相同，二是利益眾生的意樂相同，三是報身和化身的作業相同，所以說平等。第五，到達無障礙之處，就是修一切障礙的對治功德。世親解釋說，就是一切時常修覺慧來對治一切障礙。所以這裡說明覺慧是能對治的，一切障礙就是二障是所對治的。第六，不可轉變的法，就是降伏一切外道的功德。意思是教法和證法兩種道，他人不能動搖。第七，所行沒有障礙，就是生在世間不被世間法所障礙的功德。意思是利和衰等。第八，法不能拘束。第九，建立不可思議，就是安立正法的功德。意思是安立十二分教，其餘不能思議。第九，普遍見到三世，就是授記的功

【English Translation】 English version Treatise on Having Already Seen and Ascending to Tushita Heaven. Now, I will only briefly explain. The first sentence encompasses the twenty-one kinds of merits mentioned below, hence it says 'Wonderful enlightenment is fully attained.' The following two lines and onwards explain them separately. Among them, the first four are for self-benefit, and the rest are for benefiting others. Among the first four, the first is the merit of wisdom, the second is the merit of severance, the third is the merit of grace, and the fourth is the merit of equality in function. Now, looking at the first two lines, 'eternally severed' refers to the merit of transforming the ability to be forever without obstruction regarding all that is knowable. In the Buddha-bhūmi Sūtra, it is called 'non-dual manifestation.' The word 'not' here should be said as 'without,' which means eternally severed. It means that the Buddha's merit of wisdom is far from the obstruction of the knowable, unlike the Śrāvakas who have things they do not know regarding extremely distant times and places, etc. Therefore, having knowledge and not having knowledge are two lines; now, there is no not-knowing, hence it says 'eternally severed.' Second, comprehending the characteristic of non-form, then there are no two opposing characteristics of existence and non-existence. This is the merit of Tathātā (suchness) being the most supreme and pure, capable of entering. In that Sūtra, it is called 'approaching the characteristic of non-form.' 'Approaching' means entering, which is the same as the comprehension here. However, the essence of the characteristic of non-form is Tathātā, without the two opposing characteristics of existence and non-existence, hence it is called non-form. Among all dharmas, it is the most pure, without defilements, enabling oneself and others to enter, surpassing the Two Vehicles, called the most supreme and pure. Third, abiding in the Buddha's abode, which is the merit of effortlessly performing Buddha-activities without rest. Vasubandhu explains, saying that it is abiding in the Buddha's abode, the place of no-abiding. This is explaining the Sūtra, that in this abiding, one constantly performs Buddha-activities without rest. This is explaining the treatise. Fourth, attaining the Buddha's equality, which is the merit of having no difference in the support, intention, and actions in the Dharmakāya. It means that the Buddhas have three things without difference: first, the wisdom of the support is the same; second, the intention to benefit sentient beings is the same; third, the activities of the reward body and transformation body are the same, hence it says equality. Fifth, reaching the place of no obstruction, which is the merit of cultivating the antidote to all obstructions. Vasubandhu explains, saying that one constantly cultivates awareness-wisdom at all times to counteract all obstructions. Therefore, here it explains that awareness-wisdom is the able-to-counteract, and all obstructions, which are the two obstructions, are the counteracted. Sixth, the unchangeable dharma, which is the merit of subduing all external paths. It means that the two paths of teaching and realization cannot be moved by others. Seventh, what is practiced is without obstruction, which is the merit of being born in the world without being obstructed by worldly dharmas. It means benefit and decline, etc. Eighth, the dharma cannot be bound. Ninth, establishing the inconceivable, which is the merit of establishing the correct dharma. It means establishing the twelve divisions of teachings, which others cannot conceive. Ninth, universally seeing the three times, which is the prediction of

德。謂記別過未皆如現在故。十身恒充滿一切國土。即一切世界示現受用變化身功德。謂二種身遍二種國。故十一智恒明達一切諸法。即斷疑功德。謂自於一切境善決定。故能決他疑。十二了一切行。即令入種種行功德。二釋攝論易故不解。意云遍了一切有情性行。隨根令入故。十三盡一切疑。即當來法生妙智功德。謂聲聞言其全無善根。如來知其久遠微善。后當生故。十四無能測身。即如其勝解示現功德。謂隨諸有情種種勝解。現金色等身。雖現此身而無分別。如末尼等故無能測。十五一切菩薩等所求智。即無量所依調伏有情加行功德。謂由無量菩薩所依為欲調伏諸有情故。發起加行。佛增上力聞法為先獲得妙智。異類菩薩攝受付囑。展轉傳來相續無間而轉。由此證得一切菩薩等所求智。意云。佛智為一切菩薩等所求故。十六到佛無二究竟彼岸。即平等法身波羅蜜多成滿功德。平等即無二義。無二法身為波羅蜜多所依。十七具足如來平等解脫。即隨其勝解。示現差別佛土功德。此中解脫即是勝解。隨物勝解所宜。如來勝解能現金銀等土。佛佛皆然故云平等。十八證無中邊佛平等地。即三種佛身方處無分限功德。世親云。謂佛法身不可分限爾所方處受用變化。亦不可說爾所世界。十九盡於法界即窮生死際。常現利樂一

切有情功德。二十等虛空界即無盡功德。謂佛實智如空無盡故。今經缺最後窮未來際。總別合有二十一句義如前說。然佛地攝論約受用身。此約十身。所以知者。處摩竭提國是變化土。而嘆受用功德。明知二身二國本相融故。不要地前地上。則五位通見故。第三眾生世間圓滿中二。先舉數嘆德。后其名下列名嘆德。前則多人具德。后則勝人具德。前中二先舉數揀定。二悉具菩薩下嘆具勝德分三。初總標。二所謂下別顯。后成就下總結。別中十九句皆不出方便智慧。分二。前十嘆自分德。後於一念下九句勝進德。今初前八皆有智慧方便。依體起用故。前五以善能為句首。六知空不壞業果。七知根器別明識病。八持法化之後二明有方便慧。皆即事歸實。后勝進中。初句總明速成果智。余皆果智之用。及后總結文並可知。第二列名嘆德中二。初列名結數。二皆悉下嘆德。文有十句。初總余別。別中一契理愿圓普眼滿故。二攝法上首為普化故。三受持正法有普慧故。四不斷佛種普見有性故。五知佛化儀光普徹故。六示現成佛觀見無故。七凈染機照其源故。八摧他障有智幢故。九證法界覺法性故。上之九句別明。則初句為愿餘八為行。通說則皆普賢愿。宿誓今滿故。如十大愿。並普賢行現緣所作故。故總句云成就行愿。又此十句

【現代漢語翻譯】現代漢語譯本切有情功德：對一切有情眾生的功德進行剖析。二十等虛空界即無盡功德：二十種與虛空界同等的功德，意味著無盡的功德。虛空界（ākāśa-dhātu）指無限的空間。謂佛實智如空無盡故：這是因為佛的真實智慧就像虛空一樣，沒有窮盡。今經缺最後窮未來際：這部經文缺少了最後『窮未來際』（ananta-bhavāgra）的內容。總別合有二十一句義如前說：總括和分別來說，共有二十一句，意義如前所述。然佛地攝論約受用身：然而，《佛地經論》（Buddhabhūmi-sūtra-śāstra）是關於受用身（saṃbhogakāya）。此約十身：這裡指的是十身。所以知者：之所以知道這一點。處摩竭提國是變化土：因為在摩揭陀國（Magadha）是變化土（nirmāṇa-kṣetra）。而嘆受用功德：卻讚歎受用身的功德。明知二身二國本相融故：這清楚地表明，化身和受用身，以及變化土和報土，它們的本體是相融的。不要地前地上：不需要區分地上和地前。則五位通見故：那麼五位菩薩都能見到。第三眾生世間圓滿中二：第三，在眾生世間圓滿中，分為兩部分。先舉數嘆德：首先列舉數量來讚歎功德。后其名下列名嘆德：然後列出他們的名字來讚歎功德。前則多人具德：前者是說很多人都具有功德。后則勝人具德：後者是說殊勝的人具有功德。前中二先舉數揀定：前者又分為兩部分，首先列舉數量來選擇和確定。二悉具菩薩下嘆具勝德分三：第二，『都具有菩薩』，以下讚歎具有殊勝功德，分為三部分。初總標：首先是總的標示。二所謂下別顯：第二，『所謂』以下分別顯示。后成就下總結：最後，『成就』以下進行總結。別中十九句皆不出方便智慧：在分別顯示中，十九句都離不開方便和智慧。分二：分為兩部分。前十嘆自分德：前十句讚歎自身的功德。後於一念下九句勝進德：后『於一念』以下九句讚歎勝進的功德。今初前八皆有智慧方便：現在首先看前八句，都具有智慧和方便。依體起用故：因為是依據本體而生起作用。前五以善能為句首：前五句以『善能』作為句子的開頭。六知空不壞業果：第六句是『知空不壞業果』。七知根器別明識病：第七句是『知根器別明識病』，瞭解眾生的根器差別，明白他們的病癥。八持法化之後二明有方便慧：第八句是『持法化』，之後兩句說明具有方便和智慧。皆即事歸實：都是從事相迴歸到實相。后勝進中：在後面的勝進功德中。初句總明速成果智：第一句總的說明迅速成就果智。余皆果智之用：其餘的都是果智的作用。及后總結文並可知：以及後面的總結文都可以理解。第二列名嘆德中二：第二，在列出名字讚歎功德中，分為兩部分。初列名結數：首先列出名字並總結數量。二皆悉下嘆德：第二，『皆悉』以下讚歎功德。文有十句：文中有十句。初總余別：第一句是總說，其餘的是分別說明。別中一契理愿圓普眼滿故：在分別說明中，第一句是『契理愿圓普眼滿故』，因為契合真理，願力圓滿，普眼圓滿。二攝法上首為普化故：第二句是『攝法上首為普化故』，因為作為攝法的上首，爲了普遍教化眾生。三受持正法有普慧故：第三句是『受持正法有普慧故』，因為受持正法，具有普遍的智慧。四不斷佛種普見有性故：第四句是『不斷佛種普見有性故』，因為不斷絕佛種，普遍見到一切眾生都具有佛性。五知佛化儀光普徹故：第五句是『知佛化儀光普徹故』，因為知道佛的教化儀軌，光明普遍照徹。六示現成佛觀見無故：第六句是『示現成佛觀見無故』，因為示現成佛，觀見一切法空無自性。七凈染機照其源故：第七句是『凈染機照其源故』，因為能夠凈化染污的根機，照見其本源。八摧他障有智幢故：第八句是『摧他障有智幢故』，因為能夠摧毀其他障礙，具有智慧之幢。九證法界覺法性故：第九句是『證法界覺法性故』，因為證悟法界，覺悟法性。上之九句別明：以上九句是分別說明。則初句為愿餘八為行：那麼第一句是愿，其餘八句是行。通說則皆普賢愿：通俗地說，這些都是普賢菩薩的愿。宿誓今滿故：因為過去所發的誓願現在已經圓滿。如十大愿：例如普賢菩薩的十大愿。並普賢行現緣所作故：並且是普賢菩薩的行，是現在因緣所產生的。故總句云成就行愿：所以總的來說，叫做成就行愿。又此十句：此外，這十句

【English Translation】 English version Analyzing the Merits of All Sentient Beings: This section delves into the merits possessed by all sentient beings. Twenty Qualities Equaling the Realm of Space are Infinite Merits: Twenty types of merits that are equal to the realm of space signify infinite merits. The realm of space (ākāśa-dhātu) refers to limitless space. Because the Buddha's True Wisdom is Like the Endless Void: This is because the Buddha's true wisdom is like the void, without end. This Sutra Lacks the Final 'Exhausting the Future': This sutra is missing the final content of 'ananta-bhavāgra' (exhausting the future). In Total and Separately, There are Twenty-One Sentences with Meanings as Previously Stated: In summary and individually, there are twenty-one sentences, with meanings as previously explained. However, the Buddhabhūmi-sūtra-śāstra is About the Enjoyment Body: However, the Buddhabhūmi-sūtra-śāstra (Buddhabhūmi-sūtra-śāstra) concerns the Sambhogakāya (enjoyment body). This Refers to the Ten Bodies: Here, it refers to the Ten Bodies. The Reason for Knowing This Is: The reason for knowing this is... Being in the Country of Magadha is a Transformation Land: Because being in the country of Magadha (Magadha) is a Nirmāṇa-kṣetra (transformation land). Yet Praising the Merits of the Enjoyment Body: Yet it praises the merits of the Sambhogakāya (enjoyment body). Clearly Knowing That the Essence of the Two Bodies and Two Lands are Interfused: This clearly shows that the Nirmāṇakāya (transformation body) and Sambhogakāya (enjoyment body), as well as the Nirmāṇa-kṣetra (transformation land) and Sambhogakāya-kṣetra (enjoyment body land), their essence is inter-related. No Need to Distinguish Between Before and After the Ground: There is no need to distinguish between before and after the ground (bhūmi). Then the Five Positions Can Be Seen: Then the Bodhisattvas of the five positions can see it. Third, in the Perfection of the World of Sentient Beings, There are Two Parts: Third, in the perfection of the world of sentient beings, it is divided into two parts. First, List the Numbers to Praise the Virtues: First, list the numbers to praise the virtues. Then List Their Names to Praise the Virtues: Then list their names to praise the virtues. The Former Refers to Many People Possessing Virtues: The former refers to many people possessing virtues. The Latter Refers to Superior People Possessing Virtues: The latter refers to superior people possessing virtues. In the Former, There are Two Parts: First, List the Numbers to Select and Determine: The former is divided into two parts: first, list the numbers to select and determine. Second, 'All Possess Bodhisattvas,' Below Praising the Possession of Superior Virtues, Divided into Three Parts: Second, 'All possess Bodhisattvas,' below praising the possession of superior virtues, divided into three parts. First, a General Indication: First, a general indication. Second, 'So-Called' Below, Separate Manifestations: Second, 'So-called' below, separate manifestations. Last, 'Achievement' Below, a Summary: Last, 'Achievement' below, a summary. In the Separate Manifestations, Nineteen Sentences Do Not Depart from Expedient Wisdom: In the separate manifestations, nineteen sentences do not depart from expedient means and wisdom. Divided into Two Parts: Divided into two parts. The First Ten Praise Self-Virtues: The first ten sentences praise self-virtues. The Last Nine Sentences Below 'In One Thought' Praise Superior Progress Virtues: The last nine sentences below 'In One Thought' praise superior progress virtues. Now, First, the First Eight All Have Wisdom and Expedient Means: Now, first, look at the first eight sentences, all of which have wisdom and expedient means. Because They Arise from the Essence and Give Rise to Function: Because they arise from the essence and give rise to function. The First Five Begin with 'Skillfully Able': The first five begin with 'Skillfully Able'. Sixth, Knowing Emptiness Does Not Destroy the Results of Karma: Sixth, 'Knowing emptiness does not destroy the results of karma'. Seventh, Knowing the Differences in Faculties and Clearly Recognizing Illnesses: Seventh, 'Knowing the differences in faculties and clearly recognizing illnesses,' understanding the differences in sentient beings' faculties and understanding their illnesses. Eighth, After Upholding the Dharma and Transforming, the Latter Two Explain Having Expedient Wisdom: Eighth, 'Upholding the Dharma and transforming,' the latter two sentences explain having expedient means and wisdom. All Return to Reality from Phenomena: All return to reality from phenomena. In the Latter Superior Progress: In the latter superior progress. The First Sentence Generally Explains Quickly Achieving Fruition Wisdom: The first sentence generally explains quickly achieving fruition wisdom. The Rest Are All Functions of Fruition Wisdom: The rest are all functions of fruition wisdom. And the Latter Summary Text Can Be Understood: And the latter summary text can be understood. Second, in Listing Names to Praise Virtues, There are Two Parts: Second, in listing names to praise virtues, there are two parts. First, List Names and Summarize Numbers: First, list names and summarize numbers. Second, 'All' Below, Praise Virtues: Second, 'All' below, praise virtues. There are Ten Sentences in the Text: There are ten sentences in the text. First, General, the Rest Separate: The first sentence is general, the rest are separate explanations. In the Separate Explanations, First, 'In Accordance with Reason, Vows are Fulfilled, Universal Eyes are Full': In the separate explanations, the first sentence is 'In accordance with reason, vows are fulfilled, universal eyes are full,' because it accords with truth, vows are fulfilled, and universal eyes are full. Second, 'Gathering the Dharma as the Leader, for Universal Transformation': Second, 'Gathering the Dharma as the leader, for universal transformation,' because as the leader of gathering the Dharma, it is for the purpose of universally teaching sentient beings. Third, 'Receiving and Upholding the Correct Dharma, Having Universal Wisdom': Third, 'Receiving and upholding the correct Dharma, having universal wisdom,' because receiving and upholding the correct Dharma, one possesses universal wisdom. Fourth, 'Not Cutting Off the Buddha Seed, Universally Seeing That All Have Buddha-Nature': Fourth, 'Not cutting off the Buddha seed, universally seeing that all have Buddha-nature,' because not cutting off the Buddha seed, one universally sees that all sentient beings have Buddha-nature. Fifth, 'Knowing the Buddha's Transforming Rituals, Light Universally Penetrates': Fifth, 'Knowing the Buddha's transforming rituals, light universally penetrates,' because one knows the Buddha's teaching rituals, and the light universally penetrates. Sixth, 'Demonstrating Buddhahood, Seeing That There is Nothing': Sixth, 'Demonstrating Buddhahood, seeing that there is nothing,' because one demonstrates Buddhahood and sees that all dharmas are empty and without self-nature. Seventh, 'Purifying Defiled Faculties, Illuminating Their Source': Seventh, 'Purifying defiled faculties, illuminating their source,' because one can purify defiled faculties and illuminate their source. Eighth, 'Destroying Others' Obstacles, Having a Wisdom Banner': Eighth, 'Destroying others' obstacles, having a wisdom banner,' because one can destroy others' obstacles and has a banner of wisdom. Ninth, 'Realizing the Dharma Realm, Awakening to Dharma-Nature': Ninth, 'Realizing the Dharma Realm, awakening to Dharma-Nature,' because one realizes the Dharma Realm and awakens to Dharma-Nature. The Above Nine Sentences Separately Explain: The above nine sentences separately explain. Then the First Sentence is a Vow, the Remaining Eight are Actions: Then the first sentence is a vow, and the remaining eight are actions. Generally Speaking, These Are All Samantabhadra's Vows: Generally speaking, these are all Samantabhadra's vows. Because Past Vows Are Now Fulfilled: Because past vows are now fulfilled. Such as the Ten Great Vows: Such as Samantabhadra's Ten Great Vows. And Samantabhadra's Actions Are Produced by Present Conditions: And Samantabhadra's actions are produced by present conditions. Therefore, the General Sentence Says 'Achieving Actions and Vows': Therefore, generally speaking, it is called achieving actions and vows. Also, These Ten Sentences: Also, these ten sentences

十人通具。文云皆悉成故。亦句顯一人之德當釋名故。故總句為普賢。餘九如次前已配釋。大文第二爾時普賢。下三昧分。普賢入者是會主故。說普行故。佛華嚴者。萬行披敷嚴法身故。即以法界行門心海為體。持無限故。說法成行發起為用。依此能故。大文第三入此三昧時下明發起分。先明地動警群機故。后顯出聲令聞法故。前皆有加而無發起。此有發起而無加分者。前表解可從他故。有他加此錶行由已立故。自力發起。又錶行依解起無別法故不加。攝解成行亦須入定。聖旨多端不可一準。大文第四然後從下。起分三義如前。大文第五爾時普慧下請分分三。初總標問意。二佛子下正顯問端。三善哉佛子下結請願說。今初當機眾集說法時至此為問意。何以前來諸會先問后定。今乃翻此此有二意。一說儀無定。前表重法感而後應。此明悲深觀機欲說。眾既已集故先入定令知說主。二約所表則前明從相入實。以成正解。此中依體起用以成正行。故不同也。普慧問者。稱法界慧能發行故。一人問者行獨已成非如解故。第二正顯問端中有二百句。其別行。度世經別作六番問答。番番之中皆先問次答。后動地現瑞。顯益證成。古來諸德皆依彼文用科此經以為六段。初二十句問十信行。二從發普賢心下二十句。問十住行。三從力持

【現代漢語翻譯】現代漢語譯本十人全部具備（普賢的功德）。經文中說『皆悉成故』，也是爲了彰顯一人之德足以擔當釋名的緣故。所以總的來說，這一句是說普賢。其餘九位菩薩按照之前的順序已經分配解釋過了。大的方面來說，第二部分是『爾時普賢』以下的三昧分。普賢入定是因為他是法會的主持者，爲了宣說普賢的行愿。佛的華嚴，是用萬行來莊嚴法身。以法界的行門和心海為本體，因為其持有的功德是無限的。說法成行，發起行動是其作用。依靠這個才能做到。大的方面來說，第三部分是『入此三昧時』以下，闡明發起分。先說明地動是爲了警醒眾生，后顯示出聲音是爲了讓眾生聽聞佛法。之前的部分都有加持而沒有發起，這裡有發起而沒有加持的部分，是因為之前表示理解可以從他人處獲得，有他人的加持；這裡表示行動由自己建立，依靠自己的力量發起。又表示行動依靠理解而生起，沒有其他的法則，所以不加持。攝取理解成就行動也需要入定。聖人的旨意多種多樣，不能用一個標準來衡量。大的方面來說，第四部分是『然後從下』，發起分的三個意義和之前一樣。大的方面來說，第五部分是『爾時普慧』以下，是請問分，分為三部分。首先總的標明提問的意圖，第二部分『佛子』以下，正式顯明提問的開端，第三部分『善哉佛子』以下，總結讚歎所說。現在開始第一部分，當機眾聚集，說法時機已到，這就是提問的意圖。為什麼之前所有的法會都是先提問后入定，現在卻顛倒了？這裡有兩個用意。一是說儀軌沒有定式，之前表示重視佛法，先感應而後迴應；這裡說明佛的悲心深切，觀察時機想要說法，眾生既然已經聚集，所以先入定讓大家知道說法的主持者。二是就所要表達的內容來說，之前說明從現象進入本質，從而成就正確的理解；這裡說明依靠本體生起作用，從而成就正確的行動，所以不同。普慧提問，是因為他的智慧能夠周遍法界，能夠發起行動。一人提問，是因為他的行動已經獨自成就，不像理解那樣需要他人。第二部分正式顯明提問的開端，其中有兩百句。關於其特別的行動，《度世經》另外做了六番問答，每一番問答中都是先提問后回答，然後地動顯現瑞相，顯示利益，證明成就。古來的各位大德都依據那部經的文句來劃分這部經，分為六段。最初的二十句是提問十信行，第二部分從『發普賢心下』二十句，提問十住行，第三部分從『力持』

【English Translation】 English version All ten people fully possess (the merits of Samantabhadra). The text says 'because all are accomplished,' which also highlights that the virtue of one person is sufficient to bear the name. Therefore, in general, this sentence refers to Samantabhadra (普賢, Universal Worthy). The remaining nine Bodhisattvas have been assigned and explained according to the previous order. In a larger sense, the second part is the Samadhi section from 'At that time, Samantabhadra' onwards. Samantabhadra enters Samadhi because he is the host of the Dharma assembly, in order to expound the vows and practices of Samantabhadra. The Buddha's Avatamsaka (華嚴, Flower Garland) is to adorn the Dharmakaya (法身, Dharma body) with myriad practices. It takes the practice gate and mind-sea of the Dharma realm as its essence, because its held merits are infinite. Expounding the Dharma to accomplish practice and initiating action is its function. It is by relying on this that it can be achieved. In a larger sense, the third part is from 'When entering this Samadhi' onwards, clarifying the initiation section. First, explaining the earth shaking is to alert sentient beings, and then showing the sound is to allow sentient beings to hear the Dharma. The previous parts all had blessings but no initiation, while this part has initiation but no blessing, because the previous indicates that understanding can be obtained from others, with the blessings of others; this indicates that action is established by oneself, initiated by one's own strength. It also indicates that action arises from understanding, without other rules, so there is no blessing. Taking understanding to accomplish action also requires entering Samadhi. The intentions of the sages are diverse and cannot be measured by one standard. In a larger sense, the fourth part is from 'Then from below,' the three meanings of the initiation section are the same as before. In a larger sense, the fifth part is from 'At that time, Universal Wisdom' onwards, which is the questioning section, divided into three parts. First, generally indicating the intention of the question, the second part is from 'Buddha-son' onwards, formally clarifying the beginning of the question, and the third part is from 'Excellent, Buddha-son' onwards, summarizing and praising what was said. Now starting with the first part, the opportune assembly gathers, the time for expounding the Dharma has arrived, and this is the intention of the question. Why did all the previous Dharma assemblies ask questions before entering Samadhi, but now it is reversed? There are two intentions here. One is that the ritual is not fixed, the previous indicates the importance of the Dharma, responding after sensing; this explains the Buddha's deep compassion, observing the opportunity to expound the Dharma, since sentient beings have already gathered, so first enter Samadhi to let everyone know the host of the Dharma exposition. Second, in terms of what is to be expressed, the previous explains entering essence from phenomena, thereby achieving correct understanding; this explains arising function based on essence, thereby achieving correct action, so it is different. Universal Wisdom (普慧) asks the question because his wisdom can pervade the Dharma realm and can initiate action. One person asks the question because his action has already been accomplished independently, unlike understanding which requires others. The second part formally clarifies the beginning of the question, which contains two hundred sentences. Regarding its special actions, the Crossing the World Sutra (度世經) separately made six rounds of questions and answers, in each round of questions and answers, the question is asked first and then answered, and then the earth shakes and auspicious signs appear, showing benefits and proving accomplishment. The great virtues of ancient times all used the sentences of that sutra to divide this sutra into six sections. The first twenty sentences ask about the ten faiths and practices, the second part from 'Initiating the Samantabhadra mind below' twenty sentences, ask about the ten abodes and practices, the third part from 'Powerfully holding'

下三十句問十行之行。四從如寶住下二十九句。問十回向行。五從身業下五十句。問十地行。六從觀察下五十一句。問因圓果滿行。其第四段中。句雖三十以無礙用一句是總標虛句故。此有五十一句。此經總三遍說六位。此當第二約行說也。以普賢行該六位故。故度世經初請云。唯愿解說諸菩薩行。從始至終令無疑故。彼經雖不配于信等。既云從始至終。末後復明成佛。則知決是六位之行。此經所以不問答相間者。意取位中之行不取位故。如下圓融。若克定約位。何殊差別因果。此經上下及本業經等。判於六位。皆以信未入位十住為首。謂三賢十聖等妙覺故。今何以不開等覺而取信耶。此有深意。彼及此前意在於位。取位成說。今此意明於行。故十信之行正居行始。等覺之位有其三義。或攝屬前十地勝進。或攝屬后即名佛故。或別開位無垢地故。今為說行攝屬因圓之中故。五十一句唯后四句屬妙覺位。余皆等覺。若爾此中依言依菩提心等。豈非發心住耶。此難尤非。第二段初發普賢心豈非發心住耶。十信之初豈無發心耶。故賢首云。菩薩發意求菩提。非是無因無有緣。等正是發心所依。不究斯旨空張援據。大文第六爾時普賢菩薩告下。說分中二。先總告。二佛子下正答。答前門二百問。問一答十以顯無盡。成其二千。

【現代漢語翻譯】現代漢語譯本下面三十句提問的是十行（Śamatha-Vipaśyanā）之行。從『四從如寶住』開始的二十九句，提問的是十回向（Pariṇāmanā）之行。從『五從身業』開始的五十句，提問的是十地（Daśa-bhūmi）之行。從『六從觀察』開始的五十一句，提問的是因圓果滿之行。在第四段中，雖然有三十句，但以『無礙用』一句作為總的虛標，所以這裡實際上有五十一句。這部經總共說了三遍六位（Ṣaṭ-sthāna）。這裡是第二次，是關於行的解說。因為普賢行（Samantabhadra-caryā）涵蓋了六位，所以《度世經》一開始就請求說：『唯愿解說諸菩薩行，從始至終令無疑故。』那部經雖然沒有與十信（Śraddhā）等相配，但既然說了『從始至終』，最後又說明了成佛，那麼就知道一定是六位之行。這部經之所以沒有問答相間，是因為它著重於位中的行，而不是位本身。如下文的圓融。如果嚴格地按照位來劃分，那與差別因果有什麼區別？這部經的上下經文以及《本業經》等，都將六位判為以十信未入位的十住（Daśa-vihāra）為首，即三賢（Triṇi śikṣā）十聖（Daśa-ārya）等妙覺（Samyak-saṃbodhi）。現在為什麼不展開說等覺（Samatā-jñāna）而只取十信呢？這其中有深意。彼經以及此前的經文，意在位，取位來成就解說。現在這部經的意圖在於闡明行，所以十信之行正處於行的開始。等覺之位有三種含義：或者攝屬於前面的十地勝進，或者攝屬於後面的即名佛，或者單獨開立為無垢地。現在是爲了說明行，所以攝屬於因圓之中。五十一句中只有后四句屬於妙覺位，其餘都屬於等覺。如果這樣，那麼此中依據言語、菩提心（Bodhi-citta）等，難道不是發心住（Prathama-citta-sthiti）嗎？這種疑問尤其不對。第二段一開始的『發普賢心』難道不是發心住嗎？十信之初難道沒有發心嗎？所以賢首（Xianshou，法藏的尊稱）說：『菩薩發意求菩提，非是無因無有緣。』等等，這正是發心所依。不探究這個宗旨，只是空張聲勢。大文第六，『爾時普賢菩薩告』以下，是說分中的兩部分：先是總的告知，然後是『二佛子』以下的正答。回答前面的二百個問題，以一問答十來顯示無盡，成就了二千個問答。

【English Translation】 English version The following thirty sentences inquire about the practice of the Ten Practices (Śamatha-Vipaśyanā). The twenty-nine sentences starting from 'Four from dwelling like a treasure' inquire about the practice of the Ten Dedications (Pariṇāmanā). The fifty sentences starting from 'Five from bodily karma' inquire about the practice of the Ten Grounds (Daśa-bhūmi). The fifty-one sentences starting from 'Six from observation' inquire about the practice of the cause perfected and the fruit fulfilled. In the fourth section, although there are thirty sentences, the sentence 'unobstructed application' serves as a general empty marker, so there are actually fifty-one sentences here. This sutra explains the Six Stages (Ṣaṭ-sthāna) a total of three times. This is the second time, an explanation about practice. Because the practice of Samantabhadra (Samantabhadra-caryā) encompasses the Six Stages, the Dushi Sutra initially requests: 'May you explain the practices of all Bodhisattvas, so that there is no doubt from beginning to end.' Although that sutra does not match the Ten Faiths (Śraddhā) etc., since it says 'from beginning to end' and later explains becoming a Buddha, then it is known that it must be the practice of the Six Stages. The reason why this sutra does not have alternating questions and answers is because it focuses on the practice within the stages, not the stages themselves. Like the perfect integration below. If we strictly divide according to the stages, what difference is there from differentiated cause and effect? The text of this sutra, both above and below, as well as the Benye Sutra etc., all judge the Six Stages as beginning with the Ten Dwellings (Daśa-vihāra) before entering the stage of the Ten Faiths, namely the Three Worthies (Triṇi śikṣā), the Ten Saints (Daśa-ārya), and the Wonderful Enlightenment (Samyak-saṃbodhi). Why not elaborate on Equal Enlightenment (Samatā-jñāna) now, but only take the Ten Faiths? There is a deep meaning in this. That sutra and the previous sutras intend to focus on the stages, taking the stages to accomplish the explanation. Now the intention of this sutra is to clarify the practice, so the practice of the Ten Faiths is precisely at the beginning of the practice. The stage of Equal Enlightenment has three meanings: either it is included in the advancement of the previous Ten Grounds, or it is included in the later stage which is called Buddha, or it is separately established as the Immaculate Ground. Now it is to explain the practice, so it is included in the perfection of the cause. Only the last four of the fifty-one sentences belong to the stage of Wonderful Enlightenment, and the rest all belong to Equal Enlightenment. If so, then based on speech, Bodhi-citta (Bodhi-citta) etc. in this, isn't it the Dwelling of Initial Aspiration (Prathama-citta-sthiti)? This question is especially incorrect. Isn't the 'arising of the aspiration for Samantabhadra' at the beginning of the second section the Dwelling of Initial Aspiration? Isn't there the arising of aspiration at the beginning of the Ten Faiths? Therefore, Xianshou (Xianshou, an honorific title for Fazang) said: 'When a Bodhisattva aspires to seek Bodhi, it is not without cause or condition.' etc., this is precisely what the arising of aspiration relies on. Without investigating this purpose, one is just making empty claims. In the sixth major section, 'At that time, Samantabhadra Bodhisattva said' below, there are two parts in the explanation: first is the general notification, and then the correct answer from 'Two sons of the Buddha' below. Answering the previous two hundred questions, using one question and ten answers to show the inexhaustible, accomplishing two thousand questions and answers.

普賢勝行故。英公云。云興二百問瓶瀉二千酬。釋此二千略為五門。一約因果。二分行位。三顯普別。四明統收。五辨行相。前問例此。今初有四。一約大位前五為因。后一為果。或后四門為果余皆是因。二約細辨。一一皆徹佛果故諸文末皆結得佛。是則二千並通因果。三或總屬因普賢位行示成佛故。四或皆屬果。下文多雲雖得成佛不斷菩薩行故。二分行位者亦有四義。一束行成位分。成六分故。二總屬位收。以行並是位中行故。三總屬行。普賢行體不依位故。四一行遍六位。位位通修故。如此無礙方為普賢行。然文正顯后二以攬行成位位虛行實故。故問答並舉。不分六番意在此也。三普別者。謂一行相必遍一切。然恒不雜。不雜故別義殊分。必遍故普義該攝。猶如錦文眾色成文。常普常別縷縷交徹非如繡。成行法亦爾。即普是別即別成普皆無障礙。若爾此則普別具足。何以獨名普賢行耶。非謂守普而不能別。亦非作別而失於普。實謂能別而不壞普。故名普賢行也。又普必有別但語一別。未必有普。如一縷非錦非是錦中縷故。四統收攝者。復有四重。一以位收位。六位各各收一切位故。一位即具二千。為萬二千行也。上云一地之中具足一切諸地功德。二以門收門即二百門。一一各收一切門。即成二百。二百為四萬行。

【現代漢語翻譯】現代漢語譯本普賢勝行故（普賢殊勝的行愿）。英公說：『云興二百問，瓶瀉二千酬。』解釋這二千，略分為五門：一、約因果；二、分行位；三、顯普別；四、明統收；五、辨行相。前面的提問也依此為例。現在先說第一點，有四種說法：一、從大的層面來說，前五種是因，后一種是果。或者說，后四門是果，其餘都是因。二、從細微處辨析，每一個都徹悟佛果，所以文章最後都總結為『得佛』。這樣說來，二千都貫通因果。三、或者總的來說都屬於因，因為普賢菩薩的地位和修行是爲了示現成佛。四、或者都屬於果，下文多次說到『雖得成佛，不斷菩薩行』。二、分行位，也有四種意義：一、把修行歸結為地位的劃分，分成六個部分。二、總的來說屬於地位的收攝，因為修行都是地位中的修行。三、總的來說屬於修行，因為普賢行的本體不依賴於地位。四、一種修行遍及六個地位，每個地位都貫通修行。這樣沒有障礙，才是普賢行。然而，文章正是要顯示后兩種，以包攬修行來成就地位，地位是虛的，修行是實的。所以提問和回答都一起提出，不區分六個方面，意圖就在這裡。三、普別，是指一種行相必然遍及一切，但始終不混雜。不混雜，所以區別的意義非常分明；必然遍及，所以普遍的意義涵蓋一切。就像錦緞的花紋，各種顏色組成花紋，始終普遍又始終區別，每一根絲線都交織貫穿，不像刺繡那樣。成就行法也是這樣，即普遍又是區別，即區別又成就普遍，都沒有障礙。如果這樣，那麼普和別就都具備了，為什麼只稱為普賢行呢？不是說只守著普遍而不能區別，也不是說只做區別而失去普遍，而是說能夠區別而不破壞普遍，所以稱為普賢行。而且，普遍必然有區別，但說一個區別，未必有普遍，就像一根絲線不是錦緞，也不是錦緞中的絲線。四、統收攝，又有四重意義：一、以地位收攝地位，六個地位各自收攝一切地位，一個地位就具備二千，成為一萬二千行。上面說『一地之中具足一切諸地功德』。二、以門收攝門，即二百門，每一門各自收攝一切門，就成為二百，二百成為四萬行。

【English Translation】 English version Because of the superior practices of Samantabhadra (Universal Virtue, a bodhisattva representing practice and meditation). Ying Gong said, 'Two hundred questions arise like clouds, two thousand answers pour forth like a bottle.' To explain these two thousand, we can broadly divide them into five aspects: 1. Regarding cause and effect; 2. Distinguishing stages of practice; 3. Revealing universality and particularity; 4. Clarifying comprehensive inclusion; 5. Discriminating the characteristics of practice. The previous questions follow this pattern. Now, let's begin with the first point, which has four interpretations: 1. From a broad perspective, the first five are causes, and the last one is the effect. Alternatively, the last four aspects are effects, and the rest are causes. 2. From a detailed analysis, each one thoroughly realizes the Buddha-fruit, so the texts conclude with 'attaining Buddhahood.' Thus, the two thousand encompass both cause and effect. 3. Or, generally speaking, they all belong to the cause, because the position and practice of Samantabhadra are to demonstrate the attainment of Buddhahood. 4. Or, they all belong to the effect, as the following text often says, 'Although attaining Buddhahood, one does not cease the practices of a Bodhisattva.' 2. Distinguishing the stages of practice also has four meanings: 1. Concluding practice into the division of stages, dividing into six parts. 2. Generally belonging to the inclusion of stages, because practice is within the stages. 3. Generally belonging to practice, because the essence of Samantabhadra's practice does not rely on stages. 4. One practice pervades the six stages, each stage encompassing all practices. Only such unobstructedness is Samantabhadra's practice. However, the text precisely reveals the latter two, using the embracing of practice to accomplish stages, the stages being empty and the practice being real. Therefore, both questions and answers are raised together, without distinguishing the six aspects, the intention lies here. 3. Universality and Particularity (Pu-Bie): This refers to how a single characteristic of practice necessarily pervades everything, yet always remains distinct. Because it is not mixed, the meaning of distinction is very clear; because it necessarily pervades, the meaning of universality encompasses everything. It is like the pattern of brocade, where various colors form the pattern, always universal and always distinct, each thread interwoven and penetrating, unlike embroidery. The accomplishment of practice is also like this, being both universal and distinct, being both distinct and accomplishing universality, without any obstruction. If so, then both universality and particularity are complete, why is it only called Samantabhadra's practice? It is not to say that one only adheres to universality and cannot distinguish, nor is it to say that one only makes distinctions and loses universality, but rather that one is able to distinguish without destroying universality, therefore it is called Samantabhadra's practice. Moreover, universality necessarily has distinction, but saying one distinction does not necessarily have universality, just as a single thread is not brocade, nor is it a thread within brocade. 4. Comprehensive Inclusion (Tong-Shou-She) has four levels of meaning: 1. Using stages to include stages, the six stages each include all stages, one stage possessing two thousand, becoming twelve thousand practices. As mentioned above, 'Within one ground, all the merits of all grounds are complete.' 2. Using doors to include doors, that is, the two hundred doors, each door including all doors, thus becoming two hundred, two hundred becoming forty thousand practices.

三以行收行一行具一切行。則有二千個。二千行成四兆行。四以略攝廣。此二千行下頌結云。如大地一塵。以此一塵之略說不離十方之廣地。是故攝廣亦無不盡。此乃等無極之法界。越無際之虛空。下頌云。虛空可度量菩薩德無盡。斯之謂矣。五辨行相。即隨文釋。釋寄相別即分六段。今初二百句。答前信行二十句問。文分三別。初九門明自分行滿。二入諸菩薩下八門勝進行圓。三差別智下三門。明二行究竟。今初一門一類即為九段。首明依者。起行所依故。謂依託菩提心等成萬行故。賢首品云。菩薩發意求菩提。非是無因無有緣等。然二百門多分五別。一總標二徴數。三列釋四結數。五顯修勝益。或缺后二。或缺第五至文當知。今此依中文具有五。初二可知。就列釋中十句各先標名。后釋義。一依菩提心者。十皆名依。已為眾行之首。而菩提心復是十中之初。以是萬行之本故。貫二千之首。釋云不忘失者。忘失菩提心修諸善根。則是魔業故。依斯不忘能成萬行。此句為總。二上雖內有勝心。若外不依善友。行亦無成故。大聖謂善財言。求善知識是無上菩提最初因緣。釋云如一者。若不心行符契豈為我友。三若不增修善根遇友何益。四隨所修善須到彼岸。五非獨十度觸境皆通。上四自利。六愿七行並通自他。上皆依法

【現代漢語翻譯】現代漢語譯本『三以行收行一行具一切行』，則有二千個。二千行成四兆行。四以略攝廣。此二千行下頌結云：『如大地一塵，以此一塵之略說不離十方之廣地。』是故攝廣亦無不盡。此乃等無極之法界，越無際之虛空。下頌云：『虛空可度量，菩薩德無盡。』斯之謂矣。五辨行相，即隨文釋。釋寄相別即分六段。今初二百句，答前信行二十句問。文分三別：初九門明自分行滿，二入諸菩薩下八門勝進行圓，三差別智下三門，明二行究竟。今初一門一類即為九段。首明依者，起行所依故，謂依託菩提心等成萬行故。《賢首品》云：『菩薩發意求菩提，非是無因無有緣』等。然二百門多分五別：一總標，二徴數，三列釋，四結數，五顯修勝益。或缺后二，或缺第五至文當知。今此依中文具有五，初二可知。就列釋中十句各先標名，后釋義。一依菩提心者（Bodhi-citta，覺悟之心）。十皆名依，已為眾行之首，而菩提心復是十中之初，以是萬行之本故，貫二千之首。釋云『不忘失者』，忘失菩提心修諸善根，則是魔業故。依斯不忘能成萬行。此句為總。二上雖內有勝心，若外不依善友，行亦無成故。大聖謂善財言：『求善知識是無上菩提最初因緣。』釋云『如一者』，若不心行符契豈為我友。三若不增修善根遇友何益。四隨所修善須到彼岸。五非獨十度（十種波羅蜜）觸境皆通。上四自利。六愿七行並通自他。上皆依法

【English Translation】 English version 『Three uses actions to encompass actions, one action embodies all actions,』 thus there are two thousand. Two thousand actions become four trillion actions. Four uses the concise to encompass the vast. The verse below these two thousand actions concludes: 『Like a dust mote of the great earth, this concise explanation of a dust mote does not depart from the vast earth of the ten directions.』 Therefore, encompassing the vast is also all-inclusive. This is the Dharma realm equal to the limitless, surpassing the boundless void. The verse below says: 『The void can be measured, but the virtues of a Bodhisattva are endless.』 This is what it means. Five distinguishes the aspects of actions, which is explained according to the text. Explanations based on different aspects are divided into six sections. Now, the first two hundred sentences answer the previous twenty sentences of questions about faith and practice. The text is divided into three parts: first, the nine gates clarify the fulfillment of one's own actions; second, the eight gates from 『Entering all Bodhisattvas』 below perfect the superior progress of actions; third, the three gates from 『Differentiated Wisdom』 below clarify the ultimate of the two types of actions. Now, the first gate, one category, is divided into nine sections. First, it clarifies the reliance, because it is the basis for initiating actions, meaning relying on the Bodhi-citta (mind of enlightenment) etc. to accomplish myriad actions. The Avatamsaka Sutra says: 『When a Bodhisattva initiates the mind to seek Bodhi, it is not without cause or condition,』 etc. However, the two hundred gates are mostly divided into five distinctions: one, a general introduction; two, a request for the number; three, a detailed explanation; four, a conclusion of the number; five, a manifestation of the superior benefits of cultivation. Either the last two are missing, or the fifth is missing, as the text will show. Now, this reliance in the text has five, the first two are knowable. In the detailed explanation, each of the ten sentences first states the name, then explains the meaning. One, relying on the Bodhi-citta (mind of enlightenment). All ten are named reliance, already being the head of all actions, and the Bodhi-citta is again the first among the ten, because it is the root of myriad actions, connecting the head of the two thousand. The explanation says 『not forgetting,』 forgetting the Bodhi-citta and cultivating all good roots is the work of demons. Relying on this non-forgetting can accomplish myriad actions. This sentence is a summary. Two, although there is superior intention internally, if externally one does not rely on good friends, actions will not be accomplished. The Great Sage said to Sudhana: 『Seeking good teachers is the initial cause and condition for unsurpassed Bodhi.』 The explanation says 『like one,』 if the mind and actions do not align, how can they be my friend? Three, if one does not increase and cultivate good roots, what benefit is there in encountering friends? Four, whatever good is cultivated must reach the other shore (paramita). Five, it is not only the ten paramitas (perfections) that are universally accessible in all situations. The above four are for self-benefit. Six, vows and seven practices are universally accessible to both self and others. The above all rely on the Dharma.

后三依人。八勝侶智同。九十唯佛究竟為所依處故。凈心供養以成福德。長稟慈訓以成智嚴。又前五自分后五勝進。六廣菩提心。七廣二四五。后三廣第二四結可知。五顯修勝益者。由依上十成佛大智。為一切所依斯為勝益。豈得不修故亦名勸修。第二奇特想者。前依因緣以成諸行。今依勝想以攝善根。翻妄想源次所依故。並出常想受奇特名。即上文中常欲利樂諸眾生等利益之想也。十中一以他善同己者。隨喜於他情無彼此故。互為主伴相資益故。同體性故。即我所行故。自他相即故。四六願行亦然。二一毫微善皆是佛因故。法華中舉手低頭皆已成佛。三下至闡提皆有佛性故。五思益云。知離名為法故。七諸性相法佛所證故。文殊云。我不見一法非佛法者。皆不可得故。諸軌儀法皆佛所流。涅槃云。外道之法。亦如來正法之餘故。八因言契理。而理非言故名言道。九佛以覺他圓滿故為慈父。十如來即諸法如義故無有二。益中無想之想名善巧想。第三十種行。依勝想之解造修大行。想唯在心行通三業。空想不行亦無成辦。即上文中修學處也。釋中唯九者。準晉本此脫第三善學一切戒。具十為五對。一下化上求。二止惡進善。三妙止深觀。四修因嚴剎。五敬友事師。第四善知識者。行起必依善友故。次明之。未知善令知。

未識惡令識故。凡所順益皆我善友故。十皆益也。上云。即得親近善知識。是第五精進者。行友既具必須策勤。於此十事離身心相。而進修不雜故。上云勤修佛功德。第六心得安隱。進成二利故獲心安。自利故智心安。利他故悲心安。即上文增上最勝心。十中初一行本。次二離過。一無諍三昧離一切諍。二越凡小。凡謂凡夫愚即愚法小乘。次二進善次三證入。一入位二入法。三入益。謂謗有二義。一粗言。此非佛說等其過彌大。二細謂說不契實其過則微。若無細謗證實方能。后二因圓果滿。得益中究竟安隱。謂菩提涅槃。第七成就眾生者。上通明二利心安。今別明利物成就故。上云則能慈愍度眾生。然有二義。一以此十通用成就一切眾生。二各成一類眾生。謂一成就慳貪貧窮眾生。二成恃形色憍慢眾生。三疑法。四佷戾。五貪愛。六樂二乘。七不樂嚴剎。八不欣佛果。九邪歸依。十邪智狡猾。以經中十法如次成就。第八戒者。欲成就眾生須自止惡行善。十中若忘菩提心。乃至諸根犯境皆名破菩薩戒。故上云堅固大悲心則不破也。此十三聚如應思之。第九受記法者。既離過德成。自驗已行必招當果故。自知受記故。上云若得無生深法忍。則為諸佛所授記。即此中一義。一見理深悲即發心。殊勝得果無疑。若因他厭苦則非

【現代漢語翻譯】現代漢語譯本『未識惡令識故』：因為尚未認識到什麼是惡，所以要努力去認識。『凡所順益皆我善友故』：凡是順應和有益於修行的，都是我的善友。『十皆益也』：這十種都是有益的。上文說：『即得親近善知識』，這是第五種精進。修行同伴已經具備，必須努力不懈。在這十件事上，要遠離對身和心的執著，精進修習而不夾雜其他念頭。上文說：『勤修佛功德』。第六，心得安隱：精進修行成就自利利他，所以獲得內心的安寧。自利，所以智慧之心安寧；利他，所以慈悲之心安寧。也就是上文所說的增上最勝心。十事中，第一是根本，其次兩種是遠離過失。一、無諍三昧，遠離一切爭論。二、超越凡夫和小乘。凡夫指愚昧之人，愚指愚法小乘。其次兩種是增進善法，再其次三種是證入。一、入位，二、入法，三、入益。所謂誹謗有兩種含義：一是粗語，例如說『這不是佛說的』，這種過失非常大；二是細語，指所說的不符合實際，這種過失較小。如果沒有細微的誹謗，才能證實真理。最後兩種是因圓果滿。在獲得利益中達到究竟安隱，指菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）。第七，成就眾生者：上文總的說明了自利利他，內心安寧，現在分別說明利益眾生，成就眾生。上文說：『則能慈愍度眾生』。然而有兩種含義：一是用這十種方法普遍成就一切眾生，二是分別成就一類眾生。即一、成就慳貪貧窮的眾生，二、成就仗恃外貌而驕慢的眾生，三、懷疑佛法的眾生，四、剛愎乖戾的眾生，五、貪戀情愛的眾生，六、喜歡小乘佛法的眾生，七、不喜歡莊嚴佛土的眾生，八、不欣求佛果的眾生，九、邪惡歸依的眾生，十、邪知狡猾的眾生。用經中的十種方法依次成就他們。第八，戒：想要成就眾生，必須自己停止作惡，努力行善。這十種情況中，如果忘記菩提心（Bodhi-citta，覺悟之心），乃至諸根觸犯外境，都叫做破菩薩戒。所以上文說：『堅固大悲心則不破也』。這十三聚罪，應當如理思維。第九，受記法者：既然遠離過失，功德成就，自己驗證已經修行，必定招感未來的果報。所以自己知道會被授記。上文說：『若得無生深法忍，則為諸佛所授記』，這就是其中的一種含義。一是見到真理，生起深切的悲心，就會發菩提心，殊勝的果報必定得到，毫無疑問。如果是由於厭惡痛苦而發心，那就不是真正的菩提心。

【English Translation】 English version 'Not recognizing evil, causing recognition': Because one has not yet recognized what is evil, one must strive to recognize it. 'All that is compliant and beneficial are my good friends': All that is compliant and beneficial to practice are my good friends. 'All ten are beneficial': These ten are all beneficial. The previous text says: 'Immediately attain close association with good teachers', this is the fifth diligence. Since fellow practitioners are already present, one must strive diligently. In these ten matters, one must be detached from the attachment to body and mind, diligently cultivate without mixing in other thoughts. The previous text says: 'Diligently cultivate Buddha's merits'. Sixth, the mind attains peace: Diligently cultivating to achieve self-benefit and benefiting others, therefore attaining inner peace. Self-benefit, therefore the mind of wisdom is at peace; benefiting others, therefore the mind of compassion is at peace. This is what the previous text refers to as the supreme mind. Among the ten matters, the first is the root, the next two are to be free from faults. 1. Samadhi (Samadhi, concentration) of non-contention, free from all disputes. 2. Transcending ordinary people and the Small Vehicle. Ordinary people refer to ignorant people, ignorance refers to the Small Vehicle of ignorant teachings. The next two are to increase good deeds, and the next three are to enter into realization. 1. Entering the position, 2. Entering the Dharma (Dharma, the teachings), 3. Entering the benefit. So-called slander has two meanings: one is coarse language, such as saying 'This is not what the Buddha said', this fault is very great; the second is subtle language, referring to what is said that does not conform to reality, this fault is smaller. If there is no subtle slander, then one can verify the truth. The last two are the perfection of cause and the fulfillment of fruit. Attaining ultimate peace in gaining benefits, referring to Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, liberation). Seventh, those who accomplish sentient beings: The previous text generally explained self-benefit and benefiting others, and the mind is at peace, now separately explaining benefiting sentient beings, accomplishing sentient beings. The previous text says: 'Then one can compassionately liberate sentient beings'. However, there are two meanings: one is to universally accomplish all sentient beings with these ten methods, and the second is to separately accomplish one type of sentient beings. That is, 1. Accomplishing stingy and poor sentient beings, 2. Accomplishing arrogant sentient beings who rely on their appearance, 3. Sentient beings who doubt the Dharma, 4. Obstinate sentient beings, 5. Sentient beings who are attached to love, 6. Sentient beings who like the Small Vehicle of Buddhism, 7. Sentient beings who do not like to adorn the Buddha land, 8. Sentient beings who do not rejoice in the fruit of Buddhahood, 9. Sentient beings who take evil refuge, 10. Sentient beings who are cunning with evil knowledge. Accomplish them in order with the ten methods in the sutra. Eighth, precepts: If you want to accomplish sentient beings, you must stop doing evil yourself and strive to do good. Among these ten situations, if you forget the Bodhi-citta (Bodhi-citta, the mind of enlightenment), and even the senses touch the external environment, it is called breaking the Bodhisattva precepts. Therefore, the previous text says: 'Firm great compassion does not break it'. These thirteen aggregates of offenses should be contemplated accordingly. Ninth, the method of receiving prediction: Since one is free from faults and merits are accomplished, one verifies that one has already cultivated, and one will surely attract future rewards. Therefore, one knows that one will be predicted. The previous text says: 'If one attains the deep forbearance of non-birth, then one will be predicted by all Buddhas', this is one of the meanings. One is to see the truth and generate deep compassion, then one will generate Bodhi-citta, and the supreme fruit will surely be attained, without doubt. If the mind is generated due to aversion to suffering, then it is not true Bodhi-citta.

殊勝。未定得記。二無厭修。三長時修。四無餘修。五契理修。餘五可知。於此十中隨有其一。即自知得記此辨得記之行。非顯受記相殊。如瑜伽等。又此約十信橫具。余約豎位不同。上來自分行竟。第二八門明勝進行中。既自分行成故。勝進入諸所入之處等。即為八段。今初入菩薩。入有二義。一證得義。二觀達義。入因則通證。通達入果唯達未證。此下五門皆是智入。四五二入亦通身入。今此即是入因。所以入者。即彼所修是我所修。互相資益為同行故。故度世經名不相求短。即上文中神通深密用等十句可知。第二入諸如來是入果。所以入者必當證入故。上云則以佛德自莊嚴。第三入眾生行。前二入能化。此明入所化心行等。上云悉能調伏諸眾生等。問中脫於行字。行有多種如文可知。十時非時。謂熟未熟等。不知時者非大法師。第四入世界。對佛是依報。對生是化處。上云普隨諸趣而現身。結云普入者。不離此十故一時頓入。非前後故。第五入劫者。即是化時。此下三門皆是成上一念悉知無有餘也。十中前五直入。后五約相即入。此相即入有二意。一彼劫相即智入彼故。二由彼劫相攝相入故。但入能攝即入彼所攝等。余如前發心品。第六說三世者。前劫此世長短有異通皆時分。並是十世隔法異成。十中前九別。

【現代漢語翻譯】現代漢語譯本殊勝。未定得記（尚未確定是否能得到授記）。二無厭修（不滿足的修行）。三長時修（長時間的修行）。四無餘修（沒有遺漏的修行）。五契理修（符合真理的修行）。其餘五種可以類推得知。在這十種修行中，只要具備其中一種，就能自知可以得到授記，這是辨別能否得到授記的標準。這與顯宗的授記儀式不同，如《瑜伽師地論》等所說。另外，這裡是就十信位的橫向展開來說的，其他地方是就豎向的階位來說的，這是以上關於自分行（區分修行）的論述。第二部分，通過八個方面闡明殊勝的進入，既然已經完成了自分行，那麼殊勝的進入就包括進入各種所入之處等等，分為八個部分。現在首先是進入菩薩（Bodhisattva，菩薩）。進入有兩種含義：一是證得的含義，二是觀達的含義。進入的原因既包括證得，也包括通達；進入的結果只有通達，沒有證得。下面的五門都是智入（通過智慧進入），第四門和第五門，以及第二門也包括身入（通過身體進入）。現在這裡講的是進入的原因。之所以能夠進入，是因為他們所修行的也是我所修行的，互相資助，成為同行的緣故。所以《度世經》說『不相求短』，也就是上文中的神通深密用等十句所表達的含義。第二是進入諸如來（Tathagata，如來），這是進入結果。之所以能夠進入，是因為必定能夠證入。上文說『則以佛德自莊嚴』。第三是進入眾生行（眾生的行為）。前兩個是進入能教化者，這裡是闡明進入所教化者的心行等等。上文說『悉能調伏諸眾生等』。問句中省略了『於行』字。行為有很多種，如經文所說，十時非時（適當的時間和不適當的時間），指成熟和未成熟等等。不瞭解時機的人不是大法師。第四是進入世界（World）。相對於佛來說，世界是依報（所依之報）；相對於眾生來說，世界是教化之處。上文說『普隨諸趣而現身』。結論說『普入者』，是不離開這十個方面，所以一時頓入，不是有先後順序的。第五是進入劫（Kalpa，劫），也就是教化的時間。下面的三門都是爲了成就上面所說的『一念悉知無有餘也』（一念之間完全知曉一切）。十個方面中，前五個是直接進入，后五個是就相互關聯而言的進入。這種相互關聯的進入有兩種含義：一是那個劫的相就是智慧，從而進入那個劫；二是由那個劫的相攝持而進入。只要進入能攝持的，就進入了它所攝持的等等。其餘的可以參考前面的《發心品》。第六是說三世（過去、現在、未來）的劫，前面的劫和現在的劫長短不同，但都屬於時間的一部分，都是十世（十個不同的時間段）隔法異成。十個方面中，前九個是分別的。

【English Translation】 English version Superior. Undetermined prediction (not yet certain whether one can receive a prediction). Two, insatiable cultivation (cultivation without satisfaction). Three, prolonged cultivation (cultivation for a long time). Four, complete cultivation (cultivation without omissions). Five, cultivation in accordance with the truth (cultivation that conforms to the truth). The remaining five can be inferred. Among these ten cultivations, possessing any one of them allows one to know that one can receive a prediction; this is the standard for distinguishing whether one can receive a prediction. This differs from the prediction rituals of the Exoteric school, as described in works like the 'Yogacarabhumi-sastra'. Furthermore, this refers to the horizontal development of the ten faiths, while other places refer to vertical stages. This concludes the discussion on distinguishing practices. The second part, through eight aspects, elucidates the superior entry. Since the distinguishing of practices has been completed, the superior entry includes entering various places of entry, etc., divided into eight parts. Now, first is entering the Bodhisattva (Bodhisattva, a being who seeks enlightenment). Entry has two meanings: one is the meaning of attainment, and the other is the meaning of comprehension. The cause of entry includes both attainment and comprehension; the result of entry only includes comprehension, not attainment. The following five doors are all wisdom entries (entering through wisdom), and the fourth and fifth doors, as well as the second door, also include body entry (entering through the body). Now, this refers to the cause of entry. The reason for being able to enter is that what they cultivate is also what I cultivate, mutually assisting each other and becoming fellow practitioners. Therefore, the 'Sutra of Salvation' says 'do not seek each other's shortcomings,' which is the meaning expressed by the ten sentences such as the use of supernatural powers and profound secrets mentioned above. Second is entering the Tathagatas (Tathagata, the 'Thus-Gone One'), which is entering the result. The reason for being able to enter is that one will surely attain entry. The text above says 'then adorn oneself with the virtues of the Buddha.' Third is entering the actions of sentient beings (the behavior of sentient beings). The first two are entering those who can teach, and this elucidates entering the minds and actions of those who are taught. The text above says 'able to subdue all sentient beings, etc.' The question omits the word 'in actions.' There are many kinds of actions, as the text says, ten times and non-times (appropriate times and inappropriate times), referring to maturity and immaturity, etc. Those who do not understand the timing are not great Dharma masters. Fourth is entering the world (World). Relative to the Buddha, the world is the dependent reward; relative to sentient beings, the world is the place of teaching. The text above says 'universally manifesting bodies according to all realms.' The conclusion says 'those who universally enter' do not depart from these ten aspects, so they enter all at once, not in sequence. Fifth is entering the kalpa (Kalpa, an aeon), which is the time of teaching. The following three doors are all for accomplishing what was said above, 'knowing everything completely in one thought' (knowing everything completely in a single thought). Among the ten aspects, the first five are direct entry, and the last five are entry in terms of mutual relation. This mutually related entry has two meanings: one is that the aspect of that kalpa is wisdom, thereby entering that kalpa; and the other is entering through the holding of that kalpa's aspect. As long as one enters what can hold, one enters what it holds, etc. The rest can be referred to the previous 'Chapter on Generating the Mind of Enlightenment.' Sixth is speaking of the kalpas of the three times (past, present, and future). The lengths of the previous kalpas and the present kalpa are different, but they all belong to a part of time and are all formed differently by the separation of the ten times (ten different time periods). Among the ten aspects, the first nine are separate.

后一總。別中三世各三故成九世。未來是續起法故。未來未來名為無盡。過去已起故。過去過去不名無盡。現在現在即事可見。例過未之現在故云平等。過未之現在非可見故。但對前後立現在名。然此三世何以成九。古人釋云。義說為九寶唯有五。意云。如五日相望。前三為過去三世。從后取三為未來三世。處中取三為現在三世。若依此釋。進無九世之體。退過三世之數。云何一念得具九耶。今謂若不令九緣起相由但以三世緣起相由。即九世成矣。謂過去因現未。則過去之中有現未。現未各因二世亦然。是以三世各三故。中觀云。若法所因出是法不異因。中論破執則一中有三為過。此明離過之用。則一中有三為德。以病成藥。豈不良哉。總云一念者。前之九世相望以立。今攝末歸本不離一念。即此一念現在。是過去未來。是未來過去。自具三世。三世相由九十具矣。故以一融九雖九而常一。以九融一雖一而常九。九一無礙。沒果絕言假十圓融為入門矣。況積念成世念外無世耶。又無念等故。又法性同故。此有四義。后三通於余宗。第七知三世者。前之二段明法上之時。此辨時中之法。即化生之法。隨彼安立而化故。是上所知之法故。晉經名三世間。度世經名入於三處。皆意取其中事也。十中初七知安立諦。次一通二。

【現代漢語翻譯】現代漢語譯本后一總（總結）。別中三世各三故成九世（九世的形成是因為在不同的三世中各有三個）。未來是續起法故（未來是持續生起的法），未來未來名為無盡（未來的未來被稱為無盡）。過去已起故（過去已經生起），過去過去不名無盡（過去的過去不被稱為無盡）。現在現在即事可見（現在的現在是可以通過事件看到的），例過未之現在故云平等（例如過去和未來的現在，所以說是平等）。過未之現在非可見故（過去和未來的現在是不可見的），但對前後立現在名（只是相對於前後才建立現在的名稱）。然此三世何以成九（然而這三世為什麼會形成九世）？古人釋云（古人解釋說）：義說為九寶唯有五（從意義上說，九寶只有五個）。意云（意思是說）：如五日相望（如同五天相互觀望），前三為過去三世（前面的三天是過去三世），從后取三為未來三世（從後面取三天作為未來三世），處中取三為現在三世（處在中間取三天作為現在三世）。若依此釋（如果按照這種解釋），進無九世之體（向前沒有九世的本體），退過三世之數（向後超過三世的數量），云何一念得具九耶（怎麼能說一個念頭就具備九世呢）？今謂若不令九緣起相由但以三世緣起相由（現在認為，如果不讓九世的緣起相互關聯，只是以三世的緣起相互關聯），即九世成矣（那麼九世就成立了）。謂過去因現未（意思是說，過去是現在和未來的原因），則過去之中有現未（那麼在過去之中就有現在和未來）。現未各因二世亦然（現在和未來各自是另外兩世的原因也是這樣）。是以三世各三故（因此三世各有三個）。中觀云（《中觀論》說）：若法所因出是法不異因（如果法的生起依賴於因，那麼這個法與因沒有差別）。中論破執則一中有三為過（《中論》破斥執著，認為一個之中有三個是錯誤的）。此明離過之用（這說明了遠離過失的用法），則一中有三為德（那麼一個之中有三個就是功德）。以病成藥（把疾病變成藥物），豈不良哉（難道不好嗎）？總云一念者（總的說一個念頭），前之九世相望以立（前面的九世相互觀望而成立）。今攝末歸本不離一念（現在把末端收攝歸於根本，不離開一個念頭）。即此一念現在（就是這一個念頭現在），是過去未來（是過去和未來），是未來過去（是未來和過去），自具三世（自身具備三世）。三世相由九十具矣（三世相互關聯，九世就具備了）。故以一融九雖九而常一（所以用一來融合九，雖然是九，但常常是一），以九融一雖一而常九（用九來融合一，雖然是一，但常常是九）。九一無礙（九和一沒有障礙），沒果絕言假十圓融為入門矣（泯滅果報，斷絕言語，假借十玄門圓融作為入門）。況積念成世念外無世耶（何況積累念頭形成世，念頭之外沒有世呢）？又無念等故（又因為沒有念等等）。又法性同故（又因為法性相同）。此有四義（這裡有四種意義）。后三通於余宗（後面的三種意義與其他宗派相通）。第七知三世者（第七，瞭解三世），前之二段明法上之時（前面的兩段說明法上的時間），此辨時中之法（這裡辨別時間中的法），即化生之法（就是化生的法），隨彼安立而化故（隨著他們的安立而變化，所以），是上所知之法故（是上面所瞭解的法，所以）。晉經名三世間（晉代的經典稱為三世間），度世經名入於三處（《度世經》稱為進入三處），皆意取其中事也（都是指其中的事情）。十中初七知安立諦（十種之中，最初的七種是瞭解安立諦），次一通二（接下來的一種貫通兩種）。

【English Translation】 English version The last is a summary. The nine worlds are formed because each of the three worlds has three aspects. The future is a continuous arising phenomenon, so the future of the future is called 'endless'. The past has already arisen, so the past of the past is not called 'endless'. The present is visible in events, like the present of the past and future, hence it is said to be 'equal'. The present of the past and future is not visible, so the name 'present' is established relative to the before and after. How do these three worlds form nine? Ancient people explained: 'In terms of meaning, there are nine treasures, but only five are truly present.' The meaning is: like five days looking at each other, the first three are the past three worlds, taking three from the back are the future three worlds, and taking three in the middle are the present three worlds. If according to this explanation, there is no substance of the nine worlds going forward, and going backward exceeds the number of three worlds. How can a single thought possess all nine? Now, if we do not let the nine arise interdependently, but only let the three worlds arise interdependently, then the nine worlds are formed. That is, the past is the cause of the present and future, so within the past there are present and future. The present and future each being the cause of two worlds is also the same. Therefore, each of the three worlds has three aspects. The Madhyamaka (中觀) says: 'If a dharma (法) arises from a cause, this dharma is not different from the cause.' The Madhyamaka refutes the attachment that having three within one is a fault. This clarifies the use of being free from faults, then having three within one is a virtue. Turning sickness into medicine, isn't that good? Generally speaking of a single thought, the previous nine worlds are established by looking at each other. Now, gathering the end back to the root does not leave a single thought. That is, this single thought in the present is the past and future, and is the future and past, inherently possessing the three worlds. The three worlds interrelate, and the nine worlds are complete. Therefore, using one to merge with nine, although it is nine, it is always one; using nine to merge with one, although it is one, it is always nine. Nine and one are without obstruction, extinguishing the result and cutting off words, borrowing the Ten Profound Gates (十玄門) of perfect fusion as an entry. Moreover, accumulating thoughts forms a world, and there is no world outside of thoughts? Also, because there is no thought, etc. Also, because the dharma-nature (法性) is the same. There are four meanings here. The last three are common to other schools. Seventh, understanding the three worlds, the previous two sections explain the time on the dharma, this distinguishes the dharma within time, which is the dharma of transformation, transforming according to their establishment, so it is the dharma known above. The Jin (晉) dynasty scriptures call it the 'Three Worlds', and the 'Crossing the World Sutra' (度世經) calls it 'entering the three places', both referring to the matters within them. Among the ten, the first seven understand the established truth, and the next one connects the two.

成上安立事無有盡。生下非安立性無可盡。后二知非安立。第八無疲厭心。既所化無邊。求法化之而無厭怠。由上即知煩惱無所起故。十中初四上求。次四下化。后二通二謂游剎近佛化生故。思惟二利行法故。上八門勝進行竟。第三有三門。明前二行究竟。今初一門明所持差別智究竟。上云則以智慧辯才力。隨眾生心而化誘也。第二陀羅尼即能持究竟。上云修行諸度勝解脫等。十中初一聞持。次四義持。次四廣聞持之用。后一收上義持。又初四如次持教行理果。次二重顯持行。即定慧故。次一持理不思議故。次二重顯教。后一重顯果。第三說十種佛。上能持所持皆是佛法。今知法主究竟。上云則得灌頂而升位等。十信滿心便得佛故。然此十佛與下十種見佛名義全同。與前十身名有同異。而義亦無殊。一示成正覺故。即前菩提身。二愿生兜率故。與前全同。三萬行因感故。即前相好莊嚴身。四自身舍利住持故。即力持身。五涅槃佛化必示滅故。即前化身。六法界佛真無漏界故。即前法身。七依唯心故。即威勢身。雖光明亦能攝伏。心伏最勝如慈心降魔等。八常在定故即福德身。定為福之最故。九了本性故即前智身。大圓鏡智平等性智皆本有故。故下云明瞭見十隨所欲樂無不現故。即意生身故。晉經云如意佛然佛就內覺身

【現代漢語翻譯】現代漢語譯本成就向上安立之事沒有窮盡。生於地獄，非安立的自性沒有窮盡。後兩者知道非安立。第八種是永不疲倦的心。既然所教化對像無邊無際，那麼尋求佛法教化他們就不會有厭倦懈怠。從以上可知煩惱無從生起。十種之中，前四種是向上尋求，后四種是向下教化，最後兩種貫通兩者，指的是遊歷佛剎，親近佛陀，教化眾生。思惟利益自己和他人的修行方法。以上是八種殊勝精進行門的終結。第三部分有三個門，闡明前兩種修行的究竟。現在第一個門闡明所持有的差別智慧的究竟。上面說，用智慧和辯才的力量，隨著眾生的心意而教化引導他們。第二種陀羅尼，即能持的究竟。上面說，修行各種波羅蜜、殊勝解脫等等。十種之中，第一種是聞持，后四種是義持，后四種是廣聞持的運用，最後一種是總結上面的義持。又，前四種依次持有教、行、理、果。后兩種再次顯明持有修行，即定和慧。下一種是持有不可思議的道理。下兩種再次顯明教，最後一種再次顯明果。第三種是說十種佛。上面能持和所持都是佛法，現在知道法主究竟。上面說，就得到灌頂而提升地位等等。十信圓滿之心就得到佛的果位。然而這十種佛與下面的十種見佛，名義完全相同，與前面的十身，名稱有相同和不同，而意義也沒有差別。第一種是示現成就正覺，即前面的菩提身（Enlightenment Body）。第二種是發願往生兜率天（Tushita Heaven），與前面完全相同。第三種是萬行因感，即前面的相好莊嚴身（Body adorned with marks and qualities）。第四種是自身舍利住持，即力持身（Body of Sustained Power）。第五種是涅槃佛化，必定示現滅度，即前面的化身（Transformation Body）。第六種是法界佛，是真正的無漏界，即前面的法身（Dharma Body）。第七種是依唯心，即威勢身（Body of Majestic Power）。雖然光明也能攝伏，但心伏最為殊勝，如慈心降伏魔等。第八種是常在定中，即福德身（Body of Merit）。禪定是福德之最。第九種是了達本性，即前面的智身（Wisdom Body）。大圓鏡智（Great Perfect Mirror Wisdom）和平等性智（Wisdom of Equality）都是本有的。所以下面說，明瞭地見到十種，隨心所欲，沒有不顯現的。即意生身（Mind-made Body）。晉譯本說，如意佛，然而佛就內在覺悟之身。

【English Translation】 English version Accomplishing the establishment of things upwards has no end. Being born below, the non-established nature has no end. The latter two know the non-established. The eighth is the mind without weariness. Since those to be transformed are boundless, seeking the Dharma to transform them will not have weariness or laziness. From the above, it is known that afflictions cannot arise. Among the ten, the first four are seeking upwards, the next four are transforming downwards, and the last two connect both, referring to traveling through Buddha-lands, being close to the Buddha, and transforming beings. Contemplating the practice methods that benefit oneself and others. The above is the end of the eight superior progressive practice gates. The third part has three gates, clarifying the ultimate of the previous two practices. Now the first gate clarifies the ultimate of the differentiated wisdom held. Above it says, 'Then with the power of wisdom and eloquence, according to the minds of sentient beings, transform and guide them.' The second is Dharani (mantra), which is the ultimate of being able to hold. Above it says, 'Practicing various Paramitas (perfections), superior liberation, etc.' Among the ten, the first is hearing and holding, the next four are holding the meaning, the next four are the application of extensively hearing and holding, and the last one is summarizing the above holding of meaning. Also, the first four hold the teachings, practice, principle, and result in order. The next two again reveal holding practice, which is Samadhi (concentration) and Prajna (wisdom). The next one is holding the inconceivable principle. The next two again reveal the teachings, and the last one again reveals the result. The third is speaking of the ten Buddhas. Above, what can be held and what is held are all Buddha-dharma, now knowing the ultimate of the Dharma-lord. Above it says, 'Then one obtains empowerment and ascends to position, etc.' The mind that is full of the ten faiths then obtains the fruit of Buddhahood. However, these ten Buddhas and the ten kinds of seeing Buddhas below have completely the same names and meanings, and the names of the previous ten bodies have similarities and differences, but the meanings are also not different. The first is showing the accomplishment of perfect enlightenment, which is the previous Bodhi-body (Enlightenment Body). The second is vowing to be born in Tushita Heaven (Tushita Heaven), which is completely the same as before. The third is the cause of myriad practices, which is the previous body adorned with marks and qualities (Body adorned with marks and qualities). The fourth is the self-relics abiding, which is the body of sustained power (Body of Sustained Power). The fifth is the Nirvana-Buddha transformation, which must show extinction, which is the previous transformation body (Transformation Body). The sixth is the Dharma-realm Buddha, which is the true un-leaked realm, which is the previous Dharma-body (Dharma Body). The seventh is relying on the only mind, which is the majestic power body (Body of Majestic Power). Although light can also subdue, the mind's subduing is the most superior, such as the compassionate mind subduing demons, etc. The eighth is always in Samadhi, which is the body of merit (Body of Merit). Samadhi is the most of merit. The ninth is understanding the original nature, which is the previous wisdom body (Wisdom Body). The Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom) and the Wisdom of Equality (Wisdom of Equality) are both inherent. Therefore, below it says, 'Clearly seeing the ten kinds, whatever one desires, nothing does not appear.' That is, the mind-made body (Mind-made Body). The Jin translation says, 'The wish-fulfilling Buddha, however, the Buddha is the inner enlightened body.'

多就相故。立名不同余廣如別章。略如八地。大文第二發普賢心下有二十門。答前二十句問。明十住行法。古德同分為四。初六門別明發心住義。二十種波羅蜜下六門。明餘九住中所成內德行。三從十種說法下三門。明諸住中外化行。四從十種自在下有五門。明無礙殊勝行非不有理。今取順十住。經文二十門如次明十住行。但與前行互有廣略影顯。解中之行。廣無盡故。若依圓融行行遍通。若不壞相不妨次第。初四門明初住行。二三各有二門。四五各一。后五皆二門。今初四門明發心住。初一總明。后三別顯。今初總髮名普賢心。前十住中自分之內。即緣佛十力發心。但廣發心之境。今發普賢心則廣發心之相。影略明故。普賢心者即菩提心。菩提心就果以明普賢心。約相用說。橫周法界豎窮未來故。十中初三悲護眾生心。次六約起願心。于中一求果智。即前緣佛十力。二求因行。三豎。四廣。四皆上求愿。忍施下化愿。后一智心即三心菩提也。又前七護小乘。于中初三護陜心。后四護小心。餘三護煩惱心故。異凡小是菩提心。又初三眾生無邊誓願度。度生無吝故一切施也。次一佛道無上誓願成。次三法門無盡誓願學。后三煩惱無邊誓願斷。即四弘誓願觀理髮心。二有十種普賢行法下。別明菩提心。此門即大願心。亦即

【現代漢語翻譯】現代漢語譯本『多就相故』，立名不同，其餘廣泛內容如其他章節所述。簡略來說，如八地菩薩的境界。大的方面來說，第二部分『發普賢心』下有二十門，回答前面二十句的提問，闡明十住行法。古德們通常將其分為四個部分。首先前六門分別闡明發心住的意義。『二十種波羅蜜』下六門，闡明其餘九住中所成就的內在德行。第三，從『十種說法』下三門，闡明各個住處中的外在教化行為。第四，從『十種自在』下有五門，闡明無礙殊勝的行為並非沒有道理。現在按照十住的順序，經文中的二十門依次闡明十住行。但與前面的行法相互之間有廣略和顯隱的差別。解釋中的行法，廣大而無盡。如果依據圓融的行法，那麼所有的行法都互相貫通。如果不破壞其相狀，不妨按照次第來理解。最初的四門闡明初住的行法，第二和第三各有兩門，第四和第五各有一門，後面的五門各有兩門。現在最初的四門闡明發心住。第一門總的闡明，後面的三門分別顯示。現在第一門總的發起名為普賢心。前面的十住中，在自身範圍之內，就是緣于佛的十力而發心。只是廣泛地發起心的境界，現在發起普賢心，就是廣泛地發起心的相狀，隱約地闡明。普賢心就是菩提心。菩提心就結果來說明，普賢心從相用上來說。橫向周遍法界，縱向窮盡未來。十種心中，最初三種是悲憫守護眾生的心，其次六種是關於發起願心，其中一種是求果智，就是前面緣于佛的十力。兩種是求因行，三種是豎立，四種是廣博，這四種都是向上求愿。忍辱和佈施是向下教化愿。最後一種是智心，就是三心菩提。另外，前面的七種是守護小乘，其中最初三種是守護狹隘的心，後面四種是守護小心，其餘三種是守護煩惱心。與凡夫和小乘不同的是菩提心。另外，最初三種是眾生無邊誓願度，度化眾生沒有吝嗇，就是一切佈施。其次一種是佛道無上誓願成。其次三種是法門無盡誓願學。後面三種是煩惱無邊誓願斷，就是四弘誓願，觀理髮心。第二，有『十種普賢行法』，分別闡明菩提心。此門就是大願心，也就是 English version 『Due to multiple aspects』, the names are established differently, and the rest of the extensive content is as described in other chapters. Briefly, it is like the realm of the Eighth Ground Bodhisattva. In a larger sense, the second part, 『Arousing the Samantabhadra Mind』, has twenty sections, answering the previous twenty questions, elucidating the Ten Abodes and Practices. The ancient sages usually divided it into four parts. First, the first six sections separately explain the meaning of the Mind of Aspiration Abode. The six sections under 『Twenty Paramitas』 explain the inner virtues accomplished in the remaining nine abodes. Third, from the three sections under 『Ten Kinds of Teachings』, it elucidates the external teaching activities in each abode. Fourth, from the five sections under 『Ten Kinds of Sovereignty』, it elucidates that the unobstructed and extraordinary practices are not without reason. Now, following the order of the Ten Abodes, the twenty sections in the sutra sequentially elucidate the Ten Abodes and Practices. However, there are differences in breadth and subtlety between the previous practices. The practices in the explanation are vast and endless. If based on the perfect and harmonious practices, then all practices are interconnected. If the characteristics are not destroyed, it does not hurt to understand them in order. The first four sections elucidate the practices of the Initial Abode, the second and third each have two sections, the fourth and fifth each have one section, and the last five each have two sections. Now, the first four sections elucidate the Mind of Aspiration Abode. The first section explains it generally, and the following three sections reveal it separately. Now, the first section generally initiates the name Samantabhadra Mind. In the previous Ten Abodes, within one's own scope, it is to arouse the mind based on the Ten Powers of the Buddha. It is just to extensively arouse the realm of the mind. Now, arousing the Samantabhadra Mind is to extensively arouse the characteristics of the mind, vaguely elucidating it. The Samantabhadra Mind is the Bodhi Mind. The Bodhi Mind is explained in terms of the result, and the Samantabhadra Mind is explained in terms of its characteristics and functions. Horizontally pervading the Dharma Realm, vertically exhausting the future. Among the ten kinds of minds, the first three are the minds of compassionately protecting sentient beings, and the next six are about arousing the mind of aspiration, one of which is seeking the wisdom of the fruit, which is the previous reliance on the Ten Powers of the Buddha. Two are seeking the practice of cause, three are establishing, and four are broadening, all four of which are seeking aspirations upwards. Patience and generosity are the vows to teach downwards. The last one is the mind of wisdom, which is the Three Minds of Bodhi. In addition, the previous seven are protecting the Small Vehicle, of which the first three are protecting the narrow mind, the next four are protecting the small mind, and the remaining three are protecting the mind of afflictions. Different from ordinary people and the Small Vehicle is the Bodhi Mind. In addition, the first three are the vows to liberate sentient beings without limit, liberating sentient beings without stinginess, which is all giving. The next one is the vow to accomplish the unsurpassed Buddha Path. The next three are the vows to learn the endless Dharma Doors. The last three are the vows to cut off the endless afflictions, which are the Four Great Vows, contemplating the principle and arousing the mind. Second, there are 『Ten Kinds of Samantabhadra Practices』, separately elucidating the Bodhi Mind. This section is the Great Vow Mind, which is

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

是前勝進行。所謂勤供養佛樂住生死等。文相多同恐繁不會。三有十種大悲。即別明悲心。初一總謂外無善友可依。內無自德可怙故。餘九別。初五欲求眾生。但縱目前之情故。次一有求眾生故。沒生死海。后三邪梵行求眾生。無明邪見之所病故。但欲邪法故。四有十種菩提心。因緣別顯智心觀境。推理髮心別故。此與前自分行中發心因緣。亦互影略。十中前五以薩埵為緣初句總餘四別。別中一令滅妄苦。二得真滅。三斷癡集。四證真道。即推無作四諦理髮菩提心。后五以菩提心為緣。初二福智因。后三希福智果。然上二段文含二意。一成上發心住中行。二成下治地住中行。謂十種大悲。即廣彼自分中十心之一。菩提因緣前五。即彼自分中初之五心。一利益二大悲。三安樂四憐愍五安住。后五即彼此互缺。第二近善知識下二門。正明治地住中行。此門明勝進中。近善知識文中標內兼是顯意。列中前六事友。后四同修無異。求者不求名聞利養及過失故。二十種清凈即勝進近友之果。故云起如是心即得。此十即是前文了達。于義如法修行。遠離愚迷安住不動。梵云波利戍提。此有二義。一遍清凈即此十種。二極清凈即下第六十四段。列中初六三業凈。前三體凈后三用凈。次二主伴果報凈。后二願行凈。第三波羅蜜下有二門

【現代漢語翻譯】現代漢語譯本：是前勝進行。所謂勤供養佛樂住生死等。文相多同恐繁不會。三有十種大悲。即別明悲心。初一總謂外無善友可依，內無自德可怙故。餘九別。初五欲求眾生，但縱目前之情故。次一有求眾生故，沒生死海。后三邪梵行求眾生，無明邪見之所病故，但欲邪法故。四有十種菩提心，因緣別顯智心觀境，推理髮心別故。此與前自分行中發心因緣，亦互影略。十中前五以薩埵（有情）為緣，初句總，餘四別。別中一令滅妄苦，二得真滅，三斷癡集，四證真道。即推無作四諦理髮菩提心。后五以菩提心為緣，初二福智因，后三希福智果。然上二段文含二意。一成上發心住中行，二成下治地住中行。謂十種大悲，即廣彼自分中十心之一。菩提因緣前五，即彼自分中初之五心。一利益，二大悲，三安樂，四憐愍，五安住。后五即彼此互缺。第二近善知識下二門，正明治地住中行。此門明勝進中，近善知識文中標內兼是顯意。列中前六事友，后四同修無異。求者不求名聞利養及過失故。二十種清凈即勝進近友之果。故云起如是心即得。此十即是前文了達，于義如法修行，遠離愚迷安住不動。梵云波利戍提（Parisuddhi），此有二義。一遍清凈即此十種，二極清凈即下第六十四段。列中初六三業凈，前三體凈后三用凈。次二主伴果報凈，后二願行凈。第三波羅蜜（Pāramitā）下有二門

【English Translation】 English version: This is the progression of superior advancement. It speaks of diligently making offerings to the Buddhas, delighting in abiding in the cycle of birth and death, and so on. The textual aspects are mostly similar, fearing that excessive detail would lead to incomprehension. There are ten kinds of great compassion, which specifically elucidate the compassionate mind. The first one is general, stating that externally there are no good friends to rely on, and internally there is no self-virtue to depend on. The remaining nine are specific. The first five desire to seek sentient beings, but indulge in the emotions of the present moment. The next one seeks sentient beings, thus sinking into the ocean of birth and death. The last three seek sentient beings through heretical Brahmanical practices, afflicted by ignorance and wrong views, desiring only heretical dharmas. There are ten kinds of Bodhicitta (mind of enlightenment), with causes and conditions separately revealing the wisdom mind observing objects, and reasoning separately generating the mind. This and the causes and conditions for generating the mind in the previous self-division practice also mutually reflect and abbreviate. Among the ten, the first five have a Sattva (sentient being) as the condition, the first sentence being general and the remaining four specific. Among the specific ones, one causes the extinction of false suffering, two attains true extinction, three cuts off the accumulation of delusion, and four realizes the true path. This is to generate Bodhicitta by reasoning about the uncreated Four Noble Truths. The last five have Bodhicitta as the condition, the first two being the causes of merit and wisdom, and the last three hoping for the fruits of merit and wisdom. However, the above two paragraphs contain two meanings: one completes the practice within the dwelling of generating the mind above, and two completes the practice within the dwelling of taming the ground below. The ten kinds of great compassion are the expansion of one of the ten minds in that self-division. The first five with Bodhi (enlightenment) as the condition are the first five minds in that self-division: one benefits, two great compassion, three peace and happiness, four pity and compassion, and five dwelling in peace. The last five are mutually lacking. The second, approaching good spiritual friends, has two sections below, which directly clarify the practice within the dwelling of taming the ground. This section clarifies the superior advancement, and the text on approaching good spiritual friends indicates both implicit and explicit meanings. The list includes the first six as friends in deeds, and the last four as fellow practitioners without difference, because the seeker does not seek fame, gain, or fault. The twenty kinds of purity are the result of superior advancement and approaching good friends. Therefore, it is said that arising such a mind is attained. These ten are the previous text's understanding, practicing the Dharma according to its meaning, staying away from foolishness and abiding immovably. The Sanskrit is Parisuddhi (purity), which has two meanings: one is general purity, which is these ten kinds, and two is extreme purity, which is the sixth and fourth sections below. The list includes the first six as purity of the three karmas, the first three as purity of essence and the last three as purity of function. The next two are purity of the lord and companion's karmic retribution, and the last two are purity of vows and practices. The third, Pāramitā (perfection), has two sections below.

。明修行住中行。此門即自分行。彼開一慧為十觀察。今總顯修具修十度。十度皆總相而釋。一一多含故。施云一切皆舍等。智即方便。進趣佛力權智立以智名。神通即力度。晉名神力法即是智。從所知名法。二十種智隨覺。由前行成無倒了達隨事隨理善覺知故。即前勝進十法觀察眾生界等。亦有影略恐繁不會。第四證知一門。明生貴住中行。即彼自分行由前了達故。能證知證故。于聖教中生。十中初三總知一切法。次五廣前知眾生。九菩薩行愿即前業行中攝。后一即知涅槃對生死故。其勝進但了佛法。無別行相故。略不明。第五十種力。即具足方便住中行。準梵本此名積集。即方便具足之義。下第九十五即是十力。前十住中但云所修諸行皆為眾生。不知修何。今顯所修之行。又入即了達。兼其勝進解眾生等。于中前六解法力。餘四上求力。第六十種平等下二門。明正心住。此門即自分行。由了平等故聞贊毀心定不動。然平等之言通有三義。一事等。謂十類各各相望。如說眾生等有佛性。乃至諸佛同一法身。一心一智等。二者理等。謂此十類等一真故。三心等。由了前二即之於心故。於十境不生高下。十中一于眾生等謂無怨親故。二于善惡不生分別故。三見染見凈無高下故。四同一真道而出離故。五無一善根不為佛故

【現代漢語翻譯】現代漢語譯本：闡明在明修行住中的修行。此門即是自分行。之前將一種智慧展開為十種觀察，現在總括地闡明修習，具足修習十度（Dasa-paramita）。十度都以總相來解釋，因為每一度都包含很多內容。例如，佈施（Dana）是說捨棄一切等等。智慧（Prajna）就是方便（Upaya）。精進趣向佛力（Buddha-bala），權智（Kauśalya-jñāna）建立在智慧之名上。神通（Abhijñā）就是力度。晉譯本稱之為神力，法（Dharma）即是智慧，從所知之法而來。二十種智慧隨覺，由之前的修行成就無倒了達，隨事隨理善於覺知。即是之前勝進的十法，觀察眾生界（Sattvadhātu）等等。也有省略，恐怕繁瑣而難以理解。第四，證知一門，闡明在生貴住中的修行。即是彼自分行，由於之前的了達，所以能夠證知。因為證知的緣故，所以在聖教中產生。十種證知中，前三種總括地知曉一切法（Sarva-dharma）。其次五種廣泛地知曉眾生。第九，菩薩行愿（Bodhisattva-caryā-praṇidhāna）即是之前業行中所攝。最後一種是知曉涅槃（Nirvana），對應生死（Samsara）而言。其勝進只是了達佛法，沒有別的行相，所以略而不談。第五，十種力（Dasa-bala），即是具足方便住中的修行。根據梵文字，這裡名為積集，即是方便具足之義。下文第九十五即是十力。之前的十住中只是說所修的諸行都是爲了眾生，不知道修習什麼。現在闡明所修之行。又，入即是了達，兼及其勝進，瞭解眾生等等。其中前六種是了解法力，其餘四種是上求力。第六，十種平等（Dasa-samata）以及下面的兩門，闡明正心住。此門即是自分行。由於瞭解平等，所以聽到讚揚或詆譭，內心安定不動搖。然而，平等之言通常有三種含義。一是事等，指十類各自相互比較。例如，說眾生等有佛性（Buddha-dhatu），乃至諸佛同一法身（Dharmakaya），一心一智等等。二是理等，指這十類等同一真如（Tathata）的緣故。三是心等，由於瞭解前兩種平等，並將其應用於內心，所以在十境中不生起高下之別。十種平等中，第一種是對待眾生平等，因為沒有怨親之分。第二種是對待善惡不生分別。第三種是見染見凈沒有高下之分。第四種是同一真道而出離。第五種是沒有一種善根不是爲了成佛。

【English Translation】 English version: Clarifying the practice within the 'Ming Xing Zhu' (Enlightened Practice Abiding). This gate is the 'Zi Fen Xing' (Self-Dividing Practice). Previously, one wisdom was expanded into ten observations; now, it comprehensively elucidates the practice, fully cultivating the ten perfections (Dasa-paramita). The ten perfections are explained in a general sense, as each contains much. For example, giving (Dana) is said to be relinquishing everything, and so on. Wisdom (Prajna) is skillful means (Upaya). Diligent progress towards Buddha-power (Buddha-bala), expedient wisdom (Kauśalya-jñāna) is established in the name of wisdom. Supernormal powers (Abhijñā) are strength. The Jin translation calls it divine power; Dharma is wisdom, derived from the known Dharma. Twenty kinds of wisdom follow awareness, achieved through previous practice, realizing without error, skillfully aware according to events and principles. That is, the previous advanced ten dharmas, observing the realm of sentient beings (Sattvadhātu), and so on. There are also omissions, fearing complexity and incomprehension. Fourth, the gate of 'Zheng Zhi' (Certifying Knowledge) clarifies the practice within the 'Sheng Gui Zhu' (Noble Birth Abiding). This is the 'Zi Fen Xing' (Self-Dividing Practice), because of the previous understanding, one is able to certify knowledge. Because of certifying knowledge, one is born into the holy teachings. Among the ten kinds of certifying knowledge, the first three comprehensively know all dharmas (Sarva-dharma). The next five broadly know sentient beings. The ninth, the Bodhisattva's practices and vows (Bodhisattva-caryā-praṇidhāna), are included in the previous karmic practices. The last one is knowing Nirvana, in contrast to Samsara. Its advancement is only understanding the Buddha-dharma, without other aspects, so it is briefly mentioned. Fifth, the ten powers (Dasa-bala) are the practice within the 'Ju Zu Fang Bian Zhu' (Complete Skillful Means Abiding). According to the Sanskrit text, this is called accumulation, meaning complete skillful means. The ninety-fifth below is the ten powers. The previous ten abidings only said that all the practices cultivated are for sentient beings, without knowing what to cultivate. Now, it elucidates the practices to be cultivated. Furthermore, entering means understanding, including its advancement, understanding sentient beings, and so on. Among them, the first six are understanding the power of Dharma, and the remaining four are the power of seeking upwards. Sixth, the ten equalities (Dasa-samata) and the following two gates clarify the 'Zheng Xin Zhu' (Right Mind Abiding). This gate is the 'Zi Fen Xing' (Self-Dividing Practice). Because of understanding equality, the mind is stable and unmoving when hearing praise or criticism. However, the word 'equality' generally has three meanings. First, equality of things, referring to the ten categories comparing each other. For example, it is said that sentient beings equally have Buddha-nature (Buddha-dhatu), and even all Buddhas have the same Dharmakaya, one mind, one wisdom, and so on. Second, equality of principle, referring to these ten categories being equal to the same Suchness (Tathata). Third, equality of mind, because of understanding the previous two equalities and applying them to the mind, one does not generate high or low distinctions in the ten realms. Among the ten equalities, the first is treating sentient beings equally, because there is no distinction between enemies and relatives. The second is not generating distinctions between good and evil. The third is seeing defilement and purity without high or low distinctions. The fourth is departing through the same true path. The fifth is that no good root is not for becoming a Buddha.

。六于諸同行如自己故。七一一大愿徹來際故。八不謂般若勝檀等故。九隨一一行徹事理故。十不謂此佛此最勝故。二十種佛法實義句者。即彼勝進中行。與前雖少前卻而義多同。于中初一約遍計都無實故。次四約依他。后五約圓成。一無名相中假名說故。餘四各一義可知。第七說十種法下有二門。明不退住中行。于中初一自分。后一勝進。前中由能說深廣法故聞說心不退轉。十中說業性等。成如來力。隨義演說令菩薩不退。涅槃二十八中廣明退不退相。余文可知。二十種持。持謂受持奉行。非但宣之於口。十句可知。第八十種辯才下二門。明童真住中行。此門即自分行。由三業無失故。有無著辯。由知眾生欲解故辯令他喜。後門即彼勝進。現變化自在身等。皆自在義。第九十種無著下二門明王子住中行。此門由無著故。能善知十法。後門由平等故。勝進學法王處法。第十十種出生智下二門。明灌頂位中行。此門明成就十智學佛十智。后十種變化故。能動剎等。然此變化即實。如化非要化作。上來數段文相併顯。雖有深旨類前可知。

大方廣佛華嚴經疏卷第五十一大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十二(已下入五十三經)

唐清涼山大華嚴

【現代漢語翻譯】現代漢語譯本六、視所有同修如自己一樣。七、每一個大愿都貫徹到未來。八、不認為般若（Prajna，智慧）勝過佈施等。九、隨順任何一行都貫徹事和理。十、不認為此佛或彼佛是最殊勝的。二十種佛法實義句，就是指那些在勝進中修行的人。與前面的內容雖然順序稍有不同，但意義大多相同。其中，第一句是說在普遍計度中沒有真實存在。接下來的四句是關於依他起性。最後五句是關於圓成實性。一、在沒有名稱和相狀的事物中假立名稱來說明。其餘四句各自的意義可以理解。第七，關於宣說十種法，下面有兩部分內容，闡明不退住中的修行。其中，第一部分是關於自身，第二部分是關於勝進。前一部分是因為能夠宣說深奧廣大的法，所以聽聞和宣說的人心不退轉。十種法中，宣說業的性質等，成就如來的力量。隨順意義演說，使菩薩不退轉。《涅槃經》第二十八品中詳細闡明了退與不退的相狀。其餘文字可以理解。二十種持，持是指受持奉行，不僅僅是用口宣說。十句的內容可以理解。第八，關於十種辯才，下面有兩部分內容，闡明童真住中的修行。這部分內容是關於自身修行。由於身、口、意三業沒有過失，所以有無著的辯才。由於瞭解眾生的慾望和理解力，所以辯才能夠使他人喜悅。后一部分是關於勝進，顯現變化自在的身等，都是自在的意義。第九，關於十種無著，下面有兩部分內容，闡明王子住中的修行。這部分內容由於沒有執著，所以能夠善於瞭解十種法。后一部分由於平等，所以勝進地學習法王的法。第十，關於十種出生智，下面有兩部分內容，闡明灌頂位中的修行。這部分內容闡明成就十種智慧，學習佛的十種智慧。后一部分由於十種變化，所以能夠震動剎土等。然而這種變化是真實的，如幻化並非一定要化作什麼。以上幾段文字相互顯明，雖然有深刻的旨意，但可以參照前面的內容來理解。《大方廣佛華嚴經疏》卷第五十一大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》《大方廣佛華嚴經疏》卷第五十二（以下進入第五十三經）唐清涼山大華嚴

【English Translation】 English version 6. Regarding all fellow practitioners as oneself. 7. Each great vow penetrates to the future. 8. Not considering Prajna (wisdom) superior to Dana (giving) etc. 9. Following any one practice thoroughly penetrates both phenomena and principle. 10. Not considering this Buddha or that Buddha as the most supreme. The twenty kinds of sentences with real meaning of the Buddha-dharma refer to those who practice in the stage of 'superior progress'. Although the order is slightly different from the previous content, the meanings are mostly the same. Among them, the first sentence says that there is no real existence in universal calculation. The next four sentences are about dependent origination (paratantra). The last five sentences are about perfect reality (parinispanna). 1. Provisionally establishing names to explain things that have no name or form. The meanings of the remaining four sentences can be understood individually. Seventh, regarding the explanation of the ten kinds of dharmas, there are two parts below, clarifying the practice in the stage of non-retrogression. Among them, the first part is about oneself, and the second part is about superior progress. The former is because one can explain profound and vast dharmas, so the minds of those who hear and explain do not regress. Among the ten kinds of dharmas, explaining the nature of karma etc., accomplishes the power of the Tathagata. Explaining according to the meaning enables Bodhisattvas not to regress. The twenty-eighth chapter of the Nirvana Sutra elaborates on the characteristics of regression and non-regression. The remaining text can be understood. The twenty kinds of 'holding' (dharana) refer to receiving, upholding, and practicing, not just proclaiming with the mouth. The content of the ten sentences can be understood. Eighth, regarding the ten kinds of eloquence, there are two parts below, clarifying the practice in the stage of 'youthful purity'. This part is about one's own practice. Because there are no faults in body, speech, and mind, there is unobstructed eloquence. Because one understands the desires and comprehension of sentient beings, eloquence can make others happy. The latter part is about superior progress, manifesting transformed bodies of freedom etc., all of which are meanings of freedom. Ninth, regarding the ten kinds of non-attachment, there are two parts below, clarifying the practice in the stage of 'prince'. This part is because of non-attachment, one can skillfully understand the ten kinds of dharmas. The latter part is because of equality, one progresses in learning the Dharma King's Dharma. Tenth, regarding the ten kinds of 'birth of wisdom', there are two parts below, clarifying the practice in the stage of 'anointment'. This part clarifies the accomplishment of the ten kinds of wisdom, learning the ten kinds of wisdom of the Buddha. The latter part, because of the ten kinds of transformations, one can shake the Buddha-fields etc. However, this transformation is real, like an illusion that does not necessarily have to transform into something. The above paragraphs of text clarify each other, although there are profound meanings, they can be understood by referring to the previous content. The Commentary on the Avatamsaka Sutra, Volume 51 Taisho Tripitaka Volume 35, No. 1735, Commentary on the Avatamsaka Sutra The Commentary on the Avatamsaka Sutra, Volume 52 (Entering the Fifty-Third Sutra below) Da Huayan of Qingliang Mountain, Tang Dynasty

寺沙門澄觀撰

大文第三十種力持下有三十門。答前十行三十句問。古德分三。初六門明大志曠遠行。二從十種不思議下九門。明定慧業用行。三從十種園林。下十五門。明德備成滿行。然約圓融此意非無。今不壞次。亦次第顯十行中行。第一行有三門二三行各一。第四行二門。第五行六門。次四行各二門。第十行有九門。至文當知。所以用門多少者。檀在初故具三。戒忍通世間故唯一。定慧尊勝故有多門。智中既多故。般若中略餘次勝故但用二門。又此十行雖約十度。而義多含故。文中或就十度明義。或就行名以釋。今初三門明歡喜行中之行。三中初明力持。此含總別。總者以是十行之首。依此十事加持建立。能起諸行故。度世經名十建立。別即歡喜行中凡所佈施。皆為修習諸佛本所修行等故。是建立行意。十中初三三寶。即境界持。眾生即僧寶。菩薩之僧即眾生世間故。餘七行持悲所作業故。正起行故。愿持行故。有悲智境行方成故。時即起行之時。后二福智。然第十地大盡分中有十一持。第四加煩惱持故。論判行持中。初二逆行彼約應化不斷所以加之。今但約為行本故無煩惱。彼有供養持及劫持。無境界持及善力持。此以時中攝劫。彼以行攝善力依境起供。故並無異。餘名並同具如彼釋。既數名不同案名

【現代漢語翻譯】現代漢語譯本寺沙門澄觀撰

大文第三十種力持下有三十門。回答前面十行三十句的提問。古德將之分為三部分。首先前六門闡明大志的曠遠行持。其次從『十種不思議』開始的九門，闡明定慧的行業作用。最後從『十種園林』開始的十五門，闡明德行完備圓滿的行持。然而從圓融的角度來看，這種劃分並非絕對。現在不改變順序，也依次顯現十行中的行持。第一行有三門，第二、三行各有一門，第四行有二門，第五行有六門，接下來的四行各二門，第十行有九門。具體內容在文中會詳細說明。之所以各行所用門數不同，是因為佈施（檀）在開始，所以有三門。持戒（戒）和忍辱（忍）是世間通行的，所以只有一門。禪定（定）和智慧（慧）最為尊勝，所以有多門。智慧（智）中已經很多了，所以般若（般若）中就簡略一些。其餘的行持因為殊勝，所以只用二門。此外，這十行雖然是圍繞十度展開，但其中包含的意義很多，所以在文中或者就十度來闡明意義，或者就行的名稱來解釋。

現在首先闡明歡喜行中的行持，共有三門。在這三門中，首先闡明力持。這裡包含總和別的含義。總的來說，因為這是十行之首，依靠這十件事的加持建立，才能發起各種行持，所以《度世經》稱之為『十建立』。別指歡喜行中凡所佈施，都是爲了修習諸佛本來所修行的等等，這就是建立行持的意義。十持中最初的三寶，即境界持。眾生即僧寶，菩薩之僧即眾生世間，所以其餘七持是悲心所造的業，是真正發起行持，是愿持行，有悲智的境界和行持才能成就。時，即是發起行持之時。后二福智。然而第十地的大盡分中有十一持，第四增加了煩惱持。論中判斷行持時，最初的兩種是逆行，那是對應化不斷，所以增加了煩惱持。現在只是爲了行持的根本，所以沒有煩惱。那裡有供養持和劫持，沒有境界持和善力持。這裡用時間（時）來包含劫，那裡用行持來包含善力，依靠境界發起供養，所以並沒有不同。其餘的名稱都相同，具體見相關解釋。既然數量和名稱不同，就按照名稱來。

【English Translation】 English version Composed by Śramaṇa Chengguan of the Temple

The thirtieth 'Great Text' on 'Holding with Strength' contains thirty 'gates'. These answer the thirty questions posed in the preceding ten lines. Ancient worthies divide this into three parts. The first six 'gates' elucidate the vast and far-reaching practice of great aspiration. The second part, starting from the 'Ten Inconceivables', comprises nine 'gates' that clarify the karmic function of samatha (定, dhyana) and vipassanā (慧, prajna). The third part, beginning with the 'Ten Gardens', consists of fifteen 'gates' that illuminate the complete and fulfilled practice of perfected virtue. However, from the perspective of perfect harmony, this division is not absolute. Now, without altering the order, we will also sequentially reveal the practice within the ten practices. The first practice has three 'gates', the second and third practices each have one 'gate', the fourth practice has two 'gates', the fifth practice has six 'gates', the next four practices each have two 'gates', and the tenth practice has nine 'gates'. The specific content will be explained in detail in the text. The reason for the varying number of 'gates' for each practice is that giving (檀, dana) comes first, hence it has three 'gates'. Morality (戒, sila) and patience (忍, ksanti) are common in the world, so they each have only one 'gate'. Meditation (定, dhyana) and wisdom (慧, prajna) are the most venerable, so they have multiple 'gates'. Since wisdom (智, jnana) already has many, prajna (般若, prajna) is simplified. The remaining practices are superior, so they each use two 'gates'. Furthermore, although these ten practices revolve around the ten perfections (十度, paramitas), they contain many meanings. Therefore, the text either elucidates the meaning based on the ten perfections or explains it based on the name of the practice.

Now, we will first elucidate the practice within the Joyful Practice (歡喜行), which has three 'gates'. Among these three 'gates', we will first clarify 'Holding with Strength' (力持). This contains both general and specific meanings. Generally, because this is the head of the ten practices, relying on the blessings and establishment of these ten things, one can initiate various practices. Therefore, the Sutra on Crossing the World calls it the 'Ten Establishments'. Specifically, it refers to all the giving in the Joyful Practice, which is for the sake of cultivating what all Buddhas originally practiced, and this is the meaning of establishing practice. Among the ten holdings, the initial Three Jewels (三寶, triratna) are the holding of the realm. Sentient beings are the Sangha Jewel (僧寶, sangha), and the Sangha of Bodhisattvas is the world of sentient beings. Therefore, the remaining seven holdings are the karma created by compassion, the true initiation of practice, the holding of vows, and the accomplishment of the realm and practice of compassion and wisdom. 'Time' (時) is the time to initiate practice. The latter two are merit and wisdom. However, in the Great Exhaustion Portion of the Tenth Ground, there are eleven holdings, with the fourth being the addition of the holding of afflictions. When judging practice in the treatise, the initial two are reverse practices, which correspond to the continuous transformation, so the holding of afflictions is added. Now, it is only for the root of practice, so there are no afflictions. There, there are the holding of offerings and the holding of kalpas, but there are no holding of the realm and holding of good power. Here, 'time' (時) is used to encompass kalpas, and there, practice is used to encompass good power, relying on the realm to initiate offerings, so there is no difference. The remaining names are the same, as detailed in the relevant explanations. Since the numbers and names are different, follow the names.

以釋。此無僧寶有教化眾生。亦未爽通理。上辨陀羅尼即總持文義。次云受持即領納受行。今云力持即加持任持。故不相濫(已下入第五十四經)第二大欣慰。正辨歡喜行義。彼但見乞者來倍復歡喜。今則知由施故見佛供佛等。心大歡喜。初行多同歡喜地故。十中略為五對。一事佛供佛對。二聞法親善對。三二利行成對。四嚴土化生對。五難見能見難成能成對。文相甚顯。三十種深入者。上明預欣當成。此辨現能證了。即前法施之行故。彼云。我當盡學諸佛所學。證一切智知一切法。為眾生說。十中前六有入字。后四以知為初。證入了知二文彰顯。于中初四入器世間。前三別入三世。后一總明。別中現在內數謂多少。行謂剎因。說謂彼彼果中說法。清凈謂剎體。此是通體。后總句云種種性。即染凈等殊。斯即別體。次二入眾生世間。后四入智正覺世間。于中前三入三世佛。后一入法。法中初知差別五乘。后雖知下。明權實雙行。以性不壞相故。雖無分別而說種種。此中分別即是差別故。晉經云雖諸法無一無異。而說一異次言悉入法界無所入故者。釋成上義。謂悉入法界故無差別無所入故。而說種種。何者若別有一入處。則入時失本相不得說種種。以當法自虛名入法界。無別可入則不壞種種矣。言如其下此上辨知。此下

【現代漢語翻譯】現代漢語譯本：解釋：這裡說沒有僧寶，但有教化眾生的行為，也沒有違背通達事理的原則。前面辨析的陀羅尼（Dharani，總持）是總括和持守文句義理。接著說『受持』，就是領納接受並依此修行。現在說『力持』，就是加持和任持。所以不會互相混淆。（以下進入第五十四經）第二大欣慰，正是辨析歡喜的修行意義。前面只是見到乞討者來就更加歡喜，現在則是知道由於佈施的緣故，能見到佛、供養佛等等，心中大為歡喜。最初的修行大多與歡喜地（Pramudita，菩薩十地之第一地）相同。十種內容中略去了五對。一是事奉佛、供養佛的對比。二是聽聞佛法、親近善知識的對比。三是自利利他的修行成就的對比。四是莊嚴國土、教化眾生的對比。五是難以見到能見到、難以成就能夠成就的對比。文句的含義非常明顯。三十種深入，前面說明預先欣喜將來成就，這裡辨析現在能夠證悟了達。也就是前面的法佈施的修行。前面說：『我應當盡力學習諸佛所學，證得一切智，知曉一切法，為眾生說法。』十種內容中，前六種有『入』字，后四種以『知』字開頭。『證入』和『了知』兩種說法彰顯明顯。其中前四種是進入器世間（Bhajana-loka，眾生所依止的物質世界）。前三種分別進入三世（過去、現在、未來）。后一種總括說明。分別說明中，現在的內容包括數量多少，修行包括剎土的因，說法包括在各個果報中說法，清凈包括剎土的本體。這是總體的說明。後面總括的句子說『種種性』，就是染污和清凈等差別。這是分別的說明。接著兩種是進入眾生世間（Sattva-loka，有情眾生的世界）。後面四種是進入智正覺世間（Jnana-bodhi-loka，佛的智慧和覺悟的世界）。其中前三種是進入三世佛。后一種是進入法。法中，最初是知曉差別五乘（聲聞乘、緣覺乘、菩薩乘、人乘、天乘）。後面雖然知曉以下的內容，說明權巧方便和真實教義並行。因為自性不壞滅表象的緣故，雖然沒有分別卻宣說種種。這裡所說的分別就是差別。晉譯的經文說：『雖然諸法沒有一沒有異，卻宣說一和異。』接著說『全部進入法界沒有進入之處』，這是解釋成就上面的意義。意思是說，全部進入法界所以沒有差別，沒有進入之處，卻宣說種種。如果另外有一個進入之處，那麼進入時就失去了本來的面貌，不能夠宣說種種。因為當下的法自身虛幻，名為進入法界，沒有其他可以進入的，那麼就不會破壞種種表象了。說到如同以下的內容，這以上是辨析知曉，這以下

【English Translation】 English version: Explanation: It says here that there is no Sangha (community of monks), but there is the act of teaching sentient beings, and it does not violate the principle of understanding things. The Dharani (total retention) mentioned earlier is the summary and upholding of the meaning of sentences and principles. Then it says 'receiving and upholding', which means accepting and practicing accordingly. Now it says 'forcefully upholding', which means blessing and upholding. Therefore, they will not be confused with each other. (The following enters the fifty-fourth sutra) The second great joy is to discern the meaning of joyful practice. Previously, one was only more joyful when beggars came, but now one knows that because of giving, one can see the Buddha, make offerings to the Buddha, etc., and the heart is greatly joyful. The initial practice is mostly the same as the Ground of Joy (Pramudita, the first of the ten grounds of a Bodhisattva). Five pairs are omitted from the ten contents. The first is the contrast between serving the Buddha and making offerings to the Buddha. The second is the contrast between listening to the Dharma and being close to good teachers. The third is the contrast between the achievement of self-benefit and benefiting others. The fourth is the contrast between adorning the land and teaching sentient beings. The fifth is the contrast between what is difficult to see and what can be seen, and what is difficult to achieve and what can be achieved. The meaning of the sentences is very clear. The thirty kinds of deep entry, the previous explanation is to rejoice in advance for future achievements, and this discerns that it can be realized and understood now. That is, the previous practice of Dharma giving. Previously, it was said: 'I should try my best to learn what all Buddhas have learned, attain all wisdom, know all dharmas, and speak the Dharma for sentient beings.' Among the ten contents, the first six have the word 'enter', and the last four begin with the word 'know'. The two statements 'entering into' and 'knowing' are clearly manifested. Among them, the first four are entering the container world (Bhajana-loka, the material world on which sentient beings depend). The first three respectively enter the three times (past, present, future). The last one is a general explanation. In the separate explanations, the present content includes the quantity, and the practice includes the cause of the Buddha-land, and the Dharma speaking includes speaking the Dharma in various retributions. Purity includes the essence of the Buddha-land. This is a general explanation. The following general sentence says 'various natures', which are differences such as defilement and purity. This is a separate explanation. Then the two are entering the sentient being world (Sattva-loka, the world of sentient beings). The last four are entering the world of wisdom and enlightenment (Jnana-bodhi-loka, the Buddha's wisdom and enlightenment). Among them, the first three are entering the Buddhas of the three times. The last one is entering the Dharma. In the Dharma, the first is to know the different five vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Human Vehicle, Deva Vehicle). Although the content below is known later, it explains that skillful means and true teachings go hand in hand. Because the nature does not destroy the appearance, although there is no distinction, various things are declared. The distinction mentioned here is the difference. The Jin translation of the sutra says: 'Although the dharmas are neither one nor different, one and different are declared.' Then it says 'all enter the Dharma realm and there is no place to enter', which is to explain the achievement of the above meaning. It means that all enter the Dharma realm so there is no difference, and there is no place to enter, but various things are declared. If there is another place to enter, then the original appearance will be lost when entering, and various things cannot be declared. Because the current Dharma itself is illusory, it is called entering the Dharma realm, and there is nothing else to enter, then it will not destroy various appearances. Speaking of what follows, this above is discerning knowledge, this below

明說。夫說法者當如法說。法既權實雙融。說亦即說無著。第二十種依止。明饒益位中行。上明證入今托良緣。遍依此十方能饒益。非但依戒。況戒有攝善何所不具第三十種無畏。即無違逆位中行。由依菩薩止善。則於十難作能作。難忍能忍。為發無畏心。一障礙難滅。二遺法難護。三惡魔難降。四身命難捨。五外道難摧。六物心難稱。七大眾難喜。八八部難調。九下乘難離。十上行難修。於此十難皆無所畏。豈畏眾生相惱害耶。第四發無疑心下二門。明無屈撓位中行。于中此門由前于難無懼故。於十所作決志無疑。即被甲精進中行。後門攝善之行。利樂遍在二門。今初十中一十度攝生。二事佛供佛。三光明嚴剎。四長時調熟。五具一切智。六作世明燈。七說法開悟。八滅障成佛。九離妄自覺十決成菩提。於此十事發誓要期故名被甲。二十種不思議。即所攝之善由決志無疑故所為難測。十中初三單約善根。愿智稱性名不思議。餘七權實雙運故不思議。于中前四約行。后三約智。智約內明行就外相。前中四涉有而一道清凈。五悟空而萬行沸騰。六修因而八相果成。七現果而大用不捨。皆難思也。后三中八二諦相。即九三事融而不融。十權實即而不即。八中十句五對。一境二心三通一切。四約修起五即名言。亦即五法。一

【現代漢語翻譯】明說。說法之人應當如法宣說。佛法既包含權巧方便和真實義理，說法也應如此，不執著于言辭表面。第二十種依止，說明在饒益有情的位置上修行。前面說明了證悟的道理，現在依託良好的因緣，普遍依止十方諸佛，才能饒益眾生。不僅僅是依止戒律，何況戒律本身就包含了一切善法，還有什麼不具備的呢？第三十種無畏，即在無違逆的位置上修行。由於依止菩薩的止惡行善，就能在十種困難的事情上有所作為，難忍的事情也能忍受，從而發起無畏之心。這十種困難是：一、障礙難以消除；二、遺留的佛法難以守護；三、惡魔難以降伏；四、身命難以捨棄；五、外道難以摧毀；六、物質和心意難以滿足；七、大眾難以歡喜；八、天龍八部難以調伏；九、下乘佛法難以脫離；十、上乘佛法難以修習。對於這十種困難，都無所畏懼，又怎麼會畏懼眾生的惱害呢？第四發無疑心，分為前後兩部分，說明在無屈撓的位置上修行。其中，前一部分是因為之前對於困難沒有畏懼，所以對於所要做的十件事情，決心堅定，沒有疑惑，這就是披上鎧甲般精進修行。后一部分是攝取善行的部分，利益和快樂普遍存在於這兩個方面。現在先說前一部分，十件事包括：一、以十度（Dashabhumi）攝受眾生；二、事奉佛陀，供養佛陀；三、以光明莊嚴佛剎（Buddhakṣetra）；四、長時間調伏成熟眾生；五、具足一切智慧（Sarvajña）；六、作為世間的明燈；七、說法開示，使眾生覺悟；八、消除業障，成就佛果；九、遠離虛妄，自覺覺他；十、決定成就菩提（Bodhi）。對於這十件事發誓要做到，所以叫做披上鎧甲。二十種不思議，指的是所攝取的善行，由於決心堅定，沒有疑惑，所以所作所為難以測度。這十種不思議，前三種單獨從善根方面來說，願力和智慧與自性相符，所以稱為不思議。其餘七種是權巧方便和真實義理雙重運用，所以不思議。其中，前四種從行為方面來說，后三種從智慧方面來說。智慧側重於內在的明悟，行為側重於外在的表相。前面的四種，涉足於有為法，卻能保持清凈；第五種，證悟空性，卻能生起萬行；第六種，修習因地，卻能成就八相成道（Eight Aspects of Enlightenment）的果位；第七種，顯現果位，卻不捨棄廣大的作用，這些都是難以思議的。後面的三種，第八種是二諦（Two Truths）的相狀，第九種是三事（Three Matters）融合而不融合，第十種是權巧方便和真實義理即是而非即是。第八種包含十句，分為五對。第一對是境和心，第二對是通和一切，第三對是約修和起，第四對是即名言，也就是五法（Five Dharmas）中的第一法。

【English Translation】 Explicit explanation. Those who expound the Dharma should do so according to the Dharma. Since the Dharma encompasses both expedient means and ultimate truth, the exposition should also be without attachment to words. The twentieth reliance explains the practice in the position of benefiting others. The previous explanation clarified the entry into realization, and now, relying on good conditions, one can universally rely on the Buddhas of the ten directions to benefit sentient beings. It is not just relying on precepts; moreover, precepts themselves contain all good dharmas, so what is lacking? The thirtieth fearlessness refers to practicing in the position of non-contradiction. Because of relying on the Bodhisattva's practice of ceasing evil and doing good, one can accomplish things in ten difficult situations, enduring what is difficult to endure, thereby generating a mind of fearlessness. These ten difficulties are: 1. Obstacles are difficult to eliminate; 2. The remaining Dharma is difficult to protect; 3. Demons are difficult to subdue; 4. Life is difficult to relinquish; 5. Heretics are difficult to defeat; 6. Material and mental desires are difficult to satisfy; 7. The masses are difficult to please; 8. The eight classes of beings (Devas and Nagas) are difficult to tame; 9. It is difficult to leave the Hinayana (Smaller Vehicle); 10. It is difficult to cultivate the Mahayana (Greater Vehicle). Regarding these ten difficulties, one is fearless, so how could one fear the harm of sentient beings? The fourth is generating a mind of no doubt, divided into two parts, explaining the practice in the position of non-yielding. Among them, the first part is because one has no fear of difficulties, so one's resolve is firm and without doubt regarding the ten things to be done, which is like wearing armor and practicing diligently. The latter part is the part of gathering good deeds, with benefit and happiness universally present in these two aspects. Now, first speaking of the former part, the ten things include: 1. Embracing sentient beings with the ten perfections (Dashabhumi); 2. Serving the Buddha and making offerings to the Buddha; 3. Adorning the Buddha-field (Buddhakṣetra) with light; 4. Taming and maturing sentient beings for a long time; 5. Possessing all wisdom (Sarvajña); 6. Being a lamp of the world; 7. Expounding the Dharma to enlighten sentient beings; 8. Eliminating karmic obstacles and attaining Buddhahood; 9. Being free from delusion and being self-aware and making others aware; 10. Definitely attaining Bodhi (Enlightenment). Vowing to accomplish these ten things is why it is called wearing armor. The twenty kinds of inconceivable things refer to the good deeds that are gathered, and because the resolve is firm and without doubt, what is done is difficult to fathom. These ten inconceivable things, the first three are solely from the aspect of good roots, with vows and wisdom matching the nature, so they are called inconceivable. The remaining seven are the dual application of expedient means and ultimate truth, so they are inconceivable. Among them, the first four are from the aspect of action, and the last three are from the aspect of wisdom. Wisdom emphasizes inner understanding, while action emphasizes external appearance. The first four involve conditioned dharmas, yet can maintain purity; the fifth realizes emptiness, yet can generate myriad practices; the sixth cultivates the cause, yet can accomplish the fruition of the Eight Aspects of Enlightenment; the seventh manifests the fruition, yet does not abandon vast functions, all of which are difficult to conceive. The latter three, the eighth is the aspect of the Two Truths, the ninth is the Three Matters merging yet not merging, and the tenth is that expedient means and ultimate truth are both identical and not identical. The eighth contains ten sentences, divided into five pairs. The first pair is realm and mind, the second pair is penetration and all, the third pair is about cultivation and arising, and the fourth pair is identical with language, which is the first of the Five Dharmas.

相二妄想。三如如四正智五名。然各有二意。一直就法體無相是真相。即是俗常互相即。下四例然。二約迷悟。五對大同小異。謂一迷如無相以成於相。悟相無相即是如如。二迷於正智無分別。即成妄想分別。悟妄分別即正智無分別。三瞭如非有真有如如。若執有如則非如有。四智若無作是作。正智若有所作非作正智。五知名非說是真說名。謂名有說非是說名。九中初融三事。后亦不下顯離融相。名為不融。三事即心佛眾生。皆無差別。如覺林偈。十中三句初明盡而不盡。此約斷時以明體用。二無而不無。此將法性對斷以明體用。二句雖殊俱是權實雙行。三雖知佛法下。明即而不即。于中初正明。后一切諸法下釋成上義。悉入法界故說相即。無所入故。不應世中分別佛法等。謂以當法自虛故名相即。非世間中佛法可得。下重釋云。知一切法皆無二故不得二中互求無變易故亦非世法作彼佛法思之。第五十種巧密語下六門。明無癡亂中行。于中三。初二門即無癡之行。次二門明無亂之行。后二門雙明二門引生功德。雖癡亂有通今從別說。又此三段即是三禪。初即饒益有情禪。二即正法樂住禪。三即引生功德禪。今初二門中。初門不愚巧密之言。後門不愚善巧之智。今初前既明內行今辨外言。彼行文云以正念故。善解世間一

切言說。能持出世諸法言說等。皆言密語者。泛明有五。一說深密法故。如出現品。名如來密藏等。二一言說一切法故。上云。如來於一語言中等。亦如仙陀四實九義瞿聲等。三近而不聞。如身子在座遠而無隔。如目連尋聲等。四言近意遠。如說三乘為究竟等。言遠意近如說寒時得火名。涅槃等此意。亦名隱實說權。五以異言說異法如覺不堅為堅等文中十句。初一具五以是總故一切教故。次二含二意謂示而謂實故即第四意。此二皆是深密之法即第一意。余通前二。或併兼五可以意得。二十種巧分別智。外言既密內智又巧故。于利生無有癡闇故。彼文云。菩薩于善知識所聽聞正法。所謂甚深法等。文義多同十句可知。第二二門明無亂行。皆是定體。于中初門明入三昧。顯處等不同。后明遍入則觸類皆遍。今初故。彼文云。善入一切諸禪定門。此中明十皆通一切。十中通辨緣斯十境。入定不同。別則十門各異而前五一重之事。餘五涉入圓融可知。九十皆即一而多故。彼行雲。一念中得無數三昧。但從多分對前後說。判為定體耳。非此無用二十遍入。亦猶小乘說十遍處。即令三昧漸更增廣。前明一切如眾生身。謂童子身等。雖能一切身入而不必一時。今此隨入一類皆遍一切。如海慧初來一時皆水等。十句可知。第三十解脫下

【現代漢語翻譯】現代漢語譯本：切言說（一切言語的表達）。能持出世諸法言說等，皆言密語者（能夠掌握超越世俗的佛法言語表達等，都可以說是秘密的語言）。泛明有五種情況：一、宣說深奧秘密的佛法，例如《出現品》中，名為如來密藏等。二、一句話可以表達一切佛法，如上文所說：『如來於一語言中等』，也像仙陀（Sindhu，印度河）有四種實際意義和九種解釋的聲音等。三、距離很近卻聽不到，例如舍利弗（Sariputra）在座位上，雖然距離很遠卻沒有阻隔；又如目犍連（Maudgalyayana）尋找聲音等。四、言語淺近但意義深遠，例如說三乘（聲聞乘、緣覺乘、菩薩乘）是究竟的教法等；言語深遠但意義淺近，例如說寒冷時得到火，名為涅槃（Nirvana）等。這種意思，也叫做隱藏真實的教義而宣說權宜的教義。五、用不同的言語表達不同的佛法，例如將不堅固的事物說成是堅固的等，就像文中的十句。最初一句包含了以上五種情況，因為它是總綱，涵蓋了一切教義。接下來的兩句包含兩種意思，意思是顯示真實，也就是第四種意思。這兩句都是深奧秘密的佛法，也就是第一種意思。其餘的句子則與前兩種情況相通。或者也可以兼顧以上五種情況，可以意會。二十種巧妙分別的智慧，外在的言語既隱秘，內在的智慧又巧妙，因此在利益眾生時不會有愚癡和黑暗。那段經文說：『菩薩在善知識那裡聽聞正法，所謂甚深法等』，文義大多與十句相同，可以理解。第二，二門闡明沒有錯亂的行為，都是禪定的本體。其中，第一個門闡明進入三昧（Samadhi，禪定），所顯現的處所等不同。後面闡明普遍進入，那麼接觸到的事物都普遍存在。現在是最初的階段，所以那段經文說：『善於進入一切諸禪定門』。這裡闡明十種情況都與一切相通。十種情況普遍辨別緣于這十種境界，進入禪定的方式不同。分別來說，十個門各有不同，而前五個門是單一的事情，其餘五個門則涉及圓融，可以理解。九十種情況都是即一又是多。那段經文說：『一念中得到無數三昧』，只是從大部分情況來對應前後文來說，判斷為禪定的本體罷了。並非這裡沒有用到二十種普遍進入，也像小乘佛教所說的十遍處，即使三昧逐漸更加廣闊。前面闡明一切，例如眾生的身體，比如童子的身體等，雖然能夠進入一切身體，但不一定同時進行。現在這種隨著進入一類事物就普遍進入一切事物，就像海慧菩薩（Sagaramati）初來時，一時都是水等。十句可以理解。第三，十解脫下

【English Translation】 English version: 『Cut words and speech.』 Those who can uphold the speech of supramundane dharmas, etc., all speak secret words. Generally, there are five aspects: First, speaking profound and secret dharmas, such as in the 『Appearance Chapter,』 named 『Tathagata's Secret Treasury,』 etc. Second, one word expresses all dharmas, as mentioned above: 『The Tathagata in one language,』 etc., also like Sindhu (the Indus River) having four actual meanings and nine interpretations of sound, etc. Third, near but not heard, like Sariputra being in the seat, far but without separation; also like Maudgalyayana seeking sound, etc. Fourth, words are near but meaning is far, such as saying the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are the ultimate teachings, etc.; words are far but meaning is near, such as saying getting fire in cold weather is called Nirvana, etc. This meaning is also called concealing the real teaching and speaking expedient teachings. Fifth, using different words to express different dharmas, such as considering impermanent things as permanent, etc., like the ten sentences in the text. The first sentence encompasses all five aspects because it is the general principle, covering all teachings. The next two sentences contain two meanings, meaning to show reality, which is the fourth meaning. These two sentences are profound and secret dharmas, which is the first meaning. The remaining sentences are connected to the previous two situations. Or it can encompass all five aspects, which can be understood intuitively. The twenty kinds of skillful discriminating wisdom, the external words are secret, and the internal wisdom is skillful, so there is no ignorance or darkness in benefiting sentient beings. That passage says: 『Bodhisattvas hear the right dharma from good teachers, so-called profound dharmas, etc.』 The meaning of the text is mostly the same as the ten sentences, which can be understood. Second, the two doors clarify that there are no disordered actions, all of which are the essence of samadhi (meditative absorption). Among them, the first door clarifies entering samadhi, the manifested places, etc., are different. The latter clarifies universal entry, then the things touched are all pervasive. Now is the initial stage, so that passage says: 『Good at entering all the doors of all dhyanas (meditations).』 Here it clarifies that the ten situations are all connected to everything. The ten situations universally distinguish the conditions for these ten realms, and the ways of entering samadhi are different. Specifically, the ten doors are different from each other, and the first five doors are single matters, and the remaining five doors involve perfect fusion, which can be understood. The ninety situations are both one and many. That passage says: 『In one thought, one obtains countless samadhis,』 but it is only judged as the essence of samadhi from the perspective of corresponding to the previous and subsequent texts from most situations. It is not that the twenty kinds of universal entry are not used here, just like the ten pervasive places said in Hinayana Buddhism, which makes samadhi gradually wider. The front clarifies everything, such as the bodies of sentient beings, such as the bodies of children, etc., although one can enter all bodies, it does not necessarily happen at the same time. Now, this kind of following and entering one kind of thing universally enters all things, just like when Sagaramati Bodhisattva first came, it was all water at once, etc. The ten sentences can be understood. Third, the ten liberations below.

二門。明引生功德禪中。此門明作用無礙故稱解脫。後門于境無擁故曰神通。今初解脫即亦思議解脫。梵云毗木叉此云勝解脫。謂殊勝作用不由依禪成八解脫。十句可知。二十種神通。如依四禪引六通用。此十若以六攝前四可如。次五神境。后一漏盡成菩提故。約位不同與十通小異。第六十種明下二門。明善現位中行。此門正顯行體即是般若。故曰智明。後門明離智障故稱解脫。今初然皆權實無礙之智。故稱善巧。非如十度唯約根本。但約增微分成五行。十中前七單約一智。后三雙行。前中初三約所化。次三約能化。各初事次理。后即事歸理。七離能所想會歸般若。念想觀除不受境界。為入理善巧故。后三雙行中。八明無說之說無成之成善巧智明。謂雙非照寂離言而能差別。照事有說非相遣相非無遣無一性遣多。無性遣有即性相俱寂。住于下。無成之成法界之體。實無所成。照斯法界即說成佛。九明無生起生智明。文中三。初正明。次何以下徴釋。三是名下結名。今初明無緣之緣。兼顯無化之化。于中二。先明無緣。謂眾生真心稱理不可得故。若無緣即無所化。而知下明真心隨緣不壞緣起。則亦有所化。于中二。先知所化。后結成雙行。前中文有三節。初有八句別知緣相。因謂無明等。緣謂業行。事即識名色等。境界

【現代漢語翻譯】現代漢語譯本二門：『明引生功德禪中』，此門闡明作用無礙，因此稱為解脫。後門對於境界沒有阻礙，所以叫做神通。現在先說解脫，也就是思議解脫。梵語『毗木叉』（Vimoksha），這裡翻譯為『勝解脫』（superior liberation）。意思是殊勝的作用不是依靠禪定而成就的八解脫。十句可以理解。二十種神通，比如依靠四禪引發六神通。這十種如果用六種來統攝前面的四種是可以的。其次是五種神境，最後一種是漏盡而成菩提，所以從果位的角度來說，與十神通略有不同。第六十種闡明下面兩個門，闡明善現位中的修行。這個門主要闡明行的本體就是般若，所以叫做智明。後門闡明遠離智障，所以稱為解脫。現在先說，這些都是權巧和真實無礙的智慧，所以稱為善巧。不像十度只是從根本上來說。只是從增微分成五行。十種神通中，前七種只是從一種智慧來說，后三種是雙行。前七種中，前三種是關於所化，后三種是關於能化，各自先說事再說理，最後是事歸於理。七種神通離開能所的妄想，會歸於般若。念想觀都消除，不接受境界，是爲了進入理的善巧。后三種雙行中，第八種闡明無說之說、無成之成善巧智明。意思是雙非照寂，離開言語而能夠差別。照事有說，非相遣相，非無遣無，一性遣多，無性遣有，就是性相都寂滅。安住于下。無成之成是法界的本體，實際上沒有什麼成就。照見這個法界就是說成就佛。第九種闡明無生起生智明。文中分為三部分。首先是正面闡明，其次是『何以下』征釋，第三是『是名下』總結命名。現在先闡明無緣之緣，兼顯無化之化。其中分為兩部分。先闡明無緣，意思是眾生的真心符合真理而不可得。如果沒有緣，就沒有所化。而『知下』闡明真心隨緣而不壞緣起，那麼也有所化。其中分為三節。首先有八句分別認識緣相。因是指無明等，緣是指業行，事是指識名色等，境界

【English Translation】 English version Two Gates: 『In the Samadhi of Manifesting Meritorious Virtues,』 this gate elucidates that its function is unimpeded, hence it is called Liberation (解脫). The latter gate is unobstructed by objects, hence it is called Supernormal Power (神通). Now, let's first talk about Liberation, which is also the Liberation of Conceptualization. In Sanskrit, it is 『Vimoksha』 (毗木叉), here translated as 『Superior Liberation』 (勝解脫). It means that the superior function is not the Eight Liberations achieved by relying on Samadhi. The ten sentences can be understood. Twenty kinds of Supernormal Powers, such as the Six Supernormal Powers induced by relying on the Four Dhyanas. If these ten are encompassed by the six, the previous four are possible. Secondly, the Five Divine Realms, and the last one is the Exhaustion of Outflows, which becomes Bodhi, so from the perspective of the state, it is slightly different from the Ten Supernormal Powers. The sixtieth explains the following two gates, explaining the practice in the position of Manifesting Goodness. This gate mainly elucidates that the essence of practice is Prajna (般若), hence it is called Wisdom Illumination (智明). The latter gate elucidates the removal of the obstacles of wisdom, hence it is called Liberation. Now, let's first say that these are all skillful and real unimpeded wisdoms, hence they are called Skillful Means (善巧). It is not like the Ten Perfections, which are only from the root. It is only divided into five practices from the incremental difference. Among the ten Supernormal Powers, the first seven are only from one wisdom, and the last three are dual practices. Among the first seven, the first three are about what is to be transformed, and the last three are about what can be transformed, each first talking about the matter and then the principle, and finally the matter returns to the principle. The seven Supernormal Powers leave the delusions of the able and the object, and converge to Prajna. The thoughts, conceptions, and observations are all eliminated, and the realm is not accepted, in order to enter the skillful means of the principle. Among the last three dual practices, the eighth elucidates the Skillful Means of the Wisdom Illumination of Non-Speaking Speaking and Non-Achieving Achievement. It means that the dual negation illuminates the silence, and is able to differentiate while leaving language. Illuminating the matter has speaking, non-form rejects form, non-non rejects non, one nature rejects many, non-nature rejects existence, that is, both nature and form are silent. Abiding in the lower. Non-Achieving Achievement is the essence of the Dharma Realm, and in reality, there is nothing achieved. Illuminating this Dharma Realm is to say that Buddhahood is achieved. The ninth elucidates the Wisdom Illumination of Non-Arising Arising. The text is divided into three parts. The first is the positive elucidation, the second is the 『Why below』 to solicit the explanation, and the third is the 『Is named below』 to summarize the naming. Now, let's first elucidate the Non-Conditioned Condition, and also manifest the Non-Transformation Transformation. It is divided into two parts. First, elucidate the Non-Conditioned, meaning that the true mind of sentient beings is in accordance with the truth and cannot be obtained. If there is no condition, there is nothing to be transformed. And 『Knowing below』 elucidates that the true mind follows the conditions without destroying the arising of conditions, then there is also something to be transformed. It is divided into three sections. First, there are eight sentences to separately recognize the appearance of conditions. Cause refers to ignorance, etc., condition refers to karmic actions, matter refers to consciousness, name and form, etc., realm

即觸受塵境。行即現在愛取。有生即生支。滅即老死。知言說者。總是隨俗緣生不離三世故。二知迷下十二句六對。通知染凈迷悟。迷理則倒惑雜染。悟皆反此。隨俗則俱可得。第一義中二俱叵得。得非得約理。著非著約智。三知住下明知心行。住謂本性動謂客塵。隨客塵則去而莫歸。見本性則還源反本。有還有去。皆是起心還住兩亡寂然不起。起則諸善失壞。不起則出離蓋纏觸境寂知。是為成熟。上通物我后兼知機。約自根謂六根不為境牽。即是調伏。后隨其下結雙行中。謂智隨曲化不失無行。二徴釋中所以爾者。為物發心故。結名可知。十平等教化智明中三。初明實不礙權。二知種種下權不礙實。三于生死下結名並可知。二十種解脫脫二障故。梵云毗木底此云解脫。與前不同。十中初四脫凡三障取增為業故。后六脫智障。初一揀劣余皆顯勝。第七園林下二門。明無著位中行。于中此門明游處縱情。後門明棲止適悅。皆通二利。權實方便而無所著。今初可知。二宮殿十中四梵住者。即四無量亦色因故。故度世云修四梵行慈悲喜捨余可知。第八所樂下二門。明難得位中行。于中此門內心願樂。愿即行體。既處宮殿則情欣勝樂故。二十莊嚴即外德莊嚴具。以眾德莊嚴愿故。文並可知。第九不動心下二門。明善法位中行。

【現代漢語翻譯】現代漢語譯本即觸受塵境（指感官接觸外在世界）。行即現在愛取（指當下的愛慾和執取）。有生即生支（指『有』是產生的原因）。滅即老死（指『滅』導致老死）。知言說者，總是隨俗緣生不離三世故（瞭解言語表達的人，明白一切都隨順世俗因緣而生，不離過去、現在、未來三世）。二知迷下十二句六對（第二部分，瞭解迷惑狀態下的十二句，分為六對）。通知染凈迷悟（通達染污與清凈、迷惑與覺悟）。迷理則倒惑雜染（迷惑于真理，就會顛倒、迷惑、混雜染污）。悟皆反此（覺悟則與此相反）。隨俗則俱可得（隨順世俗，兩者都可以得到）。第一義中二俱叵得（但在第一義諦中，兩者都不可得）。得非得約理（『得』與『非得』是就理而言）。著非著約智（『執著』與『不執著』是就智慧而言）。三知住下明知心行（第三部分，瞭解心之住與行）。住謂本性（『住』指本性）。動謂客塵（『動』指客塵）。隨客塵則去而莫歸（隨順客塵，就會離去而無法迴歸）。見本性則還源反本（見到本性，就會迴歸本源）。有還有去，皆是起心還住兩亡寂然不起（有迴歸也有離去，都是因為生起心念，當迴歸與安住都消失時，就寂然不動）。起則諸善失壞（生起心念，各種善行就會喪失）。不起則出離蓋纏觸境寂知（不生起心念，就能出離各種覆蓋和纏縛，接觸外境時寂靜了知）。是為成熟（這就是成熟）。上通物我后兼知機（以上通達物與我，之後兼顧瞭解時機）。約自根謂六根不為境牽（就自身而言，指六根不被外境所牽引）。即是調伏（這就是調伏）。后隨其下結雙行中（之後隨順眾生，總結雙執行為）。謂智隨曲化不失無行（指智慧隨順眾生而變化，但不失去無為之行）。二徴釋中所以爾者，為物發心故（第二部分，解釋原因，之所以如此，是爲了眾生而發心）。結名可知（總結名稱，可以知道）。十平等教化智明中三（十種平等教化智慧光明，分為三部分）。初明實不礙權（首先說明真實不妨礙權巧）。二知種種下權不礙實（第二部分，瞭解種種權巧不妨礙真實）。三于生死下結名並可知（第三部分，總結名稱，都可以知道）。二十種解脫脫二障故（二十種解脫，是爲了脫離兩種障礙）。梵云毗木底此云解脫（梵語『Vimukti』，意為解脫）。與前不同（與之前的解脫不同）。十中初四脫凡三障取增為業故（十種解脫中，前四種脫離凡夫的三種障礙，以增加功德為事業）。后六脫智障（后六種脫離智障）。初一揀劣余皆顯勝（第一種是簡擇低劣的，其餘都是顯示殊勝的）。第七園林下二門（第七種，園林，分為兩個方面）。明無著位中行（說明無著境界中的修行）。于中此門明游處縱情（其中，這方面說明遊樂之處，縱情自在）。後門明棲止適悅（后一方面說明安棲之處，舒適喜悅）。皆通二利（都通達自利利他）。權實方便而無所著（權巧真實方便，而無所執著）。今初可知（現在第一方面可以知道）。二宮殿十中四梵住者，即四無量亦色因故（第二種，宮殿，十種之中，四梵住，即四無量心，也是色界的原因）。故度世云修四梵行慈悲喜捨余可知（所以《度世經》說修四梵行，即慈、悲、喜、舍，其餘可以知道）。第八所樂下二門（第八種，所樂，分為兩個方面）。明難得位中行（說明難以得到的境界中的修行）。于中此門內心願樂（其中，這方面說明內心願望喜樂）。愿即行體（願望就是修行的本體）。既處宮殿則情欣勝樂故（既然身處宮殿，那麼心情就欣喜殊勝的快樂）。二十莊嚴即外德莊嚴具（二十種莊嚴，即外在功德的莊嚴器具）。以眾德莊嚴愿故（用各種功德來莊嚴願望）。文並可知（文字都可以知道）。第九不動心下二門（第九種，不動心，分為兩個方面）。明善法位中行（說明善法境界中的修行）。

【English Translation】 English version It refers to touching and experiencing the realm of dust (sensory contact with the external world). ' 行 (xing)' refers to present love and grasping (current desires and attachments). '有生 (yousheng)' refers to the branch of 'becoming' (that 'becoming' is the cause of birth). '滅 (mie)' refers to old age and death (that 'cessation' leads to old age and death). Those who understand speech know that everything arises according to worldly conditions and is inseparable from the three times (past, present, and future). The second part, understanding the twelve phrases under delusion, divided into six pairs. Comprehending defilement and purity, delusion and enlightenment. Delusion about truth leads to inversion, confusion, and mixed defilement. Enlightenment is the opposite of this. Following worldly customs, both can be obtained. In the ultimate truth, neither can be obtained. 'Obtaining' and 'not obtaining' are about principle. 'Attachment' and 'non-attachment' are about wisdom. The third part, understanding the mind's dwelling and activity. 'Dwelling' refers to the original nature. 'Activity' refers to external dust. Following external dust leads to departure without return. Seeing the original nature leads to returning to the source. Having return and having departure are both due to arising thoughts; when return and dwelling both disappear, there is still stillness and no arising. Arising thoughts leads to the destruction of all good deeds. Not arising leads to liberation from coverings and entanglements, and quiet knowing when contacting the environment. This is maturity. The above comprehends things and self, and later also understands opportunities. Regarding one's own roots, it means the six senses are not led by the environment. This is taming. The second part, explaining the reason, is because of generating the mind for beings. The concluding name can be known. The ten kinds of equal teaching wisdom light are divided into three parts. First, it explains that reality does not hinder skillful means. The second part, understanding various skillful means does not hinder reality. The third part, the concluding name can be known. The twenty kinds of liberation are to liberate from the two obstacles. 'Vimukti' (毗木底) in Sanskrit means liberation. It is different from the previous liberation. Among the ten, the first four liberate from the three obstacles of ordinary people, taking increasing merit as their business. The latter six liberate from the obstacle of wisdom. The first one selects the inferior, and the rest all show the superior. The seventh, gardens, is divided into two aspects. Explaining the practice in the state of non-attachment. Among them, this aspect explains the places of enjoyment, indulging in freedom. The latter aspect explains the places of dwelling, comfortable and joyful. Both communicate self-benefit and benefiting others. Skillful and real means, without attachment. Now the first aspect can be known. The second, palaces, among the ten, the four Brahma abodes (四梵住), are the four immeasurable minds (四無量心), which are also the cause of the form realm. Therefore, the 'Crossing the World Sutra' says to cultivate the four Brahma practices, namely loving-kindness, compassion, joy, and equanimity, and the rest can be known. The eighth, what is enjoyed, is divided into two aspects. Explaining the practice in the state of difficulty to obtain. Among them, this aspect explains the inner wishes and joy. Wishes are the body of practice. Since one is in a palace, the mood is joyful and superior. The twenty adornments are the external virtues and adornment tools. Using various virtues to adorn wishes. The text can be known. The ninth, unmoving mind, is divided into two aspects. Explaining the practice in the state of good dharma.

此門明外緣不動。後門明內心不捨。又此明心堅。后明深入皆是力義。今初十中二。及第九是思擇力。余皆修習力。八中有十。一信一生佛果故。二不雜不信濁故。三凈無煩惱故。四無細念故。五離所知垢故。六徹事源故。七向果位故。八自分堅故。九德無盡故。十緣不動故。十一證真如故。余並相顯。二不捨深大心者。由不動故能窮理事。理深事廣故云深大。十句可知。第十智慧觀察下九門。明真實位中行。即分為九。一觀察智。二說法智。三離障智。四審決智。五照徹智。六無等智。七無劣智。八高出智。九深廣智。今初。亦由不捨深大故能觀察。前問但言觀察者。脫智慧言十句準思。二說法智由能內觀故能外說。十中初二說俗。后八說真。一無二可諍。二體德兼廣。三相深遠。四體堅利。五如如不動。六體絕百非。七在纏不染。八體相一味。第三十種清凈即離障智。此離智障晉名無垢故。雖同清凈所凈不同。十中與七凈有開合不同。在文易了。七凈如五地初辨。第四十種印者。即審決智。以清凈智決定印可一切法故。故晉本中名為智印。后所結益亦是智印。亦猶三法印等。十中一于安受苦境忍智不動。二他不饒益忍行決定。三于佛法深信忍決定。即諦察法忍。四決定成佛度生。五決定知佛智無邊。六決欲佛果不

【現代漢語翻譯】現代漢語譯本『此門明外緣不動』：這說明對外在因緣不為所動。『後門明內心不捨』：這說明內心不放棄（對真理的追求）。又，『此明心堅』：這說明心志堅定。『后明深入皆是力義』：後面所說的深入都是力量的體現。現在，最初的十個（門）中的第二和第九個是思擇力（對法義進行思考和選擇的力量），其餘都是修習力（通過修行獲得的力量）。第八個（門）中有十個方面：一，因為相信能夠成就佛果；二，不與不信的雜染混淆；三，清凈沒有煩惱；四，沒有微細的念頭；五，遠離所知障的垢染；六，徹底瞭解事物的根源；七，趨向于佛果的果位；八，自身堅定；九，功德無盡；十，對外緣不為所動；十一，證悟真如。其餘的（方面）都相互顯現。『二不捨深大心者』：不捨棄深廣之心，因為不為外物所動，所以能夠窮盡事理。理深事廣，所以說是深廣。十句可以自己理解。第十（門）的智慧觀察以下九門，說明在真實位中的修行，即分為九個方面：一，觀察智；二，說法智；三，離障智；四，審決智；五，照徹智；六，無等智；七，無劣智；八，高出智；九，深廣智。現在說第一個（觀察智）。也是因為不捨棄深廣之心，所以能夠觀察。前面問到只是說觀察，省略了智慧二字，十句可以參照思考。二，說法智：因為能夠內觀，所以能夠對外宣說。十句中前兩句說的是世俗諦，后八句說的是真諦。一，沒有二元對立可以爭論；二，本體和功德兼具廣博；三，相狀深遠；四，本體堅固銳利；五，如如不動；六，本體超越一切對立；七，處於煩惱中而不被污染；八，本體和相狀是一體的。第三，十種清凈，即離障智。這種離障智，晉代譯本稱為『無垢』，雖然都稱為清凈，但所凈化的對象不同。十種清凈與七種清凈有開合的不同，在經文中容易理解。七種清凈如五地（菩薩五地）最初所辨析的那樣。第四，十種印，即審決智。因為用清凈的智慧來決定印可一切法。所以晉代譯本中稱為『智印』。後面所總結的利益也是智印，也像三法印等。十種印中：一，在安忍接受痛苦的境界中，忍智不動；二，他人不饒益時，忍行堅定；三，對佛法深信，忍耐堅定，即諦察法忍（通過觀察真理而產生的忍耐）；四，決定成佛度化眾生；五，決定知道佛的智慧無邊；六，決心追求佛果而不...

【English Translation】 English version 'This gate illuminates the immovability of external conditions' : This explains not being moved by external causes and conditions. 'The subsequent gate illuminates the non-abandonment of the inner mind' : This explains not abandoning (the pursuit of truth) in one's heart. Furthermore, 'This illuminates the firmness of mind' : This explains the firmness of will. 'The subsequent illumination of profound entry is all the meaning of strength' : The profound entries mentioned later are all manifestations of strength. Now, the second and ninth of the initial ten (gates) are the power of discernment (the power to think about and choose the meaning of the Dharma), and the rest are the power of cultivation (the power gained through practice). In the eighth (gate), there are ten aspects: First, because of believing in the ability to achieve Buddhahood; Second, not being mixed with the turbidity of disbelief; Third, being pure and free from afflictions; Fourth, having no subtle thoughts; Fifth, being free from the defilements of the knowable obscurations; Sixth, thoroughly understanding the source of things; Seventh, tending towards the fruition of Buddhahood; Eighth, being firm in oneself; Ninth, having inexhaustible merits; Tenth, not being moved by external conditions; Eleventh, realizing Suchness (Tathata). The remaining (aspects) all manifest each other. 'Two, those who do not abandon the profound and vast mind' : Not abandoning the profound and vast mind, because one is not moved by external things, one can exhaustively understand principles and affairs. Because the principles are profound and the affairs are vast, it is said to be profound and vast. The ten sentences can be understood by oneself. The tenth (gate)'s wisdom observes the following nine gates, explaining the practice in the position of reality, which is divided into nine aspects: First, the wisdom of observation; Second, the wisdom of teaching the Dharma; Third, the wisdom of being free from obstacles; Fourth, the wisdom of decisive judgment; Fifth, the wisdom of thorough illumination; Sixth, the wisdom of unequaled; Seventh, the wisdom of not inferior; Eighth, the wisdom of surpassing; Ninth, the wisdom of profound vastness. Now, let's talk about the first (wisdom of observation). It is also because of not abandoning the profound and vast mind that one can observe. The previous question only mentioned observation, omitting the words 'wisdom', and the ten sentences can be thought about with reference. Two, the wisdom of teaching the Dharma: Because one can contemplate internally, one can speak externally. The first two sentences of the ten sentences speak of conventional truth, and the last eight sentences speak of ultimate truth. First, there is no duality to argue about; Second, the essence and merits are both broad and vast; Third, the characteristics are profound and far-reaching; Fourth, the essence is firm and sharp; Fifth, unmoving like Suchness; Sixth, the essence transcends all opposites; Seventh, being in afflictions without being defiled; Eighth, the essence and characteristics are one taste. Third, the ten kinds of purity are the wisdom of being free from obstacles. This wisdom of being free from obstacles is called 'immaculate' in the Jin dynasty translation. Although both are called purity, the objects being purified are different. The ten kinds of purity and the seven kinds of purity have different openings and closings, which are easy to understand in the scriptures. The seven kinds of purity are like those initially analyzed in the Fifth Ground (of Bodhisattvas). Fourth, the ten kinds of seals are the wisdom of decisive judgment. Because pure wisdom is used to decisively seal and approve all dharmas. Therefore, it is called 'wisdom seal' in the Jin dynasty translation. The benefits summarized later are also wisdom seals, like the Three Dharma Seals, etc. Among the ten kinds of seals: First, in the state of enduring suffering, the wisdom of endurance is unmoving; Second, when others do not benefit, the practice of endurance is firm; Third, having deep faith in the Buddha's Dharma, endurance is firm, which is the endurance of examining the Dharma (endurance generated through observing the truth); Fourth, being determined to become a Buddha and liberate sentient beings; Fifth, being determined to know that the Buddha's wisdom is boundless; Sixth, being determined to pursue the fruit of Buddhahood without...

退。七決不顧身命以親人法。八決度已入大乘者。九決平等度。十決同佛體因圓果滿。第五智光照即照徹智由印定故照。徹無礙十句易知。第六無等住即無等智由前照徹故不偏住著。雙住事理名無與等故。列十中皆權實雙行。或即寂之用即用之寂等。並顯可知(已下入第五十五經)第七無下劣心。即無劣智。上既望下無等。今望上無劣。於十勝事皆決作。故名無下劣。所以晉經名無怯弱。十句五對。一降魔制外對。二喜他自滿對。三積福成智對。四下化上成對。上四單辨。五悲智究竟對。即是雙行。于中九是即智之悲。而悲智雙行。雖悲而不求果報。十是即悲之智而權實雙行。于中四。一列所知。二如是下辨能知。謂知苦覺妄見理證滅修道斷集。三然于下拂彼知相能知。無分別故無功德。所知無種種故無境界。四非有下會歸中道。廣辨雙行。于中初二句總辨中道。次以不二下境智對。明皆以實智知權。顯雙行無礙。于中異約豎論變異差別。約橫辨不同。后以究竟法界下。即體起用以辨雙行。第八如山增上心。辨高出智。由無下劣故。萬行迥出難仰其高。于勝決作故直趣菩提。不可傾動。十中一勤修能證智。二常觀所證理。三內修無漏。四外近善人為名利為異求。從他聞言已解為盜法。觀佛三昧經說此人墮地獄如箭射頃

【現代漢語翻譯】退。七、決不顧身命以親人法：下定決心，即使犧牲生命，也要親近佛法。八、決度已入大乘者：下定決心，度化已經進入大乘佛法的人。九、決平等度：下定決心，平等地度化一切眾生。十、決同佛體因圓果滿：下定決心，與佛的法身相同，達到因地圓滿，果地也圓滿的境界。第五，智光照，即照徹智，由印定故照。徹無礙十句易知：第五種智慧之光照耀，就是照徹一切的智慧，因為有印證和決定的緣故，所以能夠照徹。這照徹無礙的十句很容易理解。第六，無等住，即無等智，由前照徹故不偏住著。雙住事理名無與等故。列十中皆權實雙行。或即寂之用即用之寂等。並顯可知：第六種，不住于任何一邊，也就是無等的智慧，因為前面的照徹，所以不會偏頗地執著于任何一邊。同時安住於事和理，所以稱為無與倫比。這十種決心中，都是權巧和真實雙管齊下。或者說，就是寂靜的妙用，就是妙用的寂靜等等，這些都很容易明白。（已下入第五十五經）第七，無下劣心，即無劣智。上既望下無等。今望上無劣。於十勝事皆決作。故名無下劣。所以晉經名無怯弱。十句五對。一降魔制外對。二喜他自滿對。三積福成智對。四下化上成對。上四單辨。五悲智究竟對。即是雙行。于中九是即智之悲。而悲智雙行。雖悲而不求果報。十是即悲之智而權實雙行。于中四。一列所知。二如是下辨能知。謂知苦覺妄見理證滅修道斷集。三然于下拂彼知相能知。無分別故無功德。所知無種種故無境界。四非有下會歸中道。廣辨雙行。于中初二句總辨中道。次以不二下境智對。明皆以實智知權。顯雙行無礙。于中異約豎論變異差別。約橫辨不同。后以究竟法界下。即體起用以辨雙行：第七，沒有下劣的心，也就是沒有低劣的智慧。上面已經說了向下看沒有誰能比得上，現在是向上看沒有誰是低劣的。對於這十種殊勝的事情都下定決心去做，所以叫做沒有下劣心。因此，晉代的譯本叫做沒有怯弱。這十句可以分為五對：一是降伏魔障和制服外道相對；二是喜悅他人和自我滿足相對；三是積累福德和成就智慧相對；四是向下教化和向上成就相對。上面四種是單獨辨析的。五是悲和智達到究竟相對，這就是雙管齊下。其中第九是即智慧的悲心，而悲和智雙管齊下，雖然有悲心，但不求果報。第十是即悲心的智慧，而權巧和真實雙管齊下。其中有四點：一是列出所知；二是『如是』以下辨別能知，也就是知道苦，覺悟虛妄，見到真理，證得寂滅，修習道，斷除集；三是『然于』以下否定那些知相和能知，因為沒有分別，所以沒有功德。所知沒有種種差別，所以沒有境界；四是『非有』以下歸於中道。廣泛地辨析雙管齊下。其中最初兩句總的辨析中道。其次用『不二』以下，用境和智相對，說明都是用真實的智慧來了解權巧，顯示雙管齊下沒有障礙。其中『異』是縱向地論述變異差別，橫向地辨別不同。最後用『究竟法界』以下，就是從本體出發來運用，以此來辨析雙管齊下。第八，如山增上心，辨高出智。由無下劣故。萬行迥出難仰其高。于勝決作故直趣菩提。不可傾動。十中一勤修能證智。二常觀所證理。三內修無漏。四外近善人為名利為異求。從他聞言已解為盜法。觀佛三昧經說此人墮地獄如箭射頃：第八，像山一樣不斷增長的心，辨別高超的智慧。因為沒有下劣心，所以各種修行都遠遠超出，難以仰望它的高度。對於殊勝的事情下定決心去做，所以直接趨向菩提，不可動搖。十種決心中，一是勤奮修習能夠證得智慧；二是經常觀察所證得的真理；三是內在修習沒有漏洞；四是外在親近善知識，如果爲了名利而有其他追求，從他人那裡聽到言語就理解為盜法。《觀佛三昧經》說，這種人墮入地獄就像箭射出去一樣快。

【English Translation】 Retreat. 7. Resolve to disregard one's own life to be close to the Dharma: Make a firm resolution that even at the cost of one's life, one will be close to the Buddha's teachings (Dharma). 8. Resolve to liberate those who have already entered the Mahayana (Great Vehicle): Make a firm resolution to liberate those who have already entered the Mahayana Buddhism. 9. Resolve to liberate equally: Make a firm resolution to liberate all sentient beings equally. 10. Resolve to be the same as the Buddha's body, with perfect causes and fulfilled results: Make a firm resolution to be the same as the Buddha's Dharmakaya (Dharma body), reaching the state where the causes are perfect and the results are fulfilled. Fifth, the light of wisdom illuminates, which is to illuminate and penetrate wisdom, because it is sealed and determined, hence it illuminates. The ten phrases of thorough and unobstructed illumination are easy to understand. Sixth, non-equal dwelling, which is non-equal wisdom, because the previous illumination penetrates, hence it does not partially dwell or attach. Dwelling in both phenomena and principle is called non-comparable. In the ten resolutions listed, both expedient and real (wisdom) are practiced simultaneously. Or it is the function of stillness, which is the stillness of function, etc. All are clearly understandable. (The following enters the fifty-fifth sutra) Seventh, no inferior mind, which is no inferior wisdom. Above, looking down, there is no equal. Now, looking up, there is no inferiority. In the ten excellent matters, all are resolved to do. Therefore, it is called no inferiority. Therefore, the Jin Dynasty sutra calls it no timidity. The ten phrases are five pairs. First, subduing demons and controlling external (paths) are opposed. Second, rejoicing in others and self-satisfaction are opposed. Third, accumulating blessings and accomplishing wisdom are opposed. Fourth, transforming downwards and accomplishing upwards are opposed. The above four are explained separately. Fifth, compassion and wisdom reaching ultimate (perfection) are opposed, which is practicing both simultaneously. Among them, nine is the compassion of wisdom, and compassion and wisdom are practiced simultaneously. Although there is compassion, one does not seek rewards. Ten is the wisdom of compassion, and expedient and real (wisdom) are practiced simultaneously. Among them, there are four points: First, listing what is known. Second, 'Thus' below distinguishes what can be known, namely knowing suffering, awakening to delusion, seeing the truth, realizing cessation, practicing the path, and cutting off accumulation. Third, 'However' below negates those knowable aspects and what can be known, because there is no discrimination, therefore there is no merit. What is known has no various differences, therefore there is no realm. Fourth, 'Not existing' below converges to the Middle Way. Broadly distinguishing practicing both simultaneously. Among them, the first two sentences generally distinguish the Middle Way. Next, using 'Non-duality' below, the realm and wisdom are opposed, clarifying that all use real wisdom to understand expedient (means), showing that practicing both simultaneously is unobstructed. Among them, 'different' discusses variations and differences vertically. Distinguishing differences horizontally. Later, using 'Ultimate Dharma Realm' below, that is, starting from the essence to use, to distinguish practicing both simultaneously. Eighth, like a mountain increasing heart, distinguishing high and outstanding wisdom. Because there is no inferior mind. The myriad practices stand out, difficult to look up to its height. Because one is resolved to do excellent things, one goes directly to Bodhi (enlightenment), unshakeable. Among the ten resolutions, first, diligently cultivate to be able to realize wisdom. Second, constantly contemplate the truth realized. Third, internally cultivate without leakage. Fourth, externally be close to good teachers, if seeking fame and profit for other pursuits, hearing words from others and understanding them as stealing the Dharma. The Sutra of Contemplating the Buddha Samadhi says that this person falls into hell as quickly as an arrow is shot.

。後學誡之。五大忍度生弘誓更增者。若薪熾於火。六決超魔境。由成勝德而不著。唯法樂以自資。則魔境皆為佛境。七勤勇修行。攝論云愚修雖少時怠心疑己久。佛于無量劫。勤勇謂須臾。八不捨惡人。九孤標等佛。十權實雙行文中四。一正辨雙行。二何以下徴釋。徴有二意。一云修須稱理。理既無得愿何不捨。既不捨愿何用觀無。進退有妨。二釋亦二意。一云若有所得不得菩提。以無得故。出生菩提故。雖不捨愿須觀無得。二云無得之法非在得外。要求一切法。方盡無得之源故。欲證無得須不捨菩提之愿。三是故已下結成雙行。四不作是下顯其離過為不怖空而不求故。第九如海智即深廣智。非但求升聳峻。抑亦智體包含故。十中前四即四無量界。后六並佛界。無量開出。謂五入三世佛善根。六七八入三世佛界。九供多佛。十求多法並顯可知。由此因海得入果海。上來十行位竟。大文第四如寶住下二十九門。答二十九句問。迴向位中行。若並無礙總句有三十門。古德分三。初十一門明迴向位中行體堅固。二從十自在下一十二門。明行用自在。三從十種遊戲下七門。明行德圓備。今亦隨次配十回向。于中初有四門明初回向。二三迴向各有二門。四五六七各唯一門。第八回向即十無礙。九有三門十有四門。至文當知今初

四門明救護眾生離眾生相迴向位中之行。即分為四。一明所回善根。二即大愿救護。三即迴向所為。四顯所作成滿。今初所住善根可貴圓滿故。十中一供事多佛。二聞法受持。三自在受生。四說本末法。于中初說從本起末法。如無量義從一法生。其一法者所謂無相。次以一切下攝末歸本。釋成上義。五知斷自在資糧道。厭息加行道。防護無間道。斷除而不取解脫道。證入為異二乘留惑不斷。方能究竟斷證故。云何不證。方便巧學無邊佛法滿昔弘願故。如箭射空筈筈相拄故。六悲智雙行。七知性相無礙。八無得之得。九觀空滿愿。十受行無厭。于中先正顯。後知如來下釋成。第二十種如金剛心。即大愿救護雖迴向皆愿此在初故。謂于當作事及現作行皆無齊限。要心堅固窮其際故。十中一法門無盡誓願知。二眾生無邊誓願度。三嚴剎。四迴向。五供佛。上三愿成佛果。上五皆約當成並橫論無畔。次二約其現作皆豎深無際。謂六見聞無著。七安忍不亂斬首為級。上二暫斷煩惱。后三亦約當成。謂八遍於時處修行二利。九以心要成無際大行。十即寂起用。于中三。一悟寂。二而亦下起用。三何以下釋成。于中有三重徴釋。初番意云。所以即寂而用者。由本願智不捨悲故。次番云。所以智不捨悲者。智亦為物故。后番徴意云。何

【現代漢語翻譯】四門明救護眾生離眾生相迴向位中之行，即分為四：一、明所回善根；二、即大愿救護；三、即迴向所為；四、顯所作成滿。今初所住善根可貴圓滿故。十中：一、供事多佛（供養許多佛）；二、聞法受持（聽聞佛法並接受奉行）；三、自在受生（自由自在地轉生）；四、說本末法（講述根本與枝末的佛法）。于中初說從本起末法，如無量義從一法生，其一法者所謂無相。次以一切下攝末歸本，釋成上義。五、知斷自在資糧道（通達斷除煩惱的資糧道），厭息加行道（對加行道生起厭離），防護無間道（守護無間道），斷除而不取解脫道（斷除煩惱卻不執取解脫道），證入為異二乘留惑不斷，方能究竟斷證故，云何不證？方便巧學無邊佛法滿昔弘願故，如箭射空筈筈相拄故。六、悲智雙行（慈悲與智慧並行）；七、知性相無礙（了知體性與現象之間沒有障礙）；八、無得之得（無所得的獲得）；九、觀空滿愿（觀空性而圓滿願望）；十、受行無厭（接受奉行永不厭倦）。于中先正顯，後知如來下釋成。第二十種如金剛心，即大愿救護雖迴向皆愿此在初故，謂于當作事及現作行皆無齊限，要心堅固窮其際故。十中：一、法門無盡誓願知（誓願了知一切法門）；二、眾生無邊誓願度（誓願度化無量眾生）；三、嚴剎（莊嚴佛剎）；四、迴向（迴向功德）；五、供佛（供養諸佛）。上三愿成佛果，上五皆約當成並橫論無畔。次二約其現作皆豎深無際，謂六見聞無著（見聞覺知而不執著）；七、安忍不亂斬首為級（安忍不動搖，即使被斬首也如登階梯）。上二暫斷煩惱，后三亦約當成，謂八遍於時處修行二利（在任何時間地點都修行自利利他）；九、以心要成無際大行（以心要來成就無邊廣大之行）；十、即寂起用（從寂靜中生起妙用）。于中三：一、悟寂（證悟寂靜）；二、而亦下起用（然後生起妙用）；三、何以下釋成。于中有三重徴釋。初番意云：所以即寂而用者，由本願智不捨悲故。次番云：所以智不捨悲者，智亦為物故。后番徴意云：何

【English Translation】 The four gates illuminate the practice of saving sentient beings, liberating them from the perception of sentient beings, and dedicating merit in the position of dedication. These are divided into four aspects: first, clarifying the roots of goodness to be dedicated; second, the great vow of salvation; third, the purpose of dedication; and fourth, revealing the completion of what has been accomplished. Now, the initial dwelling in the roots of goodness is precious and complete. Among the ten: first, serving many Buddhas (offering to many Buddhas); second, hearing and upholding the Dharma (listening to and practicing the Buddha's teachings); third, freely receiving rebirth (being reborn freely); fourth, explaining the Dharma from its root to its branches (explaining the fundamental and derivative aspects of the Dharma). Among these, the first explains how the Dharma arises from the root, like the infinite meanings arising from one Dharma, which is called non-form. Then, 'with all' below, gathering the branches back to the root, explaining the above meaning. Fifth, knowing and freely cutting off the path of accumulation (understanding the path of accumulation for cutting off afflictions), being weary of the path of application (generating weariness towards the path of application), protecting the path of non-regression (guarding the path of non-regression), cutting off without grasping the path of liberation (cutting off afflictions without clinging to the path of liberation), entering into realization differently from the two vehicles, leaving behind residual delusions without completely cutting them off, in order to ultimately cut off and realize. Why not realize? Skillfully learning the boundless Buddha Dharma to fulfill past great vows, like arrows shot into the sky, shaft to shaft aligned. Sixth, compassion and wisdom acting in tandem (compassion and wisdom proceeding together); seventh, knowing that nature and form are unobstructed (understanding that there is no obstruction between essence and phenomena); eighth, obtaining without obtaining (obtaining the unobtainable); ninth, contemplating emptiness and fulfilling vows (contemplating emptiness and fulfilling wishes); tenth, receiving and practicing without weariness (accepting and practicing without ever tiring). Among these, the first is directly revealed, and the explanation follows after 'knowing the Tathagata'. The second ten are like the vajra heart, which is the great vow of salvation. Although dedicating merit, all wish this to be first, meaning that there is no limit to what should be done and what is currently being practiced. The mind must be firm and exhaust its limits. Among the ten: first, vowing to know the inexhaustible Dharma gates (vowing to understand all Dharma gates); second, vowing to liberate limitless sentient beings (vowing to liberate countless sentient beings); third, adorning the Buddha-fields (adorning the Buddha lands); fourth, dedicating merit (dedicating merit); fifth, offering to the Buddhas (offering to all Buddhas). The above three vows accomplish the Buddha fruit, and the above five are all about future accomplishment and are discussed horizontally without bounds. The next two are about current practice and are discussed vertically without limit, meaning sixth, seeing and hearing without attachment (seeing, hearing, and knowing without clinging); seventh, enduring without disturbance, even if beheading is like climbing stairs (enduring without wavering, even if beheaded, it is like climbing stairs). The above two temporarily cut off afflictions, and the last three are also about future accomplishment, meaning eighth, practicing the two benefits everywhere and at all times (practicing self-benefit and benefiting others at any time and place); ninth, accomplishing boundless great practice with the essence of mind (accomplishing boundless great practice with the essence of mind); tenth, arising from stillness (arising from stillness). Among these three: first, realizing stillness (realizing stillness); second, then arising from stillness (then arising from stillness); third, the explanation follows after 'why'. There are three layers of questioning and explanation. The first layer means: the reason for arising from stillness is that the wisdom of the original vow does not abandon compassion. The second layer says: the reason why wisdom does not abandon compassion is that wisdom is also for the sake of beings. The last layer questions: why

以要此雙行者釋有二義。一諸佛皆爾故。二又我下我先愿然故。第三十種發起。即是迴向所為。發起令現前故。十中前六自分。初三福業大。次三化業大。嚴土亦為攝生故。后四勝進。七八勝進攝福。后二勝進起化。謂九證體。十起用。第四究竟大事即所作成滿。十句可知。第二不壞信下二門。明不壞迴向中行。此門正明不壞十句義如前說。二十種受記即迴向行。成十中一解會佛心。二具解脫分善。三大行已修此。三多約三賢四五約對面不對面。法華云其不在此會。汝當爲宣說等。六初地證如。七八地成忍。八九地具調化方。九十地三大劫滿。十等覺已入重玄故云自在。如記慈氏等。若約行布。此位但有前五因便余來。若約圓融並通斯十。第三十種善根迴向下二門。明等一切佛迴向中行。此門正明等佛佛為真善知識。同即等義。十中心即悲智為心平等契理。余各一義。皆云同者同一體故。不見二相故。標云由此。能以一切善根皆悉迴向。二得智慧亦迴向行成故。彼文云。住此三昧。入深清凈智慧境界等故。第四十種廣大心。明至一切處迴向中行。無量無邊故無不至境。既無量無邊心如境而廣大。第五十種伏藏。即無盡功德藏迴向中行。於一切法蘊斯十義故。名為藏。即法而觀惑者不見故名為伏。一切各十是無盡功德矣

【現代漢語翻譯】現代漢語譯本：『以要此雙行者釋有二義』（『以要此雙行者』解釋為有兩種含義）：一、諸佛皆是如此（指諸佛都是這樣做的），所以要這樣做。二、又因為我發願『我先』（我先度化眾生）的緣故。第三，十種發起，即是迴向所要達成的目的。發起，是爲了讓目標顯現於眼前。這十種發起中，前六種屬於『自分』（自身成就）：最初三種是福業廣大，其次三種是化業廣大。嚴凈佛土也爲了攝受眾生。后四種是勝進（更進一步）：第七、第八是勝進攝福，第九、第十是勝進起化。第九是證得本體，第十是起用。第四，究竟大事，即所要作成的圓滿。這十句的含義可以自行理解。第二，『不壞信』（堅定不移的信心）以下的兩門，闡明在『不壞迴向』中的修行。此門正是闡明『不壞』這十句的含義，如前所述。二十種受記，即迴向的修行，成就十種功德：一、理解佛心。二、具備解脫的善根。三、已經修習廣大的修行。其中，三種是針對三賢位菩薩，四、五種是針對面對面和不面對面的情況。《法華經》說：『其不在此會，汝當爲宣說』（如果有人不在此法會，你應該為他們宣說）。六、初地菩薩證得如如之理。七、八地菩薩成就安忍。八、九地菩薩具備調伏教化的方法。九、十地菩薩三大阿僧祇劫圓滿。十、等覺菩薩已經進入重玄之境，所以說是自在。例如，彌勒菩薩的受記等。如果按照修行的次第，此位只有前五種因，其餘的將來才會具備。如果按照圓融的觀點，則這十種功德都貫通。第三，『十種善根迴向』以下的兩門，闡明在『等一切佛迴向』中的修行。此門正是闡明『等佛』，佛是真正的善知識。『同』就是『等』的意思。十種功德的核心是悲智為心，平等契合真理。其餘的各自有一種含義。都說『同』，是因為同一本體，不見二相。標題說『由此』，能夠以一切善根都回向。二、獲得智慧也是迴向修行成就的緣故。彼文說：『住此三昧，入深清凈智慧境界』等。第四，『十種廣大心』，闡明在『至一切處迴向』中的修行。因為無量無邊，所以沒有不能到達的境界。既然心是無量無邊的，那麼心就如境界一樣廣大。第五，『十種伏藏』，即『無盡功德藏迴向』中的修行。因為在一切法中蘊藏著這十種含義，所以稱為『藏』。因為以法而觀，迷惑的人看不見，所以稱為『伏』。一切各有十種，就是無盡的功德了。

【English Translation】 English version: 'To explain 'those who practice both aspects' (以要此雙行者), there are two meanings: First, all Buddhas are like this (referring to the fact that all Buddhas do this), so we should do it. Second, it is also because of my vow 'I first' (我先, I will liberate sentient beings first). Third, the ten kinds of 'arising' (發起) are the goals to be achieved by dedicating merit (迴向). 'Arising' is to make the goal appear before us. Among these ten kinds of arising, the first six belong to 'self-benefit' (自分): the first three are great in meritorious deeds (福業), and the next three are great in transformative deeds (化業). Purifying the Buddha-land is also for gathering sentient beings. The last four are 'superior progress' (勝進): the seventh and eighth are superior progress in gathering merit, and the ninth and tenth are superior progress in initiating transformation. The ninth is to realize the essence, and the tenth is to put it into practice. Fourth, the ultimate great matter is the perfection to be achieved. The meanings of these ten sentences can be understood by oneself. Second, the two sections below 'unbreakable faith' (不壞信) explain the practice in 'unbreakable dedication'. This section precisely explains the meaning of the ten sentences of 'unbreakable', as mentioned earlier. The twenty kinds of 'prediction' (受記) are the practice of dedication, achieving ten merits: First, understanding the Buddha's mind. Second, possessing the roots of liberation. Third, having already cultivated great practice. Among them, three are for the Three Worthies (三賢) bodhisattvas, and four and five are for face-to-face and non-face-to-face situations. The Lotus Sutra says: 'Those who are not in this assembly, you should proclaim for them' (其不在此會，汝當爲宣說). Sixth, the first ground bodhisattva realizes suchness (如). Seventh, the eighth ground bodhisattva achieves forbearance (忍). Eighth, the ninth ground bodhisattva possesses methods of taming and teaching. Ninth, the tenth ground bodhisattva completes three great asamkhya kalpas (三大阿僧祇劫). Tenth, the equal enlightenment (等覺) bodhisattva has already entered the realm of profound mystery, so it is said to be free. For example, the prediction of Maitreya (慈氏) and others. If according to the order of practice, this position only has the first five causes, and the rest will be possessed in the future. If according to the view of perfect fusion, then these ten merits are all interconnected. Third, the two sections below 'ten kinds of roots of goodness dedication' explain the practice in 'dedication equal to all Buddhas'. This section precisely explains 'equal to Buddhas', and Buddhas are true good teachers. 'Same' (同) means 'equal' (等). The core of the ten merits is compassion and wisdom as the mind, equally in accordance with the truth. The rest each have one meaning. All say 'same' because they are the same essence, and no two aspects are seen. The title says 'from this' (由此), one can dedicate all roots of goodness. Second, obtaining wisdom is also because the practice of dedication is achieved. That text says: 'Abiding in this samadhi, entering the realm of deep and pure wisdom', etc. Fourth, 'ten kinds of vast minds' explain the practice in 'dedication to all places'. Because it is immeasurable and boundless, there is no realm that cannot be reached. Since the mind is immeasurable and boundless, then the mind is as vast as the realm. Fifth, 'ten kinds of hidden treasures' are the practice in 'dedication of inexhaustible treasure of merit'. Because these ten meanings are contained in all dharmas, it is called 'treasure' (藏). Because one observes with dharma, those who are confused cannot see it, so it is called 'hidden' (伏). Everything has ten kinds, which is inexhaustible merit.

。第六十種律儀。即隨順堅固。一切善根迴向中行。彼約行首故。廣就施以明善根。今約行本略辨律儀。善根皆順平等之理實通一切故。第八云一切善根皆令究竟。究竟即順堅固義。通明十句攝善饒益無所不具。通一切善居然可知。第七十自在。即平等隨順一切眾生迴向中行。具十自在能隨順故。十自在如八地辨(已下入第五十六經)第八十無礙用。即真如相迴向中行。如於真如無障礙故。故彼位果云。住於此位得一切剎平等等。平等即是無礙之因。亦無礙之義。又云。得佛無量圓滿之身。一身充滿一切世界等。即正顯無礙之義。文中四。先總標十章。二佛子云何下總徴十章。三佛子菩薩下依章別釋。四佛子如是下總結成益。今初亦三。謂標徴列名。無礙者前明自在。即作用任運。今明無礙顯作用無拘。又無礙有二。一智二事。十中有通有局。然法智無礙多唯約智。如身剎等。多唯約事如眾生等。通於事智。然事無礙必通於智。智無礙境未必通事。二皆即體之用故。並云無礙用也。然十皆通二利。且約化說。初一所化二是化處。余皆能化。謂化法化身等可以意得。第三依章別釋中即為十段。文皆有四。謂標徴釋結。今初所化眾生無礙用十句中。前三約智辨無礙。一了性空故。二唯心現故。此二實智。三知時說法即是權

【現代漢語翻譯】現代漢語譯本：第六十種律儀，即隨順堅固，一切善根迴向中行。彼約行首故，廣就施以明善根。今約行本略辨律儀，善根皆順平等之理實通一切故。第八云一切善根皆令究竟，究竟即順堅固義。通明十句攝善饒益無所不具，通一切善居然可知。第七十自在，即平等隨順一切眾生迴向中行。具十自在能隨順故。十自在如八地辨（已下入第五十六經）。第八十無礙用，即真如相迴向中行。如於真如無障礙故。故彼位果云：『住於此位得一切剎平等等。』平等即是無礙之因，亦無礙之義。又云：『得佛無量圓滿之身，一身充滿一切世界等。』即正顯無礙之義。文中四：先總標十章，二佛子云何下總徴十章，三佛子菩薩下依章別釋，四佛子如是下總結成益。今初亦三：謂標徴列名。無礙者前明自在，即作用任運。今明無礙顯作用無拘。又無礙有二：一智二事。十中有通有局。然法智無礙多唯約智，如身剎等，多唯約事如眾生等，通於事智。然事無礙必通於智，智無礙境未必通事。二皆即體之用故，並云無礙用也。然十皆通二利，且約化說。初一所化二是化處，余皆能化。謂化法化身等可以意得。第三依章別釋中即為十段。文皆有四：謂標徴釋結。今初所化眾生無礙用十句中，前三約智辨無礙。一了性空故，二唯心現故，此二實智。三知時說法即是權。

【English Translation】 English version: The sixtieth precept is to accord with and strengthen the practice of dedicating all good roots. Because it concerns the beginning of practice, it broadly uses giving to clarify good roots. Now, focusing on the essence of practice, it briefly distinguishes precepts, as all good roots accord with the principle of equality and truly encompass everything. The eighth states that all good roots should be brought to ultimate completion, which means according with and strengthening. Comprehensively illuminating the ten phrases encompasses all benefits and leaves nothing lacking; it is clear that it encompasses all good. The seventieth is self-mastery, which is to equally accord with all sentient beings in the practice of dedication. Possessing the ten self-masteries enables accordance. The ten self-masteries are explained in the eighth ground (entering the fifty-sixth sutra below). The eightieth is unobstructed function, which is to dedicate in accordance with the aspect of Suchness (Tathata). Because there is no obstruction in Suchness. Therefore, the fruit of that position states: 'Dwelling in this position, one obtains all Buddha-fields as equal.' Equality is the cause of unobstructedness, and also the meaning of unobstructedness. It also states: 'Obtaining the Buddha's immeasurable and perfect body, one body fills all worlds, etc.' This directly reveals the meaning of unobstructedness. There are four parts in the text: first, a general statement of the ten chapters; second, 'Buddha-son, how?' below, a general inquiry into the ten chapters; third, 'Buddha-son, Bodhisattva' below, a separate explanation according to each chapter; fourth, 'Buddha-son, thus' below, a concluding summary of the benefits. The beginning also has three parts: stating, inquiring, and listing the names. 'Unobstructed' refers to the previously explained self-mastery, which is the effortless functioning of action. Now, 'unobstructed' clarifies that action is free from constraint. Furthermore, there are two types of unobstructedness: wisdom and phenomena. Among the ten, some are general and some are specific. However, unobstructedness of Dharma-wisdom mostly concerns wisdom, such as body and lands, while unobstructedness mostly concerns phenomena, such as sentient beings, encompassing both phenomena and wisdom. However, unobstructedness of phenomena necessarily encompasses wisdom, while the realm of unobstructedness of wisdom may not necessarily encompass phenomena. Both are the function of the essence, hence the term 'unobstructed function.' However, all ten encompass the two benefits (self and others), and are discussed in terms of transformation. The first is what is transformed, the second is the place of transformation, and the rest are what can transform. That is, the Dharma of transformation, the body of transformation, etc., can be understood. The third, explaining separately according to each chapter, is divided into ten sections. Each section has four parts: stating, inquiring, explaining, and concluding. Now, in the first ten phrases of unobstructed function for transforming sentient beings, the first three discuss unobstructedness in terms of wisdom: first, because of understanding the emptiness of nature; second, because of the manifestation of mind-only; these two are true wisdom. Third, knowing the time to teach the Dharma is skillful means.

智。餘七約事無礙。四能現眾生故五近收一毛。六遠示他剎。餘四示上首之身。第二剎無礙十中。知剎無盡通智通事故。晉經云。於一切剎深入無盡方便。度世云。一切佛界所入無盡。皆通事也。餘九唯事無礙。深即微細剎。余並可知。第三法無礙。謂皆約智于性相無礙之法。能知說自在故。一一多即入而不壞本。二實智出權。三無文示文。四一說多相。五無說之說。六一言圓備。輪字之義彌伽處釋。七門門互收。八以真收俗。九橫知無邊十豎窮其際。第四身無礙用。第五愿無礙用文並可知。第六境界無礙。謂於此十種勝劣相違境中於勝現劣迴轉無礙。是為菩薩分齊之境。文亦可知。第七智無礙。前來雖亦有智各從本類攝之。今則一向辨其智用。然智無若千因法顯別。以法從智。前法無礙以智從法。十中初二能化智。次三知所化智。六上入佛智。前六皆權智。七八權實無礙智。后二事事無礙智。第八神通無礙。一無數色身通。二天耳三他心。四分別言辭五宿住通故。度世經名見前世。六往一切佛剎通。莊嚴乃是其中別義。七未來劫通。前已明過去故。通舉三世。八即一切法智通。故度世云。一切諸佛菩薩所建立行。演法光明而照耀之。即是法光照佛法也。九即天眼。度世云。知見一切等故。謂見有所作而守護之。十準

晉本云。佛子略說菩薩平等觀一切諸法通自在。此即一切法滅盡三昧通平等寂滅故。故度世云。菩薩平等寂諸音響。則以平夷等御眾生。今文脫。此文中略舉故不曲盡。大旨不異如十通品辨。第九神力無礙。神通多約外用無壅。神力多約內有干能故。其十中多約一毛含攝等。此即身力。后是智力。若以通攝力。十種神力但是一神足通耳。既分通力兩殊故。十通中少說神境。第十力無礙用。悲智之力皆無礙故。亦有事用無礙從多說之。第四總結成益中。欲成不成。已得無礙得果不捨因尤顯無礙。第九遊戲下三門。明無縛無著解脫迴向中行。彼有百門。廣顯以無縛著解脫。成就普賢自在智用。今略其三。此門任志行成遊賞自在。次門明境界難量。後門明智用干能。皆由無縛無著故。今初十中攝為五對。一依正染凈相作而皆不壞本相。正顯遊戲之義。如世縱情遊戲無損動故。他皆仿此。二大小乘互現。三因果互現。四生死涅槃互現。五定散自在。謂初即定中起用而常定。后即用中入定而常用。第二境界難量通二種境。一即遊戲所行之境故。晉經名為勝行。二即分齊之境。謂出沒無礙唯菩薩能故。十中前三通所行境。后七皆分齊境。第三十力智慧。十中前七自分力。后三勝進力。前中初三自利一一向深求故。釋以不雜。二深求

【現代漢語翻譯】現代漢語譯本：晉本（指晉譯本的佛經）說：『佛子，簡略地說，菩薩以平等心看待一切諸法，通達自在。』這指的是一切法滅盡的三昧，通達平等寂滅的境界。所以《度世經》說：『菩薩平等寂滅一切音聲響動，從而以平等安寧的方式引導眾生。』現在的文字有所缺失。這裡只是簡略地提及，所以沒有完全詳盡地描述。但其主要意思與《十通品》所辨析的沒有不同。第九種是神力無礙。神通多指外在的應用，沒有阻礙；神力多指內在具有能力。因此，十種神力中多指一毛孔能含攝一切等，這指的是身力。後面的是智力。如果用通來統攝力，十種神力只是一種神足通而已。既然神通和神力有所區別，所以在十通中較少提及神境。第十種是力無礙用，因為悲智之力都沒有阻礙，也有事用無礙，這是從多方面來說的。第四部分總結成就利益，想要成就而沒有成就，已經得到無礙，得到果位而不捨棄因地，更加彰顯無礙的意義。第九部分從遊戲神通開始，以下三門闡明無縛無著的解脫迴向中的修行。那裡有百門，廣泛地闡釋以無縛無著的解脫，成就普賢菩薩的自在智用。現在簡略地列舉其中的三種。第一種門是隨心所欲地修行，成就遊賞自在。第二種門闡明境界難以衡量。第三種門闡明智慧的應用和能力，都是因為沒有束縛和執著。現在將最初的十種攝為五對：一是依報和正報、染污和清凈，相互作用而都不破壞其本來的面貌，這主要彰顯了遊戲的意義，就像世俗縱情遊戲而沒有損害一樣。其他的都可以仿照這個例子。二是大小乘相互顯現。三是因果相互顯現。四是生死涅槃相互顯現。五是定和散的自在。也就是說，最初的是在定中起用而常在定中，後面的是在用中入定而常用。第二種境界難以衡量，貫通兩種境界：一種是遊戲神通所行的境界，所以晉譯本的經名為『勝行』；另一種是分齊的境界，指的是出入沒有阻礙，只有菩薩才能做到。十種神通中，前三種是神通所行的境界，后七種都是分齊的境界。第三種是十力智慧，十種力量中，前七種是自身的力量，后三種是勝進的力量。在前面的七種力量中，最初的三種是自利，都傾向於深入地探求，所以用『不雜』來解釋。二是深入探求。

【English Translation】 English version: The Jin version (referring to the Jin Dynasty translation of Buddhist scriptures) says: 'Buddha's son, briefly speaking, the Bodhisattva views all dharmas with equanimity, attaining unobstructed freedom.' This refers to the Samadhi of the extinction of all dharmas, attaining the state of equanimity and tranquil extinction. Therefore, the Crossing the World Sutra says: 'The Bodhisattva equally quiets all sounds and vibrations, thereby guiding sentient beings with equanimity and peace.' The current text is somewhat incomplete. Here, it is only briefly mentioned, so it is not described in complete detail. However, its main meaning is no different from what is analyzed in the Chapter on the Ten Supernatural Powers. The ninth is the unobstructed divine power. Supernatural powers mostly refer to external applications, without obstruction; divine power mostly refers to having internal abilities. Therefore, among the ten divine powers, it mostly refers to a single pore being able to contain everything, etc., which refers to physical power. The latter refers to intellectual power. If one uses tong (通, unobstructed understanding) to encompass li (力, power), the ten divine powers are only one kind of shenzutong (神足通, supernatural power of the feet). Since supernatural powers and divine power are different, the Chapter on the Ten Supernatural Powers rarely mentions divine realms. The tenth is the unobstructed application of power, because the power of compassion and wisdom are both unobstructed, and there is also unobstructed application in affairs, which is spoken of from many aspects. The fourth part summarizes the accomplishment of benefits, wanting to accomplish but not accomplishing, already having attained unobstructedness, attaining the fruit without abandoning the cause, further highlighting the meaning of unobstructedness. The ninth part, starting from the game supernatural powers (遊戲神通), the following three doors elucidate the practice in the liberation of wu fu wu zhu (無縛無著, non-attachment and non-grasping) and dedication of merit. There are a hundred doors there, extensively elucidating the liberation of wu fu wu zhu, accomplishing the free and unhindered wisdom application of Samantabhadra Bodhisattva. Now, briefly listing three of them. The first door is to practice as one wishes, accomplishing the freedom of wandering and enjoying. The second door elucidates that the realm is difficult to measure. The third door elucidates the application and ability of wisdom, all because of wu fu wu zhu. Now, the initial ten are encompassed into five pairs: one is yibao (依報, dependent retribution) and zhengbao (正報, proper retribution), ranwu (染污, defilement) and qingjing (清凈, purity), interacting with each other without destroying their original appearances, which mainly highlights the meaning of game (遊戲, playfulness), just like worldly indulgence in games without damage. The others can follow this example. Two is the mutual manifestation of the Mahayana and Hinayana. Three is the mutual manifestation of cause and effect. Four is the mutual manifestation of birth and death, and Nirvana. Five is the freedom of ding (定, concentration) and san (散, scattering). That is to say, the initial one is using in concentration while constantly being in concentration, and the latter is entering concentration in use while constantly using. The second, the realm that is difficult to measure, penetrates two kinds of realms: one is the realm traveled by the game supernatural powers, so the Jin translation of the sutra is named Superior Practice; the other is the realm of fenqi (分齊, boundaries), referring to entering and exiting without obstruction, which only Bodhisattvas can do. Among the ten supernatural powers, the first three are the realms traveled by the supernatural powers, and the latter seven are all the realms of fenqi. The third is the intelligence of the ten powers, among the ten powers, the first seven are one's own powers, and the latter three are the powers of superior progress. In the preceding seven powers, the initial three are for self-benefit, all tending towards deep exploration, so they are explained with bu za (不雜, non-mixing). Two is deep exploration.

佛法佛法即是增上。三所作究竟者。由有善巧。次二利他。后二通二利余可知。第十十無畏下四門。明法界無量回向中行。分之為三。初門明所回善根。次門明法界行體。后二門明所成之德。今初即是法施善根無畏。即說法之德故。十中一聞持無畏。二辯才無畏。上二不畏不能答難。三二空無畏。了達二空不畏妄念。四威儀無缺無畏。五三業無過無畏。上二不畏外譏。六外護無畏。不畏眾魔外道。七正念無畏不畏遺忘。八方便無畏。不畏生死如善治船不懼海難。九一切智心無畏不畏二乘。十具行無畏不畏不能化生。第二不共法。正明法界行體。以稱法界起行故。不共凡小。又悟不由他亦非他共。十中一自利行。二化他行。三上求行。四善巧行。于中五。一巧離二乘。二善能下巧修三昧。三往來下巧順世間。四雖現下巧住諸乘。五雖唸唸下巧窮因果。五雙行不共行。有標釋結可知。六三業隨智慧行行。七悲代他苦行。八大慈攝物行。九堅凈自他行。涅槃春池可於中說。十位滿常修行。第三十種業下二門。明所成之德中。先明業用十句可知。後門十身顯得其體。然若身若業皆同法界無量。略舉十耳。此中十身與第九行十身。大同小異。謂此不來不去即彼不生不滅。不實不虛即彼不實不妄。不盡堅固即彼不遷不壞。不遷則橫

無遷變。不盡則豎說無窮。此中不動即彼一相故。文殊般若云。不動法界法界即一相。由得一相魔不能動。此具相身即彼入一切世界。諸趣身無相名同普至身。即彼入一切世界非趣身。余如十行中辨。上來回向位竟。大文第五十種身業下有五十門。答五十問。明十地位中行相。古德分四。初十二門明十地中三業殊勝行。寄在初地。二從十種勤修下。九門明造修離障行。寄二三地。三從十種離生道下九門。明造修純熟行寄在四地已上位。四從十種足下二十門。報相圓滿行寄八地已上位。此釋猶稍近。文亦未盡理。今亦依次分配十地。初地十門。次八漸略文勢爾故。謂二地六門三四各五門。五二六一七八各三。九地二門十地十三門。至文當知。今初十門明歡喜地中行。若粗相分總為三段。初二約身。次四辨語。后四明意。總顯彼地三業殊勝。若順彼文且分為二。初九明初住地中行。后一明安住地中行。前中分四。初六門明依何身。次心一門辨以何因。三發心門明為何義。四周遍門顯有何相。今初分二。前二約身辨身。后四就語遍身。語屬身故。皆是深種善根之所攝故。今初分二。此門約色身業用明身。十句可知。后十種身約法門自體明身。故但云身。十中度攝福智等。即前深種善根集助道等。互有影略。二就語辨身中。四

【現代漢語翻譯】現代漢語譯本無有變遷。如果說沒有窮盡，那麼豎窮三際也無法窮盡。因為此中的不動，就是那唯一的實相。文殊《般若經》中說：『不動法界，法界即是一相。』由於證得一相，魔就無法動搖。這具足相好的身，就能進入一切世界。諸趣之身是無相的，名稱卻與普至身相同。也就是進入一切世界，而非諸趣之身。其餘的如同《十行品》中所辨析的。以上是迴向位的解釋完畢。接下來第五大段，關於五十種身業，有五十個問題，闡明十地中的行相。古德將此分為四部分。首先是十二門，闡明十地中身、語、意三業殊勝的修行，寄託在初地。其次是從『十種勤修』開始的九門，闡明造修離障的修行，寄託在二地和三地。再次是從『十種離生道』開始的九門，闡明造修純熟的修行，寄託在四地及以上。最後是從『十種足下』開始的二十門，闡明報相圓滿的修行，寄託在八地及以上。這種解釋仍然稍顯接近，文義也未完全窮盡。現在我也依次分配十地，初地十門，其次八地逐漸簡略，這是文勢的緣故。也就是二地六門，三地和四地各五門，五地、二地、六地、一地、七地和八地各三門，九地二門，十地十三門。到具體經文時自然會明白。現在首先是十門，闡明歡喜地中的修行。如果粗略地劃分，總共分為三段。首先是兩段關於身，其次是四段辨析語，最後是四段闡明意，總共顯示此地三業的殊勝。如果順應經文，可以分為兩部分。首先是九門，闡明初住地中的修行，然後是一門，闡明安住地中的修行。在前面的九門中，又分為四部分。首先是六門，闡明依靠何種身，其次是心一門，辨析以何種因，三是發心門，闡明爲了何種意義，四是周遍門，顯示有何種相。現在首先分為兩部分，前面的兩門是關於色身業用，闡明身，後面的四門是關於法門自體，闡明身，所以只說是『身』。十種度攝福智等，也就是前面的深種善根，聚集助道等，彼此之間有所省略。二，在就語辨身中，有四門。

【English Translation】 English version Without change or alteration. If it is said to be inexhaustible, then even the vertical expanse of past, present, and future cannot exhaust it. Because the immobility within this is the one and only true aspect. The Manjushri Prajna Sutra says: 'The immovable Dharma Realm, the Dharma Realm is the one aspect.' Because of attaining the one aspect, demons cannot move it. This body possessing excellent marks can enter all worlds. The bodies of the various realms are without form, but their names are the same as the Universally Arriving Body. That is, entering all worlds, not the bodies of the various realms. The rest is as explained in the Ten Practices Chapter. The above is the explanation of the dedication position completed. Next, the fifth major section, concerning the fifty kinds of bodily karma, there are fifty questions, clarifying the characteristics of practice in the Ten Grounds (Bhumi). The ancient worthies divided this into four parts. First, the twelve doors, clarifying the superior practices of body, speech, and mind in the Ten Grounds, are placed in the first ground. Second, the nine doors starting from 'Ten Kinds of Diligent Cultivation,' clarifying the practice of creating and cultivating to separate from obstacles, are placed in the second and third grounds. Third, the nine doors starting from 'Ten Kinds of Separation from Birth Path,' clarifying the practice of creating and cultivating to become pure and skilled, are placed in the fourth ground and above. Fourth, the twenty doors starting from 'Ten Kinds of Feet,' clarifying the practice of the complete reward aspect, are placed in the eighth ground and above. This explanation is still somewhat close, and the meaning of the text is not completely exhausted. Now I also sequentially allocate the Ten Grounds, the first ground having ten doors, and the next eight grounds gradually abbreviated, this is the reason for the textual structure. That is, the second ground has six doors, the third and fourth grounds each have five doors, the fifth, second, sixth, first, seventh, and eighth grounds each have three doors, the ninth ground has two doors, and the tenth ground has thirteen doors. When we get to the specific text, it will naturally become clear. Now, first are the ten doors, clarifying the practice in the Ground of Joy (Pramudita Bhumi). If we roughly divide it, it is divided into three sections. First are two sections about the body, second are four sections analyzing speech, and last are four sections clarifying the mind, altogether showing the superiority of the three karmas in this ground. If we follow the text, we can divide it into two parts. First are nine doors, clarifying the practice in the initial dwelling ground, and then one door, clarifying the practice in the abiding ground. In the preceding nine doors, it is further divided into four parts. First are six doors, clarifying what kind of body to rely on, second is the one door of mind, analyzing what kind of cause, third is the door of generating the mind, clarifying for what kind of meaning, and fourth is the door of pervasiveness, showing what kind of aspect. Now, first divide into two parts, the preceding two doors are about the karma of the physical body, clarifying the body, and the following four doors are about the essence of the Dharma, clarifying the body, so it is only said 'body'. The ten kinds of degrees include blessings, wisdom, etc., which are the preceding deeply planted good roots, gathering auxiliary paths, etc., with some omissions between them. Two, in analyzing the body through speech, there are four doors.

門皆是所種善根。是知彼文雖無義已含有。若全異彼豈為彼行若全同彼何須重說。故彼文節節皆云。若廣說者不可窮盡。小異何疑。四門即分為四。初十種語明語體用。若約遮釋十中。初一離惡口。二離兩舌。次二離妄語。一粗二細。餘六離綺語。若約表釋。十種各顯一德。二十種凈修語顯語凈因。初二攝法次二離過。次二攝善次二法施。后二求法行。由此十事能令語凈。三十王守護即凈語之果。發其言善幽冥應之。況其人乎。然地經中。善知識善護意通由諸善。不獨由語故。度世經亦不躡前。四十種大事案經。即內善外護故。能成所作。然即地經善集白法善凈深心等。余句中義亦不獨躡于語。然皆躡者以語例余。于理無爽。十句並通二利文相亦顯。第二十種心者。明以何因。以大悲為首荷負一切等故。十中一荷負心。心如大地荷四重任故。二深廣心包含無外故。三勝心四凈心。五利六堅七無染。八希有九智慧十無邊。並語心體也。第三十種發心者。明為何義。為上求下化故。發起勝用十句可知。第四十種周遍心。明有何相。以過凡夫地入真如法中故。十中一總明悲廣智大。曠若虛空。二智契深極余皆可知。第二十種根即安住地中。行由前初住之行。令此勝用增上皆光顯。故名之為根。十中分三。初一信成就。次六修

行成就。于中初句樂欲根即近安樂法。多聞能正觀故。二不退者。即不著名利。於三昧中亦無愛著及貪求故。三安住者。萬行唸唸現前故。四五悲智不斷上皆教道。六即證道之修。后三即迴向成就。一總求一切地智故。即金剛智照徹法性故。二別求法身。三求功德身。謂十力等。第二十種深心下六門。明第二地中行。于中二。初二門明發起凈十種深心。后四門自體凈。今初前門自分直明深心。後門勝進加以增上。今初晉經及論。皆名直心者。然深心有二義。一於法殷重名深。即樂修善行。二契理名深深入理故。若語直心但有後義。正念真如法故。今文具二。初由契理。二由修行。次七廣上契理。后一顯前修行。二增上深心即勝進。上求增殷重故。十句亦四。初門樂修善行。二標契理。次三成上離疑。一出所因。二彰所入。三成德自在。后五成上積集善根。第二十種勤修下四門。明自體凈中行。彼約別地之行但明於戒。而有三聚。今文分二。初一門通修十度。即攝善法戒律儀亦在其中。以地相望是修位之首。故特名勤修。晉經名方便。方便修起故。二決定解下三門。明饒益有情戒中行。此門總顯智。于諸善決起勝解。地經約戒但解十善。晉經名樂修由有決解故樂修習。二解世界。三解眾生文相併顯。

大方廣佛華

【現代漢語翻譯】現代漢語譯本行成就（accomplishment of practice）。其中第一句『樂欲根』（root of joyful aspiration）即接近安樂之法。因為多聞能夠正確地觀察。第二『不退』（non-retrogression）是指不貪著名利，對於三昧（samadhi，concentration）中也沒有愛著和貪求。第三『安住』（abiding）是指萬行唸唸現前。第四、五句『悲智不斷』（uninterrupted compassion and wisdom）向上都是教導之法。第六句是指證道之修行。后三句是指回向成就。第一句總求一切地智（wisdom of all stages），即金剛智（vajra wisdom）照徹法性（dharmata，the nature of reality）。第二句分別求法身（dharmakaya，the body of dharma）。第三句求功德身（merit body），即十力（ten powers）等。第二十種深心（ten kinds of profound mind）以下的六門，闡明第二地中的修行。其中分為二部分。最初二門闡明發起清凈的十種深心。后四門是自體清凈。現在先說前門，從自身直接闡明深心。後門是勝進，加以增上。現在先說晉經和論，都名為直心（straightforward mind）。然而深心有二種含義。一是對法殷重名為深，即樂於修習善行。二是契合真理名為深，深入真理的緣故。如果說直心，則只有后一種含義，正念真如法（tathata-dharma，the dharma of suchness）的緣故。現在本文具備二者。首先由契合真理，其次由修行。其次七句廣泛地契合真理，后一句顯示前面的修行。二增上深心即勝進，向上求增殷重的緣故。十句也分為四部分。第一門樂於修習善行。第二句標明契合真理。其次三句成就上面的離疑。一是說明所因。二是彰顯所入。三是成就德行自在。后五句成就上面的積集善根。第二十種勤修（diligent practice）以下的四門，闡明自體清凈中的修行。前面是約別地之行，但闡明于戒（sila，morality），並且有三聚（three aggregates of precepts）。現在本文分為二部分。第一門通修十度（ten perfections），即攝善法戒律儀（discipline of gathering good dharmas）也包含在其中。以地相望是修位之首，所以特別名為勤修。晉經名為方便（upaya，skillful means），方便修起之故。二決定解（definite understanding）以下的三門，闡明饒益有情戒（precepts of benefiting sentient beings）中的修行。此門總顯智慧。對於諸善決起殊勝的理解。地經約戒但解十善（ten good deeds）。晉經名為樂修，由於有決解的緣故，所以樂於修習。二解世界。三解眾生文相併顯。《大方廣佛華嚴經》（Avatamsaka Sutra）

【English Translation】 English version Accomplishment of practice. Among them, the first sentence, 'root of joyful aspiration,' is close to the dharma of ease and joy. Because extensive learning enables correct observation. The second, 'non-retrogression,' refers to not being attached to fame and gain, and having no attachment or craving in samadhi (concentration). The third, 'abiding,' refers to the constant presence of myriad practices. The fourth and fifth sentences, 'uninterrupted compassion and wisdom,' are all teachings upwards. The sixth sentence refers to the practice of attaining the path. The last three sentences refer to the accomplishment of dedication. The first sentence seeks the wisdom of all stages in general, which is the vajra wisdom illuminating dharmata (the nature of reality). The second sentence seeks the dharmakaya (the body of dharma) separately. The third sentence seeks the merit body, which is the ten powers, etc. The six sections below the twenty kinds of profound mind explain the practice in the second bhumi (stage). Among them, it is divided into two parts. The first two sections explain the arising of the ten kinds of pure profound mind. The latter four sections are self-nature purity. Now, let's first talk about the former section, directly explaining the profound mind from oneself. The latter section is superior progress, with added enhancement. Now, let's first talk about the Jin Sutra and the treatises, which are both called straightforward mind. However, profound mind has two meanings. One is being earnest towards the dharma is called profound, which is being happy to cultivate good deeds. The second is being in accordance with the truth is called profound, because of deeply entering the truth. If one speaks of straightforward mind, then there is only the latter meaning, because of being mindful of tathata-dharma (the dharma of suchness). Now, this text possesses both. First, by being in accordance with the truth, and second, by practice. Secondly, the seven sentences extensively accord with the truth, and the last sentence reveals the preceding practice. The second enhanced profound mind is superior progress, because of seeking increased earnestness upwards. The ten sentences are also divided into four parts. The first section is happy to cultivate good deeds. The second sentence indicates being in accordance with the truth. The next three sentences accomplish the above separation from doubt. One is to explain the cause. Two is to reveal what is entered. Three is to accomplish virtuous conduct and freedom. The last five sentences accomplish the above accumulation of good roots. The four sections below the twenty kinds of diligent practice explain the practice in self-nature purity. The preceding is about the practice of separate bhumis, but it explains sila (morality), and there are three aggregates of precepts. Now, this text is divided into two parts. The first section universally cultivates the ten perfections, which also includes the discipline of gathering good dharmas. Regarding the bhumis as stages of practice, it is especially called diligent practice. The Jin Sutra is called upaya (skillful means), because of the skillful means of arising practice. The three sections below definite understanding explain the practice in the precepts of benefiting sentient beings. This section generally reveals wisdom. For all good, one definitely arises superior understanding. The Bhumi Sutra explains only the ten good deeds regarding precepts. The Jin Sutra is called happy practice, because of having definite understanding, so one is happy to practice. Two, understanding the world. Three, understanding sentient beings, the text and meaning are both revealed. Avatamsaka Sutra

嚴經疏卷第五十二大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十三(已下入第五十七經)

唐清涼山大華嚴寺沙門澄觀撰

第三十種習氣下五門。明三地中行分二。前二門明能起厭行。后三門即所起厭行。前中二。此門明熏習成氣。後門增盛攝取。今初由此地厭伏煩惱故。于諸行積集熏成氣分。方能究竟斷伏煩惱。故名習氣。十中一行本氣。二成行氣。三下化。四上見。五受生。六大行。七十愿。八十度。九理智。十量智。二十種取者。明增盛攝取故。晉經名熾然。由前積習愛樂得增長故。第二十種修下三門。明所起厭行。即分為三。此門正顯修行。前八修因。后二修果。第二成就佛法明修成勝緣。依託此十能成就故。第三十種退失明修行離過。別舉十過總令遠離。文並可知。第四離生道下五門。明四地中行分三。初此門明清凈對治修行增長因。次門明其清凈。后三門明對治修行增長。今初前三地寄同世間。有見等惑。猶如生食在腹。四地寄同出世。對治清凈能離彼生。謂離有為行故得無生故。顯行純熟離生澀故。廣如婆沙。今是彼清凈對治之因。故名為道。地經有十法明門。初是觀察眾生。今但廣斯一句余略不具。結云不雜二乘者。以於十句雙行

【現代漢語翻譯】現代漢語譯本：《大方廣佛華嚴經疏》卷第五十三（以下進入第五十七經）

唐朝清涼山大華嚴寺沙門澄觀撰寫

第三十種習氣以下分為五門。闡明三地中的修行，分為兩部分。前兩門闡明能夠生起厭離之行的原因，后三門闡明所生起的厭離之行。在前兩門中，此門闡明熏習形成習氣，后一門闡明增盛攝取。現在開始，由於此地厭伏煩惱的緣故，對於各種修行積聚熏習形成習氣，才能究竟斷除和降伏煩惱，所以名為習氣。十種之中，一行本氣，二成行氣，三下化，四上見，五受生，六大行，七十愿，八十度，九理智，十量智。二十種取者，闡明增盛攝取的原因。晉譯本名為熾然，由於之前的積習愛樂得到增長的緣故。第二十種修以下分為三門，闡明所生起的厭離之行，即分為三部分。此門正是顯現修行，前八種是修行的因，后兩種是修行的果。第二成就佛法，闡明修成殊勝的因緣，依託這十種才能成就的緣故。第三十種退失，闡明修行遠離過失，特別舉出十種過失，總的來說是要遠離這些過失。文義都很明白。

第四離生道以下分為五門，闡明四地中的修行，分為三部分。首先此門闡明清凈對治修行增長的原因，其次一門闡明其清凈，后三門闡明對治修行增長。現在開始，前三地寄託於世間，有見等惑，猶如生食在腹中。四地寄託于出世，對治清凈能夠遠離那些生，即遠離有為行而得到無生。顯現修行純熟而遠離生澀。詳細內容如《婆沙》中所說。現在是那清凈對治的原因，所以名為道。地經有十法明門，最初是觀察眾生，現在只是擴充套件這一句，其餘的省略不全。總結說不雜二乘，因為對於十句雙行。 English version: 《Avatamsaka Sutra Commentary》 Volume 53 (Hereafter entering the 57th Sutra)

Composed by Śramaṇa Chengguan of Great Avatamsaka Temple on Qingliang Mountain in the Tang Dynasty.

The thirtieth, 'Habitual Energies', is divided into five sections. Explaining the practice in the Third Ground, it is divided into two parts. The first two sections explain the causes for generating aversion to practice, and the last three sections explain the aversion to practice that is generated. In the first two sections, this section explains the formation of habitual energies through cultivation, and the latter section explains the increase and accumulation. Now beginning, because this ground subdues afflictions, the accumulation and cultivation of various practices forms habitual energies, which can ultimately cut off and subdue afflictions, hence the name 'Habitual Energies'. Among the ten, the first is the original energy of practice, the second is the energy of accomplished practice, the third is transformation below, the fourth is seeing above, the fifth is receiving birth, the sixth is great practice, the seventh is the ten vows, the eighth is the ten perfections (pāramitā), the ninth is principle and wisdom, and the tenth is measured wisdom. The twentieth, 'Taking', explains the reason for increasing and accumulating. The Jin translation is called 'Blazing', because the previous accumulated habits of love and joy are increased. The twentieth, 'Cultivation', is divided into three sections, explaining the aversion to practice that is generated, which is divided into three parts. This section precisely reveals practice, the first eight are the causes of practice, and the last two are the fruits of practice. The second, 'Accomplishing the Buddha-Dharma', explains the accomplishment of excellent conditions through practice, relying on these ten to be able to accomplish it. The thirtieth, 'Falling Away', explains the practice of being free from faults, specifically listing ten faults, and generally speaking, it is to stay away from these faults. The meaning of the text is very clear.

The fourth, 'Path of Leaving Birth', is divided into five sections, explaining the practice in the Fourth Ground, which is divided into three parts. First, this section explains the cause of increasing the pure antidote to practice, the next section explains its purity, and the last three sections explain the increase of the antidote to practice. Now beginning, the first three grounds are entrusted to the world, with delusions such as views, like raw food in the stomach. The fourth ground is entrusted to transcendence, the pure antidote can leave those births, that is, leaving conditioned actions and attaining non-birth. It shows that practice is pure and far from rawness. Detailed content is as described in the 《Vibhasa》. Now it is the cause of that pure antidote, so it is called the Path. The Ground Sutra has ten Dharma-illumination gates, the first is observing sentient beings, now only expanding this sentence, the rest are omitted and incomplete. Concluding that it is not mixed with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), because it is a dual practice of the ten sentences.

【English Translation】 English version: 《Avatamsaka Sutra Commentary》 Volume 53 (Hereafter entering the 57th Sutra)

Composed by Śramaṇa Chengguan of Great Avatamsaka Temple on Qingliang Mountain in the Tang Dynasty.

The thirtieth, 'Habitual Energies', is divided into five sections. Explaining the practice in the Third Ground, it is divided into two parts. The first two sections explain the causes for generating aversion to practice, and the last three sections explain the aversion to practice that is generated. In the first two sections, this section explains the formation of habitual energies through cultivation, and the latter section explains the increase and accumulation. Now beginning, because this ground subdues afflictions, the accumulation and cultivation of various practices forms habitual energies, which can ultimately cut off and subdue afflictions, hence the name 'Habitual Energies'. Among the ten, the first is the original energy of practice, the second is the energy of accomplished practice, the third is transformation below, the fourth is seeing above, the fifth is receiving birth, the sixth is great practice, the seventh is the ten vows, the eighth is the ten perfections (pāramitā), the ninth is principle and wisdom, and the tenth is measured wisdom. The twentieth, 'Taking', explains the reason for increasing and accumulating. The Jin translation is called 'Blazing', because the previous accumulated habits of love and joy are increased. The twentieth, 'Cultivation', is divided into three sections, explaining the aversion to practice that is generated, which is divided into three parts. This section precisely reveals practice, the first eight are the causes of practice, and the last two are the fruits of practice. The second, 'Accomplishing the Buddha-Dharma', explains the accomplishment of excellent conditions through practice, relying on these ten to be able to accomplish it. The thirtieth, 'Falling Away', explains the practice of being free from faults, specifically listing ten faults, and generally speaking, it is to stay away from these faults. The meaning of the text is very clear.

The fourth, 'Path of Leaving Birth', is divided into five sections, explaining the practice in the Fourth Ground, which is divided into three parts. First, this section explains the cause of increasing the pure antidote to practice, the next section explains its purity, and the last three sections explain the increase of the antidote to practice. Now beginning, the first three grounds are entrusted to the world, with delusions such as views, like raw food in the stomach. The fourth ground is entrusted to transcendence, the pure antidote can leave those births, that is, leaving conditioned actions and attaining non-birth. It shows that practice is pure and far from rawness. Detailed content is as described in the 《Vibhasa》. Now it is the cause of that pure antidote, so it is called the Path. The Ground Sutra has ten Dharma-illumination gates, the first is observing sentient beings, now only expanding this sentence, the rest are omitted and incomplete. Concluding that it is not mixed with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), because it is a dual practice of the ten sentences.

而修故。不同二乘見道離生矣。第二決定法者。明其清凈。上明能離今顯所得。以得出世決定法故。故彼文云。得彼內法生如來家。十中前五自分。后五勝進。第三齣生佛法下三門。明對治修行增長。于中分二。先二門明修行增長。后一門明修行對治。今初亦二。此門正明增長。後門顯立勝名。今初從緣出生即增長義。亦猶出息增長其多。十中初二順人信法。次二愿智不虛。次二時處廣長。次二無間普遍。后二勝行攝生。二丈夫名號即立勝名。由德行內增故嘉名外立。十中前四從境立名。五六約當體受名。上皆自利七八利他。九通顯勝具二利故。上皆自分因名。后一勝進果。稱上皆隨德假名故。瑜伽四十六。明菩薩隨德假名有十六種。初名菩提薩埵。十六名為法師。顯揚第八莊嚴論十二。皆同此說。又商主天子經五義立名。恐繁不會。第二有十種道明修行對治。地經寄位廣明三十七品。今約實位故。增數顯十皆為對治。並是正道。十中前二后一名義皆不共。三道則名義俱共。四道至九名共小乘。義唯實教前三可知。言義唯實者故。四行雲。善巧迴向無休息。故五根定根知三昧入出。六通天眼見死此生彼。七六念成七加念眾生為大悲故。亦是廣七覺中一念覺故。余例此知。八正思惟順一切智。九次第定皆寂用雙行。初禪

【現代漢語翻譯】現代漢語譯本爲了修復（佛法），這與二乘（聲聞和緣覺）的見道（證悟）不同，後者旨在脫離生死輪迴。第二，關於決定法，闡明其清凈性。上面闡明了能夠脫離輪迴的方法，現在揭示了所獲得的成果。因為獲得了出世的決定法，所以經文中說：『獲得內在的法，生於如來之家。』這十個方面中，前五個是自利的部分，后五個是勝進（利他）的部分。第三，從出生佛法開始的三門，闡明了對治、修行和增長。其中分為兩部分：前兩門闡明修行和增長，后一門闡明修行的對治。現在先說前兩門，此門主要闡明增長，后一門則顯立殊勝之名。現在先說從緣出生，即增長的含義，就像呼出氣息一樣，使其增長更多。這十個方面中，前兩個順應人們對佛法的信心，次兩個願望和智慧不虛妄，再兩個時間和處所廣闊而長遠，再兩個無間斷而普遍，后兩個殊勝的修行能夠攝受眾生。二丈夫的名號，即是建立殊勝之名。由於德行內在增長，所以美好的名聲在外建立。這十個方面中，前四個從境界上立名，第五和第六根據當體受名。以上都是自利，第七和第八是利他，第九普遍顯示殊勝，具備自利和利他兩種功德。以上都是自利部分的因，最後一個是勝進的果。稱以上都是隨順德行而假立的名號。瑜伽師地論第四十六卷，闡明菩薩隨順德行而假立的名號有十六種，第一個名稱是菩提薩埵（Bodhisattva，菩薩），第十六個名稱是法師。顯揚聖教論第八卷和莊嚴經論第十二卷，都與此相同。又有商主天子經，用五種意義來立名，恐怕過於繁瑣，這裡就不贅述了。第二，有十種道，闡明修行的對治。地持經借用地位廣泛地闡明了三十七道品，現在根據實際的地位，增加數量來顯示十種都是爲了對治，並且都是正道。這十個方面中，前兩個和最後一個名義都不相同，第三道則是名義都相同。第四道到第九道，名稱與小乘相同，但意義唯有實教（大乘）才具備。前面三種可以理解。說『意義唯有實教』，所以四行中說：『善巧地迴向，沒有休息。』所以五根和定根，知道三昧的入和出。第六，通過天眼，看到眾生死後在此生彼。第七，六念成就，加上為眾生而念，因為大悲的緣故，也是廣義的七覺支中的一念覺。其餘的可以依此類推。第八，正思惟順應一切智。第九，次第定都是寂靜和作用同時進行。初禪（First Dhyana）

【English Translation】 English version And cultivate the old. Different from the two vehicles' (Sravaka and Pratyekabuddha) seeing the path and leaving birth. Secondly, the decisive dharma clarifies its purity. The above clarifies the ability to leave, and now reveals what is obtained. Because the decisive dharma of transcending the world is obtained, therefore the text says: 'Obtain the inner dharma and be born into the family of the Tathagata.' Among the ten, the first five are the self-benefiting part, and the last five are the superior advancement (altruistic) part. Thirdly, the three doors starting from the birth of the Buddha-dharma clarify the counteraction, practice, and growth. Among them, it is divided into two parts: the first two doors clarify practice and growth, and the last door clarifies the counteraction of practice. Now, let's first talk about the first two doors. This door mainly clarifies growth, and the last door establishes a superior name. Now, let's first talk about arising from conditions, which means growth, just like exhaling breath, making it grow more. Among these ten aspects, the first two accord with people's faith in the Dharma, the next two wishes and wisdom are not false, the next two times and places are broad and long-lasting, the next two are uninterrupted and universal, and the last two superior practices can gather sentient beings. The name of the two heroes is the establishment of a superior name. Because of the inner growth of virtue, a good reputation is established externally. Among these ten aspects, the first four establish names from the realm, the fifth and sixth receive names according to the entity. The above are all self-benefiting, the seventh and eighth are altruistic, and the ninth universally shows superiority, possessing both self-benefiting and altruistic merits. The above are all causes of the self-benefiting part, and the last one is the fruit of superior advancement. It is said that the above are all provisional names established according to virtue. Yoga-bhumi Shastra, Volume 46, clarifies that there are sixteen kinds of provisional names established by Bodhisattvas according to virtue. The first name is Bodhisattva (菩提薩埵), and the sixteenth name is Dharma Master. Asanga's Compendium of Determinations, Volume 8, and Ornament of the Mahayana Sutras, Volume 12, are the same as this. There is also the Sutra of the Merchant Leader Son of Heaven, which establishes names with five meanings, but it is feared that it is too cumbersome, so it will not be repeated here. Secondly, there are ten paths that clarify the counteraction of practice. The Dasabhumika Sutra borrows positions to widely clarify the thirty-seven factors of enlightenment, but now, according to the actual position, increasing the number shows that all ten are for counteraction and are all the right path. Among these ten aspects, the first two and the last one have different names and meanings, while the third path has the same name and meaning. The fourth path to the ninth path have the same name as the Hinayana, but the meaning is only possessed by the Real Teaching (Mahayana). The first three can be understood. It is said that 'the meaning is only possessed by the Real Teaching,' so the Four Practices say: 'Skillfully dedicate without rest.' Therefore, the five roots and the root of concentration know the entering and exiting of Samadhi. Sixth, through the divine eye, see sentient beings die here and be born there. Seventh, the six recollections are accomplished, plus recollection for sentient beings, because of great compassion, it is also one recollection of the broad seven factors of enlightenment. The rest can be inferred by analogy. Eighth, right thought accords with all-knowing wisdom. Ninth, the sequential samadhis are all tranquility and function occurring simultaneously. First Dhyana (初禪)

離欲恚害而逆化眾生。亦用欲等言說。故云一切語業。二禪雖無覺觀不壞凈覺。以為說因。三禪離喜而生法喜。四禪離樂而受解脫道樂。從此不下。明四無色定。但總相顯勝。雖住滅下即滅盡定。此定雖盡滅諸不恒行心心所法。及滅恒行染污一分。而以厭患想受為先故。名滅想受定。由非想地猶有細想。是舍受故。今實教明即受等性滅故。不息菩薩行。是以七地云能唸唸入。亦唸唸起等。余如三地及七地中辨。十力中六遍一切下。是一切至處道智。八是天眼。九是宿命。今三世悉知。況乎宿命。余如初會中辨。第五無量道下二門。明五地中行分二。此門明勝慢對治中行。後門明後二分中行。今初分二。先總標四門。以此四門同顯道義。義皆無量類例相從。故總標之。約義須分故。后二屬后。二從佛子下別明初門。謂十平等心及隨如道行。皆是菩薩正道所游路故。以觸境皆如道無不在。況虛空等十。一一無量道豈有涯。十中前四各一無量。后四皆佛界無量。語言亦屬眾生。亦是調伏界。無量劫數即豎論無量。餘七橫論無量。虛空亦橫亦豎。法界非橫非豎。虛空法界約無份量。餘八廣多無量兼無份量。二無量助道即不住道行勝。及彼果勝中行。以智契如是謂正道。萬行資緣皆為助道。此二合行名不住道。今以圓融之修無不

契如。併爲正道。皆互相資併爲助道。故舉虛空等十不異前章。然正道不隨事轉同稱無量。助道隨事故。隨所等事名無邊無盡等。第六無量修道一門。明六地中行。般若現前為真修故。無去來等即十平等等故。十中前四即勝慢對治中行。攝十平等。后六即彼果勝中行。不住道行勝。十種觀緣彼已廣故。此略不明。四中前三約法。后一約喻。法中彼從別義開成前八。今總明之。一不起心。二稱本性。三遣修相。亦可配三性三無性。如理思之。四舉七喻通顯無著。后六中五雖證三空。而集福德。六不著教法不可說者。理圓言偏言不能詮故。無言說者性無言故。離言說者忘言方會故。七不壞事法界。八不壞真如理。九總明權實之智故力無盡。上皆自分修。十即勝進修。第七莊嚴道下三門。明七地中行分三。初門明權實雙行。次門明唸唸進趣。後門取授自在。今初即彼地中。樂無作行對治十種方便智。及雙行果發起勝行中行。以權實交飾故曰莊嚴。列中前五自行無染。次四隨有攝化。一無染而化。二處正入邪。三持犯權實。四人法權實。十總顯因果權實。于中三。初因圓示缺示現受生。是因未滿故。次與三世下。同果境界而不捨因。因有十句行通二利。法即教法業謂利他。道謂正智儀謂制聽。取即愿求巧謂權實。上皆所作事。

【現代漢語翻譯】現代漢語譯本契如，並作為正道，都互相資助，並作為輔助的道路。所以用虛空等十種不異來對應前一章。然而正道不隨世事變化，都稱為無量。輔助的道路隨著世事變化，隨著所對應的世事而名為無邊、無盡等。第六無量修道一門，闡明六地中的修行。因為般若智慧顯現時才是真正的修行，所以無去來等同於十平等。十種平等中，前四種是針對克服增上慢的修行，涵蓋了十平等。后六種是彼果殊勝中的修行，不住于道行殊勝。十種觀緣彼已廣說，此處略而不談。四種修行中，前三種是就法而言，后一種是就比喻而言。就法而言，是從個別意義展開成為前八種。現在總括地說明它們：一是不起心，二是稱合本性，三是去除修行的表相。也可以將它們與三自性、三無自性相配，如理思維。四是用七個比喻來普遍地顯示無著。后六種修行中，五種雖然證得了三空，但仍然積累福德。六是不執著于教法，因為不可說，理圓滿而語言有侷限，語言不能完全表達。無言說是因為自性無言，離言說是爲了忘言才能領會。七是不破壞事法界，八是不破壞真如理，九是總括地闡明權實之智，所以力量無窮。以上都是自分的修行，十是殊勝增進的修行。第七莊嚴道以下三門，闡明七地中的修行，分為三部分。第一部分闡明權實雙行，第二部分闡明唸唸進趣，第三部分闡明取授自在。現在第一部分是針對彼地中，樂於無作行來對治十種方便智，以及權實雙行之果發起殊勝行中的修行。因為用權實相互裝飾，所以稱為莊嚴。列舉的內容中，前五種是自行無染，后四種是隨順眾生進行攝受教化。一是無染而教化，二是在正道中進入邪道，三是持戒和犯戒的權實，四是人法（眾生和佛法）的權實，十是總括地顯示因果的權實。其中分為三部分。最初是因圓滿而示現缺憾，示現受生，是因為因地尚未圓滿。其次是『與三世下』，如同果地的境界而不捨棄因地。因地有十句，修行貫通自利利他。法指教法，業指利益他人，道指正智，儀指戒律和聽聞，取指愿求，巧指權實。以上都是所作之事。

【English Translation】 English version Just as, along with the right path, they mutually support and assist each other as auxiliary paths. Therefore, the ten non-dualities, such as emptiness, are used to correspond to the previous chapter. However, the right path does not change with worldly affairs and is called immeasurable. The auxiliary paths change with worldly affairs and are named boundless, endless, etc., according to the corresponding worldly affairs. The sixth, the gate of immeasurable cultivation, clarifies the practice in the sixth Bhumi (stage of Bodhisattva). Because true cultivation occurs when Prajna (wisdom) manifests, the absence of coming and going is equivalent to the ten equalities. Among the ten equalities, the first four are practices aimed at overcoming arrogance, encompassing the ten equalities. The latter six are practices in the excellence of the resultant state, not dwelling on the excellence of the path. The ten contemplations have been extensively discussed elsewhere, so they are omitted here. Among the four practices, the first three are in terms of Dharma (teachings), and the last one is in terms of metaphor. In terms of Dharma, they are expanded from individual meanings into the previous eight. Now, they are summarized as follows: first, not arising thoughts; second, conforming to the inherent nature; third, eliminating the appearance of cultivation. They can also be matched with the three natures and the three non-natures; contemplate them accordingly. Fourth, using seven metaphors to universally reveal non-attachment. Among the latter six practices, five, although realizing the three emptinesses, still accumulate merit. Sixth, not being attached to the teachings, because they are inexpressible; the principle is complete, but language is limited, and language cannot fully express it. Non-speaking is because the nature is without words; leaving words is to understand by forgetting words. Seventh, not destroying the realm of phenomena; eighth, not destroying the principle of Suchness; ninth, comprehensively clarifying the wisdom of skillful means and ultimate truth, so the power is inexhaustible. The above are all self-benefiting practices; tenth is the excellent advancing practice. The seventh, the Adornment Path, and the following three gates, clarify the practice in the seventh Bhumi, divided into three parts. The first part clarifies the dual practice of skillful means and ultimate truth; the second part clarifies the continuous progress in every moment; the third part clarifies the freedom of taking and giving. Now, the first part is aimed at the practice in that Bhumi, delighting in non-action to counteract the ten expedient wisdoms, and the practice in the excellent conduct arising from the fruit of the dual practice of skillful means and ultimate truth. Because they are adorned with skillful means and ultimate truth, it is called Adornment. Among the listed contents, the first five are self-benefiting without defilement, and the latter four are to receive and transform beings according to their needs. First, to teach without defilement; second, to enter the wrong path from the right path; third, the skillful means and ultimate truth of upholding and violating precepts; fourth, the skillful means and ultimate truth of beings and Dharma; tenth, to comprehensively reveal the skillful means and ultimate truth of cause and effect. Among them, it is divided into three parts. Initially, the cause is complete but shows imperfection, showing rebirth, because the causal ground is not yet complete. Secondly, 'with the three worlds below', like the realm of the fruition without abandoning the causal ground. The causal ground has ten sentences, and the practice penetrates self-benefit and benefiting others. Dharma refers to the teachings, Karma refers to benefiting others, Path refers to right wisdom, Discipline refers to precepts and listening, Taking refers to aspiration, Skillful means refers to skillful means and ultimate truth. The above are all things to be done.

總語因體。產生用者即因成大用。住持力者長用不絕。后何以下徴釋可知。二十足明唸唸進趣行。即彼障對治中修行無量種。及雙行分中菩提分差別等。十中初二約行。一戒二進。次二約通。一總二別。次二約心。一愿二誓。次二約法。一順二持。后二約德。一演二伏。三十種手明取授自在行。即雙行分中能作大義。十中初一約取。謂唸唸中修習一切佛法向佛智故。餘九約授。于中前五明四攝。一佈施二愛語。三四皆利行。五即同事共一手。作而拔出故。后四即四家一苦清凈故。二示諸諦故。三般若力故。四舍煩惱故。第八十腹下三門。明第八地中行。以內證無生故。皆約內事明內德圓滿。即分為三。初門明含容清凈德。即彼集地分中無住道清凈等故。及凈忍分中得無生故。亦是得勝行分中離一切貪著等故。世人之腹多含穢惡。今此十中。前六后一明惡無不離。七八九三明善無不積。若能如是凡即佛腹。二有十藏前總舉其腹。今別明五藏。由得勝行諸佛勸起。一念出生含攝成熟無量德故。十中初三出生三寶。次三成熟三聚。邪定亦有佛性為未來因故。起悲為緣。涅槃云。一闡提人雖復斷善。由佛性力未來善根還得生長。即其義也。后四攝授佛果。最後即一切智也。三有十心。即五藏之一最為勝故。五藏主故。即此地能

成諸善無功用心。前初地中明心。梵云質多即慮知心。對身口故。今此梵云纈唎陀耶。此云肉團心對余藏故。十中前六自利。于中初二攝善。一勤二策。次二破惡。一破緣二破因。次二成行。一堅二凈。次二攝生心。一智令悟。二慈拯救。大梵住即四無量。后二成德。一深。二固。第九被甲下二門明九地行法師入有。備外嚴故。初門明入地十心。如被甲防內將趣入故。十句可知。二十器仗。器仗破外。以住地心窮十稠外無不破故。十中前五順仗破障。次三違仗破障。如令賊破賊故。次一非順非違仗。如以良謀不用兵仗無不破故。后一切成立德仗。第十十種首下十三門。明十地行十地德圓故。寄六根四儀業用明之。且分為三。初一總標德首。次六六根勝德。后六四儀成規。今初居受職位首出衆聖故。十中初三果首。次三標之以因釋之以果。后四直明行首。第二十眼下六門明六根。即分為六。初明十眼者。即大盡分中。如實知見一切法故。十中前五名同諸教。而體用不同諸宗。肉眼見障內色故。智論三十七。說肉眼見近不見遠。見前不見后等。天眼方見遠等仍有分齊。今肉眼見一切色。已過二眼故。四十四自指云。不思議經應見遠。此中不說。然天眼是假和合不見實相。今明見心即似同於彼。然心通性相則亦不同。此中慧

眼似彼法眼。此中法眼似彼慧眼。所以互者。以彼慧眼。不能見眾生盡滅一異。不能度生。今顯實過權反此明能。彼中法眼雖知於法。不能遍知眾生方便道。今反此故明知一切。意欲異權故耳。彼佛眼細無不知。今舉勝況劣。又十力無不該故。后五中智眼見事。即法眼開出。光明眼通身智光。義兼法慧。出生死眼者。然涅槃不可見。絕見方見見圓寂故。無礙眼者。總見諸眼境皆無障故。此即一眼具多為不壞相故。須列十眠。一切智眼即是普眼。非但見法界重重。亦乃法界即眼故。為普門故。知十眼全以無礙法界而為其體。若辨次第。以肉眼見生受苦。次以天眼了知其心。次別知根境。次引入如實。次令得佛力。次尋光而見。次同歸寂滅。后等同法界余如別章。二十耳者。然眼等六根由得解脫神通無上。見聞嗅觸等。皆自在故。總就行辨。此門亦即釋名分中。聞持如來大法雨故。初二離順離違。次二棄小欣大。次二愍苦厭樂。次二滿果圓因。后二了俗同真。悲智俱運。三有十鼻嗅行香故。于中初四聞香體。俱舍有四。總名為香。一好香謂沈壇等。二惡香謂蔥韭等。三等香。四不等香。謂於前二增益依身。名為等香。損減依身名不等香故。亦不離好惡。今此中俱聞聞其上二。更無別體。非香非臭對前成三。謂如柴炭等。次

【現代漢語翻譯】現代漢語譯本眼似彼法眼（Dharma-cakṣus，能見諸法實相之眼）。此中法眼似彼慧眼（Prajñā-cakṣus，能見空性之眼）。所以互者：因為彼慧眼不能見眾生盡滅一異，不能度生。今顯實過權，反此明能。彼中法眼雖知於法，不能遍知眾生方便道。今反此故，明知一切，意欲異權故耳。彼佛眼細無不知，今舉勝況劣。又十力無不該故。后五中智眼見事，即法眼開出。光明眼通身智光，義兼法慧。出生死眼者：然涅槃不可見，絕見方見見圓寂故。無礙眼者：總見諸眼境皆無障故。此即一眼具多為不壞相故。須列十眠。一切智眼即是普眼，非但見法界重重，亦乃法界即眼故，為普門故。知十眼全以無礙法界而為其體。若辨次第，以肉眼見生受苦，次以天眼了知其心，次別知根境，次引入如實，次令得佛力，次尋光而見，次同歸寂滅，后等同法界余如別章。二十耳者：然眼等六根由得解脫神通無上，見聞嗅觸等皆自在故。總就行辨，此門亦即釋名分中，聞持如來大法雨故。初二離順離違，次二棄小欣大，次二愍苦厭樂，次二滿果圓因，后二了俗同真，悲智俱運。三有十鼻嗅行香故。于中初四聞香體。俱舍有四，總名為香：一好香，謂沈壇等；二惡香，謂蔥韭等；三等香；四不等香，謂於前二增益依身，名為等香，損減依身名不等香故。亦不離好惡。今此中俱聞聞其上二，更無別體。非香非臭對前成三，謂如柴炭等。次

【English Translation】 English version The eye is like that Dharma-cakṣus (the eye that sees the true nature of all dharmas). Here, the Dharma-cakṣus is like that Prajñā-cakṣus (the eye that sees emptiness). The reason for their difference is that the Prajñā-cakṣus cannot see the complete extinction and difference of sentient beings, and cannot liberate them. Now, it reveals the real surpassing the provisional, reversing this to clarify its ability. Although the Dharma-cakṣus in that context knows the dharmas, it cannot universally know the expedient paths for sentient beings. Now, reversing this, it clearly knows everything, intending to differ from the provisional. That Buddha-cakṣus is subtle and knows everything, now it cites the superior to describe the inferior. Moreover, the ten powers encompass everything. Among the latter five, the wisdom eye sees things, which is the opening of the Dharma-cakṣus. The light eye pervades the body with the light of wisdom, its meaning encompassing both Dharma and wisdom. The eye that transcends birth and death: Nirvana is invisible; only by transcending seeing can one see perfect stillness. The unobstructed eye: it sees all the realms of all eyes without obstruction. This is one eye possessing many, as it is an indestructible characteristic. The ten sleeps must be listed. The all-knowing eye is the universal eye, not only seeing the layers of the Dharma realm, but also the Dharma realm being the eye itself, for the sake of universality. Knowing that all ten eyes entirely take the unobstructed Dharma realm as their essence. If distinguishing the order, with the physical eye, one sees beings suffering; next, with the heavenly eye, one understands their minds; next, one separately knows the roots and realms; next, one introduces them to reality; next, one enables them to attain the Buddha's power; next, one seeks the light and sees; next, they all return to stillness; finally, they are equal to the Dharma realm, the rest as in separate chapters. The twenty ears: the six roots, including the eyes, attain liberation, unsurpassed supernatural powers, and seeing, hearing, smelling, touching, etc., are all free. Generally speaking, this gate is also in the section on explaining names, hearing and upholding the great Dharma rain of the Tathagata. The first two are detached from conformity and opposition, the next two abandon the small and rejoice in the great, the next two are compassionate towards suffering and weary of pleasure, the next two fulfill the fruit and perfect the cause, and the last two understand the mundane and are the same as the true, compassion and wisdom both operating. The three have ten noses that smell and practice incense. Among them, the first four smell the essence of incense. The Kośa has four, collectively called incense: one is good incense, such as sandalwood; two is bad incense, such as onions and chives; three is equal incense; four is unequal incense, which means that adding to the former two based on the body is called equal incense, and subtracting from the body is called unequal incense. It also does not depart from good and bad. Now, in this context, both smell the first two, and there is no other essence. Neither fragrant nor foul forms the third in contrast to the previous two, such as firewood and charcoal. Next

三聞香表用。瑜伽等中上二界既無鼻舌二識。亦無香味二塵。語其無粗。此聞有頂香者明其聞細。菩薩力故。又有頂言。余處多明是色究竟。準晉經中聞非想香。則有頂言亦是三有之頂。既有通果之色。亦有通果之香。后三聞出世人法。四有十舌演法味故。下三為成六根非顯三業。三業前已有故。十中前五約辯顯德。后五約用。十降四魔。魔即天子魔。生即蘊魔故。五有十身隨行成身故。六有十意。初一總餘九別。文並可知。第三六門明四儀動止行。一行者動遊行法故。于中令轉還者。轉有漏定還無漏故。不斷生死者。若斷非真涅槃故余可知。二十種住者。止息散動故。前七自分住。后三勝進住。三坐者多時安處故。初四世坐以攝物。后六法坐以成德。四十臥者。放捨身心合法體故。十中初三顯定。一加行調身心。二習修。三得定。餘七定益亦兼余善。然其十事各同臥之一義。初三后二可知。四獨已臥故。五離尸伏故。六離依倚故。七思明相故。互警覺故。八右脅臥故。五住處者。智有棲止之所故。前明能住此辨所住。十句可知。六所行處。前辨能行此明所行。于中初四自行。一依四念。阿難四問佛令依住。今辨依行余可思準。十地行竟。大文第六十觀察下。五十一門答上因圓果滿。若克實而論。成如來力下四門方明

【現代漢語翻譯】現代漢語譯本：第三種是聞香表法。在《瑜伽師地論》等論典中，色界和無色界沒有鼻識和舌識，也沒有香味二塵。說它們沒有粗糙的香味，這裡說有頂天能聞到香味，是說明他們能聞到細妙的香味，這是菩薩威神力的緣故。又說有頂天，其他地方多說明是色究竟天。參照晉譯的經文中說能聞到非想非非想處的香味，那麼這裡說的有頂天也是三有（欲有、色有、無色有）的頂端。既然有共通果報的色法，也有共通果報的香味。後面的三種聞是為出世間的人說法。第四種是因為有十種舌頭能演說法的味道。下面的三種是爲了成就六根，不是爲了顯示身口意三業，因為三業前面已經說過了。十種舌頭中，前五種是用來辨別和彰顯功德，后五種是用來發揮作用。十種舌頭能降伏四魔，四魔指的是天子魔和生蘊魔。第五種是有十種身，隨順修行而成就身。第六種是有十種意，第一個是總說，其餘九個是分別解說，文義都很明白。第三部分六門說明四種威儀的動止行。第一種行，是動搖法故。在行走中，使有漏的定力轉化為無漏的定力。不斷生死，是因為如果斷了生死就不是真正的涅槃，其餘的可以自己理解。二十種住，是爲了止息散亂的緣故。前面的七種是自安住，後面的三種是勝進住。三種坐，是爲了長時間安住的緣故。前面的四種是世俗的坐，用來攝受眾生；後面的六種是法坐，用來成就功德。四十種臥，是爲了放下身心，契合法體的緣故。十種臥中，前三種是顯示禪定，一是加行調身心，二是習修，三是得定。其餘七種是禪定的利益，也兼有其他的善法。然而這十件事都共同具有臥的意義。前三種和后兩種可以自己理解。第四種是獨自而臥，第五種是遠離屍體而伏臥，第六種是遠離依靠而臥，第七種是思照明相，互相警覺，第八種是右脅而臥。五種住處，是智慧所棲息的地方。前面說明能住，這裡辨別所住。十句的含義可以自己理解。六種所行處，前面辨別能行，這裡說明所行。其中前四種是自行，一是依靠四念處。阿難的四個問題，佛陀讓他依靠四念處安住。現在辨別依靠四念處而行，其餘的可以參照理解。十地之行完畢。大文第六十觀察以下，五十一門回答上面所說的因圓果滿。如果切實地來論，成就如來力以下的四門才真正說明了因圓果滿。

【English Translation】 English version: The third is the 'fragrance-hearing' to represent the Dharma. In treatises such as the Yogācārabhūmi-śāstra (瑜伽師地論), the Form Realm (色界) and Formless Realm (無色界) lack nose-consciousness (鼻識) and tongue-consciousness (舌識), as well as the sense-objects of smell and taste. To say they lack coarse fragrances, here it is said that those in the Peak of Existence (有頂, Bhavāgra) can smell fragrances, clarifying that they can smell subtle fragrances, due to the power of the Bodhisattva. Furthermore, regarding the 'Peak of Existence', it is often explained elsewhere as the Pure Abode Heaven (色究竟天, Akaniṣṭha). Referring to the Jin dynasty translation of the sutra, which mentions smelling the fragrance of the Realm of Neither Perception nor Non-Perception (非想非非想處), then the 'Peak of Existence' here is also the peak of the Three Realms (三有, Trāyastriṃśa). Since there is form (色) that is a common result, there is also fragrance that is a common result. The latter three 'hearings' are to teach the Dharma to those who are transcendent. The fourth is because there are ten tongues that can expound the flavor of the Dharma. The following three are to accomplish the six faculties, not to manifest the three karmas (身口意), because the three karmas have already been discussed earlier. Among the ten tongues, the first five are used to distinguish and manifest virtues, while the latter five are used for application. The ten tongues can subdue the Four Māras (四魔), which refer to the Devaputra-māra (天子魔) and the Skandha-māra (蘊魔). The fifth is that there are ten bodies, which are accomplished by following practice. The sixth is that there are ten intentions, the first being a general statement, and the remaining nine being separate explanations; the meaning of the text is clear. The third part, the six doors, explains the movement and stillness of the four dignities. The first, 'walking', is because it moves the Dharma. Within walking, to cause turning and returning means to turn defiled concentration into undefiled concentration. Not cutting off birth and death is because if one cuts off birth and death, it is not true Nirvana; the rest can be understood on one's own. The twenty kinds of dwelling are for the sake of stopping scattered thoughts. The first seven are dwelling in one's own state, and the latter three are dwelling in superior progress. The three kinds of sitting are for the sake of abiding in peace for a long time. The first four are worldly sitting, used to gather beings; the latter six are Dharma sitting, used to accomplish virtues. The forty kinds of lying down are for the sake of releasing body and mind, and conforming to the Dharma-body. Among the ten kinds of lying down, the first three manifest samādhi (定), one is preliminary practice to harmonize body and mind, two is practice and cultivation, and three is attaining samādhi. The remaining seven are the benefits of samādhi, also encompassing other good dharmas. However, these ten matters all share the meaning of lying down. The first three and the last two can be understood on one's own. The fourth is lying down alone, the fifth is lying down away from corpses, the sixth is lying down away from reliance, the seventh is contemplating bright appearances, mutually alerting each other, and the eighth is lying down on the right side. The five abodes are the places where wisdom dwells. The previous section explained the ability to dwell, this section distinguishes the abodes. The meaning of the ten sentences can be understood on one's own. The six places of conduct, the previous section distinguished the ability to conduct, this section explains the places of conduct. Among them, the first four are self-conduct, one is relying on the Four Foundations of Mindfulness (四念處). Ānanda's four questions, the Buddha instructed him to rely on the Four Foundations of Mindfulness to abide. Now, distinguish conducting by relying on the Four Foundations of Mindfulness, the rest can be understood by reference. The conduct of the Ten Grounds (十地) is complete. The great section, the sixtieth observation below, the fifty-one doors answer the above-mentioned cause being perfect and the result being full. If discussed practically, the four doors below, which accomplish the Tathāgata's powers, truly explain the cause being perfect and the result being full.

果滿。前皆因圓。以八相前五猶屬因故。為明八相皆示現故。通入果中即分為二。初三十二門明因圓究竟。即等覺位。后十種住兜率下。一十九門明現果圓滿行。即妙覺位。前中分三。初一十四門明因行體性。二十種義下八門。明方便造修。三十種魔下十門明因行除障。初中二。初四門起行方便。二十種施下十度行體。前中三。初二門意業觀察。次一門身業自在。后一門語業宣暢。前中初觀察者解方便故。達通塞故。于中初二觀所化。次四觀能化法。謂理果教行。后三觀位。一超劣。二得位。三同果用。二普觀察者審慮周遍故。前六以六度治六蔽眾生。后四雙明二利。謂順人證法下化上成。二身業自在中。謂實德內充威德外溢。如師子王奮迅威勢。更有異釋如法界品辨。于中前五寄喻。次四約法。上皆自分后一勝進。三師子吼者。既勇健無畏則能決定宣唱。二中令物度苦脫集安道證滅故。余並可知(已下五十八經)第二十種施下十門。明其行體。于中先明六度。后顯四等十度之義。已如前釋。皆言清凈者離蔽障故。不同世間施戒等故。然皆寄十表圓。各為一義。與九三施等開合不同。若具會釋恐厭繁文。故隨顯直釋。今初十施者。一無向背施。即清凈施中別義。二遂求施。三二世樂施。梵本中名應時及濟難。不失益故

【現代漢語翻譯】現代漢語譯本果滿（Guǒ mǎn）：指修行圓滿的果位。之前的階段都是因為圓滿而產生的，因為八相成道（Bā xiàng chéngdào，佛陀一生中的八個重要階段）之前的五個階段仍然屬於因地（yīndì，修行的因），爲了闡明八相成道都是示現，所以將其歸入果位中，因此分為兩個部分。最初的三十二門闡明因圓究竟，即等覺位（děngjué wèi，菩薩修行的高級階段）。後面的十種住兜率下（Dōushuài xià，菩薩居住在兜率天宮並下生人間）的一十九門闡明示現果圓滿行，即妙覺位（miàojué wèi，佛果）。前面的部分分為三部分。最初的十四門闡明因行體性。二十種義（èrshí zhǒng yì）以下的八門，闡明方便造修。三十種魔（sānshí zhǒng mó）以下的十門闡明因行除障。最初的部分分為兩部分。最初的四門是起行方便。二十種施（èrshí zhǒng shī）以下的十度行體（shí dù xíng tǐ，菩薩修行的十種方法）。前面的部分分為三部分。最初的兩門是意業觀察（yì yè guānchá，對思想行為的觀察）。其次的一門是身業自在（shēn yè zìzài，身體行為的自由）。最後一門是語業宣暢（yǔ yè xuānchàng，語言表達的流暢）。前面的部分中，最初的觀察是爲了理解方便之法，通達順境和逆境。其中最初的兩觀是觀察所化之人。其次的四觀是觀察能化之法，即理、果、教、行。後面的三觀是觀察位，一是超越低劣，二是獲得果位，三是同於果位的功用。第二個是普觀察（pǔ guānchá），因為審慮周遍。前面的六個用六度（liù dù，佈施、持戒、忍辱、精進、禪定、智慧）來對治六蔽（liù bì，慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）眾生。後面的四個雙重闡明二利，即順應人道證悟佛法，下化眾生，上成佛道。第二個是身業自在中，指的是真實的德行內在於心，威德自然外溢，如同師子王（shī zi wáng，獅子王）奮迅威勢。更有其他的解釋，如法界品（fǎ jiè pǐn）所辨。其中前面的五個是寄託比喻。其次的四個是約法而論。上面都是自分，後面一個是勝進。第三個是師子吼（shī zi hǒu），既然勇健無畏，就能決定宣唱。二中令眾生度脫苦難，脫離煩惱，安於正道，證得涅槃。其餘的都可以知道（以下五十八經）。第二十種施（èrshí zhǒng shī）以下的十門，闡明其行體。其中先闡明六度（liù dù），后顯現四等（sì děng，慈、悲、喜、舍）十度（shí dù）的意義，已經如前面所解釋的。都說清凈，是因為遠離蔽障，不同於世間的佈施、持戒等。然而都是寄託十來表示圓滿，各自為一個意義，與九三施等（jiǔ sān shī děng）的開合不同。如果全部會合解釋，恐怕會厭煩繁瑣的文字，所以隨著顯現而直接解釋。現在最初的十施是：一、無向背施（wú xiàng bèi shī），即清凈施（qīngjìng shī）中的特別意義。二、遂求施（suì qiú shī）。三、二世樂施（èr shì lè shī）。梵本中名為應時及濟難（yìng shí jí jì nán），不失去利益。

【English Translation】 English version Guǒ mǎn (果滿): Refers to the state of complete fruition in cultivation. The previous stages all arise from completeness, because the five stages before the Eight Aspects of Enlightenment (Bā xiàng chéngdào, the eight important stages in the life of the Buddha) still belong to the causal ground (yīndì, the cause of cultivation). To clarify that the Eight Aspects of Enlightenment are all manifestations, they are included in the fruition, and thus divided into two parts. The initial thirty-two gates elucidate the ultimate completeness of the cause, which is the stage of Equal Enlightenment (děngjué wèi, an advanced stage of Bodhisattva practice). The subsequent nineteen gates, from the Ten Kinds of Abiding in the Tuṣita Heaven (Dōushuài xià, Bodhisattvas residing in the Tuṣita Heaven and descending to the human realm), elucidate the manifestation of complete fruition, which is the stage of Wonderful Enlightenment (miàojué wèi, Buddhahood). The preceding part is divided into three sections. The initial fourteen gates elucidate the essence of causal practice. The eight gates following the Twenty Kinds of Meanings (èrshí zhǒng yì) elucidate the skillful means of creation and cultivation. The ten gates following the Thirty Kinds of Demons (sānshí zhǒng mó) elucidate the removal of obstacles in causal practice. The initial section is divided into two parts. The initial four gates are the skillful means for initiating practice. The ten practices of the Six Perfections (shí dù xíng tǐ, the ten methods of Bodhisattva practice) follow the Twenty Kinds of Giving (èrshí zhǒng shī). The preceding part is divided into three sections. The initial two gates are the observation of mental karma (yì yè guānchá, observation of thoughts and actions). The next gate is the freedom of bodily karma (shēn yè zìzài, freedom of physical actions). The last gate is the eloquent expression of verbal karma (yǔ yè xuānchàng, fluency of verbal expression). In the preceding part, the initial observation is for understanding the skillful means, and for understanding favorable and adverse circumstances. Among them, the initial two observations are observing those to be transformed. The next four observations are observing the Dharma that can transform, namely principle, fruition, teaching, and practice. The last three observations are observing the position, first, surpassing inferiority; second, attaining the position; and third, being the same as the function of the fruition. The second is universal observation (pǔ guānchá), because of thorough consideration. The preceding six use the Six Perfections (liù dù, giving, morality, patience, diligence, meditation, wisdom) to counteract the six obscurations (liù bì, stinginess, immorality, anger, laziness, distraction, ignorance) of sentient beings. The subsequent four doubly elucidate the two benefits, namely, according with the human path to realize the Dharma, transforming sentient beings below, and accomplishing Buddhahood above. The second is in the freedom of bodily karma, referring to true virtue being internal, and majestic virtue naturally overflowing externally, like the lion king (shī zi wáng, lion king) displaying vigorous power. There are other explanations, as discussed in the Dharma Realm Chapter (fǎ jiè pǐn). Among them, the preceding five are metaphorical. The next four are discussed in terms of the Dharma. The above are all self-defined, and the last one is superior progress. The third is the lion's roar (shī zi hǒu), since it is courageous and fearless, it can decisively proclaim. In the second, it enables sentient beings to cross over suffering, escape afflictions, be at peace in the right path, and realize Nirvana. The rest can be known (the following fifty-eight sutras). The ten gates following the Twenty Kinds of Giving (èrshí zhǒng shī) elucidate its practice. Among them, first, the Six Perfections (liù dù) are elucidated, and then the meaning of the Four Immeasurables (sì děng, loving-kindness, compassion, joy, equanimity) and the Ten Perfections (shí dù) are revealed, as already explained earlier. All say 'pure' because they are far from obscurations, unlike worldly giving, morality, etc. However, they all rely on ten to represent completeness, each with a meaning, different from the opening and closing of the Nine Three Givings, etc. (jiǔ sān shī děng). If all were combined and explained, it would be tedious and cumbersome, so it is directly explained as it appears. Now, the initial ten givings are: first, giving without bias (wú xiàng bèi shī), which is a special meaning in pure giving (qīngjìng shī). Second, giving according to request (suì qiú shī). Third, giving happiness in both lives (èr shì lè shī). In the Sanskrit version, it is called 'timely and aiding in difficulty' (yìng shí jí jì nán), without losing benefit.

。餘七皆一切施。四即觀其可不。有損不宜等。極貧下者應先施等。五不希異熟亦清凈施。六亦難行施。所愛重物無戀著故。七內外財等無不捨故。八九與十皆巧慧施。此迴向巧治二過故。一觀諸行性不堅牢。治于當果有為見勝功德。二由具大悲治於二乘趣證無為。故行不住道而向菩提。九益生施。常以財法施之故。名不捨。十忘相成度。然其十度皆有三輪而義有小異。如瑜伽說。此上十施皆通三施。二十戒者。前三律儀七十攝生。余皆攝善。又四即廣博戒。五迴向戒。上二皆一切種戒。六持微細故。即難行戒。七令他悔除即善士戒。八軌則具足所攝受戒。一切惡止善行故。九永出離戒。上二即清凈戒。十令他得二世樂戒。三十忍者初三耐怨害忍。忍他三業惱害故。次三安受苦忍。初后忍不稱情中。一忍身苦以濟物。后二諦察法忍。七八通后二忍。又四難行忍。于下能忍恕不逮故。五亡身濟難。六忍己順他皆遂求忍。余如前判。四十精進中二。與第十是饒益有情。五是被甲余皆攝善。又初三三業即精進自體四離染法五引白法。上二一切門精進。六無所棄捨及無所退減。七無下劣。八無顛倒及勤勇加行。上三即善士精進。九平等相應。即一切種精進。上皆自分十即勝進迴向菩提清凈精進。五十禪中初五方便。次一正定堅

【現代漢語翻譯】現代漢語譯本其餘七種都是一切施。第四種是觀察所施對象是否合適，如有損害則不宜施捨等。對於極其貧困低下的人，應該優先施捨等。第五種是不希求異熟果報的清凈施。第六種是難行施，因為對於所喜愛珍重的物品沒有留戀執著。第七種是內外財物等沒有不捨棄的。第八、九和第十種都是巧慧施，因為這種施捨能巧妙地對治兩種過失。第一是觀察諸行（一切事物）的本性是不堅固的，從而對治對於當來果報的有為見，勝過功德。第二是由於具備大悲心，從而對治二乘（聲聞、緣覺）趣向證悟無為的傾向。因此，修行不住于道，而是迴向菩提。第九種是饒益有情施，因為常常以財物和佛法施捨的緣故，名為不捨。第十種是忘相成度。然而，這十度（十種波羅蜜）都具有三輪體空的性質，但意義上略有不同，如《瑜伽師地論》所說。以上十種施捨都貫通於三種施捨（財施、法施、無畏施）。第二十，戒方面，前三種是律儀戒，七種是攝生戒，其餘都是攝善戒。第四種是廣博戒。第五種是迴向戒。以上兩種都是一切種戒。第六種是持守微細戒，即難行戒。第七種是令他人懺悔除罪，即善士戒。第八種是軌則具足所攝受戒，因為能止一切惡，行一切善。第九種是永出離戒。以上兩種是清凈戒。第十種是令他人獲得現世和來世安樂的戒。第三十，忍辱方面，最初三種是耐怨害忍，忍受他人身、口、意三業的惱害。其次三種是安受苦忍，最初和最後兩種忍受不合心意的事情。一種是忍受身體的痛苦來救濟他人。后兩種是諦察法忍。第七和第八種貫通后兩種忍。第四種是難行忍，對於下劣的人能夠忍受，恕其不足。第五種是捨身濟難。第六種是忍己順他，使他人都能如願。其餘的判斷如前所述。第四十，精進方面，第二種和第十種是饒益有情。第五種是被甲精進，其餘都是攝善。最初三種是身、口、意三業的精進自體，第四種是離染法，第五種是引生白法。以上兩種是一切門精進。第六種是沒有所棄捨和沒有所退減。第七種是沒有下劣。第八種是沒有顛倒以及勤勇加行。以上三種是善士精進。第九種是平等相應，即一切種精進。以上都是自分精進。第十種是勝進迴向菩提的清凈精進。第五十，禪定方面，最初五種是方便。

【English Translation】 English version The remaining seven are all types of 'giving everything'. The fourth is to observe whether the recipient is suitable; if it causes harm, it's not appropriate to give. Those who are extremely poor and lowly should be given priority. The fifth is pure giving without hoping for different karmic results (異熟果報, yì shú guǒ bào). The sixth is difficult giving (難行施, nán xíng shī), because there is no attachment to cherished and valued possessions. The seventh is giving away all internal and external wealth without exception. The eighth, ninth, and tenth are skillful wisdom giving (巧慧施, qiǎo huì shī), because this kind of giving can skillfully counteract two faults. First, observing that the nature of all phenomena (諸行, zhū xíng) is impermanent, thereby counteracting the view of conditioned existence (有為見, yǒu wéi jiàn) regarding future results, surpassing merit. Second, due to possessing great compassion, thereby counteracting the tendency of the two vehicles (二乘, èr shèng) (Śrāvakas and Pratyekabuddhas) to pursue the realization of non-conditioned existence (無為, wú wéi). Therefore, practice does not dwell on the path but is directed towards Bodhi (菩提, pú tí). The ninth is benefiting sentient beings giving (饒益有情施, ráo yì yǒu qíng shī), because one constantly gives wealth and Dharma, hence the name 'not abandoning'. The tenth is accomplishing liberation by forgetting the characteristics of giving. However, these ten perfections (十度, shí dù) (ten pāramitās) all possess the nature of the three wheels being empty, but there are slight differences in meaning, as stated in the Yogācārabhūmi-śāstra. The above ten types of giving all encompass the three types of giving (giving of material goods, giving of Dharma, and giving of fearlessness). Twentieth, regarding precepts (戒, jiè), the first three are precepts of discipline (律儀戒, lǜ yí jiè), seven are precepts of gathering sentient beings (攝生戒, shè shēng jiè), and the rest are precepts of gathering goodness (攝善戒, shè shàn jiè). The fourth is vast and extensive precepts (廣博戒, guǎng bó jiè). The fifth is precepts of dedication (迴向戒, huí xiàng jiè). The above two are all types of all precepts (一切種戒, yī qiè zhǒng jiè). The sixth is upholding subtle precepts, which are difficult precepts (難行戒, nán xíng jiè). The seventh is causing others to repent and eliminate offenses, which are precepts of virtuous individuals (善士戒, shàn shì jiè). The eighth is precepts received with complete rules and regulations, because they can stop all evil and practice all good. The ninth is precepts of permanent liberation (永出離戒, yǒng chū lí jiè). The above two are pure precepts (清凈戒, qīng jìng jiè). The tenth is precepts that enable others to obtain happiness in this life and the next. Thirtieth, regarding patience (忍, rěn), the first three are patience in enduring resentment and harm (耐怨害忍, nài yuàn hài rěn), enduring the harm caused by others' actions, speech, and thoughts. The next three are patience in accepting suffering (安受苦忍, ān shòu kǔ rěn), the first and last two enduring things that are not to one's liking. One is enduring physical suffering to help others. The latter two are patience in contemplating the Dharma (諦察法忍, dì chá fǎ rěn). The seventh and eighth encompass the latter two types of patience. The fourth is difficult patience (難行忍, nán xíng rěn), being able to endure those who are inferior and forgiving their shortcomings. The fifth is sacrificing oneself to relieve difficulties (捨身濟難, shě shēn jì nán). The sixth is enduring oneself to comply with others, so that others can have their wishes fulfilled. The remaining judgments are as described earlier. Fortieth, regarding diligence (精進, jīng jìn), the second and tenth are benefiting sentient beings. The fifth is armored diligence (被甲精進, bèi jiǎ jīng jìn), and the rest are gathering goodness. The first three are the very essence of diligence in body, speech, and mind; the fourth is abandoning defilements; and the fifth is generating white dharmas. The above two are diligence in all aspects. The sixth is not abandoning anything and not regressing. The seventh is not being inferior. The eighth is not being inverted and diligently applying effort. The above three are the diligence of virtuous individuals. The ninth is being equally corresponding, which is diligence of all kinds. The above are all self-diligence. The tenth is pure diligence in advancing towards Bodhi (菩提, pú tí) with dedication. Fiftieth, regarding meditation (禪定, chán dìng), the first five are preliminary practices.

成。次二發慧斷惑。上八現法樂住禪。九利益眾生禪。十引生功德禪。又五六奢摩他品。七毗缽舍那品。上三一切種禪。八無愛味及慈悲俱行故。不捨欲界並善士禪。九雖發通明而利眾生。十能速入佛境皆難行禪。六有十慧初三解法即加行慧。次四攝生即后得慧。后三證理即正體慧。又前五于所知。如實通達慧。六於五明處及三聚中決定善巧慧。七知能引義利慧。謂同佛差別智故。非凡小所知。上皆一切慧。八難行慧。達深無我于境無礙故。九具教具行慧。十具證智慧。上二即善士慧。余義如十行品所引。第二四門明四等者。六度多明自利。四等多約利他。然四等於境有別。已見十地。今文從通但約於樂等。以為顯別。今初明慈。前八眾生緣九十文顯然。瑜伽四十四三緣之中。初共外道。次共二乘。後方不共。此中三緣皆不共凡小。如文思之二有十悲前七眾生緣。次一法緣后二無緣。于中初傷其真隱故。為顯后念彼不知故令悟。三有十喜初四眾生緣次三法緣。后三無緣。四有十舍文列十一。晉本初二但合為一。于中初四眾生緣。次六法緣后一無緣。上明行體竟。第二十義下八門。明造修方便行。于中前五門明自分行。后三門明勝進行。前中初二明法義。次二說福智。后一顯圓足。今初以彼法義成行故。若以能詮為法。

【現代漢語翻譯】現代漢語譯本成。其次，通過修習智慧來斷除迷惑（發慧斷惑）。上面的八種禪定是現法樂住禪（能在此生帶來快樂的禪定）。第九種是利益眾生禪（通過禪定利益眾生）。第十種是引生功德禪（通過禪定引生功德）。又有五六奢摩他品（止觀），七毗缽舍那品（觀）。上面的三種是一切種禪（包含一切種類的禪定）。第八種是不貪愛禪味，並且與慈悲同行的禪定，因此不捨棄欲界，也屬於善士禪（聖者的禪定）。第九種是雖然已經開發神通，但仍然利益眾生的禪定。第十種是能夠迅速進入佛境的禪定，這些都是難行禪（難以修行的禪定）。第六，有十種智慧，最初的三種是理解佛法的智慧，也就是加行慧（修行前的準備智慧）。接下來的四種是攝受眾生的智慧，也就是后得慧（證悟后獲得的智慧）。最後的三種是證悟真理的智慧，也就是正體慧（證悟本體的智慧）。另外，前面的五種是對於所知境如實通達的智慧。第六種是對五明處（聲明、工巧明、醫方明、因明、內明）和三聚（戒律、禪定、智慧）中決定善巧的智慧。第七種是知道能夠引生義利的智慧，這與佛的差別智相同，不是凡夫和小乘所能瞭解的。上面的這些都是一切慧（包含一切的智慧）。第八種是難行慧（難以修行的智慧），因為能夠通達甚深的無我，對於境界沒有障礙。第九種是具足教法和行持的智慧。第十種是具足證悟的智慧。上面的兩種就是善士慧（聖者的智慧）。其餘的意義如同十行品中所引用的。第二，四門闡明四等心（四無量心），六度多是說明自利，而四等心多是關於利益他人。然而四等心對於所緣境有所區別，這已經在十地中說明。現在本文從普遍的角度，只從給予快樂等方面來顯示區別。現在首先說明慈心。前面的八種是眾生緣（以眾生為對象的慈心），第九和第十在文中很明顯。《瑜伽師地論》第四十四卷的三緣中，最初是與外道共通的，其次是與二乘共通的，最後才是不共的。這裡的三緣都不是凡夫和小乘所能共有的，如同文思二慧。有十種悲心，前七種是眾生緣（以眾生為對象的悲心）。接下來一種是法緣（以佛法為對象的悲心），後面的兩種是無緣（無所緣的悲心）。其中，最初是悲傷真理被隱藏，所以要顯現真理。之後是憐憫眾生不知道真理，所以要讓他們覺悟。有十種喜心，最初的四種是眾生緣（以眾生為對象的喜心），接下來的三種是法緣（以佛法為對象的喜心），後面的三種是無緣（無所緣的喜心）。有十種舍心，文中列出了十一種。晉代的譯本最初的兩種合併爲一種。其中，最初的四種是眾生緣（以眾生為對象的舍心），接下來的六種是法緣（以佛法為對象的舍心），最後一種是無緣（無所緣的舍心）。上面說明了行體的部分結束。第二，從第十義開始的八個部分，說明了造作和修行的方便方法。其中，前面的五個部分說明了自分行（自己修行的部分），後面的三個部分說明了勝進行（殊勝的修行）。前面五個部分中，最初的兩個部分說明了法義，接下來的兩個部分說明了福德和智慧，最後一個部分顯示了圓滿具足。現在首先說明以佛法的意義來成就修行，如果以能詮釋的語言文字為法。

【English Translation】 English version Accomplished. Secondly, severing delusion through the development of wisdom (Fa Hui Duan Huo). The above eight are the present-life blissful abiding Dhyana (Xian Fa Le Zhu Chan), which brings happiness in this life. The ninth is the Dhyana of benefiting sentient beings (Yi Li Zhong Sheng Chan), benefiting sentient beings through Dhyana. The tenth is the Dhyana of generating merit (Yin Sheng Gong De Chan), generating merit through Dhyana. There are also the five or six Samatha (止, Zhi) practices and the seven Vipassana (觀, Guan) practices. The above three are the Dhyana of all kinds (Yi Qie Zhong Chan), encompassing all types of Dhyana. The eighth is the Dhyana of not craving the taste of Dhyana and practicing with loving-kindness and compassion, thus not abandoning the desire realm and also belonging to the Dhyana of virtuous individuals (Shan Shi Chan). The ninth is the Dhyana of benefiting sentient beings even after developing supernatural powers. The tenth is the Dhyana of quickly entering the realm of Buddhahood, all of which are difficult practices (Nan Xing Chan). Sixth, there are ten kinds of wisdom. The first three are the wisdom of understanding the Dharma, which is the wisdom of preliminary practice (Jia Xing Hui). The next four are the wisdom of gathering sentient beings, which is the wisdom acquired after enlightenment (Hou De Hui). The last three are the wisdom of realizing the truth, which is the wisdom of the true essence (Zheng Ti Hui). In addition, the first five are the wisdom of truly understanding the knowable. The sixth is the wisdom of decisively mastering the five sciences (Wu Ming Chu: grammar, crafts, medicine, logic, and inner knowledge) and the three aggregates (San Ju: discipline, concentration, and wisdom). The seventh is the wisdom of knowing how to generate meaningful benefits, which is the same as the Buddha's distinctive wisdom and cannot be understood by ordinary people and Hinayana practitioners. The above are all wisdom of all kinds (Yi Qie Hui). The eighth is the wisdom of difficult practice (Nan Xing Hui), because it can penetrate deep non-self and has no obstacles to the realm. The ninth is the wisdom of possessing both teachings and practice. The tenth is the wisdom of possessing realization. The above two are the wisdom of virtuous individuals (Shan Shi Hui). The remaining meanings are as quoted in the Ten Practices chapter. Second, the four gates clarify the four immeasurables (Si Deng Xin), the six perfections mostly explain self-benefit, while the four immeasurables are mostly about benefiting others. However, the four immeasurables differ in their objects, which has been explained in the Ten Grounds. Now, this text, from a general perspective, only shows the differences from the aspects of giving happiness and so on. Now, first explain loving-kindness (Ci). The first eight are sentient being-oriented (Zhong Sheng Yuan), and the ninth and tenth are obvious in the text. In the three conditions of the forty-fourth volume of the Yogacarabhumi-sastra, the first is common with heretics, the second is common with the two vehicles, and the last is uncommon. The three conditions here are not shared by ordinary people and Hinayana practitioners, like the two wisdoms of study and thought. There are ten kinds of compassion (Bei), the first seven are sentient being-oriented (Zhong Sheng Yuan). The next one is Dharma-oriented (Fa Yuan), and the last two are objectless (Wu Yuan). Among them, the first is to grieve the truth being hidden, so it is necessary to reveal the truth. After that, it is to pity sentient beings who do not know the truth, so it is necessary to make them awaken. There are ten kinds of joy (Xi), the first four are sentient being-oriented (Zhong Sheng Yuan), the next three are Dharma-oriented (Fa Yuan), and the last three are objectless (Wu Yuan). There are ten kinds of equanimity (She), the text lists eleven. The Jin dynasty translation combined the first two into one. Among them, the first four are sentient being-oriented (Zhong Sheng Yuan), the next six are Dharma-oriented (Fa Yuan), and the last one is objectless (Wu Yuan). The above explanation of the part of the practice body ends. Second, the eight parts starting from the tenth meaning explain the convenient methods of creating and practicing. Among them, the first five parts explain the self-practice part (Zi Fen Xing), and the last three parts explain the superior practice (Sheng Jin Xing). Among the first five parts, the first two parts explain the meaning of the Dharma, the next two parts explain merit and wisdom, and the last part shows completeness. Now, first explain the accomplishment of practice with the meaning of the Dharma, if the language and words that can explain are taken as the Dharma.

則以所詮為義。今此不取能詮為法。然法約自體義。是所以法總義別余如九地。四無礙中辨。今初十義。一以修行為多聞之義。意在於修不在聞故。凈名亦云多聞是道場。如聞行故。二思為法家之義余仿此。知法即事法餘八理法。理法所以在於證入。二有十法法有二義。一持自性。二軌生物解。今此前七通二。八九唯自性。后一唯軌生。烏波提者此云有苦。即二乘涅槃。佛性論第二說二乘無餘尚有三餘。一無明住地惑。二無漏業。三變易苦故非真無餘。今以涅槃為安樂義。略舉有苦故應舍之。軌令眾生不應修此。第二二門明福智者。福智即道成福智緣名助道具。如雲三寶不斷。是福勸眾生髮為緣等。又具二莊嚴方為正道。偏語皆助斯則福智。即助道具。又以正道福智相絕故。故文中說法佈施。皆即是福非福緣故。今初福德中二順迴向因。七不雜小善。迴向于果余可知。二智慧具中。一外近善緣。二內調法器。三念慧安處。六念自持。六和眾法並見上文。六堅順位。本業上卷。以三賢十聖等妙二覺為六。謂信堅法堅修堅德堅項堅覺堅。亦名六忍。謂信法修正無垢一切智。複名六慧。謂聞思修無相照寂寂照。複名六觀。謂住行向地無相一切種智。即亦六性。謂習種性等。一切諸佛無不入此故。常隨順十種智者。謂法智比智

他心智世智四諦智盡智無生智。若開如實異前。則有十一智。今以如實貫上故但說十。如智論二十六辨。由念成智故為方便。四法樂怡神。五真實修行。六自他雙凈。言三覺者欲恚害也。七遍觀法性界。如毒蛇者。凈名涅槃。皆以四大為毒蛇性違害故。今居蘊入之中義當十八界。以四大即內界故俱舍云。大種謂四界。今取總中別義。亦可。十八界皆不可執取。處如空聚者中無人故。並如涅槃二十三說。八深解二空無心已下。明其法空。九止觀雙游。于中先總修止觀。後心意下雙釋二門先釋止。欲取我相為我想。正計為我業。正損法身為瘡疣。余過未滅為瘢㾗。能所忍寂故無來去。后觀一切下釋觀。說雖先後運在一時。十修集種智謂見法從緣。則知國由心現。國由心現故有而即空。空為法性萬法由生。見法性源是真智慧。皆離妄垢並云清凈。五重積集一切智圓。第三明足者。總顯圓足惑闇斯亡。智解斯顯故稱為明。足有二義。一智圓備故。二有進趣故。其猶腳足。斯即十號明行足義。果稱圓足因為腳足。又準涅槃十八以明為果。所謂菩提以行為足。謂戒定等廣如彼說。此居等覺義通二足。望腳足義。此門亦得名為勝進。十中前七約行。后三別舉。三明自分行竟。第二有十種求法下三門。明勝進行。一更求法要。二得已明

【現代漢語翻譯】現代漢語譯本他心智（能知他人心念的智慧），世智（世俗的智慧），四諦智（瞭解苦、集、滅、道四聖諦的智慧），盡智（斷盡煩惱的智慧），無生智（不再受輪迴之苦的智慧）。如果如實地開顯，與之前不同，就會有十一智。現在用如實貫穿以上諸智，所以只說十種。如《智度論》第二十六品所辨。由憶念成就智慧，所以說是方便。四種法樂使精神愉悅。五是真實修行。六是自利利他，兩者都清凈。所說的『三覺』是指貪慾、嗔恚、損害。七是普遍觀察法性界。如同毒蛇一樣，如《維摩詰經》、《涅槃經》都以四大（地、水、火、風）為毒蛇，因為其性相違害。現在安住在蘊、入之中，意義相當於十八界。因為四大就是內界。《俱舍論》說：『大種就是四界。』現在取總相中的別相之義，也可以。十八界都是不可執取的。處所如同空聚，因為其中沒有人。這些都如《涅槃經》第二十三品所說。八是深刻理解人空和法空，從『無心』以下，闡明法空。九是止觀雙修，先總的修習止觀，然後從『心意』以下，分別解釋止和觀兩門。先解釋止，想要執取我相作為我想，正是計度為我業，正是損害法身，如同瘡疣。其餘的過失未滅，如同瘢痕。能忍和所忍都寂滅，所以沒有來去。后觀『一切』以下，解釋觀。雖然說有先後，但實際上是在同一時間運作。十是修集種智，即見到法從因緣而生，就知道國家由心識顯現。國家由心識顯現，所以有而即是空。空是法性之源，萬法由此而生。見到法性的根源，是真正的智慧，都遠離虛妄的垢染，都說是清凈。五重積集一切智圓滿。第三明足，總的顯示圓滿具足，迷惑和黑暗都消亡，智慧和理解都顯現，所以稱為『明』。『足』有二義：一是智慧圓滿具備，二是有前進趣向。就像腳足一樣，這就是十號中的『明行足』的意義。果位稱為圓滿具足，因位稱為腳足。又根據《涅槃經》第十八品，以『明』為果，就是菩提，以『行』為足，就是戒定等，詳細的可以參考該經。這裡安住在等覺位，意義上貫通了二足。從腳足的意義上來說，此門也可以稱為『勝進』。十種之中，前七種是關於行的，后三種是分別舉出的。三明自分行結束。第二有十種求法，以下三門，闡明勝進行。一是更進一步尋求佛法要義，二是得到佛法要義后明白。

【English Translation】 English version The wisdom of knowing others' minds (telepathy), worldly wisdom, the wisdom of the Four Noble Truths (understanding suffering, its origin, cessation, and the path), the wisdom of exhaustion (exhausting all afflictions), and the wisdom of non-arising (no longer subject to the suffering of reincarnation). If one reveals it as it truly is, different from before, there would be eleven wisdoms. Now, using 'as it truly is' to connect all the above wisdoms, only ten are mentioned. As explained in the twenty-sixth chapter of the Mahaprajnaparamita Sastra. Wisdom is achieved through mindfulness, therefore it is said to be a skillful means. The four joys of Dharma delight the spirit. Five is true practice. Six is benefiting oneself and others, both are purified. The 'three perceptions' refer to greed, hatred, and harm. Seven is universally observing the realm of Dharma-nature. Like a poisonous snake, as the Vimalakirti Sutra and Nirvana Sutra both consider the four elements (earth, water, fire, and wind) as poisonous snakes because their nature is conflicting and harmful. Now residing in the aggregates and entrances, the meaning is equivalent to the eighteen realms. Because the four elements are the inner realms. The Abhidharma-kosa says: 'The great elements are the four realms.' Now taking the meaning of the specific aspect within the general aspect is also acceptable. All eighteen realms are not to be grasped. The place is like an empty gathering, because there is no one inside. These are all as described in the twenty-third chapter of the Nirvana Sutra. Eight is deeply understanding the emptiness of self and phenomena, from 'no mind' onwards, clarifying the emptiness of phenomena. Nine is the dual cultivation of cessation and contemplation, first generally cultivating cessation and contemplation, then from 'mind and intention' onwards, separately explaining the two doors of cessation and contemplation. First explaining cessation, wanting to grasp the self-image as my thought, precisely calculating as my karma, precisely harming the Dharma-body, like a sore. The remaining faults not extinguished, like scars. The able to endure and the endured are both extinguished, therefore there is no coming and going. Later, 'everything' onwards, explaining contemplation. Although it is said to be sequential, in reality it operates at the same time. Ten is cultivating the seed wisdom, that is, seeing that phenomena arise from conditions, then knowing that the country is manifested by consciousness. The country is manifested by consciousness, therefore it exists and is immediately empty. Emptiness is the source of Dharma-nature, from which all phenomena arise. Seeing the root of Dharma-nature is true wisdom, all are free from false defilements, all are said to be pure. Fivefold accumulation of all-wisdom is complete. The third, 'bright feet', generally shows completeness and fullness, delusion and darkness are extinguished, wisdom and understanding are revealed, therefore it is called 'brightness'. 'Feet' has two meanings: one is that wisdom is fully equipped, and the other is that there is progress and direction. Just like feet, this is the meaning of 'wisdom and conduct complete' among the ten titles. The fruit position is called complete and full, the cause position is called feet. Also, according to the eighteenth chapter of the Nirvana Sutra, 'brightness' is the fruit, which is Bodhi, and 'conduct' is the feet, which is precepts, concentration, etc., detailed reference can be made to that sutra. Here residing in the position of equal enlightenment, the meaning penetrates the two feet. From the meaning of feet, this door can also be called 'superior progress'. Among the ten types, the first seven are about practice, and the last three are separately mentioned. The three enlightenments of one's own practice are finished. Second, there are ten types of seeking Dharma, the following three doors, clarifying superior progress. One is to further seek the essentials of the Buddha-dharma, and two is to understand after obtaining the essentials of the Buddha-dharma.

了。三如說修行。今初依此成行故。一始心唯直。二中后無懈。三內不顧身。四外亡名利。五雙圓二利。六得意亡言。七果不近求。八因酬所為。九普決疑惑。十唯滿佛乘。離此十求皆邪求也。二明瞭法者。得不照達求之何用。總以普賢勝智。了知三乘凡聖差別。一是凡夫。若童稚矇昧未能出世故。隨世俗長四善根。二謂鈍根隨信他言而行道故。名隨信行。三是利根由自披閱契經等法而行道。故名隨法行。然今既云覺法自性等。即知十中前九亦兼含大。是以智論明有三乘共十地法。此上二人約根分異。四第八人者。即初果向。又俱舍賢聖品中疏云。第八人者。謂苦法忍。八忍之中從后數之為第八故。又智論中有八人地。若約超斷容具二三果向。謂具修道惑及斷。一至五皆初果向斷。次三向二斷九乃至八地惑盡至苦法忍。即為第三向也。五初果法斷眾結者。謂三正三隨已如十地亦可。見所斷惑八十八使。名為眾結由見諦理斷無明漏。無明是生死根本。名生死漏。六一來果。觀欲味過患已斷六品。雖三品惑能潤一生故。一往來而知無往來也。七不還果斷九品盡故。不還欲界。乃至八地惑皆斷故。總云不樂三界。八無學果。八解脫者。一內有色觀外色解脫。二內無色觀外色解脫。三凈解脫。初二如次依初二禪。三依四禪。次

【現代漢語翻譯】三、如實修行。現在開始依照這些來實踐。一、初始之心唯有正直。二、中間和之後都沒有懈怠。三、內心不顧惜自身。四、外在不追求名利。五、雙重圓滿自利和利他。六、領悟真意而忘卻言語。七、不急於追求果報。八、以因行來酬報所為。九、普遍決斷疑惑。十、唯有圓滿佛乘。離開這十種追求，都是邪求。二、明瞭佛法的人，已經通達徹照，又何必再去尋求？總以普賢（Samantabhadra）的殊勝智慧，了知三乘（Triyana）凡夫和聖人的差別。一是凡夫，如同孩童般矇昧無知，未能出離世間，所以在世俗中增長四善根。二是鈍根之人，隨順他人之言而修行，所以名為隨信行。三是利根之人，由於自己披閱契經等佛法而修行，所以名為隨法行。然而現在既然說覺悟佛法自性等等，就知道這十種修行中，前九種也兼含大乘。因此《智論》說明有三乘共十地之法。以上這兩種人是按照根器來區分的。四、第八人，即是初果向（Srota-apatti-phala-pratipannaka）。又《俱舍論》賢聖品中疏解說：『第八人，指的是苦法忍（duhkha-dharmajnanaksanti）。八忍之中從后往前數，是第八個。』又《智論》中有八人地。如果按照超越斷惑來說，包含二果和三果的向位，指的是具足修道之惑以及斷惑。從一到五都是初果向的斷惑。其次三個向位斷除二果到九地乃至八地之惑，直到苦法忍，就是第三果向。五、初果法斷除各種結縛，指的是三正三隨，也可以說是十地。見所斷的惑有八十八使，名為各種結縛，由於證見真諦之理，斷除了無明之漏。無明是生死根本，所以名為生死之漏。六、一來果（Sakrdagamin），觀察欲界之味的過患，已經斷除了六品惑。雖然還有三品惑能夠滋潤一生，所以說一來，也就知道不會再來了。七、不還果（Anagamin）斷除了九品惑，所以不再返回欲界。乃至八地之惑都已斷除，所以總說不樂於三界。八、無學果（Arhat）。八解脫是：一、內有色想，觀外色解脫。二、內無色想，觀外色解脫。三、凈解脫。初二種解脫依次依靠初禪和二禪，第三種解脫依靠四禪。現代漢語譯本：三、如實修行。現在開始依照這些來實踐。一、初始之心唯有正直。二、中間和之後都沒有懈怠。三、內心不顧惜自身。四、外在不追求名利。五、雙重圓滿自利和利他。六、領悟真意而忘卻言語。七、不急於追求果報。八、以因行來酬報所為。九、普遍決斷疑惑。十、唯有圓滿佛乘。離開這十種追求，都是邪求。二、明瞭佛法的人，已經通達徹照，又何必再去尋求？總以普賢（Samantabhadra）的殊勝智慧，了知三乘（Triyana）凡夫和聖人的差別。一是凡夫，如同孩童般矇昧無知，未能出離世間，所以在世俗中增長四善根。二是鈍根之人，隨順他人之言而修行，所以名為隨信行。三是利根之人，由於自己披閱契經等佛法而修行，所以名為隨法行。然而現在既然說覺悟佛法自性等等，就知道這十種修行中，前九種也兼含大乘。因此《智論》說明有三乘共十地之法。以上這兩種人是按照根器來區分的。四、第八人，即是初果向（Srota-apatti-phala-pratipannaka）。又《俱舍論》賢聖品中疏解說：『第八人，指的是苦法忍（duhkha-dharmajnanaksanti）。八忍之中從后往前數，是第八個。』又《智論》中有八人地。如果按照超越斷惑來說，包含二果和三果的向位，指的是具足修道之惑以及斷惑。從一到五都是初果向的斷惑。其次三個向位斷除二果到九地乃至八地之惑，直到苦法忍，就是第三果向。五、初果法斷除各種結縛，指的是三正三隨，也可以說是十地。見所斷的惑有八十八使，名為各種結縛，由於證見真諦之理，斷除了無明之漏。無明是生死根本，所以名為生死之漏。六、一來果（Sakrdagamin），觀察欲界之味的過患，已經斷除了六品惑。雖然還有三品惑能夠滋潤一生，所以說一來，也就知道不會再來了。七、不還果（Anagamin）斷除了九品惑，所以不再返回欲界。乃至八地之惑都已斷除，所以總說不樂於三界。八、無學果（Arhat）。八解脫是：一、內有色想，觀外色解脫。二、內無色想，觀外色解脫。三、凈解脫。初二種解脫依次依靠初禪和二禪，第三種解脫依靠四禪。

【English Translation】 Thirdly, practice according to the truth. Now, let's begin to practice based on these. First, the initial mind is only upright. Second, there is no懈怠 (xie dai, laxity or negligence) in the middle and afterwards. Third, one does not care for oneself internally. Fourth, one does not pursue fame and profit externally. Fifth, both self-benefit and benefiting others are doubly fulfilled. Sixth, one understands the true meaning and forgets the words. Seventh, one is not eager to seek rewards. Eighth, one repays what one does with causal actions. Ninth, one universally resolves doubts. Tenth, one only fulfills the Buddha vehicle. Leaving these ten pursuits are all邪求 (xie qiu, heretical pursuits). Secondly, those who understand the Dharma, having already penetrated and illuminated it, what is the use of seeking it again? Generally, with the supreme wisdom of Samantabhadra (普賢), one knows the differences between ordinary beings and sages in the Three Vehicles (三乘, Triyana). First, ordinary beings are like ignorant children, unable to leave the world, so they increase the four good roots in the mundane world. Second, those with dull faculties follow the words of others and practice, so they are called '隨信行' (sui xin xing, those who follow faith). Third, those with sharp faculties practice by reading the sutras and other Dharma teachings themselves, so they are called '隨法行' (sui fa xing, those who follow the Dharma). However, since it is now said that one awakens to the self-nature of the Dharma, etc., it is known that the first nine of these ten practices also include the Mahayana. Therefore, the Mahaprajnaparamita-sastra explains that there are ten grounds shared by the Three Vehicles. The above two types of people are distinguished according to their faculties. Fourth, the eighth person is the Srota-apatti-phala-pratipannaka (初果向, stream-enterer). Moreover, the commentary in the Abhidharmakosa on the chapter of the Noble Ones says: 'The eighth person refers to the duhkha-dharmajnanaksanti (苦法忍, forbearance of the Dharma of suffering). Among the eight forbearances, counting from the end, it is the eighth.' Also, in the Mahaprajnaparamita-sastra, there are eight persons' grounds. If one speaks of surpassing the cutting off of delusions, it includes the stages of the second and third fruits, referring to those who possess the delusions of the path of cultivation and the cutting off of delusions. From one to five are the cutting off of delusions in the stage of the stream-enterer. The next three stages cut off the delusions of the second fruit up to the ninth ground, and even the eighth ground, until the duhkha-dharmajnanaksanti, which is the stage of the third fruit. Fifth, the Dharma of the stream-enterer cuts off various bonds, referring to the three correct and three following, which can also be said to be the ten grounds. The delusions to be cut off by seeing are the eighty-eight attachments, called various bonds. By realizing the truth of seeing, one cuts off the outflow of ignorance. Ignorance is the root of birth and death, so it is called the outflow of birth and death. Sixth, the Sakrdagamin (一來果, once-returner) observes the faults of the taste of the desire realm and has already cut off six grades of delusion. Although there are still three grades of delusion that can nourish one lifetime, it is said that one comes once, and then one knows that one will not come again. Seventh, the Anagamin (不還果, non-returner) has cut off nine grades of delusion, so one does not return to the desire realm. Even the delusions of the eighth ground have been cut off, so it is generally said that one does not delight in the three realms. Eighth, the Arhat (無學果, Arhat). The eight liberations are: 1. Having internal form, liberation by contemplating external form. 2. Having no internal form, liberation by contemplating external form. 3. Pure liberation. The first two liberations rely on the first and second dhyanas respectively, and the third liberation relies on the fourth dhyana.

四無色為四解脫。八即滅受想解脫。余義已見上文。廣如諸論。九十可知。三修行法者。如說修行方得佛法故。常為諸天者為字去聲故。晉經云覺悟諸天余並可知。上來造修行竟第三有十魔下十門。明離障行分二。前五門明離障成行。后五門明離障加持。前中分三。初二門明所離障體。次一門明離障方便。后二門顯見佛成行。前中初顯魔體后辨魔因。今初十魔能障道故。一蘊魔者。身為道器體與佛同。豈即是魔蘊。魔之名特由取著。下九例爾。皆以下句釋成魔義。是知以心分別萬法皆魔。何但此十。故舉菩提法智以勝況劣。不以心分別。一切皆佛豈舍魔界求佛界耶。然四魔直就體明。十魔多約執取。十表無盡故。與四不同。若欲攝者。除三同外皆煩惱。攝法即所證智是能證。能所冥合故名菩提。若不捨于分別菩提之見。即是魔矣。余文自顯。二有十魔業者行此十事。皆能訛善亦招天魔。故為其業。十中一由忘行本。令所修善感生死果。不至菩提。故是其業。二于蔽度不平等故。于中初二蔽俱行度。后四嫌棄有蔽之人。文影略耳。夫真道者。不施不慳不戒不犯。不忍不恚不進不怠。不定不亂不智不愚。嫌他不忍忍度豈成。他皆仿此。又悲化惡故。況惡為善資不愛其資。是大迷也。餘八易知。然觀此文難免魔業。愿諸後學

審此省躬。第二舍魔業即離障方便。對障修治故云舍離。然此十句敵對反前。但略而不次耳。一反第五二反第二。三反第七四反第一。五反第四六反第八。七反第三八反第九救護彼故。九反第十。若得佛加蔽惡息故。十反第六。同一善根豈求惡故。然復欲顯隨其一善。總反前十或以多善共反前一。令不定執故不次耳。第三二門顯見佛成行由障離故。果現行成。于中先見佛。后成行。今初即是果現。此中所見即前十佛。亦是八地十身。十身與此名小不同。已如前會。然此中明見。皆稱彼佛而見。如雲無著。自屬正覺。非謂菩薩于彼不著。若菩薩於此不著。下九豈當著耶。是知皆就所見明見亦不得。半就所見半約能見。一無著者。安住世間故。不著涅槃成正覺故。不著生死乘無住道。示成正覺故名無著。稱此而見是見正覺。他皆準此。又無邪慧而不離。故云無著。無正德而不圓故云正覺。則佛見影略。此即總句。下九皆此別義。二乘愿出生故。上文云佛願力故無不現。又乘此愿能生一切德故。三報即相好莊嚴身業。即萬行之因而深信為首。云深信見故。下善財云。一切諸佛從信心起。亦能令見者信故。四隨順眾生住持舍利等故。又隨順眾生以圓音周遍三世持佛法故。五涅槃即是化身。化身示滅故名涅槃。深入見者。深入涅

【現代漢語翻譯】現代漢語譯本審視自身，第二，捨棄魔業，即是遠離障礙的方便。因為對治障礙，所以說是舍離。然而這十句與前文相對，只是省略了順序而已。第一句對應第五句，第二句對應第二句，第三句對應第七句，第四句對應第一句，第五句對應第四句，第六句對應第八句，第七句對應第三句，第八句對應第九句，因為救護他們。第九句對應第十句，如果得到佛的加持，惡業就會止息。第十句對應第六句，同一善根，怎麼會追求惡業呢？然而又想顯示，隨著其中一個善，總能反轉之前的十種惡，或者用多種善共同反轉之前的一種惡，爲了使執著不定，所以沒有按順序排列。第三，二門顯示見佛成行的原因在於遠離障礙，果報顯現，修行成就。其中先見佛，后成行。現在開始是果報顯現。這裡所見，就是之前的十佛，也是八地菩薩的十身。十身與這裡的名稱略有不同，之前已經解釋過。然而這裡說明的見，都稱作『彼佛』而見，例如說『無著』（Anasakti，不執著），自身屬於正覺（Sambodhi，完全覺悟），不是說菩薩對『彼』不執著。如果菩薩對此不執著，下面的九句怎麼會執著呢？可知都是就所見來闡明見，也不能一半就所見，一半就能見。一、『無著者』，安住世間的緣故，不執著涅槃（Nirvana，寂滅）成就正覺的緣故，不執著生死（Samsara，輪迴），乘坐無住之道，示現成就正覺，所以名叫『無著』。稱此而見，是見正覺。其他的都依此類推。又沒有邪慧而不遠離，所以說『無著』。沒有正德而不圓滿，所以說『正覺』。那麼佛的見影就省略了。這即是總句，下面的九句都是這個總句的分別解釋。二、乘愿出生，所以上文說佛的願力，沒有不顯現的。又乘此愿，能夠生出一切德行。三、報身即是相好莊嚴，身業即是萬行的因而深信為首。說深信見到的緣故。下面的善財童子說，一切諸佛從信心生起，也能讓見到的人產生信心。四、隨順眾生，住持舍利等。又隨順眾生，用圓滿的聲音周遍三世，持佛法的緣故。五、涅槃即是化身，化身示現寂滅，所以名叫涅槃。深入見到的，深入涅

【English Translation】 English version Examine this and reflect on oneself. Secondly, abandoning the works of Mara is a convenient way to be free from obstacles. Because of treating obstacles, it is called abandonment. However, these ten sentences are opposite to the previous ones, but they are slightly out of order. The first sentence corresponds to the fifth, the second to the second, the third to the seventh, the fourth to the first, the fifth to the fourth, the sixth to the eighth, the seventh to the third, the eighth to the ninth, because of protecting them. The ninth sentence corresponds to the tenth, if one obtains the Buddha's blessing, evil karma will cease. The tenth sentence corresponds to the sixth, with the same good roots, how could one seek evil? However, it also wants to show that with one good deed, one can reverse the previous ten evils, or use multiple good deeds to jointly reverse the previous one evil, in order to make the attachment uncertain, so they are not arranged in order. Thirdly, the two doors show that the reason for seeing the Buddha and accomplishing practice lies in being free from obstacles, the fruition appears, and the practice is accomplished. Among them, one first sees the Buddha and then accomplishes practice. Now begins the manifestation of fruition. What is seen here is the previous ten Buddhas, and also the ten bodies of the eighth-ground Bodhisattva. The names of the ten bodies are slightly different from here, which has been explained before. However, the seeing explained here is all called 'that Buddha' and seen, for example, 'Anasakti' (non-attachment), one's own belongs to 'Sambodhi' (complete enlightenment), it is not said that the Bodhisattva is not attached to 'that'. If the Bodhisattva is not attached to this, how could the following nine sentences be attached? It can be known that all are explaining seeing based on what is seen, and one cannot half rely on what is seen and half rely on what can be seen. First, 'Anasakti' (the non-attached), because of abiding in the world, not attached to 'Nirvana' (extinction), because of accomplishing 'Sambodhi' (complete enlightenment), not attached to 'Samsara' (reincarnation), riding the path of non-abiding, showing the accomplishment of complete enlightenment, so it is called 'Anasakti'. Calling this and seeing is seeing complete enlightenment. The others are analogous to this. Also, there is no wrong wisdom without being separated, so it is called 'Anasakti'. There is no righteous virtue without being complete, so it is called 'Sambodhi'. Then the shadow of the Buddha's seeing is omitted. This is the general sentence, and the following nine sentences are all separate explanations of this general sentence. Second, born by riding on vows, so the above text says that the Buddha's power of vows, there is nothing that does not appear. Also, riding on this vow, one can generate all virtues. Third, the reward body is the adornment of good marks, and the karma of the body is the cause of myriad practices, with deep faith as the head. It is said that seeing with deep faith. The following Sudhana says that all Buddhas arise from faith, and can also make those who see generate faith. Fourth, according with sentient beings, upholding relics, etc. Also according with sentient beings, using perfect sounds to pervade the three worlds, upholding the Buddha's Dharma. Fifth, Nirvana is the manifestation body, the manifestation body shows extinction, so it is called Nirvana. Those who see deeply, deeply enter Nir

槃故能示滅。深入生死故示滅非真。六法身充滿於法界故。法界為佛體故。七湛然安住真唯識性。是佛心故。八寂然無依。心言路絕即三昧義。觸類皆然。故三昧無量。九平等性智了本性故。本覺真性性本了故。十隨自他意無身不受故。依上十見則真見佛。既知十佛總別六相圓融。則亦十見無有障礙。又此十種攝為五對。一所出能出對。二正報任持對。三真常普遍對。四內住外寂對。五體深用廣對。如文思之。上十佛十身類此成對。又此十見各有十種。並如不思議法等品。二有十種佛業即是成行。前見佛體今辨佛因。又行順佛行故名佛業。佛以利生為事業故。十中初總余別。又總別合為五對。一覺導夢化對。二開纏凈戒對。犯戒疑悔故為彼纏。令其懺除故名出離戒。有多種出離。亦多總相言之不過二種。一事二理。事隨輕重篇聚悔除。理觀性空是真奉律。若具二者罪無不離。又如瑜伽九十九有五惡作。即是悔纏。一謂作是思惟后定自責。二諸天呵責。三大師同行責。四惡名流佈。五死墮惡趣。亦有五相能除此惡作。謂佛許還凈故。由無知等我已滅故。當來無犯意我已生故。已於同梵行悔故。佛說悔除為善哉。惡作相續以為蓋故。余如凈名第一及隨好品辨。三現相說法對。于現相中由如來相從六度生故。除六蔽見此殊勝

【現代漢語翻譯】現代漢語譯本一、槃（pán）故能示滅（nirvāṇa）。深入生死故示滅非真。意思是，因為已經達到涅槃的境界，所以能夠示現滅度，但因為深入瞭解生死的實相，所以這種示現的滅度並非真實的滅度。二、六法身（dharmakāya）充滿於法界（dharmadhātu）故。法界為佛體故。意思是，六法身遍佈整個法界，法界就是佛的本體。三、湛然安住真唯識性（vijñaptimātratā）。是佛心故。意思是，澄澈地安住于真實的唯識自性中，這就是佛的心。四、寂然無依。心言路絕即三昧（samādhi）義。觸類皆然。故三昧無量。意思是，寂靜無所依，斷絕了心和語言的道路，這就是三昧的含義。接觸任何事物都是如此，所以三昧是無量的。五、平等性智（samatājñāna）了本性故。本覺真性性本了故。意思是，因為平等性智慧夠徹悟萬法的本性，而本覺的真性本來就是清凈明瞭的。六、隨自他意無身不受故。意思是，隨順自己和他人的意願，沒有固定的身體，不受任何束縛。七、依上十見則真見佛。既知十佛總別六相圓融。則亦十見無有障礙。意思是，依據以上十種見解，就能真正見到佛。既然知道了十佛的總相、別相和六種相的圓融，那麼這十種見解也就沒有障礙了。八、又此十種攝為五對。一所出能出對。二正報任持對。三真常普遍對。四內住外寂對。五體深用廣對。如文思之。意思是，這十種見解可以歸納為五對：所出和能出，正報和任持，真常和普遍，內住和外寂，體深和用廣。具體含義可以參考原文。九、上十佛十身類此成對。又此十見各有十種。並如不思議法等品。意思是，以上十佛和十身也可以這樣成對。而且，這十種見解每一種又各有十種，詳細內容可以參考《不思議法》等品。十、二有十種佛業即是成行。前見佛體今辨佛因。又行順佛行故名佛業。佛以利生為事業故。意思是，還有十種佛業，這就是成佛的修行。前面講了佛的本體，現在辨析成佛的原因。因為這些行為順應佛的行為，所以稱為佛業。佛以利益眾生為事業。十一、十中初總余別。又總別合為五對。一覺導夢化對。二開纏凈戒對。意思是，這十種佛業中，第一個是總的，其餘是別的。總的和別的可以合為五對：覺悟和引導，破除煩惱和清凈戒律。十二、犯戒疑悔故為彼纏。令其懺除故名出離戒。有多種出離。亦多總相言之不過二種。一事二理。事隨輕重篇聚悔除。理觀性空是真奉律。若具二者罪無不離。意思是，因為違犯戒律、心懷疑惑和後悔，所以被煩惱纏縛。使他們懺悔，因此稱為出離戒。出離有很多種，但總的來說不過兩種：事和理。在事上，根據違犯的輕重，按照戒律的規定進行懺悔。在理上，觀照諸法性空才是真正地奉持戒律。如果兩者都具備，那麼所有的罪業都能消除。十三、又如瑜伽九十九有五惡作。即是悔纏。一謂作是思惟后定自責。二諸天呵責。三大師同行責。四惡名流佈。五死墮惡趣。亦有五相能除此惡作。謂佛許還凈故。由無知等我已滅故。當來無犯意我已生故。已於同梵行悔故。佛說悔除為善哉。惡作相續以為蓋故。意思是，又比如《瑜伽師地論》中提到的九十九種煩惱中的五種惡作，就是後悔的纏縛。這五種惡作是：做了之後思惟，必定會自我責備；諸天呵責；大師和同修責備；惡名傳播；死後墮入惡趣。也有五種方法可以消除這些惡作：佛允許還凈；因為無知等原因，我已經滅除了這些惡作；將來不再違犯的意願已經生起；已經向同修懺悔；佛說懺悔消除是很好的。惡作相續不斷就會成為一種障礙。十四、余如凈名第一及隨好品辨。意思是，其餘內容可以參考《維摩詰經》的第一品和《隨好品》的解釋。十五、三現相說法對。于現相中由如來相從六度生故。除六蔽見此殊勝。意思是，第三對是示現相和說法。在示現的相中，由於如來的相是從六度（pāramitā）中產生的，所以能夠去除六種障礙，見到這種殊勝的境界。

【English Translation】 English version 1. Because of having attained Parinirvana (槃, final liberation), one can manifest cessation (示滅, showing the appearance of passing away). Because of deeply understanding birth and death, this manifestation of cessation is not the true cessation. 2. The six Dharmakayas (六法身, the body of the Dharma) fill the Dharmadhatu (法界, the realm of Dharma). Because the Dharmadhatu is the body of the Buddha. 3. Serenely abiding in the true nature of Vijñaptimātratā (真唯識性, mere-consciousness). Because this is the mind of the Buddha. 4. Silently without reliance. The path of mind and speech is cut off, which is the meaning of Samadhi (三昧, concentration). It is the same for all things. Therefore, Samadhi is immeasurable. 5. Equality Wisdom (平等性智, Samatājñāna) understands the original nature. The original awakened true nature is inherently clear. 6. According to one's own and others' intentions, without a fixed body and without being subject to anything. 7. Relying on the above ten views, one can truly see the Buddha. Having known the total and separate six aspects of the ten Buddhas are perfectly integrated, then these ten views are also without obstacles. 8. Moreover, these ten types can be summarized into five pairs: the pair of what is produced and what can produce; the pair of proper retribution and upholding; the pair of true permanence and universality; the pair of inner dwelling and outer stillness; the pair of profound essence and vast function. Think about it according to the text. 9. The above ten Buddhas and ten bodies can be paired in this way. Moreover, each of these ten views has ten types, as in the chapter on Inconceivable Dharma and others. 10. Secondly, there are ten types of Buddha activities, which are the practice of becoming a Buddha. Previously, we saw the body of the Buddha, now we discern the cause of becoming a Buddha. Moreover, because the practice accords with the Buddha's practice, it is called Buddha activity. The Buddha takes benefiting sentient beings as his career. 11. Among the ten, the first is general and the rest are specific. Moreover, the general and specific can be combined into five pairs: the pair of awakening and guiding, and transforming; the pair of opening up entanglements and purifying precepts. 12. Violating precepts, doubting, and regretting are the entanglements. Causing them to repent is called the precepts of liberation. There are many kinds of liberation. Generally speaking, there are only two kinds: matter and principle. In matter, according to the severity of the violation, repentance is performed according to the rules. In principle, contemplating the emptiness of nature is the true upholding of the precepts. If both are possessed, then all sins will be eliminated. 13. Moreover, like the five misdeeds in the ninety-nine afflictions in the Yogacara (瑜伽), they are the entanglements of regret. The first is thinking that one will definitely blame oneself later. The second is being scolded by the gods. The third is being blamed by the master and fellow practitioners. The fourth is the spread of a bad name. The fifth is falling into the evil realms after death. There are also five aspects that can eliminate these misdeeds: the Buddha allows purification; because of ignorance, etc., I have eliminated these misdeeds; the intention of not committing offenses in the future has arisen; I have repented to fellow practitioners; the Buddha said that repentance and elimination are good. Continuous misdeeds become an obstacle. 14. The rest can be discerned in the first chapter of the Vimalakirti Sutra (凈名經) and the chapter on Minor Marks. 15. The third pair is manifesting appearances and expounding the Dharma. In the manifested appearances, because the Tathagata's (如來) marks are born from the Six Perfections (六度, pāramitā), they can remove the six obscurations and see this supreme state.

不希二乘。睹慈善根決知尊勝。住心佛境自失威光故無害等。四降魔護小對。五悲攝雙行對。雙行中有十一句。初一總明無作四諦。不驚怖者。妄惑本無今有故應驚。妄苦逼害身心故應怖。今皆了本寂即同滅理。故不驚怖。雖了本寂而修福智為能治道。餘十一句別中初一約苦。次一約集次八約道。后一約滅文並可知。第二有十慢下五門。明離障加持行中二。初二門內成離障行。后三門外得加持行。前中初門舉障。後門顯治。今初慢者。恃己於他高舉為性。能障不慢生苦為業。然經論中說多差別。且明七慢。俱舍論十九云。一慢。二過慢。三慢過慢。四我慢。五增上慢。六卑慢。七邪慢。今文開十。四五與九具有其名。餘七但有其義。前三即慢但約有高心故。故彼論云。一慢者。謂於他劣謂己勝。於他等謂己等。雖能稱境以心高舉。說名為慢。初一輕人次二慢法。四中自高陵物。是於他等謂己勝。即當過慢過前慢故。五即慢過慢。今言過過者過前慢故。有德應贊。即於他勝見贊不喜。是謂己勝應合讚我故。六即邪慢。謂于無德謂己有德故名邪慢。成就惡行名為無德。恃惡高舉名之為慢。自起誹謗即惡行故。七即卑慢。耆舊有德即是彼多分勝。不應執事。即謂己小劣何得事他。八亦邪慢起惡行故。九即我慢我慢所吞故。十

【現代漢語翻譯】現代漢語譯本不希望停留在二乘（聲聞乘和緣覺乘）的境界。（因為）見到（眾生的）慈善根性，就能確定他們具有尊貴殊勝的佛性。如果執著于自身的心，停留在佛的境界，就會失去（自身本具的）威德光明，因此不會有損害等等（負面影響）。四、降伏魔障，守護（菩提）之心，這是針對小乘（行者）而言的。五、以慈悲心來攝受（眾生），（福慧）雙修並進。在雙修並進中，有十一句。最初一句總括地說明了無作四諦（的道理）。（對於四諦的道理）不驚慌恐懼的人，是因為他們認為妄想迷惑本來就是沒有的，現在（的生起）也是虛妄的，所以才會驚慌。妄想的痛苦逼迫身心，所以才會恐懼。現在如果了知（一切法）的本性是寂滅的，就等同於證得了滅諦的真理，所以不會驚慌恐懼。雖然了知（一切法）的本性是寂滅的，但仍然要修習福德和智慧，作為能夠對治（煩惱）的道路。其餘的十一句分別說明了（四諦的道理），第一句是關於苦諦的，第二句是關於集諦的，接下來的八句是關於道諦的，最後一句是關於滅諦的，文義都很明顯，可以理解。第二，有十種慢，下面從五個方面來說明遠離障礙、得到加持的修行，其中分為兩個部分，前兩個方面是成就遠離障礙的修行，后三個方面是得到加持的修行。在前面的部分中，第一個方面是揭示障礙，第二個方面是顯示對治（的方法）。現在先說慢，慢的體性是仗恃自己，對他人高舉自己，它的作用是能夠障礙不慢（的善法），產生痛苦。然而，在經論中，關於慢的說法有很多差別，這裡先說明七種慢。《俱舍論》第十九卷說：一、慢，二、過慢，三、慢過慢，四、我慢，五、增上慢，六、卑慢，七、邪慢。現在（這段）經文開出十種慢，第四種、第五種和第九種具有（以上七慢的）名稱，其餘七種只有（以上七慢的）含義。前三種是慢，只是就具有高慢心而言，所以《俱舍論》說：『慢，是指認為自己比不如自己的人優越，認為自己和與自己相等的人相等，雖然能夠如實地稱量（自己），但內心高舉，這叫做慢。』第一種是輕視他人，第二種和第三種是輕慢正法。第四種是抬高自己，輕視他人，是認為自己比與自己相等的人優越，這相當於過慢，因為它超過了前面的慢。第五種是慢過慢，現在說『過過』，是因為它超過了前面的慢。對於有德行的人，應該讚歎，但（如果）看到別人讚歎（他們），（自己）卻不高興，這是因為認為別人讚歎自己才應該，這應該歸於（認為）自己優越。（第六種）是邪慢，是指認為自己沒有德行卻認為自己有德行，所以叫做邪慢。成就惡行叫做沒有德行，仗恃惡行而高舉自己叫做慢，自己發起誹謗，就是惡行。（第七種）是卑慢，年長有德的人，就是那些在很多方面勝過自己的人，不應該執著于（自己的）事務，就是認為自己卑微低下，怎麼能事奉他人呢？第八種也是邪慢，因為它會引發惡行。第九種是我慢，因為（眾生）被我慢所吞噬。第十種……

【English Translation】 English version Not desiring to remain in the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Seeing the roots of goodness (of sentient beings), one can be certain that they possess noble and supreme Buddha-nature. If one clings to one's own mind, dwelling in the realm of the Buddha, one will lose (one's own inherent) majestic light, therefore there will be no harm, etc. (negative influences). Four, subduing demonic obstacles and protecting (the mind of Bodhi), this is in relation to the Lesser Vehicle (practitioners). Five, embracing (sentient beings) with compassion, cultivating both (merit and wisdom) in tandem. Within the tandem practice, there are eleven sentences. The first sentence summarizes the doctrine of the unconditioned Four Noble Truths. Those who are not alarmed or fearful (of the Four Noble Truths) are because they believe that delusional bewilderment is originally non-existent, and its present arising is also illusory, hence they are alarmed. The suffering of delusion oppresses the body and mind, hence they are fearful. Now, if one understands that the nature (of all dharmas) is inherently quiescent, it is equivalent to attaining the truth of cessation, therefore one will not be alarmed or fearful. The remaining eleven sentences separately explain (the doctrine of the Four Noble Truths), the first sentence is about the Truth of Suffering, the second sentence is about the Truth of the Accumulation, the next eight sentences are about the Truth of the Path, and the last sentence is about the Truth of Cessation, the meaning of the text is clear and understandable. Second, there are ten types of conceit. Below, from five aspects, the practice of abandoning obstacles and obtaining blessings is explained, which is divided into two parts. The first two aspects are the practice of accomplishing the abandonment of obstacles, and the last three aspects are the practice of obtaining blessings. In the first part, the first aspect is to reveal the obstacles, and the second aspect is to show the antidote (method). Now, let's first talk about conceit. The nature of conceit is to rely on oneself and exalt oneself over others, its function is to be able to obstruct non-conceit (wholesome dharmas) and produce suffering. However, in the sutras and treatises, there are many different explanations about conceit. Here, let's first explain the seven types of conceit. The nineteenth volume of the Abhidharmakośabhāṣya says: 1. Conceit (māna), 2. Excessive conceit (atimāna), 3. Conceit beyond conceit (mānātimāna), 4. Self-conceit (asmimāna), 5. Exaggerated conceit (adhimāna), 6. Humility-conceit (ūnamāna), 7. False conceit (mithyāmāna). Now (this) scripture opens up ten types of conceit, the fourth, fifth, and ninth types have the names (of the above seven conceits), and the remaining seven types only have the meaning (of the above seven conceits). The first three types are conceit, only in terms of having an arrogant mind, so the Abhidharmakośabhāṣya says: 'Conceit refers to thinking that one is superior to those who are inferior to oneself, and thinking that one is equal to those who are equal to oneself, although one can truly measure (oneself), but the mind is arrogant, this is called conceit.' The first type is looking down on others, and the second and third types are looking down on the Dharma. The fourth type is to elevate oneself and despise others, which is to think that one is superior to those who are equal to oneself, which is equivalent to excessive conceit, because it exceeds the previous conceit. The fifth type is conceit beyond conceit, now it is said 'beyond beyond', because it exceeds the previous conceit. For those who have virtue, one should praise them, but (if) one sees others praising (them), (one) is not happy, this is because one thinks that others should praise oneself, this should be attributed to (thinking) that one is superior. (The sixth type) is false conceit, which refers to thinking that one does not have virtue but thinking that one has virtue, so it is called false conceit. Accomplishing evil deeds is called not having virtue, relying on evil deeds and exalting oneself is called conceit, initiating slander oneself is an evil deed. (The seventh type) is humility-conceit, elderly and virtuous people are those who surpass oneself in many ways, one should not cling to (one's own) affairs, which is to think that one is humble and lowly, how can one serve others? The eighth type is also false conceit, because it will lead to evil deeds. The ninth type is self-conceit, because (sentient beings) are swallowed by self-conceit. The tenth type...

即增上慢。新善未起即是未得。不應諍而諍。即是謂得故。其但以曾發下。準梵本應回安於百千劫前深坑之下。彼梵本從消滅。下云不應說而說。言多斗諍發起怨嫌。數行此法應墮大坑。然以曾集菩提心。力得受豪貴自在之力于百千劫尚不見佛。何況聞法。晉及度世大意皆同梵本若但依今釋。當墮深坑。語其慢過。終自醒悟。明非長沒。若約八慢前三皆是憍慢。亦名傲慢。皆于尊境不肯禮敬。故余如別說。二若諸菩薩下有十種智業。顯對治行。謂既識障惑。不令增長。制情從理敬重法行。故名智業。文中初結前生后。文通兩段。后何等下。正顯並是智之作用故名為業。第二魔攝持下。三門辨外加持行分。二此門所離障。后二門能治行。今初即怨障加持。由內行乖理外魔得便。名為攝持。又行乖理即是魔攝。初二心怠志陜。次二行少解滯。次二舍愿趣斷。次二成小舍大。后二舍悲謗法。第二佛所攝下二門。明能治行。由離於邪自然合正。于中先佛后法。今初先結前生后。后何等下正說文顯可知。二法攝中前四即四法印。次二總別緣生。次二大小。后二智斷。上辨因圓究竟訖。第二住兜率下十九門。明果用圓滿行。多約八相顯果用者。明是普賢大用之果。不就凈土實報處說。又顯實報不可說故。又顯八相通因果故。長分為

【現代漢語翻譯】現代漢語譯本即增上慢（認為自己沒有得到的功德已經得到）。新的善法沒有生起，就是沒有得到。不應該爭辯而爭辯，就是認為自己已經得到。如果只是因為曾經發過（菩提心），按照梵文版本，應該墮落到百千劫前的深坑之下。那個梵文版本從『消滅』開始，下面說『不應該說而說』，話說多了就會引起爭鬥，產生怨恨。多次這樣做，應該墮入大坑。然而因為曾經積累過菩提心，憑藉這種力量，可以獲得豪門貴族的自在之力，在百千劫中尚且不能見到佛，更何況聽聞佛法。晉譯本和度世的譯本大意都與梵文版本相同。如果只是按照現在的解釋，（增上慢者）應當墮入深坑，這是在說他的傲慢之過，最終會醒悟，說明不是永遠沉淪。如果按照八慢來說，前三種都是憍慢，也叫傲慢，都是對於值得尊敬的對境不肯禮敬，所以其餘的如同別處所說。第二，如果諸菩薩（能夠認識到這些），下面有十種智業（智慧的事業），顯示對治（煩惱）的行為。意思是說，既然認識到障礙和迷惑，就不讓它們增長，控制情感，順從理智，敬重佛法，所以叫做智業。文中開始總結前面，引出後面，文意貫通兩段。後面『何等下』，正是顯示這些都是智慧的作用，所以叫做業。第二，『魔攝持下』，用三門來辨別外在的加持行分，其中第二門是所要遠離的障礙，後面兩門是能夠對治的行為。現在先說第一門，即怨障的加持。由於內在的行為違背了真理，外在的魔就有了可乘之機，叫做攝持。又行為違背真理，就是被魔所攝。最初兩種是心生懈怠，志向狹隘；其次兩種是行為少，理解停滯；其次兩種是捨棄誓願，趨向斷滅；其次兩種是成就小乘，捨棄大乘；最後兩種是捨棄慈悲，誹謗佛法。第二，『佛所攝下』，是後面的兩門，說明能夠對治的行為。由於遠離了邪惡，自然就符合正道。其中先說佛，后說法。現在先總結前面，引出後面。後面『何等下』，正式的解說，文意顯明，可以知道。第二，法攝中，前四句就是四法印（諸行無常，諸法無我，涅槃寂靜，一切皆苦）。其次兩句是總的以及分別的緣起。其次兩句是大乘和小乘。最後兩句是智慧和斷除（煩惱）。上面辨別了因圓滿究竟。第二，『住兜率下』，十九門，說明果報的功用圓滿的行為。大多是依據八相成道（從兜率天降生、入胎、住胎、出胎、出家、降魔、成道、轉法輪）來顯示果報的功用，說明這是普賢菩薩大用之果。不就凈土實報處來說，又顯示實報不可說，又顯示八相通於因果。長行分為（以下省略）。

【English Translation】 English version This refers to increased arrogance (thinking one has attained virtues that one has not). New wholesome qualities have not arisen, meaning they have not been attained. One should not argue when one should not argue, which means thinking one has attained something. If it is only because one once generated (Bodhi mind), according to the Sanskrit version, one should fall into a deep pit from hundreds of thousands of kalpas ago. That Sanskrit version starts from 'extinction,' and below it says 'one should not speak when one should not speak,' speaking too much will cause disputes and generate resentment. Repeatedly doing this should cause one to fall into a great pit. However, because one has accumulated Bodhi mind, relying on this power, one can obtain the power of freedom of noble families, and in hundreds of thousands of kalpas, one still cannot see the Buddha, let alone hear the Dharma. The Jin translation and the Dushi translation have the same general meaning as the Sanskrit version. If one only follows the current explanation, (the one with increased arrogance) should fall into a deep pit, which is saying the fault of his arrogance, and he will eventually awaken, indicating that he is not eternally submerged. If according to the eight kinds of arrogance, the first three are all pride, also called arrogance, all of which are unwilling to pay homage to the respected object, so the rest is as said elsewhere. Second, if the Bodhisattvas (can recognize these), below are ten kinds of wisdom activities (the activities of wisdom), showing the behavior of counteracting (afflictions). It means that since one recognizes the obstacles and delusions, one does not let them grow, controls emotions, follows reason, and respects the Dharma, so it is called wisdom activity. The text begins by summarizing the previous and introducing the following, the meaning of the text runs through the two sections. The following 'What are the...' precisely shows that these are all the functions of wisdom, so it is called activity. Second, 'Demonic Possession below,' uses three doors to distinguish the external blessing behavior, of which the second door is the obstacle to be avoided, and the following two doors are the behaviors that can counteract. Now first talk about the first door, that is, the blessing of resentment obstacles. Because the internal behavior violates the truth, the external demons have an opportunity to take advantage of, which is called possession. Also, behavior that violates the truth is being possessed by demons. The first two are laziness of mind and narrowness of ambition; the next two are few actions and stagnant understanding; the next two are abandoning vows and tending towards annihilation; the next two are achieving the small vehicle and abandoning the great vehicle; the last two are abandoning compassion and slandering the Dharma. Second, 'Buddha's Possession below,' are the following two doors, explaining the behaviors that can counteract. Because one is away from evil, one naturally conforms to the right path. Among them, first talk about the Buddha, then talk about the Dharma. Now first summarize the previous and introduce the following. The following 'What are the...' is the formal explanation, the meaning of the text is clear, and it can be known. Second, in Dharma possession, the first four sentences are the four Dharma seals (all conditioned things are impermanent, all phenomena are without self, Nirvana is quiescent, all is suffering). The next two sentences are the general and separate arising of conditions. The next two sentences are the Great Vehicle and the Small Vehicle. The last two sentences are wisdom and cutting off (afflictions). The above distinguishes the cause of perfect completion. Second, 'Staying in Tushita below,' nineteen doors, explaining the behavior of the complete function of the fruit reward. Most of them are based on the eight aspects of attaining Buddhahood (descending from Tushita Heaven, entering the womb, staying in the womb, leaving the womb, leaving home, subduing demons, attaining Buddhahood, turning the wheel of Dharma) to show the function of the fruit reward, explaining that this is the fruit of the great function of Samantabhadra Bodhisattva. Not speaking of the pure land of the real reward, it also shows that the real reward cannot be said, and it also shows that the eight aspects are common to cause and effect. The long line is divided into (omitted below).

十。初一門住天。次一門示沒。三一門入胎。四一門住胎。五三門初生。六二門在家。七二門出家。八五門成道。九二門轉法輪。十有一門入涅槃。初之二門合屬第三。即是八相。今初欲說下生。先明在天所作。一化欲天。二化色天。三化大千。四同類共談。五為同類說。六善巧降魔。七樂音說法。八詣佛聞法。九供養多佛。十多身益生。第二時至云沒名將下生。大乘方便經下捲雲。菩薩如其本願。處兜率天宮。能得菩提轉於法輪。非為不能。菩薩思惟。閻浮提人。不能至此兜率天上聽受法教。兜率天人能下閻浮。是故下生。一廣拔眾苦。二遍警有緣。三嚴剎揀非。四覺諸導從。五密召侍衛。六先告當機。七令輔翼知。八凈所生處。九長延天壽。十廣現難思(已下入第五十九經)第三正明入胎十事。如有問言。於四生中化生為上。佛為最勝何故胎生。諸經論中。多用初緣以通此問。今明具十以表無盡。一化劣解此通凡小。二攝眷屬化生。設有父母等恩養少故。三三時無亂出時無亂。在後初生故。俱舍世品明。輪王唯入無亂。緣覺兼住唯佛三時無亂。以福智俱勝故。瑜伽同此。上之三緣小教亦說。次下四事兼于權大。四演法益物。五乘愿化生。六破胎生慢。誰能于佛恃種族耶七胎障不隔故。令大心同睹。后之三緣唯實教

【現代漢語翻譯】現代漢語譯本十、初一門住天（住在天界）。次一門示沒（示現死亡）。三一門入胎（進入母胎）。四一門住胎（住在母胎）。五三門初生（初生）。六二門在家（在家生活）。七二門出家（出家）。八五門成道（證悟成道）。九二門轉法輪（轉動法輪，宣講佛法）。十有一門入涅槃（進入涅槃）。初之二門合屬第三，即是八相（前兩個階段都屬於第三個階段，總共是佛陀一生中的八個重要階段）。現在首先要說的是下生（降生人間），先說明在天界所做的事情：一、化欲天（教化欲界天的眾生）。二、化色天（教化色界天的眾生）。三、化大千（教化大千世界的眾生）。四、同類共談（與同類的天人共同討論佛法）。五、為同類說（為同類的天人說法）。六、善巧降魔（善巧地降伏魔障）。七、樂音說法（用美妙的音樂來宣講佛法）。八、詣佛聞法（前往佛的處所聽聞佛法）。九、供養多佛（供養眾多的佛）。十、多身益生（以多種化身利益眾生）。第二，時至云沒名將下生（時機成熟，示現死亡，準備降生人間）。《大乘方便經》下卷說：『菩薩如果按照自己的本願，住在兜率天宮，也能證得菩提，轉動法輪，並非不能。菩薩思惟，閻浮提（Jambudvipa，我們所居住的這個世界）的人，不能來到兜率天（Tushita Heaven，彌勒菩薩居住的天界）聽受法教。兜率天人能下閻浮，所以選擇降生人間。』一、廣拔眾苦（廣泛地拔除眾生的痛苦）。二、遍警有緣（普遍地警醒有緣的眾生）。三、嚴剎揀非（莊嚴佛土，選擇合適的降生之處）。四、覺諸導從（覺悟引導和跟隨自己的眾生）。五、密召侍衛（秘密地召集侍衛）。六、先告當機（首先告訴應機的眾生）。七、令輔翼知（讓輔助者知道）。八、凈所生處（凈化將要降生的地方）。九、長延天壽（延長天人的壽命）。十、廣現難思（廣泛地示現難以思議的神通）。（以下進入第五十九經）第三，正式說明入胎的十件事。如果有人問：『在四生（卵生、胎生、濕生、化生）中，化生最為殊勝，佛為最勝，為什麼選擇胎生？』諸經論中，大多用最初的因緣來解釋這個問題。現在說明具備十個原因，以表明佛的智慧和慈悲是無盡的。一、化劣解此通凡小（教化低劣的眾生，這可以適用於凡夫和小乘）。二、攝眷屬化生（攝受眷屬，化生的話，父母等的恩養較少）。三、三時無亂出時無亂（入胎、住胎、出胎三個階段都沒有混亂，因為後面會說到初生）。《俱舍論·世品》中說明，轉輪王（Chakravartin，擁有統治世界的理想國王）只有入胎時沒有混亂，緣覺（Pratyekabuddha，獨自覺悟者）兼有住胎時沒有混亂，只有佛陀三時都沒有混亂，因為福德和智慧都非常殊勝。《瑜伽師地論》的觀點與此相同。以上三個原因小乘佛教也講說。接下來四個方面兼顧了權教和大乘。四、演法益物（演說佛法，利益眾生）。五、乘愿化生（乘著願力化生）。六、破胎生慢（破除對胎生的傲慢）。誰能憑藉種族而輕視佛陀呢？七、胎障不隔故（胎中的障礙不能阻隔佛陀的智慧，所以能讓大心菩薩共同見到）。後面的三個原因只有實教才講說。

【English Translation】 English version 10. First, one aspect is dwelling in the heavens. Second, one aspect is showing death. Third, one aspect is entering the womb. Fourth, one aspect is abiding in the womb. Fifth, three aspects are of the initial birth. Sixth, two aspects are of being at home. Seventh, two aspects are of leaving home. Eighth, five aspects are of attaining enlightenment. Ninth, two aspects are of turning the Dharma wheel. Tenth, eleven aspects are of entering Nirvana. The first two aspects belong to the third, which are the eight phases (of the Buddha's life). Now, first, I want to talk about descending to be born. First, clarify what is done in the heavens: 1. Transforming the desire realm heavens. 2. Transforming the form realm heavens. 3. Transforming the great chiliocosm. 4. Discussing with beings of the same kind. 5. Speaking for beings of the same kind. 6. Skillfully subduing demons. 7. Teaching the Dharma with pleasant sounds. 8. Going to the Buddha to hear the Dharma. 9. Making offerings to many Buddhas. 10. Benefiting beings with many bodies. Second, when the time comes, it is said that death is shown in preparation for descending to be born. The lower volume of the Mahayana Upaya Sutra says: 'If a Bodhisattva, according to their original vow, dwells in the Tushita Heaven (Tushita Heaven, the heaven where Maitreya Bodhisattva resides), they are capable of attaining Bodhi and turning the Dharma wheel, it is not that they are unable. The Bodhisattva thinks, 'The people of Jambudvipa (Jambudvipa, the world we live in) cannot come to this Tushita Heaven to listen to the Dharma teachings. The beings of Tushita Heaven can descend to Jambudvipa, therefore, they choose to descend to be born.' 1. Widely eradicate the sufferings of all. 2. Universally alert those with affinity. 3. Adorn the Buddha-field and select a suitable place. 4. Awaken all who guide and follow. 5. Secretly summon attendants. 6. First inform those who are ready. 7. Let the assistants know. 8. Purify the place of birth. 9. Prolong the lifespan of the gods. 10. Widely manifest inconceivable powers. (The following enters the fifty-ninth sutra) Third, formally explain the ten things about entering the womb. If someone asks: 'Among the four types of birth (oviparous, viviparous, moisture-born, and metamorphic), metamorphic birth is the most superior, and the Buddha is the most superior, why choose viviparous birth?' In the sutras and treatises, the initial cause is mostly used to explain this question. Now, explain that there are ten reasons to show that the Buddha's wisdom and compassion are inexhaustible. 1. Transforming inferior understanding, this applies to ordinary people and the Small Vehicle. 2. Gathering relatives, metamorphic birth has less parental care. 3. No confusion at the three times, no confusion at the time of birth (entering the womb, abiding in the womb, and exiting the womb are not confused, because the initial birth will be discussed later). The Abhidharmakosha-bhashya, Lokaprajnapti explains that a Chakravartin (Chakravartin, an ideal king who rules the world) only has no confusion at the time of entering the womb, a Pratyekabuddha (Pratyekabuddha, one who attains enlightenment alone) also has no confusion at the time of abiding in the womb, only the Buddha has no confusion at the three times, because merit and wisdom are both very superior. The Yogacarabhumi-sastra has the same view. The above three reasons are also explained by the Small Vehicle. The next four aspects take into account both provisional and Mahayana teachings. 4. Expounding the Dharma to benefit beings. 5. Being born by vow. 6. Breaking the pride of viviparous birth. Who can despise the Buddha based on lineage? 7. Because the obstacles of the womb do not separate (the wisdom of the Buddha, so that great-minded Bodhisattvas can see it together). The last three reasons are only explained by the true teaching.

有。八同類共集說智慧藏。為胎藏故。九定力現嚴。以離垢藏為胎藏故。十興供聞法。以法界藏為胎藏故。此一是總。八九即法界別義。法界寂然是離垢義。寂而常照是智慧義。又前二是能證。后一所證。能所冥合諸佛生故。又前二不壞小而廣容。后一不動此而普遍。如是自在是佛生故。第四微細趣即明住胎十事。初一通現地位。次八明現七相。以處胎為能現故。童子屬處宮相故。后一總結多門。並一相中同時齊現。深密難知故名微細。第五十種生下三門明初生相。今初正辨即右脅生時。初一即出時無亂。后一動剎益生中八可知。二現微笑在行七步時故。瑞應經云。菩薩示生即行七步。一手指天一手指地。天上天下唯我為尊。即自誓也。初三自慶。次六慶能遍益群品。謂四無智自憍我能摧故。五昔善今退我能續故。六能為眾生良福田故。七見生聞教益不虛故。八傷諸同行不成佛故。九愍諸同會滯凡地故。后一得佛加故。三行七步。謂初生在地十方各行七步。顯自在希奇故。七數過三名過三界。隨所履地皆現金剛。余並可知。第六童子地下二門明在家同俗行。並處王宮相。童子已在王宮。但此門明幼懷德藝顯是超絕。後門貴極無染。以彰德高。今初八云令樂法者。幼而梵行德業殊倫。后見道成必樂其法。餘九可知。二正

明處宮十中。一化同行。同行處宮故如瞿波。四濁世欣貴故。餘八可知。第七齣家下二門。明舍家期道行。初明出家后顯修行。今初雖能深宮入道而出家者。示斯十意。初二令厭舍苦果。次二欣揚勝道。次二令離利鈍集。著常見者。貴常為貴故不出家。著斷見者身滅無餘。何須出家。既非常斷明可修進。云離二邊。又非苦樂等。次二顯界家系滅。后二顯得果同因。二示苦行者。行有苦樂。而遍苦者有斯十意。一為小乘要。謂勤苦方得道故。二示同異道摧邪見故。謂六年自餓無道。后受乳糜方得顯餓非真。三一言罵佛六載受饑故。緣如大乘方便經。第二四五濁眾生皆有重罪。憂惱覆心不能得道。令彼念言謗佛尚得解脫。況我等耶。即悔除故。亦如彼說。五策懈怠眾生故。六令知為法忘饑故。七示著樂非道故。八始末精勤故。九準晉經云。欲令未來眾生髮精進故。今精進之言合在前句。缺斯一句。十苦行待機者顯悲深故。第八詣道場下五門道成證入行。即分為五。一明進趣所安。即從苦行所向于道樹。顯舍邪趣正故。因圓趣果故。行行後邊故。十句可知。二正坐道場明自力安處。初四嚴處。次三三業現相。觀師子座者知將說故。晉經云。觀一切佛師子之吼。后三成德。一滿自能證明智顯惑亡。二受佛所處將契同法界。三大

【現代漢語翻譯】現代漢語譯本明處宮十中（指菩薩在宮中的十種表現）。一化同行（指菩薩化身與他人同行）。同行處宮故如瞿波（瞿波，釋迦牟尼佛的妻子，此處指菩薩在宮中與眷屬同行）。四濁世欣貴故（指在四濁惡世中，人們欣羨富貴）。餘八可知（其餘八種表現可以推知）。第七齣家下二門（指第七部分，從出家開始，分為兩個方面）。明舍家期道行（闡明捨棄家庭，期望修行）。初明出家后顯修行（先闡明出家，后彰顯修行）。今初雖能深宮入道而出家者（現在開始，即使能在深宮中悟道，仍然要出家），示斯十意（展示這十種意義）。初二令厭舍苦果（最初兩種意義，令人厭惡並捨棄苦果）。次二欣揚勝道（其次兩種意義，欣喜並讚揚殊勝的道）。次二令離利鈍集（其次兩種意義，令人遠離利根和鈍根的執著）。著常見者（執著常見的人），貴常為貴故不出家（認為永恒才是可貴的，所以不出家）。著斷見者身滅無餘（執著斷見的人，認為身死後一切皆無），何須出家（又何必出家）。既非常斷明可修進（既不是常見也不是斷見，說明可以修行進步）。云離二邊（所以說要遠離兩種極端）。又非苦樂等（又不是苦行和享樂等極端）。次二顯界家系滅（其次兩種意義，顯示超越界限，家族血統的滅除）。后二顯得果同因（最後兩種意義，顯示果和因是相同的）。二示苦行者（第二部分，展示苦行）。行有苦樂（修行有苦有樂），而遍苦者有斯十意（而普遍的苦行有這十種意義）。一為小乘要（第一，爲了小乘的需要），謂勤苦方得道故（因為只有勤奮刻苦才能得道）。二示同異道摧邪見故（第二，爲了顯示相同和不同的道路，摧毀邪見），謂六年自餓無道（例如六年苦行，並不能得道），后受乳糜方得顯餓非真（後來接受乳糜供養，才顯示苦行並非真諦）。三一言罵佛六載受饑故（第三，因為一句惡語罵佛，導致六年的飢餓），緣如大乘方便經（緣由如同大乘方便經所說）。第二四五濁眾生皆有重罪（第四，五濁惡世的眾生都有深重的罪業），憂惱覆心不能得道（憂愁煩惱覆蓋內心，不能得道），令彼念言謗佛尚得解脫（讓他們想到，誹謗佛尚且可以得到解脫），況我等耶（更何況我們呢）。即悔除故（立即懺悔消除罪業）。亦如彼說（也如同經中所說）。五策懈怠眾生故（第五，鞭策懈怠的眾生）。六令知為法忘饑故（第六，讓人知道爲了佛法可以忘記飢餓）。七示著樂非道故（第七，顯示貪圖享樂不是正道）。八始末精勤故（第八，從始至終都要精進勤奮）。九準晉經云（第九，根據晉譯的經文說），欲令未來眾生髮精進故（爲了讓未來的眾生髮起精進心）。今精進之言合在前句（現在精進的話語應該合併到前面的句子中）。缺斯一句（缺少了這一句）。十苦行待機者顯悲深故（第十，苦行等待時機的人，顯示了深刻的慈悲）。第八詣道場下五門道成證入行（第八部分，前往道場，分為五個方面，闡述成就道業，證入修行）。即分為五（分為五個方面）。一明進趣所安（第一，闡明前進的方向和安住的地方），即從苦行所向于道樹（即從苦行的地方前往菩提樹）。顯舍邪趣正故（顯示捨棄邪道，趨向正道）。因圓趣果故（因為因圓滿，所以趨向果）。行行後邊故（修行在後面）。十句可知（這十句話可以理解）。二正坐道場明自力安處（第二，端坐在道場，闡明依靠自己的力量安住）。初四嚴處（最初四句，莊嚴道場）。次三三業現相（其次三句，身口意三業顯現瑞相）。觀師子座者知將說故（觀察獅子座，知道將要說法）。晉經云（晉譯的經文說），觀一切佛師子之吼（觀察一切佛的獅子吼）。后三成德（最後三句，成就德行）。一滿自能證明智顯惑亡（第一，圓滿自身的能力，證明智慧顯現，迷惑消亡）。二受佛所處將契同法界（第二，接受佛所安住的地方，將要契合相同的法界）。三大（第三，偉大）。

【English Translation】 English version Ming Chu Palace Ten Middle (referring to the ten manifestations of a Bodhisattva in the palace). One Transformation Together (referring to the Bodhisattva's incarnation walking with others). Walking Together in the Palace, like Gopa (Gopa, Shakyamuni Buddha's wife, here referring to the Bodhisattva walking with family members in the palace). Four Turbid Worlds Rejoice in Nobility (referring to people in the four turbid evil worlds rejoicing in wealth and nobility). The Remaining Eight Can Be Known (the remaining eight manifestations can be inferred). Seventh, Leaving Home, Two Aspects (referring to the seventh part, starting from leaving home, divided into two aspects). Clarifying Abandoning the Home, Expecting the Path of Practice (elucidating abandoning the family, expecting to practice the path). First Clarifying Leaving Home, Then Manifesting Practice (first clarifying leaving home, then manifesting practice). Now, First, Even If One Can Enter the Path in the Deep Palace and Leave Home (now starting, even if one can awaken in the deep palace, one still needs to leave home), Showing These Ten Meanings (showing these ten meanings). The First Two Cause Disgust and Abandonment of Bitter Fruits (the first two meanings, causing disgust and abandonment of bitter fruits). The Next Two Rejoice and Praise the Superior Path (the next two meanings, rejoicing and praising the superior path). The Next Two Cause Separation from Attachment to Sharpness and Dullness (the next two meanings, causing separation from attachment to sharp and dull faculties). Those Attached to the View of Permanence (those attached to the view of permanence), Value Permanence as Noble, Therefore Do Not Leave Home (believe that eternity is valuable, so they do not leave home). Those Attached to the View of Annihilation, the Body Disappears Without Remainder (those attached to the view of annihilation, believe that everything ceases after death), Why Need to Leave Home (why need to leave home). Since It Is Neither Permanent Nor Annihilation, It Is Clear That One Can Cultivate and Advance (since it is neither permanent nor annihilation, it is clear that one can cultivate and advance). It Is Said to Be Separated from the Two Extremes (therefore, it is said to be separated from the two extremes). Also, It Is Not Suffering and Pleasure, etc. (also, it is not extremes like asceticism and enjoyment). The Next Two Manifest the Extinction of Boundaries, Family Lineage (the next two meanings, manifesting the transcendence of boundaries, the extinction of family lineage). The Last Two Manifest That the Result Is the Same as the Cause (the last two meanings, manifesting that the result is the same as the cause). Second, Showing Ascetic Practices (the second part, showing ascetic practices). Practice Has Suffering and Pleasure (practice has suffering and pleasure), But Universal Suffering Has These Ten Meanings (but universal suffering has these ten meanings). First, For the Need of the Hinayana (first, for the need of the Hinayana), Because Only Diligence and Hardship Can Attain the Path (because only diligence and hardship can attain the path). Second, Showing the Same and Different Paths, Destroying Wrong Views (second, showing the same and different paths, destroying wrong views), For Example, Six Years of Self-Starvation Is Not the Path (for example, six years of asceticism cannot attain the path), Later Receiving Milk Porridge, It Is Manifest That Starvation Is Not True (later receiving milk porridge, it is manifested that asceticism is not the truth). Third, Because One Word Cursed the Buddha, Resulting in Six Years of Famine (third, because one word cursed the Buddha, resulting in six years of famine), The Cause Is Like the Mahayana Upaya Sutra (the cause is like what is said in the Mahayana Upaya Sutra). Second, The Sentient Beings of the Fourth and Fifth Turbid Ages All Have Heavy Sins (fourth, the sentient beings of the five turbid evil ages all have heavy sins), Worry and Affliction Cover the Mind, Unable to Attain the Path (worry and affliction cover the mind, unable to attain the path), Let Them Think That Even Slandering the Buddha Can Obtain Liberation (let them think that even slandering the Buddha can obtain liberation), How Much More So Us (how much more so us). Immediately Repent and Eliminate Sins (immediately repent and eliminate sins). Also, As It Is Said There (also, as it is said there). Fifth, Urging Lazy Sentient Beings (fifth, urging lazy sentient beings). Sixth, Letting One Know That For the Dharma, One Can Forget Hunger (sixth, letting one know that for the Dharma, one can forget hunger). Seventh, Showing That Attachment to Pleasure Is Not the Path (seventh, showing that attachment to pleasure is not the right path). Eighth, Diligence From Beginning to End (eighth, diligence from beginning to end). Ninth, According to the Jin Sutra, It Is Said (ninth, according to the Jin translation of the sutra, it is said), Wishing to Cause Future Sentient Beings to Generate Diligence (wishing to cause future sentient beings to generate diligence). Now, the Words 'Diligence' Should Be Combined With the Previous Sentence (now, the words 'diligence' should be combined with the previous sentence). This Sentence Is Missing (this sentence is missing). Tenth, Ascetic Practice Awaiting the Opportunity Shows Deep Compassion (tenth, ascetic practice awaiting the opportunity shows deep compassion). Eighth, Going to the Bodhi Tree, Five Aspects of Accomplishing the Path and Entering Practice (eighth part, going to the Bodhi Tree, divided into five aspects, elaborating on accomplishing the path and entering practice). Divided Into Five Aspects (divided into five aspects). First, Clarifying the Direction of Advancement and the Place of Abiding (first, clarifying the direction of advancement and the place of abiding), That Is, From the Place of Ascetic Practice, Going to the Bodhi Tree (that is, from the place of ascetic practice, going to the Bodhi Tree). Showing Abandoning the Wrong Path and Approaching the Right Path (showing abandoning the wrong path and approaching the right path). Because the Cause Is Complete, Therefore Approaching the Result (because the cause is complete, therefore approaching the result). Practice Is Behind (practice is behind). These Ten Sentences Can Be Understood (these ten sentences can be understood). Second, Sitting Upright in the Bodhi Tree, Clarifying Abiding by One's Own Strength (second, sitting upright in the Bodhi Tree, clarifying abiding by one's own strength). The First Four Sentences Adorn the Place (the first four sentences adorn the place). The Next Three Sentences Show the Appearance of the Three Karmas (the next three sentences show the appearance of the three karmas of body, speech, and mind). Observing the Lion Throne, Knowing That One Will Preach (observing the lion throne, knowing that one will preach). The Jin Sutra Says (the Jin translation of the sutra says), 'Observing the Lion's Roar of All Buddhas' ('observing the lion's roar of all Buddhas'). The Last Three Sentences Accomplish Virtues (the last three sentences accomplish virtues). First, Fulfilling One's Own Ability to Prove That Wisdom Manifests and Delusions Disappear (first, fulfilling one's own ability to prove that wisdom manifests and delusions disappear). Second, Receiving the Place Where the Buddha Abides, One Will Be in Accordance With the Same Dharma Realm (second, receiving the place where the Buddha abides, one will be in accordance with the same Dharma realm). Third, Great (third, great).

悲同體故能遍加。三有十奇特者。明外感希奇大果先兆故。四降魔者。正覺將顯先摧邪故。皆言示者久已降故。魔王多是大菩薩故。無有惡魔能惱佛故。亦如野干。豈能于師子前以振威勢。大乘方便經下捲雲。若非佛力召來彼等惡魔豈得近佛。魔為欲界尊勝。勝降伏余故。十中一示以德諍。二破魔佛誰愈。三波旬兵眾滿三十六由旬圍菩提樹。欲作留難。菩薩住慈悲智慧以手指地。一切散壞。八萬四千八部大眾皆發大菩提心。故云教化調伏廣。如方便經及本行集說。六未免魔者勿懈怠故。七一被降伏。乃至末世翻護法故。餘五可知。五有十種成如來力。即正覺現前。前之二門當無間道。此當解脫道。更前二門即方便道。今此十中初一障無不寂。次二因無不圓。次二果無不滿。次三德無不普。后二佛無不同故。結名如來也。第九轉大法輪下二門明轉法輪。道成機熟開甘露門故。于中初門所轉法輪體用。後門明轉法輪因緣。前中流演圓通目之為輪。自我之彼名之為轉。小乘以眼智明覺四行。繫於四諦。今顯無盡十行。應系十諦以成百行。余如法輪章說。十中初二能轉備圓。次二所轉深妙。次二生信拔苦。次二因深量廣。后二時遠益高。二種白凈法十事即法輪因。白凈法者即所轉輪體。謂佛無漏清凈法界轉入眾生心中。成聞熏

【現代漢語翻譯】現代漢語譯本悲同體故能遍加：因為佛陀對一切眾生都懷有同等的悲憫之心，所以他的恩澤能夠普及一切地方。三有十奇特者：說明佛陀示現降魔之前，會有一些稀奇的大好預兆。四降魔者：佛陀即將證得正覺時，先要降伏邪魔。之所以說『示』，是因為佛陀久遠以來就已經降伏了邪魔。而且，魔王大多是大菩薩示現的，實際上沒有惡魔能夠真正困擾佛陀。這就像野干（一種小型的犬科動物）一樣，怎麼可能在獅子面前逞威風呢？《大乘方便經》下卷說：『如果不是佛陀的力量召來，那些惡魔怎麼可能接近佛陀呢？』魔是欲界中最尊勝的，所以降伏他們更能顯示佛陀的殊勝。十中一示以德諍：十種示現中，第一種是示現以德行來爭勝。二破魔佛誰愈：第二種是示現破除魔障，彰顯佛陀的殊勝。三波旬兵眾滿三十六由旬圍菩提樹：第三種是示現波旬（Mara，魔王）的軍隊佈滿了三十六由旬（Yojana，古印度長度單位）的範圍，包圍了菩提樹，想要阻撓佛陀成道。菩薩（Bodhisattva）安住于慈悲和智慧之中，用手指地，一切魔軍都潰散了，八萬四千八部大眾都發起了大菩提心。所以說佛陀的教化調伏非常廣泛，正如《方便經》和《本行集經》所說。六未免魔者勿懈怠故：第六種是警示那些尚未脫離魔障的人不要懈怠。七一被降伏，乃至末世翻護法故：第七種是說明一旦被佛陀降伏，即使到了末法時代，這些魔眾也會反過來護持佛法。餘五可知：剩下的五種示現可以依此類推得知。五有十種成如來力：第五個方面是成就如來（Tathagata，佛陀的稱號）的十種力量，也就是正覺（Enlightenment）顯現的時候。前面的兩種屬於無間道（通往解脫的道路），這裡指的是解脫道。更前面的兩種屬於方便道（引導眾生走向解脫的方便法門），而這十種力量中，第一種是說一切障礙都寂滅了，第二種是說一切成佛的因都圓滿了，第三種是說一切成佛的果都圓滿了，第四種是說一切佛陀的功德都普及一切眾生，最後兩種是說一切佛陀都是一樣的。所以總結起來，就是如來。第九轉大法輪下二門明轉法輪：第九個方面是轉大法輪（Turning the Dharma Wheel），下面的兩個方面說明了轉法輪的意義。道業成就，機緣成熟，開啟甘露之門。于中初門所轉法輪體用：第一個方面說明了所轉法輪的體性和作用。後門明轉法輪因緣：第二個方面說明了轉法輪的因緣。前中流演圓通目之為輪：前面所說的流演圓通，可以稱之為輪。自我之彼名之為轉：從自我到彼岸，可以稱之為轉。小乘以眼智明覺四行，繫於四諦：小乘佛教用眼、智、明、覺四種修行方式，繫縛於四諦（Four Noble Truths）。今顯無盡十行。應系十諦以成百行：現在顯現出無盡的十種修行方式，應該繫縛於十諦，從而成就百行。其餘的可以參考法輪章的解釋。十中初二能轉備圓：十個方面中，前兩個方面說明能轉法輪的條件已經具備圓滿了。次二所轉深妙：接下來的兩個方面說明所轉的法輪非常深奧微妙。次二生信拔苦：接下來的兩個方面說明法輪能夠使眾生生起信心，拔除痛苦。次二因深量廣：接下來的兩個方面說明法輪的因緣深厚，力量廣大。后二時遠益高：最後的兩個方面說明法輪的影響深遠，利益巨大。二種白凈法十事即法輪因：兩種白凈法（清凈的法）和十件事就是法輪的因。白凈法者即所轉輪體：白凈法就是所轉法輪的本體，也就是佛陀無漏清凈的法界轉入眾生的心中，成就聞熏（通過聽聞佛法而熏習）。

【English Translation】 English version Because of the shared compassion, it can be universally applied: Because the Buddha has equal compassion for all beings, his grace can be extended everywhere. The three have ten peculiarities: It explains that before the Buddha manifests the subjugation of demons, there will be some rare and auspicious omens. The fourth is the subjugation of demons: When the Buddha is about to attain perfect enlightenment, he must first subdue the demons. The reason for saying 'manifestation' is that the Buddha has long since subdued the demons. Moreover, most demon kings are manifestations of great Bodhisattvas (Bodhisattva, beings on the path to Buddhahood), and in reality, no demons can truly trouble the Buddha. It's like a jackal, how can it show its power in front of a lion? The lower volume of the Mahayana Upaya Sutra says: 'If it were not for the Buddha's power to summon them, how could those demons approach the Buddha?' Mara (Mara, the demon king) is the most supreme in the desire realm, so subduing them further demonstrates the Buddha's superiority. One of the ten shows contention with virtue: The first of the ten manifestations is to show contention with virtuous conduct. Two break the demon, who is better than the Buddha: The second is to show the breaking of demonic obstacles, highlighting the Buddha's superiority. Three Pāpīyas (Mara) troops fill thirty-six yojanas (Yojana, ancient Indian unit of length) surrounding the Bodhi tree: The third is to show that Pāpīyas's (Mara, the demon king) army filled a range of thirty-six yojanas, surrounding the Bodhi tree, wanting to hinder the Buddha's enlightenment. The Bodhisattva (Bodhisattva, beings on the path to Buddhahood) abides in compassion and wisdom, and points to the ground with his finger, all the demon armies collapse, and the eighty-four thousand eight divisions of the masses all arouse the great Bodhi mind. Therefore, it is said that the Buddha's teaching and taming are very extensive, as stated in the Upaya Sutra and the Abhinişkramaņa Sūtra. Six, those who have not avoided demons should not be lazy: The sixth is to warn those who have not yet escaped demonic obstacles not to be lazy. Seven, once subdued, even in the future, they will protect the Dharma: The seventh is to explain that once subdued by the Buddha, even in the Dharma-ending age, these demons will turn around and protect the Dharma. The remaining five can be known: The remaining five manifestations can be known by analogy. Five have ten kinds of Tathagata (Tathagata, title of the Buddha) power: The fifth aspect is the accomplishment of the Tathagata's ten powers, which is when perfect enlightenment (Enlightenment) manifests. The previous two belong to the uninterrupted path (the path to liberation), and this refers to the path of liberation. The two before that belong to the expedient path (skillful means to guide beings to liberation), and among these ten powers, the first is that all obstacles are extinguished, the second is that all causes of Buddhahood are perfected, the third is that all fruits of Buddhahood are perfected, the fourth is that all the Buddha's merits are universally extended to all beings, and the last two are that all Buddhas are the same. So, in summary, it is the Tathagata. The ninth turning of the great Dharma wheel (Turning the Dharma Wheel), the following two aspects explain the meaning of turning the Dharma wheel: The path is accomplished, the opportunity is ripe, and the gate of nectar is opened. Among them, the first aspect is the substance and function of the Dharma wheel that is turned: The first aspect explains the substance and function of the Dharma wheel that is turned. The latter aspect explains the causes and conditions of turning the Dharma wheel: The second aspect explains the causes and conditions of turning the Dharma wheel. The preceding flowing and all-pervading can be called a wheel: The flowing and all-pervading mentioned earlier can be called a wheel. From self to the other shore is called turning: From self to the other shore can be called turning. The Hinayana (Hinayana, 'smaller vehicle' of Buddhism) uses the four practices of eye, wisdom, clarity, and awareness, tied to the Four Noble Truths (Four Noble Truths). Now it reveals endless ten practices. It should be tied to the ten truths to achieve a hundred practices: Now it reveals endless ten practices, which should be tied to the ten truths, thereby achieving a hundred practices. The rest can be referred to the explanation in the Dharma wheel chapter. Among the ten, the first two are fully equipped to turn: Among the ten aspects, the first two explain that the conditions for turning the Dharma wheel are fully equipped and perfected. The next two are profound and subtle: The next two aspects explain that the Dharma wheel that is turned is very profound and subtle. The next two generate faith and relieve suffering: The next two aspects explain that the Dharma wheel can cause beings to generate faith and relieve suffering. The next two have deep causes and vast power: The next two aspects explain that the causes and conditions of the Dharma wheel are deep and its power is vast. The last two have far-reaching times and high benefits: The last two aspects explain that the influence of the Dharma wheel is far-reaching and its benefits are great. Two kinds of pure white Dharma and ten things are the cause of the Dharma wheel: Two kinds of pure white Dharma (pure Dharma) and ten things are the cause of the Dharma wheel. The pure white Dharma is the substance of the wheel that is turned: The pure white Dharma is the substance of the Dharma wheel that is turned, which is the Buddha's unpolluted and pure Dharma realm turning into the minds of beings, accomplishing hearing and perfuming (being perfumed by hearing the Dharma).

種子故名為種說應時機言不虛發。還生無漏聖智故。無空過故。攝論中多聞熏習從最清凈法界等流生無漏現行。是此義也。亦即前章無礙解脫。所以能種此種者有十事故。初一宿因余皆現因。于中前六德具。后三用勝。前中二三悲具。一內持。二外攝。次四智具即四悉檀。一為人所樂不同故。二第一義應時令悟故。三對治隨病所宜故。四世界了世而順故。第十涅槃謂應盡還源。有斯十意。初二明生死過患。一無常故二無樂故。云非安隱。三明涅槃是樂翻上無樂。以涅槃寂滅為真樂故。四翻色身無常法身為常故。故晉經云。令求常住凈法身故。今缺常字。以法身是三德之一性出。自古體無變異偏語其常。今已出纏故名為凈。次三句明生死無我不自在故。一一期無常不自在。故云不可轉。二別明唸唸無常不自在。此通變易生死。三即分段不能堅住。亦非自在。八明涅槃是堅即自在我。亦兼常義。九翻有為以明凈德。不凈者即有為法故。言聚散凈者。諸佛菩薩正法名無生起。然是性凈涅槃。隨緣生死即相之性。方為正法。然涅槃第二翻破凡小四德。通諸佛法故。以如來為我此正顯涅槃故。亦就涅槃明我。余並相順。然常等四德。雖遍通佛法。從其別義各顯不同。上以四榮翻枯具遣八倒。十明法爾諸佛常規。上來說分竟。大文

【現代漢語翻譯】現代漢語譯本種子之所以被稱為『種』，是因為它能應時而生，所說之言真實不虛。它還能產生無漏的聖智，不會徒勞無功。在《攝大乘論》中提到，多聞熏習能從最清凈的法界等流中產生無漏的現行，說的就是這個意思。這也與前一章所說的無礙解脫相符。能夠種下這種『種』，有十種原因。最初一個是宿世的因緣，其餘都是現世的因緣。其中，前六種是功德具足，后三種是作用殊勝。前六種中，第二和第三是悲心具足。第一是內在的堅持，第二是外在的攝受。接下來的四種是智慧具足，也就是四悉檀（世界的，各各為人，對治，第一義）。第一，因為眾生的喜好不同；第二，爲了讓眾生在適當的時候領悟第一義；第三，根據眾生的不同病癥施以對治；第四，瞭解世間的情況而順應它。第十是涅槃（Nirvana，滅度），指的是應該回歸本源。有這十種意義。最初兩種說明生死的過患。第一，因為它是無常的；第二，因為它沒有真正的快樂，所以說它不是安穩的。第三種說明涅槃是快樂的，是與生死的無樂相反的，因為涅槃寂滅才是真正的快樂。第四種是翻轉色身的無常，使法身成為常。所以晉代的經書說，要追求常住的清凈法身。現在缺少『常』字，因為法身是三德（法身德，般若德，解脫德）之一，從自性中產生，自古以來本體沒有變異，所以偏重於說它的常。現在已經脫離了纏縛，所以稱為清凈。接下來的三句說明生死是無我、不自在的。第一，每一期生命都是無常、不自在的，所以說它是不可轉變的。第二，特別說明唸唸都是無常、不自在的，這包括了變易生死。第三，即使是分段生死也不能堅固地存在，也不是自在的。第八種說明涅槃是堅固的，也就是自在的我，也兼具常的意義。第九種是翻轉有為法，以說明清凈的功德。不凈的就是有為法，所以說聚散。清凈的，諸佛菩薩的正法，名為無生起，然而這是自性清凈的涅槃，隨順因緣而生死的，是相的自性，才是正法。然而，涅槃第二翻破凡夫和小乘的四德（常，樂，我，凈），通於諸佛的功德。因為如來是真我，這正是顯現涅槃的緣故。也是就涅槃來說明我，其餘的都相順應。然而常等四德，雖然普遍通於佛法，但從它們各自的特殊意義來說，所顯現的又各不相同。上面用四榮來翻轉枯朽，具足地遣除了八倒（無常計常，無樂計樂，無我計我，不凈計凈）。第十種說明法爾如是，是諸佛的常規。上面所說的是分說完畢。大的綱要。

【English Translation】 English version The reason a seed is called a 'seed' is because it arises at the right time, and its words are true and unfailing. It also gives rise to undefiled (Anasrava) holy wisdom, and is not in vain. In the Mahāyānasaṃgraha (Compendium of the Mahayana), it is mentioned that learning through hearing arises from the most pure realm of Dharma (Dharmadhatu) as an undefiled current, which is what this means. This also corresponds to the unimpeded liberation mentioned in the previous chapter. There are ten reasons why one can plant this 'seed'. The first is a cause from a past life, and the rest are causes in the present life. Among them, the first six are complete with virtues, and the last three are superior in function. Among the first six, the second and third are complete with compassion. The first is inner perseverance, and the second is outer reception. The next four are complete with wisdom, which are the four siddhantas (purposes): (Lokārtha, Prithagjanārtha, Pratipākṣikārtha, Paramārthārtha) (worldly, individual, remedial, and ultimate). First, because people's preferences are different; second, to enable sentient beings to realize the ultimate meaning at the appropriate time; third, to administer remedies according to the different ailments of sentient beings; fourth, to understand the conditions of the world and comply with them. The tenth is Nirvana (extinction), which refers to returning to the source. These are the ten meanings. The first two explain the faults of birth and death. First, because it is impermanent; second, because it has no real happiness, so it is said to be not peaceful. The third explains that Nirvana is happiness, which is the opposite of the unhappiness of birth and death, because the extinction of Nirvana is true happiness. The fourth is to reverse the impermanence of the physical body and make the Dharmakaya (Dharma Body) permanent. Therefore, the scriptures of the Jin Dynasty say that one should seek the permanent and pure Dharmakaya. Now the word 'permanent' is missing, because the Dharmakaya is one of the three virtues (Dharmakaya, Prajna, and Liberation), which arises from its own nature. Since ancient times, the essence has not changed, so it emphasizes its permanence. Now that it has been freed from entanglement, it is called pure. The next three sentences explain that birth and death are selfless and not free. First, each life is impermanent and not free, so it is said to be irreversible. Second, it specifically states that every thought is impermanent and not free, which includes the change of birth and death. Third, even the segmented birth and death cannot be firmly established, nor is it free. The eighth explains that Nirvana is firm, which is the free self, and also has the meaning of permanence. The ninth is to reverse the conditioned to explain the merit of purity. The impure is the conditioned, so it is said to be gathering and scattering. The pure, the right Dharma of all Buddhas and Bodhisattvas, is called no arising, but this is the self-nature pure Nirvana, which follows the conditions of birth and death, and is the nature of the appearance, which is the right Dharma. However, Nirvana secondly reverses the four virtues of ordinary people and the Small Vehicle (permanence, happiness, self, and purity), which is common to the merits of all Buddhas. Because the Tathagata (Thus Come One) is the true self, this is precisely the manifestation of Nirvana. It is also to explain the self in terms of Nirvana, and the rest are in accordance. However, although the four virtues such as permanence are universally applicable to the Buddhadharma, they each show different meanings from their respective special meanings. The above uses the four glories to reverse the decay, fully eliminating the eight inversions (regarding impermanence as permanence, regarding unhappiness as happiness, regarding selflessness as self, regarding impurity as purity). The tenth explains that it is naturally so, which is the routine of all Buddhas. The above is the end of the separate explanation. The big outline.

第七從佛子此法門下。結勸修學分。于中二。一結義勸修。二佛子此一切菩薩下結名勸學。前中亦二。初舉名結義。后佛子若有下勸信修行。二結名勸學中。先顯十名。初一約能詮依此生行故名為處。前約所詮行體但云清凈行。餘九約所詮功能立稱。二決彼行義定能感果故。三證所證故。四能證分明故。五有智超勝故。六悲興萬行故。七一一圓融故。八軌則具足故。九即理涉事故。十即事而真故。后應尊重下勸學可知。大文第八從說此下現瑞分可知。大文第九爾時十方下證成分。于中二。先贊法證。后佛子汝已下嘆人證。大文第十爾時普賢下偈頌分。總有二百一十五頌半分三。初有八偈七言嘆德深廣。明說分齊。二其心下百三十一頌半。總示行德略顯深廣。上二並是伽陀。三從依于佛智下七十六偈。頌前長行方是祇夜。今初分四。初四許說廣深。次二舉德誡聽。次一重總許說。后一示說分齊。第二總示行德中分三。初二頌略標法喻。二五十五頌半托事表法。以明深廣。三從菩薩等於佛下。聽十四頌即法明行。以彰廣大。初標可知。二託事表法中總五十喻。難以區分。今類例相從且分為十。初四偈半二喻明悅物覆蔭行。二師子下十偈。摧邪導迷行。師子吼義。法界初說。三有十一偈明高深堅密行。四迦樓羅下六偈。觀機

【現代漢語翻譯】現代漢語譯本第七，從佛子修習此法門開始，是總結勸勉修學的部分。其中分為兩部分：一是總結要義並勸勉修習，二是佛子，從『此一切菩薩』開始，是總結名稱並勸勉學習。在第一部分中，又分為兩部分：首先是舉出名稱並總結要義，然後是佛子，從『若有』開始，是勸人相信並修行。在第二部分總結名稱勸學中，首先顯示十個名稱：第一個是根據能詮釋的依據，依此產生修行，所以稱為『處』（Place, 產生修行的地方）。前面根據所詮釋的修行本體，只說是『清凈行』（Pure conduct）。其餘九個是根據所詮釋的功能而立的名稱：第二個是決斷那修行的意義，必定能夠感得果報，所以稱為『決』（Decision, 決斷）。第三個是證得所證悟的境界，所以稱為『證』（Attainment, 證悟）。第四個是能證悟的部分分明，所以稱為『明』（Clarity, 明晰）。第五個是有智慧超勝，所以稱為『智』（Wisdom, 智慧）。第六個是悲心興起萬行，所以稱為『悲』（Compassion, 慈悲）。第七個是一一圓融，所以稱為『圓』（Perfection, 圓滿）。第八個是軌則具足，所以稱為『軌』（Norm, 規範）。第九個是即理涉事，所以稱為『涉』（Engagement, 參與）。第十個是即事而真，所以稱為『真』（Truth, 真理）。最後，從『應尊重』開始，勸勉學習的部分可以理解。第八大段，從『說此』開始，是顯現瑞相的部分，可以理解。第九大段，從『爾時十方』開始，是證明成就的部分。其中分為兩部分：首先是讚歎法證，然後是佛子，從『汝已』開始，是讚歎人證。第十大段，從『爾時普賢』開始，是偈頌的部分。總共有二百一十五頌半，分為三部分：最初有八偈七言，讚歎功德深廣，明確說明分際。第二部分，從『其心』開始，有一百三十一頌半，總括地顯示行德，簡略地顯示深廣。以上兩部分都是伽陀（Gatha, 偈頌）。第三部分，從『依于佛智』開始，有七十六偈，頌揚前面的長行文，才是祇夜（Geya, 重頌）。現在是第一部分，分為四部分：最初四句是允許宣說廣深，其次兩句是舉出功德並告誡聽聞，其次一句是再次總括地允許宣說，最後一句是顯示宣說的分際。第二部分總括地顯示行德，分為三部分：最初兩頌簡略地標示法喻，第二部分有五十五頌半，借托事物來表達佛法，用以闡明深廣，第三部分，從『菩薩等於佛』開始，聽十四頌，即法明行，用以彰顯廣大。最初的標示可以理解。第二部分借托事物來表達佛法，總共有五十個比喻，難以區分。現在按照類別相近的原則，暫且分為十類：最初四偈半，兩個比喻說明悅物覆蔭行。第二部分，從『師子』開始，有十偈，摧邪導迷行，師子吼（Lion's roar, 獅子吼）的意義，在法界（Dharmadhatu, 法界）最初宣說。第三部分有十一偈，說明高深堅密行。第四部分，從『迦樓羅』開始，有六偈，觀機

【English Translation】 English version Seventh, starting from the Buddha's disciples practicing this Dharma gate, is the section summarizing and encouraging learning and practice. It is divided into two parts: first, summarizing the essentials and encouraging practice, and second, starting with 'all these Bodhisattvas' from 'Buddha's disciples,' which summarizes the names and encourages learning. In the first part, it is further divided into two parts: first, mentioning the names and summarizing the essentials, and then, starting with 'if there are' from 'Buddha's disciples,' which encourages people to believe and practice. In the second part, summarizing the names and encouraging learning, the ten names are first displayed: the first is based on the expressible basis, and practice arises from this, so it is called 'place' (Place, the place where practice arises). The previous one, based on the essence of the practice being expressed, only said 'pure conduct' (Pure conduct). The remaining nine are names established based on the functions being expressed: the second is to determine the meaning of that practice, which will surely lead to the fruition, so it is called 'decision' (Decision, determination). The third is to attain the realm of what is attained, so it is called 'attainment' (Attainment, realization). The fourth is that the part that can be attained is clear, so it is called 'clarity' (Clarity, clarity). The fifth is having wisdom that surpasses, so it is called 'wisdom' (Wisdom, wisdom). The sixth is that compassion arises and initiates myriad practices, so it is called 'compassion' (Compassion, compassion). The seventh is that each and every one is perfectly integrated, so it is called 'perfection' (Perfection, completeness). The eighth is that the norms are complete, so it is called 'norm' (Norm, standard). The ninth is that it involves both principle and affairs, so it is called 'engagement' (Engagement, participation). The tenth is that it is true in the midst of affairs, so it is called 'truth' (Truth, truth). Finally, starting from 'should respect,' the part encouraging learning can be understood. The eighth major section, starting from 'saying this,' is the part showing auspicious signs, which can be understood. The ninth major section, starting from 'at that time, the ten directions,' is the part proving accomplishment. It is divided into two parts: first, praising the Dharma proof, and then, starting with 'you have' from 'Buddha's disciples,' which praises the proof of people. The tenth major section, starting from 'at that time, Samantabhadra,' is the part of verses. There are a total of two hundred and fifteen and a half verses, divided into three parts: initially, there are eight verses of seven words, praising the depth and breadth of merit, clearly explaining the boundaries. The second part, starting from 'their mind,' has one hundred and thirty-one and a half verses, comprehensively showing the virtues of practice, briefly showing the depth and breadth. The above two parts are both Gathas (Gatha, verses). The third part, starting from 'relying on the Buddha's wisdom,' has seventy-six verses, praising the preceding prose, which is the Geya (Geya, restatement in verse). Now is the first part, divided into four parts: the initial four lines are allowing the declaration of breadth and depth, the next two lines are mentioning the merits and admonishing listening, the next line is again comprehensively allowing the declaration, and the last line is showing the boundaries of the declaration. The second part comprehensively shows the virtues of practice, divided into three parts: the initial two verses briefly indicate the Dharma metaphor, the second part has fifty-five and a half verses, using things to express the Dharma, in order to clarify the depth and breadth, the third part, starting from 'Bodhisattvas equal to the Buddha,' listening to fourteen verses, which is the Dharma clarifying practice, in order to highlight the greatness. The initial indication can be understood. The second part uses things to express the Dharma, with a total of fifty metaphors, which are difficult to distinguish. Now, according to the principle of similar categories, it is tentatively divided into ten categories: the initial four and a half verses, two metaphors illustrating the practice of pleasing and sheltering beings. The second part, starting from 'lion,' has ten verses, destroying evil and guiding delusion, the meaning of the lion's roar (Lion's roar, lion's roar), initially declared in the Dharmadhatu (Dharmadhatu, Dharmadhatu). The third part has eleven verses, illustrating the practice of height, depth, firmness, and secrecy. The fourth part, starting from 'Garuda,' has six verses, observing the opportunity

照益行。五有六偈自在統御行。六智慧心下二偈包含無染行。七二偈周遍成益行。八如珍寶下六偈。檢束脩身行。九二偈調御運載行。十優曇華下六偈。外用游處行。第三即法明行中二。初十偈總明深廣。許說誡聽。后一身能示現下六十四頌。別明深廣以酬前許。前中三。初三上同佛覺。次三下超群品。后四許說誡聽。第二別明深廣中。束為十行。初六偈三業深廣行。二菩薩身下五頌。二嚴無礙行。三有三頌逆順成滿行。四或現行成滿下。十頌普門示現行。五四頌時處圓融行。六菩薩知下六頌。知根說法行。七四頌寂用迅疾行。八譬如工幻下十偈。悲不失智行。九有十四偈智不失悲行。謂末後二句不失悲。前皆智德圓滿。十有二偈結德無盡行。第三頌長行中二。初有三十九偈頌前說分。后雖令下三十七偈頌結勸修學分。今初頌前六位即為六段。初四偈頌十信位中行。二有四偈頌十住行。三有六偈頌十行。四有五偈頌迴向行。五九頌半頌十地行。六有十頌半頌因圓果滿行。其初所行二字義屬前段。第二頌結勸修學中。然小異前勢。分之為四。初一偈結前所說為少。二有三十偈別顯德用廣深。三有四偈總結深廣。四有二偈結勸修行。二中分二。前二十一頌半結約法顯行。后八頌半結托事顯法。今初分五。初五于剎自在行。

【現代漢語翻譯】現代漢語譯本照益行（通過修行獲得利益的行為）。五有六偈自在統御行（第五部分有六首偈頌，講述如何自在地統御自己的行為）。六智慧心下二偈包含無染行（第六部分，在智慧心的指導下，有兩首偈頌，講述如何進行無染的修行）。七二偈周遍成益行（第七部分有兩首偈頌，講述如何通過修行使利益周遍一切）。八如珍寶下六偈，檢束脩身行（第八部分，從『如珍寶』開始的六首偈頌，講述如何檢束自身，修正行為）。九二偈調御運載行（第九部分有兩首偈頌，講述如何調御身心，運載眾生）。十優曇華下六偈，外用游處行（第十部分，從『優曇華』開始的六首偈頌，講述如何在外部世界自由自在地遊歷）。第三即法明行中二（第三部分是關於『法明行』，分為兩個部分）。初十偈總明深廣，許說誡聽（開始的十首偈頌總括性地闡明了法明的深廣，並允許宣說，告誡聽聞）。后一身能示現下六十四頌，別明深廣以酬前許（後面的六十四首偈頌分別闡明法明的深廣，以迴應之前的允許）。前中三（在前面的部分中，又分為三個部分）。初三上同佛覺（前三首偈頌與佛的覺悟相同）。次三下超群品（接下來的三首偈頌超越了所有眾生的品類）。后四許說誡聽（最後的四首偈頌是關於允許宣說，告誡聽聞）。第二別明深廣中，束為十行（第二部分分別闡明法明的深廣，歸納為十種行為）。初六偈三業深廣行（開始的六首偈頌是關於身、口、意三業的深廣行）。二菩薩身下五頌，二嚴無礙行（從『菩薩身』開始的五首偈頌是關於莊嚴無礙的行為）。三有三頌逆順成滿行（有三首偈頌是關於逆行和順行都能成就圓滿的行為）。四或現行成滿下，十頌普門示現行（從『或現行成滿』開始的十首偈頌是關於普門示現的行為）。五四頌時處圓融行（四首偈頌是關於時間和空間圓融的行為）。六菩薩知下六頌，知根說法行（從『菩薩知』開始的六首偈頌是關於瞭解眾生根器，並據此說法的行為）。七四頌寂用迅疾行（四首偈頌是關於寂靜和作用迅速的行為）。八譬如工幻下十偈，悲不失智行（從『譬如工幻』開始的十首偈頌是關於慈悲不失去智慧的行為）。九有十四偈智不失悲行（有十四首偈頌是關於智慧不失去慈悲的行為，即最後兩句是不失去慈悲，前面都是智慧功德圓滿）。十有二偈結德無盡行（有兩首偈頌總結功德無盡的行為）。第三頌長行中二（第三部分是偈頌和長行結合，分為兩個部分）。初有三十九偈頌前說分（開始的三十九首偈頌是讚頌前面所說的內容）。后雖令下三十七偈頌結勸修學分（後面的三十七首偈頌是總結並勸勉修學）。今初頌前六位即為六段（現在先讚頌前面的六個位次，分為六個段落）。初四偈頌十信位中行（開始的四首偈頌是讚頌十信位的修行）。二有四偈頌十住行（有四首偈頌是讚頌十住的修行）。三有六偈頌十行（有六首偈頌是讚頌十行的修行）。四有五偈頌迴向行（有五首偈頌是讚頌迴向的修行）。五九頌半頌十地行（九首半偈頌是讚頌十地的修行）。六有十頌半頌因圓果滿行（有十首半偈頌是讚頌因地圓滿，果地也圓滿的修行）。其初所行二字義屬前段（其中『初所行』這三個字的含義屬於前一段）。第二頌結勸修學中，然小異前勢，分之為四（第二部分是讚頌總結並勸勉修學，與前面的內容略有不同，分為四個部分）。初一偈結前所說為少（開始的一首偈頌總結前面所說的內容還很少）。二有三十偈別顯德用廣深（有三十首偈頌分別顯示功德作用的廣闊和深遠）。三有四偈總結深廣（有四首偈頌總結深廣）。四有二偈結勸修行（有兩首偈頌總結並勸勉修行）。二中分二（在第二部分中又分為兩個部分）。前二十一頌半結約法顯行（前面的二十一首半偈頌是總結依據佛法來彰顯修行）。后八頌半結托事顯法（後面的八首半偈頌是總結依託具體的事例來彰顯佛法）。今初分五（現在先分為五個部分）。初五于剎自在行（開始的五首偈頌是關於在佛剎中自在的行為）。 English version Beneficial Conduct (actions that lead to benefit through practice). The fifth part has six verses on freely governing one's actions. The sixth part, under the guidance of the wisdom mind, has two verses on practicing without defilement. The seventh part has two verses on making benefits pervasive through practice. The eighth part, starting with 'Like a precious jewel,' has six verses on restraining oneself and correcting one's behavior. The ninth part has two verses on taming the mind and body and carrying sentient beings. The tenth part, starting with 'Udumbara flower,' has six verses on freely traveling in the external world. The third part is about 'Dharma Illumination Conduct,' divided into two sections. The initial ten verses comprehensively explain the depth and breadth of Dharma Illumination, and permit speaking, admonishing listening. The subsequent sixty-four verses separately explain the depth and breadth of Dharma Illumination to respond to the previous permission. The first part is further divided into three sections. The first three verses are the same as the Buddha's enlightenment. The next three verses surpass all categories of beings. The last four verses are about permitting speaking, admonishing listening. The second part separately explains the depth and breadth, summarized into ten conducts. The initial six verses are about the profound and vast conduct of the three karmas (body, speech, and mind). The next five verses, starting with 'Bodhisattva body,' are about the unobstructed conduct of adornment. The third part has three verses on accomplishing fulfillment through both adverse and favorable conditions. The fourth part, starting with 'Or manifesting conduct to accomplish fulfillment,' has ten verses on the conduct of universal manifestation. The fifth part has four verses on the harmonious conduct of time and space. The sixth part, starting with 'Bodhisattva knows,' has six verses on understanding beings' capacities and teaching accordingly. The seventh part has four verses on the swift conduct of stillness and function. The eighth part, starting with 'Like a skilled illusionist,' has ten verses on compassion not losing wisdom. The ninth part has fourteen verses on wisdom not losing compassion, meaning the last two lines are about not losing compassion, and the preceding lines are all about the perfection of wisdom and merit. The tenth part has two verses summarizing the endless conduct of merit. The third part combines verses and prose, divided into two sections. The initial thirty-nine verses praise the previously mentioned content. The subsequent thirty-seven verses summarize and encourage practice and learning. Now, we will first praise the preceding six stages, divided into six sections. The initial four verses praise the practice in the Ten Faiths stage. The second part has four verses praising the practice of the Ten Dwellings. The third part has six verses praising the Ten Practices. The fourth part has five verses praising the practice of dedication. The fifth part has nine and a half verses praising the practice of the Ten Grounds (Bhumi). The sixth part has ten and a half verses praising the practice of perfect causes and perfect results. The meaning of the words 'initial conduct' belongs to the previous section. The second part praises, summarizes, and encourages practice and learning, which is slightly different from the previous content, divided into four sections. The initial verse summarizes that the previously mentioned content is still little. The second part has thirty verses separately revealing the vastness and depth of merit and function. The third part has four verses summarizing the depth and breadth. The fourth part has two verses summarizing and encouraging practice. The second part is further divided into two sections. The preceding twenty-one and a half verses summarize manifesting practice based on the Dharma. The subsequent eight and a half verses summarize manifesting the Dharma by relying on specific examples. Now, we will first divide it into five sections. The initial five verses are about the conduct of freedom in the Buddha-fields.

【English Translation】 Beneficial Conduct (actions that lead to benefit through practice). The fifth part has six verses on freely governing one's actions. The sixth part, under the guidance of the wisdom mind, has two verses on practicing without defilement. The seventh part has two verses on making benefits pervasive through practice. The eighth part, starting with 'Like a precious jewel,' has six verses on restraining oneself and correcting one's behavior. The ninth part has two verses on taming the mind and body and carrying sentient beings. The tenth part, starting with 'Udumbara flower,' has six verses on freely traveling in the external world. The third part is about 'Dharma Illumination Conduct,' divided into two sections. The initial ten verses comprehensively explain the depth and breadth of Dharma Illumination, and permit speaking, admonishing listening. The subsequent sixty-four verses separately explain the depth and breadth of Dharma Illumination to respond to the previous permission. The first part is further divided into three sections. The first three verses are the same as the Buddha's enlightenment. The next three verses surpass all categories of beings. The last four verses are about permitting speaking, admonishing listening. The second part separately explains the depth and breadth, summarized into ten conducts. The initial six verses are about the profound and vast conduct of the three karmas (body, speech, and mind). The next five verses, starting with 'Bodhisattva body,' are about the unobstructed conduct of adornment. The third part has three verses on accomplishing fulfillment through both adverse and favorable conditions. The fourth part, starting with 'Or manifesting conduct to accomplish fulfillment,' has ten verses on the conduct of universal manifestation. The fifth part has four verses on the harmonious conduct of time and space. The sixth part, starting with 'Bodhisattva knows,' has six verses on understanding beings' capacities and teaching accordingly. The seventh part has four verses on the swift conduct of stillness and function. The eighth part, starting with 'Like a skilled illusionist,' has ten verses on compassion not losing wisdom. The ninth part has fourteen verses on wisdom not losing compassion, meaning the last two lines are about not losing compassion, and the preceding lines are all about the perfection of wisdom and merit. The tenth part has two verses summarizing the endless conduct of merit. The third part combines verses and prose, divided into two sections. The initial thirty-nine verses praise the previously mentioned content. The subsequent thirty-seven verses summarize and encourage practice and learning. Now, we will first praise the preceding six stages, divided into six sections. The initial four verses praise the practice in the Ten Faiths stage. The second part has four verses praising the practice of the Ten Dwellings. The third part has six verses praising the Ten Practices. The fourth part has five verses praising the practice of dedication. The fifth part has nine and a half verses praising the practice of the Ten Grounds (Bhumi). The sixth part has ten and a half verses praising the practice of perfect causes and perfect results. The meaning of the words 'initial conduct' belongs to the previous section. The second part praises, summarizes, and encourages practice and learning, which is slightly different from the previous content, divided into four sections. The initial verse summarizes that the previously mentioned content is still little. The second part has thirty verses separately revealing the vastness and depth of merit and function. The third part has four verses summarizing the depth and breadth. The fourth part has two verses summarizing and encouraging practice. The second part is further divided into two sections. The preceding twenty-one and a half verses summarize manifesting practice based on the Dharma. The subsequent eight and a half verses summarize manifesting the Dharma by relying on specific examples. Now, we will first divide it into five sections. The initial five verses are about the conduct of freedom in the Buddha-fields.

二有六頌三業自在行。三過去下三頌明三世間自在行。四有五頌明身智自在行。五有二偈半總結難測。后結托事顯法中。或前來所無。或事同義異並可意得。第三總結深廣中前二結前已說。后二結末說難窮。四結勸修行可知。離世間品竟。

大方廣佛華嚴經疏卷第五十三大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十四

唐清涼山大華嚴寺沙門澄觀撰

入法界品第三十九(已下入第六十經)

初來意者。先辨分來。夫行因證立證藉行深。前分托法行成故。此依人入證。亦為遠答解脫海故。會品于意不異分來。無別會品故。二釋名有三。初分名者。謂依佛菩薩諸勝善友。深證法界故名依人入證。證法在己謂之成德。二會名。約處名逝多林園重閣會。林名戰勝。以表依人。園名給孤用表悲厚。重閣之義以顯二智互嚴。悲智併爲能證。亦為重義。若兼取城名聞物亦表依人。約法如品名釋。三品名者。入通能所。謂悟解證得之名。法界是所入之法。謂理事等別。然法含持軌界有多義。梁論十五云。欲顯法身含法界五義故。轉名法界。一性義。以無二我為性。一切眾生不過此性故。二因義。一切聖人四念處等法。緣此生故。三藏義。一切虛妄法所隱

【現代漢語翻譯】現代漢語譯本：二、有六頌講述三業自在行（通過身、口、意三方面的行為達到自在的境界）。三、過去下三頌闡明三世間自在行（在過去、現在、未來三世間都獲得自在）。四、有五頌闡明身智自在行（通過身體和智慧達到自在的境界）。五、有二偈半總結其深奧難測。後面總結依託事件來顯明佛法，或者前面沒有提到的，或者事件相同但意義不同，都令人滿意。第三，總結其深廣，前面兩句總結前面已經說過的，後面兩句總結最後說的難以窮盡。第四，總結勸勉修行，可以理解。離世間品結束。

《大方廣佛華嚴經疏》卷第五十三大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第五十四

唐清涼山大華嚴寺沙門澄觀撰

入法界品第三十九（以下進入第六十經）

最初的來意是，首先辨別分部的來由。修行是證悟的基礎，證悟依靠修行的深入。前面的部分依託佛法，修行得以成就，因此這裡依靠人來進入證悟，也是爲了遙遠地回答解脫海的緣故。會品和來意的意思沒有不同，因為沒有單獨的會品。第二，解釋名稱有三個方面。首先是分部的名稱，指的是依靠佛菩薩以及諸位殊勝的善友，深刻地證悟法界（Dharmadhatu），因此名為依人入證。證悟佛法在於自身，稱之為成就德行。第二是會（集會）的名稱，按照地點來說是逝多林園重閣會（Jetavana Vihara），林名為戰勝，用來表示依靠人。園名為給孤，用來表示慈悲深厚。重閣的意義在於彰顯二智（般若智慧和方便智慧）互相莊嚴。慈悲和智慧並用才能證悟，也是重疊的意義。如果兼取城名，聞物也表示依靠人。按照佛法來說，如同品名解釋。第三是品名，入包含能入和所入。悟解證得稱為入。法界是所入之法，指的是理和事等的區別。然而法包含持有和規範等多種含義。梁論十五說，想要彰顯法身（Dharmakaya）包含法界的五種意義，因此轉而稱為法界。一是性義，以無二我為本性，一切眾生都離不開這個本性。二是因義，一切聖人的四念處（Four foundations of mindfulness）等法，都由此而生。三是藏義，一切虛妄法所隱藏。

【English Translation】 English version: Second, there are six verses describing the practice of being at ease with the three karmas (achieving a state of freedom through actions of body, speech, and mind). Third, the three verses under 'Past' clarify the practice of being at ease in the three realms (achieving freedom in the past, present, and future). Fourth, there are five verses clarifying the practice of being at ease with body and wisdom (achieving freedom through the body and wisdom). Fifth, two and a half verses summarize its profound and immeasurable nature. The latter part summarizes by relying on events to reveal the Dharma, either something not mentioned before, or events with the same appearance but different meanings, all of which are pleasing. Third, summarizing its depth and breadth, the first two sentences summarize what has already been said, and the last two sentences summarize the inexhaustible nature of what was said at the end. Fourth, the conclusion encourages practice, which can be understood. The 'Leaving the World' chapter ends.

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 53 Tripitaka No. 1735, Volume 35, Commentary on the Great Expansive Buddha Flower Adornment Sutra

Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 54

Composed by the Shramana Chengguan of the Great Flower Adornment Temple on Mount Qingliang, Tang Dynasty

Chapter 39: Entering the Dharma Realm (Entering the 60th Sutra below)

The initial intention is to first distinguish the origin of the sections. Practice is the foundation of realization, and realization relies on the depth of practice. The previous section relied on the Dharma, and practice was accomplished, so this relies on people to enter realization, and it is also to remotely answer the cause of the ocean of liberation. The meaning of the assembly chapter is no different from the intention, because there is no separate assembly chapter. Second, there are three aspects to explaining the name. First is the name of the section, which refers to relying on Buddhas, Bodhisattvas, and all virtuous friends to deeply realize the Dharmadhatu (法界), hence the name 'Entering Realization by Relying on People'. Realizing the Dharma is within oneself, which is called accomplishing virtue. Second is the name of the assembly, which according to the location is the Jetavana Vihara (逝多林園) Assembly in the Double Pavilion. The forest is named 'Victorious', which is used to represent relying on people. The garden is named 'Anathapindika' (給孤), which is used to represent deep compassion. The meaning of the double pavilion is to highlight the mutual adornment of the two wisdoms (Prajna and Upaya). Compassion and wisdom are both used to realize enlightenment, which is also the meaning of repetition. If the city name is also taken, 'Heard Things' also represents relying on people. According to the Dharma, it is explained like the chapter name. Third is the chapter name, 'Entering' includes the ability to enter and what is entered. Understanding and realizing is called 'Entering'. The Dharmadhatu (法界) is the Dharma that is entered, which refers to the differences between principle and phenomena, etc. However, Dharma includes holding and regulating, etc., with multiple meanings. The Liang Treatise 15 says that in order to highlight that the Dharmakaya (法身) contains the five meanings of the Dharmadhatu (法界), it is therefore transformed and called Dharmadhatu (法界). First is the meaning of nature, taking non-duality as its nature, and all sentient beings cannot be separated from this nature. Second is the meaning of cause, all the Four Foundations of Mindfulness (四念處) and other Dharmas of all sages arise from this. Third is the meaning of store, what is hidden by all false Dharmas.

覆故。非凡夫二乘所能緣故。四真實義。過世間法。以世間法或自然壞或對治壞。離此二壞故。五甚深義。若與此相應自性成凈善故。若外不相應自性成殼故。上之五義皆理法界。復有持義族義及分齊義。然持曲有三。一持自體相。二持諸法差別。三持自種類不相雜亂。與法義同。族者種族即十八界。上二並通事理。分齊者。緣起事法不相雜故。于中性通依主持業。因唯依主。后六唯持業。心境合目名入法界。始則相違終則持業。入即法界故。三明宗趣者。分會品同既入法界為目。即以為宗。于中三門分別。一約義。二約類。三約位。初中有二。先明所入。總唯一真無礙法界。語其性相不出事理。隨義別顯略有五門。一有為法界。二無為法界。三俱是。四俱非。五無障礙。然五各二門。初有為二者。一本識能持諸法種子。名為法界。唯識云。無始時來界等。此約因義。而其界體不約法身。二三世之法差別邊際名為法界。不思議品云。一切諸佛知過去一切法界。悉無有餘等。此即分齊之義。二無為法界。二者一性凈門。在凡位中性恒凈故。真空一味無差別故。二離垢門。謂由對治方顯凈故。隨行淺深分十種故。三亦有為亦無為法界有二者。一隨相門。謂受想行蘊及五種色。並八無為。此十六法。唯意所知十八界中名為法

【現代漢語翻譯】現代漢語譯本覆故（因此）。非凡夫和二乘（聲聞、緣覺）所能了知的緣故。四真實義：超越世間法。因為世間法或者自然壞滅，或者被對治法所壞滅，遠離這兩種壞滅的緣故。五甚深義：如果與此相應，自性就成就清凈善良；如果外在不相應，自性就成為空殼。以上五種意義都屬於理法界。還有持義、族義以及分齊義。然而，持義又有三種：一是保持自體之相，二是保持諸法差別，三是保持自身種類不相雜亂，與法義相同。族義，就是種族，即十八界。以上兩種都通於事和理。分齊義，就是緣起的事法不相混雜的緣故。其中，性通於依主持業。因唯依主。后六者唯持業。心境合在一起稱作入法界。開始時是相違背的，最終則是持業。入即是法界之故。三明宗趣：分會品相同，既然進入法界作為目標，就以此作為宗旨。其中有三門分別：一約義，二約類，三約位。最初的約義中有二：先說明所入，總而言之是唯一真如無礙法界。說到它的性相，不超出事和理。隨著意義的不同而顯現，略有五門：一有為法界，二無為法界，三俱是，四俱非，五無障礙。然而這五種各有兩門。首先，有為法界有兩種：一是本識能夠持諸法種子，名為法界。《唯識論》說：『無始時來界等。』這是從因義來說的，而它的界體不涉及法身。二是三世之法的差別邊際名為法界。《不思議品》說：『一切諸佛知過去一切法界，悉無有餘等。』這就是分齊之義。二、無為法界有兩種：一、性凈門。在凡夫位中，自性恒常清凈的緣故，真空一味沒有差別的緣故。二、離垢門。通過對治才顯現清凈的緣故，隨著修行的深淺而分為十種緣故。三、亦有為亦無為法界有兩種：一、隨相門。指受、想、行蘊以及五種色，加上八種無為。這十六種法，只有意才能知道，在十八界中稱為法

【English Translation】 English version Furthermore (覆故). It is not something that ordinary people and the Two Vehicles (聲聞, Śrāvaka and 緣覺, Pratyekabuddha) can comprehend. The Four True Meanings: They transcend mundane (世間) laws because mundane laws either decay naturally or are destroyed by antidotes, being free from these two types of destruction. The Five Profound Meanings: If it aligns with this, its nature becomes pure and virtuous; if it doesn't align externally, its nature becomes an empty shell. The above five meanings all belong to the Realm of Principle (理法界). There are also the meanings of 'holding' (持義), 'lineage' (族義), and 'delimitation' (分齊義). However, 'holding' has three aspects: first, holding its own characteristic; second, holding the differences of all dharmas; third, holding its own kind without intermingling, which is the same as the meaning of dharma. 'Lineage' refers to the lineage, which is the Eighteen Realms (十八界). The above two encompass both phenomena and principle. 'Delimitation' means that the conditioned dharmas of dependent origination (緣起) do not mix with each other. Among them, 'nature' (性) encompasses reliance, holding, and action. 'Cause' (因) relies solely on the 'holder' (依主). The latter six are solely 'holding and action' (持業). The combination of mind and object is called 'entering the Dharma Realm' (入法界). Initially, they are contradictory, but ultimately they are 'holding and action'. Entering is the Dharma Realm. The Three Clarifications of Tenet and Purpose: The divisions and assemblies of the chapters are the same; since entering the Dharma Realm is the goal, this is taken as the tenet. Within this, there are three doors for differentiation: first, according to meaning; second, according to category; third, according to position. In the initial 'according to meaning', there are two aspects: first, clarifying what is entered, which is, in general, the one true unobstructed Dharma Realm. Speaking of its nature and characteristics, it does not go beyond phenomena and principle. According to the difference in meaning, there are briefly five doors: first, the Dharma Realm of conditioned phenomena (有為法界); second, the Dharma Realm of unconditioned phenomena (無為法界); third, both; fourth, neither; fifth, without obstruction. However, each of these five has two aspects. First, the Dharma Realm of conditioned phenomena has two aspects: one is that the fundamental consciousness (本識) can hold the seeds of all dharmas, which is called the Dharma Realm. The Vijnaptimatrata-siddhi (唯識論) says, 'From beginningless time, realms, etc.' This is from the perspective of cause, and its realm-essence does not involve the Dharmakaya (法身). The second is that the differences and boundaries of the dharmas of the three times are called the Dharma Realm. The Inconceivable Chapter (不思議品) says, 'All Buddhas know all past Dharma Realms, without any remainder, etc.' This is the meaning of delimitation. Second, the Dharma Realm of unconditioned phenomena has two aspects: first, the door of self-nature purity (性凈門). In the position of ordinary beings, the self-nature is constantly pure, and the true emptiness is of one flavor without difference. Second, the door of freedom from defilements (離垢門). It is because purity is revealed through antidotes, and it is divided into ten types according to the depth of practice. Third, the Dharma Realm that is both conditioned and unconditioned has two aspects: first, the door of following characteristics (隨相門). It refers to the aggregates of sensation, perception, volition, and consciousness (受、想、行蘊), as well as the five types of form (五種色), plus the eight unconditioned dharmas (八無為). These sixteen dharmas can only be known by the mind, and in the Eighteen Realms, they are called dharma.

界。二無礙門。謂一心法界具含二門。一心真如門。二心生滅門。雖此二門皆各總攝一切諸法。然其二位恒不相雜。其猶攝水之波非靜。攝波之水非動故。第四回向云。于有為界示無為法。而不滅壞有為之相。于無為界示有為法。而不分別無為之性。此明事理無礙。四非有為非無為法界二門者。一形奪門。謂緣無不理之緣。故非有為。理無不緣之理。故非無為。法體平等形奪雙泯。大品三十九中。須菩提白佛言。是法平等。為是有為為是無為。佛言。非有為法非無為法。何以故。離有為法。無為法不可得。離無為法有為法不可得。須菩提。是有為性無為性。是二法不合不散。此之謂也。二無寄門。謂此法界離相離性。故非此二。又非二諦故。又非二名言所能至故。是故俱非。解深密第一云。一切法者略有二種。所謂有為無為。是中有為。非有為非無為。無為非無為非有為等。五無障礙法界二門者。一普攝門。謂于上四門。隨一即攝餘一切故。是故善財。或睹山海。或見堂字。皆名入法界。二圓融門。謂以理融事故。令事無分齊。微塵非小能容十剎。剎海非大潛入一塵也。以事顯理故令理非無分。謂一多無礙。或云一法界。或云諸法界。然由一非一故即諸。諸非諸故即一。乃至重重無盡。是以善財暫時執手遂經多劫。才

【現代漢語翻譯】現代漢語譯本界。二無礙門：指一心法界具備兩個門徑。一是心真如門（根本真實的心理狀態），二是心生滅門（心理活動的變化）。雖然這兩個門各自總攝一切諸法（所有現象），但它們的地位始終不混雜。就像攝取水面的波浪時，水面並非靜止；攝取波浪時，水並非運動一樣。第四次迴向文說：『在有為界（因緣和合的現象界）中，展示無為法（不依賴因緣的真如），而不破壞有為的表象；在無為界中，展示有為法，而不分別無為的體性。』這說明事和理之間沒有障礙。四、非有為非無為法界二門：一是形奪門，指因緣沒有不合乎理的因緣，所以不是有為；理沒有不合乎因緣的理，所以不是無為。法的本體平等，形和奪都消失。《大品般若經》第三十九品中，須菩提問佛：『這法平等，是有為還是無為？』佛說：『不是有為法，也不是無為法。』為什麼呢？離開有為法，無為法不可得；離開無為法，有為法不可得。須菩提，有為的體性和無為的體性，這兩種法不合也不散。』說的就是這個道理。二是無寄門，指這個法界離開現象和體性，所以既不是有為也不是無為。又因為它不是二諦（世俗諦和勝義諦），也不是二種名言所能表達的，所以兩者都不是。《解深密經》第一品說：『一切法略有二種，即有為和無為。其中有為，既非有為也非無為；無為，既非無為也非有為。』五、無障礙法界二門：一是普攝門，指在以上四門中，隨便進入一門，就攝取了其餘一切門。所以善財童子，或者看到山海，或者看到殿堂樓閣，都被稱為進入了法界。二是圓融門，指用理來融合事，使事沒有界限，微塵雖小也能容納十方剎土，剎土之海雖大也能潛入一粒微塵。用事來顯現理，使理並非沒有分際，即一和多之間沒有障礙。或者說一個法界，或者說多個法界，然而因為一不是絕對的一，所以就是多；多不是絕對的多，所以就是一，乃至重重無盡。因此善財童子暫時地執手，就經歷了多個劫數，才...

【English Translation】 English version The Realm. Two Unobstructed Gates: This refers to the Dharmadhatu (totality of all things) of One Mind possessing two gates. First, the Gate of Suchness of One Mind (the fundamental, true state of mind); second, the Gate of Arising and Ceasing of One Mind (the changes in mental activity). Although these two gates each encompass all Dharmas (all phenomena), their positions are never mixed. It's like capturing the waves on the water's surface, where the water is not still; capturing the water, where the waves are not moving. The fourth dedication verse says: 'In the conditioned realm (the phenomenal world of cause and effect), demonstrate the unconditioned Dharma (the true nature that does not depend on conditions), without destroying the appearance of the conditioned; in the unconditioned realm, demonstrate the conditioned Dharma, without distinguishing the nature of the unconditioned.' This illustrates that there is no obstruction between phenomena and principle. Four, the Two Gates of the Dharmadhatu of Neither Conditioned Nor Unconditioned: First, the Gate of Sublation, which means that causes and conditions do not lack the reason of principle, so it is not conditioned; principle does not lack the reason of causes and conditions, so it is not unconditioned. The essence of Dharma is equal, and both form and sublation disappear. In the 39th chapter of the Perfection of Wisdom Sutra, Subhuti asked the Buddha: 'Is this Dharma, which is equal, conditioned or unconditioned?' The Buddha said: 'It is neither conditioned nor unconditioned.' Why? Because apart from the conditioned, the unconditioned cannot be obtained; apart from the unconditioned, the conditioned cannot be obtained. Subhuti, the nature of the conditioned and the nature of the unconditioned, these two Dharmas neither combine nor separate.' This is what it means. Second, the Gate of Non-reliance, which means that this Dharmadhatu is apart from phenomena and nature, so it is neither conditioned nor unconditioned. Also, because it is not the Two Truths (conventional truth and ultimate truth), nor can it be expressed by two kinds of names, therefore it is neither. The first chapter of the Sandhinirmocana Sutra says: 'All Dharmas are briefly of two kinds, namely conditioned and unconditioned. Among them, the conditioned is neither conditioned nor unconditioned; the unconditioned is neither unconditioned nor conditioned.' Five, the Two Gates of the Unobstructed Dharmadhatu: First, the Gate of Universal Inclusion, which means that in the above four gates, entering any one gate includes all the other gates. Therefore, Sudhana, whether seeing mountains and seas or seeing halls and pavilions, is said to have entered the Dharmadhatu. Second, the Gate of Perfect Interfusion, which means using principle to fuse phenomena, so that phenomena have no boundaries, and a tiny dust mote can contain the ten directions of Buddha-lands, and the ocean of Buddha-lands can enter a single dust mote. Using phenomena to reveal principle, so that principle is not without distinction, that is, there is no obstruction between one and many. Or it is called one Dharmadhatu, or many Dharmadhatus, but because one is not absolutely one, it is many; because many is not absolutely many, it is one, and so on endlessly. Therefore, Sudhana temporarily holding hands experienced many kalpas (eons), before...

入樓閣普見無邊。皆此類也。上來五門十義。總明所入法界。皆應以六相融之。二明能入亦有五門。一凈信。二正解。三修行。四證得。五圓滿。此五於前所入法界。有其二門。一隨一能入通五所入。隨一所入遍五能入。二此五能入如其次第。各入一門。此上心境二義十門。六相圓融。總為一聚無障礙法界。第二法界類別亦有五門。謂一所入。二能入。三無二。四俱泯。五存亡無礙。初所入中亦有五重。一法法界。二人法界。三俱融。四俱泯。五無障礙。初中有十一事法界。謂十重居宅等。二理法界。謂一味湛然等。三境法界。謂所知分齊等。四行法界。謂悲智廣深等。五體法界謂寂滅無生等。六用法界。謂勝通自在等。七順法界。謂六度正行等。八逆法界。謂五熱無厭等。九教法界。謂所聞言說等。十義法界。謂所詮旨趣等。此十法界同一緣起無礙镕融。一具一切。二人法界亦有十門。謂人天男女在家出家。外道諸神菩薩及佛。此並緣起相分參而不雜。善財見已便入法界。故名人法界。三人法俱融法界者。謂前十人十法同一緣起。隨義相分融攝無二。四人法俱泯法界者。謂平等果海離於言數。緣起性相俱不可說。五無障礙法界者。謂合前四句。于彼人法一異無障。存亡不礙自在圓融。如理思之。二明能入亦有五重。

【現代漢語翻譯】現代漢語譯本入樓閣普見無邊。這些都與此類似。以上五門十義，總括說明所入的法界，都應當用六相來融合它們。第二部分說明能入也有五門：一、凈信（清凈的信心），二、正解（正確的理解），三、修行（修行實踐），四、證得（證悟獲得），五、圓滿（功德圓滿）。這五門對於前面所入的法界，有兩種關係：一、隨一能入通達五個所入，隨一所入遍及五個能入。二、這五個能入按照次序，各自進入一門。以上心境二義十門，六相圓融，總合為一個無障礙的法界。第二，法界的類別也有五門，即一、所入，二、能入，三、無二，四、俱泯，五、存亡無礙。首先，在所入中也有五重：一、法法界，二、人法界，三、俱融，四、俱泯，五、無障礙。第一重中又有十一事法界：即十重居宅等。二、理法界：即一味湛然等。三、境法界：即所知分齊等。四、行法界：即悲智廣深等。五、體法界：即寂滅無生等。六、用法界：即勝通自在等。七、順法界：即六度正行等。八、逆法界：即五熱無厭等。九、教法界：即所聞言說等。十、義法界：即所詮旨趣等。這十法界同一緣起，無礙镕融，一具一切。第二，人法界也有十門：即人、天、男女、在家、出家、外道、諸神、菩薩以及佛。這些都因緣而起，各自分別，參而不雜。善財（Sudhana）童子見到這些便進入法界，所以稱為人法界。第三，人法俱融法界，是指前面十人十法同一緣起，隨著意義相互分別，融合攝取沒有差別。第四，人法俱泯法界，是指平等果海，遠離言語數量，緣起性相都不可說。第五，無障礙法界，是指結合前面四句，對於人法的一異沒有障礙，存在與消亡互不妨礙，自在圓融，如理思量。第二部分說明能入也有五重。

【English Translation】 English version Entering pavilions, one universally sees the boundless. All such instances are similar to this. The above five gates and ten meanings comprehensively explain the Dharma Realm that is entered, all of which should be integrated with the Six Aspects. The second part explains that the ability to enter also has five gates: 1. Pure Faith (Śuddha-śraddhā), 2. Correct Understanding (Samyag-jñāna), 3. Practice (Anuṣṭhāna), 4. Attainment (Adhigama), and 5. Perfection (Pāripūrṇa). These five gates, in relation to the Dharma Realm that is entered, have two relationships: 1. Any single ability to enter penetrates all five that are entered; any single thing that is entered pervades all five abilities to enter. 2. These five abilities to enter, in sequential order, each enter one gate. The above ten gates of mind and object, with the Six Aspects perfectly integrated, collectively form a Dharma Realm of unobstructedness. Secondly, the categories of the Dharma Realm also have five gates, namely: 1. What is entered, 2. The ability to enter, 3. Non-duality, 4. Mutual extinction, and 5. Unobstructed existence and non-existence. First, within what is entered, there are also five levels: 1. The Dharma Dharma Realm, 2. The Human Dharma Realm, 3. Mutual fusion, 4. Mutual extinction, and 5. Unobstructedness. The first level contains eleven aspects of the Dharma Realm: namely, the ten layers of dwellings, etc. 2. The Principle Dharma Realm: namely, the single flavor of serene stillness, etc. 3. The Realm Dharma Realm: namely, the limits of what is knowable, etc. 4. The Practice Dharma Realm: namely, the vastness and depth of compassion and wisdom, etc. 5. The Essence Dharma Realm: namely, the extinction of birth, etc. 6. The Function Dharma Realm: namely, the superior powers and freedom, etc. 7. The Conforming Dharma Realm: namely, the correct practice of the Six Perfections, etc. 8. The Adverse Dharma Realm: namely, the five heats and insatiability, etc. 9. The Teaching Dharma Realm: namely, what is heard and spoken, etc. 10. The Meaning Dharma Realm: namely, the intended purpose, etc. These ten Dharma Realms share the same dependent origination, unobstructed and perfectly integrated, one containing all. Secondly, the Human Dharma Realm also has ten gates: namely, humans, devas, men, women, laypeople, renunciants, heretics, various deities, Bodhisattvas, and Buddhas. These all arise from conditions, each distinct, participating without mixing. Sudhana, having seen these, then enters the Dharma Realm, hence it is called the Human Dharma Realm. Thirdly, the Human and Dharma Mutual Fusion Dharma Realm refers to the preceding ten humans and ten dharmas sharing the same dependent origination, mutually distinguishing according to meaning, fusing and incorporating without difference. Fourthly, the Human and Dharma Mutual Extinction Dharma Realm refers to the ocean of equal fruition, far from words and numbers, the nature and characteristics of dependent origination being unspeakable. Fifthly, the Unobstructed Dharma Realm refers to combining the preceding four statements, there being no obstruction to the sameness and difference of humans and dharmas, existence and non-existence not hindering each other, freely and perfectly integrated, contemplating in accordance with principle. The second part explains that the ability to enter also has five levels.

一身。二智。三俱。四泯。五圓。謂入樓觀而還合身證也。鑒無邊之理事智證也。同普賢而普遍俱證也。身智相即而兩亡俱泯也。一異存亡而無礙自在圓融也。余可準知。三能所渾融無二際限不分。就義開殊理仍不雜。此五能所如次。及通可以意得。四能所圓融形奪俱泯。五一異存亡無礙具足。如理思之。上來約類辨竟。第三約位明入法界者。準下文中。所入法界大位有二。即因與果。於前人法。無不皆是佛果所收。即如來師子顰申三昧所現法界自在是也。又於前人法。無不皆屬因位所攝。即文殊普賢所現法界法門是也。因中曲有信等五位法界不同。二明能入準文亦二。對前果位。明諸菩薩頓入法界。對前因位。寄顯善財漸入法界因果。既其無礙漸頓。亦乃圓融。但以佈教成詮寄斯位別耳。次正釋文。一品大分為二。初明本會。二爾時文殊師利從善住樓閣出下明末會。亦前明果法界。后明因法界。又前頓入法界。后明漸入法界。又前總后別。總別圓融本末無礙。又前即亡修頓證。是正宗之極。后是寄人修入。以辨流通。通正圓融中后無礙。就本會中長科十分。一序分。二請分。三三昧現相分。四遠集新眾分。五舉失顯得分。六偈頌讚德分。七普賢開發分。八毫光示益分。九文殊述德分。十無涯大用分。今初。雖義貫末

【現代漢語翻譯】現代漢語譯本『一身』（Ekasminn，指佛陀的法身），『二智』（Dve jñāne，指了知真理和俗諦的兩種智慧），『三俱』（Trini saha，指身、語、意三者同時證悟），『四泯』（Chatvāri nirodhā，指四種煩惱的止息），『五圓』（Pañca paripūrṇāni，指五種圓滿）。這是說進入樓觀而最終與法身合一的證悟。鑑照無邊事理的智慧證悟。與普賢（Samantabhadra，象徵普遍的賢行）相同，普遍地證悟。身與智相互即是，兩者都消失，一切泯滅。一與異，存在與消亡，都無礙自在，圓融無礙。其餘的可以依此類推得知。三能與所渾然融合，沒有二際的界限，不分彼此。就意義而言，開顯出不同的方面，但理體仍然不雜亂。這五種能與所，依次以及融通，都可以通過意會而領悟。四能與所圓融無礙，形體與作用都消失泯滅。五一與異，存在與消亡，無礙地具足。如理地思考這些道理。以上是按照類別辨析完畢。第三，按照位次說明進入法界（Dharmadhātu，一切法的總相）的人。根據下文，所進入的法界大位有二，即因位與果位。對於前面所說的人與法，無不都是佛果所攝。即如來（Tathāgata，佛的稱號）師子顰申三昧（Simhavikrīḍita-samādhi，如來的一種禪定）所顯現的法界自在。又對於前面所說的人與法，無不都屬於因位所攝。即文殊（Mañjuśrī，象徵智慧）普賢所顯現的法界法門。因地中又有信等五位，法界各不相同。二，說明能入者，也分為兩種。針對前面的果位，說明諸菩薩（Bodhisattva，發菩提心修行成佛的人）頓悟進入法界。針對前面的因位，寄託善財（Sudhana，華嚴經中的求道者）漸次進入法界的因果。既然是無礙的漸悟與頓悟，也就圓融無礙。只是爲了佈教成詮，才寄託于這些位次的差別而已。接下來正式解釋經文。一品大分為二。首先說明本會。第二，『爾時文殊師利從善住樓閣出』（Tadā Mañjuśrīḥ Kumārabhūto 'pi Suvyavasthitalalitavimānavarāgryānniryāti sma），說明末會。前面說明果法界，後面說明因法界。又前面說明頓悟進入法界，後面說明漸次進入法界。又前面是總說，後面是別說。總說與別說圓融無礙，本末無礙。又前面是即刻忘卻修持而頓悟證得，是正宗的極致。後面是寄託於他人修入，以辨別流通。通正圓融，始終無礙。就本會中，長科分為十分。一，序分。二，請分。三，三昧現相分。四，遠集新眾分。五，舉失顯得分。六，偈頌讚德分。七，普賢開發分。八，毫光示益分。九，文殊述德分。十，無涯大用分。現在是初分。雖然意義貫穿始終。

【English Translation】 English version 『Ekasminn』 (One Body, referring to the Dharmakāya of the Buddha), 『Dve jñāne』 (Two Wisdoms, referring to the two kinds of wisdom that understand truth and conventional reality), 『Trini saha』 (Three Together, referring to the simultaneous enlightenment of body, speech, and mind), 『Chatvāri nirodhā』 (Four Cessations, referring to the cessation of the four afflictions), 『Pañca paripūrṇāni』 (Five Perfections, referring to the five kinds of perfections). This refers to the enlightenment of entering the pavilion and ultimately uniting with the Dharmakāya. The wisdom that illuminates the boundless principles and phenomena. The same as Samantabhadra (symbolizing universal virtuous conduct), universally enlightened. Body and wisdom are mutually identical, both disappear, and everything is extinguished. One and different, existence and extinction, are all unobstructed and freely, perfectly harmonized. The rest can be known by analogy. The three, the able and the object, are completely fused, without the limits of the two extremes, without distinction. In terms of meaning, different aspects are revealed, but the principle remains unmixed. These five able and objects, in sequence and in integration, can be understood through comprehension. The four, the able and the object, are perfectly harmonized, and both form and function disappear and are extinguished. The five, one and different, existence and extinction, are unobstructed and complete. Think about these principles rationally. The above is the completion of the analysis according to categories. Third, according to the stages, explain those who enter the Dharmadhātu (the totality of all dharmas). According to the following text, there are two great stages of the Dharmadhātu that are entered, namely the stage of cause and the stage of effect. For the people and dharmas mentioned earlier, all are included in the fruit of Buddhahood. That is, the freedom of the Dharmadhātu manifested by the Tathāgata』s Simhavikrīḍita-samādhi (a kind of samadhi of the Tathāgata). Also, for the people and dharmas mentioned earlier, all belong to the stage of cause. That is, the Dharma gates of the Dharmadhātu manifested by Mañjuśrī (symbolizing wisdom) and Samantabhadra. In the stage of cause, there are five stages such as faith, and the Dharmadhātus are different. Second, explain those who can enter, which is also divided into two types. In response to the previous stage of effect, it explains that all Bodhisattvas (those who aspire to enlightenment and practice to become Buddhas) suddenly enter the Dharmadhātu. In response to the previous stage of cause, it entrusts Sudhana (a seeker in the Avatamsaka Sutra) with the cause and effect of gradually entering the Dharmadhātu. Since it is unobstructed gradual and sudden enlightenment, it is also perfectly harmonized. It is only for the purpose of teaching and explaining that it is entrusted to these differences in stages. Next, officially interpret the scripture. One chapter is divided into two major parts. First, explain the main assembly. Second, 『Tadā Mañjuśrīḥ Kumārabhūto 'pi Suvyavasthitalalitavimānavarāgryānniryāti sma』 explains the later assembly. The former explains the Dharmadhātu of the fruit, and the latter explains the Dharmadhātu of the cause. Also, the former explains the sudden entry into the Dharmadhātu, and the latter explains the gradual entry into the Dharmadhātu. Also, the former is a general explanation, and the latter is a specific explanation. The general and specific explanations are perfectly harmonized, and the beginning and the end are unobstructed. Also, the former is the immediate forgetting of practice and sudden enlightenment, which is the ultimate of the orthodox tradition. The latter is entrusted to others to practice and enter, in order to distinguish circulation. The general and orthodox are perfectly harmonized, and there is no obstruction from beginning to end. In the main assembly, the long section is divided into ten parts. First, the introductory part. Second, the request part. Third, the manifestation of samadhi part. Fourth, the distant gathering of new assembly part. Fifth, the highlighting of loss and gain part. Sixth, the verses praising virtue part. Seventh, the Samantabhadra』s development part. Eighth, the light beam showing benefit part. Ninth, the Mañjuśrī』s description of virtue part. Tenth, the boundless great function part. Now is the first part. Although the meaning runs through the whole.

會。以從處別獨判在初。文分為三。初智正覺世間圓滿。二在室羅下器世間圓滿。三與菩薩下眾生世間圓滿。今初。言世尊者。梵云薄伽梵。包含六義。如佛地論。一自在義。永不繫屬諸煩惱故。二熾盛義。猛焰智光所燒煉故。三端嚴義。三十二相所莊嚴故。四名稱義。一切殊勝功德圓滿。無不知故。五吉祥義。一切世間親近供養。咸稱贊故。六尊貴義。具一切功德。常起方便利益世間。安樂一切無懈廢故。今舉后該初。亦是標人取法。具無盡德故曰世尊。二器世間圓滿中有三。一國城。此云聞者。西域記云。昔有古老仙人住於此處。後有少仙名為聞者。于彼稟學老仙。沒後少仙於此建立城郭。故取其名。亦云聞物。以此城多出聰敏博達。名聞人物故。即中印度境。二逝多下明林園。逝多者梵音華言戰勝。即太子之名。給孤獨者梵雲鬚達多。正言賑濟無依義云給孤獨也。即長者之稱。長者仁而聰敏。積而能散。拯乏濟貧哀孤恤老。時美其德故立斯稱。長者側金買地。太子施樹同成功業。二人式崇共立伽藍之號。三明重閣即說法之所。表所證法界。體無不周曰大。德無不備曰嚴。依體起用為重閣。第三眾生世間。即輔翼圓滿。于中三。一菩薩。二聲聞。三世主。初中亦三。一舉數。二列名。三嘆德。今初。此會菩薩標名

乃少。列名乃多者。有所表故。數中欲顯五位同證入故。位各十度。一一相融成五百故。第六妙覺是所入故。又表解行者多證者稀故。二普賢下列名分三。初標上首。二列別名。三總結數。今初以二大聖是助化主故。又有所表故。至下當明。二其名。曰下別列中。有十四位。位各有十。其間亦有增減。成百四十一人。名各一義皆有深旨。今且寄表大分為二。前四十一人通表住等四位。後天冠下十位百人。別表十地十度。今初十幢表向行德高出故。二有九威力者。錶行能進修故。三十藏表地義如前釋。四有十二眼者。表解能照法故。所以不次者。欲表圓融之位無前後故。后十位中如次。別錶行布十地十度。一十冠者。初地冠于諸地之首。檀冠眾行之先故。又一一位中各具十者。一地之中。具足一切諸地功德故。一度之中具足十度。為莊嚴故。二十髻者。持戒無垢檢束尊高故。三十光者。發聞持光照法忍故。四十又名幢者。焰慧精進超世高出故。又道品伏惑精進伏慢故。五十音者。禪定發生難勝悅機故。六十上者。般若現前最尊上故。七十勝者。遠行方便有中殊勝行故。八有十一自在王者。相用不動大愿無礙故。九十又名音者。善慧演法自力生故。十有九人同名覺者。法雲受職墮佛數故。智覺諸法無所遺故。然其幢等亦有

【現代漢語翻譯】現代漢語譯本人數少，但列名的人數多，是因為有所表彰的緣故。在數字中想要彰顯五位共同證入的道理，因為每一位各有十度，一一相互融合而成五百度的緣故。第六妙覺是所要證入的境界的緣故。又表明修行的人多，但證悟的人稀少的緣故。二、普賢等下列名分為三部分。首先標出上首，其次列出各個名號，最後總結數量。現在先說第一部分，因為二大聖（指普賢和文殊）是輔助教化的主要人物的緣故，又因為有所表彰的緣故，到下文會說明。二、這些名號。在『曰』字下分別列出，共有十四位，每一位各有十人，其間也有增減，總共一百四十一人。每個名字都包含深刻的意義。現在姑且借用表法，大致分為兩部分。前面的四十一人，共同代表住、行、向、地四位。後面的天冠等十位一百人，分別代表十地十度。現在先說前面的十幢，代表向行之德高超出眾。二、有九威力者，代表修行能夠精進修習。三、十藏，代表地義，如前文解釋。四、有十二眼者，代表理解能夠照亮佛法。之所以不按順序排列，是爲了表明圓融的地位沒有前後之分。後面的十位中，依次分別代表行布十地十度。一、十冠者，初地（Prthivi）冠于諸地之首，佈施（Dāna）冠于眾行之先的緣故。又每一位中各自具有十人，是因為一地之中，具足一切諸地的功德的緣故。一度之中具足十度，是爲了莊嚴的緣故。二、十髻者，持戒（Śīla）無垢，檢束自身，尊貴高尚的緣故。三、十光者，發聞持光，照亮佛法，安忍（Kṣānti）的緣故。四、十又名幢者，焰慧（Vīrya）精進，超脫世俗，高超出眾的緣故。又道品伏惑，精進伏慢的緣故。五、十音者，禪定（Dhyāna）發生，難勝悅機（難以戰勝，令人喜悅）的緣故。六、十上者，般若（Prajñā）現前，最尊最上的緣故。七、十勝者，遠行方便，有中殊勝行的緣故。八、有十一自在王者，相用不動，大愿無礙的緣故。九、十又名音者，善慧（Upāya）演說佛法，自力產生的緣故。十、有九人同名覺者，法雲地（Dharmamegha）受職，進入佛的行列的緣故。智慧覺悟諸法，沒有遺漏的緣故。然而那些幢等也有...

【English Translation】 English version The number is small, but the number of those listed is large, because there is something to be commended. In the numbers, it is desired to show that the five positions are jointly certified, because each position has ten degrees, and each one merges with each other to form five hundred degrees. The sixth Wonderful Enlightenment (妙覺, Miàojué) is the realm to be certified. It also shows that there are many who practice, but few who attain enlightenment. Second, the listing of names under Samantabhadra (普賢, Pǔxián) is divided into three parts. First, mark the leader, then list the individual names, and finally summarize the number. Now let's talk about the first part, because the two great sages (referring to Samantabhadra and Mañjuśrī (文殊, Wénshū)) are the main figures who assist in the teaching, and because there is something to be commended, it will be explained later. Second, these names. Listed separately under the word '曰', there are fourteen positions, each with ten people, with some increases and decreases in between, totaling one hundred and forty-one people. Each name contains a profound meaning. Now, let's use the representation of the Dharma to roughly divide it into two parts. The first forty-one people jointly represent the four positions of Abode (住, Zhù), Practice (行, Xíng), Orientation (向, Xiàng), and Ground (地, Dì). The latter ten positions of Heavenly Crown (天冠, Tiānguān) and so on represent the Ten Grounds (十地, Shí dì) and Ten Perfections (十度, Shí dù) respectively. Now let's talk about the first ten banners (幢, Zhuàng), which represent the virtue of the orientation practice being outstanding. Second, those with nine powers represent that practice can be diligent in cultivation. Third, the ten treasuries represent the meaning of the ground, as explained earlier. Fourth, those with twelve eyes represent that understanding can illuminate the Dharma. The reason for not arranging them in order is to show that the position of perfect harmony has no before or after. In the latter ten positions, they respectively represent the ten grounds and ten perfections in order. First, the ten crowns, the first ground (Prthivi) crowns the head of all grounds, and generosity (Dāna) crowns the first of all practices. Also, each position has ten people, because in one ground, all the merits of all grounds are complete. In one perfection, the ten perfections are complete, for the sake of adornment. Second, the ten topknots, the precepts (Śīla) are flawless, restraining oneself, noble and lofty. Third, the ten lights, sending out the light of hearing and holding, illuminating the Dharma, and endurance (Kṣānti). Fourth, the ten also named banners, the flame of wisdom (Vīrya) is diligent, transcending the world, and outstanding. Also, the factors of enlightenment subdue delusions, and diligence subdues pride. Fifth, the ten sounds, the meditation (Dhyāna) arises, difficult to overcome and pleasing to the machine (difficult to defeat, pleasing). Sixth, the ten superiors, the Prajñā (般若, Bōrě) appears, the most noble and supreme. Seventh, the ten victors, the expedient of far-reaching practice, the superior practice among the existing. Eighth, there are eleven self-existent kings, the appearance and function are unmoving, and the great vows are unobstructed. Ninth, the ten also named sounds, the skillful wisdom (Upāya) expounds the Dharma, generated by self-power. Tenth, there are nine people with the same name as Awakened Ones, the Dharmamegha (法雲, Fǎyún) ground receives the office, entering the ranks of the Buddhas. Wisdom awakens all dharmas, without omission. However, those banners and so on also have...

通義。類釋可知。三如是下結數。第三此諸下。嘆德有十一句。初句為總。上名以隨宜別顯。各以一德立名。今德以據實內通。故言皆悉成就普賢行愿。餘十句別。于中前六明智用普周。后四明智用離障通為五對。一境遍身多對。窮依近正故。二見用詣實對。十眼離障不往而見。一念契實身心普周。三內照外演對。四智凈色隨對。五悲深智廣對。以即智之悲故於生無翳。無外之智故照同虛空。前對虛空自取凈義。今取廣義。第二及與下辨聲聞眾文二。初標數類。后悉覺下嘆德文有十句。然此聲聞皆是菩薩。欲顯深法托為聲聞故。所嘆德言含本跡。今釋為二門。一就跡約小十句。皆聲聞德。一得現觀。於四真諦善覺了故。二入正性離生。無方便慧已作證故。三所學已窮故云深入。法華云。我等同入法性。即三獸渡河。理無二故。古人亦將上三如次配見修無學。四生分已盡由缺大悲。故自永出。五有為無為之德依佛成故。即逮得己利。六已盡有結。謂九結十使現行離故。七無煩惱礙種子亡故。八心善解脫故。寂如虛空。九慧善解脫故於佛無惑。十明非定性。皆可迴心故。信入佛智。二約本門。就菩薩嘆故。如來不思議境界經云。復有無量百千億菩薩。現聲聞形。亦來會坐。其名曰舍利弗大目揵連等。廣如彼說。明皆是權故

。下身子令海覺等觀文殊德十中。一覺第一義。二方便已具善能入于無際際故。三二空真理窮其源故。四具足大悲能入不染。方永出故。五依十力等離小見故。六不斷不俱方能離故。七已凈所知無二礙故。八處亂恒寂了本空故。九佛不共德。雖未證得亦無疑故。十一切種智證信入故。第三及與無量下諸世主眾亦先標數類。后悉曾下嘆德十中。初一嘆福。次四嘆悲。于中初句總餘三句別。一無緣普應。二護念初心。三誓不捨惡。次二句嘆智德。一智入權門。二行護理教。正法兼理護兼行故。上七皆行。八即是愿願行具故。第九入位。上九自分十即勝進。上序分竟。大文第二。時諸菩薩下請分。眾集本為聞經故。文分為二。初標眾念請。二如來境下顯所請法。今初聲聞下如聾盲。此能念者釋有二義。一約本跡。就本能念就跡不知。二唯就跡說。意法師云。理處不隔故得同疑。未積大心故不廁其次。此亦有理。猶葉公好龍真龍難視。同居法會同仰法門。所現超倫故如聾瞽。二所念中有六十句。初后三十句是所請法。中三十句但是請儀。其三十請法多同初會四十句法以初會為總。此說將終會同本故。就文分二。前三十句念德難思。后唯愿下三十句。請隨機演。以初十句明自體圓著。寄顯果海絕言。最後十句明化用普周。令寄言

【現代漢語翻譯】現代漢語譯本下身子令海覺（Śaikṣa）等觀察文殊（Mañjuśrī）的十種功德：一、覺悟第一義（Paramārtha）。二、方便法門已經完備，能夠善巧地進入無邊際的境界。三、二空（Śūnyatā）真理窮盡其根源。四、具足大悲心，能夠進入不被染污的境界，永遠脫離輪迴。五、依靠十力（Daśabala）等功德，遠離狹隘的見解。六、不落入斷滅和常有的兩邊，才能真正脫離束縛。七、已經清凈了所知障（Jñeyāvaraṇa），沒有二元的障礙。八、處於喧囂混亂之中，恒常寂靜，了達萬法本性為空。九、佛的不共功德（Āveṇikadharma），雖然尚未證得，也對此毫不懷疑。十、一切種智（Sarvākārajñāna）的證悟，通過信心而深入。第三部分以及無量無數的世界之主們，先標明他們的數量和種類，然後用『悉曾』等詞語來讚歎他們的十種功德。首先讚歎他們的福德，接著用四句讚歎他們的悲心。在讚歎悲心中，第一句是總說，其餘三句是分別說明：一、無緣大慈，普遍應化；二、護念初心；三、發誓永不捨棄惡道眾生。接下來的兩句讚歎他們的智慧功德：一、智慧深入權巧方便之門；二、以行動來護理教法。正法既包含義理，又包含行動，護理教法也包含行動。以上七種都是行動。第八種是愿，愿與行相互具足。第九種是入位，以上九種是自利，第十種是勝進，是利他。以上是序分的內容。大段的第二部分，從『時諸菩薩』開始，是請法分。大眾聚集的根本目的是爲了聽聞佛經，所以這一部分分為兩部分：首先標明大眾的念頭和請法，其次從『如來境』開始，顯示所請的法。現在從『聲聞』開始，如同聾盲之人。對於能念者，有兩種解釋：一是從本跡的角度來說，就其本來面目而言，他們能夠唸誦，但就其示現的形跡而言，他們並不知曉。二是僅僅就其示現的形跡來說。意法師說，義理上並沒有隔閡，所以才會有相同的疑惑。因為沒有積累廣大的菩提心，所以沒有位列其中。這也很有道理，就像葉公好龍一樣，真正的龍難以見到。他們與佛同在一個法會，共同仰慕佛法，但佛所展現的境界超凡脫俗，所以他們如同聾盲之人。在所念的內容中，有六十句。前後三十句是所請的法，中間三十句只是請法的儀軌。這三十句請法的內容大多與初會時的四十句法相同，以初會的內容為總綱。這裡說明的是，將要結束時，內容與最初是相同的。就文句來分，前三十句是念誦功德，難以思議。后三十句從『唯愿』開始，是請求佛陀隨機演說。用最初的十句來闡明自體圓滿，寄託顯示果海的不可言說。最後十句闡明化用普遍周遍，使人寄託言語。

【English Translation】 English version He lowered himself so that Śaikṣa (海覺, one who is still learning) and others could observe Mañjuśrī's (文殊, Bodhisattva of wisdom) ten virtues: 1. Awakening to the First Principle (Paramārtha, 第一義). 2. Skillful means are already complete, able to skillfully enter the boundless realm. 3. The truth of the two emptinesses (Śūnyatā, 二空) exhausts its source. 4. Possessing great compassion, able to enter a state unpolluted, forever escaping Saṃsāra. 5. Relying on the Ten Powers (Daśabala, 十力) and other virtues, departing from narrow views. 6. Not falling into annihilationism or eternalism, one can truly escape bondage. 7. The obscuration of knowledge (Jñeyāvaraṇa, 所知障) has already been purified, without dualistic obstacles. 8. Being in chaos, constantly in tranquility, understanding the nature of all dharmas as empty. 9. The Buddha's unique virtues (Āveṇikadharma, 不共功德), although not yet attained, there is no doubt about them. 10. The realization of all-knowing wisdom (Sarvākārajñāna, 一切種智), entering deeply through faith. The third part, along with the countless world lords, first identifies their number and type, and then uses words like 'all have' to praise their ten virtues. First, praise their merit, then use four sentences to praise their compassion. In praising compassion, the first sentence is a general statement, and the remaining three sentences are separate explanations: 1. Impartial great compassion, universally responding; 2. Protecting initial aspiration; 3. Vowing never to abandon sentient beings in evil paths. The next two sentences praise their wisdom virtues: 1. Wisdom deeply enters the gate of skillful means; 2. Taking action to care for the teachings. The True Dharma includes both principle and action, and caring for the teachings also includes action. The above seven are all actions. The eighth is the vow, with vow and action mutually complete. The ninth is entering the position, the above nine are for self-benefit, and the tenth is advancement, which is for the benefit of others. The above is the introduction section. The second part of the major section, starting from 'When the Bodhisattvas,' is the request section. The fundamental purpose of the assembly is to hear the sutra, so this part is divided into two parts: first, stating the thoughts and request of the assembly, and second, starting from 'the realm of the Tathagata,' showing the Dharma being requested. Now, starting from 'Śrāvakas,' like deaf and blind people. Regarding those who can recite, there are two explanations: one is from the perspective of the original and manifested forms, in their original form, they can recite, but in their manifested form, they do not know. The second is only in terms of their manifested form. Master Yi said that there is no separation in principle, so there are the same doubts. Because they have not accumulated great Bodhicitta, they are not ranked among them. This is also very reasonable, like Lord Ye's love for dragons, the real dragon is difficult to see. They are in the same Dharma assembly as the Buddha, admiring the Dharma together, but the realm displayed by the Buddha is extraordinary, so they are like deaf and blind people. In the content of the recitation, there are sixty sentences. The first and last thirty sentences are the Dharma being requested, and the middle thirty sentences are just the rituals of requesting the Dharma. The content of these thirty sentences of requesting the Dharma is mostly the same as the forty sentences of Dharma in the initial assembly, with the content of the initial assembly as the general outline. This explains that when it is about to end, the content is the same as the beginning. Dividing by sentences, the first thirty sentences are reciting virtues, which are difficult to conceive. The last thirty sentences, starting from 'May we,' are requesting the Buddha to expound according to the circumstances. The first ten sentences are used to clarify the completeness of the self-nature, entrusting the display of the ineffable ocean of fruition. The last ten sentences clarify that the transformation is universal and pervasive, causing people to entrust words.

顯果。由斯文有影略。理實兼皆請示如初會辨。今初念德中。初十句。正明所念果法。次十明玄妙難思。后十明緣會可了。今初十中。前八攝初會。最初十句。即內行成滿德。以如來自在攝彼神通及無能攝取故。一境界者。即所緣分齊故。如出現等品辨。二智行者。悲智無礙無功用行。亦如出現品辨。三加持者。謂勝力任持令有所作。如不思議法品辨。四謂十力等。五即四種十種無畏等。六即師子奮迅等。七所住者即初會佛地。佛所住地故。若別釋者。即常住大悲等如不思議品。八謂十自在等。及攝二句如向所辨。廣引諸文釋義並如初會。后二句即攝初會。次十句體相顯著。德前有六根三業。今身合六根及於二業。智即意業心意俱不可知。但以智知故。所以合者。欲顯身兼十身故。合六根三業智導故但云智。二一切下十句。明玄妙難思人天莫測。于中初二句總明解行不及。謂智慧不能通暢。心行不能詣證。次五句明三慧莫測故不能成自利。謂初三句聞慧莫測。一妙故不能印持于境。二深故不能曉了於心。三廣故不能忍可包納。次句玄故。修慧不能觀察委照。后句融故。思慧不能揀其優劣故。晉本揀擇名思惟。在觀察上。后三句四辯莫宣。故不能成利他。謂法義不能大開曲示。詞辯不能宣明。樂說不能令他解了。三唯除

【現代漢語翻譯】現代漢語譯本顯果（指佛陀證得的果位）。因為經文有簡略之處，所以關於理體和實相，都請像最初的法會那樣詳細開示。現在開始唸誦功德，最初的十句，正是說明所念的果法。接下來的十句，說明玄妙難以思議。最後的十句，說明因緣和合可以明瞭。現在說最初的十句，前面的八句概括了最初的法會。最初的十句，就是內在修行圓滿的功德，因為如來的自在能夠攝受神通，並且沒有什麼是不能攝取的。一、境界，就是所緣的範圍，如《出現品》等所辨析的。二、智行，是悲智無礙、無功用行，也如《出現品》所辨析的。三、加持，是指殊勝的力量任運支援，使有所作為，如《不思議法品》所辨析的。四、指十力等。五、指四種和十種無畏等。六、指師子奮迅等。七、所住之處，就是最初法會的佛地，佛所居住的地方。如果分別解釋，就是常住大悲等，如《不思議品》所說。八、指十自在等，以及概括前兩句，如前面所辨析的。廣泛引用各種經文解釋意義，都如最初的法會。後面的兩句，就是概括最初的法會。接下來的十句，體相顯著。功德之前有六根和三業。現在身合六根以及二業。智就是意業，心意都不可知，但只能用智慧來了解，所以合在一起，是爲了顯示身兼十身。合六根和三業，用智慧引導，所以只說智。二、一切以下的十句，說明玄妙難以思議，人和天都無法測度。其中最初的兩句，總的說明理解和修行都達不到。意思是智慧不能通達順暢，心行不能到達證悟。接下來的五句，說明三慧無法測度，所以不能成就自利。意思是最初的三句，聞慧無法測度。一、因為微妙，所以不能印證於境界。二、因為深奧，所以不能曉了於心。三、因為廣大，所以不能忍可包納。接下來的句子說因為玄妙，所以修慧不能觀察詳細照見。後面的句子說因為融合，所以思慧不能分辨其優劣。晉譯本中，『揀擇』叫做『思惟』，在『觀察』之上。後面的三句，四辯無法宣說，所以不能成就利他。意思是法義不能廣泛開啟曲折開示，詞辯不能宣說明白，樂說不能使他人理解明瞭。三、唯除（只有……除外）

【English Translation】 English version Manifestation of the Fruit (referring to the state of enlightenment attained by the Buddha). Because the text is concise, please explain the principles and realities in detail, as in the initial Dharma assembly. Now, beginning the recitation of merits, the first ten lines precisely describe the Fruit Dharma being recited. The following ten lines explain the profound and inconceivable nature. The final ten lines explain that the arising of conditions can be understood. Now, speaking of the first ten lines, the preceding eight lines summarize the initial Dharma assembly. The initial ten lines are the merits of complete inner practice, because the Tathagata's (如來) self-mastery can embrace supernatural powers, and there is nothing that cannot be embraced. 1. Realm (境界, Jingjie): This refers to the scope of what is cognized, as analyzed in the 'Appearance Chapter' (出現品, Chuxian Pin) and others. 2. Wisdom-Conduct (智行, Zhixing): This is unobstructed compassion and wisdom, effortless conduct, also as analyzed in the 'Appearance Chapter'. 3. Blessing (加持, Jiachi): This refers to the supreme power that supports and enables action, as analyzed in the 'Inconceivable Dharma Chapter' (不思議法品, Bu Si Yi Fa Pin). 4. Refers to the Ten Powers (十力, Shili) etc. 5. Refers to the Four Kinds and Ten Kinds of Fearlessness (無畏, Wuwei) etc. 6. Refers to the Lion's Roar (師子奮迅, Shizi Fenxun) etc. 7. The place of dwelling is the Buddha-land (佛地, Fodi) of the initial Dharma assembly, the place where the Buddha dwells. If explained separately, it is the abiding great compassion etc., as described in the 'Inconceivable Chapter'. 8. Refers to the Ten Self-Masteries (自在, Zizai) etc., and summarizes the preceding two lines, as analyzed earlier. Extensive citations of various scriptures to explain the meaning are as in the initial Dharma assembly. The last two lines summarize the initial Dharma assembly. The following ten lines have clear characteristics. Before merit, there are the six senses and three karmas. Now, the body combines the six senses and the two karmas. Wisdom is mental karma, the mind is unknowable, but can only be understood through wisdom, so they are combined to show that the body encompasses ten bodies. Combining the six senses and three karmas, guided by wisdom, so only wisdom is mentioned. 2. The ten lines from 'All' onwards explain the profound and inconceivable, which humans and gods cannot fathom. Among them, the first two lines generally explain that understanding and practice cannot reach it. It means that wisdom cannot penetrate smoothly, and mental conduct cannot reach enlightenment. The following five lines explain that the Three Wisdoms (三慧, Sanhui) cannot be measured, so they cannot achieve self-benefit. It means that the first three lines, the Wisdom of Hearing (聞慧, Wenhui) cannot be measured. 1. Because it is subtle, it cannot be imprinted on the realm. 2. Because it is profound, it cannot be understood in the mind. 3. Because it is vast, it cannot be tolerated and embraced. The following sentence says that because it is mysterious, the Wisdom of Cultivation (修慧, Xiuhui) cannot observe and illuminate in detail. The following sentence says that because it is integrated, the Wisdom of Thinking (思慧, Sihui) cannot distinguish its merits and demerits. In the Jin translation, 'discrimination' is called 'thinking', which is above 'observation'. The following three lines, the Four Eloquences (四辯, Sibian) cannot be declared, so they cannot achieve benefiting others. It means that the Dharma meaning cannot be widely opened and explained in detail, the eloquence of words cannot be clearly explained, and the joy of speaking cannot make others understand clearly. 3. Except for (唯除, Weichu) (only...except for)

下十句緣會可了中。前四佛力上加為緣。后六自根堪受為因。具此可知。前中初三現緣。后一宿願。后六中初一宿善。餘五現德。于上十句分有分知全有全知。又此十句通有二意。一成上顯深。二起后請說。第二請隨機演中二。初十一句請隨機宜。后顯示下二十句請所說法。今初。前云緣會可知。今請以緣隨器。于中初三約內心器殊。次一約外類音異。上四通於凡聖。后七多約菩薩。一財等有殊。二地位優劣。三依根除障。四作業差異。五緣境不同。六曾依何德而修。七曾聽何法為種。又六宜依何德以化。七宜何廣略而說種種不同。皆請隨順。第二請所說法中二。先列所請后如是等下結請。今初分二。前十句請說往因。后十句請今果用。今初此十句中。七與初會名義全同。諸道即彼助道海。此中方便即前智海。即名異義同。彼有乘海無此本事。則名義俱異。以彼通請一切菩薩故。顯乘乘不同。今約本師為問故。加本事則乘通諸句。為成十故略之。或本事即是乘海。昔所乘故。余如初會。后及成下十句。請果用中。此十望初會第三十句義即多同而文多。異欲顯果用無邊。故影略其文。一因圓果成即佛。海二成必演法即演說海。三法詮凈國即世界海。四皆為調生即名號海。五雙開菩提涅槃之果城。即涅槃防非止惡故。即解

【現代漢語翻譯】現代漢語譯本：下面這十句是關於緣起和合可以瞭解的內容。前面的四句，佛力加持是增上緣。後面的六句，自身根器堪能接受是因。具備這些就可以知道。前面部分最初的三句是現緣，最後一句是宿願。後面六句中，最初一句是宿世善根，其餘五句是現世功德。對於上面的十句，有部分了解和全部瞭解的區別。另外，這十句總共有兩種含義：一是成就上文，顯示深奧；二是引起下文，請求解說。第二部分是請求隨順根機演說，分為兩部分。最初的十一句是請求隨順根機，後面的顯示下文二十句是請求所要說的法。現在先說最初的部分。前面說緣起和合可以瞭解，現在請求根據眾生的根器來隨順開示。其中，最初的三句是關於內心根器的差別，接下來一句是關於外在音聲的差異。上面的四句是通用於凡夫和聖人的。後面的七句大多是關於菩薩的：一是資財等有所不同；二是地位有高低；三是依靠根器消除業障；四是所作事業的差異；五是所緣境界的不同；六是曾經依靠什麼功德而修行；七是曾經聽聞什麼法作為種子。還有六種適宜依靠什麼功德來教化，七種適宜用什麼廣略不同的方式來說法，種種不同，都請求隨順眾生根器來開示。第二部分是請求所要說的法，分為兩部分。先列出所請求的內容，然後在『如是等』之後總結請求。現在先說最初的部分，分為兩部分。前面的十句是請求解說往昔的因，後面的十句是請求解說現在的果報和作用。現在先說這十句。這十句中的七句與最初法會中的名義完全相同。諸道就是那些助道之海，這裡所說的方便就是前面的智慧之海，只是名稱不同，意義相同。那裡有乘海，這裡沒有本事，那麼就是名稱和意義都不同。因為那裡是普遍請求一切菩薩，所以顯示乘與乘的不同。現在是就本師（釋迦牟尼佛）來提問，所以加上本事，那麼乘就通於各個句子。爲了成就十句，所以省略了。或者本事就是乘海，過去所乘的。其餘的與最初法會相同。後面的以及成就以下的十句，是請求解說果報和作用。這十句與最初法會中的第三十句，意義大多相同，而文字大多不同，想要顯示果報和作用的無邊，所以省略了文字。一是因圓滿則果成就，就是佛海；二是成就必定演說佛法，就是演說海；三是佛法詮釋清凈國土，就是世界海；四是都是爲了調伏眾生，就是名號海；五是同時開啟菩提和涅槃的果城，就是涅槃，防止過失，止息惡行，就是解脫。

【English Translation】 English version: The following ten sentences are about what can be understood regarding the arising and convergence of conditions. The first four sentences indicate that the power of the Buddhas, as an augmenting condition (adhipati-pratyaya), is added. The latter six sentences indicate that one's own capacity to receive is the cause (hetu). With these, one can know. In the first part, the initial three sentences are present conditions (pratyutpanna-pratyaya), and the last sentence is past vows (purva-pranidhana). In the latter six sentences, the initial sentence is past good roots (purva-kusala-mula), and the remaining five sentences are present virtues (pratyutpanna-guna). Regarding the above ten sentences, there is a distinction between partial understanding and complete understanding. Furthermore, these ten sentences have two general meanings: first, to complete the preceding text and reveal profundity; second, to initiate the following text and request explanation. The second part is the request to expound according to the capacity of beings, divided into two parts. The initial eleven sentences are a request to accord with the capacity of beings, and the following twenty sentences, indicated by 'showing the following,' are a request for the Dharma to be spoken. Now, let's first discuss the initial part. Earlier, it was said that the arising and convergence of conditions can be understood; now, a request is made to expound according to the capacity of beings. Among these, the initial three sentences are about the differences in the inner capacity of beings, and the next sentence is about the differences in external sounds. The above four sentences are applicable to both ordinary beings and sages. The latter seven sentences are mostly about Bodhisattvas: first, differences in wealth and so on; second, differences in levels of attainment; third, relying on capacity to eliminate karmic obstacles; fourth, differences in the actions performed; fifth, differences in the objects of focus; sixth, what virtues one has relied on in the past to cultivate; seventh, what Dharma one has heard as a seed. There are also six ways to rely on what virtues to transform beings, and seven ways to speak with varying degrees of detail, all different, and a request is made to accord with the capacity of beings to expound. The second part is the request for the Dharma to be spoken, divided into two parts. First, the content of the request is listed, and then after 'such as these,' the request is summarized. Now, let's first discuss the initial part, divided into two parts. The preceding ten sentences are a request to explain the past causes, and the latter ten sentences are a request to explain the present results and functions. Now, let's first discuss these ten sentences. Seven of these sentences are completely identical in name and meaning to those in the initial assembly. The various paths (marga) are those seas of auxiliary paths (sahaya-marga-samudra), and the skillful means (upaya) mentioned here are the preceding seas of wisdom (jnana-samudra), only different in name, but the same in meaning. There, there is a sea of vehicles (yana-samudra), but here there is no ability (samarthya), so the name and meaning are both different. Because there, the request is universally made for all Bodhisattvas, it shows the difference between vehicle and vehicle. Now, the question is asked about the original teacher (Shakyamuni Buddha), so the ability is added, then the vehicle is connected to each sentence. In order to complete the ten sentences, it is omitted. Or, the ability is the sea of vehicles, what was ridden in the past. The rest is the same as the initial assembly. The latter ten sentences, as well as those following 'accomplishment,' are a request to explain the results and functions. These ten sentences and the thirtieth sentence in the initial assembly are mostly the same in meaning, but mostly different in wording, wanting to show the boundlessness of results and functions, so the wording is abbreviated. First, when the cause is perfected, the result is accomplished, which is the Buddha-sea (Buddha-samudra); second, accomplishment necessarily involves expounding the Dharma, which is the sea of exposition (desana-samudra); third, the Dharma explains the pure land, which is the world-sea (loka-samudra); fourth, all are for taming beings, which is the name-sea (nama-samudra); fifth, simultaneously opening the fruit-city of Bodhi and Nirvana, which is Nirvana, preventing faults, stopping evil actions, which is liberation (vimukti).

脫海。六示生行業為至果之因。即眾生海。七遍入機處隨機立壽。即壽量海。八為眾生田令得常命。即波羅蜜海。檀為最初故。九說諸度為安立世界海之法式故。十三輪變化猶水月映象即變化海。結請可知。大文第三爾時世尊下三昧現相分。酬前念請示相答故。于中二。先明三昧為能現。二入此三昧下明所現凈土。今初無方大用依體起故。故先入定。即以此義先明入定。後集眾海。前來諸會為明從相入實。前集后定與此不同。佛自入者表證法界唯佛窮故。不言答者表證離言故。又令目擊而自證故。文分為三。初入定緣領前念故。二大悲下明入定因。三入師子下正明入定。就入因中有四種悲。以為入定益物之本。各有二義。一身二義者。一是入定所依之身悲所熏故。二身者體義依義。欲入深定。全依大悲而為體故。二門二義者。一佛有大智大定大悲等門。今欲益生唯依悲門。令物入故。二者定為所入。悲為能入故。三首二義者。一者初義。凡所益物。皆以大悲為先導故。二者勝上義。謂非不用智定之門。此增勝故。四方便二義者。一悲智相導互為方便。今以悲為入定益物之方便故。二者以是即智定之悲不滯愛見。故名方便。方能令物普入法界。又此四悲。亦是從佛向機之漸次矣。此上四悲皆遍虛空。亦有二義。一廣周故

【現代漢語翻譯】現代漢語譯本脫海（脫離生死苦海）。六、顯示生起行業是達到最終結果的原因，即眾生海（眾生的聚集如海洋般無盡）。七、普遍進入眾生的根機之處，根據其根性而施予壽命，即壽量海（佛的壽命廣大無邊如海洋）。八、作為眾生的福田，使眾生獲得永恒的生命，即波羅蜜海（到達彼岸的方法如海洋般深廣）。以佈施為最初的修行，所以說諸度（各種修行方法）。九、宣說各種修行方法是安立世界海的法則。十三輪變化猶如水中月亮的映象，即變化海（佛以神通力變化出種種景象如海洋般廣大）。總結和請求的內容可以知道了。大的段落第三部分，『爾時世尊』（那時世尊）以下是三昧現相分。酬答前面憶念和請求顯示相的緣故。其中分為二部分。首先闡明三昧是能顯現者。其次，『入此三昧』（進入此三昧）以下闡明所顯現的清凈國土。現在先說第一部分，無方的大用依體而起，所以先入定。即以此義先闡明入定，然後聚集眾海。前面各會是爲了闡明從相入實。前面聚集，後面入定，與此不同。佛自己入定，表明證悟法界唯有佛才能究竟。不說是回答，表明證悟是離言的。又使眾生親眼目睹而自己證悟。文分為三個部分。最初是入定之緣，領會前面的憶念。其次，『大悲』（大悲）以下闡明入定的原因。第三，『入師子』（進入師子）以下正式闡明入定。就入定的原因中有四種悲，作為入定利益眾生的根本。各有兩種含義。一身二義：一是入定所依之身被悲心所薰染。二身者，體義和依義。想要進入深定，完全依靠大悲作為本體。二門二義：一、佛有大智、大定、大悲等門，現在想要利益眾生，唯獨依靠悲門，使眾生進入。二者，定為所入，悲為能入。三首二義：一者，最初的含義。凡是利益眾生，都以大悲為先導。二者，殊勝的含義。並非不用智慧和禪定的法門，而是大悲更加殊勝。四方便二義：一、悲智相互引導，互為方便。現在以大悲作為入定利益眾生的方便。二者，以是即智即定的悲心，不滯留于愛見，所以名為方便。才能使眾生普遍進入法界。又這四種悲心，也是從佛向眾生根機的漸次引導。這以上四種悲心都遍佈虛空，也有兩種含義。一、廣大周遍的緣故。

【English Translation】 English version Tuohai (escaping the sea of suffering from birth and death). Six, showing that the arising of karma is the cause of attaining the ultimate result, which is the sentient beings' sea (the gathering of sentient beings is as endless as the ocean). Seven, universally entering the faculties of sentient beings, bestowing lifespan according to their nature, which is the sea of lifespan (the Buddha's lifespan is vast and boundless like the ocean). Eight, acting as a field of merit for sentient beings, enabling them to obtain eternal life, which is the Paramita sea (the methods of reaching the other shore are as deep and vast as the ocean). Because giving is the initial practice, it is said that the various perfections (various methods of practice). Nine, expounding that the various methods of practice are the laws for establishing the world sea. The transformations of the thirteen wheels are like the reflection of the moon in the water, which is the sea of transformations (the Buddha transforms various scenes with supernatural powers, as vast as the ocean). The summary and request can be understood. The third part of the large section, 'E'rshi Shizun' (At that time, the World Honored One) below is the Samadhi manifestation section. It is in response to the previous recollection and request to show the appearance. It is divided into two parts. First, it clarifies that Samadhi is the one who can manifest. Second, 'Ru ci sanmei' (Entering this Samadhi) below clarifies the pure land that is manifested. Now, let's talk about the first part, the great function without direction arises according to the body, so first enter Samadhi. That is, first clarify entering Samadhi with this meaning, and then gather the sea of masses. The previous gatherings were to clarify entering reality from appearance. The previous gathering and the subsequent entering Samadhi are different from this. The Buddha himself enters Samadhi, indicating that only the Buddha can ultimately realize the Dharma Realm. Not saying it is an answer indicates that realization is beyond words. It also allows sentient beings to witness it with their own eyes and realize it themselves. The text is divided into three parts. The first is the cause of entering Samadhi, understanding the previous recollection. Second, 'Dabei' (Great Compassion) below clarifies the reason for entering Samadhi. Third, 'Ru shizi' (Entering the Lion) below formally clarifies entering Samadhi. Regarding the reasons for entering Samadhi, there are four types of compassion, which are the foundation for benefiting sentient beings by entering Samadhi. Each has two meanings. One body, two meanings: one is that the body on which entering Samadhi depends is薰染by compassion. The second body refers to the meaning of essence and reliance. If you want to enter deep Samadhi, you must rely entirely on great compassion as the body. Two doors, two meanings: First, the Buddha has doors such as great wisdom, great concentration, and great compassion. Now, if you want to benefit sentient beings, you only rely on the door of compassion to allow sentient beings to enter. Second, concentration is what is entered, and compassion is what can enter. Three heads, two meanings: First, the meaning of the beginning. Whenever benefiting sentient beings, great compassion is the guide. Second, the meaning of superiority. It is not that the methods of wisdom and meditation are not used, but great compassion is more superior. Four expedients, two meanings: First, compassion and wisdom guide each other and are expedient for each other. Now, great compassion is used as an expedient for entering Samadhi to benefit sentient beings. Second, it is the compassion that is both wisdom and concentration, and does not滯留in love and views, so it is called expedient. Only then can sentient beings universally enter the Dharma Realm. Moreover, these four types of compassion are also a gradual guide from the Buddha to the faculties of sentient beings. The above four types of compassion all pervade the void, and also have two meanings. First, because it is vast and pervasive.

。二無緣故。第三正明入定者。以定業用從喻為名。言顰申者。有人云。梵音訛略。具正應云毗實廩多。此翻為自在無畏。如師子王群獸之中自在無畏故。然舊經翻為師子奮迅。且顰毗二言小有相濫。奮迅之語殊不似於毗實廩多。涅槃二十五中。既云顰申欠呿。明知顰申奮迅俱是此言下婆須蜜女。亦云見我顰申。但敵對而翻為自在無畏。從義而譯以為顰申。曾何訛略故依古德。用此方言釋之。顰申奮迅。俱是展舒四體通暢之狀。總相釋者。即用之體寂而造極。則差別萬殊無非法界。即體之用不為而周故。小大相參。緣起無盡。名曰顰申自在之義。若別解者。涅槃師子吼品明師子王自知身力牙齒鋒铓。乃至晨朝出穴而吼。為十一事故廣有喻合。又離世間品顯菩薩師子王。白凈法為身等。合首足等。與涅槃復異。此文以大悲為身。故知但取義似。未必揩定。今會取諸文。先以十義合彼師子。后依涅槃為十一事。今初謂以同體大悲為身。以增上大悲為首。以即智大慈為眼。純以智慧為牙爪。大悲方便為振尾。悲為方便居其末故。方便振動義故。總取四悲為足。依此立故。以法界三昧為窟所入證故。以無緣大悲為窟門。入出由此故。以體用無礙為顰申。舒展自在故。以演法界法門為哮吼。決定宣說一切眾生。本與如來同法界故

【現代漢語翻譯】現代漢語譯本二、無緣故。三、正明入定者。以定業用從喻為名。言『顰申』者，有人說，梵音訛略，具正應云『毗實廩多』（Vishishtalamba，自在無畏）。此翻譯為自在無畏。如獅子王在群獸之中自在無畏。然而舊經翻譯為『師子奮迅』。且『顰』『毗』二言小有相濫，『奮迅』之語殊不似於『毗實廩多』。《涅槃經》二十五中，既云『顰申欠呿』，明知『顰申』、『奮迅』俱是此言。下婆須蜜女，亦云見我『顰申』。但敵對而翻為自在無畏，從義而譯以為『顰申』，曾何訛略？故依古德，用此方言釋之。『顰申』、『奮迅』，俱是展舒四體通暢之狀。總相釋者，即用之體寂而造極，則差別萬殊無非法界。即體之用不為而周故，小大相參，緣起無盡，名曰『顰申』自在之義。若別解者，《涅槃經·師子吼品》明獅子王自知身力牙齒鋒铓，乃至晨朝出穴而吼，為十一事故廣有喻合。又《離世間品》顯菩薩獅子王，白凈法為身等，合首足等，與《涅槃經》復異。此文以大悲為身，故知但取義似，未必揩定。今會取諸文，先以十義合彼獅子，后依《涅槃經》為十一事。今初謂以同體大悲為身，以增上大悲為首，以即智大慈為眼，純以智慧為牙爪，大悲方便為振尾，悲為方便居其末故，方便振動義故。總取四悲為足，依此立故。以法界三昧為窟，所入證故。以無緣大悲為窟門，入出由此故。以體用無礙為『顰申』，舒展自在故。以演法界法門為哮吼，決定宣說一切眾生，本與如來同法界故。

【English Translation】 English version 2. Without a specific cause. 3. Specifically explaining the one entering Samadhi (deep meditative state). Using the function of Samadhi as a metaphor for the name. Regarding the term 'Pin Shen', some say it's a corruption of the Sanskrit pronunciation. The correct pronunciation should be 'Vishishtalamba' (自在無畏, Self-existent Fearlessness). This translates to self-existent fearlessness, like a lion king among beasts, self-existent and fearless. However, older scriptures translate it as 'Lion's Vigorous Movement'. The sounds of 'Pin' and 'Pi' are slightly similar, but the phrase 'vigorous movement' doesn't resemble 'Vishishtalamba' at all. In the twenty-fifth chapter of the Nirvana Sutra, it mentions 'Pin Shen, yawning', clearly indicating that 'Pin Shen' and 'vigorous movement' are both this term. The daughter of Vasumitra also said she saw me 'Pin Shen'. However, it's translated as self-existent fearlessness in opposition, and translated as 'Pin Shen' according to the meaning. Where is the corruption? Therefore, relying on the ancient sages, we explain it using this local language. 'Pin Shen' and 'vigorous movement' both describe the state of stretching and relaxing the four limbs, making them unobstructed. The general explanation is that the essence of function is stillness, reaching the ultimate, so all differences are no different from the Dharma Realm. The function of the essence is complete without action, so small and large intermingle, and dependent origination is endless, which is called the meaning of 'Pin Shen' being self-existent. If explained separately, the 'Lion's Roar' chapter of the Nirvana Sutra explains that the lion king knows his own bodily strength, sharp teeth, and even roars when leaving his cave in the morning, using eleven reasons for extensive metaphors. Furthermore, the 'Leaving the World' chapter reveals the Bodhisattva Lion King, with pure white Dharma as the body, combining head and feet, which differs from the Nirvana Sutra. This text uses great compassion as the body, so we know that it only takes the similarity in meaning and doesn't necessarily define it rigidly. Now, gathering various texts, we first combine the lion with ten meanings, and then rely on the Nirvana Sutra for eleven matters. Initially, it means taking great compassion of the same essence as the body, taking increasing great compassion as the head, taking immediate wisdom and great compassion as the eyes, purely taking wisdom as the teeth and claws, taking great compassion and skillful means as the tail, because compassion as skillful means resides at the end, hence the meaning of skillful means moving. Generally taking the four compassions as the feet, establishing it based on this. Taking the Samadhi (deep meditative state) of the Dharma Realm as the cave, the place to enter and realize. Taking causeless great compassion as the cave entrance, entering and exiting through this. Taking the unobstructedness of essence and function as 'Pin Shen', stretching and being self-existent. Taking the expounding of the Dharma Realm's Dharma gate as the roar, decisively proclaiming that all sentient beings originally share the same Dharma Realm as the Tathagata (如來, Thus Come One).

。如此師子隨一一毛皆稱法界。次言為十一事而顰申者。一摧破魔軍詐師子故。二示眾神力十力等力為十力故。三凈法界土佛住處故。四為邪見凡夫知歸處故。五安撫生死怖群黨故。六覺悟無明眠眾生故。七為行惡法獸舍放逸故。八令諸菩薩及邪見諸獸。來歸附故。九調諸外道及二乘香象。令如聾盲舍憍慢故。十教諸菩薩子息令頓證故。十一莊嚴正見。四部眷屬俱增威勢。不怖一切邪黨。一切邪黨皆怖畏故。又野干隨逐師子百年。不能作師子吼。二乘安處法會如聾如盲。五十七中十奮迅義。亦應此說。第二所現凈土者。總相而言。即前十一事中凈所住處。別相而論具前多義。然此現相云何酬前諸問。令其目擊可現證故。云何目擊。此凈土分具答三十句問。且從相顯。此中答初果體十問。所現境界答境界問。四種大悲為眾生現。即答智行問。令眾證見即答加持問。知是如來威力答佛力問。三昧之用答無畏問。正入三昧答三昧問。凈法界土答住處問。令大小融攝答自在問。見如來身遍於法界答佛身問。則見如來大悲方便答智慧問。餘二十句集眾中答眾集。亦是三昧力故。是知能現所現種種境事。無非教體。又二聖開顯中廣明無盡之用。亦顯答相至文當知。就文分三。初結前標后。二於時下嚴此園林。三如於此下結通法界。

【現代漢語翻譯】如此，師子（Śīla，意為戒律）隨一一毛孔皆彰顯法界（Dharmadhātu，意為法性界）。接下來所說的『為十一事而顰申』，是指：一、摧破魔軍的虛假獅子形象；二、向大眾展示諸佛的神力，如十力（Daśabala，如來的十種力量）等；三、凈化法界，作為佛陀的居所；四、為持邪見的凡夫指示歸宿之處；五、安撫處於生死恐懼中的眾生；六、覺醒于無明沉睡中的眾生；七、爲了讓行惡法的眾生捨棄放逸；八、令諸菩薩及持邪見的眾生前來歸附；九、調伏諸外道及二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘）的驕慢，使他們如同聾盲之人；十、教導諸菩薩子，令他們迅速證悟；十一、莊嚴正見，使四部眷屬（比丘、比丘尼、優婆塞、優婆夷）共同增長威勢，不畏懼一切邪黨，而一切邪黨皆畏懼。此外，野干（豺狼）跟隨獅子百年，也不能發出獅子吼。二乘安處於法會之中，如同聾盲之人。五十七種奮迅之義，也應如此解釋。第二，所顯現的凈土（Buddhakṣetra，佛國凈土），總的來說，就是前面十一事中所凈化的居所。分別來說，則具備前面所說的多種含義。然而，這種顯現的景象如何迴應之前的各種提問，使其能夠親眼目睹並現實驗證呢？如何親眼目睹呢？這片凈土完整地回答了三十句提問。且從相上來顯現，其中回答了初果（Sotāpanna，須陀洹）的十個問題：所顯現的境界回答了境界的問題；四種大悲（四大悲心）為眾生顯現，即回答了智行的問題；令眾生證見，即回答了加持的問題；知是如來的威力，回答了佛力的問題；三昧（Samādhi，禪定）的運用，回答了無畏的問題；正入三昧，回答了三昧的問題；清凈的法界凈土，回答了住處的問題；令大小乘融攝，回答了自在的問題；見如來身遍於法界，回答了佛身的問題；則見如來大悲方便，回答了智慧的問題。其餘二十句，在集眾中回答眾集的問題，也是三昧的力量所致。由此可知，能夠顯現的和所顯現的種種境界和事物，無一不是教法的體現。另外，二聖（指文殊菩薩和維摩詰）的開顯中，廣泛闡明了無盡的功用，也明顯地回答了相的問題，到後面的經文自然會明白。就經文的結構而言，分為三部分：首先是總結前文，標示後文；其次是『於時下』，莊嚴此園林；最後是『如於此下』，總結貫通法界。

【English Translation】 Thus, the lion (Śīla, meaning precepts) manifests the entire Dharmadhātu (the realm of Dharma-nature) in each and every pore. Next, the phrase 'frowning and stretching for eleven reasons' refers to: First, crushing the false lion image of the demonic army; second, demonstrating the divine powers of the Buddhas to the masses, such as the Ten Powers (Daśabala, the ten powers of the Tathagata); third, purifying the Dharmadhātu as the dwelling place of the Buddha; fourth, indicating the place of refuge for ordinary beings holding wrong views; fifth, pacifying beings in the fear of birth and death; sixth, awakening beings from the slumber of ignorance; seventh, to make beings who practice evil abandon negligence; eighth, causing all Bodhisattvas and beings with wrong views to come and take refuge; ninth, taming the pride of various heretics and the elephants of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), making them like the deaf and blind; tenth, teaching the sons of the Bodhisattvas, enabling them to quickly attain enlightenment; eleventh, adorning right view, causing the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) to jointly increase their power and influence, not fearing any heretical parties, while all heretical parties fear them. Furthermore, a jackal following a lion for a hundred years cannot produce a lion's roar. Those of the Two Vehicles, dwelling in the Dharma assembly, are like the deaf and blind. The fifty-seven meanings of vigorous exertion should also be explained in this way. Second, the Pure Land (Buddhakṣetra, Buddha-field) that is manifested, generally speaking, is the purified dwelling place in the previous eleven matters. Specifically speaking, it possesses the multiple meanings mentioned earlier. However, how does this manifested scene respond to the previous questions, enabling one to witness it personally and verify it in reality? How to witness it personally? This Pure Land completely answers the thirty questions. And from the perspective of form, it answers the ten questions of the first fruit (Sotāpanna, Stream-enterer): the manifested realm answers the question of realm; the four great compassion (four immeasurable minds) appearing for beings answers the question of wisdom and action; causing beings to witness enlightenment answers the question of blessing; knowing it is the power of the Tathagata answers the question of Buddha-power; the application of Samādhi (meditative concentration) answers the question of fearlessness; entering Samādhi answers the question of Samādhi; the pure Dharmadhātu Pure Land answers the question of dwelling place; causing the Great and Small Vehicles to merge answers the question of freedom; seeing the Tathagata's body pervading the Dharmadhātu answers the question of Buddha-body; then seeing the Tathagata's great compassion and skillful means answers the question of wisdom. The remaining twenty questions are answered in the assembly, which is also due to the power of Samādhi. From this, it can be known that all the realms and things that can be manifested and are manifested are all embodiments of the Dharma. In addition, in the exposition of the two sages (referring to Mañjuśrī Bodhisattva and Vimalakīrti), the boundless function is extensively explained, which also clearly answers the question of form, which will be understood when we get to the later scriptures. In terms of the structure of the scripture, it is divided into three parts: first, summarizing the previous text and indicating the following text; second, 'at that time,' adorning this garden; and third, 'as here,' summarizing and connecting the Dharmadhātu.

二中有二。先正顯嚴即器世間嚴。后何以故下出嚴所因。顯智正覺世間嚴。今初有三。一嚴重閣。二嚴園林。三嚴虛空從略之廣說。有此三表三緣起。謂嚴閣顯自體緣起嚴。林表有為緣起。嚴空表無為緣起。今初分二。先明廣處。謂破情顯法即事會真故。自內而觀廣博無際。然不壞事故。自外而觀閣外有園。園外有空莊嚴各異。斯即事理交徹。十方三際無不圓融。林空例然。二金剛為地下。正顯莊嚴。表緣起萬德無不備故。其間表法以意訊息。第二爾時復以下。明園林嚴。第三爾時逝多林。上虛空下明虛空嚴。並顯可知。第二齣因中先徴后釋。釋即智正覺嚴。是前為眾示其身力佛力。上加文有十句。一慈善根力。二無漏智力。以上二力而加眾故。三福威德力。余皆自在神通力。于中一展二卷。三橫包四豎攝。五一切即一。六一即一切。七成壞相即余義準思。第三結通法界中二。先結前標后。二所謂下正顯嚴相。言見如來身住逝多林者。住彼彼十方界中之林。此明一會遍一切處如光明覺品。非是彼界遙見此佛。住于園林下諸嚴事皆爾。現相分竟。大文第四爾時東方下。明集新眾分。即遠集同證。亦三昧中。令諸菩薩皆來歸附。文中三。初別集十方。二通贊德行。三總結集因。今初十方即為十段。段各有十。今初東方。一

【現代漢語翻譯】現代漢語譯本二中有二：首先是『正顯嚴即器世間嚴』（正顯嚴，即是莊嚴的器世界）。然後是『何以故』，下面說明莊嚴的原因，顯現『智正覺世間嚴』（以智慧證悟而莊嚴的世界）。現在先說第一個方面，有三重含義：一是莊嚴的樓閣，二是莊嚴的園林，三是莊嚴的虛空（從略到廣的解說）。這三者代表三種緣起：莊嚴的樓閣顯現自體緣起，莊嚴的園林代表有為緣起，莊嚴的虛空代表無為緣起。現在先說第一點，分為兩部分：先說明其廣闊之處，即破除情執，顯現佛法，以事會理，所以從內向外看，廣博無際。然而不破壞事物本身，所以從外向內看，樓閣外有園林，園林外有虛空，各自的莊嚴各不相同。這就是事理交融，十方三際無不圓滿融合。園林和虛空也是如此。二是金剛為地下，正是顯現莊嚴，表示緣起萬德無不具備。其中的表法含義，可以用心體會。第二，『爾時復以下』，說明園林的莊嚴。第三，『爾時逝多林』，上面是虛空，下面說明虛空的莊嚴，都顯而易見。第二部分，說明原因，先提問，后解釋。解釋就是『智正覺嚴』（智慧證悟的莊嚴），這是之前爲了向大眾展示其身力佛力。上面加上文字，有十句：一是慈善根力，二是無漏智力，以上兩種力量加持大眾。三是福威德力，其餘都是自在神通力。其中一展二卷，三橫包四豎攝，五一切即一，六一即一切，七成壞相即，其餘含義可以類推思考。第三部分，總結貫通法界，分為兩點：一是總結前面，標明後面。二是『所謂下』，正是顯現莊嚴的相狀。說到『見如來身住逝多林』，就是說如來住在彼彼十方世界中的園林。這說明一個法會遍佈一切處，如《光明覺品》所說，不是在那個世界遙見此佛。住在園林下的各種莊嚴之事也是如此。現相分結束。大文第四，『爾時東方下』，說明聚集新大眾的部分，即從遠處聚集，共同證悟，也是在三昧之中，讓各位菩薩都來歸附。文中分為三部分：一是分別聚集十方，二是共同讚歎德行，三是總結聚集的原因。現在先說聚集東方，十方就是分為十段，每段各有十個方面。現在先說東方。

【English Translation】 English version There are two aspects within the two. First, 'Zheng Xian Yan Ji Qi Shi Jian Yan' (正顯嚴即器世間嚴, the correct manifestation of adornment is the adornment of the vessel world). Second, 'He Yi Gu' (何以故, why is it so?), below explains the cause of the adornment, revealing 'Zhi Zheng Jue Shi Jian Yan' (智正覺世間嚴, the adornment of the world through wisdom and correct enlightenment). Now, let's begin with the first aspect, which has three meanings: first, the magnificent pavilion; second, the adorned gardens; and third, the adorned emptiness (a detailed explanation from concise to extensive). These three represent three kinds of dependent origination: the adorned pavilion manifests self-nature dependent origination, the adorned gardens represent conditioned dependent origination, and the adorned emptiness represents unconditioned dependent origination. Now, let's begin with the first point, divided into two parts: first, explaining its vastness, which is to break through emotional attachments and reveal the Dharma, uniting phenomena with truth. Therefore, looking from within outwards, it is vast and boundless. However, it does not destroy the nature of things. So, looking from outside inwards, outside the pavilion are gardens, and outside the gardens is emptiness, each with its own unique adornment. This is the interpenetration of phenomena and principle, where all ten directions and three times are perfectly integrated. The gardens and emptiness are similar. Second, 'Jin Gang Wei Di Xia' (金剛為地下, the diamond ground), precisely manifests adornment, indicating that all virtues of dependent origination are fully present. The meaning of the Dharma within can be understood with intention. Second, 'Er Shi Fu Yi Xia' (爾時復以下, then, again, below), explains the adornment of the gardens. Third, 'Er Shi Shi Duo Lin' (爾時逝多林, then, the Jeta Grove), above is emptiness, and below explains the adornment of emptiness, both of which are clearly understandable. The second part explains the cause, first posing a question, then explaining. The explanation is 'Zhi Zheng Jue Yan' (智正覺嚴, the adornment of wisdom and correct enlightenment), which was previously to demonstrate its bodily power and Buddha power to the masses. Adding text above, there are ten sentences: first, the power of benevolent roots; second, the power of non-outflow wisdom; the above two powers bless the masses. Third, the power of blessings and virtue; the rest are powers of unhindered supernatural abilities. Among them, one unfolds and two roll up, three horizontally encompass and four vertically gather, five, all is one; six, one is all; seven, becoming and destruction are identical, and the remaining meanings can be inferred and contemplated. The third part summarizes and connects the Dharma realm, divided into two points: first, summarizing the previous and marking the following. Second, 'Suo Wei Xia' (所謂下, what is called below), precisely manifests the appearance of adornment. Speaking of 'Jian Ru Lai Shen Zhu Shi Duo Lin' (見如來身住逝多林, seeing the Tathagata's body residing in the Jeta Grove), it means that the Tathagata resides in the gardens of those ten directions of the world. This indicates that one Dharma assembly pervades all places, as stated in the 'Guang Ming Jue Pin' (光明覺品, Chapter on Luminous Awareness), it is not seeing this Buddha remotely from that world. The various adornments residing under the gardens are also like this. The manifestation of appearances concludes. The fourth major section, 'Er Shi Dong Fang Xia' (爾時東方下, then, in the east, below), explains the part of gathering new assemblies, which is gathering from afar, jointly realizing enlightenment, also within Samadhi, allowing all Bodhisattvas to come and submit. The text is divided into three parts: first, separately gathering from the ten directions; second, jointly praising virtues; and third, summarizing the cause of gathering. Now, let's begin with gathering from the east, the ten directions are divided into ten sections, each section has ten aspects. Now, let's begin with the east.

來處遠近。然皆遠集者。表證入甚深故。唯初會及此皆遠集者。初為所信此為證入。證入于初一合相故。中間隨位深淺不同。義似金剛矣。二有世界下。明世界名別。可以義思。三本事佛號勝德王者。福德有于光明遍照。所以為勝。二嚴無礙自在稱王。四主菩薩名愿光明者。于遍照光中主此愿光故。上皆帶此佛號者。顯是此佛勝德願力故。五眷屬俱來者。對上成主伴故。六廣興云供表因嚴果故。皆雲天者自然成故。七詣佛作禮表因趣果故。八化座本方。本方者表參而不雜故。座表法空閣表空有重顯。九冠網嚴身。以顯勝德嚴法身故。有髻珠者。表一乘圓旨居心頂故。十眷屬同坐表主伴同證故。余方十段仿此可知。其間剎佛菩薩之名。本意難定。但可說者隨宜。初二及六無珠冠者。蓋文略耳。又此等供具非唯表法。並是以人同法。依正因果無礙法界自在之德耳。二南方中供具皆云持者。表修持故。三西方皆言須彌山云者。四德妙高清涼利物故。四北方皆言衣者寂忍慚愧嚴法身故。五東北方云樓閣者。悲智二利相因顯故。六東南方云圓滿光者。權實二智無缺行故。七西南方云焰者。以凈智慧燒惑薪故。亦表皆想所持不可取故。上之七方興供表法。通答菩薩神通。下之三段。兼亦別答前來問中后二十句。八西北方十句。皆答

【現代漢語翻譯】現代漢語譯本『來處遠近。然皆遠集者。』（他們來自遙遠或鄰近的地方，但都聚集到這裡。）這表明他們證入了甚深的境界。只有最初的集會和這次集會都是來自遠方的人，最初的集會是爲了生起信心，這次集會是爲了證入。證入與最初的信心合為一體。中間的集會則隨著地位的深淺而有所不同，其意義類似於金剛。『二有世界下。』（第二，有世界……）說明世界名稱的差別，可以根據意義來思考。『三本事佛號勝德王者。』（第三，本事的佛號是勝德王。）他的福德勝過光明遍照，所以稱為『勝』。『二嚴無礙自在稱王。』（莊嚴無礙自在，被稱為王。）『四主菩薩名愿光明者。』（第四，主菩薩名為愿光明。）因為在遍照的光明中，他主宰著這種願力之光。上面都帶有這個佛號，是爲了顯示這是此佛的殊勝功德和願力。『五眷屬俱來者。』（第五，眷屬一同前來。）與上面的主尊相對應，形成主伴關係。『六廣興云供表因嚴果故。』（第六，廣泛興起云供，表示以因地的莊嚴來成就果地。）都說是『天』，表示自然成就。『七詣佛作禮表因趣果故。』（第七，前往佛前作禮，表示從因地趨向果地。）『八化座本方。』（第八，化現的座位位於本方。）『本方』表示參與而不雜亂。座位表示法空，樓閣表示空有雙重顯現。『九冠網嚴身。』（第九，以冠網莊嚴自身。）用以顯示殊勝的功德莊嚴法身。有髮髻上的寶珠，表示一乘圓滿的宗旨位於心的頂端。『十眷屬同坐表主伴同證故。』（第十，眷屬一同就坐，表示主伴一同證悟。）其他各方的情況可以仿照這個例子來理解。其中剎土、佛、菩薩的名稱，其本意難以確定，只能根據情況來解釋。最初的兩次集會和第六次集會沒有寶珠冠，大概是經文省略了。此外，這些供具不僅僅是表示佛法，而且是以人同於法，是依正因果無礙法界自在的功德。『二南方中供具皆云持者。』（第二，南方供養的供具都說是『持』。）表示修行。『三西方皆言須彌山云者。』（第三，西方都說是須彌山云。）表示四德妙高清涼利物。『四北方皆言衣者寂忍慚愧嚴法身故。』（第四，北方都說是衣服，表示寂靜、忍辱、慚愧來莊嚴法身。）『五東北方云樓閣者。』（第五，東北方說是樓閣。）表示悲智二利相互依存而顯現。『六東南方云圓滿光者。』（第六，東南方說是圓滿光。）表示權實二智圓滿無缺地修行。『七西南方云焰者。』（第七，西南方說是火焰。）用清凈的智慧來焚燒煩惱的薪柴。也表示都是想像所持，不可執取。上面的七方興起供養，表示佛法，普遍回答菩薩的神通。下面的三段，兼顧分別回答前面問題中的后二十句。『八西北方十句。』（第八，西北方十句。）都是回答……

【English Translation】 English version 'Where they come from, near or far. But all gather from afar.' This indicates that they have entered a very deep state. Only the initial gathering and this one are of those gathered from afar. The initial one was for generating faith, this one is for entering into realization. The realization is united with the initial faith. The intermediate gatherings vary in depth according to their position, resembling Vajra. 'Second, there are worlds...' This explains the differences in world names, which can be contemplated according to their meaning. 'Third, the Buddha's name is Supreme Virtue King.' His merit surpasses the light that shines everywhere, hence the name 'Supreme'. 'Adorned, Unobstructed, and Free, he is called King.' 'Fourth, the chief Bodhisattva is named Wish Light.' Because in the light that shines everywhere, he presides over this light of aspiration. The fact that all the above bear this Buddha's name shows that it is due to this Buddha's supreme virtue and power of aspiration. 'Fifth, the retinue comes together.' This corresponds to the chief above, forming a relationship of chief and attendants. 'Sixth, the widespread offering of clouds indicates the adornment of the cause leading to the result.' All are said to be 'heavenly', indicating natural accomplishment. 'Seventh, going to the Buddha and paying homage indicates the cause moving towards the result.' 'Eighth, the transformed seat is in its original direction.' 'Original direction' indicates participation without mixing. The seat represents the emptiness of phenomena, and the pavilion represents the dual manifestation of emptiness and existence. 'Ninth, adorned with a crown and net.' This is to show that supreme virtue adorns the Dharma body. The jewel on the topknot indicates that the complete meaning of the One Vehicle resides at the crown of the mind. 'Tenth, the retinue sits together, indicating that the chief and attendants attain realization together.' The situations in the other directions can be understood by analogy. The names of the Buddha-fields, Buddhas, and Bodhisattvas within them are difficult to determine in their original intent, and can only be explained as appropriate. The first two and the sixth gatherings do not have jeweled crowns, probably due to abbreviation in the text. Furthermore, these offerings not only represent the Dharma, but also represent people being one with the Dharma, the virtues of unimpeded Dharma realms and freedom based on the proper cause and effect. 'Second, in the South, all the offerings are said to be held.' This indicates practice. 'Third, in the West, all are said to be clouds of Mount Sumeru.' This indicates the four virtues of subtlety, purity, coolness, and benefiting beings. 'Fourth, in the North, all are said to be clothing, indicating that stillness, patience, and shame adorn the Dharma body.' 'Fifth, in the Northeast, it is said to be pavilions.' This indicates that compassion and wisdom mutually depend on each other and manifest. 'Sixth, in the Southeast, it is said to be perfect light.' This indicates that provisional and ultimate wisdom are practiced completely and without deficiency. 'Seventh, in the Southwest, it is said to be flames.' This is to burn the firewood of afflictions with pure wisdom. It also indicates that all are held by imagination and cannot be grasped. The above seven directions of offerings represent the Dharma, universally answering the Bodhisattvas' supernatural powers. The following three sections also separately answer the last twenty sentences in the previous questions. 'Eighth, the ten sentences in the Northwest.' All are answering...

前最後為一切眾生現諸佛影像。若約表者。為顯緣有似非真故。九下方毛孔中十句。答前九問十句。皆言方便海。則通答往昔成就方便。初一句通顯所隨眾生言音。次五句答因中五問。謂二答諸行。此句應顯趣求一切智心。以第五明行圓滿。此為行初故。三答所起菩薩大愿。四答所凈諸波羅蜜。五正答圓滿諸菩薩行。六別答所作神通。然問就如來因中。此通一切菩薩。通別之異耳。其助道及出離問。亦是通答。以諸句中皆是助道。並即出離故。餘四句答果用中五問。謂七答第一正覺問。八答轉法輪。九答調伏眾生。其國土一種現凈土分通答。十答開示一切智法城。及示一切眾生道。以能證是道所證是智故。而皆言音聲者。表無言之法假言顯故。十上方相好等中十句。通答因問中第十本事因緣。兼答波羅蜜及所入諸地。以十度即是別地所行故。別約初句。答入一切眾生所住處。及受一切眾生所施。併爲一切眾生說佈施功德。如文思之。其答問中或不次者。以十方齊來諸供齊現。文不累書隨方異說。以問次往收無不次矣。又皆言本事者。表三世之法體常住故。由得體用非一異智。以用隨體無不存故。德相業用皆自在故。蜜嚴第三云。金剛藏菩薩。現種種形說種種法。乃至云凈所依止入于佛地。如來蘊界常無變異故。若理事

【現代漢語翻譯】現代漢語譯本前最後為一切眾生現諸佛影像。若約表者，為顯示因緣和合而有，看似真實卻非真。九下方毛孔中所說的十句，回答了前面九個問題，這十句都說到『方便海』（指菩薩為利益眾生所用的種種善巧方法），那麼就總括地回答了往昔成就方便的問題。第一句總括地顯示了隨順眾生的言語聲音。接下來的五句回答了因地中的五個問題，其中第二句回答了諸行，這句應該顯示趣求一切智慧的心，因為第五句說明了行圓滿，而這裡是行的開始。第三句回答了所發起菩薩的大愿。第四句回答了所清凈的諸波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧等六種到達彼岸的方法）。第五句正式回答了圓滿諸菩薩行。第六句分別回答了所作的神通。然而提問是就如來在因地中的情況，這裡則通指一切菩薩，只是通和別的差異罷了。關於助道和出離的提問，也是總括地回答，因為這些句子中都是助道，並且就是出離的緣故。其餘四句回答了果用中的五個問題，其中第七句回答了第一正覺的提問。第八句回答了轉法輪（指佛陀宣講佛法，如輪子般輾轉不停）。第九句回答了調伏眾生。關於國土這一種，以顯現凈土的部分來總括地回答。第十句回答了開示一切智慧的法城，以及指示一切眾生道路，因為能夠證得的是道，所證得的是智慧的緣故。而都說『音聲』，表明無言之法藉助言語來顯現的緣故。十上方相好等中的十句，總括地回答了因地提問中的第十個問題，即本事因緣（指過去世的因緣）。兼顧回答了波羅蜜以及所進入的諸地（指菩薩修行所經歷的各個階段），因為十度（指佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智等十種到達彼岸的方法）就是各個不同階段所修行的。分別就第一句來說，回答了進入一切眾生所居住的地方，以及接受一切眾生的佈施，並且為一切眾生宣說佈施的功德，像經文那樣思考。其中回答問題時或者不按順序，因為十方同時前來，各種供養同時顯現，經文不重複書寫，隨著方位的不同而有不同的說法，以提問的順序來收攝，沒有不按順序的。又都說『本事』，表明三世的法體恒常住的緣故。由於得到了體和用非一非異的智慧，因為用隨著體而無不儲存的緣故。德相、事業、作用都自在的緣故。《蜜嚴經》第三卷說：『金剛藏菩薩，顯現種種形相，宣說種種法』，乃至說『清凈所依止，進入于佛地』。如來的蘊、界恒常沒有變異的緣故。如果是從理和事上來說。

【English Translation】 English version In the past, at the very end, he manifested the images of all Buddhas for all sentient beings. If interpreted symbolically, it is to show that conditioned existence is like an illusion, seemingly real but not truly so. The ten sentences from the pores of the nine lower directions answer the previous nine questions. All ten sentences mention the 'Ocean of Expedient Means' (referring to the various skillful methods used by Bodhisattvas to benefit sentient beings), thus comprehensively answering the question of accomplishing expedient means in the past. The first sentence comprehensively reveals the speech and sounds that accord with sentient beings. The following five sentences answer the five questions in the causal stage, wherein the second sentence answers the various practices. This sentence should reveal the mind that seeks after all-wisdom, because the fifth sentence explains the perfection of practice, and this is the beginning of practice. The third sentence answers the great vows of the Bodhisattvas that are aroused. The fourth sentence answers the purified Paramitas (referring to the six perfections of giving, morality, patience, effort, meditation, and wisdom, which lead to the other shore). The fifth sentence formally answers the perfected practices of the Bodhisattvas. The sixth sentence separately answers the performed supernormal powers. However, the question is about the Tathagata in the causal stage, while this refers to all Bodhisattvas in general, the only difference being between general and specific. The questions about aiding the path and liberation are also answered comprehensively, because all the sentences are about aiding the path and are also about liberation. The remaining four sentences answer the five questions in the fruition stage, wherein the seventh sentence answers the question of the first perfect enlightenment. The eighth sentence answers the turning of the Dharma wheel (referring to the Buddha's teaching of the Dharma, which revolves continuously like a wheel). The ninth sentence answers the taming of sentient beings. Regarding the aspect of the Buddha-field, it is answered comprehensively by manifesting the pure land aspect. The tenth sentence answers the revealing of the Dharma city of all-wisdom, and the pointing out of the path for all sentient beings, because what can be attained is the path, and what is attained is wisdom. And the fact that they all say 'sound' indicates that the Dharma beyond words is manifested through words. The ten sentences about the auspicious marks and qualities in the ten upper directions comprehensively answer the tenth question in the causal stage, namely the causal conditions of past events (referring to the causes and conditions of past lives). It also answers the Paramitas and the various Bhumis (referring to the various stages experienced by Bodhisattvas in their practice) that are entered, because the ten perfections (referring to the ten perfections of giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, and knowledge, which lead to the other shore) are what are practiced in each different stage. Specifically, the first sentence answers entering all the places where sentient beings dwell, and receiving the offerings of all sentient beings, and explaining the merits of giving to all sentient beings, contemplate it like the sutra text. Among them, the order of answering questions may not be sequential, because the ten directions come simultaneously, and various offerings appear simultaneously, the sutra text does not repeat writing, and there are different explanations according to the different directions, using the order of questions to encompass, there is no non-sequentiality. Also, they all say 'past events', indicating that the essence of the Dharma of the three times is eternally abiding. Because one obtains the wisdom of essence and function being neither one nor different, because the function follows the essence and nothing is not preserved. The virtuous characteristics, activities, and functions are all at ease. The third chapter of the Ghanavyuha Sutra says: 'Vajragarbha Bodhisattva manifests various forms and speaks various Dharmas', and even says 'The pure basis of reliance enters the Buddha-ground'. The aggregates and realms of the Tathagata are eternally without change. If it is from the perspective of principle and phenomena.

別修則不得爾故。不同余處現法體用俱有。過未體用皆無。況于小乘三世有耶。以彼過未有體無用故。第二如是十方下通贊德行中三。初總。次以凈智下別。后如是等下結。就別贊中三十四句分三。初五句明上近諸佛德。二於一塵中下十四句。下攝眾生德。三一切菩薩神通下十五句。大用自在德。亦名三種三業。今初一凈眼見佛即是意業。二聞如來法即凈修語業。餘三句並顯身業自在。第二下攝眾生德中三。初微細化生。二知一切眾生下七句。明攝眾生之智故。末句結云十力無畏。前六別明。一緣集非真故。二隨機本質映光有勝劣故。三諸趣思所起故。四隨照映質有妍媸故。五想所持故。六無而忽有暫有還無故。三勇猛下五句明攝生語業。于中初句總顯決定。下四倒明四辯。第三大用自在德中。初句總明所得。余別明通用。于中三。一三業摧邪勇進通三故。二恒以智下六句。明意業自在。皆權實雙行故。一智了三世事慧達三世空。二知法如空空無可諍。而不壞有故不著空。三進無進相故曰無來。四即有而空。五即空而有故云方便。六智入性土。三以自在力下七句。身業自在可知。第三如是等下總結集因。大文第五於時上首下。舉失顯得分。亦名舉劣顯勝明不共故。于中三。初明不見之人。二皆悉下明所不見境。三何以

【現代漢語翻譯】現代漢語譯本『別修則不得爾故』，是因為如果不是特別的修行，就不能達到這種境界。這種境界不同於其他地方，『現法』（dṛṣṭadharma，現世之法）的『體』（svabhāva，自性）和『用』（kārya，作用）都是存在的。而過去和未來，『體』和『用』都不存在。更何況在小乘佛教中，認為三世（過去、現在、未來）是存在的呢？因為他們認為過去和未來只有『體』而沒有『用』。第二，『如是十方』以下，是總體的讚歎德行，分為三個部分。首先是總說，其次從『以凈智下』開始是分別敘述，最後『如是等下』是總結。在分別讚歎中，三十四句又分為三部分。最初五句說明接近諸佛的功德。第二，『於一塵中下』十四句，說明攝受眾生的功德。第三，『一切菩薩神通下』十五句，說明大用自在的功德。也可以稱為三種三業（身、語、意）。現在說第一點，用清凈的眼睛見到佛，就是意業。第二，聽聞如來的佛法，就是清凈的修習語業。其餘三句都顯示身業的自在。第二點，『下攝眾生德中』，分為三部分。首先是微細的化生。第二，『知一切眾生下』七句，說明攝受眾生的智慧。最後一句總結說具有『十力』（daśabala，如來十種力）和『無畏』（vaiśāradya，四無畏）。前面的六句分別說明：一是因緣和合並非真實；二是隨著機緣，本質的光芒有勝有劣；三是隨著諸趣（gati，六道）的思緒所產生；四是隨著照映的本質，有美有丑；五是為妄想所執持；六是無中生有，暫時存在，隨即消失。『三勇猛下』五句，說明攝受眾生的語業。其中第一句總的顯示堅定。下面的四句倒過來顯示四辯（catasra pratisaṃvida，四無礙辯）。第三，大用自在的功德中，第一句總的說明所得到的。其餘分別說明通用。其中分為三點：一是三業摧邪，勇猛精進，貫通三世；二是『恒以智下』六句，說明意業的自在，都是權巧和真實並行。一是用智慧瞭解三世的事情，用慧眼通達三世皆空。二是知道法如虛空，虛空無可爭辯，但不破壞有，所以不執著于空。三是進無進相，所以說無來。四是即有即空。五是即空即有，所以說是方便。六是智慧進入自性清凈的國土。三是『以自在力下』七句，身業自在，可以理解。第三，『如是等下』總結集聚的原因。大文第五，『於時上首下』，舉出缺失來顯示所得，也可以說是舉出低劣來顯示殊勝，說明不共之處。其中分為三點：首先說明沒有見到的人。第二，『皆悉下』說明所沒有見到的境界。第三，『何以』

【English Translation】 English version 'Biexiu ze bude er gu' (別修則不得爾故) means that without special practice, one cannot attain this state. This state is different from other places, where both the 'essence' (svabhāva, 自性) and 'function' (kārya, 作用) of 'dṛṣṭadharma' (現法, the law of the present life) exist. However, in the past and future, neither 'essence' nor 'function' exists. How much more so in Hinayana Buddhism, which believes in the existence of the three times (past, present, and future)? This is because they believe that the past and future only have 'essence' but no 'function'. Secondly, from 'Rushi shifang' (如是十方) onwards, it is a general praise of virtuous conduct, divided into three parts. First is the general statement, then from 'Yi jingzhi xia' (以淨智下) begins the separate narration, and finally 'Rushi deng xia' (如是等下) is the conclusion. In the separate praise, the thirty-four sentences are divided into three parts. The first five sentences describe the merit of being close to the Buddhas. Second, 'Yu yi chen zhong xia' (於一塵中下), fourteen sentences, describe the merit of embracing sentient beings. Third, 'Yiqie pusa shentong xia' (一切菩薩神通下), fifteen sentences, describe the merit of great freedom and ease. It can also be called the three karmas (body, speech, and mind). Now, let's talk about the first point: seeing the Buddha with pure eyes is the karma of the mind. Second, hearing the Dharma of the Tathagata is the pure practice of speech karma. The remaining three sentences all show the freedom of body karma. The second point, 'Xia she zhongsheng de zhong' (下攝眾生德中), is divided into three parts. First is the subtle transformation. Second, 'Zhi yiqie zhongsheng xia' (知一切眾生下), seven sentences, describe the wisdom of embracing sentient beings. The last sentence concludes that it has 'ten powers' (daśabala, 如來十種力) and 'fearlessness' (vaiśāradya, 四無畏). The preceding six sentences separately explain: first, that the aggregation of conditions is not real; second, that depending on the opportunity, the light of the essence has superiority and inferiority; third, that it arises from the thoughts of the various realms (gati, 六道); fourth, that depending on the essence being illuminated, there is beauty and ugliness; fifth, that it is held by delusion; sixth, that it arises from nothing, exists temporarily, and then disappears. 'San yongmeng xia' (三勇猛下), five sentences, describe the speech karma of embracing sentient beings. The first sentence generally shows determination. The following four sentences show the four kinds of eloquence (catasra pratisaṃvida, 四無礙辯) in reverse. Third, in the merit of great freedom and ease, the first sentence generally describes what is obtained. The rest separately explain the general use. It is divided into three points: first, the three karmas destroy evil, are courageous and diligent, and penetrate the three times; second, 'Heng yi zhi xia' (恆以智下), six sentences, describe the freedom of mind karma, which are both skillful means and reality in parallel. First, use wisdom to understand the affairs of the three times, and use wisdom to understand that the three times are empty. Second, know that the Dharma is like space, and space is indisputable, but it does not destroy existence, so it is not attached to emptiness. Third, advancing without the appearance of advancing is called no coming. Fourth, it is both existence and emptiness. Fifth, it is both emptiness and existence, so it is called skillful means. Sixth, wisdom enters the pure land of self-nature. Third, 'Yi zizai li xia' (以自在力下), seven sentences, the freedom of body karma can be understood. Third, 'Rushi deng xia' (如是等下) summarizes the causes of accumulation. In the fifth major section, 'Yu shi shangshou xia' (於時上首下), the lack is cited to show what is obtained, or it can be said that the inferior is cited to show the superior, explaining the uncommonness. It is divided into three points: first, it explains the person who has not seen. Second, 'Jie xi xia' (皆悉下) explains the realm that has not been seen. Third, 'Heyi' (何以)

下釋不見所由。今初。舍利此云鹙鷺。其母目睛明利似彼鳥故。弗者子也。從母立稱故標子言。目揵連此云采菽氏。上古仙人山居豆食。尊者母是彼種。從外氏立名。有大神通揀余此姓。故復云大。摩訶迦葉此云大飲光。本族仙人及尊者身。並有光明飲蔽日月。頭陀第一揀余迦葉。故云大也。離波多此雲室星。祀之而生故。或云所供養。或云假和合。即智論二鬼食人之事須菩提此云善現。生而室空現善相故。阿㝹樓馱此云無滅。一食之施九十一反天上人間。不沒惡趣故。難陀此云歡喜。性極聰敏音聲絕倫故。劫賓那此云黃頭。黃頭仙人之族故。迦旃延此云翦剃種。富樓那此云滿愿。具云滿慈子。其母甚慈亦從母稱。而言等者等取五百。廣辨古今譯殊。德行緣起如智論及音義中說。第二明所不見境中三。初不見果有十句。初總余別。多同念請果中。初之十句。重閣同空等即是神變。不壞本相即是遊戲。余可準思。次亦復下明不見因。即諸菩薩初總明即分齊境界。次菩薩大會下別顯會通新舊。入謂身遍剎塵。智入諸法等。普至即新來普詣即此往。皆言普者一橫豎遍故。二一即一切故。余句準上諸來菩薩作用中辨。及上離世間品十十所明。后如是等下總結不見。第三不見所由者。然皆廢本從跡。以顯一乘因果不共深玄。篤諸

【現代漢語翻譯】現代漢語譯本：下文解釋『不見所由』（為什麼看不見）的原因。現在開始解釋。舍利（Śāriputra）在這裡翻譯為『鹙鷺』，因為他的母親的眼睛明亮銳利，像這種鳥一樣。弗（putra）是『兒子』的意思。因為按照母親的名字來稱呼，所以特別標明『子』這個字。目揵連（Maudgalyāyana）在這裡翻譯為『采菽氏』，古代的仙人居住在山中，以豆類為食物。尊者的母親是這個種族的人。因為按照外氏來命名，有大神力，所以特別說明是這個姓氏。摩訶迦葉（Mahākāśyapa）在這裡翻譯為『大飲光』，本族是仙人，尊者的身體也有光明，能夠遮蔽日月的光芒。『頭陀第一』是爲了區別于其他的迦葉，所以稱為『大』。離波多（Revata）在這裡翻譯為『室星』，因為祭祀它而生。或者說『所供養』，或者說『假和合』，也就是《智度論》中說的兩個鬼吃人的事情。須菩提（Subhūti）在這裡翻譯為『善現』，因為出生時房間空無一物，卻顯現出吉祥的相。阿㝹樓馱（Aniruddha）在這裡翻譯為『無滅』，因為一次佈施食物，九十一劫在天上人間，不會墮入惡道。難陀（Nanda）在這裡翻譯為『歡喜』，因為天性非常聰敏，聲音非常出衆。劫賓那（Kapilavastu）在這裡翻譯為『黃頭』，因為是黃頭仙人的後代。迦旃延（Kātyāyana）在這裡翻譯為『翦剃種』。富樓那（Pūrṇa）在這裡翻譯為『滿愿』，完整地說是『滿慈子』，他的母親非常慈祥，也是按照母親的名字來稱呼。『而言等者』，『等』字包括五百人。廣泛地辨析古今翻譯的不同。德行和緣起的詳細情況，可以在《智度論》和《音義》中找到。第二部分說明在看不見的境界中的三種情況。首先，看不見果報，有十句。先總說，后別說。大多與唸佛請求果報的內容相同。最初的十句，重閣同空等，就是神通變化。『不壞本相』就是遊戲。其餘的可以類推思考。其次，『亦復下明不見因』，說明看不見原因。也就是諸菩薩，先總說，說明分齊境界。其次，『菩薩大會下別顯會通新舊』，分別顯示會通新舊。『入』是指身體遍佈剎土微塵。『智入諸法等』，智慧進入諸法等。『普至』是指新來的，『普詣』是指這裡前往的。都說『普』，是因為一橫豎都遍佈。第二，一即一切。其餘的句子可以參照上面諸來菩薩作用中辨析，以及上面《離世間品》中十十所說明的內容。最後，『如是等下總結不見』，總結看不見。第三部分說明看不見的原因。然而，都是捨棄根本而追逐表象，以此來顯示一乘因果的不共深玄之處。篤諸

【English Translation】 English version: The following explains the reason for 'not seeing the cause' (why it cannot be seen). Now the explanation begins. Śāriputra (舍利) is translated here as 'Egret' (鹙鷺), because his mother's eyes were bright and sharp, like that bird. Putra (弗) means 'son'. Because he is called by his mother's name, the word 'son' (子) is specifically indicated. Maudgalyāyana (目揵連) is translated here as 'Gathering Bean Clan' (采菽氏), ancient immortals who lived in the mountains and ate beans. The Venerable's mother was of this clan. Because he is named after his maternal clan, and he has great supernatural powers, it is specifically stated that this is his surname. Mahākāśyapa (摩訶迦葉) is translated here as 'Great Drinker of Light' (大飲光), his clan were immortals, and the Venerable's body also had light that could obscure the sun and moon. 'First in Ascetic Practices' (頭陀第一) is to distinguish him from other Kāśyapas, so he is called 'Great'. Revata (離波多) is translated here as 'Room Star' (室星), because he was born from worshipping it. Or it is said 'what is offered' (所供養), or 'false union' (假和合), which is what the Mahāprajñāpāramitāśāstra (智度論) says about two ghosts eating people. Subhūti (須菩提) is translated here as 'Good Appearance' (善現), because when he was born, the room was empty, but auspicious signs appeared. Aniruddha (阿㝹樓馱) is translated here as 'Non-Extinction' (無滅), because one offering of food results in ninety-one kalpas (劫) in the heavens and among humans, without falling into evil realms. Nanda (難陀) is translated here as 'Joy' (歡喜), because he is extremely intelligent and his voice is outstanding. Kapilavastu (劫賓那) is translated here as 'Yellow Head' (黃頭), because he is a descendant of the Yellow Head Immortals. Kātyāyana (迦旃延) is translated here as 'Cut and Shaved Clan' (翦剃種). Pūrṇa (富樓那) is translated here as 'Full Wish' (滿愿), fully stated as 'Son of Full Compassion' (滿慈子), his mother was very compassionate, and he is also called by his mother's name. 'And those who say, etc.' (而言等者), the word 'etc.' (等) includes five hundred people. Broadly analyze the differences in translations from ancient and modern times. Details of virtuous conduct and dependent origination can be found in the Mahāprajñāpāramitāśāstra (智度論) and Pronunciation and Meaning (音義). The second part explains the three situations in the realm of what cannot be seen. First, not seeing the result, there are ten sentences. First, a general statement, then a specific statement. Most are the same as the content of reciting the Buddha's name and requesting results. The first ten sentences, 'double pavilion same as space' (重閣同空), etc., are supernatural transformations. 'Not destroying the original form' (不壞本相) is play. The rest can be thought of by analogy. Second, 'also below explains not seeing the cause' (亦復下明不見因), explaining not seeing the cause. That is, the Bodhisattvas, first a general statement, explaining the boundaries. Second, 'Bodhisattva assembly below separately shows the convergence of new and old' (菩薩大會下別顯會通新舊), separately showing the convergence of new and old. 'Entering' (入) refers to the body pervading the dust of Buddha-lands. 'Wisdom entering all dharmas, etc.' (智入諸法等), wisdom entering all dharmas, etc. 'Universally arriving' (普至) refers to those who have newly arrived, 'universally going' (普詣) refers to those going from here. All say 'universal' (普), because it pervades both horizontally and vertically. Second, one is all. The remaining sentences can be analyzed by referring to the above analysis of the actions of the Bodhisattvas who have come, and the content explained in the above Leaving the World Chapter (離世間品) in tens and tens. Finally, 'such as these below concludes not seeing' (如是等下總結不見), concluding not seeing. The third part explains the reason for not seeing. However, all are abandoning the root and pursuing the appearance, in order to show the uncommon, profound, and mysterious nature of the cause and effect of the One Vehicle. Be devoted to all.

後學令習因種。文中二。先徴后釋。徴意云。身廁祇園自對尊會。而莫睹神變。其故何耶后釋意云。彼境殊勝宿因現緣皆皆缺故。其猶日月麗天盲者不睹。雷霆震地聾者不聞。道契則鄰不在身近故。菩薩自遠而至。聲聞在會不知。文自廣釋分為三別。初法次喻后徴以結成。今初分二。先明缺宿因故。后複次下明缺現緣故。今初分四。初一總標大小善差。二本不修下舉劣異勝。三如是皆是下舉勝揀劣。四以是因緣下結不見聞。今初有小善根得廁嘉會。大小善異不睹希奇。二舉劣中有十八句。前十二句釋不見佛果之因。后六句釋不見菩薩之因。前中初句總余句別。由不讚等。即是不集見佛自在善根于中二。初二句不讚果故。后九句不修因故。于中亦二。前五句缺自分行。后四句缺勝進行。亦是前明陜心。后顯劣心故不能見。二本不得菩薩眼下。釋不見菩薩所因。一不見十眼所見無礙法界。二缺無障礙智之因。若但修真常離念。即共二乘菩提之善。法華遊戲神通。即聞而不樂。此中樂而不聞余可思之。既本因中不修不見。愿諸後學修見佛因。勿滯冥寂。第三舉勝揀劣。言如是等者。指前佛神通等所不見法。普賢智境即是舉勝。不共二乘名為揀劣。第四以是因緣下結不見聞。以前缺因。境勝因緣故不能見。于中初后總明。中十

別顯。謂眼不見心不知耳不聞。本有不證新成不獲。無方便不能念觀。無後得不能籌量淺深思惟旨趣。分別事理。第二明缺現緣故不見中三初明無勝德行故不見。次何以故下。明住自乘解脫故不見。后是故雖在下結成不見。今初分二。先十句明無勝德行。即是前所不見境。亦即是前宿因不修勝進。四句不修故無。無故不見。初總余別。勢力即是加持。余皆同前。后是故於此下。十句顯不能見。入有二義前文約證。今約了達余可知。第二明住自乘故不見中。先徴后釋。以此二段反覆相成故。徴以釋之。謂何以無如是善根等。由住自乘作證故。亦應徴云。何以作證。由無上善根故。所無在前故略不明耳。此段亦同法華。自釋心不喜樂。云何以故。世尊令我等出於三界得涅槃證故。釋文亦二。先明住自乘作證。後於彼智慧下結成所無。今初十句初總余別。別中一道者。以見修等道斷感集故。不同菩薩無住道等。二三行果可知。四觀諦智別。謂我空法有。不能我有法空。名無有諦。以證現觀名決定智故。無菩薩中道第一義三諦之理。亦如涅槃聲聞有諦而無真實。五已證理故。六舍事故。下三句成上聲聞行。一內無悲。二外舍物。三但自調。又上十句總為四失。一初句出粗而不出細。但出分段故。次四句得權失實。次三句滯寂失

【現代漢語翻譯】別顯（Biexian）。所謂眼不見心不知，耳不聞。本有的（benyou de）不證得，新生的（xinsheng de）不獲得。沒有方便（fangbian）就不能念觀（nian guan），沒有後得智（houde zhi）就不能衡量深淺，思惟旨趣，分別事理。第二部分說明缺少顯現的因緣所以不能見，其中又分為三部分，首先說明沒有殊勝的德行所以不能見。其次『何以故』（heyi gu）以下，說明安住于自乘的解脫所以不能見。最後『是故雖在』（shigu sui zai）以下總結不能見。現在開始第一部分，分為兩部分。先用十句說明沒有殊勝的德行，也就是前面所不能見的境界，也就是前面宿世的因沒有修習殊勝的進境。四句說明不修習所以沒有，沒有所以不能見。開始一句是總說，其餘是別說。勢力（shili）就是加持（jiachi），其餘都和前面一樣。後面『是故於此』（shigu yu ci）以下，十句顯示不能見。入有二義，前面是約證（yue zheng），現在是約了達（yue liaoda），其餘可以類推。第二部分說明安住于自乘所以不能見，其中先提問后解釋。因為這兩段反覆相成，所以提問來解釋它。所謂為什麼沒有這樣的善根等，因為安住于自乘作證的緣故。也應該提問說，為什麼作證，因為沒有無上的善根的緣故。所沒有的在前面已經說過，所以略而不說。這段也和《法華經》（Fahua Jing）一樣。自己解釋說心不喜樂。為什麼呢？世尊（Shizun）讓我們脫離三界（sanjie）得到涅槃（Nirvana）的證悟的緣故。解釋的文字也分為兩部分。先說明安住于自乘作證，后在『于彼智慧』（yu bi zhihui）以下總結所沒有的。現在開始第一部分，十句中第一句是總說，其餘是別說。別說中一道（yidao）是指，用見道（jiandao）、修道（xiudao）等道斷除感受和集諦（jidi）的緣故，不同於菩薩（Pusa）的無住道等。二三行果可以知道。四觀諦智（guan di zhi）的區別，是指我空法有（wo kong fa you），不能做到我法皆空（wo fa jie kong），名為沒有諦（di）。因為證得現觀（xian guan）名為決定智（jueding zhi）的緣故。沒有菩薩的中道第一義三諦（zhongdao diyi yi san di）的道理。也像《涅槃經》（Nirvana Sutra）中聲聞（Shengwen）有諦而沒有真實。五已經證得真理的緣故。六捨棄世事的緣故。下面三句成就上面的聲聞行。一內心沒有悲憫。二對外舍棄財物。三隻是自我調伏。又上面的十句總共有四個過失。第一句只出粗的而不出細的，只是出分段生死（fenduan shengsi）的緣故。其次四句是得到權宜之計而失去真實的。其次三句是滯留于寂滅而失去。

【English Translation】 Biexian. It means that the eyes do not see and the mind does not know, and the ears do not hear. The originally possessed (benyou de) is not certified, and the newly produced (xinsheng de) is not obtained. Without skillful means (fangbian), one cannot contemplate (nian guan); without subsequent wisdom (houde zhi), one cannot measure the depth, contemplate the purpose, and distinguish matters and principles. The second part explains that the reason for not seeing is the lack of manifesting conditions, which is further divided into three parts. First, it explains that one cannot see because one lacks superior virtues. Second, from 'What is the reason?' (heyi gu) onwards, it explains that one cannot see because one abides in the liberation of one's own vehicle. Finally, from 'Therefore, although it is present' (shigu sui zai) onwards, it concludes that one cannot see. Now, let's begin with the first part, which is divided into two parts. First, ten sentences explain the lack of superior virtues, which is the realm that cannot be seen as mentioned earlier, and it is also because the causes of past lives have not been cultivated with superior progress. Four sentences explain that because one does not cultivate, one does not have, and because one does not have, one cannot see. The first sentence is a general statement, and the rest are specific statements. Power (shili) is the same as blessing (jiachi), and the rest are the same as before. Later, from 'Therefore, in this' (shigu yu ci) onwards, ten sentences show that one cannot see. Entering has two meanings: the previous text is about proof (yue zheng), and now it is about understanding (yue liaoda), and the rest can be inferred. The second part explains that one cannot see because one abides in one's own vehicle, in which first a question is raised and then an explanation is given. Because these two paragraphs complement each other, the question is used to explain it. The so-called why there are no such good roots, etc., is because one abides in one's own vehicle to attain realization. It should also be asked, why attain realization, because there are no supreme good roots. What is lacking has been said before, so it is omitted. This paragraph is also the same as the Lotus Sutra (Fahua Jing). One explains oneself that the mind is not happy. Why? The World Honored One (Shizun) allows us to escape the Three Realms (sanjie) and attain the realization of Nirvana. The explanatory text is also divided into two parts. First, it explains that one abides in one's own vehicle to attain realization, and then from 'In that wisdom' (yu bi zhihui) onwards, it concludes what is lacking. Now, let's begin with the first part. In the ten sentences, the first sentence is a general statement, and the rest are specific statements. In the specific statements, 'one path' (yidao) refers to using the path of seeing (jiandao), the path of cultivation (xiudao), etc., to cut off the feeling and the cause of suffering (jidi), which is different from the non-abiding path of the Bodhisattva (Pusa), etc. The fruits of the second and third practices can be known. The difference between the fourth contemplation of the truths (guan di zhi) is that the self is empty and the dharma exists (wo kong fa you), and one cannot achieve the emptiness of both self and dharma (wo fa jie kong), which is called not having the truth (di). Because the attainment of direct perception (xian guan) is called decisive wisdom (jueding zhi). There is no principle of the Bodhisattva's Middle Way First Meaning Three Truths (zhongdao diyi yi san di). It is also like the Hearer (Shengwen) in the Nirvana Sutra (Nirvana Sutra) who has truth but no reality. Fifth, it is because one has already attained the truth. Sixth, it is because one has abandoned worldly affairs. The following three sentences accomplish the above Hearer practice. First, there is no compassion in the heart. Second, one gives up possessions externally. Third, one only tames oneself. Also, the above ten sentences have a total of four faults. The first sentence only brings out the coarse and not the fine, only bringing out the segmented life and death (fenduan shengsi). The next four sentences are to obtain expediency and lose the real. The next three sentences are to be stagnant in stillness and lose.

悲。后二句捨生自度。二結成所無即由住自乘故。無前智等亦有十句。但於前一智有十不能。餘三昧等例此可知。第二佛子如恒河下喻顯。文有十喻。自古諸德。皆將配前所迷佛果十句。唯第九二天一喻。喻上第二如來嚴好。余皆如次。此亦有理。今解有二。一者隨一一喻總喻不見因果等境。以合文中亦言不見菩薩眾故。又不喻菩薩之德義不盡故。又合文中多從總合。但言不見如來神變。明通諸句。二者別喻諸德。若全不別何俟多喻。然雖別喻亦通因果。而前九約勝境為喻。謂恒河須彌等喻佛德故。后一就劣法為喻。入滅盡定喻二乘故。於前九中。配所迷菩薩之德。其義則次配所迷如來之德。義少不次。所喻義別至文當知。又第一五十單喻聲聞不見。第二三四七。雙喻菩薩聲聞見不見別。餘三佛對聲聞論見不見。有此三類者。文影略耳。又唯約聲聞說者。十喻皆喻彼無德故。就中初一兼喻有障故。后一兼喻住自乘故。且就前九約勝境為喻。顯九種勝德。其後一種總明不共顯十無盡。前九德中。一一皆具通別二意。今初鬼對恒河喻。其恒河清流。通喻佛及菩薩潤益甚深德。別喻佛神力及菩薩境界德。以此二句為初總故。鬼喻二乘有所知障故不見亦喻不得諸法喜故。言餓鬼等者。生分已盡為鬼。未得無生忍衣為裸形。不得

法界行食為饑。不得真解脫味為渴。由此故稱為餓。此上並無真道。即是業餘行苦所遷。為舉體燋然。即是苦余空見為烏鷲。有見為豺狼。於斯作決定解為搏撮。內含大機有真脫分。名為渴所逼欲求水飲身在法會名住河邊。不睹神變名不見河。雖睹世尊但見丈六。為見枯竭。無明翳瞙名為業障。即煩惱。余后彼大下閤中先合業障。不曾已下合裸形等。第二覺夢相對喻。夢遊天宮。通喻佛及菩薩高顯廣大德。別喻如來遊戲神變。二句及菩薩大會已下十一句。喻甚相似。然此下八喻約二乘喻。明其無德亦有通別。通則於一一德不了。皆由前缺因緣故。別則各喻無德不同。此一喻無如是神通故。又不知菩薩如夢故。然合文中。明無如是智眼故者。從通相合故。下數段皆合無眼。文中先喻。后一切菩薩下合。閤中二先合夢者自見。后一切聲聞下合大會不見。並可思也。第三愚對雪山喻。雪山良藥通喻幽邃難見德。別喻亦喻佛境界所悲境故。喻菩薩所住處。悲救眾生為所住故。其捕獵等。喻聲聞無大悲救眾生病亦是無如是境界故。第四伏藏難知喻藏。則通喻秘密難知德。別喻如來尊勝可寶重故。喻菩薩所入三昧。及觀察顰申勇猛供養。如喻思之。薄福喻聲聞無如是威德故。第五盲不見寶喻。寶洲通喻迥絕難測德。別喻如來妙行積

【現代漢語翻譯】現代漢語譯本以法界（Dharmadhatu，一切法的總稱）為食卻感到飢餓，是因為沒有得到真正解脫的滋味而感到口渴。因此，這種情況被稱為『餓』。這種情況之上並沒有真正的解脫之道，這只是由業力所導致的殘餘痛苦所造成的。全身焦灼，這是因為殘餘的痛苦和空見所致，空見如同烏鷲，有見如同豺狼。在這種狀態下做出決斷，就像是被猛獸攫取。內心蘊含著巨大的生機，有真正解脫的成分，這被稱為被口渴所逼迫，想要尋找水喝，身處法會之中，卻如同住在河邊。不能看到神通變化，就如同沒有看見河流。即使看見世尊（Bhagavan，佛的尊稱），也只是看見丈六金身（指佛的應化身），這是因為見解枯竭。無明（Avidya，佛教指對事物真相的迷惑）的遮蔽，如同眼翳，這被稱為業障（Karma-avarana，由惡業產生的障礙），也就是煩惱（Klesha，指各種精神上的痛苦和煩惱）。在後面的『彼大下閤中』，先是與業障相合，『不曾已下』與裸形外道等相合。第二，用覺悟的夢境來作對比。夢中游歷天宮，這通常比喻佛（Buddha，佛教的創始人）和菩薩（Bodhisattva，發願要普度眾生的修行者）高尚顯赫的功德。特別比喻如來（Tathagata，佛的稱號之一）遊戲神通變化。『二句及菩薩大會已下十一句』，比喻非常相似。然而，下面的八個比喻是針對二乘（聲聞乘和緣覺乘）的比喻，說明他們沒有功德，也有共通和個別之處。共通之處在於，他們對每一項功德都不瞭解，都是因為之前缺乏因緣的緣故。個別之處在於，每個比喻所比喻的無德之處不同。這個比喻說明他們沒有這樣的神通，也不知道菩薩如夢幻般。然而，在合文中，說明沒有這樣的智慧之眼，這是從共通的方面來相合的。下面的幾段都是與沒有眼睛相合。文中先是比喻，然後是『一切菩薩下合』，合文中先是與夢中自見相合，然後是『一切聲聞下合大會不見』，這些都可以思考。第三，用愚人面對雪山來作比喻。雪山上的良藥通常比喻幽深難以見到的功德。特別比喻也比喻佛的境界所悲憫的境地，比喻菩薩所居住的地方，以悲憫救度眾生作為所居住的原因。其中的捕獵等，比喻聲聞沒有大悲心救度眾生的疾病，也是沒有這樣的境界的緣故。第四，用伏藏難以知曉來作比喻。伏藏通常比喻秘密難以知曉的功德。特別比喻如來尊貴殊勝，可以珍重，比喻菩薩所進入的三昧（Samadhi，佛教指精神集中和統一的狀態），以及觀察、顰申（皺眉）、勇猛供養，可以像這樣來思考。薄福之人比喻聲聞沒有這樣的威德的緣故。第五，用盲人看不見寶物來作比喻。寶洲通常比喻迥然超絕難以測度的功德。特別比喻如來微妙的修行積累。

【English Translation】 English version Taking the Dharmadhatu (the totality of all dharmas) as food but feeling hungry is like being thirsty because one has not obtained the taste of true liberation. Therefore, this condition is called 'hunger'. There is no true path to liberation above this condition; it is merely caused by the remaining suffering resulting from karma. The entire body is scorched, which is due to the remaining suffering and empty views; empty views are like vultures, and views with attachment are like jackals. Making a decisive interpretation in this state is like being seized by wild beasts. The inner being contains great potential, with elements of true liberation, which is called being compelled by thirst, wanting to seek water to drink, being in a Dharma assembly, yet being like living by a riverbank. Not seeing the miraculous transformations is like not seeing the river. Even seeing the Bhagavan (the Blessed One, a title of the Buddha), one only sees the sixteen-foot golden body (referring to the manifested body of the Buddha), which is because one's understanding is exhausted. The obscuration of ignorance (Avidya, delusion about the true nature of things in Buddhism) is like a cataract, which is called karma-avarana (karmic obscuration, obstacles arising from bad karma), that is, afflictions (Klesha, various mental sufferings and afflictions). In the following 'the great lower combination', it first combines with karmic obscurations, and 'not yet below' combines with naked ascetics, etc. Second, using the analogy of an enlightened dream. Wandering in a dream through the heavenly palace generally symbolizes the noble and manifest merits of the Buddha (the founder of Buddhism) and Bodhisattvas (those who vow to liberate all beings). It specifically symbolizes the Tathagata's (one of the Buddha's titles) playful miraculous transformations. 'The two sentences and the Bodhisattva assembly below eleven sentences' are very similar. However, the following eight analogies are metaphors for the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle), illustrating that they have no merit, and there are common and individual aspects. The common aspect is that they do not understand each merit, all because of the lack of prior causes and conditions. The individual aspect is that each analogy symbolizes different aspects of lacking merit. This analogy illustrates that they do not have such miraculous powers and do not know that Bodhisattvas are like dreams. However, in the combined text, it states that there are no such eyes of wisdom, which is combined from the common aspect. The following paragraphs are all combined with having no eyes. The text first uses an analogy, then 'all Bodhisattvas below combine', in the combination, it first combines with seeing oneself in a dream, then 'all Hearers below combine with not seeing the assembly', these can be contemplated. Third, using the analogy of a fool facing the Snow Mountain. The good medicine on the Snow Mountain generally symbolizes profound and difficult-to-see merits. It specifically symbolizes also the realm of the Buddha's compassion, symbolizing the place where Bodhisattvas reside, taking compassionately saving sentient beings as the reason for residing there. The hunting, etc., symbolizes that Hearers do not have great compassion to save sentient beings from illness, and also do not have such a realm. Fourth, using the analogy of a hidden treasure being difficult to know. A hidden treasure generally symbolizes secret and difficult-to-know merits. It specifically symbolizes that the Tathagata is venerable and supreme, worthy of being treasured, symbolizing the Samadhi (a state of mental concentration and unification in Buddhism) entered by Bodhisattvas, as well as observation, frowning, and courageous offerings, which can be contemplated in this way. People with little merit symbolize that Hearers do not have such power and virtue. Fifth, using the analogy of a blind person not seeing treasure. A treasure island generally symbolizes utterly transcendent and immeasurable merits. It specifically symbolizes the Tathagata's subtle accumulation of practice.

行圓妙故。喻菩薩受記成熟勇猛可知。盲喻二乘無如是善根故。第六凈眼無障喻。通喻智照難量德。別喻如來威德。菩薩法身已下五句不睹威儀喻二乘無如是自在故。第七遍處定境喻。通喻周遍難思德。別喻如來凈剎菩薩常光。眾色莊嚴菩薩放大光明網。不見定境喻聲聞無如是三昧故。喻中言遍處者於一切處周遍觀察無有間隙故名遍處。然喻伽智度俱舍等論。皆說有十今有十二。前八同彼。彼中九名空遍處。十名識遍處。先觀青等普遍。次觀青等為何所依。知由地等。次思所觀由何廣大。知由於空。次思能觀知由依識。前八依第四靜慮。觀欲可見色。后二依無色定。瑜伽十二云。何故遍處唯說色觸二處建立。由此二種共自他身。遍有色界常相續故。眼等根色唯屬自身。香味二塵不遍一切。聲塵有間是故不說。無色界中空遍一切處。識所行境亦遍一切。故立此二。今以宗別合空識二。為天遍處。前論所揀。皆容假想稱性周遍。加於三事。十名種種眾生。身遍處者即前所揀眼等。根色十一。語言音聲即前聲塵。十二一切所緣即六塵境。則收前香味及法塵境。例此天遍處言。亦可通於諸天。次如來所現下合文可知。第八妙藥翳形喻。通喻隱顯超世德。別喻如來住持。喻菩薩起變化云德。不睹者。喻聲聞無如是解脫故。第九二

【現代漢語翻譯】現代漢語譯本『行圓妙故』，比喻菩薩接受授記后修行成熟，其勇猛精進是可以瞭解的。用盲人作比喻，說明二乘（聲聞乘和緣覺乘）沒有菩薩那樣的善根。『第六凈眼無障喻』，總的來說，比喻佛的智慧光明難以衡量的功德；特別來說，比喻如來的威德。『菩薩法身已下五句不睹威儀喻』，比喻二乘沒有菩薩那樣的自在。『第七遍處定境喻』，總的來說，比喻佛的周遍難以思議的功德；特別來說，比喻如來的清凈剎土和菩薩的常光。『眾色莊嚴菩薩放大光明網，不見定境喻』，比喻聲聞沒有菩薩那樣的三昧（專注）。比喻中說的『遍處』，是指在一切處周遍觀察，沒有間隙，所以叫做『遍處』。然而，《瑜伽師地論》、《阿毗達磨集異門足論》、《俱舍論》等論典，都說有十種遍處，現在這裡有十二種。前八種與它們相同。它們中的第九種叫做『空遍處』，第十種叫做『識遍處』。先觀察青色等普遍存在，然後觀察青色等是依什麼而存在的，知道是依地等而存在的。然後思考所觀察的由什麼而廣大，知道是由於空。然後思考能觀察的由什麼而依，知道是依識。前八種依第四禪定，觀察欲界可見的色。后兩種依無色定。《瑜伽師地論》第十二卷說：『為什麼遍處只說色處和觸處的建立？因為這兩種共同存在於自身和他身，普遍存在且常常相續。眼等根色只屬於自身，香味二塵不遍一切，聲塵有間斷，所以不說。無色界中，空遍一切處，識所行境也遍一切處，所以建立這兩種。』現在用宗派的差別，合併空和識兩種，作為天遍處。前面的論典所選擇的，都容許假想，稱合自性而周遍。加上三種事物，第十種是種種眾生身遍處，就是前面所選擇的眼等根色，共十一種。語言音聲就是前面的聲塵。第十二種是一切所緣，就是六塵境，那麼就包括了前面的香味和法塵境。依照這天遍處的說法，也可以通用於諸天。其次，如來所現的以下內容，結合上下文就可以理解。『第八妙藥翳形喻』，總的來說，比喻隱沒和顯現的超世功德；特別來說，比喻如來的住持。比喻菩薩發起變化云的功德。『不睹者』，比喻聲聞沒有菩薩那樣的解脫。『第九二』

【English Translation】 English version 'The perfection and subtlety of practice' (行圓妙故) is a metaphor for the bodhisattva's practice maturing after receiving prediction (受記), and their courage and diligence being knowable. The metaphor of the blind person illustrates that the two vehicles (二乘, Shravakayana and Pratyekabuddhayana) do not possess such good roots. 'The sixth metaphor of the pure eye without obstruction' (第六凈眼無障喻) generally illustrates the immeasurable merits of the Buddha's wisdom and light; specifically, it illustrates the Tathagata's (如來) majesty and virtue. 'The five sentences from 'the bodhisattva's Dharma body onwards, not seeing the dignified demeanor' (菩薩法身已下五句不睹威儀喻) illustrate that the two vehicles do not have such freedom as the bodhisattvas. 'The seventh metaphor of the realm of all-pervading concentration' (第七遍處定境喻) generally illustrates the Buddha's all-encompassing and inconceivable merits; specifically, it illustrates the Tathagata's pure land and the bodhisattvas' constant light. 'The bodhisattvas' adornment of various colors and the great net of light, not seeing the realm of concentration' (眾色莊嚴菩薩放大光明網，不見定境喻), illustrates that the Shravakas (聲聞) do not have such Samadhi (三昧, concentration). The 'all-pervading' (遍處) mentioned in the metaphor refers to observing everywhere without gaps, hence the name 'all-pervading'. However, the Yogacarabhumi-sastra (瑜伽師地論), Sangitiparyaya (阿毗達磨集異門足論), Abhidharmakosa (俱舍論), and other treatises all state that there are ten all-pervading realms, while here there are twelve. The first eight are the same as those. The ninth of those is called 'the all-pervading realm of space' (空遍處), and the tenth is called 'the all-pervading realm of consciousness' (識遍處). First, observe that blue, etc., are universally present, and then observe what blue, etc., depend on, knowing that they depend on earth, etc. Then, contemplate what makes what is observed vast, knowing that it is due to space. Then, contemplate what the observer depends on, knowing that it depends on consciousness. The first eight depend on the fourth Dhyana (禪定), observing visible forms of the desire realm. The latter two depend on the formless Samadhi. The twelfth volume of the Yogacarabhumi-sastra says: 'Why are only the realms of form and touch established in the all-pervading realms? Because these two exist in both oneself and others, are universally present, and are constantly continuous. The sense organs such as the eye and form belong only to oneself, the dust of smell and taste do not pervade everything, and the dust of sound is intermittent, so they are not mentioned. In the formless realm, space pervades everywhere, and the realm of consciousness also pervades everywhere, so these two are established.' Now, using the difference of sects, the two of space and consciousness are combined as the all-pervading realm of the heavens. What the previous treatises selected all allow for imagination, conforming to the nature and being all-pervading. Adding three things, the tenth is the all-pervading realm of the bodies of various beings, which is the eleven of the sense organs such as the eye and form selected earlier. Language and sound are the sound dust mentioned earlier. The twelfth is all that is conditioned, which is the realm of the six dusts, then it includes the smell, taste, and Dharma dust realms mentioned earlier. According to this statement of the all-pervading realm of the heavens, it can also be applied to the various heavens. Secondly, the following content manifested by the Tathagata can be understood in conjunction with the context. 'The eighth metaphor of the wonderful medicine obscuring the form' (第八妙藥翳形喻) generally illustrates the transcendental merits of concealment and manifestation; specifically, it illustrates the Tathagata's upholding. It is a metaphor for the merits of the bodhisattvas generating clouds of transformation. 'Those who do not see' (不睹者) is a metaphor for the Shravakas not having such liberation as the bodhisattvas. 'The ninth two' (第九二)

天隨人喻。通喻微妙難壞德。別喻如來嚴好。菩薩身遍十方。諸行圓滿德。不睹二天喻二乘無如是勢力故。亦喻無悲舍眾生故。第十滅定不行喻。唯喻聲聞。安住自乘證實際故。亦總喻無德。又上十喻。從后逆次配前缺因。后之十句謂一喻無法喜。二喻不知菩薩如夢。三喻不從如來加被之所生等。如理思之。其前十句。但通為不見之因。第三何以故下徴以結成。文有十句結前十喻。唯第七八為順前合故有前卻。余皆如次。上來法喻廣顯聲聞不見聞等問。般若經明聲聞若智若斷。皆是菩薩無生法忍。若是其忍。何以上文。皆言無菩薩德耶。又文殊巡行經中。五百聲聞聞而不信。法華不輕亦令其聞。何得此中不令聞耶。答為顯不共故。故智論明般若有共不共。指此不思議經。不共二乘說故。又大聖化儀其類不等。或令聞不信以為遠種。如上所引或以威力令其出會。如法華中五千拂席。或令在會使其不聞。即如今經。然法華漸教之終將收敗種故。加令其去篤勵在會。使其信受。此經頓教之始為顯深勝。留使不聞。令諸後學修見聞種。又復大乘該於小乘。則其智斷皆是菩薩法忍小智不知大智故。此云于有無諦作決定解不見不聞。又若已開顯即權為實漸。故法華云。汝等所行是菩薩道。若權實相對。則如聾盲非其器故。其猶黎庶

以對於王。貴賤懸隔以王收人。則率土之內莫非王人。是以若約普收。即一切眾生無不具有如來智慧。況於二乘無漏因果。若校優劣。則權教久行菩薩尚不信聞。況於二乘。二乘上首尚如聾盲。況凡夫外道。既非其分本不合列。為顯法勝大權菩薩示為聾盲。是知聾盲于勝有力。能顯勝故。勝劣相望力用交徹。成大緣起方是深玄。

大方廣佛華嚴經疏卷第五十四大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十五

唐清涼山大華嚴寺沙門澄觀撰

大文第六爾時下偈頌讚德分。既至詠德顯所證故。文中十方菩薩。即為十段。初二讚道場三昧等用。餘八通贊佛德。今初。東方總贊一會。十頌分二。初總余別。別中亦二。前四嘆佛。于中初二嘆內德。一廣二深。次一嘆內外無礙。后一結成今用。后五嘆菩薩。一總顯雲集。二願行深。三超下位。四智地高。五定用廣。第二南方唯嘆菩薩。然既結歸佛力。亦為嘆佛。十頌分五。初二令觀內德。于中初偈二嚴究竟。后偈定智廣深。次二示其集處。次三明寂用無礙。初一偈半即寂。后一偈半起用。次一結歸佛力。后二結其德廣同諸佛故。第三西方下唯嘆佛德。然雖通諸德隨多顯名。今此嘆智用應時德。十頌分二。

【現代漢語翻譯】以對於國王（王）。貴賤的差距被國王用來收攏人心。那麼天底下沒有不是國王的人。因此如果大約普遍地收攏。那麼一切眾生沒有不具有如來智慧的。更何況二乘（聲聞乘和緣覺乘）的無漏因果。如果比較優劣。那麼權教（權宜之教）修行很久的菩薩尚且不相信聽聞。更何況二乘。二乘中的佼佼者尚且像聾盲一樣。更何況凡夫外道。既然不是他們分內之事本來不應該排列其中。爲了彰顯佛法的殊勝，大權菩薩示現為聾盲。要知道聾盲對於殊勝是有力量的。能夠彰顯殊勝的緣故。殊勝和低劣相互觀望，力量和作用交相滲透。成就大緣起才是深奧玄妙的。

《大方廣佛華嚴經疏》卷第五十四《大正藏》第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第五十五

唐朝清涼山大華嚴寺沙門澄觀撰

大文第六，從『爾時』開始的偈頌讚嘆功德的部分。既然到了歌詠功德彰顯所證悟的境界的階段。文中十方菩薩。就分為十段。最初兩段讚歎道場三昧等的作用。其餘八段普遍讚歎佛的功德。現在是第一段。東方總的讚歎一會。十首偈頌分為兩部分。開始是總的，後面是分別的。分別中也分為兩部分。前面四首讚歎佛。其中開始兩首讚歎內在的功德。一是廣，二是深。接下來一首讚歎內外沒有障礙。最後一首總結成就現在的功用。後面五首讚歎菩薩。一是總的顯示雲集。二是願行深。三是超越下位。四是智慧之地高。五是定用廣。第二段南方只讚歎菩薩。然而既然總結歸於佛的力量。也算是讚歎佛。十首偈頌分為五部分。開始兩首偈頌使人觀察內在的功德。其中第一首偈頌是二嚴究竟。后一首偈頌是定智廣深。接下來兩首偈頌顯示他們聚集的地方。接下來三首偈頌說明寂靜的作用沒有障礙。前一首偈頌半首是寂靜。后一首偈頌半首是起用。接下來一首偈頌總結歸於佛的力量。後面兩首偈頌總結他們的功德廣大如同諸佛的緣故。第三段西方開始只讚歎佛的功德。然而雖然貫通各種功德，隨著多的來彰顯名稱。現在這裡讚歎智慧的作用應時的功德。十首偈頌分為兩部分。

【English Translation】 Relating to the king (Wang). The disparity between the noble and the lowly is used by the king to gather people. Then there is no one under the heavens who is not the king's person. Therefore, if one were to universally gather, then all sentient beings would possess the wisdom of the Tathagata (Rulai, meaning 'Thus Come One', a title of the Buddha). Moreover, the non-outflow cause and effect of the Two Vehicles (Shengwen Cheng and Yuanjue Cheng, referring to the Hearer Vehicle and Solitary Realizer Vehicle). If comparing merits, then even Bodhisattvas who have practiced the provisional teachings (Quan Jiao, expedient teachings) for a long time do not believe or hear of it. Much less the Two Vehicles. The leaders of the Two Vehicles are like the deaf and blind. Much less ordinary people and externalists. Since it is not their proper share, they should not be listed here. In order to manifest the superiority of the Dharma, the Bodhisattvas of great power manifest as deaf and blind. Know that deafness and blindness have power for the superior. Because they can manifest the superior. Superior and inferior look at each other, power and function interpenetrate. Achieving great dependent origination is profound and mysterious.

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 54 Taisho Tripitaka Volume 35, No. 1735 The Commentary on the Great Expansive Buddha Flower Adornment Sutra

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume 55

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

The sixth major section, the verses beginning with 'At that time' praise the virtues. Since it has reached the stage of singing praises of virtue and manifesting the realm of enlightenment. The Bodhisattvas of the ten directions in the text are divided into ten sections. The first two sections praise the functions of the Samadhi (Sanmei, a state of meditative consciousness) of the Bodhimanda (Daocheng, the place of enlightenment), etc. The remaining eight sections universally praise the virtues of the Buddha. Now is the first section. The East generally praises one assembly. The ten verses are divided into two parts. The beginning is general, and the rest are separate. The separate part is also divided into two parts. The first four verses praise the Buddha. Among them, the first two verses praise the inner virtues. One is vast, and the other is deep. The next verse praises the unobstructedness of inner and outer. The last verse concludes the accomplishment of the present function. The last five verses praise the Bodhisattvas. One is the general manifestation of the cloud gathering. Two is the depth of vows and practices. Three is the transcendence of lower positions. Four is the height of the wisdom ground. Five is the breadth of the Samadhi function. The second section, the South, only praises the Bodhisattvas. However, since it concludes with the power of the Buddha, it is also praising the Buddha. The ten verses are divided into five parts. The first two verses cause people to observe the inner virtues. Among them, the first verse is the ultimate of the two adornments. The latter verse is the vastness and depth of Samadhi wisdom. The next two verses show the place where they gather. The next three verses explain that the function of stillness is unobstructed. The first half of the verse is stillness. The latter half of the verse is the arising of function. The next verse concludes with the power of the Buddha. The last two verses conclude that their virtues are vast like all Buddhas. The third section, the West, only praises the virtues of the Buddha. However, although it connects all virtues, it manifests the name according to the most. Now here it praises the virtue of the timely use of wisdom. The ten verses are divided into two parts.

初三法說。一內德。二外用。三總結離言。后七喻顯。一喻前廣大。二喻圓滿。三四喻現通。一長時。二無礙。五喻演法。六喻摧邪。七總喻前德諸佛同依。第四北方十偈。九喻嘆三德深廣。于中二。前五偈四喻喻內德。一恩二斷。次三喻喻智。前一高遠。次二深廣。后五喻大用。一巧示。二隨欲。三照機。四合理。五結益。第五東北方法界。愿月王十頌。嘆普益眾生德分四。初偈總喻見無不益。次三別明益菩薩。初一凈二障。后二成妙力。三有五頌明益周遍。一成道遍。二神通遍。三示行遍。四了法遍。五轉法遍。四有一偈結益周普。第六東南方十頌。嘆大用難思德分三。初三明凡小難思。次四出難思之法。后三顯能知之人。第七西南方十頌嘆智身難思德分四。初一總顯難思。次一舉因顯果。次三別示難思之相。于中三。初三智照凈障。次一示現深廣。后二念智圓融。四有二頌結勸。謂從不思議生佛智身。令絕思議之念。是思佛矣。第八西北方十頌。嘆佛成就菩薩德分二。初總標觀成決定。餘九展轉成益。于中前七偈各一行。后二總結深廣。第九下方菩薩嘆佛難見聞德分二。初一標名難聞近必斷疑。余別顯益物之相。于中初一生福益。次二向菩提益。次二成智益。餘四就人結益。第十上方菩薩嘆佛恩深重德分四。初

【現代漢語翻譯】現代漢語譯本初三法說：一、內德；二、外用；三、總結離言。后七喻顯：一喻前廣大；二喻圓滿；三、四喻現通，一長時，二無礙；五喻演法；六喻摧邪；七總喻前德，諸佛同依。第四，北方十偈，九喻嘆三德深廣，于中二：前五偈四喻喻內德，一恩二斷；次三喻喻智，前一高遠，次二深廣；后五喻大用，一巧示，二隨欲，三照機，四合理，五結益。第五，東北方法界，愿月王十頌，嘆普益眾生德分四：初偈總喻見無不益；次三別明益菩薩，初一凈二障，后二成妙力；三有五頌明益周遍，一成道遍，二神通遍，三示行遍，四了法遍，五轉法遍；四有一偈結益周普。第六，東南方十頌，嘆大用難思德分三：初三明凡小難思；次四出難思之法；后三顯能知之人。第七，西南方十頌，嘆智身難思德分四：初一總顯難思；次一舉因顯果；次三別示難思之相，于中三，初三智照凈障，次一示現深廣，后二念智圓融；四有二頌結勸，謂從不思議生佛智身，令絕思議之念，是思佛矣。第八，西北方十頌，嘆佛成就菩薩德分二：初總標觀成決定；餘九展轉成益，于中前七偈各一行，后二總結深廣。第九，下方菩薩嘆佛難見聞德分二：初一標名難聞近必斷疑；余別顯益物之相，于中初一生福益，次二向菩提益，次二成智益，餘四就人結益。第十，上方菩薩嘆佛恩深重德分四：初

【English Translation】 English version The Dharma talk on the third day: 1. Inner virtues; 2. Outward applications; 3. Conclusion beyond words. The following seven metaphors reveal: 1. The first metaphor illustrates vastness; 2. The second metaphor illustrates completeness; 3 and 4. The third and fourth metaphors illustrate manifest penetration, 1. Long duration, 2. Unobstructedness; 5. The fifth metaphor illustrates expounding the Dharma (law); 6. The sixth metaphor illustrates destroying evil; 7. The seventh metaphor generally illustrates the preceding virtues, upon which all Buddhas rely. Fourth, the ten Gathas (verses) of the Northern direction, with nine metaphors praising the profoundness and vastness of the three virtues, wherein there are two parts: The first five Gathas with four metaphors illustrate inner virtues, 1. Grace, 2. Cessation; The next three metaphors illustrate wisdom, the first being lofty and far-reaching, the next two being profound and vast; The last five metaphors illustrate great applications, 1. Skillful demonstration, 2. According to desire, 3. Illuminating potential, 4. Harmonious with reason, 5. Concluding benefit. Fifth, in the Dharma realm of the Northeast direction, the ten verses of Wish-Moon King, praising the virtue of universally benefiting sentient beings, divided into four parts: The first verse generally illustrates that seeing is invariably beneficial; The next three specifically explain benefiting Bodhisattvas (enlightened beings), the first purifying and removing obstacles, the latter two accomplishing wondrous power; The third has five verses explaining benefiting universally, 1. Accomplishing the Way universally, 2. Supernatural powers universally, 3. Demonstrating conduct universally, 4. Understanding the Dharma universally, 5. Turning the Dharma wheel universally; The fourth has one verse concluding the benefit being universal. Sixth, the ten verses of the Southeast direction, praising the virtue of the inconceivable great application, divided into three parts: The first three explain the difficulty for ordinary beings to conceive; The next four present the inconceivable Dharmas; The last three reveal those who can know. Seventh, the ten verses of the Southwest direction, praising the virtue of the inconceivable wisdom body, divided into four parts: The first generally reveals inconceivability; The next cites the cause to reveal the effect; The next three specifically demonstrate the aspects of inconceivability, wherein there are three, the first being the three wisdoms illuminating and purifying obstacles, the next demonstrating profoundness and vastness, the last two being the perfect fusion of thought and wisdom; The fourth has two verses concluding and exhorting, saying that from the inconceivable wisdom body of the Buddha arises, causing the thought of inconceivability to cease, this is contemplating the Buddha. Eighth, the ten verses of the Northwest direction, praising the Buddha's accomplishment of Bodhisattva virtues, divided into two parts: The first generally indicates that contemplation accomplishes certainty; The remaining nine progressively accomplish benefit, wherein the first seven verses each have one line, the last two summarize profoundness and vastness. Ninth, the Bodhisattvas of the Lower direction praise the Buddha's virtues of being difficult to see and hear, divided into two parts: The first indicates that it is difficult to hear the name, and near certainty will sever doubts; The remaining specifically reveal the aspects of benefiting beings, wherein the first generates the benefit of fortune, the next two direct towards the benefit of Bodhi (enlightenment), the next two accomplish the benefit of wisdom, the remaining four conclude the benefit based on people. Tenth, the Bodhisattvas of the Upper direction praise the Buddha's profound and weighty grace, divided into four parts: The first

二總舉佛德意在於恩。次一恩深難報。次四發荷恩之心。后四釋成荷恩之意(已下入第六十一經)大文第七爾時普賢下普賢開發分。現土顯於法界普賢主此方能開故。于中長行與偈前中。三初明開發意。二能開方便。三正明開顯。今初觀眾會者。上佛入定現相。令眾睹親證。今假言開顯使尋言契實。二以等法界下明能開方便。有十一句。初句總以含事理深廣故。句初以字貫下十句。謂顰申三昧業用深廣。要以此十無分齊之方便。方能開顯。況十復表無盡。余句別。虛空明其廣無際限。餘八顯其多無分齊。光影一種兼顯深義。如光影清凈故。又映光之影隨機別故。揀異水鏡似本質故。三為諸菩薩下正明開顯分三。初總標。次徴釋。后總結。今初。以十法句者。此法望前方便。即是所用。望三昧境界即是能開。二何等下徴釋。釋中一一法句。皆用前來十種方便。一一方便皆能演斯十句。然此十句所開即前所現。亦念請中果用十句。文少開合不次而義無缺。初二即凈佛國土。一依正凈。二法流佈凈剎成壞即土。佛于中興明是佛土。前念欲知佛土之相。今明一切佛剎塵中皆有佛土。土無邊矣。皆佛所凈下諸句例然。皆一毛一塵。即含攝無盡故。次三即成等正覺。一主一伴。五即為一切眾生現諸佛影像。六即入一切眾生所住處。

【現代漢語翻譯】現代漢語譯本二、總舉佛德的意義在於恩德。其次，第一點是佛恩深重難以報答。其次，第四點是發起承擔佛恩的心。最後，第四點是解釋成就承擔佛恩的意義（以下進入第六十一經）。大段文字第七，『爾時普賢』以下是普賢菩薩開發顯現的部分。顯現佛土在於法界，普賢菩薩主宰此方才能開顯的緣故。其中長行文與偈頌分為前後兩部分。首先，第一點是闡明開發的意義。第二點是能夠開顯的方便法門。第三點是正式闡明開顯。現在是第一點，觀察與會大眾。上面佛陀入定顯現瑞相，讓大眾親眼目睹親身證悟。現在借用言語開顯，使人尋著言語而契合實際。第二，『以等法界』以下闡明能夠開顯的方便法門。有十一句。第一句總括，因為包含事理深廣的緣故。句首的『以』字貫穿下面的十句。意思是說，顰申三昧（Prabhāsvara-samādhi）的業用深廣，要用這十種沒有分齊的方便法門，才能開顯。況且這十種方便又代表無盡。其餘的句子分別闡述。虛空表明其廣闊無邊際。其餘八句顯現其眾多沒有分齊。光影是一種兼顯深義。如光影清凈的緣故。又映光之影隨順機緣而有差別。揀擇不同於水鏡，類似本質的緣故。第三，『為諸菩薩』以下正式闡明開顯，分為三部分。首先是總標。其次是征釋。最後是總結。現在是第一點。『以十法句者』，此法相對於前面的方便法門，就是所用的。相對於三昧境界，就是能開顯的。第二，『何等』以下是征釋。解釋中每一法句，都用前面的十種方便。每一種方便都能演說這十句。然而這十句所開顯的就是前面所顯現的，也是念請中的果用十句。文句略有開合不依次第，但意義沒有缺失。最初的兩句就是清凈佛國土。一是依報正報清凈。二是法流佈清凈。剎土的成住壞空就是佛土。佛陀于其中興盛光明就是佛土。前面念欲知佛土之相，現在闡明一切佛剎塵中都有佛土。佛土無邊無際。『皆佛所凈』以下各句都是如此。都是一毛一塵，就包含攝盡無盡的緣故。其次的三句就是成就等正覺。一是主，一是伴。第五句就是為一切眾生顯現諸佛影像。第六句就是進入一切眾生所住之處。

【English Translation】 English version Second, the meaning of generally citing the Buddha's virtues lies in grace. Next, the first point is that the Buddha's grace is profound and difficult to repay. Next, the fourth point is to arouse the mind of bearing the Buddha's grace. Finally, the fourth point is to explain and accomplish the meaning of bearing the Buddha's grace (the following enters the sixty-first sutra). The seventh major section, from 'At that time, Samantabhadra (Pǔxián)' onwards, is the part where Samantabhadra Bodhisattva develops and reveals. Revealing the Buddha-land lies in the Dharma Realm (Fǎjiè), because Samantabhadra Bodhisattva presides over this direction and can reveal it. Among them, the prose and verses are divided into two parts, front and back. First, the first point is to clarify the meaning of development. The second point is the expedient means to be able to reveal. The third point is to formally clarify the revelation. Now is the first point, observing the assembly. Above, the Buddha entered Samadhi (Dìng) and manifested auspicious signs, allowing the assembly to witness and personally realize them. Now, using words to reveal, so that people can find the words and match the reality. Second, from 'Taking the Dharma Realm as equal' onwards, it clarifies the expedient means to be able to reveal. There are eleven sentences. The first sentence is a summary, because it contains profound and broad matters and principles. The word 'taking' at the beginning of the sentence runs through the following ten sentences. It means that the function of Prabhāsvara-samādhi is profound and broad, and these ten kinds of expedient means without distinction are needed to reveal it. Moreover, these ten kinds of expedient means represent the endless. The remaining sentences are explained separately. Space shows its vastness without boundaries. The remaining eight sentences show its multitude without distinction. Light and shadow are a kind of meaning that combines depth. For example, light and shadow are pure. Moreover, the shadow of reflected light varies according to the opportunity. Choosing is different from a water mirror, similar to the essence. Third, from 'For all Bodhisattvas' onwards, it formally clarifies the revelation, divided into three parts. First is the general mark. The second is the inquiry and explanation. The last is the summary. Now is the first point. 'With the ten Dharma sentences', this Dharma, relative to the previous expedient means, is what is used. Relative to the Samadhi realm, it is what can be revealed. Second, 'What' onwards is the inquiry and explanation. In the explanation, each Dharma sentence uses the previous ten kinds of expedient means. Each expedient means can expound these ten sentences. However, what these ten sentences reveal is what was revealed earlier, and it is also the fruit of the ten sentences in the request. The sentences are slightly open and closed out of order, but the meaning is not missing. The first two sentences are the pure Buddha-land. One is the purity of the dependent and direct rewards. The second is the purity of the Dharma flow. The formation, dwelling, decay, and emptiness of the land are the Buddha-land. The Buddha's flourishing light in it is the Buddha-land. Earlier, the thought was to know the appearance of the Buddha-land, now it is clarified that there are Buddha-lands in the dust of all Buddha-lands. The Buddha-land is boundless. 'All purified by the Buddha' onwards, each sentence is like this. They are all one hair and one dust, which contain and encompass the endless. The next three sentences are the attainment of complete enlightenment. One is the master, one is the companion. The fifth sentence is to manifest the images of all Buddhas for all sentient beings. The sixth sentence is to enter the dwelling places of all sentient beings.

七八二句通顯能現神通即開智城。而境粗塵細為別。九即含前調伏眾生等四句。十即轉法輪。三佛子下總結。第二爾時普賢下偈頌中二。先說儀意有十句。初四句說儀。后六觀其所說。然多同前念請果德難思。余如前辨。二正偈中。頌十法句而開合不次。初偈頌初句。二頌第三。三頌第二。四頌第四。五頌第五。其六七二頌同頌第六。八頌第九句。九卻合頌第七八句。十頌第十文並可知。大文第八爾時世尊下。毫光示益分。令尋智光為能證故。文中四。初毫光普示。二時逝多林下依光見法。三其有見者下顯見證因緣。四是故皆得下明其得益。今初有四。一標光意。二從眉間下主光體用。表即法界中道無漏正智。方能證前所現之法界故。三世是相相即法界。法界體用互為其門。又通皆為門。若見法界之性相。即入三昧之體用故。三以不可下光攝眷屬。差別之智皆入法界故。四普照下明光分齊第二依光見法中二。先明此眾普見。后如此會下類通十方。前中亦二。先能見人通新舊眾。后悉見下明見法亦二。先見此會遍。法界之塵剎。后或見於不可說下。多類攝化遍周法界。于中分三。初明廣大會遍。二或見在天宮下。明遍處不同。並在前塵剎之內。三現種種姓下別彰所現。亦通答前諸所念請。故云種種。第二類顯十方。則十

方眾會同見。于中二。先舉此顯彼。后如是盡下以彼類此。于中亦二。先舉能見分齊。謂彼十方微細大會。並同此會之見。后皆亦如是下。明其所見自在。謂雖廣現而不壞本相故。第三明見證因緣。謂頓爾證見非無宿因。然成前為見因。順下為證因。皆是如來所攝受故。可知。第四明其得益中二。初明因見得法。二爾時諸菩薩下。荷恩興供前中二。先略明後廣顯。前中三。一明所入初句為總。言是故者。是前宿因之故。或入下別列十門以顯無盡。二彼諸菩薩下。顯前能入亦列十門。一解者鑒達分明種種不同。如發心品。二道謂一道。二道乃至無量正道。三門謂無常門夢境界門等。四入謂所證差別。五理趣謂意旨不同。六機法萬差並皆隨順。餘四可知。即此能入亦是所益。三入如是等下結其所入。謂用前解等入前法身等。前略列十。實有不可說塵數等。二云何下廣明得法。先廣能入。后其諸菩薩皆悉下廣其所入。前中但廣三昧一門例餘九句。文中三。初句徴起。次所謂下別列一百二門。皆從業用受名。並以法性真如為三昧本。隨一一事。皆能契實正受現前故。于中前百一門別別業用。后一總相同果。初言普莊嚴法界三昧者。入此三昧。能令法界普妙嚴飾故。斯即顰申現凈土之一義。下諸三昧。皆是顰申大用別義故。以多

【現代漢語翻譯】現代漢語譯本大眾聚集在一起共同看見。其中分為兩部分。首先舉出這個（此會之見）來彰顯那個（彼十方微細大會之見）。然後『如是盡下以彼類此』，用那個（彼十方微細大會之見）來類比這個（此會之見）。其中也分為兩部分。首先舉出能見的範圍，即彼十方微細的大會，都與此會所見相同。然後『皆亦如是下』，說明他們所見自在，即雖然廣大顯現，卻不破壞其原本的相狀。第三，說明見證的因緣，即頓然證見並非沒有宿世的因緣。然而，成就前面的是見的因，順從下面的是證的因，都是如來所攝受的緣故，可以知曉。第四，說明他們所得的利益，分為兩部分。首先說明因見而得法。第二，『爾時諸菩薩下』，爲了感謝恩德而興起供養。前面一部分又分為兩部分。首先簡略說明，然後廣泛顯現。前面一部分又分為三部分。第一，說明所入，第一句是總說。說『是故』，是因為前世宿因的緣故。或者『入下』，分別列出十個門來彰顯無盡。第二，『彼諸菩薩下』，彰顯前面能入的也列出十個門。一，解，即鑑別通達分明，種種不同，如《發心品》。二，道，即一道、二道乃至無量正道。三，門，即無常門、夢境界門等。四，入，即所證的差別。五，理趣，即意旨不同。六，機法萬差，都能夠隨順。其餘四個可以知曉。即這能入也是所益。三，『入如是等下』，總結他們所入的，即用前面的解等，入前面的法身等。前面簡略列出十個，實際上有不可說塵數等。第二，『云何下』，廣泛說明得法。先廣泛說明能入，然後『其諸菩薩皆悉下』，廣泛說明他們所入的。前面一部分只廣泛說明三昧一個門，其餘九句可以類推。文中分為三部分。第一句提出問題。其次，『所謂下』，分別列出一百零二個門，都是從業用而得名。並且以法性真如為三昧的根本。隨一一事，都能夠契合真實正受現前。其中，前面一百零一個門是分別的業用，后一個門是總相同果。最初說『普莊嚴法界三昧』，入此三昧，能夠使法界普遍美妙莊嚴。這就是顰申現凈土的一個含義。下面的各個三昧，都是顰申大用的不同含義，因為多

【English Translation】 English version The assembly of all beings gathered together to see. Within this, there are two parts. First, this (the seeing of this assembly) is mentioned to highlight that (the seeing of the subtle great assemblies of the ten directions). Then, 'as it is exhausted below, this is categorized by that,' using that (the seeing of the subtle great assemblies of the ten directions) to analogize this (the seeing of this assembly). Within this, there are also two parts. First, the scope of what can be seen is mentioned, namely, the subtle great assemblies of the ten directions, all of which see the same as this assembly. Then, 'all are also as below,' explaining that what they see is unconstrained, meaning that although it appears vast, it does not destroy its original form. Third, the causes and conditions for witnessing are explained, namely, that sudden witnessing is not without past causes. However, what accomplishes the former is the cause of seeing, and what follows is the cause of witnessing, all of which are received by the Tathagata, so it can be known. Fourth, the benefits they receive are explained, divided into two parts. First, it is explained that one obtains the Dharma through seeing. Second, 'At that time, all the Bodhisattvas below,' to express gratitude for the grace and raise offerings. The first part is divided into two parts. First, a brief explanation, then a broad manifestation. The first part is divided into three parts. First, the explanation of what is entered, the first sentence is a general statement. Saying 'therefore' is because of the past causes of previous lives. Or 'entering below,' listing ten gates separately to show the inexhaustible. Second, 'Those Bodhisattvas below,' highlighting that those who can enter also list ten gates. One, understanding, which is to discern and understand clearly, in various ways, such as the 'Chapter on Arousing the Mind'. Two, the path, which is one path, two paths, and even countless correct paths. Three, the gates, which are the gate of impermanence, the gate of dream realms, etc. Four, entering, which is the difference in what is realized. Five, the meaning and interest, which is the difference in intention. Six, the myriad differences in the machine and the Dharma, all of which can be followed. The remaining four can be known. That is, this ability to enter is also what is benefited. Three, 'Entering such and so forth below,' concluding what they enter, that is, using the previous understanding, etc., to enter the previous Dharmakaya, etc. The previous briefly listed ten, but in reality, there are unspeakable dust numbers, etc. Second, 'How below,' broadly explaining obtaining the Dharma. First, broadly explaining what can be entered, then 'All the Bodhisattvas below,' broadly explaining what they enter. The previous part only broadly explains the Samadhi gate, and the remaining nine sentences can be inferred. The text is divided into three parts. The first sentence raises the question. Second, 'So-called below,' listing one hundred and two gates separately, all of which are named after their karma and function. And taking Dharmata-Tathata as the root of Samadhi. With each and every thing, one can be in accordance with the real and correct reception present. Among them, the previous one hundred and one gates are separate karma and function, and the last gate is the total same fruit. The first saying 'Universal Adornment Dharmadhatu Samadhi', entering this Samadhi, can make the Dharmadhatu universally beautiful and adorned. This is one meaning of Pinyin appearing Pure Land. The following various Samadhis are different meanings of Pinyin's great function, because of the many

別入佛之總。諸門別義說者隨宜。后師子顰申者。若不總相分同。無以能究佛境故。三菩薩如是下總結能所。上略列百門。如前之例有多塵數。方能入佛神變之海。三昧既爾。解等九門亦然。文略不結。二廣所入中二。先別列。后其諸菩薩具如是下總結。前中有其十德。廣前十門別句。而小不次。總句即前三昧結中。一智位高深德。即前諸地。二為諸眾生下調生無染德。即三輪嚴凈。三智慧解脫下成滿諸度德。四以不顛倒下智力無畏德。雖有四辯意在於智。五善巧下成就昔行德。六普見諸佛下。法身圓滿德。七已得自在下色身自在德。八決了下辯才自在德。九得佛境界下三昧神變德。十一一塵中下成等正覺德。第二總結可知。第二荷恩興供中三。初總。次所謂下別。后是諸菩薩下結。結其所因。由得前十種德故。大文第九爾時文殊下。文殊述德分。文殊主智故光後述德。光本令證三昧。智本為顯法界。尋智得理故。述嘆林中。又前普賢門以行顯理。此則以解顯理。解行無二方能入故通明。即以文殊權實無二之大智。普賢體用之理。行此二無二。共顯如來三昧之果德。文中二。先述意。二正頌。頌中十三偈。通贊一會三種世間自在之用。分之為六。初二總嘆。初一普遍。后一廣容。次一偈贊眾生世間。即通前諸來及向得

【現代漢語翻譯】現代漢語譯本不要只進入佛法的某個方面。（別入佛之總。）對於各個法門的意義，應根據具體情況進行解說。（諸門別義說者隨宜。）如果後來的老師像獅子一樣怒目而視，（后師子顰申者，）如果不全面瞭解各個方面的相同與不同，就無法徹底領悟佛的境界。（若不總相分同，無以能究佛境故。）『三菩薩如是』以下總結了能入和所入。（三菩薩如是下總結能所。）前面簡略地列舉了一百個法門，像之前的例子一樣，有無數的法門。（上略列百門。如前之例有多塵數。）只有這樣才能進入佛陀神通變化的海洋。（方能入佛神變之海。）既然三昧是這樣，那麼解脫等九個法門也是如此。（三昧既爾。解等九門亦然。）經文簡略，沒有總結。（文略不結。）第二部分是廣泛地進入，分為兩個部分。（二廣所入中二。）首先分別列舉，然後『其諸菩薩具如是』以下進行總結。（先別列。后其諸菩薩具如是下總結。）在前面列舉中，有十種功德。（前中有其十德。）廣泛地解釋了前面的十個法門，但順序略有不同。（廣前十門別句。而小不次。）總的句子就是前面三昧的總結。（總句即前三昧結中。）第一是智慧的地位高深，即前面的各個菩薩地。（一智位高深德。即前諸地。）第二是『為諸眾生』以下，調伏眾生而沒有染著，即三輪清凈。（二為諸眾生下調生無染德。即三輪嚴凈。）第三是『智慧解脫』以下，成就圓滿了各種波羅蜜。（三智慧解脫下成滿諸度德。）第四是『以不顛倒』以下，智慧的力量和無畏。（四以不顛倒下智力無畏德。）雖然有四種辯才，但重點在於智慧。（雖有四辯意在於智。）第五是『善巧』以下，成就了過去的修行。（五善巧下成就昔行德。）第六是『普見諸佛』以下，法身圓滿。（六普見諸佛下。法身圓滿德。）第七是『已得自在』以下，色身自在。（七已得自在下色身自在德。）第八是『決了』以下，辯才自在。（八決了下辯才自在德。）第九是『得佛境界』以下，三昧神通變化。（九得佛境界下三昧神變德。）第十是『一一塵中』以下，成就等正覺。（十一一塵中下成等正覺德。）第二部分總結，可以理解。（第二總結可知。）第二部分是荷蒙佛恩而興起供養，分為三個部分。（第二荷恩興供中三。）首先是總說，然後是『所謂』以下分別說明，最後是『是諸菩薩』以下總結。（初總。次所謂下別。后是諸菩薩下結。）總結了他們的原因，是因為獲得了前面的十種功德。（結其所因。由得前十種德故。）大的段落第九是『爾時文殊』以下，是文殊菩薩陳述功德的部分。（大文第九爾時文殊下。文殊述德分。）文殊菩薩主掌智慧，所以在光明之後陳述功德。（文殊主智故光後述德。）光明原本是爲了讓人證得三昧，智慧原本是爲了彰顯法界。（光本令證三昧。智本為顯法界。）通過尋找智慧可以獲得真理，所以在樹林中陳述讚歎。（尋智得理故，述嘆林中。）而且，前面的普賢法門是用行動來彰顯真理，這裡是用理解來彰顯真理。（又前普賢門以行顯理。此則以解顯理。）理解和行動是不可分割的，這樣才能進入，所以要通達明白。（解行無二方能入故通明。）也就是用文殊菩薩權巧和真實無二的大智慧，以及普賢菩薩體性和作用的真理，修行這二者不二法門，共同彰顯如來三昧的果德。（即以文殊權實無二之大智。普賢體用之理。行此二無二。共顯如來三昧之果德。）文中分為兩個部分，首先是陳述意義，然後是正式的頌文。（文中二。先述意。二正頌。）頌文中有十三首偈頌，總的讚歎大會上三種世間的自在作用，分為六個部分。（頌中十三偈。通贊一會三種世間自在之用。分之為六。）最初兩首是總的讚歎，第一首是普遍的，第二首是廣泛的包容。（初二總嘆。初一普遍。后一廣容。）接下來一首偈頌讚嘆眾生世間，也就是包括前面來的和將要得到的。（次一偈贊眾生世間。即通前諸來及向得）

【English Translation】 English version Do not enter only one aspect of the Buddha's teachings. (別入佛之總。) The meanings of the various Dharma gates should be explained according to the specific circumstances. (諸門別義說者隨宜。) If later teachers scowl like lions, (后師子顰申者,) if they do not fully understand the similarities and differences of the various aspects, they will not be able to thoroughly comprehend the Buddha's realm. (若不總相分同，無以能究佛境故。) 'The three Bodhisattvas are like this' below summarizes what can be entered and what is entered. (三菩薩如是下總結能所。) The previous section briefly listed one hundred Dharma gates, like the previous examples, there are countless Dharma gates. (上略列百門。如前之例有多塵數。) Only in this way can one enter the ocean of the Buddha's miraculous transformations. (方能入佛神變之海。) Since Samadhi is like this, so are the nine Dharma gates such as liberation. (三昧既爾。解等九門亦然。) The text is brief and does not conclude. (文略不結。) The second part is to enter extensively, divided into two parts. (二廣所入中二。) First, list them separately, and then 'The Bodhisattvas are like this' below summarizes. (先別列。后其諸菩薩具如是下總結。) In the previous listing, there are ten virtues. (前中有其十德。) The previous ten Dharma gates are explained extensively, but the order is slightly different. (廣前十門別句。而小不次。) The general sentence is the summary of the previous Samadhi. (總句即前三昧結中。) The first is the high and profound position of wisdom, which is the previous Bodhisattva grounds. (一智位高深德。即前諸地。) The second is 'For all sentient beings' below, taming sentient beings without attachment, which is the purity of the three wheels. (二為諸眾生下調生無染德。即三輪嚴凈。) The third is 'Wisdom liberation' below, accomplishing and perfecting the various Paramitas. (三智慧解脫下成滿諸度德。) The fourth is 'With non-inversion' below, the power of wisdom and fearlessness. (四以不顛倒下智力無畏德。) Although there are four kinds of eloquence, the focus is on wisdom. (雖有四辯意在於智。) The fifth is 'Skillful' below, accomplishing past practices. (五善巧下成就昔行德。) The sixth is 'Universally seeing all Buddhas' below, the Dharmakaya is complete. (六普見諸佛下。法身圓滿德。) The seventh is 'Already attained freedom' below, the Rupakaya is free. (七已得自在下色身自在德。) The eighth is 'Decisively understanding' below, eloquence is free. (八決了下辯才自在德。) The ninth is 'Attaining the Buddha's realm' below, Samadhi's miraculous transformations. (九得佛境界下三昧神變德。) The tenth is 'In each dust' below, accomplishing complete enlightenment. (十一一塵中下成等正覺德。) The second part summarizes, which can be understood. (第二總結可知。) The second part is to bear the Buddha's grace and arise to make offerings, divided into three parts. (第二荷恩興供中三。) First is the general statement, then 'So-called' below explains separately, and finally 'These Bodhisattvas' below summarizes. (初總。次所謂下別。后是諸菩薩下結。) It summarizes their reasons, because they have obtained the previous ten virtues. (結其所因。由得前十種德故。) The large paragraph ninth is 'At that time, Manjushri' below, which is the part where Manjushri Bodhisattva states the merits. (大文第九爾時文殊下。文殊述德分。) Manjushri Bodhisattva is in charge of wisdom, so he states the merits after the light. (文殊主智故光後述德。) Light was originally to allow people to attain Samadhi, and wisdom was originally to manifest the Dharmadhatu. (光本令證三昧。智本為顯法界。) By seeking wisdom, one can obtain the truth, so he states praise in the forest. (尋智得理故，述嘆林中。) Moreover, the previous Samantabhadra Dharma gate used action to manifest the truth, and here it uses understanding to manifest the truth. (又前普賢門以行顯理。此則以解顯理。) Understanding and action are inseparable, so one must be thoroughly clear. (解行無二方能入故通明。) That is, using Manjushri Bodhisattva's expedient and true non-dual great wisdom, and Samantabhadra Bodhisattva's truth of essence and function, practicing these two non-dual Dharma gates, jointly manifesting the fruit virtue of Tathagata Samadhi. (即以文殊權實無二之大智。普賢體用之理。行此二無二。共顯如來三昧之果德。) The text is divided into two parts, first stating the meaning, and then the formal verses. (文中二。先述意。二正頌。) There are thirteen verses in the verses, generally praising the free function of the three worlds in the assembly, divided into six parts. (頌中十三偈。通贊一會三種世間自在之用。分之為六。) The first two are general praises, the first is universal, and the second is broadly inclusive. (初二總嘆。初一普遍。后一廣容。) The next verse praises the sentient being world, which includes those who came before and those who will attain. (次一偈贊眾生世間。即通前諸來及向得)

益菩薩興供之事。次二偈贊依正互在。初偈依中有正。后偈正中有正。四三偈述上林空。五有三偈述于正覺依正無盡。六末後二偈總顯普收。大文第十爾時彼諸下無涯大用分。開必得益。益必利生。于中二。先總顯用因。謂由佛三昧得前三昧。成此悲門故能有用。後於其身下依體起用中。二初別明毛孔世主化。后佛子此逝多林下。通顯分身多類化。今初分二。一總明。二或現下別顯。于中四。一明能化法。二以如是等下所化處。三以平等大悲下能化心。四或有見已下明所化益。今初。總有二十五門分二。初八門雜明欣厭等門化。余門明十度門化。于中前六門各一度可知。次三門明方便度。次降魔一門是力度。餘七門皆智度。前欣厭中已明於愿故此略無。第二化處中二。先結前生后。后所謂下別明及第三化心。第四化益。文並可知。第二通顯多類化中二。先明住處化異。結不離逝多林者。明不動而普遍繁興而恒靜。末不離本故。下文殊遊行。亦不離於本會。本末事理非即離故。二佛子此諸下明現身化異。于中五。一能化身異。有十二種。初二總餘十別。此中多同善財所見。故知善財諸友。即此會之菩薩。二往詣下化處異。三隨其下化類異。四或說下化法異。五教化下總結末不離本。上來本會竟。大文第二末會。亦即一部

【現代漢語翻譯】現代漢語譯本益菩薩（菩薩名）興供之事。接下來兩偈讚頌依報（國土）和正報（眾生）相互依存。第一偈是依報中有正報，后一偈是正報中有正報。第四到第三偈描述上林苑的空寂。第五有三偈描述正覺（佛陀）的依報和正報都是無盡的。第六最後兩偈總括顯示普遍攝受。大文第十『爾時彼諸』下，是無涯大用分。開啟必定得益，得益必定利益眾生。其中分為二：首先總顯用因，即由於佛陀的三昧（禪定）得到前面的三昧，成就此悲門，所以能夠有用。然後在『于其身下』，依體起用中，分為二：首先分別說明毛孔世主化，然後『佛子此逝多林下』，通顯分身多類化。現在先說第一部分，分為二：一總明，二『或現下』別顯。其中分為四：一說明能化法，二『以如是等下』說明所化處，三『以平等大悲下』說明能化心，四『或有見已下』說明所化益。現在先說第一部分，總共有二十五門，分為二：前八門雜明欣厭等門化，其餘門說明十度門化。其中前六門各一度可知，接下來三門說明方便度，接下來降魔一門是力度，其餘七門都是智度。前面欣厭中已經說明于愿，所以這裡省略沒有。第二化處中分為二：先總結前文，然後『所謂下』分別說明及第三化心，第四化益，文義都可以理解。第二通顯多類化中分為二：先說明住處化異，總結不離開逝多林，說明不動而普遍，繁興而恒靜，最終不離根本。下文殊（菩薩名），也不離開本會，本末事理並非即離。二『佛子此諸下』說明現身化異，其中分為五：一能化身異，有十二種，前兩種是總說，其餘十種是別說。這其中很多與善財（童子名）所見相同，所以知道善財的諸位朋友，就是此會的菩薩。二『往詣下』化處異，三『隨其下』化類異，四『或說下』化法異，五『教化下』總結最終不離根本。上面是本會結束。大文第二末會，也就是一部經的結尾。

【English Translation】 English version The matter of Bodhisattva Yik (Bodhisattva's name) making offerings. The next two verses praise the interdependence of the environment (land) and the beings within it. The first verse is that the environment contains the beings, and the second verse is that the beings contain the beings. Verses four to three describe the emptiness of Shanglin Garden. The fifth has three verses describing that the environment and beings of Perfect Enlightenment (Buddha) are endless. The sixth and final two verses summarize and show universal acceptance. Great Text 10, 'At that time, those,' below, is the section on boundless great function. Opening it will surely bring benefit, and benefiting will surely benefit sentient beings. Among them, there are two parts: first, generally showing the cause of function, which is that due to the Buddha's Samadhi (meditative state), one obtains the previous Samadhi, and achieves this gate of compassion, so it can be useful. Then, in 'At his body below,' relying on the substance to arise function, there are two parts: first, separately explaining the transformation of the world rulers through pores, and then 'Buddha-son, this departed Jeta Grove below,' generally showing the transformation of many kinds of incarnations. Now, let's talk about the first part, which is divided into two: one is a general explanation, and the second is 'Or appearing below,' a separate explanation. Among them, there are four parts: one explains the Dharma that can transform, two 'With such and so on below,' explains the place to be transformed, three 'With equal great compassion below,' explains the mind that can transform, and four 'Or some seeing below,' explains the benefit of being transformed. Now, let's talk about the first part, which has a total of twenty-five gates, divided into two: the first eight gates explain the transformation of joy and aversion, etc., and the remaining gates explain the transformation of the ten perfections. Among them, the first six gates each have one perfection that can be known, the next three gates explain the perfection of skillful means, the next gate of subduing demons is the perfection of power, and the remaining seven gates are all the perfection of wisdom. In the previous joy and aversion, the vow has already been explained, so it is omitted here. The second part, the place of transformation, is divided into two: first, summarize the previous text, and then 'So-called below,' separately explain and the third transforming mind, and the fourth transforming benefit, the meaning of the text can be understood. The second part, generally showing the transformation of many kinds, is divided into two: first, explain the difference in the transformation of dwelling places, and conclude that it does not leave the departed Jeta Grove, explaining that it is unmoving and universal, flourishing and constantly still, and ultimately does not leave the root. The following Manjushri (Bodhisattva's name), also does not leave the original assembly, the beginning and end of things and principles are not separate. Two 'Buddha-son, these below,' explain the difference in the manifestation of bodies, which is divided into five: one is the difference in the bodies that can transform, there are twelve kinds, the first two are general explanations, and the remaining ten are separate explanations. Many of these are the same as what Sudhana (boy's name) saw, so we know that Sudhana's friends are the Bodhisattvas of this assembly. Two 'Going to below,' the difference in the place of transformation, three 'According to below,' the difference in the kinds of transformation, four 'Or speaking below,' the difference in the Dharma of transformation, five 'Teaching below,' concludes that it ultimately does not leave the root. The above is the end of the original assembly. The second final assembly of the Great Text is also the end of a sutra.

流通略啟十門。一總顯會意。二會數開合。三會主多少。四定會名義。五二位統收。六五相分別。七圓攝始終。八會主類別。九法界事義。十隨文解釋。今初。夫圓滿教海攝法無遺。漸頓該羅本末交映。人法融會貴在弘通。故非頓無以顯圓。非漸無以階進。非本無以垂末。非末無以顯本。非人無以證法。非法無以成人。故前明不異漸之頓。多門而眾人同契。此明不異頓之漸。一人而歷位圓修。前則不異末之本。雖卷而恒舒。此即不異本之末。雖舒而恒卷。本末無礙同入法界。今託人進修以軌后徒。使大教弘通即斯本意。二會數開合者。若約所攝之機唯有三會。一比丘。二諸乘人。三善財會。若約能所通辨。有五十五會。善財自有五十三故。雖人有五十四。文殊一人四會說故。德生有德同一問答。遍友無答不成會故。若以遍友承前指后。得名會者。善財則有五十四會。是以唯就能化不足定會。若約主伴。成百一十會。至下當辨。若約散說。則佛剎塵數會。尚順三乘。若約普賢德則無盡會。如普賢結通處說。三會主多少。若以人克定唯五十四。若以會顯人則五十七。文殊分四故。或剎塵數。或無盡無盡思之。四定會名義者。此下諸會雖無佛說。以本收末亦得名經。謂文殊濫觴出此會故。諸友皆本會得益。菩薩不離而周故。

【現代漢語翻譯】現代漢語譯本流通略啟十門：一、總顯會意；二、會數開合；三、會主多少；四、定會名義；五、二位統收；六、五相分別；七、圓攝始終；八、會主類別；九、法界事義；十、隨文解釋。現在開始第一個方面。圓滿的教海涵蓋一切法無所遺漏，漸教和頓教包羅萬象，本和末相互輝映。人與法相互融合，貴在弘揚流通。所以，沒有頓教就無法彰顯圓滿，沒有漸教就無法逐步提升，沒有本就無法垂示末，沒有末就無法彰顯本，沒有人就無法證得法，沒有法就無法成就人。因此，前面說明了不異於漸教的頓教，通過多種途徑而眾人共同契入。這裡說明了不異於頓教的漸教，一人而經歷各個階段圓滿修習。前面是不異於末的本，雖然收卷卻恒常舒展。這裡是不異於本的末，雖然舒展卻恒常收卷。本和末沒有障礙，共同進入法界。現在依託人來進修，以此作為後人的規範，使大教弘揚流通，這就是根本的用意。二、會數開合：如果按照所攝受的根機，只有三會：一、比丘（bhiksu，佛教出家男眾）；二、諸乘人（信奉不同乘教義的人）；三、善財會（Sudhana，善財童子參與的法會）。如果按照能化和所化通盤辨別，有五十五會。因為善財（Sudhana）自己就有五十三會。雖然人有五十四位，但文殊（Manjusri，文殊菩薩）一人在四會說法。德生（Srideva，菩薩名）和有德（Suguna，菩薩名）是同一問答。遍友（Mitra，善知識名）沒有回答，不能算作一會。如果把遍友（Mitra）承前啓後，算作一會，那麼善財（Sudhana）就有五十四會。因此，僅僅依靠能化者，不足以確定法會的數量。如果按照主伴關係，可以有一百一十會，這將在後面辨析。如果按照分散說法，則有佛剎塵數那麼多的法會，尚且順應三乘。如果按照普賢（Samantabhadra，普賢菩薩）的德行，則有無盡的法會，如普賢（Samantabhadra）的總結之處所說。三、會主多少：如果以人來確定，只有五十四位。如果以會來顯示人，則有五十七位，因為文殊（Manjusri）分屬四會。或者有佛剎塵數，或者有無盡，要無盡地思考這個問題。四、定會名義：以下各會雖然沒有佛陀宣說，但因為以本攝末，也可以稱為經，因為文殊（Manjusri）從這裡開始出現。各位善知識都在本會得到利益，菩薩不離本位而周遍一切。

【English Translation】 English version Circulation Briefly Opens Ten Gates: 1. Generally Revealing the Meaning of the Assembly; 2. Understanding the Opening and Closing of Assembly Numbers; 3. Understanding the Number of Assembly Leaders; 4. Defining the Names and Meanings of Assemblies; 5. Unifying and Receiving the Two Positions; 6. Distinguishing the Five Aspects; 7. Comprehensively Embracing the Beginning and the End; 8. Understanding the Categories of Assembly Leaders; 9. The Affairs and Meanings of the Dharma Realm; 10. Explaining According to the Text. Now, let's begin with the first aspect. The perfect ocean of teachings encompasses all Dharmas without omission. The gradual and sudden teachings encompass everything, with the root and the branch reflecting each other. The fusion of people and Dharma is valued in promoting circulation. Therefore, without the sudden, there is no way to manifest perfection; without the gradual, there is no way to advance step by step; without the root, there is no way to impart the branch; without the branch, there is no way to manifest the root; without people, there is no way to realize the Dharma; without the Dharma, there is no way to accomplish people. Therefore, the foregoing explains the sudden teaching that is not different from the gradual, through multiple paths, and all people attain the same understanding. This explains the gradual teaching that is not different from the sudden, with one person experiencing each stage of perfect cultivation. The foregoing is the root that is not different from the branch, although rolled up, it is constantly unfolded. This is the branch that is not different from the root, although unfolded, it is constantly rolled up. The root and the branch are without obstruction, and together they enter the Dharma Realm. Now, relying on people to advance in cultivation, using this as a norm for later followers, so that the great teaching is promoted and circulated, this is the fundamental intention. 2. Understanding the Opening and Closing of Assembly Numbers: If according to the capacity of those being received, there are only three assemblies: 1. Bhikshus (bhiksu, Buddhist monks); 2. People of various vehicles (those who believe in the teachings of different vehicles); 3. Sudhana's Assembly (Sudhana, the assembly in which the youth Sudhana participated). If according to the ability to transform and the transformed, there are fifty-five assemblies. Because Sudhana (Sudhana) himself has fifty-three assemblies. Although there are fifty-four people, Manjusri (Manjusri, Manjusri Bodhisattva) alone speaks in four assemblies. Srideva (Srideva, name of a Bodhisattva) and Suguna (Suguna, name of a Bodhisattva) are the same question and answer. Mitra (Mitra, name of a good friend) has no answer, so it cannot be counted as an assembly. If Mitra (Mitra) is considered to connect the preceding and the following, and is counted as an assembly, then Sudhana (Sudhana) has fifty-four assemblies. Therefore, relying solely on the ability to transform is not enough to determine the number of assemblies. If according to the relationship between the host and the companions, there can be one hundred and ten assemblies, which will be analyzed later. If according to scattered teachings, there are as many assemblies as dust particles in a Buddha-land, which still accord with the Three Vehicles. If according to the virtues of Samantabhadra (Samantabhadra, Samantabhadra Bodhisattva), there are endless assemblies, as stated in Samantabhadra's (Samantabhadra) concluding remarks. 3. The Number of Assembly Leaders: If determined by people, there are only fifty-four. If people are revealed by the assembly, there are fifty-seven, because Manjusri (Manjusri) belongs to four assemblies. Or there are as many as dust particles in a Buddha-land, or there are endless, one should contemplate this endlessly. 4. Defining the Names and Meanings of Assemblies: Although the following assemblies were not spoken by the Buddha, because the root encompasses the branch, they can also be called sutras, because Manjusri (Manjusri) began to appear here. All good friends benefited in this assembly, and the Bodhisattva pervades everything without leaving his original position.

若爾下文善財應收歸重閣。何乃見在菩提場耶。以菩提為諸會本故。所為既終攝末歸本。況諸眾會不動覺場。五二位統收者。此中諸會不出文殊普賢。略有二門。一相對明表。二互融顯圓。今初。略明三對。一以能所相對。普賢表所依法界。即在纏如來藏故。理趣般若云。一切眾生皆如來藏。普賢菩薩自體遍故。初會即入藏身三昧故。文殊表能信之心。故佛名經說。一切諸佛皆因文殊而發心故。善財始見發大心故。二以解行相對。普賢表所起萬行。上下諸經皆說普賢行故。文殊表能起之解。通解理事故。慈氏云。汝見善友皆文殊力等故。三以理智相對。普賢即所證法界。善財入身故。又云。得究竟三世平等身故。普賢身相如虛空故。文殊即能證大智。本所事佛名不動智故。見後文殊方見普賢故。又理開體用智分因果。二互融顯圓者亦二。先以二門各自圓融。謂解由前信方離邪見。信解真正成極智故。依體起行行必稱體。由行證理理行不殊。故隨一證即一切證。二以二聖法門互融。謂始信必信于理故。能所不二稱解起行。行解不二智與理冥。則理智無二。是以文殊三事融通隱隱。即是普賢三事涉入重重。由此故能入遮那顰申之境故。前本會明二聖開顯。序分之中標為上首。余如別說。六分五相者。若意法師及臺山論。但

隨文散釋更無別配。光統等師皆配地位。二皆有理。謂隨一一位具多法門。豈容凡心不得習求善友之法。故不配有理。然無次位中不礙次位。顯位是常規配亦無失。橫豎無礙。且依古德配為五相。謂初四十一人名寄位修行相。寄四十一人依人求解顯修行故。二從摩耶下九會。十一人明會緣入實相。即會前住等。成普別兩行契證法界故。初得幻智后得幻住。該於中間如幻之緣。入一實故。三慈氏一人名攝德成因相。會前二門之德。併爲證入之因故。故法門名三世不忘念。則攝法無遺。四後文殊名智照無二相。謂行圓究竟朗悟在懷。照前行等唯一圓智。更無前後明昧等殊故。五普賢一人名顯因廣大相。始覺同本圓覺現前。稱周法界無不包含故。其後四相亦得稱為寄位。前三義同等覺故。摩耶慈氏併入重玄門。文殊表菩薩地盡心無初相。普賢義同妙覺。才見普賢便等佛故。今從別義目為五相。此五亦是菩薩五種行相。一高行。二大行。三勝行。四深行。五廣行。七圓攝始終者。上寄法顯異布之前後。據實圓融一位即一切位。乃至無盡故。所歷差別並一中之多。一多同時無有障礙。八法界人類。于中有二。先明類別。謂知識雖多不出二十類。一菩薩。二比丘。三尼。四優婆塞。五優婆夷。六童男。七童女。八天。九天女。十外

【現代漢語翻譯】現代漢語譯本隨文散釋，更無其他特別的安排。光統等法師都主張按地位來分配（譯者註：指將《華嚴經》中的人物與菩薩的修行位階對應起來），這兩種觀點都有其道理。認為隨一位階都具備多種法門，難道凡夫之心就不應該學習和尋求善友的教法嗎？所以不按地位分配也有道理。然而，在沒有明確位階的情況下，不妨礙對應次要的位階。如果顯而易見對應關係，那麼按常規分配也沒有什麼不妥。橫向和縱向都沒有妨礙。姑且按照古代大德的分配方法，分為五相：第一，從最初的四十一位菩薩，稱為『寄位修行相』。因為這四十一位菩薩依人求解，彰顯修行。第二，從摩耶夫人到第九會，十一位菩薩，表明『會緣入實相』，即會合前面的住等菩薩，成就普行和別行兩種行門，契合證入法界。最初得到幻智，之後得到幻住，涵蓋中間如幻的因緣，進入一實之境。第三，彌勒菩薩一人，名為『攝德成因相』，會合前面兩個階段的功德，並作為證入的因。所以，法門名為『三世不忘念』，則攝盡一切法無遺漏。第四，後面的文殊菩薩，名為『智照無二相』，意思是說，行門圓滿究竟，朗然覺悟於心，照亮前面的行門等，唯一是圓滿的智慧，更沒有前後明昧等差別。第五，普賢菩薩一人，名為『顯因廣大相』，始覺與本覺相同，圓滿覺悟現前，周遍法界無所不包含。其後的四相也可以稱為『寄位』，因為前三相的意義與等覺菩薩相同。摩耶夫人和彌勒菩薩都進入重玄門。文殊菩薩表示菩薩地盡，心中沒有初始之相。普賢菩薩的意義與妙覺菩薩相同，才見到普賢菩薩就等同於佛。現在從不同的意義上，將它們稱為五相。這五相也是菩薩的五種行相：一、高行；二、大行；三、勝行；四、深行；五、廣行。第七，圓滿地統攝始終，上面寄託法門，彰顯異布的前後順序，但實際上圓融無礙，一位即一切位，乃至無窮無盡。所經歷的差別都是一中的多，一多同時，沒有障礙。第八，法界人類，其中有兩點需要說明。首先是類別，雖然知識眾多，但不超出二十類：一、菩薩（Bodhisattva，指追求覺悟的眾生）；二、比丘（Bhikkhu，指男性出家人）；三、比丘尼（Bhikkhuni，指女性出家人）；四、優婆塞（Upasaka，指在家男居士）；五、優婆夷（Upasika，指在家女居士）；六、童男；七、童女；八、天（Deva，指天神）；九、天女；十、外

【English Translation】 English version There are no separate arrangements beyond the explanations within the text. Teachers like Guangtong all advocate assigning positions (translator's note: referring to correlating the characters in the Avatamsaka Sutra with the stages of Bodhisattva practice), and both views have their reasons. The view that each position possesses multiple Dharma gates suggests that ordinary minds should not refrain from learning and seeking the teachings of good friends. Therefore, not assigning positions also has its rationale. However, in the absence of a clear position, it does not hinder the correspondence to secondary positions. If the correspondence is obvious, then assigning positions according to convention is also acceptable. There are no obstacles horizontally or vertically. Let us tentatively follow the ancient masters' method of dividing them into five aspects: First, the initial forty-one Bodhisattvas are called the 'Aspect of Relying on Position for Practice'. This is because these forty-one Bodhisattvas rely on others to seek understanding and manifest practice. Second, from Maya (Maya, the mother of the Buddha) to the ninth assembly, the eleven Bodhisattvas demonstrate 'Meeting Conditions to Enter the Real Aspect', which means uniting the preceding dwelling Bodhisattvas, etc., to accomplish both universal and specific practices, aligning with and realizing the Dharmadhatu (Dharmadhatu, the realm of all phenomena). Initially, one attains illusory wisdom, and then illusory dwelling, encompassing the illusory conditions in between, entering the realm of one reality. Third, Maitreya (Maitreya, the future Buddha) alone is called the 'Aspect of Gathering Virtues to Form the Cause', uniting the merits of the previous two stages and using them as the cause for realization. Therefore, the Dharma gate is called 'Unforgettable Mindfulness of the Three Times', which encompasses all Dharmas without omission. Fourth, the later Manjushri (Manjushri, the Bodhisattva of wisdom) is called the 'Aspect of Wisdom Illumination Without Duality', meaning that the practice is complete and ultimate, with clear enlightenment in the heart, illuminating the preceding practices, etc., with only complete wisdom, without any differences in before or after, clarity or obscurity. Fifth, Samantabhadra (Samantabhadra, the Bodhisattva of universal virtue) alone is called the 'Aspect of Manifesting the Great Cause', where initial awakening is the same as the original awakening, and complete enlightenment manifests, encompassing the entire Dharmadhatu without exception. The subsequent four aspects can also be called 'Relying on Position', because the meaning of the first three aspects is the same as that of Equal Enlightenment Bodhisattvas. Maya and Maitreya both enter the Double Mystery Gate. Manjushri represents the exhaustion of the Bodhisattva ground, with no initial aspect in the mind. Samantabhadra's meaning is the same as that of Wonderful Enlightenment. Seeing Samantabhadra is equivalent to the Buddha. Now, from different meanings, they are called the five aspects. These five aspects are also the five types of practices of Bodhisattvas: First, High Practice; Second, Great Practice; Third, Superior Practice; Fourth, Profound Practice; Fifth, Vast Practice. Seventh, completely encompassing the beginning and the end, the above entrusts the Dharma, highlighting the order of different arrangements, but in reality, they are perfectly integrated, one position is all positions, even to infinity. The differences experienced are all many within one, one and many simultaneously, without obstacles. Eighth, beings in the Dharmadhatu, there are two points to explain. First is the category, although there is much knowledge, it does not exceed twenty categories: First, Bodhisattva (Bodhisattva, a being who seeks enlightenment); Second, Bhikkhu (Bhikkhu, a male monastic); Third, Bhikkhuni (Bhikkhuni, a female monastic); Fourth, Upasaka (Upasaka, a male lay practitioner); Fifth, Upasika (Upasika, a female lay practitioner); Sixth, Boy; Seventh, Girl; Eighth, Deva (Deva, a god); Ninth, Goddess; Tenth, Outsider

道。十一婆羅門。十二長者。十三先生。十四醫人。十五船師。十六國王。十七仙人。十八佛母。十九佛妃。二十諸神。二顯義相有四。一約果攝化。並是如來海印所現。二約因成行。皆是菩薩隨力現形。三約義顯法。總是緣起法界之人法。四約相辨異。不出菩薩五生所收。一息苦生。如良醫等。二隨類生。如外道等。三勝生。如善見比丘等。四增上生。如無厭足王等。五最後生。如慈氏等。通即前四。各具五生可知。于中菩薩有六。三處現身。一初文殊信位劣故。唯顯一人。二中間漸進現於二人。謂大悲正趣。三位后成滿顯於三人。謂彌勒等。九法界事義者。通下諸位總有十門。一正報法界。二依報法界。三現相。四表義。五言說。六義理。七業用。八說往因。九結自分。十推勝進。此十門法界同一緣起互融無礙。十隨文釋。依五相中。今當第一寄位修行相分五。初文殊一人寄十信。信未成位故但一人。餘四十人寄十住等位。各有十。謂二從德云至慈行寄十住位。三善見至遍行寄十行。四鬻香長者至安住地神寄十向。五婆珊夜神至瞿波寄十地。今初。信中分二。先明能化發起。二爾時尊者舍利弗下成彼化事。前中分三。初標主出閣。二與無量下別明伴從。三文殊下總顯出儀。今初。文殊菩薩本是童子。而前列菩薩。

此彰童子者。表創入佛法故。亦顯非童真行不能入。故。權實相依悲智無住。名善住閣。從此利生為出非離此矣。二伴從中初一同生。余皆異生。並約通稱表法之名以明般若導萬行故。隨一一類各有眾多。故云諸足行等。或缺諸言蓋文略耳。余如初會。三總顯出儀中。前約無住化生名善住閣出。今約依自利而利他。云出自住處。又前依佛法界流。此依自所證出。二文影略。第二成彼化事中。通有三會。一比丘會。顯回小入大故。二諸乘人會。顯通收諸權入一實故。三善財會。顯純一乘機一產生辨故。又前二會表居信未久尚不定故。善財信終可入證故。今初有二。一明助化攝大。二正明化益。今初。小乘之智亦助大故。文中亦二。先明睹緣興念。二時尊者下攝眾同遊。于中亦二。先總辨攝儀。舍小趣大為出自住處向文殊所。后此六千下別明所化。于中三。初指數辨位。比丘義如常。六千者。表六根性凈可入法界故。自所同住者。同居權小故。同住法界故。出家未久者。未證實際易可回故。信心尚微鬚誘化故。二所謂下列名。三悉曾下嘆德。文有十句。初二嘆宿因。次七明現德。后一結德屬緣。既皆約大乘以嘆。明本大器。托跡比丘顯收諸類非小乘矣。結屬文殊今成其善。非無因矣。第二爾時尊者舍利下正明化益。于中二

。先以身儀攝益。則令根熟起欲。二爾時文殊告諸下。語業攝益正授法門。前中四。一示勝境。二得勝益。三詣勝人。四蒙勝攝。今初有三。初標告。二海覺汝可下正教觀察。有十勝德。一身相勝。二常光勝。三放光勝。四眾會勝。五行路勝。表常依八正故。六住處勝。舉足下足無非道場隨心轉故。七福嚴勝。常觀空有二邊。心地之下具如來藏恒沙萬德。無心忘照任運寂知而顯現故。八林樹勝。樹立萬行嚴法體故。九自在勝。於我無我得不二解自在。主中為最尊故。十上攝勝。此有二意。一約事心常上攝諸佛法故。二約表。諸佛顯揚皆依般若究竟至於一切智。故三爾時下結略顯廣可知。二彼諸比丘下得勝益。中上既勸觀義兼修觀益。相可知三即白尊者下明詣勝人可知。四爾時文殊下蒙勝攝於中二。先示攝相。以回觀法器故。如象王回者。身首俱轉無輕舉故。后時諸比丘下。設敬興愿為后正說之由。第二語業攝益中二。先受自分法。后爾時文殊下受勝進法。前中亦二。先受法。后時諸比丘下得益。前中三。初舉益標告。二何者下別示行法。皆言無疲厭者。法門無盡眾生無邊。取相而修多生疲厭。厭則退墮二乘。若無愛見而修則無疲矣。無疲則佛果非遠。況我身耶。十句攝為五對。一內因外緣。二求法成行。三深定妙智。

【現代漢語翻譯】現代漢語譯本首先以身儀來攝受利益他們，使他們的根器成熟，生起希求之心。第二，這時，文殊菩薩告訴各位，用語言來攝受利益，正式傳授法門。前面分為四個部分：一是展示殊勝的境界，二是獲得殊勝的利益，三是前往殊勝的人處，四是蒙受殊勝的攝受。現在是第一個部分，有三個小部分：首先是標明告知，第二，『海覺，你可以』以下，正式教導觀察，有十種殊勝的功德：一是身相殊勝，二是常光殊勝，三是放光殊勝，四是眾會殊勝，五是行路殊勝，表示常常依據八正道，六是住處殊勝，舉足下足無不是道場，隨心所轉的緣故，七是福嚴殊勝，常常觀空有二邊，心地之下具足如來藏恒河沙數般的萬種功德，無心忘照，任運寂靜而顯現的緣故，八是林樹殊勝，樹立萬行來莊嚴法體的緣故，九是自在殊勝，於我與無我得到不二的理解，在主位中最為尊貴的緣故，十是上攝殊勝，這有兩層意思：一是就事相來說，心常常向上攝取諸佛的法，二是就表法來說，諸佛的顯揚都依據般若，最終達到一切智。第三，『這時』以下，總結略說而顯廣，可以知道。第二，『那些比丘』以下，獲得殊勝的利益。前面已經勸導觀察，兼修觀察的利益，相貌可以知道。第三，『即刻稟告尊者』以下，說明前往殊勝的人處，可以知道。第四，『這時文殊』以下，蒙受殊勝的攝受，其中分為兩部分：首先是展示攝受的相狀，用回觀的方法來觀察法器，就像象王回身一樣，身和頭一起轉動，沒有輕率的舉動。之後，『這時諸比丘』以下，設立恭敬，發起願望，作為後面正式宣說的緣由。第二，用語言來攝受利益，分為兩部分：首先是接受自己分內的法，之後，『這時文殊』以下，接受殊勝進步的法。前面也分為兩部分：首先是接受法，之後，『這時諸比丘』以下，獲得利益。前面分為三個部分：首先是舉出利益，標明告知，第二，『什麼』以下，分別展示修行的法門，都說沒有疲倦厭煩，是因為法門沒有窮盡，眾生沒有邊際，如果執著于相而修，就會多生疲倦厭煩，厭煩就會退墮到二乘。如果沒有愛見而修，就不會有疲倦了。沒有疲倦，佛果就不會遙遠，更何況我的身體呢。十句話概括為五對：一是內因外緣，二是求法成行，三是深定妙智。

【English Translation】 English version First, he benefits them by his bodily demeanor, causing their roots to ripen and a desire to arise. Second, at that time, Manjushri (Wenshu, bodhisattva of wisdom) told everyone to use language to gather and benefit, formally imparting the Dharma. The preceding is divided into four parts: first, showing the superior realm; second, obtaining superior benefits; third, going to a superior person; and fourth, receiving superior reception. Now is the first part, with three sub-parts: first, marking and announcing; second, 'Haijue, you can' below, formally teaching observation, with ten superior virtues: first, superior physical appearance; second, superior constant light; third, superior emitted light; fourth, superior assembly; fifth, superior path, indicating constant reliance on the Eightfold Path; sixth, superior dwelling place, every step is a Bodhimanda (Daochang, place of enlightenment), turning with the mind; seventh, superior blessed adornment, constantly observing the two sides of emptiness and existence, the Tathagatagarbha (Rulaizang, the womb of the Buddhas) with countless merits is fully present beneath the mind, manifesting effortlessly and silently; eighth, superior forest trees, establishing myriad practices to adorn the Dharma body; ninth, superior freedom, obtaining non-dual understanding of self and non-self, being the most honored in the position of the master; tenth, superior upward gathering, with two meanings: first, in terms of phenomena, the mind constantly gathers the Buddhas' Dharma upward; second, in terms of representation, the Buddhas' manifestation relies on Prajna (Bore, wisdom) to ultimately reach omniscience. Third, 'At this time' below, summarizing the brief and revealing the broad, which can be known. Second, 'Those Bhikkhus (Biqiu, monks)' below, obtaining superior benefits. The preceding has already encouraged observation, combined with the benefits of observation, the appearance can be known. Third, 'Immediately reporting to the Venerable' below, indicating going to a superior person, which can be known. Fourth, 'At this time Manjushri' below, receiving superior reception, which is divided into two parts: first, showing the appearance of reception, using the method of returning observation to observe the Dharma vessel, just like the elephant king turning around, the body and head turning together without hasty movements. After that, 'At this time the Bhikkhus' below, establishing reverence and making vows, as the reason for the formal proclamation later. Second, using language to gather and benefit, divided into two parts: first, receiving one's own Dharma; after that, 'At this time Manjushri' below, receiving superior progressive Dharma. The preceding is also divided into two parts: first, receiving the Dharma; after that, 'At this time the Bhikkhus' below, obtaining benefits. The preceding is divided into three parts: first, raising the benefits, marking and announcing; second, 'What' below, separately showing the practice of the Dharma, all saying without fatigue or weariness, because the Dharma is endless and sentient beings are boundless. If one clings to appearances and cultivates, one will be fatigued and weary in many lives, and weariness will lead to falling into the Two Vehicles. If one cultivates without love and views, there will be no weariness. Without weariness, the Buddha fruit will not be far away, let alone my body. Ten sentences are summarized into five pairs: first, internal cause and external condition; second, seeking the Dharma and accomplishing practice; third, deep Samadhi (Shen Ding, deep concentration) and wonderful wisdom.

智入三世故四嚴剎調生。五長時廣大。廣大亦勝進修也。三比丘若善男子下舉益勸修中。亦為五對。一長善離生。二超凡越小。三生傢俱業。四習果修因。五摧邪入證。第二得益中二。先別明一定。后又即成下通顯多門。前中亦二。先明所得定體。言無礙者。略有三義。一能見離障故。二所見無擁故。故云見一切佛境。三一具多用故。雖具此能而無見相。故名三昧。二得此三昧下別明定用。有四。一正明天眼用。二及亦聞下天耳用。三亦能觀下他心用。四亦能憶下宿住用。一眼具斯四用故稱無礙。二通顯多門者。上一定之用既爾。多門無盡例然。此顯圓教攝機創立大心。乃得十地之後十通之用。以始攝終故。如發心功德品等辨。第二受勝進法中亦二。先教勸。上但明大心無疲。今令廣住行愿進趣普修。后以成就下明展轉獲益。上來初會竟(已上入第六十二經)第二爾時文殊師利菩薩勸諸下。諸乘人會中四。一結前所作。二漸次下明至化處。三時文殊下顯所說法。四說此經下明所益眾。就化處中。其城居人多有福德故曰福城。城表防非。東為群方之首。亦啟明之初。表順福分善入道初故。又表福智入位本故。娑羅林者。此云高遠。以林木森聳故。表當起萬行莊嚴摧伏故。大塔廟者。即歸宗之所。日照三藏云。此城在南天

【現代漢語翻譯】現代漢語譯本智入三世（過去、現在、未來）故，能以四種莊嚴（因圓、果圓、行圓、位圓）嚴凈佛剎，調伏眾生。五種長時廣大之行，廣大且殊勝，能不斷精進修行。三比丘若善男子下文，是爲了進一步勸勉修行，其中包含五對關係：一是增長善根，遠離惡道；二是超越凡夫，勝過小乘；三是具備修行的資糧和條件；四是修習果報，種植因地；五是摧毀邪見，證入正道。第二部分講述獲得利益，分為兩部分：先是明確說明一定的利益，後文『又即成下』則普遍顯示多種利益。前一部分又分為兩部分：先是說明所得利益的本體。『言無礙者』，略有三種含義：一是能見，沒有障礙；二是所見，沒有阻礙，所以說『見一切佛境』；三是一具多用。雖然具備這種能力，卻沒有能見之相，所以稱為三昧。『二得此三昧下』，分別說明三昧的功用，有四種：一是明確說明天眼的作用；二是『及亦聞下』，說明天耳的作用；三是『亦能觀下』，說明他心通的作用；四是『亦能憶下』，說明宿命通的作用。一眼具備這四種功用，所以稱為無礙。二是普遍顯示多種利益，上面一定之用的功用既然如此，那麼多種功用也是無盡的。這顯示了圓教攝受根機，創立大菩提心，才能獲得十地菩薩之後十種神通的功用。以開始攝受終點，所以如《發心功德品》等所辨明。第二部分，接受殊勝的增進之法，也分為兩部分：先是教導勸勉，上面只是說明大菩提心沒有疲厭，現在要讓菩薩廣泛安住於行愿之中，不斷精進，普遍修習。後文『以成就下』，說明輾轉獲得利益。以上是初會結束（以上內容進入第六十二經）。第二部分，『爾時文殊師利菩薩勸諸下』，諸乘人會中分為四部分：一是總結前面的內容；二是『漸次下』，說明教化之處；三是『時文殊下』，顯示所說的法；四是『說此經下』，說明所利益的眾生。就教化之處來說，那座城市的居民多有福德，所以稱為福城。城象徵著防止過失，東方是各方的首位，也是啟迪智慧的開始，象徵著順應福德，善於進入修道的開端。又像征著福智進入果位之本。娑羅林，這裡的意思是高遠，因為林木高聳，象徵著應當發起萬行來莊嚴自身，摧伏煩惱。大塔廟，就是歸宗的地方。日照三藏說，這座城市在南天。

【English Translation】 English version Penetrating the three times (past, present, and future), one can adorn the Buddha-lands with the four perfections (perfect cause, perfect effect, perfect practice, perfect position) and tame sentient beings. The five long-lasting and vast practices are vast and supreme, enabling continuous diligent cultivation. The following text, 'Three Bhikshus or good men,' is to further encourage cultivation, containing five pairs of relationships: first, increasing good roots and staying away from evil paths; second, surpassing ordinary people and exceeding the Small Vehicle; third, possessing the resources and conditions for cultivation; fourth, cultivating the fruits of reward and planting the seeds of cause; fifth, destroying wrong views and entering the right path. The second part discusses the benefits gained, divided into two parts: first, clearly stating certain benefits, and the following '又即成下' universally displays multiple benefits. The first part is further divided into two parts: first, explaining the essence of the benefits obtained. '言無礙者' (The term 'unobstructed') briefly has three meanings: first, the ability to see without obstacles; second, what is seen is without hindrance, so it is said '見一切佛境' ('seeing all Buddha-lands'); third, one possesses multiple uses. Although possessing this ability, there is no appearance of seeing, so it is called Samadhi. '二得此三昧下' (Secondly, obtaining this Samadhi), separately explains the functions of Samadhi, which are fourfold: first, clearly explaining the function of the heavenly eye; second, '及亦聞下' explains the function of the heavenly ear; third, '亦能觀下' explains the function of knowing others' minds; fourth, '亦能憶下' explains the function of remembering past lives. One eye possesses these four functions, so it is called unobstructed. Second, universally displaying multiple benefits, since the function of the above-mentioned certain use is like this, then multiple functions are also endless. This shows that the perfect teaching embraces the potential, establishes the great Bodhi mind, and can obtain the functions of the ten kinds of spiritual powers after the ten Bhumi of Bodhisattvas. Taking the beginning to embrace the end, so it is explained in the '發心功德品' (Chapter on the Merits of Generating the Bodhi Mind) and others. The second part, receiving the supreme advancing Dharma, is also divided into two parts: first, teaching and encouraging, above only explaining that the great Bodhi mind has no fatigue, now to let Bodhisattvas widely dwell in vows and practices, constantly diligently cultivate, and universally practice. The following '以成就下' explains the benefits gained through transmission. The above is the end of the first assembly (the above content enters the sixty-second sutra). The second part, '爾時文殊師利菩薩勸諸下' (At that time, Manjushri Bodhisattva encouraged all), the assembly of people of all vehicles is divided into four parts: first, summarizing the previous content; second, '漸次下' explains the place of teaching; third, '時文殊下' shows the Dharma spoken; fourth, '說此經下' explains the sentient beings benefited. Regarding the place of teaching, the residents of that city have much merit, so it is called 福城 (Blessed City). The city symbolizes preventing faults, the east is the head of all directions, and it is also the beginning of enlightening wisdom, symbolizing conforming to blessings and being good at entering the beginning of cultivation. It also symbolizes the root of blessings and wisdom entering the fruition. 娑羅林 (Sala Forest), here means high and far, because the trees are towering, symbolizing that one should initiate myriad practices to adorn oneself and subdue afflictions. 大塔廟 (Great Pagoda Temple) is the place to return to the source. 日照三藏 (Nitizhao Sanzang) said that this city is in South India.

竺。城東大塔是古佛之塔。佛在世時已有此塔。三藏親到其所。其塔極大。東面鼓樂供養。西面不聞於今現在此處居人多唱善財歌辭。此城內入並有解脫分善根。堪為道器。此表所依法界本覺真性。諸佛同依。故云往昔諸佛曾所止住等。三顯所說法。名普照等者。智用宏舒。故云普照。所照深廣稱為法界。即入法界經也。四所益眾中有二類別。初明諸龍。得主教意故云正求佛道。即住海水中堪受得聞。后復有下。攝三乘機得眷屬教意故。但云復有眾生調伏。不別演說故非別會。自此第三時福城人下攝善財會。亦為十門。一趣求有異。二修入眾殊。三示方不同。四見處差別。五遣不遣別。六嘆不嘆別。七推不推別。八結不結別。九去不去別。十正釋本文。今初。有三句。初文殊自往福城。以機尚微故。未發心故。大悲深故。二德云已去善財往求機漸勝故。已發心故。顯重法故。三末後普賢知識不就。善財不往。顯法界位滿無來去故。二修入眾殊。唯初信內有三會。四眾諸類不同。顯創修故。表通收故。住位已去善財一身行別。在已入位希故。三示方不同大位有三。初地前知識多在南方。地內無方。地后兼二。然南者古有五義。初一約事。謂舉一例諸。一方善友已自無量。況于余方。餘四約表。二者。明義表舍闇向智故。

【現代漢語翻譯】現代漢語譯本竺（Zhú）。城東大塔是古佛之塔。佛在世時已有此塔。三藏（Sānzàng，指唐玄奘）親自到過那裡。那塔非常巨大。東面有鼓樂供養，西面卻無人知曉。如今居住在這裡的人們大多吟唱善財（Shàncái）的歌辭。這座城內的人們都具有解脫的善根，堪當修道的法器。這表明所依據的法界本覺真性，是諸佛共同依止的。所以說『往昔諸佛曾所止住』等等。三、顯明所說的法。名為『普照』等等，是因為智慧的作用廣大舒展，所以說『普照』。所照的深廣稱為法界，也就是《入法界經》。四、所利益的眾生有兩種類別。首先說明諸龍（lóng）。他們領會了主教的意旨，所以說『正求佛道』，即居住在海水中，堪能接受聽聞。後面又有『復有』以下的內容，是攝受聲聞乘、緣覺乘、菩薩乘三種根器的眾生，領會眷屬的教義。只是說『復有眾生調伏』，沒有分別演說，所以不是別的集會。從這裡開始，第三次是福城（Fúchéng）人以下，攝受善財（Shàncái）的集會，也分為十個方面：一、趣求不同；二、修入的群體不同；三、指示方向不同；四、見到的地方不同；五、捨棄與不捨棄的區別；六、讚歎與不讚嘆的區別；七、推舉與不推舉的區別；八、總結與不總結的區別；九、去與不去的區別；十、正式解釋本文。現在說第一點，有三句話。首先是文殊（Wénshū）親自前往福城（Fúchéng），因為眾生的根機還很微弱，還沒有發菩提心，文殊菩薩的大悲心深切的緣故。其次是德云（Déyún）已經去了，善財（Shàncái）前往求法，因為眾生的根機漸漸殊勝，已經發菩提心，顯示重視佛法的緣故。第三是最後普賢（Pǔxián）知識不來，善財（Shàncái）也不去，顯示法界果位圓滿，沒有來去之相的緣故。二、修入的群體不同。只有初信位內有三次集會，四眾弟子的種類不同，顯示初創修行，表明普遍攝受的緣故。住在果位以後，善財（Shàncái）一人單獨行動，因為在已入果位的人很少的緣故。三、指示方向不同。大位有三種。初地前的知識大多在南方，地內沒有方位，地后兼顧兩方。然而南方，古有五種含義。第一種是約事而言，即舉一例而推及其他，一方的善友已經無量，更何況其他地方。其餘四種是約表法而言。第二種是，表明捨棄黑暗，趨向智慧的緣故。

【English Translation】 English version Zhú. The great pagoda east of the city is an ancient Buddha's pagoda. This pagoda already existed when the Buddha was alive. The Tripitaka Master (Sānzàng, referring to Tang Xuanzang) personally visited it. The pagoda is extremely large. There are musical performances and offerings on the east side, but the west side is unknown. Nowadays, most of the people living here sing the songs of Sudhana (Shàncái). The people within this city all possess the roots of goodness for liberation and are worthy vessels for cultivating the path. This indicates that the originally enlightened true nature of the Dharmadhatu, which is relied upon, is what all Buddhas rely on together. Therefore, it is said 'In the past, all Buddhas once resided' and so on. Thirdly, it clarifies the Dharma being spoken. The name 'Universal Illumination' and so on, is because the function of wisdom is vast and expansive, therefore it is called 'Universal Illumination'. The depth and breadth of what is illuminated is called the Dharmadhatu, which is the 'Entering the Dharmadhatu Sutra'. Fourthly, there are two categories of beings who benefit. First, it explains the Nagas (lóng). They understood the meaning of the main teaching, therefore it is said 'Righteously seeking the Buddha's path', that is, residing in the ocean and being able to receive and hear it. Later, there is the content from 'Furthermore' onwards, which encompasses beings of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, understanding the teachings of the retinue. It only says 'Furthermore, there are beings who are tamed', without separately elaborating, so it is not a separate gathering. From here onwards, the third time is from the people of Fortune City (Fúchéng) onwards, encompassing the gathering of Sudhana (Shàncái), which is also divided into ten aspects: 1. Different pursuits; 2. Different groups entering cultivation; 3. Different directions indicated; 4. Different places seen; 5. The difference between abandoning and not abandoning; 6. The difference between praising and not praising; 7. The difference between recommending and not recommending; 8. The difference between concluding and not concluding; 9. The difference between going and not going; 10. Officially explaining the text. Now, speaking of the first point, there are three sentences. First, Manjushri (Wénshū) personally went to Fortune City (Fúchéng), because the faculties of beings were still very weak, and they had not yet generated Bodhicitta, due to Manjushri Bodhisattva's deep compassion. Secondly, Devaśrī (Déyún) had already gone, and Sudhana (Shàncái) went to seek the Dharma, because the faculties of beings were gradually becoming superior, and they had already generated Bodhicitta, showing the importance of the Dharma. Thirdly, in the end, Samantabhadra (Pǔxián) did not come, and Sudhana (Shàncái) did not go, showing that the fruition of the Dharmadhatu is complete, and there is no coming or going. 2. Different groups entering cultivation. Only within the initial stage of faith are there three gatherings, and the types of the fourfold assembly are different, showing the initial cultivation and indicating universal acceptance. After residing in the fruition stage, Sudhana (Shàncái) acts alone, because there are few people in the stage of having already entered the fruition. 3. Different directions are indicated. There are three types of great stages. Before the first ground, most of the teachers are in the south, within the ground there is no direction, and after the ground, both directions are considered. However, the south has five meanings in ancient times. The first is in terms of events, that is, taking one example and extending it to others, the virtuous friends in one direction are already immeasurable, let alone other directions. The remaining four are in terms of representing the Dharma. The second is, indicating abandoning darkness and moving towards wisdom.

南方之明萬物相見。聖人南面聽政。蓋取於此三中義。離邪僻東西二邊。契中正之實道故四生義。南主其陽發生萬物。表善財增長行故。北主其陰。顯是滅義故。世尊涅槃今棺北首。五隨順義。背左向右右即順義。以西域土風城邑園宅皆悉東向故。自東之南順日月轉。顯于善財隨順教理故。此五義中。初一則通。次一后二地前表之。契中道義地后表之。亦通地前正證離相。地中不以南表。地后顯于業用不同地中。後文殊有示無方。表般若加行。有行正證無二故。普賢無方無示表法界普周故。有人唯取隨順一義。非前諸釋。謂正明之義出此方故。寧知西域南非明等。況通方之說言旨多含。四見處差別者。三賢未證散在諸處。地上證真生在佛家多居佛會。地後起用亦散隨緣。普賢因圓克果還居佛所。五遣不遣者。初之文殊以在最初。表內重起信。前更無遣見。後文殊則般若照極自見普賢法界故亦無遣。中間諸友顯緣起萬行相資圓滿。故皆教遣以指後人。亦顯諸友不獨己善離攝屬故。六嘆不嘆者。初文殊中。未發心前所以不嘆。勸發心已方乃嘆之。后二不嘆表位滿故。離心相故。中間諸友皆應有嘆。其不嘆者略有二緣。一正在定故。如海幢等。二行非道故。如勝熱無厭婆須蜜等。嘆違逆化故。無此二緣不嘆者略。七推不推者

【現代漢語翻譯】現代漢語譯本南方之明，萬物得以相見。（南方）象徵聖人面朝南方聽取政事，大概就是取自這三重含義。遠離邪僻，以及東西二邊，契合中正的真實道理，所以有四生之義。（南方）主導陽氣，發生萬物，表示善財（Sudhana）增長善行。（北方）主導陰氣，顯示寂滅之義。所以世尊（Buddha）涅槃（Nirvana）時，棺木頭朝北。這是五種隨順之義。背朝左，面向右，右即是順義。因為西域的風俗，城邑園宅都朝向東方。從東向南，順著日月運轉，顯示善財隨順教理。這五種含義中，第一種是通用的。第二種和後面兩種，地上菩薩之前可以表示，契合中道之義。地上菩薩之後可以表示，也通用於地上菩薩之前，真正證悟，遠離諸相。地上菩薩不以南方表示。地上菩薩之後，顯示業用不同於地上菩薩之中。後面的文殊（Manjusri）菩薩有示現，沒有固定的方位，表示般若（Prajna）加行，有行正證，沒有二元對立。普賢（Samantabhadra）菩薩沒有方位，沒有示現，表示法界普遍周遍。有人只取隨順這一個含義，不是前面的各種解釋。認為正明之義出自此方。哪裡知道西域的南方不是明亮等等。況且通方之說，言語旨意包含很多。四見處差別：三賢（指十住、十行、十回向位的菩薩）沒有證悟，散在各處。地上菩薩證悟真理，生在佛家，多居住在佛會。地上菩薩之後起用，也散在各處，隨順因緣。普賢菩薩因地圓滿，克證果位，還是居住在佛所。五遣不遣：最初的文殊菩薩，因為在最初，表示內心重新生起信心，前面更沒有遣除見解。後面的文殊菩薩，因為般若智慧照耀到極點，自然見到普賢法界，所以也沒有遣除。中間的各位善知識，顯示緣起萬行，互相資助圓滿，所以都教導遣除，用來指引後人。也顯示各位善知識不獨善其身，遠離攝屬。六嘆不嘆：最初的文殊菩薩中，沒有發心之前，所以不讚嘆。勸發菩提心之後，才讚歎他。後面兩位菩薩不讚嘆，表示果位圓滿的緣故，遠離心相的緣故。中間的各位善知識都應該有讚歎。他們沒有被讚歎，大概有兩個原因：一是因為正在禪定中，如海幢（Samudradhvaja）等。二是因為行為不合乎正道，如勝熱（Vikridita）、無厭（Atripta）、婆須蜜（Vasumitra）等。讚歎違逆教化。沒有這兩種原因而不讚嘆的很少。七推不推：

【English Translation】 English version The brightness of the south allows all things to be seen. Sages face south to listen to governance. This is likely derived from these three meanings. It is far from deviation and the two extremes of east and west, aligning with the true principle of the middle and correct path, hence the meaning of the four births. The south governs the yang energy, generating all things, representing Sudhana's (善財) increasing good deeds. The north governs the yin energy, revealing the meaning of extinction. Therefore, when the World Honored One (世尊, Buddha) entered Nirvana (涅槃), the coffin was placed with the head facing north. These are the five meanings of accordance. With the back to the left and facing the right, the right signifies accordance. This is because the customs of the Western Regions (西域), with cities, towns, gardens, and residences, all face east. From east to south, following the rotation of the sun and moon, it shows Sudhana (善財) according with the teachings and principles. Among these five meanings, the first is universal. The second and the following two can be represented before the Bhumis (地) of a Bodhisattva, aligning with the meaning of the Middle Way. They can also be represented after the Bhumis, also applying to before the Bhumis, truly realizing and being free from appearances. The south is not represented in the Bhumis. After the Bhumis, it shows that the functions of karma are different from those within the Bhumis. The later Manjusri (文殊) Bodhisattva has manifestations without a fixed direction, representing the preparatory practice of Prajna (般若), with practice and correct realization, without duality. Samantabhadra (普賢) Bodhisattva has no direction and no manifestation, representing the Dharma Realm (法界) being universally pervasive. Some only take the meaning of accordance, not the previous explanations, believing that the meaning of correct brightness originates from this land. How would they know that the south in the Western Regions is not bright, and so on? Moreover, the saying of universal directions contains many meanings. The difference in the four places of seeing: the Three Sages (三賢, referring to Bodhisattvas in the Ten Abodes, Ten Practices, and Ten Dedications) have not realized, scattered in various places. Bodhisattvas on the Bhumis realize the truth, born into the Buddha's family, mostly residing in Buddha's assemblies. After the Bhumis, they arise for use, also scattered in various places, according to conditions. Samantabhadra Bodhisattva, with the cause perfected, realizes the fruit, still residing in the Buddha's place. The five of sending or not sending: the initial Manjusri Bodhisattva, because he is at the beginning, represents the inner re-arising of faith, with no further removal of views. The later Manjusri Bodhisattva, because Prajna wisdom shines to the extreme, naturally sees the Dharma Realm of Samantabhadra, so there is also no removal. The various good friends in the middle show the arising of conditions, the myriad practices mutually assisting to perfection, so they all teach removal, used to guide later people. It also shows that the various good friends do not benefit themselves alone, being free from attachment. The six of praising or not praising: in the initial Manjusri Bodhisattva, before the arising of the mind, there is no praise. Only after encouraging the arising of the Bodhi mind is he praised. The later two Bodhisattvas are not praised, representing the perfection of the position, being free from mental appearances. The various good friends in the middle should all have praise. The reason they are not praised is roughly two reasons: one is because they are in samadhi, such as Samudradhvaja (海幢), and so on. The second is because their actions do not accord with the right path, such as Vikridita (勝熱), Atripta (無厭), Vasumitra (婆須蜜), and so on. Praising goes against teaching and transformation. There are few who are not praised without these two reasons. The seven of pushing or not pushing:

。諸位知識。皆有謙己知一推勝知多。唯初一后三缺斯二事。為顯人尊德已備故。而有遣者。令增修無厭法門別故。普賢不推佛者。顯果海離修故。佛屬本會故。八結不結者。唯普賢有結通十方塵剎。顯位滿證理周故。余皆反此。九去不去者。末後二位無有辭去。以文殊無身顯離相故。普賢位極收盡法界故。余皆辭去。學無常師。成勝進故。十釋文者。于攝善財十信行中。文別有四。一四部云奔。二三業調化。三上根隨逐。四大聖重教。今初分二。先總明。后時有下別顯。別有四眾。一優婆塞。此云近事男。謂親近比丘而承事故。別名云婆須達多者。此云善施。或云財施。余可思準。二優婆夷。此云近事女。親近比丘尼而承事故。上二並由受五戒。故立近事名。三童男四童女。並可知。而數皆五百者。表五位證入並通此故。第二爾時文殊下。三業調化中二。一身意調機。二爾時文殊師利菩薩如是觀下。當機授法。前中亦二。先總調大眾為授法方便。故云將說。后復于下。別觀善財知其不群。特回聖眷。善財會名因此而立。偏所為故。于中二。先總標。二知此下別顯。別中二。先觀外緣。后觀內因。前中亦二。先別明。后以此事下總結。財多屬依善通依正財現是其善相。稱曰善財。亦猶善現立稱。二又知此下觀內因者。

【現代漢語翻譯】現代漢語譯本：諸位知識淵博的人士，都具備謙遜的美德，即使自己只知道一件事，也會推崇他人知道更多。只有最初的善財童子和後來的三位菩薩缺少這兩種美德。爲了彰顯善財童子尊貴的品德已經完備，所以文殊菩薩才派遣他去參訪。這是爲了讓他增修永不滿足的佛法門徑的特別安排。普賢菩薩不推崇佛陀，是因為他所證的果海已經遠離了修行的階段。而且佛陀屬於根本的法會。八結不結，指的是隻有普賢菩薩能夠將他的證悟連線到十方塵剎世界，這顯示了他的果位圓滿，證悟的真理周遍法界。其餘的菩薩則與此相反。九去不去，指的是最後兩位菩薩沒有辭別，因為文殊菩薩以無身的狀態顯現了離相的境界，而普賢菩薩的果位已經達到極致，收攝了整個法界。其餘的菩薩都辭別了。學習沒有固定的老師，是爲了成就更殊勝的進步。十、解釋經文：在攝受善財童子的十信行中，經文的區分有四種：一、四部大眾如雲奔涌而來；二、通過身口意三業進行調伏教化；三、上根利智的人跟隨；四、大聖者重視教導。現在先分析第一種，分為兩部分：先總的說明，然後是『時有下』分別顯示。分別有四眾弟子：一、優婆塞（Upasaka），意為『近事男』，指親近比丘並承侍他們的人。別名叫做『婆須達多（Vasudatta）』，意為『善施』或『財施』。其餘的可以依此類推。二、優婆夷（Upasika），意為『近事女』，指親近比丘尼並承侍她們的人。以上兩種都是因為受持五戒，所以被稱為『近事』。三、童男，四、童女，都可以理解。而人數都是五百，表示五位（十信、十住、十行、十回向、十地）的證入都與此相通。第二、『爾時文殊下』，在三業調化中分為兩部分：一、以身意調伏根機；二、『爾時文殊師利菩薩如是觀下』，針對根機授予佛法。前一部分也分為兩部分：先總的調伏大眾，作為授予佛法的方便，所以說『將說』；然後是『復于下』，特別觀察善財童子，知道他與衆不同，特別給予關照。善財童子的法會之名因此而立，因為是特別為他而設。其中分為兩部分：先總的標明，然後是『知此下』分別顯示。分別顯示中分為兩部分：先觀察外在的因緣，然後觀察內在的因素。前一部分也分為兩部分：先分別說明，然後是『以此事下』總結。善財童子擁有眾多的財富，屬於依靠善知識，依靠正報和依報的財富顯現，這是他的善相，所以稱他為『善財』，也像『善現』一樣立名。二、『又知此下』，觀察內在因素。

【English Translation】 English version: All knowledgeable individuals possess the virtue of humility, even if they know only one thing, they will praise others who know more. Only the initial Sudhana (善財童子, the main character) and the later three Bodhisattvas lack these two virtues. To highlight that Sudhana's noble virtues are complete, Manjushri (文殊菩薩, Bodhisattva of Wisdom) sent him on his pilgrimage. This is a special arrangement for him to cultivate the Dharma path of insatiable learning. Samantabhadra (普賢菩薩, Bodhisattva of Universal Goodness) does not praise the Buddha because the ocean of fruition he has realized is already beyond the stage of cultivation. Moreover, the Buddha belongs to the fundamental assembly. 'Eight knots not tied' refers to only Samantabhadra being able to connect his realization to the ten directions of dust-like realms, which shows that his fruition is complete and the truth he has realized pervades the Dharma realm. The rest of the Bodhisattvas are the opposite of this. 'Nine go not go' refers to the last two Bodhisattvas not taking leave, because Manjushri manifests the state of being free from form with a formless body, and Samantabhadra's fruition has reached the ultimate, encompassing the entire Dharma realm. The rest of the Bodhisattvas all took leave. Learning has no fixed teacher, in order to achieve more superior progress. 10. Explanation of the Text: In the context of receiving Sudhana's ten faiths and practices, the text is divided into four categories: 1. The fourfold assembly rushes like clouds; 2. Subduing and transforming through the three karmas of body, speech, and mind; 3. Those with superior roots follow; 4. Great sages emphasize teaching. Now, let's analyze the first category, which is divided into two parts: first, a general explanation, and then a separate display under 'Shi You Xia (時有下)'. There are four assemblies: 1. Upasaka (優婆塞, a male lay Buddhist), meaning 'male near attendant', referring to those who are close to and serve the Bhikkhus (比丘, Buddhist monks). Another name is 'Vasudatta (婆須達多)', meaning 'good giver' or 'wealth giver'. The rest can be inferred by analogy. 2. Upasika (優婆夷, a female lay Buddhist), meaning 'female near attendant', referring to those who are close to and serve the Bhikkhunis (比丘尼, Buddhist nuns). Both of the above are called 'near attendants' because they uphold the five precepts. 3. Young boys, 4. Young girls, can all be understood. And the number is five hundred, indicating that the realization of the five positions (ten faiths, ten abodes, ten practices, ten dedications, ten grounds) are all connected to this. Second, 'Er Shi Wen Shu Xia (爾時文殊下)', in the transformation of the three karmas, it is divided into two parts: 1. Subduing the roots with body and mind; 2. 'Er Shi Wen Shu Shi Li Pu Sa Ru Shi Guan Xia (爾時文殊師利菩薩如是觀下)', bestowing the Dharma according to the roots. The former part is also divided into two parts: first, generally subduing the assembly as a convenience for bestowing the Dharma, so it says 'Jiang Shuo (將說)'; then 'Fu Yu Xia (復于下)', especially observing Sudhana, knowing that he is different from others, and giving special care. The name of Sudhana's Dharma assembly was established because it was specially set up for him. It is divided into two parts: first, a general indication, and then a separate display under 'Zhi Ci Xia (知此下)'. The separate display is divided into two parts: first, observing the external conditions, and then observing the internal factors. The former part is also divided into two parts: first, separate explanations, and then a summary under 'Yi Ci Shi Xia (以此事下)'. Sudhana has a lot of wealth, which belongs to relying on good knowledge, relying on the wealth of the proper reward and the dependent reward, which is his good aspect, so he is called 'Sudhana', and the name is established like 'Shan Xian (善現)'. 2. 'You Zhi Ci Xia (又知此下)', observing the internal factors.

此亦稱善對上為財。又解心順理曰善。積德無盡曰財。文有十句。初一唯宿因。信解已去皆通過現。第二當機授法中三。初結前標后。二所謂下別舉法門。三爾時文殊師利。童子為善財下結說勸進。就別舉中十句。初二約佛因。一積集萬行。二唸唸不斷。次七約佛果。于中前三妙用攝生。后四體用圓備。第十句通因通果通理通事。三結說勸進中。結前所說普及無偏。指前因法勸令進修。令發大心求前佛果。令憶宿善使不自輕。余非此機隨宜更演。第三爾時善財下。上根隨逐同餐妙旨。獨穎眾流重法隨師。說偈求度。文中二。先總序說因。二正陳偈頌。今初。由已發心故。此菩提心為當何位。善財童子為聖為凡。有古多釋。一云即地上菩薩。言發心者。證發心也。一云是地前寶報凡夫。但有宿善信根現熟。有云。古不足依。自引安住地神處。眾神相謂云。此人已生法王種中。斯文可定。然自為二解。一謂智契法性生在佛家。名法王種。即已入地。二謂據多聞熏習勝解真性成就佛種。名生法王種中。即三賢內種性菩薩。然此師解依於前義。不異初師。依於後義未殊次解。何足異焉。又以此文為證者。則慈氏云。一生凈菩薩行。見普賢處等諸佛等。復云何通。無執一文自相矛盾。賢首云。應是善趣信行中人。依圓教宗有其三

位。一見聞位。即是善財次前生身。見聞如是普賢法故。成解脫分善根。如前嘆德中辨。二是解行位。頓修如此五位行法。如善財此生所成。至普賢位是。三證入生。即因位窮終沒同果海。善財來生是也。若爾定是何位。謂以在信是信位。在住是住位。一身歷五位隨在即彼收。以遍一切故。如普賢位。此之一解甚順經宗。但更有一理。謂歷位而修得見普賢一時頓具。地獄天子尚三重頓圓。何以善財克定初地等。又定初地。言為是未見文殊前耶。為是已見普賢竟耶。一生有增進耶。始末定耶。無得管見以害經宗。二正陳偈辭。三十四頌分二。初四頌。傷己沉溺自勉不能。后三十頌。仰德依人請垂拔濟。前中亦二。前二明依果起因。長迷不出故。喻之以城。后二明依因趣果。生死無窮故。喻乘惡乘。又初二迷於苦集。后二失於滅道。今初文也。三有悅情即起惑之處。愚迷三世即起惑之因。魔王即起惑之緣。童蒙乃起惑之者。余皆所起之惑。然三界受生皆由著我起。依我起高而難逾故。六趣門中出入不息。余可思準。后二中初偈失正行邪道。后偈入苦無涅槃。徽者束也。纏者索也。又三股曰徽。四股為纏。盈者緩也懈也。第二請拔濟中分三。初十三偈贊人求法。次十五偈贊法求乘。后二偈雙結人法。前中二。初六偈對前苦集

希垂拔濟。后七偈對失滅道冀成行果。皆上三句贊文殊德。偈各一德。后一句正求運濟。就后七中初一總求其道。次二求涅槃道。次二求菩提道。后二求見道緣。第二愿輪下嘆法求乘中。亦對前惡乘以求勝乘。尚異二乘。況馳驟三界。于中分四。初四求悲智定攝利他乘。次三求十度自行乘。次四求二利滅障乘。后四求運載廣大乘。上四即同三賢十聖皆文義多含。可以意得。后二偈雙結中。初偈結法愿見。后偈結人請攝。第四爾時文殊師利菩薩如象王下。大聖重教成其勝進之行。文分四別。一略贊略教。二廣問廣答。三指示后友。四念恩辭退。今初先贊。一讚發心。發心在前長行之中。二贊近友。問行在前偈內。后善男子親近下。教往近友。云何近友是種智初因。法無人弘雖慧莫了。故下德生中廣顯其相。涅槃二十云。一切眾生得阿耨菩提近因緣者。莫先善友。乃至廣說。以為全分等。靡不有初鮮克有終。歷事多時故宜勿懈。第二善財白言下。廣問廣答中先問后答。今初。有十一句。望前偈中文有二勢。一前別此總。謂於前悲智等別行總修學故。二前橫此豎。悲智等行。位位同修趣入圓滿等。從始至終故。就此諸句初二為總故。下諸友中多但舉此。謂若學解學行始修終修皆名修學。唯因圓無學果滿無修故。又學攝於解修

攝於行。二句已收解行盡故。餘九句別。一始趣向。二即事造修。三治障離過。四達證分明。五具足獲得。六隨順人法。七長時無間。八無餘修習。九究竟圓滿。若豎配者。謂十住解能趣故。十行正行故。十向普賢悲願能凈障故。初地始入如故。二三四地世出世行皆成就故。五六七地能隨世故。八地無功無念無間斷故。九地知諸稠林廣利益故。十地等覺方圓滿故。橫豎無礙是則問意。二爾時文殊下答。于中二。先以偈頌別贊別教。后長行內總贊總教。今初。十偈分五。初二偈贊其發心。于中初二句總贊。次三句指其發心之體。即三種心。謂悲以下救智以上求。大愿為主故。慈氏云。菩提心燈大悲為油。大愿為炷光照法界。后三句顯發心意樂。謂不求五欲及王位等。但為眾生故。二有一偈略教。謂若厭苦趣寂。則大道不具魔小所壞。若能了生死之實息愛見之疲。則攝眾魔為侍。不溺實際之海故。一切莫壞三有一偈重贊其發心之德。以為物發心福之勝故。有智之福為福光。凡小不壞之福為威力。能生眾福為福處。離障深廣為凈海。四有五偈廣教具答十一句問。初偈答二總句。謂若見多佛聞法則能受學。于解持而修行。次偈答次三句。謂若趣向見佛。成就大愿則能具行。具則行凈。次二句答入與成就。謂證入真空而不礙涉有

【現代漢語翻譯】攝於行：這兩句已經包含了理解和實踐的全部內容。其餘九句分別闡述：一、開始趨向（菩提）；二、依事造作修行；三、去除障礙，遠離過失；四、通達證悟，分明了了；五、具足獲得（功德）；六、隨順人法；七、長時無間斷；八、無餘修習；九、究竟圓滿。如果豎向配對，十住位的理解能夠趨向（菩提），十行位是真正的修行，十向位以普賢菩薩的悲願能夠凈化障礙，初地是開始證入（菩提），二、三、四地世間和出世間的修行都成就，五、六、七地能夠隨順世間，八地無功用、無念頭、無間斷，九地了知各種稠林（煩惱），廣為利益眾生，十地等覺位才圓滿。橫向和豎向都沒有障礙，這就是提問的含義。二、爾時文殊下答：這裡分為兩部分。先用偈頌分別讚歎別教，後用長行總贊總教。現在是第一部分。十個偈頌分為五段。最初兩個偈頌讚嘆發心。其中最初兩句總贊，接著三句指出發心的本體，即三種心，指的是悲心以下救度眾生，智心以上求證菩提，以大愿為主。慈氏菩薩說：『菩提心燈以大悲為油，以大愿為燈芯，光明照耀法界。』後面三句顯示發心的意樂，指的是不求五欲以及王位等，只是爲了眾生。二、有一個偈頌簡略地教導，指的是如果厭惡痛苦而趨向寂滅，那麼大道就不具足，會被魔所破壞。如果能夠了知生死的實相，止息愛見的疲勞，那麼就能攝伏眾魔作為侍從，不會沉溺於實際之海。一切都不會被破壞。三、有一個偈頌再次讚歎發心的功德，因為為眾生髮心的福德殊勝，有智慧的福德是福德之光，凡夫和小乘無法破壞的福德是威力，能夠產生眾多福德是福德之處，遠離障礙，深廣無邊是清凈之海。四、有五個偈頌廣泛地教導，完整地回答了十一個問題。第一個偈頌回答了兩個總的句子，指的是如果見到眾多佛，聽聞佛法，就能接受學習，在理解和堅持中修行。第二個偈頌回答了接下來的三個句子，指的是如果趨向于見到佛，成就大愿，就能具足修行，具足就能使修行清凈。接下來的兩句回答了證入和成就，指的是證入真空而不妨礙涉入有。

【English Translation】 Taken from practice: These two sentences already encompass the entirety of understanding and practice. The remaining nine sentences elaborate separately: 1. Initially inclining towards (Bodhi); 2. Engaging in practice based on events; 3. Removing obstacles and avoiding faults; 4. Clearly understanding and realizing enlightenment; 5. Fully acquiring (merit); 6. Conforming to people and Dharma; 7. Continuously without interruption for a long time; 8. Practicing without remainder; 9. Ultimately complete and perfect. If paired vertically, the understanding of the Ten Abodes can incline towards (Bodhi), the Ten Practices are genuine practice, the Ten Dedications use the vows of compassion of Samantabhadra (Puxian) Bodhisattva to purify obstacles, the First Ground is the beginning of entering (Bodhi), the worldly and other-worldly practices of the Second, Third, and Fourth Grounds are all accomplished, the Fifth, Sixth, and Seventh Grounds can conform to the world, the Eighth Ground is without effort, without thought, and without interruption, the Ninth Ground knows all the dense forests (afflictions) and broadly benefits sentient beings, and the Tenth Ground, the Equal Enlightenment position, is complete and perfect. There are no obstacles horizontally or vertically; this is the meaning of the question. 2. Then, Manjushri (Wenshu) answers below: This is divided into two parts. First, separately praise the Specific Teachings with verses, and then generally praise the General Teachings with prose. Now is the first part. The ten verses are divided into five sections. The first two verses praise the aspiration. Among them, the first two sentences generally praise, and the next three sentences point out the substance of the aspiration, which are the three minds, referring to compassion below to save sentient beings, and wisdom above to seek enlightenment, with great vows as the main thing. Maitreya (Cishi) Bodhisattva said: 'The lamp of Bodhicitta uses great compassion as oil, and great vows as the wick, and its light illuminates the Dharma realm.' The following three sentences show the intention of the aspiration, referring to not seeking the five desires and kingship, etc., but only for sentient beings. 2. There is a verse that briefly teaches, referring to if one dislikes suffering and tends towards quiescence, then the Great Path will not be complete and will be destroyed by demons. If one can understand the reality of birth and death and stop the fatigue of love and views, then one can subdue the demons as attendants and will not sink into the sea of actuality. Everything will not be destroyed. 3. There is a verse that again praises the merit of aspiration, because the merit of aspiring for sentient beings is supreme, the merit of wisdom is the light of merit, the merit that ordinary people and Hinayana cannot destroy is power, the place that can produce many merits is the place of merit, and being far from obstacles and vast and boundless is the pure sea. 4. There are five verses that teach extensively and completely answer the eleven questions. The first verse answers the two general sentences, referring to if one sees many Buddhas and hears the Dharma, one can accept and learn, and practice in understanding and adherence. The second verse answers the next three sentences, referring to if one tends to see the Buddha and accomplishes great vows, one can fully practice, and fullness can purify practice. The next two sentences answer entry and accomplishment, referring to entering the empty nature without hindering involvement in existence.

。了達妙有而不迷於空。是入方便。若如是入即住菩提。何行不成。次二句答隨順問。若順佛學是真隨順。自然順於一切智法。次一偈答憶念。謂剎塵諸劫相續修行。斯為憶念。后一偈答后二句。謂多時處修則增廣圓滿。大聖此中總教諸法。顯十信中總相信故。下諸善友各別教示。顯入位后別修證故。五有一偈結益。第二長行總贊總教中。先贊。但言發心已含前別義后善男子若欲下。教謂但能求友離過則前諸問皆圓。于中先按定上令求友不得猶豫。言善知識者。謂能令于未知善法令知。未識惡法令識。或二字並通。識約明解知約決了。真為揀似。然知識有五。一知識世間善惡因果。而令修斷。二厭世樂而欣涅槃。三有悲心相心修度。四以無相慧令物修行。五令無障礙修滿普賢行。此五前前非真真唯第五人能行。此是人善友。若約法友。教理行果皆善友也。后善男子求善知識下誡勸。隨順是勸。余皆為誡。設有實過尚取法亡非。況權實多端生熟難測。

大方廣佛華嚴經疏卷第五十五大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十六

唐清涼山大華嚴寺沙門澄觀撰

第三善男子於此下指示后友。于中二。初舉友依正。后汝可往下勸往教問。今初。國

名勝樂者。次下知識寄當初住。勝過前位是信所樂故。山名妙峰者。山有二義。一寂靜不動義。二高出周覽義。以況初住。解心創立依定發慧。寂然不動。智鑒無遺徹見果原。下觀萬類山以表之。登此心頂便成正覺。故曰妙峰。友名德云者。具德如雲云有四義。一普遍。二潤澤。三陰覆。四注雨。以四種德如次配之。一定二福。三悲。四智。然此德義。就事就表通皆具之。而創出外凡。故以比丘為表。教問可知。第四爾時善財下念恩辭退。慶聞后友故喜躍。悵辭德音故悲淚。下諸善友仿此可知。然後二段。義雖屬後文屬前會。問大聖有智慧演。善財有機堪受。何不頓為宣示。而別指他人歷事諸友明此深旨略申十義。一總相而明。為於後學作軌範故。謂善財求法不懈。善友說法無吝故。二顯行緣勝故謂真善友是全梵行。如阇王之遇耆域。猶凈藏之化妙嚴等。三破愚執故。謂令不師愚心虛己遍求故。四破見慢故。謂令不觀種性不恥下問。遍敬事故。五破遍空執故。謂不唯無求。無求之中吾故求之。六令即事即行寧可少聞便能證入。不在多聞而不證故。七為破說法者攝屬之心。我徒我資彼此見故。八為顯寄位漸修入故。若不推後。則位位中住無勝進故。九為顯佛法甚深廣故。善友尚皆謙推。凡流豈當臆斷。十顯善財與友成緣

【現代漢語翻譯】名勝樂者（指善知識的名字）。其次的知識寄託于最初居住的地方。勝過前一位是因為信樂的緣故。山名為妙峰者（指善知識居住的山名）。山有二義：一為寂靜不動之義，二為高出周覽之義。以此比況初住（菩薩修行階位）。解心創立，依定發慧，寂然不動。智慧明鑑無遺，徹底見到果地的根源。向下觀察萬類，用山來象徵。登上這心的頂峰便成就正覺，所以說妙峰。友名德云者（指善知識的名字）。具足功德如雲，云有四義：一為普遍，二為潤澤，三為陰覆，四為注雨。用這四種功德依次配對：一定，二福，三悲，四智。然而這功德之義，就事就表，都普遍具備。而創始超出外凡，所以用比丘作為表徵。教導和提問可知。第四，這時善財（指善財童子）心懷感恩辭別，慶幸聽聞後面的善友所以喜悅，悵然辭別德音所以悲傷流淚。下面的各位善友可以仿照這個理解。然後是第二段，意義雖然屬於後文，但歸屬於前會。問：大聖（指佛）有智慧演說，善財（指善財童子）有根機堪能接受，為什麼不直接為他宣示，而另外指示他人，經歷各位善友來闡明這深刻的旨意？略微申述十個意義：一，總相而明，為後來的學習者做榜樣。說善財求法不懈怠，善友說法沒有吝嗇。二，彰顯行緣殊勝的緣故，說真正的善友是圓滿的梵行，如同阇王（Ajatashatru）遇到耆域（Jivaka），猶如凈藏（凈藏）教化妙嚴（妙嚴）等。三，破除愚癡的執著，使人不以愚癡之心為師，虛心遍求。四，破除見解上的傲慢，使人不看重種姓，不以向下請教為恥，普遍恭敬一切事物。五，破除普遍空性的執著，不是唯獨無求，在無求之中我仍然要求。六，使人明白即事即行，寧可少聞便能證入，不在於多聞而不證悟。七，爲了破除說法者攝屬之心，認為這是我的徒弟，我的資糧，產生彼此的分別見。八，爲了彰顯寄位漸修而入，如果不推舉後面的善知識，那麼在每個位次中停留，沒有勝進。九，爲了彰顯佛法甚深廣闊，善友尚且都謙虛推讓，凡夫俗子怎麼可以隨意臆斷。十，彰顯善財與善友成就因緣。

【English Translation】 The one named Sheng Le (referring to the name of a wise advisor). The next knowledge is entrusted to the place where one initially resides. Surpassing the previous one is due to the joy of faith. The mountain named Miaofeng (referring to the name of the mountain where the wise advisor resides) has two meanings: one is the meaning of stillness and immobility, and the other is the meaning of towering and panoramic view. This is used to compare the initial dwelling (the stage of practice for Bodhisattvas). Understanding the mind is established, wisdom is developed based on concentration, and it is still and unmoving. Wisdom illuminates without omission, thoroughly seeing the origin of the fruit. Looking down at all kinds of things, the mountain is used to symbolize it. Ascending to the peak of this mind, one achieves perfect enlightenment, hence the name Miaofeng. The friend named Deyun (referring to the name of a wise advisor) possesses virtues like clouds, and clouds have four meanings: one is universality, two is moistening, three is shading, and four is raining. These four virtues are matched in order: one is concentration, two is blessings, three is compassion, and four is wisdom. However, the meaning of these virtues, in terms of both events and symbols, is universally possessed. And it initially transcends the external ordinary, so the Bhikshu is used as a symbol. The teachings and questions can be understood. Fourth, at this time, Shancai (referring to Sudhana) bids farewell with gratitude, rejoicing to hear about the subsequent wise advisors, so he is joyful, and sadly bidding farewell to the virtuous sounds, so he sheds tears. The following wise advisors can be understood in this way. Then there is the second paragraph, the meaning of which belongs to the subsequent text, but it belongs to the previous gathering. Question: The Great Sage (referring to the Buddha) has the wisdom to expound, and Shancai (referring to Sudhana) has the capacity to receive, why not directly declare it to him, but instead instruct others, experiencing various wise advisors to clarify this profound meaning? Briefly state ten meanings: one, to clarify the general appearance, to serve as a model for later learners. It is said that Shancai seeks the Dharma tirelessly, and the wise advisors teach the Dharma without stinginess. Two, to highlight the superior causes of practice, saying that true wise advisors are complete pure conduct, just as King Ajatashatru met Jivaka, like Jingzang (Pure Treasury) teaching Miaoyan (Wonderful Solemnity), etc. Three, to break the attachment of ignorance, so that people do not take ignorance as a teacher, but humbly seek everywhere. Four, to break the arrogance of views, so that people do not value lineage, do not be ashamed to ask questions, and universally respect all things. Five, to break the attachment of universal emptiness, it is not only non-seeking, but in non-seeking I still seek. Six, to make people understand that acting according to events, it is better to hear less and be able to enter into realization, not in hearing more and not realizing. Seven, in order to break the possessive mind of the Dharma speaker, thinking that this is my disciple, my resources, and generating mutual discrimination. Eight, in order to show that one gradually enters through gradual cultivation, if the subsequent wise advisors are not recommended, then staying in each position, there is no progress. Nine, in order to show that the Buddha Dharma is very deep and broad, the wise advisors are still humble and modest, how can ordinary people arbitrarily speculate. Ten, to show that Shancai and the wise advisors achieve karmic connections.

起故。謂能入所入無二相故。無善友之外善財。則一即一切明善財歷位也。無善財之外善友故。一切即一多位成就。皆在善財。由見卷舒自在無礙。上之十義初一通於師資。次五多約資說。第七約師后三約教。思之可知。大文第二向勝樂國下有十善友。寄於十住即為十段。然下諸善友古德科判。從一至十雖皆有理。今略存一二。謂一依辯法師。科為三分。一聞名求覓是加行位。二受其所說是正證法界三仰推勝進是后得位。或分為五分。一舉法勸修。二依教趣入。三見已請敬。四正示法界。五仰推勝進。上二並約位科故。取前段指示后友。以屬後段方便以後友名屬后位故。約義甚善而文小不便。今依意公及五臺論。約會科之分為六分。而名小異。一依教趣求。二見敬咨問。三稱讚授法。四謙己推勝。五指示后友六戀德禮辭。而諸文多具其有增減。至文科判。今初發心住文具斯六。

初依教趣求中見心陟位。故曰登山。智鑒位行為十方觀察。情懷得旨為欲見德云　七覺。助道為經七日。忘所住位方為得旨故。見在別山。見則定慧雙游為經行徐步。徐即是止。不住亂想故。行即為觀。不住靜心故。若約事說。即正修習般舟三昧故。二見已往詣下即見敬咨問。于中四。一設敬儀。重人法故。二作如是下。申己發心明有法

【現代漢語翻譯】現代漢語譯本：原因在於，能入者（指智慧）與所入者（指真理）沒有二元對立的相狀。沒有善友之外的善財（Sudhana，求道者），意味著一即一切，彰顯了善財童子歷經各個位次。沒有善財之外的善友，意味著一切即一，多種位次的成就都體現在善財身上。由於見到卷舒自在無礙，上面的十個要義，最初一個通用於師父和弟子，接下來五個多是就弟子而言，第七個是就師父而言，最後三個是就教法而言，仔細思考便可知曉。大的段落第二部分，前往勝樂國（Victory Bliss Land）之後，有十位善友，寄託於十住（Ten Abodes），即分為十段。然而下面的各位善友，古德的科判，從一到十雖然都有道理，現在略微保留一二。比如，第一位依止辯法師（Vividhabhāṣin，Eloquent Dharma Master），科判為三分：一、聽聞名號而求覓，是加行位（Stage of Application）；二、接受他所說的法，是正證法界（Directly Experiencing the Dharma Realm）；三、仰慕並推崇勝進，是后得位（Stage of Subsequent Attainment）。或者分為五分：一、舉法勸修；二、依教趣入；三、見到后請敬；四、正式開示法界；五、仰慕並推崇勝進。以上兩種都是就位次來科判的，所以取前一段指示后一位善友，因為屬於后一段，爲了方便以後一位善友的名字屬於后一位次。就意義而言非常好，但是文字上稍微有些不方便。現在依照意公和五臺山的論述，約會科判分為六分，而名稱稍微有些不同：一、依教趣求；二、見敬咨問；三、稱讚授法；四、謙己推勝；五、指示后友；六、戀德禮辭。而各種文獻大多具備，有的有增減。至於文句的科判，現在初發心住（Abode of Initial Aspiration）的文句具備這六個方面。

最初依教趣求中，見到心性提升的位次，所以說登山。智慧觀照位次的行為是向十方觀察。情懷得到旨趣是想要見到德云（Guṇamegha，Cloud of Virtue）七覺（Seven Factors of Enlightenment）。助道是爲了經過七日。忘記所住的位次才算是得到旨趣，所以在別的山。見到則是定慧雙修，所以說經行徐步。徐就是止，不住于亂想的緣故。行就是觀，不住于靜心的緣故。如果就事相來說，就是正在修習般舟三昧（Pratyutpanna Samadhi）。第二，見到后前往拜訪，就是見敬咨問。其中分為四點：一、設定恭敬的禮儀，尊重人和法；二、作如是下，陳述自己發心，表明有法。

【English Translation】 English version: The reason is that the 'able to enter' (referring to wisdom) and the 'that which is entered' (referring to truth) are not of a dualistic nature. 'Without Sudhana (the seeker) outside of good friends' means that one is all, demonstrating Sudhana's progression through various stages. 'Without good friends outside of Sudhana' means that all is one, and the accomplishments of multiple stages are embodied in Sudhana. Because of seeing the freedom and unobstructedness of contraction and expansion, the above ten meanings, the first one applies to both teacher and disciple, the next five are mostly about the disciple, the seventh is about the teacher, and the last three are about the teachings. Thinking about it will make it clear. The second part of the large section, after going to Victory Bliss Land, there are ten good friends, residing in the Ten Abodes, which are divided into ten sections. However, regarding the following good friends, the ancient masters' classifications, although all are reasonable from one to ten, now slightly retain one or two. For example, the first one, relying on Vividhabhāṣin (Eloquent Dharma Master), is classified into three parts: 1. Hearing the name and seeking is the Stage of Application; 2. Receiving what he says is the Directly Experiencing the Dharma Realm; 3. Admiring and promoting advancement is the Stage of Subsequent Attainment. Or it can be divided into five parts: 1. Mentioning the Dharma and encouraging practice; 2. Relying on the teachings and entering; 3. Seeing and requesting respect; 4. Formally showing the Dharma Realm; 5. Admiring and promoting advancement. The above two are classified according to the stages, so take the previous section to indicate the later good friend, because it belongs to the later section, for the convenience of the name of the later good friend belonging to the later stage. In terms of meaning, it is very good, but the wording is slightly inconvenient. Now, according to the commentaries of Master Yi and Mount Wutai, the meeting and classification are divided into six parts, and the names are slightly different: 1. Relying on the teachings to seek; 2. Seeing, respecting, and consulting; 3. Praising and bestowing the Dharma; 4. Humbly recommending advancement; 5. Indicating the later good friend; 6. Cherishing virtue and taking leave. And various documents mostly possess them, some with additions and subtractions. As for the classification of sentences, the sentences of the Abode of Initial Aspiration now possess these six aspects.

Initially, in relying on the teachings to seek, seeing the stage of the mind's elevation, therefore it is said to be climbing the mountain. The behavior of wisdom illuminating the stage is observing in the ten directions. The sentiment of obtaining the essence is wanting to see Guṇamegha (Cloud of Virtue) and the Seven Factors of Enlightenment. Helping the path is for passing seven days. Forgetting the abode where one resides is considered obtaining the essence, so it is on another mountain. Seeing is cultivating both samatha and vipassanā, so it is said to be walking slowly. Slowly is stopping, not dwelling on chaotic thoughts. Walking is contemplation, not dwelling on stillness. If speaking in terms of phenomena, it is precisely practicing the Pratyutpanna Samadhi. Second, going to visit after seeing is seeing, respecting, and consulting. Among them, there are four points: 1. Setting up respectful etiquette, respecting people and the Dharma; 2. 'Making such,' stating one's aspiration, indicating having the Dharma.

器故。三而未知下正陳所問。彰己未知請隨機說故。問中於前十一句舉初略后是經家略。若善財略友云何領。四我聞聖者下嘆德請說。有智善能有悲無吝。故應為說。誘謂誘喻。即是教授。以成前解。誨謂誨示。即是教誡。以成前行。下皆仿此。前問但問因圓。此中結期果滿。即發心所為。第三時德云下稱讚授法。即正入法界。于中二。先贊器希有。后正示法界。今初。先標二難。所以贊者。令自寶固欣聞法故。后所謂下別牒前問。有十一句。初句牒總餘十牒別。文小開合而皆案次。一境界即前趣菩薩行。趣通能所境約所趣。二即前行。行則出故。三即前凈。四即前入。入即不滯空有廣大心故。五即成就六七及八。皆前隨順。其解脫門是能隨順。示所作業即事業隨順順眾生心即逐機隨順。此第八句亦是憶念。念眾生故。九即增廣。謂不住涅槃是生死門。不住生死即涅槃門。以不住道即能增廣。十即速滿普賢行。若了為無為非一非異。而無著者則速滿矣。亦即為滿矣。第二善男子我得下。正示法界即唸佛三昧。于中二。先示體相。后普觀下明其勝用。今初。先標名。后信眼下釋相。今初。自在有二義。一觀境自在。二作用自在。決定亦二義。一智決斷。二信無猶豫。解即勝解亦有二義。一約為信因於境忍可。二為作用因

【現代漢語翻譯】現代漢語譯本器故。下面第三部分在『未知』之後，正式陳述所問。彰顯自己未知，所以請求隨機開示。在提問中，前面的十一個句子概括了最初的要點，後面是經家的概括。如果善財童子概括了朋友，又該如何領會呢？第四部分，『我聞聖者』之後，是讚歎功德並請求開示。因為聖者有智慧，善於教導，有慈悲心，不吝嗇，所以應該為我開示。『誘』是誘導比喻，也就是教授，用來成就之前的理解。『誨』是教誨指示，也就是教誡，用來成就之前的行為。下面都仿照這個模式。之前的提問只是詢問了因圓，這裡總結期望果滿，也就是發菩提心所要達成的目標。第三部分，當時德云比丘稱讚並傳授佛法，也就是正式進入法界。其中分為兩部分，先讚歎根器的稀有，然後正式開示法界。現在是第一部分，先標出兩個難點。讚歎的原因是，讓對方珍視並堅定信心，歡喜聽聞佛法。後面『所謂』之後，分別解釋前面的提問，共有十一個句子。第一句概括總的，其餘十句分別解釋各個方面。文句略有開合，但都按照順序。一，境界，也就是前面所說的趣向菩薩行。『趣』包含能趣和所趣，『境』側重於所趣。二，就是前面的行，因為行是出離。三，就是前面的凈。四，就是前面的入。入是不滯著于空有，具有廣大的心。五，就是成就。六、七和八，都是前面的隨順。其中的解脫門是能隨順的，示現所作業就是事業隨順，順應眾生心就是逐機隨順。這第八句也是憶念，因為憶念眾生。九，就是增廣，指不住于涅槃，就是生死之門；不住于生死，就是涅槃之門。以不住于道，就能增廣。十，就是迅速圓滿普賢行。如果明白有為和無為非一非異，而不執著，就能迅速圓滿。也就是已經圓滿了。第二部分，『善男子，我得』之後，正式開示法界，也就是念佛三昧。其中分為兩部分，先開示體相，然後『普觀』之後，說明它的殊勝作用。現在是第一部分，先標出名稱，然後『信眼』之後，解釋體相。現在是第一部分，自在有兩種含義，一是觀境自在，二是作用自在。決定也有兩種含義，一是智慧決斷，二是信心沒有猶豫。解，就是勝解，也有兩種含義，一是約為信因，對於境界忍可；二是作為作用因。

【English Translation】 English version Because of the vessel. The third part below, after 'unknown,' formally states the questions. It highlights one's own lack of knowledge, so it requests teachings that are tailored to the situation. In the questions, the preceding eleven sentences summarize the initial points, and the following is the summary by the sutra compiler. If Sudhana summarizes the friend, how should one comprehend it? The fourth part, after 'I have heard of the Sage,' praises the virtues and requests teachings. Because the Sage has wisdom, is good at teaching, has compassion, and is not stingy, he should teach me. 'Inducement' is an inducing metaphor, which is instruction, used to achieve the previous understanding. 'Admonishment' is instructive admonishment, which is a precept, used to achieve the previous action. The following all follow this pattern. The previous question only asked about the cause being complete, here it summarizes the expectation of the fruit being full, which is the goal to be achieved by generating Bodhicitta. The third part, when the Bhikshu Devashri praises and transmits the Dharma, which is formally entering the Dharmadhatu (realm of reality). It is divided into two parts, first praising the rarity of the capacity, and then formally revealing the Dharmadhatu. Now is the first part, first marking out the two difficulties. The reason for praising is to make the other person cherish and strengthen their faith, and joyfully listen to the Dharma. After 'so-called' later, it separately explains the previous questions, there are eleven sentences in total. The first sentence summarizes the general, and the remaining ten sentences separately explain each aspect. The sentences are slightly open and closed, but all follow the order. One, the realm, which is the aforementioned directing towards the Bodhisattva path. 'Directing' includes the able to direct and the directed, 'realm' focuses on the directed. Two, is the previous action, because action is departure. Three, is the previous purity. Four, is the previous entering. Entering is not being attached to emptiness and existence, having a vast mind. Five, is achievement. Six, seven, and eight, are all the previous following. The doors of liberation within it are able to follow, showing the actions to be done is the action following, following the minds of sentient beings is following the opportunity. This eighth sentence is also remembrance, because of remembering sentient beings. Nine, is expansion, referring to not dwelling in Nirvana, which is the gate of birth and death; not dwelling in birth and death, which is the gate of Nirvana. By not dwelling in the path, one can expand. Ten, is quickly fulfilling the practice of Samantabhadra. If one understands that conditioned and unconditioned are neither one nor different, and is not attached, one can quickly fulfill it. That is, it is already fulfilled. The second part, after 'Good man, I have attained,' formally reveals the Dharmadhatu, which is the Samadhi of Buddha Recitation. It is divided into two parts, first revealing the essence and characteristics, and then after 'universal observation,' explaining its supreme function. Now is the first part, first marking out the name, and then after 'eye of faith,' explaining the essence. Now is the first part, freedom has two meanings, one is freedom in observing the realm, and the other is freedom in function. Determination also has two meanings, one is wisdom's determination, and the other is faith without hesitation. Understanding, is supreme understanding, also has two meanings, one is about the cause of faith, for the realm to be acceptable; the other is as a cause of function.

于境印持。近處為遠等。信智相資他境不動。故名為力。即三昧義。二釋相中信眼清凈。釋上解義。謂欲修唸佛三昧先當正信次以智決了。今由勝解于境忍可故。于實德能證信心凈了見分明。故稱為眼。次智光照耀釋上決定。謂決斷名智。智故決定故。文殊般若明一行唸佛三昧先明不動法界。知真法界不應動搖。即是此中決定解義。然約寄位正是發心住體。以本解性聞熏之力。今開發故是決定解。二明勝用中亦是展轉釋成。于中二。先約內用。后往詣下明其外用。今初。普觀境界即信眼用。亦釋眼義。以如為佛則無境非佛。故云普觀。又若報若化一時觀故。次離一切障釋清凈義。若沈若浮諸蓋諸取皆三昧障故。次善巧觀察釋智光照耀謂于無色相而觀色相。為善巧觀。后普眼下結成上義。謂信眼普觀境界名為普眼。窮如法界名曰明徹。如是離障見如。是謂具足清凈一行三昧。一行者一法界行故。二明外用者。以前即用之體。則以無心之覺契唯如之境。不動法界窮乎寂照之原故。能即體之用用無不窮。亦由前勝解于境印持。隨心去住。于中三。初明不動而往。二常念下不念而持三常見下明不往而見。于中三。初標次。所謂下別顯所見數多。于中三千即一佛剎。而重言佛剎微塵數者。準梵本中脫十字故。應言十佛剎也。后一

【現代漢語翻譯】現代漢語譯本于境印持：對於所觀之境，以勝解印可並保持專注。『近處為遠等』：將近處之境觀為遠處之境等等，意指能破除空間的侷限。『信智相資他境不動』：以信心和智慧相互輔助，即使面對其他境界，心也不動搖。『故名為力』：所以這被稱為『力』，即三昧（Samadhi）的含義。二釋相中信眼清凈：在解釋相狀時，信眼是清凈的，這是爲了解釋上面的『解』（勝解）的含義。『謂欲修唸佛三昧先當正信次以智決了』：想要修習唸佛三昧，首先應當有正確的信仰，然後用智慧去決斷。『今由勝解于境忍可故』：現在因為通過勝解對所觀之境認可，『于實德能證信心凈了見分明』：對於真實的功德和能力，能夠證得信心清凈，並且見解分明，『故稱為眼』：所以被稱為『眼』。次智光照耀釋上決定：接下來，智慧的光芒照耀，這是爲了解釋上面的『決定』。『謂決斷名智』：能夠決斷被稱為智慧。『智故決定故』：因為有智慧，所以能夠決定。『文殊般若明一行唸佛三昧先明不動法界』：《文殊般若經》中闡明一行唸佛三昧，首先闡明不動法界，『知真法界不應動搖』：知道真正的法界是不應該動搖的，『即是此中決定解義』：這就是這裡所說的『決定解』的含義。『然約寄位正是發心住體』：然而從寄位（菩薩修行所處的階位）來說，這正是發心住的本體。『以本解性聞熏之力』：憑藉本有的理解能力和聽聞佛法的熏習之力，『今開發故是決定解』：現在開發出來，所以是『決定解』。二明勝用中亦是展轉釋成：第二部分闡明殊勝的作用，也是輾轉解釋成就。『于中二』：其中分為兩部分，『先約內用』：首先是關於內在的作用，『后往詣下明其外用』：後面『往詣』部分闡明其外在的作用。『今初』：現在先說內在的作用。『普觀境界即信眼用』：普遍觀察一切境界，這就是信眼的作用，『亦釋眼義』：也解釋了『眼』的含義。『以如為佛則無境非佛』：因為如（真如）即是佛，所以沒有哪個境界不是佛。『故云普觀』：所以說普遍觀察。『又若報若化一時觀故』：無論是報身佛還是化身佛，都能同時觀察。次離一切障釋清凈義：接下來，遠離一切障礙，這是爲了解釋清凈的含義。『若沈若浮諸蓋諸取皆三昧障故』：無論是沉沒還是漂浮，各種蓋障和執取都是三昧的障礙。『次善巧觀察釋智光照耀謂于無色相而觀色相』：接下來，善巧地觀察，這是爲了解釋智慧的光芒照耀，即在沒有色相中觀察色相，『為善巧觀』：這才是善巧的觀察。后普眼下結成上義：最後，『普眼』部分總結了上面的含義。『謂信眼普觀境界名為普眼』：用信眼普遍觀察一切境界，這被稱為『普眼』。『窮如法界名曰明徹』：窮盡真如法界，這被稱為『明徹』。『如是離障見如』：像這樣遠離障礙，見到真如，『是謂具足清凈一行三昧』：這就是具足清凈的一行三昧。『一行者一法界行故』：所謂『一行』，是因為在同一法界中修行。二明外用者：第二部分闡明外在的作用。『以前即用之體』：因為前面所說的是作用的本體，『則以無心之覺契唯如之境』：所以用無心的覺悟去契合唯一的真如境界。『不動法界窮乎寂照之原故』：因為不動法界窮盡了寂靜和照耀的本源，『能即體之用用無不窮』：所以能夠從本體出發，發揮無窮的作用。『亦由前勝解于境印持』：這也是因為前面通過勝解對所觀之境印可並保持專注，『隨心去住』：能夠隨心所欲地去往和停留。于中三：其中分為三部分。『初明不動而往』：首先闡明不動而能去往，『二常念下不念而持』：第二部分『常念』部分闡明不念而能保持，『三常見下明不往而見』：第三部分『常見』部分闡明不去往而能見到。『于中三』：其中又分為三部分。『初標次』：首先是標示和次第，『所謂下別顯所見數多』：『所謂』部分分別顯示所見到的數量眾多。『于中三千即一佛剎』：其中三千，即一個佛剎（Buddha-kshetra），『而重言佛剎微塵數者』：而重複說佛剎微塵數，『準梵本中脫十字故』：根據梵文字，脫落了『十』字，『應言十佛剎也』：應該說是十個佛剎。后一 English version 『Yu Jing Yin Chi』 (于境印持): To endorse and maintain focus on the object of contemplation with superior understanding. 『Jin Chu Wei Yuan Deng』 (近處為遠等): To view nearby objects as distant, etc., meaning the ability to overcome spatial limitations. 『Xin Zhi Xiang Zi Ta Jing Bu Dong』 (信智相資他境不動): With faith and wisdom complementing each other, the mind does not waver even when facing other realms. 『Gu Ming Wei Li』 (故名為力): Therefore, this is called 『power,』 which is the meaning of Samadhi (三昧). 『Er Shi Xiang Zhong Xin Yan Qing Jing』 (二釋相中信眼清凈): In explaining the characteristics, the eye of faith is pure, which is to explain the meaning of 『Jie』 (解, superior understanding) mentioned above. 『Wei Yu Xiu Nian Fo San Mei Xian Dang Zheng Xin Ci Yi Zhi Jue Liao』 (謂欲修唸佛三昧先當正信次以智決了): To cultivate the Samadhi of Buddha Recitation, one should first have correct faith and then use wisdom to make decisions. 『Jin You Sheng Jie Yu Jing Ren Ke Gu』 (今由勝解于境忍可故): Now, because of endorsing the object of contemplation through superior understanding, 『Yu Shi De Neng Zheng Xin Xin Jing Liao Jian Fen Ming』 (于實德能證信心凈了見分明): One can attain pure faith in true merit and ability, and have clear understanding, 『Gu Cheng Wei Yan』 (故稱為眼): Therefore, it is called 『eye.』『Ci Zhi Guang Zhao Yao Shi Shang Jue Ding』 (次智光照耀釋上決定): Next, the light of wisdom shines, which is to explain the 『decision』 mentioned above. 『Wei Jue Duan Ming Zhi』 (謂決斷名智): Being able to make decisions is called wisdom. 『Zhi Gu Jue Ding Gu』 (智故決定故): Because there is wisdom, one can make decisions. 『Wen Shu Ban Ruo Ming Yi Xing Nian Fo San Mei Xian Ming Bu Dong Fa Jie』 (文殊般若明一行唸佛三昧先明不動法界): The 《Manjushri Prajna Sutra》 clarifies the Samadhi of Single Practice Buddha Recitation, first clarifying the immovable Dharma Realm, 『Zhi Zhen Fa Jie Bu Ying Dong Yao』 (知真法界不應動搖): Knowing that the true Dharma Realm should not be shaken, 『Ji Shi Ci Zhong Jue Ding Jie Yi』 (即是此中決定解義): This is the meaning of 『decisive understanding』 mentioned here. 『Ran Yue Ji Wei Zheng Shi Fa Xin Zhu Ti』 (然約寄位正是發心住體): However, from the perspective of the dwelling place (the stage of a Bodhisattva's practice), this is precisely the essence of the Stage of Initial Aspiration. 『Yi Ben Jie Xing Wen Xun Zhi Li』 (以本解性聞熏之力): Relying on the inherent ability to understand and the power of hearing the Dharma, 『Jin Kai Fa Gu Shi Jue Ding Jie』 (今開發故是決定解): Now that it is developed, it is 『decisive understanding.』『Er Ming Sheng Yong Zhong Yi Shi Zhan Zhuan Shi Cheng』 (二明勝用中亦是展轉釋成): The second part clarifies the superior function, which is also explained and accomplished through repeated interpretation. 『Yu Zhong Er』 (于中二): It is divided into two parts, 『Xian Yue Nei Yong』 (先約內用): First, it is about the internal function, 『Hou Wang Yi Xia Ming Qi Wai Yong』 (后往詣下明其外用): Later, the 『Wang Yi』 (往詣) section clarifies its external function. 『Jin Chu』 (今初): Now, let's talk about the internal function first. 『Pu Guan Jing Jie Ji Xin Yan Yong』 (普觀境界即信眼用): Universally observing all realms, this is the function of the eye of faith, 『Yi Shi Yan Yi』 (亦釋眼義): It also explains the meaning of 『eye.』『Yi Ru Wei Fo Ze Wu Jing Fei Fo』 (以如為佛則無境非佛): Because Suchness (真如, True Thusness) is the Buddha, there is no realm that is not the Buddha. 『Gu Yun Pu Guan』 (故云普觀): Therefore, it is said to observe universally. 『You Ruo Bao Ruo Hua Yi Shi Guan Gu』 (又若報若化一時觀故): Whether it is the Reward Body Buddha or the Manifestation Body Buddha, they can be observed simultaneously. 『Ci Li Yi Qie Zhang Shi Qing Jing Yi』 (次離一切障釋清凈義): Next, being away from all obstacles, this is to explain the meaning of purity. 『Ruo Chen Ruo Fu Zhu Gai Zhu Qu Jie San Mei Zhang Gu』 (若沈若浮諸蓋諸取皆三昧障故): Whether it is sinking or floating, all kinds of coverings and attachments are obstacles to Samadhi. 『Ci Shan Qiao Guan Cha Shi Zhi Guang Zhao Yao Wei Yu Wu Se Xiang Er Guan Se Xiang』 (次善巧觀察釋智光照耀謂于無色相而觀色相): Next, observing skillfully, this is to explain the light of wisdom shining, that is, observing form in the absence of form, 『Wei Shan Qiao Guan』 (為善巧觀): This is skillful observation. 『Hou Pu Yan Xia Jie Cheng Shang Yi』 (后普眼下結成上義): Finally, the 『Pu Yan』 (普眼, Universal Eye) section summarizes the above meaning. 『Wei Xin Yan Pu Guan Jing Jie Ming Wei Pu Yan』 (謂信眼普觀境界名為普眼): Using the eye of faith to universally observe all realms, this is called the 『Universal Eye.』『Qiong Ru Fa Jie Ming Yue Ming Che』 (窮如法界名曰明徹): Exhausting the True Thusness Dharma Realm, this is called 『Clarity.』『Ru Shi Li Zhang Jian Ru』 (如是離障見如): Like this, being away from obstacles and seeing True Thusness, 『Shi Wei Ju Zu Qing Jing Yi Xing San Mei』 (是謂具足清凈一行三昧): This is the complete and pure Samadhi of Single Practice. 『Yi Xing Zhe Yi Fa Jie Xing Gu』 (一行者一法界行故): The so-called 『Single Practice』 is because of practicing in the same Dharma Realm. 『Er Ming Wai Yong Zhe』 (二明外用者): The second part clarifies the external function. 『Yi Qian Ji Yong Zhi Ti』 (以前即用之體): Because what was said earlier is the essence of the function, 『Ze Yi Wu Xin Zhi Jue Qi Wei Ru Zhi Jing』 (則以無心之覺契唯如之境): Therefore, use the awareness of no-mind to match the only realm of True Thusness. 『Bu Dong Fa Jie Qiong Hu Ji Zhao Zhi Yuan Gu』 (不動法界窮乎寂照之原故): Because the immovable Dharma Realm exhausts the origin of stillness and illumination, 『Neng Ji Ti Zhi Yong Yong Wu Bu Qiong』 (能即體之用用無不窮): Therefore, it can start from the essence and exert infinite functions. 『Yi You Qian Sheng Jie Yu Jing Yin Chi』 (亦由前勝解于境印持): This is also because of endorsing and maintaining focus on the object of contemplation through superior understanding earlier, 『Sui Xin Qu Zhu』 (隨心去住): Being able to go and stay as one pleases. 『Yu Zhong San』 (于中三): It is divided into three parts. 『Chu Ming Bu Dong Er Wang』 (初明不動而往): First, it clarifies being able to go while being immovable, 『Er Chang Nian Xia Bu Nian Er Chi』 (二常念下不念而持): The second part, the 『Chang Nian』 (常念) section, clarifies being able to maintain without thinking, 『San Chang Jian Xia Ming Bu Wang Er Jian』 (三常見下明不往而見): The third part, the 『Chang Jian』 (常見) section, clarifies being able to see without going. 『Yu Zhong San』 (于中三): It is further divided into three parts. 『Chu Biao Ci』 (初標次): First is the indication and order, 『Suo Wei Xia Bie Xian Suo Jian Shu Duo』 (所謂下別顯所見數多): The 『Suo Wei』 (所謂) section separately shows the large number of things seen. 『Yu Zhong San Qian Ji Yi Fo Cha』 (于中三千即一佛剎): Among them, three thousand, that is, one Buddha-kshetra (佛剎), 『Er Chong Yan Fo Cha Wei Chen Shu Zhe』 (而重言佛剎微塵數者): And repeating the number of Buddha-kshetras as many as dust particles, 『Zhun Fan Ben Zhong Tuo Shi Zi Gu』 (準梵本中脫十字故): According to the Sanskrit version, the character 『ten』 is missing, 『Ying Yan Shi Fo Cha Ye』 (應言十佛剎也): It should be said ten Buddha-kshetras. Hou Yi last one

【English Translation】 English version 『Yu Jing Yin Chi』: To endorse and maintain focus on the object of contemplation with superior understanding. 『Jin Chu Wei Yuan Deng』: To view nearby objects as distant, etc., meaning the ability to overcome spatial limitations. 『Xin Zhi Xiang Zi Ta Jing Bu Dong』: With faith and wisdom complementing each other, the mind does not waver even when facing other realms. 『Gu Ming Wei Li』: Therefore, this is called 『power,』 which is the meaning of Samadhi. 『Er Shi Xiang Zhong Xin Yan Qing Jing』: In explaining the characteristics, the eye of faith is pure, which is to explain the meaning of 『Jie』 (superior understanding) mentioned above. 『Wei Yu Xiu Nian Fo San Mei Xian Dang Zheng Xin Ci Yi Zhi Jue Liao』: To cultivate the Samadhi of Buddha Recitation, one should first have correct faith and then use wisdom to make decisions. 『Jin You Sheng Jie Yu Jing Ren Ke Gu』: Now, because of endorsing the object of contemplation through superior understanding, 『Yu Shi De Neng Zheng Xin Xin Jing Liao Jian Fen Ming』: One can attain pure faith in true merit and ability, and have clear understanding, 『Gu Cheng Wei Yan』: Therefore, it is called 『eye.』『Ci Zhi Guang Zhao Yao Shi Shang Jue Ding』: Next, the light of wisdom shines, which is to explain the 『decision』 mentioned above. 『Wei Jue Duan Ming Zhi』: Being able to make decisions is called wisdom. 『Zhi Gu Jue Ding Gu』: Because there is wisdom, one can make decisions. 『Wen Shu Ban Ruo Ming Yi Xing Nian Fo San Mei Xian Ming Bu Dong Fa Jie』: The 《Manjushri Prajna Sutra》 clarifies the Samadhi of Single Practice Buddha Recitation, first clarifying the immovable Dharma Realm, 『Zhi Zhen Fa Jie Bu Ying Dong Yao』: Knowing that the true Dharma Realm should not be shaken, 『Ji Shi Ci Zhong Jue Ding Jie Yi』: This is the meaning of 『decisive understanding』 mentioned here. 『Ran Yue Ji Wei Zheng Shi Fa Xin Zhu Ti』: However, from the perspective of the dwelling place (the stage of a Bodhisattva's practice), this is precisely the essence of the Stage of Initial Aspiration. 『Yi Ben Jie Xing Wen Xun Zhi Li』: Relying on the inherent ability to understand and the power of hearing the Dharma, 『Jin Kai Fa Gu Shi Jue Ding Jie』: Now that it is developed, it is 『decisive understanding.』『Er Ming Sheng Yong Zhong Yi Shi Zhan Zhuan Shi Cheng』: The second part clarifies the superior function, which is also explained and accomplished through repeated interpretation. 『Yu Zhong Er』: It is divided into two parts, 『Xian Yue Nei Yong』: First, it is about the internal function, 『Hou Wang Yi Xia Ming Qi Wai Yong』: Later, the 『Wang Yi』 section clarifies its external function. 『Jin Chu』: Now, let's talk about the internal function first. 『Pu Guan Jing Jie Ji Xin Yan Yong』: Universally observing all realms, this is the function of the eye of faith, 『Yi Shi Yan Yi』: It also explains the meaning of 『eye.』『Yi Ru Wei Fo Ze Wu Jing Fei Fo』: Because Suchness is the Buddha, there is no realm that is not the Buddha. 『Gu Yun Pu Guan』: Therefore, it is said to observe universally. 『You Ruo Bao Ruo Hua Yi Shi Guan Gu』: Whether it is the Reward Body Buddha or the Manifestation Body Buddha, they can be observed simultaneously. 『Ci Li Yi Qie Zhang Shi Qing Jing Yi』: Next, being away from all obstacles, this is to explain the meaning of purity. 『Ruo Chen Ruo Fu Zhu Gai Zhu Qu Jie San Mei Zhang Gu』: Whether it is sinking or floating, all kinds of coverings and attachments are obstacles to Samadhi. 『Ci Shan Qiao Guan Cha Shi Zhi Guang Zhao Yao Wei Yu Wu Se Xiang Er Guan Se Xiang』: Next, observing skillfully, this is to explain the light of wisdom shining, that is, observing form in the absence of form, 『Wei Shan Qiao Guan』: This is skillful observation. 『Hou Pu Yan Xia Jie Cheng Shang Yi』: Finally, the 『Pu Yan』 section summarizes the above meaning. 『Wei Xin Yan Pu Guan Jing Jie Ming Wei Pu Yan』: Using the eye of faith to universally observe all realms, this is called the 『Universal Eye.』『Qiong Ru Fa Jie Ming Yue Ming Che』: Exhausting the True Thusness Dharma Realm, this is called 『Clarity.』『Ru Shi Li Zhang Jian Ru』: Like this, being away from obstacles and seeing True Thusness, 『Shi Wei Ju Zu Qing Jing Yi Xing San Mei』: This is the complete and pure Samadhi of Single Practice. 『Yi Xing Zhe Yi Fa Jie Xing Gu』: The so-called 『Single Practice』 is because of practicing in the same Dharma Realm. 『Er Ming Wai Yong Zhe』: The second part clarifies the external function. 『Yi Qian Ji Yong Zhi Ti』: Because what was said earlier is the essence of the function, 『Ze Yi Wu Xin Zhi Jue Qi Wei Ru Zhi Jing』: Therefore, use the awareness of no-mind to match the only realm of True Thusness. 『Bu Dong Fa Jie Qiong Hu Ji Zhao Zhi Yuan Gu』: Because the immovable Dharma Realm exhausts the origin of stillness and illumination, 『Neng Ji Ti Zhi Yong Yong Wu Bu Qiong』: Therefore, it can start from the essence and exert infinite functions. 『Yi You Qian Sheng Jie Yu Jing Yin Chi』: This is also because of endorsing and maintaining focus on the object of contemplation through superior understanding earlier, 『Sui Xin Qu Zhu』: Being able to go and stay as one pleases. 『Yu Zhong San』: It is divided into three parts. 『Chu Ming Bu Dong Er Wang』: First, it clarifies being able to go while being immovable, 『Er Chang Nian Xia Bu Nian Er Chi』: The second part, the 『Chang Nian』 section, clarifies being able to maintain without thinking, 『San Chang Jian Xia Ming Bu Wang Er Jian』: The third part, the 『Chang Jian』 section, clarifies being able to see without going. 『Yu Zhong San』: It is further divided into three parts. 『Chu Biao Ci』: First is the indication and order, 『Suo Wei Xia Bie Xian Suo Jian Shu Duo』: The 『Suo Wei』 section separately shows the large number of things seen. 『Yu Zhong San Qian Ji Yi Fo Cha』: Among them, three thousand, that is, one Buddha-kshetra, 『Er Chong Yan Fo Cha Wei Chen Shu Zhe』: And repeating the number of Buddha-kshetras as many as dust particles, 『Zhun Fan Ben Zhong Tuo Shi Zi Gu』: According to the Sanskrit version, the character 『ten』 is missing, 『Ying Yan Shi Fo Cha Ye』: It should be said ten Buddha-kshetras. Hou Yi last one

一方下明所見事別。第四善男子我唯下謙己推勝。于中先謙己知。即結其自分。后豈能了下推勝知多。即增其勝進。今初。一切諸佛境界者。結其所觀。橫通十力。豎該三世。故云一切。即上普觀境界一行三昧。觀其法身十方諸佛亦通報化。種種色相兼相海故。次智慧光明者。結其能觀。即上智光照耀。次普見法門即總收前二。以結其名。即前普眼明徹。最初善友先明唸佛法門者。以是眾行之先故。故智論云。菩薩以般若波羅蜜為母。般舟三昧為父故。依佛方成余勝行故。又初住中緣佛發心樂供養故。二推勝中三。先總。次所謂下別。后而我下結。今初。無邊智慧即下諸門。及所不說能觀之智緣無邊境故。清凈行者。即下諸門離障之心。而言門者。隨其一一入佛境故。二別中有二十一門。各先標名。后釋相。並從業用以受其名。準晉經一一皆云唸佛三昧門。今略無三昧字。理實應有。古德判此。前十唸佛勝德圓備。后十一念佛妙用自在。亦是一理。克實細論。一一皆念體用無礙之佛。又此諸門當文標釋已自可了。細窮其旨義乃多含。然其唸佛三昧總相則一。別即三身十身。修觀各別。且寄三身釋者。即總分為三謂念法報化。為觀各別於三身中各有依正。便成六觀。謂念法性身土為法身依正。念報身華藏等剎為依。十身

相海等為正。念余凈土水鳥樹林為化身依。三十二相等為化身正。又后二正中各分為二。謂念內功德及外相好十力無畏等。為化身德。如不思譏法品為報身德。三十二等為化相好。十蓮華藏等為報相好。則成八門。而初法身二門為后六門之體。若體相無礙成第九門。若融前諸門為一致故。於一細處見佛無盡。如是重重成帝網之境。則入普賢唸佛三昧之門。今此二十一門。通是后一而隨相異。故有多門。與前十門互有開合。一智光普照門。即通法身報化依正。以此門為總故。一切諸佛通於橫豎通諸佛國。故云種種嚴凈。如無量壽觀經。先觀瑩徹琉璃之地瓊林寶樹。及作華藏觀者。一一境界無盡莊嚴。無土之土方為真凈等。二即觀色相身令見得凈故。而標名中唸佛門三字。既是通名。令一切眾生之言。未知令作何事故。準晉經。應云令一切眾生遠離顛倒。唸佛門義方圓備。三念內德。四亦內德無倒說。授菩薩見佛本為得法故。五通三身依正內德外相。以十方諸如來同共一法身故。一心一智慧力無畏亦然。故皆能隨本誓願化眾生故。余等可思。即此亦是一行三昧。隨念一佛等一切故。六即第九事理無礙觀。以理融事故。隨一細境見多神通。唯智眼境名不可見。七八皆約時並通諸身土。而七約所念佛事無斷。八約能念時分無間

。九雙念依正。亦通報化。十念即應而真。過去諸佛安住不涅槃際。未來諸佛亦已現成故。文殊般若云。今佛住世。則一切諸佛皆住。以同一不思議故。又約隨相門。即慾念何佛。佛便為現。十一亦即體之用。由了無非佛境故。境境佛現。十二念應。十三亦念應。然上十一境中見佛。或謂諸佛住于境中。今明知諸佛無住故。遠離時處之想。則見一日唸唸而去。十四念報身相好眼耳等。皆遍法界故。十五中念即體之用。前第六微細。顯依中有正。此約正中有正故不濫前。十六念劫圓融故。上二皆即體之用。十七念內德。十八十九皆念色相。二十念依。二十一通內外真應等一切身云。如上出現品及上下文然。上就所念辨異。成其十門。若與經文互開合者為門非一。二十一者。蓋略說耳。然約能念心不出五種。一緣境唸佛門。念真念應若正若依。設但稱名亦是境故。故上諸門多是此門。二攝境唯心念佛門。即十八十九二門。十八即總相唯心。是心是佛是心作佛故十九雖隨我心。心業多種見佛優劣故。三心境俱泯門。即前遠離唸佛門。及不可見門之一分。及如虛空門。四心境無礙門。即如初門。雙照事理存泯無礙。故云普照。五重重無盡門。即稱前第十門而觀察故。如微細等門。亦是此門中總意。若約十身各以二門而為一身。

【現代漢語翻譯】現代漢語譯本九、雙念依正（依報和正報）。也通於報身和化身。十、念即應而真。過去的諸佛安住在不涅槃的境界，未來的諸佛也已經顯現成就，所以。《文殊般若經》說：『現在佛住世，則一切諸佛都住世。』因為同一不可思議的緣故。又從隨相門來說，即想要念哪尊佛，佛便為其顯現。十一、也是本體的功用。由於了知沒有不是佛的境界，所以境界中處處顯現佛。十二、念應。十三、也念應。然而上面第十一，在境界中見佛，或者說諸佛住在境界中，現在明白諸佛沒有住處，所以遠離時處的念想，則見一日唸唸而去。十四、念報身（Buddha's Reward Body）的相好（marks and characteristics）眼耳等，都遍佈法界。十五、中間的念即本體的功用。前面第六微細，顯現依報中有正報，這裡說正報中有正報，所以不與前面重複。十六、念劫圓融，所以上面兩個都是本體的功用。十七、念內在的功德。十八、十九，都是念色相。二十、念依報。二十一、通內外真應等一切身云。如上面出現品及上下文所說。上面就所念的內容辨別差異，成就這十門。如果與經文互相開合，則門不止一個。二十一，大概是略說而已。然而從能唸的心來說，不出五種：一、緣境唸佛門。念真身、念應身，無論是正報還是依報，即使只是稱念名號也是緣境。所以上面諸門大多是此門。二、攝境唯心念佛門。即十八、十九兩門。十八即總相唯心，是心是佛，是心作佛。十九雖然隨我心，但心業多種，見佛的優劣也不同。三、心境俱泯門。即前面遠離唸佛門，以及不可見門的一部分，以及如虛空門。四、心境無礙門。即如第一個門，雙重照耀事理，存在和泯滅都沒有障礙，所以說普照。五、重重無盡門。即稱前面第十門而觀察。如微細等門，也是此門中的總意。如果從十身（Ten Bodies of Buddha）來說，各自以二門而為一身。

【English Translation】 English version 9. Dually contemplating the environment and the embodied (依正, yizheng). It also applies to the Reward Body (報身, baoshen) and Manifestation Body (化身, huashen). 10. Contemplation is responding and true. The Buddhas of the past dwell in the realm of non-Nirvana, and the Buddhas of the future have already manifested and attained, therefore. The Manjushri Prajna Sutra says: 'Now that the Buddha dwells in the world, all Buddhas dwell.' Because of the same inconceivable reason. Also, from the perspective of following appearances, whichever Buddha one wishes to contemplate, that Buddha will appear. 11. It is also the function of the essence. Because it is understood that there is no realm that is not Buddha, Buddhas appear in every realm. 12. Contemplating the response. 13. Also contemplating the response. However, in the eleventh above, seeing the Buddha in the realm, or saying that the Buddhas dwell in the realm, now it is understood that the Buddhas have no dwelling place, so being apart from the thought of time and place, one sees each day passing away moment by moment. 14. Contemplating the marks and characteristics (相好, xianghao) of the Reward Body (報身, baoshen), the eyes, ears, etc., all pervade the Dharma Realm. 15. The contemplation in the middle is the function of the essence. The sixth above, subtle, reveals the embodied within the environment, here it speaks of the embodied within the embodied, so it does not repeat the previous. 16. Contemplating the perfect fusion of kalpas, so the two above are both the function of the essence. 17. Contemplating the inner virtues. 18 and 19 are both contemplating form. 20. Contemplating the environment. 21. Comprehending all bodies, such as the inner and outer true and responsive bodies. As mentioned in the Appearance Chapter above and the context. The above distinguishes the differences in what is contemplated, accomplishing these ten gates. If it opens and closes with the sutra text, there is more than one gate. Twenty-one is probably a brief explanation. However, from the perspective of the mind that can contemplate, it does not go beyond five types: 1. Contemplating the Buddha through the environment. Contemplating the True Body, contemplating the Responsive Body, whether it is the embodied or the environment, even if one only recites the name, it is still contemplating the environment. Therefore, most of the above gates are this gate. 2. Contemplating the Buddha by encompassing the environment with the mind. That is, gates 18 and 19. 18 is the overall appearance of only mind, the mind is the Buddha, the mind makes the Buddha. 19, although it follows my mind, but the karma of the mind is diverse, and the superiority or inferiority of seeing the Buddha is also different. 3. The gate of extinguishing both mind and environment. That is, the previous gate of being apart from contemplating the Buddha, and a part of the gate of the invisible, and the gate like empty space. 4. The gate of unobstructed mind and environment. That is like the first gate, doubly illuminating principle and phenomena, existence and extinction are unobstructed, so it is called universal illumination. 5. The gate of endless layers. That is, observing by referring to the tenth gate above. Such as the subtle gates, it is also the general meaning in this gate. If from the perspective of the Ten Bodies (十身, shishen) of Buddha, each uses two gates as one body.

后一總顯。謂愿智法力持意生化威勢菩提。及福德相好莊嚴身。以唸佛之門諸教攸贊。理致深遠世多共行故。略解釋無厭繁說。三結可知。第五善男子南方下指示后友于中二。初正示善友。后嘆友勝德。今初。即治地住善友。海門國者。彼國正當南海口故。表觀心海深廣。為治心地之門故。比丘海云者。觀海為法門。以普眼法雲潤一切故。表治地中觀生起十種心。深廣悲云故。后海云比丘下。嘆友勝德。于中十句。先一總嘆。后善男子下九句。別就益當機嘆。句各一義。即預指后說。初一即見竟得益。二即聞化宿因。三即嘆發心處。四即聞彼受持處。五六及七皆普眼法門所證。八聞依正莊嚴。九即顯發心之相。至文自見。第六爾時善財下。戀德禮。辭生難遭想故。戀喜見后友故辭。第二海云比丘。寄治地住善友文亦有六。第一依教趣求中二。初依教正觀。此明溫故。后漸次下趣求后友。意欲知新。又前即學而能思。后即思而能學。然思前猶屬前文。謂上來近友。次聞正法。今辨正念思惟及如說修行。即涅槃四近因緣。今以前義屬後進趣。后義屬前指來。互為鉤鎖顯主伴交參。且從會判屬於后耳。下皆準此。今念前中有十一句。初總余別。別中皆云正念觀察者。不沈不舉寂照變流故。十中一即是前觀境自在。二即前作用

【現代漢語翻譯】現代漢語譯本：后一總顯。謂愿智法力持意生化威勢菩提（以願力、智慧和佛法力量支援的，隨心所欲化現的菩薩）。及福德相好莊嚴身（以福德和美好相貌莊嚴的佛身）。以唸佛之門諸教攸贊（因爲念佛法門被各種教派讚揚），理致深遠世多共行故（其道理深刻而廣泛，世人普遍修行），略解釋無厭繁說（所以簡略解釋，不厭其煩地多說）。三結可知（三個結論可以理解）。第五，善男子，南方下指示后友于中二（第五，善男子，向南方指示後來的善友，分為兩部分）。初正示善友（首先正式指示善友），后嘆友勝德（然後讚歎善友的殊勝功德）。今初（現在開始第一部分）。即治地住善友（即修治心地的善友）。海門國者（海門國），彼國正當南海口故（那個國家正對著南海的入口），表觀心海深廣（表示觀察自心的海洋深廣）。為治心地之門故（是修治心地的門戶）。比丘海云者（比丘海云），觀海為法門（以觀察大海作為修行法門），以普眼法雲潤一切故（因為用普眼的法雲滋潤一切眾生），表治地中觀生起十種心（表示在修治心地的過程中，觀想生起十種心），深廣悲云故（如同深廣的慈悲云）。后海云比丘下（後面，海云比丘），嘆友勝德（讚歎善友的殊勝功德）。于中十句（其中有十句）。先一總嘆（先一句總的讚歎），后善男子下九句（後面，『善男子』以下九句），別就益當機嘆（分別就利益當機者來讚歎）。句各一義（每句各有一個含義）。即預指后說（即預先指示後面要說的內容）。初一即見竟得益（第一句，見到后就得到利益）。二即聞化宿因（第二句，聽到教化是宿世的因緣）。三即嘆發心處（第三句，讚歎發心之處）。四即聞彼受持處（第四句，聽到他在那裡受持佛法）。五六及七皆普眼法門所證（第五、第六和第七句，都是普眼法門所證悟的）。八聞依正莊嚴（第八句，聽到依報和正報的莊嚴）。九即顯發心之相（第九句，顯示發心的相狀）。至文自見（到經文時自然會明白）。第六，爾時善財下（第六，這時，善財），戀德禮（因為戀慕善友的功德而禮拜），辭生難遭想故（因為想到離別是難以遇到的事情）。戀喜見后友故辭（因為戀慕喜見比丘，以及後面的善友而辭別）。第二，海云比丘（第二，海云比丘），寄治地住善友文亦有六（寄託在修治心地的善友的經文中，也有六個部分）。第一，依教趣求中二（第一，依靠教導去追求，分為兩部分）。初依教正觀（首先，依靠教導進行正確的觀想）。此明溫故（這是說明溫習舊的知識）。后漸次下趣求后友（然後，逐漸地去追求後面的善友）。意欲知新（目的是想知道新的知識）。又前即學而能思（而且前面是學習而能夠思考），后即思而能學（後面是思考而能夠學習）。然思前猶屬前文（然而，思考前面仍然屬於前面的經文）。謂上來近友（指上面親近善友）。次聞正法（其次是聽聞正法）。今辨正念思惟及如說修行（現在辨別正確的念、思惟以及如所說的那樣修行）。即涅槃四近因緣（即涅槃的四種近因緣）。今以前義屬後進趣（現在把前面的意義歸屬於後面的進趣），后義屬前指來（後面的意義歸屬於前面，指向未來）。互為鉤鎖顯主伴交參（互相作為鉤鎖，顯示主伴互相交織）。且從會判屬於后耳（暫且從集會來判斷，屬於後面）。下皆準此（下面都按照這個原則）。今念前中有十一句（現在，念前面的內容，有十一句）。初總余別（第一句是總的，其餘是分別的）。別中皆云正念觀察者（分別的內容都說『正念觀察』），不沈不舉寂照變流故（不沉沒，不飄舉，寂靜而照耀，變化而流動）。十中一即是前觀境自在（十句中的第一句，就是前面所說的觀想境界自在）。二即前作用（第二句，就是前面的作用）。

【English Translation】 English version: The last one is a general manifestation. It refers to the Bodhi (enlightenment) of Wish-Wisdom Dharma Power, which upholds the power of intentional creation, and the majestic power, as well as the body adorned with the auspicious marks of merit and virtue. Because the method of reciting the Buddha's name is praised by all schools, and its principles are profound and widely practiced in the world, I will briefly explain it without being tired of verbose explanations. The three conclusions can be understood. Fifth, O good man, the following instructions to the south indicate the later friends in two parts. First, it directly indicates the good friend, and then it praises the superior virtues of the friend. Now, the first part. It refers to the good friend who dwells in the stage of cultivating the mind-ground. The country of Haimen (Sea Gate) is located right at the mouth of the South Sea, symbolizing the depth and breadth of observing the sea of mind. It is the gateway to cultivating the mind-ground. The Bhikshu (monk) Haiyun (Sea Cloud) takes observing the sea as his Dharma practice, because he nourishes all beings with the Dharma cloud of the Universal Eye. It represents the arising of ten kinds of minds in the cultivation of the mind-ground, like a deep and vast cloud of compassion. After 'Bhikshu Haiyun' below, it praises the superior virtues of the friend. There are ten sentences in it. First, a general praise, and then the nine sentences from 'O good man' separately praise the benefits to the person concerned. Each sentence has a meaning. It foreshadows what will be said later. The first one is that one gains benefit upon seeing. The second is that hearing the teachings is due to past causes. The third is praising the place of generating the aspiration. The fourth is hearing where he upholds the Dharma. The fifth, sixth, and seventh are all proven by the Dharma practice of the Universal Eye. The eighth is hearing the adornments of the environment and the body. The ninth is revealing the appearance of generating the aspiration. It will be clear when you see the text yourself. Sixth, at that time, when Shan Cai (Sudhana) is mentioned below, he reverently bows out of attachment to virtue, because he thinks that parting is a rare occurrence. He takes leave because he is attached to the good friend Jian (Seeing Joy) and the friends that follow. Second, Bhikshu Haiyun, the text on the good friend who dwells in the stage of cultivating the mind-ground also has six parts. First, relying on the teachings to seek, in two parts. First, relying on the teachings for correct contemplation. This clarifies reviewing the old. Then, gradually seeking later friends. The intention is to know the new. Also, the former is learning and being able to think, and the latter is thinking and being able to learn. However, thinking about the former still belongs to the previous text. It refers to approaching good friends above. Next is hearing the correct Dharma. Now, distinguish correct mindfulness, contemplation, and practicing as it is said. These are the four close causes of Nirvana. Now, the meaning of the former belongs to the later progress, and the meaning of the latter belongs to the former, pointing to the future. They are mutually interlocking, showing the interweaving of the main and supporting elements. For the time being, judging from the assembly, it belongs to the latter. All the following are based on this principle. Now, there are eleven sentences in remembering the previous content. The first is general, and the rest are specific. In the specific parts, they all say 'correct mindfulness observation,' because it neither sinks nor floats, is still and illuminating, and changes and flows. One of the ten is the freedom of the realm of contemplation mentioned earlier. The second is the previous function.

解脫。三即一行三昧體。及推勝中諸三昧門。四念前種種眾會。五即前見佛。六即前十方。七即壽命神通等。八即通觀佛遍。九即種種成正覺。十即隨種種眾生心樂。后趣求可知。第二向海云下見敬咨問。于中三。初設敬。次自陳發心可知。后而未知下咨問法要。于中言愿輪者。愿窮三際無有終始。故對生死以立輪名。余文自顯。第三時海云下贊示法界。于中二。先贊法器。后正授法。前中三。先本問。以發心者難故若不發心不堪授法。非法器故。次善財下答。非虛妄故。后海云言善男子若諸下正贊。于中二。先贊因緣難具故。發者為希。后發菩提心者下。顯發心相勝故。發者難得。今初。先友贊。后要得下順贊。事友為緣余皆是因。通有十句。初句為總。即宿植普賢法門成種性故。二具真下別。初得真如三昧智光。名具真實道。此即了心寂照生佛德故。余可知。二顯發心相中有十一句。前五即大慈悲心。初二總餘三別。次四深心修行大愿盡空界故。后二直心不違法性證果智故。又此十心多同治地自分十心。恐繁不會。第二善男子我住下正授法要。謂觀法海睹佛聞法。次前唸佛而明此者。顯聞法弘傳次為要故。于中二。先明修觀。后善男子我作是下觀成利益。前中二。先託事顯詮。二善男子我思惟下欲忘詮求旨。今初

【現代漢語翻譯】現代漢語譯本解脫。三即一行三昧（Samadhi，三摩地，指專注的境界）體。及推勝中諸三昧門。四念前種種眾會。五即前見佛。六即前十方。七即壽命神通等。八即通觀佛遍。九即種種成正覺。十即隨種種眾生心樂。后趣求可知。第二向海云（Haiyun，人名）下見敬咨問。于中三。初設敬。次自陳發心可知。后而未知下咨問法要。于中言愿輪者，愿窮三際無有終始。故對生死以立輪名。余文自顯。第三時海云下贊示法界。于中二。先贊法器。后正授法。前中三。先本問，以發心者難故，若不發心不堪授法，非法器故。次善財（Shancai，人名）下答，非虛妄故。后海云言善男子若諸下正贊。于中二。先贊因緣難具故，發者為希。后發菩提心者下，顯發心相勝故，發者難得。今初。先友贊。后要得下順贊。事友為緣余皆是因。通有十句。初句為總，即宿植普賢（Samantabhadra）法門成種性故。二具真下別。初得真如（Tathata，事物的真實如是的狀態）三昧智光，名具真實道。此即了心寂照生佛德故。余可知。二顯發心相中有十一句。前五即大慈悲心。初二總餘三別。次四深心修行大愿盡空界故。后二直心不違法性證果智故。又此十心多同治地自分十心。恐繁不會。第二善男子我住下正授法要。謂觀法海睹佛聞法。次前唸佛而明此者，顯聞法弘傳次為要故。于中二。先明修觀。后善男子我作是下觀成利益。前中二。先託事顯詮。二善男子我思惟下欲忘詮求旨。今初

【English Translation】 English version Liberation. The third is the substance of the One-Practice Samadhi. And the various Samadhi gates in the surpassing realm are promoted. The fourth is mindfulness of the various assemblies in the past. The fifth is seeing the Buddha as before. The sixth is the ten directions as before. The seventh is longevity, supernatural powers, etc. The eighth is universally observing the Buddha everywhere. The ninth is various attainments of perfect enlightenment. The tenth is according to the various inclinations of sentient beings. The subsequent pursuits can be understood. Secondly, towards Haiyun (Haiyun, a name), there is seeing, reverence, and inquiry. Within this, there are three parts. First, showing respect. Second, stating one's own aspiration, which can be understood. Third, inquiring about the essentials of the Dharma, saying 'Wishing Wheel,' wishing to exhaust the three times without beginning or end. Therefore, a wheel is established in contrast to birth and death. The remaining text is self-explanatory. Thirdly, Haiyun praises and reveals the Dharma realm. Within this, there are two parts. First, praising the vessel of the Dharma. Second, directly bestowing the Dharma. Within the first part, there are three parts. First, the original question, because those who arouse the aspiration are rare. If one does not arouse the aspiration, one is not qualified to receive the Dharma, because one is not a vessel of the Dharma. Next, Shancai (Shancai, a name) answers, because it is not false. Then Haiyun says, 'Good man, if all...' is the direct praise. Within this, there are two parts. First, praising that the causes and conditions are difficult to fulfill, therefore those who arouse the aspiration are rare. Then, 'Those who arouse the Bodhi mind...' reveals that the characteristics of arousing the mind are superior, therefore those who arouse the aspiration are difficult to obtain. Now, first, the friend praises. Then, 'To obtain...' is a favorable praise. Serving friends is the condition, and the rest are causes. There are ten sentences in total. The first sentence is the summary, which is that the seeds of Samantabhadra's (Samantabhadra) Dharma gate are planted in the past, forming the nature. The second, 'Possessing truth...' is the distinction. First, obtaining the wisdom light of the Tathata (Tathata, the state of things as they truly are) Samadhi, which is called possessing the true path. This is because the mind is understood to be still and illuminating, giving rise to the virtues of Buddhas. The rest can be understood. Secondly, there are eleven sentences revealing the characteristics of arousing the mind. The first five are the great compassionate mind. The first two are the summary, and the remaining three are the distinction. Next, the four are the profound mind practicing great vows, exhausting the empty realm. The last two are the straightforward mind not violating the Dharma nature, realizing the wisdom of the fruit. Also, these ten minds are mostly the same as the ten minds that govern the ground and divide themselves. Fearing complexity, they will not be combined. Secondly, 'Good man, I dwell...' is the direct bestowal of the Dharma essentials. It means observing the Dharma sea, seeing the Buddha, and hearing the Dharma. Next, remembering the Buddha before and clarifying this, it shows that hearing the Dharma and propagating it is the next important thing. Within this, there are two parts. First, clarifying the practice of contemplation. Then, 'Good man, I do this...' is the benefit of completing the contemplation. Within the first part, there are two parts. First, relying on things to reveal the meaning. Second, 'Good man, I think...' is wanting to forget the explanation and seek the essence. Now, first.

。先總標。言十二年者。一紀已周。表過十千劫已入第二住故。亦表總觀菩薩十二住十二入故。后所謂下別顯皆託事表法。智海十義如十地說。今是悲海。二忘詮求旨為見佛親因。可知。第二觀成利益中二。先明見佛。后得聞法。今初。即見法界無礙依正。于中先見依后見正。前中三。一總標體相。以深觀心海法海。則心華行華自然敷榮。無漏性德無不備故。二百萬阿修羅下外相為嚴。三此大蓮華下舉因顯勝。第二我時見彼下明見正報。謂心行既敷。則本覺如來忽然現故。于中先明德相圓備。后又念下因圓用廣可知。第二時此如來下明得聞法。所以海中說者。表從悲智海之所流故。于中三初演說。次受持。後轉授。今初先總標。普眼者詮普法故。普詮諸法故。得此法者。一法之中見一切故。后開示下別顯所詮可知。二我從於彼下明受持。于中二。先總顯所持法多。以是一多相即無盡法門故。后善男子下別顯持多之相。于中先標長時。千二百歲表義同十二年。後於日日下別顯能持所持有十種持。初一聞持余皆義持。二契本寂智方能入故。三於一義中旋轉無量故能普入。四地地義殊。故能分別。五威力者普攝在懷故。若約所詮明攝。即以威力攝諸眾生。同九地中威德陀羅尼說。六如華開引果。今開發于教引于果故。又華開

【現代漢語翻譯】現代漢語譯本總標。說十二年，表示一個紀年已經結束。表明已經過了十千劫，進入了第二住的階段。也表示總觀菩薩的十二住和十二入。後面所說的分別顯示，都是借事來表達佛法。智海的十種意義，如同《十地經》所說。現在這裡是悲海。二，忘記言語，尋求宗旨，是見到佛的親近之因。可以理解。第二，觀想成就的利益分為兩部分。首先是見到佛，然後是聽聞佛法。現在先說見到佛。即見到法界無礙的依報和正報。其中先見依報，后見正報。前面又分為三部分。一是總標本體和現象。以深觀心海法海，則心華行華自然敷榮，無漏的性德無不具備。二是二百萬阿修羅等外在的形象作為莊嚴。三是『此大蓮華』等，舉出原因來顯示殊勝。第二，『我時見彼』等，說明見到正報。意思是心行既然敷榮，則本覺如來忽然顯現。其中先說明德相圓滿具備，后『又念』等，說明因圓滿，作用廣大，可以理解。第二，『時此如來』等，說明得到聽聞佛法。所以在海中宣說，表示是從悲智海中所流出。其中分為三部分，首先是演說，其次是受持，最後是轉授。現在先說演說，先總標，『普眼』是詮釋普遍的佛法，普遍詮釋諸法。得到此法的人，在一法之中見到一切。後面『開示』等，分別顯示所詮釋的內容，可以理解。二，『我從於彼』等，說明受持。其中分為兩部分。首先是總顯示所持的法很多，因為一多相即是無盡的法門。后『善男子』等，分別顯示持多的現象。其中先標明長時間，一千二百歲，表示意義與十二年相同。后『于日日』等，分別顯示能持和所持，有十種持。第一是聞持，其餘都是義持。二，契合本寂之智才能進入。三，在一義中旋轉無量，所以能夠普遍進入。四，地地義理不同，所以能夠分別。五，威力，是普遍攝取在懷中。如果從所詮釋的內容來說明攝取，就是以威力攝取諸眾生，如同九地中的威德陀羅尼所說。六，如同華開引出果實，現在是開發教義，引出果實。又華開

【English Translation】 English version General introduction. Saying 'twelve years' indicates that one cycle has been completed. It signifies that after passing ten thousand kalpas, one has entered the second stage of dwelling. It also represents the comprehensive observation of the Bodhisattva's twelve abodes and twelve entrances. The subsequent detailed explanations all use events to represent the Dharma. The ten meanings of the Wisdom Sea are as described in the Ten Bhumi Sutra. This is now the Sea of Compassion. Second, forgetting words and seeking the essence is the direct cause of seeing the Buddha. This is understandable. The benefits of the second contemplation's accomplishment are twofold: first, seeing the Buddha; second, hearing the Dharma. Now, we first discuss seeing the Buddha, which means seeing the unobstructed dependent and principal realms of the Dharma realm. Among these, we first see the dependent realm and then the principal realm. The former is further divided into three parts: first, a general introduction to the essence and phenomena; by deeply contemplating the Mind Sea and Dharma Sea, the flowers of the mind and the flowers of action will naturally bloom and flourish, and all flawless inherent virtues will be fully present. Second, the external forms, such as the two million Asuras (demi-gods), serve as adornments. Third, phrases like 'This Great Lotus Flower' cite the cause to reveal the excellence. Second, 'When I saw that,' etc., explains seeing the principal reward, meaning that since the mind and actions have flourished, the Tathagata (Buddha) of original enlightenment suddenly appears. Among these, first, the completeness of virtuous characteristics is explained; then, 'Again, thinking,' etc., explains that because the cause is complete, the function is vast, which is understandable. Second, 'At that time, this Tathagata,' etc., explains obtaining the Dharma through hearing. The reason for speaking in the sea is to indicate that it flows from the Sea of Compassion and Wisdom. Among these, there are three parts: first, the exposition; second, the reception; and third, the transmission. Now, we first discuss the exposition, starting with a general introduction. 'Universal Eye' explains the universal Dharma and universally explains all Dharmas. Those who obtain this Dharma see everything within one Dharma. The subsequent 'Opening and showing,' etc., separately reveal what is being explained, which is understandable. Second, 'I, from that,' etc., explains the reception. Among these, there are two parts: first, a general display of the abundance of the Dharma being held, because the identity of one and many is an inexhaustible Dharma gate. Later, 'Good man,' etc., separately display the phenomena of holding much. Among these, first, a long period of time is indicated; one thousand two hundred years represents the same meaning as twelve years. Later, 'Day by day,' etc., separately display the ability to hold and what is being held, with ten types of holding. The first is hearing and holding; the rest are all holding through meaning. Second, only by aligning with the wisdom of original stillness can one enter. Third, by revolving infinitely within one meaning, one can universally enter. Fourth, the meanings of each level are different, so one can differentiate. Fifth, power is universally embracing. If we explain embracing from the perspective of what is being explained, it is embracing all sentient beings with power, as described in the Powerful Dharani in the Ninth Bhumi. Sixth, like a flower blooming to bring forth fruit, now it is developing the teachings and leading to the fruit. Also, the flower blooms

見實以為莊嚴。今開發言教見其旨故。七可知。八如空無相而包含一切。顯明妙理示法相故。九以多智光聚於一法。則義理增廣故。十若海含十德各辨析故。諸持經者應仿此文。第三若有眾生下明其轉授可知。第四善男子我唯下謙己推勝。謙己結前推勝進后。我唯一海豈得與彼同年者哉。第五善男子從此下指示后友。六十由旬者。修六度行凈六根故。聚落名海岸者。是往楞伽山之道。次南海北岸故。然楞伽梵言。此云難往。又含四義。一種種寶性所成莊嚴殊妙故。二有大光明映日月故。三高顯寬廣故。四伽王等居。佛復於此開化群生。作勝益事故。然體即是寶具斯四義。名無上寶存以梵音。此山居海之中四面無門。非得通者莫往。故云難往。表修行之住。是入智海絕四句。離分別之道故。比丘善住者身住虛空故。表此住中觀一切法如虛空無處所故。亦比丘者。入道未久宜依僧故。又初唸佛次聞法今依僧。修三寶吉祥為所依故。第六時善財下戀德禮辭。第三善住比丘寄修行住。文亦具六。一依教趣求中二。先念前友教有十句。初一通念示教人法。次三念前聞佛說法事。次三思入海觀事。后三證理治障攝法觀修。二漸次下趣求后位可知。第二見此比丘下明見敬咨問。于中三。初見。次時善財童子下敬。三作如是言下咨問。

【現代漢語翻譯】現代漢語譯本以真見性作為莊嚴。如今開發言教，顯見其中的旨意，這是第七個可知之處。第八，如同虛空無相，卻能包含一切，這是因為顯明瞭微妙的道理，展示了法的真相。第九，以眾多的智慧之光聚集於一個法門，那麼義理就會增廣。第十，如同大海包含十種德行，並且各自辨析清楚。諸位持經的人應該效仿這段文字。第三，『若有眾生』以下，說明了其轉授的道理，這是可以理解的。第四，『善男子，我唯』以下，是謙虛自己，推崇他人。謙虛自己是爲了總結前面所說的，推崇他人是爲了進一步發展。我這一片小小的海，怎麼能和他們相提並論呢？第五，『善男子，從此』以下，是指示後面的善友。『六十由旬』，是因為修習六度萬行，清凈六根的緣故。『聚落名海岸』，是前往楞伽山（Lanka）（梵語，意為『難以前往』）的道路。其次是南海的北岸。楞伽（Lanka）含有四種含義：第一，由種種寶性所構成，莊嚴殊妙；第二，有大光明，能夠映照日月；第三，高聳顯赫，寬廣無垠；第四，伽王（Gava King）等居住於此。佛陀也在這裡開化眾生，做了殊勝的利益之事。它的本體就是寶，具備這四種含義，所以稱為無上寶，保留梵語的稱謂。這座山位於大海之中，四面沒有門，不是得到神通的人無法前往，所以說『難以前往』。這象徵著修行的住所，是進入智慧之海，斷絕四句，遠離分別的道路。比丘善住（Bhikkhu Su-sthita）身住虛空，表示在此住所中，觀一切法如虛空，沒有處所。這位比丘，入道不久，適宜依止僧團。最初是念佛，其次是聞法，現在依止僧團，修習三寶吉祥，作為所依。第六，『時善財』以下，是戀慕恩德，告別辭行。第三，善住比丘（Bhikkhu Su-sthita）寄託了修行的住所。這段文字也具備六個方面：第一，依教趣求，分為兩部分。首先是憶念前一位善友的教誨，有十句。第一句總念，指示教誨的人和法。其次三句，憶念之前聽聞佛陀說法的事情。再次三句，思考進入大海觀想的事情。最後三句，證悟真理，治理障礙，攝取法門，觀想修習。第二，漸次趣求後面的位次，這是可以理解的。第二，『見此比丘』以下，說明了見、敬、咨問。其中分為三部分：首先是見。其次是『時善財童子』以下，是敬。第三是『作如是言』以下，是咨問。

【English Translation】 English version Seeing reality as adornment. Now, developing the teachings, one clearly sees its purpose, which is the seventh knowable point. Eighth, like emptiness without form, yet encompassing everything, because it clarifies the subtle principles and demonstrates the characteristics of the Dharma. Ninth, gathering many wisdom lights into one Dharma, then the meaning and principles will be broadened. Tenth, like the ocean containing ten virtues, each analyzed and distinguished. Those who uphold the scriptures should emulate this text. Third, 『If there are sentient beings』 below, it explains the principle of its transmission, which is understandable. Fourth, 『Good man, I only』 below, is humbling oneself and praising others. Humbling oneself is to summarize what was said before, and praising others is to further develop. How can my small sea be compared to them? Fifth, 『Good man, from here』 below, indicates the subsequent good friends. 『Sixty yojanas』 is because of cultivating the six perfections and purifying the six senses. 『The settlement named Coast』 is the path to Mount Lanka (Sanskrit, meaning 『difficult to go』). Next is the north shore of the South Sea. Lanka contains four meanings: first, composed of various precious natures, adorned and wonderfully subtle; second, having great light that can illuminate the sun and moon; third, towering and prominent, vast and boundless; fourth, Gava King and others reside here. The Buddha also enlightened sentient beings here, doing supreme beneficial deeds. Its essence is treasure, possessing these four meanings, so it is called the supreme treasure, retaining the Sanskrit term. This mountain is located in the middle of the sea, with no doors on all four sides. Those who have not attained supernatural powers cannot go, so it is said to be 『difficult to go.』 This symbolizes the dwelling of practice, which is entering the sea of wisdom, severing the four phrases, and departing from the path of discrimination. Bhikkhu Su-sthita dwells in the void, indicating that in this dwelling, one views all dharmas as empty, without a place. This Bhikkhu, having entered the path not long ago, should rely on the Sangha. Initially, it is reciting the Buddha's name, then hearing the Dharma, and now relying on the Sangha, cultivating the auspiciousness of the Three Jewels as a refuge. Sixth, 『Then Sudhana』 below, is longing for virtue and bidding farewell. Third, Bhikkhu Su-sthita entrusts the dwelling of practice. This text also has six aspects: first, relying on the teachings to seek, divided into two parts. First, recalling the teachings of the previous good friend, there are ten sentences. The first sentence is a general thought, indicating the person and Dharma of the teachings. The next three sentences, recalling the events of hearing the Buddha preach the Dharma before. The next three sentences, contemplating the events of entering the sea for contemplation. The last three sentences, realizing the truth, managing obstacles, gathering the Dharma, contemplating and practicing. Second, gradually seeking the subsequent positions, which is understandable. Second, 『Seeing this Bhikkhu』 below, explains seeing, respecting, and inquiring. Among them, it is divided into three parts: first is seeing. Next is 『Then Sudhana』 below, which is respect. Third is 『Saying thus』 below, which is inquiry.

于中二。先自陳發心。后而未知下正陳請問。于中二十句問。文分為三。初十句總問。於法起行故。佛法言通一切行法。于中凈治者對治凈故。深凈者契理遍凈故。余可知。二我聞下結前請后。欲顯后問異前問故。三菩薩云何不捨見佛下。十句別問行起勝用故。十句中所行各別。于中初三句明不離三寶行。次二句不捨二利行。次二句攝佛依正行。次一句悲智無住行。后二句攝法證入行。皆言不捨者。無暫舍離故。第三時善住下稱讚授法。于中二。先贊后授。前中佛法是總。一切智法約智。然唯局果。自然者法約性通果及因。后善男子我已下。授法中二。先總標所得二若來若去下別示其相。今初。無礙有二義。一智慧于境無礙。以證無障礙法界故。二神通於作用無礙由內證故。所以次前明此法者。聞法受持。意令于境無障礙故。顯此住中善觀眾生等十種界故。二別示其相中二。先明修習得法。由一切威儀順法思修。故能獲得。言究竟無礙者。若事若理無少礙故。后得此智下顯法功用。于中三。初通明智用無礙。次何以下總相徴釋。三善男子我以下別明通用。今初。有十二句。初一他心。次四兼三明。謂現未劫事含漏盡故。次四三業化物。次二知時。一知時分。二知流轉。案俱舍論。時之極少名一剎那。百二十剎那名一怛

【現代漢語翻譯】現代漢語譯本於此（指所討論的內容）分為兩部分。首先是陳述發心，然後是未知如何正確地陳述請求。其中有二十句提問，文章分為三部分。最初的十句是總的提問，因為從佛法生起修行。佛法涵蓋一切修行方法。其中，『凈治』是指對治煩惱而達到清凈，『深凈』是指契合真理而普遍清凈。其餘部分可以自行理解。第二部分，『我聞』以下，總結前面的內容並引出後面的請求，想要表明後面的提問與前面的提問不同。第三部分，『菩薩云何不捨見佛』以下，是十句分別提問，因為修行生起殊勝的作用。這十句中所修行的內容各不相同。其中，最初三句說明不離三寶（佛、法、僧）的修行，接著兩句說明不捨棄自利利他的修行，再接著兩句攝取佛的依報和正報，再一句是悲智不住于涅槃的修行，最後兩句是攝取證入法性的修行。都說『不捨』，是因為沒有暫時的舍離。第三部分，『時善住』以下，是稱讚並授予佛法。其中分為兩部分，先是稱讚，后是授予。前面稱讚的部分，佛法是總的，一切智法是就智慧而言，但僅限於果位。『自然』的法是就體性而言，通於果位和因位。後面『善男子我已下』，授予佛法分為兩部分，先是總標所得，二是『若來若去下』分別指示其相。現在先說第一部分，『無礙』有兩種含義：一是智慧對於境界沒有障礙，因為證得了無障礙的法界；二是神通對於作用沒有障礙，因為有內在的證悟。所以緊接著前面說明此法，是聽聞佛法並受持，意在使對於境界沒有障礙，顯示安住於此法中，能夠善於觀察眾生等十種界。第二部分，分別指示其相，分為兩部分。先是說明修習而得法，因為一切威儀都順應佛法而思維修行，所以能夠獲得。說『究竟無礙』，是指無論事相還是理體都沒有絲毫障礙。後面『得此智下』，顯示佛法的功用。其中分為三部分，首先是總的說明智慧的功用無礙，其次是『何以下』總的提問並解釋，三是『善男子我以下』分別說明通用的情況。現在先說第一部分，有十二句。第一句是關於他心智，接著四句兼顧過去、現在、未來三世，包含有漏和無漏的業。接著四句是關於身、口、意三業的教化，再接著兩句是知時，一是知時分，二是知流轉。按照《俱舍論》的說法，時間極短的單位叫做『一剎那』，一百二十個剎那叫做『一怛剎那』。

【English Translation】 English version Here (referring to the content under discussion) is divided into two parts. The first is the statement of aspiration (發心, fa xin), and the second is not knowing how to properly state the request. Among them, there are twenty questions, and the text is divided into three parts. The initial ten sentences are general questions because practice arises from the Dharma. The Dharma encompasses all methods of practice. Among them, 'purification' (凈治, jing zhi) refers to counteracting afflictions to achieve purity, and 'deep purity' (深凈, shen jing) refers to conforming to the truth and being universally pure. The remaining parts can be understood on your own. The second part, 'I have heard' (我聞, wo wen) and below, summarizes the previous content and introduces the subsequent request, wanting to show that the subsequent questions are different from the previous questions. The third part, 'How does a Bodhisattva not abandon seeing the Buddha' (菩薩云何不捨見佛, pusa yunhe bu she jian fo) and below, are ten separate questions because practice arises from supreme function. The content practiced in these ten sentences is different. Among them, the first three sentences explain the practice of not separating from the Three Jewels (三寶, san bao) (Buddha, Dharma, Sangha), the next two sentences explain the practice of not abandoning benefiting oneself and others, the next two sentences encompass the Buddha's environment and physical body, the next sentence is the practice of compassion and wisdom not dwelling in Nirvana, and the last two sentences encompass the practice of entering the Dharma-nature. All say 'not abandoning' because there is no temporary separation. The third part, 'When dwelling well' (時善住, shi shan zhu) and below, is praise and the granting of the Dharma. It is divided into two parts, first praise, then granting. In the preceding praise, the Dharma is general, the Dharma of all-knowing wisdom is in terms of wisdom, but is limited to the fruition. The 'natural' (自然, ziran) Dharma is in terms of nature, encompassing both fruition and cause. Later, 'Good man, I have' (善男子我已下, shan nanzi wo yi xia), the granting of the Dharma is divided into two parts, first a general indication of what is obtained, and second, 'If coming or going' (若來若去下, ruo lai ruo qu xia) separately indicates its appearance. Now, let's talk about the first part, 'unobstructed' (無礙, wu ai) has two meanings: one is that wisdom has no obstacles to the realm because it has attained the unobstructed Dharma realm; the second is that supernatural powers have no obstacles to function because of inner realization. Therefore, immediately following the previous explanation of this Dharma is hearing the Dharma and upholding it, intending to make it so that there are no obstacles to the realm, showing that dwelling in this Dharma, one can skillfully observe the ten realms of beings, etc. The second part, separately indicating its appearance, is divided into two parts. The first is explaining that practice leads to obtaining the Dharma because all deportment conforms to the Dharma and is contemplated and practiced, so it can be obtained. Saying 'ultimately unobstructed' (究竟無礙, jiu jing wu ai) means that whether it is phenomena or principle, there is not the slightest obstacle. Later, 'Obtaining this wisdom' (得此智下, de ci zhi xia), shows the function of the Dharma. It is divided into three parts, first a general explanation of the unobstructed function of wisdom, second, 'What is below' (何以下, he yi xia) generally asks and explains, and third, 'Good man, I have' (善男子我以下, shan nanzi wo yi xia) separately explains the general situation. Now, let's talk about the first part, there are twelve sentences. The first sentence is about the wisdom of knowing others' minds (他心智, ta xin zhi), the next four sentences take into account the past, present, and future three times, including defiled and undefiled karma. The next four sentences are about the teaching of body, speech, and mind, and the next two sentences are about knowing the time, one is knowing the time division, and the other is knowing the flow. According to the Abhidharma-kosa, the shortest unit of time is called 'one ksana' (剎那, chana), and one hundred and twenty ksanás are called 'one tatksana' (怛剎那, datsana).

剎那。六十怛剎那名一臘縛。臘縛即是羅婆。三十羅婆為一牟呼栗多。牟呼栗多即是須臾。三十須臾為一晝夜。言時分者。西域記第二云。五牟呼栗多為一時。六時合成一日一夜。亦有處說。晝夜初分時等。又黑分白分六時四時等。又準仁王經。九百生滅為一剎那。九十剎那為一念。此則剎那非時極促。以剎那之中生滅唯佛智知故。小乘中略而不說。后一即神足通。二總相徴釋。以不住不作故無礙也。三別明通用多顯神足通十八變相。且分為三。初于空現變。二或一念下十方遍供。三如是一切下現形益物。並可知。言十八變者。一于空行住等即所作自在。二或隱。三或顯。四或現一身即卷。五或現多身即舒。六穿度下往來。七入地下轉變。八遍身下熾然。九或時下振動。十或時以手下。即眾像入身。以高大故。十一或現燒下放大光明。皆悉廣大彌覆十方。成上放光起下遍滿。十二或一念下遍滿。十三一一佛下顯示。十四一一如來所有宣說下。施他辯才。由能受持故。十五如是一切下施他安樂。菩提為真樂故。十六彼諸世界下所往同類。十七若有眾生親近下。施他憶念。十八由總具無作通力。故能伏他神通。三段之中具矣。第四善男子下謙己推勝。于中先謙己知一一念遍往故云速疾。現形益物為成就眾生。后如諸菩薩下

【現代漢語翻譯】現代漢語譯本剎那（ksana）：六十個怛剎那（tat-ksana）稱為一臘縛（lava），臘縛也就是羅婆（rava）。三十個羅婆為一牟呼栗多（muhurta），牟呼栗多也就是須臾。三十個須臾為一晝夜。關於時分，在《西域記》第二卷中說，五個牟呼栗多為一時，六個時辰合成一日一夜。也有地方說，晝夜的初分時辰相等。又有黑分、白分六時、四時等。又根據《仁王經》，九百個生滅為一剎那，九十個剎那為一念。由此可見，剎那的時間極其短暫，因為在剎那之中的生滅只有佛的智慧才能知曉，所以小乘佛教中略而不說。後面的一是指神足通（神通）。二是總相概括解釋，因為不住于相，不執著于作為，所以沒有障礙。三是分別說明神足通的普遍運用，多用來顯示神足通的十八種變化相。且分為三部分。首先是在空中顯現變化。二是或者一念之間前往十方普遍供養。三是像這樣一切地顯現形體利益眾生。這些都可以理解。所說的十八種變化是：一，在空中行走、站立等，也就是所作自在。二，或者隱身。三，或者顯身。四，或者現出一個身體，這是收卷。五，或者現出多個身體，這是舒展。六，穿過……往來。七，進入地下轉變。八，遍身……熾盛燃燒。九，或者有時……振動。十，或者有時用手……也就是眾像進入身體，因為高大的緣故。十一，或者顯現燃燒……放出廣大光明，都廣大地瀰漫覆蓋十方，成就了上面的放光和下面的遍滿。十二，或者一念之間……遍滿。十三，一一佛……顯示。十四，一一如來所有宣說……給予他人辯才，因為能夠受持的緣故。十五，像這樣一切……給予他人安樂，菩提是真正的快樂的緣故。十六，那些世界……所前往的是同類。十七，如果有眾生親近……給予他人憶念。十八，由於總共具備無作的通力，所以能夠降伏他人的神通。這三段之中都包含了這些內容。第四，善男子……謙虛地推崇他人。其中先謙虛地說自己知道一一念遍往，所以說是快速。顯現形體利益眾生是爲了成就眾生。後面如諸菩薩……

【English Translation】 English version Ksana (剎那): Sixty Tat-ksanas (怛剎那) are called one Lava (臘縛), which is also Rava (羅婆). Thirty Ravas make one Muhurta (牟呼栗多), which is also a short moment (須臾). Thirty short moments make one day and night. Regarding the divisions of time, the second volume of the 'Records of the Western Regions' says that five Muhurtas make one hour, and six hours make one day and night. Some places also say that the initial divisions of day and night are equal. There are also dark and light divisions of six hours, four hours, etc. Furthermore, according to the 'Benevolent Kings Sutra', nine hundred births and deaths make one Ksana, and ninety Ksanask make one thought (念). From this, it can be seen that the time of a Ksana is extremely short, because only the wisdom of the Buddha can know the births and deaths within a Ksana, so it is briefly omitted in Hinayana Buddhism. The following one refers to supernatural power (神足通). Two is a general explanation, because there is no attachment to form and no clinging to action, there is no obstacle. Three is a separate explanation of the universal application of supernatural power, mostly used to display the eighteen transformations of supernatural power. And divided into three parts. The first is to show changes in the air. The second is to go to the ten directions in one thought to make offerings universally. The third is to manifest the form to benefit all beings in this way. These can be understood. The eighteen transformations mentioned are: one, walking, standing, etc. in the air, that is, doing whatever you want. Second, or hide. Third, or appear. Fourth, or show one body, which is rolling up. Fifth, or show multiple bodies, which is stretching. Six, pass through... come and go. Seven, enter the ground to transform. Eight, the whole body... burning intensely. Nine, or sometimes... vibrate. Ten, or sometimes use your hands... that is, all the images enter the body, because of its tallness. Eleven, or show burning... emit great light, all of which widely cover the ten directions, achieving the above-mentioned light emission and the below-mentioned pervasiveness. Twelve, or in one thought... pervade. Thirteen, each Buddha... display. Fourteen, all the sayings of each Tathagata... give others eloquence, because they can receive and hold it. Fifteen, like this everything... give others happiness, because Bodhi is true happiness. Sixteen, those worlds... where the same kind goes. Seventeen, if there are sentient beings close to... give others remembrance. Eighteen, because of the total power of non-action, it can subdue the supernatural powers of others. These three paragraphs contain these contents. Fourth, good man... humbly praise others. Among them, first humbly say that you know that you go everywhere in one thought, so it is said to be fast. Manifesting the form to benefit sentient beings is to accomplish sentient beings. Later, like all the Bodhisattvas...

仰推勝進。而皆明戒者。意顯上得無礙解脫。皆由持別解脫戒為依地故。非戒不能修治心故。有二十句。初十一句明具勝德戒。一本為益生故。二自行勝故。三具二利故。上三異小。四道共故。五無能令不持故。六定共故。七不失行本故。八順法不謗故。毗盧遮那經第六云。有四根本罪。乃至活命。亦不應犯。謂一謗法。二舍菩提心。三慳吝。四惱害眾生。今此七八不犯初二。無損無濁不犯后二。九緣果智故。十稱法性故。十一般若相應故不住三界。次六句明離過戒。一無過失。謂不自貢高言我能持戒。見破戒人亦不輕毀。令愧恥故。二不損惱。謂不因於戒學咒術等損眾生。故。三無缺犯。謂具足受持十善業道及威儀故。四無雜穢。不著邊見故。五無慳貪濁不現異相彰有德故。六無悔恨。謂不作重罪不行諂詐故。后三顯清凈戒。一忘能所持究竟凈故。二不染六塵故。三無心垢故。第五善男子從此下。指示后友。即生貴住善友。國名達里鼻茶。此云消融。謂從聖教生消謬解故。城名自在。於三世佛法了知修習得圓滿故。言有人者。晉經云。彼有良醫名彌伽者。此翻為云。演輪字門含潤雨法故。以三世聖教法雲雨一切故。第六禮辭可知(已下六十三經)第四彌伽寄生貴住。亦具六分。第一依教趣求中二。先念前友教。十句

【現代漢語翻譯】現代漢語譯本爲了仰慕和推崇殊勝的進步，而都明白戒律的人，他們的意思是說，能夠獲得無礙的解脫，都是因為持有別解脫戒作為基礎的緣故。如果不是戒律，就不能修治內心。這裡有二十句話。最初的十一句話說明具備殊勝功德的戒律：第一，爲了利益眾生；第二，自己修行殊勝；第三，具備自利利他兩種利益。以上三點不同於小乘。第四，是（大乘和小乘）共同修行的道路；第五，沒有什麼能夠使他不持戒；第六，是（大乘和小乘）共同的禪定；第七，不失去修行的根本；第八，順應佛法而不誹謗佛法。《毗盧遮那經》第六卷說，有四種根本罪，乃至即使是活命，也不應該觸犯。這四種罪是：一、誹謗佛法；二、捨棄菩提心；三、慳吝；四、惱害眾生。現在這裡說的第七和第八種情況是不觸犯最初兩種罪。『無損』和『無濁』是不觸犯后兩種罪。第九，是瞭解因果的智慧；第十，是符合法性；第十一，是與般若相應而不執著於三界。接下來的六句話說明遠離過失的戒律：第一，沒有過失，就是不自我貢高，說自己能夠持戒，看到破戒的人也不輕視譭謗，使他們感到慚愧。第二，不損害，就是不因為學習戒律而修習咒術等損害眾生。第三，沒有缺犯，就是具足受持十善業道以及威儀。第四，沒有雜穢，就是不執著于邊見。第五，沒有慳貪，不顯現奇異的相貌來彰顯自己的功德。第六，沒有後悔，就是不做重大的罪惡，不進行諂媚欺詐。後面的三句話顯示清凈的戒律：第一，忘記能持戒的『能』和所持戒的『所』，達到究竟的清凈。第二，不被六塵所污染。第三，沒有內心的污垢。第五，善男子，從這裡開始，指示後來的朋友。即出生在貴族家庭，安住在善友之中。國家的名字叫達里鼻茶（Taribija），這裡翻譯為『消融』，意思是說，從聖教中產生，消除了錯誤的理解。城市的名字叫自在，對於三世諸佛的佛法，了知、修習而得到圓滿。說到『有人』，晉譯的經書說：『那裡有一位良醫，名叫彌伽（Megha）』，這裡翻譯為『云』，演說輪字法門，包含著滋潤的雨水佛法。因為用三世聖教的法雲來滋潤一切。第六，禮辭可以知道。（以下六十三經）第四，彌伽（Megha）寄住在貴族家庭，也具備六個方面。第一，依靠教法去尋求，其中有兩點。首先是憶念以前朋友的教誨，有十句話。

【English Translation】 English version Those who admire and uphold superior progress, and who all understand the precepts, mean that they can attain unimpeded liberation because they hold the Pratimoksha precepts as the foundation. If it were not for the precepts, they could not cultivate their minds. There are twenty sentences here. The first eleven sentences explain the precepts that possess superior virtues: First, for the benefit of sentient beings; second, one's own practice is superior; third, possessing both self-benefit and benefiting others. The above three points are different from the Hinayana. Fourth, it is a common path (for both Mahayana and Hinayana); fifth, nothing can cause him not to uphold the precepts; sixth, it is common Samadhi (for both Mahayana and Hinayana); seventh, not losing the root of practice; eighth, conforming to the Dharma and not slandering the Dharma. The sixth volume of the Vairocana Sutra says that there are four fundamental sins that one should not commit even if it means saving one's life. These four sins are: 1. Slandering the Dharma; 2. Abandoning the Bodhi mind; 3. Stinginess; 4. Harming sentient beings. Now, the seventh and eighth situations mentioned here do not violate the first two sins. 'Without harm' and 'without turbidity' do not violate the latter two sins. Ninth, it is the wisdom of understanding cause and effect; tenth, it is in accordance with Dharma-nature; eleventh, it is in accordance with Prajna and not attached to the three realms. The next six sentences explain the precepts that are free from faults: First, without fault, that is, not being self-conceited, saying that one can uphold the precepts, and not looking down upon or slandering those who break the precepts, causing them to feel ashamed. Second, not harming, that is, not harming sentient beings by learning mantras, etc., because of learning the precepts. Third, without deficiency, that is, fully upholding the ten wholesome karmic paths and demeanor. Fourth, without impurities, that is, not being attached to extreme views. Fifth, without stinginess, not displaying strange appearances to highlight one's own merits. Sixth, without regret, that is, not committing serious sins and not engaging in flattery and deception. The last three sentences reveal the pure precepts: First, forgetting the 'ability' to uphold the precepts and the 'object' of upholding the precepts, achieving ultimate purity. Second, not being contaminated by the six dusts. Third, without defilement of the mind. Fifth, good man, from here on, instruct later friends. That is, being born into a noble family and dwelling among good friends. The name of the country is Taribija (達里鼻茶), which is translated here as 'dissolution', meaning that it arises from the holy teachings and eliminates erroneous understandings. The name of the city is Freedom, knowing, practicing, and attaining perfection in the Buddhadharma of the three worlds. Speaking of 'someone', the Jin translation of the scriptures says: 'There is a good doctor there named Megha (彌伽)', which is translated here as 'cloud', expounding the wheel-letter Dharma gate, containing the Dharma of moistening rain. Because it uses the Dharma cloud of the holy teachings of the three worlds to moisten everything. Sixth, the farewell speech can be known. (The following sixty-three sutras) Fourth, Megha (彌伽) resides in a noble family and also possesses six aspects. First, relying on the teachings to seek, there are two points. First, remembering the teachings of previous friends, there are ten sentences.

初總。即前所得法門。深信已下皆別起觀修。文顯可知。后漸次下趣求后友。第二乃見其人下。見敬咨問中三。初見次敬。后而作下咨問。于中二。先自陳發心。后而我下正問。有十二句。初二句總。餘十句別。釋通橫豎。橫釋可知。豎配十地。一證發心故不退。二不誤犯故。三得禪定故。四精進故。五入俗故須總持。六般若現故。七權實雙行為甚深義。得觀察智慧地故。具足辯才。八無功用方為正念。九力增上故。十智增上故。第三爾時彌伽下。稱讚授法中二。先稱讚法器。后授己法門。前中二。初審定。二彌伽遽即下敬贊。于中二。先敬。后然後起立下贊。今初。所以師禮資者。以菩提心是佛因故。能廣出生諸功德故。故法界無差別論云。敬禮菩提心者。如人禮白分初月不禮滿月。以希現故。滿月由此故。又發心畢竟二不別。如是二心先心難。是故我禮初發心人。況未說法未定為師。后授己法方升本座。不乖重法。前諸知識而不爾者。為僧敬俗事不便故。后贊中二。先贊發心。后善男子應知菩薩下。贊其求友。前中二。初總贊。二善男子若有下別贊。于中三。初有十句因德深廣。斯德終成功歸初發。而汝能發是謂希奇。其相多同初發心品。此中亦具深直悲心。可以意得。次則為一切下十王敬護。后則今一切眾生界

【現代漢語翻譯】現代漢語譯本初總（開始總結）。即前面所得到的法門，從『深信』以下都是分別重新開始觀修，文義顯明可知。後面『漸次』以下是尋求後來的善友。第二部分『乃見其人』以下，是關於見、敬、咨問，分為三部分。首先是見面，其次是尊敬，然後是『而作』以下是咨問。咨問中分為兩部分，首先是陳述自己的發心，然後是『而我』以下正式提問，共有十二句。最初兩句是總說，其餘十句是分別解釋，解釋貫通橫向和縱向。橫向的解釋容易理解，縱向的解釋對應十地（菩薩修行的十個階段）。一、因為證明了發心，所以不會退轉。二、不會犯錯誤。三、因為得到禪定。四、因為精進。五、因為進入世俗，所以需要總持（全面掌握）。六、因為般若智慧顯現。七、權巧方便和真實智慧並用，是甚深的意義，得到觀察智慧地。具備充足的辯才。八、無功用才是真正的正念。九、力量增長。十、智慧增長。第三部分『爾時彌伽』以下，是稱讚並傳授佛法，分為兩部分，先稱讚是堪受佛法的法器，然後傳授自己的法門。前面一部分又分為兩部分，首先是審定，其次是『彌伽遽即』以下是恭敬讚歎。恭敬讚歎又分為兩部分，先是恭敬，然後是『然後起立』以下是讚歎。現在先說恭敬。之所以以師長的禮節對待，是因為菩提心（覺悟之心）是成佛的根本原因，能夠廣泛地產生各種功德。所以《法界無差別論》說：『敬禮菩提心的人，就像人們禮拜白分初月而不禮拜滿月一樣，因為希望它出現。滿月也是由此而來的。』又發心和最終的證悟沒有分別，像這樣的兩種心，最初的發心是困難的。所以我要禮敬最初發心的人，更何況還沒有說法，還沒有確定為師長。後來傳授自己的法門才升到本座，是不違背尊重佛法的原則。之前的那些善知識不是這樣做的，是因為僧人恭敬世俗之人，事情不方便的緣故。後面的讚歎分為兩部分，先讚歎發心，后『善男子應知菩薩』以下，讚歎他尋求善友。前面一部分又分為三部分，首先有十句，因為功德深廣，這種功德最終的成功歸功於最初的發心，而你能夠發起這樣的心，這真是稀奇。它的相貌大多與《初發心品》相同，這裡也具備深心、直心、悲心，可以意會。其次是『則為一切』以下，受到十王（地獄的十個統治者）的敬護。然後是『則今一切眾生界』

【English Translation】 English version First, a summary. That is, the Dharma (teachings) obtained previously. From 'deep faith' onwards, all are separate and newly initiated contemplations, the meaning of the text is clear and understandable. Later, 'gradually' onwards refers to seeking later good friends. The second part, 'then seeing that person' onwards, is about seeing, respecting, and consulting, divided into three parts. First is meeting, second is respect, and then 'and making' onwards is consultation. The consultation is divided into two parts, first stating one's own aspiration, and then 'and I' onwards is formally asking questions, with a total of twelve sentences. The first two sentences are a general statement, and the remaining ten sentences are separate explanations, explaining the connection between horizontal and vertical aspects. The horizontal explanation is easy to understand, and the vertical explanation corresponds to the ten Bhumis (stages of a Bodhisattva's practice). 1. Because the aspiration is proven, there will be no regression. 2. There will be no mistakes. 3. Because of obtaining Dhyana (meditative state). 4. Because of diligence. 5. Because of entering the mundane world, it is necessary to have total retention (comprehensive mastery). 6. Because Prajna (wisdom) manifests. 7. Skillful means and true wisdom are used together, which is a profound meaning, obtaining the Bhumi of observing wisdom. Possessing sufficient eloquence. 8. Effortlessness is true right mindfulness. 9. Strength increases. 10. Wisdom increases. The third part, 'At that time, Meghah' onwards, is praising and transmitting the Dharma, divided into two parts, first praising as a vessel capable of receiving the Dharma, and then transmitting one's own Dharma. The first part is further divided into two parts, first is examination, and second is 'Meghah immediately' onwards is respectful praise. The respectful praise is further divided into two parts, first is respect, and then 'then rising up' onwards is praise. Now, let's talk about respect first. The reason for treating with the etiquette of a teacher is because Bodhicitta (the mind of enlightenment) is the root cause of becoming a Buddha, and it can widely generate various merits. Therefore, the 'Dharmadhatu Non-Differentiation Treatise' says: 'Those who pay homage to Bodhicitta are like people who worship the crescent moon rather than the full moon, because they hope for its appearance. The full moon also comes from this.' Also, the initial aspiration and the final realization are not different. Like these two minds, the initial aspiration is difficult. Therefore, I will pay homage to the person who first aspires, let alone not yet speaking the Dharma and not yet determined as a teacher. Later, transmitting one's own Dharma before ascending to the original seat is not violating the principle of respecting the Dharma. Those previous good teachers did not do this because it was inconvenient for monks to respect secular people. The later praise is divided into two parts, first praising the aspiration, and then 'Good man, you should know that Bodhisattvas' onwards, praising him for seeking good friends. The first part is further divided into three parts, first there are ten sentences, because the merits are profound and vast, the ultimate success of this merit is attributed to the initial aspiration, and it is rare that you can initiate such a mind. Its appearance is mostly the same as the 'Initial Aspiration Chapter', and it also possesses deep mind, straight mind, and compassionate mind, which can be understood intuitively. Secondly, 'then for all' onwards, is respected and protected by the ten kings (the ten rulers of hell). Then it is 'then now all sentient beings'

下。外益眾生。第二贊求友中。以菩薩難遇而能求能遇。故知善財是深法器。亦預誡求友之心故。解脫處歷十二年。不生疲厭。于中二。初總贊機應難得。二菩薩為下別贊善友。于中二。先法后喻。有十三喻。初二喻恃怙。次四喻拯濟。次君喻依處。余喻救護。第二彌伽如是讚歎下。授己法門中二。先現通益物。令其目睹。后彌伽於是還升下。升座說授令其聽聞。今初。言輪字品莊嚴法門者。賢首引日照三藏解云。輪有多義。一約字相。楞伽中雲。字輪圓滿猶如象跡等。二約所詮。盡理圓備如輪滿足。三約用。謂妙音陀羅尼有轉授義滅惑義。如法輪等。即輪字教法詮示莊嚴。此釋已佳。今更依毗盧遮那經第五。別有字輪品。彼經云。是遍一切處法門。謂菩薩若住此字輪法門。始從初發妙菩提心。乃至成佛。於是中間。所有一切自利利他種種事業。皆得成就。如是初阿(上)字。即是菩提之心。若觀此字而與相應。即同毗盧遮那法身之體。謂此阿(上)字輪。猶如孔雀尾輪。光明圍繞行者而住其中。即是住于佛位。又阿(平聲長呼)娑嚩三字總攝三部。阿字如來部。娑字蓮華部。嚩字金剛部隨一部中皆有五字。所謂字輪者。從此輪轉而生諸字輪。是生義。如從阿菩提字即轉生四字。謂一阿字(上聲長呼)是修行輪。既已

【現代漢語翻譯】現代漢語譯本下。外益眾生（對外利益眾生）。第二，在『贊求友』（讚美尋求善友）中，因為菩薩難得遇到，而善財（Sudhana）能夠尋求並遇到，所以知道善財是深厚的法器。這也預先告誡了尋求善友的心。在解脫處經歷了十二年，不產生疲倦厭煩。其中分為兩部分：首先，總贊時機和根器難得；其次，菩薩為下，分別讚美善友。其中又分為兩部分：先說法，後用比喻。有十三個比喻，最初兩個比喻是依靠和庇護，接著四個比喻是拯救和濟助，然後用君主比喻依靠之處，其餘的比喻是救護。第二，『彌伽如是讚歎下』，在傳授自己法門中分為兩部分：先示現神通利益眾生，讓他們親眼目睹；然後，『彌伽於是還升下』，升座說法傳授，讓他們聽聞。現在是第一部分。說到『輪字品莊嚴法門』，賢首（Xianshou）引用日照三藏（Rizhao Sanzang）的解釋說：『輪』有多種含義。一是根據字的形象，《楞伽經》（Laṅkāvatāra Sūtra）中說，『字輪圓滿猶如象跡等』。二是根據所詮釋的內容，盡理圓備如輪滿足。三是根據作用，即妙音陀羅尼（Melodious Sound Dhāraṇī）有轉授的意義和滅除迷惑的意義，如法輪等。即輪字教法詮釋莊嚴。這個解釋已經很好。現在我再根據《毗盧遮那經》（Vairocana Sūtra）第五品，另有『字輪品』。該經說：『是遍一切處法門』，即菩薩如果安住於此字輪法門，從最初發起妙菩提心，乃至成佛，在這中間，所有一切自利利他的種種事業，都能成就。如最初的阿(上)字，就是菩提之心。如果觀察此字並與之相應，就等同於毗盧遮那佛（Vairocana）的法身之體。這個阿(上)字輪，猶如孔雀尾輪，光明圍繞行者而住于其中，就是安住于佛位。又阿（平聲長呼）、娑嚩（svā）三字總攝三部，阿字如來部，娑字蓮華部，嚩字金剛部，每一部中都有五字。所謂字輪，就是從此輪轉而生出諸字輪，是生長的意義。如從阿菩提字就轉生出四字，即一阿字(上聲長呼)是修行輪，已經

【English Translation】 English version Next. Externally benefiting sentient beings. Secondly, in the 'Praise of Seeking Friends,' because Bodhisattvas are difficult to encounter, and Sudhana (善財, a youth who sought enlightenment) is able to seek and encounter them, it is known that Sudhana is a profound vessel of Dharma. This also serves as a preliminary admonition for the mind seeking good friends. He spent twelve years in the place of liberation without becoming weary or厭煩(厭煩,厭倦). This is divided into two parts: first, a general praise of the rarity of opportunity and capacity; second, with the Bodhisattva as the lower, separate praises of good friends. This is further divided into two parts: first, the Dharma, then metaphors. There are thirteen metaphors, the first two metaphors are reliance and protection, the next four metaphors are rescue and aid, then the monarch is used as a metaphor for the place of reliance, and the remaining metaphors are protection. Second, 'Miga thus praised below,' in the transmission of his own Dharma gate, it is divided into two parts: first, manifesting supernatural powers to benefit sentient beings, allowing them to witness it firsthand; then, 'Miga then ascended below,' ascending the seat to preach the Dharma and transmit it, allowing them to hear it. Now is the first part. Speaking of the 'Wheel-Syllable Adornment Dharma Gate,' Xianshou (賢首, a Buddhist scholar) quoted Rizhao Sanzang's (日照三藏, a Buddhist translator) explanation, saying: 'Wheel' has multiple meanings. First, according to the form of the syllable, the Laṅkāvatāra Sūtra (楞伽經) says, 'The wheel of syllables is complete, like the footprints of an elephant, etc.' Second, according to the content being explained, it is completely prepared in principle, like a wheel being full. Third, according to its function, that is, the Melodious Sound Dhāraṇī (妙音陀羅尼) has the meaning of transmission and the meaning of eliminating delusion, like the Dharma wheel, etc. That is, the wheel-syllable teaching explains and adorns. This explanation is already good. Now I will further rely on the fifth chapter of the Vairocana Sūtra (毗盧遮那經), which has a separate 'Syllable Wheel Chapter.' That sutra says: 'It is the Dharma gate that pervades all places,' that is, if a Bodhisattva abides in this syllable wheel Dharma gate, from the initial arising of the wonderful Bodhi mind, until becoming a Buddha, in the middle of this, all kinds of activities of benefiting oneself and others can be accomplished. For example, the initial A (上) syllable is the Bodhi mind. If one observes this syllable and corresponds to it, it is equivalent to the Dharma body of Vairocana Buddha (毗盧遮那佛). This A (上) syllable wheel is like the tail wheel of a peacock, with light surrounding the practitioner and abiding within it, which is abiding in the Buddha position. Also, the three syllables A (阿, pronounced with a long, level tone), svā (娑嚩) encompass the three divisions, the A syllable is the Tathāgata division, the svā syllable is the Lotus division, and the va syllable is the Vajra division, and each division has five syllables. The so-called syllable wheel is that from this wheel, various syllable wheels are generated, which is the meaning of growth. For example, from the A Bodhi syllable, four syllables are generated, that is, one A syllable (阿, pronounced with a rising tone) is the wheel of practice, already

發心必修諸行。二闇字是成菩提輪。既修行已必證菩提。三惡字是大寂滅涅槃輪。即菩提所至。四惡字(長呼)是方便輪。而阿字當中四字繞之。從下次第右旋亦如輪相。舉一為例。餘字準之。若行者如是了達。則能入陀羅尼門。旋轉無礙故名字輪品。種種佈列員位故名莊嚴。余如彼釋。其字下深義。至眾藝中當廣分別。所以次前而辨斯者。前無礙解脫即無相智光。今將入俗兼存有無。寄字表義。又為總持令不失故。既為醫人亦以字輪消伏障故。聖教中生宜持字故。第二升座說授。妙音陀羅尼者標名。能分別下顯用。此妙音持即前輪字法門。然字即四十二字。音即十四音。謂哀阿億伊等。以十四音遍入諸字故。出字無盡。若於音窮妙。則善萬類之言究聲明之論耳。二處互舉理實相成。第四善男子我唯下。謙己推勝中二。先謙己結前。言光明者智鑒妙音故。后如諸下仰推勝進。別有十四句。前四可知。五詮深密故。六無餘說故。七法融時法故。八勝故。九勝中勝故。次三可知。十三十四即前所得。而言際者窮理盡性故。第五善男子從此下指示后友。住林者方便具足住。眾德建立故。年耆德艾事長於人。故稱長者。于其身內現無邊佛境。定用自在故名解脫。表此住位所修善根。皆為度脫一切眾生。乃至今證大涅槃故。第五

解脫長者。寄具足方便住分六。初依教趣求中二。先思念前教於中亦二。初十一句思修前法。初總余別。后誓願堅固下顯修之益。二漸次下趣求后友。十二年者。昔云自分勝進。各修六度故。亦顯遍觀十二住故。亦表不住十二緣故。故云遊行。若不住緣則得解脫故。下云得見。第二既得見已下見敬咨問中三。初明見敬。而自慶者。希望多年故。二聖者我已下自陳發心中。先總。后為欲下別陳發心之相。于中三。初欲上窮佛境。二為欲聞一切下。欲罄盡法源。三為欲與一切下。欲齊菩薩行。亦僧寶境。文並可知。三聖者我今下方陳請問。于中亦三。初結前生后。謂結前發心之相。便為請問之端故云以如是心至聖者所。二我聞聖者下贊能誘誨。三唯愿聖者下。請說所疑。第三時解脫下。正示法界分二。初入定默示。后出定言答。前中所以此中入定示者。亦顯此位定增上故。文中三。初彰入定因緣。宿善為因表自修故。后二為緣主佛威力表本覺故。文殊念力顯信智故。已彰善財因文殊故。二即入下舉定名體。謂普攝諸剎在於身中。由唯心之智稱性總持。令如體用旋轉無礙。故以為名。三入此三昧下明定業用。即普攝等義。于中三。初總明普攝。次種種形下別彰廣多。三彼諸如來所有言下。令善財聞見。第二爾時解脫下。出定

【現代漢語翻譯】現代漢語譯本解脫長者（Vimoksha，一位長者）啊，寄託著具足方便的安住之分有六個方面。最初，依靠教導去尋求，其中分為兩部分。首先，思念之前的教導，其中也分為兩部分。最初的十一句是思維修習之前的法，先總說，后別說。之後，『誓願堅固』以下，顯示修習的利益。第二，『漸次』以下，是趨向尋求後來的善友。『十二年』，過去說這是『自分勝進』，各自修習六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）的緣故。也顯示普遍觀察十二住的緣故。也表示不住於十二緣起的緣故，所以說**。如果不住于緣起，就能得到解脫的緣故。下面說『得見』。第二，既然得見之後，以下是見敬咨問，分為三部分。最初，說明見敬。『而自慶者』，是因為希望多年。第二，『聖者，我已』以下，是自己陳述發心。先總說，后『為欲』以下，分別陳述發心的相狀。其中分為三部分。最初，想要窮盡佛的境界。第二，『為欲聞一切』以下，想要窮盡法的源頭。第三，『為欲與一切』以下，想要與菩薩的修行齊等，也是僧寶的境界。文句的意思都可以知道。第三，『聖者，我今』以下，是陳述請求提問。其中也分為三部分。最初，總結前文，引出後文。意思是總結之前的發心相狀，就作為請求提問的開端，所以說『以如是心至聖者所』。第二，『我聞聖者』以下，讚歎能夠誘導教誨。第三，『唯愿聖者』以下，請求說出所疑惑的問題。第三，『時解脫』以下，正式開示法界，分為兩部分。最初，入定默示。之後，出定言語回答。前面部分中，之所以在此入定顯示，也顯示這個位次禪定增上的緣故。文中分為三部分。最初，彰顯入定的因緣。宿世的善根作為因，表示自己修習的緣故。后兩個作為緣，主佛的威力表示本覺的緣故。文殊（Manjusri，文殊菩薩）的念力顯示信智的緣故。已經彰顯善財（Sudhana，善財童子）因為文殊的緣故。第二，『即入』以下，舉出禪定的名稱和體性。意思是普遍攝取諸多的剎土在自身之中，由於唯心的智慧，稱合自性地總持，使得如如之體和妙用旋轉無礙，所以以此為名。第三，『入此三昧』以下，說明禪定的作用。就是普遍攝取等等的意義。其中分為三部分。最初，總的說明普遍攝取。其次，『種種形』以下，分別彰顯廣大眾多。第三，『彼諸如來所有言』以下，令善財聞見。第二，『爾時解脫』以下，是出定。

【English Translation】 English version Vimoksha (Vimoksha, an elder), the elder, relies on six aspects of dwelling with complete means. Initially, relying on teachings to seek, which is divided into two parts. First, contemplate the previous teachings, which is also divided into two parts. The initial eleven sentences are contemplating and cultivating the previous Dharma, first in general, then in detail. After that, 'Vow steadfastly' below, shows the benefits of cultivation. Second, 'Gradually' below, is to approach and seek later good friends. 'Twelve years', in the past it was said that this is 'self-division and progress', each cultivating the six paramitas (paramita, generosity, discipline, patience, diligence, meditation, wisdom). It also shows the universal observation of the twelve abodes. It also represents not dwelling on the twelve links of dependent origination, so it is said **. If one does not dwell on dependent origination, one can attain liberation. Below it says 'to see'. Second, since having seen, the following is seeing, respecting, and consulting, divided into three parts. Initially, explain seeing and respecting. 'And rejoicing oneself', is because of hoping for many years. Second, 'Venerable one, I have' below, is oneself stating the aspiration. First in general, then 'For the sake of' below, separately stating the aspects of aspiration. Among them, it is divided into three parts. Initially, wanting to exhaust the realm of the Buddha. Second, 'For the sake of hearing all' below, wanting to exhaust the source of the Dharma. Third, 'For the sake of giving to all' below, wanting to be equal to the practice of the Bodhisattvas, which is also the realm of the Sangha Jewel. The meaning of the sentences can all be known. Third, 'Venerable one, I now' below, is stating the request to ask questions. Among them, it is also divided into three parts. Initially, summarizing the previous text and introducing the following text. The meaning is to summarize the previous aspects of aspiration, which serves as the beginning of requesting to ask questions, so it says 'With such a mind, I went to the Venerable one'. Second, 'I heard the Venerable one' below, praising the ability to guide and teach. Third, 'I only wish the Venerable one' below, requesting to speak about the questions that are doubted. Third, 'Time liberation' below, formally reveals the Dharmadhatu, divided into two parts. Initially, entering samadhi (Samadhi, a meditative state) in silence. After that, answering with words after emerging from samadhi. In the previous part, the reason for showing entering samadhi here is also to show that this position has increased samadhi. The text is divided into three parts. Initially, highlighting the causes and conditions for entering samadhi. Past good roots serve as the cause, representing one's own cultivation. The latter two serve as conditions, the power of the main Buddha represents the original enlightenment. Manjusri's (Manjusri, a Bodhisattva) power of mindfulness shows the cause of faith and wisdom. It has already highlighted that Sudhana (Sudhana, a youth) is because of Manjusri. Second, 'Immediately entering' below, raises the name and essence of the samadhi. The meaning is to universally gather the many lands within oneself, due to the wisdom of the only mind, universally upholding in accordance with one's nature, making the suchness-essence and wonderful function rotate without obstruction, so it is named as such. Third, 'Entering this samadhi' below, explains the function of the samadhi. It is the meaning of universally gathering and so on. Among them, it is divided into three parts. Initially, generally explaining universal gathering. Secondly, 'Various forms' below, separately highlighting the vastness and multitude. Third, 'All the words of those Tathagatas' below, causing Sudhana to hear and see. Second, 'At that time, liberation' below, is emerging from samadhi.

言告中四。一明起定二告善財下示定名體。名如來無礙莊嚴者。總有五義。一一切如來各具一切無礙莊嚴。二一一如來互遍無礙。三一切如來莊嚴。悉入長者之身。四長者徹見十方佛海。五長者智持不以為礙故。無礙言兼得旋持。不違上文經家所序。三善男子我入出下明定業用。四善男子我見如是下彰定體相。即無來去唯心觀故。所以次前顯此定者。唯心之觀亦其要故。亦顯此位知眾生界無量無邊皆心現故。于中二。一結前所見體無來往。二我若欲見下廣顯隨心見佛體相。于中四。一明隨心念佛諸佛現前。二然彼如來下。正顯唯心念佛觀體。三善男子當知下。以唯心觀遍該萬法。四是故善男子下結勸修學令證唯心。初中既了境唯心。了心即佛故。隨所念無非佛矣。何難見哉。二觀體中。初總明相無來往。知一切下釋其所由。所以上言普見諸佛又無來去。其故何耶。了彼相虛唯心現故。于中前別顯。后結成。別中文有四對。意含通別。謂通顯唯心。喻無來往。別喻唯心。兼明不出入等。一如夢對。般舟三昧經云。如夢見七寶親屬歡樂。覺已追念不知在何處。如是念佛。此喻唯心所作。即有而空。故無來去。又云。如舍衛國有女。名曰須門。聞之心喜夜夢從事。覺已念之。彼不來我不往。而樂事宛然。當如是念佛。此正喻

【現代漢語翻譯】現代漢語譯本言告中四：一、說明起定，二、告訴善財（Sudhana）下面所顯示的定的名稱和體性。名稱為『如來無礙莊嚴』（Tathāgata unimpeded adornment）者，總共有五層含義：一、一切如來（Tathāgata）各自具有一切無礙莊嚴。二、一一如來互相遍及而無有障礙。三、一切如來的莊嚴，全部進入長者（householder）之身。四、長者徹底照見十方佛海。五、長者的智慧能夠持有而不認為有障礙。所以，『無礙』一詞兼具旋持之意，不違背上文經家所敘述的內容。三、『善男子，我入出』以下，說明定的作用。四、『善男子，我見如是』以下，彰顯定的體相，即無來去唯心觀的緣故。之所以在此之前顯示此定，是因為唯心之觀也是其要點。也顯示此位知道眾生界無量無邊都是心所顯現的緣故。其中分為兩部分：一、總結前面所見的體性無有來往。二、『我若欲見』以下，廣泛顯示隨心見佛的體相。其中分為四部分：一、說明隨心念佛，諸佛現前。二、『然彼如來』以下，正式顯示唯心念佛的觀體。三、『善男子，當知』以下，以唯心觀普遍涵蓋萬法。四、『是故善男子』以下，總結勸勉修學，令證唯心。最初的部分已經明瞭境唯心，明瞭心即是佛的道理，所以，隨所念無非是佛，又有什麼難以見到的呢？在觀體中，首先總明相無來往。『知一切』以下，解釋其中的緣由。所以上面說普遍見到諸佛又沒有來去，其中的緣故是什麼呢？因為明瞭那些相是虛幻的，唯有心所顯現的緣故。其中前面是分別顯示，後面是總結完成。分別顯示的部分有四對，意在包含通和別。所謂通顯唯心，比喻無來往；別喻唯心，兼明不出入等。一、如夢的比喻。《般舟三昧經》（Pratyutpanna Samādhi Sūtra）中說：『如夢中見到七寶、親屬，感到歡樂，醒來后追憶，卻不知在何處。』這樣來念佛，這個比喻是唯心所作，即有而空，所以沒有來去。又說：『如舍衛國（Śrāvastī）有女子，名叫須門（Sumanā），聽到之後心生歡喜，夜裡夢中與之相會，醒來后思念，彼不來我不往，而快樂的事情宛然存在。』應當這樣來念佛，這正是比喻。

【English Translation】 English version The words address four points. First, explaining the arising and abiding in samādhi. Second, telling Sudhana to show the name and essence of the samādhi below. The name 'Tathāgata unimpeded adornment' has five meanings in total: First, all Tathāgatas each possess all unimpeded adornments. Second, each and every Tathāgata pervades each other without obstruction. Third, the adornments of all Tathāgatas all enter the body of the householder. Fourth, the householder thoroughly sees the ocean of Buddhas in the ten directions. Fifth, the householder's wisdom can hold without considering it an obstacle. Therefore, the word 'unimpeded' also implies the meaning of holding and revolving, which does not contradict the narrative of the sutra compiler above. Third, 'Good man, I enter and exit' below explains the function of the samādhi. Fourth, 'Good man, I see thus' below manifests the essence of the samādhi, which is due to the view of no coming and going, only mind. The reason for revealing this samādhi before this is that the view of only mind is also its key point. It also shows that this position knows that the realms of sentient beings are immeasurable and boundless, all manifested by the mind. Among them, there are two parts: First, summarizing the previously seen essence of no coming and going. Second, 'If I wish to see' below, extensively showing the essence of seeing Buddhas according to the mind. Among them, there are four parts: First, explaining that when one contemplates the Buddha according to the mind, all Buddhas appear before them. Second, 'However, those Tathāgatas' below, formally showing the essence of contemplating the Buddha with only mind. Third, 'Good man, you should know' below, using the view of only mind to universally encompass all dharmas. Fourth, 'Therefore, good man' below, concluding with encouragement to study and practice, so as to realize only mind. The initial part has already clarified that the realm is only mind, and understanding that the mind is the Buddha, therefore, whatever is contemplated is none other than the Buddha, so what difficulty is there in seeing? In the contemplation of the essence, first, generally clarifying that the appearances have no coming and going. 'Knowing all' below explains the reason for this. So above it says that one universally sees all Buddhas and yet there is no coming and going. What is the reason for this? Because one understands that those appearances are illusory, only manifested by the mind. Among them, the former is a separate explanation, and the latter is a concluding completion. The separate explanation has four pairs, with the intention of including both the general and the specific. The so-called general reveals only mind, using the metaphor of no coming and going; the specific metaphor is only mind, also clarifying no entering and exiting, etc. First, the metaphor of a dream. The Pratyutpanna Samādhi Sūtra says: 'Like seeing seven treasures and relatives in a dream, feeling joy, but after waking up, recalling it, one does not know where they are.' Contemplate the Buddha in this way. This metaphor is made by only mind, which is both existent and empty, so there is no coming and going. It also says: 'Like a woman in Śrāvastī named Sumanā, who, after hearing about it, felt joy and met with him in a dream at night, and after waking up, thinking about it, he did not come and I did not go, but the joyful event was vividly present.' One should contemplate the Buddha in this way, which is precisely the metaphor.

體無來往。但隨心變。二水影對中。若月滿秋空隨水而現澄潭。皎凈則月影圓明。水濁波騰則光昏影散。有水月現曾何入來。無水影空未曾出去。雖水中見月誰能執持。心之定散準喻思擇。三如幻對。如幻非實則心佛兩亡。而不無幻相則不壞心佛。正喻空有無礙故。即無來去不妨普見。見即無見常契中道。四如響對。以心為緣而佛響應。佛無分別以佛為緣。而心見佛心何去來。此但總喻緣成之義。后結成唯心故。無量壽觀經云。是心是佛是心作佛。諸佛正遍知海從心想生。般舟三昧經結云。自唸佛從何所來。我亦無所至。我所念即見。心作佛心。自見心是佛心。是我心見佛。上方攝境歸心。下又拂云。心不自知心。心不自見心。心有想為癡。無想即泥洹。是法無可示者。皆念所為。設有念亦了無所有空耳。此即喻中意已具矣。第三心該萬法。謂非但一念佛。觀由於自心。菩薩萬行佛果體用。亦不離心。如有偈云。諸佛從心得解脫。心者無漏名清凈。五道鮮潔不受色有。稱此者成大道。第四結勸修學中。既萬法不離自心。但修自心萬法行備。亦遣愚人妄解之失。謂有計云。萬法皆心任之是佛。驅馳萬法豈不唐勞。故今廣明心。雖即佛久翳塵勞。故以萬行增修。令其瑩徹。又但說萬行由心。不說不修為是。又萬法即心修何

【現代漢語翻譯】現代漢語譯本體性上並無來往。但隨著心念而變化。二、水影的對應關係：就像滿月懸掛在秋空，倒映在清澈的水潭中。水潭清澈平靜，月影就圓滿明亮；水潭渾濁，波濤洶涌，月影就昏暗消散。水中月亮的顯現，何曾有『進入』的動作？沒有水，月影空無，又何曾有『出去』的動作？雖然在水中見到月亮，誰又能真正執持住它呢？心的安定與散亂，可以比作思慮選擇。三、如幻的對應關係：如幻的事物並非真實，因此心與佛都應超越。但不否定幻相的存在，因此心與佛的顯現也不應被否定。這正是比喻空與有之間沒有障礙，所以即使沒有來去，也不妨礙普遍地見到（佛）。見到即是無見，恒常契合于中道。四、如響的對應關係：以心為因緣，佛陀便會應現；佛陀沒有分別心，以佛陀為因緣，心便能見到佛陀，那麼心又何曾有來去呢？這只是總括地比喻因緣和合的意義。後面總結歸於唯心。如《無量壽觀經》所說：『是心是佛，是心作佛。諸佛正遍知海，從心想生。』《般舟三昧經》總結說：『自己思念佛從何處來？我也無所去。我所念的即能見到，心作佛，心自見心是佛心。是我心見佛。』上方將境界收攝歸於心，下方又拂去執著說：『心不自己知道心，心不自己見到心。心有妄想就是愚癡，沒有妄想就是涅槃。』這些法沒有可以指示的，都是念頭所為。即使有念頭，也了無所有，空空如也。這就在比喻中將意義完全表達了。第三，心涵蓋萬法。意思是不僅是一念佛，觀想源於自心，菩薩的萬行和佛果的體與用，也都不離自心。如有偈語說：『諸佛從心得解脫，心者無漏名清凈。五道鮮潔不受色有，稱此者成大道。』第四，總結勸勉修學：既然萬法不離自心，只要修習自心，萬種修行就都具備了。也消除愚人妄加理解的過失。有人計較說：『萬法都是心，任其自然就是佛，驅使萬法豈不是白費力氣？』所以現在廣泛地闡明心，雖然當下就是佛，但長久以來被塵勞所遮蔽，所以要用萬行來增進修習，使它明亮透徹。又只是說萬行由心而生，不是說不修行就是對的。又說萬法就是心，還要修什麼呢？ English version There is no coming or going in essence. It changes only with the mind. Two, the correspondence of water and shadow: Like the full moon hanging in the autumn sky, reflected in the clear pool. If the pool is clear and still, the moon's reflection is round and bright; if the pool is turbid and the waves surge, the moon's reflection is dim and scattered. When the moon appears in the water, has it ever 'entered'? When there is no water, the moon's reflection is empty, has it ever 'left'? Although the moon is seen in the water, who can truly grasp it? The stability and scattering of the mind can be compared to deliberation and choice. Three, the correspondence of illusion: Illusory things are not real, therefore both mind (citta) and Buddha (Buddha) should be transcended. But the existence of illusion should not be denied, therefore the manifestation of mind and Buddha should not be denied either. This is precisely a metaphor for the absence of obstacles between emptiness (sunyata) and existence, so even without coming or going, it does not hinder the universal seeing (of the Buddha). Seeing is non-seeing, constantly in accord with the Middle Way (Madhyamaka). Four, the correspondence of echo: With the mind as the cause, the Buddha responds; the Buddha has no discrimination, with the Buddha as the cause, the mind can see the Buddha, so where does the mind come and go? This is only a general metaphor for the meaning of the arising of conditions. The conclusion later returns to the mind-only (citta-matra). As the Amitayurdhyana Sutra says: 'This mind is the Buddha, this mind makes the Buddha. The ocean of the Buddhas' perfect knowledge arises from the thoughts of the mind.' The Pratyutpanna Samadhi Sutra concludes: 'One thinks, where does the Buddha come from? I also have nowhere to go. What I think of, I see. The mind makes the Buddha, the mind sees itself as the Buddha-mind. It is my mind that sees the Buddha.' Above, the realm is gathered back to the mind, and below, the attachment is brushed away, saying: 'The mind does not know itself, the mind does not see itself. The mind with thoughts is foolish, without thoughts is nirvana.' These dharmas have nothing that can be pointed out, they are all the doing of thoughts. Even if there are thoughts, they are empty and without substance. This is the complete expression of the meaning in the metaphor. Third, the mind encompasses all dharmas. This means that not only is the thought of the Buddha and the contemplation arising from one's own mind, but also the bodhisattva's myriad practices and the Buddha-fruit's essence and function are inseparable from the mind. As a verse says: 'The Buddhas are liberated from the mind, the mind is without outflows and is called pure. The five paths are fresh and clean, not subject to form and existence, those who call this become the Great Way.' Fourth, concluding with encouragement to study and practice: Since all dharmas are inseparable from one's own mind, as long as one cultivates one's own mind, all kinds of practices are complete. It also eliminates the mistakes of foolish people who make reckless interpretations. Some people argue: 'All dharmas are the mind, letting it be is the Buddha, isn't it a waste of effort to drive the myriad dharmas?' Therefore, now widely explain the mind, although it is the Buddha right now, it has long been obscured by the dust of afflictions, so use the myriad practices to increase cultivation, so that it becomes bright and clear. Also, it only says that the myriad practices arise from the mind, it does not say that not cultivating is right. Also, it says that the myriad dharmas are the mind, what else is there to cultivate? Amitayurdhyana Sutra (無量壽觀經): The Sutra of Contemplation on the Buddha of Immeasurable Life Pratyutpanna Samadhi Sutra (般舟三昧經): The Sutra of the Samadhi of Direct Encounter with the Buddhas of the Present

【English Translation】 English version There is no coming or going in essence. It changes only with the mind. Two, the correspondence of water and shadow: Like the full moon hanging in the autumn sky, reflected in the clear pool. If the pool is clear and still, the moon's reflection is round and bright; if the pool is turbid and the waves surge, the moon's reflection is dim and scattered. When the moon appears in the water, has it ever 'entered'? When there is no water, the moon's reflection is empty, has it ever 'left'? Although the moon is seen in the water, who can truly grasp it? The stability and scattering of the mind can be compared to deliberation and choice. Three, the correspondence of illusion: Illusory things are not real, therefore both mind and Buddha should be transcended. But the existence of illusion should not be denied, therefore the manifestation of mind and Buddha should not be denied either. This is precisely a metaphor for the absence of obstacles between emptiness and existence, so even without coming or going, it does not hinder the universal seeing (of the Buddha). Seeing is non-seeing, constantly in accord with the Middle Way. Four, the correspondence of echo: With the mind as the cause, the Buddha responds; the Buddha has no discrimination, with the Buddha as the cause, the mind can see the Buddha, so where does the mind come and go? This is only a general metaphor for the meaning of the arising of conditions. The conclusion later returns to the mind-only. As the Amitayurdhyana Sutra says: 'This mind is the Buddha, this mind makes the Buddha. The ocean of the Buddhas' perfect knowledge arises from the thoughts of the mind.' The Pratyutpanna Samadhi Sutra concludes: 'One thinks, where does the Buddha come from? I also have nowhere to go. What I think of, I see. The mind makes the Buddha, the mind sees itself as the Buddha-mind. It is my mind that sees the Buddha.' Above, the realm is gathered back to the mind, and below, the attachment is brushed away, saying: 'The mind does not know itself, the mind does not see itself. The mind with thoughts is foolish, without thoughts is nirvana.' These dharmas have nothing that can be pointed out, they are all the doing of thoughts. Even if there are thoughts, they are empty and without substance. This is the complete expression of the meaning in the metaphor. Third, the mind encompasses all dharmas. This means that not only is the thought of the Buddha and the contemplation arising from one's own mind, but also the bodhisattva's myriad practices and the Buddha-fruit's essence and function are inseparable from the mind. As a verse says: 'The Buddhas are liberated from the mind, the mind is without outflows and is called pure. The five paths are fresh and clean, not subject to form and existence, those who call this become the Great Way.' Fourth, concluding with encouragement to study and practice: Since all dharmas are inseparable from one's own mind, as long as one cultivates one's own mind, all kinds of practices are complete. It also eliminates the mistakes of foolish people who make reckless interpretations. Some people argue: 'All dharmas are the mind, letting it be is the Buddha, isn't it a waste of effort to drive the myriad dharmas?' Therefore, now widely explain the mind, although it is the Buddha right now, it has long been obscured by the dust of afflictions, so use the myriad practices to increase cultivation, so that it becomes bright and clear. Also, it only says that the myriad practices arise from the mind, it does not say that not cultivating is right. Also, it says that the myriad dharmas are the mind, what else is there to cultivate? Amitayurdhyana Sutra: The Sutra of Contemplation on the Buddha of Immeasurable Life Pratyutpanna Samadhi Sutra: The Sutra of the Samadhi of Direct Encounter with the Buddhas of the Present

礙心。文有十句。一如彼病人非杖不起。煩惱病重假善相資。二若無法水法芽不生。三對境忘心。即六塵不染。四舊善不雜新善進修。可謂堅固。五違順不幹則坦然寬廓。六寂照內證皎然無瑕。七觸境瞭如無不鑒達。八六自在王性同於佛。開塵發用知見分明。九與佛同如體周法界。十以調生十力察獲疏遺。如是修心則圓前佛法。第四善男子我唯下謙己推勝。不住涅槃際生下。當知余文相顯。第五從此下指示后友。閻浮提畔者。此洲南際表將鄰不退。故亦云所得。般若六度後邊故。摩利伽羅。晉經譯為莊嚴。比丘海幢者。業用深廣而高出故。正心不動如海最高勝故。第六海幢寄正心住。文但有五。初念教趣求文顯可知。第二乃見其人下。見敬咨問中二。先見敬。后善財童子贊言下咨問。今初。小異前來。謂便見其入定體用。即同前文正示法界下諸夜神類多如是。文中有五。一見入定相。二睹定勝用。三瞻敬證入。四所經時分。五睹從定起。今初。此通二定。一即滅受想定。謂無別思覺。七轉已息唯第八識持身定。前加行誓願力故。令于定身起諸業用。若圓教中融攝法界。自在無礙故。業用無方未曾起念。是以六地能入滅定。而起通用住似地故。凈名云。不起滅定而現諸威義。正當此也。二者即第四禪。以起用多依彼故。

【現代漢語翻譯】現代漢語譯本礙心（阻礙真心）。文中有十句：一、如病人非拄著枴杖就站不起來一樣，煩惱病重的人需要藉助善法來輔助。二、如果沒有法水滋潤，善法的萌芽就無法生長。三、面對外境而能忘記自己的心，就能做到六塵不染。四、過去的善行不與新的善行混雜，持續精進修持，這可以稱得上是堅固。五、遇到順境或逆境都能不為所動，內心自然坦然寬廣。六、寂靜中觀照內心，證悟清凈無瑕的境界。七、接觸外境時瞭然於心，沒有不能明察通達的。八、獲得六自在王（指菩薩的六種自在能力）的自性與佛相同，開啟塵封的智慧，運用時知見分明。九、與佛相同，如同其本體遍佈法界。十、以調伏眾生的十種力量（十力，如處非處智力等）來觀察並獲得細微的遺漏之處。像這樣修心，就能圓滿之前的佛法。第四，善男子，我總是謙虛待人，推崇他人勝過自己，不執著于涅槃的邊際，而生於卑微之處。應當明白，其餘的文字都是爲了彰顯這個道理。第五，從這裡開始，是為後來的同修指引方向。『閻浮提畔』（Jambudvipa，指我們所居住的這個世界）是指此洲的南邊邊界，表明將要鄰近不退轉的境界，所以也稱為『所得』。因為在般若（Prajna，智慧）和六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）之後。『摩利伽羅』（Marichika，海市蜃樓）在晉朝的經典中翻譯為『莊嚴』。比丘海幢（Bhikkhu Haitong，比丘的名字）的行業作用深廣而高超，正心不動，如同大海最為殊勝。第六，海幢（Haitong）寄託著正心安住的道理。文中只有五點。第一點是念教的旨趣，尋求文字顯現的道理，這很容易理解。第二點是『乃見其人』（然後見到那個人）以下，見到、尊敬、請教的內容分為兩部分。先是見到和尊敬，然後是『善財童子贊言下咨問』（善財童子讚歎並請教）。現在先說第一部分。這與前面略有不同，是指見到他入定的本體和作用，這與前面『正示法界』（真實地顯示法界）以下諸夜神（Yaksa，夜叉）的類別大多如此相同。文中包含五點：一、見到入定的相狀；二、看到入定的殊勝作用；三、瞻仰並尊敬證入者；四、所經歷的時間；五、看到從定中起身。現在先說第一點。這包括兩種禪定：一種是滅受想定（Nirodha-samapatti，一種極深的禪定狀態），指沒有分別思索和覺知，七轉識（指眼識、耳識、鼻識、舌識、身識、意識、末那識）已經停止，只有第八識（阿賴耶識）維持身體的禪定。因為之前有加行的誓願力，所以在禪定狀態中產生各種作用。如果在圓教（指華嚴宗）中，能夠融攝法界，自在無礙，所以行業作用沒有固定方向，也未曾起過念頭。因此，六地菩薩（指菩薩修行過程中的第六個階段）能夠進入滅盡定，並且能夠普遍運用，因為安住的狀態類似於大地。凈名經（Vimalakirti Nirdesa Sutra）中說：『不起滅定而現諸威儀』，正是指這種情況。另一種是第四禪（Fourth Dhyana，色界定的第四禪），因為起作用大多依賴於它。

【English Translation】 English version A heart of hindrance (obstructing the true heart). There are ten sentences in the text: 1. Just as a sick person cannot stand without a cane, a person with severe afflictions needs the assistance of wholesome qualities. 2. If there is no water of Dharma to nourish, the sprouts of wholesome qualities cannot grow. 3. When facing external circumstances, if one can forget one's own mind, one can remain unpolluted by the six dusts (sense objects). 4. Past wholesome deeds are not mixed with new wholesome deeds, and continuous diligent practice can be called steadfast. 5. If one is not disturbed by favorable or unfavorable circumstances, the mind will naturally be open and broad. 6. In stillness, contemplate the inner self and realize a pure and flawless state. 7. When encountering external circumstances, be clear in your mind, and there will be nothing that you cannot understand and penetrate. 8. The nature of attaining the Six Sovereignties (Six Freedoms) is the same as that of the Buddha. When the wisdom covered by dust is opened and used, knowledge and insight are clear. 9. Being the same as the Buddha is like the body pervading the Dharma Realm. 10. Use the ten powers (Ten Powers of a Buddha, such as the power to know what is possible and impossible) to tame sentient beings, observe and obtain subtle omissions. Cultivating the mind in this way will perfect the previous Buddhadharma. Fourth, virtuous man, I am always humble and promote others above myself, not clinging to the edge of Nirvana but born in lowly places. It should be understood that the rest of the text is to highlight this principle. Fifth, from here onwards, it is to guide future fellow practitioners. 'Jambudvipa (Jambudvipa, the world we live in)' refers to the southern boundary of this continent, indicating that it is approaching the state of non-retrogression, so it is also called 'attained'. Because it is after Prajna (Prajna, wisdom) and the Six Paramitas (Paramita, giving, morality, patience, diligence, meditation, wisdom). 'Marichika (Marichika, mirage)' is translated as 'adornment' in the Jin Dynasty scriptures. Bhikkhu Haitong (Bhikkhu Haitong, a Bhikkhu's name)'s karma and function are profound and transcendent, and the upright mind is unmoving, like the sea, which is the most supreme. Sixth, Haitong (Haitong) entrusts the principle of the upright mind abiding. There are only five points in the text. The first point is the purpose of reciting the teachings, seeking the principle of the manifestation of words, which is easy to understand. The second point is 'then see the person' (then see that person) below, the content of seeing, respecting, and asking is divided into two parts. First is seeing and respecting, and then 'Sudhana's praise and inquiry' (Sudhana's praise and inquiry). Now let's talk about the first part. This is slightly different from the previous one, referring to seeing his samadhi's substance and function, which is the same as the previous 'truly showing the Dharma Realm' (truly showing the Dharma Realm) below, most of the categories of Yakshas (Yaksa, Yaksha) are like this. The text contains five points: 1. Seeing the appearance of entering samadhi; 2. Seeing the supreme function of entering samadhi; 3. Looking up to and respecting the one who has attained; 4. The time experienced; 5. Seeing the rising from samadhi. Now let's talk about the first point. This includes two types of samadhi: one is Nirodha-samapatti (Nirodha-samapatti, an extremely deep state of samadhi), which refers to no separate thoughts and perceptions, the seven consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness) have stopped, and only the eighth consciousness (Alaya consciousness) maintains the body's samadhi. Because of the power of the vows of the previous practice, various functions are generated in the state of samadhi. If in the perfect teaching (referring to the Huayan School), one can integrate the Dharma Realm and be free and unobstructed, so the karma function has no fixed direction and has never had a thought. Therefore, the Sixth Ground Bodhisattva (referring to the sixth stage of Bodhisattva practice) can enter the extinction samadhi and can be universally applied, because the state of abiding is similar to the earth. The Vimalakirti Nirdesa Sutra says: 'Without rising from extinction samadhi, he manifests all kinds of majestic demeanor', which refers to this situation. The other is the Fourth Dhyana (Fourth Dhyana, the fourth Dhyana of the Form Realm), because its function mostly depends on it.

四禪無出入息。亦無覺觀。內凈喜樂諸思覺故。通表此位心定不動故。又經行地側。是動之所。而滅思覺者。表即動而寂故。而言側者不住行故。二從其足下見定業用中二。先別明身份作用處別。后海幢比丘又于其身下。總顯毛孔光明業用。今初。總十四處作用不同。總相而明。從下至上漸漸增勝。別則各表不同。一足出長者等者。足有二義。一最初故。多顯施行萬行首故。二行住義長者行之長故。居士得安處故。婆羅門凈行故。成就菩提是利行故。二膝出剎帝利等者。土田帝主屈申自在故。行由於膝故出凈行。次前二攝故。說愛語同事。三腰出仙人者。腰謂臍輪之下。氣海之間是吐故納新。出仙之所故。梵本云那髀曼陀羅。此云臍輪。四脅出龍者是旁生故。五于胸德相出修羅者。胸是能生能滅憍慢幻術之所故。又明德相能降魔故。六背出二乘者。背大乘故。七肩出夜叉等者。肩是可畏勇力之所故。又是荷負之所故。為守護業。八腹出緊那羅等者。鼓腹絃歌音樂之所故。九面門出輪王者。布十善令向佛法故。十目出日輪目。等日照故。十一眉間出帝釋者。于地居中最尊勝故。中道般若化眾生故。令離五欲得凈法故。十二額出梵王者。梵王超欲故。次於眉上。又是稽顙請法之所故。十三頭出菩薩者最上首故。說十度行並

【現代漢語翻譯】現代漢語譯本四禪（Dhyana，禪那，指禪定）的境界沒有呼吸的出入，也沒有粗細的覺知（覺觀，Vitarka-Vicara，佛教術語，指初步和深入的思考）。因為內在清凈，充滿喜樂，各種思緒和覺知都已止息。這表明此位的心已堅定不動。而且，在經行（Cankrama，佛教術語，指來回行走以幫助冥想）的地方旁邊，是動態之處，而滅除思覺，表明即使在動中也能保持寂靜。說『側』，表示不住於行走。二、從他的足下見到定業的作用，分為兩部分。首先分別說明身體各部分的作用和處所的差別。然後，海幢比丘又在他的身下，總的顯示毛孔的光明和作用。現在先說第一部分，總共有十四處作用不同，總的方面說明，從下到上漸漸增勝，分別則各自表示不同的含義。一、足出長者等，足有兩層含義：一是最初，多顯示施行萬行的開始；二是行走和安住的含義。長者是行走的榜樣，居士得到安穩的處所，婆羅門是清凈的行為，成就菩提是利益的行為。二、膝出剎帝利等，土地和田地的帝王屈伸自如。行走依靠膝蓋，所以出現清凈的行為。其次，前兩者包含，所以說愛語和同事。三、腰出仙人，腰指臍輪之下，氣海之間，是吐故納新的地方，所以出現仙人。梵本（梵本，指梵文版本）稱為那髀曼陀羅（nabhi-mandala），這裡翻譯為臍輪。四、脅出龍，因為是旁生。五、于胸德相出修羅，胸是能生能滅驕慢幻術的地方，又表明德相能夠降伏魔。六、背出二乘，因為背離大乘。七、肩出夜叉等，肩是可畏勇力的地方，又是荷負的地方，爲了守護事業。八、腹出緊那羅等，鼓腹絃歌音樂的地方。九、面門出輪王者，佈施十善，令眾生嚮往佛法。十、目出日輪目，像太陽一樣照耀。十一、眉間出帝釋，在地居眾生中最尊勝，用中道般若（Prajna，智慧）化度眾生，使眾生遠離五欲，得到清凈的佛法。十二、額出梵王，梵王超越慾望。其次，在眉毛之上，又是稽顙（qǐ sǎng，古代一種跪拜禮）請法的地方。十三、頭出菩薩，因為是最上首，宣說十度（Paramita，波羅蜜多，指菩薩修行的十種方法）的修行。

【English Translation】 English version The fourth Dhyana (meditative absorption) is without incoming and outgoing breaths, and also without initial and sustained application of mind (Vitarka-Vicara, initial and subtle thinking). Because of inner purification, joy, and the cessation of thoughts and perceptions, it indicates that the mind in this state is firm and unmoving. Moreover, the side of the walking path (Cankrama, a term referring to walking back and forth to aid meditation) is a place of movement, yet the cessation of thoughts and perceptions indicates stillness even in movement. Saying 'side' indicates not dwelling on walking. Secondly, from his feet are seen the functions of karmic determination, divided into two parts. First, the functions and locations of different parts of the body are explained separately. Then, Bhikshu (Buddhist monk) Hai幢 (Hai幢, name of a monk) further reveals the light and functions of the pores of his body in general. Now, let's talk about the first part, a total of fourteen places with different functions, explained in a general way, gradually increasing from bottom to top, each representing different meanings. First, the feet produce elders, etc. The feet have two meanings: one is the beginning, mostly showing the beginning of practicing myriad virtues; the other is the meaning of walking and dwelling. Elders are models of walking, householders obtain a stable place, Brahmins are pure conduct, and achieving Bodhi (enlightenment) is beneficial conduct. Second, the knees produce Kshatriyas (warrior caste), etc. The emperors of land and fields can stretch and bend freely. Walking depends on the knees, so pure conduct appears. Secondly, the former two are included, so loving speech and cooperation are mentioned. Third, the waist produces immortals. The waist refers to the area below the navel chakra (Nabhi-mandala), between the sea of Qi (energy), which is the place for exhaling the old and inhaling the new, so immortals appear. The Sanskrit version is called Nabhi-mandala, which is translated here as the navel chakra. Fourth, the ribs produce dragons, because they are animals. Fifth, the chest produces Asuras (demi-gods) with virtuous appearances. The chest is the place where arrogance and illusion can arise and cease, and it also shows that virtuous appearances can subdue demons. Sixth, the back produces the two vehicles (Shravakayana and Pratyekabuddhayana), because they turn away from the Mahayana (Great Vehicle). Seventh, the shoulders produce Yakshas (nature spirits), etc. The shoulders are a place of awe-inspiring courage and strength, and also a place for bearing burdens, for the sake of protecting the cause. Eighth, the abdomen produces Kinnaras (celestial musicians), etc., a place for drumming the belly and singing music. Ninth, the face produces wheel-turning kings (Chakravartin), bestowing the ten virtues, leading sentient beings to aspire to the Buddhadharma. Tenth, the eyes produce sun-wheel eyes, shining like the sun. Eleventh, the space between the eyebrows produces Indra (ruler of the gods), the most honorable among beings dwelling on earth, using the Middle Way Prajna (wisdom) to transform sentient beings, enabling them to be free from the five desires and obtain the pure Buddhadharma. Twelfth, the forehead produces Brahma (creator god), Brahma transcends desire. Secondly, above the eyebrows, it is also the place for bowing (Qi Sang, an ancient kneeling ceremony) and requesting the Dharma. Thirteenth, the head produces Bodhisattvas, because it is the highest, proclaiming the practice of the ten Paramitas (perfections).

顯可知。十四頂出佛者。尊極無上故。文中三。初總顯所出身語之相。次所謂下別彰法雨不同。后如是下一句總結。就別彰法雨中。總有三十二種。前十二法雨為菩薩。余為雜類。今初。一普知平等法雨者。略有三等。一始覺同本。無始本之異故。二等諸佛故。三生佛一性故。得此三等則轉成妙覺。二普門法雨者下。十法雨即十住者。圓教位中十住位滿。便成佛故。此前更無別位。此約以位攝位非一乘宗。余無此說。然此十法皆是勸學。十法已住自分勸勝進故。普門即三世等。十種智慧勸佛灌頂。令其進修。下皆仿此。三令普學法王善巧等為莊嚴故。四令學知剎動剎等。皆無能壞最高出故。五令學說一即多說多即一等。十種廣大深法故名海藏。六令學一切法無相無體等。既一切皆然名普境界。七知眾生無邊。乃至知眾生無自性。皆是自性門。以無邊等亦入自性故。八了知圓滿三世佛法。皆是隨順世間故。九遍觀察眾生界等為悲愍故。十誦習多聞虛閑寂靜。近善知識等皆為積集包藏於法行故。創治心地故名新學。十一令其勤供養佛。主導世間為攝眾生。若作十地等釋類可思準。十二即十信菩薩。令普緣如來及普賢無盡境界。而生信心。分明現前進入位故。后為色界下。二十法雨。普為人天雜類。一總為色界眾生舍外住內

【現代漢語翻譯】現代漢語譯本顯而易見。十四頂髻涌現出佛，是因為佛的尊貴達到無上的境界。這段文字分為三部分。首先，總括地顯示佛陀出身和言語的相狀。其次，從『所謂下』開始，分別闡明佛法如雨般滋潤的不同方式。最後，用『如是下』一句進行總結。在分別闡明佛法如雨的部分中，總共有三十二種。前十二種法雨是為菩薩準備的，其餘的則是為其他各類眾生準備的。現在開始第一種，『一普知平等法雨』，大致有三種含義。一是始覺與本覺相同，沒有起始和根本的差異。二是與諸佛平等。三是眾生與佛的本性是一致的。獲得這三種理解，就能轉成妙覺。『二普門法雨者下』，這十種法雨對應於十住位（Dashabhumi）。在圓教的位次中，十住位圓滿，便能成佛。因此，在此之前沒有其他的位次。這是用位次來統攝位次，並非一乘宗的觀點，其他宗派沒有這種說法。然而，這十種法實際上都是勸人學習的。因為已經安住于自己的位次，所以勸人勝進。『普門』即三世等，用十種智慧勸請佛陀灌頂，使其精進修行。下面的內容都仿照這個思路。『三令普學法王善巧等』，是爲了莊嚴佛身。『四令學知剎動剎等』，是因為佛陀是無能摧毀的最高存在。『五令學說一即多，說多即一等』，這十種廣大深奧的佛法，所以稱為海藏。『六令學一切法無相無體等』，既然一切都是如此，所以稱為普境界。『七知眾生無邊，乃至知眾生無自性』，都是自性門，因為無邊等也進入自性。『八了知圓滿三世佛法』，都是隨順世間。『九遍觀察眾生界等』，是爲了悲憫眾生。『十誦習多聞虛閑寂靜，近善知識等』，都是爲了積集包藏於法行，開創治理心地，所以稱為新學。『十一令其勤供養佛，主導世間』，是爲了攝受眾生。如果按照十地等來解釋，可以類比思考。『十二即十信菩薩』，使其普遍緣念如來和普賢（Samantabhadra）無盡的境界，從而生起信心，分明地顯現，進入位次。『后為下』，這二十種法雨，普遍地為人天等各類眾生準備的。一是總的來說，爲了眾生，捨棄外在的追求，安住于內在。

【English Translation】 English version It is clearly knowable. The fourteen protuberances emerging from the Buddha's head indicate the supreme and unsurpassed nature of the Buddha. This passage is divided into three parts. First, it generally reveals the characteristics of the Buddha's origin and speech. Second, starting from 'the so-called below,' it separately elucidates the different ways in which the Dharma rains down like rain. Finally, the sentence 'as such below' summarizes the passage. In the section separately elucidating the Dharma rain, there are a total of thirty-two types. The first twelve Dharma rains are for Bodhisattvas, and the rest are for other various beings. Now, let's begin with the first one, 'One, universally knowing the Dharma rain of equality,' which roughly has three meanings. First, the initial awakening is the same as the original awakening, without any difference between beginning and root. Second, it is equal to all Buddhas. Third, the nature of sentient beings and Buddhas is the same. Gaining these three understandings can transform into wonderful enlightenment. 'Two, the Dharma rain of universal access below,' these ten Dharma rains correspond to the Ten Abodes (Dashabhumi). In the position of the perfect teaching, the Ten Abodes are fulfilled, and one can become a Buddha. Therefore, there are no other positions before this. This is using position to encompass position, which is not the view of the One Vehicle School, and other schools do not have this view. However, these ten Dharmas are actually all exhortations to learn. Because one has already settled in one's own position, one is exhorted to advance victoriously. 'Universal access' refers to the three times, etc., using ten kinds of wisdom to urge the Buddha to receive initiation, so that he can diligently cultivate. The following content follows this line of thought. 'Three, causing universal learning of the skillful means of the Dharma King, etc.,' is for the sake of adorning the Buddha's body. 'Four, causing learning to know the movement of the lands, etc.,' is because the Buddha is the highest existence that cannot be destroyed. 'Five, causing learning to say that one is many, and saying that many is one, etc.,' these ten kinds of vast and profound Dharmas are called the Ocean Treasury. 'Six, causing learning that all Dharmas are without characteristics and without substance, etc.,' since everything is like this, it is called the Universal Realm. 'Seven, knowing that sentient beings are boundless, and even knowing that sentient beings have no self-nature,' are all doors of self-nature, because boundlessness, etc., also enter self-nature. 'Eight, understanding the complete Dharma of the Buddhas of the three times,' all follow the world. 'Nine, universally observing the realms of sentient beings, etc.,' is for the sake of compassion for sentient beings. 'Ten, reciting and studying widely, being empty, idle, and quiet, being close to good teachers, etc.,' are all for accumulating and containing Dharma practice, creating and governing the mind-ground, so it is called new learning. 'Eleven, causing diligent offerings to the Buddha, leading the world,' is for the sake of gathering sentient beings. If explained according to the Ten Grounds, etc., one can think by analogy. 'Twelve, namely the Bodhisattvas of the Ten Faiths,' causing them to universally contemplate the endless realms of the Tathagata and Samantabhadra, thereby generating faith, clearly manifesting, and entering the position. 'After for ** below,' these twenty Dharma rains are universally prepared for various beings such as humans and gods. First, in general, in order to ** sentient beings, abandoning external pursuits and dwelling within.

。令得心境無礙故曰普門。二偏語初禪。以宿習多慈而偏己眷屬。今令慈普含福無窮。三即他化自在天轉世自在。生十力自在。四就他化中分出魔眾。魔好摧他自高。今令得慈心法幢摧其邪慢。五隨念化樂但污自心故。轉令凈念。六雖於世樂知足宜生出世之意。七世樂時時稱快。不及法喜之歡。八地居之極羨空居為勝。不及福智嚴法性空。九夜叉性多暴害。故令歡喜于含生。此約對治明喜。前夜摩天約隨便宜。十以彼善奏樂音。上德聲聞亦為摧壞。今令得金剛智。無所不摧無不圓滿。十一彼恃大身而生憍慢。令見法身稱法界境。十二彼以凈眼觀海。意欲吞龍。令以慈眼智光遍照機感。十三隨彼善歌。令得即空涉有殊勝世智。十四人王著樂故偏對治。十五龍多恚毒故為說喜。有熱沙等怖。說法幢能摧。十六蟒多毒害。又為蟲唼食無休故。說內休毒心外苦休息。十七地獄眾生身受無邊苦。心念無邊惡。若以正念三寶為嚴。則頓脫眾苦。十八畜生多癡故。十九焰魔鬼卒互相怖畏。乃至王身。亦有熱鐵镕銅等怖故。二十諸難者。所謂八難及在人間獄囚繫閉等。而多不安故普安慰悉令得入賢聖眾會。翻彼難處。后結周遍稱性用故。二總顯毛孔光明業用可知。上來見定相用竟。第三爾時善財童子一心下。瞻敬證入中十句。初句思人

【現代漢語翻譯】現代漢語譯本。爲了使心境沒有阻礙，所以叫做普門。（普門指普遍通達一切法門）二，偏語初禪（佛教禪定的一種）。因為過去習氣多是慈愛自己的眷屬，現在使慈愛普遍包含無盡的福德。三，指他化自在天（欲界第六天）能夠隨意轉變世間事物。生出十種自在的力量。四，就他化自在天中分出魔眾。魔喜歡摧毀他人，抬高自己。現在使他們得到慈心，用佛法的旗幟摧毀他們的邪惡和傲慢。五，隨念化樂只會污染自己的內心，所以轉變為清凈的念頭。六，即使對於世間的快樂感到滿足，也應該生起出離世間的想法。七，世間的快樂時時稱心如意，也比不上佛法的喜悅。八，居住在地上的人羨慕居住在空中為殊勝，但比不上用福德和智慧莊嚴法性空。九，夜叉（一種惡鬼）的本性多是暴虐和傷害，所以使他們歡喜于關愛眾生。這是針對夜叉的習性來闡明歡喜。前面的夜摩天（六慾天之一）是根據隨順方便。十，他們憑藉善於演奏音樂的聲音，甚至連上德的聲聞（聽聞佛法之聲而悟道的修行者）也會被摧毀。現在使他們得到金剛智（堅固不壞的智慧），沒有什麼不能摧毀，沒有什麼不能圓滿。十一，他們仗恃著高大的身軀而產生驕傲和傲慢。使他們見到法身（佛的真身），稱合於法界之境。十二，他們用清凈的眼睛觀看大海，想要吞噬龍。使他們用慈悲的眼睛和智慧的光芒普遍照耀眾生的根機和感應。十三，隨順他們善於歌唱的習性，使他們得到即空涉有（證悟空性后又能入世利他）的殊勝世間智慧。十四，人王貪戀世間的快樂，所以特別針對這種習性進行對治。十五，龍大多嗔恨和怨毒，所以為他們宣說歡喜。有熱沙等恐怖。佛法的旗幟能夠摧毀這些恐怖。十六，蟒蛇大多有毒害，又被蟲子叮咬沒有停止的時候，所以說內心停止毒害，外在的痛苦也停止。十七，地獄眾生身受無邊的痛苦，心中充滿無邊的惡念。如果用正念三寶（佛、法、僧）來莊嚴自己，那麼就能立刻脫離各種痛苦。十八，畜生大多愚癡。十九，焰魔（地獄的統治者）的鬼卒互相怖畏，甚至連閻王的身體，也有熱鐵熔銅等恐怖。二十，各種苦難，指八難（沒有機會聽聞佛法的八種障礙）以及在人間被囚禁等。因為多有不安，所以普遍安慰他們，使他們都能夠進入賢聖的集會。翻轉那些苦難之處。後面總結周遍，稱合於自性的作用。二，總的顯示毛孔光明所具有的業用，可以知道。上面是見到禪定的相和作用完畢。第三，這時善財童子一心下，瞻仰恭敬，證入其中十句。第一句是思念善知識。 English version . It is called 'Pumen' (Universal Gate) because it enables the mind to be free from obstacles. (Pumen refers to universally penetrating all Dharma gates.) Second, 'Pianyu' (Partial) refers to the first Dhyana (a state of meditative absorption in Buddhism). Because past habits are mostly loving towards one's own family, now make love universally encompass endless blessings. Third, it refers to the Paranirmita-vasavartin Deva (the sixth heaven of the desire realm) being able to transform worldly things at will. Generating ten kinds of powers of freedom. Fourth, from the Paranirmita-vasavartin Deva, separate out the demon hordes. Demons like to destroy others and elevate themselves. Now enable them to obtain loving-kindness, and use the banner of the Dharma to destroy their evil and arrogance. Fifth, constantly thinking about pleasure only pollutes one's own mind, so transform it into pure thoughts. Sixth, even if one is satisfied with worldly pleasures, one should generate the thought of transcending the world. Seventh, worldly pleasures are often satisfying, but they are not as good as the joy of the Dharma. Eighth, people living on the earth envy those living in the sky as superior, but it is not as good as adorning the emptiness of Dharma-nature with blessings and wisdom. Ninth, the nature of Yakshas (a type of evil spirit) is mostly violent and harmful, so make them rejoice in caring for sentient beings. This is to explain joy in response to the habits of Yakshas. The previous Yama Heaven (one of the six desire heavens) is based on following convenience. Tenth, they rely on their skill in playing musical sounds, and even the Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings) of superior virtue will be destroyed. Now enable them to obtain Vajra wisdom (indestructible wisdom), there is nothing that cannot be destroyed, and nothing that cannot be perfected. Eleventh, they rely on their tall bodies to generate pride and arrogance. Enable them to see the Dharmakaya (the true body of the Buddha), which is in accordance with the realm of the Dharmadhatu. Twelfth, they use pure eyes to look at the sea, wanting to swallow the dragon. Enable them to use compassionate eyes and the light of wisdom to universally illuminate the roots and responses of sentient beings. Thirteenth, following their habit of being good at singing, enable them to obtain the superior worldly wisdom of 'being in the world while realizing emptiness' (entering the world to benefit others after realizing emptiness). Fourteenth, human kings are attached to worldly pleasures, so this habit is specifically targeted for counteraction. Fifteenth, dragons mostly have hatred and resentment, so joy is preached to them. There are terrors such as hot sand. The banner of the Dharma can destroy these terrors. Sixteenth, pythons mostly have poison, and are constantly bitten by insects, so it is said that the inner mind stops the poison, and the external suffering also stops. Seventeenth, sentient beings in hell suffer boundless pain, and their minds are filled with boundless evil thoughts. If one adorns oneself with the right mindfulness of the Three Jewels (Buddha, Dharma, Sangha), then one can immediately escape all kinds of suffering. Eighteenth, animals are mostly ignorant. Nineteenth, the ghost soldiers of Yama (the ruler of hell) fear each other, and even the body of Yama has terrors such as hot iron and molten copper. Twentieth, various difficulties refer to the eight difficulties (eight obstacles that prevent one from hearing the Buddha's teachings) and being imprisoned in the human world. Because there is much unease, universally comfort them, so that they can all enter the assembly of the virtuous and sages. Reverse those difficult places. The summary at the end is comprehensive and in accordance with the function of self-nature. Second, the overall display of the karmic functions of the light from the pores can be known. The above is the completion of seeing the appearance and function of Samadhi. Third, at this time, Sudhana (a youth seeking enlightenment) with one mind, looked up with reverence, and entered into it with ten sentences. The first sentence is thinking of the virtuous friend.

【English Translation】 Modern Chinese translation: 爲了使心境沒有阻礙，所以叫做普門。（普門指普遍通達一切法門）二，偏語初禪（佛教禪定的一種）。因為過去習氣多是慈愛自己的眷屬，現在使慈愛普遍包含無盡的福德。三，指他化自在天（欲界第六天）能夠隨意轉變世間事物。生出十種自在的力量。四，就他化自在天中分出魔眾。魔喜歡摧毀他人，抬高自己。現在使他們得到慈心，用佛法的旗幟摧毀他們的邪惡和傲慢。五，隨念化樂只會污染自己的內心，所以轉變為清凈的念頭。六，即使對於世間的快樂感到滿足，也應該生起出離世間的想法。七，世間的快樂時時稱心如意，也比不上佛法的喜悅。八，居住在地上的人羨慕居住在空中為殊勝，但比不上用福德和智慧莊嚴法性空。九，夜叉（一種惡鬼）的本性多是暴虐和傷害，所以使他們歡喜于關愛眾生。這是針對夜叉的習性來闡明歡喜。前面的夜摩天（六慾天之一）是根據隨順方便。十，他們憑藉善於演奏音樂的聲音，甚至連上德的聲聞（聽聞佛法之聲而悟道的修行者）也會被摧毀。現在使他們得到金剛智（堅固不壞的智慧），沒有什麼不能摧毀，沒有什麼不能圓滿。十一，他們仗恃著高大的身軀而產生驕傲和傲慢。使他們見到法身（佛的真身），稱合於法界之境。十二，他們用清凈的眼睛觀看大海，想要吞噬龍。使他們用慈悲的眼睛和智慧的光芒普遍照耀眾生的根機和感應。十三，隨順他們善於歌唱的習性，使他們得到即空涉有（證悟空性后又能入世利他）的殊勝世間智慧。十四，人王貪戀世間的快樂，所以特別針對這種習性進行對治。十五，龍大多嗔恨和怨毒，所以為他們宣說歡喜。有熱沙等恐怖。佛法的旗幟能夠摧毀這些恐怖。十六，蟒蛇大多有毒害，又被蟲子叮咬沒有停止的時候，所以說內心停止毒害，外在的痛苦也停止。十七，地獄眾生身受無邊的痛苦，心中充滿無邊的惡念。如果用正念三寶（佛、法、僧）來莊嚴自己，那麼就能立刻脫離各種痛苦。十八，畜生大多愚癡。十九，焰魔（地獄的統治者）的鬼卒互相怖畏，甚至連閻王的身體，也有熱鐵熔銅等恐怖。二十，各種苦難，指八難（沒有機會聽聞佛法的八種障礙）以及在人間被囚禁等。因為多有不安，所以普遍安慰他們，使他們都能夠進入賢聖的集會。翻轉那些苦難之處。後面總結周遍，稱合於自性的作用。二，總的顯示毛孔光明所具有的業用，可以知道。上面是見到禪定的相和作用完畢。第三，這時善財童子一心下，瞻仰恭敬，證入其中十句。第一句是思念善知識。 English translation: To enable the mind to be free from obstacles, it is called 'Pumen' (Universal Gate). (Pumen refers to universally penetrating all Dharma gates.) Second, 'Pianyu' (Partial) refers to the first Dhyana (a state of meditative absorption in Buddhism). Because past habits are mostly loving towards one's own family, now make love universally encompass endless blessings. Third, it refers to the Paranirmita-vasavartin Deva (the sixth heaven of the desire realm) being able to transform worldly things at will. Generating ten kinds of powers of freedom. Fourth, from the Paranirmita-vasavartin Deva, separate out the demon hordes. Demons like to destroy others and elevate themselves. Now enable them to obtain loving-kindness, and use the banner of the Dharma to destroy their evil and arrogance. Fifth, constantly thinking about pleasure only pollutes one's own mind, so transform it into pure thoughts. Sixth, even if one is satisfied with worldly pleasures, one should generate the thought of transcending the world. Seventh, worldly pleasures are often satisfying, but they are not as good as the joy of the Dharma. Eighth, people living on the earth envy those living in the sky as superior, but it is not as good as adorning the emptiness of Dharma-nature with blessings and wisdom. Ninth, the nature of Yakshas (a type of evil spirit) is mostly violent and harmful, so make them rejoice in caring for sentient beings. This is to explain joy in response to the habits of Yakshas. The previous Yama Heaven (one of the six desire heavens) is based on following convenience. Tenth, they rely on their skill in playing musical sounds, and even the Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings) of superior virtue will be destroyed. Now enable them to obtain Vajra wisdom (indestructible wisdom), there is nothing that cannot be destroyed, and nothing that cannot be perfected. Eleventh, they rely on their tall bodies to generate pride and arrogance. Enable them to see the Dharmakaya (the true body of the Buddha), which is in accordance with the realm of the Dharmadhatu. Twelfth, they use pure eyes to look at the sea, wanting to swallow the dragon. Enable them to use compassionate eyes and the light of wisdom to universally illuminate the roots and responses of sentient beings. Thirteenth, following their habit of being good at singing, enable them to obtain the superior worldly wisdom of 'being in the world while realizing emptiness' (entering the world to benefit others after realizing emptiness). Fourteenth, human kings are attached to worldly pleasures, so this habit is specifically targeted for counteraction. Fifteenth, dragons mostly have hatred and resentment, so joy is preached to them. There are terrors such as hot sand. The banner of the Dharma can destroy these terrors. Sixteenth, pythons mostly have poison, and are constantly bitten by insects, so it is said that the inner mind stops the poison, and the external suffering also stops. Seventeenth, sentient beings in hell suffer boundless pain, and their minds are filled with boundless evil thoughts. If one adorns oneself with the right mindfulness of the Three Jewels (Buddha, Dharma, Sangha), then one can immediately escape all kinds of suffering. Eighteenth, animals are mostly ignorant. Nineteenth, the ghost soldiers of Yama (the ruler of hell) fear each other, and even the body of Yama has terrors such as hot iron and molten copper. Twentieth, various difficulties refer to the eight difficulties (eight obstacles that prevent one from hearing the Buddha's teachings) and being imprisoned in the human world. Because there is much unease, universally comfort them, so that they can all enter the assembly of the virtuous and sages. Reverse those difficult places. The summary at the end is comprehensive and in accordance with the function of self-nature. Second, the overall display of the karmic functions of the light from the pores can be known. The above is the completion of seeing the appearance and function of Samadhi. Third, at this time, Sudhana (a youth seeking enlightenment) with one mind, looked up with reverence, and entered into it with ten sentences. The first sentence is thinking of the virtuous friend.

證人法界。余句思法證法法界于中初一句總。謂三昧是體解脫是用。體用合明。二別思彼體。次二句別思彼用。一益生廣多。二無思普遍即用而寂故。次二句思前體用所因。一內智凈故。二外緣加故。后三句思其勝進。依前體用進益后三故。第四如是住下所經時分。六月六日者。第六住中滿第六度故。以法味資神故。身心都忘不覺時久。第五過此已下。明出定者所作訖故。第二正明咨問中二。先贊后問。今初分二。初標贊深勝。后以能除滅下出贊所因。由具此下諸因故。上云甚深廣大等。其中雲能令增長有為樂者。不捨有為故。出有樂者不染有故。又上句為凡夫。次句為二乘。下云引發菩提。即為大器。第二聖者此三昧者下。正問有二問答。先問名后問用。初中先問后答。今初。上既修入何更問名。其猶世人得大王膳。雖餐勝味何必知名。答有三名者。初一從智立。次一雙就境智。后一雙融境智立名。普眼捨得者。般若之智照一切法故名普眼。皆無所得故云捨得。若有所得。不能即寂而用。以無所得即無所不得。菩薩無得心無掛礙。諸佛無得則得菩提。昔云障無不寂曰舍。理無不證曰得。非無此理而未造玄。二合稱中般若清凈故。境界清凈。清凈之境皆般若境故。三雙融立稱者。般若了境無境非般若。何所不嚴。故智

【現代漢語翻譯】現代漢語譯本證人法界（以證悟來證明諸法實相的境界）。其餘句子是思法（思考佛法）、證法（證悟佛法）和法界（諸法實相的境界），其中第一句是總說。意思是三昧（專注的狀態）是體（本體），解脫（從束縛中解脫）是用（作用）。將本體和作用合起來說明。第二部分分別思考那個本體。接下來的兩句分別思考那個作用。一是利益眾生廣泛而眾多。二是無思普遍，即作用而又寂靜的緣故。接下來的兩句思考前面本體和作用的原因。一是內在智慧清凈的緣故。二是外在因緣加持的緣故。最後三句思考它的殊勝增進。依靠前面的本體和作用，增進後面的三種殊勝。第四部分『如是住下』所經歷的時間。『六月六日』，是因為第六住中圓滿了第六度（佈施、持戒、忍辱、精進、禪定、般若）的緣故。因為用佛法的滋味來滋養精神，所以身心都忘記了，不覺得時間長久。第五部分『過此已下』，說明出定的人所做的事情已經完畢的緣故。第二部分正式說明諮詢提問，分為兩部分。先讚歎，后提問。現在是第一部分，分為兩部分。先標明讚歎的深奧殊勝，然後用『能除滅下』來說明讚歎的原因。因為具備『由具此下』的各種原因的緣故。上面說『甚深廣大』等。其中說『能令增長有為樂者』，是不捨棄有為法的緣故。說『出有樂者』，是不染著有為法的緣故。而且上面一句是為凡夫說的，下一句是為二乘（聲聞、緣覺）說的，下面說『引發菩提』，就是為大根器的人說的。第二部分『聖者此三昧者下』，正式提問，有兩問兩答。先問名稱，后問作用。第一部分先問后答。現在是第一部分。上面已經修習進入了，為什麼還要問名稱呢？這就像世人得到了大王的膳食，雖然品嚐了美味，何必知道名稱呢？回答說有三個名稱。第一個是從智慧建立的，第二個是雙從境界和智慧建立的，第三個是雙融合境界和智慧建立名稱的。『普眼捨得者』，般若（智慧）的智慧照耀一切法，所以叫做普眼。都無所得，所以說捨得。如果有所得，就不能立即寂靜而起作用。因為無所得，就是無所不得。菩薩沒有得失之心，沒有牽掛障礙。諸佛沒有得失之心，就能證得菩提。以前說障礙無不寂靜叫做舍，道理無不證得叫做得。並非沒有這個道理而沒有創造玄妙。二合稱中，般若清凈的緣故，境界清凈。清凈的境界都是般若的境界的緣故。三雙融合建立名稱的，般若了達境界，沒有哪個境界不是般若。有什麼不莊嚴的呢？所以智慧（智）

【English Translation】 English version Witnessing the Dharma Realm (the state of proving the reality of all dharmas through enlightenment). The remaining sentences are about contemplating the Dharma (thinking about the Buddha's teachings), proving the Dharma (realizing the Dharma), and the Dharma Realm (the realm of the reality of all dharmas), with the first sentence being a general statement. It means that Samadhi (the state of concentration) is the essence (substance), and liberation (freedom from bondage) is the function (application). It explains by combining the essence and the function. The second part separately contemplates that essence. The following two sentences separately contemplate that function. First, it benefits sentient beings widely and numerously. Second, it is non-thinking and universal, meaning it functions while being in stillness. The following two sentences contemplate the cause of the preceding essence and function. First, it is because of the purity of inner wisdom. Second, it is because of the blessing of external conditions. The last three sentences contemplate its supreme advancement. Relying on the preceding essence and function, it advances the following three supremes. The fourth part, 'remaining in such a state,' refers to the time experienced. 'Six months and six days' is because the sixth perfection (generosity, morality, patience, diligence, concentration, wisdom) is fulfilled in the sixth dwelling. Because the spirit is nourished by the taste of the Dharma, both body and mind forget themselves, and they do not feel the passage of time. The fifth part, 'beyond this,' explains that the actions of the person emerging from Samadhi are completed. The second part formally explains the consultation and questioning, divided into two parts. First, praise, then question. Now is the first part, divided into two parts. First, it marks the profundity and supremacy of the praise, and then it explains the reason for the praise with 'able to eliminate.' It is because it possesses the various causes of 'possessing this.' The above says 'very profound and vast,' etc. Among them, saying 'able to increase the joy of conditioned existence' is because it does not abandon conditioned dharmas. Saying 'emerging from the joy of existence' is because it is not attached to conditioned dharmas. Moreover, the above sentence is for ordinary people, the next sentence is for the two vehicles (Śrāvaka and Pratyekabuddha), and the following says 'initiate Bodhi,' which is for people with great capacity. The second part, 'the sage, this Samadhi,' formally asks, with two questions and two answers. First, ask the name, then ask the function. The first part asks first and then answers. Now is the first part. Having already cultivated and entered above, why ask the name again? It is like a person obtaining the king's meal, although tasting the deliciousness, why necessarily know the name? The answer is that there are three names. The first is established from wisdom, the second is established from both the realm and wisdom, and the third is established by fusing both the realm and wisdom. 'Universal Eye Giving and Receiving' means that the wisdom of Prajna (wisdom) illuminates all dharmas, so it is called Universal Eye. All are without attainment, so it is called giving and receiving. If there is attainment, it cannot immediately be still and function. Because there is no attainment, there is nothing that cannot be attained. Bodhisattvas have no mind of gain or loss, no worries or obstacles. Buddhas have no mind of gain or loss, and can attain Bodhi. It was previously said that obstructing non-stillness is called giving, and proving all principles is called receiving. It is not that there is no such principle and no creation of mystery. In the second combined name, because Prajna is pure, the realm is pure. Pure realms are all realms of Prajna. The third is the fusion of the realm and the wisdom to establish the name. Prajna understands the realm, and there is no realm that is not Prajna. What is not solemn? Therefore, wisdom (智)

論云。說智及智處俱名為般若。是則若般若清凈若境清凈。無二無二分無別無斷故。故一莊嚴一切莊嚴。名普莊嚴。及攝眷屬可知。二善財童子言聖者下向境界中。先問后答。問云唯如是者。上所目睹頗已修入視聽之外。更希異聞。后答中皆示上來之所不及。于中三。初明於器世間無礙。次見一切佛下於智正覺世間無礙。后大悲攝受下於眾生世間無礙。其中見佛亦為攝生故。文並可知。第三謙己推勝中。初謙己知一。后如諸下推勝中二。先舉彼所知。后而我下顯不能測。第四指示后友中。處名海潮者。但言有處。則猶是前國顯方便行不離般若故。言海潮者。謂潮所至處。顯方便就機不過限故。亦將入生死海以濟物故。能知三世佛法海故。故上法門名為海藏。園名普莊嚴者。約相廣有眾嚴故。約表以生死為園苑。萬行為莊嚴故。又文義相隨等莊嚴總持無漏法故。友名休舍者。此云意樂。亦云希望。亦云滿愿。謂隨眾生意樂希望。得圓滿故。亦能圓滿性相法故。前般若了真故寄比丘。此以慈心方便入俗故。寄優婆夷矣(已下六十四經)第七休舍優婆夷寄不退住文中具六。第一依教趣求中二。先念前友教文有十句。前五集經者序。后五正陳所念可知。二漸次下趣求后友亦可知。第二見普莊嚴下。見敬咨問中三。初見次敬后咨

【現代漢語翻譯】現代漢語譯本：論中說，智慧和智慧的處所都叫做般若（prajna，智慧）。如果般若清凈，那麼境界也就清凈，沒有二，沒有二分，沒有差別，沒有斷絕。所以，一個莊嚴就是一切莊嚴，這叫做普莊嚴（Samantavyuha，普遍的莊嚴）。以及攝受眷屬，這些都是可以理解的。第二，善財童子說，聖者向下前往的境界中，先提問后回答。提問說『僅僅是這樣嗎』，意思是說，上面所親眼目睹的，是否已經修入視聽之外，更希望聽到不同的見解。後面的回答中，都顯示了上面所不及之處。其中分為三部分。首先說明在器世間（bhajana-loka，容納有情眾生的物質世界）中沒有障礙。其次，『見一切佛』以下，說明在智正覺世間（jnana-bodhi-loka，佛的智慧和覺悟的境界）中沒有障礙。最後，『大悲攝受』以下，說明在眾生世間（sattva-loka，有情眾生的世界）中沒有障礙。其中，見到佛也是爲了攝受眾生。文中的意思都是可以理解的。第三，謙虛地推崇他人勝過自己。首先謙虛地說自己只知道一部分。然後，『如諸』以下，推崇他人勝過自己，分為兩部分。首先舉出他們所知道的。然後，『而我』以下，顯示自己不能測度。第四，指示後面的善知識。處所名叫海潮（Sea Tide），只說有這個地方，仍然是在之前的國家，顯示方便之行不離般若的緣故。說『海潮』，是說潮水所到達的地方，顯示方便順應根機，沒有限制的緣故。也像是進入生死之海來救濟眾生。能夠知道三世佛法之海的緣故。所以上面的法門名叫海藏（Sea Treasury）。園林名叫普莊嚴，是從相上來講，廣泛地具有各種莊嚴的緣故。從表法上來說，以生死為園苑，萬行作為莊嚴的緣故。又是文義相互隨順等莊嚴總持無漏法的緣故。善知識名叫休舍（Visramati，休息者），這裡的意思是意樂，也說是希望，也說是滿愿，是說隨順眾生的意樂希望，得以圓滿的緣故。也能圓滿性相之法的緣故。前面般若了達真諦的緣故，寄託于比丘（bhiksu，出家男眾）。這裡因為慈心方便進入世俗的緣故，寄託于優婆夷（upasika，在家女眾）了。（以下六十四經）第七，休舍優婆夷寄託于不退轉的住處，文中具有六個方面。第一，依據教導前往尋求，分為兩部分。首先是憶念之前的善知識的教導，文中有十句。前五句是集經者的序言。后五句是正式陳述所憶念的內容，可以理解。第二，漸漸地前往尋求後面的善知識，也是可以理解的。第二，見到普莊嚴以下，見到、恭敬、諮詢，分為三部分。首先是見到，其次是恭敬，最後是諮詢。

【English Translation】 English version: The treatise says that both wisdom and the place of wisdom are called prajna (wisdom). If prajna is pure, then the realm is also pure, without duality, without division, without difference, and without cessation. Therefore, one adornment is all adornments, which is called Samantavyuha (universal adornment). And the gathering of retinue is understandable. Secondly, Sudhana (virtuous wealth) says that in the realm where the sage goes downward, questions are asked before answers are given. The question 'Is it only so?' means, what has been witnessed above, has it already been cultivated beyond sight and hearing, and is there a further hope for different views? The subsequent answers all show what was not achieved above. It is divided into three parts. First, it is explained that there is no obstacle in the bhajana-loka (vessel world, the material world that contains sentient beings). Secondly, 'Seeing all Buddhas' below, it is explained that there is no obstacle in the jnana-bodhi-loka (the realm of the Buddha's wisdom and enlightenment). Finally, 'Great compassion embraces' below, it is explained that there is no obstacle in the sattva-loka (the world of sentient beings). Among them, seeing the Buddha is also for the sake of embracing sentient beings. The meaning in the text is understandable. Thirdly, humbly promoting others as superior to oneself. First, humbly saying that one only knows a part. Then, 'Like the others' below, promoting others as superior to oneself, divided into two parts. First, listing what they know. Then, 'But I' below, showing that one cannot fathom. Fourthly, indicating the subsequent good friend. The place is called Sea Tide, only saying that there is this place, it is still in the previous country, showing that the practice of skillful means is inseparable from prajna. Saying 'Sea Tide' means the place where the tide reaches, showing that skillful means adapt to the capacity of beings without limitation. It is also like entering the sea of birth and death to save sentient beings. Being able to know the sea of the Buddhadharma of the three times. Therefore, the above Dharma gate is called Sea Treasury. The garden is called Samantavyuha, from the perspective of form, it widely possesses various adornments. From the perspective of representation, taking birth and death as the garden, and myriad practices as adornments. It is also that the meaning of the text mutually follows, such as the adornment of the Dharani (total retention) of undefiled Dharma. The good friend is called Visramati (rest), here meaning intention and joy, also said to be hope, also said to be fulfilling wishes, meaning that following the intention and hope of sentient beings, it can be fulfilled. It can also fulfill the Dharma of nature and characteristics. Previously, prajna understood the truth, so it was entrusted to a bhiksu (monk). Here, because of compassionate skillful means entering the mundane, it is entrusted to an upasika (laywoman). (The following sixty-four sutras) Seventh, Visramati the upasika is entrusted to the abode of non-retrogression, the text has six aspects. First, seeking according to the teachings, divided into two parts. First, recalling the teachings of the previous good friend, the text has ten sentences. The first five sentences are the preface of the sutra collector. The last five sentences are the formal statement of what is recalled, which can be understood. Secondly, gradually going to seek the subsequent good friend is also understandable. Secondly, seeing Samantavyuha below, seeing, revering, and inquiring, divided into three parts. First is seeing, second is revering, and last is inquiring.

。問前中二。先見依報殊勝。有十事莊嚴。一寶墻圍繞。二一切寶樹下林樹行列。三其地下堂閣崇麗。四一萬浴池下浴沼清華。五其中復有百萬陂下。映帶池流。六園中復有廣大下。嚴敷殿座。即別明善友所坐。先殿後座可知。七園中復有下羅以帳網先帳后網。八有百萬大光下耀以光明。九常雨下雨散雜嚴。十百萬天子下凡聖欣敬。二時休舍下明見正報端嚴。于中四。一正報殊常。二百千億下十方云仰。三其有見此下業用難測。四爾時善財入下正見身儀。二往詣其所下設敬。三白言聖者下咨問法要。文並可知。第三休舍告言善男子下。稱讚授法。略無稱讚。但有正示法界。于中四。一舉法門體用。二窮因淺深。三顯果久近。四彰法名字。今初分二。先總舉體用名。下當顯用約不空。二善男子若有下別明勝用。于中三。一明益物不空用。先反后順。見皆不退者。顯若得方便至不退住故。二善男子東方下。諸佛被益用。以與三寶同住故。與我住皆悉不空。三善男子我此下引證不空。現與同住皆不退故。亦表方便入俗。則八萬塵勞皆成波羅蜜故。二窮因淺深中。先問后答。答中二。先約因緣答。婆樓那者。此雲水也。總三十六恒者。近佛既多發心已久。而要言三十六者。顯已過前六位。位位具修六度。六六三十六。皆是恒沙

【現代漢語翻譯】現代漢語譯本問：『前中二』（指前面內容中的第二部分）是什麼？先看到依報的殊勝，有十件事來莊嚴它：一是寶墻圍繞；二是所有寶樹下都有林樹成行排列；三是其地下的殿堂閣樓崇高華麗；四是一萬個浴池下有清澈華美的浴沼；五是其中還有百萬個水陂（小水壩），映襯著池水流動；六是園中還有廣大的地方，莊嚴地鋪設著殿座，特別標明善友所坐之處，先殿後座可以得知；七是園中張羅著帳網，先有帳後有網；八是有百萬大光明照耀；九是經常下雨，雨水散落，交雜著莊嚴；十是百萬天子對凡聖欣喜敬仰。二是『時休舍』（指休息之處）表明能見到正報的端嚴。其中有四點：一是正報殊勝超常；二是百千億人從十方仰望；三是見到此景象的人，其業用難以測度；四是那時善財童子進入，能正確地看到（善知識的）身儀。二是前往其住所，表達敬意。三是（善財童子）稟告說：『聖者』，請教佛法的要義。文義都可以理解。第三，休舍（Vairochana，毗盧遮那）告言：『善男子』，稱讚並傳授佛法。這裡沒有稱讚，只有直接指示法界。其中有四點：一是舉出法門的體和用；二是窮究因的淺深；三是顯示果的久近；四是彰顯法的名字。現在先說第一點，分為兩部分：先總舉體和用的名稱，下面將要顯示用，約等於不空。二是『善男子，若有』（善男子，如果有人）以下，分別說明殊勝的用處。其中有三點：一是說明利益眾生不空的用處，先反后順。『見皆不退者』（見到都能不退轉），顯示如果得到方便法門，就能到達不退轉的住位。二是『善男子，東方』（善男子，東方）以下，諸佛被利益的用處，因為與三寶同住的緣故。『與我住皆悉不空』（與我同住都不會落空）。三是『善男子，我此』（善男子，我這裡）以下，引證不空。現在與（善知識）同住都不會退轉的緣故，也表示方便法門進入世俗，那麼八萬塵勞都能成為波羅蜜的緣故。二，窮究因的淺深中，先問后答。回答中有兩點：先約因緣回答。『婆樓那』（Varuna），這裡的意思是水。總共三十六恒河沙數，因為靠近佛的緣故，發心已經很久了，而要說三十六的原因，是顯示已經過了前面的六個位次，每個位次都修習六度，六六三十六，都是恒河沙數。

【English Translation】 English version Question: What is 'the second of the former two' (referring to the second part of the previous content)? First, seeing the auspiciousness of the dependent reward, there are ten things to adorn it: First, it is surrounded by treasure walls; second, under all the treasure trees are rows of forest trees; third, the halls and pavilions under the ground are lofty and magnificent; fourth, under ten thousand bathing pools are clear and beautiful bathing marshes; fifth, there are also millions of embankments (small dams) reflecting the flowing pool water; sixth, there is also a vast area in the garden, solemnly laid with palace seats, specifically indicating where the virtuous friends sit, it can be known that the palace comes before the seat; seventh, the garden is covered with tents and nets, first tents then nets; eighth, there are millions of great lights shining; ninth, it rains frequently, the rain scatters, mixed with solemnity; tenth, millions of devas rejoice and respect the ordinary and the holy. Second, 'the time of rest' (referring to the place of rest) indicates that one can see the dignity of the direct reward. There are four points in it: First, the direct reward is unusually auspicious; second, hundreds of thousands of people look up from the ten directions; third, for those who see this scene, its karmic function is difficult to measure; fourth, at that time, Sudhana (善財童子) enters and can correctly see the demeanor of (the virtuous teacher). Second, going to his residence to express respect. Third, (Sudhana) reports: 'Sage,' please teach the essentials of the Dharma. The meaning of the text can be understood. Third, Vairochana (毗盧遮那) says: 'Good man,' praising and imparting the Dharma. There is no praise here, only direct instruction of the Dharmadhatu. There are four points in it: First, it raises the substance and function of the Dharma gate; second, it explores the shallowness and depth of the cause; third, it shows the duration of the result; fourth, it reveals the name of the Dharma. Now, let's talk about the first point, divided into two parts: First, generally raise the name of the substance and function, and below will show the function, which is approximately not empty. Second, 'Good man, if there is' (善男子，若有) below, respectively explain the special uses. There are three points in it: First, it explains the use of benefiting sentient beings without emptiness, first reverse and then smooth. 'Those who see do not retreat' (見皆不退者), showing that if you get the expedient Dharma, you can reach the position of non-retreat. Second, 'Good man, the East' (善男子，東方) below, the use of the Buddhas being benefited, because they live with the Three Jewels. 'Living with me is not empty' (與我住皆悉不空). Third, 'Good man, I am here' (善男子，我此) below, citing evidence of non-emptiness. Now, living with (the virtuous teacher) will not retreat, which also means that the expedient Dharma enters the world, then eighty thousand dust labors can become Paramita. Second, in exploring the shallowness and depth of the cause, first ask and then answer. There are two points in the answer: First, answer about the cause and condition. 'Varuna' (婆樓那), here means water. A total of thirty-six Ganges sands, because of being close to the Buddha, the aspiration has been for a long time, and the reason for saying thirty-six is to show that it has passed the previous six positions, and each position has practiced the six perfections, six six thirty-six, all are Ganges sands.

性德故云爾耳。涅槃亦有此數。后善男子菩薩初發心下。約心量答。意顯發心稱法界故。亦等眾生。眾生亦無初際。從癡有愛。而菩薩發心癡愛無初。心亦無終故。三顯果久近中。亦先問后答。答中明無齊限故。不應作久近之問。文中三。初反釋無齊限。于中先別明二十四句。初八化生。次六供佛。次四嚴剎。后六持法。后如是略說下總顯。二欲教化調伏一切眾生下。順釋無齊限。亦有別有總可知。三善男子菩薩行普入下。總結無盡此同初地十無盡句。眾生無盡故。成佛無期。若爾豈都無成耶。因此略辨成不成義。勒為四句。一以向約因緣厚薄。對今無盡則有始而無成。此約悲門得果不捨因故。二以稱法界發心故。不見初相方為真成。則無始而有終。此約智說。三悲智合明不壞相故不妨始終。前後諸文其例非一。四約稱性之談。則無終無始故。天女云。但以世俗文字數故說有三世。非謂菩提有去來今。故下大愿精進夜神云。不可以生死中長短劫數。分別菩薩智輪等。喻斯四句無有障礙。欲成即唸唸成。常成常不成無有障礙。四彰法名字先問后答。答云離憂安隱幢者。此有二義。一以大悲高顯所以稱幢。其有見者。離業惑苦不退菩提。是謂離憂安隱。二者即智之悲涉苦安隱。即悲之智多劫無憂。雙摧生死涅槃。特出凡小

【現代漢語翻譯】現代漢語譯本『性德故云爾耳』（這是因為自性本具的緣故）。『涅槃亦有此數』（涅槃的境界也是如此）。『后善男子菩薩初發心下』（後面，善男子，關於菩薩初發心的問題），這是從心量的角度來回答。意思是說，菩薩的發心與法界相應，所以等同於一切眾生。眾生也沒有初始的邊際，從愚癡而生愛慾。而菩薩的發心，其愚癡和愛慾也沒有初始，心也沒有終結。『三顯果久近中』（第三，顯示證果的久遠或臨近），也是先提問后回答。回答中說明沒有期限，所以不應該問多久或臨近的問題。文中分為三部分。首先，反過來解釋沒有期限。其中，先分別說明二十四句。最初的八句是關於化生，其次的六句是關於供佛，再次的四句是關於莊嚴佛剎，最後的六句是關於護持佛法。後面『如是略說下』是總的顯示。第二，『欲教化調伏一切眾生下』（想要教化調伏一切眾生），順著解釋沒有期限。也有分別和總體的說法，可以理解。『三善男子菩薩行普入下』（第三，善男子，菩薩的行普皆入），總結了無盡。這與初地十無盡句相同。因為眾生沒有窮盡，所以成佛也沒有期限。如果這樣，難道就完全不能成就嗎？因此，簡略地辨別成就與不成就的意義，歸納為四句。第一，從趨向的角度，根據因緣的深厚或淺薄，對於現在這種無盡的狀態，就是有開始而沒有成就。這是從悲門的角度來說，得到果位也不捨棄因地。第二，因為與法界相應而發心，所以不見初始的相狀，才算是真正的成就。那就是無始而有終。這是從智慧的角度來說。第三，悲和智合起來說明，不壞滅相，所以不妨礙始終。前後經文有很多這樣的例子。第四，從稱合自性的角度來說，就沒有終結也沒有開始。所以天女說：『只是用世俗的文字數量來說有三世，並不是說菩提有過去、現在、未來。』所以後面的大愿精進夜神說：『不可以生死中的長短劫數，來分別菩薩的智輪』等等。比喻這四句沒有障礙。想要成就，就念念成就。常常成就，常常不成就，沒有障礙。『四彰法名字先問后答』（第四，彰顯法的名字，先提問后回答）。回答說『離憂安隱幢』，這有兩種含義。第一，用大悲來高高地顯示，所以稱為『幢』。凡是見到它的人，就能脫離業和煩惱的痛苦，不退轉于菩提，這就是所謂的『離憂安隱』。第二，就是以智慧的悲憫涉入痛苦而得安穩，以悲憫的智慧在多劫中沒有憂愁。同時摧毀生死和涅槃，特別超出凡夫和小乘。

【English Translation】 English version 'Xing De Gu Yun Er Er' (This is because of the inherent nature). 'Nirvana Yi You Ci Shu' (The state of Nirvana is also like this). 'Hou Shan Nan Zi Pusa Chu Fa Xin Xia' (Later, good man, regarding the question of the Bodhisattva's initial aspiration), this is answered from the perspective of the mind's capacity. It means that the Bodhisattva's aspiration corresponds to the Dharma Realm, so it is equal to all sentient beings. Sentient beings also have no initial boundary, arising from ignorance and desire. And the Bodhisattva's aspiration, their ignorance and desire have no beginning, and the mind has no end. 'San Xian Guo Jiu Jin Zhong' (Third, showing the remoteness or proximity of attaining the fruit), it is also asking first and then answering. The answer explains that there is no time limit, so one should not ask about how long or how near. The text is divided into three parts. First, it explains in reverse that there is no time limit. Among them, first separately explain the twenty-four sentences. The initial eight sentences are about manifested birth, the next six sentences are about offering to the Buddhas, the next four sentences are about adorning the Buddha lands, and the last six sentences are about upholding the Dharma. The following 'Ru Shi Lue Shuo Xia' is a general display. Second, 'Yu Jiao Hua Tiao Fu Yi Qie Zhong Sheng Xia' (Wanting to teach and subdue all sentient beings), explaining along the lines that there is no time limit. There are also separate and general statements, which can be understood. 'San Shan Nan Zi Pusa Xing Pu Ru Xia' (Third, good man, the Bodhisattva's practices universally enter), summarizing the inexhaustible. This is the same as the ten inexhaustible sentences of the first ground. Because sentient beings are inexhaustible, so there is no time limit for attaining Buddhahood. If so, can one not achieve it at all? Therefore, briefly distinguish the meaning of achievement and non-achievement, summarized into four sentences. First, from the perspective of inclination, according to the depth or shallowness of the causes and conditions, for the current state of inexhaustibility, it is having a beginning but no achievement. This is from the perspective of the gate of compassion, not abandoning the causal ground even after attaining the fruit. Second, because of aspiring in accordance with the Dharma Realm, not seeing the initial appearance is considered true achievement. That is, having no beginning but having an end. This is from the perspective of wisdom. Third, compassion and wisdom combined explain that the indestructible appearance does not hinder the beginning and the end. There are many such examples in the preceding and following scriptures. Fourth, from the perspective of speaking in accordance with the nature, there is no end and no beginning. Therefore, the goddess said: 'It is only using the worldly number of words to say that there are three times, not that Bodhi has past, present, and future.' Therefore, the following Great Vow Vigorous Night God said: 'One cannot distinguish the Bodhisattva's wheel of wisdom by the long and short kalpas in birth and death,' and so on. The metaphor is that these four sentences have no obstacles. Wanting to achieve, one achieves in every thought. Constantly achieving, constantly not achieving, there is no obstacle. 'Si Zhang Fa Ming Zi Xian Wen Hou Da' (Fourth, manifesting the name of the Dharma, asking first and then answering). The answer says 'Li You An Yin Chuang' (Banner of Freedom from Sorrow and Peace), which has two meanings. First, using great compassion to display high and lofty, so it is called 'banner'. All those who see it can escape the suffering of karma and afflictions, and not regress from Bodhi, which is called 'freedom from sorrow and peace'. Second, it is the compassion of wisdom entering into suffering and attaining peace, and the wisdom of compassion having no sorrow in many kalpas. Simultaneously destroying birth and death and Nirvana, especially surpassing ordinary people and the small vehicle.

之外故名幢矣。第四謙己推勝可知。第五指示后友中。言海潮之處者。但約大悲攝物無失。受童真名故。不異前處國名那羅素者。此云不懶惰。動剎持剎觀剎詣剎。無休息故。仙人名毗目瞿沙者。梵言猶略。若具應云毗目多羅涅懼沙。此翻名最上無恐怖聲。亦云毗沙摩。此云無怖畏。烏多羅此云上。涅瞿婆此云出聲。二譯大同。謂常出增上無怖畏聲。安眾生故。彼住文云出廣大遍滿音。以童真清潔無漏故。寄仙人表之。第八毗目仙人寄童真住。六段初依教趣求中。初念前友教。有十二句。前二總明順前解行。后十依前增進勝心。前四約福。后六約智。第二見一大下。見敬咨問中三。先見次敬后咨問。今初分二。先見依報。樹名波吒羅者。正如此方楸樹。尼拘律者。如此方柳樹子以枇杷。余如音義。后時善財童子見彼下見正報。領徒一萬者。表萬行故。二善財見已下設敬稱讚。于中三。先身敬。次言贊。見夷險者。涅槃為夷平。生死為險難。又二皆為險。不住為夷。余可知。後作是語已下重明身敬。將欲問故。三白言聖者下咨問法要。第三時毗目下。稱讚授法中二。先稱讚法器。后正授法要。今初中四。一總贊發心。示徒眾者令敬學故。次善男子此童子下。別贊發心之相。三時諸仙眾下眷屬敬贊。言險易者。易亦平也。

【現代漢語翻譯】現代漢語譯本『之外故名幢矣』：因此而得名『幢』（一種旗幟）。『第四謙己推勝可知』：第四點，謙虛自己而推崇他人，這是可以理解的。『第五指示后友中。言海潮之處者。但約大悲攝物無失。受童真名故。不異前處國名那羅素者。此云不懶惰。動剎持剎觀剎詣剎。無休息故』：第五點，指示後面的善友。說到海潮之處，只是比喻大悲心攝受眾生沒有缺失。因為接受了童真之名，所以和前面提到的國名那羅素（Narasu，不懶惰）的地方沒有區別。之所以稱為『不懶惰』，是因為（菩薩）動身於佛剎、守護佛剎、觀察佛剎、前往佛剎，沒有休息的緣故。『仙人名毗目瞿沙者。梵言猶略。若具應云毗目多羅涅懼沙。此翻名最上無恐怖聲。亦云毗沙摩。此云無怖畏。烏多羅此云上。涅瞿婆此云出聲。二譯大同。謂常出增上無怖畏聲。安眾生故。彼住文云出廣大遍滿音。以童真清潔無漏故。寄仙人表之』：仙人的名字叫毗目瞿沙（Vimuktaghosha），這是梵語的簡略說法。如果完整地說，應該是毗目多羅涅懼沙（Vimuktanirghosha），翻譯過來就是『最上無恐怖聲』。也叫毗沙摩（Vishama），意思是『無怖畏』。烏多羅（Uttara）意思是『上』，涅瞿婆（Nirghosha）意思是『出聲』。兩種翻譯大同小異，都是說（仙人）常常發出增上、無怖畏的聲音，爲了安定眾生。他所居住的地方的文字記載說，（仙人）發出廣大遍滿的聲音。因為童真具有清潔無漏的特質，所以用仙人來象徵。『第八毗目仙人寄童真住。六段初依教趣求中。初念前友教。有十二句。前二總明順前解行。后十依前增進勝心。前四約福。后六約智』：第八點，毗目（Vimukta）仙人寄託于童真居住。六段中的第一段是依教義而趣求，首先是憶念之前的善友的教誨，共有十二句。前兩句總括說明順應之前的理解和修行，后十句依據之前的理解而增進殊勝的心。前四句是關於福德，后六句是關於智慧。『第二見一大下。見敬咨問中三。先見次敬后咨問。今初分二。先見依報。樹名波吒羅者。正如此方楸樹。尼拘律者。如此方柳樹子以枇杷。余如音義。后時善財童子見彼下見正報。領徒一萬者。表萬行故』：第二點，『見一大』以下，是關於見到、尊敬、諮詢的部分，分為三個階段：先是見到，然後是尊敬，最後是諮詢。現在是第一個階段，分為兩部分：首先是見到所依之報。樹的名字叫波吒羅（Patalā），正像這邊的楸樹。尼拘律（Nigrodha）就像這邊的柳樹，果實像枇杷。其餘的可以參考音義。之後，善財童子見到他們以下，是見到正報。帶領一萬名弟子，表示萬行。『二善財見已下設敬稱讚。于中三。先身敬。次言贊。見夷險者。涅槃為夷平。生死為險難。又二皆為險。不住為夷。余可知。後作是語已下重明身敬。將欲問故。三白言聖者下咨問法要』：第二點，善財童子見到之後，表達尊敬和稱讚，分為三個部分：首先是身體的尊敬，然後是言語的讚歎。見到夷險，涅槃是夷平，生死是險難。或者說，兩者都是險，不住于兩者就是夷平。其餘的可以理解。之後，『作是語已下』，再次表明身體的尊敬，因為將要提問。第三，『白言聖者下』，是諮詢佛法要義。『第三時毗目下。稱讚授法中二。先稱讚法器。后正授法要。今初中四。一總贊發心。示徒眾者令敬學故。次善男子此童子下。別贊發心之相。三時諸仙眾下眷屬敬贊。言險易者。易亦平也』：第三點，『時毗目下』，是稱讚和傳授佛法的部分，分為兩個部分：首先是稱讚法器，然後是正式傳授佛法要義。現在是第一個部分，分為四個方面：第一，總的讚歎發心。向徒眾展示，是爲了讓他們尊敬學習。其次，『善男子此童子下』，分別讚歎發心的相狀。第三，『時諸仙眾下』，眷屬尊敬讚歎。說到險易，易也就是平坦。

【English Translation】 English version '之外故名幢矣': Therefore, it is named 'Dhvaja' (a type of banner). '第四謙己推勝可知': Fourthly, being humble oneself and praising others is understandable. '第五指示后友中。言海潮之處者。但約大悲攝物無失。受童真名故。不異前處國名那羅素者。此云不懶惰。動剎持剎觀剎詣剎。無休息故': Fifthly, it indicates the subsequent good friends. Speaking of the place of the sea tide, it is only a metaphor for the great compassionate mind embracing beings without fail. Because it received the name of 'Kumāra' (童真, pure youth), it is no different from the previously mentioned country named Narasu (那羅素, not lazy). The reason it is called 'not lazy' is because (the Bodhisattva) moves in Buddha-fields, upholds Buddha-fields, observes Buddha-fields, and goes to Buddha-fields without rest. '仙人名毗目瞿沙者。梵言猶略。若具應云毗目多羅涅懼沙。此翻名最上無恐怖聲。亦云毗沙摩。此云無怖畏。烏多羅此云上。涅瞿婆此云出聲。二譯大同。謂常出增上無怖畏聲。安眾生故。彼住文云出廣大遍滿音。以童真清潔無漏故。寄仙人表之': The name of the ṛṣi (仙人, sage) is Vimuktaghosha (毗目瞿沙). The Sanskrit is still abbreviated. If it were complete, it should be Vimuktanirghosha (毗目多羅涅懼沙), which translates to 'supreme sound without terror'. It is also called Vishama (毗沙摩), which means 'without fear'. Uttara (烏多羅) means 'supreme', and Nirghosha (涅瞿婆) means 'uttering sound'. The two translations are largely the same, meaning (the sage) constantly emits a supreme, fearless sound to pacify beings. The text describing his residence says that (the sage) emits a vast and all-pervading sound. Because the Kumāra (童真, pure youth) has the qualities of purity and non-leakage, the ṛṣi (仙人, sage) is used to symbolize it. '第八毗目仙人寄童真住。六段初依教趣求中。初念前友教。有十二句。前二總明順前解行。后十依前增進勝心。前四約福。后六約智': Eighthly, the ṛṣi (仙人, sage) Vimukta (毗目) dwells in the Kumāra (童真, pure youth). The first of the six sections is seeking according to the teachings. First, there is the recollection of the teachings of previous good friends, with twelve sentences. The first two sentences generally explain following the previous understanding and practice, and the last ten sentences rely on the previous understanding to advance the supreme mind. The first four sentences are about merit, and the last six sentences are about wisdom. '第二見一大下。見敬咨問中三。先見次敬后咨問。今初分二。先見依報。樹名波吒羅者。正如此方楸樹。尼拘律者。如此方柳樹子以枇杷。余如音義。后時善財童子見彼下見正報。領徒一萬者。表萬行故': Secondly, 'Seeing a great one' and below, is about seeing, respecting, and inquiring, divided into three stages: first seeing, then respecting, and finally inquiring. Now is the first stage, divided into two parts: first, seeing the dependent reward. The name of the tree is Patalā (波吒羅), which is like the catalpa tree here. Nigrodha (尼拘律) is like the willow tree here, with fruits like loquats. The rest can be referred to the sound and meaning. Later, when Sudhana (善財童子) sees them below, it is seeing the proper reward. Leading ten thousand disciples represents the ten thousand practices. '二善財見已下設敬稱讚。于中三。先身敬。次言贊。見夷險者。涅槃為夷平。生死為險難。又二皆為險。不住為夷。余可知。後作是語已下重明身敬。將欲問故。三白言聖者下咨問法要': Secondly, after Sudhana (善財童子) sees them, he expresses respect and praise, divided into three parts: first, bodily respect, then verbal praise. Seeing the level and the dangerous, Nirvāṇa (涅槃) is level, and Saṃsāra (生死) is dangerous. Or, both are dangerous, and not dwelling in either is level. The rest can be understood. Afterwards, '作是語已下', again showing bodily respect, because he is about to ask. Thirdly, '白言聖者下', is inquiring about the Dharma essence. '第三時毗目下。稱讚授法中二。先稱讚法器。后正授法要。今初中四。一總贊發心。示徒眾者令敬學故。次善男子此童子下。別贊發心之相。三時諸仙眾下眷屬敬贊。言險易者。易亦平也': Thirdly, '時毗目下', is the part of praising and transmitting the Dharma, divided into two parts: first, praising the vessel of the Dharma, and then formally transmitting the Dharma essence. Now is the first part, divided into four aspects: first, generally praising the arising of the mind. Showing it to the disciples is to make them respect and learn. Secondly, '善男子此童子下', separately praising the characteristics of the arising of the mind. Thirdly, '時諸仙眾下', the retinue respectfully praises. Speaking of the dangerous and the easy, the easy is also level.

四時毗目下述贊結果。第二時毗目瞿沙告善財下。正授法要。文中有六。初示法名體。童真凈智變化自在。高出功用之表所以名幢。相惑不動故云無勝。即此摧惑亦名幢義。二善財白言下徴其境界。三時毗目下授令證知。摩頂顯加持之相。執手錶授與之義。相攝有力故。所見可知。四爾時善財童子為菩薩無勝下。得解脫益文有十句五對。謂為五法照得五種益。能照皆是無勝幢之別名。然初對為總餘四為別。展轉相生。且初總對。由見彼真智作用。即知是法界體。上寂而遍照故云三昧光明。二即上所得三昧光明。乃是能照之智作用。無盡之寂照故。得所照十方智。總持之明鑑無遺。三即上總持以智為體。堅利圓滿由得此故。能令自心障凈智明。為寂照之光。四得上凈智般若。則無行不嚴無德不備為莊嚴藏。此光照心能照如來法性空中包含圓滿。正受現前。五上虛空藏輪。即一切佛法圓滿寂照。以此照心。則智窮三世無盡法源。此約展轉釋。若約能照皆是總中別義。則不相躡義不異前。而其所得即三時中事。五時彼仙人放善財下。明舍加持所作託故。還在本處者。不移本處而遍十方處。既還本時亦多劫。未逾一日故。近遠無礙念劫圓融。皆圓教善友法門之力。是以善財一生能辦多劫之行。普賢位內或經不可說劫。非但三祇

【現代漢語翻譯】現代漢語譯本四時毗目（Samaya-vimoksha，時間的解脫）下述贊結果。第二時毗目瞿沙（Ghosa-vimoksha，聲音的解脫）告訴善財（Sudhana）如下。正授法要。文中有六。初示法名體：童真凈智變化自在，高出功用之表，所以名幢。相惑不動，故云無勝。即此摧惑，亦名幢義。二，善財白言下，征其境界。三時毗目下，授令證知。摩頂顯加持之相，執手錶授與之義。相攝有力故，所見可知。四，爾時善財童子為菩薩無勝下，得解脫益，文有十句五對。謂為五法照得五種益。能照皆是無勝幢之別名。然初對為總，餘四為別，展轉相生。且初總對：由見彼真智作用，即知是法界體，上寂而遍照，故云三昧光明。二，即上所得三昧光明，乃是能照之智作用，無盡之寂照故，得所照十方智，總持之明鑑無遺。三，即上總持以智為體，堅利圓滿，由得此故，能令自心障凈智明，為寂照之光。四，得上凈智般若（Prajna，智慧），則無行不嚴，無德不備，為莊嚴藏。此光照心，能照如來法性空中包含圓滿，正受現前。五，上虛空藏輪，即一切佛法圓滿寂照。以此照心，則智窮三世無盡法源。此約展轉釋。若約能照皆是總中別義，則不相躡，義不異前。而其所得，即三時中事。五時，彼仙人放善財下，明舍加持所作託故。還在本處者，不移本處而遍十方處。既還本時，亦多劫未逾一日故。近遠無礙，念劫圓融，皆圓教善友法門之力。是以善財一生能辦多劫之行，普賢（Samantabhadra）位內或經不可說劫，非但三祇。

【English Translation】 English version The following describes the results of Samaya-vimoksha (四時毗目, Liberation of Time). Ghosa-vimoksha (第二時毗目瞿沙, Liberation of Sound) then tells Sudhana (善財) the following. He is properly conferred the Dharma essentials. There are six parts in the text. First, the name and essence of the Dharma are shown: the pure wisdom of a virgin is transformed freely, surpassing the realm of function, hence it is called a banner (幢). Because it is unmoved by the confusion of appearances, it is called 'unsurpassed' (無勝). This very act of destroying confusion is also the meaning of the banner. Second, Sudhana asks about its realm. Third, Samaya-vimoksha confers it, causing him to realize it. Touching the crown of his head shows the appearance of blessing, holding his hand shows the meaning of giving it to him. Because they influence each other powerfully, what is seen can be known. Fourth, at that time, Sudhana, as the Bodhisattva 'Unsurpassed', gains the benefit of liberation. The text has ten sentences in five pairs. It means that by illuminating five dharmas, five kinds of benefits are obtained. What illuminates is all another name for the 'Unsurpassed Banner'. However, the first pair is general, and the remaining four are specific, arising from each other. The first general pair: by seeing the function of that true wisdom, one knows that it is the essence of the Dharmadhatu (法界), which is supremely tranquil and universally illuminating, hence it is called 'Samadhi Light'. Second, the Samadhi Light obtained above is the function of the illuminating wisdom. Because of the endless tranquility and illumination, one obtains the wisdom of the ten directions that is illuminated, and the clear mirror of total retention leaves nothing out. Third, the above total retention takes wisdom as its essence, firm, sharp, and complete. Because of obtaining this, it can make one's own mind free from obstacles, and wisdom clear, becoming the light of tranquility and illumination. Fourth, obtaining pure wisdom Prajna (般若), then no practice is not solemn, and no virtue is not complete, becoming a treasury of adornment. This light illuminates the mind, and can illuminate the Tathagata's (如來) Dharma-nature, containing completeness in emptiness, and correct reception manifests before one. Fifth, the wheel of the Akashagarbha (虛空藏) is the complete tranquility and illumination of all Buddha-Dharma. Using this to illuminate the mind, then wisdom exhausts the endless source of Dharma in the three times. This is explained in terms of mutual generation. If it is said that what illuminates is all the meaning of the specific within the general, then there is no mutual dependence, and the meaning is not different from before. And what is obtained is the matter within the three times. Fifth, at the time when the hermit releases Sudhana, it shows that the blessing is relinquished because the work is entrusted. Returning to the original place means not moving from the original place but pervading the ten directions. Since he returns to the original time, and many kalpas have not passed a day, there is no obstacle between near and far, and the kalpas of thought are perfectly integrated. All of this is the power of the Dharma gate of the perfect teaching's good friend. Therefore, Sudhana can accomplish the practice of many kalpas in one lifetime, and within the position of Samantabhadra (普賢) , he may pass through unspeakable kalpas, not just three asamkhya kalpas (三祇).

。皆法力加持。不應以時以處定斯玄旨。六時彼仙人告下。明言承領可知。第四仙人言下謙己推勝。第五善男子於此下。指示后友。伊沙那者。此云長直。謂里巷徑永。表善知三際故長。善知勝義故直。婆羅門勝熱者。於五熱中成勝行故。表體煩惱熱。成勝德故。不染煩惱成凈行故。

大方廣佛華嚴經疏卷第五十六大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十七

唐清涼山大華嚴寺沙門澄觀撰

第九勝熱善友寄王子住。義如前釋。文亦有六。一依教趣入中二。初證前。后趣后。前中二。初顯證所因。后住諸佛下正明證益。于中二。先得自分益。后求一切智下得勝進益。及於趣後文並可知。第二見彼勝熱下。見敬咨問中三。先見苦行。四面火聚者。更加頭上有日。即五熱炙身。今但云四者。四句般若皆燒惑薪故。中有刀山者。無分別智最居中道。無不割故。高而無上難可登故。故智論云。般若波羅蜜猶如大火聚。四邊不可取遠離於四句。四句即四邊。取則燒人離則成智。又火有四義。一燒煩惱薪。二破無明闇。三成熟善根。四照現證理。投身入火者。從無分別智遍入四句。皆無滯故。又釋刀是斷德無不割故。火是智德無不照故。投身下者障盡證

【現代漢語翻譯】現代漢語譯本：都是佛法的力量加持，不應該用時間和地點來限定這種玄妙的旨意。第六個時辰，那位仙人向下宣告，明白地說接受領會，可以知曉。第四位仙人言語中謙虛自己，推崇他人。第五位善男子在這裡，指示後來的朋友。伊沙那（Isana），這裡翻譯為『長直』，指的是里巷的道路長而直。表示善於瞭解過去、現在、未來三際所以說『長』，善於瞭解殊勝的真義所以說『直』。婆羅門勝熱者，在五種熱惱中成就殊勝的修行，所以表示以身體承受煩惱的熱惱，成就殊勝的功德，不被煩惱污染，成就清凈的修行。

《大方廣佛華嚴經疏》卷第五十六大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第五十七

唐朝清涼山大華嚴寺沙門澄觀撰

第九位勝熱善友住在寄王子處。意義如前面解釋。文義也有六個方面。一是依教理趣入，其中分為二部分。首先是證明前面所說的，然後趨向後面所說的。在前面一部分中又分為二部分，首先是顯示證悟的原因，然後是『住諸佛』以下，正式說明證悟的利益。其中又分為二部分，先是獲得自身相應的利益，然後是『求一切智』以下，獲得殊勝增進的利益。至於趨向後面所說的文義，都可以知曉。第二是『見彼勝熱』以下，見到、敬重、請教，其中分為三部分。首先是見到苦行，『四面火聚』，更加上頭頂有太陽，就是五熱炙身。現在只說四面，是因為四句般若都能焚燒惑業的柴薪。『中有刀山』，無分別智最居於中道，沒有不能割斷的。高而無上，難以攀登。所以《智度論》說：『般若波羅蜜猶如大火聚，四邊不可取，遠離於四句。』四句就是四邊，取著就會燒傷人，遠離就能成就智慧。而且火有四種意義：一是焚燒煩惱的柴薪，二是破除無明的黑暗，三是成熟善根，四是照亮顯現證悟的真理。『投身入火』，是從無分別智普遍進入四句，都沒有阻礙的緣故。又解釋說，刀是斷除的功德，沒有不能割斷的。火是智慧的功德，沒有不能照亮的。『投身下者』，是說障礙消除，證悟。

【English Translation】 English version: All are empowered by the power of the Dharma, and one should not limit this profound meaning by time or place. At the sixth hour, that celestial being announced downwards, clearly stating acceptance and understanding, which can be known. The fourth celestial being humbly deferred to others in his words, praising their superiority. The fifth virtuous man here points out the way to later friends. Isana (伊沙那) is translated here as 'long and straight,' referring to the long and straight roads in alleys. It indicates being skilled in understanding the three periods of past, present, and future, hence 'long'; being skilled in understanding the ultimate meaning, hence 'straight.' The Brahmin Surpassing Heat (婆羅門勝熱者) achieves superior practice amidst the five heats, thus representing enduring the heat of afflictions with the body, achieving superior merits, and attaining pure practice without being defiled by afflictions.

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume Fifty-Six Taisho Tripitaka Volume 35, No. 1735, The Commentary on the Great Expansive Buddha Flower Adornment Sutra

The Commentary on the Great Expansive Buddha Flower Adornment Sutra, Volume Fifty-Seven

Composed by Shramana Chengguan of the Great Flower Adornment Temple on Qingliang Mountain in the Tang Dynasty

The ninth virtuous friend, Surpassing Heat, dwells at the residence of the adopted prince. The meaning is as explained earlier. The text also has six aspects. First, entering according to the teachings, which is divided into two parts. The first part proves what was said earlier, and then moves towards what is said later. In the first part, there are two sections: first, showing the cause of realization; then, from 'dwelling in all Buddhas' onwards, formally explaining the benefits of realization. This is further divided into two parts: first, obtaining benefits corresponding to oneself; then, from 'seeking all wisdom' onwards, obtaining benefits of superior advancement. As for the meaning of moving towards what is said later, it can all be understood. Second, from 'seeing that Surpassing Heat' onwards, seeing, respecting, and inquiring, which is divided into three parts. First, seeing the ascetic practices, 'fire piles on all four sides,' with the addition of the sun above the head, which is the scorching of the body with five heats. Now only four sides are mentioned because the four phrases of prajna can burn the firewood of delusion. 'A mountain of knives in the middle,' the non-discriminating wisdom resides in the middle way, without anything it cannot cut. High and unsurpassed, difficult to climb. Therefore, the Treatise on Great Wisdom says: 'Prajna Paramita is like a great fire pile, the four sides cannot be grasped, keep away from the four phrases.' The four phrases are the four sides; grasping them will burn people, keeping away will achieve wisdom. Moreover, fire has four meanings: first, burning the firewood of afflictions; second, breaking the darkness of ignorance; third, maturing good roots; fourth, illuminating and manifesting the truth of realization. 'Casting the body into the fire' is from non-discriminating wisdom universally entering the four phrases, without any obstruction. It is also explained that the knife is the virtue of cutting off, without anything it cannot cut. Fire is the virtue of wisdom, without anything it cannot illuminate. 'Casting the body downwards' means that obstacles are eliminated, and realization is attained.

理故。即刀山為能證。火聚為所證故。此火等即是法門。不須別表現所用故。稱性事故。此為甚深難解不可輕爾。二敬三問文並可知。第三婆羅門言下。正示法界有六。一示法勸修。二疑憚不受。三勝緣勸引。四疑盡悔愆。五誡勸見容。六依教修證。今初。然刀山不可執。火聚不可取。若能不住無分別智遍入四句。則遠離四謗不滯空有何行不成。所以要令入者破其見心。令解菩薩深密法故。順相易解逆相難知故。此中示于邪見。無厭足王示瞋。婆須蜜女示貪。顯三毒相併有正法故。然有五義。一當相即空空故是道。非謂此三即是佛法。諸部般若其文非一。二約幻用攝生。亦非即是如凈名云。行於非道先以欲鉤牽后令入佛智等。三在惑用心如俗流輩。此在觀心為道亦非即道。四留惑潤生長菩薩道。亦非即是。如凈名云。不入生死大海則不能得一切智寶等。五當相即道。不同前四不思議故。無行經云。淫慾即是道。恚癡亦復然。如是三法中具一切佛法。亦斯義矣。二時善財童子作如是下。疑憚不受非惜身命恐失道緣。示智未深故生此念。文中先明道緣難具。于中離諸難者。非佛前後等。得無難者。非生聾等。具諸根者。謂信進等。后此將非下正疑魔壞。三作是念時下。勝緣勸引中有十三眾。各述曾為勝熱化益。故勸勿疑。

【現代漢語翻譯】理故（因為這個道理）。即刀山為能證（刀山可以作為能夠證悟的例子），火聚為所證故（火聚可以作為所要證悟的目標）。此火等即是法門（這些火焰等就是修行的方法），不須別表現所用故（不需要另外表現其作用），稱性事故（因為它們符合自性的緣故）。此為甚深難解不可輕爾（這個道理非常深奧難以理解，不可輕易對待）。二敬三問文並可知（第二段的敬意和第三段的提問都可以理解）。第三婆羅門言下（第三位婆羅門說完之後），正示法界有六（正確地揭示了法界有六個方面）。一示法勸修（展示佛法勸人修行），二疑憚不受（懷疑畏懼不接受），三勝緣勸引（殊勝的因緣勸導），四疑盡悔愆（疑慮消除懺悔罪過），五誡勸見容（告誡勸導允許見面），六依教修證（依照教導修行證悟）。今初（現在開始講第一個方面）。然刀山不可執（然而刀山不可執著），火聚不可取（火聚不可抓取）。若能不住無分別智遍入四句（如果能夠安住于無分別的智慧，普遍進入四句），則遠離四謗不滯空有何行不成（那麼就能遠離四種誹謗，不執著于空和有，什麼修行不能成就呢）。所以要令入者破其見心（所以要讓進入的人破除他們的見解之心），令解菩薩深密法故（讓他們理解菩薩深奧秘密的佛法）。順相易解逆相難知故（順著常理容易理解，違背常理難以理解）。此中示于邪見（這裡展示了邪見），無厭足王示瞋（無厭足王展示了嗔恨），婆須蜜女示貪（婆須蜜女展示了貪婪），顯三毒相併有正法故（顯示了貪嗔癡三種毒害的相，並且其中也有正法）。然有五義（然而有五種含義）。一當相即空空故是道（當下這個相就是空性，因為空性就是道），非謂此三即是佛法（不是說這三種就是佛法）。諸部般若其文非一（各部《般若經》的說法不一）。二約幻用攝生（從幻化的作用來攝受眾生），亦非即是（也不是說它們本身就是）。如凈名云（如《維摩詰經》所說），『行於非道先以欲鉤牽后令入佛智等（先在非道中行走，先用慾望的鉤子牽引，然後讓他們進入佛的智慧）』等。三在惑用心如俗流輩（在迷惑中用心就像世俗之人），此在觀心為道亦非即道（這在觀照內心時可以作為修道的助緣，但也不是說它本身就是道）。四留惑潤生長菩薩道（保留迷惑來滋潤增長菩薩道），亦非即是（也不是說它本身就是）。如凈名云（如《維摩詰經》所說），『不入生死大海則不能得一切智寶（不進入生死的大海，就不能得到一切智慧的珍寶）』等。五當相即道（當下這個相就是道），不同前四不思議故（與前面四種不同，因為它是不可思議的）。無行經云（《無行經》說），『淫慾即是道，恚癡亦復然。如是三法中具一切佛法（淫慾就是道，嗔恚和愚癡也是這樣。這三種法中具足一切佛法）』，亦斯義矣（也是這個意思啊）。二時善財童子作如是下（第二，當時善財童子這樣想）。疑憚不受非惜身命恐失道緣（懷疑畏懼不接受，不是因為愛惜生命害怕失去修道的因緣），示智未深故生此念（表明智慧不夠深刻，所以產生這樣的念頭）。文中先明道緣難具（文中先說明修道的因緣難以具足）。于中離諸難者（其中遠離各種障礙的人），非佛前後等（不是在佛出世之前或之後出生的人）得無難者（才能得到沒有障礙的修道機會）。非生聾等（不是天生聾啞等）。具諸根者（具備各種根器的人），謂信進等（指具有信心、精進等）。后此將非下正疑魔壞（後面『這難道不是』開始，正是懷疑被魔所破壞）。三作是念時下（第三，當善財童子這樣想的時候）。勝緣勸引中有十三眾（殊勝的因緣勸導中有十三類眾生）。各述曾為勝熱化益（各自陳述曾經被勝熱婆羅門教化利益的經歷），故勸勿疑（所以勸他不要懷疑）。

【English Translation】 The reason is thus. That is, the mountain of knives can be taken as the 'able to be enlightened' (the example that can lead to enlightenment), and the heap of fire can be taken as the 'that which is to be enlightened' (the goal to be enlightened). These fires and so on are the Dharma methods; there is no need to separately express their function, because they are in accordance with the nature. This is extremely profound and difficult to understand, and should not be treated lightly. The second section on reverence and the third section on questions can both be understood. After the third Brahmin spoke, he correctly revealed that the Dharmadhatu (realm of reality) has six aspects: First, showing the Dharma and encouraging practice; second, doubting and hesitating, not accepting; third, encouraging and guiding with superior conditions; fourth, eliminating doubts and repenting of transgressions; fifth, admonishing and encouraging acceptance; sixth, relying on the teachings to cultivate and realize. Now, the first aspect. However, the mountain of knives cannot be grasped, and the heap of fire cannot be taken. If one can abide in non-discriminating wisdom and universally enter the four phrases (all possible statements), then one will be far from the four slanders, not attached to emptiness or existence, and what practice cannot be accomplished? Therefore, it is necessary to have those who enter break their mind of views, so that they may understand the profound and secret Dharma of the Bodhisattvas. Following the conventional is easy to understand, while going against the conventional is difficult to know. Here, it shows the wrong views. King Anantatrpti (無厭足王) shows anger. Vasumitra (婆須蜜女) shows greed, revealing the aspects of the three poisons, and also having the correct Dharma. However, there are five meanings. First, the very appearance is emptiness, and because of emptiness, it is the path. It is not to say that these three are the Buddha Dharma. The texts of the various Prajna (般若) sections are not uniform. Second, using illusion to gather beings; it is also not that they are the same. As Vimalakirti (凈名) says, 'Walking in non-paths, first using the hook of desire to lead them, and then causing them to enter the wisdom of the Buddha,' and so on. Third, using the mind in delusion like ordinary people; this is using the mind in contemplation as the path, but it is also not the path itself. Fourth, retaining delusion to nourish and grow the Bodhisattva path; it is also not that it is the same. As Vimalakirti (凈名) says, 'If one does not enter the great ocean of birth and death, then one cannot obtain the treasure of all wisdom,' and so on. Fifth, the very appearance is the path, different from the previous four because it is inconceivable. The 'No Conduct Sutra' (無行經) says, 'Lust is the path, anger and ignorance are also thus. In these three dharmas, all Buddha Dharma is complete.' This is also the meaning. Second, at that time, Sudhana (善財童子) thought as follows. Doubting and hesitating, not accepting, is not because of cherishing life and fearing the loss of the path, but showing that wisdom is not deep enough, so this thought arises. The text first clarifies that the conditions for the path are difficult to fulfill. Among them, those who are free from various difficulties are not those who are before or after the Buddha's appearance, and can obtain the opportunity to cultivate without difficulties. Not those who are born deaf and mute, etc. Those who possess all faculties refer to those who have faith, diligence, etc. Later, 'Could this be' is precisely doubting that it is being destroyed by Mara (魔). Third, when Sudhana (善財童子) had this thought. In the encouragement and guidance of superior conditions, there are thirteen assemblies. Each recounts having been transformed and benefited by the heat of Vijitatman (勝熱), so they advise not to doubt.

初一即色界梵天多是初禪。文中有三。一總勸莫疑。二今此下彰其本意。智慧堅利猶如金剛。燒諸惑薪發諸智焰。燒而常寂為三昧光。三善男子下自述蒙益。梵王最初。生此餘眾念而後生。故生邪見。次五欲天。次六雜類。各有復有以為揀別。十三欲界諸天眾。然此欲界即是一類。從地獄出者。義通六天及前夜摩四天王。前所不列皆在其中。第四爾時善財聞如是下。疑盡悔愆。第五時婆羅下誡勸見容。上疑為揀其真偽。此勸為顯其實德。魔亦能為現勸。何故聞即疑除。以此善友前友指來。況勸中正說非魔能作。善財亦得超魔之眼故。若爾何以生疑。以顯法故。如第八地中佛之七勸。縱佛不勸豈容趣寂。又為後代之軌令審察故。第六爾時善財下。依教修證。于中二。初正修證。未至得善住三昧者。上不依山下不依火。正處於空即顯般若。離於二邊無所住故。名為善住寂靜樂。神通三昧者。親證般若實體。即性凈涅槃故。云寂靜樂。而大用無涯故云神通。觸者。親證也。故凈名云。受諸觸如智證。二善財白言下。自陳所得顯后得起說。第四謙己推勝。謙己中雲無盡輪者。有二義。一智輪摧惑。照其本源無可盡故。二反常智用用周法界無有盡故。圓轉不已所以名輪。推勝可知。第五指示后友。師子奮迅者。師子幢王所居。表

【現代漢語翻譯】現代漢語譯本初一即是梵天（Brahmā，色界天之一），大多處於初禪的境界。這段經文分為三部分。第一部分是總體的勸誡，不要疑惑。第二部分，從『今此下』開始，彰顯其本意。智慧堅固銳利，猶如金剛，能焚燒各種迷惑的薪柴，引發各種智慧的火焰。焚燒卻常處於寂靜狀態，是為三昧之光。第三部分，從『善男子下』開始，自述蒙受的利益。梵天王最初產生，其他眾生念頭在其之後產生，因此產生邪見。其次是五欲天（Kāmadhātu，欲界天），再次是六雜類。各有『復有』來加以區分。總共是十三欲界諸天眾。然而這欲界實際上就是一類。從地獄出來的人，意義上貫通六天以及之前的夜摩四天王。之前沒有列出的都在其中。第四部分，『爾時善財聞如是下』，疑慮消除，懺悔罪過。第五部分，『時婆羅下』，告誡勸勉，允許見面。之前的疑惑是爲了辨別真偽，這裡的勸勉是爲了彰顯其實際功德。魔也能顯現勸說，為什麼聽到后疑惑就消除了呢？因為這位善友是之前的善友所指引來的。況且勸說的內容中正，不是魔所能做到的。善財也獲得了超越魔眼的智慧。如果這樣，為什麼還會產生疑惑呢？這是爲了彰顯佛法。如同第八地中佛的七次勸說。即使佛不勸說，難道就能趨向寂滅嗎？又是爲了給後代樹立榜樣，要仔細審察的緣故。第六部分，『爾時善財下』，依照教導修行證悟。其中分為兩部分。首先是正式的修行證悟。未達到獲得善住三昧（Samādhi，一種禪定狀態）的境界時，不依靠山，不依靠火，正處於空中，這正是彰顯般若（Prajñā，智慧）。遠離二邊，無所執住，因此名為善住寂靜樂。神通三昧，是親身證悟般若的實體，也就是自性清凈的涅槃，所以說寂靜樂。而其大用無窮無盡，所以說是神通。『觸者』，是親身證悟的意思。所以《維摩詰經》說：『受諸觸如智證』。第二部分，『善財白言下』，陳述自己所得到的，彰顯後來得到的，開始說法。第四部分，謙虛自己，推崇他人。謙虛自己中說『無盡輪』，有兩種含義。一是智輪摧毀迷惑，照見其本源，沒有窮盡的緣故。二是反常的智慧運用，其作用周遍法界，沒有窮盡的緣故。圓滿運轉，沒有停止，所以叫做輪。推崇他人可以知道。第五部分，指示後來的善友。『師子奮迅者』，是師子幢王（Simha-vijṛmbhita，菩薩名）所居住的地方，象徵著...

【English Translation】 English version The Brahmās (devas of the Form Realm) of the first day are mostly in the first Dhyana (a state of meditation). There are three parts in this text. The first part is a general exhortation not to doubt. The second part, starting from 'now this below', highlights its original intention. Wisdom is firm and sharp, like Vajra (diamond), which can burn the firewood of various confusions and ignite the flames of various wisdoms. Burning but always being in a state of stillness is the light of Samadhi (a state of meditative consciousness). The third part, starting from 'Good man below', describes the benefits received. Brahmā King was the first to arise, and other beings' thoughts arose after him, thus generating wrong views. Next are the Five Desire Heavens (devas of the Desire Realm), and then the Six Mixed Categories. Each has 'also has' to distinguish them. In total, there are thirteen Desire Realm heavens. However, this Desire Realm is actually one category. Those who come out of hell, in meaning, connect the six heavens and the previous Yama Four Heavenly Kings. Those not listed before are all included. The fourth part, 'At that time, Sudhana heard as follows', doubts are eliminated, and sins are repented. The fifth part, 'When the Brahmin below', warns and encourages, allowing a meeting. The previous doubt was to distinguish the true from the false, and this encouragement is to highlight its actual merits. Demons can also appear to persuade, so why are doubts eliminated after hearing it? Because this good friend was guided by the previous good friend. Moreover, the content of the persuasion is upright, which demons cannot do. Sudhana also obtained the wisdom to surpass the eyes of demons. If so, why would doubts still arise? This is to highlight the Dharma. Like the Buddha's seven exhortations in the eighth ground. Even if the Buddha does not exhort, can one approach Nirvana (state of perfect quietude)? It is also to set an example for future generations, so one must carefully examine the reasons. The sixth part, 'At that time, Sudhana below', cultivates and realizes according to the teachings. It is divided into two parts. First, the formal cultivation and realization. Before reaching the state of obtaining the Good Abiding Samadhi, one does not rely on the mountain, nor does one rely on the fire, but is right in the air, which is precisely highlighting Prajñā (wisdom). Being away from the two extremes and not clinging to anything is therefore called Good Abiding Tranquil Bliss. Supernatural Samadhi is the personal realization of the substance of Prajñā, which is the self-nature pure Nirvana, so it is called Tranquil Bliss. And its great use is infinite, so it is called supernatural. 'Touch' means personal realization. Therefore, the Vimalakirti Sutra says: 'Receiving all touches is like wisdom realization'. The second part, 'Sudhana said below', states what he has obtained, highlighting what was obtained later, and begins to speak the Dharma. The fourth part, being humble about oneself and praising others. In being humble about oneself, it is said that 'Endless Wheel' has two meanings. One is that the wheel of wisdom destroys confusion, illuminating its origin, which is endless. The second is the unusual use of wisdom, whose function pervades the Dharma Realm, which is endless. Perfect operation without stopping is therefore called a wheel. Praising others can be known. The fifth part, indicating later good friends. 'Lion Vigour' is where Simha-vijṛmbhita (name of a Bodhisattva) resides, symbolizing...

振動照耀住持世界自在無畏故。慈行童女者。知眾生根令其調伏。慈為行故。智中生悲便能處世無染。是謂童女。以學如來十種智故(已下六十五經)第十慈行童女寄灌頂住。文六同前。初依教趣求中二。先修入前教。于中初二句重友解生。次二句念乘思佛。次觀法下智證實際。初句能觀智。現決定下所證窮極。後於一切佛下離障自在。二漸次下趣求后友。于中初至處。次聞名五百為侍者。以一期位滿總攝五位十十法門。互相涉入之法。而相應故。第二善財聞已下。見敬咨問中亦三。初見中先明遠見。表得門未證故。后善財入已下。親睹依正等。二敬三問並可知。第三時慈行童女下。正示法界中二。一令觀親證。並依中見正。小大念劫皆無礙等。十住位終故約報顯。二爾時善財下。以言顯發於中二。先顯法名因。后彰法勝用。前中初善財默請。后童女言答。答中初示名。名般若普莊嚴者。有二義。一由般若照一切法。依中有正一中有多故。所得依無所不現。般若中雲。了色是般若一切法趣色。即其義矣。二由能證般若已具諸度莊嚴故。所證所成亦莊嚴無盡。次下顯因云。彼諸如來各以異門令我入。此即其義也。總攝三十六恒沙之別。歸於普門。則一嚴一切嚴故名普嚴。言三十六恒沙者。住位既滿。則六度之中一一具六

【現代漢語翻譯】現代漢語譯本『振動照耀住持世界自在無畏故』，指的是慈行童女（Maitri-caryā-kumāri）。她瞭解眾生的根器，從而調伏他們。因為慈悲是她的行爲準則，所以在智慧中生出悲憫，因此能夠處世而不被污染。這就是所謂的童女。因為她學習瞭如來的十種智慧（以下六十五經），第十位是慈行童女，寄居在灌頂住處。文義六段與前文相同。最初是依教義而趣求，其中分為兩部分。首先是修習進入前教，其中最初兩句是重複友解生，接著兩句是念誦乘思佛，然後是『次觀法下智證實際』，最初一句是能觀智，『現決定下所證窮極』，之後是『於一切佛下離障自在』。第二部分是『漸次下趣求后友』，其中最初到『處』，接著是『聞名五百為侍者』，以一期位滿總攝五位十十法門，互相涉入之法，而相應故。第二，善財童子聽聞之後，『見敬咨問中亦三』，最初的『見』中先說明遠見，表明得門未證，之後『善財入已下』，親眼看到依正等。第二是敬，第三是問，這些都可以理解。第三，『時慈行童女下』，正式展示法界，分為兩部分。一是令觀親證，並依『中見正』，大小念劫都無礙等，因為十住位終結，所以依據報身顯現。二是『爾時善財下』，用言語來闡發，其中分為兩部分。首先是彰顯法名因，之後是彰顯法勝用。前面部分，首先是善財默請，之後是童女言答。回答中首先是示名，名字是『般若普莊嚴』，有兩個含義。一是因為般若照耀一切法，依據『中有正一中有多』，所以所得的依據無所不現。般若經中說，『了色是般若一切法趣色』，就是這個意思。二是因為能夠證得般若，已經具備各種度（paramita）的莊嚴，所以所證所成的也是莊嚴無盡。接著下面彰顯原因說，『彼諸如來各以異門令我入』，這就是其中的含義。總共攝取了三十六恒河沙的差別，歸於普門，那麼一嚴就是一切嚴，所以叫做普嚴。說到三十六恒河沙，是因為住位已經圓滿，那麼六度之中每一個都具備六度。

【English Translation】 English version 'Vibration illuminates and sustains the world, freely and fearlessly.' This refers to Maitri-caryā-kumāri (Compassionate Conduct Maiden). She understands the roots of sentient beings, thereby taming them. Because compassion is her guiding principle, she generates compassion from wisdom, thus being able to live in the world without being tainted. This is what is meant by 'maiden'. Because she studies the ten wisdoms of the Tathagata (following sixty-five sutras), the tenth is Maitri-caryā-kumāri, residing in the Abhisheka Abode. The meaning of the six sections is the same as before. Initially, one seeks based on the teachings, which is divided into two parts. First, one cultivates entering the previous teachings, where the first two sentences repeat the arising of friendly understanding, the next two sentences are reciting, riding, contemplating the Buddha, then 'next contemplate the Dharma, below, wisdom realizes reality', the first sentence is the wisdom of contemplation, 'manifesting determination, below, what is realized is exhausted', after that 'in all Buddhas, below, freedom from obstacles'. The second part is 'gradually seeking the next friend', where initially it reaches 'place', then 'hearing the name, five hundred are attendants', using one period of completion to encompass the five positions and ten-ten Dharma gates, the Dharma of mutual involvement, and corresponding accordingly. Second, after Sudhana heard this, 'seeing, respecting, and questioning also has three parts', the initial 'seeing' first explains the distant view, indicating that the gate of attainment is not yet certified, after 'Sudhana enters, below', personally seeing the dependent and the proper. The second is respect, the third is questioning, these can all be understood. Third, 'when Maitri-caryā-kumāri, below', formally displays the Dharma realm, divided into two parts. One is to cause contemplation and personal certification, and relying on 'seeing the correct in the middle', the great and small kalpas of thought are all unobstructed, because the ten abodes are completed, therefore it manifests according to the reward body. Two is 'at that time Sudhana, below', using words to elucidate, which is divided into two parts. First, it manifests the cause of the Dharma name, then it manifests the superior function of the Dharma. In the previous part, first Sudhana silently requests, then the maiden answers. In the answer, first it shows the name, the name is 'Prajna Universal Adornment', there are two meanings. One is because Prajna illuminates all Dharmas, relying on 'there is correctness in the middle, there is multiplicity in the one', therefore the basis obtained is manifested everywhere. The Prajna Sutra says, 'understanding form is Prajna, all Dharmas tend towards form', that is the meaning. Two is because being able to realize Prajna, one already possesses the adornment of various perfections (paramitas), therefore what is realized and accomplished is also endlessly adorned. Then below it manifests the cause, saying, 'those Tathagatas each use different gates to cause me to enter', that is the meaning within it. In total, it encompasses the differences of thirty-six Ganges sands, returning to the Universal Gate, then one adornment is all adornments, therefore it is called Universal Adornment. Speaking of thirty-six Ganges sands, it is because the abode position is already complete, then each of the six perfections possesses the six perfections.

。故為三十六。皆恒沙性德本覺中來。故云佛所求得。二善財白言下顯法勝用。先問后答。答中先總。后所謂下別。總中初明修習契證相應。后得普門下。總明所得業用陀羅尼。以智為體。由得般若普嚴故能總持萬法。一持一切持故云普門。以圓融十住。亦同十地所得無量百千阿僧祇陀羅尼門。又彼總此別。但舉一持餘三昧等。略而不說。二別顯中有百一十八門。略分十位。初八總知依正理事持。二福德下九門明願行持。三業下九門明業持。四三昧下六門明正受體用持。五心海下五門染凈諸心持。六知眾生下十門知所化持。七普見十方下十七門知能化持。八世界成下十七門明知剎海自在持。于中言世界轉者。晉經云迴轉世界。九見諸佛下二十五門知佛海自在持。十菩提心下十二門明菩提因果持。自心清凈即性凈菩提。總攝諸門不出於此。第四謙己推勝可知。第五指示后友。國名三眼者。施為行首復開導自他。如目導余根故名為眼。財施無著成於慧眼。無畏之施成於慈眼。法施開於法眼故復云三。用上三眼見無不善。又施行內成勝報外現。見者皆善故出住之行。故以出家表之。又行本令物得出離故。上明十住竟。大文第三善見已下有十善友。寄十行位。位各一人。初善見比丘寄歡喜行。文亦具六。初依教趣求中亦二。先

【現代漢語翻譯】因此共有三十六種（持）。這些都是從恒河沙數般自性功德的本覺中產生的，所以說這是佛所求得的。接下來，善財（Sudhana）的提問是爲了彰顯法的殊勝作用。先提問，后回答。回答中先總說，然後是『所謂』之後的分別闡述。總說中，首先闡明修習與契證相應。之後，『得普門』以下，總說所得的業用陀羅尼（dharani），以智慧為本體。由於獲得般若（prajna）的普遍莊嚴，所以能夠總持萬法。一持一切持，所以稱為普門。以圓融十住，也等同於十地所得的無量百千阿僧祇陀羅尼門。而且，彼總此別，只舉出一個『持』，其餘如三昧（samadhi）等，則省略而不說。二、分別顯示中有百一十八門，略分為十位。最初八門總括了依報、正報、理、事之『持』。二、『福德』以下的九門闡明願行之『持』。三、『業』以下的九門闡明業之『持』。四、『三昧』以下的六門闡明正受的體用之『持』。五、『心海』以下的五門闡明染凈諸心之『持』。六、『知眾生』以下的十門闡明知所化之『持』。七、『普見十方』以下的十七門闡明知能化之『持』。八、『世界成』以下的十七門闡明知剎海自在之『持』。其中所說的『世界轉』，晉譯本經文作『迴轉世界』。九、『見諸佛』以下的二十五門闡明知佛海自在之『持』。十、『菩提心』以下的十二門闡明菩提因果之『持』。自心清凈即是性凈菩提（bodhi），總攝諸門不出於此。第四段謙虛自己而推崇他人，可以理解。第五段指示後面的善友。國名『三眼』，是因為他的佈施行為是各種善行的開端，並且能夠開導自己和他人。如同眼睛引導其他根，所以稱為『眼』。財施無著成就慧眼，無畏之施成就慈眼，法施開啟法眼，所以又稱為『三』。用以上三種眼觀察，沒有不善的。而且，施行於內，成就殊勝的果報，顯現於外。見到的人都覺得善良，所以才會有出家修行的行為。因此用出家來表示。而且，修行的根本是使眾生能夠得出離。以上闡明了十住。大段的第三部分，從『善見』以下有十位善友，寄託於十行位，每一位代表一個行位。最初的善見比丘（bhiksu）寄託于歡喜行。文中有六個方面。最初，依教趣求中也有兩個方面。首先是... English version: Therefore, there are thirty-six (Dharanis). All of these arise from the inherent virtues of the fundamental enlightenment, as numerous as the sands of the Ganges. Hence, it is said that the Buddha attained them. Next, Sudhana's question is to reveal the excellent function of the Dharma. First, there is a question, then an answer. In the answer, there is first a general statement, followed by specific explanations after 'so-called'. In the general statement, it is first clarified that practice corresponds with realization. After 'attaining Pumen', there is a general statement about the karmic function of the Dharani, with wisdom as its essence. Because of attaining the universal adornment of prajna, it is possible to uphold all dharmas. Holding one is holding all, hence it is called Pumen (Universal Gate). The perfect integration of the Ten Dwellings is also equivalent to the immeasurable hundreds of thousands of asankhya Dharani gates attained in the Ten Grounds. Moreover, that is general, and this is specific. Only one 'holding' is mentioned, while others such as samadhi are omitted. Second, there are 118 gates specifically displayed, roughly divided into ten stages. The first eight gates encompass the 'holding' of dependent and direct retributions, principle, and phenomena. Second, the nine gates from 'merit' onwards clarify the 'holding' of vows and practices. Third, the nine gates from 'karma' onwards clarify the 'holding' of karma. Fourth, the six gates from 'samadhi' onwards clarify the 'holding' of the essence and function of right reception. Fifth, the five gates from 'mind-sea' onwards clarify the 'holding' of defiled and pure minds. Sixth, the ten gates from 'knowing sentient beings' onwards clarify the 'holding' of knowing those to be transformed. Seventh, the seventeen gates from 'universally seeing the ten directions' onwards clarify the 'holding' of knowing those who can transform. Eighth, the seventeen gates from 'world formation' onwards clarify the 'holding' of knowing the freedom of the Buddha-land sea. Among them, the 'world turning' is translated as 'revolving world' in the Jin version of the scripture. Ninth, the twenty-five gates from 'seeing all Buddhas' onwards clarify the 'holding' of knowing the freedom of the Buddha-sea. Tenth, the twelve gates from 'bodhicitta' onwards clarify the 'holding' of the cause and effect of bodhi. The purity of one's own mind is inherently pure bodhi, encompassing all gates within it. The fourth paragraph, being humble and praising others, is understandable. The fifth paragraph indicates the good friends to follow. The country is named 'Three Eyes' because his acts of giving are the beginning of all good deeds and can guide himself and others. Just as the eyes guide the other senses, it is called 'eyes'. Giving wealth without attachment accomplishes the wisdom eye, giving fearlessness accomplishes the compassionate eye, and giving the Dharma opens the Dharma eye, hence it is called 'three'. Using the above three eyes to observe, there is nothing that is not good. Moreover, giving internally accomplishes excellent retribution, manifested externally. Those who see it all feel good, hence there is the practice of leaving home. Therefore, leaving home is used to represent it. Moreover, the root of practice is to enable beings to attain liberation. The above clarifies the Ten Dwellings. In the third major section, from 'Good Vision' onwards, there are ten good friends, corresponding to the Ten Practices, with each representing one practice. The first Good Vision Bhiksu corresponds to the Joyful Practice. There are six aspects in the text. First, in following the teachings and seeking, there are also two aspects. First...

【English Translation】 Therefore, there are thirty-six (Dharanis). All of these arise from the inherent virtues of the fundamental enlightenment, as numerous as the sands of the Ganges. Hence, it is said that the Buddha attained them. Next, Sudhana's (善財) question is to reveal the excellent function of the Dharma. First, there is a question, then an answer. In the answer, there is first a general statement, followed by specific explanations after 'so-called'. In the general statement, it is first clarified that practice corresponds with realization. After 'attaining Pumen', there is a general statement about the karmic function of the Dharani (陀羅尼), with wisdom as its essence. Because of attaining the universal adornment of prajna (般若), it is possible to uphold all dharmas. Holding one is holding all, hence it is called Pumen (普門) (Universal Gate). The perfect integration of the Ten Dwellings is also equivalent to the immeasurable hundreds of thousands of asankhya Dharani gates attained in the Ten Grounds. Moreover, that is general, and this is specific. Only one 'holding' is mentioned, while others such as samadhi (三昧) are omitted. Second, there are 118 gates specifically displayed, roughly divided into ten stages. The first eight gates encompass the 'holding' of dependent and direct retributions, principle, and phenomena. Second, the nine gates from 'merit' onwards clarify the 'holding' of vows and practices. Third, the nine gates from 'karma' onwards clarify the 'holding' of karma. Fourth, the six gates from 'samadhi' onwards clarify the 'holding' of the essence and function of right reception. Fifth, the five gates from 'mind-sea' onwards clarify the 'holding' of defiled and pure minds. Sixth, the ten gates from 'knowing sentient beings' onwards clarify the 'holding' of knowing those to be transformed. Seventh, the seventeen gates from 'universally seeing the ten directions' onwards clarify the 'holding' of knowing those who can transform. Eighth, the seventeen gates from 'world formation' onwards clarify the 'holding' of knowing the freedom of the Buddha-land sea. Among them, the 'world turning' is translated as 'revolving world' in the Jin version of the scripture. Ninth, the twenty-five gates from 'seeing all Buddhas' onwards clarify the 'holding' of knowing the freedom of the Buddha-sea. Tenth, the twelve gates from 'bodhicitta' onwards clarify the 'holding' of the cause and effect of bodhi. The purity of one's own mind is inherently pure bodhi (菩提), encompassing all gates within it. The fourth paragraph, being humble and praising others, is understandable. The fifth paragraph indicates the good friends to follow. The country is named 'Three Eyes' because his acts of giving are the beginning of all good deeds and can guide himself and others. Just as the eyes guide the other senses, it is called 'eyes'. Giving wealth without attachment accomplishes the wisdom eye, giving fearlessness accomplishes the compassionate eye, and giving the Dharma opens the Dharma eye, hence it is called 'three'. Using the above three eyes to observe, there is nothing that is not good. Moreover, giving internally accomplishes excellent retribution, manifested externally. Those who see it all feel good, hence there is the practice of leaving home. Therefore, leaving home is used to represent it. Moreover, the root of practice is to enable beings to attain liberation. The above clarifies the Ten Dwellings. In the third major section, from 'Good Vision' onwards, there are ten good friends, corresponding to the Ten Practices, with each representing one practice. The first Good Vision Bhiksu (比丘) corresponds to the Joyful Practice. There are six aspects in the text. First, in following the teachings and seeking, there are also two aspects. First...

念前友教中有十三句。初總余別。別分為三。初二約菩薩論深。一所證法界即事而真故。二入菩薩地智唯證相應故。次有七句。約眾生辨深。一報類難知故。二妄想為因。即無性故。三染分行業。唯佛知故。四感異熟識。若種若現恒轉如流不可知故。五所變影像若內若外緣無性故。六名無得物之功。而不失所名之物故。七文字言說皆解脫故。后三句合辨前文。一染凈二分。皆嚴法界而無嚴故。二上二分業不相知故。三各自莊飾凈染世間果報無失。即同真故。總上二分。皆是般若波羅蜜普莊嚴故。所以思之。二趣求后友于市肆等處處求者。顯隨緣造修無不在故。第二見在林中下。見敬咨問中。先見次敬。后問。見中三。先見身勝相。見在林者。行之初故。同佛相者。如說修行順佛果故。于中七處平滿者。兩手兩足兩肩及項。言其身殊妙如凈居天者。準晉經即師子上身相矣。上下端直如尼拘陀樹者。準晉經。云其身圓滿如尼俱陀樹。此則但是一相。言諸相隨好者。上但列十四故總結之。目視不瞬圓光一尋。復是二相。都列十六耳。余至瞿波處釋。二智慧下明其心相。即止觀雙運。止過則沈。智過則舉。不沈不舉則正受現前。不智不愚則雙契中道。起念止觀皆成動轉。雙非再遣未離戲論。雖止觀雙運而無心寂照。則一切皆息

【現代漢語翻譯】現代漢語譯本念前友教中有十三句。初總余別。別分為三。初二約菩薩論深。一所證法界（Dharmadhatu，一切法的總稱）即事而真故。二入菩薩地智唯證相應故。次有七句。約眾生辨深。一報類難知故。二妄想為因。即無性故。三染分行業。唯佛知故。四感異熟識（Vipaka-vijnana，果報識）。若種若現恒轉如流不可知故。五所變影像若內若外緣無性故。六名無得物之功。而不失所名之物故。七文字言說皆解脫故。后三句合辨前文。一染凈二分。皆嚴法界而無嚴故。二上二分業不相知故。三各自莊飾凈染世間果報無失。即同真故。總上二分。皆是般若波羅蜜（Prajnaparamita，智慧到彼岸）普莊嚴故。所以思之。二趣求后友于市肆等處處求者。顯隨緣造修無不在故。第二見在林中下。見敬咨問中。先見次敬。后問。見中三。先見身勝相。見在林者。行之初故。同佛相者。如說修行順佛果故。于中七處平滿者。兩手兩足兩肩及項。言其身殊妙如凈居天者。準晉經即師子上身相矣。上下端直如尼拘陀樹（Nyagrodha，榕樹）者。準晉經。云其身圓滿如尼俱陀樹。此則但是一相。言諸相隨好者。上但列十四故總結之。目視不瞬圓光一尋。復是二相。都列十六耳。余至瞿波（Gopa）處釋。二智慧下明其心相。即止觀雙運。止過則沈。智過則舉。不沈不舉則正受現前。不智不愚則雙契中道。起念止觀皆成動轉。雙非再遣未離戲論。雖止觀雙運而無心寂照。則一切皆息

【English Translation】 English version There are thirteen sentences in the teachings of Nian Qianyou. First, there's a general statement, then specifics. The specifics are divided into three parts. The first two discuss depth in relation to Bodhisattvas. First, the Dharmadhatu (Dharmadhatu, the totality of all dharmas) that is realized is true in its very essence. Second, the wisdom of entering the Bodhisattva grounds is only attained through corresponding realization. Next, there are seven sentences that explain depth in relation to sentient beings. First, the types of karmic retribution are difficult to know. Second, delusion is the cause, thus it is without inherent nature. Third, the karmic actions of defilement are only known by the Buddha. Fourth, the maturation consciousness (Vipaka-vijnana, resultant consciousness) that is felt, whether as a seed or manifest, constantly transforms like a stream and is unknowable. Fifth, the images that are transformed, whether internal or external, are without inherent nature due to conditions. Sixth, names have the function of not obtaining the object, yet they do not lose the object they name. Seventh, verbal expressions are all liberating. The last three sentences combine to explain the preceding text. First, both the defiled and pure aspects adorn the Dharmadhatu without actually adorning it. Second, the karmic actions of the two aspects above are unknown to each other. Third, each adorns the pure and defiled world with karmic results without loss, thus being the same as truth. In summary, both aspects above are universally adorned by Prajnaparamita (Prajnaparamita, perfection of wisdom). Therefore, contemplate this. Second, seeking a friend in places like marketplaces shows that creating and cultivating according to conditions is everywhere. The second part, 'seeing in the forest,' is about seeing, respecting, and inquiring. First seeing, then respecting, then inquiring. There are three aspects to seeing. First, seeing the superior marks of the body. 'Seeing in the forest' is the beginning of practice. 'Resembling the Buddha's marks' means practicing as taught aligns with the Buddha's fruit. Among these, the seven places that are level and full are the two hands, two feet, two shoulders, and the neck. Saying that the body is as wonderful as the Pure Abode Heaven is like the lion-like upper body described in the Jin Sutra. 'Upright like a Nyagrodha tree (Nyagrodha, banyan tree)' is like the Jin Sutra saying the body is as complete as a Nyagrodha tree. This is just one mark. Saying 'all the minor marks' summarizes the fourteen listed above. 'Eyes not blinking, a halo of one fathom' is another two marks, totaling sixteen. The rest is explained at the place of Gopa. Second, 'wisdom' below clarifies the marks of the mind, which is the dual cultivation of cessation and contemplation. Excess in cessation leads to sinking, excess in wisdom leads to rising. Not sinking, not rising means correct reception manifests. Not wise, not foolish means perfectly aligning with the Middle Way. Arising thoughts of cessation and contemplation all become movement. Doubly negating and repeatedly rejecting has not left conceptual proliferation. Although cessation and contemplation are cultivated dually, without a mind of silent illumination, everything ceases.

。為踐如來所行之道。隨所履道即是法門。三無量下明諸侍從不無表法。恐繁不說。敬問可知。第三善見答下正示法界中二。初示依緣得法。后又善男子下顯法業用。今初分三。初總序。初入行位故云年少。創離十住之家。名為出家。又近言我此生者。略有二義。一念劫圓融故。如毗目處說。二顯入解行生。非見聞生故。供三十八恒沙者。過前位故。次或有下明所修時分。后聽聞下所作成益。于中初自修愿智行。次見果用。後知佛修因。二顯法業用中有十二句。各先辨業用。后出所由。然不出愿智行如文思之。總云一念者。以得無依無念智故。無法不現。第四謙己推勝中。謙己結前。名隨順燈者。用無念之真智。順法順機無不照故。后如諸下推勝中。初句為總。亦別顯家族勝。上但云燈照未必常。故今推之。明金剛智燈親證真如為真正。生則常照矣。不同解行生也。二報命勝。由所證常故。即金剛義。三內智勝。如於所證無盡滅故。即是燈義。四報體勝。法性成身相不遷故。亦金剛義。五現於下明業用勝。即對上隨順義。以是即體之用故。皆不可壞余並可知。指示后友次文當說。第二自在主寄饒益行。初依教趣求。國曰名聞者。能持凈戒現世果故。河渚中者。若持凈戒。生死愛河不漂溺故。又無量福河常流注故。童子

自在主者。三業無非六根離過故得自在。則戒為主矣。戒凈無染故云童子。第二爾時善財下。見敬咨問。中見聚沙者。恒沙功德由戒積集故。第三自在主言下。正示法界。于中二。初舉法門名體。二善男子我因下明業用。今初文殊所學者。有智慧護戒故。書者。能詮止作分明故。數者。表四重十重乃至三千威儀八萬細行故。算者。一一之因感幾何果故。印者。持犯善惡感果決定故。等者。等余醫方成五明故。上明所學下辨所悟。工巧神通皆智所為故。亦表修戒發定慧故。二明業用中三。初總明。次亦能療下雜辨諸明。三善男子下廣顯知算。于中初辨能算之數。后善男子我以此下。算彼所算餘三段可知。第三具足優婆夷。寄無違逆行。城名海住者。近海而住故。安住于忍。如海包含故。友名具足者。一器之中無不具故。忍器遍容一切德故。忍辱柔和故寄女人。文中初依教趣求可知。第二善財聞已下見敬咨問。初見中四。一見外依報。二見友正報。端正可喜者。忍之報故。素服等者。忍華飾故。三于其宅下見內依報。四復有下明其眷屬。萬行皆順忍故。二敬三問並可知。第三彼即下正示法界。于中二。初舉法門名體。器中出物興福無盡故。稱法界福之所招故。后能于如是下辨業用中三。初正顯業用。次令見同益。三使其目

【現代漢語翻譯】現代漢語譯本自在主（Shizai Zhu）：身、語、意三業沒有不是清凈的，六根遠離過失，因此得到自在。那麼戒律就是最主要的了。戒律清凈沒有污染，所以稱為童子。第二部分，當時善財（Shancai）等，是關於拜見、尊敬和請教。其中見到聚沙的人，是因為像恒河沙一樣多的功德是由持戒積累而成的。第三部分，自在主說，正式開示法界。其中分為兩部分：首先是舉出法門的名體；其次是『善男子，我因』等，說明法門的業用。現在先說文殊（Wenshu）所學的，因為有智慧來守護戒律。書，能夠清楚地表達止惡行善；數，表示四重戒、十重戒乃至三千威儀、八萬細行；算，計算每一個因能感得多少果；印，持戒或犯戒、行善或作惡，感得的果報是確定的；等，等同於用醫方來成就五明。上面說明了所學的內容，下面辨析所悟的內容。工巧和神通都是智慧所為，也表示修戒能引發定和慧。第二部分說明業用，分為三部分：首先是總的說明；其次是『亦能療』等，雜亂地辨析各種明；第三是『善男子』等，廣泛地顯示知算。其中首先辨析能夠計算的數字，然後是『善男子，我以此』等，計算他們所計算的，其餘三段可以類推得知。第三位是具足優婆夷（Juzu Youpoyi），寄託著不違逆的修行。城名叫海住（Haizhu），因為靠近海邊居住；安住于忍辱，像大海一樣包容一切。朋友名叫具足，因為一個器皿中沒有不具備的。忍辱的器皿普遍容納一切功德。因為忍辱是柔和的，所以寄託在女人身上。文中首先是依教奉行，尋求真理，這部分可以理解。第二部分，善財聽了之後，是關於拜見、尊敬和請教。首先是拜見，分為四個方面：一是見到外在的依報；二是見到朋友的正報，端正可喜，是忍辱的果報；穿著樸素的衣服等，是用忍辱之花來裝飾；三是在他的住宅里，見到內在的依報；四是『復有』等，說明他的眷屬，萬行都順從忍辱。第二是尊敬，第三是請教，都可以理解。第三部分，他立即正式開示法界。其中分為兩部分：首先是舉出法門的名體，器皿中取出物品，興建的福報是無窮無盡的，稱做法界福報所招感的。然後是『能于如是』等，辨析業用，分為三部分：首先是正式顯示業用；其次是使人見到相同的利益；第三是使他的眼睛...

【English Translation】 English version The Self-Existent Lord (Shizai Zhu): His three karmas of body, speech, and mind are all pure, and his six senses are free from faults, hence he attains self-mastery. Therefore, precepts are the most important. Because precepts are pure and without defilement, he is called a 'youth'. The second part, 'At that time, Sudhana (Shancai) etc.,' is about seeing, respecting, and inquiring. Among them, seeing the one gathering sand indicates that merits like the sands of the Ganges are accumulated through upholding precepts. The third part, the Self-Existent Lord says, formally reveals the Dharmadhatu. It is divided into two parts: first, stating the name and essence of the Dharma gate; second, 'Good man, because of me,' etc., explaining the function of the Dharma gate. Now, first, what Manjushri (Wenshu) learned is because he has the wisdom to protect the precepts. 'Writing' is able to clearly express stopping evil and doing good; 'Numbers' represent the four major precepts, ten major precepts, and even three thousand dignities and eighty thousand minor practices; 'Calculation' calculates how many results each cause can bring; 'Seal' determines the consequences of upholding or violating precepts, doing good or evil; 'Etc.' is equivalent to using medicine to achieve the five sciences. The above explains what was learned, and the following analyzes what was realized. Skillful crafts and supernatural powers are all done by wisdom, and also indicate that cultivating precepts can generate concentration and wisdom. The second part explains the function, divided into three parts: first, a general explanation; second, 'Also able to cure,' etc., a mixed analysis of various sciences; third, 'Good man,' etc., extensively showing knowledge of calculation. Among them, first analyze the numbers that can be calculated, then 'Good man, with this,' etc., calculate what they calculate, and the remaining three sections can be inferred. The third is the Fully Endowed Upasika (Juzu Youpoyi), entrusting the practice of non-opposition. The city is called Sea Dwelling (Haizhu) because it is located near the sea; abiding in patience, like the sea containing everything. The friend is called Fully Endowed because there is nothing lacking in one vessel. The vessel of patience universally accommodates all virtues. Because patience is gentle, it is entrusted to a woman. In the text, the first part is following the teachings and seeking the truth, which can be understood. The second part, after Sudhana heard it, is about seeing, respecting, and inquiring. First is seeing, divided into four aspects: first, seeing the external dependent reward; second, seeing the friend's proper reward, upright and pleasing, is the result of patience; wearing plain clothes, etc., is decorating with the flowers of patience; third, in his house, seeing the internal dependent reward; fourth, 'Again there are,' etc., explaining his family members, all practices follow patience. Second is respect, and third is inquiry, both of which can be understood. The third part, he immediately formally reveals the Dharmadhatu. It is divided into two parts: first, stating the name and essence of the Dharma gate, taking out items from the vessel, the blessings built are endless, called what the Dharmadhatu blessings attract. Then 'Able to in this way,' etc., analyze the function, divided into three parts: first, formally showing the function; second, making people see the same benefits; third, making his eyes...

驗。前中三。初益眾生。次益二乘。后益菩薩。今初亦三初總明。以是稱性之具。即一小器融同法界。無盡緣起故。用無不應應無不益。而其法界體無增減。又表忍必自卑故小。法忍同如一味為一。內空外假為器。忍能包含無外。故隨出無盡。次出生下別明出味。后如飲食下舉一倒余。二又善男子假使下明益二乘。二乘雖不立忍名。亦忍盡無生理方成果故。三又善男子東方下益菩薩。約事如受于乳糜。約法謂餐上品寂滅之忍。得菩提故。凈名香積與此大同。二善男子汝見下令見同益。三且待下令其目驗。及后三段文並可知。第四明智居士寄無屈撓行。初依教趣求中。初依前修治。后漸次下趣求后友。城名大興者。起大精進故。友名明智者。進足必假智目導故。第二爾時善財下見敬咨問中。先見於市四衢者。表處喧不撓無不通故。敬問可知。第三長者告下。稱讚授法中三。初嘆發心勝能。二善男子汝見下。示己所化發心眷屬。生如來家者。同四住中生也。三善男子我得下正示法界。于中二。先舉名。財法無盡蘊在虛空。隨意給施故。名隨意出生福德藏。亦表見空無不備故。后凡有下顯業用。于中二。一略舉。二善男子且待下。舉事現驗。于中先見眾集。后爾時居士下。廣施財法。先施財。后然後下施法。于施一食令成八

【現代漢語翻譯】驗。前中三。初益眾生。次益二乘。后益菩薩。現在先說第一部分，其中分為三點。首先是總體的闡明，因為這是本性所具有的工具，即使是一個小小的器皿也能融合于整個法界，產生無盡的因緣，所以它的作用無所不應，應則無不利益眾生。而法界的本體並沒有因此而增加或減少。另外，這也表明了忍辱必定是從謙卑開始的，所以用『小』來形容。法忍如同一個味道，所以用『一』來表示。內部空虛，外部虛假，這就是『器』的含義。忍辱能夠包含一切，沒有內外之分，所以隨之而來的利益是無窮無盡的。接下來從『出生』開始分別闡明出味的道理，然後用『如飲食』來舉一反三。二、『又善男子假使下明益二乘』是說明利益二乘（聲聞乘和緣覺乘，Sravaka and Pratyekabuddha）。二乘雖然不設立『忍』這個名稱，但也需要忍受一切煩惱，達到無生法忍的境界才能證得果位。三、『又善男子東方下益菩薩』是說明利益菩薩（Bodhisattva）。從事相上來說，就像接受乳糜的供養；從法理上來說，就像享用上品寂滅之忍，從而證得菩提（Bodhi，覺悟）。《維摩詰經》（Vimalakirti Sutra）中的香積菩薩與此處的含義非常相似。二、『善男子汝見下令見同益』是讓大家看到同樣的利益。三、『且待下令其目驗』是讓大家親眼驗證。以及後面的三段文字都可以參照理解。第四部分是說明智居士寄託無屈撓的修行。首先是依教奉行，先依循之前的方法進行修治，然後逐漸地去尋求善友。城名為『大興』，是因為要發起大精進的緣故。善友名為『明智』，是因為精進的道路必須依靠智慧的引導。第二、『爾時善財下見敬咨問中』是說善財童子見到明智居士，恭敬地請教。首先見到居士在市井四通八達的地方，表明居士處在喧鬧的環境中也能不為所動，並且無所不通達。恭敬地請教是可以理解的。第三、『長者告下。稱讚授法中三』是說長者稱讚善財童子的發心殊勝，並且傳授佛法，分為三點。首先是讚歎發心殊勝的能力。二、『善男子汝見下。示己所化發心眷屬。生如來家者』是展示自己所教化，發起菩提心的眷屬，他們都出生在如來之家，如同四住地菩薩一樣。三、『善男子我得下正示法界』是正式地開示法界。其中分為兩點。首先是舉出名稱，財物和佛法的無盡蘊藏都在虛空中，可以隨意地給予和施捨，所以叫做『隨意出生福德藏』，也表明了見到空性就無所不具備。後面『凡有下顯業用』是顯示其事業和作用。其中分為兩點。一是簡略地舉出。二、『善男子且待下。舉事現驗』是舉出事例來展現驗證。其中先是見到眾人聚集，然後『爾時居士下』是廣泛地施捨財物和佛法。先是施捨財物，然後『然後下施法』是施捨佛法。在施捨一份食物的時候，能讓它變成八

【English Translation】 Verification. Three parts: beginning, middle, and end. The beginning benefits sentient beings, the middle benefits the two vehicles (Sravaka and Pratyekabuddha), and the end benefits Bodhisattvas. Now, let's start with the first part, which is divided into three points. First is the general explanation, because this is a tool inherent in our nature, even a small vessel can merge into the entire Dharma realm, generating endless causes and conditions, so its function is all-encompassing, and its response always benefits sentient beings. And the essence of the Dharma realm does not increase or decrease because of this. In addition, it also shows that forbearance must start from humility, so 'small' is used to describe it. Dharma forbearance is like one flavor, so 'one' is used to represent it. Empty inside and false outside, this is the meaning of 'vessel'. Forbearance can contain everything, without inside or outside, so the benefits that come with it are endless. Next, starting from 'birth', the principle of producing flavor is explained separately, and then 'like food and drink' is used to infer the rest. Second, 'Also, good man, suppose that...explains benefiting the two vehicles' refers to benefiting the two vehicles (Sravaka and Pratyekabuddha). Although the two vehicles do not establish the name 'forbearance', they also need to endure all afflictions and reach the state of non-origination forbearance in order to attain the fruit. Third, 'Also, good man, the east...benefits Bodhisattvas' refers to benefiting Bodhisattvas. In terms of phenomena, it is like receiving the offering of milk porridge; in terms of Dharma principles, it is like enjoying the supreme quiescence forbearance, thereby attaining Bodhi (enlightenment). The Fragrant Accumulation Bodhisattva in the Vimalakirti Sutra has a very similar meaning here. Second, 'Good man, you see...causes seeing the same benefit' is to let everyone see the same benefits. Third, 'Wait a moment...causes them to verify with their own eyes' is to let everyone verify with their own eyes. And the following three paragraphs can be understood by reference. The fourth part is to explain the unwavering practice entrusted by the Wise Layman. First, it is to follow the teachings, first to cultivate according to the previous methods, and then gradually to seek good friends. The city is named 'Great Arising' because it is to initiate great diligence. The good friend is named 'Wise' because the path of diligence must rely on the guidance of wisdom. Second, 'At that time, Sudhana...seeing, respecting, and consulting' is about Sudhana seeing the Wise Layman and respectfully asking for guidance. First, seeing the layman in the bustling crossroads of the city indicates that the layman can remain unmoved in a noisy environment and is all-pervasive. Respectfully asking for guidance is understandable. Third, 'The elder said...praising and imparting the Dharma in three parts' is about the elder praising Sudhana's excellent aspiration and imparting the Dharma, divided into three points. The first is to praise the excellent ability of aspiration. Second, 'Good man, you see...showing his transformed and inspired family members. Those born into the Tathagata's family' is to show his transformed and inspired family members who have aroused Bodhicitta, they are all born into the Tathagata's family, like Bodhisattvas in the fourth stage of dwelling. Third, 'Good man, I have attained...formally revealing the Dharma realm' is to formally reveal the Dharma realm. It is divided into two points. The first is to give the name, the endless store of wealth and Dharma is in the void, which can be given and donated at will, so it is called 'Treasure of Merit Born at Will', which also shows that seeing emptiness means having everything. Later, 'Whenever there is...revealing the function of karma' is to show its career and function. It is divided into two points. One is to briefly mention it. Second, 'Good man, wait a moment...giving examples to show verification' is to give examples to show verification. Among them, first is seeing the crowd gathering, and then 'At that time, the layman...' is to widely donate wealth and Dharma. First is donating wealth, and then 'Then...donating Dharma' is donating Dharma. When donating a portion of food, it can be transformed into eight

行。初二約施。餘六約食。食有五果。一得如諸法即是慧命。二得喜悅即常安樂。三具相好即是常色。四六即常力。五即常辨。言上味相者。牙有甘露泉故。余可準思。第四爾時居士下。謙己推勝可知。第五善男子下指示后友城名師子宮者。禪定無亂如彼深宮處之。則所說決定。作用無畏故以為名。友名法寶髻者。綰攝諸亂居心頂故。定含明智加以寶名。以喻顯法名法寶髻(已下六十六經)第五法寶髻寄無癡亂行。六中初文可知。第二見此長者下見敬咨問。市中見者。表處鬧忘懷亂中常定故。第三爾時長者下。授己法界。于中四。一執手將引。即授法方便。顯加行智歸正證故。二作如是下示其所住。即正授法界。三爾時善財見其下正證法界。四爾時善財見是下。問答因緣即后得智。初二可知。三中二。先總。后善財入已下別。今初。十層八門者。如八角塔形。層門各有三義。層別中解。門三義者。一通約所修之道。以八正為門。八正通入于諸位故。二約所依之道。即以八識為門。于眼根中入正定故。根若能入境則可知。三約教顯理。即四句入法。教理各四故有八門。謂若失意有空俱泯。便成四謗。得意通入並稱為門。尋教得解即教四門。于理得解即理四門。別中十層三者。一表十地。一施食。顯初地行檀。二地持戒。

【現代漢語翻譯】現代漢語譯本行。初二約定佈施，其餘六天約定食物。食物有五種果實。第一種獲得如同諸法，那就是慧命（智慧的生命）。第二種獲得喜悅，那就是常安樂（恒常的安樂）。第三種具備相好，那就是常色（恒常的色身）。第四種是六，那就是常力（恒常的力量）。第五種是常辨（恒常的辯才）。說到上味相，是因為牙齒中有甘露泉的緣故，其餘的可以類推思考。第四段，當時居士謙虛自己而推崇他人，這是可以理解的。第五段，善男子指示後來的朋友，城名叫師子宮（獅子宮），意思是禪定沒有擾亂，如同在那深深的宮殿中一樣，那麼所說的話就是確定的。作用沒有畏懼，所以用這個名字。朋友名叫法寶髻（法寶髻），意思是綰合攝持各種擾亂，安住在心的頂端，所以禪定包含著明智，加上寶的名字，用來比喻顯現佛法，名叫法寶髻（以下六十六經）。第五，法寶髻寄託于沒有愚癡擾亂的行為。第六段中，第一段的文字是可以理解的。第二段，見到這位長者，見到后恭敬地請教。在市場中見到，表明在喧鬧的環境中忘記憂愁，在擾亂中保持恒常的禪定。第三段，當時長者將自己的法界傳授給他。其中分為四個部分：第一，握住他的手引導他，這就是傳授佛法方便，顯現加行智迴歸正道，證得真理的緣故。第二，像這樣，指示他所居住的地方，這就是正式傳授法界。第三，當時善財見到他，這就是真正證得法界。第四，當時善財見到他，問答其中的因緣，這就是后得智。最初的兩個部分是可以理解的。第三部分分為兩個部分：先是總說，然後是善財進入之後分別解說。現在先說總說。十層八門，如同八角塔的形狀。每一層每一門都有三種含義。每一層的區別在層別中解釋。門的三個含義是：第一，總的來說，是所修的道路，以八正道為門，八正道可以通入各個位次。第二，從所依靠的道路來說，就是以八識為門，在眼根中進入正定。根如果能夠進入境界，那麼就可以知曉。第三，從教義顯現真理來說，就是四句入法，教義和真理各有四句，所以有八門。意思是如果失去意念，有和空都泯滅，就變成了四種誹謗。得意而通達進入，都稱為門。尋著教義得到理解，就是教義的四門。于真理得到理解，就是真理的四門。分別解說十層，分為三個方面：第一，表示十地。第一地佈施食物，顯現初地修行佈施。第二地持戒。

【English Translation】 English version Okay. On the second day, they agreed to give alms, and for the remaining six days, they agreed on food. There were five kinds of fruits for the food. The first attainment, like all dharmas, is Prajna-life (the life of wisdom). The second attainment is joy, which is constant bliss (eternal bliss). The third possesses excellent characteristics, which is constant form (eternal form body). The fourth is six, which is constant power (eternal power). The fifth is constant eloquence (eternal eloquence). Speaking of the taste of the superior flavor, it is because there is a nectar spring in the teeth, and the rest can be inferred and thought about. In the fourth paragraph, at that time, the layman humbly promoted others, which is understandable. In the fifth paragraph, the good man instructed his later friends, the city named Lion Palace (Simhagiri), meaning that Samadhi is without disturbance, just like being in that deep palace, then what is said is certain. The action is without fear, so it is named this way. The friend named Dharmaratnakuta (Dharmaratnakuta) means to gather and hold all kinds of disturbances, residing on the top of the mind, so Samadhi contains wisdom, adding the name of treasure, used to metaphorically reveal the Dharma, named Dharmaratnakuta (the following sixty-six sutras). Fifth, Dharmaratnakuta entrusts himself to actions without ignorance and disturbance. In the sixth paragraph, the text of the first paragraph is understandable. In the second paragraph, seeing this elder, seeing him respectfully asking for advice. Seeing him in the market indicates forgetting worries in a noisy environment, and maintaining constant Samadhi in disturbance. In the third paragraph, at that time, the elder transmitted his Dharmadhatu to him. It is divided into four parts: First, holding his hand and guiding him, this is transmitting the expedient of Dharma, revealing the wisdom of application returning to the right path, and realizing the truth. Second, like this, indicating where he lives, this is formally transmitting the Dharmadhatu. Third, at that time, Sudhana saw him, this is truly realizing the Dharmadhatu. Fourth, at that time, Sudhana saw him, asking and answering the causes and conditions, this is the wisdom gained later. The first two parts are understandable. The third part is divided into two parts: first, a general statement, and then a separate explanation after Sudhana enters. Now, first, the general statement. The ten layers and eight gates are like the shape of an octagonal tower. Each layer and each gate have three meanings. The difference of each layer is explained in the layer distinction. The three meanings of the gates are: First, generally speaking, it is the path to be cultivated, with the Eightfold Path as the gate, and the Eightfold Path can lead to various positions. Second, from the path to rely on, it is the eight consciousnesses as the gate, entering the right Samadhi in the eye root. If the root can enter the realm, then it can be known. Third, from the doctrine revealing the truth, it is the four sentences entering the Dharma, and the doctrine and truth each have four sentences, so there are eight gates. It means that if you lose your mind, both existence and emptiness will be annihilated, and it will become four slanders. Gaining intention and reaching entry are all called gates. Seeking the doctrine and gaining understanding is the four gates of doctrine. Gaining understanding in truth is the four gates of truth. Separately explaining the ten layers, it is divided into three aspects: First, it represents the ten grounds. The first ground gives food, revealing the practice of giving in the first ground. The second ground upholds the precepts.

以慚愧為衣服。三地忍行。以為嚴具。四地。道品為內眷屬。精進可珍。五地。文顯。六地。般若現前故。文中三。初總。次所謂下別顯十五門。一照體即寂而無不包。二即寂之照無機不鑒。三外緣不轉。四內照無求。五惑境不摧。六遍摧諸惑。七包含勝德而甚深。八普見法界而無礙。九一即無盡。十巧化無邊。十一內證世間。十二外演勝辨。十三曲隨物慾。十四事理交羅。十五觀緣授法。后說如是下總結。七地有殊勝行。知種種教法故。云得如響忍。八層之中含於二位。一八地無功用之神通。三種世間自在。二即九地法師。一音能演。九層亦二位。十地等覺俱可為一生故。十層即如來地。二表十行。以十行即十度故。前七文顯。八大愿所成神通等故。九一生所繫力最上故。十唯至如來智方滿故。此即當位自攝諸位。向攝十地。即攝后諸位故。以十層雙表二義。還如海幢。當位攝盡十位才竟說成佛故。前寄第六位攝。此寄第五位攝。前約正報攝。此約依報攝者。皆顯位勝前故。三者總不表位。但此菩薩以行就機。現居勝報漸次增勝。十顯無盡。初四以物施。後後漸難。次二集法施。前淺后深。次二得法。初陜后廣。后二現勝德先因後果。總上三義因果行位等法。以為長者之宅。四問答因緣中。先問后答迴向三處者。謂

離貧窮招前四層之報。二三兩果即后六重。一九之微因願力故報勝。又表萬行混融發起向佛。則隨一行無不具矣。何果不階。第四善男子下謙己推勝。謙己云菩薩等者。世寶三寶蘊積十重之中。故云寶藏。常用無盡是為無量福德。后推勝中當法顯勝故。功德寶藏皆不思議。即是總句。入無分別下別明。由無分別而具諸法。故不思議。后二可知。第六普眼長者寄善現行。國名藤根者。夫藤根深入于地上發華苗。表善現行般若證深能生后得。后得隨物而轉。故取類于藤。城名普門者。實相般若無所不通故。長者名普眼者。觀照般若無不見故。第一依教趣求中。言深入諸佛無量知見者。無量有二義。一多故即權智境。二無份量故即實慧境。境無量故智亦無量。知見亦二義。一別。謂知即是智。見即是慧。即照二境之智慧。二通者。謂知見二字俱是如來能證。如實知彼義故。即無障礙智。若爾何假重言。為揀比知所以言見。為揀肉眼見所以云知。此如世親般若論釋。悉知悉見。入謂證達余句易了。第二然後乃得下見敬咨問中。先見依正。百千聚落周匝圍繞者。眷屬般若也。雉堞崇峻者。般若防非高而無上也。五板為堵。五堵為雉。堞即女墻。衢路寬平者。般若諸佛常行非權逕。故蕩然無涯。第三長者告下稱讚授法。先贊。后善

男子下授己法界。于中二。先能療病。即下化眾生。后善男子我又下。明能合香上供諸佛。今初有二。先除身病。后治心病。前中亦二。先治無不能。后善男子十方下。來者皆治。兼與身樂。二然後合為下治心病。亦二。先明除惑義通大小。后為欲令其下令其成益。此唯大乘有十六句。初五通顯大心行愿。次十別明十度之因。感十身之果。施滿他心故。相好悅物。戒遍止惡故。凈身遍至。忍兼忍理故不思議。進策萬行故無能勝。禪唯一心故無與等。般若照理故顯法身。方便顯用色身可睹。愿窮來際住劫無窮。力不可搖悉過一切。智窮事法故隨物成身。后一句總離諸惡。故究竟凈妙。二上供佛行中二。初知香體。辛頭者。即信度河也。波羅是岸。即彼河岸之香。阿盧那跋底。此云赤色極。烏洛迦者。西域蛇名。其蛇有毒繞此檀樹故。和合者。戒定慧等融無礙故。次興供起愿。后能成大供文處並顯。第四謙己推勝中。謙己知一中。謂身心病除成二世樂。故皆歡喜以香普供。得佛十身。則何佛不見。余並可知。第七無厭足王寄無著行。第一依教趣求中。先念教成益。后漸次下趣求后友。既入其國必聞其政。言多羅者。此云明凈。幢者。建立表無著行依般若凈明立勝行故。王名無厭足者。如幻方便化無所著故。無疲厭心。第二

【現代漢語翻譯】現代漢語譯本男子下授己法界（指佛陀將自己的教法傳授給眾生）。其中分為兩部分。首先是能夠治療疾病，即下化眾生。然後是善男子，我又下（指佛陀再次開示）。說明能夠調和香料以上供諸佛。現在先說第一部分，分為兩部分。首先是去除身體的疾病，然後是治療心靈的疾病。前一部分也分為兩部分。首先是治療無不能（指佛陀無所不能），然後是善男子，十方下（指十方眾生），來者皆能治療，並給予身心的快樂。第二部分然後合起來是下治心病，也分為兩部分。首先是說明去除迷惑的意義，貫通大小乘。然後是爲了令其下（指眾生），令其成就利益。這隻有大乘才有十六句。最初五句通顯大心行愿（指菩薩的廣大心量、行為和願力）。其次十句分別說明十度的因（指佈施、持戒、忍辱、精進、禪定、般若、方便、愿、力、智十種修行），感得十身的果報。佈施圓滿了他人之心，所以相好莊嚴令人喜悅。持戒普遍止息惡行，所以清凈之身遍至各處。忍辱兼顧忍耐事相和道理，所以不可思議。精進策勵萬行，所以無能勝過。禪定唯一心念，所以無與倫比。般若照見真理，所以顯現法身。方便顯現作用，色身可以看見。願力窮盡未來，住世長久無有窮盡。力量不可動搖，完全超過一切。智慧窮盡事相和法則，所以隨順事物而成就化身。后一句總括遠離諸惡，所以究竟清凈美妙。二、上供佛的修行中分為兩部分。首先是瞭解香的本體。辛頭（Sindhu）者，就是信度河（Indus River）。波羅（para）是岸，就是那條河的岸邊的香。阿盧那跋底（Arunavati），這裡說是赤色極。烏洛迦（Uluka）者，是西域的一種蛇的名字。這種蛇有毒，纏繞著檀樹。和合者，是戒、定、慧等融合無礙的緣故。其次是興起供養，發願。然後是能夠成就大供養，文句和處所都顯明。第四、謙虛自己，推崇他人。謙虛自己，知道一件事。就是身心疾病去除，成就二世的快樂，所以大家都歡喜用香普遍供養。得到佛的十身，那麼哪尊佛見不到呢？其餘的都可以知道。第七、無厭足王（King Never Satisfied）寄託無著行（Unattached Practice）。第一、依靠教法去追求。首先是念誦教法，成就利益。然後漸漸地去追求後來的朋友。既然進入那個國家，必定聽到那個國家的政事。說到多羅（Tara），這裡說是明凈。幢（Banner）者，建立起來，表示無著行依靠般若的清凈光明，建立殊勝的修行。國王的名字叫無厭足，如幻如化，方便化現，沒有執著的緣故。沒有疲倦厭煩的心。第二

【English Translation】 English version The man bestows his own Dharma realm. Within this, there are two aspects. First, the ability to heal illnesses, which is to transform sentient beings. Second, 'Good man, I further...' (referring to the Buddha's further teachings), clarifying the ability to blend incense for offerings to all Buddhas. Now, let's begin with the first aspect, which has two parts. First, removing physical illnesses, then curing mental illnesses. The former also has two parts. First, curing 'no inability' (referring to the Buddha's omnipotence), then 'Good man, the ten directions...' (referring to beings from the ten directions), all who come are healed, and given physical and mental happiness. The second part then combines to cure mental illnesses, also in two parts. First, clarifying the meaning of removing delusion, which encompasses both Hinayana and Mahayana. Then, 'to cause them...' (referring to sentient beings), to cause them to achieve benefits. This only exists in Mahayana, with sixteen phrases. The first five generally reveal the great mind, conduct, and vows (referring to the Bodhisattva's vast mind, actions, and vows). The next ten specifically explain the causes of the ten perfections (referring to the ten practices of giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), which result in the ten bodies. Giving fulfills the minds of others, so the physical characteristics are pleasing. Morality universally stops evil, so the pure body pervades everywhere. Patience encompasses both enduring phenomena and understanding principles, so it is inconceivable. Diligence encourages myriad practices, so there is no one who can surpass it. Meditation is one-pointedness of mind, so there is nothing equal to it. Wisdom illuminates truth, so it manifests the Dharma body. Skillful means manifest function, so the physical body can be seen. Vows exhaust the future, abiding for endless eons. Power is unshakable, completely surpassing everything. Knowledge exhausts phenomena and laws, so it manifests bodies according to beings. The last phrase summarizes the separation from all evils, so it is ultimately pure and wonderful. Two, in the practice of offering to the Buddhas, there are two parts. First, understanding the essence of incense. 'Sindhu' refers to the Indus River. 'Para' means shore, which is the incense from the shore of that river. 'Arunavati' is said to be the ultimate red color. 'Uluka' is the name of a type of snake in the Western Regions. This snake is poisonous and coils around the sandalwood tree. 'Harmony' refers to the unobstructed fusion of morality, concentration, and wisdom. Second, arising offerings and making vows. Then, being able to accomplish great offerings, the phrases and places are all clear. Fourth, being humble and praising others. Being humble and knowing one thing: that the removal of physical and mental illnesses brings happiness in two lifetimes, so everyone rejoices and universally offers incense. Obtaining the ten bodies of the Buddha, then which Buddha will not be seen? The rest can be known. Seventh, King Never Satisfied embodies Unattached Practice. First, relying on the teachings to seek. First, reciting the teachings to achieve benefits. Then, gradually seeking later friends. Having entered that country, one will surely hear about the affairs of that country. Speaking of 'Tara', here it is said to be bright and pure. 'Banner' is erected, indicating that Unattached Practice relies on the pure light of Prajna to establish superior practice. The king's name is Never Satisfied, like a phantom, conveniently manifesting without attachment. There is no weary or bored mind. Second

遙見下見敬咨問中。先見有四。一見勝依正。二其前後有下睹其逆化。三善財見已下不了生疑。四作是念時下空天曉諭。于中二。先令憶前教真實使不生疑。后善男子菩薩善巧下。辨後行深玄令其信入。然善財雖常憶教而生疑者。逆行難知故。貪益此世不疑婆須。瞋癡現損故。勝熱此王並生疑怪。言深玄者通達非道故。梁攝論戒學中。明菩薩逆行殺等生無量福得無上菩提。要大菩薩方堪此事。此有二種。一實行。二變化。實行者。了知前人必定作無間業。無別方便令離此惡。唯可斷命使其不作。又知前人若捨命已。必生善道。又菩薩自念。我行殺已必墮地獄。為彼受苦。彼雖現受輕苦必得樂果。瑜伽菩薩地戒品之中。亦同此說。言變化者。即當此文。下王自說。二時善財下敬問可知。第三時阿那羅下。授己法界中二。初授法方便。執手同坐示無間之儀。表攝彼加行令趣真故。二告言下正示法界。令證相應。于中四。一舉果令入。二時阿那羅王告善財下以實顯權。三善男子我得下示其所得。于中初名如幻者。了生如幻故。以幻化幻。次我此國下明法門業用。后我以如是下明法門勝益。四善男子我身語下。直顯實德慈念之深。然諸位至七皆方便故。休舍觀自在開敷樹華。多約慈悲。第四謙己推勝。推勝云無生忍者。由瞭如

【現代漢語翻譯】現代漢語譯本：遠遠地看見，然後恭敬地請教。先前所見有四種情況：一是所見勝過依正（指所依之國土和能依之眾生）。二是（善知識）前後所作所為，有違常理，令人不解。三是善財童子見到之後，心中不了，產生疑惑。四是當善財童子這樣想的時候，有空中的天神曉諭他。其中分為兩部分：首先是讓善財童子回憶之前的教誨，確信其真實不虛，從而不產生疑惑。然後是『善男子，菩薩善巧』以下，辨明後來的行為深奧玄妙，使他能夠信受領悟。然而，善財童子雖然常常憶念教誨，卻仍然產生疑惑，是因為逆行的行為難以理解的緣故。貪愛會增加現世的利益，所以不會懷疑婆須（Vasudha，象徵慷慨施予的女神）。嗔恨和愚癡會帶來眼前的損害，所以對勝熱王（King Victorious Heat）產生懷疑和怪異之感。所說的『深玄』，是指通達非正道（也能利益眾生）的緣故。《梁攝論》的戒學中闡明，菩薩的逆行，如殺生等，能夠產生無量的福報，獲得無上的菩提。只有大菩薩才能勝任此事。這有兩種情況：一是實際的行動，二是變化示現。實際行動是指，了知對方必定會造作無間地獄的惡業，沒有其他方便能夠使其脫離這種惡行，唯有斷其性命，才能使其不造作惡業。又知道對方如果捨棄生命，必定會轉生善道。而且菩薩自己想到，我行殺生之後必定會墮入地獄，為他承受痛苦，他雖然現在承受輕微的痛苦，必定會得到快樂的結果。《瑜伽師地論·菩薩地戒品》中，也同樣是這樣說的。所說的變化示現，就是指本文中的情況。下文勝熱王自己會說。第二次善財童子以下，恭敬地請問，可以理解。第三次阿那羅（Anala，無垢藏）以下，傳授自己所證悟的法界，分為兩部分：首先是傳授法的方便，執手同坐，示現沒有間隔的儀軌，表示攝受對方的加行，使其趣向真理。二是告訴他說，正式開示法界，令其證悟相應。其中分為四部分：一是舉出果位，令其證入。二是『這時，阿那羅王告訴善財』以下，以真實來顯現權巧方便。三是『善男子，我得到』以下，展示他所證得的境界。其中，首先是名為如幻，因爲了知一切諸法如幻的緣故。以幻化的法門來度化眾生。其次是『我這個國家』以下，闡明法門的業用。最後是『我以如是』以下，闡明法門的殊勝利益。四是『善男子，我身語』以下，直接顯示真實的功德，慈悲憐憫之心深切。然而，各位菩薩的果位，乃至七地菩薩，都是方便示現的緣故。休舍（H休舍，寂靜）觀自在（Avalokiteśvara，觀世音菩薩），開敷樹華（開敷樹華，開敷樹王），大多是關於慈悲的。第四是謙虛自己，推崇他人。推崇他人說，無生法忍（anutpattika-dharma-ksanti，不生不滅的真理）者，是因爲了知如幻。

【English Translation】 English version: From afar, he saw and respectfully inquired. There are four prior encounters: first, the vision surpasses the dependent and the principal (referring to the land and the sentient beings that rely on it). Second, the actions of the (spiritual teacher) before and after are contrary to common sense, causing confusion. Third, after seeing, Sudhana (善財童子) was unclear and had doubts. Fourth, when Sudhana thought this way, celestial beings in the sky enlightened him. Among these, there are two parts: first, to remind Sudhana of the previous teachings, confirming their truthfulness, so that he does not have doubts. Then, from 'Good man, the skillful means of a Bodhisattva' onwards, clarifying the profound and mysterious nature of later actions, enabling him to believe and understand. However, although Sudhana often remembers the teachings, he still has doubts because the actions of reverse conduct are difficult to understand. Greed increases the benefits of this life, so there is no doubt about Vasudha (婆須, the goddess symbolizing generosity). Anger and ignorance bring immediate harm, so there is doubt and strangeness towards King Victorious Heat (勝熱王). The so-called 'profound and mysterious' refers to the understanding that even non-orthodox paths (can benefit sentient beings). The Vinaya section of the Treatise on the Compendium of the Mahayana (Liang She Lun) clarifies that the reverse conduct of Bodhisattvas, such as killing, can generate immeasurable blessings and attain supreme Bodhi. Only great Bodhisattvas are capable of this. There are two situations: one is actual action, and the other is transformation and manifestation. Actual action means knowing that the other person will definitely commit evil deeds leading to the Avici hell, and there is no other way to prevent them from doing so except to end their life to prevent them from creating evil karma. It is also known that if the other person gives up their life, they will definitely be reborn in a good realm. Moreover, the Bodhisattva thinks to themselves, 'After I commit killing, I will definitely fall into hell to suffer for them. Although they are now suffering slight pain, they will definitely attain the fruit of happiness.' The Yogacarabhumi-sastra, Bodhisattva-bhumi-sila-pada also says the same thing. The so-called transformation and manifestation refers to the situation in this text. King Victorious Heat himself will say it later. The second time Sudhana, respectfully asks, can be understood. The third time Anala (阿那羅, Immaculate Treasure) transmits the Dharmadhatu he has realized, divided into two parts: first, the expedient of transmitting the Dharma, holding hands and sitting together, showing the ritual of no separation, indicating the reception of the other person's preparatory practices, leading them towards the truth. Second, telling him, formally revealing the Dharmadhatu, enabling him to realize the corresponding state. Among these, there are four parts: first, presenting the fruit, enabling him to enter. Second, 'At this time, King Anala told Sudhana' below, using truth to reveal skillful means. Third, 'Good man, I have attained' below, showing the realm he has attained. Among them, first is named as illusion, because of knowing that all dharmas are like illusions. Using the illusory Dharma to liberate sentient beings. Second, 'This country of mine' below, clarifying the function of the Dharma. Finally, 'I, with such' below, clarifying the supreme benefits of the Dharma. Fourth, 'Good man, my body, speech' below, directly showing the true merits, the depth of compassion and pity. However, the positions of all Bodhisattvas, even the seventh-bhumi Bodhisattva, are expedient manifestations. H休舍 (Quiet) Avalokiteśvara (觀自在, Guanshiyin Bodhisattva), 開敷樹華 (Opening Flower Tree King), are mostly about compassion. Fourth is being humble and praising others. Praising others, saying that those who have attained the anutpattika-dharma-ksanti (無生法忍, the patience with the unoriginated nature of phenomena) is because of knowing the nature of illusion.

幻方證此忍故。又后位中當此忍故。第八大光王寄難得行。第一依教趣求中。先念前。后漸次下趣后。于中初推求得知。城名妙光者。前位悲增。今得無住妙慧運眾生故王名大光者。慈定之智無不該故。廣大愿中皆徹照故。后時善財童子下自慶當益。第二作是念已下見敬咨問。初見中三。初見依報中二。先所見殊勝。云十由旬者。欲明圓滿。既有十億衢道道各無量眾生。豈世間十小由旬之所能受。故此中事物皆應圓融。表法如理思之。后爾時善財下能見無染。二漸次下見王正報。處四衢道者。以四無量用四攝法攝眾生故。二十八相者。因未滿故。三于王座前下主伴攝生。于中亦三。先列所施通情非情。六十四能義如別說。次一一道下明能施人。即是助伴。后為欲普攝下明其施意。二三敬問可知。第三時王告下。授己法界中三。一總示法門。謂大慈首出離染圓滿故。二善男子我于下明得法因緣。問難是聞慧。以三種慧莊嚴此慈。三我以此下明其業用。于中五。一以法攝化。二我國土中下以無畏攝。三若有眾生下以財寶攝。四此妙光城下隨機遍攝。五善男子此國土中下以三昧攝。于中二。先以言告。后時大光王下。正以定示顯定業用情與非情咸成勝益者。謂同體大慈物我無二故。如世間王德合乾坤。則麟鳳來儀寶璧呈瑞。

【現代漢語翻譯】現代漢語譯本幻方證得這種忍辱的緣故。又在後位中證得這種忍辱的緣故。第八位的大光王（Mahaprabha-raja，以大光明普照一切眾生的國王）難得修行。第一依教奉行中，先憶念前事，然後逐漸向下趨向後事。其中最初推求得知，城名為妙光（Subha，美好的光明）的原因，是前位悲心增長。現在得到無住的妙慧來運轉眾生，所以國王名為大光（Mahaprabha），是因為慈定之智無所不包，廣大願力中都能徹底照見。後來善財童子（Sudhana）自己慶幸應當受益。第二部分從『作是念已下』開始，講述了善財童子見到、尊敬並請教大光王。初見部分分為三段。首先是見到依報（所依止的環境）中的兩種殊勝景象。『云十由旬者』，是爲了說明圓滿。既然有十億條街道，每條街道都有無量眾生，豈是世間十小由旬所能容納的？所以這裡的事物都應該是圓融的，要如理如法地思考。然後『爾時善財下』，說明能見到無染的境界。其次是逐漸向下見到國王的正報（國王本身）。『處四衢道者』，是因為用四無量心（慈、悲、喜、舍）和四攝法（佈施、愛語、利行、同事）來攝受眾生。『二十八相者』，是因為因地修行尚未圓滿的緣故。第三部分從『于王座前下』開始，講述了主伴共同攝受眾生。其中也分為三段。首先列出所施之物，包括有情和非情。『六十四能義如別說』，六十四種才能的意義在其他地方已經詳細說明。其次從『一一道下』開始，說明能施之人，也就是助伴。最後從『為欲普攝下』開始，說明他們佈施的意圖。第二部分的三次尊敬請問，內容可以理解。第三部分從『時王告下』開始，講述了傳授自身法界的內容，分為三段。第一是總的指示法門，說大慈為首，出離染污，圓滿具足。第二部分從『善男子我于下』開始，說明得到法門的因緣。問難是聞慧，用三種智慧來莊嚴這種慈悲。第三部分從『我以此下』開始，說明這種慈悲的業用，分為五點。第一是用佛法來攝受教化。第二部分從『我國土中下』開始，用無畏來攝受。第三部分從『若有眾生下』開始，用財寶來攝受。第四部分從『此妙光城下』開始，隨機普遍地攝受。第五部分從『善男子此國土中下』開始，用三昧來攝受。其中分為兩段。首先是用語言告知，然後從『時大光王下』開始，正式用禪定來顯示禪定的業用，使有情和非情都成就殊勝的利益，這是因為同體大慈，物我沒有分別的緣故。就像世間的國王，如果德行與天地相合，那麼麒麟鳳凰就會前來，寶璧也會呈現祥瑞。

【English Translation】 English version Because Illusionary Transformation testifies to this forbearance. Also, in the subsequent position, it testifies to this forbearance. The eighth, Great Light King (Mahaprabha-raja, the king who illuminates all beings with great light), practices difficult deeds. First, in following the teachings, one first contemplates the past, then gradually descends to the future. Among these, one initially seeks and understands that the city is named Wonderful Light (Subha, beautiful light) because compassion increases in the previous position. Now, having obtained non-abiding wonderful wisdom to guide sentient beings, the king is named Great Light (Mahaprabha) because the wisdom of loving-kindness and concentration encompasses everything, and all vast vows are thoroughly illuminated. Later, Sudhana (Sudhana) rejoices that he should benefit. The second part, starting from 'Having thought thus,' describes Sudhana seeing, respecting, and questioning the Great Light King. The initial encounter is divided into three sections. First, seeing the two kinds of superior environments (dependent rewards). 'Saying ten yojanas' is to illustrate completeness. Since there are ten billion streets, each with countless beings, how could the ten small yojanas of the world accommodate them? Therefore, things here should be complete and harmonious, and one should contemplate them reasonably and lawfully. Then, 'At that time, Sudhana,' indicates the ability to see undefiled realms. Second, gradually descending to see the king's proper reward (the king himself). 'Being at the four crossroads' is because of using the Four Immeasurables (loving-kindness, compassion, joy, equanimity) and the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) to gather sentient beings. 'Twenty-eight marks' is because the causal practice is not yet complete. The third part, starting from 'Before the king's throne,' describes the host and companions together gathering sentient beings. Among these, there are also three sections. First, listing the things given, including sentient and non-sentient beings. 'The meaning of the sixty-four abilities is explained elsewhere,' the meaning of the sixty-four abilities has been explained in detail elsewhere. Second, starting from 'One by one,' it explains the givers, who are the assistants. Finally, starting from 'Desiring to universally gather,' it explains their intention in giving. The three respectful questions in the second part are understandable. The third part, starting from 'At that time, the king said,' describes transmitting his own Dharma realm, divided into three sections. First, a general indication of the Dharma gate, saying that great loving-kindness is the foremost, departing from defilement, complete and perfect. The second part, starting from 'Good man, I,' explains the causes and conditions for obtaining the Dharma. Questioning and answering is the wisdom of hearing, using three kinds of wisdom to adorn this loving-kindness. The third part, starting from 'I with this,' explains the function of this loving-kindness, divided into five points. First, using the Dharma to gather and transform. The second part, starting from 'In my country,' uses fearlessness to gather. The third part, starting from 'If there are sentient beings,' uses wealth to gather. The fourth part, starting from 'This Wonderful Light City,' gathers universally according to circumstances. The fifth part, starting from 'Good man, in this country,' uses samadhi to gather. Among these, there are two sections. First, informing with words, then starting from 'At that time, the Great Light King,' formally using samadhi to show the function of samadhi, making sentient and non-sentient beings achieve superior benefits, because of the great loving-kindness of the same body, there is no distinction between self and others. Just like the kings of the world, if their virtue matches heaven and earth, then the Qilin and Phoenix will come, and precious jade will present auspicious signs.

況于出世慈力。不令草木屈膝耶。第四時大光王從三昧下謙己推勝。先謙己知一。慈本為物名順世間。高出眾行故名為首。即是幢義余並可知。第九不動優婆夷寄善法行。自發心來於一切法無不得定。煩惱二乘不能動故。亦令眾生心不動故。以智修慈故。示以女居安住王都者。王子位故。智契實法不為緣壞名為安住。第一依教趣求中二。先依教。后趣求。前中有五。一思修前法。二生歡喜下因修得益。無濁約無他。清凈約自體。三如是思惟下推功歸友。至此偏悲者修悲將滿故。四又作是念下廣嘆友能。五善財童子如是悲哀下。勝緣印勸。于中先印。天字兩用。故晉本云。如來使天隨菩薩天。隨菩薩天是已業行之神。如來使天是佛力攝生神。但修行位已著。皆有二天常隨其人。后汝可詣下勸詣后友。二時善財童子從彼下。趣求后友可知。第二入其宅內下。見敬咨。問見中分二。先見依獲益。后善財童子前詣下見正超倫。二爾時善財曲躬下。敬問可知。第三時不動下稱讚授法。于中先贊。后善男子我得下正授法界。于中二。先示法門名體。后善財童子言下徴業用之境界。今初。不同前例而舉五法者。亦同九地當法師位。須廣知故。五中初二所持內德。一智慧無羈偏名解脫。有智則煩惱不可壞。取著無能勝故云難摧伏。此智

包容故名為藏。二受持堅固偏得行名。謂遇惡眾生而能堪忍。遍生諸趣而心不迷。故云堅固。三即能持深入法門。得法性地則無不持矣。四即外化由正思佛法明照差別。故得辯才。能轉法輪稱眾生欲。五即上求。一心求法故云三昧。近佛無厭受法無足故。二徴業用之境界。中四。一徴問二顯難。三重請四廣答。答中二。先明得法因緣以彰深遠。釋上難知。二善男子我得菩薩求一切下。顯其業用以酬初問。今初分六。一舉往見佛為發心緣。二便從樓下內興觀念為發心因。先觀后念。念福智等即前五法之因。神通自在是行堅固。三善男子爾時下佛勸發心。能成前五有十種心。初二成智慧。次一成總持。次二成神通。次二成三昧。后三成辯才故。上來取斯十句釋五法門。四善男子我于彼下。正明發心堅固。五我發是心已來下。經久無違。六我從是來下彰發心勝益。即前五因之果。二顯其業用中四。一許現。即舉五法中二。二申請三正現。入一萬三昧者。於一求法無厭三昧即入一萬。明知。余解脫等亦攝多門。四出定即述並可知。第四優婆夷言下謙己推勝。第五指示后友中。都薩羅者。此云喜出生。謂此城中出生無量歡喜之事故。以智度圓滿則能無所不生。友名遍行。巧智隨機無不行。故名真實行。示外道者。能行非道故。非

【現代漢語翻譯】現代漢語譯本『包容』所以稱為『藏』（Kshanti，忍辱）。第二，『受持堅固偏得行』的意思是，遇到惡劣的眾生也能忍受，遍生於各種趣向而內心不迷惑，所以說『堅固』。第三，就能受持深入的法門，得到法性之地就沒有什麼不能受持的了。第四，對外教化，因為正確地思考佛法，明白照見差別，所以得到辯才，能轉法輪以滿足眾生的願望。第五，向上求法，一心求法所以稱為『三昧』（Samadhi，禪定）。接近佛而沒有厭倦，接受佛法而沒有滿足。二、徵詢業用之境界。中間分為四個部分：一、征問；二、顯示困難；三、鄭重請求；四、廣泛回答。回答中分為兩個部分：首先闡明得到佛法的因緣，以彰顯其深遠，解釋上面所說的難以理解之處。第二，『善男子，我得菩薩求一切』以下，顯示其業用以回答最初的提問。現在先分為六個部分：一、舉出過去見佛作為發心的因緣；二、便從樓下內心興起觀念作為發心的原因，先觀想后唸誦，唸誦福智等，就是前面五種法的起因，神通自在是行為堅固。三、『善男子，爾時』以下，佛勸導發心，能成就前面五種法，有十種心。最初兩種成就智慧，其次一種成就總持（Dharani，總持），其次兩種成就神通，其次兩種成就三昧，最後三種成就辯才。所以，上面選取這十句話來解釋五種法門。四、『善男子，我于彼』以下，正式闡明發心堅固。五、『我發是心已來』以下，經歷長久沒有違背。六、『我從是來』以下，彰顯發心的殊勝利益，就是前面五種原因的結果。二、顯示其業用，分為四個部分：一、允許顯現，就是舉出五種法中的兩種。二、申請。三、正式顯現。進入一萬種三昧的人，對於一種求法沒有厭倦的三昧，就能進入一萬種。明白可知，其餘的解脫等也包含多種法門。四、出定，就是敘述並且可以知道。第四，優婆夷（Upasika，女居士）說以下，謙虛自己而推崇他人。第五，指示後來的朋友中，都薩羅（Dusala）的意思是『喜出生』，說的是這個城市中出生了無數歡喜的事情。因為智慧圓滿，所以能夠無所不生。朋友的名字是遍行，巧妙的智慧隨機應變，沒有不行的，所以稱為真實行。指示外道的人，能夠行非道。

【English Translation】 English version 'Inclusion' is why it is called 『Kshanti』 (藏, forbearance). Second, 『sustaining firmly and partially attaining practice』 means being able to endure encountering evil beings, being born in various destinies without a confused mind, hence it is called 『firm』. Third, one can uphold profound Dharma doors, and upon attaining the ground of Dharma-nature, there is nothing that cannot be upheld. Fourth, external transformation arises from correct contemplation of the Buddha-dharma, clearly illuminating differences, thus obtaining eloquence, able to turn the Dharma wheel to satisfy the desires of sentient beings. Fifth, seeking upwards, single-mindedly seeking the Dharma, hence it is called 『Samadhi』 (三昧, concentration). Approaching the Buddha without weariness, receiving the Dharma without satiety. Two, inquiring about the realm of karmic function. In the middle, it is divided into four parts: one, inquiry; two, revealing difficulties; three, earnest request; four, extensive answer. In the answer, it is divided into two parts: first, clarifying the causes and conditions for obtaining the Dharma to highlight its profundity, explaining the aforementioned difficulties. Second, 『Good man, I have attained the Bodhisattva seeking all』 below, revealing its karmic function to answer the initial question. Now, first divide into six parts: one, citing past encounters with the Buddha as the cause for generating the aspiration; two, then from downstairs, internally arising concepts as the reason for generating the aspiration, first contemplating then reciting, reciting blessings, wisdom, etc., is the cause of the previous five dharmas, supernatural powers and freedom are the firmness of practice. Three, 『Good man, at that time』 below, the Buddha encourages the generation of aspiration, able to accomplish the previous five dharmas, having ten kinds of minds. The first two accomplish wisdom, the next one accomplishes Dharani (總持, total retention), the next two accomplish supernatural powers, the next two accomplish Samadhi, the last three accomplish eloquence. Therefore, above, these ten sentences are selected to explain the five Dharma doors. Four, 『Good man, I at that』 below, formally clarifying the firmness of generating aspiration. Five, 『Since I generated this aspiration』 below, having not violated it for a long time. Six, 『Since I came from this』 below, highlighting the superior benefits of generating aspiration, which is the result of the previous five causes. Two, revealing its karmic function, divided into four parts: one, permitting manifestation, which is citing two of the five dharmas. Two, requesting. Three, formally manifesting. Those who enter ten thousand Samadhis, for one Samadhi of seeking the Dharma without weariness, can enter ten thousand. Clearly knowing, the remaining liberations, etc., also include many Dharma doors. Four, emerging from Samadhi, which is narrating and can be known. Fourth, the Upasika (優婆夷, female lay disciple) says below, humbly praising others. Fifth, indicating later friends, Dusala (都薩羅) means 『joyful birth』, saying that countless joyful events were born in this city. Because wisdom is complete, one can be born in all places. The friend's name is pervasive practice, skillful wisdom adapts to circumstances, there is nothing that is not practiced, hence it is called true practice. Indicating those of external paths, able to practice non-paths.

道不染故曰出家。余可知(已下六十七經)第十遍行外道寄真實行。第一依教趣求。第二城東有山下見敬咨問。見中中夜見者。智入生死故。善財將入此位故。上云日沒入城。于山頂者。表位極故。光明照者。以智慧光破于生死及二邊闇故。第三遍行答言下稱讚授法。先贊發心。后善男子下正授法界。于中二。先彰名體有四者。智遍知故。四義雖別而得相成。一化境。普周遍行之名亦從此立。二入定觀機。三由無作神通故。能遍至前處。四由普門般若故。能在定普觀。若約別者。無作無依用而無住。普門般若無法不窮。二善男子我普于下顯四業用。即分為四。一明至一切處用。二或住諸見下普觀世間用。觀其所宜隨宜說故。三又善男子此部薩羅下。明無作無依用故。云不知從何而至。四善男子閻浮提內下。普門般若用。九十六種皆能窮故。上來隨勝別配。實則義通。大文第四有十善友寄十回向。今初。青蓮華長者。寄救護眾生離眾生相迴向。在廣大國者。創入迴向故。迴向眾生故廣。迴向菩提故大。迴向實際義通廣大。言鬻香者。鬻者賣也。香質雖小。發氣彌布。善根雖微迴向普周。又若賣若買二俱得香。自他善根俱可迴向。青蓮華者。蓮華處淤泥而不染。猶護眾生而離相。青蓮華為水中之最。救護為入生死之尊。文

【現代漢語翻譯】現代漢語譯本道不為世俗所染，所以稱為出家。以下六十七部經文可以類推理解（第十遍行外道寄託真實修行）。第一，依教法尋求真理。第二，（善財童子）在城東見到一座山，（遍行外道）下山接受敬意和諮詢。見到（善財童子）是在半夜，因為智慧能夠深入生死輪迴。善財童子將要進入這個境界，所以前面說『日沒入城』。遍行外道在山頂，表明他的修行地位極高。光明照耀，是因為他用智慧之光破除生死輪迴以及二邊（有和無）的黑暗。第三，遍行外道回答（善財童子）的話，稱讚並傳授佛法。先讚歎（善財童子）的發心，然後『善男子』之後正式傳授法界。其中分為兩部分。首先彰顯名號和本體，有四層含義：因為智慧周遍知曉一切。這四種含義雖然不同，但可以相互成就。一是化導的境界，『普周遍行』的名字也由此而來。二是入定觀察眾生的根機。三是由於無作神通，能夠普遍到達各個地方。四是由於普門般若，能夠在禪定中普遍觀察。如果分別來說，無作是無所依賴而無所住，普門般若是沒有什麼法不能窮盡的。『二善男子，我普于』之後，顯示四種事業作用，即分為四點。一是說明到達一切地方的作用。二是『或住諸見』之後，說明普遍觀察世間的作用，觀察眾生所適合的，隨順他們的根機說法。三是『又善男子，此部薩羅』之後，說明無作無所依賴的作用，所以說『不知從何而至』。四是『善男子，閻浮提內』之後，說明普門般若的作用，九十六種外道邪說都能窮盡。以上是根據殊勝之處分別對應，實際上意義是相通的。大文第四，有十位善友寄託十種迴向。現在是第一位，青蓮華長者，寄託救護眾生脫離眾生相的迴向。在廣大國，是因為剛開始進入迴向的階段。迴向給眾生，所以說『廣』。迴向給菩提，所以說『大』。迴向給實際，意義貫通廣大。說『鬻香』，『鬻』是賣的意思。香的本體雖然小，但散發的氣味卻能瀰漫開來。善根雖然微小，但迴向的力量卻能普遍周遍。而且，無論是賣香還是買香，雙方都能得到香氣。自己和他人的善根都可以迴向。青蓮花，蓮花生長在淤泥中而不被污染，就像救護眾生而脫離眾生相一樣。青蓮花是水中最珍貴的，救護眾生是進入生死輪迴中最尊貴的。文（義）。

【English Translation】 English version Because the Dao is not tainted by the mundane, it is called leaving home. The remaining sixty-seven sutras can be understood by analogy (The Tenth Parivrājaka (Parivrājaka: wandering ascetic) transmits the true practice). First, seek truth according to the teachings. Second, (Sudhana) saw a mountain in the east of the city, (the Parivrājaka) came down the mountain to receive respect and inquiries. Seeing (Sudhana) was in the middle of the night because wisdom can penetrate the cycle of birth and death. Sudhana is about to enter this realm, so it was said earlier 'the sun sets and enters the city'. The Parivrājaka is on the top of the mountain, indicating his extremely high level of practice. The light shines because he uses the light of wisdom to break the darkness of the cycle of birth and death and the two extremes (existence and non-existence). Third, the Parivrājaka answers (Sudhana's) words, praising and transmitting the Dharma. First, he praises (Sudhana's) aspiration, and then after 'Good man' he formally transmits the Dharma realm. It is divided into two parts. First, he reveals the name and essence, which has four meanings: because wisdom universally knows everything. Although these four meanings are different, they can complement each other. One is the realm of transformation, the name 'Universally Traveling' also comes from this. Second, entering samadhi (Samadhi: a state of meditative consciousness) to observe the faculties of sentient beings. Third, due to effortless (wu zuo) supernatural powers, he can universally reach various places. Fourth, due to the Universal Gate Prajna (Prajna: wisdom), he can universally observe in samadhi. If speaking separately, effortless is without reliance and without dwelling, Universal Gate Prajna is that there is no Dharma that cannot be exhausted. After 'Two good men, I universally', it shows four kinds of activities, which are divided into four points. One is to explain the function of reaching all places. Second, after 'Or dwell in various views', it explains the function of universally observing the world, observing what is suitable for sentient beings, and speaking according to their faculties. Third, after 'Also good men, this part of the Sala', it explains the function of effortless and without reliance, so it is said 'do not know from where it comes'. Fourth, after 'Good men, within Jambudvipa', it explains the function of Universal Gate Prajna, all ninety-six kinds of heretical views can be exhausted. The above is a separate correspondence according to the superior points, but in reality, the meaning is interconnected. In the fourth major section, there are ten good friends who entrust ten kinds of dedication. Now is the first one, the Elder Blue Lotus Flower, entrusting the dedication of saving sentient beings and liberating them from the appearance of sentient beings. Being in a vast country is because it is the beginning of entering the stage of dedication. Dedicating to sentient beings, so it is said 'vast'. Dedicating to Bodhi (Bodhi: enlightenment), so it is said 'great'. Dedicating to reality, the meaning penetrates vastness. Saying 'selling incense', 'selling' means to sell. Although the substance of incense is small, the fragrance it emits can permeate. Although the roots of goodness are small, the power of dedication can be universal and pervasive. Moreover, whether selling incense or buying incense, both parties can obtain the fragrance. One's own and others' roots of goodness can be dedicated. Blue lotus flower, the lotus flower grows in mud without being polluted, just like saving sentient beings and liberating them from the appearance of sentient beings. The blue lotus flower is the most precious in the water, saving sentient beings is the most honorable in entering the cycle of birth and death. Text (meaning).

亦分六。第一依教趣求中。先依教興愿。以是迴向大愿之首故。后漸次下趣求后位。第二詣長者下見敬咨問。第三長者告言下稱讚授法。先贊后授。授中二。先總標所得。后所謂下別顯業用。今初知世諸香以表法香。謂以戒定慧慈悲等香。熏修生善滅惡習氣故。善知一切香者。差別行也。亦知調合者。融通行也。以金剛杵碎之。實相般若波羅蜜調和。令純雜無礙。悲智圓融成迴向故。二別顯業用中二。先總相顯知。后指事別顯。前中四。一知香體異。二又善了下約類辨異。三又善別下知力用異前。二約世此兼出世。四如是等下明委窮本末。上四各有事理思之。二人間有下。指事別顯中有十種香。初象藏香具前本末十事。一但語香名必有形相。二龍斗為生起。三興云爲出現。四雨雨為成就。五金色為清凈。六喜樂為安隱。七無病等為方便。八慈心等為境界。九意凈為威德。其業用一種義通前七。十我知下是根本。本為菩提心故。若就菩提心顯十義者。以菩提心香似如來藏。因善惡相攻而生。若一發心興慈雲注法雨。心所及者令歸真凈。得法喜樂離惑業苦。展轉興慈志願純凈。余之九香皆應具法喻之十。略故或二或三。摩羅耶者國名。國多此香故。此即忍香瞋火不燒。三即進香魔軍退散。次五如次是五分法身香。九即稱法

【現代漢語翻譯】現代漢語譯本亦分為六部分。第一部分是依據教義尋求，首先依據教義發起誓願，因為這是迴向大愿的首要。然後逐漸向下尋求更高的果位。第二部分是拜訪長者，表達敬意並請教問題。第三部分是長者告知，稱讚並傳授佛法。先是讚揚，然後傳授。傳授佛法分為兩個方面：首先是總括所獲得的，然後是所謂的，分別顯示其作用。現在先說『知世諸香』，這是用以表示法香。意思是說，用戒、定、慧、慈悲等香，熏修自身，從而產生善念，滅除惡習。『善知一切香者』，是指差別行。『亦知調合者』，是指融通行。用金剛杵粉碎它，用實相般若波羅蜜調和，使其純粹而無障礙。悲智圓融，成就回向。第二部分是分別顯示其作用，也分為兩個方面：首先是總的顯示，然後是指明具體的事項。前面一部分分為四個方面：一是知道香的本體不同。二是『又善了』，是按照類別來辨別差異。三是『又善別』，知道力量和作用與前面不同。前面兩個是關於世間的，這裡兼顧出世間的。四是『如是等』，說明徹底窮盡本末。以上四個方面，各自都有事和理，需要思考。『人間有』以下，是指明具體的事項，其中有十種香。最初的象藏香具備了前面所說的本末十事。一是隻說香的名字，必定有它的形狀和相貌。二是龍斗是產生的原因。三是興云是出現的景象。四是降雨是成就的象徵。五是金色是清凈的體現。六是喜樂是安穩的象徵。七是無病等是方便。八是慈心等是境界。九是意凈是威德。它的作用只有一種，但意義貫通前面的七種。十是『我知』以下是根本。根本是菩提心。如果就菩提心來顯示十種意義，那麼菩提心香就像如來藏，因為善惡相互攻伐而產生。如果一旦發起菩提心，就會興起慈雲，降下法雨，凡是心所及之處，都能迴歸真凈，獲得法喜，遠離迷惑和業力之苦，輾轉興起慈悲的誓願，純凈無染。其餘的九種香都應該具備法和譬喻的十種意義。因為簡略的緣故，或者只有兩種或三種。摩羅耶（Malaya）是國名，這個國家盛產這種香。這種香就是忍香，不會被嗔恚的火焰所燒燬。第三種是進香，能使魔軍退散。接下來的五種香依次是五分法身香。第九種是稱法。

【English Translation】 English version It is also divided into six parts. The first part is seeking according to the teachings, first making vows according to the teachings, because this is the head of the great vow of dedication. Then gradually seek lower positions. The second part is visiting the elder, expressing respect and asking questions. The third part is the elder telling, praising and imparting the Dharma. First praise, then impart. Imparting the Dharma is divided into two aspects: first, a summary of what has been obtained, and then the so-called, respectively showing its function. Now let's talk about 'knowing the fragrances of the world', which is used to represent the fragrance of Dharma. It means that by using the fragrances of precepts, concentration, wisdom, compassion, etc., one cultivates oneself, thereby generating good thoughts and eliminating bad habits. 'Those who know all fragrances well' refers to differentiated practice. 'Also know how to harmonize' refers to harmonious practice. Crush it with a vajra, and harmonize it with the reality of Prajna Paramita, making it pure and unobstructed. Compassion and wisdom are perfectly integrated to achieve dedication. The second part is to show its function separately, which is also divided into two aspects: first, a general display, and then a specific indication of matters. The previous part is divided into four aspects: first, knowing that the essence of fragrance is different. Second, 'also know well' is to distinguish differences according to categories. Third, 'also distinguish well' is to know that the power and function are different from the previous ones. The first two are about the mundane, and this one takes into account the transcendental. Fourth, 'such as these' indicates that the origin and end are thoroughly exhausted. The above four aspects each have matters and principles that need to be considered. 'There are in the human world' below refers to specific matters, including ten kinds of fragrances. The initial elephant-hidden fragrance possesses the ten matters of origin and end mentioned earlier. First, only saying the name of the fragrance must have its shape and appearance. Second, dragon fighting is the cause of its generation. Third, the rising of clouds is the scene of its appearance. Fourth, rainfall is a symbol of achievement. Fifth, golden color is the embodiment of purity. Sixth, joy is a symbol of peace. Seventh, being free from illness, etc., is a convenience. Eighth, loving-kindness, etc., is a realm. Ninth, purity of mind is power and virtue. It has only one function, but its meaning permeates the previous seven. Tenth, 'I know' below is the root. The root is Bodhicitta (the mind of enlightenment). If we use Bodhicitta to show the ten meanings, then the fragrance of Bodhicitta is like the Tathagatagarbha (the womb of the Buddha), because good and evil attack each other and are produced. Once Bodhicitta is aroused, compassionate clouds will rise and the rain of Dharma will fall. Wherever the mind reaches, it can return to true purity, obtain the joy of Dharma, and be free from the suffering of delusion and karma, and in turn arouse pure vows of compassion. The remaining nine fragrances should all possess the ten meanings of Dharma and metaphor. Because of brevity, there may only be two or three. Malaya is the name of a country, and this country is rich in this fragrance. This fragrance is the fragrance of forbearance, which will not be burned by the flames of anger. The third is the fragrance of progress, which can make the armies of demons retreat. The next five fragrances are in order the fragrances of the fivefold Dharmakaya (the body of the Buddha). The ninth is the Dharma.

界香。先陀婆一名四實。此宜用鹽香似此故。十忘能所香故名奪意。餘三可知。第二船師婆施羅寄不壞迴向。婆施羅者。此云自在。謂于佛法海。已善通達于生死海。能善運度。於一切法深信不壞。故名自在。在樓閣城者。由此迴向令菩提心轉更增長。悲智相依而勝出故。文中第一依教趣求中。先依教觀道。于迴向道初得不壞故。佛道為高余皆是卑。生死涅槃為夷險。障無障為凈穢。二乘為曲菩薩為直等。后漸次下趣求后位而興勝念。謂菩薩道因人得故。即于菩薩法師得不壞信。于中先正明。后徴釋可知。第二既至彼下見敬咨問。見在海岸者。若佛法海以生死為此岸。不捨生死故。若生死海。以大悲修因而為此岸。住大慈悲令離因故。第三船師告言下。稱讚授法分二。先贊問。贊其發心。后能問法文有十句。前五能問果因。后五能問因因。故云道因。三昧旋者。旋謂深澓沈而不流。二乘沉寂動八萬劫故。能遠離是菩薩道。二善男子我在此下授己法界中二。先標名體。謂大悲超出為物所歸故。后我觀閻浮下。辨其業用中二。先明於陸化生令知有海。后我知海中下善知海相。于海化生於中二。初明善知。后彰化成益。今初此寶洲等。生死法海義皆有之。且約生死海釋文中。略舉知五種事。一知寶。寶即是智故。不入生死大

【現代漢語翻譯】現代漢語譯本界香（Kṣetra-gandha）。先陀婆（Saindhava）一名四實。此宜用鹽香似此故。十忘能所香故名奪意。其餘三種可以理解。第二，船師婆施羅（Vāśira，自在者）寄託不壞迴向。婆施羅，意為自在。指在佛法之海中，已經通達，在生死之海中，能夠很好地運度。對於一切法深信不壞，所以名為自在。在樓閣城（Prāsādika-nagara）者，由此迴向令菩提心（bodhicitta）轉更增長，悲智（karuṇā-prajñā）相依而勝出。文中第一，依教趣求中，先依教觀道，于迴向道初得不壞故。佛道為高，其餘皆是卑。生死涅槃（saṃsāra-nirvāṇa）為夷險，障無障為凈穢，二乘（Śrāvakayāna and Pratyekabuddhayāna）為曲，菩薩（bodhisattva）為直等。后漸次下趣求后位而興勝念，謂菩薩道因人得故，即于菩薩法師得不壞信。于中先正明，后征釋可知。第二，既至彼下見敬咨問。見在海岸者，若佛法海以生死為此岸，不捨生死故。若生死海，以大悲修因而為此岸，住大慈悲令離因故。第三，船師告言下，稱讚授法分二。先贊問，贊其發心。后能問法文有十句。前五能問果因，后五能問因因，故云道因。三昧旋者，旋謂深澓沈而不流，二乘沉寂動八萬劫故，能遠離是菩薩道。二善男子我在此下授己法界中二。先標名體，謂大悲超出為物所歸故。后我觀閻浮下，辨其業用中二。先明於陸化生令知有海。后我知海中下善知海相。于海化生於中二。初明善知，后彰化成益。今初此寶洲等。生死法海義皆有之。且約生死海釋文中。略舉知五種事。一知寶，寶即是智故，不入生死大

【English Translation】 English version Kṣetra-gandha (Field Fragrance). Saindhava (Salt) is also known as 'four realities'. It is appropriate to use salt fragrance because it resembles this. The fragrance of 'ten forgetting the able and the object' is called 'captivating the mind'. The other three can be understood. Secondly, the navigator Vāśira (The Free One) entrusts the indestructible dedication. Vāśira means 'free'. It refers to one who has thoroughly understood the ocean of the Buddha's teachings and can skillfully navigate the ocean of birth and death. He has unwavering faith in all dharmas, hence the name 'free'. Being in Prāsādika-nagara (Palace City) means that this dedication causes the Bodhicitta (mind of enlightenment) to grow even more, with compassion and wisdom relying on each other and excelling. In the first part of the text, 'seeking based on teachings', one first contemplates the path based on the teachings, initially attaining indestructibility in the path of dedication. The Buddha's path is high, and all others are low. Saṃsāra-nirvāṇa (birth and death and nirvana) are level and dangerous, obstacles and non-obstacles are pure and impure, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are crooked, and the Bodhisattva path is straight, and so on. Later, one gradually descends to seek later positions and generate excellent thoughts, meaning that the Bodhisattva path is attained through people, and thus one gains indestructible faith in the Bodhisattva Dharma Master. First, it is clearly stated, and then the explanation can be understood. Secondly, having arrived there, they respectfully inquire. 'Seeing on the shore' means that if the ocean of the Buddha's teachings takes birth and death as this shore, it is because one does not abandon birth and death. If the ocean of birth and death takes great compassion as the cause for cultivation as this shore, it is because one dwells in great compassion, causing one to leave the cause. Thirdly, the navigator's words below are divided into two parts: praise and bestowing the Dharma. First, he praises the inquiry, praising their aspiration. Later, the text on being able to ask about the Dharma has ten sentences. The first five are about being able to ask about the cause of the result, and the last five are about being able to ask about the cause of the cause, hence the term 'cause of the path'. 'Samādhi rotation' means that rotation is deep, submerged, and does not flow. The Two Vehicles are silent and move for eighty thousand kalpas, so they can stay away from the Bodhisattva path. 'Two good men, I am here below' bestows the two aspects of one's own Dharma realm. First, it marks the name and essence, meaning that great compassion surpasses and is the refuge of beings. Later, 'I observe Jambudvīpa below' distinguishes the two aspects of its function. First, it clarifies the transformation of beings on land, making them aware of the existence of the sea. Later, 'I know the sea below' is good at knowing the characteristics of the sea. The transformation of beings in the sea is divided into two parts. First, it clarifies good knowledge, and later it demonstrates the benefits of transformation. Now, the first is this treasure island, etc. The meaning of the ocean of birth and death is all present. Let's interpret the text in terms of the ocean of birth and death. Briefly, it mentions knowing five things. First, knowing the treasure, the treasure is wisdom, so one does not enter the great ocean of birth and death.

海。則不能得一切智寶。于中有十二句。一生死海中湛寂不動。謂之寶洲。二空不空如來藏為寶處。三恒沙功德皆寶類。四佛性為寶種。此上皆約本有。次四約修成。以凈戒頭陀等為能凈以緣起智為能鉆。以發一切智心為出因。聽聞為能作。后四為寶用。謂三乘等器智慧有殊。照理斷惑所用各別。所緣境界萬品階差。破愚顯明各各不等。二我知一切龍下。即生死中瞋貪癡之三毒。部多此云自生。亦如夜叉。但不從父母生故喻多癡。三亦善別知旋澓下。即知心識相色無色等依識心定。劫數淺深。七識波浪染習遠近。隨善惡緣心水色異。四亦善別知日月等者。即能知時。謂機之生熟。如是時中宜修定慧等。五亦知其船。即知萬行不同。有方便為堅無方便為脆。曾修為滑不曾則澀。水之大小者。謂生死有邊與無邊。風之逆順者。八風四順四逆。又謂修行有住與無住故。若開第三第五。各有三事。則總具十二。我以成就下彰化成益。既列十海則知前海。準此應思。前四自利后六利他。后三文顯。第三無上勝長者。寄等一切佛迴向。以得勝通無過上故。等於諸佛。更無勝故。在可樂國者。由等佛迴向不見美惡。皆得清凈歡喜悅樂故。文中第一可知。第二見無上勝下見敬咨問。初見。在城東者。啟明佛日故。處無憂林者。同佛迴向

【現代漢語翻譯】現代漢語譯本不能獲得一切智寶（sarvajna-ratna，指佛陀的智慧）。其中有十二句：一，在生死海中湛寂不動，這被稱為寶洲（ratna-dvipa，珍寶之島）。二，空不空如來藏（tathagatagarbha，如來藏）是寶處。三，恒河沙數般的功德都是寶類。四，佛性是寶種。以上都是就本有（svabhava，自性）而言。接下來四句是就修成而言，以凈戒頭陀（dhuta-guna，頭陀功德）等為能凈，以緣起智（pratityasamutpada-jnana，緣起之智）為能鉆，以發一切智心為出因，聽聞為能作。后四句是寶的功用，即三乘（triyana，聲聞乘、緣覺乘、菩薩乘）等根器智慧有差別，照理斷惑所用的方法各不相同，所緣境界有萬種品類差別，破除愚昧，顯發光明也各不相同。二，『我知道一切龍』，指的是生死中的嗔（dvesa，嗔恨）、貪（raga，貪慾）、癡（moha，愚癡）這三種毒。部多（bhuta）在這裡的意思是『自生』，也像夜叉（yaksa，夜叉），但不從父母而生，所以比喻為多癡。三，『也善於辨別旋澓』，指的是知道心識（vijnana，識）、相（lakshana，相）、色（rupa，色）、無色（arupa，無色）等依識心而定，劫數（kalpa，劫）的深淺，七識（saptavijnana，七識）波浪染習的遠近，隨著善惡因緣，心水的顏色也不同。四，『也善於辨別日月等』，指的是能夠知道時機，即眾生根機的生熟，在這種時機中應該修習定（samadhi，禪定）慧（prajna，智慧）等。五，『也知道船』，指的是知道萬行（sarva-karman，一切行為）不同，有方便（upaya，善巧方便）則堅固，沒有方便則脆弱，曾經修習則順滑，不曾修習則澀滯。水的大小，指的是生死有邊與無邊。風的逆順，指的是八風（asta-loka-dharma，世間八法），四順四逆。又指修行有住與無住。如果展開第三和第五句，各有三件事，那麼總共具備十二件事。『我以成就』，彰顯教化成就的利益。既然列舉了十海，那麼就知道前面的海也應該這樣思考。前四句是自利，后六句是利他。后三句文義顯明。第三，無上勝長者，寄託等於一切佛的迴向，因為得到殊勝的通達沒有超過之上的。等於諸佛，沒有更殊勝的。在可樂國，由於等於佛的迴向，不見美惡，都得到清凈歡喜悅樂。文中第一句可以知道。第二，見無上勝，見敬咨問，初見，在城東，開啟明亮的佛日，處在無憂林，與佛的迴向相同。

【English Translation】 English version One cannot obtain the sarvajna-ratna (all-knowing jewel, referring to the wisdom of the Buddha). There are twelve phrases within this: 1. Being still and unmoving in the sea of samsara (birth and death) is called ratna-dvipa (jewel island). 2. The tathagatagarbha (womb of the Tathagata, Buddha-nature), which is both empty and not empty, is the place of jewels. 3. Merits like the sands of the Ganges are all types of jewels. 4. Buddha-nature is the seed of jewels. The above are all in terms of svabhava (inherent nature). The next four are in terms of cultivation: using dhuta-guna (ascetic qualities) and pure precepts as the means of purification, using pratityasamutpada-jnana (wisdom of dependent origination) as the means of drilling, taking the arising of the mind of all-knowing as the cause of emergence, and listening as the means of action. The last four are the functions of the jewel, namely, the capacities and wisdom of the triyana (three vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are different, the methods used to illuminate the truth and cut off delusions are different, the objects of focus have ten thousand kinds of differences, and the breaking of ignorance and the manifestation of clarity are also different. 2. 'I know all the nagas' refers to the three poisons of dvesa (hatred), raga (greed), and moha (ignorance) in samsara. Bhuta here means 'self-born,' like a yaksa (a type of spirit), but not born from parents, so it is likened to much ignorance. 3. 'Also skillfully distinguishes the revolving and returning' refers to knowing that the vijnana (consciousness), lakshana (characteristics), rupa (form), and arupa (formless) depend on the mind of consciousness, the depth of the kalpa (eon), the distance of the defilements of the seven consciousnesses (saptavijnana), and the color of the water of the mind differs according to good and evil conditions. 4. 'Also skillfully distinguishes the sun, moon, etc.' refers to being able to know the timing, that is, the ripeness of beings' faculties, and in this timing, one should cultivate samadhi (meditation) and prajna (wisdom). 5. 'Also knows the boat' refers to knowing that the sarva-karman (all actions) are different, being firm with upaya (skillful means) and fragile without upaya, smooth if cultivated and stagnant if not cultivated. The size of the water refers to samsara being finite or infinite. The adversity or順liness of the wind refers to the asta-loka-dharma (eight worldly concerns), four favorable and four unfavorable. It also refers to practice with or without dwelling. If the third and fifth phrases are expanded, each has three things, then a total of twelve things are possessed. 'I have accomplished' manifests the benefits of teaching and transformation. Since ten seas are listed, then it is known that the previous seas should also be considered in this way. The first four phrases are for self-benefit, and the last six are for benefiting others. The last three phrases are clear in meaning. Third, the unsurpassed victorious elder entrusts the dedication equal to all Buddhas, because obtaining the supreme penetration is unsurpassed. Equal to all Buddhas, there is nothing more supreme. In the delightful country, because of the dedication equal to the Buddhas, beauty and ugliness are not seen, and all obtain pure joy and happiness. The first phrase in the text can be known. Second, seeing the unsurpassed victory, seeing the respectful inquiry, the first meeting, in the east of the city, opens the bright Buddha-sun, being in the worry-free forest, is the same as the Buddha's dedication.

無愛憎故。商人等圍繞者。佛為商主菩薩為商人。法財外益功歸己故。次爾時善財下設敬。后白言下咨問稱名者。聲名久聞。表重法之器。冀有聞故。第三時彼長者下。稱讚授法。授法中先標名體。由無作無依故能遍至。遍至是用廣。無依是體勝。無依者。不依他故。無作者。離加行故。二善男子云何下徴釋業用。釋中明至一切處廣說法故。文中先舉三千。后如於此三千下類顯十方。第四謙己推勝中。加清凈法門者。遍至本為說法故。即前所說。后二可知。第四至一切處迴向。善友名師子顰申者。舒展自在無不至故。比丘尼者。純凈之慈合善遍故。國名輸那者。此云勇猛。勇猛之力。能使善根無不至故。又以十度明義。義當進故。城名迦陵迦林者。以義翻。為相鬥戰時。謂因鬥勝而立城故。表此迴向愿。以信解大威力故。廣大智慧無障礙故。令修善根無所不至義同戰時。文中第一依教趣求。言勝光王舍施日光園者。準律。尼之頭陀多在王園。藉外護故。表因實際勝光。令其善根遍法界之園苑故。並皆即智故有光名。第二時善財童子即詣下。見敬咨問中三。先見次敬后問。前中二。初見依。后見正。今初有六。一無漏林樹無漏法行而建立故。文中有八。各有所表思之。二園中復有下明八解泉流。八功德者。謂輕冷濡美凈

而不臭。調適無患。三無量寶樹下敷法空座。而隨法嚴異。于中有標列及結可知。四此大園下雜明諸嚴。萬行非一故。五爾時善財下出其所因。六三千下明果用自在。二爾時善財見師子下。明見正報中四。初總明遍坐勝德顯彰。二別明所遍。演法各異。三總結多類聞法發心。四通顯所因釋成自在。今初婆樓那者此雲水也。此天能滿人愿故。二或見處座下別明所遍中有三十處分三。初十六為八部人非人等。次二為二乘。后十二為菩薩。今初中先有七處為天。一為凈居天。說無盡者。治彼那含求盡身智故。二梵王。普應。但於己眾廣及三千。為說普門則無不應。梵音清妙但是世間。為說法界勝流方為凈妙。三他化天。令得出世凈心超世自在故。四化樂。樂具莊嚴不及善故。五旋歸如來藏心。則真喜足故。六遍嚴法界方盡時分之樂。七釋天。耽欲甚故。次一為龍。龍能通變耀電雨莊嚴故。三夜叉。性好飛空害物故四乾闥婆眾。能奏樂喜樂故。上三亦四王眾意存八部。故闕南西。五修羅。善幻為莊嚴故。六迦樓羅。動海怖龍故。七緊那羅。是歌神。以佛行光明破其著故。又頭有一角亦云疑神。令同佛覺離疑光明故。八摩睺羅伽。多瞋毒故。上來八部。除第一第七及夜叉眾摩睺羅伽。約對治說。余皆約隨便宜。隨其世能轉入出世

故。緊那羅眾通其二義。第十五一座為人。人多行不善行。設行仁義亦非勝故。故令起出世勝行。十六一座為羅剎。則是非人。亦治多殘害故。次二為二乘者。聲聞智劣故。緣覺修福止百劫故。緣起智光未能亡緣故。后十二為菩薩分三。初一為地前。說定慧之光。次十為地上。初發心者。證發心也。發十大愿故。五地妙華藏者。華謂十種平等凈心故。晉經云凈心華藏。華藏者。以真俗雙修。于難得勝為因含藏故。餘八可知。后一義當等覺說金剛喻定壞散塵習故。既為等覺而說明此位非小。言迴向者。約寄位耳。他皆仿此。第三善財童子見如是下總結多類聞法發心可知。第四何以故下總顯所因。釋成自在有二。一由能化具般若故。二此日光下由彼所化根已熟故。二時善財童子下設敬。于中三。初睹勝發心。次放光攝受。后正申敬儀。三白言下問法。第三比丘尼言下。授己法界中三。初標名。一切智者同佛智故二善財言下徴釋其體。一念普照故。三善財白言下辨其業用。先問后答。答中二。先明通用。后明智用。前中亦二。先辨用所依。謂由一切智慧入王三昧故。王三昧者。智論第八云。一切三昧皆入中故。體即如如。如體本寂真智契此。故名三昧。以一切智言有其二義。一遍知三世一切事故。二對於種智名根本智。知一

切事皆一實故。以即權之實智。契即事之實理故。一切三昧皆入其中。又由王三昧體無不遍故。意生身隨類能成。二往十方下辨能依業用可知。二善男子我見下明其智用。又前即差別智用。今即無分別智用故。觸境無取(已下六十八經)第五無盡功德藏迴向。善友名婆須蜜多者。此云世友。亦云天友。隨世人天方便化故。國名險難者。逆行非道下位不能行故。城名寶莊嚴者。逆隨世行能生無盡功德藏故。第一依教趣求中二。先依教成益。謂由聞一切智光故。思修趣入得二種益。一得見實法性益。由前實智故。二得了知下得權智益。由前窮。三世差別智故。二漸次下趣求后位。于中四。一專心尋覓。二城中下淺識致疑。逆行難知故。不自疑者。貪順於悲。障行劣故不同前二。又於前二已調伏故。此中不疑。三其中有人先知下深智贊教。先贊。后善男子婆須下教示所在。市者喧雜。北主于滅。自宅即畢竟空寂。謂在欲行禪。處喧常寂故。在市𢌅之北等。四時善財下依教往詣。第二見其下見敬咨問。見中先見依報。畢竟空中無德不具故。廣顯其嚴。后爾時下見正報具有主伴德用。二爾時善財前詣下。敬問下知。第三彼即告下授已法界。于中三。先標名。離貪慾際者。凡夫染欲二乘見欲可離。菩薩不斷貪慾而得解脫。智了性空

【現代漢語翻譯】現代漢語譯本切事皆一實故。以即權之實智。契即事之實理故。一切三昧皆入其中。又由王三昧體無不遍故。意生身隨類能成。二往十方下辨能依業用可知。二善男子我見下明其智用。又前即差別智用。今即無分別智用故。觸境無取(已下六十八經)第五無盡功德藏迴向。善友名婆須蜜多(Vasumitra，世友/天友)者。此云世友。亦云天友。隨世人天方便化故。國名險難者，逆行非道下位不能行故。城名寶莊嚴者，逆隨世行能生無盡功德藏故。第一依教趣求中二。先依教成益。謂由聞一切智光故。思修趣入得二種益。一得見實法性益。由前實智故。二得了知下得權智益。由前窮。三世差別智故。二漸次下趣求后位。于中四。一專心尋覓。二城中下淺識致疑。逆行難知故。不自疑者。貪順於悲。障行劣故不同前二。又於前二已調伏故。此中不疑。三其中有人先知下深智贊教。先贊。后善男子婆須(Vasumitra)下教示所在。市者喧雜。北主于滅。自宅即畢竟空寂。謂在欲行禪。處喧常寂故。在市𢌅之北等。四時善財下依教往詣。第二見其下見敬咨問。見中先見依報。畢竟空中無德不具故。廣顯其嚴。后爾時下見正報具有主伴德用。二爾時善財前詣下。敬問下知。第三彼即告下授已法界。于中三。先標名。離貪慾際者。凡夫染欲二乘見欲可離。菩薩不斷貪慾而得解脫。智了性空

【English Translation】 English version Because all things are one reality. It is the wisdom of reality that is identical to the provisional. It accords with the reality of things, therefore all Samadhis enter into it. Moreover, because the essence of the King Samadhi is all-pervasive, the mind-made body can be formed according to different categories. The second part, 'Going to the ten directions,' explains that the supporting karmic functions can be known. The second part, 'Good man, I see,' clarifies its wisdom functions. Furthermore, the former is the function of differential wisdom, while the latter is the function of non-discriminating wisdom. 'Without grasping at objects' (below, the sixty-eighth sutra) is the fifth dedication of the inexhaustible treasury of merit. The good friend named Vasumitra (世友/天友, Friend of the World/Friend of the Gods). This is called 'Friend of the World,' also called 'Friend of the Gods,' transforming according to the convenience of worldly people and gods. The country is named 'Difficult to Traverse' because those of lower status cannot practice the reverse path. The city is named 'Adorned with Treasures' because practicing in accordance with the world can generate an inexhaustible treasury of merit. The first part, 'Seeking according to the teachings,' has two aspects. First, benefiting from the teachings, which means that by hearing the light of omniscient wisdom, one gains two kinds of benefits through contemplation and practice. First, one gains the benefit of seeing the true nature of reality, due to the preceding real wisdom. Second, one gains the benefit of knowing the provisional wisdom, due to the preceding exhaustive knowledge of the differences in the three times. The second part, 'Gradually seeking the subsequent position,' has four aspects. First, wholeheartedly seeking. Second, 'In the city,' shallow knowledge leads to doubt because the reverse path is difficult to understand. Those who do not doubt are inclined towards compassion, and their hindering actions are inferior, unlike the previous two. Moreover, the previous two have already been tamed, so there is no doubt here. Third, 'Among them, some people already know,' deep wisdom praises the teachings. First praise, then 'Good man, Vasumitra (婆須蜜多, 世友/天友),' indicates the location. The market is noisy, and the north governs extinction. One's own home is ultimately empty and still, meaning practicing Chan while in desire, being constantly still in a noisy place, such as north of the market. Fourth, 'At that time, Sudhana (善財) went according to the teachings.' The second part, 'Seeing him,' involves seeing, respecting, and inquiring. In seeing, first see the dependent reward, because no virtue is lacking in ultimate emptiness, extensively revealing its adornment. Then, 'At that time,' see the proper reward, possessing the virtues and functions of the host and companions. Second, 'At that time, Sudhana (善財) approached,' respectfully inquiring and knowing. Third, 'He then declared,' bestowing the Dharma realm. Among them, three aspects: First, stating the name, 'The boundary of being free from greed,' ordinary people are stained by desire, and those of the two vehicles see desire as something to be abandoned. Bodhisattvas attain liberation without cutting off greed, understanding the emptiness of nature through wisdom.

欲即道故。如是染而不染。方為究竟離欲之際。二隨其下顯業用。于中先身同類現。后若有眾生下。以法益生中有十種三昧。皆隨受欲便宜。得斯甚深三昧。思之。三善財白言下得法因緣。先問后答。一寶錢施者有二義。一寶而能捨故得離貪。二一錢雖微。以菩提心故。成斯自在。第六入一切平等善根迴向。善友名鞞瑟胝羅者。此云纏裹。義當包攝。塔中包攝一切佛故。或云攝入。攝諸善根入平等故。城名善度者。無一善根不度到究竟故。常供佛塔者。善根中最故。未詳何緣偏供此塔。有云。以塔中空有栴檀之座。為欲普供無盡佛故。亦是一理。文中第一依教趣求。闕無念法第二詣居士下見敬咨問。第三居士告下正授法界。于中四。一標名。不般涅槃際者。般者入也。窮諸如來不入涅槃之實際故。故出現品云。如實際涅槃如來涅槃亦如是。二善男子我不生心下顯體。謂心契實際知佛常住。三唯除下釋疑。並如出現品辨。楞伽亦云。無有佛涅槃。無有涅槃佛。四我開下顯其業用。于中二。先辨用所依。亦是證前不涅槃義。舉現見故。佛種無盡者。佛種從緣起。佛緣理生。見理湛然故見佛無滅。以佛化身即是常身法身故。后善財白下問答境界。第四謙己推勝推勝中長者。雖知三世不滅。未能一念而知及能所平等。第五於此

【現代漢語翻譯】現代漢語譯本『欲即道故』，意思是說，慾望本身就是道。像這樣，雖然身處染污之中卻不被染污，才是究竟的脫離慾望的境界。二、隨著下面的內容，顯現其行業作用。其中，首先是身形與同類眾生顯現。然後，如果存在眾生，就用佛法利益他們。處於中陰階段的眾生，可以通過十種三昧，根據他們所受的慾望，方便地獲得這些甚深的三昧。仔細思考這些。三、善財童子稟告說，以下是獲得佛法的因緣。先提問，后回答。一、佈施寶錢的人有兩種意義：一是珍視寶物卻能捨棄，因此能夠脫離貪婪；二是即使是一枚小小的錢幣，因為懷著菩提心，也能成就這種自在。第六，進入一切平等善根迴向。善友的名字叫鞞瑟胝羅（Vaisishtira）（意思是纏裹），其含義是包容攝取。因為佛塔中包容攝取了一切佛。或者說是攝入，將各種善根攝入平等之中。城的名字叫善度，意思是說沒有一種善根不能由此度到究竟。經常供養佛塔，是因為佛塔是善根中最殊勝的。還不清楚是什麼原因偏偏供養這座塔。有人說，因為塔中空有栴檀的座位，是爲了普遍供養無盡的佛。這也是一個道理。文中，第一是依教奉行，缺少無念之法。第二是前往居士處，表達敬意並請教。第三是居士告知，正式傳授法界。其中有四點：一是標明名稱，『不般涅槃際』，般是進入的意思。窮盡諸如來不進入涅槃的實際。所以《出現品》說，如實際涅槃，如來涅槃也是這樣。二是善男子，我不生心，顯現其本體。意思是說，心與實際相契合，知道佛是常住的。三是唯除，解釋疑惑，並如《出現品》所辨析。《楞伽經》也說，沒有佛涅槃，沒有涅槃佛。四是我開，顯現其行業作用。其中有兩點：首先辨析作用所依據的，也是爲了證明前面所說的不涅槃的意義。舉出現實所見，佛種是無盡的。佛種從因緣生起，佛緣從理生起。見到理是湛然不動的，所以見到佛沒有滅亡。因為佛的化身就是常身法身。后善財稟告，問答境界。第四，謙虛地推崇他人，推崇他人中，長者雖然知道三世不滅，但未能一念之間就知道能與所是平等的。第五，在此……

【English Translation】 English version 'Desire is precisely the Way.' Thus, being in defilement yet not defiled, is the ultimate state of being free from desire. Two, following the below, manifests its karmic functions. Among them, first is the appearance of forms similar to one's own. Then, if there are sentient beings, benefit them with the Dharma. Sentient beings in the intermediate state (antarabhava) can, through ten samadhis, conveniently attain these profound samadhis according to the desires they receive. Ponder on these. Three, Sudhana (Sudhana-śreṣṭhi-dāraka) reported that the following is the cause and condition for obtaining the Dharma. First ask, then answer. One, the one who gives jeweled coins has two meanings: first, valuing treasures yet being able to give them away, thus being able to escape greed; second, even a small coin, because it is with Bodhicitta (awakening mind), can accomplish this freedom. Sixth, entering the dedication of all equal good roots. The good friend's name is Vaisishtira (Vaisishtira) (meaning wrapped), its meaning is to encompass and gather. Because the stupa (stūpa) encompasses and gathers all Buddhas. Or it is said to be absorbed, absorbing all good roots into equality. The city's name is Sudura (Sudura), meaning that there is no good root that cannot be crossed over to the ultimate. Regularly offering to the stupa is because the stupa is the most supreme of good roots. It is not yet clear why this stupa is offered to in particular. Some say that because there is a sandalwood seat empty in the stupa, it is for the purpose of universally offering to endless Buddhas. This is also a reason. In the text, the first is to follow the teachings and seek, lacking the Dharma of non-thought. The second is to go to the layman, expressing respect and inquiring. The third is the layman informing, formally transmitting the Dharma realm. Among them, there are four points: one is to mark the name, 'Not Parinirvana-realmed', 'Parinirvana' means to enter. Exhausting all Tathagatas (Tathāgata) do not enter the reality of Nirvana. Therefore, the Appearance Chapter says, like the actual Nirvana, the Tathagata's Nirvana is also like this. Two, Good man, I do not give rise to mind, manifesting its essence. It means that the mind is in harmony with reality, knowing that the Buddha is permanent. Three, Only except, explaining doubts, and as analyzed in the Appearance Chapter. The Lankavatara Sutra (Laṅkāvatāra Sūtra) also says, there is no Buddha Nirvana, there is no Nirvana Buddha. Four, I open, manifesting its karmic function. Among them, there are two points: first, analyze what the function is based on, which is also to prove the meaning of non-Nirvana mentioned earlier. Citing what is seen in reality, the Buddha-seed is endless. The Buddha-seed arises from conditions, the Buddha-cause arises from principle. Seeing that the principle is serene and unmoving, therefore seeing that the Buddha has not perished. Because the Buddha's manifestation body is the permanent Dharma body. Later, Sudhana reported, asking and answering the realm. Fourth, humbly praising others, among praising others, the elder, although knowing that the three worlds do not perish, has not been able to know in a single thought that the able and the what are equal. Fifth, here...

南下。指示后友中。先長行后偈頌。以大悲菩薩眾尊重故。偏加於頌。言海上有山者。大悲隨順入生死海而住涅槃山故。即南印度之南。第七等隨順一切眾生迴向。善友名觀自在者。三業歸向必六通赴緣。攝利難思名觀自在。由此能遍隨順眾生。在補怛落迦山者。此云小白華樹。山多此樹香氣遠聞聞見。必欣是隨順義。又觀自在者。或云觀世音。梵云婆盧枳底。觀也。濕伐羅。此云自在。若云攝伐多。此云音。然梵本之中自有二種不同。故譯者隨異。而法華觀音品中雲。觀其音聲皆得解脫。即觀世音也。若具三業攝化即觀自在故。彼中初語業稱名除七災二身業禮拜滿二愿。三意業存念凈三毒。而今多念觀音者。以語業用多故。又人多稱故。今取義圓故云自在。然觀即能觀。通一切觀。世是所觀通一切世。若云音者。亦通所觀。即所救一切機。若云自在。乃屬能化之用。文中但有五段。闕第六禮辭。第一依教趣求。第二見其西面下見敬咨問。先見有三。初見勝依正。在西面者。西方主殺顯悲救故。又令歸向本所事故。二善財見已下彰見之益。以得勝念熏心故。善知識者。則是如來者。引至究竟同於佛故。三爾時觀自在下。友垂贊攝大悲深厚。隨順攝受故。二爾時善財下敬問可知。第三菩薩告言下稱讚授法。先贊后授授中

三。初標名。二我以此下總顯體相。亦是釋名。平等教化即是大悲。以同體悲故云平等。相續不斷即是行門。又門即普門。普門示現曲濟無遺故。三善男子我住此下廣顯業用。于中二先約普門以顯業用。后約大悲。前中先總明。以上同如來妙覺真心故。常在一切諸如來所下。與眾生同大悲體故。普現一切眾生之前。普現即普門示現。然大聖久成正覺號正法明。示為菩薩。義言等佛耳。后或以佈施下。別明普現之義。有十一句。方法華經三十五應。乍觀似少義取乃多。彼三十五應。但是此中或現色身及說法耳。二善男子我修行下約大悲行以顯業用。救諸怖畏故。于中三。初離世怖有十八種。初三約煩惱即是因怖。余皆約果。縛殺貪三不活開出。黑闇已下皆五怖中事。上約所離。二復作下即能離因。念即是意。三業皆益故。三我以此下。今進大心方能究竟。離二死怖。第四我唯下謙己推勝。久成正覺尚不失謙。第五爾時東方下指示后友。于中二。初后友入會。從東來者。后位如相智明方證故。名正趣者。正法遍趣化眾生故。以智正趣真如相故。從空來者。智體無依方契如故。智輪圍上者。如依妄惑顯故。足動界者。以定慧足除雜惡故。同前會者。不離隨順眾生得如相故。又以智會悲成無住故。后時觀自在下。前友指示以在

【現代漢語翻譯】現代漢語譯本三、初標名：二、『我以此下』總顯體相，亦是釋名。平等教化即是大悲（Mahākaruṇā），以同體悲故云平等。相續不斷即是行門。又門即普門（Samantamukha），普門示現曲濟無遺故。三、『善男子，我住此下』廣顯業用。于中二：先約普門以顯業用，后約大悲。前中先總明，以上同如來妙覺真心故。『常在一切諸如來所下』，與眾生同大悲體故，『普現一切眾生之前』。普現即普門示現。然大聖久成正覺號正法明（Saddharma-bhāṇa），示為菩薩，義言等佛耳。后『或以佈施下』，別明普現之義，有十一句。方法華經三十五應，乍觀似少義取乃多。彼三十五應，但是此中或現色身及說法耳。二、『善男子，我修行下』約大悲行以顯業用，救諸怖畏故。于中三：初離世怖有十八種。初三約煩惱即是因怖，余皆約果。縛、殺、貪三不活開出，黑闇已下皆五怖中事。上約所離。二、『復作下』即能離因，念即是意，三業皆益故。三、『我以此下』，今進大心方能究竟，離二死怖。第四、『我唯下』謙己推勝，久成正覺尚不失謙。第五、『爾時東方下』指示后友。于中二：初、后友入會。從東來者，后位如相智明方證故，名正趣者，正法遍趣化眾生故，以智正趣真如相故。從空來者，智體無依方契如故。智輪圍上者，如依妄惑顯故。足動界者，以定慧足除雜惡故。同前會者，不離隨順眾生得如相故，又以智會悲成無住故。后、『時觀自在下』，前友指示以在。

【English Translation】 English version 3. Initial Naming: 2. 'I, with this below,' generally reveals the substance and characteristics, and also explains the name. Equal teaching and transformation is Great Compassion (Mahākaruṇā), because of the compassion of the same essence, it is called equality. Continuous succession is the gate of practice. Moreover, the gate is the Universal Gate (Samantamukha), because the Universal Gate manifests and benefits all without omission. 3. 'Good man, I dwell here below,' extensively reveals the function of karma. Among them, two: first, explain the function of karma in terms of the Universal Gate, and then in terms of Great Compassion. In the former, first explain generally, because it is the same as the wonderful enlightened true mind of the Tathagata. 'Always in the presence of all Tathagatas below,' because it shares the essence of Great Compassion with sentient beings, 'universally appearing before all sentient beings.' Universal appearance is the manifestation of the Universal Gate. However, the Great Sage has long since attained perfect enlightenment and is named Saddharma-bhāṇa, manifesting as a Bodhisattva, which in meaning is equal to a Buddha. Later, 'or with giving below,' separately explain the meaning of universal appearance, with eleven sentences. The method of the Lotus Sutra has thirty-five responses, which at first glance seem few, but the meaning taken is many. Those thirty-five responses are only the manifestation of a physical body and the speaking of Dharma within this. 2. 'Good man, I practice below,' explains the function of karma in terms of the practice of Great Compassion, saving all from fear. Among them, three: first, leaving the fear of the world, there are eighteen kinds. The first three are about afflictions, which are the cause of fear, and the rest are about the result. Binding, killing, and greed are the three ways of not living, and darkness and below are all matters within the five fears. The above is about what is left. 2. 'Again, doing below' is the cause of being able to leave, mindfulness is intention, and the three karmas are all beneficial. 3. 'I, with this below,' now advance with a great mind to be able to ultimately leave the fear of the two deaths. Fourth, 'I only below' humbly push the superior, having long since attained perfect enlightenment, still not losing humility. Fifth, 'At that time, the East below' indicates the later friend. Among them, two: first, the later friend enters the assembly. Those who come from the East, the later position is like the wisdom of characteristics, clearly proving it, hence the name 'Rightly Approaching,' because the Right Dharma universally approaches and transforms sentient beings, using wisdom to rightly approach the true suchness. Those who come from emptiness, the essence of wisdom has no reliance, and only then does it accord with suchness. Those who surround the wheel of wisdom above, it is like relying on delusion to manifest. Those who move the realm with their feet, use the feet of samadhi and wisdom to remove miscellaneous evils. Those who are the same as the previous assembly, do not leave following and according with sentient beings to attain suchness, and also use wisdom to meet compassion and become non-abiding. Later, 'When Avalokiteśvara below,' the former friend indicates that it is present.

此會故闕禮辭。第八正趣菩薩寄真如相迴向。善友文中具六。初二可知。第三正趣菩薩言下授己法界分二。先標名體。十方無際故名普門。一念超多故云速疾。二善財言下顯其業用。于中四。一申問。雖有三問意在速疾。二告言下顯深。三善財下承力請說。四正趣菩薩言下正答前問。于中五。初答得法處。謂從自本智如來藏界。普生萬善本覺而來故。行能速遍知一切法。不離心性萬行頓成。二從彼發下答時久近。三一一念中下答處近遠。以多時發多步則知遠矣。即是速疾。四一一佛剎下顯其成益。五如從東下類顯十力。后三可知。第九無縛無著解脫迴向。善友名大天者。現大身故。無縛無著智凈自在。故名為天。稱理普應故名為大。妙用難測故名為神。在墮羅缽底城者。此云有門。謂有此無縛等微妙法門。為法師故。初二可知。第三爾時大天下。授己法界中二。先授法方便。后正授所得。今初現相。贊友難遇令欣入故。長舒等者。約事則發心難遇。凈目而觀散華而供故。約表謂展四無礙解手。取所證勝流相應法門。先當自凈以洗身心。后因利他故云華散。亦表四攝遠展攝取四眾故。二我已成下。正授法界中二。先名體。謂以六度大悲。如雲覆潤如網羅攝故。后善財下問答業用。四攝攝生故。先問后答。答中二。先現寶

【現代漢語翻譯】現代漢語譯本此次集會因此省略了禮節性的告辭。第八個是正趣菩薩（Samantabhadra Bodhisattva），他寄託于真如之相進行迴向。善友的文中包含了六個方面。最初的兩個方面是顯而易見的。第三個方面是正趣菩薩在言語之間傳授自己所證悟的法界，分為兩個部分。首先是標明名稱和本體。由於十方沒有邊際，所以稱為普門（Samantamukha）。由於一念超越眾多，所以稱為速疾（Vela）。第二個方面是善財童子在言語之間顯現其作用。其中有四個部分。第一是申述提問。雖然有三個問題，但意圖在於詢問速疾。第二是告知言語之間顯現其深奧。第三是善財童子承蒙力量請求解說。第四是正趣菩薩在言語之間正面回答前面的問題。其中有五個部分。首先是回答獲得佛法的地方。指的是從自身本有的智慧如來藏界（Tathagatagarbha-dhatu）普遍產生萬善的本覺而來。因此，行為能夠迅速普遍地知曉一切法，不離心性，萬行頓然成就。第二是從那裡發起回答時間的長短。第三是一一念中回答處所的遠近。用很多時間發起，走很多步就知道遙遠了。這就是速疾。第四是一一佛剎（Buddha-kshetra）顯現其成就的利益。第五是如同從東邊顯現十力（Dasabala）。後面的三個方面是顯而易見的。第九個是無縛無著解脫迴向。善友的名字叫大天（Mahadeva），因為顯現大身。沒有束縛沒有執著，智慧清凈自在。因此稱為天。稱合理性普遍應驗，因此稱為大。妙用難以測度，因此稱為神。在墮羅缽底城（Dvaravati）的人，這裡稱為有門。指的是有這種沒有束縛等微妙的法門。爲了法師的緣故。最初的兩個方面是顯而易見的。第三個方面是當時大天，傳授自己法界中的兩個方面。首先是傳授佛法方便，然後是正式傳授所得。現在首先顯現相貌。讚歎朋友難以遇到，使人欣然進入的緣故。長舒等，從事情上說發心難以遇到。用清凈的眼睛觀看，散花供養的緣故。從表法上說，是展開四無礙解的手。取所證得的殊勝流相應的法門。先應當自己清凈，用以洗滌身心。然後因為利益他人，所以說散花。也表示四攝（Catur-samgrahavastu）遠遠地展開，攝取四眾的緣故。第二是我已經成就，正式傳授法界中的兩個方面。首先是名稱和本體。指的是用六度（Sat-paramita）大悲，如同雲彩覆蓋滋潤，如同網羅攝取。然後是善財童子提問回答作用。用四攝攝取眾生。先提問后回答。回答中有兩個方面。首先是顯現寶藏。

【English Translation】 English version Therefore, this assembly omitted the customary farewells. The eighth is Samantabhadra Bodhisattva (正趣菩薩), who dedicates merit by relying on the aspect of Suchness (真如). The text about the virtuous friend contains six aspects. The first two are self-explanatory. The third aspect is that Samantabhadra Bodhisattva transmits the Dharma realm he has realized in his words, divided into two parts. First, he identifies the name and essence. Because the ten directions are boundless, it is called Samantamukha (普門, 'Universal Gate'). Because a single thought surpasses many, it is called Vela (速疾, 'Swift'). The second aspect is that Sudhana (善財童子) reveals its function in his words. It contains four parts. First, he states his question. Although there are three questions, the intention is to inquire about swiftness. Second, he is told that profoundness is revealed in the words. Third, Sudhana, relying on his power, requests an explanation. Fourth, Samantabhadra Bodhisattva directly answers the previous question in his words. It contains five parts. First, he answers where he obtained the Dharma. It refers to the inherent wisdom Tathagatagarbha-dhatu (如來藏界, 'Tathagata-womb realm') from which all good virtues universally arise. Therefore, actions can swiftly and universally know all Dharmas, without departing from the nature of mind, and all practices are instantly accomplished. Second, he answers how long it takes to initiate from there. Third, he answers how near or far the place is in each thought. If it takes a lot of time to initiate and many steps to walk, then you know it is far. That is swiftness. Fourth, each Buddha-kshetra (佛剎, 'Buddha-field') reveals the benefits of its accomplishment. Fifth, it is like revealing the ten powers (Dasabala, 十力) from the east. The last three aspects are self-explanatory. The ninth is dedication of merit of non-attachment and liberation. The virtuous friend's name is Mahadeva (大天), because he manifests a great body. Without bondage and without attachment, wisdom is pure and free. Therefore, he is called 'Deva' (天, 'god'). Being in accordance with reason and universally responsive, therefore he is called 'Maha' (大, 'great'). The wonderful function is difficult to fathom, therefore he is called 'Divine' (神, 'spirit'). The one in Dvaravati (墮羅缽底城), here called 'Gate of Existence' (有門). It refers to having this wonderful Dharma gate without bondage, etc. For the sake of the Dharma master. The first two aspects are self-explanatory. The third aspect is that at that time, Mahadeva transmitted two aspects of his own Dharma realm. First, he transmits the expedient means of the Dharma, and then he formally transmits what he has obtained. Now, first he manifests the appearance. Praising the friend is difficult to encounter, so that people happily enter. 'Long exhale,' etc., in terms of events, it is difficult to encounter the aspiration of bodhicitta. Because he looks with pure eyes and offers flowers. In terms of symbolic Dharma, it is unfolding the hands of the four unimpeded eloquence. Taking the corresponding Dharma gate of the superior stream that has been certified. First, one should purify oneself to wash the body and mind. Then, because of benefiting others, it is said to scatter flowers. It also represents the four means of attraction (Catur-samgrahavastu, 四攝) unfolding far away, attracting the four assemblies. Second, 'I have already achieved,' formally transmitting two aspects of the Dharma realm. First is the name and essence. It refers to using the six perfections (Sat-paramita, 六度) and great compassion, like clouds covering and moistening, like a net encompassing and gathering. Then Sudhana asks and answers the function. Using the four means of attraction to attract sentient beings. First ask, then answer. There are two aspects in the answer. First, reveal the treasure.

令施教以檀攝。后如我為汝下類余通教。及利行攝。如是等言亦兼愛語同事。后三段易知。第十入法界無量回向。善友名安住地神者。地為萬法所依。即所入法界。安住即入義。在菩提場者。所入法界即得菩提之處故。菩提是本。前南有所表。從本之南。今攝末歸本之法界故。不雲南矣。又地上證如亦同本故。今迴向終故攝歸此。文亦有六。第一依教趣。求第二百萬地下見敬請。法于中五。初友見稱讚。既云友見則已含見友。二時安住下。嚴處攝生以顯勝德。三時安住告下。許示昔善引其問端。四爾時下設敬陳請。五以足按下正示昔因。第三善男子我得下示己法界。于中四。一標名體用。謂一念之智冥乎法界。則不可壞。此中則無所不生故名為藏。由賢位既滿。總會三賢。為入地之因故。顯善財之福常隨地神之智不壞。是則昔因不失能入證矣。常以此下略明其用。二善男子我憶下別顯業用。由智不壞故常憶等。三乃往古世下顯得法時處。四我於此下總結純熟。后三段可知。十回向竟。

大方廣佛華嚴經疏卷第五十七大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十八

唐清涼山大華嚴寺沙門澄觀撰

入法界品(入六十八經)

自下大文第五

有十善友。寄十地位。即分十段。第一婆珊婆演底夜神寄歡喜地。城名迦毗羅者。此云黃色。往昔黃頭仙人依此處故。黃是中色表契中道故。又此是佛生之城。表初地生佛家故。婆珊者。此云春也。婆演底者。此云主當。以于春時主當苗稼故。謂顯初入地能生長萬行。護眾生故。地上多見夜神者。證智玄妙雜相破闇故。下九天神準梵本。皆是女神。瞿波亦女者。地上證於同體慈悲女之狀故。第一依教趣求中。先依前修證。后漸次下趣求后友。于中先至時處從東門入者。開明之初。顯入證之始故。見日沒者。是夜神故。表分別見日皆已亡故。後心念下生渴仰心。第二作是念時下。明見敬咨問。于中二。初見友依正。于空見者。城表教道空表證道。宗說兼通。如日處空故服朱衣者。證智明顯故。法門星像。不離一身如體。化生作用。不離一毛之性。二善財童子見聞下設敬咨問。第三時彼夜神下稱讚授法中二。初稱讚。后善男子我得下授己法界。于中三。一標名體。二顯業用。三得法久近。今初。一切眾生癡暗者。即所破二愚。法光明者。即是能破二無我智。又破眾生闇為悲。法光明是智。悲智具故。二我于惡慧下明業用中二。先長行后偈頌。前中二。先興救物之心。二我于夜闇下。正明對緣救攝。于中十門。初一總明。為

【現代漢語翻譯】現代漢語譯本有十位善友，分別對應十個地位（Bhumi，菩薩修行階位），因此分為十段。第一位是婆珊婆演底夜神（Vasantavati，增長守護神），她對應歡喜地（Pramudita-bhumi，菩薩十地之第一地）。她所居住的城市名為迦毗羅（Kapilavastu），意思是『黃色』。過去有位黃頭仙人曾在此處修行，『黃』是中間色，象徵契合中道。而且這裡是佛陀降生的城市，象徵初地菩薩生於佛家。『婆珊』，意思是『春天』。『婆演底』，意思是『主當』，因為在春天主掌苗稼的生長。這表明初地菩薩能夠生長萬行（無量功德），護佑眾生。地上多見夜神，象徵證智玄妙，能破除各種黑暗。下面的九位天神，根據梵文原本，都是女神。瞿波（Gopa）也是女性，象徵地上菩薩證得同體大悲的女性形象。第一位善友對應依教趣求（通過教法尋求真理）的階段，首先依據之前修證的成果，然後逐漸向下尋求後來的善友。其中，首先到達時處，從東門進入，象徵開明之初，顯現進入證悟的開始。見到日落，因為她是夜神，象徵分別見日（執著于有為法）都已經消亡。之後心中生起下生的渴仰之心。第二，『作是念時下』，說明見到善友后恭敬地請教。其中分為兩部分：首先是見到善友的依處和正報。在空中見到，城市象徵教法，空象徵證道，宗門和教法兼通，如同太陽處在空中。身穿朱衣，象徵證智明顯。法門星像，不離一身，如同體性；化生作用，不離一毛之性。第二部分是善財童子見到善友后，恭敬地請教。第三，『時彼夜神下』，稱讚並傳授法門，分為兩部分：首先是稱讚，然後是『善男子，我得下』，傳授自己的法界。其中分為三點：一是標明體性，二是顯現業用，三是說明得法的時間長短。現在先說第一點。『一切眾生癡暗者』，指的是所要破除的兩種愚癡。『法光明者』，指的是能夠破除兩種愚癡的二無我智（人無我和法無我智）。破除眾生愚癡是悲心，法光明是智慧，具備悲智兩種功德。第二，『我于惡慧下』，說明業用，分為兩部分：先是長行，后是偈頌。長行中又分為兩部分：首先是生起救度眾生的心，第二是『我于夜闇下』，正式說明對境救攝，其中分為十個方面，首先是總的說明，爲了...

【English Translation】 English version There are ten virtuous friends, each corresponding to one of the ten Bhumis (stages of a Bodhisattva's path), hence divided into ten sections. The first is Vasantavati (Vasantavati, a goddess of growth and protection), who corresponds to the Pramudita-bhumi (Joyful Ground, the first of the ten Bhumis). The city where she resides is named Kapilavastu, meaning 'yellow'. In the past, a yellow-headed immortal practiced here. 'Yellow' is a middle color, symbolizing accordance with the Middle Way. Moreover, this is the city where the Buddha was born, symbolizing that a Bodhisattva of the first Bhumi is born into the Buddha's family. 'Vasanta' means 'spring'. 'Vati' means 'chief', because in spring she is in charge of the growth of seedlings. This indicates that a Bodhisattva who has initially entered the Bhumi can grow myriad practices (immeasurable merits) and protect sentient beings. The frequent appearance of night goddesses on the ground symbolizes that the wisdom of realization is profound and subtle, capable of breaking through all kinds of darkness. The following nine deities, according to the original Sanskrit text, are all goddesses. Gopa is also female, symbolizing the female form of the Bodhisattva on the ground who has realized the compassion of oneness. The first virtuous friend corresponds to the stage of seeking truth through teachings (seeking truth through Dharma). First, one relies on the achievements of previous practice, and then gradually seeks later virtuous friends. Among them, first arriving at the time and place, entering through the east gate, symbolizes the beginning of enlightenment, revealing the beginning of entering realization. Seeing the sunset, because she is a night goddess, symbolizes that the discriminating view of the sun (attachment to conditioned dharmas) has already vanished. Afterwards, the mind arises with a desire to be born downwards. Second, 'When this thought arises', it explains respectfully inquiring after seeing the virtuous friend. It is divided into two parts: first, seeing the virtuous friend's abode and proper reward. Seeing in the sky, the city symbolizes the teachings, the sky symbolizes the path of realization, the Zen school and the teachings are both understood, like the sun in the sky. Wearing vermilion clothes symbolizes that the wisdom of realization is clear. The Dharma gate's star image is inseparable from one's own body, like the nature of the body; the transformative function is inseparable from the nature of a single hair. The second part is that after Sudhana Kumara sees the virtuous friend, he respectfully inquires. Third, 'At that time, the night goddess', praises and transmits the Dharma gate, divided into two parts: first is praise, then 'Good man, I have attained', transmitting one's own Dharma realm. It is divided into three points: first, marking the essence; second, revealing the function; and third, explaining the length of time of attaining the Dharma. Now, let's talk about the first point. 'All sentient beings are ignorant and dark', referring to the two kinds of ignorance to be broken. 'The light of Dharma' refers to the wisdom of the two non-selves (the wisdom of the non-self of person and the non-self of Dharma) that can break the two kinds of ignorance. Breaking the ignorance of sentient beings is compassion, and the light of Dharma is wisdom, possessing both compassion and wisdom. Second, 'I, in evil wisdom', explains the function, divided into two parts: first is the prose, then the verses. The prose is divided into two parts: first, arising the mind of saving sentient beings, and second, 'I, in the darkness of night', formally explaining saving and gathering in response to the environment, divided into ten aspects, the first of which is a general explanation, for...

海難下別顯。今初有四種。一夜等為救時。二海等為救處。三遭盜等為所救。四種種方便為能救。后九門別顯中。文皆有二。先救世苦令得世樂。后以迴向大愿。令其究竟離苦得樂。九中一救海難眾生。二為在陸地下救處陸眾生。三一切眾生下救求不得及行山險眾生。四救樂國土眾生。五救著聚落眾生。六救闇夜眾生。七是諸眾生無有智下。救惑業眾生。八或病所纏下救八苦眾生。九入見稠林下救惡見眾生。文並可知。二偈頌中二十一頌分四。初一頌法門名體。二有四頌舉因勸修。即四無量。三有十頌顯果令入。即六處殊勝。四有六頌明業用廣大。三得法久近中。先興二問后還兩答。答中有二。先答發心時節。后答得法久近。今初有六。初總顯本事因緣。二時彼城東下明初佛興世。三蓮華城內下善友勸發。四令王夫人下正發大心。五時王夫人下結會古今。六我于彼佛下發心成益。二過此劫已下答得法久近。于中二。初總顯得法因緣。后我才見佛下正明得法。于中三。初得方便三昧。謂上見諸佛下化眾生。次以聞法故下得此解脫。后得此解脫已下廣顯業用。第四謙推可知。第五指示后友。云菩提場內者。得無誤犯。由契理故。理即菩提場。友名普德者。最勝法界無德不具故。凈光者。正智證入離誤犯之垢故。即前凈月。

【現代漢語翻譯】現代漢語譯本：海難等以下分別顯示。現在最初有四種情況。第一，夜晚等是爲了救助的時間。第二，海洋等是爲了救助的地點。第三，遭遇盜賊等是被救助的對象。第四，種種方便是能夠救助的方法。後面的九門分別顯示中，文字都有兩部分。首先，救助世間的苦難，使眾生得到世間的快樂。然後，通過迴向大愿，使他們最終脫離苦難，得到快樂。九種情況中，第一是救助海難中的眾生。第二，爲了在陸地上的救助地點，救助陸地上的眾生。第三，『一切眾生』以下，救助那些求不得以及行走在山路險境中的眾生。第四，救助快樂國土的眾生。第五，救助居住在村落中的眾生。第六，救助在黑暗夜晚中的眾生。第七，『是諸眾生無有智』以下，救助被迷惑和業力纏繞的眾生。第八，『或病所纏』以下，救助被生老病死等八苦折磨的眾生。第九，『入見稠林』以下，救助陷入惡見的眾生。文義都可以理解。兩首偈頌中，二十一頌分為四部分。第一頌是法門的名體。第二有四頌，舉出原因勸人修行，即四無量心（慈、悲、喜、舍）。第三有十頌，顯示果報，使人進入，即六處殊勝。第四有六頌，說明業用廣大。在獲得佛法時間長短中，先提出兩個問題，然後回答兩個問題。回答中有兩部分。首先回答發心的時間。然後回答獲得佛法時間的長短。現在最初有六個方面。第一，總的顯示本事因緣。第二，『時彼城東』以下，說明最初佛陀出世。第三，『蓮華城內』以下，善友勸導啓發。第四，『令王夫人』以下，正式發起大愿。第五，『時王夫人』以下，總結古今因緣。第六，『我于彼佛』以下，發心成就利益。第二，『過此劫已』以下，回答獲得佛法時間的長短。其中分為兩部分。首先，總的顯示獲得佛法的因緣。然後，『我才見佛』以下，正式說明獲得佛法。其中分為三部分。第一，獲得方便三昧（Samadhi）。即上面所說的『見諸佛』以下，化度眾生。第二，『以聞法故』以下，獲得這種解脫。第三，『得此解脫已』以下，廣泛顯示業用。第四，謙虛推讓，可以理解。第五，指示後來的善友。說『菩提場內』，是說不會有錯誤和冒犯，因為符合真理。真理就是菩提場（Bodhimanda）。善友的名字叫普德，是最殊勝的法界，沒有功德不具備。凈光，是說正智證悟進入，遠離錯誤和冒犯的污垢，就是前面的凈月。

【English Translation】 English version: The difficulties at sea and others are shown separately below. Now, initially, there are four aspects. First, the night and so on represent the time for rescue. Second, the sea and so on represent the place for rescue. Third, encountering thieves and so on represents those being rescued. Fourth, various skillful means represent the methods capable of rescuing. In the following nine sections of separate displays, the text all has two parts. First, rescuing the suffering of the world, enabling beings to attain worldly happiness. Then, through dedicating the great vow, enabling them to ultimately escape suffering and attain happiness. Among the nine aspects, the first is rescuing beings in sea disasters. Second, for the rescue location on land, rescuing beings on land. Third, from 'all beings' onwards, rescuing those who seek but cannot obtain and those walking in dangerous mountain terrain. Fourth, rescuing beings in happy lands. Fifth, rescuing beings dwelling in settlements. Sixth, rescuing beings in dark nights. Seventh, from 'these beings are without wisdom' onwards, rescuing beings entangled in delusion and karma (Karma). Eighth, from 'or afflicted by illness' onwards, rescuing beings afflicted by the eight sufferings. Ninth, from 'entering a dense forest of views' onwards, rescuing beings trapped in evil views. The meaning of the text is understandable. In the two verses, the twenty-one verses are divided into four parts. The first verse is the name and essence of the Dharma (Dharma) gate. The second has four verses, citing the cause and encouraging cultivation, namely the four immeasurables (loving-kindness, compassion, joy, and equanimity). The third has ten verses, revealing the result, enabling entry, namely the six extraordinary places. The fourth has six verses, explaining the vastness of karmic function. Regarding the length of time to obtain the Dharma, first, two questions are raised, then two answers are given. There are two parts to the answers. First, answering the time of generating the aspiration. Then, answering the length of time to obtain the Dharma. Now, initially, there are six aspects. First, generally displaying the causal conditions of the original event. Second, from 'at that time, east of the city' onwards, explaining the initial appearance of the Buddha (Buddha) in the world. Third, from 'within Lotus City' onwards, a good friend encourages and inspires. Fourth, from 'causing Queen...' onwards, formally generating the great vow. Fifth, from 'at that time, Queen...' onwards, summarizing the past and present conditions. Sixth, from 'I, at that Buddha' onwards, generating the aspiration and achieving benefits. Second, from 'after this kalpa (Kalpa) has passed' onwards, answering the length of time to obtain the Dharma. It is divided into two parts. First, generally displaying the conditions for obtaining the Dharma. Then, from 'I only saw the Buddha' onwards, formally explaining obtaining the Dharma. It is divided into three parts. First, obtaining the Samadhi (Samadhi) of skillful means. That is, as mentioned above, 'seeing all the Buddhas' onwards, transforming beings. Second, from 'because of hearing the Dharma' onwards, obtaining this liberation. Third, from 'having obtained this liberation' onwards, extensively displaying karmic function. Fourth, humility and deference, understandable. Fifth, indicating the later good friend. Saying 'within the Bodhimanda (Bodhimanda)', it means there will be no mistakes or offenses, because it accords with the truth. The truth is the Bodhimanda. The good friend's name is Pude, the most supreme Dharma realm, lacking no merit. Pure Light, it means that correct wisdom realizes entry, free from the defilements of mistakes and offenses, which is the previous Pure Moon.

故云本從發心。第六爾時善財下戀德禮辭。于中二。先以偈贊表戀德之深。于中十偈分四。初四贊身心超勝。次三明大用無涯。次二益物不虛。后一結德無盡。二時善財下作禮辭退(已下六十九經)第二普德凈光夜神。寄離垢地。善友義如前說。文則具六。且分為四。第一依教趣求。第二見敬咨問。第三稱讚授法。第四戀德禮辭。今初。先念前法有十一句。初一念發心餘十念得法。第二頂禮下見敬咨問。第三夜神答下稱讚授法。先贊后授。授中二。先長行后偈頌。長行中三。第一正授法門。第二謙己推勝。第三指示后友。初中二。先總答所問。后別示己法。今初。有標徴釋結。釋中有十句。初總余別。別中三。是智法光明。四放光利益。五常光發焰余可知。二善男子我得下別示己法。于中二。先標名體。謂契理無著為寂靜。止觀雙運為禪定。正法樂住為樂。大用無涯為普游步。后普見三世下廣顯業用。于中四。初明攀緣如實禪。同如來清凈禪。即寂靜業用。次現法樂住禪即定業用。三明引生功德禪。四饒益有情禪。此二即普游步業用。今初。文中有標徴釋。標以見佛無著故寂靜。釋云所以無著者。窮瞭如來之體性故。文有十非。大同中論八不。謂不去不來不生不滅為四。其非實非妄即是不常。非遷非壞即是不斷。一相

【現代漢語翻譯】現代漢語譯本故云本從發心。第六爾時善財（Sudhana）下戀德禮辭。于中二。先以偈贊表戀德之深。于中十偈分四。初四贊身心超勝。次三明大用無涯。次二益物不虛。后一結德無盡。二時善財下作禮辭退(已下六十九經)第二普德凈光夜神（Samantanetra-prabha），寄離垢地。善友義如前說。文則具六。且分為四。第一依教趣求。第二見敬咨問。第三稱讚授法。第四戀德禮辭。今初。先念前法有十一句。初一念發心餘十念得法。第二頂禮下見敬咨問。第三夜神答下稱讚授法。先贊后授。授中二。先長行后偈頌。長行中三。第一正授法門。第二謙己推勝。第三指示后友。初中二。先總答所問。后別示己法。今初。有標徴釋結。釋中有十句。初總余別。別中三。是智法光明。四放光利益。五常光發焰余可知。二善男子我得下別示己法。于中二。先標名體。謂契理無著為寂靜。止觀雙運為禪定。正法樂住為樂。大用無涯為普游步。后普見三世下廣顯業用。于中四。初明攀緣如實禪。同如來清凈禪。即寂靜業用。次現法樂住禪即定業用。三明引生功德禪。四饒益有情禪。此二即普游步業用。今初。文中有標徴釋。標以見佛無著故寂靜。釋云所以無著者。窮瞭如來之體性故。文有十非。大同中論八不。謂不去不來不生不滅為四。其非實非妄即是不常。非遷非壞即是不斷。一相

【English Translation】 English version Therefore, it is said that the origin comes from the initial aspiration. Sixth, at that time, Sudhana (善財) deeply cherished virtue and respectfully took leave. This section is divided into two parts. First, he uses verses of praise to express the depth of his cherishing of virtue, which is further divided into ten verses in four parts. The first four verses praise the transcendence of body and mind. The next three verses explain the boundlessness of great function. The next two verses show that benefiting beings is not in vain. The last verse concludes that virtue is inexhaustible. Second, at that time, Sudhana bowed and took his leave (the following sixty-ninth sutra). Second, the Night Goddess Samantanetra-prabha (普德凈光夜神) dwells in the stainless land. The meaning of 'good friend' is as previously explained. The text has six aspects, which are divided into four parts. First, seeking according to the teachings. Second, seeing, respecting, and inquiring. Third, praising and bestowing the Dharma. Fourth, cherishing virtue and taking leave. Now, the first part. First, contemplating the previous Dharma has eleven sentences. The first sentence contemplates the arising of aspiration, and the remaining ten contemplate obtaining the Dharma. Second, bowing and paying respects, then seeing, respecting, and inquiring. Third, the Night Goddess answers, then praising and bestowing the Dharma. First praising, then bestowing. Bestowing is divided into two parts: first, prose; then, verses. The prose is divided into three parts: first, directly bestowing the Dharma gate; second, humbly deferring to others' superiority; third, indicating future friends. The first part is divided into two parts: first, generally answering the questions; then, specifically showing one's own Dharma. Now, the first part. There is a mark, inquiry, explanation, and conclusion. The explanation has ten sentences. The first is general, and the rest are specific. The specific part has three aspects: the light of wisdom and Dharma; four, the benefits of emitting light; five, the constant light emitting flames; the rest can be understood. Second, 'Good man, I have obtained...' specifically showing one's own Dharma. This is divided into two parts: first, marking the name and essence, saying that being in accordance with principle and without attachment is stillness; the dual practice of cessation and contemplation is meditation; dwelling in the joy of the true Dharma is joy; boundless great function is universal wandering. Later, 'Universally seeing the three times...' broadly revealing karmic functions. This is divided into four parts: first, explaining the contemplation of clinging to reality, which is the same as the Tathagata's pure contemplation, which is the karmic function of stillness. Second, the contemplation of dwelling in the joy of the present Dharma is the karmic function of meditation. Third, explaining the contemplation of generating merit. Fourth, benefiting sentient beings. These two are the karmic functions of universal wandering. Now, the first part. The text has a mark, inquiry, and explanation. The mark is that seeing the Buddha without attachment is stillness. The explanation says that the reason for being without attachment is that one has thoroughly understood the Tathagata's essence. The text has ten negations, which are largely the same as the eight negations in the Madhyamaka-karika. That is, not going, not coming, not being born, and not ceasing are four. That which is neither real nor false is not constant. Not moving and not decaying is not discontinuous. One aspect.

即非異。無相亦非一。二善男子我如是了下明現法樂住禪。先牒前起后。后思惟下正顯四禪。初禪中。思惟觀察即是尋伺。當對治支。堅固莊嚴猶是尋伺之相。次不起一切妄想分別。即所離障。然世禪但離欲惡不善。今一乘深妙故。離一切妄想。次大悲救護一切眾生。即利益支。謂離自憂念眾生憂故生喜樂。后一心下即所依支。謂彼二依止二禪中息一切意業。即滅覺觀。次攝一切眾生。是一心智力勇猛。是內凈無覺無觀。次喜心悅豫是定生喜樂。修第二禪即彼二。依止下三四禪準此。

三禪中初思惟一切眾生自性。即舍念二支。謂舍離前攝生之喜。於此舍中不失念故。厭離生死即慧樂二支。謂正知生死不可喜故。厭離即得真寂之樂。四禪中二句通具三支。謂苦喜憂樂皆是眾苦熱惱。于下苦中橫生樂故。四受俱亡故。云悉能息滅即舍念清凈。既無苦樂即是中受。三增長圓滿下引生功德禪。遊戲神通即普游步義。上來皆約一乘。異於三地寄法故。乃至云普入法界。四善男子我修此下明饒益有情禪。種種方便無不饒益。亦普游步義。文中三。初令修四念處等觀。次若有眾生下明作道因緣。后複次下令修四正斷。第二我唯下謙己推勝。第三去此不遠下指示后友。去此不遠者。同寄世間故。菩提場右者。依理髮光義便易故

【現代漢語翻譯】現代漢語譯本既非相異，無相也並非相同。兩位善男子，我這樣了知下明現法樂住禪（指四禪的境界）。先是依照前面的次第，然後引發後面的禪定。後面的思惟觀察，正是爲了顯明四禪的境界。在初禪中，思惟觀察就是尋（粗略的思考）和伺（細緻的思考），是需要對治的支分。『堅固莊嚴』仍然是尋伺的相狀。接下來，『不起一切妄想分別』，就是所要遠離的障礙。然而世間的禪定只是遠離欲、惡和不善法，現在的一乘禪定深奧微妙，所以要遠離一切妄想。接下來，『大悲救護一切眾生』，就是利益的支分。因為遠離了只憂慮自己的念頭，而憂慮眾生的苦難，所以生起喜樂。後面『一心』以下，就是所依止的支分。他們二人依止二禪，息滅一切意業，也就是滅除了覺和觀。接下來，『攝一切眾生』，是一心智力的勇猛表現，是內心的清凈，沒有覺和觀。接下來，『喜心悅豫』是禪定所生的喜樂。修習第二禪，就依止這兩種狀態。第三禪和第四禪可以依此類推。在三禪中，最初思惟一切眾生的自性，就是舍（捨棄）和念（正念）兩種支分。意思是捨棄了之前攝受眾生的喜悅，在這種捨棄中不失去正念。『厭離生死』就是慧（智慧）和樂（快樂）兩種支分。因為真正知道生死是不可喜悅的，厭離生死就能得到真正的寂靜之樂。在四禪中，『苦喜憂樂』兩句概括了三種支分。苦、喜、憂、樂都是眾生的痛苦和熱惱，在低下的痛苦中橫生出快樂。四種感受都消失了，所以說『悉能息滅』，就是舍念清凈。既然沒有苦樂，就是中性的感受。『增長圓滿』以下，是引生功德的禪定。『遊戲神通』就是普遍遊歷的意思。以上都是依據一乘的教義，不同於三地的寄法，乃至說『普入法界』。兩位善男子，我修習這種禪定，是爲了饒益有情眾生。用種種方便來饒益他們，也是普遍遊歷的意思。文中分為三部分。首先是令眾生修習四念處等觀。其次，『若有眾生』以下，說明了修道的因緣。最後，『複次』以下，是令眾生修習四正斷。第二部分，『我唯』以下，是謙虛地推崇他人。第三部分，『去此不遠』以下，是指示後來的同伴。『去此不遠』，是因為同樣寄身於世間。『菩提場右』，是因為依理髮光，方便容易。

【English Translation】 English version It is neither different, nor is the absence of characteristics the same. Two good men, I thus understand the dwelling in the present Dharma bliss of the lower clear manifestation (referring to the realm of the four Dhyanas). First, following the previous order, then initiating the subsequent Dhyana. The subsequent contemplation and observation are precisely to reveal the realm of the four Dhyanas. In the first Dhyana, contemplation and observation are 'seeking' (coarse thought) and 'examining' (detailed thought), which are the limbs to be counteracted. 'Firmly adorned' is still the appearance of seeking and examining. Next, 'not arising any deluded thoughts and discriminations' is the obstacle to be abandoned. However, worldly Dhyana only abandons desires, evils, and unwholesome Dharmas. Now, the One Vehicle Dhyana is profound and subtle, so it abandons all deluded thoughts. Next, 'great compassion saving all sentient beings' is the limb of benefit. Because one abandons the thought of only worrying about oneself and worries about the suffering of sentient beings, joy and happiness arise. Following 'one-pointedness' below is the limb of reliance. These two rely on the second Dhyana, ceasing all mental activities, which is extinguishing perception and observation. Next, 'embracing all sentient beings' is the courageous manifestation of the power of one-pointed wisdom, which is inner purity, without perception or observation. Next, 'joyful and delighted mind' is the joy and happiness born of Dhyana. Cultivating the second Dhyana relies on these two states. The third and fourth Dhyanas can be inferred accordingly. In the third Dhyana, initially contemplating the nature of all sentient beings is the two limbs of 'abandonment' (letting go) and 'mindfulness' (right mindfulness). It means abandoning the joy of embracing sentient beings from before, without losing right mindfulness in this abandonment. 'Disgusting and leaving birth and death' are the two limbs of 'wisdom' (prajna) and 'happiness' (sukha). Because one truly knows that birth and death are not joyful, abandoning birth and death can attain the true bliss of tranquility. In the fourth Dhyana, the two sentences 'suffering, joy, sorrow, and happiness' encompass three limbs. Suffering, joy, sorrow, and happiness are all the suffering and afflictions of sentient beings, with happiness arising horizontally from the lower suffering. All four feelings disappear, so it is said 'all can be extinguished,' which is the purity of abandonment and mindfulness. Since there is no suffering or happiness, it is a neutral feeling. 'Increasing and perfecting' below is the Dhyana that generates merit. 'Playing with supernatural powers' means universally traveling. The above is all based on the teachings of the One Vehicle, different from the Dharma entrusted to the Three Grounds, even saying 'universally entering the Dharma Realm'. Two good men, I cultivate this Dhyana in order to benefit sentient beings. Using various means to benefit them is also the meaning of universally traveling. The text is divided into three parts. First, it is to have sentient beings cultivate the contemplation of the Four Foundations of Mindfulness, etc. Second, 'if there are sentient beings' below explains the causes and conditions for cultivating the path. Finally, 'furthermore' below is to have sentient beings cultivate the Four Right Exertions. In the second part, 'I only' below is humbly praising others. In the third part, 'not far from here' below indicates the companions to come later. 'Not far from here' is because they are also residing in the world. 'To the right of the Bodhi field' is because it emits light according to the principle, making it convenient and easy.

。喜目觀察者忍惡視物故云喜目。發聞持光故云觀察。后偈頌十三偈分三。初十偈頌正授法門。次二頌謙己推勝。后一頌指示后友。前中頌前十法。文小不次。初四如次頌前四法。五超頌第七。六頌第六。七卻頌第五。八頌第十。九頌第八。十頌第九。第四禮辭可知第三喜目觀察眾生夜神寄發光地。文具六段。第一依教趣求中二。初依前友教。念友成益。後作是念已下趣求后友。得友加持于中四。一欲趣后友。二時喜目神下得友加持。謂加令知近友之益。三時善財童子遽發下加所成益。謂依前能加而起念故。如次以此十句對前十句四。爾時善財下正明趣后。第二見彼下見敬咨問中。但略明見已含敬請。第三入普喜幢下示己法界。謂懸為示相義當答問。于中三。初標名體。次顯業用。后出所因。今初。無不攝伏為大勢力。遍稱群機故云普喜。摧伏高顯所以名幢。第二于其身上下明業用。于中三。初顯無涯之用。次爾時善財見聞下睹用獲益。后爾時善財得此下慶益稱讚。初中謂毛孔身云無有盡故。于中二。先出通說修行身。后復於一一諸毛孔下出演說本行身。前中三。初總標亦是釋名。次所謂下別顯十度。如次十度各有又出。以為揀別。其間深旨如理思之。后如說菩薩諸波羅蜜下類通余法。種種行法者。神通度生菩提分等

。二出演說本行身中四。一出能說之身。二于彼一切眾生下明演法之聲。三以如是等聲下顯所說之法。四如是說時下彰說之益。前二后一可知。三所說法中二。先說本行十度行法。后又說下類通所餘行法。今初忍中。惡作屬身惡說屬口。禪中有六句。一名體。二資緣。三造修。四獲得。五治障。六起用。下之五度句雖多少。例此可知。般若中日約破闇云。約演法。藏顯包含。方便中體性通事理。理趣謂意趣。后類通余行中。具四菩薩行思之。二睹用獲益。即證入法界。于中三。初顯證因緣。次則得下正明證入。后何以下徴釋所由。三慶益稱讚中十偈分四。初一偈現說之因。次一現說之意。次六現說體相。皆即寂之用。后二總結現說無礙。第三爾時善財下明出所因。于中先興二問。后具二答。于中先以偈答。後會古今。前中總九十一頌分二。前七十九頌答發心久近。后十二頌答得法時節。前中有十。複次初寂靜音劫。正是發心之時。有三十一頌分六。初一偈總標。二有八偈顯其本生三有十偈明發心本事。四一偈正顯發心。五六偈明發后之德。六有五偈轉值余佛。未得慧眼者。未得十解正慧明故。二天勝劫中有四偈半。無而計為有者。未解即心自性故。余之八劫偈數可知。三梵光明劫中。未能明瞭法者。未了十行真實行法

【現代漢語翻譯】現代漢語譯本二、出演說本行身中四：一、出能說之身。二、于彼一切眾生下明演法之聲。三、以如是等聲下顯所說之法。四、如是說時下彰說之益。前二后一可知。三、所說法中二：先說本行十度行法，后又說下類通所餘行法。今初忍中，惡作屬身，惡說屬口。禪中有六句：一、名體；二、資緣；三、造修；四、獲得；五、治障；六、起用。下之五度句雖多少，例此可知。般若中日約破闇，云約演法，藏顯包含。方便中體性通事理，理趣謂意趣。后類通余行中，具四菩薩行思之。二、睹用獲益，即證入法界。于中三：初顯證因緣，次則得下正明證入，后何以下徴釋所由。三、慶益稱讚中十偈分四：初一偈現說之因，次一現說之意，次六現說體相，皆即寂之用，后二總結現說無礙。第三、爾時善財下明出所因。于中先興二問，后具二答。于中先以偈答，後會古今。前中總九十一頌分二：前七十九頌答發心久近，后十二頌答得法時節。前中有十：複次初寂靜音劫，正是發心之時，有三十一頌分六：初一偈總標，二有八偈顯其本生，三有十偈明發心本事，四一偈正顯發心，五六偈明發心后之德，六有五偈轉值余佛。未得慧眼者，未得十解正慧明故。二、天勝劫中有四偈半。無而計為有者，未解即心自性故。余之八劫偈數可知。三、梵光明劫中，未能明瞭法者，未了十行真實行法。

【English Translation】 English version II. Four aspects within the manifestation of the fundamental practice of speech: 1. The manifestation of the body capable of speaking. 2. Below 'to all those beings,' clarifying the sound of expounding the Dharma. 3. Below 'with such sounds,' revealing the Dharma being spoken. 4. Below 'when speaking thus,' highlighting the benefit of speaking. The first two and the last one are understandable. III. Two aspects within the Dharma being spoken: first, speaking of the practice of the ten perfections (paramitas) as fundamental practice; later, below 'and also speaking,' categorizing and encompassing the remaining practices. Now, regarding patience (ksanti): evil deeds pertain to the body, evil speech pertains to the mouth. In meditation (dhyana), there are six phrases: 1. Name and essence; 2. Supporting conditions; 3. Creation and cultivation; 4. Attainment; 5. Overcoming obstacles; 6. Arising function. Although the phrases for the following five perfections may vary in number, this can be understood by analogy. In wisdom (prajna), the sun is likened to breaking through darkness, clouds are likened to expounding the Dharma, and the treasury reveals inclusiveness. In skillful means (upaya), the essence encompasses both phenomena and principle; 'reasoning' refers to intention. In the later categorization encompassing the remaining practices, contemplate the practices of the four Bodhisattvas. II. Observing the function and gaining benefit, which is entering the Dharmadhatu (法界). Within this, there are three aspects: first, revealing the causes and conditions for realization; next, below 'then attaining,' directly clarifying the entry into realization; later, below 'why,' inquiring and explaining the reason. III. In rejoicing in the benefit and praising, the ten verses are divided into four: first, one verse reveals the cause of the present speech; next, one reveals the intention of the present speech; next, six reveal the essence and characteristics of the present speech, all of which are the function of quiescence; later, two summarize the unobstructedness of the present speech. III. Then, 'at that time, Sudhana (善財)' below clarifies the cause of emergence. Within this, first raising two questions, then providing two complete answers. Within this, first answering with verses, then harmonizing the ancient and the present. In the former, a total of ninety-one verses are divided into two: the first seventy-nine verses answer the length of time since the arising of the aspiration (bodhicitta), the last twelve verses answer the time of attaining the Dharma. Within the former, there are ten aspects: furthermore, in the first Silent Sound Kalpa (寂靜音劫), precisely the time of the arising of aspiration, there are thirty-one verses divided into six: first, one verse summarizes; second, eight verses reveal its original birth; third, ten verses clarify the fundamental events of the arising of aspiration; fourth, one verse directly reveals the arising of aspiration; fifth, six verses clarify the virtues after the arising of aspiration; sixth, five verses transfer to encountering other Buddhas. Those who have not attained the eye of wisdom (慧眼) have not attained the clear understanding of the ten liberations (十解). II. In the Heavenly Victory Kalpa (天勝劫), there are four and a half verses. Those who consider non-existence as existence have not understood the self-nature of the mind. The number of verses in the remaining eight kalpas can be understood. III. In the Brahma Light Kalpa (梵光明劫), those who have not been able to clearly understand the Dharma have not understood the true practice of the ten practices (十行).

故。四功德月劫。未得善巧迴向深智趣佛智海故。五寂靜慧劫。未得地上二空真如清凈法故。六善出現劫。未凈修道之障故。七集堅固王劫。未得六地緣生深順之忍。八妙勝主劫。修最勝道者。六地般若為勝道故。九千功德劫。未得八地凈無生忍故。十無著莊嚴劫。四頌半。但言供養者。下明得法故。又前次第皆言未得。後後則已得前前思之。亦可。初劫已得初地未得第二乃至第九未得第十地第十劫中方得圓滿故。其劫名亦順地義。如文思之。第二次有佛出現名為功德幢下。答得法時節中。即前無著劫得此法也。于中二。初四偈得無功用之三地。謂八地無依大愿。九地滅定總持。十地成如來力。后八結成普賢行位。于中三。初四偈半牒舉大心之始。次二偈半明成德之終。后一偈總結圓滿。因果圓融初后該徹故。入普賢道。二結會第四謙己推勝並可知。第五指示后友。同在證位。故云於此會中。起精進行為普救眾生。智焰吉祥稱為妙德(已下第七十經)第四普救眾生妙德夜神。寄焰慧地。文但有五。二三合故。第一依教趣求中。先修入前法。后一心願得下趣求后友。第二時彼二神下。聞見法界即合二三。謂約善財則是見敬。若約夜神所現即是解脫業用。便為默授法界。若約二文開辨則先明見敬咨問。后答因緣。方為正授

【現代漢語翻譯】現代漢語譯本因此，（他經歷了）四功德月劫（第四個劫，積累功德如滿月），因為尚未善巧地迴向深智，以趣向佛智之海。（他經歷了）五寂靜慧劫（第五個劫，智慧寂靜），因為尚未獲得地上二空真如（證悟地上空性和無相的真如本性）的清凈法。（他經歷了）六善出現劫（第六個劫，善法顯現），因為尚未清凈修道之障礙。（他經歷了）七集堅固王劫（第七個劫，積累堅固的功德如國王），因為尚未獲得六地緣生深順之忍（第六地對因緣生法的深刻順忍）。（他經歷了）八妙勝主劫（第八個劫，成為微妙殊勝的主人），修最勝道者，以六地般若為殊勝之道。（他經歷了）九千功德劫（第九個劫，積累千種功德），因為尚未獲得八地凈無生忍（第八地清凈的無生法忍）。（他經歷了）十無著莊嚴劫（第十個劫，以無執著來莊嚴），四頌半，但說供養者，下面說明得法之故。又前次第皆言未得，後後則已得前前思之。亦可，初劫已得初地，未得第二，乃至第九未得第十地，第十劫中方得圓滿故。其劫名亦順地義，如文思之。第二次有佛出現，名為功德幢下，回答得法時節中，即前無著劫得此法也。于中二，初四偈得無功用之三地，謂八地無依大愿，九地滅定總持，十地成如來力。后八結成普賢行位。于中三，初四偈半牒舉大心之始，次二偈半明成德之終，后一偈總結圓滿，因果圓融初后該徹故，入普賢道。二結會第四謙己推勝並可知。第五指示后友，同在證位，故云於此會中，起精進行為普救眾生。智焰吉祥稱為妙德（已下第七十經）。第四普救眾生妙德夜神（Sarvasattvatrāṇa-śrīdevī，普遍救度眾生的吉祥天女），寄焰慧地。文但有五，二三合故。第一依教趣求中，先修入前法，后一心願得下趣求后友。第二時彼二神下，聞見法界即合二三。謂約善財（Sudhana）則是見敬，若約夜神所現即是解脫業用，便為默授法界。若約二文開辨則先明見敬咨問，后答因緣，方為正授。

【English Translation】 English version Therefore, (he underwent) the Fourth Merit Moon Kalpa (the fourth kalpa, accumulating merit like a full moon), because he had not yet skillfully dedicated profound wisdom to approach the ocean of Buddha wisdom. (He underwent) the Fifth Tranquil Wisdom Kalpa (the fifth kalpa, wisdom being tranquil), because he had not yet attained the pure Dharma of the two emptinesses and Suchness (realizing the emptiness and non-appearance of Suchness on the ground). (He underwent) the Sixth Good Appearance Kalpa (the sixth kalpa, good dharmas appearing), because he had not yet purified the obstacles to the path of cultivation. (He underwent) the Seventh Gathering Firm King Kalpa (the seventh kalpa, accumulating firm merit like a king), because he had not yet obtained the profound and compliant forbearance of the sixth ground regarding dependent origination (the sixth ground's profound acceptance of dependent origination). (He underwent) the Eighth Wonderful Victorious Lord Kalpa (the eighth kalpa, becoming a wonderfully victorious lord), for those who cultivate the most victorious path, taking the prajna of the sixth ground as the victorious path. (He underwent) the Ninth Thousand Merit Kalpa (the ninth kalpa, accumulating a thousand merits), because he had not yet obtained the pure non-arising forbearance of the eighth ground (the eighth ground's pure non-origination forbearance). (He underwent) the Tenth Unattached Adornment Kalpa (the tenth kalpa, adorning with non-attachment), four and a half verses, but saying 'offering' is because the following explains the attainment of Dharma. Moreover, the previous order all said 'not yet attained,' and later ones have already attained the previous ones, think about it. It is also possible that the first kalpa has already attained the first ground, not yet attained the second, and so on until the ninth, not yet attained the tenth ground, and only in the tenth kalpa is it fully attained. The names of the kalpas also follow the meaning of the grounds, as the text suggests. The second time a Buddha appears, named Merit Banner, answering the time of attaining the Dharma, which is the attainment of this Dharma in the previous Unattached Kalpa. Within this, there are two parts: the first four verses attain the three grounds of non-effort, namely the eighth ground's great vow of non-reliance, the ninth ground's extinction samadhi and total retention, and the tenth ground's accomplishment of the power of the Tathagata. The last eight verses conclude the position of Samantabhadra's practice. Within this, there are three parts: the first four and a half verses reiterate the beginning of the great mind, the next two and a half verses explain the end of accomplishing virtue, and the last verse summarizes the perfection, because the cause and effect are perfectly integrated from beginning to end, entering the path of Samantabhadra. The second conclusion includes the fourth, humility and pushing victory to others, which can be understood. The fifth indicates later friends, who are also in the position of realization, so it is said that in this assembly, they arise with diligent practice to universally save sentient beings. The auspicious flame of wisdom is called Wondrous Virtue (below is the seventieth sutra). The Fourth Universally Saving Sentient Beings Wondrous Virtue Night Goddess (Sarvasattvatrāṇa-śrīdevī, Auspicious Goddess of Universally Saving Sentient Beings), residing in the Flame Wisdom Ground. The text only has five parts, because the second and third are combined. The first, according to the teachings, seeks and enters the previous Dharma, and then wholeheartedly wishes to obtain and seek later friends. The second, when those two goddesses are present, hearing and seeing the Dharma realm combines the second and third. That is, regarding Sudhana, it is seeing and respecting, and regarding what the night goddess manifests, it is the function of liberation, which is silently bestowing the Dharma realm. If the two texts are opened and distinguished, then first clarify seeing, respecting, and inquiring, and then answering the causes and conditions, which is the correct transmission.

法界。今依合科總分為四。一現光加持。二蒙光獲益。三三業敬贊。四問答因緣。今初調伏眾生解脫即光所依。是己法門名體可知。第二善財爾時下蒙光獲益謂得三昧見大用故。于中二。先得定。謂三業六根皆離障故。云究竟清凈。即凈智圓滿。摧障為輪故所見無礙。后得此下明見大用。于中二。先見用所依處。后一一塵中下明所見事。于中三。一所化處。二能化益。三所化意。前中二。一總明處類。二又見下別明塵中之剎。趣雜穢等者。轉變向染凈故。雜染清凈者染多故。下句反此。一向凈者對上二故。初之二句乃是總明。二如是等下明能化益亦二。先總明。后令地獄下別顯。于中先化五道。后又見一切眾生下明化九類。三為成就下明化意中。為成諸法通能所化。第三時善財童子見此下。三業敬贊中三。初身心敬重。二時彼夜神下顯友自在。三爾時下口以偈贊。二十偈半分二。初偈總余偈別。別中二。初九偈半明光用無涯。后我承下述前蒙光獲益。于中三。初半偈推功歸本。次二偈半述得三昧。余述見大用。第四問答因緣中二。先問后答。問中有三。一問名前來標名集經者言故。此方問。二問得法久近。欲顯久修德遠故。三問修因凈治。求入路故。后夜神言下答中二。先嘆深難說。后我承下承力為說。今初。深相云

【現代漢語翻譯】現代漢語譯本法界。現在根據合科總共分為四個部分：一是現光加持，二是蒙光獲益，三是三業敬贊，四是問答因緣。現在先說現光加持，調伏眾生解脫就是光所依之處。這是己法門的名體，可以知曉。第二，『善財爾時下』，蒙光獲益是指得到三昧，見到大用。其中分為兩部分：先是得定，指三業六根都遠離了障礙，所以說『究竟清凈』，就是凈智圓滿。摧毀障礙如同輪子，所以所見沒有阻礙。后是『得此下』，說明見到大用。其中分為兩部分：先是見到大用所依之處，后是『一一塵中下』，說明所見之事。其中分為三部分：一是所化之處，二是能化之益，三是所化之意。前面一部分中分為兩部分：一是總明處類，二是『又見下』，分別說明塵中的剎土。『趣雜穢等者』，是指轉變趨向染污或清凈。『雜染清凈者』，是指染污較多。下句與此相反。『一向凈者』，是針對上面兩種情況而言。最初的兩句是總的說明。二是『如是等下』，說明能化之益，也分為兩部分：先是總的說明，后是『令地獄下』，分別顯示。其中先是化五道，后是『又見一切眾生下』，說明化九類。三是『為成就下』，說明化意中，爲了成就諸法，貫通能化和所化。第三，『時善財童子見此下』，三業敬贊中分為三部分：一是身心敬重，二是『時彼夜神下』，顯示友自在，三是『爾時下』，口以偈贊。二十偈頌分為兩部分：最初的偈頌是總的，其餘的偈頌是分別的。分別的部分分為兩部分：最初的九個半偈頌說明光用無涯，后是『我承下』，敘述前面蒙光獲益。其中分為三部分：最初的半個偈頌推功歸本，其次的兩個半偈頌敘述得到三昧，其餘的敘述見到大用。第四，問答因緣中分為兩部分：先是問，后是答。問中有三個方面：一是問名字，因為前面標明集經者所說，這是此方所問。二是問得法的時間長短，想要顯示長久修習，德行深遠。三是問修行的因和凈治，尋求進入的路徑。后是夜神說『下答中』，分為兩部分：先是讚歎深奧難以言說，后是『我承下』，憑藉力量來說明。現在先說深相。云

【English Translation】 English version The Dharmadhatu. Now, according to the combined classification, it is divided into four parts: first, the present light's blessing; second, benefiting from the light; third, reverence and praise with the three karmas; and fourth, the causes and conditions of questions and answers. Now, let's begin with the present light's blessing. Subduing sentient beings and liberation are what the light relies on. This is the name and essence of one's own Dharma gate, which can be understood. Second, 'Shancai at that time...' (善財, Sudhana) refers to benefiting from the light, which means attaining Samadhi (三昧, concentration) and seeing great function. It is divided into two parts: first, attaining concentration, which means that the three karmas (身口意, body, speech, and mind) and the six senses are all free from obstacles, so it is said 'ultimately pure,' which is the perfection of pure wisdom. Destroying obstacles is like a wheel, so what is seen is unobstructed. Later, 'attaining this...' explains seeing great function. It is divided into two parts: first, seeing the place where great function relies; second, 'in each and every dust...' explains what is seen. It is divided into three parts: first, the place to be transformed; second, the benefit of being able to transform; and third, the intention of being transformed. The first part is divided into two parts: first, a general explanation of the types of places; second, 'also seeing...' separately explains the Buddha lands in the dust. 'Those who go to mixed filth, etc.' refer to transforming towards defilement or purity. 'Mixed defilement and purity' refers to more defilement. The following sentence is the opposite of this. 'Always pure' is in response to the above two situations. The first two sentences are a general explanation. Second, 'such as these...' explains the benefit of being able to transform, also divided into two parts: first, a general explanation; later, 'causing hells...' separately reveals. Among them, first transforming the five paths (五道, realms of existence), later 'also seeing all sentient beings...' explains transforming the nine categories. Third, 'for the accomplishment...' explains the intention of transformation, in order to accomplish all dharmas (諸法, phenomena), connecting the able to transform and the transformed. Third, 'When Shancai Tongzi (善財童子, Sudhana-kumara) saw this...' The reverence and praise with the three karmas is divided into three parts: first, reverence with body and mind; second, 'at that time, the night goddess...' reveals the freedom of friends; third, 'at that time...' praises with verses. The twenty verses are divided into two parts: the initial verse is general, and the remaining verses are separate. The separate part is divided into two parts: the initial nine and a half verses explain the boundless function of light, later 'I receive...' narrates the previous benefiting from the light. It is divided into three parts: the initial half verse attributes merit to the source, the next two and a half verses narrate attaining Samadhi, and the rest narrate seeing great function. Fourth, the causes and conditions of questions and answers are divided into two parts: first, the question; later, the answer. There are three aspects in the question: first, asking the name, because it was previously stated by the compiler of the sutra, this is what is asked in this land. Second, asking how long one has attained the Dharma, wanting to show long cultivation and profound virtue. Third, asking about the cause of cultivation and purification, seeking the path to enter. Later, the night goddess says 'in the following answer,' divided into two parts: first, praising the profound and difficult to speak of; later, 'I receive...' explains by relying on power. Now, let's first talk about the profound appearance. Cloud

何。若約得時時久遠故。非久近故。若約修因因行廣故。若通上二契理深故。若約名說名如體用故。名者實賓。難窮實故。文有標及徴釋可知。后承力為說中。先長行后偈頌。前中先標許。后善男子下正說。于中二。先通答三問。后別答修行治凈問。今初分三。一答得法久近。二明發心之始。三結會古今。今初十段。一總舉劫剎佛興已略。酬其久近。二其佛世界下通顯剎相。三此界東際下別顯生處。四有轉輪王下明本生父母。五其有一女下明本生身。六爾時眾生下。眾生起惡為佛現因。七時彼城北下佛興益物。八時普賢下明善友引導。九時轉輪王女下。明德女修因。十普智寶焰下聞經得益。前六可知。就第七佛興益物中三。一明得道之場。二須彌山下總顯佛數。三其第一下別明初佛。于中七。一總明成道。二其彼如來下成道前相。謂放光調機有十一重。一一重中。各有光明業用成益。以益對名可以思準。若約表法。則前十為次第十度光。后一為圓融十度光。以此照心則自智出現。三滿七日已下動剎集眾。四爾時彼世界中下現相顯德。五善男子此普照下明成道依正。六善男子彼普智寶焰下始成正覺。一成一切成故。七隨眾生心下轉正法輪。于中三。初總標轉法。二於一一下顯其成益。于中初益凡夫。次益二乘。后益菩薩

【現代漢語翻譯】何（為什麼）。如果從獲得佛法的時間長短來說，不是時間長短的問題。如果從修行的因和因行廣大來說。如果通達以上兩種情況，就與真理深刻契合。如果從名稱上說，名稱就像本體和作用一樣，名稱是實際的賓客，難以窮盡實際。文中有標示和解釋，可以理解。後面承接力量來解說。先是長行文，后是偈頌。前面先標示允許，後面『善男子』開始正式解說。其中分為兩部分，先是總回答三個問題，后是分別回答修行和清凈的問題。現在先說第一部分，分為三點：一是回答得法時間的長短，二是說明發心的開始，三是總結古今。現在先說第一點，分為十段：一是總舉劫數、剎土、佛的出現，已經簡略地回答了時間長短的問題。二是『其佛世界』以下，總的顯示剎土的相狀。三是『此界東際』以下，分別顯示出生的處所。四是『有轉輪王』以下，說明本生的父母。五是『其有一女』以下，說明本生的身體。六是『爾時眾生』以下，眾生起惡念，成為佛出現的因緣。七是『時彼城北』以下，佛出現利益眾生。八是『時普賢』以下，說明善友的引導。九是『時轉輪王女』以下，說明德女修行的因緣。十是『普智寶焰』以下，聽聞佛經得到利益。前面六段可以理解。就第七段佛出現利益眾生中，分為三點：一是說明得道的場所，二是『須彌山』以下，總的顯示佛的數量，三是『其第一』以下，分別說明最初的佛。其中分為七點：一是總的說明成道，二是『其彼如來』以下，說明成道前的相狀，即放光調伏眾生的根機，有十一重，每一重中，各有光明業用成就利益，用利益對照名稱可以思考推斷。如果從表法上說，那麼前十重為次第十度光，后一重為圓融十度光，用這個來照亮內心，那麼自身的智慧就會出現。三是『滿七日已』以下，震動剎土，聚集大眾。四是『爾時彼世界中』以下，顯現相狀，顯示功德。五是『善男子此普照』以下，說明成道的依報和正報。六是『善男子彼普智寶焰』以下，開始成就正覺，一成就一切都成就。七是『隨眾生心』以下，轉動正法輪。其中分為三點：一是總的標示轉法輪，二是『於一一』以下，顯示其成就利益，其中先利益凡夫，其次利益二乘，最後利益菩薩。

【English Translation】 What (why)? If speaking about the length of time to attain the Dharma, it is not a matter of long or short. If speaking about the cause of cultivation and the vastness of the causal actions. If understanding the above two situations, it deeply aligns with the truth. If speaking about the name, the name is like the essence and function, the name is the actual guest, difficult to exhaust the reality. The text has markings and explanations, which can be understood. Later, it receives the power to explain. First is the prose, then the verses. The front first marks permission, and the back 'Good man' begins the formal explanation. Among them, it is divided into two parts, first is the general answer to the three questions, and then the separate answer to the questions of cultivation and purification. Now, let's talk about the first part, divided into three points: one is to answer the length of time to attain the Dharma, two is to explain the beginning of the aspiration, and three is to summarize the past and present. Now, let's talk about the first point, divided into ten paragraphs: one is to generally mention the kalpas (aeons), kshetras (buddha-fields), and the appearance of the Buddhas, which has briefly answered the question of the length of time. Two is 'The Buddha-world' below, generally showing the appearance of the kshetras. Three is 'This world's eastern border' below, separately showing the place of birth. Four is 'There is a Chakravartin King' below, explaining the parents of the original birth. Five is 'There is a daughter' below, explaining the body of the original birth. Six is 'At that time, sentient beings' below, sentient beings arising evil thoughts, becoming the cause for the Buddha to appear. Seven is 'At that time, north of that city' below, the Buddha appearing benefits sentient beings. Eight is 'At that time, Samantabhadra' below, explaining the guidance of good friends. Nine is 'At that time, the Chakravartin King's daughter' below, explaining the causes of cultivation of the virtuous daughter. Ten is 'Universal Wisdom Treasure Flame' below, hearing the sutras and gaining benefits. The first six paragraphs can be understood. Regarding the seventh paragraph, the Buddha appearing benefits sentient beings, it is divided into three points: one is to explain the place of enlightenment, two is 'Mount Sumeru' below, generally showing the number of Buddhas, and three is 'The first' below, separately explaining the first Buddha. Among them, it is divided into seven points: one is to generally explain the attainment of Buddhahood, two is 'That Tathagata' below, explaining the appearance before the attainment of Buddhahood, that is, emitting light to tame the roots of sentient beings, there are eleven levels, in each level, there are light karmic functions accomplishing benefits, using the benefits to compare the names can be thought and inferred. If speaking from the perspective of symbolic Dharma, then the first ten levels are the light of the ten Paramitas (perfections) in sequence, and the last level is the light of the ten Paramitas in perfect harmony, using this to illuminate the heart, then one's own wisdom will appear. Three is 'After seven days' below, shaking the kshetras, gathering the masses. Four is 'At that time, in that world' below, manifesting appearances, displaying merits. Five is 'Good man, this universal illumination' below, explaining the dependent and principal rewards of attaining Buddhahood. Six is 'Good man, that Universal Wisdom Treasure Flame' below, beginning to attain perfect enlightenment, one attainment is all attainments. Seven is 'According to the minds of sentient beings' below, turning the Dharma wheel. Among them, it is divided into three points: one is to generally mark the turning of the Dharma wheel, two is 'In each one' below, showing its accomplishment of benefits, among which first benefits ordinary people, then benefits the two vehicles (Shravakas and Pratyekabuddhas), and finally benefits Bodhisattvas.

。菩薩中先成行。后發菩提心下成位。菩提心是住位。菩薩道是行位。凈波羅蜜是迴向位。以大愿海凈治前度故。后二句是等覺位。三善男子彼普智下結無間斷。第八善友引導中六。一知機起惡。二化現妙身下現身超勝。三時諸眾生下物機驚怪。四爾時普賢下告語佛興。五時聖王女下女發大心。亦是入法之因。六善男子時轉輪王下父王詣佛。于中四。一身處虛空。二以偈贊引。于中十偈初一總勸。次五偈釋勸。后四偈結勸勝故應往。三爾時下廣興供云。四到已下至彼脩敬。第九德女修因。于中三。一嚴具奉佛表修萬行。向佛果故。二時莊嚴下見佛現變。表因小果大故。三既見是已下睹變獲益。第十聞經得益中三。一佛為說經從總相為名。二時彼女人下正明聞益。于中亦三。初得三昧益。文有總別。次得如是等下得大心益。即悲智等心。后一心思惟下成夫愿益上之三益。即調伏眾生。解脫三事皆調伏之法故。三時彼如來複為下顯發昔因。第二善男子復於此前下。明發心之始。於此前者。即得法劫之前也。顯前得法非無因也。第三善男子于意云何下結會古今。于中三。初結會得法時身。次我于彼時下結髮心之始。后次復引導下正結得法。此方酬其名即前三益。第二善男子過彼毗盧下。別答修行凈治。前有聞法修行。是得法

之前。此是得法之後。于中二。一別舉大光劫。二善男子此世界中下。總顯諸劫。今初分三。初總明。次其最初佛下別顯。其中經名說者當演。后善男子如是下顯其最後。二總顯諸劫中三初總標。次彼諸如來下得法修行。后善男子我依下見佛行成。第二偈頌四十一偈分三。初二偈舉法誡聽。次三十八偈頌前正說。后一偈舉因勸修。今初即頌前標許。就頌正說中。通頌得法久近及修行清凈。于中二。先三十六偈頌最初一劫。廣前長行。有百一十佛。表十地等覺。各以初佛為主餘九為伴。思之。后二偈頌前總顯諸劫。亦表智滿行圓無非佛故。第四去此不遠下指示后友。亦以證同。又禪依進發。故云不遠。禪故寂靜入俗演法化物深廣。故云音海。然此神即普救之母。表真精進卻從定生。起心動念是妄非進故。余可知(已下入第七十一經)。第五寂靜音海夜神。寄難勝地。文中具六。第一依教趣求。第二頂禮其足下見敬咨問。第三時彼夜神下稱讚授法。于中先贊。后善男子我得下正授法界。于中二先略標名體。準下有二意。一化生遂志故。生喜即福德莊嚴。二觀佛菩薩勝用故。歡喜即智慧莊嚴。觀化既無間斷故。喜亦唸唸出生。后善財言下廣顯其相。于中三。初顯解說業用。次明解脫所因后彰發心久近各有問答。今初先問有四

【現代漢語翻譯】之前。這是獲得佛法之後的情況。其中分為兩部分：一是分別列舉大光劫（Mahavyuha-kalpa， महान्यूहकल्प，指極長的時間單位），二是『善男子，此世界中』以下，總括顯示各種劫。現在先看第一部分，分為三部分：首先是總的說明，其次是『其最初佛』以下，分別顯示，其中經名由說法者來演說。然後是『善男子，如是』以下，顯示其最後。二是總括顯示各種劫，其中分為三部分：首先是總的標示，其次是『彼諸如來』以下，獲得佛法並修行，然後是『善男子，我依』以下，見到佛並修行成就。第二部分是偈頌，共四十一偈，分為三部分：最初兩偈是舉出佛法並告誡聽聞，其次三十八偈是頌揚前面所說的正法，最後一偈是舉出原因並勸勉修行。現在先看最初的偈頌，即頌揚前面所標示和允許的內容。就頌揚正法來說，貫通頌揚獲得佛法的久遠和修行清凈。其中分為兩部分：先是三十六偈頌揚最初一劫，廣泛地闡述前面的長行文，有一百一十尊佛，表示十地（Bhumi， भूमी）等覺，各自以最初的佛為主，其餘九尊佛為伴侶，仔細思考。后兩偈頌揚前面總括顯示的各種劫，也表示智慧圓滿，修行圓滿，沒有不是佛的。第四部分是『去此不遠』以下，指示後面的善友，也是爲了證明相同。而且禪定依靠精進而生髮，所以說『不遠』。因為禪定而寂靜，進入世俗演說佛法，教化眾生深廣，所以說『音海』。然而這位神實際上是普救之母，表示真正的精進卻從禪定中產生，起心動念是虛妄，不是精進，其餘可以知道（以下進入第七十一經）。第五位是寂靜音海夜神（ শান্তসমুদ্রঘোষা，Śāntasamudraghoṣā），寄託于難勝地（Durjaya， दुर्जया）。文中包含六個方面：第一是依據教法去追求，第二是『頂禮其足』以下，表示尊敬並請教問題，第三是『時彼夜神』以下，稱讚並傳授佛法。其中先是稱讚，然後是『善男子，我得』以下，正式傳授法界。其中分為兩部分，先是簡略地標示名稱和體性，按照下面有兩種含義：一是化生隨順心意，所以產生喜悅，即是福德莊嚴，二是觀察佛菩薩殊勝的功用，所以歡喜，即是智慧莊嚴。觀察教化既然沒有間斷，所以喜悅也念念出生。然後是『善財言』以下，廣泛地顯示其相狀。其中分為三部分：首先是顯示解說和作用，其次是闡明解脫的原因，最後是彰顯發心的久遠，各有問答。現在先看最初的提問，共有四個問題。

【English Translation】 Before. This is the state after obtaining the Dharma. It is divided into two parts: first, separately listing the Mahavyuha-kalpa (महान्यूहकल्प, referring to an extremely long unit of time), and second, 'Good man, in this world' below, comprehensively displaying various kalpas. Now, let's look at the first part, which is divided into three parts: first, a general explanation; second, 'Its first Buddha' below, separately displaying, where the name of the sutra is expounded by the speaker. Then, 'Good man, thus' below, showing its end. The second part is a comprehensive display of various kalpas, which is divided into three parts: first, a general indication; second, 'Those Tathagatas' below, obtaining the Dharma and practicing; and then, 'Good man, I rely' below, seeing the Buddha and achieving practice. The second part is verses, a total of forty-one verses, divided into three parts: the first two verses raise the Dharma and admonish listening; the next thirty-eight verses praise the previously spoken Dharma; and the last verse raises the cause and encourages practice. Now, let's look at the first verse, which praises the previously indicated and permitted content. In terms of praising the Dharma, it comprehensively praises the length of time of obtaining the Dharma and the purity of practice. It is divided into two parts: first, thirty-six verses praise the first kalpa, extensively elaborating on the preceding prose, with one hundred and ten Buddhas, representing the ten Bhumis (भूमी) and near-perfect enlightenment, each with the first Buddha as the main one and the other nine Buddhas as companions, think carefully. The last two verses praise the various kalpas comprehensively displayed earlier, also indicating that wisdom is complete, practice is complete, and there is nothing that is not a Buddha. The fourth part is 'Not far from here' below, indicating the later good friends, also to prove the same. Moreover, Samadhi arises from diligence, so it is said 'not far'. Because of Samadhi, there is stillness, entering the secular world to expound the Dharma, and transforming sentient beings deeply and broadly, so it is said 'ocean of sound'. However, this deity is actually the mother of universal salvation, indicating that true diligence arises from Samadhi, and arising thoughts are false, not diligence, and the rest can be known (the following enters the seventy-first sutra). The fifth is the Śāntasamudraghoṣā (शान्तसमुद्रघोषा) night deity, entrusted to Durjaya (दुर्जया). The text contains six aspects: first, seeking according to the teachings; second, 'Bowing at his feet' below, expressing respect and asking questions; third, 'At that time, the night deity' below, praising and transmitting the Dharma. Among them, first is praise, and then 'Good man, I have obtained' below, formally transmitting the Dharma realm. It is divided into two parts, first briefly indicating the name and nature, according to the following there are two meanings: one is that transformation arises according to one's wishes, so joy arises, which is the adornment of merit; the second is observing the superior functions of Buddhas and Bodhisattvas, so joy arises, which is the adornment of wisdom. Since observing transformation is uninterrupted, joy also arises moment by moment. Then, 'Sudhana said' below, extensively displaying its appearance. It is divided into three parts: first, displaying explanation and function; second, clarifying the cause of liberation; and finally, highlighting the length of time of aspiration, each with questions and answers. Now, let's look at the initial questions, there are four questions in total.

。一問所起業用。二問所行之境。三問能起方便成上所起。四問能觀之觀成上所行。后答中即分為四。初答起何方便。以悲智雙運等心。為能起之方便。二發是心已下答為何事業。正以化生為事業故。三複次善男子我常觀察下。答作何觀察。謂觀察菩薩如來。四又善男子此解脫無邊下。答行何境界。以無邊無盡甚深廣大能所不二為所行境。問中欲顯能所別故。先問所成后問能成。答中欲顯能所相成故。隔句相屬。又由能起所故先辨能。又觀察中雖有所觀意在能觀。所行境中雖是所行而義兼能所故。四問全別。是以晉經行何境界名何境界。云何此則兼通分齊之境。非但所觀。今初能起方便中有二十心。前十起上求大智心。后我發起令一切眾生超過下十心。下化大悲心。第二答所作事業中。有標釋結。初標可知。二所謂下別釋。有三十七門分三。初十五門隨其便宜。以十度化治其十蔽。于中初五門雙明舍戒。以舍一切著則戒凈故。后十心明餘八度。而般若及愿各有二門。次色相不具下有十二門。化無功德眾生。令得佛因果功德見第一義。后貪行多者下十門。但以對治門破其惑障。三善男子我以此等下總結化意。見物成益故大歡喜此即釋名中初意。第三答觀察問中二。先觀菩薩境界。后善男子我觀察此道場下。觀佛勝用。于

【現代漢語翻譯】現代漢語譯本一問所起業用：首先詢問菩薩發起菩提心后所產生的行為和作用。二問所行之境：其次詢問菩薩所實踐的境界。三問能起方便成上所起：第三詢問能發起菩提心的方便法門，以成就上述所說的行為和作用。四問能觀之觀成上所行：第四詢問能進行觀照的智慧，以成就上述所說的實踐境界。后答中即分為四：後面的回答分為四個部分。初答起何方便：首先回答以何種方便法門發起菩提心。以悲智雙運等心，為能起之方便：以悲心和智慧相結合的心作為發起菩提心的方便法門。二發是心已下答為何事業：其次回答發起菩提心后所從事的事業。正以化生為事業故：真正以教化眾生為事業。三複次善男子我常觀察下：再次回答作何種觀察。謂觀察菩薩如來：即觀察菩薩和如來（Tathagata，佛的稱號之一，意為『如來』或『應供』）。四又善男子此解脫無邊下：最後回答所實踐的境界。以無邊無盡甚深廣大能所不二為所行境：以無邊無盡、甚深廣大的能觀者和所觀境不二的境界作為所實踐的境界。問中欲顯能所別故：提問中想要顯示能觀者和所觀境的差別，所以先問所成后問能成：先詢問所成就的果，后詢問能成就的原因。答中欲顯能所相成故：回答中想要顯示能觀者和所觀境相互成就的關係，故隔句相屬：所以隔句相互關聯。又由能起所故先辨能：又因為能發起所，所以先辨別能。又觀察中雖有所觀意在能觀：又在觀察中雖然有所觀的對象，但重點在於能觀的智慧。所行境中雖是所行而義兼能所故：所實踐的境界中雖然是所實踐的，但意義兼顧能實踐者和所實踐的。四問全別：四個問題完全不同。是以晉經行何境界名何境界：因此晉譯的經典中，『行何境界』和『名何境界』，云何此則兼通分齊之境：『如何』則兼顧了分齊的境界，非但所觀：不僅僅是所觀的對象。今初能起方便中有二十心：現在最初的能發起菩提心的方便法門中有二十種心。前十起上求大智心：前面的十種心是發起向上追求大智慧的心。后我發起令一切眾生超過下十心：後面的『我發起令一切眾生超過』這十種心是向下教化的大悲心。第二答所作事業中：第二部分回答所從事的事業中，有標釋結：有標示、解釋和總結。初標可知：最初的標示可以理解。二所謂下別釋：第二部分『所謂』以下分別解釋，有三十七門分三：有三十七個方面，分為三個部分。初十五門隨其便宜：最初的十五個方面，根據其方便之處，以十度化治其十蔽：用十度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）來教化和對治十種障礙。于中初五門雙明舍戒：其中最初的五個方面同時說明捨棄和持戒，以舍一切著則戒凈故：因為捨棄一切執著，戒律才能清凈。后十心明餘八度：後面的十種心說明其餘的八度，而般若及愿各有二門：而般若（Prajna，智慧）和愿各有兩個方面。次色相不具下有十二門：其次『色相不具』以下有十二個方面，化無功德眾生：教化沒有功德的眾生，令得佛因果功德見第一義：使他們獲得佛的因地和果地的功德，見到第一義諦。后貪行多者下十門：後面『貪行多者』以下十個方面，但以對治門破其惑障：只是用對治的方法破除他們的迷惑和障礙。三善男子我以此等下總結化意：第三部分『善男子我以此等』以下總結教化的意義，見物成益故大歡喜：見到眾生獲得利益，所以非常歡喜，此即釋名中初意：這就是解釋名稱中的最初的意義。第三答觀察問中二：第三部分回答觀察的問題，分為兩個方面，先觀菩薩境界：首先觀察菩薩的境界，后善男子我觀察此道場下：然後『善男子我觀察此道場』以下，觀佛勝用：觀察佛殊勝的作用。于

【English Translation】 English version First question: What are the activities and functions arising from the initial aspiration? Second question: What is the realm of practice? Third question: What are the skillful means to initiate and accomplish the aforementioned activities? Fourth question: What is the wisdom of contemplation to perfect the aforementioned practice? The subsequent answer is divided into four parts. First answer: What skillful means are used to initiate? Using the mind of combined compassion and wisdom as the skillful means to initiate. Second answer: After initiating this mind, what is the undertaking? The main undertaking is to transform beings. Third answer: Furthermore, good son, I constantly observe... What kind of observation is made? It refers to observing Bodhisattvas and Tathagatas (one of the titles of the Buddha, meaning 'Thus Come One' or 'Worthy of Offerings'). Fourth answer: Moreover, good son, this liberation is boundless... What realm is practiced? Taking the boundless, endless, profound, vast, non-dual nature of the observer and the observed as the realm of practice. The questions aim to reveal the distinction between the observer and the observed, so they first ask about what is accomplished and then about what accomplishes. The answers aim to reveal the mutual accomplishment of the observer and the observed, so they are related in alternating sentences. Furthermore, because the able initiates the initiated, the able is first distinguished. Moreover, although there is an object of observation in the observation, the intention lies in the wisdom of contemplation. Although the realm of practice is what is practiced, its meaning encompasses both the practitioner and what is practiced. The four questions are completely different. Therefore, in the Jin translation, 'What realm is practiced?' and 'What is the name of this realm?' How does this encompass the realm of division? It is not only what is observed. Now, the initial skillful means to initiate include twenty minds. The first ten initiate the mind of seeking great wisdom upwards. The latter ten minds, 'I initiate to lead all beings to transcend,' are the great compassionate mind of transforming downwards. In the second answer regarding the undertaking, there is indication, explanation, and conclusion. The initial indication is understandable. The second part, 'So-called,' explains separately, with thirty-seven aspects divided into three parts. The first fifteen aspects, according to their convenience, use the ten perfections (Paramita, generosity, morality, patience, diligence, concentration, wisdom, skillful means, vow, power, knowledge) to transform and cure the ten obscurations. Among them, the first five aspects simultaneously clarify renunciation and precepts, because purity of precepts comes from renouncing all attachments. The latter ten minds clarify the remaining eight perfections, while wisdom (Prajna) and vow each have two aspects. Next, from 'Imperfect in appearance' onwards, there are twelve aspects, transforming beings without merit, enabling them to obtain the merits of the cause and effect of the Buddha and see the first principle. Afterwards, from 'Those with much greed' onwards, there are ten aspects, only using the method of counteracting to break their delusions and obstacles. Thirdly, 'Good son, I use these' onwards concludes the meaning of transformation, greatly rejoicing because seeing beings gain benefit, which is the initial meaning in explaining the name. The third part answers the question of observation in two aspects: first observing the realm of Bodhisattvas, then 'Good son, I observe this Bodhimanda' onwards, observing the Buddha's supreme function. At

中三。初結前生后。知佛神力下義當生后故。次我觀毗盧下正顯有其十門。后我見是已於唸唸下總結。近結前之十門。亦遠結前觀菩薩境。以所觀境皆稱性故。于中先標喜成益。后何以下徴釋益由。以能觀之大智稱法界之體相故。所生信等等一切智。第四答所行境界問。通二種境。如言入法界門即所觀境。發一切智性心即分齊境。余可準思。文中分三。初十門法說。次猶如影下二十二門喻說。以深廣相難可知故。后我今為汝下一句總結勸修。第二爾時善財童子下。明得解脫因中。先問后答。答即十度為因可知。第三善財童子言聖者下。明發心久近。欲顯道根深故。先問后答。答中二。先長行中三。初于余剎海中發心修行。二然後命終下。于娑婆界中修行得法。三善男子汝問於我下結酬其問。今初分二。先於第一剎塵劫修。後於第二剎塵劫修。前中分五。初總顯剎海。二此世界中下別彰時處。三有佛名不退下。顯于初佛發心得定。此即正酬發心之問。自此已去皆顯修行得法。是知先問。亦含問其得法久近。神名具足等者。亦表五地入俗福智高勝故。四此道場中次有如來下。略舉次前九佛。五善男子清凈光下。結略顯廣。此舉一劫之中剎塵數佛。皆悉供事。二從此命終還即下。于第二剎塵劫修行。界不異前故云還即。劫時

【現代漢語翻譯】現代漢語譯本中三。首先總結前生後世。因為知道佛的神力，所以推斷來世會出生。其次，『我觀毗盧』以下，正式闡述有十種法門。最後，『我見是已於唸唸下』總結。靠近總結前面的十種法門，也遙遠地總結了觀菩薩的境界，因為所觀的境界都符合自性。其中先標明喜悅成就的利益，然後『何以下』徵詢解釋利益的原因，因為能觀的大智慧符合法界的體相，所以產生信心等等一切智慧。第四，回答所行境界的提問，貫通兩種境界。例如，『入法界門』就是所觀的境界，『發一切智性心』就是分齊的境界。其餘可以類推思考。文中分為三部分。首先是十門法的解說，其次是『猶如影下』二十二門的比喻解說，因為深廣的相狀難以知曉。最後，『我今為汝下一句』總結勸勉修行。第二，『爾時善財童子下』，闡明獲得解脫的原因。先提問后回答，回答就是以十度為原因，可以理解。第三，『善財童子言聖者下』，闡明發心時間的長短，想要顯示道根的深厚。先提問后回答。回答中分為兩部分。首先，長行中分為三部分。最初，在其餘的剎海中發心修行。第二，『然後命終下』，在娑婆世界中修行得法。第三，『善男子汝問於我下』總結回答他的提問。現在先分為兩部分。首先，在第一個剎塵劫修行。然後在第二個剎塵劫修行。前面部分分為五部分。首先，總的顯示剎海。第二，『此世界中下』分別彰顯時間和地點。第三，『有佛名不退下』，顯示在最初的佛那裡發心得定。這正是回答發心的問題。從這裡開始，都是顯示修行得法。由此可知，先前的提問，也包含提問他得法時間的長短。神名具足等等，也表示五地入俗的福智高勝。第四，『此道場中次有如來下』，簡略地列舉前面的九佛。第五，『善男子清凈光下』，總結簡略地顯示廣博。這裡舉出一個劫中的剎塵數佛，都全部供養侍奉。第二，『從此命終還即下』，在第二個剎塵劫修行。界不異於前面，所以說『還即』。劫時

【English Translation】 English version Middle Three. First, it concludes the previous life and the subsequent life, knowing that the Buddha's divine power implies the future birth. Secondly, 'I observe Vairocana (Buddha's name)' below, formally elucidates the ten Dharma gates. Lastly, 'Having seen this, in every thought' below, it concludes, closely summarizing the preceding ten gates, and also remotely summarizing the realm of observing Bodhisattvas, because the observed realms all accord with the self-nature. Among them, it first marks the joy of accomplishment and its benefits, then 'Why below' inquires and explains the reason for the benefits, because the great wisdom of the observer accords with the substance and characteristics of the Dharma realm, thus generating faith and all wisdom. Fourth, it answers the question about the realm of practice, connecting the two realms. For example, 'Entering the Dharma realm gate' is the observed realm, and 'Generating the mind of all wisdom nature' is the realm of division. The rest can be inferred. The text is divided into three parts. First, the explanation of the ten Dharma gates, second, the metaphorical explanation of the twenty-two gates 'like shadows below', because the profound and vast aspects are difficult to know. Finally, 'I now for you one sentence below' concludes and encourages practice. Second, 'At that time, Sudhana (name of a Bodhisattva) below', clarifies the cause of obtaining liberation. First question then answer, the answer is that the ten perfections are the cause, which can be understood. Third, 'Sudhana said, O Sage, below', clarifies the length of time of generating the aspiration, wanting to show the depth of the root of the path. First question then answer. The answer is divided into two parts. First, the long passage is divided into three parts. Initially, generating the aspiration and practicing in the remaining Buddha-land seas. Second, 'Then after death below', practicing and obtaining the Dharma in the Saha world (the world we live in). Third, 'Good man, you ask me below' concludes and answers his question. Now first divide into two parts. First, practicing in the first Buddha-land dust kalpa (an immense period of time). Then practicing in the second Buddha-land dust kalpa. The previous part is divided into five parts. First, generally showing the Buddha-land sea. Second, 'In this world below' separately elucidating the time and place. Third, 'There is a Buddha named Non-Regression below', showing that he generated the aspiration and attained Samadhi (state of meditative consciousness) at the first Buddha. This is precisely answering the question of generating the aspiration. From here on, it all shows the practice and attainment of the Dharma. From this, it can be known that the previous question also includes asking about the length of time he obtained the Dharma. Divine name complete etc., also indicates that the merit and wisdom of the fifth ground entering the mundane are high and excellent. Fourth, 'In this Bodhi-mandala (place of enlightenment), next there is a Tathagata (another name for Buddha) below', briefly listing the previous nine Buddhas. Fifth, 'Good man, pure light below', concludes and briefly shows the vastness. Here, it cites the Buddha-land dust number of Buddhas in one kalpa, all of whom are fully served and attended to. Second, 'From this death, returning immediately below', practicing in the second Buddha-land dust kalpa. The realm is not different from before, so it says 'returning immediately'. Kalpa time

有異言歷剎塵。前雖數數命終。今語前劫之末。是知前普光明幢劫。即是大劫。其中已含有剎塵數小劫。此中但明塵數小劫。略無大劫之名。二文影略故下結云。於二佛剎微塵數劫中。修菩薩行。是則前段一如來興義當一劫。若以普光明劫為剎塵之一。此命終之下結成剎塵之劫。則闕二字。故晉經言于彼世界。經二佛剎微塵數劫。方順下文二劫之言。一劫已有剎塵之佛。則佛彌多矣。第二于娑婆世界修行得法中二。先舉此前三佛。后次值毗盧下顯遇本師得今解脫。則前所得望此皆因。于中二。先名體。后得此解脫已下明業用。此中業用。非獨事業。良以前之四問皆業用故。故此通包。于中二。初標所入海數。后見彼一切下明海中所見。展轉深細略為四重。一剎海中塵。二塵中之剎。三剎中之佛。四又亦見彼下佛毛變化。于中二。先通力演法。后我得下明夜神悟入。于中有二。一總顯能所悟。二一一法門下明重重微細。于中二。先總顯十重。后一一智光下。別顯智光之用。今初有十重一切。顯無盡法門。十中前五約所悟。一法門者。如般若一門中有多契經。二隨一契經詮多深廣之法。謂含諸度等。三隨一深法有多品類。四隨一類中有多事法。其一一法含旨如雲。五隨一根本法雲。流出眾多支派后五約能悟可知。二別顯智

【現代漢語翻譯】現代漢語譯本有異言歷剎塵（kṣaṇa-rajas，極微小的塵埃）。雖然之前已經多次命終，現在說的是前劫的末尾。由此可知，之前的普光明幢劫（Pūrvaprabhāsa-dhvaja-kalpa）就是大劫（mahā-kalpa），其中已經包含了剎塵數（kṣaṇa-rajas，極微小的塵埃）的小劫（antara-kalpa）。這裡只說明瞭塵數小劫，略去了大劫的名稱。這兩段文字有所省略，所以下面總結說：『在二佛剎微塵數劫中，修菩薩行。』這樣，前一段『一如來興義當一劫』的說法，如果以普光明劫作為剎塵之一，那麼在『此命終』之下總結為剎塵之劫，就缺少了『二』字。所以晉譯本說『于彼世界，經二佛剎微塵數劫』，才符合下文『二劫』的說法。一劫已經有剎塵數的佛，那麼佛就非常多了。第二，關於在娑婆世界修行得法，分為兩部分。首先列舉了之前的三佛，然後接著『次值毗盧』，顯示了遇到本師（根本的老師）而得到現在的解脫。那麼之前所得的，相對於現在來說都是因。其中分為兩部分。首先是名稱和本體，然後是『得此解脫已下』，說明業用（karma-prayoga，行為和作用）。這裡的業用，不僅僅是事業，因為之前的四個問題都是業用。所以這裡統統包含。其中分為兩部分。首先標明所進入的海的數量，然後『見彼一切下』，說明在海中所見。層層深入，略分為四重。一，剎海（kṣetra-samudra，佛剎之海）中的塵。二，塵中的剎。三，剎中的佛。四，『又亦見彼下』，佛毛（佛的毛孔）的變化。其中分為兩部分。首先是通力（abhijñā-bala，神通的力量）演法，然後是『我得下』，說明夜神（rātri-devatā，夜晚的神）的悟入。其中有兩部分。一，總的顯示能悟和所悟。二，『一一法門下』，說明重重微細。其中分為兩部分。首先總的顯示十重，然後『一一智光下』，分別顯示智光（jñāna-prabhā，智慧之光）的作用。現在先說十重一切，顯示無盡法門。十重中，前五重是關於所悟的。一，法門（dharma-paryāya，佛法的門徑），比如般若（prajñā，智慧）一門中有很多契經（sūtra，佛經）。二，隨一契經詮釋多種深廣的法，比如包含諸度（pāramitā，波羅蜜多）等。三，隨一深法有很多品類。四，隨一類中有很多事法。其中每一個法都包含著如雲般的旨意。五，隨一根本法雲，流出眾多支派。后五重是關於能悟的，可以推知。二，分別顯示智

【English Translation】 English version There are different expressions regarding kṣaṇa-rajas (infinitesimal dust particles). Although there have been numerous deaths in the past, we are now speaking of the end of a previous kalpa (aeon). From this, it is known that the previous Pūrvaprabhāsa-dhvaja-kalpa (Kalpa of the Banner of Universal Light) is the mahā-kalpa (great aeon), which already contains kṣaṇa-rajas (infinitesimal dust particles) number of antara-kalpas (small aeons). Here, only the dust-particle number of small aeons is mentioned, omitting the name of the great aeon. These two passages are abbreviated, so the conclusion below states: 'In the kṣaṇa-rajas number of Buddha-kṣetras (Buddha-fields) kalpas, cultivate the Bodhisattva path.' Thus, the previous statement 'the arising of one Tathāgata (Thus Come One) corresponds to one kalpa' means that if the Kalpa of Universal Light is considered one of the kṣaṇa-rajas, then concluding with 'this death' as a kṣaṇa-rajas kalpa would be missing the word 'two'. Therefore, the Jin translation says 'In that world, after two Buddha-kṣetra kṣaṇa-rajas number of kalpas,' which aligns with the subsequent mention of 'two kalpas.' If one kalpa already has a kṣaṇa-rajas number of Buddhas, then there are countless Buddhas. Secondly, regarding attaining the Dharma (law, teaching) through practice in the Sahā World (world of endurance), it is divided into two parts. First, it lists the previous three Buddhas, and then 'next encountering Vairocana (the Illuminator),' showing that encountering the root teacher leads to present liberation. Then, what was previously attained is the cause relative to the present. This is divided into two parts. First is the name and essence, and then 'attaining this liberation onwards,' explaining karma-prayoga (activity and application). This karma-prayoga is not just limited to actions, because the previous four questions are all karma-prayoga. Therefore, this encompasses everything. This is divided into two parts. First, it indicates the number of seas entered, and then 'seeing all those below,' explaining what is seen in the sea. Layer upon layer, it is roughly divided into four levels. One, dust in the kṣetra-samudra (Buddha-field sea). Two, kṣetras in the dust. Three, Buddhas in the kṣetras. Four, 'and also seeing those below,' the transformation of the Buddha's pores. This is divided into two parts. First is the Dharma expounded by abhijñā-bala (supernatural power), and then 'I attain below,' explaining the night deity's (rātri-devatā) enlightenment. This has two parts. One, generally showing what can be enlightened and what is enlightened. Two, 'each Dharma-paryāya (method) below,' explaining the layers of subtlety. This has two parts. First, generally showing the ten layers, and then 'each jñāna-prabhā (wisdom light) below,' separately showing the function of jñāna-prabhā. Now, first, the ten layers of everything, showing the inexhaustible Dharma-paryāyas. Among the ten layers, the first five are about what is enlightened. One, Dharma-paryāya, such as in the Prajñā (wisdom) gate, there are many sūtras (discourses). Two, each sūtra explains many profound and vast Dharmas, such as containing the pāramitās (perfections). Three, each profound Dharma has many categories. Four, each category has many factual Dharmas. Each of these Dharmas contains meanings like clouds. Five, from each fundamental Dharma cloud, many branches flow out. The latter five layers are about what can be enlightened, which can be inferred. Two, separately showing jñā

光之用者。是第十一重但廣最後一重。功用無邊則類前重重不可盡也。于中初句總該橫豎後知無量如來下。別顯橫豎之中所知于中五。一知如來因地之行。二知往昔超菩薩地下。知佛因地之位。三知為菩薩時常見下。知因地作用。上三知因。四知無量如來放大光下知果用。五彼諸如來下總知因果。第三結酬其問中三。初結此前。次及此劫中下。類顯未來及於余界。后善男子下結勸修學。第二偈頌有十偈分三。初一誡聽勸修。次八正明昔行。于中前四智行上供。后四悲心下救。后一結行分齊。第四謙己推勝。第五指示后友。般若為得佛之所持。言菩提場。般若若現則善守心城及一切智城。萬行由生為增威力。第六戀德禮辭中。初以心觀。次以偈贊。后以身禮。偈中十偈分四。初一明因友得見。次二寄對顯勝。次六當相顯勝。后一總結圓融。第六守護一切城夜神。寄現前地。第二見彼夜神下。見敬咨問可知。第三時彼夜神下。稱讚授法。先贊發心之相。后善男子我得下。正授法界。于中三。初標名體。二顯業用。三辯法根深。今初即事契理。故曰甚深權實無礙蘊攝妙辯。稱為自在。依此演法普應群機。是為妙音。二為大法師下顯其業用。于中三。初總明次別顯。后結益。初中二。先十句彰法施之德。后佛子我以此等下顯法

【現代漢語翻譯】現代漢語譯本『光之用者』（Guāng zhī yòng zhě，指菩薩名）。是第十一重但廣（Dàn guǎng，菩薩所住的境界名）最後一重。功用無邊，則類似前面重重不可窮盡。其中，第一句總括了橫向和豎向的認知，後面的『無量如來下』，分別顯示了橫向和豎向中所知的五種內容：一，知如來因地之行；二，知往昔超菩薩地（Chāo Púsà dì，超越菩薩果位的境界）下，知佛因地之位；三，知為菩薩時常見下，知因地作用。以上三種是知因。四，知無量如來放大光下，知果用；五，彼諸如來下，總知因果。第三部分總結並酬謝提問，分為三點：首先總結此前的內容；其次，『及此劫中下』，類比顯示未來以及其他世界；最後，『善男子下』，總結並勸勉修學。第二部分偈頌有十首偈，分為三部分：首先一首是告誡聽聞並勸勉修習；其次八首是正式說明過去的修行，其中前四首是智慧之行，用於供養；后四首是悲心，用於救度；最後一首是總結修行的分界。第四部分是謙虛自己，推崇他人。般若（Bōrě，智慧）是得到佛所持有的。所說的菩提場（Pútíchǎng，覺悟的場所），般若如果顯現，就能善於守護心城以及一切智城（Yīqiè zhì chéng，通達一切智慧的境界）。萬行由此而生，是爲了增加威力。第六部分是留戀恩德，禮貌告辭，其中首先用心觀想，其次用偈頌讚美，最後用身體禮拜。偈頌中有十首偈，分為四部分：首先一首是說明因為有善友才能得見；其次兩首是藉由對比來顯示殊勝；其次六首是直接顯示殊勝；最後一首是總結圓融。第六部分是守護一切城夜神（Shǒuhù yīqiè chéng yèshén，守護城市的夜神），寄託于現前的境地。第二部分，『見彼夜神下』，見到、尊敬、諮詢，可以得知。第三部分，『時彼夜神下』，稱讚並傳授佛法。首先讚美發心之相，然後『善男子我得下』，正式傳授法界。其中分為三點：首先標明名稱和體性；其次顯示作用；第三辨明法根深厚。現在首先是即事契理，所以說『甚深權實無礙蘊攝妙辯』，稱為自在。依靠這個來演說佛法，普遍應和各種根器的眾生，這就是妙音。二，『為大法師下』，顯示其作用。其中分為三點：首先總的說明，其次分別顯示，最後總結利益。首先的總說分為兩點：先用十句來彰顯法施的功德，然後『佛子我以此等下』，顯示法

【English Translation】 English version 『The User of Light』 (Guāng zhī yòng zhě, name of a Bodhisattva). It is the last level of the eleventhfold Dànguǎng (Dàn guǎng, name of a Bodhisattva's realm). Its function is boundless, similar to the inexhaustible layers before it. Among them, the first sentence encompasses horizontal and vertical cognition. The following 『Immeasurable Tathagatas below』 (Wúliàng Rúlái xià) separately reveals the five things known in the horizontal and vertical dimensions: First, knowing the practices of the Tathagatas in their causal stage; Second, knowing the position of the Buddhas in their causal stage, from 『Knowing the past beyond the Bodhisattva ground below』 (Zhī wǎngxī chāo Púsà dì xià, the realm beyond the Bodhisattva's position); Third, knowing the function in the causal stage, from 『Knowing that when being a Bodhisattva, one often sees below』 (Zhī wèi Púsà shí chángjiàn xià). The above three are knowing the cause. Fourth, knowing the effect of the result, from 『Knowing that immeasurable Tathagatas emit great light below』 (Zhī wúliàng Rúlái fàng dà guāng xià); Fifth, 『Those Tathagatas below』 (Bǐ zhū Rúlái xià), generally knowing the cause and effect. The third part summarizes and repays the question, divided into three points: First, summarizing the previous content; Second, 『And in this kalpa below』 (Jí cǐ jié zhōng xià), analogously showing the future and other worlds; Finally, 『Good man below』 (Shàn nánzǐ xià), summarizing and encouraging learning. The second part, the verses, has ten verses, divided into three parts: First, one verse is to admonish listening and encourage practice; Second, eight verses are formally explaining the past practices, of which the first four are the practices of wisdom, used for offering; The last four are compassion, used for salvation; The last one is summarizing the boundary of practice. The fourth part is to be humble oneself and promote others. Prajna (Bōrě, wisdom) is what is held by the Buddha. The so-called Bodhi field (Pútíchǎng, the place of enlightenment), if Prajna appears, one can be good at guarding the city of the mind and the city of all wisdom (Yīqiè zhì chéng, the realm of understanding all wisdom). The myriad practices arise from this, in order to increase power. The sixth part is to cherish virtue and bid farewell politely, in which first contemplate with the mind, second praise with verses, and finally bow with the body. There are ten verses in the verses, divided into four parts: First, one verse is to explain that one can be seen because of good friends; Second, two verses are to show the superiority by comparison; Third, six verses are to directly show the superiority; The last one is to summarize the perfect fusion. The sixth part is the Night God Protecting All Cities (Shǒuhù yīqiè chéng yèshén, the night god protecting the city), entrusted to the present situation. In the second part, 『Seeing that night god below』 (Jiàn bǐ yèshén xià), seeing, respecting, and consulting can be known. In the third part, 『When that night god below』 (Shí bǐ yèshén xià), praising and transmitting the Dharma. First praise the appearance of the aspiration, then 『Good man, I have obtained below』 (Shàn nánzǐ wǒ dé xià), formally transmitting the Dharma realm. It is divided into three points: First, marking the name and nature; Second, showing the function; Third, distinguishing the depth of the root of the Dharma. Now, first, it is to conform to the principle according to the matter, so it is said 『Profound, expedient, real, unobstructed, containing wonderful eloquence』 (Shènshēn quánshí wú ài yùn shè miào biàn), called freedom. Relying on this to expound the Dharma, universally responding to beings of various capacities, this is the wonderful sound. Two, 『For the great Dharma master below』 (Wèi dàfǎ shī xià), showing its function. It is divided into three points: First, a general explanation, second, a separate display, and finally, a summary of benefits. The first general statement is divided into two points: First, use ten sentences to highlight the merits of Dharma giving, and then 『Buddha, I use these below』 (Fózǐ wǒ yǐ cǐ děng xià), showing the Dharma

施之意。第二善男子我以如是凈法下。別顯業用。于中三。初釋甚深。次釋自在後釋妙音。初中三。初總標。次何者下徴列。列法界中十種別義。約十種行顯之。以行必稱理理由行顯故。謂一無份量。二無邊際。三無齊限。四無涯畔。五豎無斷絕。余可知。后善男子我作下結前觀益。二又善男子我如是正念下。釋自在義謂總持權實故。各就所持立名可知。三善男子我或為眾生下。釋妙音義。于中二。先別明後總結。今初有二十三。向初三約三慧。后二十句為十對。約廣略辨。略言一者通理通事。理一有者二十五。昔理無二故。事一有者。同一有為故。余可思準。后我以如是等下總結。第三善男子我入下結益中二。先別結甚深益。由入無差別故住劫而不疲。后我成就下。通結妙音自在總持故。增長解脫。妙音故充滿法界。第三時善財童子下辨法根深。先問后答。答中二。先辨初劫修行。後後是已來下類顯多劫成益。今初分二。一總舉剎劫。言世界轉者。謂世界為塵一塵一剎。復末為塵故。亦猶無量無量為一無量轉等。若取回轉形。世界塵者。何以偏取此形。二善男子彼世界下別彰遇佛。于中四。初總舉佛數興處。二其最初下。別明於初佛得法。三次有佛興下。略舉次前百佛。四善男子如是等下。結略顯廣。二中分六。一

【現代漢語翻譯】現代漢語譯本施之意。第二善男子，我以如此清凈之法下，分別顯示其作用。其中分為三部分：首先解釋甚深之義，其次解釋自在之義，最後解釋妙音之義。首先解釋甚深之義，又分為三部分：首先總標，其次『何者下』提出問題並列舉。在列舉法界時，有十種不同的意義，通過十種修行來顯現它，因為修行必定符合道理，所以通過修行來顯現道理。這十種意義是：一、沒有份量；二、沒有邊際；三、沒有界限；四、沒有盡頭；五、豎直方向沒有斷絕。其餘可以類推得知。最後，『善男子，我作下』總結前面的觀察所得的利益。其次，『又善男子，我如是正念下』，解釋自在之義，指的是總持權實。各自根據所持有的事物來立名，可以理解。第三，『善男子，我或為眾生下』，解釋妙音之義。其中分為兩部分：先分別說明，后總結。現在先說分別說明，有二十三句。開始的三句是關於三慧的，後面的二十句是十對，是關於廣略的辨析。簡略地說，一是通理通事。理一有者二十五，因為理無二。事一有者，因為同一有為。其餘可以思考類推。後面『我以如是等下』進行總結。第三，『善男子，我入下』，總結利益，分為兩部分：先分別總結甚深之益，因為進入無差別之境，所以住劫也不疲倦。後面『我成就下』，總括妙音自在總持之益，所以增長解脫。因為是妙音，所以充滿法界。第三時，善財童子下，辨別法根深淺。先提問，后回答。回答中分為兩部分：先辨別最初劫的修行，后『后是已來下』，類似地顯示多劫成就的利益。現在先說最初劫的修行，分為兩部分：一、總舉剎劫。說到世界轉動，指的是世界化為微塵，一塵即一剎，再將微塵細分，所以也像無量化為微塵一樣，無量又無量地轉動等等。如果取回轉的形狀，世界塵，為什麼要偏取這種形狀？二、『善男子，彼世界下』，分別彰顯遇到佛。其中分為四部分：首先總舉佛的數量和出現之處；其次『其最初下』，分別說明在最初的佛那裡得到法；再次『次有佛興下』，簡略地列舉在之前的百佛；第四，『善男子，如是等下』，總結簡略地顯示廣大。二中分為六部分：一

【English Translation】 English version Shi Zhiyi. Secondly, good man, I use such pure Dharma to specifically reveal its function. It is divided into three parts: first, explain the meaning of profoundness; second, explain the meaning of freedom; and third, explain the meaning of wonderful sound. First, explain the meaning of profoundness, which is further divided into three parts: first, a general introduction; second, 'What is below' raises questions and lists them. When listing the Dharmadhatu (法界, the realm of Dharma), there are ten different meanings, which are manifested through ten kinds of practices, because practice must conform to reason, so reason is manifested through practice. These ten meanings are: 1. without measure; 2. without boundary; 3. without limit; 4. without end; 5. without interruption in the vertical direction. The rest can be inferred. Finally, 'Good man, I do below' summarizes the benefits gained from the previous observation. Secondly, 'Also, good man, I am thus right mindfulness below', explaining the meaning of freedom, which refers to the total holding of expedient and real. Each is named according to what it holds, which can be understood. Thirdly, 'Good man, I may for sentient beings below', explaining the meaning of wonderful sound. It is divided into two parts: first, separate explanation, then summary. Now, let's first talk about separate explanation, which has twenty-three sentences. The first three sentences are about the three wisdoms, and the following twenty sentences are ten pairs, which are about the analysis of broad and concise. Briefly speaking, one is to understand both principle and matter. Those who have one principle have twenty-five, because there is no duality in principle. Those who have one matter have it because they have the same conditioned existence. The rest can be thought and inferred. Later, 'I use such etc. below' to summarize. Thirdly, 'Good man, I enter below', summarizing the benefits, divided into two parts: first, separately summarizing the benefits of profoundness, because entering the realm of non-discrimination, so staying in the kalpa (劫, eon) without fatigue. Later, 'I achieve below', summarizing the benefits of wonderful sound, freedom, and total holding, so increasing liberation. Because it is a wonderful sound, it fills the Dharmadhatu. At the third time, the good wealth boy (善財童子, Sudhana) below, distinguishes the depth of the roots of Dharma. First ask, then answer. The answer is divided into two parts: first, distinguish the practice of the first kalpa, and then 'Later, from now on below', similarly showing the benefits of many kalpas of achievement. Now, let's first talk about the practice of the first kalpa, which is divided into two parts: 1. Generally mentioning the kalpas of the Buddha-land. When talking about the rotation of the world, it refers to the world transforming into dust, one dust is one Buddha-land (剎, kṣetra), and then further dividing the dust, so it is also like immeasurable transforming into dust, immeasurable and immeasurable rotating and so on. If taking the shape of rotation, the dust of the world, why should this shape be taken? 2. 'Good man, that world below', separately highlighting the encounter with the Buddha. It is divided into four parts: first, generally mentioning the number of Buddhas and where they appear; second, 'Its first below', separately explaining obtaining the Dharma from the first Buddha; third, 'Next, there are Buddhas arising below', briefly listing the previous hundred Buddhas; fourth, 'Good man, such etc. below', summarizing the briefly showing the vastness. The second is divided into six parts: one

標佛現。二彼佛出時下父王出家。三法欲滅下惡世過興。四時王比丘下滅過弘闡。五時有比丘尼下。王女見聞發心得法。即正答得法久近也。六于汝意云何下。結會古今成益。三略舉。四結廣及類顯成益。文並可知。第四我唯知下。謙己推勝中先顯己知一。略顯四種業用。若約妙音釋。則不綺不離間不妄不惡口如次配之。若約甚深釋者。不與理合皆名戲論。理外發言即是二語。既與理乖則非真非凈。反此可知。后如諸下推勝知多。第五指示后友分三。初指后位。次頌前法。后善財得益。今初開敷樹華者。約事在香樹閣內故。約位七地是有行。有開發無相住故。二頌中頌前法者。臨去慇勤屬令修學故。十一偈分二。初二偈頌前體用。余頌顯法根深。于中亦二。初頌初劫。后一偈頌類顯多劫。前中三。初三通頌初后。次四別頌于初佛得法。后一頌中間百佛。及后結文。三善財得益。雖通由前。文亦近由此。于中先長行敘益。后觀察下偈頌慶贊。十偈分四。初一讚福智超絕。次四嘆悲智甚深。唸唸攀緣一切境。不礙分別事故。心心永斷諸分別。常契理故。又上句約觀下句約止。即止觀雙運了達無性。成無分別而起大悲。成上攀緣。攀緣即分別耳。不唯屬妄。次四總顯德圓離障攝益。后一成行入位(已下入第七十二經)第七開

敷一切樹華夜神。寄遠行地。初二可知。第三夜神言下授已法界。于中四。一顯法行。二立法名。三明業用。四辨根深。今初亦是法門所作業用。對先問行故。總示其行未舉法門之名。于中二。先明安樂眾生行。后善男子若有下利益眾生行。令物斷惡修善故。于中先總。后為慳吝下別顯十度。治十蔽障。第二善男子我已成下立法名。此有二意。一望前稱已益物悲智之心。故生大喜。二者望后照佛攝生廣大悲智故生大喜。第三善財言下明業用中。先問后答。問中以是業用分齊。故云境界。答中三。初總標。謂知佛攝生之智為業用分齊。二云何普攝下。略顯普攝之相。謂一切物樂皆由佛得。故知佛攝。三云何知然下。廣顯巧方便智。先徴可知。后釋意云。我見如來從因至果。大悲巧攝故。知樂由佛生。于中二。先總明。后善男子世尊往昔下別顯。于中亦二。先發善巧普攝之心。後起善巧普攝之行。前中亦二。先見發心之境沈苦集故。后見如是下正發救心。令得滅道。于中先並起慈悲後起觀察下雙運悲智。二起如是心已下。起普攝行中亦二。先別明利益眾生行。后善男子毗盧遮那下。雜明種種行。前中三。初舉攝生行體。次以是方便下明攝生本意。后菩薩如是念念下辨攝生周遍。即廣大義。二雜明種種行中二。先明觀機彰苦

集無涯。後起大悲心下顯修行無量。于中三。初總明化益。次為說種種下別明化法。后令諸眾生下總結化意。第四善財童子言下辨法根深。先問后答。答中二。先嘆深許說。二乃往下承力正酬。前中二。先長行亦二。先嘆深難知。后承力許說。前中四。一標難知。非唯久遠難知。抑亦當時發心。已得深法滿佛境故。況無久近相非常見聞故。難信非聞慧境故。難知非思修故。難解難入上皆心緣處滅故。難說者言語道斷故。二一切下顯不知人三唯除下揀去能知即善財之類。四何以故下徴釋所以。以是佛境故。權教菩薩尚不能知。況前劣耶。二然我今下承力許說。后爾時下偈頌。二十一偈分二。初十九偈頌嘆深難說。后二偈頌承力為說。前中四。初一偈頌標深難說二有三偈頌不知人。三有一偈超頌前釋。以是佛境故。惑者不知。四有十四偈總頌揀去能知。次第頌前佛力所護等。恐繁不配。說者隨宜。第二承力正酬中二。先長行亦二。先正說后結會古今。前中四。初總顯發心時處佛興。二善男子彼普光明下。別舉本生時處。三其中有王下。明發心勝緣。四時此會中有童女下。正顯發心本事。初二可知。三中有四。初明大王治化。即鐵輪王故云閻浮。二時彼世界下。五濁為因感三災果。壽命短促即命濁。資財下眾生濁。不修下煩

【現代漢語翻譯】現代漢語譯本集無涯（沒有邊際）。後來生起大悲心，從而顯現修行的無量功德。其中分為三部分。首先總的說明教化利益，其次從『為說種種』開始分別說明教化的方法，最後從『令諸眾生』開始總結教化的意圖。第四部分從善財童子說『下辨法根深』開始，先提問后回答。回答中分為兩部分。首先讚歎其深奧並答應解說，其次承接前面的力量正式回答。前面一部分分為兩部分。首先是長行，也分為兩部分。首先讚歎其深奧難以理解，然後承接力量答應解說。前面一部分分為四個部分。一是標明難以理解。不僅是久遠的事情難以理解，而且是當時發心，已經得到深奧的佛法，圓滿了佛的境界的緣故。更何況沒有長久和短暫的相對，不是尋常的見聞所能理解的緣故。難以置信，不是聞慧所能達到的境界的緣故。難以理解，不是思維修行所能達到的緣故。難以解釋難以進入，以上都是心緣之處滅絕的緣故。難以述說，是因為言語的道路斷絕的緣故。二是『一切下』，顯示不知道的人。三是『唯除下』，揀選出能夠知道的人，也就是善財童子之類的人。四是『何以故下』，徵詢解釋原因。因為這是佛的境界的緣故。權教的菩薩尚且不能知道，更何況是之前的低劣者呢。二是『然我今下』，承接力量答應解說。後面是『爾時下』的偈頌。二十一偈分為兩部分。最初的十九偈頌讚嘆其深奧難以述說，後面的兩偈頌承接力量為其解說。前面一部分分為四個部分。最初的一偈頌標明深奧難以述說，二是有三偈頌說明不知道的人。三是有一偈頌超越地解釋前面的內容，因為這是佛的境界的緣故，迷惑的人不知道。四是有十四偈總的頌揚揀選出能夠知道的人，依次頌揚前面的佛力所護等等。恐怕內容繁多，不一一對應，解說的人可以根據情況而定。第二部分承接力量正式回答，分為兩部分。首先是長行，也分為兩部分。首先是正式解說，然後是總結古今。前面一部分分為四個部分。首先總的顯示發心的時間、地點和佛的出現。二是『善男子彼普光明下』，分別列舉本生時處。三是『其中有王下』，說明發心的殊勝因緣。四是『時此會中有童女下』，正式顯示發心的本事。最初的兩個部分可以知道。第三部分中有四個部分。首先說明大王治理教化，也就是鐵輪王，所以說是閻浮（Jambudvipa）。二是『時彼世界下』，五濁（five turbidities）為因，感得三災（three calamities）的果報。壽命短促，就是命濁（kalpa turbidity）。資財下眾生濁（sentient being turbidity）。不修下煩

【English Translation】 English version Boundless accumulation. Later, the arising of great compassion reveals the immeasurable merits of practice. Among them, there are three parts. First, generally explain the benefits of conversion; second, starting from '為說種種 (for explaining various),' separately explain the methods of conversion; and third, starting from '令諸眾生 (causing all sentient beings),' summarize the intention of conversion. The fourth part starts with Sudhana's words '下辨法根深 (distinguishing the depth of the roots of Dharma),' first asking and then answering. The answer is divided into two parts. First, praise its profundity and promise to explain it; second, continue the previous strength and formally answer. The first part is divided into two parts. First is the prose, also divided into two parts. First, praise its profundity and difficulty to understand; then, continue the strength and promise to explain it. The first part is divided into four parts. One is to mark the difficulty of understanding. Not only is it difficult to understand things from a long time ago, but also the initial aspiration at that time, having already obtained profound Dharma, fulfilling the realm of the Buddha. Moreover, there is no relativity of long and short, not something that ordinary seeing and hearing can understand. Difficult to believe, not a realm that can be reached by wisdom from hearing. Difficult to understand, not something that can be reached by thinking and cultivation. Difficult to explain and difficult to enter, all of the above are because the place where the mind's conditions cease. Difficult to describe, because the path of language is cut off. Second, '一切下 (everything below)' shows those who do not know. Third, '唯除下 (except below)' selects those who can know, that is, people like Sudhana. Fourth, '何以故下 (why below)' seeks to explain the reason. Because this is the realm of the Buddha. Even the provisional teaching Bodhisattvas cannot know, let alone the previous inferior ones. Second, '然我今下 (but I now below),' continues the strength and promises to explain. The following is the verse of '爾時下 (at that time below).' The twenty-one verses are divided into two parts. The first nineteen verses praise its profundity and difficulty to describe, and the last two verses continue the strength to explain it. The first part is divided into four parts. The first verse marks the profundity and difficulty to describe, the second has three verses explaining those who do not know. The third has one verse that transcends and explains the previous content, because this is the realm of the Buddha, and those who are confused do not know. The fourth has fourteen verses that generally praise and select those who can know, successively praising the previous Buddha's power protection, etc. Fearing that the content is too much, not corresponding one by one, the explainer can decide according to the situation. The second part continues the strength to formally answer, divided into two parts. First is the prose, also divided into two parts. First is the formal explanation, then the summary of ancient and modern. The first part is divided into four parts. First, generally show the time, place, and appearance of the Buddha when making the initial aspiration. Second, '善男子彼普光明下 (good man, that Universal Light below),' separately list the time and place of the original birth. Third, '其中有王下 (among them there is a king below),' explain the special causes and conditions of making the initial aspiration. Fourth, '時此會中有童女下 (at this time in this assembly there is a maiden below),' formally show the ability to make the initial aspiration. The first two parts can be known. The third part has four parts. First, explain the great king's governance and conversion, that is, the Iron Wheel King, so it is said to be Jambudvipa (閻浮). Second, '時彼世界下 (at that time in that world below),' the five turbidities (五濁) are the cause, and the three calamities (三災) are the result. Short lifespan is the kalpa turbidity (命濁). Resources below are the sentient being turbidity (眾生濁). Not cultivating below is the affliction

惱濁。任情下見濁。劫濁則通三。咸來共繞下悲境現前。四爾時大王下正明起行。于中二。先深起大悲。後作是語已下廣行大施。于中八。一施令彌布。二其堅固下施會大敷。三時彼大王下施主超倫。四爾時閻浮下施田雲集。五時王見彼下施心殷重。六善男子其王爾時下施愿廣深。七已能深入下施慧玄微。八不揀方下施時均普。第四正顯發心本事中六。一發心身德。二時寶光明女下。正發大心同王心故。三爾時大王下王發攝言。四時寶光明下女贊王德。五時彼大王下大王述贊。六王贊女已下施行攝持。六中前三可知。四女贊中三。初標心凈。次發口言。后展身禮口言。偈中五十二偈分二。初二十五偈總顯王德。后王父下二十七偈。顯王本生。前中有四。初六偈明王未興時損。次二偈明王興世之益。三有十偈翻損成德即翻十惡。四有七偈明依正難思。后顯王本生中四。初四偈明先王世末。次八偈明王興先相。三有七偈正顯誕生。四有八偈生后之益。身禮及王贊述等可知。第二善男子爾時一切下。結會古今。第二爾時下偈頌。但是總相顯已能知。于中先九明能知。后一結勸(已下入第七十三經)第八大愿精進力夜神。寄不動地。無功用道任大愿風普救護故。第一依教趣求略無念法。亦表無功離念故。第二見彼夜神下見敬咨

【現代漢語翻譯】惱濁（煩惱的污濁）。任情下見濁（任由情感而產生的下劣見解的污濁）。劫濁則通三（劫濁則貫通以上三種污濁）。咸來共繞下悲境現前（各種污濁一同圍繞，悲慘的境況顯現在眼前）。四爾時大王下正明起行（這時大王開始真正明白並採取行動）。于中二（其中分為兩部分）。先深起大悲（首先是深深地生起大悲心）。後作是語已下廣行大施（然後說了那些話之後，廣泛地施行佈施）。于中八（其中分為八個方面）。一施令彌布（佈施的命令廣為傳播）。二其堅固下施會大敷（那堅固的佈施大會盛大展開）。三時彼大王下施主超倫（那時那位大王，作為施主，超越了所有人）。四爾時閻浮（Jambudvipa，南贍部洲）下施田雲集（那時閻浮提，佈施的福田聚集如雲）。五時王見彼下施心殷重（那時國王看到那些，佈施的心更加殷切）。六善男子其王爾時下施愿廣深（善男子，那位國王那時佈施的願望廣大而深遠）。七已能深入下施慧玄微（已經能夠深入瞭解佈施的智慧的玄妙之處）。八不揀方下施時均普（不選擇地方，佈施的時間和對象都普遍而平等）。第四正顯發心本事中六（第四部分，正式闡述發心的本源和事蹟，分為六個方面）。一發心身德（發心的身體功德）。二時寶光明女（Ratna-prabha，寶光明女）下。正發大心同王心故（正式發起大心，與國王的心相同）。三爾時大王下王發攝言（那時大王發表攝受之言）。四時寶光明（Ratna-prabha，寶光明）下女贊王德（寶光明女讚歎國王的功德）。五時彼大王下大王述贊（那時那位大王述說讚歎）。六王贊女已下施行攝持（國王讚歎寶光明女之後，施行攝受）。六中前三可知（這六個方面中，前三個方面可以理解）。四女贊中三（第四部分，寶光明女的讚歎分為三個方面）。初標心凈（首先表明心清凈）。次發口言（其次發出言語）。后展身禮口言（最後展開身體禮拜和言語）。偈中五十二偈分二（偈頌中五十二個偈頌分為兩部分）。初二十五偈總顯王德（最初二十五個偈頌總括地顯示國王的功德）。后王父下二十七偈（後面從『王父』開始的二十七個偈頌）。顯王本生（顯示國王的本生故事）。前中有四（前面二十五個偈頌中分為四個方面）。初六偈明王未興時損（最初六個偈頌說明國王未興起時的損害）。次二偈明王興世之益（其次兩個偈頌說明國王興盛於世的利益）。三有十偈翻損成德即翻十惡（有十個偈頌將損害轉化為功德，也就是轉化十惡）。四有七偈明依正難思（有七個偈頌說明依報和正報難以思議）。后顯王本生中四（後面顯示國王本生故事的部分分為四個方面）。初四偈明先王世末（最初四個偈頌說明先王時代的末期）。次八偈明王興先相（其次八個偈頌說明國王興起之前的徵兆）。三有七偈正顯誕生（有七個偈頌正式顯示誕生）。四有八偈生后之益（有八個偈頌說明誕生后的利益）。身禮及王贊述等可知（身體禮拜以及國王的贊述等可以理解）。第二善男子爾時一切下（第二部分，善男子，那時一切）。結會古今（總結會合古今）。第二爾時下偈頌（第二部分，那時的偈頌）。但是總相顯已能知（只是總括地顯示已經能夠知曉）。于中先九明能知（其中先九個偈頌說明能夠知曉）。后一結勸（最後一個偈頌是總結勸勉）。(已下入第七十三經)（以下進入第七十三經）。第八大愿精進力夜神（Mahapranidhana-virya-bala-ratri-devata，第八位大愿精進力夜神）。寄不動地（依憑不動之地）。無功用道任大愿風普救護故（無功用的道，憑藉大愿的風普遍救護的緣故）。第一依教趣求略無念法（第一，依據教導追求簡略的無念法門）。亦表無功離念故（也表示無功用而遠離念頭的緣故）。第二見彼夜神下見敬咨（第二，見到那位夜神，表達敬意和諮詢）。

【English Translation】 The turbidity of afflictions (Klesha-kasaya). The turbidity of inferior views arising from indulging in emotions (Drsti-kasaya). The turbidity of the age (Kalpa-kasaya) pervades all three. All come together, surrounding and presenting a sorrowful state. 4. At that time, the Great King began to truly understand and take action. This is divided into two parts: first, deeply arising great compassion; second, after speaking those words, extensively practicing giving. This is divided into eight aspects: 1. The command for giving is widely spread. 2. That firm giving assembly is grandly unfolded. 3. At that time, that Great King, as the giver, surpassed everyone. 4. At that time, Jambudvipa (Jambudvipa, the Southern Continent), the field of blessings from giving, gathered like clouds. 5. At that time, the King saw those, and his heart for giving became even more earnest. 6. Good man, that King's vows for giving at that time were vast and profound. 7. He was already able to deeply understand the subtle mysteries of the wisdom of giving. 8. Not choosing locations, the time and objects of giving were universal and equal. Fourth, formally elucidating the origin and deeds of generating the aspiration, divided into six aspects: 1. The bodily merits of generating the aspiration. 2. At the time of the Jewel Light Daughter (Ratna-prabha), formally generating the great aspiration, because it was the same as the King's heart. 3. At that time, the Great King spoke words of acceptance. 4. At that time, the Jewel Light (Ratna-prabha) Daughter praised the King's merits. 5. At that time, that Great King narrated praise. 6. After the King praised the Daughter, he practiced acceptance. Among the six, the first three can be understood. In the fourth part, the Jewel Light Daughter's praise is divided into three aspects: first, indicating the purity of the heart; second, uttering words; third, unfolding bodily prostration and words. In the verses, the fifty-two verses are divided into two parts: the first twenty-five verses generally reveal the King's merits; the latter twenty-seven verses, starting from 'the King's father,' reveal the King's past life. In the first part, there are four aspects: the first six verses explain the harm when the King had not yet arisen; the next two verses explain the benefits of the King's flourishing in the world; the third part has ten verses that transform harm into merit, which is transforming the ten evils; the fourth part has seven verses that explain the difficulty in conceiving the dependent and principal rewards. In the latter part, revealing the King's past life, there are four aspects: the first four verses explain the end of the previous King's era; the next eight verses explain the signs before the King's rise; the third part has seven verses that formally reveal the birth; the fourth part has eight verses that explain the benefits after birth. The bodily prostration and the King's narration of praise, etc., can be understood. Second, good man, at that time, everything... summarizing and uniting the past and present. Second, the verses at that time... but generally revealing that one is already able to know. Among them, the first nine explain being able to know; the last one is a concluding exhortation. (The following enters the seventy-third sutra). The eighth Great Vow Vigorous Strength Night Goddess (Mahapranidhana-virya-bala-ratri-devata), relying on the immovable ground, the path of non-effort, relying on the wind of great vows, universally protects. First, relying on the teachings to seek the brief method of no-thought, also representing no-effort and being apart from thoughts. Second, seeing that Night Goddess, expressing respect and inquiring.

問。然亦含二意。若約顯說則自此。盡偈皆第二段。至夜神答言下。方屬第三授已法界。若約密授則此現勝用已。為授已法界。善財發同善友心。便已得益。義雖通二為欲順文。且依前判就文分三。初見勝用。次時善財童子下設敬證入。后爾時善財說此偈已下。咨問法要。今初先總見所依。后現日月下別顯身相。有二十四身。初十即應機攝化身次現一切佛所下。六身是應法成行身。余是離障契理身。多隨內德顯身差別。見身了心。二設敬證入中四。第一設敬陳禮。第二于善知下發增勝心。第三發是心已下深證懸同。第四既獲此已下以偈慶贊。初二可知。三中有標釋結。今初由前起同己等十心故。得同善友等行。通論同有四義。一人法無二。與一切法界同。二因果無二與一切諸佛同。三自他無二。與一切菩薩同。四染凈無二與一切眾生同。今云得彼夜神與諸菩薩同菩薩行則正是第三。義兼餘三。由見初。故則不殊餘二。方為究竟之同。良以八地證無生理。自他相作皆無礙故。偏此明同。故下列中有無生忍。二所謂下列釋。八十四同。各有標名釋義。文相自顯。三時善財童子觀察下總結第四以偈慶贊。十偈分三。初八頌前發增勝心。次第頌前十句。初六偈各頌一句。第七偈上三句。頌第七。下句頌第八。第八偈上半頌第九

【現代漢語翻譯】現代漢語譯本：問：然而這段經文也包含兩種含義。如果按照顯說（直接闡述）的方式理解，那麼從這裡開始，直到偈頌結束，都屬於第二段。直到夜神回答說之後，才屬於第三段，即授予已法界。如果按照密授（秘密傳授）的方式理解，那麼在此展現殊勝功用之後，就已經授予了已法界。善財童子生起與善友相同的心，就已經獲得了利益。雖然義理上可以通用於兩種理解方式，但爲了順應經文的脈絡，暫且按照之前的判斷，將經文分為三部分。首先是見到殊勝功用，其次是『爾時善財童子』（那時善財童子）之後，是設立恭敬以證明證入，最後是『爾時善財說此偈已』（那時善財童子說完這個偈頌之後），是諮詢佛法的要義。現在先從第一部分開始，首先總的見到所依，然後是『現日月』（顯現日月）之後，分別顯現身相，共有二十四種身相。最初的十種是應機攝化身，其次是『現一切佛所』（顯現一切佛處）之後的六種身相是應法成行身，其餘的是離障契理身。大多是隨著內在的功德而顯現身相的差別，見到身相就能瞭解心。第二部分，設立恭敬以證明證入，分為四個方面。第一是設立恭敬，陳述禮儀。第二是『于善知』（對於善知識）之後，發起增勝之心。第三是『發是心已』（發起這個心之後），深刻地證得懸同。第四是『既獲此已』（既然獲得了這個之後），用偈頌來慶賀讚歎。最初的兩個方面可以知道。第三個方面中有標示、解釋、總結。現在先從標示開始，由於之前生起了與自己相同的十種心，所以獲得了與善友等相同的行。通論『同』有四種含義。一是人法無二，與一切法界相同。二是因果無二，與一切諸佛相同。三是自他無二，與一切菩薩相同。四是染凈無二，與一切眾生相同。現在說得到那位夜神與諸菩薩相同的菩薩行，那麼這正是第三種。義理上兼顧其餘三種。由於見到最初的，所以與其餘兩種沒有差別，才能成為究竟的『同』。確實是因為八地菩薩證得無生法忍，自他相互作用都沒有障礙的緣故，所以特別在此處說明『同』。因此，下面的內容中有無生忍。第二，所謂下列是解釋。八十四種『同』，各有標示名稱，解釋含義，文句的相狀自然顯現。第三，『時善財童子觀察』（當時善財童子觀察）是總結。第四，用偈頌來慶賀讚歎。十個偈頌分為三部分。最初的八個偈頌讚頌之前發起的增勝之心，依次讚頌之前的十句。最初的六個偈頌各自讚頌一句。第七個偈頌的上三句讚頌第七句，下句讚頌第八句。第八個偈頌的上半部分讚頌第九句。

【English Translation】 English version: Question: However, this passage also contains two meanings. If understood according to the explicit explanation, then from here until the end of the verses, it all belongs to the second section. Only after the night goddess answers does it belong to the third section, which is the granting of the Dharmadhatu (Dharma Realm). If understood according to the secret transmission, then after manifesting this supreme function, the Dharmadhatu has already been granted. Sudhana (Shancai Tongzi) generating the same mind as the virtuous friend has already gained benefit. Although the meaning can be applied to both understandings, in order to follow the context of the text, we will temporarily follow the previous judgment and divide the text into three parts. First is seeing the supreme function, second is 'At that time, Sudhana' (Ershi Shancai Tongzi) afterwards, which is establishing reverence to prove entry, and finally is 'At that time, Sudhana, having spoken this verse' (Ershi Shancai shuo ci ji yi) afterwards, which is consulting the essential meaning of the Dharma. Now, starting with the first part, first generally seeing the basis, and then 'Manifesting the sun and moon' (Xian ri yue) afterwards, separately manifesting the bodily forms, there are twenty-four kinds of bodily forms. The first ten are the responsive transformation bodies, and the next six bodily forms after 'Manifesting in all Buddha-fields' (Xian yiqie fo suo) are the Dharma-following practice bodies, and the rest are the obstacle-free, principle-conforming bodies. Most of them manifest the differences in bodily forms according to the inner merits, and seeing the bodily forms allows one to understand the mind. The second part, establishing reverence to prove entry, is divided into four aspects. First is establishing reverence, stating the etiquette. Second is 'Regarding the virtuous knowledge' (Yu shan zhi) afterwards, generating the increasing superior mind. Third is 'Having generated this mind' (Fa shi xin yi) afterwards, deeply realizing the suspended sameness. Fourth is 'Having obtained this' (Ji huo ci yi) afterwards, using verses to celebrate and praise. The first two aspects can be known. The third aspect contains indication, explanation, and conclusion. Now, starting with the indication, because of previously generating the ten minds that are the same as oneself, one obtains the same practices as the virtuous friends, etc. Generally speaking, 'sameness' has four meanings. First, the person and the Dharma are non-dual, the same as all of the Dharmadhatu. Second, cause and effect are non-dual, the same as all Buddhas. Third, self and other are non-dual, the same as all Bodhisattvas. Fourth, defilement and purity are non-dual, the same as all sentient beings. Now, saying that obtaining the Bodhisattva practice that is the same as that night goddess and all Bodhisattvas, then this is precisely the third kind. The meaning encompasses the other three. Because of seeing the first, there is no difference from the other two, and only then can it become the ultimate 'sameness'. Indeed, it is because the eighth-ground Bodhisattva realizes the non-origination forbearance (Wu sheng fa ren), and the mutual actions of self and other are all unobstructed, so it is specifically explained here as 'sameness'. Therefore, the content below contains non-origination forbearance. Second, the so-called following is the explanation. The eighty-four kinds of 'sameness' each have an indicated name and an explained meaning, and the appearance of the sentences naturally manifests. Third, 'At that time, Sudhana observed' (Shi Shancai Tongzi guancha) is the conclusion. Fourth, using verses to celebrate and praise. The ten verses are divided into three parts. The first eight verses praise the previously generated increasing superior mind, and successively praise the previous ten sentences. The first six verses each praise one sentence. The upper three sentences of the seventh verse praise the seventh sentence, and the lower sentence praises the eighth sentence. The upper half of the eighth verse praises the ninth sentence.

。下半頌第十。二有一偈頌前深證懸同。三一偈頌荷恩深重。第三咨問法要。前已睹解脫之用故。不問云何修行。直徴名而已。文有三問。第三夜神告言下授已法界。前即默授。今方言授于中二。初答名問后答發心久近。所以不答第三成菩提者有二意故。一顯悲增如休舍說。二顯久成示居因位故。下所救千佛尚已久成。況能救耶。前中二。先標名。謂現身廣化。令生諸善究竟得佛。故名為根。后我以成就下。顯其業用。謂契理之用故用而無涯。動寂無二。于中三。初明內契理事。二而恒下明大用無涯。略顯九十八種色身。並初后標結即為百身。起信等論。明八地當色自在地故。此廣辨色身種種。約其類別非一。約一類而多餘可思準。三唸唸中現下總結深廣。于中四。一結所作之業。二善男子當知下結能現所因。三善男子我入下雙結寂用無礙。四一一身下結成深廣。第二善男子如汝所問下。答發心久近中二。初嘆深許說。后正答所問。前中三。初牒問許說二善男子菩薩智輪下嘆法甚深三佛子菩薩智輪雖復下。結承力說。二中先法說后喻明。今初先標后釋。釋中先正釋本性約理。離分別約智。超障約所斷後隨所應下釋妨。既無長短。今說長短者為利生故。欲長則長顯法根深。欲短便短顯法超勝。后喻顯有五。一皎日隨時喻

【現代漢語翻譯】現代漢語譯本下半頌第十，分為兩部分：一是偈頌前面對深刻證悟的懸同之處進行總結；二是偈頌表達了對深重恩情的感激。第三部分是諮詢修法要領。因為之前已經領悟了解脫的運用，所以不問如何修行，直接詢問（菩薩的）名號。文中共有三個問題。第三夜神在回答時，直接傳授了已證悟的法界。之前是默許，現在才用語言傳授。其中分為兩部分：一是回答名號的提問，二是回答發心時間的長短。之所以不回答第三個關於成就菩提的問題，有兩個原因：一是彰顯（菩薩）的慈悲心增長，如休舍所說；二是彰顯（菩薩）早已成就，只是示現居住在因位上。下面所要救度的千佛都已經很久成就了，更何況是能救度他們的（菩薩）呢？前面（回答名號的提問）分為兩部分：首先標明名號，即現身廣為教化，使眾生生起各種善念，最終得以成佛，所以名為『根』。然後，『我以成就』以下，彰顯其作用，即契合真理的作用，所以運用起來沒有窮盡，動與靜沒有分別。其中分為三部分：一是說明內在契合事與理；二是『而恒』以下，說明大用沒有窮盡，簡略地顯示了九十八種色身，加上最初和最後的標示總結，就是一百種色身。《起信論》等論典說明，八地菩薩處於色自在地，因此這裡廣泛辨析了種種色身，從類別上來說不止一種，從一類來說又有很多，其餘的可以類推；三是『唸唸中現』以下，總結深廣。其中分為四部分：一是總結所作的事業；二是『善男子當知』以下，總結能顯現的原因；三是『善男子我入』以下，同時總結寂靜的作用沒有障礙；四是『一一身』以下，總結成就的深廣。第二部分，『善男子，如汝所問』以下，回答發心時間的長短，分為兩部分：一是讚歎提問深刻並允許回答；二是正式回答所問的問題。前一部分分為三部分：一是重複提問並允許回答；二是『善男子，菩薩智輪』以下，讚歎佛法非常深奧；三是『佛子，菩薩智輪雖復』以下，總結依靠佛力才能理解。第二部分，先是法說，后是比喻說明。現在先是法說，先標明，然後解釋。解釋中，先是正式解釋本性，從理上來說，是遠離分別；從智慧上來說，是超越障礙；從所斷的煩惱上來說，也是超越障礙。然後，『隨所應』以下，解釋疑問。既然沒有長短，現在說長短，是爲了利益眾生。想要長就長，彰顯法根深厚；想要短就短，彰顯佛法超勝。後面的比喻說明有五種：一是皎潔的太陽隨著時間變化，比喻...

【English Translation】 English version The tenth section of the second half of the verse is divided into two parts: first, a summary of the similarities in profound realization before the verse; second, the verse expresses gratitude for the deep and heavy kindness. The third part is to inquire about the essentials of practice. Because the application of liberation has already been understood, there is no question of how to practice, but a direct inquiry about the name (of the Bodhisattva). There are three questions in the text. The third night deity, in answering, directly transmitted the Dharma realm that has been realized. Before, it was tacitly approved, and now it is transmitted in language. It is divided into two parts: first, answering the question of the name, and second, answering the length of time of aspiration. There are two reasons why the third question about achieving Bodhi is not answered: one is to highlight the increase in (the Bodhisattva's) compassion, as Hugh She said; the second is to highlight that (the Bodhisattva) has long been accomplished, but is only showing residence in the causal position. The thousand Buddhas to be saved below have already been accomplished for a long time, let alone the (Bodhisattva) who can save them? The previous (answering the question of the name) is divided into two parts: first, the name is marked, that is, appearing in the world to widely teach and transform, so that sentient beings generate various good thoughts, and ultimately attain Buddhahood, so it is called 'root'. Then, 'I have achieved' below, highlighting its function, that is, the function of conforming to the truth, so it is used without end, and movement and stillness are not different. It is divided into three parts: first, it explains the inner conformity of things and principles; second, 'and always' below, it explains that the great use is endless, and briefly shows ninety-eight kinds of colored bodies, plus the initial and final signs and summaries, which are one hundred kinds of colored bodies. The treatises such as the 'Awakening of Faith' explain that the eighth-ground Bodhisattva is in the land of color freedom, so here is a broad analysis of various colored bodies, which are more than one in terms of category, and many in terms of one category, and the rest can be inferred; third, 'appearing in every thought' below, summarizing the depth and breadth. It is divided into four parts: first, summarizing the work done; second, 'Good man, you should know' below, summarizing the cause that can be manifested; third, 'Good man, I enter' below, simultaneously summarizing the unobstructed function of stillness; fourth, 'each body' below, summarizing the depth and breadth of achievement. The second part, 'Good man, as you asked' below, answers the length of time of aspiration, divided into two parts: first, praising the depth of the question and allowing the answer; second, formally answering the question asked. The first part is divided into three parts: first, repeating the question and allowing the answer; second, 'Good man, Bodhisattva Wisdom Wheel' below, praising the Dharma as very profound; third, 'Buddha, Bodhisattva Wisdom Wheel, although again' below, summarizing that it can only be understood by relying on the power of the Buddha. In the second part, first is the Dharma saying, and then the metaphor explanation. Now, first is the Dharma saying, first marking, and then explaining. In the explanation, first is the formal explanation of the nature, from the perspective of reason, it is far from discrimination; from the perspective of wisdom, it is beyond obstacles; from the perspective of the afflictions to be cut off, it is also beyond obstacles. Then, 'as appropriate' below, explaining the doubts. Since there is no length or shortness, saying length or shortness now is for the benefit of sentient beings. If you want it long, it will be long, highlighting the deep roots of the Dharma; if you want it short, it will be short, highlighting the transcendence of the Buddha Dharma. The following metaphor explanation has five types: first, the bright sun changes with time, metaphorically...

。謂日體恒明映山出沒。智無三世心障見殊。二日輪現影喻。謂白日無來隨處隱顯。智輪常寂機見短長。三虛舟運物喻。喻菩薩無住攝生。四太虛無礙喻。喻于菩薩無功益物。五幻化無真喻。喻即用而寂。然上諸夜神嘆深。皆仿斯法喻。三結承力為說可知。二佛子乃往下正答所問。先長行后偈頌。前中三。初善光劫中行因得法。次日光劫內供佛修行。后總結時處。初中二。先明最初佛所修證。後轉生值佛修行。前中三。初古佛出興。二是時國王下先王治化。囹圄者周之獄名。三王有太子下夜神修因。于中有三。初明在家本事。二結會古今。三出家得法。今初有十一悲救罪人。正答發心之始。榜笞捶擊也。臏謂刖足之流。二臣議非理。三請代囚命。四臣執令誅。言寶祚者祚位也。易云聖人之大寶曰位。五王后哀祈。六王奪子志。七太子確救。八母請修因。九正設施場。十經半月下如來親救于中六。一就戮時臨。二時法輪下如來降德。三爾時太子下敬申禮請。四以佛神下就座談經。言普照因輪者。謂令知善惡各自有因。罪人惡因所招。太子善因當滿故。五時彼會下廣益當機。六善伏下太子得法。二善男子爾時太子下。結會古今分四。初結自身正酬發心之問。二結大臣。三結獄囚。四結王屬。並文處可知。薩遮有也尼幹不系

也。裸形自餓不繫衣食故。三佛子我于爾時下。明出家得法。各言百萬。義當彼時已得四地。二佛子我于爾時命終下。明轉生值佛修行。略列八佛通結一萬。第二次復有劫下。明日光劫中。值佛修行。中三。初總標舉。次最初下別列十佛。後於彼劫下總結得法。第三如於此劫下。總結時處修行得法。第二偈頌中有三十四頌分四。初一頌承力許說。次二頌古佛出興。次一偈半先王治化。余頌夜神修因。于中四。初九偈半頌在家本事。次一偈頌出家得法。三有二偈頌一萬佛。四次於佛剎下有十七偈。頌總結時處得法。于中三。初一略標。次三總會古今。后十三偈。重頌末後得法深廣。四謙己推勝。第五指示后友嵐毗尼林此云樂勝圓光。昔有天女下生此處。因以為名。表九地總持光明無不照故。友名妙德圓滿者。善慧無缺故。然此園在迦毗羅城東二十里。是摩耶生佛之處。又從九地當得受職。是故今問生如來家(已下入第七十四經)。

大方廣佛華嚴經疏卷第五十八大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第五十九

唐清涼山大華嚴寺沙門澄觀撰

第九嵐毗尼林神寄善慧地。初二可知。第三彼神答下授已法界。于中四。一顯法義。二立法名。三明業用

。四辨根本。初中二。先長行后偈頌。前中四。一標數嘆勝。二徴數列名。三依名釋義。四結嘆勝益。初中生如來家。即正酬其問。第二何等為十下徴數列名。此十通於六位。一當十信。二即十住。三通行向。四是初地。五從二至七。以是功用邊故。六七皆八地。然六即自分。七即勝進得勸之後。八即九地。九當十地。十即等覺入如來地。然依行布豎配定。然若約圓融。初后通用故云成就。此法則生如來家。若定須具十方得生家。何以文中。第二第六皆有生家。第十復言於三世佛所已受灌頂。故知須豎約證分異。若定豎者。則違具十則生之言。是知須橫約圓融修觀。第三善男子云何名下依名釋義。一中即信發心故。賢首品云。常欲利樂諸群生。莊嚴國土供養佛故。故文云始集善根。二中初住發心。文具三心。生如來家亦初住生家。三中十句。一觀法門海標十行。二向一切智標迴向。以行愿相資故合為一。餘八通行向。四中契理斷障名深凈心。即凈心地已證理故。堅如金剛已得離生道故。舍諸有趣已破二障礙山故。為物依處。五中證如起行為平等光明。戒忍進等為次五地。得無礙下即是七地。七地得無生忍光明故。入一切真實法六中以得無生忍契同法性。為生佛家。愿度增上善根一體。惑等不動為白凈法。七中因佛勸起

【現代漢語翻譯】現代漢語譯本四辨根本。初中二。先長行后偈頌。前中四。一標數嘆勝。二徴數列名。三依名釋義。四結嘆勝益。初中生如來家（指開始進入佛的教法）。即正酬其問。第二何等為十下徴數列名。此十通於六位。一當十信（十種信心）。二即十住（十種住位）。三通行向（修行方向）。四是初地（初地菩薩）。五從二至七。以是功用邊故。六七皆八地（八地菩薩）。然六即自分。七即勝進得勸之後。八即九地（九地菩薩）。九當十地（十地菩薩）。十即等覺入如來地（等覺菩薩進入如來境界）。然依行布豎配定。然若約圓融。初后通用故云成就。此法則生如來家。若定須具十方得生家。何以文中。第二第六皆有生家。第十復言於三世佛所已受灌頂。故知須豎約證分異。若定豎者。則違具十則生之言。是知須橫約圓融修觀。第三善男子云何名下依名釋義。一中即信發心故。賢首品云。『常欲利樂諸群生，莊嚴國土供養佛故』。故文云始集善根。二中初住發心。文具三心。生如來家亦初住生家。三中十句。一觀法門海標十行（十種修行）。二向一切智標迴向（迴向一切智慧）。以行愿相資故合為一。餘八通行向。四中契理斷障名深凈心。即凈心地已證理故。堅如金剛已得離生道故。舍諸有趣已破二障礙山故。為物依處。五中證如起行為平等光明。戒忍進等為次五地。得無礙下即是七地。七地得無生忍光明故。入一切真實法六中以得無生忍契同法性。為生佛家。愿度增上善根一體。惑等不動為白凈法。七中因佛勸起

【English Translation】 English version The Four Distinctions of Fundamentals. The first part has two sections: a prose passage followed by a verse. The first section has four parts: 1. Stating the number and praising its excellence; 2. Requesting the enumeration of the names; 3. Explaining the meaning based on the names; 4. Concluding with praise of its excellence and benefits. The first part, 'born into the family of the Tathagata' (beginning to enter the Buddha's teachings), directly answers the question. The second part, 'What are the ten?' enumerates the names. These ten encompass six positions: 1. Corresponding to the Ten Faiths (ten kinds of faith); 2. Corresponding to the Ten Dwellings (ten kinds of dwelling places); 3. The practice of progressing towards enlightenment; 4. The first Bhumi (first stage of a Bodhisattva); 5. From the second to the seventh Bhumi, because this is the side of function and effort; 6 and 7 both correspond to the eighth Bhumi (eighth stage of a Bodhisattva). However, 6 is the self-division, and 7 is after superior progress and receiving encouragement. 8 corresponds to the ninth Bhumi (ninth stage of a Bodhisattva); 9 corresponds to the tenth Bhumi (tenth stage of a Bodhisattva); 10 corresponds to Equal Enlightenment entering the Tathagata Bhumi (the stage of Equal Enlightenment entering the realm of the Tathagata). However, it is arranged and determined according to the distribution of practices. If it is about perfect integration, the beginning and the end are used in common, hence it is said 'accomplishment'. This principle is to be born into the family of the Tathagata. If it is necessary to have all ten to be born into the family, why in the text do the second and sixth both have 'born into the family'? The tenth again says 'already received empowerment from the Buddhas of the three times'. Therefore, it is known that it is necessary to vertically differentiate according to the differences in realization. If it is fixed vertically, then it violates the statement 'having all ten, then born'. It is known that it is necessary to horizontally cultivate contemplation about perfect integration. The third part, 'Good man, what is called...' explains the meaning based on the names. The first part is the arising of faith, hence the 'Chapter on the Virtuous Leader' says, 'Always desiring to benefit and bring joy to all beings, adorning the lands and making offerings to the Buddhas'. Therefore, the text says 'initially gathering good roots'. The second part is the arising of the mind in the first dwelling. The text has the three minds. 'Born into the family of the Tathagata' is also the first dwelling born into the family. The third part has ten sentences. 1. 'Observing the ocean of Dharma gates' marks the Ten Practices (ten kinds of practices). 2. 'Towards all wisdom' marks the dedication (dedication of merit to all wisdom). Because practice and vows support each other, they are combined into one. The remaining eight are the practice of progressing towards enlightenment. The fourth part, 'Conforming to principle and cutting off obstacles' is called 'deep pure mind'. That is, the Pure Land mind has already realized the principle. 'Firm like diamond' has already attained the path of detachment from birth. 'Relinquishing all interesting things' has already broken the two mountains of obstacles. It is a refuge for beings. The fifth part, 'Realizing suchness and arising as equal light' are the next five Bhumis, such as precepts, patience, and progress. 'Attaining unobstructed...' is the seventh Bhumi. The seventh Bhumi attains the light of the non-arising forbearance. Entering all true Dharmas. The sixth part, 'Having attained the non-arising forbearance, conforming to the Dharma nature' is to be born into the family of the Buddha. The vow to cross over, increasing good roots as one body. The immobility of delusion is the pure white Dharma. The seventh part, 'Because the Buddha encourages to arise'

能頓修行。名佛力光明。無功用修故無疲厭等。八中從第八地入第九地。故云住童真位。觀一切智智門。即法師之德故。於三性等皆如實知即事知理之如實故。于有差別境入無差別定。即理窮事之如實故。于無差別法現有差別智。余可準思。九中以佛莊嚴而莊嚴。故名普莊嚴。已得離垢等諸三昧故。雖復常用而常在三昧。十中約其自分為此菩薩。約其勝進名入佛地。已受職位云受灌頂。智齊佛境云知一切。如十定品辨。第四佛子若菩薩下。結嘆勝益可知。二重頌中十偈如次頌前十法。第二善男子菩薩具此下。立法名中先牒前所明。后我從無量下指前立目。機感便現無所擁礙名自在受生。通能所現。第三善財白言下明法門業用。于中先問后答。答中知見此境即是業用。于中二。先明依愿受生。后經于百年下如昔愿睹。于中四。初睹降神瑞相。二善男子摩耶下見出城現光。三摩耶夫人於畢洛叉下。睹將生神變。于中二。先標徴。畢洛叉者此云高顯。后別顯十變。一集眾息苦。二卷舒無礙。三毛現佛因。四現佛本事。五現行所依身。六遍現舍行。七現古佛受生園林。八現今佛所處宮殿。九出菩薩同類。十地現蓮華將承至聖。四善男子嵐毗尼下正睹誕生。于中三。初睹外相有四種相。釋通事理。約事謂一回耀挺特故。二高顯邕

【現代漢語翻譯】現代漢語譯本能頓修行，名為佛力光明（Buddha's power and light）。因為是無功用行，所以沒有疲厭等。八地菩薩從第八地進入第九地，所以說安住于童真位。觀照一切智智門，這是法師的功德。對於三性等一切法如實了知，這是對事和理的如實了知。在有差別的境界中進入無差別的禪定，這是窮盡理而知事的如實。在無差別的法中顯現有差別的智慧，其餘可以類推。九地菩薩以佛的莊嚴來莊嚴自己，所以名為普莊嚴。因為已經得到離垢等各種三昧，所以雖然經常運用，但常在三昧之中。十地菩薩就其自身而言是菩薩，就其勝進而言是進入佛地。已經接受職位，所以說接受灌頂。智慧與佛的境界相同，所以說知一切。如《十定品》所辨。第四，佛子，如果菩薩以下，總結讚歎殊勝利益，可以知道。二重頌中，十偈依次讚頌前面的十法。第二，善男子，菩薩具備這些以下，在立法名中，先引述前面所說明的，然後『我從無量』以下，指代前面所立的名目。機緣感應便會顯現，沒有阻礙，名為自在受生，普遍包括能現和所現。第三，善財（Sudhana）白言以下，說明法門的業用。其中先問后答。回答中，知見此境界就是業用。其中分為兩部分。先說明依愿受生，后『經于百年』以下，如昔日所愿見到。其中分為四部分。首先，見到降神瑞相。第二，善男子，摩耶（Maya）以下，見到出城現光。第三，摩耶夫人於畢洛叉（Pilucca）以下，見到將要出生的神變。其中分為兩部分。先標出徵兆，畢洛叉，這裡的意思是高顯。後分別顯示十種變化。一，聚集大眾，止息痛苦。二，卷舒無礙。三，毛孔顯現佛因。四，顯現佛的本事。五，顯現行持所依之身。六，普遍顯現捨棄之行。七，顯現過去佛受生的園林。八，顯現現在佛所處的宮殿。九，出現與菩薩同類。十，地面顯現蓮花，將要承載至聖。第四，善男子，嵐毗尼（Lumbini）以下，真正見到誕生。其中分為三部分。首先，見到外相有四種相。解釋通達事理。就事而言，一是回耀挺特，二是高顯邕

【English Translation】 English version Capable of sudden cultivation, named Buddha's power and light. Because it is cultivation without effort, there is no fatigue or aversion, etc. Among the eight grounds, from the eighth ground one enters the ninth ground, hence it is said to dwell in the position of a pure youth. Contemplating the gate of all-knowing wisdom, this is the virtue of the Dharma master. Knowing the three natures and all dharmas as they truly are, this is the true knowledge of both phenomena and principle. Entering undifferentiated samadhi in differentiated realms, this is the true knowledge of exhausting principle and knowing phenomena. Manifesting differentiated wisdom in undifferentiated dharmas, the rest can be inferred. Among the nine grounds, one adorns oneself with the adornments of the Buddha, hence it is named Universal Adornment. Having attained various samadhis such as freedom from defilement, although constantly used, one is always in samadhi. Among the ten grounds, in terms of one's own level, this is a Bodhisattva; in terms of further advancement, it is named entering the Buddha ground. Having received the position, it is said to have received the empowerment. Wisdom is equal to the Buddha's realm, hence it is said to know everything, as explained in the Chapter on the Ten Samadhis. Fourth, 'O son of Buddha, if a Bodhisattva...' summarizes and praises the excellent benefits, which can be understood. In the double verse, the ten verses successively praise the preceding ten dharmas. Second, 'O good man, a Bodhisattva possessing these...' In establishing the name of the Dharma, first quoting what was explained earlier, then 'I from immeasurable...' refers to the names established earlier. When the opportunity arises, it manifests without obstruction, named 'free rebirth', universally including what can manifest and what is manifested. Third, 'Sudhana said...' explains the function of the Dharma gate. Among them, first a question, then an answer. In the answer, knowing and seeing this realm is the function. Among them, it is divided into two parts. First, explaining rebirth according to vows, then 'After a hundred years...' as wished in the past. Among them, it is divided into four parts. First, seeing the auspicious signs of the descent of the spirit. Second, 'O good man, Maya...' seeing the light appearing when leaving the city. Third, 'Queen Maya in Pilucca...' seeing the divine transformations about to be born. Among them, it is divided into two parts. First, marking the signs, Pilucca, here meaning high and prominent. Then separately showing ten transformations. One, gathering the assembly and ceasing suffering. Two, unobstructed in contraction and expansion. Three, pores manifesting the cause of Buddhahood. Four, manifesting the Buddha's abilities. Five, manifesting the body on which practice relies. Six, universally manifesting the practice of renunciation. Seven, manifesting the gardens where past Buddhas were born. Eight, manifesting the palaces where present Buddhas dwell. Nine, appearing beings of the same kind as the Bodhisattva. Ten, the ground manifesting lotuses, about to bear the most holy. Fourth, 'O good man, Lumbini...' truly seeing the birth. Among them, it is divided into three parts. First, seeing the external appearance with four kinds of signs. Explaining and understanding phenomena and principle. In terms of phenomena, one is the returning radiance and outstanding uniqueness, two is the high and prominent...

容故。三威光赫奕故。四分明可睹故。約理則一依性空無住現故。二依涅槃山無心出故。三大慈雲中現無住之化身故。四為破眾生生死無明之大闇故。二菩薩爾時下了其內德。三當我見佛下。結其周遍。則橫豎無窮。第四時善財童子白彼神下。顯法根源。先問后答。答中先長行中六。一古世佛興。二其四天下顯昔父母。三其喜光下攀樹誕生。四時有下觀佛得法。五善男子下結會古今。不結父母者。意明即凈飯摩耶。佛即今佛故。六我從是下顯用周遍。后偈頌中二十三頌分四。初一誡聽許說。次九最初修證。次十二偈歷事增修。末偈結嘆無盡。第五指示后友中。言瞿波者。此云守護大地。在家為父母守護太子。儲備守護國地。既為其妃依主得名。表十地既圓故無地不護。然太子有三夫人。一名瞿波。次名耶輸陀羅。三名摩奴舍。今因位之極故取。其第一法喜已滿故。寄之昔妃。此位親能得佛。故在生佛之城矣(已下入第七十五經)第十釋女瞿波寄法雲地。第一依教趣求中。二初依前修證。后漸次下趣求后友。于中四。一趣求詣處。二其中有神下伴友迎贊。三善財童子言下善財印述。四爾時善財下神敬增深。二中四。一讚行究竟。二我觀仁者修諸下。贊精進得果。三我觀仁者勇猛下。贊精進得法。四何以下以理釋成。三善

【現代漢語翻譯】現代漢語譯本因為容貌端莊的緣故。因為三種威光赫然顯耀的緣故。因為（佛身）分明可以看見的緣故。從理上說，是因為佛身依隨自性空無所住而顯現的緣故。二是因為（佛身）依隨涅槃山無心而出現的緣故。三是因為（佛身）在大慈雲中顯現無所住的化身的緣故。四是爲了破除眾生生死無明的大黑暗的緣故。二、菩薩那時瞭解了其中的內在功德。三、當『我見佛』之後，總結其周遍性，則橫豎無窮。四、當時善財童子對彼神說，顯示法根的源頭，先問后答。回答中，先長行中有六點：一、過去世佛出世。二、其四天下顯現過去的父母。三、其喜光（神）攀樹誕生。四、當時有人觀佛得法。五、善男子，總結古今。不總結父母的原因是，意在說明凈飯王（Śuddhodana）和摩耶夫人（Māyādevī）就是（過去的父母），佛就是現在的佛。六、我從這裡開始，顯示（佛法）的運用周遍。後面的偈頌中，二十三頌分為四部分：最初一頌是告誡聽許宣說。其次九頌是最初的修證。其次十二頌是經歷諸事增進修持。最後一頌是總結讚歎無盡。第五，指示後來的善知識中，說到瞿波（Gopā）這個名字，意思是守護大地。在家時為父母守護太子，儲備守護國地。既然是太子的妃子，依仗其主而得名，表示十地已經圓滿，所以沒有不守護的地方。然而太子有三位夫人，一位名叫瞿波（Gopā），一位名叫耶輸陀羅（Yaśodharā），一位名叫摩奴舍（Manusyā）。現在因為因位的極致，所以取其第一位，法喜已經圓滿，所以寄託於過去的妃子。這位（瞿波）親身能夠得佛，所以在生佛之城啊。（以下進入第七十五經）第十，釋女瞿波（Śākyagopā）寄託法雲地。第一，依教法趣求其中，二，最初依隨之前的修證，然後逐漸趣求後來的善知識。其中有四點：一、趣求前往之處。二、其中有神伴隨善友迎接讚歎。三、善財童子說，善財印證敘述。四、當時善財（童子）對神敬意更加深厚。二中四點：一、讚歎修行究竟。二、我觀察仁者修諸（行），讚歎精進得果。三、我觀察仁者勇猛（精進），讚歎精進得法。四、為什麼（這樣說），用道理來解釋成就。三、善（財童子）

【English Translation】 English version Because of the dignified appearance. Because of the three majestic lights shining brightly. Because (the Buddha's body) can be clearly seen. From the perspective of principle, it is because the Buddha's body manifests in accordance with the nature of emptiness and non-abiding. Secondly, it is because (the Buddha's body) appears in accordance with the mindlessness of Mount Nirvana. Thirdly, it is because (the Buddha's body) manifests a non-abiding transformation body in the great cloud of compassion. Fourthly, it is to break the great darkness of ignorance of birth and death of sentient beings. Secondly, the Bodhisattva then understood the inner merits. Thirdly, after 'I see the Buddha', summarize its pervasiveness, which is infinite horizontally and vertically. Fourthly, at that time, Sudhana (Śrīmanta) spoke to that spirit, revealing the source of the root of the Dharma, first asking and then answering. In the answer, there are six points in the prose section: First, the Buddhas of the past appeared in the world. Second, the past parents are manifested in the four continents. Third, the Joyful Light (deva) was born climbing a tree. Fourth, at that time, someone observed the Buddha and attained the Dharma. Fifth, Good man, summarize the past and present. The reason for not summarizing the parents is to explain that King Śuddhodana (Śuddhodana) and Queen Māyā (Māyādevī) are (the past parents), and the Buddha is the present Buddha. Sixth, I start from here to show the pervasive application (of the Dharma). In the following verses, the twenty-three verses are divided into four parts: The first verse is a warning to listen and allow the explanation. The next nine verses are the initial cultivation and realization. The next twelve verses are about increasing cultivation through various experiences. The last verse is a summary and praise of the inexhaustible. Fifth, in pointing out the later good friends, the name Gopā (Gopā) means guarding the earth. At home, she guarded the prince for her parents and prepared to guard the country. Since she is the prince's wife, she is named after her lord, indicating that the ten grounds have been completed, so there is no place that is not guarded. However, the prince has three wives, one named Gopā (Gopā), one named Yaśodharā (Yaśodharā), and one named Manusyā (Manusyā). Now, because of the ultimate position of the cause, the first one is taken, and the joy of Dharma has been fulfilled, so it is entrusted to the past wife. This (Gopā) can personally attain Buddhahood, so she is in the city of the living Buddha. (The following enters the seventy-fifth sutra) Tenth, the Śākya woman Gopā (Śākyagopā) entrusts the Dharma cloud ground. First, according to the teachings, seek among them, second, first follow the previous cultivation and realization, and then gradually seek later good friends. There are four points: First, the place to go to seek. Second, there are gods accompanying good friends to welcome and praise. Third, Sudhana (Śrīmanta) said, Sudhana confirms and narrates. Fourth, at that time, Sudhana (Śrīmanta)'s respect for the gods deepened. Four points in the second: First, praise the ultimate practice. Second, I observe that the benevolent one cultivates all (practices), praising diligence and attaining fruit. Third, I observe that the benevolent one is brave (diligent), praising diligence and attaining the Dharma. Fourth, why (say this), explain the achievement with reason. Third, Good (Sudhana)

財印述中二。初印受所說。后聖者我願下述自所作。于中二。先明四等攝生。后明萬德益物。前中有四。謂法喻合釋。法有慈悲閤中兼喜。釋中不貪兼明有舍。于中先徴后釋。釋中先總明。后不貪生死下別顯。于中先明不自為。后但見眾生下明其所為。二聖者菩薩摩訶薩下。明萬德益物。于中二。初有十六句。別約喻顯為物歸趣。后聖者菩薩如是下結成益物。四神敬增深者。以聞上法故。文中三。初長行申供。次以偈贊德。十偈分二。初三嘆下益眾生行。后七嘆上求無礙行。后爾時下以身隨逐愛重情深故。第二爾時善財童子下。見敬咨問。先見次敬后問。前中二。先入堂推求已見依報。此文亦可屬前。二見在堂內下見其正報。初見主。后八萬下見伴。廣嘆伴從勝德主德。固已絕言。二爾時善財下設敬。三作如是言下咨問。于中先自陳發心。后而未知下正問。有十一句。問悲智逆順權實寂用無礙。雙行之行。前十句攝為五對。一過凡越小對。二離果超因對。三現生示色對。四極相窮說對。五下化上供對。十一總顯諸善真俗雙行。第三時瞿波女下示已法界。于中四。一法義二法名。三法用四法根。前中先長行。后偈頌前中亦二。先贊誡許說后善男子下正顯法義。于中二。先明帝網智光行。謂依此十則照重重無盡法故。有標

【現代漢語翻譯】現代漢語譯本財印述中二（財印兩種譬喻說明）。初印受所說（首先是印證接受佛所說之法）。后聖者我願下述自所作（之後聖者我願意敘述自己所作所為）。于中二（其中分為兩部分）。先明四等攝生（首先闡明四無量心如何攝受眾生）。后明萬德益物（之後闡明萬種功德如何利益萬物）。前中有四（前一部分包含四個方面）。謂法喻合釋（即佛法、比喻、結合、解釋）。法有慈悲閤中兼喜（佛法包含慈悲，結合時兼具喜）。釋中不貪兼明有舍（解釋中不貪婪，兼說明要有捨棄）。于中先徴后釋（其中先提出問題，後進行解釋）。釋中先總明（解釋中先總括說明）。后不貪生死下別顯（之後從『不貪生死』開始分別闡述）。于中先明不自為（其中先說明不是爲了自己）。后但見眾生下明其所為（之後從『但見眾生』開始說明其所作所為）。二聖者菩薩摩訶薩下（第二部分從『聖者菩薩摩訶薩』開始）。明萬德益物（闡明萬種功德如何利益萬物）。于中二（其中分為兩部分）。初有十六句（首先有十六句）。別約喻顯為物歸趣（分別用比喻來顯示萬物歸宿）。后聖者菩薩如是下結成益物（之後從『聖者菩薩如是』開始總結成就利益萬物）。四神敬增深者（四位神祇的敬意更加深厚）。以聞上法故（因為聽聞了殊勝的佛法）。文中三（文中分為三個部分）。初長行申供（首先用長行文來表達供養）。次以偈贊德（其次用偈頌來讚歎功德）。十偈分二（十首偈頌分為兩部分）。初三嘆下益眾生行（前三首讚歎向下利益眾生的行為）。后七嘆上求無礙行（后七首讚歎向上追求無礙解脫的行為）。后爾時下以身隨逐愛重情深故（之後從『爾時』開始，因為以身跟隨，愛重情深）。第二爾時善財童子下（第二部分從『爾時善財童子』開始）。見敬咨問（見到、尊敬、請教）。先見次敬后問（先見到，再尊敬，然後提問）。前中二（前一部分分為兩部分）。先入堂推求已見依報（首先進入殿堂推求，已經見到依報）。此文亦可屬前（這段文字也可以歸屬於前一部分）。二見在堂內下見其正報（之後從『見在堂內』開始，見到正報）。初見主（首先見到主人）。后八萬下見伴（之後從『八萬』開始，見到眷屬）。廣嘆伴從勝德主德（廣泛讚歎眷屬的殊勝功德和主人的功德）。固已絕言（已經無法用言語來形容）。二爾時善財下設敬（第二部分從『爾時善財』開始，表達尊敬）。三作如是言下咨問（第三部分從『作如是言』開始，請教問題）。于中先自陳發心（其中首先陳述自己的發心）。后而未知下正問（之後從『而未知』開始正式提問）。有十一句（有十一句話）。問悲智逆順權實寂用無礙（詢問悲智的逆順、權實的寂靜作用、以及無礙）。雙行之行（同時修行的行為）。前十句攝為五對（前十句可以歸納為五對）。一過凡越小對（超越凡夫和小乘）。二離果超因對（離開果位，超越因地）。三現生示色對（現身示現色相）。四極相窮說對（窮盡一切相，窮盡一切說法）。五下化上供對（向下教化，向上供養）。十一總顯諸善真俗雙行（第十一句總括顯示諸善，真俗二諦同時修行）。第三時瞿波女下示已法界（第三部分從『時瞿波女』開始，展示自己的法界）。于中四（其中分為四個部分）。一法義二法名（一、佛法的意義；二、佛法的名稱）。三法用四法根（三、佛法的功用；四、佛法的根本）。前中先長行（前一部分首先是長行文）。后偈頌前中亦二（之後是偈頌，長行文中也分為兩部分）。先贊誡許說（首先讚歎、告誡，並允許宣說）。后善男子下正顯法義（之後從『善男子』開始，正式闡明佛法的意義）。于中二（其中分為兩部分）。先明帝網智光行（首先闡明帝網般的智慧光明之行）。謂依此十則照重重無盡法故（即依靠這十條原則，就能照亮重重無盡的佛法）。有標（有標題）

【English Translation】 English version The two [aspects] of wealth and seal are described in the middle. First, the seal [validates] what was said [by the Buddha]. Later, the sage, I, wish to describe what I have done myself. Therein are two [parts]. First, clarifying the four immeasurables to gather beings. Later, clarifying the myriad virtues to benefit beings. In the former, there are four [aspects]. Namely, Dharma, metaphor, combination, and explanation. The Dharma includes loving-kindness and compassion, and joy is included in the combination. In the explanation, non-greed is included, and giving is also clarified. Therein, first a question is raised, then an explanation is given. In the explanation, first a general clarification is given. Later, from 'not being greedy for birth and death' onwards, it is specifically revealed. Therein, first it is clarified that it is not for oneself. Later, from 'but seeing sentient beings' onwards, it is clarified what is done for them. Second, from 'the sage Bodhisattva Mahasattva' onwards. Clarifying the myriad virtues to benefit beings. Therein are two [parts]. First, there are sixteen sentences. Separately using metaphors to reveal the destination of beings. Later, from 'the sage Bodhisattva thus' onwards, concluding the benefiting of beings. The reverence of the four deities increases deeply. Because they heard the supreme Dharma. In the text, there are three [parts]. First, a lengthy prose passage expressing offerings. Second, using verses to praise virtues. The ten verses are divided into two [parts]. The first three praise the practice of benefiting sentient beings downwards. The last seven praise the practice of seeking unobstructedness upwards. Later, from 'at that time' onwards, because of following with the body, love and respect are deep. Second, from 'at that time, Sudhana' onwards. Seeing, respecting, and inquiring. First seeing, then respecting, then asking. In the former, there are two [parts]. First, entering the hall to seek and seeing the dependent reward. This text can also be attributed to the former. Second, from 'seeing inside the hall' onwards, seeing the proper reward. First seeing the host. Later, from 'eighty thousand' onwards, seeing the companions. Extensively praising the superior virtues of the companions and the virtues of the host. It is indeed beyond words. Second, from 'at that time, Sudhana' onwards, showing respect. Third, from 'making such words' onwards, inquiring. Therein, first stating one's own aspiration. Later, from 'but not knowing' onwards, formally asking. There are eleven sentences. Asking about the reverse and forward aspects of compassion and wisdom, the expedient and real, the stillness and function, and unobstructedness. The practice of dual cultivation. The first ten sentences are summarized into five pairs. First, surpassing the ordinary and transcending the small. Second, leaving the result and surpassing the cause. Third, manifesting birth and showing form. Fourth, exhausting all aspects and exhaustively speaking. Fifth, transforming downwards and offering upwards. Eleventh, generally revealing all good, the dual practice of truth and convention. Third, from 'at that time, the woman Gopa' onwards, showing her own Dharma realm. Therein are four [parts]. First, the meaning of the Dharma; second, the name of the Dharma. Third, the function of the Dharma; fourth, the root of the Dharma. In the former, first a lengthy prose passage. Later, verses. In the former, there are also two [parts]. First, praising, admonishing, and allowing speaking. Later, from 'good man' onwards, formally revealing the meaning of the Dharma. Therein are two [parts]. First, clarifying the practice of the Indra's net-like wisdom light. Namely, relying on these ten principles to illuminate the infinitely layered Dharma. There is a title.

釋結可知。后佛子若菩薩下承事善友行。前明依法此辨依人。法假人弘故。由得此出無盡法。亦是廣前初一。亦有標釋結。后偈頌中有十二偈分二。前十偈如次頌前十帝網行。然前長行但名帝網光明行。則十法通稱。今偈中初二取前總名。后之八行。各別立稱。則知十名一一通其十行。重重無礙方受帝網之名。叉須得斯偈意方了前名。后二偈頌前事友十法后二。以後二相隱故。余略不頌第二時釋迦下立法名。謂一切菩薩普賢三昧深廣如海。如法界。故深如眾生名故廣。以殊妙智唸唸觀察故立此名。第三善財言大聖下。明法門業用中。先問后答。答中二。先顯廣知。后釋知所以。前中三。初知娑婆世界。次類知剎海。后別顯毗盧因果。前中二。先知剎塵劫事。后善男子此娑婆下。類盡未來前中亦二。一知世間善惡因果。不善根所攝善根者。如瞋心持戒等。下句類知。二又彼劫下知出世因果。于中亦二。先知佛因果。后亦知彼佛眾下知佛眾會。于中有三。初知聲聞。二知緣覺三知菩薩。及后類盡未來。文並可知。第二如知娑婆下。類知剎海于中二。先通顯知多。后別顯所知相狀。今初有六重類知後後廣於前前。初二皆全剎攝多剎。而初但攝同類剎故云塵數。二即異類剎故云一切。一切種類故。三即塵中攝剎故。細於前。四

【現代漢語翻譯】釋結可知（解釋和總結是可以理解的）。後來的佛弟子或菩薩如果想要繼承和實踐親近善友的修行，前面已經闡明了依靠佛法，這裡辨析的是依靠善知識這個人。佛法需要依靠人來弘揚，因此，通過親近善知識可以獲得無盡的佛法。這也擴充套件了前面最初的一個方面。也有標示、解釋和總結。後面的偈頌中有十二個偈子，分為兩部分。前面的十個偈子依次讚頌了前面的十種帝網行。然而，前面的長行文字只是名為『帝網光明行』，那麼這十種法可以統稱為『帝網光明行』。現在偈頌中，最初的兩個偈子取了前面的總名，後面的八行各自建立了不同的名稱。由此可知，這十個名稱中的每一個都貫通了這十種修行，重重無礙，才能承受『帝網』的名稱。必須理解這些偈頌的含義，才能明白前面的名稱。後面的兩個偈頌讚頌了前面親近善友的十法中的后兩種，因為后兩種相比較隱晦，所以其餘的略而不頌。第二部分，釋迦（釋迦牟尼佛）以下闡述了立法的名稱，即一切菩薩的普賢三昧深廣如海，如法界一般。因為深邃如同眾生的名稱一樣，所以說廣闊。以殊勝微妙的智慧唸唸觀察，所以立此名稱。第三部分，善財（善財童子）說『大聖』以下，闡明法門的業用，先提問，后回答。回答中分為兩部分，先顯示廣博的智慧，后解釋智慧的來源。前面一部分分為三部分，首先是瞭解娑婆世界（我們所居住的這個世界），其次是類比了解剎海（無量佛剎的集合），最後是分別顯示毗盧（毗盧遮那佛）的因果。前面一部分又分為兩部分，首先是瞭解剎塵劫的事情，然後是『善男子，此娑婆』以下，類比窮盡未來。前面一部分也分為兩部分，一是瞭解世間的善惡因果。『不善根所攝善根』，比如以嗔恨心持戒等。下一句是類比了解。二是『又彼劫下』，瞭解出世間的因果。其中也分為兩部分，先了解佛的因果，后『亦知彼佛眾下』，瞭解佛的眾會。其中有三部分，首先是瞭解聲聞，二是瞭解緣覺，三是瞭解菩薩。以及後面類比窮盡未來，文字都可以理解。第二部分，『如知娑婆下』，類比了解剎海，其中分為兩部分，先是普遍顯示知道的多，后是分別顯示所知道的相狀。現在最初有六重類比，知道的後後廣於前前。最初的兩個都是整個佛剎攝入多個佛剎，而最初的只是攝入同類的佛剎，所以說『塵數』。第二個就是異類的佛剎，所以說『一切』，因為是一切種類。第三個就是塵中攝入佛剎，所以比前面更細微。第四個

【English Translation】 The explanation and conclusion can be understood. If later Buddha-sons or Bodhisattvas wish to inherit and practice the conduct of serving virtuous friends, it has been clarified earlier that one relies on the Dharma, and here it is distinguished that one relies on the virtuous friend as a person. The Dharma needs to be propagated through people, therefore, by getting close to virtuous friends, one can obtain endless Dharma. This also expands on the initial aspect mentioned earlier. There are also indications, explanations, and conclusions. In the subsequent verses, there are twelve verses, divided into two parts. The first ten verses successively praise the previous ten kinds of Indra's Net practices. However, the preceding long passage is only named 'Indra's Net Light Practice,' then these ten Dharmas can be collectively called 'Indra's Net Light Practice.' Now, in the verses, the first two verses take the previous general name, and the subsequent eight practices each establish different names. From this, it can be known that each of these ten names penetrates these ten practices, and only with unobstructed layers can one bear the name 'Indra's Net.' One must understand the meaning of these verses to understand the previous names. The last two verses praise the last two of the ten Dharmas of serving virtuous friends mentioned earlier, because the latter two are relatively obscure, so the rest are omitted. The second part, from Shakya (Shakyamuni Buddha) onwards, explains the name of the established Dharma, that is, the Samantabhadra Samadhi of all Bodhisattvas is as deep and vast as the sea, like the Dharmadhatu. Because it is as profound as the names of sentient beings, it is said to be vast. Because of observing with excellent and subtle wisdom moment by moment, this name is established. The third part, 'Good son' (Sudhana) says 'Great Sage' below, explaining the karma and function of the Dharma gate, first asking, then answering. The answer is divided into two parts, first showing broad wisdom, then explaining the source of wisdom. The first part is divided into three parts, first understanding the Saha world (the world we live in), second, analogously understanding the kshetras sea (the collection of countless Buddha-fields), and finally, separately showing the cause and effect of Vairocana (Vairocana Buddha). The first part is also divided into two parts, first understanding the events of kalpas of kshetras dust, and then 'Good son, this Saha' below, analogously exhausting the future. The first part is also divided into two parts, one is understanding the causes and effects of good and evil in the world. 'Good roots not included in unwholesome roots,' such as upholding precepts with anger, etc. The next sentence is an analogous understanding. The second is 'Also, in that kalpa below,' understanding the causes and effects of transcending the world. Among them, there are also two parts, first understanding the cause and effect of the Buddha, and then 'Also knowing that Buddha assembly below,' understanding the Buddha's assembly. Among them, there are three parts, first understanding the Shravakas, second understanding the Pratyekabuddhas, and third understanding the Bodhisattvas. And the subsequent analogy exhausts the future, the text can be understood. The second part, 'Like knowing the Saha below,' analogously understanding the kshetras sea, among which there are two parts, first universally showing that much is known, and then separately showing the characteristics of what is known. Now, initially, there are six levels of analogy, and what is known later is broader than what is known earlier. The first two are both entire Buddha-fields incorporating multiple Buddha-fields, but the first only incorporates Buddha-fields of the same kind, so it is said to be 'dust number.' The second is Buddha-fields of different kinds, so it is said to be 'all,' because it is all kinds. The third is incorporating Buddha-fields in dust, so it is more subtle than the previous one. The fourth

即十三佛剎塵數圍繞界。及廣大眷屬世界。故云娑婆世界外等。五即普照十方熾然寶光明剎種所攝剎。通二十重。六即全蓮華藏世界海。后所謂下別顯所知相狀有十種。一廣博即所依種。二安立即因緣或所依住。三即輪圍。四即其中場地。五體類各殊。六轉者有二義。一如輪側轉形故。故世界成就品云。或有世界隨輪轉。二即劫轉變故七所依蓮華。八即其中須彌九隨緣立稱。十即結果屬因謂華藏世界海。是佛本願所嚴故云由力。第三亦念如來下別顯毗盧因果。于中二。先明因。然有二義。一者成上上。但總云本願力故。今別顯成剎之因。二者順從亦通正報之因。后得於如來下顯果可知。第二何以故下釋知所以。第四善財白言下顯法根源。先問后答。問中雖但問得法久近。而義已含修行久近。得此法門故。答中分四。一明最初佛所發心修行。二于中間多佛修行。三正明得法之時。四多劫修瑩此法。初中分二。初正顯本緣。二結會古今。前中分十。一王都時處。二太子超倫。于中先具相后遊觀。三寶女求歸。于中分四。一具德端嚴。二見其下白母求事。三彼香牙下夢睹佛興。四時妙德下自陳心。總有十偈。前三自述德堪。后七贊彼求納。四太子審問。有十二偈分三。初二問其屬緣。次三審其內過。后七邀其進善五女母代答

【現代漢語翻譯】現代漢語譯本即十三佛剎塵數圍繞界（指由十三佛剎那樣多的微塵數所圍繞的境界）。及廣大眷屬世界（指廣大的眷屬所居住的世界）。故云娑婆世界外等（所以說娑婆世界之外等等）。五即普照十方熾然寶光明剎種所攝剎（第五是指被普照十方熾然寶光明剎種所包含的佛剎）。通二十重（總共有二十重）。六即全蓮華藏世界海（第六是指完整的蓮華藏世界海）。后所謂下別顯所知相狀有十種（後面所說的，分別顯示所知事物的相狀有十種）：一廣博即所依種（一是廣博，即所依賴的種子）。二安立即因緣或所依住（二是安立，即因緣或者所依賴的住所）。三即輪圍（三是輪圍山）。四即其中場地（四是其中的場地）。五體類各殊（五是本體種類各不相同）。六轉者有二義（六是運轉，有兩種含義：一是像輪子的側面轉動那樣形成形狀，所以《世界成就品》中說：『或者有的世界隨著輪子轉動』。二是劫數轉變的緣故）。七所依蓮華（七是所依賴的蓮花）。八即其中須彌（八是其中的須彌山）。九隨緣立稱（九是隨著因緣而建立名稱）。十即結果屬因謂華藏世界海（十是結果歸屬於原因，指華藏世界海）。是佛本願所嚴故云由力（是佛陀的本願所莊嚴的，所以說是由於願力）。第三亦念如來下別顯毗盧因果（第三，也憶念如來，下面分別顯示毗盧遮那佛的因和果）。于中二（其中分為兩部分）：先明因（先說明因），然有二義（然而有兩種含義）：一者成上上（一是成就更上一層），但總云本願力故（但總的說是本願力的緣故），今別顯成剎之因（現在分別顯示成就佛剎的因）。二者順從亦通正報之因（二是順從也通達正報的因）。后得於如來下顯果可知（後面『得到如來』下面顯示果報，可以知道）。第二何以故下釋知所以（第二，『為什麼』下面解釋知道的原因）。第四善財白言下顯法根源（第四，善財童子稟告說，下面顯示法的根源）。先問后答（先提問后回答）。問中雖但問得法久近（提問中雖然只是問得到法的時間長短），而義已含修行久近（但意義已經包含修行時間的長短），得此法門故（因為得到了這個法門）。答中分四（回答中分為四個部分）：一明最初佛所發心修行（一是說明最初佛陀所發心修行）。二于中間多佛修行（二是在中間多位佛陀處修行）。三正明得法之時（三是正式說明得到法的時候）。四多劫修瑩此法（四是多劫修行磨練此法）。初中分二（最初的部分分為兩部分）：初正顯本緣（首先正式顯示根本因緣）。二結會古今（二是總結會合古代和現在）。前中分十（前面的部分分為十個方面）：一王都時處（一是王都的時間和地點）。二太子超倫（二是太子超越同輩），于中先具相后遊觀（其中先具備相好，然後出遊觀看）。三寶女求歸（三是寶女請求歸附），于中分四（其中分為四個部分）：一具德端嚴（一是具備德行和端莊的容貌）。二見其下白母求事（二是見到他之後稟告母親請求侍奉）。三彼香牙下夢睹佛興（三是在香牙樹下夢見佛陀興起）。四時妙德下自陳心（四是時妙德下面自己陳述心意），總有十偈（總共有十首偈頌），前三自述德堪（前面三首自己陳述德行堪當），后七贊彼求納（後面七首讚美他請求接納）。四太子審問（四是太子審問），有十二偈分三（有十二首偈頌，分為三個部分）：初二問其屬緣（最初兩首問她的家世）。次三審其內過（其次三首審問她的內在過失）。后七邀其進善（後面七首邀請她精進向善）。五女母代答（五是女子母親代替回答）。

【English Translation】 English version That is, the realm surrounded by dust-mote numbers of Buddha-lands (referring to a realm surrounded by as many dust-motes as there are in thirteen Buddha-lands), and the world of vast retinues (referring to the world inhabited by vast retinues). Hence it is said, 'Outside the Saha World,' etc. Five refers to the lands encompassed by the 'Universally Illuminating, Blazing Jewel Light Land-Seed' (普照十方熾然寶光明剎種). It encompasses twenty layers in total. Six refers to the entire Lotus Treasury World-Sea (蓮華藏世界海). The following describes the ten aspects of knowable phenomena: First, 'vast and extensive' refers to the seed upon which it relies. Second, 'establishment' refers to the conditions or the dwelling upon which it relies. Third, it is the 'wheel-enclosure' (輪圍). Fourth, it is the 'ground' within it. Fifth, the 'substances and categories' are each distinct. Sixth, 'rotation' has two meanings: one is like the side of a wheel turning, hence the 'World-Achievement Chapter' says: 'Or there are worlds that rotate with the wheel.' The second is due to the transformation of kalpas. Seventh, the 'lotus upon which it relies.' Eighth, it is the 'Mount Sumeru' within it. Ninth, 'names are established according to conditions.' Tenth, 'the result belongs to the cause,' referring to the Lotus Treasury World-Sea. It is adorned by the Buddha's original vows, hence it is said 'due to the power'. Third, 'also remembering the Tathagata' (亦念如來) below separately reveals the cause and effect of Vairocana (毗盧遮那佛). Among them are two parts: first, clarifying the cause, which has two meanings: one is to achieve a higher level, but generally speaking, it is due to the power of the original vows; now, it separately reveals the cause of achieving the Buddha-land. Second, compliance also leads to the cause of proper retribution. Later, 'obtaining the Tathagata' (得於如來) below reveals the result, which can be understood. Second, 'Why?' (何以故) below explains the reason for knowing. Fourth, 'Sudhana reported' (善財白言) below reveals the source of the Dharma. First question, then answer. Although the question only asks about the length of time since obtaining the Dharma, the meaning already includes the length of time of practice, because this Dharma-gate has been obtained. The answer is divided into four parts: first, clarifying the initial aspiration and practice of the Buddha; second, practicing with many Buddhas in between; third, formally clarifying the time of obtaining the Dharma; fourth, cultivating and polishing this Dharma for many kalpas. The initial part is divided into two parts: first, formally revealing the fundamental cause; second, concluding and uniting the ancient and the present. The former part is divided into ten aspects: first, the time and place of the royal capital; second, the prince surpassing his peers, in which first he possesses good marks, then he goes out for sightseeing; third, the jewel-maiden requests to return, which is divided into four parts: first, possessing virtue and dignified appearance; second, after seeing him, she reports to her mother requesting to serve him; third, under the 'Fragrant Tooth Tree' (香牙樹), she dreams of the Buddha arising; fourth, 'Time of Wonderful Virtue' (時妙德) below, she states her own mind, with a total of ten verses, the first three describing her own virtue as worthy, the last seven praising him and requesting acceptance. Fourth, the prince interrogates, with twelve verses divided into three parts: the first two ask about her family background; the next three examine her inner faults; the last seven invite her to advance towards goodness. Fifth, the maiden's mother answers on her behalf.

。明有德無過。亦不屬緣故應納受。三十一頌分六。初十一偈總顯報勝。次三偈別贊端嚴。三有三偈明其絕倫。四有五偈伎能內滿。五有八偈離非具德。末後一偈結贊所宜。六太子重邀。謂若不障道當隨汝意。于中先長行分二。初自述行深。后當於爾下恐其為障。后偈頌十偈分三。初六偈頌其行深。次二頌半邀其莫障后一偈半結令審思七女敬順從。有十四偈分三。初三忘苦眷德。次六希同勝行。即正是發菩提心。后五勸詣如來。八太子攝受由敬佛心歡故。九母陳慶遂故。重贊女德。十偈分四。初一標其遂志。次二德行懸同次四身語超倫。后三內心蘊德。十正共修行。亦分十段一詣佛供養。二時佛下聞經得法。三時彼太子下辭歸白父。四爾時大王下王審慶聞。五作是念下禪位往觀。六爾時下聞經得法。七其眾會人下兼益時會。八時佛下佛重現通。九時彼父王下。父王出家修證法門。十爾時太子下。太子紹位弘通大化。第二佛子于汝意下。結會古今。第二彼佛滅後下。見中間多佛略列四十。第三其最後佛下。正明得法之時。最後者。即六十億那由他之後耳。第四佛子我得此下。明多劫修瑩于中二。一於一剎塵劫修行。于中亦二。先多劫修行。未窮菩薩之境。后佛子若有下。明菩薩難遇見者不空。二佛子我見下於百剎塵劫修

行。于中亦二。初多劫修證未知菩薩解脫。后何以下釋不知所由釋中亦二。先總顯深廣。謂所以不知者。以稱事理之無邊等諸佛之境界故。斯則等覺菩薩解脫。十地不知故名普賢解脫。后佛子我于佛剎下。別顯深廣難知之相。謂一毛即不可窮。況多毛多身廣大之用。以是無盡無邊之法門故。于中五。一毛中見器世間。二見智正覺世間。三見眾生世間。四見菩薩修行。五佛子我于下總結不窮深廣。第五指示后友分二。先指后位。如后當釋。后頌前法臨行再述故。三十一偈分三。初一總顯菩薩益生。超頌前見者不空。生下女人染心之益。次十五偈明遠劫前事。長行所無。長行語真淨髮心。但論德女。今則收其雜善故敘遠緣以粗況妙。后十五偈正頌長行德女因緣。第六禮辭可知。上寄位修行相竟(已下入第七十六經)自下大文第二從摩耶下。有十一人。明會緣入實相。謂會前諸位差別之緣。令歸一實法界生於佛果。如摩耶生佛故次明之。然人雖十一約法唯九。約會為十。初一為總餘九為別故。摩耶得智幻法門。末後亦得幻住。始終相會該於中間。總別圓融歸實無二。故摩耶既會緣入實。何得更須十人。豈不向言總別相會。非別無以成總故。又顯是所會之緣。語十表其無盡。無盡之緣。皆成摩耶之實德故。又此一相義當等覺。

等覺方能親生佛故。等覺卻入重玄門中故。有十人多明入俗。初天主光且須正念無失。次可為世師。遍窮眾藝字智之門。無依無盡無著清凈。清凈則凈智發光。發光則智相無盡。無盡則誠愿不違。方能還歸幻住故。雖十一不失入實之言。始末皆幻方知諸緣體虛即實。今初總中文亦具六。第一依教趣求中二。初將詣觀成。后勝緣引導。前中三。初標將詣觀成。次作如是下別明觀念。后如是之人下思欲親承。今初摩耶昔雲天后。天后能生佛故。權教中說生佛七日命終生天。而晉經指在迦毗羅城。則顯常不滅矣。又上云此世界者。亦表即佛境界故。得觀佛境智。然說摩耶或云是實非化。或云是化非實。或云亦化亦實。或云非化非實皆帶方便。約此宗說。即法界實德人法圓融。二別明觀念中。初總念勝德已能闇合愿智幻門。后隨意生下。別念一十七身唯普眼見。冥契下文天后所現。三思欲親承可知。二作是念已下勝緣引導中三。初城神顯教修心。次身眾神密加授法。三法堂羅剎教求友之方。初中有三。初以華散。二作如是下。正以言教城神令護心城。是知無有一事非法門矣。心名城者。中有正覺法王萬德所聚故。有三十門分三。初有十二門明十度行。初后合二。中八各一次扶助成十一句。即初地凈治地法十種勝行。文少不次而

數全足。一信二慈。三堅固四悲。五舍六七皆慚愧。謂不容惡故。八無疲厭九如說行。十知諸經論。十一即成就世智故。能普曉眾生。后住持下七句福智圓滿。初二是福。后五是智。智中前三權。后二實。三佛子菩薩下結贊徴釋。第二身眾神密加授法中三。初贊友令欣。次從其耳下放光加被。后善財即得下善財獲益所謂十眼言不思議身者。十身無礙故。佛平等者佛佛同故。故異於前。但明法身余可思之。第三時有守護下教求友之方。于中三。初教次問后答。初中二。先教十法增其智。后示三昧息其亂。各有標釋結。今初釋中有十一心。一直二悲。三智四進。五信六深。七慈八凈。九益十巧。十一常。后示三昧釋中。于境不捨離等者。凡夫染境二乘舍境。權教縱觀空有互陳併爲缺減。若圓修者觸目對境窮盡法源。不取不捨故。央掘經云。摩訶衍者。所謂彼眼根于諸如來常了了分明。見具足無減修等。又云所謂眼入處。于諸如來。常明見來入門具足無減修等。余可知。結中處處遇友者。既定慧雙游無境不契。併爲道品。則真友懸通能如是行。為護正法堂也二說是語時下問。三羅剎下答有四法。一以友無不在故。二以法為體故。三身同友遍故。四智與境合故。如夢如影。又前三即離境界相。四則離心緣相。求善友者幸思此言

【現代漢語翻譯】現代漢語譯本數全足：一信（信心），二慈（慈愛）。三堅固（堅定），四悲（悲憫）。五舍（佈施），六七皆慚愧（慚愧於惡行）。謂不容惡故（因為不容忍邪惡）。八無疲厭（不疲倦厭煩），九如說行（如教導般實行）。十知諸經論（通曉各種經論）。十一即成就世智故（成就世間智慧），能普曉眾生（從而普遍開導眾生）。后住持下七句福智圓滿（後面住持的七句是福德和智慧圓滿）。初二是福（最初兩句是福德），后五是智（後面五句是智慧）。智中前三權（智慧中前三個是權巧方便），后二實（后兩個是真實智慧）。三佛子菩薩下結贊徴釋（第三部分，佛子菩薩以下，是總結讚歎並徵引解釋）。第二身眾神密加授法中三（第二部分，身眾神秘密加持傳授佛法，分為三部分）。初贊友令欣（首先讚歎善友使之歡喜），次從其耳下放光加被（其次從他的耳朵放出光明加持），后善財即得下善財獲益（最後善財童子獲得利益）。所謂十眼言不思議身者（所謂十眼所言不可思議身），十身無礙故（因為十身沒有障礙）。佛平等者佛佛同故（佛的平等是因為諸佛相同）。故異於前（所以不同於前面所說）。但明法身余可思之（只說明法身，其餘可以思考）。第三時有守護下教求友之方（第三部分，當時有守護以下，教導尋求善友的方法）。于中三（其中分為三部分）。初教次問后答（先教導，然後提問，最後回答）。初中二（最初的教導分為兩部分）。先教十法增其智（先教導十種方法來增長智慧），后示三昧息其亂（后展示三昧來平息混亂）。各有標釋結（各有標題、解釋和總結）。今初釋中有十一心（現在最初的解釋中有十一種心）。一直（正直），二悲（悲憫）。三智（智慧），四進（精進）。五信（信心），六深（深刻）。七慈（慈愛），八凈（清凈）。九益（利益），十巧（巧妙）。十一常（恒常）。后示三昧釋中（後面展示三昧的解釋中）。于境不捨離等者（對於境界不捨棄離開等等）。凡夫染境二乘舍境（凡夫執著染污的境界，二乘捨棄境界）。權教縱觀空有互陳併爲缺減（權教縱然觀察空和有，互相陳述也都是有缺陷的）。若圓修者觸目對境窮盡法源（如果圓滿修習的人，接觸到任何事物，面對任何境界，都能窮盡法的根源）。不取不捨故（因為不取不捨）。央掘經云（《央掘魔羅經》說）。摩訶衍者（大乘），所謂彼眼根于諸如來常了了分明（就是說他的眼根對於諸如來常常明瞭分明）。見具足無減修等（所見具足沒有減少修習等等）。又云所謂眼入處（又說所謂的眼入處），于諸如來常明見來入門具足無減修等（對於諸如來常常明見來入門，具足沒有減少修習等等）。余可知（其餘可以類推得知）。結中處處遇友者（總結中，處處遇到善友的人）。既定慧雙游無境不契（既然定慧雙修，沒有哪個境界不契合）。併爲道品（都成為修道的資糧）。則真友懸通能如是行（那麼真正的善友遙相溝通，能夠這樣修行），為護正法堂也（是爲了守護正法道場）。二說是語時下問（第二部分，說這些話的時候提問）。三羅剎下答有四法（第三部分，羅剎以下回答有四種方法）。一以友無不在故（一是因為善友無處不在）。二以法為體故（二是因為以法為本體）。三身同友遍故（三是因為身與善友遍佈）。四智與境合故（四是因為智慧與境界相合）。如夢如影（如同夢境和影子）。又前三即離境界相（而且前三個就是遠離境界相），四則離心緣相（第四個則是遠離心緣相）。求善友者幸思此言（尋求善友的人希望思考這些話）。 English version Completeness in numbers. One is faith (Śraddhā), two is loving-kindness (Maitrī). Three is steadfastness (Dṛḍhatā), four is compassion (Karuṇā). Five is giving (Dāna), six and seven are both shame and remorse (Hrī and Apatrāpya), meaning not tolerating evil. Eight is tireless (Anabhisarga), nine is practicing as taught (Yathāvad Anupatti). Ten is knowing all scriptures and treatises (Sarva Sūtra Śāstra Jñāna). Eleven is achieving worldly wisdom (Laukika Jñāna), thus being able to universally enlighten sentient beings. The seven sentences after 'sustaining' are the perfection of merit and wisdom. The first two are merit, the latter five are wisdom. Among wisdom, the first three are expedient (Upāya), the latter two are real (Tattva). The third part, from 'Buddha-son Bodhisattva' onwards, concludes with praise, citation, and explanation. The second part, the secret empowerment of the body and deities, has three sections. First, praising the friend to make him happy. Second, emitting light from his ear to bestow blessings. Third, Śudhana immediately gains benefits. The so-called 'ten eyes' refer to the inconceivable body, because the ten bodies are without obstruction. 'Buddhas are equal' means that Buddhas are the same. Therefore, it is different from what was said before. Only the Dharma-body is explained, the rest can be contemplated. The third part, from 'at that time there were guardians' onwards, teaches the method of seeking friends. It is divided into three sections. First teaching, then questioning, then answering. The initial teaching has two parts. First, teaching ten methods to increase wisdom, then showing Samādhi to calm the chaos. Each has a title, explanation, and conclusion. Now, the initial explanation has eleven minds. One is uprightness (Ṛjutā), two is compassion (Karuṇā). Three is wisdom (Jñāna), four is progress (Vyāyāma). Five is faith (Śraddhā), six is depth (Gambhīratā). Seven is loving-kindness (Maitrī), eight is purity (Śuddhatā). Nine is benefit (Hita), ten is skillfulness (Kauśalya). Eleven is constancy (Nityatā). In the explanation of showing Samādhi later. 'Not abandoning or leaving the environment' means that ordinary people are attached to defiled environments, while those of the Two Vehicles abandon environments. Expedient teachings, even if they discuss emptiness and existence alternately, are still incomplete. If one cultivates perfectly, one can exhaust the source of the Dharma by touching and facing any environment. Because one neither grasps nor abandons. The Aṅgulimālīya Sūtra says: 'Mahāyāna, is that the eye-root is always clearly and distinctly aware of all Tathāgatas, seeing completely without reduction or cultivation.' It also says: 'The so-called eye-entry is that one always clearly sees the entrance of the Tathāgatas, complete without reduction or cultivation.' The rest can be inferred. In conclusion, those who encounter friends everywhere, since they cultivate both Samatha and Vipassanā, there is no environment that does not accord. All become factors of the path. Then true friends communicate remotely and can act in this way, to protect the Dharma hall. Second, questioning when these words are spoken. Third, the Rākṣasa answers with four methods. One is because friends are everywhere. Two is because the Dharma is the essence. Three is because the body is the same and friends are everywhere. Four is because wisdom and environment are united, like dreams and shadows. Moreover, the first three are separated from the characteristics of the environment, and the fourth is separated from the characteristics of mental conditions. Those who seek good friends should contemplate these words.

【English Translation】 Completeness in numbers. One is faith (Śraddhā), two is loving-kindness (Maitrī). Three is steadfastness (Dṛḍhatā), four is compassion (Karuṇā). Five is giving (Dāna), six and seven are both shame and remorse (Hrī and Apatrāpya), meaning not tolerating evil. Eight is tireless (Anabhisarga), nine is practicing as taught (Yathāvad Anupatti). Ten is knowing all scriptures and treatises (Sarva Sūtra Śāstra Jñāna). Eleven is achieving worldly wisdom (Laukika Jñāna), thus being able to universally enlighten sentient beings. The seven sentences after 'sustaining' are the perfection of merit and wisdom. The first two are merit, the latter five are wisdom. Among wisdom, the first three are expedient (Upāya), the latter two are real (Tattva). The third part, from 'Buddha-son Bodhisattva' onwards, concludes with praise, citation, and explanation. The second part, the secret empowerment of the body and deities, has three sections. First, praising the friend to make him happy. Second, emitting light from his ear to bestow blessings. Third, Śudhana immediately gains benefits. The so-called 'ten eyes' refer to the inconceivable body, because the ten bodies are without obstruction. 'Buddhas are equal' means that Buddhas are the same. Therefore, it is different from what was said before. Only the Dharma-body is explained, the rest can be contemplated. The third part, from 'at that time there were guardians' onwards, teaches the method of seeking friends. It is divided into three sections. First teaching, then questioning, then answering. The initial teaching has two parts. First, teaching ten methods to increase wisdom, then showing Samādhi to calm the chaos. Each has a title, explanation, and conclusion. Now, the initial explanation has eleven minds. One is uprightness (Ṛjutā), two is compassion (Karuṇā). Three is wisdom (Jñāna), four is progress (Vyāyāma). Five is faith (Śraddhā), six is depth (Gambhīratā). Seven is loving-kindness (Maitrī), eight is purity (Śuddhatā). Nine is benefit (Hita), ten is skillfulness (Kauśalya). Eleven is constancy (Nityatā). In the explanation of showing Samādhi later. 'Not abandoning or leaving the environment' means that ordinary people are attached to defiled environments, while those of the Two Vehicles abandon environments. Expedient teachings, even if they discuss emptiness and existence alternately, are still incomplete. If one cultivates perfectly, one can exhaust the source of the Dharma by touching and facing any environment. Because one neither grasps nor abandons. The Aṅgulimālīya Sūtra says: 'Mahāyāna, is that the eye-root is always clearly and distinctly aware of all Tathāgatas, seeing completely without reduction or cultivation.' It also says: 'The so-called eye-entry is that one always clearly sees the entrance of the Tathāgatas, complete without reduction or cultivation.' The rest can be inferred. In conclusion, those who encounter friends everywhere, since they cultivate both Samatha and Vipassanā, there is no environment that does not accord. All become factors of the path. Then true friends communicate remotely and can act in this way, to protect the Dharma hall. Second, questioning when these words are spoken. Third, the Rākṣasa answers with four methods. One is because friends are everywhere. Two is because the Dharma is the essence. Three is because the body is the same and friends are everywhere. Four is because wisdom and environment are united, like dreams and shadows. Moreover, the first three are separated from the characteristics of the environment, and the fourth is separated from the characteristics of mental conditions. Those who seek good friends should contemplate these words.

。第二爾時善財受行下見敬咨問。先見次敬后問。初中先睹依后見正。今初先受行其教躡前起后。近躡羅剎之言。遠通前三勝友。以前二神並未有答故。即由前三位調練故。得睹斯勝報。后即時下正明所見。于中三。初明蓮華所證法界。自性無染故曰蓮華。無明既開不離心內如從地涌。亦表性凈萬行之四從法性地而出現故。此即十定中普賢之華也。二于其臺下明臺上樓觀。謂能證權實二智。依于所證而重現故。智包無外云普納十方。總攝五位自分勝進。故云千柱行列。其一一事皆有所表。恐厭繁文。三其樓觀下。明樓中寶座即智體自空。故云樓中有座。空具性德故廣顯莊嚴。二爾時善財下見友正報。于中二先結前標后。前但明主座。今雙結主伴。后所謂下別顯身云。于中亦二。先明身相。后顯身業。前中亦二。先明萬類難思身。后明一類超勝身。前中亦二。先顯別相。后明通體。今初有四十身。于中或唯約事。如普遍色身。或唯約理。如十二十三不生不滅身。以本無生起滅亦不為滅故。或事理交徹。如第三十二三十五無生不生色身。以事顯理故。于中無生。則約自願所成。無別有生。不生則隨他而現。生即不生。余可思準。后如是身者下明其通體。謂離有取蘊故。二爾時善財下。明一類超勝身。約唯女故。二現如是等

【現代漢語翻譯】現代漢語譯本第二，這時，善財童子在修行中見到、尊敬並請教（善知識）。先是見到，然後是尊敬，最後是請教。在『初中先睹依后見正』中，現在首先是接受並修行（善知識）的教誨，這是承前啓後。近處呼應羅剎（Rakshasa，夜叉）的話語，遠處貫通前面三位善友。因為前兩位神（指前面遇到的善知識）並沒有回答（善財童子的疑問），所以通過前面三位的調伏和訓練，才得以見到這種殊勝的果報。後面『即時下』正式說明所見到的景象。其中分為三部分。首先說明蓮花所證悟的法界。自性沒有污染，所以稱為蓮花。無明（Avidyā，佛教術語，指對事物真相的迷惑和無知）既然已經開啟，就不離心內，如同從地涌出。也表示清凈的自性以及萬行的開展，都是從法性之地而出現的。這也就是十定（佛教禪定中的十種境界）中的普賢（Samantabhadra，佛教菩薩名）之華。第二，在『于其臺下』說明臺上的樓觀。這是指能夠證悟權智和實智。依于所證悟的境界而重新顯現。智慧包容無外，所以說『普納十方』。總攝五位（佛教修行中的五個階段）的自分勝進，所以說『千柱行列』。其中的每一件事物都有所表徵，恐怕過於繁瑣。第三，在『其樓觀下』說明樓中的寶座，即是智體自性本空。所以說樓中有座。空性具足自性功德，所以廣為顯現莊嚴。第二，這時，善財童子見到善知識的正報。其中分為兩部分，首先是總結前面並標示後面。前面只是說明主座，現在同時總結主座和眷屬。後面『所謂下』分別顯示身云。其中也分為兩部分，首先說明身相，然後顯示身業。前面說明身相也分為兩部分，首先說明萬類難以思議之身，然後說明一類超勝之身。前面說明萬類難以思議之身也分為兩部分，首先顯示別相，然後說明通體。現在首先有四十身。其中或者只是就事相而言，例如普遍色身；或者只是就理體而言，例如第十、第十二、第十三不生不滅身，因為本來沒有生起，所以滅也不成為滅；或者事理交徹，例如第三十二、第三十五無生不生色身，用事相來顯明理體。其中『無生』，是就自願所成而言，沒有另外的生起；『不生』，則是隨順他人而顯現。生即是不生，其餘可以類推。後面『如是身者下』說明其通體，是指遠離有取蘊（Upādānakkhandha，佛教術語，指執取五蘊為我）的緣故。第二，這時，善財童子說明一類超勝之身，是就唯有女性而言。第二，顯現如此等等。

【English Translation】 English version Secondly, at that time, Sudhana (Śreṣṭhidāraka, a youth who sought enlightenment) saw, revered, and inquired (of the wise teachers) during his practice. First he saw, then he revered, and finally he inquired. In 'first seeing relies on later correct seeing,' now it is first accepting and practicing (the teachings of the wise teachers), which is to carry on from the past and lead to the future. It closely echoes the words of Rakshasa (Yaksa, a type of mythical being), and remotely connects to the previous three virtuous friends. Because the previous two deities (referring to the wise teachers encountered earlier) did not answer (Sudhana's questions), it was through the taming and training of the previous three that he was able to see this extraordinary reward. Later, 'immediately below' formally describes what was seen. It is divided into three parts. First, it explains the Dharma realm (Dharmadhātu, the ultimate nature of reality) realized by the lotus flower. The self-nature is without defilement, so it is called a lotus flower. Since ignorance (Avidyā, a Buddhist term referring to delusion and ignorance of the true nature of things) has been opened, it is not separate from the mind, like emerging from the earth. It also indicates that the pure self-nature and the development of myriad practices arise from the ground of Dharma-nature. This is the flower of Samantabhadra (a Bodhisattva in Buddhism) in the ten Samādhis (ten states of meditative absorption). Second, 'below the platform' explains the pavilions on the platform. This refers to the ability to realize expedient wisdom and ultimate wisdom. It reappears based on what has been realized. Wisdom encompasses everything, so it is said to 'universally receive the ten directions.' It comprehensively gathers the self-advancement of the five stages (five stages in Buddhist practice), so it is said to have 'rows of thousands of pillars.' Each of these things has its own significance, fearing it would be too tedious. Third, 'below the pavilions' explains the jeweled seat in the pavilion, which is the empty nature of the wisdom body itself. Therefore, it is said that there is a seat in the pavilion. Emptiness is complete with the virtues of self-nature, so it widely manifests adornments. Secondly, at this time, Sudhana saw the correct reward of the virtuous friend. It is divided into two parts, first summarizing the previous and indicating the following. The previous only explained the main seat, now it summarizes both the main seat and the retinue. Later, 'what is called below' separately displays the cloud of bodies. It is also divided into two parts, first explaining the characteristics of the body, then displaying the activities of the body. The previous explanation of the characteristics of the body is also divided into two parts, first explaining the body that is difficult for myriad beings to conceive, then explaining the body that surpasses all others. The previous explanation of the body that is difficult for myriad beings to conceive is also divided into two parts, first displaying the distinct characteristics, then explaining the common essence. Now, first there are forty bodies. Among them, it may only be in terms of phenomena, such as the universal body of form; or only in terms of principle, such as the tenth, twelfth, and thirteenth bodies that are neither born nor extinguished, because there was originally no arising, so extinction does not become extinction; or phenomena and principle interpenetrate, such as the thirty-second and thirty-fifth bodies of form that are neither born nor unborn, using phenomena to manifest principle. Among them, 'unborn' refers to what is accomplished by one's own vows, without another arising; 'not born' refers to appearing in accordance with others. Birth is non-birth, and the rest can be inferred by analogy. Later, 'such a body below' explains its common essence, which means being away from the aggregates of clinging (Upādānakkhandha, Buddhist term referring to clinging to the five aggregates as self). Secondly, at this time, Sudhana explained the body that surpasses all others, which is only in terms of women. Secondly, manifesting such and so on.

下明身業中二。初總標。後行于平等下別顯亦二。先明十度行。唯精進在於忍前。余皆如次。謂初明檀。次出生下戒。戒能生長故。三修習下進。四觀察下忍。五具眾下定。六恒轉下般若。七見諸如來下方便。八成就大愿下愿。九心恒遍入下力。十得佛智光下智。后修習一切如來下明二嚴行。未為佛母者是其本行故。第二爾時善財下。設敬自道已深故。現身等彼。上二並是住體遍應。第三白言大聖下咨問所以。敘文殊等者。若約等覺則因位極故。若約會緣。從初發心一一善友皆是所會之緣。同入比故。第三答言佛子下示已法界。于中三。初明體二業用三根源。今初大有二義。一愿大。愿為一切諸佛母故。二智大。智亦二義。一權智即能起大愿。能成幻事。二實智即是般若。生佛真身。幻亦二義。一愿智體虛當相名幻故。上文云。幻智即是菩薩。菩薩即是幻智故。能無不為。二者即智所作生佛之義。謂於己身不壞小而廣容。若於佛身無生起而現起。又愿收普賢智收文殊。皆入大幻同爲般若。亦名佛母。二是故常為下業用中二。先總。后佛子如我下別。于中有四。一為現在遮那母。二善男子如今下。為過去諸佛母。三如此世界下為賢劫千佛母。義通三世。四如於此三千下。結通橫豎無窮。初中二。先標為剎海舍那母。后又

【現代漢語翻譯】現代漢語譯本下文闡明身業的兩個方面。首先是總體的標示，然後是『行於平等』之後分別顯示的兩個方面。首先闡明十度行（Dasaparamita）。只有精進（Viriya）在忍辱（Ksanti）之前，其餘都按順序排列。也就是說，首先闡明佈施（Dana），其次是『出生』之後的持戒（Sila），因為戒能生長善法。第三是『修習』之後的精進，第四是『觀察』之後的忍辱，第五是『具眾』之後的禪定（Dhyana），第六是『恒轉』之後的般若（Prajna），第七是『見諸如來』之後的方便（Upaya），第八是『成就大愿』之後的愿（Pranidhana），第九是『心恒遍入』之後的力（Bala），第十是『得佛智光』之後的智（Jnana）。之後，『修習一切如來』之後闡明二嚴行（Adhikarana）。『未為佛母者』是其根本修行。第二，『爾時善財』之後，因為已經表達了恭敬和自謙，所以示現自身與他們相同。以上兩點都是住體遍應（Vyuha）。第三，『白言大聖』之後，諮詢其中的原因。敘述文殊（Manjusri）等，如果從等覺（Samantabhadra）的角度來看，是因為因位到了極致。如果從會緣的角度來看，從最初發心開始，每一位善友都是所會之緣，一同進入其中。第三，『答言佛子』之後，展示自己的法界（Dharmadhatu）。其中有三個方面：一是闡明體，二是業用，三是根源。現在首先闡明體，體有兩層含義：一是愿大，因為愿是一切諸佛之母。二是智大，智也有兩層含義：一是權智，即能發起大愿，能成就幻事。二是實智，即是般若，能生佛的真身。幻也有兩層含義：一是愿智的體性是虛幻的，當下的相貌被稱為幻。上文說，幻智就是菩薩（Bodhisattva），菩薩就是幻智，所以無所不能。二是智所作的生佛之義。也就是說，在自身不壞小的情況下，能廣大地容納。如果在佛身沒有生起的情況下，能顯現生起。而且愿收攝普賢（Samantabhadra），智收攝文殊，都進入大幻，一同作為般若，也稱為佛母。二是『是故常為』之後，在業用中分為兩個方面：先是總體的，后是『佛子如我』之後分別的。其中有四個方面：一是為現在的遮那（Vairocana）之母，二是『善男子如今』之後，為過去諸佛之母，三是『如此世界』之後，為賢劫千佛之母，意義貫通三世。四是『如於此三千』之後，總結貫通橫豎無窮。最初的方面分為兩個部分：先是標示為剎海（Buddhaksetra）舍那之母，后是...

【English Translation】 English version The following elucidates the two aspects of bodily karma. First, a general indication, followed by separate displays after 'acting in equality.' First, the ten perfections (Dasaparamita) are explained. Only diligence (Viriya) precedes patience (Ksanti); the rest are in order. That is, first, generosity (Dana) is explained; second, morality (Sila) after 'giving rise,' because morality can nurture goodness. Third, diligence after 'cultivating'; fourth, patience after 'observing'; fifth, concentration (Dhyana) after 'possessing the assembly'; sixth, wisdom (Prajna) after 'constantly turning'; seventh, skillful means (Upaya) after 'seeing all the Tathagatas'; eighth, vow (Pranidhana) after 'accomplishing great vows'; ninth, strength (Bala) after 'the mind constantly pervading'; and tenth, knowledge (Jnana) after 'obtaining the light of Buddha's wisdom.' After that, 'cultivating all the Tathagatas' elucidates the two adornment practices (Adhikarana). 'Those who have not been Buddha-mothers' are their fundamental practices. Second, after 'then Sudhana,' because respect and humility have already been expressed, he manifests himself as being the same as them. The above two points are both pervasive responses of the abiding essence (Vyuha). Third, after 'speaking, Great Sage,' he inquires about the reason for this. Narrating Manjusri (Manjusri) and others, if viewed from the perspective of perfect enlightenment (Samantabhadra), it is because the causal position has reached its limit. If viewed from the perspective of the assembly of conditions, from the initial arising of the mind, each good friend is a condition to be assembled, entering together. Third, after 'answering, son of Buddha,' he shows his own Dharma realm (Dharmadhatu). Within this, there are three aspects: first, elucidating the essence; second, the function; and third, the source. Now, first, the essence is elucidated, which has two meanings: first, the greatness of the vow, because the vow is the mother of all Buddhas. Second, the greatness of wisdom, which also has two meanings: first, expedient wisdom, which can arouse great vows and accomplish illusory deeds; second, real wisdom, which is Prajna, capable of generating the true body of the Buddha. Illusion also has two meanings: first, the nature of the wisdom of vows is illusory, and the present appearance is called illusion. The text above says that illusory wisdom is the Bodhisattva (Bodhisattva), and the Bodhisattva is illusory wisdom, so there is nothing that cannot be done. Second, the meaning of the Buddha's birth is created by wisdom. That is, while one's own body does not break down into smallness, it can broadly accommodate. If there is no arising in the Buddha's body, it can manifest arising. Moreover, the vow gathers Samantabhadra (Samantabhadra), and wisdom gathers Manjusri, both entering the great illusion, together acting as Prajna, also called the Buddha-mother. Second, after 'therefore, constantly acting,' the function is divided into two aspects: first, the general, and then the separate after 'son of Buddha, like me.' Within this, there are four aspects: first, being the mother of the present Vairocana (Vairocana); second, after 'good man, now,' being the mother of the Buddhas of the past; third, after 'this world,' being the mother of the thousand Buddhas of the Bhadrakalpa, the meaning pervading the three times. Fourth, after 'like in this three thousand,' summarizing and connecting the infinite horizontally and vertically. The initial aspect is divided into two parts: first, indicating being the mother of the Buddhaksetra (Buddhaksetra) sea Vairocana, and then...

善男子下別顯生佛之相。于中四。第一毛光為先相。于中五。一光入身。二光現變。三見八相。四現因果。五令身難思。謂不大而容十方故。第二爾時菩薩下。正明自在入胎。于中亦五。一眷屬翼從。二菩薩現通。三光明息苦。四現變入胎。五入已游步。第三又唸唸中下腹包眾海難思。第四善男子如此下。舉此類于百億。本來無二者稱一性故。非一處住者體周遍故。非多處住者不如事故。又上句不壞多故。下句不壞一故。又上句理如事故。下句事如理故。又一與多相即入故。此並釋中智幻之義下。二三四段文並可知。第三爾時善財下辨法根源。先問后答。答中六。一輪王久遠。言非後身菩薩所知者。顯唯佛知非但久遠。亦顯時無時相佛智契故。二彼王城下有佛魔來。三聖帝助降。表智王助體本覺現故。此時已得菩薩神通。明今始成非實始也。四場神興愿智假慈興故。神生子想。五結會古今。六為母普周前來為生時之母。即是愿母。此明為成道時母即智母矣。臍中放光者。生長同氣之所表。佛佛皆從無二理生故。后三段可知。第二遂往天宮下十友別明會緣。然位德已極托跡凡流。深悲接生不標神異。但以法利人。又顯求者道深。或但示法門之名。則懸領旨趣。第一天主光即幻智念力。善友言天主光者。謂悲智勝用光凈自

在。破闇義故。父名正念者。此由定發。故故法門名無礙清凈念初一句即依教趣求。第二見彼下。見敬咨問。第三天女答。下示已法門于中二。先標名。謂以一念無礙智普觀三世。無不明現而無去來今。為無礙念不雜異念。為清凈念。唸佛功德有益悲智。故曰莊嚴。后善男子下明業用。于中三。一念最初一劫。二又憶下中間諸劫。三善男子如是憶下總結多劫。非唯憶念。亦于彼多劫多佛聞持此門。余並可知。下諸善友六段之文。多有不具皆可思準。第二童子師遍友幻智師範。善知識謂為童蒙師。遍與眾生為善友故。居迦毗羅黃色城者。中道軌物故。不得法者略有四義。一與眾藝法門同故。二法有所付顯流通故。三表一切法門體無二故。四表無所得方為得故。第三善知眾藝幻智字母善知識中。初二可知第三時彼童子下。授已法門中二。初標名體。謂以無礙智窮世間之伎藝故。二我怛下顯其業用。字母為眾藝之勝書說之本。故偏明之。有標列結。列有四十二門。皆言般若波羅蜜門者。從字入于無相智故。字義為門故。毗盧遮那經中皆言不可得。智無所得即般若故。又文殊五字經云。受持此陀羅尼。即入一切法平等。速得成就摩訶般若。才誦一遍如持一切八萬四千修多羅藏。然初五字若準阿目佉三藏。即全是文殊真言。若準

【現代漢語翻譯】現代漢語譯本在。『破闇義故（因為能破除愚昧的緣故）』。父名正念者（父親名為正念的人），這是由於禪定而引發的。所以這個法門名為無礙清凈念。第一句『即依教趣求』，是說依照教法去追求。第二句『見彼下』，是說見到后恭敬地請教。第三句『天女答』，是說天女回答。下面展示這個法門，其中分為兩部分。首先是標明名稱，即以一念無礙的智慧普遍觀察三世，沒有不明顯呈現的，也沒有過去、現在、未來之分。這是無礙念，不夾雜其他念頭，是清凈念。憶念佛的功德，對悲智有益處，所以說是莊嚴。後面『善男子下』說明這個法門的功用，其中分為三部分。一是憶念最初一劫的事情，二是『又憶下』憶念中間的各個劫的事情，三是『善男子如是憶下』總結憶念多個劫的事情。不僅僅是憶念，也在那多個劫中，從多位佛那裡聽聞並受持這個法門。其餘的內容都可以類推得知。下面的『諸善友六段之文』，很多地方不完整，都可以思考並類推。第二位善知識是童子師遍友幻智師範。善知識可以作為童蒙的老師，普遍地與眾生結為善友。居住在迦毗羅黃色城，是因為遵循中道。『不得法者』大概有四種含義：一是與各種技藝法門相同，二是法有所付託，顯示流通，三是表明一切法門本體沒有差別，四是表明無所得才是真正的得到。第三位善知識是善知眾藝幻智字母善知識。前兩個容易理解，第三個『時彼童子下』，傳授法門分為兩部分。首先是標明名稱和本體，即用無礙的智慧窮盡世間的技藝。二是『我怛下』顯示其功用。字母是各種技藝中最重要的，是書寫和言說的根本，所以特別說明。有標列結，列出了四十二個法門，都說『般若波羅蜜門』，是因為從文字進入到無相的智慧。文字的意義就是門。在《毗盧遮那經》中都說不可得，智慧無所得就是般若。另外，《文殊五字經》中說，受持這個陀羅尼，就能進入一切法平等，迅速成就摩訶般若。才誦讀一遍，就相當於持誦一切八萬四千修多羅藏。然而，最初的五個字如果按照阿目佉三藏的說法，就全是文殊真言。如果按照...

【English Translation】 English version In. 'Because of the meaning of breaking through darkness (Po An Yi Gu)' [Because it can break through ignorance]. 'The father's name is Right Mindfulness (Fu Ming Zheng Nian Zhe)' [The father's name is a person named Right Mindfulness], this is due to the development of Samadhi. Therefore, this Dharma gate is named Unobstructed Pure Mindfulness. The first sentence 'namely, according to the teachings, seek (Ji Yi Jiao Qu Qiu)', means to seek according to the teachings. The second sentence 'see below (Jian Bi Xia)', means to respectfully ask after seeing. The third sentence 'the heavenly maiden answers (Tian Nu Da)', means the heavenly maiden answers. The following shows this Dharma gate, which is divided into two parts. The first is to mark the name, that is, to universally observe the three worlds with one thought of unobstructed wisdom, and there is nothing that is not clearly presented, and there is no distinction between past, present, and future. This is unobstructed mindfulness, not mixed with other thoughts, it is pure mindfulness. Remembering the merits of the Buddha is beneficial to compassion and wisdom, so it is called adornment. The following 'Good man below (Shan Nan Zi Xia)' explains the function of this Dharma gate, which is divided into three parts. The first is to remember the events of the first Kalpa, the second is 'and remember below (You Yi Xia)' to remember the events of the various Kalpas in the middle, and the third is 'Good man, thus remember below (Shan Nan Zi Ru Shi Yi Xia)' to summarize the memory of multiple Kalpas. Not only remembering, but also in those multiple Kalpas, hearing and upholding this Dharma gate from many Buddhas. The rest can be inferred. The following 'The six sections of the good friends (Zhu Shan You Liu Duan Zhi Wen)', many places are incomplete, and can be thought and inferred. The second good advisor is the child teacher Bian You Huan Zhi Shi Fan. A good advisor can be a teacher for children and make good friends with all beings. Living in the yellow city of Kapilavastu is because of following the Middle Way. 'Those who do not obtain the Dharma (Bu De Fa Zhe)' probably have four meanings: one is the same as various art Dharma gates, the second is that the Dharma is entrusted to show circulation, the third is to show that the essence of all Dharma gates is no different, and the fourth is to show that non-attainment is true attainment. The third good advisor is the good knowledge of various arts, illusory wisdom, and alphabet. The first two are easy to understand, and the third 'When that child is below (Shi Bi Tong Zi Xia)', the transmission of the Dharma gate is divided into two parts. The first is to mark the name and essence, that is, to exhaust the skills of the world with unobstructed wisdom. The second is 'I Da below (Wo Da Xia)' to show its function. The alphabet is the most important of all skills, and is the foundation of writing and speaking, so it is specially explained. There are marks, lists, and conclusions, listing forty-two Dharma gates, all saying 'Prajna Paramita Gate', because from the words to enter the non-dual wisdom. The meaning of the word is the gate. In the 'Vairochana Sutra', it is said that it is unattainable, and the wisdom of non-attainment is Prajna. In addition, the 'Manjushri Five-Syllable Sutra' says that by upholding this Dharani, one can enter the equality of all Dharmas and quickly achieve Maha Prajna. Reciting it once is equivalent to holding all eighty-four thousand Sutra collections. However, if the first five words are based on the Amoghavajra Tripitaka, they are all Manjushri mantras. If according to...

今本。而第二一字不同。今依彼經釋之。一阿者是無生義。以無生之理。統該萬法故。經云。無差別境而菩薩得此無生。則能達諸法空斷一切障。故云威力。二多者。彼經第二當啰字。是清凈無染離塵垢義。今云多者。毗盧遮那經。釋多雲如如解脫。金剛頂。云如如不可得故。謂如即無邊差別故。如不可得。此順多字義。應是譯人之誤。啰多二字字形相近。聲相濫故。若順無塵垢釋。以無邊之門。方凈塵垢。三波者。五字經云。亦無第一義諦。諸法平等。謂真俗雙亡是真法界。諸法皆等即是普照。四者者。諸法無有諸行。謂諸行既空故。遍摧差別。五那者。諸法無有性相。言說文字皆不可得。謂性相雙亡故無所依。能所詮亡是謂無上。又云。以那字無性相故。者字無有諸行。者字無有諸行故。跛字無第一義。跛字無第一義故啰字無塵垢義。以啰字無塵垢義故。阿字法本不生。以阿字法本不生。故。那字無有性相。汝知是要。當觀是心本來清凈無染無著。離我我所分別之相。遮那經中字義與此無殊。下多依彼經。及阿目佉所譯。而梵音輕重有殊釋義無別。六邏字悟一切法離世間故。愛支因緣永不現故。離世故無依。愛不現故無垢。七拖字。悟一切法調伏寂靜。真如平等無分別故。方為不退轉方便。八婆字悟一切法離縛解

【現代漢語翻譯】現代漢語譯本：現在這個版本和另一個版本在第二十一個字上有所不同。現在依照那個版本來解釋。一，『阿』字是無生的意思。因為無生的道理，統攝所有萬法。所以經中說：『在無差別境界中菩薩證得無生，就能通達諸法皆空，斷除一切障礙。』所以說是威力。二，『多』字，在那個版本的經文中，第二個字是『啰』字，是清凈無染，遠離塵垢的意思。現在說是『多』字，在《毗盧遮那經》中，解釋『多』為如如解脫。《金剛頂經》中說，如如是不可得的。意思是說，如即是無邊差別，所以如是不可得的。這順應了『多』字的意義，應該是翻譯的人的錯誤。『啰』和『多』二字字形相近，聲音也容易混淆。如果按照無塵垢來解釋，用無邊的法門，才能清凈塵垢。三，『波』字，《五字經》中說，也沒有第一義諦，諸法平等。意思是說，真諦和俗諦都消亡才是真正的法界。諸法皆平等，就是普照。四，『者』字，諸法沒有諸行。意思是說，諸行既然是空的，就能普遍摧毀差別。五，『那』字，諸法沒有性相，言說文字都不可得。意思是說，性相都消亡了，所以無所依賴。能詮釋的和所詮釋的都消亡了，這就是無上。又說，因為『那』字沒有性相，所以『者』字沒有諸行。『者』字沒有諸行，所以『跛』字沒有第一義。『跛』字沒有第一義，所以『啰』字沒有塵垢義。因為『啰』字沒有塵垢義，所以『阿』字法的本性是不生的。因為『阿』字法的本性是不生的，所以『那』字沒有性相。你要知道這個要點，應當觀照這顆心本來清凈無染無著，遠離我與我所的分別之相。《遮那經》中字的意義與此沒有什麼不同。下面大多依據那個版本的經文，以及《阿目佉》所翻譯的，只是梵音的輕重有所不同，解釋的意義沒有區別。六，『邏』字，覺悟一切法遠離世間。愛支（Tanha）的因緣永遠不現前。遠離世間所以無所依賴，愛不現前所以沒有塵垢。七，『拖』字，覺悟一切法調伏寂靜，真如平等沒有分別。才是真正的不退轉的方便。八，『婆』字，覺悟一切法遠離束縛和解脫。 English version: This version differs from another version in the twenty-first character. Now, I will explain it according to that version. First, the syllable 'A' (阿) means unborn. Because the principle of unborn encompasses all dharmas. Therefore, the sutra says: 'In the realm of non-differentiation, the Bodhisattva attains the unborn, and can understand that all dharmas are empty, and cut off all obstacles.' Therefore, it is called power. Second, the syllable 'Da' (多), in that version of the sutra, the second syllable is 'Ra' (啰), which means pure, unblemished, and free from dust. Now it is said to be 'Da' (多). In the Vairochana Sutra (毗盧遮那經), 'Da' is explained as Suchness Liberation. In the Vajrasekhara Sutra (金剛頂經), it is said that Suchness is unattainable. It means that Suchness is boundless differentiation, so Suchness is unattainable. This is in accordance with the meaning of the syllable 'Da' (多), and it should be a mistake by the translator. The shapes of the syllables 'Ra' (啰) and 'Da' (多) are similar, and the sounds are easily confused. If explained according to being free from dust, only with boundless Dharma doors can dust be purified. Third, the syllable 'Pa' (波), the Five Syllable Sutra (五字經) says that there is also no ultimate truth, and all dharmas are equal. It means that the extinction of both true and conventional truths is the true Dharma realm. All dharmas are equal, which is universal illumination. Fourth, the syllable 'Cha' (者), dharmas have no activities. It means that since all activities are empty, they can universally destroy differentiation. Fifth, the syllable 'Na' (那), dharmas have no nature or characteristics, and words and language are unattainable. It means that since both nature and characteristics are extinguished, there is nothing to rely on. The expresser and the expressed are extinguished, which is called unsurpassed. It is also said that because the syllable 'Na' (那) has no nature or characteristics, the syllable 'Cha' (者) has no activities. Because the syllable 'Cha' (者) has no activities, the syllable 'Ba' (跛) has no ultimate meaning. Because the syllable 'Ba' (跛) has no ultimate meaning, the syllable 'Ra' (啰) has no meaning of being free from dust. Because the syllable 'Ra' (啰) has no meaning of being free from dust, the nature of the syllable 'A' (阿) is unborn. Because the nature of the syllable 'A' (阿) is unborn, the syllable 'Na' (那) has no nature or characteristics. You should know this key point, and you should contemplate that this mind is originally pure, unblemished, unattached, and free from the distinctions of self and what belongs to self. The meaning of the syllables in the Vairochana Sutra (遮那經) is not much different from this. The following is mostly based on that version of the sutra, and the translation by Amoghavajra (阿目佉), only the tones of the Sanskrit sounds are slightly different, and the meaning of the explanation is no different. Sixth, the syllable 'La' (邏), realizes that all dharmas are apart from the world. The condition of craving (Tanha 愛支) never appears. Being apart from the world, therefore, there is nothing to rely on. Craving does not appear, therefore, there is no defilement. Seventh, the syllable 'Ta' (拖), realizes that all dharmas are tamed and tranquil, Suchness is equal and without discrimination. This is the true expedient of non-retrogression. Eighth, the syllable 'Bha' (婆), realizes that all dharmas are apart from bondage and liberation.

【English Translation】 English version: This version differs from another version in the twenty-first character. Now, I will explain it according to that version. First, the syllable 'A' (阿) means unborn. Because the principle of unborn encompasses all dharmas. Therefore, the sutra says: 'In the realm of non-differentiation, the Bodhisattva attains the unborn, and can understand that all dharmas are empty, and cut off all obstacles.' Therefore, it is called power. Second, the syllable 'Da' (多), in that version of the sutra, the second syllable is 'Ra' (啰), which means pure, unblemished, and free from dust. Now it is said to be 'Da' (多). In the Vairochana Sutra (毗盧遮那經), 'Da' is explained as Suchness Liberation. In the Vajrasekhara Sutra (金剛頂經), it is said that Suchness is unattainable. It means that Suchness is boundless differentiation, so Suchness is unattainable. This is in accordance with the meaning of the syllable 'Da' (多), and it should be a mistake by the translator. The shapes of the syllables 'Ra' (啰) and 'Da' (多) are similar, and the sounds are easily confused. If explained according to being free from dust, only with boundless Dharma doors can dust be purified. Third, the syllable 'Pa' (波), the Five Syllable Sutra (五字經) says that there is also no ultimate truth, and all dharmas are equal. It means that the extinction of both true and conventional truths is the true Dharma realm. All dharmas are equal, which is universal illumination. Fourth, the syllable 'Cha' (者), dharmas have no activities. It means that since all activities are empty, they can universally destroy differentiation. Fifth, the syllable 'Na' (那), dharmas have no nature or characteristics, and words and language are unattainable. It means that since both nature and characteristics are extinguished, there is nothing to rely on. The expresser and the expressed are extinguished, which is called unsurpassed. It is also said that because the syllable 'Na' (那) has no nature or characteristics, the syllable 'Cha' (者) has no activities. Because the syllable 'Cha' (者) has no activities, the syllable 'Ba' (跛) has no ultimate meaning. Because the syllable 'Ba' (跛) has no ultimate meaning, the syllable 'Ra' (啰) has no meaning of being free from dust. Because the syllable 'Ra' (啰) has no meaning of being free from dust, the nature of the syllable 'A' (阿) is unborn. Because the nature of the syllable 'A' (阿) is unborn, the syllable 'Na' (那) has no nature or characteristics. You should know this key point, and you should contemplate that this mind is originally pure, unblemished, unattached, and free from the distinctions of self and what belongs to self. The meaning of the syllables in the Vairochana Sutra (遮那經) is not much different from this. The following is mostly based on that version of the sutra, and the translation by Amoghavajra (阿目佉), only the tones of the Sanskrit sounds are slightly different, and the meaning of the explanation is no different. Sixth, the syllable 'La' (邏), realizes that all dharmas are apart from the world. The condition of craving (Tanha 愛支) never appears. Being apart from the world, therefore, there is nothing to rely on. Craving does not appear, therefore, there is no defilement. Seventh, the syllable 'Ta' (拖), realizes that all dharmas are tamed and tranquil, Suchness is equal and without discrimination. This is the true expedient of non-retrogression. Eighth, the syllable 'Bha' (婆), realizes that all dharmas are apart from bondage and liberation.

故。方入金剛場。九茶字。悟一切法離熱矯穢得清涼故。是普摧義。十沙字。悟一切法無掛礙故。如海含像。嚩字悟一切法言語道斷故。能遍安住。哆字。悟一切法真不動故。不動則圓滿發光。也字。悟如實不生故。則諸乘差別積聚皆不可得。瑟吒字。悟一切法制伏任持相不可得故。普光明即能制伏。任持煩惱即所制伏。息即伏義。迦字。悟作者不可得則作業如雲。皆無差別。娑上字即時平等性。么字。即我所執性。我慢高舉若眾峰齊峙。我慢則生死長流湍馳奔激。伽字即一切法行取性。他字。即是處所性。社字即能所生起。鎖字即安隱性。拖字。即能持界性。奢字即寂靜性。佉字即如虛空性。叉字即儘性。娑多字即任持處非處令不動性。惑障為非處。開凈光明為其處。壞字即能所知性。曷攞多字即執著義性。執著為生死境。義即智慧輪。婆字即可破壞性。圓滿之言。不空譯為道場。然此婆字宜蒲餓反。諸本多雲蒲我。則與第八不殊。車字即欲樂覆性。娑么字即可憶念性。訶婆字即可呼召性。無緣召令有緣故。縒字即勇健性。伽字即厚平等性。吒字即積集性。拏字即離諸諠諍。無往無來行住坐臥。謂以常觀字輪故。娑頗字即遍滿果報。娑迦字即積聚蘊性。也娑字即衰老性相。室者字。即聚集足跡。謂聚集即一切眾生。

【現代漢語翻譯】現代漢語譯本因此，當進入金剛場時，通過九個梵文字母（九茶字），領悟一切法遠離熱惱和污穢，獲得清涼的緣故，這就是『普摧』的含義。（九茶字：梵文原文為九個特定的種子字，此處指代通過觀想這九個字，可以領悟佛法。）第十個梵文字母（沙字），領悟一切法沒有掛礙的緣故，就像大海能夠容納萬象。（沙字：梵文原文為特定的種子字。）『嚩』字，領悟一切法言語道斷的緣故，能夠普遍安住。（嚩字：梵文原文為特定的種子字，意為言語無法表達的境界。）『哆』字，領悟一切法真實不動的緣故，不動則圓滿發光。（哆字：梵文原文為特定的種子字，意為真如不動。）『也』字，領悟如實不生的緣故，那麼諸乘的差別積聚都不可得。（也字：梵文原文為特定的種子字，意為諸法不生不滅。）『瑟吒』字，領悟一切法制伏和任持的相不可得的緣故，普光明就是能制伏的，任持煩惱就是所制伏的，息滅就是制伏的含義。（瑟吒字：梵文原文為特定的種子字，意為調伏。）『迦』字，領悟作者不可得，那麼作業就像云一樣，都沒有差別。（迦字：梵文原文為特定的種子字，意為空性。）『娑』字的上半部分，就是平等性。（娑字：梵文原文為特定的種子字，意為平等。）『么』字，就是我所執的自性，我慢高舉就像眾峰齊立，我慢就是生死長流，湍急奔騰。（么字：梵文原文為特定的種子字，意為我執。）『伽』字，就是一切法行取的自性。（伽字：梵文原文為特定的種子字，意為業行。）『他』字，就是處所的自性。（他字：梵文原文為特定的種子字，意為處所。）『社』字，就是能生和所生起的自性。（社字：梵文原文為特定的種子字，意為生起。）『鎖』字，就是安穩的自性。（鎖字：梵文原文為特定的種子字，意為安穩。）『拖』字，就是能持界限的自性。（拖字：梵文原文為特定的種子字，意為界限。）『奢』字，就是寂靜的自性。（奢字：梵文原文為特定的種子字，意為寂靜。）『佉』字，就像虛空的自性。（佉字：梵文原文為特定的種子字，意為空性。）『叉』字，就是窮盡的自性。（叉字：梵文原文為特定的種子字，意為窮盡。）『娑多』字，就是任持處和非處，令其不動的自性，迷惑障礙為非處，開啟清凈光明為其處。（娑多字：梵文原文為特定的種子字，意為不動。）『壞』字，就是能知和所知的自性。（壞字：梵文原文為特定的種子字，意為壞滅。）『曷攞多』字，就是執著的含義和自性，執著是生死輪迴的境界，義就是智慧之輪。（曷攞多字：梵文原文為特定的種子字，意為執著。）『婆』字，就是可以破壞的自性。（婆字：梵文原文為特定的種子字，意為破壞。）圓滿的說法，不空翻譯為道場，然而這個『婆』字，應該讀作『蒲餓』的反切，很多版本都說是『蒲我』，那就和第八個字沒有區別了。（此處討論的是梵文發音問題。）『車』字，就是欲樂覆蓋的自性。（車字：梵文原文為特定的種子字，意為欲樂。）『娑么』字，就是可以憶念的自性。（娑么字：梵文原文為特定的種子字，意為憶念。）『訶婆』字，就是可以呼召的自性，無緣的呼召令其有緣的緣故。（訶婆字：梵文原文為特定的種子字，意為呼召。）『縒』字，就是勇健的自性。（縒字：梵文原文為特定的種子字，意為勇猛。）『伽』字，就是厚和平等的自性。（伽字：梵文原文為特定的種子字，意為平等。）『吒』字，就是積集的自性。（吒字：梵文原文為特定的種子字，意為積聚。）『拏』字，就是遠離諸種喧諍，無往無來，行住坐臥，這是因為常常觀想字輪的緣故。（拏字：梵文原文為特定的種子字，意為寂靜。）『娑頗』字，就是遍滿果報。（娑頗字：梵文原文為特定的種子字，意為果報。）『娑迦』字，就是積聚蘊的自性。（娑迦字：梵文原文為特定的種子字，意為五蘊。）『也娑』字，就是衰老的相。（也娑字：梵文原文為特定的種子字，意為衰老。）『室者』字，就是聚集足跡，所謂聚集就是一切眾生。（室者字：梵文原文為特定的種子字，意為聚集。）

【English Translation】 English version Therefore, when entering the Vajra Mandala, through the nine 'Cha' syllables (Nava Cha Akshara) (Nava Cha Akshara: refers to nine specific seed syllables in Sanskrit; here, it implies that through contemplating these nine syllables, one can realize the Dharma), one realizes that all dharmas are free from heat and defilement, and one obtains coolness. This is the meaning of 'completely destroying'. The tenth syllable 'Sha' (Sha Akshara) (Sha Akshara: a specific seed syllable in Sanskrit), one realizes that all dharmas are without obstruction, just as the ocean can contain all phenomena. The syllable 'Va' (Va Akshara) (Va Akshara: a specific seed syllable in Sanskrit), one realizes that the path of language is cut off from all dharmas, and one can universally abide. The syllable 'Ta' (Ta Akshara) (Ta Akshara: a specific seed syllable in Sanskrit), one realizes that all dharmas are truly unmoving, and when unmoving, they are perfectly radiant. The syllable 'Ya' (Ya Akshara) (Ya Akshara: a specific seed syllable in Sanskrit), one realizes that there is no real arising, so the differences and accumulations of all vehicles are unattainable. The syllable 'Shtra' (Shtra Akshara) (Shtra Akshara: a specific seed syllable in Sanskrit), one realizes that the aspects of subduing and upholding all dharmas are unattainable. Universal light is what can subdue, and upholding afflictions is what is subdued. Cessation is the meaning of subduing. The syllable 'Ka' (Ka Akshara) (Ka Akshara: a specific seed syllable in Sanskrit), one realizes that the creator is unattainable, so actions are like clouds, without any difference. The upper part of the syllable 'Sa' (Sa Akshara) (Sa Akshara: a specific seed syllable in Sanskrit) is the nature of equality. The syllable 'Ma' (Ma Akshara) (Ma Akshara: a specific seed syllable in Sanskrit) is the nature of what I grasp as mine. Arrogance rises high like a row of peaks. Arrogance is the long stream of birth and death, rushing and surging. The syllable 'Ga' (Ga Akshara) (Ga Akshara: a specific seed syllable in Sanskrit) is the nature of taking and acting in all dharmas. The syllable 'Tha' (Tha Akshara) (Tha Akshara: a specific seed syllable in Sanskrit) is the nature of location. The syllable 'Sha' (Sha Akshara) (Sha Akshara: a specific seed syllable in Sanskrit) is the nature of what can arise and what is arisen. The syllable 'Sa' (Sa Akshara) (Sa Akshara: a specific seed syllable in Sanskrit) is the nature of peace and security. The syllable 'Ta' (Ta Akshara) (Ta Akshara: a specific seed syllable in Sanskrit) is the nature of being able to hold boundaries. The syllable 'Sha' (Sha Akshara) (Sha Akshara: a specific seed syllable in Sanskrit) is the nature of tranquility. The syllable 'Kha' (Kha Akshara) (Kha Akshara: a specific seed syllable in Sanskrit) is like the nature of space. The syllable 'Ksha' (Ksha Akshara) (Ksha Akshara: a specific seed syllable in Sanskrit) is the nature of exhaustion. The syllable 'Sata' (Sata Akshara) (Sata Akshara: a specific seed syllable in Sanskrit) is the nature of upholding what is the proper place and what is not, causing it to be unmoving. Delusion and obstruction are what is not the proper place, and opening pure light is what is the proper place. The syllable 'Hri' (Hri Akshara) (Hri Akshara: a specific seed syllable in Sanskrit) is the nature of what can be known and what is known. The syllable 'Hrolata' (Hrolata Akshara) (Hrolata Akshara: a specific seed syllable in Sanskrit) is the meaning and nature of attachment. Attachment is the realm of birth and death. Meaning is the wheel of wisdom. The syllable 'Bha' (Bha Akshara) (Bha Akshara: a specific seed syllable in Sanskrit) is the nature of what can be destroyed. The complete saying, Amoghavajra translates as Bodhimanda. However, this syllable 'Bha' should be read as 'Pu-e' (a phonetic transcription). Many versions say 'Pu-wo', which would be no different from the eighth syllable. (This discusses a matter of Sanskrit pronunciation.) The syllable 'Cha' (Cha Akshara) (Cha Akshara: a specific seed syllable in Sanskrit) is the nature of being covered by desire and pleasure. The syllable 'Sama' (Sama Akshara) (Sama Akshara: a specific seed syllable in Sanskrit) is the nature of what can be remembered. The syllable 'Hahva' (Hahva Akshara) (Hahva Akshara: a specific seed syllable in Sanskrit) is the nature of what can be summoned, summoning the unconditioned to become conditioned. The syllable 'Tra' (Tra Akshara) (Tra Akshara: a specific seed syllable in Sanskrit) is the nature of courage and strength. The syllable 'Ga' (Ga Akshara) (Ga Akshara: a specific seed syllable in Sanskrit) is the nature of thickness and equality. The syllable 'Ta' (Ta Akshara) (Ta Akshara: a specific seed syllable in Sanskrit) is the nature of accumulation. The syllable 'Na' (Na Akshara) (Na Akshara: a specific seed syllable in Sanskrit) is the nature of being apart from all disputes, without going or coming, walking, standing, sitting, or lying down. This is because one constantly contemplates the wheel of syllables. The syllable 'Sphu' (Sphu Akshara) (Sphu Akshara: a specific seed syllable in Sanskrit) is the complete fruition of karmic retribution. The syllable 'Ska' (Ska Akshara) (Ska Akshara: a specific seed syllable in Sanskrit) is the nature of accumulating aggregates. The syllable 'Yasha' (Yasha Akshara) (Yasha Akshara: a specific seed syllable in Sanskrit) is the aspect of aging. The syllable 'Shchya' (Shchya Akshara) (Shchya Akshara: a specific seed syllable in Sanskrit) is the gathering of footprints, and gathering is all sentient beings.

法雷即是足跡。侘字即相驅迫性。謂無我曉之。即為驅迫。陀字即究竟處。所謂此究竟處含藏一切法輪。然新譯乃是茶字。去聲引之。上來從娑上字來。皆上有悟一切法。下有不可得言。今並略之。若具皆如瑟吒字耳。其中難者已釋。余以經疏相對文並可知。更有對會及修觀儀所得功德。並別章具也。結云四十二門者。謂表四十二位故。故智論中諸位圓融。明初阿具后諸字。第四謙推中。推勝即就其所知眾藝。寄勝推之不捨世俗。皆與實相不相違背。會同般若之門。五指后中。婆怛那者此云增益。以無盡三昧能出生故。友名賢勝者。賢猶直善。無依道場直善之最故。第四賢勝優婆夷。幻智無依善友。初二可知。三賢勝答下授已法門中二。初得解脫。后得三昧。今初直就經文。內外無依即是道場。賢首云。梵名那阿賴耶曼茶羅。那者。此云無也不也。阿賴耶云依處也依止也。曼茶羅云道場也。圓場也。謂無阿賴耶染分依處。而有凈分圓場。出生勝德不可窮盡。即轉依究竟顯德無盡故也。下二句即二利之用。后得三昧先名。后非彼下用即為釋名。于中初揀濫。后以能下顯是。謂體則雙超盡及無盡。但從用出生說無盡耳。然則二門相成無依道場。即空如來藏。無盡三昧即是不空。要心無依契于本空方見不空具性功德故云出生

{ "translations": [ "現代漢語譯本", "法雷（Phalae）即是足跡。侘字（Tsa）即相驅迫性。謂無我曉之。即為驅迫。陀字（Dha）即究竟處。所謂此究竟處含藏一切法輪。然新譯乃是茶字（Cha）。去聲引之。上來從娑（Sa）上字來。皆上有悟一切法。下有不可得言。今並略之。若具皆如瑟吒字（Stha）耳。其中難者已釋。余以經疏相對文並可知。更有對會及修觀儀所得功德。並別章具也。結云四十二門者。謂表四十二位故。故智論中諸位圓融。明初阿（A）具后諸字。第四謙推中。推勝即就其所知眾藝。寄勝推之不捨世俗。皆與實相不相違背。會同般若之門。五指后中。婆怛那（Vardhana）者此云增益。以無盡三昧能出生故。友名賢勝者。賢猶直善。無依道場直善之最故。第四賢勝優婆夷。幻智無依善友。初二可知。三賢勝答下授已法門中二。初得解脫。后得三昧。今初直就經文。內外無依即是道場。賢首云。梵名那阿賴耶曼茶羅（Na-Alaya-Mandala）。那者。此云無也不也。阿賴耶（Alaya）云依處也依止也。曼茶羅（Mandala）云道場也。圓場也。謂無阿賴耶染分依處。而有凈分圓場。出生勝德不可窮盡。即轉依究竟顯德無盡故也。下二句即二利之用。后得三昧先名。后非彼下用即為釋名。于中初揀濫。后以能下顯是。謂體則雙超盡及無盡。但從用出生說無盡耳。然則二門相成無依道場。即空如來藏。無盡三昧即是不空。要心無依契于本空方見不空具性功德故云出生", "English version", '\'Phalae\' (法雷) means footprints. \'Tsa\' (侘字) means the nature of being driven. It means understanding the selflessness, which is being driven. \'Dha\' (陀字) means the ultimate place. This ultimate place contains all Dharmachakras. However, the new translation is \'Cha\' (茶字), with a departing tone. The above comes from the character \'Sa\' (娑). All above have the enlightenment of all dharmas, and below have the words of unobtainability. Now they are all omitted. If complete, it would be like the character \'Stha\' (瑟吒字). The difficult ones among them have been explained. The rest can be known by comparing the scriptures and commentaries. Furthermore, there are merits obtained from the correspondence and the practice of contemplation, which are detailed in separate chapters. The conclusion of forty-two gates means representing the forty-two positions. Therefore, the positions in the Treatise on the Great Perfection of Wisdom are perfectly integrated. Clarify the initial \'A\' (阿) and the subsequent characters. In the fourth humility and deference, deferring to superiority means relying on the known arts and skills. Deferring to superiority does not abandon the secular world, and all are not contrary to the true reality, converging with the gate of Prajna. In the latter part of the five fingers, \'Vardhana\' (婆怛那) means increase, because the inexhaustible Samadhi can give birth. The friend named virtuous and superior means that virtuous is still upright and good. The most upright and good is the unreliant Bodhimanda. The fourth virtuous and superior Upasika is an illusory wisdom unreliant good friend. The first two can be known. The three virtuous and superior answers the two in the following teaching of the Dharma gate. First, attain liberation, and then attain Samadhi. Now, first directly follow the scriptures. Inner and outer unreliance is the Bodhimanda. The virtuous head says, the Sanskrit name is \'Na-Alaya-Mandala\' (那阿賴耶曼茶羅). \'Na\' (那) means no or not. \'Alaya\' (阿賴耶) means reliance or dependence. \'Mandala\' (曼茶羅) means Bodhimanda or round field. It means there is no Alaya-tainted reliance, but there is a pure round field, giving birth to superior virtues that cannot be exhausted, which is the ultimate manifestation of virtue through transformation of reliance. The following two sentences are the use of the two benefits. The latter attainment of Samadhi is named first. The latter non-other use is to explain the name. Among them, first distinguish the abuse, and then show what it is with the ability below. It means that the substance transcends both the exhaustible and the inexhaustible. However, it is said to be inexhaustible from the use of birth. Then the two gates complement each other, the unreliant Bodhimanda is the empty Tathagatagarbha, and the inexhaustible Samadhi is not empty. It is necessary for the mind to be unreliant and consistent with the original emptiness to see the complete nature and merit of the non-empty, so it is called birth.'", "法雷（Phalae）：足跡の意味です。「侘」（Tsa）：相駆迫性の意味です。自我がないことを悟ることを意味し、それが駆迫です。「陀」（Dha）：究極の場所の意味です。この究極の場所は、すべての法輪を含んでいます。しかし、新しい翻訳は「茶」（Cha）で、去聲で発音します。上記は「娑」（Sa）の文字から來ています。上記はすべて、すべての法を悟り、下記は得られないという言葉があります。今はすべて省略されています。完全に記述すると、「瑟吒」（Stha）の文字のようになります。その中で難しいものはすでに説明されています。殘りは経典と注釈を比較することで理解できます。さらに、対応と観想の実踐から得られる功徳があり、それは別の章で詳しく説明されています。42の門の結論は、42の位を表すことを意味します。したがって、『大智度論』の位は完全に統合されています。最初の「阿」（A）とそれに続く文字を明確にします。4番目の謙虛さと敬意において、優位性を譲ることは、既知の蕓術とスキルに依存することを意味します。優位性を譲ることは世俗的な世界を放棄せず、すべては真実の現実と矛盾せず、般若の門に収束します。5本の指の後半部分では、「婆怛那」（Vardhana）は増加を意味します。それは、盡きることのない三昧が誕生することができるからです。賢くて優れた友という名前は、賢いことは依然として正直で善良であることを意味します。最も正直で善良なのは、頼りにならない菩提マンダです。4番目の賢くて優れたウパシカは、幻のような知恵の頼りにならない良い友人です。最初の2つは知ることができます。3つの賢くて優れた答えは、次の法門の教えの2つに答えます。最初に、解放を達成し、次に三昧を達成します。今、最初に経典に直接従います。內と外の頼りにならないことは菩提マンダです。賢首は、サンスクリット語の名前は「Na-Alaya-Mandala」（那阿頼耶曼茶羅）であると言います。「Na」（那）は、いいえまたはそうではないことを意味します。「Alaya」（阿頼耶）は、依存または依存を意味します。「Mandala」（曼茶羅）は、菩提マンダまたは円形のフィールドを意味します。それは、阿頼耶に汚染された依存関係はなく、純粋な円形のフィールドがあり、枯渇することのできない優れた美徳を生み出すことを意味します。これは、依存関係の変換による美徳の究極の現れです。次の2つの文は、2つの利點の使用です。三昧の後の達成は最初に名前が付けられます。後の非他の使用は、名前を説明することです。その中で、最初に虐待を區別し、次に以下の能力でそれが何であるかを示します。それは、実體が枯渇可能と枯渇不可能の両方を超越することを意味します。しかし、それは誕生の使用から枯渇不可能であると言われています。次に、2つの門は互いに補完し合い、頼りにならない菩提マンダは空の如來蔵であり、盡きることのない三昧は空ではありません。心が頼りにならず、元の空と一致して、空ではない完全な性質とメリットを見ることが必要であるため、誕生と呼ばれます。" ], "english_translations": [ "English version", "'Phalae' means footprints. 'Tsa' means the nature of being driven. It means understanding the selflessness, which is being driven. 'Dha' means the ultimate place. This ultimate place contains all Dharmachakras. However, the new translation is 'Cha', with a departing tone. The above comes from the character 'Sa'. All above have the enlightenment of all dharmas, and below have the words of unobtainability. Now they are all omitted. If complete, it would be like the character 'Stha'. The difficult ones among them have been explained. The rest can be known by comparing the scriptures and commentaries. Furthermore, there are merits obtained from the correspondence and the practice of contemplation, which are detailed in separate chapters. The conclusion of forty-two gates means representing the forty-two positions. Therefore, the positions in the Treatise on the Great Perfection of Wisdom are perfectly integrated. Clarify the initial 'A' and the subsequent characters. In the fourth humility and deference, deferring to superiority means relying on the known arts and skills. Deferring to superiority does not abandon the secular world, and all are not contrary to the true reality, converging with the gate of Prajna. In the latter part of the five fingers, 'Vardhana' means increase, because the inexhaustible Samadhi can give birth. The friend named virtuous and superior means that virtuous is still upright and good. The most upright and good is the unreliant Bodhimanda. The fourth virtuous and superior Upasika is an illusory wisdom unreliant good friend. The first two can be known. The three virtuous and superior answers the two in the following teaching of the Dharma gate. First, attain liberation, and then attain Samadhi. Now, first directly follow the scriptures. Inner and outer unreliance is the Bodhimanda. The virtuous head says, the Sanskrit name is 'Na-Alaya-Mandala'. 'Na' means no or not. 'Alaya' means reliance or dependence. 'Mandala' means Bodhimanda or round field. It means there is no Alaya-tainted reliance, but there is a pure round field, giving birth to superior virtues that cannot be exhausted, which is the ultimate manifestation of virtue through transformation of reliance. The following two sentences are the use of the two benefits. The latter attainment of Samadhi is named first. The latter non-other use is to explain the name. Among them, first distinguish the abuse, and then show what it is with the ability below. It means that the substance transcends both the exhaustible and the inexhaustible. However, it is said to be inexhaustible from the use of birth. Then the two gates complement each other, the unreliant Bodhimanda is the empty Tathagatagarbha, and the inexhaustible Samadhi is not empty. It is necessary for the mind to be unreliant and consistent with the original emptiness to see the complete nature and merit of the non-empty, so it is called birth." ] }

。智性眼等息妄顯出故曰出生。出非本無猶稱智性。指后云沃田者。是南天竺近水沃潤故。顯無念定水能滋長故。長者名堅固解脫者。無著清凈惑不能壞。即解脫故。第五堅固長者。幻智無著善友。示法門中先顯名。無著約境。離所知故。無念約心。心體離念故無煩惱。二障永儘是曰清凈。凈則能嚴法身。后我自得下彰用。既二障不生則無愛見故。無求求法無厭無休。第六妙月長者。幻智智光善友。真智廓妄名為凈智。后智照法名為智光。能凈能光若秋空滿月。故名妙月。第七無勝軍長者。幻智無盡相善友。法門之名。即所成德相無窮盡故。我以證下以用釋名。得無盡藏謂聞諸妙法。又諸心境無非佛法故。若佛若法皆無有盡。既見佛得法無盡故。無能勝眾德所聚。從喻如軍。亦能普勝諸魔軍故。皆從體出故。城名出生。第八最寂靜婆羅門幻智誠愿語善友。授法中先標名。有二義故。一始終無妄故。如從初發心立弘誓言。必如言行不乖先語故。二者隨行不虛故。如忍辱仙人言我不瞋令身還復。後過去下以用釋名。即如次釋前二義。虛誑言息故云寂靜。寂靜即為凈行。言行君子之樞機。茍能誠實斯則可法。故城名為法。指后云妙意華門者。妙意華者即蘇滿那華。其城門側有之故。亦在南天當受其訓。得求友之妙意勝因之華

【現代漢語翻譯】智性眼等息滅虛妄而顯現真實，所以稱為『出生』（Utpāda，生起）。雖然『出生』並非原本不存在，但仍然稱之為智性（Prajñā，智慧）。後面提到的『沃田』（fertile field），指的是南天竺（South India）靠近水源、土地肥沃的地方。顯現無念（amanasikāra，不作意）的禪定，如同水能滋養萬物一樣。長者（householder）的名字叫『堅固解脫』（Dridhamukti，堅固的解脫），意味著他的智慧堅定不移，清凈無染，任何迷惑都無法摧毀他，因此獲得解脫。第五位是堅固長者，他的幻智（illusion-like wisdom）沒有執著，是位善良的朋友。在開示法門時，首先彰顯他的名號。『無著』（non-attachment）是針對外境而言的，因為他遠離了所知障（jñeyāvarana，所知障）。『無念』是針對內心而言的，因為他的心體遠離了妄念，所以沒有煩惱。兩種障礙（二障，煩惱障和所知障）永遠斷盡，這就是所謂的『清凈』（purity）。清凈就能莊嚴法身（dharmakāya，法身）。後面『我自得』（I myself obtained）以下是彰顯他的作用。既然兩種障礙不再產生，就沒有愛見（attachment and wrong views），因此無所求，求法沒有厭倦和停止。第六位是妙月長者（Candrasri，月亮般的美麗），他的幻智是智慧之光，真正的智慧廓清虛妄，稱為『凈智』（pure wisdom）。後面的『智照法』（wisdom illuminates the Dharma）稱為『智光』（light of wisdom）。能凈化，能發光，就像秋天的天空中的滿月，所以名叫『妙月』。第七位是無勝軍長者（Ajitasena，無勝的軍隊），他的幻智是無盡相（endless aspects）的善友。法門的名稱，就是所成就的功德相無窮無盡。『我以證』（I testify）以下是用來說明他的名字。獲得無盡藏（endless treasure），指的是聽聞各種妙法。而且各種心境無一不是佛法，所以無論是佛還是法，都沒有窮盡。既然見到佛，得到無盡的佛法，就沒有能勝過他的，各種功德聚集在他身上，用軍隊來比喻，也能普遍戰勝各種魔軍。這些都從他的本體中產生，所以城名叫『出生』。第八位是最寂靜婆羅門（Prasantatama，最寂靜的），他的幻智是誠愿語（sincere vow speech）的善友。在傳授佛法時，首先標明他的名字，有兩個含義：一是始終沒有虛妄，就像從最初發心立下弘誓大愿，必定按照所說的話去做，不違背先前的誓言；二是隨著修行不虛假，就像忍辱仙人（Ksāntivādin，忍辱仙人）說『我不生氣，讓身體恢復原狀』。後面的『過去』（past）以下是用來說明他的名字，也就是依次解釋前面的兩個含義。虛假的言語止息，所以稱為『寂靜』（peaceful）。寂靜就是清凈的行為。言語和行為是君子的樞紐，如果能夠誠實，就可以傚法。所以城名叫『法』（Dharma）。後面提到的『妙意華門』（Sumana-dvāra，善思之門），『妙意華』（Sumana-puspa，善思之花）就是蘇滿那華（Sumana flower），因為城門旁邊有這種花。也在南天竺，應當接受他的教誨，獲得尋求朋友的妙意勝因之花。

【English Translation】 The extinction of delusion and manifestation of true nature by the eye of wisdom is called 'Utpāda' (birth, arising). Although 'Utpāda' is not originally non-existent, it is still called Prajñā (wisdom). The 'fertile field' mentioned later refers to the fertile land near the water source in South India. The manifestation of amanaskāra (non-attention) meditation is like water nourishing all things. The name of the householder is 'Dridhamukti' (firm liberation), which means that his wisdom is firm and pure, and no confusion can destroy him, so he attains liberation. The fifth is the Dridha householder, whose illusion-like wisdom has no attachment and is a good friend. When expounding the Dharma, first show his name. 'Non-attachment' is for the external environment, because he is far away from jñeyāvarana (cognitive obscurations). 'Non-mind' is for the heart, because his heart is far away from delusions, so there is no trouble. The two obstacles (two obstacles, afflictive obstacles and cognitive obstacles) are always exhausted, which is called 'purity'. Purity can decorate the dharmakāya (Dharma body). The following 'I myself obtained' highlights its function. Since the two obstacles no longer arise, there is no attachment and wrong views, so there is nothing to ask for, and there is no boredom and stop in seeking the Dharma. The sixth is the Candrasri householder (moon-like beauty), his illusion-like wisdom is the light of wisdom, and true wisdom clears delusions, called 'pure wisdom'. The following 'wisdom illuminates the Dharma' is called 'light of wisdom'. Being able to purify and shine is like the full moon in the autumn sky, so it is called 'Candrasri'. The seventh is the Ajitasena householder (invincible army), his illusion-like wisdom is a good friend of endless aspects. The name of the Dharma is that the merits and virtues achieved are endless. 'I testify' below is to explain his name. Obtaining endless treasure refers to hearing all kinds of wonderful Dharma. And all kinds of mental states are none other than the Buddha Dharma, so whether it is the Buddha or the Dharma, there is no end. Since seeing the Buddha and obtaining the endless Buddha Dharma, there is no one who can surpass him, and all kinds of merits and virtues gather on him. Using the army as a metaphor, he can also universally defeat all kinds of demon armies. These all come from his body, so the city is called 'Utpāda'. The eighth is the most Prasantatama Brahmin (most peaceful), his illusion-like wisdom is a good friend of sincere vow speech. When teaching the Dharma, first mark his name, which has two meanings: one is that there is no falsehood from beginning to end, just like making a great vow from the initial intention, and he will definitely do what he says and not violate the previous oath; the second is that he will not be false with practice, just like Ksāntivādin (the ascetic of forbearance) said 'I am not angry, let my body return to its original state'. The following 'past' is to explain his name, that is, to explain the previous two meanings in order. False words cease, so it is called 'peaceful'. Peace is pure behavior. Words and deeds are the pivot of a gentleman, and if he can be honest, he can be imitated. So the city is called 'Dharma'. The 'Sumana-dvāra' (gate of good intention) mentioned later, 'Sumana-puspa' (flower of good intention) is the Sumana flower, because there is this flower next to the city gate. Also in South India, he should accept his teachings and obtain the flower of the wonderful cause of seeking friends.

故。童子表于凈智。智則萬德由生。童女表于凈悲。悲為眾德之本。以悲智相導故。二人同會。會緣之終此二滿故。將見慈氏紹佛位故(已下入第七十七經)。第九德生有德幻智歸幻門善友。第一依教趣求。第二見德生下見敬咨問。第三時童子下示己法門。于中二初標名后業用。今初謂能所境智染凈之法。皆從緣起無定性故。如幻而住。二得此解脫下明業用中二。初別明後結嘆今初有十種幻。皆上句標幻。下句以緣生釋成。十中初一為總。緣生世界並通染凈。剎海亦名世界故。餘九為別。初五約染分依他。如幻緣生故。一約有情苦果。從業惑集生。二約十二因緣順觀即世間故。次第相由故云展轉。三就五類法中但除無為。故云一切。以無為無有起。非幻緣生故。異熟識等。從無始惡習內執為我。四惑相應故云我見等。及外取妄境。云種種幻緣故。感心等悉皆如幻。四五二句別明不相應行。四即是時。謂依行相續不斷分位。建立為時。所依行空時何所立。妄計有體是顛倒智。五即無常生老等。謂依生已壞滅分位。建立無常等皆妄分別有。次一切國土義通染凈眾生。染土多從三倒所生。以不了唯心妄取境界故。上云一切國土但想所持。既有妄想故心見皆倒。言無明所現亦通凈剎。謂登地已上無明未盡。所見國土種種不同。

【現代漢語翻譯】現代漢語譯本因此，童子代表清凈的智慧（凈智），智慧是萬種功德產生的根源。童女代表清凈的慈悲（凈悲），慈悲是所有功德的根本。因為慈悲和智慧相互引導，所以童男童女共同聚會。當促成因緣的條件完備時，這二者也就圓滿了。因此，（我們）將要見到彌勒（慈氏）繼承佛位。（以下進入第七十七經）第九，德生善友具有如幻的智慧，通達萬法歸於如幻的法門。第一，依教奉行，努力尋求真理。第二，見到德生（善友）后，以恭敬心請教問題。第三，當時，童子（德生）向（善財童子）展示自己的法門。其中分為兩部分，首先是標明名稱，然後是說明作用。現在先說標明名稱，即能、所、境、智、染、凈等一切諸法，都是由因緣和合而生起，沒有固定不變的自性，所以如同幻象一般存在。第二，得到這種解脫（智慧）后，說明其作用，又分為兩部分，首先是分別說明，然後是總結讚歎。現在先說分別說明，有十種如幻，都是上句標明如幻，下句用緣生來解釋說明。這十種如幻中，第一種是總說，緣生世界包括染和凈。剎海（佛國凈土）也稱為世界。其餘九種是別說。前五種從染污的角度，屬於依他起性，所以說是如幻緣生。第一種是關於有情眾生的苦果，是從業和惑的積聚而產生的。第二種是關於十二因緣的順觀，也就是世間，因為次第相續，所以說是輾轉相依。第三種是就五類法（色、受、想、行、識）中，只除去了無為法，所以說是一切。因為無為法沒有生起，不是幻化的因緣所生。異熟識等，從無始以來的惡習，內心執著為我。第四種是與煩惱相應，所以說是『我見』等，以及向外攀緣虛妄的境界，說是種種幻化的因緣，所以感受到的心等都如幻一般。第四句和第五句分別說明不相應行法。第四句是時間，是依據行相的相續不斷的分位，建立為時間。所依據的行法本性是空，時間又依什麼而成立呢？妄計時間有實體，這是顛倒的智慧。第五句是無常、生老等，是依據生起和壞滅的分位，建立為無常等，都是虛妄分別而有的。其次，一切國土，義理上貫通染污和清凈的眾生。染污的國土大多是從三種顛倒（妄想）所生，因為不瞭解萬法唯心所現，虛妄地執取境界。上面說一切國土都是由妄想所持。既然有妄想，所以心和見都是顛倒的。說無明所顯現的也貫通清凈的剎土，是指登地以上的菩薩，無明還沒有斷盡，所見到的國土種種不同。

【English Translation】 English version Therefore, the boy represents pure wisdom (Jnana), and wisdom is the source from which all virtues arise. The girl represents pure compassion (Karuna), and compassion is the root of all virtues. Because compassion and wisdom guide each other, the boy and girl gather together. When the conditions that bring about the cause are complete, these two are also fulfilled. Therefore, (we) are about to see Maitreya (慈氏) inherit the Buddha's position. (The following enters the seventy-seventh sutra) Ninth, the virtuous friend Desheng (德生) possesses illusion-like wisdom, understanding that all dharmas return to the illusion-like dharma gate. First, follow the teachings and diligently seek the truth. Second, after seeing Desheng (德生) (a virtuous friend), ask questions with reverence. Third, at that time, the boy (Desheng) showed (Sudhana) his dharma gate. It is divided into two parts, first marking the name, and then explaining the function. Now, let's first talk about marking the name, that is, all dharmas such as the able, the place, the realm, wisdom, defilement, and purity, all arise from the combination of causes and conditions, and have no fixed nature, so they exist like illusions. Second, after obtaining this liberation (wisdom), explain its function, which is divided into two parts, first explaining separately, and then summarizing and praising. Now, let's first talk about the separate explanation, there are ten kinds of illusion-like, all of which are marked with illusion-like in the first sentence, and the second sentence is explained with arising from conditions. Among these ten kinds of illusion-like, the first is a general statement, and the world arising from conditions includes both defilement and purity. The sea of lands (Buddha's pure land) is also called the world. The remaining nine are separate statements. The first five are from the perspective of defilement, belonging to dependent origination, so it is said to be illusion-like arising from conditions. The first is about the suffering results of sentient beings, which are produced from the accumulation of karma and afflictions. The second is about the sequential observation of the twelve links of dependent origination, which is the world, because of the sequential continuity, so it is said to be dependent on each other. The third is about the five categories of dharmas (form, feeling, thought, volition, consciousness), only excluding unconditioned dharmas, so it is said to be everything. Because unconditioned dharmas have no arising, they are not produced by illusion-like conditions. The Alaya consciousness (異熟識) etc., from beginningless bad habits, internally cling to it as me. The fourth is in accordance with afflictions, so it is said to be 'self-view' (我見) etc., and externally clinging to false realms, saying that it is a variety of illusion-like conditions, so the feelings of the mind etc. are all like illusions. The fourth and fifth sentences separately explain non-corresponding formations. The fourth sentence is time, which is based on the continuous division of the appearance of actions, and established as time. The nature of the actions on which it is based is empty, so what is time based on? Falsely calculating that time has substance is inverted wisdom. The fifth sentence is impermanence, birth, old age, etc., which are based on the divisions of arising and destruction, and established as impermanence etc., all of which are falsely distinguished. Secondly, all lands, in terms of meaning, penetrate defiled and pure sentient beings. Defiled lands are mostly produced from the three inversions (delusions), because they do not understand that all dharmas are manifested only by the mind, and falsely cling to realms. The above said that all lands are held by delusions. Since there are delusions, the mind and view are inverted. Saying that what is manifested by ignorance also penetrates pure lands, refers to Bodhisattvas above the ground, whose ignorance has not yet been exhausted, and the lands they see are different.

既云無明則揀非佛土。后三種但約凈分依他。從緣如幻可以意得后善男子下結嘆。言自性不思議者。幻法非有體不實故。非無相非無故。非一性相異故。非異無二體故。空有相即一異兩亡。既離二邊亦忘中道。由斯交徹故。能一中現多多皆即一。重重無礙為不思議。故推勝云善入無邊諸事幻網。第四善男子我等下謙己推勝。第五時童子下指示后友。于中二。初以力冥加。后而告下以言顯示。于中三。初指處。二示人。三教問。今初國名海岸者。南海北岸。一生菩薩臨智海故。園名大莊嚴。因圓萬行而嚴果故。又生死園苑以萬行樹林嚴自果故。廣大樓閣等者。約事則其中廣博同虛空故。有多光明能遍照故。阿僧祇等寶所嚴故。蘊多樓閣包多事故。約法則二智相依緣起相由。故云樓閣。智即法界是為廣大。名毗盧等順成上義。二智光明遍照事理故。智慧包含萬德。即莊嚴藏。華嚴萬行不離此故。上約其果。從菩薩下出因。善根果報約其宿因。是彼善根之果報故。念力願力等約其現緣。后住不思議下現依所為。二彌勒菩薩下示人。先正示。后為欲下顯住因。彌勒梵音具云迷帝隸。此云慈。是其姓也。然有三緣。一由本願。過去值大慈如來因立大愿。愿得斯號故。二由此得慈心三昧故。三由母懷時有慈心故。如滿慈子名阿逸多

【現代漢語翻譯】現代漢語譯本既然說『無明』，那就是爲了區別于佛土（Buddhakṣetra）。後面的三種（依他起性、遍計所執性、圓成實性）只是就清凈的部分而言，是依他而起的如幻之法，可以意會。後面的『善男子』是總結讚歎，說『自性不可思議』，是因為幻法沒有實體，不是真實的，但也不是沒有相，不是虛無。它不是單一的，因為有種種不同的相；也不是不同的，因為沒有不同的本體。空和有相互即是，一和異兩種概念都消失了。既然離開了二邊，也忘記了中道。因此相互交融，所以能在一中顯現多，多都即是一，重重無礙，所以是不可思議。因此推崇說，善於進入無邊的諸事如幻之網。第四，『善男子，我等』以下是謙虛地推崇他人。第五，『時，童子』以下是指示後來的同伴。其中分為兩部分，首先是以力量暗中加持，然後『而告』以下是用言語顯示。其中又分為三部分，首先是指明地點，其次是指出人物，最後是教導如何提問。現在先說地點，國名叫『海岸』，位於南海的北岸，因為一生補處菩薩（Ekajati-pratibaddha Bodhisattva）面臨智慧之海的緣故。園林名叫『大莊嚴』，因為圓滿了萬行而莊嚴了果位的緣故。又，生死園苑用萬行樹林來莊嚴自己的果位。『廣大樓閣』等，從現象上說，其中廣博如同虛空，有很多光明能夠普遍照耀，用阿僧祇（Asamkhya）等寶物來莊嚴，蘊含了很多樓閣，包容了很多事情。從法則上說，是二智（根本智和后得智）相互依存，緣起相互關聯，所以說是樓閣。智慧就是法界，所以是廣大。名字叫『毗盧』等，順應成就上面的意義。二智的光明普遍照耀事理，智慧包含萬德，就是莊嚴藏，華嚴萬行不離這個緣故。上面是就其果位而言，從『菩薩』以下是說明因。善根果報是就其宿世的因而言，是那些善根的果報的緣故。念力、願力等是就其現在的因緣而言。後面『住不思議』以下是現在所依之處。第二，『彌勒菩薩』以下是指示人物，先是正式指示，然後『為欲』以下是顯示居住的原因。彌勒（Maitreya），梵音具足應為『迷帝隸』，這裡翻譯為『慈』，是他的姓。然而有三種因緣：一是由於本願，過去值遇大慈如來時立下大愿，愿得到這個稱號的緣故；二是因為由此得到慈心三昧的緣故；三是由於母親懷孕時有慈心的緣故。如同滿慈子（Purna Maitrayaniputra）名叫阿逸多（Ajita）。

【English Translation】 English version Since it is said 'Avidya (ignorance)', it is to distinguish it from Buddhakṣetra (Buddha-field). The latter three (Paratantra-svabhava, Parikalpita-svabhava, and Parinispanna-svabhava) only refer to the pure part, which is dependent origination like illusion, and can be understood intuitively. The following 'Good man' is a summary of praise, saying 'Self-nature is inconceivable' because illusory dharmas have no substance, are not real, but are not without form, not non-existent. It is not singular because there are various different forms; nor is it different because there is no different essence. Emptiness and existence are mutually identical, and the concepts of one and different disappear. Since it is away from the two extremes, it also forgets the Middle Way. Therefore, they interpenetrate, so that one can manifest many in one, and many are all one, layer upon layer without obstruction, so it is inconceivable. Therefore, it is praised that one is good at entering the boundless net of illusory things. Fourth, 'Good man, we' below is humbly praising others. Fifth, 'Then, the youth' below is instructing later companions. It is divided into two parts, first with the power of secretly blessing, and then 'and told' below is showing with words. It is divided into three parts, first indicating the location, second pointing out the person, and finally teaching how to ask questions. Now, first talk about the location, the country is called 'Coast', located on the north bank of the South Sea, because the Ekajati-pratibaddha Bodhisattva (one-life Bodhisattva) faces the sea of wisdom. The garden is called 'Great Adornment', because it has perfected the myriad practices and adorned the fruit position. Also, the garden of birth and death adorns its own fruit with the forest of myriad practices. 'Vast pavilions', etc., in terms of phenomena, are as broad as the void, with many lights that can universally illuminate, adorned with Asamkhya (innumerable) treasures, containing many pavilions and encompassing many things. In terms of principles, it is the mutual dependence of the two wisdoms (fundamental wisdom and acquired wisdom), and the mutual connection of dependent origination, so it is said to be a pavilion. Wisdom is the Dharmadhatu (realm of Dharma), so it is vast. The name is 'Vairocana' etc., in accordance with the above meaning. The light of the two wisdoms universally illuminates things and principles, and intelligence contains myriad virtues, which is the treasury of adornment, and the myriad practices of Avatamsaka (Flower Garland) are inseparable from this reason. The above is in terms of its fruit position, from 'Bodhisattva' below is to explain the cause. The good root fruit retribution is in terms of its past lives, because it is the fruit retribution of those good roots. The power of mindfulness, the power of vows, etc., are in terms of their present causes and conditions. Later, 'abiding in the inconceivable' below is the place where it now depends. Second, 'Maitreya Bodhisattva' below is to indicate the person, first formally indicating, and then 'for the sake of' below is to show the reason for living. Maitreya, the complete Sanskrit sound should be 'Maitreya', which is translated here as 'compassion', which is his surname. However, there are three reasons: one is due to the original vow, in the past when encountering the Great Compassion Tathagata, he made a great vow, wishing to obtain this title; the second is because he obtained the Samadhi of Compassionate Mind; the third is because his mother had a compassionate mind when she was pregnant. Like Purna Maitrayaniputra (Son of Maitreya), named Ajita.

。此云無勝。以生具相好勝德無過故。今以姓而呼但云慈氏。慈依智住故曰處中。悲智雙游皆為利物。故云為欲等。三汝詣彼下教問中二。先正教。興十問者。表無盡故。后何以下釋廣問所由。先徴后釋。徴意云。何以要須廣問釋有二意。一所求德廣能具說故。后善男子汝不應下。能求大心。法應爾故。前中二。初通顯彌勒德圓位滿。后善男子彼善知識下別顯是其真善友故。設若德滿非已有緣亦難求故。二明能求大心法應爾故者。即廣誡勸。于中二。先誡勸求法。后誡勸事友。前中二。先標不應。誡其去劣。后何以下。釋所應作令其廣修。文中先徴后釋。釋中亦二。先別明應修。后善男子舉要下。結略顯廣。前中有九十八門。分為十段。一上求菩提行。二應化下下救眾生行。三應斷下自斷惑障行。四應令無量眾生下。勸物出離行五。應消滅下凈自根欲行。除三不善根。則成三善根等故。六應生凈信下。力用自在行。七應分別下攝法治惑行。八應嚴辦下供佛攝生行。九應修總持下。悲願深廣行。十應入差別心下證入圓滿行。二結略顯廣者。謂別陳難具故。第二善男子汝求下。誡勸事友中三。初誡次勸。后雙結二門。今初分二。先正誡其離過。后何以故下舉益釋成今初。言見隨煩惱行勿嫌怪者善友有二。一實二權。權能行

【現代漢語翻譯】現代漢語譯本此（Maitreya，彌勒）被稱為『無勝』，因為他天生具有殊勝的相好和功德，沒有任何人可以超越。現在，我們以他的姓氏來稱呼他，只稱他為『慈氏』（Maitreya，彌勒）。慈悲依存於智慧而存在，所以說他『處中』。他的悲心和智慧雙管齊下，都是爲了利益眾生，所以說『為欲等』。『三，你到那裡去』以下是教導提問的第二部分。首先是正式的教導。發起十個問題，是爲了表明（佛法）的無盡。後面的『何以下』解釋了廣泛提問的原因。先提出問題，後進行解釋。提出問題的意思是：為什麼要廣泛地提問？解釋有兩個意思：一是所尋求的功德廣大，能夠完全說清楚；二是後面的『善男子，你不應該』，因為能夠尋求大心，這是法理應當如此。前面的內容分為兩部分。首先是普遍地彰顯彌勒的功德圓滿和地位圓滿；然後是後面的『善男子，彼善知識』，特別彰顯他是真正的善友。假設功德圓滿，但如果沒有因緣，也很難求得。第二部分說明能夠尋求大心，這是法理應當如此，也就是廣泛地告誡和勸勉。其中分為兩部分：先告誡勸勉求法，后告誡勸勉事奉善友。前面的內容分為兩部分：先標明不應該，告誡他去除低劣的；後面的『何以下』，解釋了應該做的，讓他廣泛地修習。文中先提出問題，後進行解釋。解釋中也分為兩部分：先分別說明應該修習的，后『善男子，舉要下』，總結概括地顯示廣泛的內容。前面有九十八個法門，分為十段：一是向上尋求菩提的修行；二是應化身下到地獄拯救眾生的修行；三是應斷除自身的迷惑和障礙的修行；四是『應令無量眾生下』，勸導眾生出離輪迴的修行；五是『應消滅下』，凈化自身根性的慾望的修行，去除三種不善根，就能成就三種善根等；六是『應生凈信下』，力量和作用自在的修行；七是『應分別下』，攝取佛法來治理迷惑的修行；八是『應嚴辦下』，供養佛陀和攝受眾生的修行；九是『應修總持下』，悲心和願力深廣的修行；十是『應入差別心下』，證入圓滿境界的修行。第二部分總結概括地顯示廣泛的內容，是因為分別陳述難以完全包含。第二，『善男子，你求下』，告誡勸勉事奉善友，分為三部分：先告誡，次勸勉，后總結兩方面。現在先分兩部分：先正式告誡他遠離過失，后『何以故下』，舉出利益來解釋和成就。現在先說第一部分。說到『見隨煩惱行勿嫌怪者』，善友有兩種：一是真實的，二是權宜的。權宜的能夠行

【English Translation】 English version He (Maitreya) is called 'Unsurpassed' because he is born with excellent marks and virtues, and no one can surpass him. Now, we call him by his surname, only calling him 'Maitreya' (Maitreya). Compassion depends on wisdom to exist, so it is said that he is 'in the middle'. His compassion and wisdom work together to benefit all beings, so it is said 'for the sake of etc.' 'Three, you go there' below is the second part of teaching questioning. The first is the formal teaching. Initiating ten questions is to show the endlessness (of the Dharma). The following 'Why below' explains the reason for asking questions extensively. First ask the question, then explain it. The meaning of asking the question is: Why is it necessary to ask questions extensively? There are two meanings to the explanation: one is that the merits sought are vast and can be fully explained; the other is the following 'Good man, you should not', because being able to seek a great mind is the principle that should be so. The previous content is divided into two parts. The first is to universally manifest Maitreya's complete merits and complete status; the second is the following 'Good man, that good knowledge', especially highlighting that he is a true good friend. Assuming that the merits are complete, but if there is no cause, it is also difficult to obtain. The second part explains that being able to seek a great mind is the principle that should be so, which is to extensively admonish and exhort. It is divided into two parts: first admonish and exhort to seek the Dharma, then admonish and exhort to serve good friends. The previous content is divided into two parts: first indicate what should not be done, admonishing him to remove the inferior; the following 'Why below' explains what should be done, allowing him to cultivate extensively. The text first asks the question, then explains it. The explanation is also divided into two parts: first separately explain what should be cultivated, then 'Good man, to sum up below', summarize and generally show the extensive content. There are ninety-eight Dharma gates in front, divided into ten sections: one is the practice of seeking Bodhi upwards; the second is the practice of incarnating and descending to the lower realms to save sentient beings; the third is the practice of cutting off one's own confusion and obstacles; the fourth is 'should make countless sentient beings below', the practice of persuading sentient beings to leave the cycle of reincarnation; the fifth is 'should eliminate below', the practice of purifying one's own root desires, removing the three unwholesome roots, one can achieve the three wholesome roots, etc.; the sixth is 'should generate pure faith below', the practice of power and function being at ease; the seventh is 'should distinguish below', the practice of taking the Dharma to govern confusion; the eighth is 'should prepare strictly below', the practice of offering to the Buddha and receiving sentient beings; the ninth is 'should cultivate total retention below', the practice of deep and broad compassion and vows; the tenth is 'should enter differentiated mind below', the practice of entering the complete realm. The second part summarizes and generally shows the extensive content, because separate statements are difficult to fully contain. Second, 'Good man, you seek below', admonishing and exhorting to serve good friends, divided into three parts: first admonish, then exhort, and then summarize both aspects. Now, first divide into two parts: first formally admonish him to stay away from faults, then 'Why below', cite the benefits to explain and achieve. Now, first say the first part. Speaking of 'seeing the accompanying afflictions, do not dislike the strange ones', there are two kinds of good friends: one is real, and the other is expedient. The expedient one can act

于非道。內外生熟善巧難知。故不應嫌。實中復二。一行二解。今但求解不應觀行故。如智論五十說。亦如有目跛人猶能示道。二舉益釋成中有二。初明善友能示行故。二明善友為外護故。今初先徴意云。但起廣心足成大道。何以要令事友誡離過耶。釋云。法假人弘。不因善友何能聞諸妙行。于中有三十五句。句各一行。二善男子菩薩由下。明善友能為外護。前即能生此能養育。于中二。前正明能為攝護。后何以下舉因釋成。于中初徴意云。善惡在己。善友何能令我不墮惡趣等耶。釋意云。由友令離惡因故。因亡果喪。豈非友力。以此四十句。釋上正明十五句。有通有別。通則后諸惡因。通對前果。別則各各配屬。如由除諸難不退大乘。由止諸惡不犯凈戒。由破無明不隨惡友。下諸句或有二三對上一句。可以意得。恐繁不配。

大方廣佛華嚴經疏卷第五十九大正藏第 35 冊 No. 1735 大方廣佛華嚴經疏

大方廣佛華嚴經疏卷第六十

唐清涼山大華嚴寺沙門澄觀撰

第二善男子善知識者。如慈母下教勸。謂教其事友之方。文有四段。皆約喻顯。一教念友勝德。于中先嘆勝。后常當如是下結勸。二複次汝承事下。教起事友心行。有二十一句。文顯。三複次汝應于自身下。身友

【現代漢語翻譯】現代漢語譯本關於非道（非正道）的問題。內在和外在的生疏和熟練，以及善巧都難以知曉。因此不應該嫌棄（善知識）。在真實之中又分為兩點。一是行，二是解。現在只求解，不應觀行。如《智論》第五十卷所說，就像眼盲的跛子也能指路一樣。二是舉例說明益處，其中有兩點。一是說明善友能夠指示修行之路，二是說明善友是外在的護持。現在先從第一個方面開始，先提出疑問：僅僅發起廣大的心就足以成就大道，為什麼還要依止善友，戒除過失呢？解釋說：佛法依靠人來弘揚，不依靠善友，怎麼能聽聞各種妙行呢？其中有三十五句，每句一行。『二、善男子，菩薩由於……』以下，說明善友能夠作為外在的護持。前面是能生，這裡是能養育。其中分為兩點。前面是正面說明能夠攝受和護持，後面『何以……』以下，舉出原因來解釋和成就。其中先提出疑問：善惡在於自己，善友怎麼能讓我不墮入惡趣等等呢？解釋說：由於善友使我遠離惡因，惡因消亡，惡果也就不存在了，這難道不是善友的力量嗎？用這四十句，來解釋上面正面說明的十五句。有共通之處，也有區別之處。共通之處在於後面的各種惡因，都對應著前面的惡果。區別之處在於各自對應。例如，『由於消除各種困難，不退轉于大乘』，『由於止息各種惡行，不違犯清凈的戒律』，『由於破除無明，不隨順惡友』。下面的句子，或者有兩三句對應上面一句，可以意會。恐怕繁瑣，就不一一對應了。

《大方廣佛華嚴經疏》卷第五十九大正藏第 35 冊 No. 1735 《大方廣佛華嚴經疏》

《大方廣佛華嚴經疏》卷第六十

唐朝清涼山大華嚴寺沙門澄觀撰

第二，善男子，善知識（Kalyanamitra，指引正道的良師益友）就像慈母一樣教導勸誡，是教導他侍奉善友的方法。文中有四段，都用比喻來顯明。一是教導憶念善友的殊勝功德，其中先讚歎殊勝，然後『常常應當如此……』以下總結勸誡。二是『複次，汝承事……』以下，教導發起侍奉善友的心行，有二十一句，文義顯明。三是『複次，汝應于自身……』以下，自身作為善友。

【English Translation】 English version Regarding the non-path (wrong path). The unfamiliarity and familiarity, skillfulness and unskillfulness, both internal and external, are difficult to know. Therefore, one should not despise (a good teacher). Within the truth, there are two aspects: practice and understanding. Now, we only seek understanding and should not observe practice. As stated in the fiftieth volume of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), it is like a blind cripple who can still show the way. Secondly, there are two points in illustrating the benefits: first, explaining that a good friend can show the path of practice; second, explaining that a good friend is an external protector. Now, starting with the first aspect, first raise the question: merely generating a vast mind is sufficient to achieve the Great Path, why is it necessary to rely on a good friend and abstain from faults? The explanation is: the Dharma is propagated through people, without relying on a good friend, how can one hear of various wonderful practices? There are thirty-five sentences in this section, each on a separate line. 'Secondly, good men, Bodhisattvas, due to...' below, explains that a good friend can act as an external protector. The former is the ability to generate, and this is the ability to nurture. It is divided into two points. The former is a direct explanation of being able to embrace and protect, and the latter, 'Why...' below, gives reasons to explain and accomplish. Among them, first raise the question: good and evil are within oneself, how can a good friend prevent me from falling into evil realms, etc.? The explanation is: because a friend causes me to be separated from evil causes, the evil causes disappear, and the evil consequences will no longer exist. Isn't this the power of a friend? Use these forty sentences to explain the fifteen sentences above that directly explain. There are commonalities and differences. The commonality is that the various evil causes in the latter correspond to the evil consequences in the former. The difference is that they each correspond. For example, 'Due to eliminating various difficulties, one does not regress from the Mahayana (Great Vehicle)', 'Due to stopping various evil deeds, one does not violate pure precepts', 'Due to breaking through ignorance, one does not follow evil friends'. The sentences below may have two or three sentences corresponding to the sentence above, which can be understood intuitively. Fearing complexity, they are not matched one by one.

The Great Comprehensive Buddha Flower Adornment Sutra Commentary, Volume 59 Taisho Tripitaka Volume 35, No. 1735, Great Comprehensive Buddha Flower Adornment Sutra Commentary

The Great Comprehensive Buddha Flower Adornment Sutra Commentary, Volume 60

Composed by the Shramana Chengguan of the Great Flower Adornment Temple on Mount Qingliang in the Tang Dynasty

Secondly, good men, a Kalyanamitra (Kalyanamitra, a virtuous friend who guides one on the right path) is like a loving mother who teaches and exhorts, teaching him the method of serving a good friend. There are four sections in the text, all using metaphors to illustrate. First, teaching the remembrance of the superior virtues of a good friend, in which the superiority is first praised, and then 'Always should be like this...' below concludes with exhortation. Second, 'Furthermore, you serve...' below, teaching the mind and conduct of serving a good friend, there are twenty-one sentences, the meaning of the text is clear. Third, 'Furthermore, you should in yourself...' below, oneself as a good friend.

對辨文有十句。句各四事可知。四善男子汝應發如是心下結勸成益。于中二。初正勸。后何以下舉益釋成。于中亦二。先正釋事友之益。后複次下。重贊友為能益故宜承事。第三善男子舉要下。雙結誡勸二門。謂別說難窮故結廣從略。于中亦二。先寄數結多。后我復略說下總收結多。既通一切何但百千。明知前云十不可說意顯無盡耳。第六時善財下戀德禮辭。自下大文第三慈氏一人明攝德成因相。前既會緣入實。定堪成佛故。辦一生補處成因之義。文唯五段。以補處位極顯彰闕謙推故。第一依教趣求中二。初標念前趣后二自憶下。別生勝念悔往修來。于中四。一觀昔非以行對治。二復觀此身下。觀其現苦策進當善。諸修行者愿審此仿之。三作是念時下。明觀念之益。益其勝觀。四如是一切下結益所屬。第二善財童子以如是下見敬咨問。于中二初見敬后咨問。前中亦二。先見依后見正。各有申敬。前中二。先入定申敬。后出定敬贊。前中三。初結前標后。二別顯定用。三總結成益。今初。位念者標定。思察者定加行。信愿者是定因。入遍下辨定名相。二普現下別顯定用。即雙運定慧。于中二。一明即智定之妙用。于中先羅身云於法界。后等虛空下契法性之真源。二又決定知下明稱法界之深觀。于中三。初了法從緣。次離

【現代漢語翻譯】現代漢語譯本對於辨別文義有十句要點。每句包含四個方面的內容可以理解。四位善男子，你們應當發起這樣的心願，以下是總結勸勉以成就利益。其中分為兩部分。首先是正式的勸勉，然後是『何以下』，闡述利益以解釋成就。其中也分為兩部分。首先是正式解釋親近善知識的利益，然後是『複次下』，再次讚歎善知識能夠帶來利益，因此應該承事供養。第三，善男子，總結要點如下，同時總結告誡和勸勉兩個方面。意思是分別解說難以窮盡，所以總結廣泛的內容而省略細節。其中也分為兩部分。首先是借用數字來總結眾多方面，然後是『我復略說下』，總括收攝眾多方面。既然貫通一切，為何只說百千？明確知道前面所說『十不可說』，意在顯示無盡的道理。第六，當時善財童子戀慕慈氏菩薩的德行而禮拜告辭。從下面開始，大的段落第三部分，慈氏菩薩一個人明顯地攝取成就佛果的因相。前面已經會合因緣而進入實相，必定能夠成就佛果，所以具備一生補處菩薩成就佛果之因的意義。文章只有五個段落。因為補處菩薩的地位極其顯赫，所以謙虛推讓。第一，依照教導前往求法，分為兩部分。首先是標明憶念前事，前往後方。第二，『自憶下』，特別生起殊勝的念頭，懺悔過去的錯誤，修習未來的善行。其中分為四個方面。一是觀察過去的錯誤，用修行來對治。二是『復觀此身下』，觀察現在的苦難，策勵自己努力行善。各位修行者希望仔細效仿。三是『作是念時下』，說明觀想的利益，增益其殊勝的觀想。四是『如是一切下』，總結利益的歸屬。第二，善財童子以這樣的心念，拜見並恭敬地請教。其中分為兩部分，首先是拜見和恭敬，然後是請教。前面一部分也分為兩部分，首先是拜見和依靠，然後是拜見正身。各自都有表達敬意。前面一部分分為兩部分，首先是入定表達敬意，然後是出定敬贊。前面一部分分為三部分，首先是總結前面，標明後面。二是分別顯示入定的作用。三是總結成就利益。現在是第一部分。『位念者』，標明入定。『思察者』，是入定的加行。『信愿者』，是入定的原因。『入遍下』，辨別入定的名稱和相狀。第二，『普現下』，分別顯示入定的作用，也就是同時運用定和慧。其中分為兩部分。一是說明即是智慧的禪定的妙用。其中首先是羅身云於法界。然後是『等虛空下』，契合法性的真實根源。二是『又決定知下』，說明稱合法界的深刻觀想。其中分為三部分，首先是了解法從因緣而生。

【English Translation】 English version There are ten sentences regarding the discernment of texts. Each sentence contains four aspects that can be understood. Four good men, you should generate such a mind, and the following is a summary of encouragement to achieve benefits. It is divided into two parts. First is the formal encouragement, and then 'What follows' explains the benefits to interpret the achievement. It is also divided into two parts. First is the formal explanation of the benefits of associating with good teachers, and then 'Furthermore,' again praising the good teacher's ability to bring benefits, therefore one should serve and make offerings. Third, good men, the summary of key points is as follows, simultaneously summarizing the aspects of admonition and encouragement. The meaning is that separate explanations are difficult to exhaust, so summarize the broad content while omitting details. It is also divided into two parts. First, use numbers to summarize many aspects, and then 'I will briefly say below,' to comprehensively gather many aspects. Since it penetrates everything, why only say hundreds of thousands? It is clear that the previous statement 'ten unspeakable' is intended to show the endless principle. Sixth, at that time, Sudhana Kumara (Shancai Tongzi) yearned for Maitreya Bodhisattva's (Cishi Pusa) virtues and bowed to take his leave. From below, the third major section, Maitreya Bodhisattva alone clearly gathers the causal aspects of achieving Buddhahood. Having already converged causes and conditions and entered reality, one will surely be able to achieve Buddhahood, so one possesses the meaning of a one-life-to-be-Buddha Bodhisattva achieving the cause of Buddhahood. The text has only five paragraphs. Because the position of a one-life-to-be-Buddha Bodhisattva is extremely prominent, there is humility and deference. First, following the teachings to seek the Dharma, divided into two parts. First is marking the recollection of past events, going to the rear. Second, 'From recollection below,' especially generating superior thoughts, repenting of past mistakes, and cultivating future good deeds. It is divided into four aspects. One is to observe past mistakes and use practice to counteract them. Two is 'Again observe this body below,' observing present suffering, urging oneself to strive to do good. May all practitioners carefully emulate this. Three is 'When this thought arises below,' explaining the benefits of contemplation, increasing its superior contemplation. Four is 'Like this, everything below,' summarizing the attribution of benefits. Second, Sudhana Kumara with such thoughts, sees and respectfully inquires. It is divided into two parts, first is seeing and respecting, and then inquiring. The previous part is also divided into two parts, first is seeing and relying, and then seeing the true body. Each expresses respect. The previous part is divided into two parts, first is entering samadhi (ding) to express respect, and then praising after exiting samadhi. The previous part is divided into three parts, first is summarizing the previous and marking the following. Second is separately showing the function of entering samadhi. Third is summarizing the achievement of benefits. Now is the first part. 'Position of thought,' marks entering samadhi. 'Deliberation,' is the preliminary practice of entering samadhi. 'Faith and vows,' are the cause of entering samadhi. 'Entering everywhere below,' distinguishes the names and characteristics of entering samadhi. Second, 'Universally appearing below,' separately shows the function of entering samadhi, which is simultaneously using samadhi and wisdom. It is divided into two parts. One is explaining the wonderful function of samadhi that is wisdom. Among them, first is spreading the body like clouds in the Dharma realm. Then 'Equal to empty space below,' corresponds to the true source of Dharma nature. Two is 'Also definitely knowing below,' explaining the profound contemplation that matches the Dharma realm. It is divided into three parts, first is understanding that the Dharma arises from conditions.

于斷下智契無性。三知一切法如種生芽下會歸中道。此三無礙即三觀一心。今初報酬善惡故云業起。果自種生云從因起。自修成佛信為道源。感他化身敬心便現二契無性。中離顛倒見者。通三四倒。四倒謂常計無常是名顛倒。見於實理則無斯倒。若以無常為常亦非。見如實理以壞相故。自在見者。謂自在天能生萬物。故知由自業故不由他。離自他見者。單執自他則乖緣起。邊執見者。堅執生死等有其始末故。離有無者。從無之有名生。自有還無稱滅。體無生滅何得有無。知空無生約理遣法。知不自在約緣遣法。知願力生約因遣法。三會歸中道者。然隨一句皆離上諸過。今且通說。如種生芽者。從水土等緣生故非無。此如初段。緣生則無性故非有。如第二段。非有非無即是中道。如是離斷常等可以思準。種芽橫喻萬法。如印生文即豎喻諸法。涅槃云。此陰亦滅彼陰續生。如蠟印印泥印壞文成等。自下諸句通於橫豎。了世心現亦唯心觀。以心為緣現而無性。即中道觀。余並可知。三善財童子下總結成益。第二從地而起下出定敬贊。于中三。初以身敬繞。次作是念言下以心敬念。后偈頌中以言敬贊。二中舉能住者德嘆所住樓閣。初句具顯故。此大樓閣之言貫通諸句。于中分十。初約境顯勝。二是入一切甚深下約德顯妙。三是

【現代漢語翻譯】于斷下智契無性：意思是說，在斷除煩惱之後，智慧才能與諸法無自性的真理相契合。三知一切法如種生芽下會歸中道：通過三種智慧，瞭解一切法就像種子生出芽一樣，最終會歸於中道。此三無礙即三觀一心：這三種智慧沒有障礙，就是空觀、假觀、中觀這三種觀照在一心中。今初報酬善惡故云業起：現在開始解釋，因為有善惡的報應，所以說業力產生。果自種生云從因起：果報從自身所種的因產生，所以說從因緣而起。自修成佛信為道源：自己修行成佛，而信心是道的根源。感他化身敬心便現二契無性：感應到他方世界的佛菩薩化身，恭敬心就會顯現，這與諸法無自性的真理相契合。中離顛倒見者：中道是遠離顛倒見解的人。通三四倒：包括三種顛倒和四種顛倒。四倒謂常計無常是名顛倒：四種顛倒是指把無常的事物當成常，這叫做顛倒。見於實理則無斯倒：如果見到真實的道理，就不會有這種顛倒。若以無常為常亦非：如果把無常的事物當成常，也是不對的。見如實理以壞相故：因為見到事物如實的壞滅之相。自在見者：自在見是指自在天（Maheśvara）能夠創造萬物的見解。謂自在天能生萬物：意思是說自在天能夠創造萬物。故知由自業故不由他：所以要知道是由自己的業力造成的，而不是由他人造成的。離自他見者：遠離執著于自我的見解和他人的見解。單執自他則乖緣起：如果只執著于自我或他人，就違背了緣起法。邊執見者：邊執見是指堅固地執著于生死等事物的開始和結束。堅執生死等有其始末故：因為堅固地執著于生死等事物的開始和結束。離有無者：遠離有和無的見解。從無而有名生：從無中產生有。自有還無稱滅：自有變成無，稱為滅。體無生滅何得有無：本體沒有生滅，怎麼會有有和無呢？知空無生約理遣法：知道空性無生，是從理上遣除法。知不自在約緣遣法：知道不自在，是從緣起上遣除法。知願力生約因遣法：知道願力產生，是從因地上遣除法。三會歸中道者：這三種智慧最終會歸於中道。然隨一句皆離上諸過：然而，隨便一句都遠離了上面的各種過失。今且通說：現在先通俗地解釋一下。如種生芽者：比如種子生出芽。從水土等緣生故非無：因為是從水土等因緣生出來的，所以不是沒有。此如初段：這就像第一段所說的。緣生則無性故非有：因為是因緣生出來的，所以沒有自性，因此不是有。如第二段：就像第二段所說的。非有非無即是中道：不是有也不是無，這就是中道。如是離斷常等可以思準：像這樣，遠離斷見和常見等，可以以此類推。種芽橫喻萬法：種子和芽橫向比喻萬法。如印生文即豎喻諸法：就像印章印在泥上產生文字，這是縱向比喻諸法。涅槃云：涅槃經上說。此陰亦滅彼陰續生：這個五蘊滅了，那個五蘊繼續產生。如蠟印印泥印壞文成等：就像用蠟印蓋在泥上，印章壞了，文字卻形成了等等。自下諸句通於橫豎：從下面開始的句子，都貫通橫向和縱向的比喻。了世心現亦唯心觀：瞭解世間的心識顯現，也是唯心觀。以心為緣現而無性：以心為因緣而顯現，但沒有自性。即中道觀：這就是中道觀。余並可知：其餘的都可以知道了。三善財童子下總結成益：下面是善財童子總結所獲得的利益。第二從地而起下出定敬讚：第二部分是從地上起來，出定后恭敬讚歎。于中三：其中分為三部分。初以身敬繞：首先用身體恭敬地繞行。次作是念言下以心敬念：其次是心中想著，恭敬地念誦。后偈頌中以言敬讚：最後在偈頌中用語言恭敬地讚歎。二中舉能住者德嘆所住樓閣：第二部分是舉出能夠安住者的功德，讚歎所居住的樓閣。初句具顯故：因為第一句已經全部顯現了。此大樓閣之言貫通諸句：'這座大樓閣'這句話貫穿所有的句子。于中分十：其中分為十部分。初約境顯勝：首先從環境方面顯示殊勝。二是入一切甚深下約德顯妙：第二部分是'進入一切甚深'，從功德方面顯示微妙。三是：第三是

【English Translation】于斷下智契無性: 'Upon severing, wisdom aligns with no-self-nature' means that after cutting off afflictions, wisdom can be in harmony with the truth that all dharmas are without self-nature. 三知一切法如種生芽下會歸中道: 'Knowing all dharmas through three, like a seed sprouting, ultimately converging to the Middle Way' means that through three kinds of wisdom, understanding that all dharmas are like a seed sprouting, will eventually converge to the Middle Way. 此三無礙即三觀一心: 'These three unobstructed are the three contemplations as one mind' means that these three kinds of wisdom are without obstruction, which are the three contemplations of emptiness, provisional existence, and the Middle Way in one mind. 今初報酬善惡故云業起: 'Now, initially, rewarding good and evil, hence it is said karma arises' means that now we begin to explain that because there are rewards for good and evil, it is said that karmic force arises. 果自種生云從因起: 'The fruit arises from the seed sown, hence it is said to arise from cause' means that the karmic result arises from the cause sown by oneself, so it is said to arise from causes and conditions. 自修成佛信為道源: 'Self-cultivation to become a Buddha, faith is the source of the path' means that one cultivates oneself to become a Buddha, and faith is the source of the path. 感他化身敬心便現二契無性: 'Sensing the transformation body of others, reverence arises, aligning with no-self-nature' means that when one senses the transformation bodies of Buddhas and Bodhisattvas from other worlds, reverence will arise, which is in harmony with the truth that all dharmas are without self-nature. 中離顛倒見者: 'The Middle Way is one who is free from inverted views'. 通三四倒: 'Encompassing the three and four inversions'. 四倒謂常計無常是名顛倒: 'The four inversions are considering impermanence as permanence, this is called inversion'. 見於實理則無斯倒: 'Seeing the true principle, there will be no such inversion'. 若以無常為常亦非: 'If one considers impermanence as permanence, it is also incorrect'. 見如實理以壞相故: 'Because one sees the true aspect of decay'. 自在見者: 'The view of self-existence refers to the view that Maheśvara (自在天) can create all things'. 謂自在天能生萬物: 'Meaning that Maheśvara can create all things'. 故知由自業故不由他: 'Therefore, know that it is due to one's own karma, not due to others'. 離自他見者: 'One who is free from the view of self and other'. 單執自他則乖緣起: 'If one clings only to self or other, it violates dependent origination'. 邊執見者: 'One who clings to extremes refers to one who firmly clings to the beginning and end of things like birth and death'. 堅執生死等有其始末故: 'Because one firmly clings to the beginning and end of things like birth and death'. 離有無者: 'One who is free from the view of existence and non-existence'. 從無而有名生: 'From non-existence, existence arises'. 自有還無稱滅: 'From existence returning to non-existence is called cessation'. 體無生滅何得有無: 'The essence has no birth or death, how can there be existence and non-existence?' 知空無生約理遣法: 'Knowing emptiness and non-birth, eliminating dharmas from the perspective of principle'. 知不自在約緣遣法: 'Knowing non-self-existence, eliminating dharmas from the perspective of conditions'. 知願力生約因遣法: 'Knowing the arising of vows, eliminating dharmas from the perspective of cause'. 三會歸中道者: 'These three ultimately converge to the Middle Way'. 然隨一句皆離上諸過: 'However, any sentence is free from the above faults'. 今且通說: 'Now, let's explain it generally'. 如種生芽者: 'For example, a seed sprouting'. 從水土等緣生故非無: 'Because it arises from conditions such as water and soil, it is not non-existent'. 此如初段: 'This is like what was said in the first paragraph'. 緣生則無性故非有: 'Because it arises from conditions, it has no self-nature, therefore it is not existent'. 如第二段: 'Like the second paragraph'. 非有非無即是中道: 'Neither existent nor non-existent is the Middle Way'. 如是離斷常等可以思準: 'Thus, being free from annihilationism and eternalism, etc., can be inferred accordingly'. 種芽橫喻萬法: 'The seed and sprout are a horizontal metaphor for all dharmas'. 如印生文即豎喻諸法: 'Like a seal creating a mark on mud, it is a vertical metaphor for all dharmas'. 涅槃云: 'The Nirvana Sutra says'. 此陰亦滅彼陰續生: 'This skandha ceases, and that skandha continues to arise'. 如蠟印印泥印壞文成等: 'Like a wax seal stamping on mud, the seal breaks, and the mark is formed, etc.'. 自下諸句通於橫豎: 'The sentences from below all connect to the horizontal and vertical metaphors'. 了世心現亦唯心觀: 'Understanding the manifestation of worldly mind is also the contemplation of mind-only'. 以心為緣現而無性: 'Manifesting with mind as the condition, but without self-nature'. 即中道觀: 'This is the Middle Way contemplation'. 余並可知: 'The rest can be known'. 三善財童子下總結成益: 'Below, Sudhana (善財童子) summarizes the benefits gained'. 第二從地而起下出定敬贊: 'The second part is rising from the ground, emerging from samadhi, and reverently praising'. 于中三: 'Among them, divided into three parts'. 初以身敬繞: 'First, reverently circumambulating with the body'. 次作是念言下以心敬念: 'Next, thinking in the mind, reverently reciting'. 后偈頌中以言敬贊: 'Finally, in the verses, reverently praising with words'. 二中舉能住者德嘆所住樓閣: 'The second part is to praise the virtues of the one who can abide, praising the pavilion where they reside'. 初句具顯故: 'Because the first sentence fully reveals it'. 此大樓閣之言貫通諸句: 'The words 'this great pavilion' run through all the sentences'. 于中分十: 'Among them, divided into ten parts'. 初約境顯勝: 'First, showing the excellence from the perspective of the environment'. 二是入一切甚深下約德顯妙: 'The second part is 'entering all profound depths', showing the subtlety from the perspective of virtue'. 三是: 'The third is'

以一劫下。約用顯自在。四是於一切眾生前下約行顯勝。五是能住難知法下約觀顯深。六是住大慈悲下約對治顯勝。七是雖住四禪下約止觀明自在。八是雖於一切業煩惱下。約利他行顯勝。九是雖行九次第定下。約護小乘行明自在。十此大樓閣下結德所住。於前九中除初二及五。余皆約權實事理雙行。第三偈以言贊中。五十五偈分二。前三十四偈七言舉德嘆處。后二十一偈五言指處明德。前中二。初二總嘆。一約行位。一約名德。余偈別約德行。于中四。初有七偈。約自利。行勝。二有十偈。嘆利他行勝。三有八偈。嘆功德勝。四有七偈。嘆方便勝。后五言指處明德中。雖復語依意在嘆正。于中六。初二下化。次二上觀。三有五偈。明三昧自在。四有七偈。明智慧廣深。五有一偈。顯其平等。六有四偈。結德申敬求哀請加。第二爾時下見正報中二。一見二敬。見中二。先翹心願睹。后乃見下正睹慈尊。言別處來者。攝化就機故。還來歸本故。亦顯慈氏應念而至。不著處故。第二善財見已下明設敬儀。于中五。一身心敬禮。二時彌勒下贊德記別。三爾時彌勒下重申敬儀。四時彌勒下再贊再記。五時善財下慶遇念恩。二中有二。先長行。指示者令眾同睹仿而行故。后偈正贊有百一十三頌分三。初一指眾總嘆。末後一偈略示

【現代漢語翻譯】現代漢語譯本以一劫的時間降生（于兜率天）。這是大約用以顯示彌勒菩薩的自在。四是於一切眾生前降生，大約用以行為顯示殊勝。五是能安住于難以理解的法中，大約用觀照顯示深奧。六是安住于大慈悲中，大約用對治顯示殊勝。七是雖然安住於四禪中，大約用止觀闡明自在。八是雖然對於一切業和煩惱，大約用利他之行顯示殊勝。九是雖然修行九次第定，大約用守護小乘之行闡明自在。十是此大樓閣，總結彌勒菩薩所安住的功德。在前面的九項中，除了最初的兩項和第五項，其餘的都大約用權巧和真實、事相和理體雙重並行的方式來闡述。第三個偈頌以言語讚歎，其中的五十五個偈頌分為兩部分。前面的三十四個偈頌用七言詩句讚歎彌勒菩薩的功德和所居之處，後面的二十一個偈頌用五言詩句指明處所並闡明功德。在前面的三十四個偈頌中，又分為兩部分。最初的兩個偈頌總括地讚歎，一個是從行位的角度，一個是從名德的角度。其餘的偈頌分別從功德和行為的角度讚歎。其中又分為四個部分。最初有七個偈頌，大約讚歎自利之行殊勝。其次有十個偈頌，讚歎利他之行殊勝。再次有八個偈頌，讚歎功德殊勝。最後有七個偈頌，讚歎方便殊勝。後面的五言詩句指明處所並闡明功德，雖然言語是依附於處所，但意圖在於讚歎正法。其中分為六個部分。最初的兩個偈頌是關於下化眾生。其次的兩個偈頌是關於上觀諸法。第三部分有五個偈頌，闡明三昧的自在。第四部分有七個偈頌，闡明智慧的廣博和深邃。第五部分有一個偈頌，顯示其平等性。第六部分有四個偈頌，總結功德，表達敬意，懇求加持。第二部分，在『爾時』之後，是關於見到正報身。分為兩部分，一是見到，二是敬禮。在見到部分中，分為兩部分，先是翹首企盼，希望得見，然後是『乃見』之後，真正見到慈尊（Maitreya，彌勒菩薩）。『別處來』的意思是，爲了攝受教化眾生而應機示現，最終還是迴歸到根本之處。也顯示了彌勒菩薩應念而至，不執著于任何處所。第二部分，『善財見已』之後，闡明設敬的儀軌。其中分為五個部分。一是身心恭敬禮拜。二是『時彌勒』之後，讚歎功德並授記。三是『爾時彌勒』之後，再次表達敬意。四是『時彌勒』之後，再次讚歎並再次授記。五是『時善財』之後，慶幸遇到彌勒菩薩並感念恩德。在讚歎部分中，分為兩部分。先用長行文指示，是爲了讓大眾一同瞻仰並效仿。後用偈頌正式讚歎，共有百一十三頌，分為三部分。最初一頌總括地讚歎大眾。最後一偈略微指示。

【English Translation】 English version Descending for one kalpa (into Tushita Heaven). This is approximately to reveal Maitreya's (Maitreya, the future Buddha) self-mastery. Fourth, descending before all sentient beings, approximately to reveal excellence through conduct. Fifth, being able to abide in the difficult-to-know Dharma, approximately to reveal profundity through contemplation. Sixth, abiding in great loving-kindness and compassion, approximately to reveal excellence through antidotes. Seventh, although abiding in the four dhyanas, approximately to clarify self-mastery through cessation and contemplation. Eighth, although regarding all karma and afflictions, approximately to reveal excellence through altruistic conduct. Ninth, although practicing the nine sequential samadhis, approximately to clarify self-mastery through protecting the conduct of the Small Vehicle (Hinayana). Tenth, this great pavilion, concluding the virtues in which Maitreya abides. Among the preceding nine items, except for the first two and the fifth, the rest are approximately expounded through skillful means and reality, phenomena and principle, in a dual and parallel manner. The third verse praises with words, and the fifty-five verses within it are divided into two parts. The first thirty-four verses use seven-character lines to praise Maitreya's virtues and dwelling place, while the latter twenty-one verses use five-character lines to indicate the location and elucidate the virtues. Within the first thirty-four verses, there are again two parts. The first two verses praise in general, one from the perspective of the stage of practice, and the other from the perspective of name and virtue. The remaining verses praise from the perspective of virtues and conduct. Among them, there are again four parts. The first has seven verses, approximately praising the excellence of self-benefiting conduct. The second has ten verses, praising the excellence of altruistic conduct. The third has eight verses, praising the excellence of merits and virtues. The fourth has seven verses, praising the excellence of skillful means. The latter five-character verses indicate the location and elucidate the virtues, although the words rely on the location, the intention is to praise the Dharma. Among them, there are six parts. The first two verses are about subduing and transforming sentient beings. The next two verses are about contemplating all dharmas. The third part has five verses, elucidating the self-mastery of samadhi. The fourth part has seven verses, elucidating the breadth and depth of wisdom. The fifth part has one verse, revealing its equality. The sixth part has four verses, concluding the virtues, expressing reverence, and earnestly requesting blessings. The second part, after 'At that time,' is about seeing the reward body. It is divided into two parts, one is seeing, and the other is paying homage. In the seeing part, it is divided into two parts, first, craning the neck and hoping to see, and then, after 'then seeing,' truly seeing the Compassionate One (Maitreya, the future Buddha). The meaning of 'coming from another place' is that, in order to gather and transform sentient beings, he manifests according to the occasion, and ultimately returns to the fundamental place. It also shows that Maitreya arrives in response to thought, without being attached to any place. The second part, after 'Sudhana having seen,' elucidates the ritual of paying homage. It is divided into five parts. First, respectfully bowing with body and mind. Second, after 'Then Maitreya,' praising the virtues and bestowing prediction. Third, after 'At that time Maitreya,' expressing reverence again. Fourth, after 'Then Maitreya,' praising again and bestowing prediction again. Fifth, after 'Then Sudhana,' rejoicing in encountering Maitreya and being grateful for his kindness. In the praising part, it is divided into two parts. First, using prose to instruct, in order to allow the masses to admire and emulate together. Later, formally praising with verses, there are a hundred and thirteen verses in total, divided into three parts. The first verse praises the masses in general. The last verse briefly indicates.

后友。中間諸偈別嘆勝德。于中三。初二十二偈直對善財嘆。于中亦三。初九贊德善來。次二明來因緣。以外由善友內具德行故。后十一偈明來所為。二汝等觀下二十六偈。對眾令勸贊。于中五。初四總贊。次四贊其即智之悲。次七嘆即悲之智。爾焰者此云所知。入大乘論云。爾焰地者。是第十地。此約盡斷十種所知障故。次六偈總嘆諸德。后五偈讚妙果當成。三汝行下重對善財贊。于中分五。初二十六偈嘆其當果德。初二總余皆別。二汝于下七偈雙嘆當現德。三諸根下八偈贊其遇友德四有五偈嘆速成位行德。五有十七偈。總明諸德結嘆令欣。第三重申敬儀中三。初辨敬因聞贊德故。次善財聞下身心悲敬。后以文殊下華供展誠。言文殊心念力者。表由信智故。華因德立瓔珞行成。云盈手者。信智滿故。散彌勒者。攝成因故。辦當果故。第四再贊再記。第五慶遇念恩。文並可知(已下入第七十八經)第二爾時善財童子合掌下。咨問中二。先自陳發心。后而我未知下正問法要。于中三。初標所問次大聖一切如來下。嘆慈氏有能答之德。即以此德亦為問端。初總后別。別有五十句。皆因圓果滿德。三大聖菩薩下結問請說。兼顯問意。第三爾時彌勒菩薩下。稱歎授法。于中二。先稱歎。后授法前中二。先為大眾讚歎善財。即是

嘆人。后為善財贊菩提心。即是贊法。前中亦二。先指人示眾。后諸仁者此長者子下正贊其德。于中四。一明求友精勤。二明所乘廣大。三明具德無缺。四明速證超權。初中二。先總顯精勤。后諸仁者下別示精勤之相。謂一時之勤猶未可嘆。自始暨末一念無懈。故為可稱。言一百一十善知識者。古有多釋。一云理應具有。但文脫漏賢首云。前後諸友總五十四位。分出德生有德為二。則五十五人。各有自分勝進故有一百一十。若依此解則違此已言。既云經百一十已方至彌勒。彌勒等三。非百一十之數明矣。有云。減數十耳。實唯一百八人。謂此前除遍友。但五十一人。各具主伴成百二人遍友指示眾藝。雖非主友而是伴友。為一百三。更加無厭足王處。空天瞿波處。無憂德神摩耶處。蓮華法德身眾神。及妙華光明神。守護法堂善眼羅剎。合前總有百八。以空天等相問答故。得在友數。非前主友稱名指示故。非主友但名伴友。若爾則違下余城之言下自釋云。前至童子童女。已經一百一十。今更後文殊所故云余也。謂若此為百八。加於慈氏尚始百九。並後文殊方正一十。何有餘耶。若會通者三釋皆得一種。取前更加不動處覺悟菩薩如來使天。足成一百一十。則余義亦成。以彼二聖亦教善財。故得為伴友其餘己之言。但是譯者之

【現代漢語翻譯】現代漢語譯本：嘆息世人。之後善財童子讚頌菩提心（bodhicitta，覺悟之心），這便是讚頌佛法。前面和中間部分也分為兩部分。首先是指示眾人。之後『諸位仁者，這位長者之子』以下，正式讚頌他的德行。其中分為四個方面：一是說明他求友的精勤，二是說明他所乘載的廣大，三是說明他具備的德行沒有缺失，四是說明他迅速證悟超越權位。首先，在第一個方面中，分為兩部分：先是總的顯示他的精勤，之後『諸位仁者』以下，分別展示他精勤的樣子。意思是說，一時的勤奮尚且不足以稱歎，從開始到結束，一念都沒有懈怠，所以值得稱讚。說到一百一十位善知識（kalyāṇa-mitra， духовный друг），古來有多種解釋。一種說法是理應具有，只是經文脫漏了。賢首（賢首國師，唐代華嚴宗大師）說，前後諸位善友總共有五十四位，分出德生（Guṇasāgara，海德）和有德（Guṇadhara，持德）為兩位，那麼就是五十五人。每個人都有自己殊勝的進步，所以有一百一十位。如果按照這種解釋，就違背了前面所說的。既然說已經經過一百一十位才到達彌勒（Maitreya，慈氏菩薩），彌勒等三位，顯然不是一百一十之數。有人說，減少了數十位，實際上只有一百零八人。意思是說，此前除去遍友（Samantabhadra，普賢菩薩），只有五十一人，每個人都具有主伴，成為一百零二人，遍友指示各種技藝，雖然不是主友，但是是伴友，為一百零三人。再加上無厭足王處（Anantatarāja，無厭足王）處、空天瞿波（Śūnyatā-gopa，空天瞿波）處、無憂德神摩耶（Aśokadatta-Śrīmāyā，無憂德女）處、蓮華法德身眾神（Padmavyūha-dharmatejas-kāya-devatā，蓮華法德身眾神），以及妙華光明神（Vicitra-puṣpa-prabhāsa-devatā，妙華光明神）、守護法堂善眼羅剎（Dharma-maṇḍala-rakṣa-śubhākṣa-rākṣasa，守護法堂善眼羅剎），合起來總共有百八位。因為與空天等相互問答，所以算在善友之數。不是前面主友稱名指示，所以不是主友，只是名為伴友。如果這樣，就違背了下面『其餘城』的說法。下面自己解釋說，前面到達童子（兒童）童女（兒童），已經有一百一十位。現在又到文殊（Mañjuśrī，文殊菩薩）所，所以說是『其餘』。意思是說，如果這裡是百八位，加上慈氏（Maitreya，慈氏菩薩），尚且才一百零九位，加上後面的文殊才正一百一十位，哪裡有剩餘呢？如果想要會通，三種解釋都可以成立。取前面加上不動處覺悟菩薩（Acala-sthāna-bodhisattva，不動處覺悟菩薩）、如來使天（Tathāgata-dūta-deva，如來使天），就足足成為一百一十位，那麼『其餘』的意義也成立。因為這兩位聖者也教導善財（Sudhana，善財童子），所以可以作為伴友。其餘自己所說的話，只是翻譯者的…… 嘆人。后為善財贊菩提心。即是贊法。前中亦二。先指人示眾。后諸仁者此長者子下正贊其德。于中四。一明求友精勤。二明所乘廣大。三明具德無缺。四明速證超權。初中二。先總顯精勤。后諸仁者下別示精勤之相。謂一時之勤猶未可嘆。自始暨末一念無懈。故為可稱。言一百一十善知識者。古有多釋。一云理應具有。但文脫漏賢首云。前後諸友總五十四位。分出德生有德為二。則五十五人。各有自分勝進故有一百一十。若依此解則違此已言。既云經百一十已方至彌勒。彌勒等三。非百一十之數明矣。有云。減數十耳。實唯一百八人。謂此前除遍友。但五十一人。各具主伴成百二人遍友指示眾藝。雖非主友而是伴友。為一百三。更加無厭足王處。空天瞿波處。無憂德神摩耶處。蓮華法德身眾神。及妙華光明神。守護法堂善眼羅剎。合前總有百八。以空天等相問答故。得在友數。非前主友稱名指示故。非主友但名伴友。若爾則違下余城之言下自釋云。前至童子童女。已經一百一十。今更後文殊所故云余也。謂若此為百八。加於慈氏尚始百九。並後文殊方正一十。何有餘耶。若會通者三釋皆得一種。取前更加不動處覺悟菩薩如來使天。足成一百一十。則余義亦成。以彼二聖亦教善財。故得為伴友其餘己之言。但是譯者的

【English Translation】 English version: Lamenting people. Afterwards, Sudhana (Sudhana, the main character of the Gandavyuha Sutra) praises Bodhicitta (bodhicitta, the mind of enlightenment), which is praising the Dharma. The beginning and middle sections are also divided into two parts. First, pointing to the person to show the assembly. Then, 'Virtuous ones, this son of the elder' below, formally praises his virtues. Among them, it is divided into four aspects: first, explaining his diligence in seeking friends; second, explaining the vastness of what he rides; third, explaining that he possesses virtues without deficiency; and fourth, explaining that he quickly attains enlightenment surpassing authority. First, in the first aspect, it is divided into two parts: first, generally showing his diligence; then, 'Virtuous ones' below, separately showing the appearance of his diligence. It means that temporary diligence is not enough to be praised; from beginning to end, not a single thought is懈怠 (xièdài, negligent), so it is worthy of praise. Speaking of one hundred and ten good advisors (kalyāṇa-mitra, spiritual friend), there have been many interpretations since ancient times. One says that it should be possessed, but the text is missing. Xianshou (Xianshou, a master of the Huayan School in the Tang Dynasty) said that there are a total of fifty-four good friends before and after, dividing Guṇasāgara (Guṇasāgara, Ocean of Virtue) and Guṇadhara (Guṇadhara, Holder of Virtue) into two, then there are fifty-five people. Each person has their own superior progress, so there are one hundred and ten. If according to this interpretation, it violates what was said earlier. Since it is said that after passing through one hundred and ten, one arrives at Maitreya (Maitreya, the Bodhisattva of Loving-Kindness), Maitreya and the other three are clearly not the number of one hundred and ten. Some say that dozens are reduced, but in reality there are only one hundred and eight people. It means that before this, excluding Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva), there are only fifty-one people, each with a master and companion, becoming one hundred and two people. Samantabhadra instructs various skills, although not a main friend, but a companion friend, making one hundred and three people. Adding Anantatarāja (Anantatarāja, King of Endless Satisfaction), Śūnyatā-gopa (Śūnyatā-gopa, Empty Sky Herdsman), Aśokadatta-Śrīmāyā (Aśokadatta-Śrīmāyā, Aśokadatta-Śrīmāyā), Padmavyūha-dharmatejas-kāya-devatā (Padmavyūha-dharmatejas-kāya-devatā, Lotus Array Dharma Radiance Body Deities), and Vicitra-puṣpa-prabhāsa-devatā (Vicitra-puṣpa-prabhāsa-devatā, Various Flower Light Deities), Dharma-maṇḍala-rakṣa-śubhākṣa-rākṣasa (Dharma-maṇḍala-rakṣa-śubhākṣa-rākṣasa, Rakshasa with Auspicious Eyes Protecting the Dharma Hall), together there are a total of one hundred and eight. Because of the mutual questions and answers with Śūnyatā-gopa and others, they are counted among the good friends. Not the previous main friend naming and instructing, so not a main friend, but named a companion friend. If so, it violates the saying 'the remaining cities' below. The explanation below says that before reaching the boys (children) and girls (children), there were already one hundred and ten. Now going to Mañjuśrī's (Mañjuśrī, the Bodhisattva of Wisdom) place, so it is said 'the remaining'. It means that if here are one hundred and eight, adding Maitreya, there are still only one hundred and nine, and adding Mañjuśrī later, there are exactly one hundred and ten, where is there any remaining? If you want to reconcile, all three explanations can be established. Take the previous addition of Acala-sthāna-bodhisattva (Acala-sthāna-bodhisattva, Immovable Place Enlightenment Bodhisattva), Tathāgata-dūta-deva (Tathāgata-dūta-deva, Tathagata's Messenger Deva), it is enough to become one hundred and ten, then the meaning of 'remaining' is also established. Because these two saints also teach Sudhana, they can be regarded as companion friends. The rest of what he said is only the translator's... Lamenting people. Afterwards, Sudhana praises Bodhicitta. That is praising the Dharma. The beginning and middle sections are also divided into two parts. First, pointing to the person to show the assembly. Then, 'Virtuous ones, this son of the elder' below, formally praises his virtues. Among them, it is divided into four aspects: first, explaining his diligence in seeking friends; second, explaining the vastness of what he rides; third, explaining that he possesses virtues without deficiency; and fourth, explaining that he quickly attains enlightenment surpassing authority. First, in the first aspect, it is divided into two parts: first, generally showing his diligence; then, 'Virtuous ones' below, separately showing the appearance of his diligence. It means that temporary diligence is not enough to be praised; from beginning to end, not a single thought is negligent. So it is worthy of praise. Speaking of one hundred and ten good advisors, there have been many interpretations since ancient times. One says that it should be possessed, but the text is missing. Xianshou said that there are a total of fifty-four good friends before and after, dividing Guṇasāgara and Guṇadhara into two, then there are fifty-five people. Each person has their own superior progress, so there are one hundred and ten. If according to this interpretation, it violates what was said earlier. Since it is said that after passing through one hundred and ten, one arrives at Maitreya. Maitreya and the other three are clearly not the number of one hundred and ten. Some say that dozens are reduced, but in reality there are only one hundred and eight people. It means that before this, excluding Samantabhadra, there are only fifty-one people, each with a master and companion, becoming one hundred and two people. Samantabhadra instructs various skills, although not a main friend, but a companion friend, making one hundred and three people. Adding Anantatarāja, Śūnyatā-gopa, Aśokadatta-Śrīmāyā, Padmavyūha-dharmatejas-kāya-devatā, and Vicitra-puṣpa-prabhāsa-devatā, Dharma-maṇḍala-rakṣa-śubhākṣa-rākṣasa, together there are a total of one hundred and eight. Because of the mutual questions and answers with Śūnyatā-gopa and others, they are counted among the good friends. Not the previous main friend naming and instructing, so not a main friend, but named a companion friend. If so, it violates the saying 'the remaining cities' below. The explanation below says that before reaching the boys and girls, there were already one hundred and ten. Now going to Mañjuśrī's place, so it is said 'the remaining'. It means that if here are one hundred and eight, adding Maitreya, there are still only one hundred and nine, and adding Mañjuśrī later, there are exactly one hundred and ten, where is there any remaining? If you want to reconcile, all three explanations can be established. Take the previous addition of Acala-sthāna-bodhisattva, Tathāgata-dūta-deva, it is enough to become one hundred and ten, then the meaning of 'remaining' is also established. Because these two saints also teach Sudhana, they can be regarded as companion friends. The rest of what he said is only the translator's

意故。晉經無有已字則通取前後。于義無妨然下復云百一十城。又云過百一十由旬。皆言百一十者。有所表故。謂除佛位取其證入十地等覺為百一十。一中具十故。亦顯位位十十相融。設有三賢亦唯具十。若合等覺屬十地勝進。則開十信為一故。進退行布及與圓融。皆順百一十言。何必克定前後。第二諸仁者此長者子甚為難有下。明所乘廣大。于中三。初總嘆希奇。二如是之人下別明難遇。于中二。先標舉。后何以下徴釋。釋意云。悲濟深廣故。即開前總中救護眾生。于中二。先明總護一切。后為被四流下約類別明。汩者流急之貌。言界城者。即十八界。一一根境識中別別解脫故。言界地者。即地等四界六處空聚癡闇無人。不以智光引之。必為塵賊所劫。三諸仁者此長者子恒以下。總結所作。第三諸仁者若有眾生下。明具德無缺。有十三句。有一在已已為希有。況有二三乃至全具。故云展轉難有。又復後後難於前前。故云展轉。第四諸仁者余諸下。明速證超權。以依實教修行故。謂即凡身一生亦解行生故。千年之鳥不及朝生之鳳。普賢生位互融攝故。依實修者。悉皆能爾。胡不勉旃。文有十句。初二總明具諸位行。三入十住。四五入十行。六入迴向。又上四句亦皆十地行。又上四義義含通別。下四句通諸地位。第二爾

【現代漢語翻譯】意故。《晉經》沒有『已』字，因此可以貫通理解前後文。在義理上沒有妨礙，然而下文又說『百一十城』，又說『過百一十由旬』，都說『百一十』，是有所表述的緣故。意思是除去佛的果位，取其證入十地（Bodhisattva Bhumis，菩薩的十個階位）等覺（Ekajati-pratibaddha，接近佛果的菩薩）為百一十。一中具足十，因此也顯示位位之間十十相融。即使有三賢位（指十住、十行、十回向），也只是具足十。如果加上等覺，屬於十地的勝進位，那麼就開十信（Ten Faiths）為一。進退行布以及圓融，都順應『百一十』的說法，何必拘泥於前後文的字面意思。第二，諸位仁者，這位長者子（Kulaputra，富家子弟，這裡指菩薩）甚為難得，下文說明他所乘之法廣大。其中分為三部分。首先總嘆稀有。其次『如是之人』下，分別說明難遇。其中分為兩部分。先標舉，后『何以』下，征問解釋。解釋的意思是，因為悲心救濟深廣，所以是開啟前面總說中的救護眾生。其中分為兩部分。先說明總護一切眾生，后『為被四流』下，按照類別說明。『汩』是水流湍急的樣子。說『界城』，就是十八界（十八界：六根、六塵、六識）。在每一個根、境、識中分別解脫的緣故。說『界地』，就是地等四界（地、水、火、風）、六處（眼、耳、鼻、舌、身、意）、空聚（空無所有的聚集）、癡闇（愚癡黑暗），如果不以智慧之光引導，必定會被塵賊所劫奪。第三，諸位仁者，這位長者子恒常以下，總結所作所為。第四，諸位仁者，若有眾生以下，說明具足德行沒有缺失。有十三句。有一條具備就已經很稀有，何況有二三條乃至全部具備。所以說輾轉難有。而且後後比前前更難，所以說輾轉。第四，諸位仁者，其餘的以下，說明迅速證悟超越權教。因為依循真實的教法修行。意思是即使是凡夫之身，一生也能理解和修行。千年之鳥比不上朝生之鳳。普賢（Samantabhadra，普賢菩薩）的果位互相融合攝受的緣故。依循真實教法修行的人，都能夠這樣。為何不努力呢？文中有十句。前兩句總說具備各種果位和修行。第三句進入十住（Ten Stages of Abiding）。第四五句進入十行（Ten Practices）。第六句進入迴向（Dedication）。而且上面的四句也都是十地（Bodhisattva Bhumis）的修行。而且上面的四種意義，包含通途和特別的意義。下面的四句貫通各個果位。第二，爾。

【English Translation】 Intention. The Jin translation doesn't have the word '已(yǐ, already)', so it's acceptable to understand the preceding and following text together. There's no harm in terms of meaning. However, the following text says 'one hundred and ten cities' and 'passing one hundred and ten yojanas (a unit of distance)', all mentioning 'one hundred and ten', which is for a specific reason. It means excluding the Buddha's position, taking the realization of entering the Ten Bhumis (Bodhisattva Bhumis, the ten stages of a Bodhisattva) and Ekajati-pratibaddha (a Bodhisattva close to Buddhahood) as one hundred and ten. One contains ten, thus also showing that the positions interpenetrate each other in tens. Even if there are the Three Worthies (referring to the Ten Abodes, Ten Practices, and Ten Dedications), they only possess ten. If adding Ekajati-pratibaddha, it belongs to the superior progress of the Ten Bhumis, then opening the Ten Faiths (Ten Faiths) as one. Advancing, retreating, practicing, and spreading, as well as perfect fusion, all follow the saying of 'one hundred and ten'. Why be fixated on the literal meaning of the preceding and following text? Secondly, virtuous ones, this Kulaputra (Kulaputra, son of a wealthy family, here referring to a Bodhisattva) is very rare. The following text explains that the Dharma he rides on is vast. It is divided into three parts. First, a general exclamation of rarity. Second, 'Such a person' below, separately explaining the difficulty of encountering. It is divided into two parts. First, a statement is made, then 'Why' below, questioning and explaining. The meaning of the explanation is that because compassion and salvation are deep and vast, it is opening the saving of sentient beings in the previous general statement. It is divided into two parts. First, it explains the general protection of all sentient beings, then 'For being covered by the Four Flows' below, explaining according to categories. 'Turbid' is the appearance of rapid water flow. Saying 'boundary city' is the Eighteen Realms (Eighteen Realms: six roots, six dusts, six consciousnesses). Because of separate liberation in each root, object, and consciousness. Saying 'boundary land' is the four realms of earth, etc. (earth, water, fire, wind), the six places (eye, ear, nose, tongue, body, mind), the empty gathering (gathering of emptiness), ignorance and darkness. If not guided by the light of wisdom, they will surely be robbed by dust thieves. Thirdly, virtuous ones, this Kulaputra always below, summarizes what has been done. Fourthly, virtuous ones, if there are sentient beings below, it explains that possessing virtues is without deficiency. There are thirteen sentences. Having one is already rare, let alone having two or three or even all of them. Therefore, it is said to be difficult to have through transmission. Moreover, the latter is more difficult than the former, so it is said to be transmitted. Fourthly, virtuous ones, the rest below, explains the rapid realization of surpassing provisional teachings. Because practicing according to the true teachings. It means that even in the body of an ordinary person, one can understand and practice in one lifetime. A thousand-year-old bird is not as good as a phoenix born in the morning. The positions of Samantabhadra (Samantabhadra, Bodhisattva Samantabhadra) mutually merge and embrace each other. Those who practice according to the true teachings can all do this. Why not strive? There are ten sentences in the text. The first two sentences generally explain possessing various positions and practices. The third sentence enters the Ten Stages of Abiding (Ten Stages of Abiding). The fourth and fifth sentences enter the Ten Practices (Ten Practices). The sixth sentence enters Dedication (Dedication). Moreover, the above four sentences are also the practice of the Ten Bhumis (Bodhisattva Bhumis). Moreover, the above four meanings contain general and special meanings. The following four sentences connect all positions. Secondly, Er.

時彌勒下為善財嘆菩提心。文分二別。初結前生后。后告善財下正嘆。于中四。初標嘆發心。二汝獲善利下嘆其發心之器成益。三何以下廣舉菩提心德釋成四善男子菩提心者成就如是下。結釋所屬前二可知。三中先徴意云。所以嘆善哉獲善利者何耶。釋意云。菩提心具德故。文有二百二十一句皆通三種發心。頓具諸位功德。且分為二。初一百一十八句明菩提心。遍該諸地。后得無畏藥下一百三句。明菩提心頓具諸位功德。又前多明信成就。及解行發心。後段多明證位發心。故文多雲得。又前段明菩提心殊勝功德。高齊佛果。後段喻菩提心自在功德。廣多無量今初段中分二。先別明。后總結前中文通橫豎。橫則一一發心。皆具諸句之德。豎則別配諸位發心。以從菩薩種性至於究竟。不出三種發心故。光統配十二住。初三句即種性住。故云如種如田地。皆是種生之義。二如凈水下六句。明勝解行住中之益。三凈目下十六句。極喜增上住。皆初地中義故。四如大海下七句戒增上住。五調慧象下十句。增上心住。六善見藥下十句。覺分相應增上慧住。中雲毗笈摩者。此云普去。七如意珠下十句。諸諦相應增上住。八利刀下十句。明緣起流轉止息相應增上住。九臥具下十句。明無相有功用住。十命根下十句。明無相無功用住。十

一好種性下十句。明無礙解住。言壽行者。梵本云則為磁石。不吸聲聞解脫果故。十二凈琉璃下十六句。明最上菩薩住。梵本云因陀羅網。網取煩惱阿修羅故婆樓那風此云迅猛風也。其中文義皆與彼位相應。恐繁不屬故。始於種子終於惑習。明豎義彰矣。然斷習等推功歸本。由初發心。則橫具諸德于理明矣。二善男子下總結。即功成由於始簣故。初心具于諸德。況復初后圓融。第二善男子譬如下。一百三句明菩提心自在功德。文中各有喻合。說聽之人所見深遠故。所引喻多非凡境。亦顯不共菩提心故。雖通橫豎且豎分五段。初有七句攝十住德。覺心自性離惡覺等故。二無生根下十喻攝十行德三。帝釋著摩尼下九句。攝十回向德。四有寶名凈光明下。六十喻攝十地德。即分為十。初四攝初地德。二如自在王下三喻攝二地德。持戒頭陀等凈功德故。三善調龍法下四喻攝三地德。入諸禪定離惑熱等故。四須彌山下四喻攝四地德。同一切智焰得無漏故。五椰子樹下四喻攝五地德。利人不染俗故。六一燈下六喻攝六地德。般若現前頓破闇故。七迦陵頻伽下五句攝七地德善入方便得自在故。八如人學射下十四喻攝八地德。無功發心能滅相惑等故。九服延齡藥下十喻攝九地德。延壽益生等故。十譬如有藥為咒所持下六喻攝十地德。深

【現代漢語翻譯】現代漢語譯本一、好種性下十句，闡明無礙解的安住之處。說到『壽行者』（修行長壽的人），梵文版本說『則為磁石』（就像磁石一樣），因為不吸引聲聞（小乘）的解脫果。二、十二凈琉璃下十六句，闡明最上菩薩的安住之處。梵文版本說『因陀羅網』（帝釋天的網），用來網取煩惱的阿修羅（惡神）。『婆樓那風』，這裡翻譯為『迅猛風』。其中的文義都與菩薩的地位相應。因為內容繁多，所以不一一列舉。從『種子』（最初的善念）開始，到『惑習』（煩惱的習氣）結束，闡明了豎向的意義。然而，斷除習氣等，將功勞歸於根本，是因為最初的發心。那麼，橫向具備各種功德的道理就顯而易見了。三、『二善男子』下總結，說明功德的成就源於最初的一筐土。最初的發心具備各種功德，更何況最初和最後圓融無礙。四、『第二善男子譬如下』，一百三句闡明菩提心（覺悟之心）自在的功德。文中各有比喻和合喻，因為說法和聽法的人所見深遠，所以引用的比喻很多都不是凡間的境界，也顯示了不共的菩提心。雖然貫通橫向和豎向，但主要從豎向分為五個階段。最初有七句，攝取十住（菩薩十住位）的功德，因為覺悟的心性遠離惡覺等。五、『二無生根下』十個比喻，攝取十行（菩薩十行位）的功德。六、『三帝釋著摩尼下』九句，攝取十回向（菩薩十回向位）的功德。七、『四有寶名凈光明下』六十個比喻，攝取十地（菩薩十地位）的功德，即分為十個部分。最初四個比喻攝取初地（歡喜地）的功德。八、『二如自在王下』三個比喻，攝取二地（離垢地）的功德，因為持有戒律和頭陀行（苦行）等清凈的功德。九、『三善調龍法下』四個比喻，攝取三地（發光地）的功德，因為進入各種禪定，遠離迷惑的熱惱等。十、『四須彌山下』四個比喻，攝取四地（焰慧地）的功德，因為與一切智的火焰相同，得到無漏的智慧。十一、『五椰子樹下』四個比喻，攝取五地（難勝地）的功德，因為利益他人而不被世俗污染。十二、『六一燈下』六個比喻，攝取六地（現前地）的功德，因為般若（智慧）現前，頓時破除黑暗。十三、『七迦陵頻伽下』五句，攝取七地（遠行地）的功德，因為善於進入方便法門，得到自在。十四、『八如人學射下』十四個比喻，攝取八地（不動地）的功德，因為無功用地發心，能夠滅除相惑等。十五、『九服延齡藥下』十個比喻，攝取九地（善慧地）的功德，因為延長壽命，增益生命等。十六、『十譬如有藥為咒所持下』六個比喻，攝取十地（法雲地）的功德，因為深刻……

【English Translation】 English version I. The ten sentences following 'Good Lineage' explain the abode of unobstructed understanding. Regarding 'Practitioner of Longevity' (one who cultivates longevity), the Sanskrit version says 'it is like a magnet' because it does not attract the fruit of liberation of the Shravakas (Hinayana practitioners). II. The sixteen sentences following 'Twelve Pure Beryl' explain the abode of the supreme Bodhisattva. The Sanskrit version says 'Indra's Net' (the net of Indra), used to capture the Asuras (evil spirits) of afflictions. 'Varuna Wind' is translated here as 'Swift and Fierce Wind'. The meaning of the text corresponds to the position of the Bodhisattva. Because the content is extensive, it is not listed one by one. Starting from 'Seed' (the initial good thought) and ending with 'Habitual Afflictions' (the habits of afflictions), the vertical meaning is explained. However, eliminating habitual afflictions, etc., attributes the merit to the root, because of the initial aspiration. Then, the principle of horizontally possessing various virtues is obvious. III. The summary following 'Two Good Men' explains that the achievement of merit originates from the initial basket of soil. The initial aspiration possesses various virtues, let alone the initial and final being perfectly integrated. IV. 'The second good man is like the following', one hundred and three sentences explain the merit of the freedom of Bodhicitta (the mind of enlightenment). There are metaphors and combined metaphors in the text. Because the speaker and listener have profound insights, many of the metaphors used are not from the mundane realm, and they also show the uncommon Bodhicitta. Although it connects horizontally and vertically, it is mainly divided into five stages vertically. The first seven sentences encompass the merits of the Ten Abodes (the ten abodes of Bodhisattvas), because the nature of the enlightened mind is far from evil perceptions, etc. V. The ten metaphors following 'Two Unborn Roots' encompass the merits of the Ten Practices (the ten practices of Bodhisattvas). VI. The nine sentences following 'Three Shakra Wearing Mani' encompass the merits of the Ten Dedications (the ten dedications of Bodhisattvas). VII. The sixty metaphors following 'Four Treasures Named Pure Light' encompass the merits of the Ten Grounds (the ten grounds of Bodhisattvas), which are divided into ten parts. The first four metaphors encompass the merits of the First Ground (Joyful Ground). VIII. The three metaphors following 'Two Like the King of Freedom' encompass the merits of the Second Ground (Immaculate Ground), because of holding precepts and ascetic practices (asceticism) and other pure merits. IX. The four metaphors following 'Three Well-Tamed Dragon Dharma' encompass the merits of the Third Ground (Luminous Ground), because of entering various samadhis and being far from the heat of delusion, etc. X. The four metaphors following 'Four Mount Sumeru' encompass the merits of the Fourth Ground (Blazing Wisdom Ground), because it is the same as the flame of all-knowing wisdom and obtains un-leaked wisdom. XI. The four metaphors following 'Five Coconut Trees' encompass the merits of the Fifth Ground (Difficult to Conquer Ground), because it benefits others without being contaminated by the mundane. XII. The six metaphors following 'Six One Lamp' encompass the merits of the Sixth Ground (Manifest Ground), because prajna (wisdom) appears and suddenly breaks through the darkness. XIII. The five sentences following 'Seven Kalavinka' encompass the merits of the Seventh Ground (Far-Reaching Ground), because it is good at entering expedient methods and obtains freedom. XIV. The fourteen metaphors following 'Eight Like a Person Learning to Shoot' encompass the merits of the Eighth Ground (Immovable Ground), because the aspiration is generated effortlessly and can eliminate the delusion of appearances, etc. XV. The ten metaphors following 'Nine Taking Elixir of Longevity' encompass the merits of the Ninth Ground (Good Wisdom Ground), because it prolongs life and increases life, etc. XVI. The six metaphors following 'Ten Like a Medicine Held by a Mantra' encompass the merits of the Tenth Ground (Cloud of Dharma Ground), because it is profound...

除惑習成一切佛法故。五金剛非劣惡器下十七喻攝等覺位功德。以金剛智終成菩提故。其間梵語具如音義。第四善男子菩提心者下。結釋所屬謂上來多德。釋獲善利之言故。第二善男子如汝所問下正授法界。于中四。一授法體。二顯法名。三窮嚴因之本源。四核正報之性相故。初中四。一攝入方便。二加令證入。三見所證境。四事訖起定。初中先牒問勸證(已下入第七十九經)后爾時善財下求證方便。第二爾時彌勒下加令證入先約緣加。令其就法亡言會旨。則佛法門開故云前詣等。即開理智門。示令其悟入也。后善財心喜下。約因自證悟佛知見。則入法界。從迷之悟加行趣入。有門理之殊。證已契合能所兩亡。即妄而真更無入處。故云還閉。第三見其樓閣下明見所證境。于中二。先別明所見。后總顯見相。前中六一見依報。二見正報。三見伴菩薩。四見諸佛。五見閣中主閣。六總見嚴具作用。然此六皆是悲智之中所有。今初先見。后益前中三。一直見一重莊嚴。有標列結。同虛空者稱法性故。次又見其中下依中有依。一中見多即微細門。亦主伴門。后善財童子下一處見多即相在門。二爾時下明得益。第二才始稽首下。見正報中二。先總標。所謂下別顯。于中五。一見初發心時。二或見初得慈心下。見其修行得法時。三

【現代漢語翻譯】現代漢語譯本除滅疑惑，修習成就一切佛法，所以說五金剛並非低劣的器具。以下用十七種比喻來概括等覺位的功德，因為最終以金剛智慧成就菩提的緣故。其中的梵語，詳細的音韻和含義都已具備。第四，善男子，關於菩提心（bodhicitta，覺悟之心）的問題。總結解釋其所屬，是指以上所說的眾多功德，解釋獲得善利的言語。第二，善男子，正如你所問的，以下正式傳授法界。其中分為四個部分：一是傳授法體的本質；二是彰顯法的名稱；三是探究莊嚴的根本來源；四是考察正報的自性與現象。首先，在傳授法體中分為四個部分：一是攝入方便之門；二是加持使其證入；三是見到所證悟的境界；四是事情完畢后從禪定中起身。首先，在攝入方便之門中，先是重複提問，勸勉證悟（以下進入第七十九經），然後是『爾時善財』（Sudhana，善財童子）以下，尋求證悟的方便。第二，『爾時彌勒』（Maitreya，彌勒菩薩）以下，加持使其證入，首先是憑藉因緣進行加持，使其能夠就法忘言，領會宗旨，這樣佛法之門才能開啟，所以說『前詣』等等，就是開啟理智之門，指示使其悟入。之後，『善財心喜』以下，憑藉因地自身證悟佛的知見，這樣就進入了法界。從迷惑到覺悟，加行趣入，有門和理的差別。證悟之後，契合能證和所證，兩者都消失，即從虛妄而歸於真實，更沒有進入的地方，所以說『還閉』。第三，『見其樓閣』以下，闡明見到所證悟的境界。其中分為兩個部分：一是分別闡明所見；二是總的顯示見到的景象。在前面一部分中分為六個方面：一是見到依報（環境）；二是見到正報（佛菩薩）；三是見到同伴菩薩；四是見到諸佛；五是見到樓閣中的主閣；六是總的見到莊嚴器具的作用。然而這六個方面都是悲智之中所具有的。現在首先見到，然後利益前面。在前面一部分中分為三個方面：一是直接見到一重莊嚴，有標列總結，與虛空相同，稱之為法性。其次，『又見其中』以下，依中有依，一中見到眾多，即微細門，也是主伴門。之後，『善財童子』在一處見到眾多，即相在門。二，『爾時』以下，闡明獲得利益。第二，『才始稽首』以下，見到正報中分為兩個部分：一是總的標明，『所謂』以下分別顯示。其中分為五個方面：一是見到最初發心的時候；二是『或見初得慈心』以下，見到其修行獲得佛法的時候；三

【English Translation】 English version Because of eradicating doubts and practicing to accomplish all Buddha-dharmas, it is said that the five vajras are not inferior instruments. The following uses seventeen metaphors to summarize the merits of the Equal Awakening position, because ultimately, bodhi is accomplished with vajra wisdom. The Sanskrit terms therein, with detailed phonetics and meanings, are all complete. Fourth, good son, regarding the question of bodhicitta (the mind of enlightenment). Summarizing and explaining its affiliation refers to the numerous merits mentioned above, explaining the words of obtaining good benefits. Second, good son, just as you asked, the following formally transmits the Dharmadhatu. It is divided into four parts: first, transmitting the essence of the Dharma body; second, revealing the name of the Dharma; third, exploring the fundamental source of adornment; fourth, examining the nature and phenomena of the proper reward. First, in the transmission of the Dharma body, it is divided into four parts: first, incorporating the gate of expedient means; second, blessing to enable entry into realization; third, seeing the realm of what is realized; fourth, rising from samadhi after the matter is completed. First, in the gate of incorporating expedient means, first repeating the question and encouraging realization (entering the seventy-ninth sutra below), then 'At that time, Sudhana' (Sudhana, the Youth Sudhana) below, seeking the means of realization. Second, 'At that time, Maitreya' (Maitreya, Bodhisattva Maitreya) below, blessing to enable entry into realization, first blessing based on conditions, enabling him to forget words and comprehend the essence of the Dharma, so that the gate of the Buddha-dharma can be opened, so it is said 'approaching forward' etc., which is opening the gate of reason and wisdom, instructing to enable entry into enlightenment. Afterwards, 'Sudhana rejoiced in his heart' below, relying on the causal ground to personally realize the Buddha's knowledge and vision, thus entering the Dharmadhatu. From delusion to enlightenment, progressing through practice, there is a difference between the gate and the principle. After realization, the realizing and the realized are united, both disappearing, that is, returning from illusion to truth, with no place to enter further, so it is said 'closing again'. Third, 'seeing the pavilion' below, clarifying the realm of what is realized. It is divided into two parts: first, separately clarifying what is seen; second, generally showing the appearance of what is seen. In the first part, it is divided into six aspects: first, seeing the dependent reward (environment); second, seeing the proper reward (Buddhas and Bodhisattvas); third, seeing companion Bodhisattvas; fourth, seeing all the Buddhas; fifth, seeing the main pavilion within the pavilion; sixth, generally seeing the function of the adornment instruments. However, these six aspects are all contained within compassion and wisdom. Now, first seeing, then benefiting the previous. In the first part, it is divided into three aspects: first, directly seeing a layer of adornment, with marking, listing, and summarizing, the same as empty space, called the Dharma-nature. Second, 'also seeing within it' below, relying within relying, seeing many within one, that is, the subtle gate, also the main and companion gate. Afterwards, 'Sudhana' seeing many in one place, that is, the mutual presence gate. Two, 'At that time' below, clarifying the benefits obtained. Second, 'just beginning to prostrate' below, seeing the proper reward divided into two parts: first, generally marking, 'so-called' below separately showing. It is divided into five aspects: first, seeing the time of initially generating the mind; second, 'or seeing the initial attainment of loving-kindness' below, seeing the time when he cultivates and obtains the Dharma; third

或見彌勒為轉輪下。隨類攝生時。四或復見為護世下。見處會說法。于中先明所處會殊。后或見贊說初地下。顯所說之法。五或見彌勒于百千下。總見行用。第三或見諸菩薩下。明見伴菩薩身云演法。即前與無量眷屬。第四或復于中見諸如來下。明見諸佛攝化之德。第五又復于彼下。見閣中主閣。別明慈氏一生當作。于中先見。后爾時下得益可知。第六復聞一切下見聞嚴具作用。于中十段。一聞網等演法。于中三。一近聞。次又聞某處下遠聞。后善財下得益。二見寶鏡作用。三見寶柱放光。四見寶像威儀。五見瓔珞等出生。六蓮華重現。七寶地現像。八樹現半身。兜沙羅者。此云霜冰。九半月現光。十壁現本事。于中初見慈氏修行隨類攝生。后又見下睹所事友勸喻善財。二爾時善財下。總顯見相。先法后喻。今初。謂何力能見。以何眼見將何智見。依何位見。於何處見。如經屬之。及結前來所不說境。后譬如下喻顯見相。所以有十喻者所喻別故。然有二意。一喻能見因緣不同故。二喻所見境相別故。具初意者。十中初一總喻能見所見皆如夢事。大小無礙等。如喻合文尋之。餘九皆別。二喻自因力隨自業故。凡命將終故。三四並喻緣力龍鬼所持故。然鬼持自他不同。龍持自他同體。五喻友依報力。六是定力。七喻性空力

【現代漢語翻譯】現代漢語譯本或者見到彌勒菩薩作為轉輪聖王降生（彌勒：未來佛；轉輪聖王：擁有統治世界的輪寶的君王），隨著眾生的類別而攝受教化他們。或者又見到彌勒菩薩作為護世之王降生（護世：保護世界），見到他在集會之處說法。其中先說明所處的集會之處的殊勝，然後或者見到讚歎初地菩薩（初地：菩薩修行階位的第一個階段）的功德，彰顯所說的法。或者見到彌勒菩薩在百千種變化中，總括地見到他的行持和作用。第三，或者見到諸菩薩，明白見到陪伴彌勒菩薩的身云演說佛法，即前面所說的與無量眷屬一同出現的情景。第四，或者又在其中見到諸如來，明白見到諸佛攝受教化眾生的功德。第五，又在那個地方，見到樓閣中的主閣，特別說明慈氏菩薩（慈氏：彌勒菩薩的別稱）一生將要作的事情。其中先見到，然後『爾時』之後所獲得的利益可以知曉。第六，又聽到一切，見到聽聞的莊嚴器具的作用。其中分為十段。一、聽到天網等演說佛法。其中分為三部分。一是近處聽聞，其次『又聞某處』是遠處聽聞，之後『善財』是得到利益。二、見到寶鏡的作用。三、見到寶柱放出光明。四、見到寶像的威儀。五、見到瓔珞等出生。六、蓮花重新顯現。七、寶地顯現景象。八、樹顯現半身。兜沙羅（兜沙羅：一種布料）的意思是霜冰。九、半月顯現光明。十、墻壁顯現本生故事。其中最初見到慈氏菩薩修行，隨著眾生的類別而攝受教化他們，之後又見到所侍奉的善知識勸喻善財童子。二、爾時善財童子，總括地顯示見到的景象。先說理法，後用比喻。現在先說理法，即用什麼力量能夠見到？用什麼眼睛見到？用什麼智慧見到？依靠什麼地位見到？在什麼地方見到？如經文所說。以及總結前面所沒有說到的境界。後面用比喻來顯示見到的景象。之所以有十個比喻，是因為所比喻的事物不同。然而有兩種意思，一是比喻能夠見到的因緣不同，二是比喻所見到的境界和景象不同。具備第一種意思，十個比喻中第一個總括地比喻能夠見到的和所見到的都如同夢境一般，大小沒有障礙等等，如同比喻和經文的結合來尋找它的含義。其餘九個都是分別比喻。二、比喻自身的因緣力量，隨著自身的業力而顯現，如同凡人壽命將終結時所見。三、四比喻依靠外緣的力量，龍和鬼神所護持，然而鬼神護持自身和他人的方式不同，龍護持自身和他人的方式是同體的。五、比喻善知識的依報力量。六、是禪定的力量。七、比喻性空的力量。

【English Translation】 English version Or one sees Maitreya (Maitreya: the future Buddha) descending as a Chakravartin (Chakravartin: a king who possesses the wheel jewel and rules the world), guiding and teaching beings according to their kind. Or one sees Maitreya descending as a protector of the world (protector of the world), seeing him preaching the Dharma in assemblies. First, it clarifies the special qualities of the assemblies where he is present, and then one sees him praising the first Bhumi (first Bhumi: the first stage of a Bodhisattva's path), revealing the Dharma he teaches. Or one sees Maitreya in hundreds of thousands of transformations, comprehensively seeing his actions and functions. Third, one sees the Bodhisattvas, understanding that one sees the cloud of Bodhisattvas accompanying Maitreya expounding the Dharma, which is the scene mentioned earlier with countless attendants. Fourth, or again, one sees the Tathagatas (Tathagatas: Buddhas), understanding that one sees the virtues of the Buddhas embracing and transforming beings. Fifth, again in that place, one sees the main pavilion within the pavilions, specifically explaining what Maitreya will do in his next life. First one sees, and then the benefits gained after 'at that time' can be known. Sixth, again hearing everything, one sees the function of the adornments of hearing. This is divided into ten sections. 1. Hearing the Dharma expounded by the nets, etc. This is divided into three parts. First, hearing from nearby; second, 'again hearing in a certain place' is hearing from afar; and then 'Sudhana' is gaining benefits. 2. Seeing the function of the jeweled mirrors. 3. Seeing the jeweled pillars emitting light. 4. Seeing the majestic demeanor of the jeweled images. 5. Seeing the birth of jeweled necklaces, etc. 6. Lotuses reappearing. 7. The jeweled ground manifesting images. 8. Trees manifesting half-bodies. 'Tushara' (Tushara: a type of fabric) means frost and ice. 9. The half-moon manifesting light. 10. The walls manifesting Jataka tales. Among these, one initially sees Maitreya practicing, embracing and teaching beings according to their kind, and then one sees the virtuous friend whom he serves advising Sudhana. 2. At that time, Sudhana comprehensively reveals the scenes he sees. First, the principle is stated, then a metaphor is used. Now, first the principle is stated, that is, with what power can one see? With what eyes does one see? With what wisdom does one see? Relying on what position does one see? Where does one see? As the sutra says. And summarizing the realms not mentioned earlier. Later, metaphors are used to reveal the scenes seen. The reason there are ten metaphors is because the things being compared are different. However, there are two meanings: one is that the metaphors illustrate the different causes and conditions for being able to see, and the other is that the metaphors illustrate the different realms and scenes seen. Possessing the first meaning, the first of the ten metaphors comprehensively compares that what can be seen and what is seen are all like a dream, with no obstruction of size, etc., just as the combination of the metaphor and the sutra text can be used to find its meaning. The remaining nine are separate metaphors. 2. The metaphor of the power of one's own causes and conditions, manifesting according to one's own karma, just as what a mortal sees when their life is about to end. 3 and 4 are metaphors for relying on the power of external conditions, protected by dragons and spirits, but the way spirits protect themselves and others is different, while the way dragons protect themselves and others is of the same essence. 5. The metaphor of the power of the virtuous friend's environment. 6. Is the power of Samadhi. 7. Is the power of emptiness.

。八喻法界自在力。九喻智定無二力。大智海印之三昧故。十幻智自在力。二約所喻境相別者。亦初總余別。別中一臨終現業喻。喻所見冥應。二非人所持喻。喻所見能說。三龍宮淹久喻。喻念劫圓融。四梵宮廣現喻。喻一多無礙。五遍處定境喻。喻所見明瞭。六干城依空喻。喻事理無礙。七同處異見喻。喻隱顯自在。八海現三千喻。喻頓現遠近。九幻現眾多喻。喻所見純雜無礙。第四爾時彌勒下事訖起定。于中四。一警覺令起。亦彈指者前來得旨。所謂忘言。此中得旨令不滯寂。二法性下略示體相。初句標。此是下釋所見之相。從法智緣生。緣生故無自性。故云如是自性如幻夢等。悉不成就者。結成上義。從緣無性故事不成就。無性從緣故。理不成就。由不守自性故能從緣。成上之法。雖成不離法性故。即事得云法性如是。亦是性自具故。三爾時下得旨而起。四彌勒告下問答所見。約問親證推之在因。云住不思議。答中謙敬推之在緣。云善反力。師資互推反常情也。第二聖者下顯法名。先問后答。答中先明主門。后善男子下眷屬。前中三世一切境界者。即此所入所見之境。不忘念智者。即能入能現之智。良以三世。一如故念劫圓融。隨一世中現三際之境。智入三世了法空寂與如冥契故。一念之中無所不見。莊嚴藏者

有二義。一以法性嚴故。一莊嚴中包含出生無盡嚴具。如一閣中見多閣等。二以無礙智契圓融境。嚴如來藏則本具諸法故。上云法性如是。非是新成故。此門中具不可說解脫。第三善財問言下窮嚴因之本源。于中有二問答。初番窮其所歸由上睹希奇攝力之後。忽然而失。故問其去處。答中以從本流末故來。攝末歸本故。去去不異來故引之於來。一時並答。后番彰其本起。于中先問。雖蒙引歸來處既不究。終歸寧知本起。故復尋之。答中先法后喻。法中先相后性。謂智力緣作故來。智力緣加故住。既從緣來則無來去。故此嚴事非在閣中而住。亦非別處持來。從緣而來故非集。緣謝則滅故非常。若先定有來處則墮常過。先有今無則為斷滅。既離斷常何有生滅一異等相。故云遠離一切。后喻有二。先龍王降雨喻。偏喻無來之來。閤中不住內者。菩薩力故不住外者自善力故。以內外因緣互奪。則內外兩亡。后幻師現幻喻。雙喻來去則無來去。第四善財童子言大聖下。核正報之性相。于中二。先問從來。后問生處。前中先問。后答問中。上見慈氏從余處來。遽即設敬問法。未遑咨問所從。故此因前嚴事之來。便問來處。答中有三來處。一約體實法身。即無來之來來即無來文有十對思之。二善男子菩薩從大悲下。約相實報從萬行中

【現代漢語翻譯】現代漢語譯本有二義：一是因法性莊嚴的緣故，二是莊嚴之中包含出生無盡的莊嚴之具，如在一座樓閣中見到多座樓閣等。二是以無礙智慧契合圓融之境。莊嚴如來藏，是因為如來藏本來就具足諸法。上面說『法性如是』，不是新近形成的緣故。此門中具有不可說的解脫。第三，善財童子問『言下窮嚴因之本源』。其中有兩段問答。第一段是追究它所歸向之處，因為之前目睹了慈氏菩薩希奇的攝受之力后，忽然消失不見，所以問他的去處。回答中說，因為是從根本流向末端，所以來；因為攝取末端歸於根本，所以去。『去』與『來』沒有不同，所以引向『來』，一時並答。后一段是彰顯它的本起。其中先問，雖然蒙受引導歸向來處，但既然沒有徹底追究，最終又怎能知道它的本起呢？所以再次尋問。回答中先說法理，後用比喻。法理中先說現象，后說本質。說因為智慧力量的緣故而來，因為智慧力量的加持而住。既然是從因緣而來，就沒有來去。所以這種莊嚴之事不是在樓閣中而住，也不是從別處拿來，而是從因緣而來，所以不是聚集；因緣消謝就滅，所以不是恒常。如果事先有確定的來處，就落入常的過失；先前有而現在沒有，就成為斷滅。既然遠離斷常，哪裡有生滅、一異等相呢？所以說『遠離一切』。後用比喻，有兩層。先用龍王降雨作比喻，偏重比喻無來之來。閤中，不住在內，是因為菩薩的力量；不住在外，是因為自身的善的力量。以內外因緣互相奪取，則內外兩方面都消失。後用幻術師變幻的比喻，同時比喻來去，則沒有來去。第四，善財童子說『大聖下』，覈實正報的性相。其中有兩點。先問從來處，后問出生處。前一點中，先問，后答。問中，之前見到慈氏菩薩從其他地方來，立刻恭敬地問法，沒有來得及詢問他從哪裡來。所以這裡因為之前莊嚴之事的到來，便問他的來處。回答中有三個來處：一是約體，是實法身，即無來之來，來即無來，文中有十對，仔細思考。二是善男子，菩薩從大悲心出發，約相，是實報，從萬行中來。

【English Translation】 English version There are two meanings: first, because of the adornment of Dharma-nature (法性, Dharma-nature); second, the adornment includes the birth of endless adornment tools, such as seeing multiple pavilions in one pavilion. Second, it is to match the perfect and harmonious realm with unobstructed wisdom. Adorning the Tathagatagarbha (如來藏, Tathagatagarbha) is because the Tathagatagarbha inherently possesses all dharmas. The above says 'Dharma-nature is like this,' not newly formed. This gate contains unspeakable liberation. Third, Sudhana (善財, Sudhana) asks 'to exhaust the origin of the adornment cause.' There are two questions and answers in it. The first part is to investigate where it returns, because after witnessing the rare power of Maitreya's (慈氏, Maitreya) reception, it suddenly disappeared, so he asked where he went. The answer says that because it flows from the root to the end, it comes; because it takes the end back to the root, it goes. 'Going' and 'coming' are not different, so it leads to 'coming', and answers at the same time. The latter part is to highlight its origin. First ask, although guided back to the place of origin, since it has not been thoroughly investigated, how can one know its origin in the end? So ask again. In the answer, first the Dharma (法, Dharma) is stated, then the metaphor. In Dharma, first the phenomenon, then the essence. It is said that it comes because of the power of wisdom, and it stays because of the blessing of the power of wisdom. Since it comes from conditions, there is no coming or going. Therefore, this adornment does not reside in the pavilion, nor is it brought from another place, but comes from conditions, so it is not assembled; when the conditions disappear, it disappears, so it is not constant. If there is a definite place to come from in advance, it will fall into the fault of permanence; if it existed before and does not exist now, it will become annihilation. Since it is far from annihilation and permanence, where are the appearances of birth, death, difference, etc.? So it is said 'far away from everything'. The latter metaphor has two levels. First, the metaphor of the Dragon King (龍王, Dragon King) raining, which focuses on the metaphor of coming without coming. In the combination, not staying inside is because of the power of the Bodhisattva (菩薩, Bodhisattva); not staying outside is because of one's own power of goodness. If internal and external causes compete with each other, both internal and external aspects will disappear. The latter uses the metaphor of the illusionist's transformation to simultaneously metaphorize coming and going, then there is no coming or going. Fourth, Sudhana said 'Great Sage below', verifying the nature and appearance of the proper reward. There are two points in it. First ask where it comes from, then ask where it was born. In the first point, first ask, then answer. In the question, after seeing Maitreya coming from another place before, he immediately respectfully asked for the Dharma, and did not have time to ask where he came from. So here, because of the arrival of the previous adornment, he asked where he came from. There are three places to answer: one is about the body, the real Dharmakaya (法身, Dharmakaya), that is, coming without coming, coming is not coming, there are ten pairs in the text, think carefully. Second, good man, the Bodhisattva starts from great compassion, about the appearance, is the real reward, comes from the myriad practices.

來。亦猶凈名從萬行道場來矣。三汝問我下。約用化現。隨機熟處而來。此三即法報化身。亦體相用。亦理行事。又初唯理。后唯事中一具理事。摩羅提者。具云摩羅耶提數。摩羅耶者。此云鬘施。即山名也。提數雲中。謂其山在此國中故。或國中近此山故。瞿者地也波羅云守護。即守護土地及心地故。第二善財下問答生處。問中由前云從生處來故。今窮之。答中二。先通明諸菩薩生處。后別顯慈氏生處。前中三。初正答生處。次明生緣眷屬。后校量顯勝。今初有十。皆上句為能生之行。下句為所生之家。謂若發菩提心。則是菩薩名為生家。若有深心則見善友。若得諸地則滿諸度。教化眾生即是覺他有智慧故了法無生。有方便故不取無生之相。不滯二乘之寂。故生無生忍家。余可思準。又上句亦通所生思之。二善男子下明生緣眷屬有二十句。般若為母方便為父者。略有三義。一實知虛凝與陰俱靜。權智流動與陽齊波故。二親生法身。實由般若。若無方便多共二乘。成菩薩種乃由方便故。三者內解外濟如父母故。次檀以福資尸以防護。余可思耳。三善男子菩薩如是下。校量顯勝於中二。先總辨生家勝。後生于如是尊勝家下。別彰智勝。第二善男子我身下。別顯慈氏生處。于中二。先彰實報等周法界。文有十句。初句總次

【現代漢語翻譯】現代漢語譯本來，也像維摩詰（Vimalakirti，佛教在家菩薩的代表）從萬行道場而來一樣。你們問我『從哪裡來』，這是就應化示現而言，是從與機緣成熟之處而來。這三者即是法身、報身、化身，也是體、相、用，也是理、行、事。又開始時唯有理，後來唯有事，其中都具備理和事。摩羅提（Marati）的全稱是摩羅耶提數（Marayatithu）。摩羅耶（Maraya）的意思是鬘施，即山名。提數的意思是中，指這座山在此國中，或者是因為國中靠近這座山。瞿（瞿，瞿曇）是地，波羅（波羅，波羅奈）是守護，即守護土地和心地。第二段，善財（Sudhana，佛教經典人物）以下是問答關於出生之處。問中因為前面說『從出生之處來』，所以現在追問究竟。答中有兩部分。首先，總的說明諸菩薩的出生之處；然後，分別顯示慈氏菩薩（Maitreya，彌勒菩薩）的出生之處。前面一部分有三點。首先，正面回答出生之處；其次，說明出生的因緣和眷屬；最後，衡量比較顯示殊勝。現在先說第一點，共有十句，都是上句為能生之行，下句為所生之家。意思是，如果發菩提心（bodhicitta，覺悟之心），那麼就是菩薩，名為生家。如果有深心，就能見到善友。如果得到諸地（bhumi，菩薩修行的階段），就能圓滿諸度（paramita，波羅蜜，到達彼岸的方法）。教化眾生就是覺悟他人，有智慧所以了知法無生。有方便所以不取無生之相，不滯留在二乘（聲聞乘和緣覺乘）的寂滅中，所以生於無生忍家。其餘的可以依此類推。又上句也通所生，可以思考。第二段，善男子以下，說明出生的因緣和眷屬，共有二十句。般若（prajna，智慧）為母，方便（upaya，善巧的方法）為父，略有三種含義。一是實知虛凝，與陰俱靜；權智流動，與陽齊波。二是親生法身，實際上是由於般若。如果沒有方便，大多與二乘相同。成就菩薩種，乃是由於方便。三是內解外濟，如同父母。其次，佈施用福資助，持戒用以防護，其餘的可以思考。第三段，善男子菩薩是這樣以下，衡量比較顯示殊勝，其中分為兩部分。首先，總的辨別生家的殊勝；然後，生於如此尊勝家以下，分別彰顯智慧的殊勝。第二段，善男子我身以下，分別顯示慈氏菩薩的出生之處，其中分為兩部分。首先，彰顯實報等周法界，文中有十句。第一句是總說，其次

【English Translation】 English version He comes. It is also like Vimalakirti (Vimalakirti, a representative of Buddhist lay bodhisattvas) coming from the arena of myriad practices. You ask me 'where do you come from', this is in terms of manifested transformation, coming from where the conditions are ripe. These three are the Dharmakaya (Dharmakaya, the body of the Dharma), Sambhogakaya (Sambhogakaya, the body of bliss), and Nirmanakaya (Nirmanakaya, the body of transformation), also substance, form, and function, also principle, practice, and action. Moreover, at the beginning there is only principle, later there is only action, in which both principle and action are fully present. Marati (Marati) is fully called Marayatithu. Maraya (Maraya) means garland offering, which is the name of a mountain. Tithu means middle, referring to the mountain being in this country, or because the country is close to this mountain. Gau (Gau, Gautama) is land, and Para (Para, Varanasi) is protection, that is, protecting the land and the mind. The second paragraph, Sudhana (Sudhana, a character in Buddhist scriptures) below is a question and answer about the place of birth. In the question, because it was said earlier 'coming from the place of birth', now it is asked to the end. In the answer, there are two parts. First, generally explain the birthplaces of all Bodhisattvas; then, separately show the birthplace of Maitreya (Maitreya, the future Buddha). The first part has three points. First, answer the place of birth directly; second, explain the conditions and family of birth; finally, measure and compare to show superiority. Now let's talk about the first point, there are ten sentences in total, all of which have the upper sentence as the practice that can give birth, and the lower sentence as the family of birth. It means that if you generate Bodhicitta (bodhicitta, the mind of enlightenment), then you are a Bodhisattva, called the family of birth. If you have a deep mind, you can see good friends. If you obtain the Bhumis (bhumi, stages of Bodhisattva practice), you can fulfill the Paramitas (paramita, ways to reach the other shore). Teaching sentient beings is to awaken others, having wisdom therefore understanding that the Dharma is unborn. Having skillful means therefore not taking the appearance of non-birth, not staying in the quietness of the Two Vehicles (Sravakayana and Pratyekabuddhayana), therefore being born into the family of non-birth forbearance. The rest can be inferred by analogy. Also, the upper sentence also communicates what is born, you can think about it. The second paragraph, Good man below, explains the conditions and family of birth, there are twenty sentences in total. Prajna (prajna, wisdom) is the mother, Upaya (upaya, skillful means) is the father, there are three meanings in brief. One is that true knowledge is empty and solidified, and is quiet with Yin; expedient wisdom flows and is equal to Yang. Second, the Dharmakaya is born personally, actually due to Prajna. If there are no skillful means, most are the same as the Two Vehicles. Achieving the Bodhisattva seed is due to skillful means. Third, internal understanding and external relief are like parents. Secondly, giving alms to help with blessings, and upholding precepts to protect, the rest can be thought about. The third paragraph, Good man, Bodhisattva is like this below, measuring and comparing to show superiority, in which it is divided into two parts. First, generally distinguish the superiority of the family of birth; then, being born in such a venerable family below, separately highlight the superiority of wisdom. The second paragraph, Good man, my body below, separately shows the birthplace of Maitreya Bodhisattva, in which it is divided into two parts. First, highlighting the Sambhogakaya pervading the Dharmadhatu, there are ten sentences in the text. The first sentence is a general statement, next

八別。后一結。二我為化下顯為順機當現生殊。于中先明現生。拘吒者此云樓閣。此聚落中多樓閣故或慈氏閣在此中故。后我為隨順下明當生。于中先正顯當生所為。如蓮華者有三義。一釋迦下種彼華開故。二昔因含果如華未開。因亡果現故如蓮華開。三聞熏含實如蓮未開。見實亡言故云開悟。智論云。菩薩善根不遇如來智慧日光。翳死無疑通證前義。后我願滿下結會三聖。言俱見我者亦有三意。一俱助化故。二善財錶行。文殊信智。成正覺時俱證此故。三者文殊古佛善財當佛。慈氏現佛。三世圓融浩然大均。故云俱見。第四善男子汝當下。指示后友中三。初勸往教問。次何以下釋勸所由。三是故善男子下結勸重釋。初中令往文殊者。因位將極令反照心源故。二中先徴意云。文殊已見何為勸往釋意云。彼德深廣宿緣重故。于中二。先明行廣。后顯緣深。今初。出生菩薩功德者。主信法門長養一切善。故為佛母者。主般若門住甚深智見法實故。為菩薩師者。具善巧智通達解脫究竟普賢行故。后是汝善知識下。顯其緣深已多成益。三結勸重釋中三。初結勸具上二義應往勿疲。次徴釋。先徴意云。何以的知具前二義。后釋意。云已所成益皆是彼力。故知德深緣重。若當見者獲益尤增。後文殊下結德究竟。前見為信之首。后見

【現代漢語翻譯】八別（ba bie）。后一結（hou yi jie）。二我為化下顯為順機當現生殊（er wo wei hua xia xian wei shun ji dang xian sheng shu）。于中先明現生（yu zhong xian ming xian sheng）。拘吒者此云樓閣（ju zha zhe ci yun lou ge）。此聚落中多樓閣故或慈氏閣在此中故（ci ju luo zhong duo lou ge gu huo ci shi ge zai ci zhong gu）。后我為隨順下明當生（hou wo wei sui shun xia ming dang sheng）。于中先正顯當生所為（yu zhong xian zheng xian dang sheng suo wei）。如蓮華者有三義（ru lian hua zhe you san yi）。一釋迦下種彼華開故（yi shi jia xia zhong bi hua kai gu）。二昔因含果如華未開（er xi yin han guo ru hua wei kai）。因亡果現故如蓮華開（yin wang guo xian gu ru lian hua kai）。三聞熏含實如蓮未開（san wen xun han shi ru lian wei kai）。見實亡言故云開悟（jian shi wang yan gu yun kai wu）。智論云（zhi lun yun）。菩薩善根不遇如來智慧日光（pu sa shan gen bu yu ru lai zhi hui ri guang）。翳死無疑通證前義（yi si wu yi tong zheng qian yi）。后我願滿下結會三聖（hou wo yuan man xia jie hui san sheng）。言俱見我者亦有三意（yan ju jian wo zhe yi you san yi）。一俱助化故（yi ju zhu hua gu）。二善財錶行（er shan cai biao xing）。文殊信智（wen shu xin zhi）。成正覺時俱證此故（cheng zheng jue shi ju zheng ci gu）。三者文殊古佛善財當佛（san zhe wen shu gu fo shan cai dang fo）。慈氏現佛（ci shi xian fo）。三世圓融浩然大均（san shi yuan rong hao ran da jun）。故云俱見（gu yun ju jian）。第四善男子汝當下（di si shan nan zi ru dang xia）。指示后友中三（zhi shi hou you zhong san）。初勸往教問（chu quan wang jiao wen）。次何以下釋勸所由（ci he yi xia shi quan suo you）。三是故善男子下結勸重釋（san shi gu shan nan zi xia jie quan zhong shi）。初中令往文殊者（chu zhong ling wang wen shu zhe）。因位將極令反照心源故（yin wei jiang ji ling fan zhao xin yuan gu）。二中先徴意云（er zhong xian zheng yi yun）。文殊已見何為勸往釋意云（wen shu yi jian he wei quan wang shi yi yun）。彼德深廣宿緣重故（bi de shen guang su yuan zhong gu）。于中二（yu zhong er）。先明行廣（xian ming xing guang）。后顯緣深（hou xian yuan shen）。今初（jin chu）。出生菩薩功德者（chu sheng pu sa gong de zhe）。主信法門長養一切善（zhu xin fa men chang yang yi qie shan）。故為佛母者（gu wei fo mu zhe）。主般若門住甚深智見法實故（zhu ban ruo men zhu shen shen zhi jian fa shi gu）。為菩薩師者（wei pu sa shi zhe）。具善巧智通達解脫究竟普賢行故（ju shan qiao zhi tong da jie tuo jiu jing pu xian xing gu）。后是汝善知識下（hou shi ru shan zhi shi xia）。顯其緣深已多成益（xian qi yuan shen yi duo cheng yi）。三結勸重釋中三（san jie quan zhong shi zhong san）。初結勸具上二義應往勿疲（chu jie quan ju shang er yi ying wang wu pi）。次徴釋（ci zheng shi）。先徴意云（xian zheng yi yun）。何以的知具前二義（he yi de zhi ju qian er yi）。后釋意（hou shi yi）。云已所成益皆是彼力（yun yi suo cheng yi jie shi bi li）。故知德深緣重（gu zhi de shen yuan zhong）。若當見者獲益尤增（ruo dang jian zhe huo yi you zeng）。後文殊下結德究竟（hou wen shu xia jie de jiu jing）。前見為信之首（qian jian wei xin zhi shou）。后見現代漢語譯本：八別（Ba Bie）：不再贅述。后一結（Hou Yi Jie）：最後總結。二、我爲了教化，以下顯現為順應時機，當顯現殊勝的化身（Er Wo Wei Hua Xia Xian Wei Shun Ji Dang Xian Sheng Shu）。其中先說明現世的化身（Yu Zhong Xian Ming Xian Sheng）。拘吒（Ju Zha），這裡指的是樓閣。這個聚落中有很多樓閣，或者慈氏菩薩（Ci Shi Pusa，即彌勒菩薩）的樓閣在這裡的緣故（Ci Ju Luo Zhong Duo Lou Ge Gu Huo Ci Shi Ge Zai Ci Zhong Gu）。之後，『我爲了隨順』以下說明未來世的化身（Hou Wo Wei Sui Shun Xia Ming Dang Sheng）。其中先正式顯現未來世所要做的事情（Yu Zhong Xian Zheng Xian Dang Sheng Suo Wei）。如同蓮花有三種含義（Ru Lian Hua Zhe You San Yi）：一、釋迦牟尼佛（Shi Jia Mou Ni Fo）在此播下種子，將來蓮花開放的緣故（Yi Shi Jia Xia Zhong Bi Hua Kai Gu）；二、昔日的因包含著果，如同蓮花未開（Er Xi Yin Han Guo Ru Hua Wei Kai），因消失了，果實顯現，所以如同蓮花開放（Yin Wang Guo Xian Gu Ru Lian Hua Kai）；三、聽聞佛法熏習包含著實相，如同蓮花未開（San Wen Xun Han Shi Ru Lian Wei Kai），見到實相，語言文字就消失了，所以說是開悟（Jian Shi Wang Yan Gu Yun Kai Wu）。《智度論》說（Zhi Lun Yun）：菩薩的善根如果沒有遇到如來智慧的日光（Pu Sa Shan Gen Bu Yu Ru Lai Zhi Hui Ri Guang），就會枯萎而死，毫無疑問，這可以用來印證前面的含義（Yi Si Wu Yi Tong Zheng Qian Yi）。之後，『我願滿足』以下總結會合三聖（Hou Wo Yuan Man Xia Jie Hui San Sheng）。說到共同見到我，也有三種含義（Yan Ju Jian Wo Zhe Yi You San Yi）：一、共同幫助教化的緣故（Yi Ju Zhu Hua Gu）；二、善財童子（Shan Cai Tong Zi）代表修行，文殊菩薩（Wen Shu Pusa）代表信解智慧，成就正覺的時候共同證得這個境界的緣故（Er Shan Cai Biao Xing Wen Shu Xin Zhi Cheng Zheng Jue Shi Ju Zheng Ci Gu）；三、文殊菩薩是過去的佛，善財童子是未來的佛，慈氏菩薩是現在的佛（San Zhe Wen Shu Gu Fo Shan Cai Dang Fo Ci Shi Xian Fo），三世圓融，浩瀚廣大，沒有差別，所以說是共同見到（San Shi Yuan Rong Hao Ran Da Jun Gu Yun Ju Jian）。第四，『善男子，你應當去』以下，指示後來的善友，其中有三點（Di Si Shan Nan Zi Ru Dang Xia Zhi Shi Hou You Zhong San）：首先是勸告前往請教（Chu Quan Wang Jiao Wen）；其次，『為什麼』以下解釋勸告的原因（Ci He Yi Xia Shi Quan Suo You）；第三，『是故善男子』以下總結勸告，再次解釋（San Shi Gu Shan Nan Zi Xia Jie Quan Zhong Shi）。首先，勸告前往文殊菩薩那裡（Chu Zhong Ling Wang Wen Shu Zhe），是因為修行到了將要圓滿的階段，要讓他反觀自心本源的緣故（Yin Wei Jiang Ji Ling Fan Zhao Xin Yuan Gu）。其次，先提出疑問說（Er Zhong Xian Zheng Yi Yun）：文殊菩薩已經見過了，為什麼還要勸告前往？解釋說（Wen Shu Yi Jian He Wei Quan Wang Shi Yi Yun）：因為他的德行深厚廣博，宿世的因緣深重的緣故（Bi De Shen Guang Su Yuan Zhong Gu）。其中有兩點（Yu Zhong Er）：先說明他的修行廣大（Xian Ming Xing Guang），后顯現他的因緣深厚（Hou Xian Yuan Shen）。現在先說修行廣大（Jin Chu）：出生菩薩的功德（Chu Sheng Pu Sa Gong De Zhe），主持信心的法門，長養一切善根（Zhu Xin Fa Men Chang Yang Yi Qie Shan）；所以是諸佛之母（Gu Wei Fo Mu Zhe），主持般若的法門，安住于甚深智慧，證見法性的實相的緣故（Zhu Ban Ruo Men Zhu Shen Shen Zhi Jian Fa Shi Gu）；作為菩薩的老師（Wei Pu Sa Shi Zhe），具有善巧的智慧，通達解脫的道路，究竟圓滿普賢菩薩的行愿的緣故（Ju Shan Qiao Zhi Tong Da Jie Tuo Jiu Jing Pu Xian Xing Gu）。之後，『他是你的善知識』以下（Hou Shi Ru Shan Zhi Shi Xia），顯現他與你的因緣深厚，已經多次成就利益你（Xian Qi Yuan Shen Yi Duo Cheng Yi）。第三，總結勸告，再次解釋，其中有三點（San Jie Quan Zhong Shi Zhong San）：首先總結勸告，因為他具備以上兩種意義，你應該前往，不要疲倦（Chu Jie Quan Ju Shang Er Yi Ying Wang Wu Pi）；其次提出疑問解釋（Ci Zheng Shi），先提出疑問說（Xian Zheng Yi Yun）：憑什麼知道他具備前面兩種意義？（He Yi De Zhi Ju Qian Er Yi）之後解釋說（Hou Shi Yi）：說你已經成就的利益，都是他的力量（Yun Yi Suo Cheng Yi Jie Shi Bi Li），所以知道他的德行深厚，因緣深重（Gu Zhi De Shen Yuan Zhong），如果能夠見到他，獲得的利益會更加增多（Ruo Dang Jian Zhe Huo Yi You Zeng）。之後，『文殊菩薩』以下總結他的德行究竟圓滿（Hou Wen Shu Xia Jie De Jiu Jing）。之前的見到是信心的開始（Qian Jian Wei Xin Zhi Shou），之後的見到 English version: Ba Bie (Eight Distinctions): Not elaborated further. Hou Yi Jie (The Last Conclusion): The final summary. Secondly, 'I manifest to transform, showing in accordance with the occasion, manifesting special incarnations (Er Wo Wei Hua Xia Xian Wei Shun Ji Dang Xian Sheng Shu).' Among them, first explain the present incarnation (Yu Zhong Xian Ming Xian Sheng). Ju Zha (Dwelling), here refers to pavilions. This settlement has many pavilions, or perhaps the Maitreya Bodhisattva's (Ci Shi Pusa, i.e., Maitreya Bodhisattva) pavilion is here (Ci Ju Luo Zhong Duo Lou Ge Gu Huo Ci Shi Ge Zai Ci Zhong Gu). After that, 'I manifest to comply' below explains the future incarnation (Hou Wo Wei Sui Shun Xia Ming Dang Sheng). Among them, first formally show what will be done in the future (Yu Zhong Xian Zheng Xian Dang Sheng Suo Wei). Like the lotus flower, there are three meanings (Ru Lian Hua Zhe You San Yi): First, Shakyamuni Buddha (Shi Jia Mou Ni Fo) planted the seed here, so the lotus will bloom in the future (Yi Shi Jia Xia Zhong Bi Hua Kai Gu); Second, the past cause contains the result, like the lotus flower not yet bloomed (Er Xi Yin Han Guo Ru Hua Wei Kai), the cause disappears, and the fruit appears, so it is like the lotus flower blooming (Yin Wang Guo Xian Gu Ru Lian Hua Kai); Third, hearing the Dharma and being熏習(xun xi) contains the true nature, like the lotus flower not yet bloomed (San Wen Xun Han Shi Ru Lian Wei Kai), seeing the true nature, language and words disappear, so it is said to be enlightenment (Jian Shi Wang Yan Gu Yun Kai Wu). The Mahaprajnaparamita-sastra says (Zhi Lun Yun): If the Bodhisattva's good roots do not encounter the sunlight of the Tathagata's wisdom (Pu Sa Shan Gen Bu Yu Ru Lai Zhi Hui Ri Guang), they will wither and die without a doubt, which can be used to verify the previous meaning (Yi Si Wu Yi Tong Zheng Qian Yi). After that, 'My vows are fulfilled' below summarizes the meeting of the Three Sages (Hou Wo Yuan Man Xia Jie Hui San Sheng). Speaking of seeing me together, there are also three meanings (Yan Ju Jian Wo Zhe Yi You San Yi): First, helping to transform together (Yi Ju Zhu Hua Gu); Second, Sudhana (Shan Cai Tong Zi) represents practice, Manjushri Bodhisattva (Wen Shu Pusa) represents faith and wisdom, and they jointly attain this state when achieving perfect enlightenment (Er Shan Cai Biao Xing Wen Shu Xin Zhi Cheng Zheng Jue Shi Ju Zheng Ci Gu); Third, Manjushri Bodhisattva is the Buddha of the past, Sudhana is the Buddha of the future, and Maitreya Bodhisattva is the Buddha of the present (San Zhe Wen Shu Gu Fo Shan Cai Dang Fo Ci Shi Xian Fo), the three times are perfectly integrated, vast and great, without difference, so it is said to be seen together (San Shi Yuan Rong Hao Ran Da Jun Gu Yun Ju Jian). Fourth, 'Good man, you should go' below, instructs the later good friends, among which there are three points (Di Si Shan Nan Zi Ru Dang Xia Zhi Shi Hou You Zhong San): First, advise to go and ask for instruction (Chu Quan Wang Jiao Wen); Second, 'Why' below explains the reason for the advice (Ci He Yi Xia Shi Quan Suo You); Third, 'Therefore, good man' below summarizes the advice and explains again (San Shi Gu Shan Nan Zi Xia Jie Quan Zhong Shi). First, advising to go to Manjushri Bodhisattva (Chu Zhong Ling Wang Wen Shu Zhe) is because the practice has reached the stage of near completion, so he should reflect on the source of his own mind (Yin Wei Jiang Ji Ling Fan Zhao Xin Yuan Gu). Secondly, first raise the question and say (Er Zhong Xian Zheng Yi Yun): Manjushri Bodhisattva has already been seen, why should he be advised to go? Explain and say (Wen Shu Yi Jian He Wei Quan Wang Shi Yi Yun): Because his virtue is profound and broad, and his past karma is deep (Bi De Shen Guang Su Yuan Zhong Gu). Among them, there are two points (Yu Zhong Er): First, explain his vast practice (Xian Ming Xing Guang), and then show his deep karma (Hou Xian Yuan Shen). Now, first talk about the vast practice (Jin Chu): Giving birth to the merits of the Bodhisattva (Chu Sheng Pu Sa Gong De Zhe), presiding over the Dharma gate of faith, nurturing all good roots (Zhu Xin Fa Men Chang Yang Yi Qie Shan); Therefore, he is the mother of all Buddhas (Gu Wei Fo Mu Zhe), presiding over the Prajna Dharma gate, dwelling in profound wisdom, and witnessing the true nature of Dharma (Zhu Ban Ruo Men Zhu Shen Shen Zhi Jian Fa Shi Gu); As a Bodhisattva's teacher (Wei Pu Sa Shi Zhe), he has skillful wisdom, understands the path of liberation, and ultimately fulfills the vows of Samantabhadra Bodhisattva (Ju Shan Qiao Zhi Tong Da Jie Tuo Jiu Jing Pu Xian Xing Gu). After that, 'He is your good teacher' below (Hou Shi Ru Shan Zhi Shi Xia), showing that his karma with you is deep, and he has repeatedly achieved benefits for you (Xian Qi Yuan Shen Yi Duo Cheng Yi). Third, summarize the advice and explain again, among which there are three points (San Jie Quan Zhong Shi Zhong San): First, summarize the advice, because he has the above two meanings, you should go and don't be tired (Chu Jie Quan Ju Shang Er Yi Ying Wang Wu Pi); Secondly, raise the question and explain (Ci Zheng Shi), first raise the question and say (Xian Zheng Yi Yun): How do you know that he has the previous two meanings? (He Yi De Zhi Ju Qian Er Yi) Then explain and say (Hou Shi Yi): Say that the benefits you have already achieved are all his power (Yun Yi Suo Cheng Yi Jie Shi Bi Li), so you know that his virtue is profound and his karma is deep (Gu Zhi De Shen Yuan Zhong), if you can see him, the benefits you will get will be even more (Ruo Dang Jian Zhe Huo Yi You Zeng). After that, 'Manjushri Bodhisattva' below summarizes his ultimate and perfect virtue (Hou Wen Shu Xia Jie De Jiu Jing). The previous seeing is the beginning of faith (Qian Jian Wei Xin Zhi Shou), the subsequent seeing

【English Translation】 Eight Distinctions. The last conclusion. Secondly, 'I manifest to transform, showing in accordance with the occasion, manifesting special incarnations.' Among them, first explain the present incarnation. Kuta, this means pavilions. This settlement has many pavilions, or perhaps the Maitreya Bodhisattva's pavilion is here. After that, 'I manifest to comply' below explains the future incarnation. Among them, first formally show what will be done in the future. Like the lotus flower, there are three meanings: First, Shakyamuni planted the seed here, so the lotus will bloom in the future. Second, the past cause contains the result, like the lotus flower not yet bloomed. The cause disappears, and the fruit appears, so it is like the lotus flower blooming. Third, hearing and熏習(xun xi) contains the true nature, like the lotus flower not yet bloomed. Seeing the true nature, language and words disappear, so it is said to be enlightenment. The Mahaprajnaparamita-sastra says: If the Bodhisattva's good roots do not encounter the sunlight of the Tathagata's wisdom, they will wither and die without a doubt, which can be used to verify the previous meaning. After that, 'My vows are fulfilled' below summarizes the meeting of the Three Sages. Speaking of seeing me together, there are also three meanings: First, helping to transform together. Second, Sudhana represents practice, Manjushri represents faith and wisdom, and they jointly attain this state when achieving perfect enlightenment. Third, Manjushri is the Buddha of the past, Sudhana is the Buddha of the future, and Maitreya is the Buddha of the present, the three times are perfectly integrated, vast and great, without difference, so it is said to be seen together. Fourth, 'Good man, you should go' below, instructs the later good friends, among which there are three points: First, advise to go and ask for instruction. Second, 'Why' below explains the reason for the advice. Third, 'Therefore, good man' below summarizes the advice and explains again. First, advising to go to Manjushri is because the practice has reached the stage of near completion, so he should reflect on the source of his own mind. Secondly, first raise the question and say: Manjushri has already been seen, why should he be advised to go? Explain and say: Because his virtue is profound and broad, and his past karma is deep. Among them, there are two points: First, explain his vast practice, and then show his deep karma. Now, first talk about the vast practice: Giving birth to the merits of the Bodhisattva, presiding over the Dharma gate of faith, nurturing all good roots. Therefore, he is the mother of all Buddhas, presiding over the Prajna Dharma gate, dwelling in profound wisdom, and witnessing the true nature of Dharma. As a Bodhisattva's teacher, he has skillful wisdom, understands the path of liberation, and ultimately fulfills the vows of Samantabhadra. After that, 'He is your good teacher' below, showing that his karma with you is deep, and he has repeatedly achieved benefits for you. Third, summarize the advice and explain again, among which there are three points: First, summarize the advice, because he has the above two meanings, you should go and don't be tired. Secondly, raise the question and explain, first raise the question and say: How do you know that he has the previous two meanings? Then explain and say: Say that the benefits you have already achieved are all his power, so you know that his virtue is profound and his karma is deep, if you can see him, the benefits you will get will be even more. After that, 'Manjushri' below summarizes his ultimate and perfect virtue. The previous seeing is the beginning of faith, the subsequent seeing

為智之終。故云一切究竟。第五爾時善財下戀德禮辭(已下第八十經)。自下大文第四明智照無二相。顯前因法生果體無分別。絕境智等諸二相故。又善財障盡惑除未始動念。是故反照唯是初心。更無異也。即信智無二文但有三。第一依教趣求。第二見聞證入。第三轉遇勝緣。今初言經游百一十餘城已者。百一十義已見上文。然此游城復有二義。一但從彌勒至於文殊。自經百一十城。非連取前。二者加前百一十友。故云余城。即通取前友。普收諸法歸一照故。若爾前友此城豈得同耶。亦有二義。一者友必依城。則一城一友。二者或於一城值于多友或求一友歷于多城而。要具一百一十以。順表法故到。蘇摩那者此云悅意。即華名也。謂智照一性悅本心故。即德生城。有本云至普門國。顯攝諸差別歸無二相。即普門故。言住其門所者。顯解心已極將入般若無二之門故。第二是時文殊下見聞證入此。下即是所漏脫文義。如前說然。以極照無二心境兩亡故。略無敬問。信解雙絕故。不見現身而反照。未移信心故申右手。又不見乃為真見。但了自心空般若故。文中三。一摩頂攝受。過百一十由旬者。徹過前位故。始信該於極果。故曰遙申。隨順行成故曰右手。然過城約超封域。由旬明超數量。又前越諸位斷德。后越諸位智地。按

頂表于攝受。亦以普法置心頂故。信至極故。二作如是言下誨示法門。即舉失顯得。謂若離信根等不了法性等。反顯善財有信根等。能了法性等。于中先列所闕行法。文有九句前七闕因。一闕行本故。二求小故。心劣處生死而憂悔。三橫不具。四豎不進。五滯一善。六不廣求。七不起無住行愿。后二闕緣后不能了下。不能成益中有十五句。前六約所知理事。后九約能知分齊。例前諸文思之。又前九中。初一信根是所闕因。余皆不能成益。約法功歸於信。約人前友之法皆由文殊。三是時文殊下結益歸本。于中十句。前九結益甚深。初一總餘八別。前智光明即般若方便。后無邊智即智波羅蜜。普賢行道場者。舉足下足皆與普賢行相應故。自所住處者。即是法界。是文殊大智無住住故。又普賢道場即法界理。自所住處即文殊智。此亦義同。示於後友普賢之境。后一句攝用歸本。所作竟故信窮智境。信相便亡故云不現。第三於是善財下。轉遇勝緣修行敬事。然此諸友及后普賢皆無指授者。表證法界離此彼相故。此三千友乃有多義。一者成前尚是文殊之益。二者順后為入理方便。又通論諸友更分三分。初文殊一人為信心之始。次至後文殊為智滿之終。故此總見三千等友。后之普賢理智無二。又前諸友一一各逢即是純門。此中諸友

一時頓見。即顯雜門。后普賢一人具前諸友。即純雜無礙。又此諸友所得法門受行各別。文所不具結廣從略。故總云三千耳。大文第五增長趣求下。顯因廣大相。以前照理無二顯其甚深。方堪成佛廣大之因。以隨一一因皆稱法性故。文殊般若即攝相歸體。普賢法界即秘密重重。若以二聖相對。則文殊為能證。若以二聖對善財。則文殊亦為所證。未得般若今證得故。文中分三。初依教趣求。二聞睹前相。三見聞證入。今初有二十六句。初一標求佛果。后一總觀圓因中間諸句義通前後。皆是趣佛之因。並是普賢解脫境故。就中間攝為十對。初四四等普周寂靜即舍故。次二福智無外緣境是智故。次二入正增助次二修因知果。次三入法現生。次二證愿修行。次二照上增下。次二得實照權。次二智周身遍。后三摧障入理。其入無礙法向上成無二礙。向下即成無礙法界。其住平等地即前文殊自所住處。后總句觀普賢境。即前普賢行道場。以是顯因廣大相故。文殊通指善財普觀。不同前文一友指於一友。良以普觀方見普賢故。第二即聞普賢下聞睹前相。于中先聞后睹。今初有十三句。初一聞人名。后十二聞行位。即聞二字貫下諸句。此中聞者。非從一人多人聞之。即稱法界而聞耳。諸地者。普賢位中自行依地。及圓融所攝地也。此句

總下八別。一地方便者即加行也。二即入心。三出心四住心。五即修施戒等。六即遍行真如等為所證境。亦是所得分齊之境。七即神通作用。摧邪攝生等。八即同依佛智而住。二渴仰欲見下明睹。于中二。先仰德修觀。后睹見希奇。今初。初聞前人法故生渴仰次。即于下修觀。菩提場者是所觀處。金剛藏者約表。即于本所信自心佛果菩提體中金剛智內。起一切因陀羅網普賢心觀。約事即前其地金剛。而蘊德具嚴故名為藏。然此經體勢應具十會。以順無盡。又始起覺場義應歸本故。今且依文。對前本末二會。即是攝末歸本之義。是以善財不假別指。便於初會始成之處如來座前。而起觀求。後起等下正顯觀心。有十一句皆稱普賢境。而起於心故后得見。二善財下睹見希奇。于中二。先結前生后。兼顯見因。后見十種下正睹希奇。于中二。一見瑞相十句五對。各先所依凈土。后住處眾生。二睹光明前瑞。則直見一重凈剎。此明重見。又前粗此細。前體相此業用。然皆是普賢依報之剎。第三時善財下見聞證入。于中三。初結前生后。由睹前相生必見心。二於時善財普攝下起觀增修。初攝散住定。次策勤無退。次觀其體遍以法界為身故。次悲智橫廣。次願行豎窮。后得果圓因。此乃總攝諸觀。行人慾見當仿此修。離此觀心見亦非

【現代漢語翻譯】現代漢語譯本：總共有八種殊勝之處。第一，方便者，指的是加行（prayoga，為獲得成就所做的準備性修行）。第二，是入心。第三，是出心。第四，是住心。第五，是修習佈施、持戒等等。第六，是以遍行真如（tathata，事物的真實本性）等作為所證悟的境界，也是所得果位的境界。第七，是神通作用，例如摧伏邪惡、攝受眾生等等。第八，是共同依止佛陀的智慧而安住。第二，『渴仰欲見』以下闡明了『睹』（darśana，看見）。其中分為兩部分。首先是仰慕功德而修習觀想，然後是睹見希奇景象。現在先說第一部分。最初，因為聽聞了前人的教法而生起渴仰之心。接著，在『即于下』開始修習觀想。菩提場（bodhimaṇḍa，覺悟之地）是所觀想之處。金剛藏（vajragarbha，金剛之藏）是就其象徵意義而言，即在本所信受的自心佛果菩提的體性中，在金剛智（vajrajñāna，金剛智慧）之內，生起一切因陀羅網（indrajāla，帝網）普賢心觀。就事相而言，就是之前所說的那個地方的金剛，因為它蘊含功德、具足莊嚴，所以稱為『藏』。然而，這部經的體例應該具備十會（daśaparṣad，十次集會），以順應無盡之義。而且，最初在覺悟之地生起的意義應該回歸根本，所以現在暫且依照經文，將前後兩會（根本之會和末會）對應起來，這就是攝末歸本的意義。因此，善財童子不需要另外的指引，就在最初集會開始成就的地方，在如來的座前，生起觀想和祈求。後面的『後起等下』正式顯示了觀心，有十一句都稱頌普賢菩薩的境界，並且在心中生起，所以之後才能得見。第二，『善財下睹見希奇』，其中分為兩部分。首先是總結前文，並引出後文，同時顯示見到的原因。然後是『見十種下正睹希奇』，其中分為兩部分。第一部分是見到瑞相，共有十句，分為五對，每一對都是先說所依止的凈土，然後說居住在那裡的眾生。第二部分是睹見光明，之前的瑞相只是見到一重凈剎，這裡說明見到多重。而且，之前是粗略的，這裡是精細的；之前是體相，這裡是業用。然而，這些都是普賢菩薩的依報之剎。第三，『時善財下見聞證入』，其中分為三部分。首先是總結前文，並引出後文，因為見到之前的景象，必然會見到自心。第二，『於時善財普攝下起觀增修』，首先是攝散心而住于禪定，其次是策勵精進而不退轉，再次是觀想其體性周遍，以法界作為自身，然後是悲智橫向廣大，其次是願行縱向窮盡，最後是獲得果圓因滿。這乃是總攝諸種觀想。修行人想要見到（普賢菩薩），應當效仿這種修習。離開這種觀心，所見也不是真實的。

【English Translation】 English version: In total, there are eight superiorities. First, 'convenience' refers to prayoga (preparatory practices for attaining accomplishment). Second, it is entering the mind. Third, it is exiting the mind. Fourth, it is abiding in the mind. Fifth, it is practicing generosity, upholding precepts, and so on. Sixth, it is taking tathata (the true nature of things) and so on as the object of realization, which is also the realm of the attained fruition. Seventh, it is the function of supernormal powers, such as subduing evil and embracing sentient beings. Eighth, it is dwelling in reliance on the wisdom of the Buddha. Second, 'eagerly desiring to see' below elucidates 'darśana' (seeing). It is divided into two parts. First, admiring virtues and cultivating contemplation; then, beholding wondrous sights. Now, let's discuss the first part. Initially, due to hearing the Dharma of predecessors, a longing arises. Then, starting from '即于下', one cultivates contemplation. The bodhimaṇḍa (place of enlightenment) is the place to be contemplated. Vajragarbha (vajra-essence) refers to its symbolic meaning, that is, within the nature of the Buddha-fruit of one's own mind, which one believes in, within the vajrajñāna (vajra-wisdom), arises the contemplation of the indrajāla (net of Indra) of Samantabhadra's mind. In terms of phenomena, it is the vajra of that place mentioned earlier, because it contains virtues and is fully adorned, it is called 'garbha'. However, the structure of this sutra should have ten assemblies (daśaparṣad), to accord with the meaning of endlessness. Moreover, the meaning of initially arising in the place of enlightenment should return to the root, so now, let's temporarily follow the text and correspond the two assemblies (the root assembly and the final assembly), which is the meaning of gathering the end back to the root. Therefore, Sudhana does not need separate guidance, and in the place where the initial assembly began to be accomplished, in front of the Tathagata's seat, he arises contemplation and seeks. The later '後起等下' formally shows the contemplation of the mind, with eleven sentences praising the realm of Samantabhadra Bodhisattva, and arising in the mind, so later one can see. Second, '善財下睹見希奇', which is divided into two parts. First, summarizing the previous text and introducing the following text, while showing the reason for seeing. Then, '見十種下正睹希奇', which is divided into two parts. The first part is seeing auspicious signs, with ten sentences, divided into five pairs, each pair first saying the pure land relied upon, and then saying the sentient beings living there. The second part is beholding the light, the previous auspicious signs only saw one layer of pure land, here it explains seeing multiple layers. Moreover, the previous was rough, this is fine; the previous was the essence, this is the function. However, these are all the dependent retribution realms of Samantabhadra. Third, '時善財下見聞證入', which is divided into three parts. First, summarizing the previous text and introducing the following text, because seeing the previous scene, one will inevitably see one's own mind. Second, '於時善財普攝下起觀增修', first is gathering the scattered mind and dwelling in samadhi, second is encouraging diligence and not retreating, third is contemplating its nature pervading, taking the Dharma realm as one's own body, then compassion and wisdom are horizontally vast, then vows and practices are vertically exhaustive, and finally, one obtains the perfect cause of fruition. This is the general collection of all kinds of contemplation. Practitioners who want to see (Samantabhadra Bodhisattva) should imitate this practice. Apart from this contemplation of the mind, what is seen is not real.

勝。三時善財下正明見聞證入。于中二。先正見聞證入。后聞佛德難思。前中亦二。先顯得益圓因。后位滿齊佛。前中分四。一見身得益。二摩頂得益。三顯因深廣。四觀用無涯。初中二。先見勝身。后得深益。前中四。一總見勝德身相。二別見毛孔出生。三重觀體內包含。四結通周遍。今初由前于菩提場師子座前起勝想故。二見普賢身下。別見毛孔出生廣遍法界。實則重重無盡。略顯二十重。亦對前善財渴仰所起十一心故。其初等虛空廣大等五心。遍此諸句。余之六心別生諸句。且除初一句。次之五句。由前觀道場明瞭心故。出雲等皆嚴道場。次嘆菩提心下三句。由前入佛法海心。次一句及最初一句。由化眾生界心。次四由前凈一切國土心。亦兼化眾生心。后六句由前住一切劫。及趣如來十力究竟心。並如文思之。是知各由自心所見分齊。三爾時善財下。重觀體內包含。于中二。初結前生后。後重觀下正顯。于中亦二。先見三千。后如見此下類通十方三際。四如於此毗盧下結通周遍。文有四重。舉類未結。塵中普賢。是知前則身中包含法界廣無邊故。顯其普義。今則全此含法界身。潛入塵中調柔無礙。明其賢義內外周遍。限量斯盡故名普賢。二善財童子見下明得深益。既得智度已彰地滿。況十表無盡耶。第二善財童

【現代漢語翻譯】勝。三時善財于下文正式明白地見聞並證入。其中分為兩部分。首先是正式的見聞證入，然後是聽聞佛陀功德的難以思議。前者又分為兩部分：首先是彰顯利益和圓滿的因，然後是果位圓滿等同於佛。前者又分為四個部分：一、見佛身而得利益；二、蒙佛摩頂而得利益；三、彰顯因的深廣；四、觀察作用的無邊無際。最初的部分又分為兩部分：首先是見殊勝之身，然後是得甚深利益。前者又分為四個部分：一、總見殊勝功德的身相；二、分別見毛孔出生；三、重觀體內包含；四、總結貫通周遍。現在開始講第一個部分，由於之前在菩提道場獅子座前生起殊勝的想法的緣故。二、見普賢身下。分別見毛孔出生廣遍法界。實際上是重重無盡的。略微顯現二十重，也是爲了對應之前善財童子渴仰所生起的十一種心。其中最初的『等虛空廣大』等五種心，遍於這些語句。其餘的六種心分別產生於各個語句。暫且除去第一句，接下來的五句，由於之前觀察道場明瞭心的緣故，出生云等都是爲了莊嚴道場。接下來讚歎菩提心的三句，由於之前入佛法海心的緣故。接下來一句以及最初一句，由於化眾生界心的緣故。接下來四句由於之前凈一切國土心的緣故，也兼顧了化眾生心。最後六句由於之前住一切劫，以及趣向如來十力究竟心的緣故，並如文中所說的那樣思考。由此可知，各自由於自心所見的分界。三、爾時善財下。重觀體內包含。其中分為兩部分。首先是總結前文，引出後文。然後是重觀下正式顯現。其中也分為兩部分。首先是見三千大千世界，然後是『如見此下』，類推到十方三世。四、如於此毗盧下總結貫通周遍。文中有四重含義。舉例但未總結。塵中的普賢（Samantabhadra），由此可知，前面是身中包含法界廣闊無邊，所以彰顯其普的含義。現在則是整個包含法界的身，潛入塵中調柔無礙，表明其賢的含義，內外周遍。因此窮盡一切才名為普賢（Samantabhadra）。二、善財童子見下，說明得到甚深利益。既然已經得到智度，已經彰顯地滿，何況十種表無盡呢？第二，善財童子。

【English Translation】 Superior. Shancai (Sudhana) of the three times will clearly see, hear, and enter into realization in the following text. It is divided into two parts. First, the formal seeing, hearing, and entering into realization; then, hearing the inconceivable merits of the Buddha. The former is further divided into two parts: first, manifesting the benefits and perfect cause; then, the attainment of Buddhahood. The former is further divided into four parts: 1. Gaining benefits from seeing the Buddha's body; 2. Gaining benefits from receiving the Buddha's touch on the head; 3. Manifesting the depth and breadth of the cause; 4. Observing the boundlessness of the function. The initial part is further divided into two parts: first, seeing the superior body; then, gaining profound benefits. The former is further divided into four parts: 1. Generally seeing the body with superior merits; 2. Specifically seeing the birth from pores; 3. Re-observing the inclusion within the body; 4. Concluding the thorough pervasiveness. Now, we begin with the first part, due to the superior thought arising before the lion throne in the Bodhi (Enlightenment) field. Second, 'Seeing the body of Samantabhadra (Universal Worthy) below.' Specifically seeing the birth from pores, widely pervading the Dharma Realm. In reality, it is endlessly layered. Briefly manifesting twenty layers, also to correspond to the eleven minds arising from Shancai's (Sudhana's) thirst and longing. Among them, the initial five minds, such as 'equal to the vastness of space,' pervade these sentences. The remaining six minds arise separately in each sentence. For the time being, remove the first sentence, and the following five sentences, due to the previous observation of the clear mind of the Bodhi (Enlightenment) field, the arising of clouds and so on are all for adorning the Bodhi (Enlightenment) field. Next, the three sentences praising the Bodhi (Enlightenment) mind, due to the previous mind of entering the ocean of the Buddha's Dharma. Next, one sentence and the initial sentence, due to the mind of transforming sentient beings. Next, four sentences due to the previous mind of purifying all lands, also taking into account the mind of transforming sentient beings. The last six sentences due to the previous dwelling in all kalpas, and the mind of approaching the ultimate of the Tathagata's (Thus Come One's) ten powers, and contemplate it as stated in the text. From this, it can be known that each is due to the boundaries seen by one's own mind. Third, 'At that time, Shancai (Sudhana) below.' Re-observing the inclusion within the body. It is divided into two parts. First, summarizing the previous text and introducing the following text. Then, the formal manifestation below re-observing. It is also divided into two parts. First, seeing the three thousand great thousand worlds, then 'as seen here below,' analogizing to the ten directions and three times. Fourth, 'As in this Virocana (The Great Sun Buddha) below,' concluding the thorough pervasiveness. There are four layers of meaning in the text. Giving examples but not concluding. Samantabhadra (Universal Worthy) in the dust, from this it can be known that the former is the body containing the Dharma Realm, vast and boundless, so it manifests its meaning of universality. Now, the entire body containing the Dharma Realm, subtly enters the dust, gentle and unobstructed, indicating its meaning of worthiness, pervading internally and externally. Therefore, exhausting everything is called Samantabhadra (Universal Worthy). Second, 'Shancai (Sudhana) sees below,' explaining the attainment of profound benefits. Since wisdom and virtue have been obtained, and the fulfillment of the ground has been manifested, how much more so the ten kinds of endless expressions? Second, Shancai (Sudhana).

子既得下。明摩頂得益。于中三。初摩頂。次既摩下得益。前向外觀故得智度。此摩頂親證故得三昧。后如此娑婆下結通。良以善財等普賢故。第三爾時普賢下明因深廣。因深則果厚故。文分為三。初問答審見。二顯因深遠。三結因成果。二中三。一別明求菩提行。于中二。先順顯所行。后善男子我于下結離過成德。二我莊嚴下通明悲智行。三我法海中下。別明求法行。于中先反顯無不能捨。一文尚無所不捨。況全部耶。以一文即。一切之一。如海一滴故。后我所求法下。顯求所為結說無盡。第三是故善男子。我以如是下。結因成果。于中先結因。以有成果之功故云力也。文有十句。初四緣因。次二了因。后四通於緣了。后得此下成果。謂由了因故得法身果。由緣因故得色身果。第四善男子汝且觀下觀用無涯。于中三。初舉益勸觀。次觀見奇特。后校量顯勝。今初有標釋結。初標可知。二我此下釋中二。一明難見聞。二若有眾生下明見聞皆益。于中三。初明不退菩提益。次或有眾生下善根成熟益。后我以如是下總結多門。皆不退成熟。于中先多門皆不退。后若有眾生見聞下。種種皆成熟。凈剎可生身云何生。此有二義。一約法性身剎。則與剎為體名清凈剎。與身為體名清凈身。從能依有殊。欲顯所依體一。故言生身。

二約相用凈剎是所依之剎。凈身則身內之剎。欲顯身土互融故言生凈身耳。后汝應觀下總結。第二爾時善財下觀見奇特。于中三。初見毛內含三世間。次又見普賢下。見普賢身遍諸剎中出生大用。后時善財童子下。自見己身等普賢化。第三又善財下校量顯勝。于中三。初校量善根。二從初發心下。校量所入剎海。三善財童子于普賢下。雙顯上二超勝之相。于中二。先別明橫豎深廣。于中有三世間。一器世間。一步超過顯橫廣。盡未來劫明豎窮。猶不能知顯深遠。藏約包含。普入約廣遍。余可知。后善財童子于下。總結平等周遍。不於此沒彼現者。以沒現相如法性故。以此彼相相即故也。第二當是之時下明位滿齊佛。于中初句明自得。余皆等上。初一等因圓。次一等果滿。一身下別顯等相。此即義當等覺。因位既滿更無所修。故但說等不辨更求。此則一生頓成。行布亦足。非唯但約理觀初后圓融。上明見聞證入竟。第二從爾時下明聞佛勝德難思。前長行但顯因圓。此偈方陳果用。非頌前文。然有二意。一對普賢。普賢意云。上見我難思。尚是因位。今示汝果尤更甚深。二對善財。善財等佛但是因圓。以果海離言故不說成佛。今寄現佛之德。以顯善財果相故。長行偈文因果綺互。文中三。初偈頌標德。誡聽許說。二爾時下

【現代漢語翻譯】現代漢語譯本二、約相用，『凈剎』（清凈佛土）是所依之剎（所依靠的佛土）。『凈身』則是身內之剎（身內的佛土）。想要顯示身與土互相融合，所以說『生凈身』而已。後面『汝應觀』是總結。第二、『爾時善財』下，觀見奇特。其中分三部分。首先，見到毛孔內包含三世間（過去、現在、未來三個世界）。其次，『又見普賢』下，見到普賢（菩薩名）的身遍佈在各個佛土中，出生廣大的作用。最後，『時善財童子』下，自己見到自己的身體等同於普賢的化身。第三、『又善財』下，校量顯示殊勝。其中分三部分。首先，校量善根。第二，『從初發心』下，校量所進入的剎海（佛土之海）。第三，『善財童子于普賢』下，同時顯示以上兩種超勝之相。其中分兩部分。首先，分別說明橫向和縱向的深廣。其中有三世間。一是器世間（眾生所依處的外在世界）。一步跨越，顯示橫向的廣闊。窮盡未來劫，說明縱向的深遠。『猶不能知』，顯示深邃遙遠。『藏約包含』，指包含。『普入約廣遍』，指廣闊周遍。其餘可以類推得知。後面『善財童子于』下，總結平等周遍。『不於此沒彼現者』，因為沒現之相如法性（諸法的真實體性）一樣。因為此相與彼相相互即是。第二、『當是之時』下，說明位階圓滿，與佛相等。其中第一句說明自己獲得。其餘都等同於上面所說。第一是等同於因圓。第二次是等同於果滿。『一身』下，分別顯示等同之相。這也就是義理上等同於等覺（接近佛的覺悟）。因為因位的修習已經圓滿，沒有更多需要修習的，所以只說等同，不再辨別是否需要進一步追求。這就是一生頓然成就，行布也已足夠，不僅僅是就理觀而言的初后圓融。上面說明見聞證入完畢。第二、從『爾時』下，說明聽聞佛的殊勝功德難以思議。前面的長行只是顯示因圓，這裡的偈頌才陳述果地的作用。並非是頌揚前面的文章。然而有兩種含義。一是針對普賢。普賢的意思是說，上面見到我的難思議，尚且是因位，現在向你展示的果位就更加深遠了。二是針對善財。善財等同於佛，只是因圓，因為果海離於言語，所以不說成佛。現在借用示現佛的功德，來顯示善財的果相。長行和偈文，因果相互交織。文中分三部分。第一偈頌標明功德，告誡聽聞，允許宣說。第二『爾時』下

【English Translation】 English version Secondly, regarding the use of characteristics, the 'pure Buddha-field' (凈剎) is the field upon which one relies (所依之剎). The 'pure body' is the field within the body (身內之剎). It is said 'generating a pure body' merely to show the mutual fusion of body and field. The following 'You should observe' is a summary. Secondly, 'Then Sudhana' (爾時善財) below, observes the extraordinary. Within this, there are three parts. First, seeing the trichomes containing the three realms (三世間) (past, present, and future). Second, 'Also seeing Samantabhadra' (又見普賢) below, seeing Samantabhadra's (普賢) body pervading all Buddha-fields, giving rise to great functions. Finally, 'When Sudhana' (時善財童子) below, seeing his own body as equal to Samantabhadra's transformation body. Thirdly, 'Also Sudhana' (又善財) below, compares and reveals the superiority. Within this, there are three parts. First, comparing the roots of goodness. Second, 'From the initial aspiration' (從初發心) below, comparing the ocean of fields (剎海) (ocean of Buddha-fields) entered. Third, 'Sudhana at Samantabhadra' (善財童子于普賢) below, simultaneously reveals the surpassing aspects of the above two. Within this, there are two parts. First, separately clarifying the horizontal and vertical depth and breadth. Within this, there are the three realms. One is the realm of vessels (器世間) (the external world upon which beings rely). Taking a step beyond, it reveals horizontal breadth. Exhausting future kalpas, it clarifies vertical depth. 'Still unable to know' reveals profound remoteness. 'Containing approximately' (藏約包含) refers to containing. 'Universally entering approximately' (普入約廣遍) refers to vast pervasiveness. The rest can be inferred. Later, 'Sudhana at' (善財童子于) below, summarizes equality and pervasiveness. 'Not disappearing here and appearing there' (不於此沒彼現者), because the appearance of disappearing and appearing is like the nature of Dharma (法性) (the true nature of all dharmas). Because this appearance and that appearance are mutually identical. Secondly, 'When this was the time' (當是之時) below, clarifies the completion of the stage, being equal to the Buddha. Within this, the first sentence clarifies self-attainment. The rest are all equal to the above. The first is equal to the completion of the cause. The second is equal to the completion of the result. 'One body' (一身) below, separately reveals the aspects of equality. This is the meaning of being equal to near-perfect enlightenment (等覺) (close to the Buddha's enlightenment). Because the cultivation of the causal stage is already complete, there is nothing more to cultivate, so it only says equal, and no longer distinguishes whether further pursuit is needed. This is the sudden accomplishment in one lifetime, and the arrangement of practices is also sufficient, not only in terms of the initial and final fusion of theoretical observation. The above clarifies the completion of seeing, hearing, and entering into realization. Secondly, from 'Then' (爾時) below, clarifies that hearing the Buddha's supreme virtues is inconceivable. The preceding prose only reveals the completion of the cause, while the verses here state the function of the fruition stage. It is not praising the preceding text. However, there are two meanings. One is directed at Samantabhadra. Samantabhadra's meaning is that seeing my inconceivable above is still the causal stage, and now showing you the fruition stage is even more profound. The second is directed at Sudhana. Sudhana is equal to the Buddha, only in the completion of the cause, because the ocean of fruition is beyond words, so it does not speak of becoming a Buddha. Now, borrowing the virtues of the manifested Buddha to reveal Sudhana's aspect of fruition. The prose and verses are intertwined with cause and effect. The text is divided into three parts. The first verse marks the virtues, admonishes listening, and permits speaking. Second, 'Then' (爾時) below

長行舉眾渴仰欲聞。三爾時普賢下。廣陳德相令眾求滿。于中二。先長行重誡許說分齊。后偈頌廣顯佛德難思。九十五偈分二。先九十三偈別嘆佛德。后二偈結德無盡。勸信勿疑。前中前八十偈法說。后十三偈喻明。然通贊毗盧遮那十身圓滿二十一種殊勝功德。即分二十一段。初有二偈。即于所知一向無障轉功德。謂佛無障礙智。於一切事品類差別。無著無礙故。二有一偈。明於有無無二相真如最清凈能入功德。謂了真如無二故無動念。三有三偈。即無功用佛事不休息功德。謂住佛無住處作佛事不休息。故云或見等。四有十五偈。即於法身中。所依意樂作事無差別功德。謂由諸佛所依智同。益生意樂同。報化作用同故。前經云得佛平等。亦同攝論四種意趣中平等意趣故。此廣列諸佛皆互相遍。此釋已妙。今更以文理證。此諸佛皆遮那之身謂此文言。此三十界阿閦在中。阿閦本在東方。今云在此明不異此。又無量壽佛月覺如來。皆遍十方豈容隔此。又皆言或見。則知一佛隨見不同。若言別贊余佛。直言阿閦在此。何成贊德。況華藏剎海皆遮那化境。無量壽等未出剎種之中。豈非是此佛耶。法華央掘並說十方分身。故知法藏別緣十六王子皆方便說。以理推之。皆是如來海印所現。何緣不說自所現佛而說他耶。故知賢首佛等

【現代漢語翻譯】現代漢語譯本長行部分，大眾渴望仰慕，希望聽聞佛法。三、爾時普賢菩薩以下，廣泛陳述佛的德行相貌，令大眾求得圓滿。其中分為兩部分：首先是長行部分，再次告誡並允許宣說佛法的分際；然後是偈頌部分，廣泛顯揚佛的德行難以思議。九十五個偈頌分為兩部分：首先是九十三個偈頌，分別讚歎佛的德行；后兩個偈頌總結佛的德行無有窮盡，勸勉信眾相信不要疑惑。前面的部分中，前八十個偈頌是法說，后十三個偈頌用比喻來說明。總而言之，是讚歎毗盧遮那佛（Vairocana，意為光明遍照）的十身圓滿和二十一種殊勝功德，分為二十一段。最初有兩個偈頌，是關於對於所知之境一向沒有障礙的轉功德，意思是佛的無障礙智慧，對於一切事物、品類的差別，沒有執著沒有障礙。第二段有一個偈頌，闡明對於有和無沒有二相的真如（Tathata，意為如實）最清凈，能夠進入功德。意思是了悟真如沒有二相，所以沒有動念。第三段有三個偈頌，是關於無功用佛事不休息的功德。意思是安住于佛的無住之處，做佛事而不休息，所以說『或見』等等。第四段有十五個偈頌，是關於在法身（Dharmakaya，意為法性身）中，所依、意樂、作事沒有差別的功德。意思是由於諸佛所依的智慧相同，利益眾生的意樂相同，報身和化身的作用相同。前面的經文說『得佛平等』，也與《攝大乘論》四種意趣中的平等意趣相同。這裡廣泛列舉諸佛都互相遍及。這個解釋已經很精妙了。現在更用文理來證明，這些佛都是毗盧遮那佛的身。這段文字說：『此三十界阿閦（Akshobhya，意為不動）在中』，阿閦佛本在東方，現在說『在此』，表明沒有差異。又無量壽佛（Amitabha，意為無量光）、月覺如來，都遍及十方，怎麼能容許彼此隔離呢？又都說『或見』，就知道一佛隨著所見不同而顯現不同。如果說是分別讚歎其他佛，就直接說阿閦佛在此，怎麼能算是讚歎功德呢？況且華藏剎海都是毗盧遮那佛的化境，無量壽佛等還沒有超出剎土的範圍，難道不是此佛嗎？《法華經》、《央掘經》都說了十方分身，所以知道法藏比丘（Dharmakara）別緣十六王子都是方便之說。以理推斷，都是如來海印三昧所顯現。為什麼不說自己所顯現的佛而說其他的佛呢？所以知道賢首佛等。

【English Translation】 English version The assembly, in long rows, thirstily yearned to hear. Three, 'Then, Samantabhadra...' below, extensively describes the virtuous characteristics, enabling the assembly to seek fulfillment. Within this, there are two parts: first, the prose section reiterates the admonition and permits the explanation of the boundaries; second, the verse section extensively reveals the inconceivable virtues of the Buddha. The ninety-five verses are divided into two parts: first, ninety-three verses separately praise the Buddha's virtues; then, two verses conclude that the virtues are inexhaustible, urging faith and dispelling doubt. In the preceding part, the first eighty verses are Dharma exposition, and the last thirteen verses use metaphors to illustrate. Generally speaking, it praises the complete ten bodies and twenty-one kinds of extraordinary merits of Vairocana (meaning 'Universal Light'). It is divided into twenty-one sections. The first two verses concern the merit of unimpeded transformation in all that is known, meaning the Buddha's unobstructed wisdom, which is unattached and unimpeded to all things, categories, and differences. The second section has one verse, clarifying that the True Thusness (Tathata, meaning 'Suchness') without duality of existence and non-existence is the purest and can enter into merit. It means realizing that True Thusness has no duality, so there is no moving thought. The third section has three verses, concerning the merit of effortless Buddha-deeds without rest. It means abiding in the Buddha's abode of non-abiding, doing Buddha-deeds without rest, hence the saying 'or seeing' etc. The fourth section has fifteen verses, concerning the merit of no difference in reliance, intention, and action within the Dharmakaya (meaning 'Dharma Body'). It means that because the wisdom relied upon by all Buddhas is the same, the intention to benefit beings is the same, and the functions of the Reward Body and Manifestation Body are the same. The previous sutra said 'attaining Buddha-equality,' which is also the same as the 'equality intention' in the four intentions of the Compendium of Mahayana. Here, it extensively lists that all Buddhas pervade each other. This explanation is already exquisite. Now, we further prove with text and reason that these Buddhas are all bodies of Vairocana. This passage says: 'Here in this thirty-world system is Akshobhya (meaning 'Immovable').' Akshobhya Buddha is originally in the East, but now it says 'here,' indicating no difference. Moreover, Amitabha (meaning 'Infinite Light') Buddha and the Moon-Awakening Tathagata all pervade the ten directions, how can they be allowed to be separated from this? Also, they all say 'or seeing,' then one knows that one Buddha manifests differently according to different perceptions. If it is said that other Buddhas are praised separately, then it would directly say that Akshobhya Buddha is here, how can it be considered praising merit? Moreover, the Flower Treasury Sea is all the transformed realm of Vairocana, and Amitabha Buddha etc. have not yet emerged from the realm of the Buddha-lands, is it not this Buddha? The Lotus Sutra and the Angulimaliya Sutra both speak of the ten-directional emanations, so one knows that Dharmakara Bhikshu's separate connection with the sixteen princes is all expedient speech. Reasoning from principle, they are all manifested by the Tathagata's Ocean Seal Samadhi. Why not speak of the Buddhas manifested by oneself but speak of others? Therefore, one knows the Worthy Leader Buddha etc.

。皆本師矣。然此段文。亦兼顯第十七隨其勝解。示現差別佛土功德。文中三。初八主伴嚴土攝生同。次四微細含容轉法同。后三總攝多門結前生后。五或見釋迦下三偈。即修一切障對治功德。謂一切時常修覺慧。治六蔽等故。既云已經多劫。則不定始成。六有三偈即降伏一切外道功德。于中初二即教證二道。后一現所摧同類之身。七或現兜率下十六偈。即生在世間。不為世法所礙功德。于中初五八相現世無礙。次三處天宮殿無礙。次六隨世巧化無礙。后二結無礙智之能遍隨機。八如來住下有十八偈。明安立正法功德。于中初四偈。立三乘法輪兼顯業用。次三明立六度道品對治法。次七明一音隨類聞法不同。乃至無量。后四明平等語業而應一切。九具足下三偈明授記功德。謂記別過未如現在。故云悉明見。十有四偈。明示現受用變化身功德。十一或持下二偈。明斷一切疑功德。謂於一切境善決定故。能斷他疑。十二有九偈。令入種種行功德。謂遍了一切有情性行。隨根令入故。十三如來無礙智。一偈即當來生妙智功德。謂佛知久遠故。十四有五偈。隨其勝解示現功德。謂隨解現身故。十五有三偈。即無量所依調伏有情加行功德。意云。佛智為無量菩薩調伏眾生加行之所依故。十六如來清凈下二偈。明平等法身波羅蜜多

成滿功德。然同攝論法身具五種相。初句白法為相。以是極果圓滿自在故。次二句不思議相。次一是無二相。次一無依相。次句常住相。次句二喻者空畫喻無依。夢喻非有無二相。余不可喻。或略不喻。十七有一偈。明隨勝解示現差別佛土功德。既隨解而現故不可喻。此偈亦總拂前喻。如山等必不依空。有等必不能喻佛。十八一偈。明三種佛身方處無分限功德。十九一偈。攝三種功德。同法性等。即窮生死際常現利樂一切有情功德等。虛空即無盡功德等。實際等即究竟功德。以如實際之際窮未來際故。后二偈結德無盡。亦是別顯無盡功德。雖是總結即當別文。于中前偈結德后偈勸信。古德亦有將此二偈為一部流通。已如前說。

法性深廣難思議　　我已隨分略開解　愿斯功德同實際　　普令含識證菩提

大方廣佛華嚴經疏卷第六十

【現代漢語翻譯】現代漢語譯本成就圓滿的功德。然而，《攝大乘論》（Śrāvakayāna）中提到的法身（Dharmakāya）具有五種相。第一句的『白法』是其體相，因為這是達到極致的果位，圓滿而自在的緣故。接下來的兩句是不思議相。再下一句是無二相。再下一句是無依相。再下一句是常住相。最後一句的兩個比喻，空中的圖畫比喻無所依，夢境比喻非有非無的無二相。其餘的則難以比喻，或者省略不作比喻。第十七段有一個偈頌，闡明隨順殊勝理解而示現差別佛土的功德。既然是隨順理解而顯現，所以無法比喻。這個偈頌也總括地否定了前面的比喻，比如山等必定不依賴於虛空，『有』等必定不能比喻佛。第十八段有一個偈頌，闡明三種佛身在方所和處所上沒有分界限的功德。第十九段有一個偈頌，總攝三種功德，與法性等同，即窮盡生死之際，常時顯現利益安樂一切有情的功德等。虛空即是無盡的功德等。實際等同於究竟的功德，因為如實際的邊際一樣窮盡未來際。最後的兩個偈頌總結功德無盡，也是分別顯示無盡的功德。雖然是總結，也應當作為單獨的經文。其中前一個偈頌總結功德，后一個偈頌勸人信受。古代的德行高尚之人也有將這兩個偈頌作為一部經的流通部分，這已在前面說過了。法性深邃廣闊難以思議，我已經隨順自己的能力略微地開解。愿以此功德與實際相同，普遍地令一切有情眾生證得菩提。《大方廣佛華嚴經疏》卷第六十

【English Translation】 English version Accomplishing and fulfilling merits. However, the Dharmakāya (法身, Body of the Dharma) mentioned in the Śrāvakayāna (攝大乘論, Compendium on the Great Vehicle) possesses five aspects. The first phrase, 'white dharma,' is its characteristic, because it is the ultimate fruit, complete and self-existent. The next two phrases are the aspect of inconceivability. The following phrase is the aspect of non-duality. The next is the aspect of non-reliance. The next phrase is the aspect of permanence. The final phrase's two metaphors, a drawing in the sky, symbolize non-reliance, and a dream symbolizes the non-dual aspect of neither existence nor non-existence. The rest are difficult to compare, or are omitted. The seventeenth section has a verse that clarifies the merits of manifesting different Buddha-lands according to superior understanding. Since it manifests according to understanding, it cannot be compared. This verse also generally negates the previous metaphors, such as mountains that do not rely on the sky, and 'existence' that cannot compare to the Buddha. The eighteenth section has a verse that clarifies the merits of the three Buddha-bodies having no boundaries in direction and location. The nineteenth section has a verse that summarizes the three merits, being the same as Dharmatā (法性, the nature of reality), that is, exhausting the limits of birth and death, constantly manifesting the merits of benefiting and bringing joy to all sentient beings. Emptiness is the merit of being inexhaustible. Reality is the ultimate merit, because it exhausts the future as the limit of reality. The last two verses conclude the inexhaustible merits, and also separately reveal the inexhaustible merits. Although it is a summary, it should be treated as a separate text. Among them, the first verse concludes the merits, and the second verse encourages faith. Ancient virtuous people also used these two verses as the circulating part of a scripture, as mentioned earlier. The nature of reality is profound, vast, and inconceivable; I have already slightly explained it according to my ability. May this merit be the same as reality, universally enabling all sentient beings to attain Bodhi (菩提, enlightenment). Commentary on the Avataṃsaka Sūtra (大方廣佛華嚴經疏), Volume Sixty